The Vain Religion of the Formal Hypocrite, Treatise (1 of 3)

The Vain Religion of the Formal Hypocrite · Treatise (1 of 3)

p. 1THE VAIN RELIGION Of the Formal HYPOCRITE.

Jam. 1. 26.

If any man among you ſeem to be Religious, and bridleth not his tongue, but deceiveth his own heart, this mans Religion is vain.

BEloved hearers, I may ſuppoſe that we are all come hither to day, for the great end of our lives; and to labour in that work p. 2for which we are created, redeemed, preſerved, inſtructed, and furniſhed with the helps and means of Grace: even to prepare for death that is coming to arreſt us, and for the preſence of our Judge, who ſtands as at the door; and to make our Calling and Election ſure, that the glory of the Saints may be our lot, when the world of the ungodly are caſt into endleſs miſery and deſpair. And I hope I may ſuppoſe that in order to this end, you would gladly be acquainted with the cauſes of damnation, that you may avoid them; with your greateſt dangers, that you may eſcape them; and with the hinderances of your ſalvation, that you may overcome them. When we read in the Goſpel, that ſalvation is to be offered unto all, and no man is excepted or ſhut out, but ſuch as ſhut out and except themſelves; and yet read p. 3that there are but few that find the ſtrait gate, and the narrow way, and that the flock is little that ſhall have the Kingdom, and that many ſhall ſeek to enter that ſhall not be able, (Matth. 7. 13, 14. Luk. 12. 32. and 13. 24.) we muſt needs conclude that ſome powerful enemy ſtandeth in the way, that can cauſe the ruine of ſo many millions of ſouls: But when we go further and find what rich preparations God hath made, and what means he hath uſed, and what abundant helps he offereth and affordeth to bring men to this bleſſed ſtate of life, it forceth us to admire that any enemy can be ſo ſtrong, as to fruſtrate ſo many, and ſuch excellent means. But when we yet go further, and find that ſalvation is freely offered, and that the purchaſe is made by a Saviour to our hands, and that hearty conſent is the condition of our Title, and nothing p. 4but our wilful refuſal can undo us; when we find that ſalvation is brought down to mens wills, and alſo what motives and convincing helps, and earneſt perſwaſions are appointed and uſed to make men willing; we are then ſurprized with yet greater admiration, that any deceiver can be ſo ſubtile, or the heart of man can be ſo fooliſh, as to be drawn (in deſpight of all theſe means) to caſt away the immortal crown, that elſe no enemy could have taken from him. And now we diſcern the quality of our enemy, of our ſnares, of our danger, and of our duty: It is not meer Violence but Deceit that can undo us: not force but fraud that we have to reſiſt. And were not the mind of a carnal man exceeding brutiſh, (while he ſeemeth wiſe for carnal things) it were a thing incredible that ſo many men, could by all the ſubtilty of hell be drawn p. 5in the day-light of the Goſpel, deliberately and obſtinately to refuſe their happineſs, and to chooſe the open way of their damnation, and leave their friends lamenting their calamity, that might have mercy, and cannot be perſwaded to conſent.

That Satan is the great Deceiver, and layeth the ſnare, and manageth the bait, we are all convinced: that the world and all our fleſhly accommodations are the inſtrumental Deceivers; the ſnare, the bait, which Satan uſeth, is alſo a thing that we all confeſs. But that beſide the Devil and the World, a Reaſonable Creature ſhould be his own Deceiver, and that in a buſineſs of unſpeakable, everlaſting conſequence, and that Religion it ſelf, (a ſeeming Religiouſneſs that indeed is Vain,) ſhould be made by himſelf the means of his Deceit, this is a myſterie, that is opened to p. 6you in my Text, and requireth our moſt careful ſearch and conſideration.

When Satan and the World have wounded us by their Deceits, Religion is it that helpeth us to a cure. He that is Deceived by pleaſures, and profits, and the vain-glory of the world, muſt be undeceived and recovered by Religion, or he muſt periſh. But that Religion it ſelf ſhould become his deceit, and the remedy prove his greateſt miſery, is the moſt ſtupendious effect of Satans ſubtilty, and a ſinners fraudulency, and the ſaddeſt aggravation of his deplorable calamity. And yet, alas, this is ſo common a caſe, that where the Goſpel is Preached, it ſeems to be Satans principal game, and the high-way to hell. There is no other Name by which we can be ſaved, but by Jeſus Chriſt, the only Mediator, between ſinful man, p. 7and the offended Majeſty: and yet what is there in all the world, that is more abuſed to the deceiving of mens ſouls, then the Name & Grace of Jeſus Chriſt? Men that might be ſaved by an effectual Faith, are cheated and deſtroyed by falſe Faith and preſumption. The merciful nature of God, is the groundwork of all the comforts of the godly: and yet there is nothing that is more abuſed, to the deceiving of mens ſouls; that will profeſs that they truſt in the mercies of God, while they are labouring to be miſerable, by the refuſing and reſiſting the mercy that would ſave them. The free promiſes of the Goſpel do ſupport true believers; but are abuſed to the deceiving of the preſumptuous world. And ſo the Apoſtle telleth us that many do by their Religion: They will have a Religion to deceive themſelves; but not to ſave them.

p. 8It is the Hypocrite that is the ſubject in my text, who is deſcribed by this double property. 1. That he ſeemeth to be Religious. 2. That his obedience anſwereth not this ſeeming or profeſſion: the inſtance is given in the bridling of his tongue, becauſe that was the point that the Apoſtle had ſome ſpecial reaſon to inſiſt on, with thoſe to whom he immediately directed his Epiſtle. Though its plain in ver. 22, 23, &c. that it is the whole work of obedience that he implyeth, where he inſtanceth in this particular. The ſin of the tongue which he ſpecially intendeth to reprove, was the bitter reproaching of their brethren, upon the account of their differences in matters of Religion, and the vilifying of others, and uncharitable paſſionate contendings and cenſures, upon pretence of knowing more then others; as appeareth in the third Chapter throughout.

p. 9The Predicate is double: one by way of ſuppoſition; viz. that this hypocrite doth but deceive his own heart: The other by way of aſſertion; viz. that his Religion is vain.

Whether foreign and foreign be fetcht as far as from Orpheus the Thracian, as Eraſmus and many others imagine, is of no great moment to our underſtanding of the text, it being evident that it is the worſhipping of God, that is here meant by [Religion]; and it is men addicted to his worſhip, that are called Religious. The ſeeming here ſpoken of, refers both to himſelf and others: he that ſeemeth to himſelf to be Religious, or is judged ſo by other men. By bridling the tongue, is meant, reſtraining it from evil ſpeech. By deceiving himſelf, is meant, the miſtake of his judgement concerning the ſincerity, and acceptableneſs, p. 10and reward of his Religion, and the fruſtrating of his own expectations hereupon. His Religion is ſaid to be [in Vain] in that it ſhall not attain the ends of an unfeigned true Religion, of which more anon. The ſence of the Text then, is contained in theſe two Propoſitions.

1. There is a ſeeming Religiouſneſs, which is but ſelf-deceiving, and will prove in Vain.

2. Where ſincere obedience doth not accompany the profeſſion of Religion, and in particular, when ſuch men bridle not their tongues, their Religion is but Vain and ſelf-deceiving.

Theſe two being contained in the text, the former comprized in the latter, I ſhall handle them together, and ſhew you, 1. What this ſeeming Religion is, and how it differeth from true Religion. 2. Wherein this ſelf-deceiving by a ſeeming Religion doth conſiſt. 3. Whence it is that men are ſo p. 11prone to this ſelf-deceit. 4. In what reſpects this Religion is Vain, and why. 5. And then we ſhall conſider how to improve theſe truths by a due application.

1. Concerning the firſt, I muſt ſhew you, 1. What this ſeeming Religion is made up of. 2. And what it wants, which maketh it deluſory and vain.

In general, This Vain Religion, is made up ſometimes, of all that, 1. A laudable nature or temperature of body, 2. And good education and excellent means, 3. Aſſiſted by the common workings of the Spirit, can produce.

More particularly, 1. A Vain Religiouſneſs, may have a great deal of ſuperficial opinionative knowledge: and ſo may have the trueſt Religion for its object: the true doctrines of Faith, may be believed by a Faith that is not true: the hypocrite as to the p. 12… Creed may be … ignorance a bound… … be a knowing man, and … ignorance of others: when errors abound, he may be of the right opinion in Religion, and ſpeak much againſt the errors of the times, as one that is wiſer then the giddy heretical ſort of people: He may [Know the will of God, and approve the things that are more excellent, being inſtructed out of the Law, and be confident that he himſelf is a guide of the blind, a light of them which are in darkneſs, an inſtructer of the fooliſh, a teacher of babes, which hath the form of knowledge, and of the truth in the Law,] Rom. 2. 18, 19, 20. He may know as much materially as the upright may, and be able to convince gainſayers, and be a notable Champion for the defending of the truth, againſt the many adverſaries that oppoſe it: and ſo may be eminently p. 13uſefull in his generation.

2. He that is but Religious in Vain, may be frequent in the worſhipping of God; and may ſeek him daily, and delight to know his wayes, and to approach him, and ask of him the Ordinances of juſtice, as if he were one of the people that did righteouſneſs, and forſook not the Ordinances of their God, Iſa. 58. 1, 2. He may be oft in faſting, and punctual in keeping holy dayes and ceremonies, as verſe 3. Iſa. 1. 12, 13, 14, 15. Luke 18. 11, 12, 13. and exerciſe much ſeverity on himſelf, [after the commandments and doctrines of men in 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. 20, 21, 22, 23. Though he be ſlow paced in the right way, he is ſwift in his miſtaken paths. Though he liketh not preciſeneſs, p. 14zeal, and forwardneſs, in the ſpiritual works that God preſcribeth; yet when it comes to his own, or other mens inventions, he will be religious and righteous overmuch, Eccleſ. 7. 16. and forward to offer the ſacrifice of a fool, that conſidereth not that he is but doing evil, while he thinks to pleaſe God with the ſacrifice of his ſervices, though he turn away his ear from an obedient hearing the word that ſhould direct him, Eccleſ. 5. 1, 2. Prov. 28. 9.

3. He that is but Religious in Vain, may ſee the evil of diſcord and diviſions, and inveigh much againſt ſchiſmaticks, and ſee the excellency of unity and peace; and therefore may joyn himſelf with the viſible Catholick Church, and with the Chriſtians and Congregations that are moſt for unity. There have alwayes been Hypocrites in the moſt orderly peaceable ſocieties p. 15of believers, and ſtill will be.

4. The ſelf-deceiving Hypocrite, is oft-times very ſenſible of the evil of vertiginous mutability in Religion; and therefore he may be much reſolved to continue what he is, and may caſt many a jeer at the weather-cocks of the times, and the unconſtancy and levity of ignorant, or temporizing men: and may ſtand to his party, and profeſſion, againſt much oppoſition, as glorying in his conſtancy, and being aſhamed to be thought a changling, or ſuch a turn-coat as others whom he merrily derideth.

5. An Hypocrite that hath no other Religion but deluſory and vain, may obſerve the weakneſſes of perſons that are of lower education and parts, and may loath their indiſcretion in conference and behaviour, and their unhanſome expreſſions in prayer and other duties, p. 16and ſhake the head at them, as ſilly, contemptible, ſelf-conceited fellows; and his heart may riſe againſt their diſorder, tautologies and affectations: And its like enough, that hereupon he will jeaſt at conceived prayer, or extemporate (as they call it;) and bleſs himſelf as ſafe in his Parrot-like devotions, becauſe the ſame ſpirit teacheth not fine words, and rhetorical language, to all that it teacheth to pray with unutterable ſighs and groans, Rom. 8. 26, 27. though the ſearcher of hearts (who is not delighted with complements and ſet ſpeeches) doth well underſtand the meaning of the ſpirit.

5. The ſelf-deceiving Hypocrite doth frequently pretend to be a man of moderation in matters of Religion, as diſtaſting the hairbraind zealots, as he counteth them, that cannot be content to have their faith and Religion to themſelves before p. 17God, and to live and talk as others do, but muſt be ſingular, and make a ſtir with their Religion, and turn the world upſide down. The true zeal of the godly is uſually diſtaſtefull to him; and the corrupt zeal of Schiſmatical perſons, doth cauſe him to bleſs himſelf in his lukewarmneſs, and to take his moſt odious indifferency, and want of fervent love to God and his holy ways to be his vertue.

6. This ſelf-deceiving Hypocrite doth frequently pretend to an exceeding great Reverence in the managing of the outward part of worſhip; and to an extraordinary zeal about the Circumſtantials of Religion. He accounts them all ſchiſmatical and prophane, that place not as much of their Religion as he doth, in geſtures and forms, and other accidents of worſhip, acquainting us that the Phariſaical temper in religion is natural, and p. 18will ſtill continue in the world.

7. If the temptation of the Hypocrite lie on the other ſide, he can withdraw himſelf into ſome ſmall or ſeparating ſociety, and place his Religion in the ſingularity of his opinions, or in the ſtrictneſs of the way and party that he owneth; and in his conceited ability in his conceived or ready expreſſions in prayer; and can cry out as much upon the Formaliſt, as the Formal Hypocrite upon him: and glory in his zeal, as the other in his moderation. It is in the Heart that Hypocriſie hath its throne; from whence it can command the outward acts into any ſhapes that are agreeable to its ends: and can uſe materials of divers natures, as the fewell and nutriment of its malignity. And what ever party ſuch are joined to, and what ever way they have been trained up to, whether Formality, or ſchiſm, or more regular, p. 19ſober, equal wayes, in all of them their Religion is but Vain, and they do but deceive themſelvs by all.

8. The Religion that is but deluſory and Vain, may be accompanied with much Alms, and works of ſeeming Juſtice, and Charity, Mat. 6. 1, 2. Luke 18. 11, 12. He may have many vertues called moral; and be a man of much eſteem with others, even with the beſt and wiſeſt, for his ſeeming Wiſdom, and piety, and juſtice. He may be no extortioner, unjuſt, adulterer, but as to groſs ſins ſeem blameleſs, Luke 18. 11, 12. Phil. 3. 6. and be much in reproaching the ſcandalous lives of others, and thank God that he is none ſuch, Luke 18. 11.

9. He that hath but a vain Religion, may in his judgement approve of ſaving grace, and like the more zealous, upright, ſelf-denying, heavenly lives of others: and p. 20wiſh that he might but die their death; and wiſh himſelf as happy as they, ſo it might be had on his own terms: And he may have ſome counterſeit of every grace; and think that it is true. Numb. 23. 10. Jam. 2. 14, &c. 1 Cor. 13. 1, 2, 3. Mark 6. 20.

10. None will be more forward to call another Hypocrite, then the Hypocrite: nor to extoll ſincerity and uprightneſs of heart and life. And thus you ſee what this Vain Religion is made up with.

2. IF you marvell what the Hypocrite yet wants, that makes his Religion deluſory and Vain, I ſhall now tell you I hope to your conviction and ſatisfaction.

1. For all his forementioned Religion, he wants the Spirit of Chriſt, to dwell as his ſanctifier within him; And [if any man have not p. 21the Spirit of Chriſt, the ſame is none of his] Rom. 8. 9. But becauſe this is known by the effects, I add,

2. He wants that ſpiritual new birth, by which he ſhould be made ſpiritual, as his firſt birth made him carnal, John 3. 5, 6. Rom. 8. 6, 7, 8. He is born of the will of the fleſh, and of man, but not of God, John 1. 13. Form the firſt man Adam he is become a living ſoul; but by the ſecond man, Chriſt, the Lord from heaven, he is not yet quickned in the Spirit, 1 Cor. 15. 45, 46. He is not born again of the incorruptible ſeed, the word of God, that liveth and abideth for ever, 1 Pet. 1. 23. He is not yet ſaved by the waſhing of Regeneration (ſave only as to the outward baptiſm) and by renewing of the Holy Ghoſt, which is ſhed by Chriſt on all his members, that being juſtified by his grace, they ſhould be p. 22made heirs according to the hope of eternal life, Tit. 3. 5, 6. They are not new creatures, old things being not paſt away, and all things, with them become new: and therefore it is certain that they are not in Chriſt, 2 Cor. 5. 17. They have not put off the old man with his deceitfull luſts, and deeds, nor have put on the new man, which after God is created in righteouſneſs and true holineſs, Eph. 3. 22, 23, 24. Col. 3. 9, 10. They have but patcht up the old unſanctified hearts, and ſmooth'd over their carnal converſations, with civility and plauſible deportment, and ſo much Religion as may cheat themſelves as well as blind the eyes of others. But they are ſtrangers to the life of God, Epheſ. 4. 18. and never were made partakers of the Divine nature which all the children of God partake of, 2 Pet. 1. 4. nor of that Holineſs, without which none ſhall p. 23ſee the Lord, Heb. 12. 14.

3. Though he make a ſlight and cuſtomary confeſſion of his ſins, unworthineſs and miſery, yet is he not kindly humbled at the heart, nor made truly vile in his own eyes, nor contrite and broken-hearted; nor emptyed of himſelf, as ſeeing himſelf undone by his own iniquities; crying out Unclean, and loathing himſelf for all his abominations; weary of his ſin, and heavy-laden, as all muſt be that are fit for Chriſt. Read Iſa. 57. 15. & 66. 2. Pſal. 51. 17. & 34. 18. Lev. 13. 44, 45. Ezek. 36. 31. & 20. 43. & 6. 9. Matth. 11. 28. Rom. 7. 24.

4. This mans Religion muſt needs be Vain; for he wanteth the life of faith it ſelf, and heartily believeth not in Chriſt. He hath but an opinion of the truth of Chriſtianity, through the advantage of his education and company; and thereupon doth call himſelf p. 24a Chriſtian, and heartleſly talk of the myſterie of Redemption as a common thing. But he doth not with an humbled broken heart, betake himſelf to Chriſt as his only refuge from the wrath of God and everlaſting miſery, as he would lay hold on the hand of his friend, if he were drowning: The ſenſe of the odiouſneſs of ſin, and of the damnation threatned by the righteous God, hath not yet taught him to value Chriſt, as he muſt be valued by ſuch as will be ſaved by him. Theſe hypocrites do but talk of Chriſt, and turn his name, as they do their prayers, into the matter of a dry and cuſtomary form. They flie not to him as the only Phyſician of their ſouls, in the feeling of their feſtring wounds: they cry not to him as the Diſciples in the tempeſt, Save Maſter, we periſh. They value him not practically (though notionally p. 25they do) as the pearl for which they muſt ſell all, Matth. 13. 44, 45, 46. Chriſt doth not dwell in his heart by faith: nor doth he long with all the Saints to comprehend, what is the breadth, and length, and depth, and height, and to know the love of Chriſt which paſſeth knowledge, Eph. 3. 17, 18, 19. He counteth not all things loſs for Chriſt, and the excellency of his knowledge, nor doth he count them as dung, that he may win Chriſt, and be found in him, not having his own righteouſneſs, but that which is through the faith of Chriſt, Phil. 3. 8, 9, 10. nor can he truly ſay, that he deſireth to know nothing but a crucified Chriſt, 1 Cor. 2. 2. and that the life that he now liveth in the fleſh, he liveth by the faith of the Son of God that loved him, and gave himſelf for him,] Gal. 2. 20. He is not taken up with that admiration of the love of God in p. 26Chriſt, as beſeems a ſoul that is ſaved by him from the flames of hell, and that is reconciled to God, and made an heir of life everlaſting. He hath not underſtandingly, deliberately, ſeriouſly, and unreſervedly given up himſelf and all that he hath to Chriſt: and thankfully accepted Chriſt and life, as given on the Goſpel terms to him. This living effectual faith is wanting to the Hypocrite, whoſe Religion is Vain.

5. This Vain Religion doth never practically ſhew the ſoul the amiableneſs and attractive goodneſs of God, ſo far as to win the heart to a practical eſtimation of him, and adhering to him above all; nor ſo far as to advance him above all the creatures in the practical judgement, will and converſation: nor doth it cauſe the ſoul to take him for its portion, and prefer his ſavour before all the world, and devote p. 27it ſelf and all unto his intereſt and will, and give him the ſuperlative and ſoveraign honour, both in heart and life: Pſal 63. 3. and 30. 5. and 4. 6, 7. and 16. 5. and 17. 14. Mat. 10. 37.

6. This Vain Religion is alwayes without that ſerious belief of the life to come, which cauſeth the ſoul to take it for its happineſs and treaſure, and there to ſet its deſires and its hopes, and to make it his principal care and buſineſs to attain it; and to make all the pleaſures, and profits, and honours of the world to ſtoop to it, as preferring it before them all, Matth. 6. 20, 21. and ver. 33. Luk. 18. 22, 23. and 14, 33. Col. 3. 1, 2, 3, 4, 5. Phil. 3. 18, 19, 20. The Hypocrite taketh heaven but for a reſerve, and as a leſſer evil then hell, and ſeeks it but in the ſecond place, while his fleſhly pleaſures and intereſt have the preheminence, and God hath p. 28no more but the leavings of the world; and he ſerveth him but with ſo much as his fleſh can ſpare.

7. This Vain Religion conſiſteth principally in external obſervances: If he be a Formaliſt that hath it, his Religion lyeth in his beads and prayer books; in going ſo oft to Church, and keeping holy dayes and faſting dayes, and ſaying over ſuch and ſuch words, and uſing ſuch and ſuch geſtures and ceremonies, and ſubmitting to Church orders, and crying down Sectaries and preciſeneſs, and jearing at the ſimplicity of plain hearted Chriſtians, that never learnt the art of diſſimulation. Their Religion is but a pack of Complements, a flattering of God, as if they would mock him with cap an knee, (who will not be mocked,) Gal. 6. 7. while they draw near him with their lips, their hearts are far from p. 29him, Mat. 15. 7, 8, 9. They waſh the outſide, and pay tithe of all; and give ſome almes, and forbear diſgraceful ſins, which would make them be eſteemed ungodly among men, Mat. 15. 2, 3. Mar. 7. 4, 8. Matth. 23. 25, 26, &c. Mat. 6. 1, 4, 6. &c Iſa. 1. 11, 12, 13, 14. Iſa. 58. 1, 2. But theſe ſelf-deceivers are ſtrangers to the inward ſpiritual work of holineſs: Their hearts are not buſie in the worſhip of God, by fervent deſire, and exerciſe of other graces, while their tongues are put into an artificial pace, and they are acting the part of men that ſeem to be Religious.

If they be caſt into the Sectarian mold, they place their Religion in the ſtrictneſs of their Principles and Parties, and in contending for them, and in their affected fervour, and ability to ſpeak and pray ex tempore. But the humble, holy, inward p. 30workings of the ſoul toward God, and its breathings after him, and the watch that it ſets over the heart, this hypocrite is much a ſtranger to.

If he be brought up among the Orthodox in well ordered Churches, he placeth his Religion in the holding of the truth, and taking the right ſide, and ſubmitting to right order, and uſing Gods ordinances: but the moſt of an upright mans employment is at home, within him; to order his ſoul, and exerciſe grace, and keep down ſin, and keep out the world, and keep under the fleſh, and carnal ſelf, and do the inward part of duty: And he is as truly ſolicitous about this, as about the outward works: and contenteth not himſelf to have ſaid his prayers, unleſs indeed his heart have prayed; nor to have heard, unleſs he have profited, or heard with obediential attention: p. 31And he makes conſcience of ſecret duties, as well as of thoſe that are done in the ſight of men: But this the hypocrite comes not up to, to trade in the internal ſpiritual part.

8. The Religion that is Vain, is without an univerſal hatred of known ſin, and an actual conquering of it, ſo far as to live out of groſs ſin, (which ſome call mortal) and to be weary of infirmities, and to be truly deſirous to be rid of all; and to be willing to uſe Gods means againſt it. Thus it is with the ſincerely Religious; but not with theſe hypocrites that deceive themſelves, Joh. 3. 19, 20. Rom. 7. 24. Luk. 13. 3, 5. Rom. 8. 1. to the 14. Gal. 6. 7, 8. The hypocrite hath not only ſome particular ſin, which all his Religion makes him not willing to ſee to be a ſin, or to forſake; but his very ſtate is ſinful in the main, by the predominancy p. 32of a ſelfiſh carnal intereſt and principle: And he is not willing of cloſe plain dealing, much leſs of the diligent uſe of means himſelf to overcome that ſin: becauſe he loveth it.

9. This Vain Religion is not accompanied with an unſeigned Love to a life of holineſs, which every true believer hath, delighting to meditate in the Law of God, with a practical intention to obey it; and delighting in the inward exerciſe of grace, and outward ordinances as advantages hereunto; deſiring ſtill more of the grace which he hath taſted, and grieving that he knoweth, and truſteth, and loveth, and feareth, and obeyeth God ſo little, and longing to reach higher, to know, and love, and fear him more, Pſal. 1. 2. and …19. 1, 2, 3, 4, 5, 9, 10 &c. Heb. 12. 14. 2 Pet. 3. 11. Matth. 7. 13, 14. But the ſelf-deceiver either p. 33hath a ſecret diſlike of this ſerious diligence for ſalvation, and loving God with all the ſoul, and might, (becauſe he is conſcious that he reacheth it not himſelf,) or at leaſt he will not be brought to entertain any more then will ſtand with his carnal ends.

10. A Vain Religion doth not ſo far reveal the excellency of Chriſts image in his ſervants, as to cauſe an entire Love to them as ſuch; and to delight in them above the moſt ſplendid and accompliſht perſons that are ſtrangers to the life of grace; and ſo far to love them, as when Chriſt requireth it, to part with our ſubſtance, and hazard our ſelves for their relief. Thus do the truly Religious, Pſal. 16. 2. and 15. 4. 1 Joh. 3. 14. Matth. 10. 40. 11. 42. and 25. 34, 35, 40, 42, 45, 46. But the hypocrice either ſecr…tly hateth a heavenly holy life, and conſequently p. 34the people that are ſuch, (becauſe they ſeem to condemn him by overgoing him, and differing from him) or at leaſt he only ſuperficially approveth of them; but will forſake both Chriſt and them in tryal, rather then forſake his earthen God. I have now ſhewed you what the ſelf-deceiver wants, in which you may ſee ſufficient reaſon why his Religion is but Vain.

II. WE are next to ſhew you, How theſe Hypocrites do deceive themſelves, and wherein their ſelf-deceit conſiſteth. It may ſeem ſtrange that a man of reaſon ſhould do ſuch a thing as this, when we conſider that truth is naturally the object of the underſtanding, and that all men neceſſarily love themſelves, and therefore love what they know to be ſimply p. 35good for them: How then can any man, that hath the uſe of reaſon, be willing to be deceived, yea and be his own deceiver, and that in matters of unſpeakable conſequence! But it is not as falſhood, nor as deceit that they deſire it: but as it appeareth neceſſary to the carnal eaſe and pleaſure which they deſire.

The way by which they deceive their own hearts, conſiſteth in theſe following degrees.

1. The hypocrite reſiſteth the Spirit of grace, and rejecteth the mercies offered in the Goſpel, and ſo by his refuſal, is deprived of a part in Chriſt, and of the life of grace, and the hopes of glory, which were tendered to him.

2. But withal, he is willing of ſo much of this mercy as conſiſteth with his ſinful diſpoſition, and carnal intereſt: He is willing enough to be happy in general, and to be p. 36ſaved from hell fire, and to be pardoned, and to have ſuch a heaven as he hath framed a pleaſing imagination of.

3. And therefore he maketh him up a Religion of ſo much of Chriſtianity as will ſtand with his Pleaſures, profits and reputation in the world, that ſo he may not be left in deſpair of being ſaved, when he muſt leave the world that he muſt loved. The cheap and the eaſie parts of Chriſtianity, and thoſe that are moſt in credit in the world, and that fleſh and blood have leaſt againſt, theſe he will cull out from among the reſt, and make him a Religion of, paſſing by the dearer, and more difficult, and ſpiritual parts.

4. Having gone thus far, he perſwadeth his own heart, that this kind of Religion which he hath patcht up and framed to himſelf, … Religion, the Faith, the p. 37Hope, the Charity, the Repentance, the Obedience, to which Salvation is promiſed. And that he is a true Chriſtian, notwithſtanding his defects; and that his ſpots are but ſuch as are conſiſtent with grace, and that his ſins are but pardoned infirmities: and that he hath part in Chriſt, and the promiſes of life, and ſhall be ſaved, though he be not of the preciſer ſtrain. When he committeth any ſin, he confidently imagineth, that his confeſſion and his wiſhing it were undone again (when he hath had all the p…eaſure that ſin can give him) is true repentance: and that as a penitent he ſhall be forgiven. And thus while he thinketh himſelf ſomething, when he is nothing, he deceiveth himſelf, Gal. 6. 3. He hath a counterfeit of every grace of God. A counterfeit Faith, and Hope, and Love, and Repentance, and Zeal, and Humility, and Patience, p. 38and Perſeverance: and theſe he will needs take to be the very life and image of Chriſt, and the graces themſelves that accompany ſalvation.

5. Having got this Carkaſs of Religion without the ſoul, he makes uſe of all thoſe things to confirm him in his deceit, which are appointed to confirm true Chriſtians in their Faith and Hope. When he reads or thinks of the infinite Goodneſs, Love and Mercy of God, he thinks God could not be ſo good and merciful, if he ſhould refuſe to ſave all ſuch as he. When he readeth of the undertaking and ſacrifice of Chriſt, and how he is a propitiation for the ſins of the whole world, he confidently hence concludeth, that a Saviour ſo gracious, that hath done and ſuffered ſo much for ſinners, cannot condemn all ſuch as he. When he readeth of the extent and freeneſs of Grace, p. 39in the promiſes of the Goſpel, he concludeth that theſe promiſes belong to him, and that Grace could not be ſo free and ſo extenſive, if it did ſhut out all ſuch as he. When he obſerveth the Mercies of God upon his body, in his friends, and health, and credit, and proſperity, he concludeth, that ſurely God loveth him as a child, in that he dealeth ſo Fatherly with him. If he ſuffer adverſity, he thinks that it is the Fatherly chaſtiſement of God, and therefore proveth him to be his ſon, and that he ſhall have his good things in the world to come, becauſe he had his evils here. If he ſuffer any thing for a good cauſe, (or a cauſe that he taketh to be good) he taketh himſelf to be a Confeſſor, and marked out for life eternal. If he give any conſiderable alms, he applyeth all the promiſes to himſelf that are made to thoſe that are truly charitable, p. 40though he giveth but the leavings of the fleſh, and giveth but on common compaſſions, or for applauſe, or for ſome common end, and not as to Chriſt whom he honoureth in his members, as one that hath reſigned all unto him. If he pray, from the lips only, or only for pardon and ſuch other mercies as fleſh it ſelf would be glad to have, without the unexpreſſable groans of the ſpirit, for ſpiritual mercies (Rom. 8. 26) he preſently applyeth all the promiſes to himſelf that are made to the upright that call upon God. And thus Love, Mercy, and Chriſt himſelf are abuſed by him to this damning work of ſelf-deceit.

6. Moreover, he makes uſe of all the ordinances of God, to the deceiving of his own heart. The outward part of Baptiſm, perſwades him that he is inwardly regenerate. He receiveth the Lords ſupper, that p. 41he may confirm his preſumption, and increaſe his ſelf-deceit, as the godly receive it to confirm and increaſe their ſaving faith. He joyneth with the Church in thoſe prayers and praiſes that are fitted to the true believers ſtate, that he may thence more confidently deceive his own heart, with the conceit that he is a true believer. And thus he turneth the bread of life, and all the helps and means of grace, to the ſtrengthening of his ſin, and the furthering of his perdition.

7. Moreover, this miſerable ſelf-deceiver, doth uſually get into ſuch company as may further his ſelf-deceit, and maketh uſe of them to that end. If he get into any holy well-ordered Church of Chriſtians, it is that by his outward communion with the Saints, he may ſeem to himſelf to have inward communion with them. If he get among able godly Miniſters and p. 42other judicious Chriſtians, and finds that he is well eſteemed of by them, he is confirmed hereby in his preſumption and ſelf-deceit: when alas, we muſt in charity judge of men as they profeſs and ſeem, and leave the infallible judgement of the heart to God. Vſually this ſelf-deceiving hypocrite doth aſſociate with ſome carnal or factious men, with whom he makes himſelf a party: and ſuch will ſmooth him up, and make a Saint of him, either becauſe they are as bad themſelves, and dare not condemn him, leſt they condemn themſelves; or becauſe they are flatterers and dawbers, or men that were never themſelves acquainted with thoſe ſaving operations of the Spirit which he wants, or becauſe they are partial to one of their own faction. And thus a formal hypocrite may be ſtroaked by Formaliſts, and a Schiſmatical Hypocrite p. 43may be ſoothed up by thoſe of his own Sect (as lamentable experience telleth us that ſuch do) to the increaſe of their pernicious ſelf-deceit.

Yea more then ſo; if theſe hypocrites fall in company with the notoriouſly prophane, from them they will fetch ſome confirmation of their ſelf-deceit: when they hear them ſwear, and curſe, and rant, and ſee them drunk, they ſecretly with the Phariſee rejoyce, and ſay, I thank thee Lord that I am not as this Publican. And this is one reaſon why ſuch hypoorites are well content to have ſome ſervants in their families, or ſome neighbours or company about them that are notoriouſly prophane, that their deluded conſciences, conſidering that they are more civil and religious themſelves, may hence gather comfort, that they are the ſervants of God, and in a ſtate of grace.

p. 44Hence alſo it is, that thoſe of them that go on the Schiſmatical ſide, do purpoſely go into ſeparated ſocieties, that by withdrawing from ſo many, and (as they ſpeak) coming out from among them, they may ſeem to themſelves to be fellow-Citizens with the Saints, and to be of the little flock that ſhall have the Kingdom. This is the uſe that ſelf-deceivers make of their companions.

8. Moreover, the Hypocrite confirmeth his ſelf-deceit, by obſerving the great numbers of ungodly perſons worſe then he, that are in the world: This makes him think that God ſhould be unmerciful, and heaven be empty, if all ſuch as he ſhould be ſhut out: the damnation of ſo many ſeemeth ſo incredible to him, that it much increaſeth his confidence and ſelfdeceit.

9. And he deceiveth himſelf alſo p. 45by a miſobſerving and miſapplying the falls and infirmities of the ſervants of the Lord, and the ſcandalous lives of many Hypocrites like himſelf. When he readeth of Noahs drunkenneſs, and Lots drunkenneſs and inceſt, and Davids adultery and murder, and Peters denyal of his Maſter with curſing and ſwearing, he conſidereth not how much theſe ſingular actions were contrary to the ſcope of their lives, nor by what ſerious repentance they did riſe, and do ſo no more; but he hence concludeth that ſure he is in a ſtate of grace, that hath no ſuch heinous ſins as theſe: though indeed he hath more heinous continually within him, (even a love of the world and pleaſure above God, a ſecret root of unbelief, a ſervitude to the fleſh, &c.) when he ſeeth any about him that profeſs the fear of God, prove Hypocrites or Apoſtates, or fall p. 46into any ſcandalous ſin, he ſtrengtheneth his preſumption by it, and concludeth that this profeſſion of greater holineſs then he himſelf hath, is but Hypocriſie; and that he is as good as thoſe that ſeem more devout, though he make not ſo much ado with his religion: or at leaſt that ſuch as he ſhall be ſaved, when thoſe are ſo bad that are accounted better: If there be but a Cham in the Ark and Family of Noah, an Iſhmael in Abrahams houſe, an Eſau in Jacobs, an Abſalom in Davids, a Judas among the Diſciples of Chriſt, theſe ſelfdeceivers will thence fetch matter for their own deluſion and perdition, as if the reſt were all as bad, or ſanctification were not neceſſary to ſalvation.

10. The ſelf-deceiver alſo is confirmed in his preſumption, by taking to himſelf the comforts that Miniſters hold forth, for truly p. 47humbled upright ſouls, that are apt to be too much diſquieted and caſt down. Our Congregations are mixt of godly and ungodly, and broken-hearted and hard-hearted, dejected and ſelf-confident ſinners (beſides all thoſe that are well ſetled in their ſpiritual peace.) And as we cannot tell how to tell the wicked of their miſery, nor open the Hypocrites ſelf-deceit, but the ſelf-ſuſpecting humbled ſouls will miſapply it to themſelves, and be more dejected by it, and ſay, It is thus with me; ſo we cannot tell how to comfort the diſtreſſed, and clear up the evidences of a drooping ſoul, but the preſumptuous Hypocrite will lay hold upon it, and think that it belongs to him. Every comfortable Book or Scripture that he readeth, and every comfortable Sermon or diſcourſe which he heareth, is abuſed to increaſe his ſelf-deceit.

p. 4811. It increaſeth the Hypocrites ſelf-deceit, when he findeth ſome partial reformation in himſelf, and that he hath mended many things that were amiſs: This he takes for a true converſion, and thinks that the civilizing and ſmoothing of his life, the change of his opinion, and the taking up a form of godlineſs, are true Sanctification; and that he is not the man that once he was; and therefore is in a ſafe condition: Though alas he hath never yet known by experience, the new heart, the new ends, the new reſolutions, affections, and converſation of a Saint.

12. Laſtly, he deceiveth himſelf by miſunderſtanding the nature of hypocriſie. Becauſe he perceiveth not that he is a groſs diſſembler, but meaneth as he ſpeaks, ſo far as he goes, therefore he thinks he is no Hypocrite: Whereas beſides the groſs Hypocrite that knoweth he p. 49doth diſſemble, and only deceiveth others, there are alſo cloſe Hypocrites, that know not they are Hypocrites, but deceive themſelves. And theſe are they that my Text here ſpeaks of, when it ſaith [He deceiveth his own heart.] It is Hypocriſie [to ſeem better then one is, and to profeſs to be a ſincere Chriſtian when he is none,] though he confidently think that he is what he profeſſeth himſelf to be.

III. BUt what is it that can move a Reaſonable creature to be willfully guilty of ſuch ſelf-deceit in the day-light of the Goſpel, when he hath ſo much help to ſee his way?

Anſw. 1. The are firſt acceived by the vanities of the world, and the pleaſures of ſin, before they deceive themſelves by their Religion. Their Religious ſelf-deceiving is but ſubſervient to their fleſhly ſervitude, and the worlds deceit. p. 50They are carnal from the birth: (for that which is born of the fleſh only, is but fleſh, Joh. 3. 6.) and cuſtom in ſinning fixeth and increaſeth their ſinful diſpoſition. Their hearts are engaged to their worldly accommodations, and to their vain-glory, and the things that pleaſe the fleſh: They are willing ſlaves to their con…upiſcence. And therefore they cannot admit of that Religion which would deprive them of that which they moſt dearly love. Chriſt ſpeaks too late to them. They tell him they are promiſed already. Their affections are preengaged: ſin hath taken up the chiefeſt rooms: And the heart that loveth ſenſuality and proſperity beſt, cannot love God beſt too: for it can have but one beſt. The … of true Sanctification is to … the darling of a carnal … and to croſs it in its deareſt p. 51loves, and to lay that at our feet that before was as our treaſure, and to tame that body, and bring it into ſubjection, which before was in the throne. The motions of ſuch a change will not be acceptable, till they are made ſo effectual as to cauſe that change: The command will be unpleaſant, till the heart be ſuited to the nature of the command. He that ſeeth what care and labour there is to gather a worldly treaſure, and what a ſtir is made in the world about it, can never expect that all this ſhould be vilified and deſpiſed at a word, and that any doctrine (how true and heavenly ſoever,) can be wellcome to theſe worldly men, that would debaſe their glory, and embitter their delights, and make their Idol ſeem but dung. The doctrine of Chriſt would take the old heart out of their bodies: and they will not eaſily leave their p. 52hearts. It doth not only command the drunkard to live ſoberly, and the glutton temperately, and the laſcivious filthy ſinner chaſtly, and the proud perſon humbly, and the covetous to live contentedly and liberally; but it commandeth the hearty forſaking of all, for the ſake of Chriſt, Luke 14. 33. and the accounting them but as loſs and dung that we may win him, Phil. 3. 7, 8, 9. and mortifying of that fleſh which before we daily ſtudyed to pleaſe, Col. 3. 4, 5. and the crucifying of its affections and luſts, Gal. 5. 24. and the denyal even of our ſelves, Luk. 9. 23, 24. And for a carnal mind to love and yield to ſuch commands, were no other then to ceaſe to be a carnal mind. All this is largely expreſſed by the Apoſtle, Rom. 8. 1, &c. They that are in Chriſt Jeſus, walk not after the fleſh, but after the Spirit. —For they that are after the p. 53fleſh, do mind the things of the fleſh: but they that are after the Spirit, the things of the Spirit: For to be carnally-minded is death, but to be Spiritually minded is life and peace. Becauſe the carnal mind is enmity againſt God: for it is not ſubject to the Law of God, neither indeed can be. So then they that are in the fleſh, cannot pleaſe God.—For if ye live after the fleſh, ye ſhall die: but if through the Spirit ye mortifie the deeds of the body, ye ſhall live.]

You ſee here why it is that the ſelf-deceiver will not entertain the power of godlineſs, nor be Religious ſeriouſly according to the true intent of the Goſpel, and the nature of Chriſtianity, even becauſe he is engaged to a contrary object, and hath another game in chaſe, which he will not leave, and which true Religion requireth him to leave, and will not give him leave to follow. And therefore he parteth p. 54with the Religion which would have parted him from that which he will not part with.

2. But withall, he is all this while under the threatenings of the Law of God, and conſcience is ready to bear witneſs againſt him; and betwixt Law and Conſcience, the poor wretch is as the corn between two Milſtones; he would be ground to powder, and tortured with terrors before his time, if he had not ſome opiate or intoxicating medicine, to eaſe him by deceiving him, and to abate his fears, and quiet his conſcience as long as a palliate cure will ſerve turn. So that here are two things for which the ſelf-deceiving Hypocrite is fain to fall into his Vain Religion: The one is, that it may be a cloak to the ſin which he will needs keep: The other is, that it may ſave him from the terrors and diſquietments, that for this ſin his conſcience would p. 55elſe afflict him with. A belief that he may be ſaved, for all his ſin, is the relief that he hath againſt the terrors of the Law of God. He therefore chooſeth out ſuch parcels of Religion as may ſerve him for this uſe, and yet will not ſeparate him from the ſin that he delighteth in. The power of godlineſs will not conſiſt with his cove…ous, proud or fleſhly life: but the form and outſide will. And therefore this regeneration, and mortification, and ſelf-denyal, and ſubjection to the whole will of God, and this heavenly mindedneſs, and watching the heart, and walking with God, and living above the trifles of this world, and making it the chief buſineſs to prepare for another; this kind of Religion, which is Religion indeed, he cannot (becauſe he will not) entertain. This is the ſtrait gate, and narrow way, that few men find. p. 56Here he muſt be excuſed. God is no God for him, upon theſe terms, (And he cannot and will not be his God on any other terms.) Chriſt is no Chriſt for him, unleſs he will excuſe him from this trouble, and bear with him in his carnal courſe; that is, unleſs he will be indeed no Chriſt to him. Heaven is no heaven for him, unleſs he may paſs to it through proſperity, and ſin; and unleſs he may have it without the trouble of a holy life; that is, unleſs God will be unjuſt or falſe, and heaven ceaſe to be heaven, and God ceaſe to be God.

But yet theſe men are convinced that God is their rightful Governour, and that indeed they ſhould love him and ſerve him with all their heart and might, and that without true Religion and godlineſs there is no ſalvation. To be irreligious and prophane they know is a ſtate that can afford no comfort, p. 57or ſhelter from the wrath of God; and therefore ſome Religion they muſt have: They are not able to endure the thoughts of lying under the curſe of God. To conclude themſelves to be utterly graceleſs, and the children of the Devil, and in a ſtate of condemnation, is ſo terrible, that they are not able to endure it: Then every Sermon they hear would torment them, and every Chapter they read would torment them; and their pleaſures would all be imbittered to them, and nothing that they enjoy in all the world, would quiet and content them. (No, nor ſhall do long) And therefore they muſt needs take up ſome Religion, to quiet them for a little while, and to make them hope, that for all their ſins, they are not ſo bad, nor in ſo dangerous a caſe as Preachers tell them; ſome Religion they muſt needs have for p. 58fear of being damned: A ſound and ſerious Religion they will not have, becauſe they love the world and ſin, which it would deprive them of: And therefore they patch up a Vain Religion, compoſed of ſo much truth and duty as will ſtand with their proſperity and beloved pleaſures: which will not ſave them, but ſufficeth to deceive them.

Two parts make up this ſelf. deceiving frame, as conſiſtent with their ſins: The one is the formal, outward, eaſie, cheap part of duty to God and man, in their practiſe; leaving out the ſpiritual, inward, difficult, dear, ſelf-denying part. The other is, the ſtricteſt parts of Religion in bare opinion and notion; while they ſhut it out of their hearts and lives. For both theſe may ſtand with a ſenſual, worldly, ſelfiſh life. He may read or ſay his prayers, and be a worldling ſtill: p. 59He may come to Church, and with the greateſt ceremony and ſeeming reverence receive the Sacrament, and bow before the Lord his Maker, and yet be ſenſual or a worldling ſtill. And he may be of the ſtricteſt party or opinion, and notionally condemn all ſin, and juſtifie the moſt holy life, and yet be ſenſual and worldly ſtill. And therefore this much he may be perſwaded to take up, to ſave himſelf from the laſhes of his conſcience. And ſo the uſe of the Hypocrites Religion is to be a skreen betwixt him and the flames of wrath, that would ſcorch him too ſoon, if he were of no Religion: and to be to him as a tent or pentiſe, to keep off the ſtorms that would fall upon him, while he is trading for the world, and working for the fleſh. His Religion is but the ſheath of his guilty conſcience, to keep it from wounding him, and p. 60cutting his fingers, while they are buſie in the brutiſh ſervice of his luſts. It is but as a glove, to ſave his skin, when he hath to do with the nettles and thorns of the threatenings of God, and the thoughts of vengeance, that elſe would rack his guilty ſoul. It is but as his upper garment, to ſave him from a storm, and then to be laid by as an unneceſſary burden, when he is at home. The Hypocrites Religion is but as his ſhooe: he can tread it in the dirt, ſo it will but ſave his foot from galling. As a man that hath an unquiet ſcolding wife, is fain to ſpeak her fair by flatteries, leſt he ſhould have no reſt at home; or as a thief is fain to caſt a cruſt to the dog that barketh at him, to ſtop his mouth; ſo is an ungodly ſenſual perſon, fain to flatter his conſcience with ſome kind of Religiouſneſs, and to ſtop its mouth with ſome kind of p. 61devotion and ſeeming righteouſneſs, that may deceive him into a belief that he is the child of God. Religion is the Soveraign in a gracious ſoul, and the Maſter in an upright conſcience, and ruleth above all worldly intereſts. But with the unregenerate, it is but an underling and ſervant, that muſt do no more then the fleſh and the world will give conſent to; and is regarded no further then for meer neceſſity; and when it hath done the work which the Hypocrite appointed it, it is diſmiſſed and turned out of doors. God is acknowledged and loved by the Hypocrite; but not as God. Chriſt is believed in and accepted; but not as Chriſt; but as an underling to the world; and a journy-man to do ſome job of work for a diſtreſſed wrangling conſcience; or as an unwelcome Phyſician to give them a Vomit when they have p. 62taken ſome extraordinary ſurfeit of ſenſual delights. When they have faln into great affliction, or into any foul diſgraceful ſin, then perhaps they take up their prayer books, or call upon Chriſt, and ſeem devout and very penitent. But their piety is blown over with the ſtorm. The effect ceaſeth with the cauſe. It was not the Love of God, or of his holy wayes and ſervice, that ſet them upon their devotions; but ſome tempeſt of adverſity, or ſhipwrack of their eſtates, or friends, or conſciences: and when the winds are laid and the waves are ſtill, their devotion ceaſeth with their danger.

3. Add hereunto, (to ſhew you the reaſon of the Hypocrites ſelfdeceit) that he is one that never practically ſaw the amiableneſs of holineſs in it ſelf; and never had a heart that was touched with the love of it by the Spirit of holineſs: and p. 63therefore he taketh it but for meer neceſſity: and therefore he taketh up no more then he thinks is of neceſſity to ſave him from damnation, when he can live in the pleaſures of the world no longer. God never had his heart. He had rather be about his ſports or worldly buſineſs, if he durſt, and thought he could be ſo excuſed. He loveth a pair of Cards, or Dice, or a Harlot, or his ambitious deſigns and honours, better then he loveth the holy Scriptures, and the heavenly diſcourſe or contemplation of the life to come. And therefore he will have no more Religion then needs he muſt, becauſe he taketh it not for love but need. The matters of the world and the fleſh are his dyet, and his extraordinary ſucceſſes and proſperity are his feaſt: and therefore he will take as much of them as he can and dare: But Religion is but his Phyſick: p. 64and therefore he will take it as little and ſeldom as he dare. Had he but ſeen the face of God by faith, and had he but the heart of a true believer, that is ſuited by holyneſs to the holy works that God commandeth, as the heart of a true friend is ſuited to the will of him whom he loveth, he would then be no longer Religious againſt his will, and conſequently in Vain; but he would think the moſt pure and heavenly mind, and life, and the higheſt degree of love and holineſs, to be the beſt and moſt deſirable ſtate for his ſoul, as every true believer doth. Had this Hypocrite any true love to God, as he deceitfully pretends to have, he would love his Image, and Word, and wayes; and then he would love beſt that kernel and marrow of Religion, that life and ſoul of worſhip and obedience, which now he ſavoureth not, but ſhifteth…off as a p. 65needleſs, or tedious, or unattainable thing.

The nature and uſe of theſe Hypocrites Religion, is to ſave them from Religion: They carry an empty guilded ſcabberd, accuſing the ſword of a dangerous keenneſs, as a thing more perillous, then neceſſary to their uſe. When they ſeem moſt zealous, they are but ſerving God that they may be excuſed from ſerving him; and they worſhip him, of purpoſe to ſhift off his worſhip. They offer him the lips, that the heart may be excuſed: and complement him with cap and knee, that they may excuſe themſelves from real holineſs: They offer him the empty purſe, for payment; and tender him a ſacrifice of husks and ſhells, and lifeleſs carkaſſes: They will abound in the ſhadow and ceremony, that they may be excuſed from the ſpiritual life and ſubſtance. Alas, that dead p. 66hearted hypocrite that ſits there and heareth all this, is ſo great a ſtranger to the opening of the heart, and the deep entertainment of ſaving truth, and to the ſavoury reliſh of the ſearching, healing, quickening paſſages of holy doctrine, and to the thankfull wellcoming of an offered Chriſt, and to the lookings and longings of the ſoul after God, and to the ſerious deſires, and hopes, and labours of a gracious ſoul for life eternal, that he is idle, aſleep, and dead, as to all this ſpiritual work; and if he had not ſome cuſtomary ſervice to perform, and ſome ceremonies or external task to do, and ſome bodily worſhip to be employed in, he would find little or nothing to do in the Aſſemblies, but might ſit here as a bruit, or as one of a ſtrange language, that comes but to ſee and to be ſeen. And therefore if there be not ſomewhat p. 67more ſuitable to him then power and ſpirituality, it ſeemeth as no worſhip to the formal hypocrite: It is the pretty jingles and knacks of wit, and the merry jears at the preciſer ſort, or ſome ſcraps of Greek and Latin Authors, or ſhreds of Fathers or Philoſophy, or at beſt an accurate well ſet ſpeech, that makes the Sermon good and acceptable to this hypocrites ears. It is not ſpirit and life within him, that brought him hither; nor is it ſpirit and life that he ſavoureth and that he came for. And therefore it is that this ſort of hypocrites, are uſually moſt impatient of a miſplaced word, or of a worſhip performed in the primitive ſimplicity. If a man deliver the Lords Supper but as Chriſt did, and receive it but as the Apoſtles did, or ſerve God but as the Churches in their dayes, he will ſeem unreverent, and ſlovenly and p. 68ſordid to theſe ſelf-deceiving Formaliſts. They are ſet upon exceſs of ceremonies, becauſe they are defective in the vital parts, and ſhould have no Religion if they had not this. All ſober Chriſtians are friends to outward decency and order: But its the empty ſelf-deceiver that is moſt for the unwarrantable inventions of men, and ſticketh in the bark of Gods own Ordinances: that taketh the garments for the man, and uſeth the worſhip of God but as a Maſque or Poppet play, where there's great doings, with little life, and to little purpoſe. The chaſteſt woman will waſh her face; but its the harlot, or wanton, or deformed that will paint it. The ſobereſt and the comelyeſt will avoid a naſty or ridiculous habit, which may make them ſeem uncomely, when they are not: But a curious dreſs, and exceſſive care, doth ſignifie a crooked p. 69or deformed body, or a filthy skin, or which is worſe, an empty ſoul, that hath need of ſuch a covering. Conſciouſneſs of ſuch greater want, doth cauſe them to ſeek theſe poor ſupplies. The gawdineſs of mens Religion, is not the beſt ſign that it is ſincere. Simplicity is the ordinary attendant of ſincerity. It hath long been a proverb. [The more ceremony, the leſs ſubſtance; and the more complement, the more craft.]

And yet if it were only for want of inward true Religion, that the hypocrite ſetteth up his ſhews, it were (bad enough, but) not ſo bad, as with moſt of them, or all, it is. For it is an enmity to Religion that accompanyeth their Religion. As in lapſed man, the body that was before the ſouls obedient attendant, is become its Maſter, and the enemy of its perfection and felicity: ſo in the carnal Religion p. 70of the Hypocrite, the outſide, which ſhould be the ornament and attendant of the inward ſpiritual part, hath got the Maſtery, and is uſed in an enmity againſt the more noble part which it ſhould ſerve: and much more are his humane inventions and mixtures thus deſtructively imployed. His bellows do but blow out the candle, under pretence of kindling the fire. He ſets the body againſt the ſoul, and ſometime the cloathing againſt both. He uſeth forms to the deſtruction of knowledge, and quenching of all ſeriouſneſs and fervour of affection. By Preaching he deſtroyeth Preaching; and prayeth till prayer is become no prayer, but the image or carkaſs of prayer at the beſt: And uſeth his words to the deſtruction of the due Principle, ſenſe and ends. Having ſtill his carnal ſelf for his end, he preacheth, and prayeth, and ſerveth p. 71God, in a manner that ſeems moſt ſuitable to his end, ſo that it is not Gods means that he uſeth, when he uſeth them, but his own: Nor doth he indeed worſhip God, while he ſeems to worſhip him; nor is indeed Religious, but ſeems Religious. It is materially (perhaps) Gods work that he doth, and his means that he uſeth, but Formally they are his own, and not Gods at all; when we meet with abundance of our people that are moſt nimble in their accuſtomed forms, that know not what Religion, or Chriſtianity is, nor who Chriſt is, nor almoſt any of the ſubſtance of the Goſpel, it aſſures us that its eaſie to be Infidels with Chriſtian expreſſions in their mouths; and that its eaſier to teach a Parret to ſpeak, then to be a man. As their bodies are but the priſons, or dungeons of their ſouls, ſo their formal words and ceremonies are uſed p. 72to be the priſon, and dungeon, or rather the grave of true devotion. Their Religion is exceſſively laced; but ſo ſcant of cloth, that it covereth not their nakedneſs, nor keeps them warm. Its alwaies winter with the hypocrite in his formal lifeleſs ſervices; and yet ſometime his leaf doth never fall. He is like the Box-tree that knows no fruit, and yet its leaves are alwayes green. Whereever his heart is, the Formaliſts prayers are always ready: For his prayer-book or memory is ſtill the ſame: He can ſay them between ſleeping and waking in his bed; and as he is dreſſing or waſhing him; and the interpoſition of a friend or ſome intervenient word or buſineſs, is ſo ſmall a rub, that it ſeldom puts him out of his way. Though he cannot make Spiritual his common buſineſs, he can make his Spiritual buſineſs common. Though he have p. 73not the art, the heart, to manage his trade or worldly buſineſs, with a holy and a heavenly mind; yet he can manage his holyeſt buſineſſes, with ſuch a mind as he doth his trade. If you would know whether he be praying or playing▪ Preaching or prating, ſerving God, or himſelf and the fleſh, you muſt not ſearch deep for an internal difference, but muſt diſcern it by the ſhew and ſound of words. He is not one of them that are above ordinances, as turning every day into a Sabbath, and every thought into a prayer, and every morſel into a Sacrament: But he can turn every Sabbath into a common day, and every prayer into common thoughts, and every Sacrament into common food: and therefore that which is holy to others, is to him unclean. Hypocriſie is a natural Popery: It filleth the places of worſhip with Images. Inſtead p. 74of prayer, there's the Image of prayer: and inſtead of preaching, hearing, praiſing God, and other parts of worſhip, there is the Image of worſhip: and inſtead of Chriſtians, Believers, Saints (and I was going to ſay, of men) there are ſo many Images of theſe. Church-images are uſually handſomly adorned, and placed in a poſture of reverence and devotion; and ſo are they. But life they have none, but meerly natural. They are ſeeing, hearing, ſpeaking Images: but Images they are. They have eyes, but ſee not; ears, but hear not; hearts, but underſtand not.

And they are enemies to the life and power of Religion, in others as well as in themſelves. The Publicans were not ſo bitter perſecutors of Chriſt, as the Scribes and Phariſees were. He can hate and reproach the faithful by the ſpirit, p. 75though he cannot or will not pray by the Spirit: For he hath the spirit of malignity, though not the Spirit of ſupplication. He can rail without book, though he cannot pray without book. Were it as natural and eaſie to be a Saint as to ſcorn a Saint, and to worſhip God in Spirit and in truth, as to hate ſuch worſhip, the man might become a Saint yet before he dyes. But his Vain Religion changeth not his nature, and therefore deſtroyeth not his ſerpentine enmity, againſt the holy nature and practice of Believers: (though perhaps the times may ſtop his hiſſing, or hinder him from putting forth his ſting.) Theſe Spiritual worſhippers, and heavenly diligent ſort of Chriſtians, that make it the main buſineſs of their lives, to honour God and ſave their ſouls, are uſually the greateſt eye-ſore of the Formaliſt. Many a diſdainful thought he hath p. 76of them; and many a bitter gird the gives them: (forgetting that their Redeemer heareth all; who is coming with ten thouſands of his Saints, to execute judgement upon all, and to convince all that are ungodly among them, of all their ungodly deeds which they have ungodly committed, and of all their hard ſpeeches which ungodly ſinners have ſpoken againſt him, Jud. 14. 15.) The humble, Spiritual, Heavenly Believers, are they that condemn the Hypocrite by their lives: were it not for them, he could eaſily believe that he is a Saint himſelf, and ſhall undoubtedly be ſaved. He looketh on the openly ungodly, but as the beauty-ſpots of the Aſſemblies, that ſerve to ſet out the piety of ſuch as he. If he ſaw no better then himſelf, he could eaſily take himſelf for one of the beſt. Every doted poſt and glow-worm, would be more reſplendent and p. 77obſervable, in the abſence of all greater lights. They hate the ſun for making their candle to be but a ſcarce-diſcerned fume. The life of a holy heavenly perſon, doth as much gall the conſcience of the Hypocrite, and proclaim his miſery, and bear a terrible witneſs againſt him, as a ſearching powerful Sermon doth. And therefore as it is a vexation to him to live under ſuch a ſearching Miniſter, as is alwayes rubbing on the galled place, and cauſing conſcience to torment him before his time; ſo is it a trouble to him to live among theſe heavenly believers, and to be dayly condemned by their lives, and galled by their reproving practices.

By this time you may ſee the reaſon and uſe of the Hypocrites Religion: The ſelf-denying part of Religion he cannot abide: The life and power of it is above him p. 78and ſeems againſt him: The fears of hell and gripes of conſcience he cannot abide: ſome hopes of heaven he muſt have a while to keep him from deſpair: And therefore he muſt have ſome Religion to deceive his heart, and maintain his hopes. And therefore he fitteth his Religion to theſe uſes, and takes up with ſo much as will not much trouble him, or undo him in the world, or abſolutely forbid his ſinful pleaſures. And though ſometime he be afraid leſt the power and life of godlineſs will prove neceſſary to his ſalvation; yet he revives his fainting hopes, by running for comfort to his lifeleſs form. The reſt he hath no mind to; and therefore will hope to be ſaved without it, till his deceit have brought him to the place of deſperation, where there is no hope. As the Merchant in a ſtorm is loth to caſt his goods into the ſea, and p. 79therefore hopes he may ſave himſelf and them, till he and they are drowned together; or as a Patient that abhors his Phyſick, or loves ſome forbidden thing too well, is hoping ſtill that he may ſcape though he uſe the thing he loves, and forbear the medicine which he loathes, till he be paſt remedy, and he conſents too late; ſo is it often with the ſelf-deceiving Hypocrite: he loves not this ſtrict, and holy, and heavenly, and ſelf denying life: and therefore he will hope that God will ſave him without it, as long as he is Religious in a way that he accounts more wiſe, and ſafe, and moderate, and comely, and ſuited to the nature and infirmity of man; Theſe are his hopes, and to deceive his heart, by maintaining theſe, it is that he is Religious: till either Grace convert, or Juſtice apprehend him, and his hopes and he are ſwallowed p. 80up, by convincing flames and utter deſperation.

IV. VVE are next to ſhew you, in what reſpect it is that this Religion is called Vain. And firſt Negatively, it is not Vain to his own carnal ends, but to the true ends of Religion.

1. He intendeth by it the quieting of his own accuſing conſcience; and the keeping up his hopes of ſalvation, and keeping off the terrors of the Lord, and ſo conſequentially the deceiving of his own heart; and to theſe ends its not in Vain. Here he ſitteth as quietly as if all were well between God and him; and heareth the threatenings as ſecurely as if they concerned not him at all; and applyeth the promiſes as boldly as if he were one of the heirs of promiſe: you would little think that p. 81this man muſt ſhortly be caſt into utter darkneſs, from the preſence of the Lord, and have his portion with Hypocrites, Matth. 24. 51. His everlaſting horrours appear not now, to himſelf upon his heart, nor to others in his face: what ſign can you ſee of the curſe of the Law, or the wrath of God in that mans countenance? what ſign of his ſpiritual captivity and ſlavery, and of the load of ſin that lyeth upon his ſoul, unleſs it be that he feels it not? what ſign of a man in ſo great danger, of eternal torment, unleſs it be that he little feareth it? Doth he ſit there like a man that is within a ſtep of hell, and ſhall ſhortly be there with the Devil and his Angels, as ſure as he is here, unleſs he be ſaved by that grace and holineſs which he now reſiſts? No▪ he is as confident to be ſaved as the preciſeſt of you all: he is as little troubled with the fears of p. 82hell, or the wrath of God, as thoſe that are diſcharged from it by Juſtification; and perhaps much leſs. For all this he is beholden to his Vain Religion, that in the point of ſelf-deceiving is not Vain. As ſolid evidences promote the com…orts of true believers; ſo this ſuperficial kind of Religion promoteth the preſent peace of the preſumptuous.

2. This Religion is not Vain as to the fruſtrating of all the means of grace, and hindering the converſion and Salvation of the Hypocrite. This is his armour of defence againſt the ſword of the Spirit, that would pierce his heart, and let out his cloſe corruption, and ſeparate him from his beloved ſin. What tell you him of Repentance and Converſion? He thinks he needeth no Converſion, or is converted long ago! what! is he not a Chriſtian, a Proteſtant, a Religious p. 83man? Tell ſwearers, and curſers, and drunkards, and extortioners, and cruel Land-lords, and fornicators, of Converſion: tell theſe that they are ſlaves of Satan, and under the wrath and curſe of God, that are indeed ſo, paſt all controverſie: but tell not him of it, that makes no doubt but he is a member of Chriſt, a Child of God, and an heir of heaven. He loveth to hear a Miniſter rouze up the prophane and groſſely ſenſual offendors, and ſeems in pitty to wiſh for their converſion, and perhaps will exhort them to turn and mend their lives himſelf. But he little thinks that he is faſter in the priſon of Satan then they, and that he is himſelf in the ſame condemnation.

Do you go about to tell him of the neceſſity of the fear of God, and of loving him above all, and of truſting him, and ſerving him as p. 84our only Lord? Why, all this he will confeſs, and perhaps is as forward to ſay as you, and verily thinks that he is one that doth it: you may aſſoon make him believe, that he is not an Engliſh man, as that he is not a Chriſtian: and that he loveth not himſelf, as that he loveth not God: even while he liveth not to think of him, to ſpeak of him, to call upon him, to obey▪ him; while he loveth not his word, his waies or ſervants; or while he loveth the world and the pleaſures of ſin more heartily, and ſeeketh them more eagerly, and cleaveth to them more tenaciouſly; yet if you would perſwade him that he hath not a heart as true to God as any of you all, you will loſe your labour. Do you tell him of hypocriſie? he will tell you that its the thing he hateth: who ſpeaks againſt it more then he? And becauſe the world ſhall ſee he p. 85is no Hypocrite, he will call them all Hypocrites that are faithful to God and to their ſouls, and will not ſit down in his truely-hypocritical Vain Religion, but will be more holy and diligent then he. What can you ſay to ſuch a man in order to his converſion, which his ſelf-deceiving Religion will not fruſtrate? Do you tell him of hell fire, and of the wrath of God againſt the ungodly? All this he can hear as calmly as another man; for he thinks that he is none of the ungodly, he hath ſcapt the danger; let them be afraid of it whom it doth concern. If you tell him of his ſins, he can tell you that all men are ſinners; we are here imperfect; and you ſhall never perſwade him that his raigning deadly ſins, are any other then ſuch humane frailties and infirmities as may ſtand with grace. Do you put him upon the inward practice of Religion, p. 86and the fuller devoting of his ſoul to God, and the life of faith, and a heavenly mind? Hee'l tell you that in his meaſure, he doth all this already; though none of us are ſo good as we ſhould be: And his heart being unſeen to you, he thinks you muſt believe him. Do you blame him for his ſlightneſs and Formality in Religion, and put him upon a more ſerious diligent courſe, and to live as one that ſeeketh heaven with all his heart, and ſoul, and might? why he thinks you do but perſwade him to ſome ſelf-conceited over-zealous party, and draw him from his moderation, to be righteous overmuch; and to make too much ado with his Religion. Unleſs he be an Hypocrite that falleth into the Schiſmatical ſtrain: and then he will make a greater buſle with his opinions and his outſide ſervices, then you can deſire. So that one p. 87with his meer book-prayers, forms and ceremonies; and the other with his meer extemporate words, and affected outſide ſeeming fervour; and both of them by a meer Opinionative lifeleſs carnal kind of Religion, ſubjected to their fleſhly ends and intereſts, do ſo effectually cheat their ſouls, that they are armed againſt all that you can ſay or do, and you know not how to get within them, or faſten any ſaving truth upon their hearts.

3. This Vain Religion is not Vain as to the preſerving of his reputation in the world. It ſaveth him from being numbered with the filthy rabble, and from being pointed at as notoriouſly vicious, or branded with the diſgraceful characters of the ſcandalous. Men ſay not of him, There goeth a drunkard, a ſwearer, a curſer, a fornicator, or a prophane ungodly wretch. He may be eſteemed p. 88civil, ingenuous, diſcreet, and perhaps Religious, and be much honoured by wiſe religious men: Though moſt commonly his formal, or opinionative, heartleſs kind of Religion, is diſcerned or much ſuſpected by experienced judicious Chriſtians, by his ſapleſs, unexperienced, common and carnal kind of diſcourſe and duty, ſticking moſt in opinions, parties, or ſome outſide things, and by his temporizing, and reſerved, and uneven kind of converſation; yet it is not alwaies ſo; but ſometime he is as far unſuſpected as the beſt: perhaps he may be eſteemed a Reverend Preacher, or a diſcreet Religious, well accompliſht Gentleman, and may be ſet in the head of Church or Commonwealth, as a leader of the Saints on earth, that ſhall be thruſt into the place of Hypocrites, and not come neer the meaneſt of the Saints in heaven.

p. 894. Laſtly, (but better then all this) his Religion is not Vain as to the good of others. He may by the perfume and odour of his gifts, be kept from ſtinking to the annoyance of others, while he is dead in ſin. He may be very ſerviceable in the Church of God: a judicious, earneſt expounder of the Scripture, and Preacher and defender of the truth: In his place as a Magiſtrate, or Maſter of a family, he may be a ſevere corrector of prophaneſs, and promoter of godlineſs; it being much eaſier to drive others from their ſin, then to forſake their own, and to drive on others to a godly life then to practiſe it themſelves: And by their owning godlineſs, and diſowning ſin, they perſwade themſelves the more effectually, that they are truely godly. The Church cannot well ſpare the gifts and ſervices of Hypocrites, and many ungodly p. 90men. As, bad or ſick Phyſicians may be Gods inſtruments to cure our bodies, and a wicked Carpenter may make a good houſe; ſo a wicked Miniſter may well expound and apply the Scriptures; and he that refuſeth the grace of Chriſt, may prevail with others to accept it: The ſign poſt that ſtands out of dore it ſelf, may invite others into the houſe: and the hand upon a poſt that goes not one ſtep of the way, may point it out to others. There's more ſelf-denyal▪ required to the forſaking of their own ſins, then to perſwade others to forſake theirs: A covetous man cares not how liberal others be; nor a glutton, drunkard, or fornicator, how temperate and chaſte his neighbours be. And hence it is that many of theſe, that refuſe a holy life themſelves, are willing their children or ſervants ſhould embrace it. The end of the ballance that goeth p. 91down it ſelf, doth cauſe the other to go up. Other mens ſouls are more beholden to Hypocrites then their own. They are like the common Mariners, that enrich the Merchant by fetching home his treaſure, when they have nothing but a poor maintenance themſelves: Or like Taylors that make garments for others which they never wear themſelves: Or like Carpenters that build fair houſes which they never dwell in. Or like the Cook that dreſſeth meat which he eateth not. God giveth Hypocrites their uſeful gifts, for the ſervice of the Church more then for themſelves. He ſometimes maketh thoſe to be nurſing Fathers to his Church, that are butchers of their own ſouls: and makes thoſe his inſtruments to undeceive others, that deceive themſelves. And thus far their Religion is not Vain.