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

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

p. 1821. Thou art one of the moſt ſelf-condemned ſtigmatized ſlaves of Satan in the world. Thou beareſt openly ſo undoubted a brand of wickedneſs, that there is no room for any rational Hope in thy ſelf, or any of thy friends, that ever thou ſhouldſt be ſaved, if thou die in ſuch a ſtate: Some Hope is left that yet thou mayſt be converted; but none, that thou ſhouldſt be ſaved without converſion. It is poſſible with God that can do all things, that yet thy p. 183wilful blindneſs may be cured, and thy tongue may unſay all that thou haſt ſaid; and thou mayſt cry out of thy folly, and cry ſhame againſt thy ſelf, for that which now thou glorieſt in. It is poſſible for God of ſuch a ſtone, to make a child of Abraham! and to melt that hardened heart of thine, and lay it bleeding at the feet of Chriſt, and make thee wiſh with tears or groans, that ſuch thoughts had never entred into thy heart, nor ſuch words of malice proceeded from thy mouth. And happy art thou, if God will have ſo much mercy on thee, that haſt derided mercy, as to vouchſafe thee ſuch a change. And pray for it, and pray hard, and pray again, if thou love thy ſoul: For this is thy Hope: and thou haſt no other. For that ever ſuch a wretch as thou ſhouldſt be ſaved, in the ſtate that now thou art in, is as impoſſible as for p. 184God to lie; and as impoſſible as for the Devils to be ſaved. I wonder (but that ſuch a forſaken ſoul, is a ſenſleſs block, and as a lifeleſs carkaiſe) that thou doſt not quake with the fears of Hell, which way ever thou goeſt; and that thou art not ſtill thinking whither thou art going, and how the Devils are ready to take thy ſoul, as ſoon as Death hath opened the door and let it out, into Eternity! As careleſly or ſcornfully as thou ſitteſt here, I wonder that thou doſt not tremble to conſider, where it is that thou muſt ſhortly be, and where thou muſt abide for ever? It is one of the moſt notable diſcoveries of the powerfull craft of Satan, that he is able to keep ſuch a Garriſon as thy heart in ſo much peace, and to quiet a poor wretch, that is uncertain to be one hour out of Hell! That thy ſleep is not broken with p. 185terrible dreams, and that thou doſt not eat thy meat in terrours; and that ever a ſmile ſhould be ſeen in thy face! That thy buſineſs, or company, or ſports, or pleaſures, ſhould once put out of thy mind thy endleſs miſery. While I am ſpeaking, and thou art hearing, Hell-fire is burning, and the Devils are waiting, and thy blinded ſoul is poſting on, and for ought thou knoweſt, may be there this night. Poor ſinner, for my part, I know thee not! and therefore cannot juſtly be ſuſpected to bear thee any ill will, or to ſpeak theſe words with a deſire of thy hurt. I know this is language that the guilty do not love to hear. But I muſt tell thee, that reproacheſt or derideſt a ſerious holy life, that except the Blaſphemers of the Holy Ghoſt, there is few in the world in more certain miſery then thou. Other ſinners, though miſerable, p. 186may have ſome more cloak to hide their miſery. Though the drunkard ſhall not enter into Heaven, he may flatter himſelf with the remembrance that Noah was once overtaken with that ſin. Though the Fornicator or Adulterer ſhall not enter into the Kingdom of God (Eph. 5. 5.) he may cheat himſelf awhile, with the remembrance of Davids guilt. Though the falſe-hearted, temporizing, ſelf-ſaving Hypocrite, ſhall not be ſaved, he may deceive himſelf by the inſtance of Peters denying his Maſter, and his diſſimulation, Gal. 2. But what cloak haſt thou to hide thy miſery! Did ever any true Diſciple of Chriſt, either hate or reproach his ſervants and his wayes! What godly man hath made a mock at godlineſs, (unleſs it were when he was ungodly.) If any ſhould think, that an act of drunkenneſs, or fornication, p. 187might conſiſt with grace; no man that underſtands himſelf can think, that a ſcorner at an Holy life, hath himſelf the Holineſs which he ſcorneth! I would not for a world be in the caſe of that wretch, that ſpeaks well of Holineſs in others, while he lives in fornication, luxury or worldlineſs himſelf, though he think that he cuts ſcores by daily crying to God for mercy. But I would much leſs for a thouſand worlds be in the caſe of him that neither is godly, nor can ſpeak well of it: that is not only void of the Spirit of Chriſt, but ſpeaks againſt it: that is not only void of the Holy Image of God, but hateth it, and reproacheth it in others. O rather let me have no tongue to ſpeak, no ſoul to think, then ever I ſhould ſpeak or think thus maliciouſly of the Image, and wayes, and ſervants of the Lord! I had rather be a dog or a toad, p. 188then one of thoſe men that uſe to mock at ſerious diligent ſerving of the Lord, or that maliciouſly reproach his ſervants, and bend their wits and tongues againſt them; ſo legibly is the mark of the Devil upon them, that I muſt needs tell you that are true Believe's, you are much to be blamed that you look not on them with more compaſſion, and weep not for them, as for men that are within a … of He…, when you hear them rail at the Laws or ſervants of the Lord. I mean thoſe of whom the Apoſtle ſaith, [For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the Croſs of Chriſt (that is, to the ſelf-denying mortified ſtate of Chriſtians, and following him even through ſufferings) whoſe end is deſtruction, whoſe God is their belly, and whoſe glory is in their p. 189ſhame, who mind earthly things, Phil. 3. 18, 19. that not only do wickedly, but teach men ſo to do, Matth. 5. 19. and have pleaſure in them that do it, Rom. 1. 32. and think it ſtrange that we run not with them to the ſame exceſs of ryot, ſpeaking evil of us; who ſhall give account to him that is ready to judge the quick and the dead, 1 Pet. 4. 4, 5

2. Thou beareſt moſt eminently the image of the Devil, and moſt expreſly ſpeakeſt his mind, and art moſt openly employed in his works. What is the Devil, but an apoſtate ſpirit, filled with enmity againſt God and his ſervants, and hating Holineſs, the malicious Accuſer of the Brethren, ſlandering and reproaching them, and ſeeking their deſtruction! And ſhall a malicious, lying ſinner live, that imitateth Satan in his enmity to God! O that thou kneweſt p. 190whom thou ſerveſt! and that thou kneweſt whom thou ſpeakeſt againſt! Wo be to him that ſtriveth with his Maker, Iſa. 45. 9. Its hard for thee to kick againſt the pricks, Acts 9. 5. Who ever hardened himſelf againſt him, and hath proſpered? Job 9. 4. If Satan were to ſpeak with open face, what would he ſay, but as the tongues of the malicious enemies of holineſs do; even to ſpeak evil of the wayes and ſervants of the Lord? Might he appear and ſpeak himſelf in the Aſſemblies and Councils of the great ones of the earth, he would ſpeak againſt the ſame men, and to the ſame purpoſe, as thoſe that I have deſcribed. Your tongues are his inſtruments. You ſpeak what he ſecretly ſuggeſteth, as verily as if he had written you your inſtructions, and you had read it in his words: He hateth holineſs, and p. 191therefore he tempteth you to hate it. He would bring it into hatred in the world, and therefore he ſpeaks diſgracefully of it by your tongues. His will is your will. And your words are his words: and the pleaſant'ſt muſick that you could make him. O how it pleaſeth him to make a reaſonable creature reproach the Word and waies of his Creatour! How eager was he to have got Job to have ſpoken evil of God!

3. Be it known to thee, thou reviler, that if ever thou be ſaved thy ſelf, it muſt be in that way that thou revileſt. Thy hope lyeth in it. As ſure as thou liveſt, there is no other way to life eternal. Without holineſs none ſhall ſee God, Heb. 12. 14. Bleſſed are the pure in heart, for they ſhall ſee God, Matth. 5. 8. When thou haſt all done, thou muſt come …ack, and go that way thy ſelf or burn for ever. Either thou p. 192muſt be ſuch as thoſe that thou doſt ſpeak againſt, or thou art everlaſtingly undone. And if thou think to be ſuch a one thy ſelf, and to come to heaven by the very way that now thou doſt revile, canſt thou yet revile it! And if thou periſh in hell for want of holineſs, thou ſhalt then have enough of thy rebellion. Then thou ſhalt cry out againſt thy own malicious reproaches a thouſand times more, then ever thou didſt againſt the ſervants of the Lord. Though the very diſtinction between the Godly and Vngodly be now thy ſcorn, yet I ſhall be bold to tell thee in the words of Henoch, yea of God, Jud. 14. 15. [Behold the Lord cometh 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 ungodlily committed, and of all their hard p. 193speeches which ungodly ſinners have ſpoken againſt him.] Now you have your day, and judgement muſt begin at the houſe of God! and if it firſt begin at us, what ſhall the end be of them that obey not the Goſpel of God! and if the righteous ſcarcely be ſaved, where ſhall the ungodly and the ſinner appear? 1 Pet. 4. 17, 18. Bleſſed is the man that walketh not in the counſel of the ungodly, nor ſtandeth in the way of ſinners, nor ſitteth in the ſeat of the ſcornful! But his delight is in the Law of the Lord; and in his Law doth he meditate day and night.—The ungodly are not ſo; but like the chaffe which the wind driveth away: therefore the ungodly ſhall not ſtand in the judgement, nor ſinners in the congregation of the righteous: For the Lord knoweth the way of the righteous, but the way of the ungodly ſhall periſh, Pſal. 1. This is Scripture diſtinction; which God will make good.

p. 194I make no queſtion, but the worſt of-you will put by all this in your ſelf-deceit, and ſay, It is not holineſs that we ſpeak againſt, but its Hypocriſie, or Schiſme, or ſome ſuch accuſation that malice ſhall ſuggeſt, will be your mask. But will you anſwer me theſe few Queſtions.

Queſt. 1. Why then do you not imitate them ſo far as they do well! why are you not as much in works of holineſs, as they! in reading, and meditating on the Word of God, in holy conference, and ſecret prayer, and inſtructing your families &c? and then leave them and ſpare not where they do amiſs.

Queſt. 2. Why do you not hate as much the ſins of the notoriouſly ungodly, who ſhew them without ſhame? Nay why do you make ſuch men your companions?

Queſt. 3. Why go you to the p. 195heart, that is unſeen, and arrogate the prerogative of God, to cenſure men of Hypocriſie and ſuch ſecret ſins that are out of your diſcerning? If you know your heart by outward actions, inſiſt upon your proofes.

Queſt. 4. Why ſpeak you not of their good as well as of the ſuppoſed evil? why are you not more in ſpeaking well of what is well, then in ſpeaking ill of what is ill?

Queſt. 5. Why is it that you ſpeak of men that you know not? and of others that are innocent, for the ſakes of thoſe that you imagine to be guilty? and why do you ſo greedily ſnatch at any matter of reproach, and take it by hearſay from the moſt ignorant, raſh, or malicious mouths?

Queſt. 6. If it be Hypocriſie or other vice that you ſo hate; why do you not hate them in your ſelves? why live you ſo viciouſly, p. 196while you profeſs obedience to the Lord? and why do you take on you to believe a heaven and hell hereafter, and to give up your ſelves in Covenant to God, and live ſo contrary to that profeſt belief and Covenant?

Queſt. 7. Do you not feel that it is partly malice, and partly the recriminations of a guilty galled conſcience, that fain would ſteal a little peace by thinking others to be as bad as you?

I ſhall diſmiſs this unhappy ſort of men with theſe two requeſts. 1. You are the men that of all others have the moſt notable advantage for your conviction, of the miſery of your preſent ſtate: and therefore I beſeech you take that advantage. One would think it ſhould be the eaſieſt matter in the world, for ſuch as you to know that you are ungodly, that hate godlineſs and oppoſe it? you have p. 197no plauſible pretence for ſelf-flattery or ſelf-deceit. And therefore confeſs your miſery, and look out to Chriſt, for help and pardon, while there is hope and time.

2. For the time to come, will you but try a ſerious holy life before you ſpeak againſt it any more? For ſhame ſpeak not evil of the things you know not, as thoſe bruits deſcribed, Jud. 10. And holineſs was never well known but by experience. O that you would be intreated but to yeild to this moſt equal motion. Away with your worldly fleſhly lives; and live in faith and holineſs, a juſt, a ſpiritual and heavenly life, but one year, or one quarter, or one monethmonth, and then if by experience you find juſt cauſe for it, reproach a holy life, and ſpare not.

p. 198II. TO the ſecond ſort, (that ſpeak evil of men upon differences of opinion, eſpecially while they profeſs the ſame Religion, in all the eſſential neceſſary parts,) I ſhall propoſe theſe aggravations of their ſin, for their humiliation.

1. Conſider, can you think it agreeable to the Law of Chriſt, to reproach men behind their backs, and unheard, for that which you never ſoberly and Chriſtianly told them of to their faces? Did you lovingly firſt admoniſh them, and impartially hear what they can ſay for themſelves? what is your end in ſpeaking againſt your brother? Is it to do him hurt, or good? If hurt, be ſure you do him Juſtice; and backbiting is not the way of Juſtice. If good, you croſs your own intention. For what good p. 199can it do him, that another hears him evil ſpoken of?

2. If you are Chriſts Diſciples, it muſt be known to all men by your ſpecial love to one another, Joh. 13. 35. And is reproach and evil-ſpeaking the fruit or evidence of ſuch love? can you talk ſo of the friends that are moſt dear to you, or that you love indeed? how do our hearts riſe againſt that man, that ſpeaks reproachfully of our deareſt friends? Love would ſcarce ſuffer you to endure ſuch abuſe of Chriſtians in another, without a ſerious reprehenſion: much leſs to be the abuſer of them your ſelves.

3. Your evil ſpeaking of your brethren deſtroyeth love in others, as it proves the want of it in your ſelves. And to deſtroy their love, is to deſtroy their ſouls. You do your worſt to quench the love, both of him that you ſpeak evil of, and of p. 200them to whom you ſpeak it. Good is the object of love: and therefore to ſpeak of men, and manifeſt them to be lovely, is the only way to make them loved. Evil is the object of hatred: and therefore to ſpeak evil of them, is to make them ſeem hateful, and draw men to the guilt of hating them. To praiſe a man will do more to make him loved, then if you only intreat another to love him. And to diſpraiſe a man will do more to make him hated, then if you directly perſwade another to hate him. And what ſervice you do the Devil, and what diſſervice unto Chriſt, by deſtroying love, and ſowing hatred among his ſervants, were you impartial, you might eaſily diſcern.

4. Is it not ſhame and pitty, that the followers of Chriſt ſhould imitate the Devil, and ungodly men, as by detraction and reviling p. 201words they do? you aggravate your brethrens faults, and find faults where there are none; and ſo do Satan and ungodly men. You have a ſecret deſire to make them ſeem contemptible and vile; and ſo have Satan and ungodly men. And hereby you ſeem to juſtifie the wicked, and encourage them in their reproaching. They think they may boldly ſpeak ſuch language of you all, as they hear you ſpeak of one another. O what pitty is it to hear the profeſſed children of the Lord, to uſe the hell-bred language of his enemies, as if they had gone to ſchool to Satan!

5. Are there not tongues enough ſharpened againſt us in the world, but we muſt wound each other with our own? Is it not enough, if we are the ſeed of Chriſt, that every where the ſerpents ſeed do hate us; and that all p. 202manner of evil is falſly ſpoken of us, and that we are made as the ſcorn and the off-ſcouring of all things, but we muſt alſo hate and reproach each other? Have you not load enough from the world? Have you not enemies enough to do the work of enemies, but friends muſt do it? And hath not Satan inſtruments and tongues enough of his own, but he muſt uſe thoſe that are Chriſts againſt himſelf?

6. If thou hate thy brother, yet ſure thou doſt not hate thy ſelf. Why then doſt thou hurt and ſhame thy ſelf? His hurt is but to be defamed, which is little, if any thing at all (for it is much in himſelf whether it ſhall hurt him.) But thy hurt that doſt it, is to provoke God againſt thee, and incur his wrath, and wound thy ſoul by the guilt of ſin. And if another hurt thee, in the heel, wilt thou therefore ſtab thy ſelf to the heart? If p. 203another be bad, wilt thou become ſo by unjuſt defaming him? And how doſt thou croſs thine own intentions? The ſtone that thou caſteſt at him, flyes back in thy face. Thou proclaimeſt thy own tranſgreſſions and ſhame, when thou art uncharitably proclaiming his. Is not a backbiter, a reviler, if not a malicious calumniator, a worſe name (which thou tak'ſt to thy ſelf) then that which thou canſt faſten on him whom thou doſt reproach?

7. Thy uncharitable ſpeeches are a dangerous ſign of an unhumbled and unpardoned ſoul. If thou canſt not forgive, thou art not forgiven. Did you know your ſelves, it would teach you to deal more compaſſionately with others. You would have the act of Oblivion as extenſive as you could, if you knew what danger you are in your ſelves. Do you not know as much by your ſelves as you have p. 204to reproach your brother with? Do you not then invite both God and man to take you at the worſt, and uſe you as you uſe your brother? methinks you ſhould rather be deſirous of a more tender and indulgent way, as knowing what need your ſelves have of it.

If you ſay, [O but he hath done thus and thus againſt me] Let conſcience ſay what you have done your ſelves againſt God & others. If you ſay, He is a Schiſmatick, an Hypocrite, or this or that; remember, that malice is blind, & never wants matter of accuſation or reproach, & innocency is no defence againſt it: elſe Chriſt and his Prophets and Apoſtles had been better uſed by the world. And ask conſcience whether more then you can truly ſay of him, may not be ſaid againſt your ſelves. If all ſuch muſt be defamed, how infamous will you be?

8. If you will ſpeak ill, you muſt p. 205hear ill. You teach men how to uſe you. [Si mihi pergit quae vult dicere, quae non vult audict.

Benedictis ſi certaſſet, audiſſet bene] ſaith the Comaedian. And God uſually in juſtice ſuffereth it ſo to be. And as thoſe that by violence trample down others, when they feel themſelves on the higher ground, do oft live to be trampled on themſelves; ſo thoſe that take their advantages to inſult, and defame others, do uſually live to be defamed. For with what meaſure you mete, it ſhall be meaſured to you again, Matth. 7. 1, 2. Judge not therefore, that ye be not judged.

TO which of theſe two former ranks you ſhould refer the common names of ſcorn that religious perſons have been moſt loaded with among us, you muſt judge by the particular occaſion and perſon. It is not my intention p. 206on or deſire to plead for any faction, diſobedience, irregularity, or hypocriſie; much leſs to palliate hereſies or odious crimes that are cloaked with the name or profeſſion of Religion. It is the Hypocrite that I am all this while detecting. But I muſt ſay that it hath been the higheſt brand or character of Hypocriſie and impudent profaneneſs conjunct, and one of the moſt crying tranſgreſſions of this Land, that men baptized into the Name of Chriſt, have made a ſcorn at the diligent ſerving of him, and lived in the hatred of that Religion in the life and practice, which themſelves profeſs. And that if upon ſome ſmall circumſtantial differences, any of their ſuperiours have but encouraged them, to uſe any nickname of reproach againſt their moſt conſciencious brethren, they have been glad of the occaſion, and uſed p. 207thoſe reproaches againſt the ſerious practice of Religion, which others pretend to uſe only againſt mens different opinions, which they account their exorbitancies or miſtakes. How the names of [Zealots, Preciſians, Puritans,] and ſuch like, have been uſed in this Land; and what ſort of people have been made thereby (and by the diſcountenance of thoſe that ſhould have cheriſhed a diligent holy life) to be the common ſcorn; and how great a hindrance this hath proved to the ſalvation of many thouſand ſouls, is a thing that's much more ſad to mention, then difficult to prove. And when one nickname is grown out of uſe, the ſerpentine enmity watcheth for the opportunity that's afforded by differences and diſcountenance of the times, to take up another that may have a ſharper ſting. The dead form of Religion, p. 208and as much as you will of words and ſhews, they can reverence or endure: But Life, and Seriouſneſs, and Practice is the thing they hate. Juſt like a Bear or other ravenous creature, that will let their prey alone while it ſeems dead and ſtirs not: but if it ſtir, they leap upon it, and tear it into pieces. And therefore it is that the diligent zealous exerciſe of Religion, among the Papiſts, by Images, and Tautologies, and lifeleſs Ceremonies and forms is not half ſo much hated or reproached by the vulgar, as the ſerious exerciſe of unqueſtionable duties, that all are in words agreed in, is here with us. To pray in our families; to inſtruct our children and ſervants in the neceſſary points of faith and duty; to exhort a drunkard, a ſwearer, a covetous perſon, or other ungodly ones to repent and to give up themſelves to a holy p. 209life; to take up any ſerious ſpeech of death and judgement, and the life to come, and the neceſſary preparations thereto; theſe and ſuch like are the odious marks of a Zealot, a Preciſian, or Puritan with the ungodly rabble▪ ſo that ſerving the great and glorious God is with them become a matter of ſcorn; while ſerving the Devil is taken for their glory, if they can but do it in the plauſible leſs diſgraceful mode.

But becauſe ſome of the chief accuſers of the Brethren, would needs perſwade men, that the ordinary uſage of the forementioned Nicknames hath been leſs impious and more juſtifiable, againſt a ſort of people only whom they feign to be unfit for humane ſociety, I ſhall only appeal now to the Godly Biſhops and conformable Miniſters that mention it.

Biſhop G. Downame (who though p. 210he hath written ſo much for Biſhops, hath written as much to prove the Pope to be the Antichriſt) in his Sermon called, Abrahams Tryal, p. 72. ſaith [And even in theſe times, the godly live among ſuch a generation of men, as that if a man do but labour to keep a good conſcience in any meaſure, though he m…d…le not with matters of ſtate, or Diſcipline, or Ceremonies; (As for example, if a Miniſter diligently Preach, or in his Preaching ſeek to profit, rather then to pleaſe, &c.— Or if a private Chriſtian makes conſcience of ſwearing, ſanctifying the Sebb…th, frequenting Sermons, or abſtaining from the common corruptions of the time) he ſhall ſtrait way be condemned for a Puritan, and conſequently be leſs favoured, then either carnal Goſpeller or a cloſe Papiſt, &c.] Such were the times then.

Dr. Robert Abbot, publike Profeſſor p. 211of Divinity in Oxford, and after Biſhop of Salisbury, in a Sermon on Eaſter-day, 1615. ſaith; [The men under pretence of truth, and Preaching againſt the Puritans, ſtrike at the heart and root of faith and Religion now eſtabliſhed among us: that this Preaching againſt the Puritans was but the practice of Parſons and Campians Counſel, when they came into England to ſeduce young Students: And when many of them were afraid to loſe their places if they ſhould profeſſedly be thus, the Counſel they then gave them was, that they ſhould ſpeak freely againſt the Puritans, and that ſhould ſuffice,] &c. ſo he.

Of Arch-Biſhop Lauds tract of Doctrinal Puritaniſm, drawn up for and preſented to the Duke of Buckingham, ſee Prin in his Tryal, p. 156. Divers Biſhops have affirmed that the Jeſuites were the maſters of this nickname here in p. 212England, and the promoters of it.

But of the common ſenſe of this word, and the uſe of it, I ſhall now call in no more witneſſes but Mr. Robert Bolton, a man that frequently publiſheth his judgement for conformity to Prelacy and Ceremonies; In his Diſcourſe of Hap. p. 193. he thus ſpeaketh.

I am perſwaded there was never poor perſecuted word, ſince malice againſt God, firſt ſeized on the damned Angels, and the graces of heaven dwelt in the heart of man, that p…ſſed through the mouths of all ſorts of unregenerate men, with more diſtaſtfulneſs and gnaſhing of teeth, then the name of Puritan doth at this day; which notwithſtanding as it is now commonly meant (N. B.) and ordinarily proceeds from the ſpleen and ſpirit of prophaneneſs, and good fellowſhip, is an honourable nickname, that I may ſo ſpeak, of Chriſtianity and grace. And yet p. 213for all this I dare ſay, that there is none of them all, but when they ſhall come unto their beds of death, and are to grapple immediately with the painful terrours of the King of fears, and to ſtand or fall to the dreadful tribunal of the living God,—then (except the Lord ſuffer them to fall into the fiery lake with ſenſeleſs hearts and ſeared conſciences,) would give ten thouſand worlds, were they all turned into gold, pleaſures and imperial crowns, to change their former courſes of vanity, &c. into a life of holy preciſeneſs, ſtrictneſs, ſincerity and ſalvation. Oh! when the heavens ſhall ſhrivel together like a ſcroll, and the whole frame of nature flame about their ears; when the great and mighty hills ſhall ſtart out of their places like frighted men, and the fearful reprobate cry and call upon this mountain, and that rock, to fall upon him; when as no p. 214Dromedary of Egypt, nor wings of the morning, ſhall be able to carry them out of the reach of Gods revenging hand: no top of Carmel, no depth of ſea, or bottom of hell, to hide them from the preſence of him that ſits upon the throne, and from the wrath of the Lamb; no rock nor mountain, nor the great body of the whole earth, to cover them from that unreſiſtible power, that laid the foundations of them; no arm of fleſh, or armies of Angels, to protect them from thoſe infinite rivers of brimſtone, which ſhall be kept in everlaſting flames by the anger of God, when their poor and woeful ſouls ſhall infinitely deſire, rather to return into the loathed darkneſs of not being, and to be hid for ever in the moſt abhorred ſtate of annihilation, then now to become the everliving objects of that unquenchable wrath, which they ſhall never be able to avoid or to abide, and to p. 215be chained up by the omnipotent band of God among the damned ſpirits, in a place of flames and perpetual darkneſs, where is torment without end and paſt imagination: I ſay, at that dreadful day (and that day will come) what do you think would they give for part in that Purity which now they perſecute? and for the comforts of true-hearted holineſs that now they hate? and yet without which (as it will clearly appear, when matters are brought before that high and everlaſting Judge) non ſhall ever ſee the Lord or dwell in the joyes of eternity. Nay I verily think there are no deſperate deſpiſers of godlineſs or formal oppoſites to grace, which do now hold Holineſs to be Hypocriſie, Sanctification ſingularity, practice of ſincerity too much preciſeneſs,—but when the pit of d…ſtruction hath once ſhut her mouth upon them, and they are ſunk irrecoverably into that p. 216dungeon of fire, would be content with all their hearts, to live a million of years as preciſely as ever Saint did upon earth—to redeem but one moment of that torment] ſo p. 159. [The common conceit of theſe men is, that civil honeſt men are in the ſtate of grace, and that formal profeſſors are very forward, and without exception; but true Chriſtians indeed are Puritans, Irregulariſts, exorbitants, tranſcendents to that ordinary pitch of formal piety, which in their carnal comprehenſions they hold high enough for heaven: They either conceit them to be Hypocrites, and ſo the only objects for the exerciſe of their Miniſterial ſeverity, and the terrours of God; or elſe though the Lord may at laſt pardon perhaps their ſingularities and exceſſes of zeal; yet in the mean time they diſſweeten and vex the comforts and glory of this life, with much unneceſſary ſtrictneſs and abridgement.]

p. 217[Now of all others, ſuch Prophets as theſe, are the only men with the Formal Hypocrite; exactly fitted and ſuitable to his humour: for however they may ſometime declaim boyſterouſly (N. B.) againſt groſs and viſible abominations, (and that is well) yet they are no ſearchers into, nor cenſurers of the ſtate of Formality: and therefore do rather ſecretly and ſilently encourage him, to ſit faſter upon that ſandy foundation, then help to draw him forward to more forwardneſs, &c.]

See alſo his deſcription of a Puritan, p. 132.

So in his Direct. for walking with God, p. 172. [Good-fellow meetings and Ale-houſe revellings are the drunkards delight: but all the while he ſits at it, he is perhaps in a bodily fear of the Puritan Conſtable.]

Many ſuch Paſſages tell you how the word [Puritan] was commonly p. 218interpreted in Oxford, Northamptonſhire, and whereever Learned and Holy Mr. Bolton was acquainted.

And having mentioned his teſtimony of the uſe of that word, I ſhall add ſomewhat of his diſcovery of this ſpirit of malignity and detraction that worketh in the Antipuritans. In his Diſc. of Hap. p. 190, 191. he ſaith,

The reverence and reſpectful carriage to godly Miniſters, which may ſometimes be found in the Formal Hypocrite, doth grow towards diſtaſt and diſaffection, when they preſs them by the powerful ſenſe, and piercing application of ſome quickning Scriptures, to a fervency in ſpirit, purity of heart, preciſeneſs in their walking, ſupernatural ſingularity above ordinary and moral perfections, excellency of zeal, and a ſacred violence in purſuit of the Crown of life: to an holy ſtrictneſs, p. 219extraordinary ſtriving to enter in at the ſtrait gate, and tranſcendent eminency over the formal righteouſneſs of the Scribes and Phariſees, to a nearer familiarity with God by prayer, daily examination of conſcience, private humiliations, meditation upon the endleſs duration in a ſecond life; to a narrow watch over the ſtirrings and imaginations of the heart, and expreſſion of holineſs in all the paſſages of both their callings, &c.—Points and ponderations of which nature are ordinarily to him ſo many ſecret ſeeds of indignation, and many times breed in his formal heart and cold affection exaſperation and eſtrangement, if not meditations of perſecution and revenge. Sanctification, preciſeneſs, purity, holineſs, zeal, ſtrictneſs, power of godlineſs, ſpiritual men, holy brethren, Saints in Chriſt, Communion of Chriſtians, godly conferences, conceived prayers, ſanctifying the p. 220Sabbath, family exerciſes, exerciſe of faſting, and mortifying humiliations, and ſuch like, are commonly to men of thus temporiſing temper, and lukewarm conſtitution, terms of ſecret terrour and open taunting.—And ſometimes they villanouſly ſport themſelves with them, and make them the matter of their hateful and accurſed jeaſts, that ſo they may keep under as much as they can, in diſeſtimation and contempt, the faithful Profeſſors and Practiſers thereof, whom naturally they heartily hate, and alſo ſeem thereby to bear out the heartleſs ſtouriſhes of their own formality with greater bravery. Hereupon it is that if they take a child of God but tripping in the leaſt infirmity, (againſt which too perhaps he ſtrives and prayes with many tears, &c.) ſlipping only in ſome unadviſed precipitant paſſage of his negotiations, &c.—they take on unmeaſurably! p. 221then they cry out, Theſe are your men of the spirit; theſe are the holy brethren; theſe are your preciſe fellows; theſe are they which make ſuch ſhew of Purity and forwardneſs! you ſee now what they are, when matters come out, and their dealings are diſcovered, when it comes to the tryal indeed, or to a matter of commodity, &c. Are not they proud? are not they malicious? are not they hard-hearted and covetous as well as others, &c. When by the mercies of God (in their ſenſe) they are neither ſo nor ſo; but ſuch cenſures as theſe are very often the meer evaporations of pure malice, and the bitter ebullitions and overflowings of their gall,] &c.

And p. 164. [The ordinary conceit which unregenerate men entertain of theſe (experimental Miniſters) is—that they are troublers of Iſrael, Preachers of terrour, tranſgreſſors of policy, unfit p. 222to Propheſie at Court, or in the Kings Chappel, peſtilent fellows, Seditioners, Factioniſts, born only to diſquiet the world, and vex mens conſciences.—In theſe dayes of ours eſpecially, which are ſtrangely prophane and deſperately naught, in what man ſoever the power of grace, undaunted zeal, reſolute ſincerity, are more working, eminent, and remarkable, ordinarily the more and more implacable, outragious and inflamed Oppoſites ſhall that man find, whereſoever he lives.]

And p. 10. The formal Hypocrite is moved to think his ſtate good, and the way of his life to be right, from a prejudice which he conceives from the imputations which the world layeth upon the children of God; ſuch as are Pride, Hypocriſie, ſingularity, melancholy, ſimplicity, &c.]

Page 38. [His form of godlineſs, p. 223in his conceit is the only true ſtate of Salvation: Whatſoever is ſhort of him is prophaneſs; whatſoever is above him is preciſeneſs. But when upon his death-bed he awaketh.—]

And Direct. for Walk. p. 131. [The more forward he is in the narrow way, the more furiouſly is he perſecuted by the ſpite of tongues: The moſt reſolute for Gods glory, and in good cauſes, is ordinarily moſt railed againſt, and reviled. The foul ſpirit of good fellowſhip, as they call it, is ſtill foaming out againſt Gods chiefeſt favourites the fouleſt cenſures: that they are Hypocrites, Humoriſts, Factioniſts, Traitors, Peſtilent fellows, and all that's naught.—There is no creature that ever God made, not Satan himſelf excepted, which is more maliciouſly ſet againſt and cenſured then good men. Neither ſhould any have ſo bad a name as p. 224they, could the helliſh miſts of virulent tongues obſcure and ſtain the glory of their reputation.]

And p. 43. [At this day profeſſors of the gracious way, be in greateſt diſgrace with the moſt, and a drunkard, and ſwaggering good fellow, an Vſurer, a ſon or daughter of Belial, ſhall find more favour, applauſe, and approbation with the world, then a man which makes conſcience of his waies, &c.—]

Page 350. [They cry, Theſe forward Profeſſors will all turn phantaſtical, Familiſts, Anabaptiſts, Arrians, any thing: which cry awakes the eye of State jealouſie, and ſo by an unworthy conſequent, draws upon thoſe who are true of heart, even Gods beſt ſervants, and the Kings beſt ſubjects, diſcountenance, ſuſpicions, if not moleſtations, unneceſſarily, cauſeleſly.]

And p. 351, 352. out of Auſtins Epiſt. 137. he ſhews, that it was ſo p. 225in his time, [They every way, and infinitely labour, that when ſome Profeſſors of holineſs have foully fallen indeed, or be only ſo ſlandered, the world would believe that they are all ſuch: Do you not think in his time the world did thus exult and exclaim, or in the like manner upon Lots fall! Here now you ſee Puritane Lot, who could not endure the good fellowſhip of the Sodomites, he is now himſelf ſeized on by inceſt: They are all ſuch I warrant you] citing du Bartas tranſlat. by Silveſter, p. 412.

Baſe, buſie ſtranger! comeſt thou hither thus

Controler-like, to prate and preach to us?

No Puritan, thou ſhalt not here do ſo, &c,

Thus you hear from a conformable p. 226Divine, how men calling themſelves Chriſtians, and being (ſome of them) Formally Religious, do prove themſelves ſelf-deceiving Hypocrites, by their unbridled tongues, in reviling at thoſe as Puritans and too preciſe, that will not be ſelf-deceiving Formaliſts as well as they. I ſhall only add ſome of Biſhop Halls characters of an Hypocrite, that you may ſee what Formality is in the judgement of knowing men.

Page 169. Walking early up into the City, he turns into the great Church, and ſalutes one of the pillars on one knee; worſhipping that God which at home he cares nor for, while his eye is fixed on ſome window, or ſome paſſenger, and his heart knows not whither his lips go. He riſes, and looking about with admiration, complains on our frozen charity, commends the ancient— with the ſuperfluity of his uſury, p. 227he builds an Hoſpital, and harbours them whom his extortion hath ſpoiled; ſo while he makes many beggars, he keeps ſome. He turneth all gnats into Camels, and cares not to undo the world for a circumſtance. Fleſh on a Friday is more abomination to him, then his neighbours bed. He abhors more not to uncover at the name of Jeſus, then to ſwear by the name of God.] &c. So Biſhop Hall.

But, perhaps you'l ſay, Theſe perſons whom you deſcribe, that will make a mock of godlineſs it ſelf, are not to be numbred with Hypocrites, but with the openly prophane.

To which I anſwer, 1. Even theſe profeſs themſelves to be Chriſtians, and therefore are Hypocrites when they are not what they do profeſs. 2. They perſwade themſelves that they are as truly godly as thoſe that they p. 228reproach: and do not think that it is godlineſs indeed for which they do reproach them: But for engroſſing the name or reputation of Godlineſs to themſelves, and for ſome differing manner or way of worſhip. For this is one of the moſt notable cheats, by which the devil undoes the empty Formal Hypocrite: Finding that this man doth own Chriſtianity, in his Opinion, but is void of the true Spirit, and power, and life of Chriſtian Religion, he raiſeth ſome controverſies between the ſerious Chriſtian and the Hypocrite, about ſome controvertible points of doctrine, or about ſome modes or circumſtances of Diſcipline and external worſhip: and when they fall into two ſides, the Hypocrite thinks that it is but in theſe controverſies that the difference lyes: The queſtion, (thinks he) is not whether men ſhould be regenerate, p. 229godly and Religious: But whether my way of Religion or the Puritans and Preciſians be better!] And preſently he hence concludes, that indeed it is he that is the more truly Religious: [For (ſaith he) my judgement is ſound, and the Puritans is erroneous: I am of the judgement of the Church, which he is againſt: The Reverend Prelates, or Doctors are more of my ſide then on his: I am for order, and he is for confuſion, and unreverence, and followeth the humours and fancies of his own brain.] And thus the Devil turneth his eye from the main difference, and makes him believe that it is theſe controverſies that are all that ſets them at a diſtance. But alas man, thou overlookeſt the point that thy life and ſoul lyeth on. Agree firſt in the ſerious hearty entertainment and practice of the ſubſtance of that holy truth, p. 230which you are both in point of Opinion agreed in, and do not condemn thy ſelf in the things which thou alloweſt; contradict not thy Creed and profeſſion by thy fleſhly, worldly, negligent, careleſs and ungodly life; but love God with all thy heart and might; and firſt ſeek his Kingdom and his Righteouſneſs; (which thou confeſſeſt thou ſhouldeſt do) and then the principal difference is healed, and thou haſt ſcaped the principal danger of thy ſoul: and then it is not a few circumſtantial differences that will divide your hearts, or divide you from each other in the life to come. Men that differ about Biſhops, and ceremonies, and forms of prayer, may be all true Chriſtians, and dear to one another and to Chriſt, if they be practically agreed in the life of godlineſs, and joyn in a holy heavenly converſation. But if you p. 231agree in all your opinions and formalities, and yet were never ſanctified by the truth, you do but agree to delude your ſouls, and neither of you will be ſaved for all your agreement.

III. THE third ſort to be ſpoken to, is thoſe that let out their paſſion in hard ſpeeches, againſt ſuperiours or others that they think do wrong or perſecute them on a Religious account. At this time I will ſuppoſe the injury be real, and the complaint be juſt; It yet beſeems not Chriſtians to revile.

1. Conſider, how contrary this is to the example of our Lord. And that he left us his example in this particular, with a ſpecial recommendation for our imitation. When he was falſly accuſed, and the high Prieſt urged him to anſwer p. 232for himſelf, Matth. 26. 62, 63. he was ſilent, to ſhew that he could bear a falſe accuſation, without ſo much as vindicating his innocency by a juſt defence. O learn both the leſſon and motives recommended to you, 1 Pet. 2. 18. to the end. [Servants be ſubject to your Maſters with all fear; not only to the good and gentle, but alſo to the froward. For this is thankworthy, if a man for conſcience toward God endure grief, ſuffering wrongfully: For what glory is it if when ye are buffeted for your faults, ye ſhall take it patiently? but if when ye do well, and ſuffer for it, ye take it patiently, this is acceptable with God. For even hereunto were ye called, becauſe Chriſt alſo ſuffered for us; leaving us an example, that ye ſhould follow his ſteps: who did no ſin, neither was guile found in his mouth: who when he was reviled, reviled not again: When he ſuffered, he threatned p. 233not; but committed himſelf to him that judgeth righteouſly.] Here is the deſcription of your duty, and your example. Are you uſed worſe then Chriſt was uſed? [Iſa. 53. 7, 8▪ He was oppreſſed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the ſlaughter, and as a ſheep before his ſh…arers is dumb, ſo he openeth not his mouth.] And if you will come to him and be his Diſciples, you muſt [Learn of him to be meek and lowly in heart, that you may find reſt unto your ſouls] Matth. 11. 28, 29.

2. Conſider, as our Kingdom is not of this World, ſo we are not to ſtrive for worldly preheminence, nor with carnal weapons, but muſt know that our greatneſs here is in being the leaſt, and our dignity in being the ſervants of all; and our gain is by our loſs, and our honour by evil reports, and by p. 234diſgrace, and our advancement by our debaſement, and our preferment by being kept from worldly honour, and our joy by ſorrow, and our exaltation by humiliation: And therefore it is contrary to our ſtate of faith, to murmur at them that deprive us of the pleaſures of ſenſe, or the eaſe and priviledges of the fleſh. Mark the deſcription of Chriſtianity in the Goſpel, and ſee how much of it conſiſteth in contempt of the eſteem and honours of the world, and of all the accommodations and pleaſures of the fleſh, becauſe of the expectation of the unſeen eternal pleaſures; and in the forſaking all, and taking up our croſſe and following a crucified Chriſt: and in patience, and meekneſs, and forbearing and forgiving: and rather then ſeek either verbal or actual revenge, to give the cloak alſo to him that p. 235takes away our coat, and turn the other cheek to him that ſmiteth us. Unmortified paſſion, and untamed nature, will not give ſome men leave to underſtand theſe paſſages of Chriſt; but they ſearch for ſome ſuch figure to expound them by, as ſhall annihilate the plain and proper ſenſe. Self-love ſo blindeth men, that when they read theſe Goſpel precepts, they feel not their conſciences touched and bound by them; but they read them as if they read them not, and retain no more, then if it were non-ſenſe which they read. Had the commands aforeſaid (of patience, forbearing and forgiving) but as much force and efficacy upon the ſouls of moſt profeſſours, as the commandments have that are againſt ſwearing, and curſing, and drunkenneſs, and fornication, we ſhould have much better maintained our innocency, p. 236and our peace, and have more honoured our profeſſion, by ſhewing the world Chriſtianity exemplified, in its proper genuine nature and effects.

3. Conſider, it is not oppreſſion, perſecution, or hard uſage that will exempt us from the obligation of the fifth Commandment, which requireth us to honour our ſuperiours, (our Natural, and Civil, and Eccleſiaſtical Fathers.) It is the evil and froward, and not only the good & the gentle that we muſt honour and obey. And the reaſon is plain from their Original and end. It is not as our Truſtees, or agents, or friends only, that our rulers muſt be honoured: but as the Officers of the God of heaven: nor is it only as they do good to us: but as they preſerve order and juſtice in the world, and are the pillars of the Commonwealth. If Magiſtrates ſhould p. 237deal never ſo hardly with you and me; yet ſtill their office is of neceſſity to the common good: And if their office be neceſſary, their honour is neceſſary: I or when they are diſhonoured and deſpiſed, they are diſabled. And therefore for the common good we muſt be careful to keep up the honour of our Governours, even when we ſuffer by them our ſelves. Princes were none of the beſt when the Apoſtles commanded the Churches to honour them, and obey them, and this not only for fear of their penalties, but for conſcience ſake, Rom. 13. 5. O… … it was …hey that walkt after the fleſh, in the l…ſt of uncleanneſs, that were preſumptuous and ſelf-willed, and deſpiſed Government, and were not afraid to ſpeak evil of dignities: whereas the Angels that are greater in power and might, bring not … accuſations▪ againſt them before the p. 238Lord] 2 Peter 2. 10, 11. Jude 8. 9.

4. Conſider, that reviling is a tongue-revenge: and revenge is Gods, and he is engaged to repay, and hath commanded us not to avenge our ſelves. As we muſt not ſtep into the Judges tribunal when ever we think he is negligent in his adminiſtrations; ſo much leſs muſt we accuſe God of negligence or injuſtice, by ſtepping into his throne. And though the Railers of theſe times, excuſe their ſin with the name of Juſtice, they muſt ſhew their Commiſſions for the executing of that Juſtice, before it will paſs in heaven for an excuſe. Is not God ſevere enough? will not his judgement be terrible enough? would you wiſh men to ſuffer more then he will inflict on the impenitent? what! more then hell? and will it not be ſoon enough? are you ſo haſty for ſo p. 239dreadful a revenge, can you not ſtay when the Judge is at the door? Mark both the uſage and remedy of believers, in Jam. 5. 5, 6, 7, 8. To the rich and great ones of the world he ſaith [Ye have lived in pleaſure on the earth, and been wanton; ye have nouriſhed your hearts as in a day of ſlaughter: Ye have condemned and killed the juſt, and he doth not reſiſt you.] There's your uſage. [Be patient therefore brethren unto the coming of the Lord] There's the remedy. But muſt we ſtay ſo long? he thus repeateth his advice. [Be ye alſo patient: ſtabliſh your hearts: for the coming of the Lord draweth nigh.] Let your moderation be known to all men: the Lord is at hand] Phil. 4. 5. [Shall not God avenge his own elect, that cry day and night unto him, though he bear long with them? I tell you, that he will avenge them ſpeedily] Luke 18. 7, 8. There's p. 240no contradiction between crying long and avenging ſpeedily.

5. Conſider, what compaſſion, rather then reproach, you owe to thoſe by whom you ſuffer. They do themſelves much more hurt then they do you. Are they great? they have the more to anſwer for, and their fall will be the greater, Jam. 5. 1, 2, 3. If you are your ſelves believers, go into the Sanctuary, and ask the Scriptures what will be their end? and then deny them compaſſion if you can. Alas, conſider, they are at the worſt, but ſuch as you were formerly your ſelves, as to the main. Paul makes a ſad confeſſion of his own perſecution of the Church, when he was before Agrippa, and doth not complain that he was himſelf ſo hardly uſed. [I verily thought, ſaith he, with my ſelf, that I ought to do many things contrary to the Name of Jeſus.—… of the p. 241Saints I ſhut up in priſon (little thinking that they were Saints) I gave my voice againſt them. I puniſhed them oft in every Synagogue. —And being exceedingly mad againſt them, I perſecuted them.—Acts 26. 9, 10, 11, 12. He would not tell Agrippa that he was mad, but he might ſpeak more freely of himſelf. O ſirs, pitty poor men that have the temptations of worldly greatneſs and proſperity, and muſt go through a Camels eye if they will come to heaven: who ſtand ſo high that ſun and wind have the greateſt force upon them; Who ſee ſo much vanity, and little ſerious exemplary piety: who hear ſo much flattery and falſhood, and ſo little neceſſary truth, ſaith Seneca, [Divites cum omnia habeant, unum illis deeſt; ſcilicet, qui verum dicat: ſi enim in client…am falicis hominis potentumque perveneris p. 242veneris, aut veritas, aut amicitia perdenda eſt.] If you were in their places, you know not how far you might be prevailed againſt your ſelves. If little temptations can make you miſcarry in your places ſo oft and foully as you do, what would you do if you had the ſtrongeſt baits of the world, and allurements of the fleſh, and the moſt dangerous temptations that Satan could aſſault you with? Have you not ſeen of late before your eyes, how low ſome have fallen from high profeſſions, and how ſhamefully the moſt promiſing perſons have miſcarried, tha were lifted up, and put to the tryal of ſuch temptations of proſperity, as they had never been uſed to before? O pitty thoſe that have ſuch dangerous tryals to paſs through, and be thankful that you ſtand on ſafer ground; and do not cruelty envy them their p. 243perils, nor reproach them for their falls, but pray, and daily pray for their recovery.

6. Conſider, this ſpeaking evil of thoſe by whom you ſuffer, hath too much of ſelfiſhneſs and corrupted nature in it, to be good. If another ſuffered as you do, and you were advanced as another is, would you not ſpeak more mildly then? Or if not ſo, yet the proneneſs of nature to break out into reviling words, though it were for Religion and for God, doth intimate to you that it hath a ſuſpicious root. Do you find it as eaſie to be meek and patient, and forgive a wrong, and love an enemy? Take heed leſt you ſerve Satan in vindicating the cauſe of God. Its an unfit way of ſerving God, to do it by breaking his Commands. Read ſeriouſly the deſcription of a contentious, hurtful, ſoul-tongued zeal, in Jam. 3. and then tell me p. 244what thanks Chriſt will give you for it. The two great Diſciples James and John thought it would have notably honoured Chriſt, and curbed the raging Spirit of the ungodly, if he would have let them call for fire from heaven, to conſume a Town that refuſed to receive him. But doth Chriſt encourage their deſtroying zeal? No: but he tells them, Ye know not what ſpirit ye are of.] They little knew how unlike to the tender merciful healing Spirit of Chriſt, that fiery hurting ſpirit was, that provoked them to that deſire! nor how unpleaſing their temper was to Chriſt. This is the very caſe of many thouſand Chriſtians, that are yet young, and green, and harſh, and have not attained to that mellowneſs, and ſweetneſs, and meaſure of charity, that is in grown experienced Chriſtians. They think their paſſions, p. 245and deſires of ſome plagues on the contemners of the Goſpel, are acceptable to God, (and blame the charitable as too cold:) when they little know what ſpirit it is that raiſeth that ſtorm in them, and how unlike, and unacceptable it is to Chriſt. Were you as zealous to ſerve all others in love, and to ſtoop to their feet for their ſalvation, and to become all things (lawful) to all men, that you may win ſome, this ſaving zeal would be pleaſing to your Lord, who comes to do the work of a Phyſician, and not of the Souldier, to ſave and not to deſtroy, and therefore moſt approves of thoſe that ſerve him moſt diligently in his ſaving work.

7. Laſtly, conſider your paſſions and evil ſpeakings will but increaſe your ſuffering, and make it ſeem juſt, if otherwiſe it were unjuſt. If you are not meek, you p. 246have not the promiſe of inheriting the earth, Matth. 5. 5 If you honour not your Parents or ſuperiours, you have not the promiſe that your daies ſhall be long in the land. And your evil ſpeaking will make men conclude, that you would do evil if you could and durſt. As its ſaid to be Zoilus anſwer when he was askt, why he ſpoke evil of Plato and ſuch worthy men [Quoniam malum facere cum velim non paſſum] Becauſe I would do them hurt and cannot] Give not occaſion for ſuch a charge.

[Finally, be ye all of one mind, having compaſſion one of another: love as brethren: be pittiful: be courteous: not rendering evil for evil, or railing for railing; but contrariwiſe bleſſing, knowing that ye are thereunto called, that ye ſhould inherit a bleſſing; for he that will love life and ſee good daies, let him p. 247refrain his tongue from evil,— 1 Pet. 3. 8, 9, 10, 11. But if ye ſuffer for righteouſneſs ſake, happy are ye: and be not afraid of their terrour, nor be troubled, ver. 14.

But I ſuppoſe you will here ſay, Is it not lawful to call a spade a ſpade? Is not a wo againſt them that call evil good? may not a man ſpeak of the hurtful crimes of others? I anſwer. 1. Yes, when as a Magiſtrate, a Miniſter, or a brother, you have a juſt call to tell them of it lovingly, though plainly, to their faces, in order to their recovery. 2. And when you have a juſt call to ſpeak of it to others, either in ſeeking juſtice, or in charity and mercy, for the preſervation of thoſe that elſe will be more hurt by the ſilencing of mens faults, then you do hurt by mentioning them.

But, 1. You may not ſlander men as guilty of what indeed they are not.

p. 2482. You may not make mens faults ſeem worſe then they are.

3. You muſt endeavour the good of the perſon as much as you can, while you blame the ſin.

4. You muſt not mention mens faults without a call: unleſs the good of himſelf or others do require it.

5. You muſt not do it with a revengeſul mind, for perſonal injuries.

6. You muſt manifeſt love and compaſſion in all.

7. You muſt difference between raigning ſins, and humane frailties: and between a courſe of ſin, and an unuſual fall: and between a ſin repented of, and not repented of: and muſt cenſure but as you find God cenſure in his Word.

8. You muſt be more ready to ſpeak of the good that is in the ſame men as you have a call, then p. 249of the evil: and not maliciouſly ſtick only in the galled place.

9. Let it be as far as may be to his face.

10. Let it be according to the common rule of equity. [Do as you would be done by.] Not meaſuring out duty to others, by a corrupt impatience of bearing ſuch your ſelves: but ſpeaking nothing for matter or manner to another, which you would think unmeet to be ſpoken to you, if you were in his caſe.

11. And eſpecially be tender of the honour of ſuperiours, yea though they were evil, and do you wrong.

12. And foreſee the conſequents, whether your words are not like to do more hurt then good.

And if ſtill you think that ſufferings will juſtifie reviling, contumelious complaints, conſider theſe two cauſes of your miſtake.

p. 2501. You make a Great matter of a Little one. As there is not ſo great good in the proſperity of the fleſh, as worldlings think; ſo neither is there ſo great evil in the loſs of it: what great harm is poverty, impriſonment, reproach or death? Nay, you have a promiſe that all ſhall work together for your good, Rom. 8. 28.

2. You make a ſtrange matter of that which is the ordinary condition of believers: To be hated of all men; to have all manner of evil ſpoken falſly of you: to be perſecuted from one City to another: to be killed all the day long, and counted as ſheep to the ſlaughter. Do theſe ſeem ſtrange matters to you? did you never read or hear the Goſpel? nor know the terms of Chriſt till now? did you never read of forſaking all for Chriſt, if indeed you would be his Diſciples? did you never count what it muſt p. 251coſt you to be ſaved? did you not renounce the world and the fleſh in your Baptiſmal (oft renewed Covenant,) 1 Pet. 4. 11, 12. Beloved, think it not ſtrange concerning the fiery tryal, as if ſome ſtrange thing happened to you: But rejoyce, in as much as ye are partakers of Chriſts ſufferings.] And will you think ſo ſtrange of ſmaller matters, as to think they excuſe your impatience, and evil ſpeeches?

BY this time you may ſee, if you are willing to ſee, that all among us that are not real Saints, are Hypocrites, if they profeſs themſelves Chriſtians and the ſervants of God: and that miſerable ungodly ſouls, that call ſuch Hypocrites as are more diligent then themſelves for their ſalvation, do but diſcover their ignorance and p. 252malignity, and condemn themſelves in bewraying their hypocriſie, while they reproach the practice of the ſame Chriſtian Religion, which themſelves profeſs; and the obedience to that Scripture, which they confeſs themſelves to be the Word of God. All the prophane, and unſanctified among us, that call themſelves Chriſtians, are certainly Hypocrites. And for the godly, it is the very ſame Religion, that is profeſt by them and you: It is the ſame engagement and Vow that you all made to God in baptiſm: And ſuffer but reaſon impartially to tell you, when two men have entred the ſame Covenant, and one never mindeth it ſo as to keep it; and the other makes it his chiefeſt care; which of theſe is liker to be the diſſembler in his Covenant? When two men profeſs themſelves the ſervants of God, and ſuch as place p. 253their hopes in heaven, and one of them makes a jeaſt of ſin, and ſerveth the fleſh and the world which he hath renounced, and hates thoſe that diligently ſerve the Lord; and the other maketh it the principal care and buſineſs of his life to ſerve and pleaſe him, inſomuch as he is reproached for it, as making more ado about it then needs; which of theſe are Hypocrites, and which are ſerious, in the performing of their Covenants, and living according to their profeſſion? If two ſervants promiſe to do your work, and one labour as hard as he can, and the other ſit down and deride him for making ſo much ado, which was it that plaid the Hypocrite in his promiſe? If diligence in Gods ſervice be a ſign of hypocriſie, then promiſe-keeping is hypocriſie, and promiſe-breaking is ſincerity; And then you may transfer p. 254the caſe to God (who will be the rewarder of them only that diligently ſeek him, Heb. 11. 6.) and ſay that it is his faithfulneſs to break his promiſes, and his unfaithfulneſs to keep them. But who will ſpend words on ſuch impious abſurdities? ſo groſs, that the Devil would have ſhewed himſelf a fool to vent them, if he had not made his followers ſuch fools as to believe them. But for the faithful ſervants of the Lord, let them know, that they muſt ſerve him on ſuch terms: They muſt live above the judgement and reputation of this world; and be content that God the ſearcher of hearts ſhall be their Judge, who knoweth both ſincerity and hypocriſie; and will bring forth their righteouſneſs as the light. Chriſtians, you muſt not only be ſincere▪ but alſo patiently expect to be accounted hypocrites, and pointed p. 255at as the only diſſemblers of the world: You muſt not only be honeſt, but patiently expect to be accounted diſhoneſt: you muſt not only bewiſe and ſober, but patiently expect to be accounted fools and mad men. You muſt not only be liberal, charitable, and contemners of the world, but patiently expect to be called covetous, even though you give away all that you have. You muſt not only be chaſte and temperate; but alſo patiently expect to be defamed as incontinent and licentious, and as Chriſt was called, a wine-bibber, a friend of Publicans and ſinners. A Miniſter muſt not only lay out himſelf wholly for the ſaving of mens ſouls, and ſpend himſelf and all that he hath on his Maſters work; but alſo patiently expect to be accounted unfaithful, cove…ous, and negligent, and murmured at by almoſt all whoſe unreaſonable deſires p. 256he doth not anſwer, and be cenſured by almoſt all, whoſe wills and humours he doth not fulfill; and that is, moſt, that have a ſelf that ruleth at home, and therefore they think ſhould be the Idol of others, as it is their own: and that are but unacquainted with the reaſons of thoſe things that do diſpleaſe them. Its little comfort to us to do good, if we cannot bear the eſtimation of doing evil, and cannot loſe all the obſervation, acknowledgement and applauſe of man, as if we had never done the good at all. It is far from Chriſtian perfection to be honeſt, and godly, and ſincere, if we muſt needs be accounted to be as we are, and cannot patiently be eſteemed diſhoneſt, ungodly, and hypocritical; and be judged worſt, when we are beſt; what have the ſervants of Chriſt loſt their lives for in flames, and by other ſorts of torments, but p. 257for the beſt of their ſervice, and greateſt of their piety and fidelity? When dogs bark at paſſengers, commonly it ſignifieth but two things, viz. that they are perſons that they know not, or that they hate: but it is no ſign that the perſons are bad, or poor, or ſick: For be they never ſo bad and miſerable, if they know them, and love them▪ the dogs will not bark at them. See that thou be not an Hypocrite, and then it muſt be accounted a ſmall matter by thee, to be called an Hypocrite: yea if perſons that fear God themſelves ſhall ſo eſteem thee, it is no other affliction but what thou muſt be armed for, and patiently undergo. Even from the godly through miſtake, we oft ſuffer moſt for our greateſt duties, and are cenſured moſt for that which God and conſcience moſt approve us for; and loſe our reputations for that p. 258which God would be greatly offended with us if we did otherwiſe. As ever then you would not prove your ſelves Hypocrites, ſee that you look not for the Hypocrites reward, as Chriſt calls it, Matth. 6. 2. which is, to be approved of men; be they good or bad men, their overvalued applauſe may be but the Hypocrites reward. To be content and patient in doing well, and being judged to do ill; and in being good, and being judged to be bad, is the property of him that is ſincere indeed: therefore to be unthankfully requited, and reviled, and ſpit upon, and buffeted, and ſhamefully uſed and put to death, even by thoſe whoſe lives and ſouls he had with greateſt care and condeſcenſion, pittied, this was the pattern of love and ſelf-denyal that was ſet us by our Lord. And though we cannot reach his meaſure, p. 259and diſtempered Chriſtians find much ſtrugling before they can bring themſelves to patience, under ſuch ingratitude and unworthy uſage from the world, eſpecially from their miſtaken froward brethren, yet in ſome prevailing meaſure, it muſt be done. For he that cannot ſerve God without the Hypocrites reward, is but an Hypocrite. If he will not be a Chriſtian, obedient, charitable, diligent, faithful, for heaven and the pleaſing of God alone, he is not a Chriſtian indeed. And, alas, what a pittiful reward is it, to be thought well of, and applauded by the tongues of mortal men? How few, were ever the more holy by applauſe? but thouſands have been hurt, if not undone by it. Thou giveſt all thou haſt to the poor: thou ſpendeſt thy ſelf wholly, and all that thou haſt for the ſervice of God, and the p. 260good of others: Its well: it muſt be ſo. But after all thou art cenſured, ſlandered, vilified and unthankfully, and unmannerly uſed. And what of that! what harm doſt thou fear by it? what advantage thy pride and ſelfiſhneſs might have taken, even by due applauſe and thankfulneſs, its eaſie to perceive: But now, the temptation is taken out of thy way: thou art ſecluded from all creature-comforts; and ſo art directed and almoſt forced to look up to the love of God alone: Now thou haſt no other reward before thee, its eaſier to look ſingly on the Saints reward. When God hath no competitour, to whom elſe then canſt thou turn thy thoughts? when all others abuſe thee, it is eaſieſt to have recourſe to him. When earth will ſcarce afford thee any quiet habitation, thou'lt ſurely look to heaven for reſt.

p. 261Thus much I thought meet to interpoſe here for the confirmation of the ſincere, on occaſion of the worlds unjuſt accuſations; and ſo to perſwade them to be ſatisfied in the portion of the ſincere. I now return again to the ſelf-deceiver.

ANd here I ſhall conclude all with theſe two requeſts to you, which as one that foreſeeth the approaching miſery of ſelf-deceivers, I earneſtly intreat you, for the ſake of your immortal ſouls, that you will not deny me. The firſt is, that you will be now but as willing to try your ſelves, as I have been to help you; and as diligent and faithful when you are alone, in calling your own hearts to a cloſe examination, as I have been to hold the light here to you. O refuſe not; delay not, to withdraw p. 262your ſelves ſometimes from the world, and ſet your ſelves as before the eye of God, and there bethink your ſelves whether you have been what you have vowed and profeſt to be! and whether that God hath been deareſt to your hearts, and obeyed in your lives, and deſired as your happineſs, who hath been confeſſed and honoured with your lips? Conſider there, that God judgeth not as man; nor will he think ever the better of you, for thinking well of your ſelves: and that there muſt go more to prove your approbation with God, then commonly goes to keep up your reputation in the world. The Religion that ſerveth to honour you before men, and to deceive your ſelves, will never ſerve to pleaſe the Lord and ſave your ſouls. And the day is at hand when nothing but God can give you comfort, and when p. 263ſelf-deceivers will become everlaſtingly ſelf-tormentors. O therefore go willingly and preſently to the Word, to your lives, and hearts, and conſciences, and try your ſelves, and try again, and that with moderate ſuſpicion, that in ſo great a buſineſs you may not be deceived, and be ſelf-deceivers.

2. My ſecond requeſt is, that if you do diſcover, or but juſtly ſuſpect your ſelves of hypocriſie and ſelf-deceit, you would ſtick there no longer, but preſently change your vain Religion, your ſeemings and formalities, for the power of godlineſs, and ſincerity of heart.

But I ſuppoſe that ſome of you will ſay, There lies the difficulty. O that we could do it? But how ſhould it be done?

I anſwer; If thou be really willing to be above Hypocriſie, and a vain Religion, the cure is half wrought at leaſt. And I will p. 264not tire thee now with many, but help and try thee by theſe few directions.

In general; Be but what thou haſt promiſed and vowed to be in thy Baptiſm, and what thou ſtill doſt profeſs to be as a Chriſtian, and it will ſerve the turn: what that is, I have told you before.

More particularly. Direct. 1. Deliberately renew thy Covenant with God: and with a grieved heart, bewailing that thou haſt been a Covenant-breaker, give up thy ſelf preſently to God the Father, Son and Holy Ghoſt, as thy Creatour, Redeemer, and Sanctifier, thy Owner, thy Ruler, and thy Father.

2. Renounce ſincerely the Devil, the World, and the Fleſh, and be at a point with all below; and quit all conceits and hopes of felicity or reſt on earth: And abſolutely devote and reſign thy ſelf, p. 265and all thou haſt to the will and ſervice of thy Lord, without any ſecret exceptions or reſerves. This is the property and plague of Hypocrites, that ſecretly they have exceptions and reſerves in giving up themſelves to God. They will follow him, except it would diſgrace them or undo them in the world: he ſhall have all, provided the fleſh may not be too much pinched: that is, in plain Engliſh, they take him not for God, but for a ſecond to themſelves and the world, and will give him but what the fleſh can ſpare.

3. Fix the eye of a lively faith upon God and upon the everlaſting joyes, and there take up thy whole reward, and look for no other. Quit all expectations of a reward from men. Let it ſeem a ſmall thing to thee, what any mortal man ſhall think or ſpeak of thee; unleſs as Gods honour or p. 266intereſt is concerned in thine. I have told you before, that he is an Hypocrite that will not be godly without the Hypocrites reward; and that can ſail no further then he is moved by the wind of mans applauſe, or of ſome other worldly end.

4. Stick not in any externals of Religion, nor in notions and barren uneffectual opinions. So far art thou Religious, as thy ſoul is engaged unto God, and thy life imployed for him: And ſo far thou doſt truly worſhip him as thy heart is drawn up to him in love, and as thou doſt fear him, admire him, truſt him, and take thy pleaſure in him. Think not, that it is a ſaving Religiouſneſs, to be of ſuch or ſuch an opinion, or ſuch a party, or ſuch a Church, or to ſay over ſo many words of prayer, or to keep a task of outward duties; or to be of a ready p. 267voluble tongue, in Preaching, Prayer or Diſcourſe. Religion lyeth in the Heart and Life.

5. Indulge not thy ſelf in one known ſin. Retain no groſs or willfull ſin: Plead for no Infirmity, but make it the buſineſs of thy life to extirpate the relicts of the body of death. Be willing of the moſt ſearching Word, and of the plaineſt reproof, and of all the help thou canſt get againſt ſo dangerous an enemy.

6. Stint not thy ſelf in any low degrees of holineſs; but love, and long, and ſtrive after the higheſt. If thou bear a ſecret core of diſtaſt againſt thoſe that outgo thee, it is a mortal ſign. Thou muſt be perfect in deſire, or thou art not ſincere.

7. Walk alwaies as in the preſence of the holy, dreadful, heart-ſearching God: Remember that he ſeeth thy ends, thine affections, p. 268and all thy thoughts. Be the ſame therefore in ſecret as thou art in publike, ſincerely ſearch the Word of God, and know what it is that he would have, and that reſolve on, if all the world ſhould be againſt it. Unreſolvedneſs is hypocriſie: and temporizing or following the greater ſide, for the ſecurity of the fleſh, is no better. Never think thou canſt be too holy, or too obedient. But make it thy ſtudy to do God all the ſervice that thou canſt, whatever ſuffering or coſt it put thee to. Be not aſhamed openly to own the cauſe of Chriſt. In the preſence of the greateſt, remember that thy maſter is ſo much greater, that they are worms and vanity to him. Take heed of culling out the eaſie and cheap part of Religion, and laying by the difficult and dear. Thy Religion muſt be as the heart in thy breaſt, which is alwaies p. 269working, and by which thou liveſt; which cannot ſtop long, but thou wilt die. But the Hypocrites Religion is like the H…t upon his head, for ornament and ſhelter from the weather, and not for life: in the night when none ſeeth him he can lye without it; and in the day he can put it off for the ſake of a friend, and perhaps ſtand bare in the preſence of a greater perſon that expecteth it. So can the Hypocrite too oft diſpenſe with his Religion.

8. Be hearty and ſerious in all thou doſt. Hear, and read, and pray as for thy life. Sincerity conſiſteth much in ſeriouſneſs. Remember thou art almoſt at another world! while I am ſpeaking and thou art hearing, we are both haſting to our endleſs ſtate. O how ſhould men live on earth, that muſt live here for ſo ſhort a time, and muſt live for ever in heaven or p. 270hell: Theſe things are true, and paſt all queſtion: and therefore for your fouls ſake loſe not heaven by trifling. Pray not in jeaſt, and ſerve not God in jeaſt, and reſiſt not ſin in jeaſt, leaſt you be damned in good ſadneſs. When you are at work for eternity, its time to do it with all your might. O what unconceivable mercies are now offered you! O what an excellent price is in your hands! and nothing is ſo likely to deprive you of the benefit, as dreaming and dallying, when you ſhould be up and doing; as if this were not your buſineſs, but your play; and ſalvation and damnation were matters of ſport. O do but ſet your ſelves to the pleaſing of God, and the ſaving of your ſouls with all your might, and ply it with diligence as your chiefeſt work, and then you are out of the danger of the Hypocrite. But if ſtill you p. 271will give the world the preheminence, and your fleſh muſt be pleaſed, and your proſperity ſecured, and God muſt have but complements, or the leavings, your miſery is at hand, and vengeance ſhall undeceive thoſe hearts that would not be undeceived by the Word. And you ſhall remember to the increaſe of your anguiſh, that you were told this day, that your ſeeming trifling Religion would prove vain. But I beſeech you, as you are men, as you love your ſouls, diſmiſs us with ſome better hopes; and now reſolve to be downright Chriſtians. Which as I have begged of you, I ſhall now beg of God.