Three Sermons, Sermon 2 – Title page 3
'ΕΠΙΧΑΙΡΕΚΑΚΙΑ. OR, A CLOSE HYPOCRITE DISCOVERED.
LUKE 18.11.
God, I thank thee, that I am not as other men are, extortioners, unjuſt, adulterers, or even as this Publicane.
IT matters not ſo much ſometimes what,1. The Coherence. as with what mind men ſpeake. When Judas ſaid, concerning the ointment powred upon our Saviours head, What meanes all this waſte? John 12.5, 5.This ointment might have been ſold, and given to the poore; the words were ſeemingly very charitable, but the mind was nothing leſſe, in the judgement of the Evangeliſt, who knew him better then we: This he ſpake, not becauſe he cared for the poore, but becauſe he was a theefe. The very like to this, is obſervable in this preſent ſpeech of the Phariſee: For who, that lookes at the words muteriall, without reſpect to the mind and intention of him that ſpake it, would not take him, not onelyonly for a good and honeſt, but alſo for a very pious & devout man; who is … ſo thankfull, and 2. thankfull for ſuch a mercy, as few men take notice of, or acknowldege any favour, viz. that hee is not ſo bad as other men? Many indeed (being more ſenſible of corporall, then ſpirituall mercies) ſeem thankfull that they are not ſo miſerable, ſick, poore, and as other men; But few, beſide this Phariſee (or thoſe that are truly godly) give thankes to God, they are not ſo bad or ſinfull as other men. But he that knew the heart, better then wee the words, hath diſcovered that which we durſt not have cenſured, that this ſo glorious-ſeeming a ſentence proceeded from a deep and groſſe hypocriſie▪ For both the Evangeliſt, in his preface to the Parable, hath told us, that his alme and end was naught; partly to juſtifie himſelfe and partly to vilifie others, with proud ſcorning and deſpiſing of them; He ſpake this Parable to certaine that truſted in themſelves, that they were righteous, and deſpiſed others: And alſo our bleſſed Saviour, the Parable maker, hath informed us of the iſſue (no doubt anſwerable to his intention) that God rejected this his pretended thankfulneſſe; The poore Publicane went away juſtified, and not the Phariſee.
The words then (you ſee) may …wo… waies be conſidered:2. The Diviſion. either abſolutely in themſelves; and ſo they are very good: and beſide other good things in them, this is not the leaſt, that he is thankfull (or at leaſt thought he ought to be thankfull) for this privative or negative merciemercy, that he was not ſo bad as other men: Or elſe reſpectively, with regard to the man, or the mind of him that spake them, and ſo they are very bad; as bad almoſt as can be, even an intimation of a kind of Diabolicall rejoycing at others badneſſe; as if hee would thanke God, there was ſcarce an honeſt man in the world but he;Quid eſt caeteri homines, niſi omnes praeter ipſum? Ego, inquit, juſtus ſum, caeteri peccatores. Auguſt. de Verb. Dom. ſerm. 36. taking a kind of complacence and contentment in their illneſſe, for ends hereafter to be ſpecified. Saint Paul indeed hath a ſpeech ſomething like this, but with a great deale of difference in the intention of the ſpeaker, when he thus writes to his Romans,*Rom. 6.17. God be thanked, that ye were the ſervants of ſinne; but ye have obeyed from the heart the forme of doctrine to which yee were delivered: Hee doth not give God thankes, that they were, or had been the ſervants of ſinne; that were impious for the Apoſtle to doe, or us to thinke: but that having been the ſervants of ſin, they had now obeyed the forme of doctrine delivered to them. Had this Phariſee thanked God, that he was better then other men; or not ſo bad as other men, with a ſimple and humble mind, he had been worthily to be commended; but when as he doth this with a proud and ſcornfull mind: he ſeems to be glad, and pleaſed, that others were ſo bad, and ſo much worſe then himſelfe: And this we may obſerve, That we well cannot (or ſeldome doe) give thankes for that, wherein we doe not ſomewhat joy and take delight. Little joy makes cold thankes; but as thankfulneſſe increaſes joy, ſo joy produces thankfulneſs. Now that a man ſhould ſpend his joy or thankes for others badneſſe is a wickedneſſe incident to none but divelliſh diſpoſitions; and this, we think, was juſtly taxable in this Phariſee.
To handle the words in both theſe reſpects,3. The Obſervation confirmed. the time will not permit; we will therefore looke upon them in the ſecond conſideration, with reſpect to the mind of the ſpeaker, as it is diſcovered to us; and occaſionally take in ſuch points of the former, as doe, or may pertaine to the application of the latter. The point of obſervation will be this, [That Whatever ſhewes of goodneſſe an hypocrite may make, yet he is ſecretly glad, and takes delight in others badneſſe:] God, I thanke thee, I am not as other men are, &c. which is a kind of triumph or inſultation over other mens infirmities, and eſpecially over the poore Publican, who was reputed one of the chiefe ſinners of thoſe times, and moſt odious and infamous. Now had the Phariſee onelyonly looked at his owne credit (as no doubt in part he did look at it) he would not have compared himſelfe with men ſo notoriouſly bad: For what honour or excellency is it, for a man not to be ſo naught as a Publican? eſpecially for a Phariſee, whoſe profeſſion was moſt eminent in thoſe times? It had been better in ſuch an intention, to have left out this clauſe, and to have told of his owne extraordinary perfections, as after he doth, I faſt twice in the weeke, I give tithes of all I doe poſſeſſe. But making ſuch a compariſon, in ſuch a manner, diſcovers a naughty diſpoſition of a ſoule, that did pleaſe it ſelfe with others badneſſe, or being worſe then himſelfe: This corruption of heart, is more groſſely manifeſted by ſome, who do openly make themſelves merry with other mens infirmities: Pro. 10.23.The foole (Solomons wicked foole) counts it a ſport to commit wickedneſſe; not only himſelfe, but to ſee others do ſo too; as to heare men ſweare, or curſe, or fret, &c. An hypocrite doth the ſame, though more cloſely; he ſeemes to thanke God, that he is not ſo bad as others, when indeed he is glad others are not ſo good as he. The contrary whereof appeares in thoſe that are truly good, As they deſire others goodneſs, I would to God all the Lords people could propheſie, &c. ſo they take delight in ſeeing and hearing others vertues, and thanke God that others are better then themſelves; as we may heare hereafter: But to manifeſt the truth of our Obſervation before propounded, we have examples of other hypocrites,1. By Scripture. who were of the ſame diſpoſition: Firſt, in thoſe counterfeit Viſitants of David, In mine adverſity they rejoyced and gathered themſelves together: Pſal. 35.15, 16.So we reade it; but the word in the originall ſignifies, in claudicatione mea, In my halting they rejoyced; which is*foreign a. Heb. 12.13. applied to the ſoule ſometimes, as well as to the body: and ſo may ſignifie as well the evill of ſinne, as that of puniſhment. David being put upon hard adventures, by Sauls perſecution, ſometimes was ſubject to haltings, that is, to failings, and the diſcovery of many infirmities: Theſe, when ſome heard or ſaw, they gathered themſelves together, and rejoyced at it, made themſelves merry with it, though they would ſeem to him to be very ſorry; and comming to viſit him, would teare their clothes, and expreſſe much griefe; as Tremellius underſtands the words. But now, who were the men that did thus? The next Verſe tells you that, Hypocriticall mockers at feaſts, that is, men indeed that diſſembled much religion, but were but ſtarke hypocrites, the good fellowes of thoſe times, that had many joviall and merry meetings; and when they were aſſembled together, they dealt with David, as the Philiſtines did in a like caſe with Sampſon (ſent for him to make them ſport) made him, and his infirmities, his haltings, their Table-talke; mocking, and making jeſts upon him: Hypocriticall mockers at feaſts. And this David having former experience of, he feares and prayes againſt in another place: I ſaid, Heare me, Pſal. 38.16, 17.leſt my enemies rejoyce over mee; when my foot ſlippeth, they magnifie themſelves againſt me: For I am ready to halting, that is, Ainſwor. in locum.to ſhew my infirmities, in my tryalls and afflictions. And upon this ground hee enforces his ſupplication, for ſtrength and grace; becauſe his hypocriticall enemies would vaunt, inſult, and triumph in his failings. The Prophet Jeremy had experience of the like in his times;Jerem. 20.10. They waited (ſaith he) for my halting; peradventure hee will be enticed, and wee ſhall prevaile againſt him, &c. There were ſome that watched the Prophet, to ſee if they could catch him in ſome untruth; and to this purpoſe, they laid baits to entice him, and ſnares to entrap him, that ſo they might have occaſion to inſult over him, that Jeremy himſelfe was taken napping, as well as others: And who were the men that did thus watch him? All my familiars (ſaith he) the men of my peace; hypocrites, that would come to enquire of him, what was the word of the Lord; Report, ſay they, and we will report it: Falſe Prophets would come to him, pretending they waited upon him, and depended upon him, as a true Prophet of God; but the truth was, they waited for his halting, that ſo they might triumph over him, that he was as much overtaken as themſelves: which argues, That Hypocrites, however ſeemingly good, yet ſecretly they take delight and contentment in others infirmities, or ſinfulneſſe; 2. By reaſon.which being a naughty diſpoſition, and a divelliſh, you may wonder it ſhould be incident to any reaſonable living man: we will therefore ſee the grounds hereof.
Firſt,1. Reaſon, comfort in company: for it is a corrupt heart finds comfort in company: It is true of ſinne, as well as of miſery, Solamen miſeris ſocios habuiſſe. It is not ſo with good hearts; they care not how many companions they have in good, how few in evill, either of ſinne or puniſhment: Let thy hand, I pray thee, be againſt mee, and againſt my fathers houſe: as for theſe ſheep, what have they done? Contrarily, the Harlot having her owne childe dead, would be contented to have her neighbours to be dead too; this would be a kind of comfort and contentment to her. Juſt ſo it is in ſin with naughty hearts, they comfort themſelves in others ſinfulneſſe; and they have it from their father the Divell: So ſoone as he had ſinned, and was hurled downe to hell; his next worke was to entice man, and make him ſinfull, ſo to make him alſo miſerable: But what comfort can a man take in wicked company?
1.1. A foile to his ſeeming goodneſſe. It will make a foile for his ſeeming goodneſſe; others badneſſe, oppoſed againſt his goodneſſe, makes him ſeeme better, as his goodneſſe makes others to ſeem worſe: as blacke and white oppoſed, make each other appeare more eminent in their kind: A Sun-burnt face is white, compared with a Black-moore. The Phariſee was a Saint to the Publicane: And this was the very intent of the Phariſee, to bring in theſe examples of the groſſeſt ſinners, to make himſelfe ſeeme more gloriouſly vertuous. Abrahams faith was ſublimated and exalted, by the infidelity of thoſe times: The chaſtity of Lot was more orient, that, like a precious pearle, it lay in the dunghill of filthy Sodome: As their ſinne was aggravated, and, if I may ſo ſay, magnified, by the oppoſition of Lots chaſtitie. An hypocrite, ſuch as this Phariſee was,Animal gloriae. is a vain-glorious creature, ſeeking by all meanes to magnifie himſelfe; and therefore glad to fetch luſtre to his ſeeming vertues from others vices: Yea, Genus virtutis eſt, Salvian.eſſe minus vitioſius, ſayes one; It is held a kind of vertue and honour in bad times, to be leſſe vicious: And with ſimple judgements, he paſſes for a juſt man, that is no extortioner, or oppreſour; hee very chaſte, that is no groſſe adulterer: This the hypocrite knowes; and therefore if he can produce examples of affirmative or poſitive illneſs, ſuppoſes he ſhall find the honour, at leaſt of a privative or negative goodneſſe.
2. If he cannot attaine this,2. A cover of his badneſſe. to get a colour to varniſh his ſeeming goodneſſe, yet to find a cover for his owne badneſſe will be a comfort: He is not now without an excuſe, to extenuate at leaſt his owne knowne badneſſe: I am a ſinner indeed, but not ſo bad as ſuch and ſuch; not as other men are, extortioners, adulterers, &c. men of good note, and better parts, have done worſe then ever I did: I am no extortioner, I thanke God; I am no adulterer: and this is the common plea of ignorant people, I thanke God, I am neither whore nor theefe, as ſuch and ſuch are; and ſo pleaſe themſelves, and comfort themſelves, that they are not ſo bad as others are: and this is the uſe they make of others badneſſe.
3. This gives them hope of a good condition,3. A ground of vaine hope. notwithſtanding their wicked lives: they hope they may be ſaved as well, yea before others, that are worſe then they in ſome particulars, eſpecially if they be men that have had the reputation of godlineſſe. David committed adultery and murder, Noah was drunke, ſo was Lot, and inceſtuous; many profeſſours now are worſe over-ſeen then they are, they thanke God: yet theſe men were (at leaſt hoped to be) ſaved; they lived and died Gods children, and why may not they doe ſo with leſſer ſinnes? This is the common deluſion of ignorant men; If they be not ſaved that are no extortioners, no adulterers, &c. what will become of thoſe that are? they hope to ſcape as well as they.
4.4. A cloake of ſhame. This will ſerve to allay the diſcredit, and ſhame of their owne wicked courſes; ſingularity in ſin makes men more remarkable, and ſo more infamous: community either makes it eſteemed no fault, or no crime; Incipit eſſe licitum, quod incipit eſſe publicum, That begins to be accounted lawfull, which begins to be publick: And that ceaſes to be ſhamefull, that moſt or many doe. For this cauſe a ſinner deſires to infect others, if hee can, or at leaſt is glad to find them infected, to qualifie his owne ſhame.
5.5. Fellowſhip in miſery. Laſtly, if in none of theſe he can take any comfort, yet in this he will, that he ſhall not be miſerable alone: This we heare deſperately out of the mouthes of wicked men, If they doe goe to hell , they ſhall not goe alone; company good ſtore: Miſerable comforters are they all; yet ſuch comfort the corrupt hearts of men (as the Divell himſelfe alſo does) ſucke out of the falls and ſinnes of other men: And this is the firſt reaſon of their joy in evill.
2. Reaſon, Envie.Another reaſon is, that ſecret envie, which is the attendant of hypocriticall pride: Doe you thinke the Scripture ſayes in vaine, Jam. 4.5.the ſpirit that is in us lusteth after envie, ſaith Saint James? There is in every proud heart a portion of envie, the nature whereof is, as to grieve at others good, ſo to rejoyce at others bad; whether of ſin, or miſery: The ungodly ſhall ſee it, Pſal. 112.10.that is, the proſperity of the godly, and it ſhall grieve him. Now this is certaine, He that grieves at anothers good, will rejoyce at his hurt or evill: And this is as true in morall good or evill, He that envies, and conſequently grieves at anothers vertues or goodneſſe (as every hypocrite doth, he would have none thought vertuous but himſelfe) will certainly be glad, and much pleaſe himſelfe with others badneſſe; becauſe (as we ſaid) this addes a luſtre to his ſeeming vertues. A proud man cannot endure a competitour in goodneſſe: The Phariſees did all they could to engroſſe the name and honour of knowledge and religion to themſelves; and therefore, when our bleſſed Saviour was deſervedly raiſed and magnified by the people above them, his honour was the object of their envie, & the matter of their torment and vexation: And when they had procured him to be put to death, how did they rejoyce and inſult upon him! The like may be ſeen of Joſephs brethren, Gen. 37.
A third and laſt reaſon is,3. Reaſon, hatred of goodneſſe. from a ſecret hatred of goodneſſe, however he may ſeem to love and favour it. An hypocrite, what ſhewes ſoever he make, yet loves not goodneſſe; not in himſelfe, much leſſe in others. The appearance indeed he loves, becauſe it brings him credit in the world; but he receives net the truth in the love of it: 2 Theſ. 2.Yea, ſecretly he hates it, and hates to be reformed, as the Pſalmiſt ſpeakes; and no marvell: for hee hates God, though perhaps he doth not perceive it. Now this is a rule, As Love and Hatred are contrary affections, ſo they have contrary objects: Love good, and hate evill; or love evill, and hate good. Againe, as they that love good in themſelves or others, cannot but joy and delight in beholding it; ſo they that hate good, cannot but rejoyce in the evill of others. A good man is pleaſed as well with others good, as his owne: An evill man no leſſe with others illneſſe, then his owne. Love (ſaith the Apoſtle) rejoyces not in iniquity, but foreign, rejoyceth in the truth, 1 Cor. 13.6.or with the truth: Love (ſaith he) envieth not, it ſwelleth not, Ver. 4.it vaunteth not it ſelfe (over others infirmities) it behaveth not it ſelfe unſeemly: but Hatred envies, ſwells, or is puffed up, vaunts it ſelfe, and behaves it ſelfe unſeemly; and thereupon rejoyces in iniquity: Theſe are the grounds of the point.
And now we come to make ſome Application4. The Application, and that of this Doctrine to our ſelves; and we will (for better method and memory) reduce all we have to ſay to two heads: 1. The diſcovery of many for hypocrites, by the wrong uſes they make of others infirmities, or ſinfulneſſe. 2. The directions to the right uſes that wee ſhould make.
The firſt uſe hereof is,1. For diſcoverie of manifold hypocriſie, as to uſe it as a light to diſcover a world of hypocrites, who by ſeverall waies doe manifeſt this naughty and curſed diſpoſition, to rejoyce or take delight in others badneſſe; and they are of many ſorts: We will note ſome:
Firſt, ſuch as, from the ſight and knowledge of others ſinnes, take occaſion to harden themſelves in their ſinfull courſes, and to ſtrengthen themſelves in their wickedneſſe; comforting themſelves in the company of others, and perhaps thoſe of the better ſort, as they are reputed; and ſo ſettle themſelves upon their dregges, as Zephany ſpeakes: Why (ſay they) many of the beſt of Gods children have been ſubject to their faults and infirmities; done as bad, or worſe perhaps then we, and yet were ſaved: Noah, David, Lot, and others in our owne knowledge. But to diſcourage this concluſion, we propound to ſuch a threefold conſideration.
1. The difference between them and their copy: For, 1. they ſinned of infirmity, theſe men of deliberation: They did not look at the examples of others that fell before them, to fall after them, which theſe men doe: They purpoſed, reſolved, ſwore they would keep Gods commandements; ſo did never theſe: therefore theirs were ſinnes of infirmity, theſe of preſumption. 2. They ſinned, but they repented, and proportionably to their ſinne; David watered his couch with his teares; Peter wept bitterly; did not, as theſe men doe, comfort themſelves, and put off ſorrow, with examples of others fallings. And, 3. they ſinned, but not after repentance; Noah drunke but once, &c. theſe never repent; or if they ſeem to doe ſo, it was but in hypocriſie, as the continuance in their ſin, by others examples, doth demonſtrate.
2. The iſſue and ſucceſſe of thoſe ſinners, whom they preſume to follow: They ſinned, but they ſmarted ſoundly; none ſo ſharply out of hell: David had not only the ſword threatned without, but had his bones broken within, Pſal. 51. If they knew how deare they paid for their ſinnes, they would be loth to buy the pleaſure at ſo deare a rate; content not therefore your ſelves with this poore comfort of their examples.
3. This would alſo be conſidered by ſuch men, that this is a moſt fearfull perverting of the Scripture, and the providence of God, in ſuffering others to fall before our eyes, to their owne deſtruction, as the Apoſtle ſayes ſome men doe; and amongſt all the uſes that God intends therein, this is the worſt and moſt dangerous: For if we aske, Why did God ſuffer his children heretofore to fall into foule and ſcandalous ſinnes, and record them in the Scripture? One of theſe three may be ſaid: Firſt, for admonition; Theſe things were written for our admonition, that we ſhould not luſt as they luſted, 1 Cor. 10.11.nor murmure as they murmured; let him therefore that thinkes he ſtands, take heed leſt he fall. Secondly, for comfort, that thoſe that fall by infirmity, or otherwiſe, might have a ground of hope to riſe againe; Who ſhould ever riſe, if they had not fallen? How apt are men, through their owne corruption, and the Divels temptations, to deſpaire? None of Gods children ever fell ſo low, ſo foulely, would he ſay: Yes, Paul was a perſecutour, &c. and received to mercy,1 Tim. 1.16. that God might in him ſhew an example, as of humane frailty, ſo of Gods mercy: Or thirdly, God in his providence ſuffers theſe falls, in former and preſent times, to make ſtumbling blockes for ſome, whom he purpoſes to deſtroy, to keep them from coming into the way of godlineſſe; and ſo from the end, to which it leads, eternall life: Its certaine, many doe ſtumble at this ſtone, and rocke of offence, the fallings and failings of Gods people; and are either ſet at a ſtand in the profeſſion of Religion, as the people ſtood ſtill at Aſahels carkaſſe; or elſe turne quite backe againe, as if that were not the way, which ſuch men walke in; who fall many times more hainouſly, more ſcandalouſly then meere naturall men: They will not in ſad and ſerious manner profeſſe, becauſe ſome profeſſe Religion, and are not; Woe be to them, by whom the offence cometh: but woe alſo to the world, becauſe of offences; woe to the giver, and woe to the taker of offence. The way to heaven is a narrow and a ſtraight way, and beſides, ſlippery; he is more then a man, that falls not ſometimes, having ſo many ſtumbling blockes laid in his way by the fleſh, the world, and the Divell: but theres no other way but that. Now were not he a mad man, that would refuſe to walke a ſlippery way, ſuppoſe over ice, ſeeing there is no other way; becauſe he ſees many ſlip before him? Yet he is worſe, who ſeeing his neighbour downe, will not ſtep over him, but purpoſely ſtumble, and fall with him; and then plead his example, to excuſe his owne falling: Thus do many men comfort themſelves in the falls of others; and theſe are the firſt ſort.
Secondly, another ſort of hypocrites are thoſe that, from the ſight or knowledge of others ſinnes, take occaſion to vent their gall againſt Religion, and the profeſſion it ſelfe; to lay all the fault upon that, and to inſult over the whole number of them that profeſſe it; This is their Religion, Theſe are your Profeſſours, your Holy ones, thus they doe ſuch they are all: Fie upon this Faction; as ſometimes they ſaid of David, Fie upon thee, fie upon thee, we have ſeen it with our eyes: Or, as ſome ſaid of Saint Paul, the ring-leader of the Nazarenes, as one called him: Away with him, away with him, it is not fit that he ſhould live: But to coole this heat a little, conſider,
1. What hard meaſure theſe men exact of their brethren, over they doe of themſelves; they will not allow them common, and humane infirmities: Their brethren muſt live like Angels, themſelves like Divels; and yet be counted honeſt men.
2. What inequality, if not iniquity is this in judgement? What partiality in judging? They can allow men of their owne confederacie, many groſſe, not infirmities, but crimes: Some drunkards, ſome whore-maſters, and what not? yet they heare, honeſt men, good neighbours, onelyonly they have their infirmities: But if a profeſſour of more godlineſſe ſlip, and catch a fall (as who lives, and ſins not) his infirmities are made crimes; and himſelfe proclaim'd an hypocrite. Had theſe men lived in Davids time, and ſeen his grievous falls, hee ſhould have heard, Hypocrite, and Counterfeit; and this is your holy David, &c. and ſo he did from ſome, no doubt: The drunkards made ſongs of him, perhaps for thoſe or the like infirmities.
3. But what uncharitableneſſe is this, to condemne all for one? There was a Cham in Noahs family, an Iſmael in Abrahams, an Abſolom in Davids, a Judas in Chriſts; ſhall any be ſo raſh to ſay, They were all ſuch? A groſſe falſhood; all are not ſuch: There are many (bleſſed bee the grace of God) that ſhine as lights, in the midſt of a crooked and perverſe generation. Many, whom the Divell himſelfe (except but common infirmities) cannot accuſe juſtly of any ſcandalous ſin.
4. What hypocriſie is this, to lay the faults of profeſſours upon Religion; yea, that Religion which themſelves profeſſe, at leaſt in ſhew? For Papiſts to cenſure thus of our Religion were ſomewhat tolerable; but for Proteſtants thus to flie in the face of their owne Religion, what heart can heare with patience? They know, Religion allowes or teaches no ſuch thing: The grace of God, that brings ſalvation, teaches us to deny ungodlineſſe and worldly luſts, &c. The commandement is holy, and juſt, and good; though in the beſt profeſſion ſome have their infirmities, and ſome indeed be hypocrites: And the truth is, this man that thus ſtrikes at the head or heart of Religion, through the ſides of ſome weake profeſſours, diſcovers his owne hypocriſie: For if he did not hate Religion (in the power of it) he could not thus inſult and rejoyce in the ſhame of that, which yet he would ſeem to honour.
Thirdly, another ſort are thoſe, who take occaſion from mens ſinnes, to inſult over them, to ſcorne and deſpiſe them, as here the Phariſee did; God, I thanke thee, I am not as other men, &c. Its ſtrange to ſee how ſuperciliouſly ſome (perhaps more civilly honeſt men) doe carry themſelves towards thoſe, who are more ſcandalouſly ſinfull, whether preſumptuouſly, or by infirmity. How do they entertaine high thoughts of themſelves, and their owne goodneſſe, in compariſon of thoſe? How highly they over-looke them? how bigge they ſpeak? how ſcornfull? how reproachfull? like this Phariſee here, This Publican, and thoſe others elſewhere; This people that knowes not the Law, are curſed: Or thoſe their predeceſſours of old, Stand farther off, I am more holy then thou: I thanke God, I am not as other men are, &c. To let out this ſwelling impoſtumated pride, I would propound theſe few conſiderations:
1. This is no great matter to boaſt of; an hypocrite, an heathen, a reprobate may be no extortioner, not unjuſt, no adulterer: Many ſuch have been among the Gentiles, as civilly honeſt as they.
2. This is but a negative kind of goodneſſe, that is not to be better, but leſſe ill then others; which is indeed a poſitive kind of illneſſe, though in a lower degree: but to be leſſe ill, is not to be good; unleſſe to be ill, be to be good. And if he may be accounted good who is leſſe ill, there are ſcarce any bad upon earth; none almoſt ſo bad, but he may find worſe, if not here, yet in hell: Cain and Judas might prove to be good and honeſt men, for no doubt there were ſome worſe then they. Nay, I dare be bold to ſay, there are many better then this negative man in hell; there are ſome, who not only were no adulterers extortioners, &c. but chaſte, and charitable, and have done many good workes in appearance: and therefore this is but a poore matter to boaſt of; not ſo bad as others on earth, not ſo deep as others in hell.
3. This may come from reſtraining, not from ſanctifying grace; and what is a man the better for that? A Lion in a chaine cannot range and devoure, as he would doe: The Divell himſelfe, that roaring Lion, is held in the chaine of Gods Almighty providence, that he cannot doe the miſchiefe which hee would. Their nature is never the better for that: Thou art no extortioner, no adulterer; perhaps thou wouldſt, but durſt not, but couldſt not: Is this a thing to boaſt of?
4. But grant all this, yet who may they thank for it? not themſelves, not their owne better nature, or diſpoſition; but God that hath chained up their corruption, and let looſe others to their owne hearts luſts. If others be ſo and ſo, they are to be pittied, not ſcorned: If any man be not ſo, he ought to be the more thankfull, not proud and ſcornfull; Who made him to differ? What hath he, that he hath not received? Why then doth he boaſt, as if he had not received it?
5. Yet ſee the hypocriſie of men diſcovered: I thank God, ſayes one, I am not an extortioner, not an adulterer, &c. What great matter is this? All men are not extortioners, or adulterers: Some have another luſt predominant their veine lies another way: One man hates adultery, but loves drunkenneſſe: Another hates prodigality, but loves covetouſneſſe: Say then, thou proud Phariſee, I am no ſlanderer, or detracter from other mens credit; I am not proud: but that thou canſt not ſay: Thou art not like the Publican indeed, for he, though a ſinner, was humble; thou art a ſinner, and proud. Severall men have ſeverall waies to ſpend and vent their luſt; all are damnable: Boaſt not then, I am no adulterer, when thou art a blaſphemer, or covetous, or proud, &c. that is palpable hypocriſie.
A fourth ſort of hypocrites are ſuch, as delight, and are glad to ſee or heare, or perhaps to tell and blaze abroad the faults and falls of others. Some have itching eyes, deſirous to ſee or know: Some have itching eares, tickled and contented to heare the worſt reports, eſpecially of profeſſours; and itching tongues, that pleaſe themſelves in raking in the infirmities of other men: Tell-tales, that like Pedlars goe up and downe from houſe to houſe, and open their packs at every doore: Did you not heare what ſuch a one hath done? I am ſorry to ſpeake it, I pray tell nobody; when ſecretly he is glad, and deſirous all ſhould know it. Such a fellow was that curſed Cham, who could not ſatisfie his wickedneſſe to ſee, but muſt needs run and tell his brethren of his fathers nakedneſſe; whereas his brothers took no delight to ſee it; therefore they went backward, and threw their garments over it, to ſhew how diſpleaſingly they heard ſo vile a report of their father. 2 Sam. 21.8.Such an hypocrite was Doeg, who (forſooth) was detentus coram Jehova, detained before the Lord at Nob, whether with conſcience of the Sabbath, or ſome vow, it matters not; yet in the next Chapter, turnes Informer againſt David: I ſaw the ſonne of Iſſai coming to Nob, &…. This he did, either to flatter, and humour, and curry favour with Saul; or to vent his ſecret ſpleen and malice againſt David, whoſe vertues were more eminent, and whoſe fame eclipſed his. But David brands him for a ſtarke hypocrite for his labour, and for a lying fellow, though he ſpake but the truth: Why boasteſt thou thy ſelfe in miſchiefe, Pſal. 52.1.&c.O thou mighty man? Thy tongue deviſeth miſchiefes, like a ſharp raſour, working deceitfully: Thou loveſt evill more then good (for all thy faire pretences of devotion) and lying rather then to ſpeake righteouſneſſe: Thou loveſt all devouring words, O thou deceitfull tongue. Why (might ſome man ſay) Doeg told nothing but the truth; why then is he thus complained on? Why? becauſe he ſpake the truth with an ill mind, in an ill manner, boaſting and inſulting over Davids infirmity, as if he were glad of this advantage, to ingratiate himſelf with Saul, and to do David a miſchief: Such Doegs there are too many now, Hypocritical mockers at feaſts (as David calls them) trencher-flies, who fall upon the ſores of thoſe that profeſſe godlineſſe; to pleaſe ſome, to whom they know ſuch newes will be welcome: men notwithſtanding that ſeeme ſometimes very pious and devout, holy with the holy: this ſecret delight, to heare or tell others infirmities, diſcovers them for hypocrites; and theſe are the fourth ſort.
Another ſort are ſuch as envie at others goodnes, or credit thence ariſing: Some preach Chriſt out of envie, ſaid the Apoſtle; and how glad were they to ſpie out the failings of thoſe that preached in ſincerity? Now this is certaine, He that is envious at others goodneſſe, will rejoyce, or be much pleaſed with his badneſſe. Paul was of another diſpoſition; Notwithſtanding, whether in pretence, or in truth, Phil. 1.18.Chriſt is preached, and I therein doe rejoyce, and will rejoyce. Good men deſire all men were as good, yea better then themſelves; this they pray for: I would to God (ſaith Moſes) that all the Lords people could propheſie. I would to God (ſaith Paul to Agrippa) not onelyonly thou, but even all that heare mee this day, were altogether ſuch as I am. To conclude, ſee you a man proud, vain-glorious, and conſequently envious? certainly, that man cannot but take delight in ſeeing and hearing others badneſſe: Envie feeds it ſelfe upon others evills; it is as pleaſant to him, as his meat and drinke. But to allay this curſed diſpoſition in them all, I propound but theſe three things to their conſideration:
1. This argues, that they are deſtitute of all true Chriſtian charity, and love of their brethren; Love envieth not; love rejoyceth not iniquity, its owne or others: That man that ſhould ſee his very enemy fall, and break a legge or an arme, &c. and rejoyce at it, were a beaſt, and no man. But he that ſhall ſee his brother fall into ſin, and break not a legge or arme, but the neck of his ſoule, if I may ſo ſay, and make himſelfe and others ſport with it, hath put off man, and put on Divell. The Divell indeed rejoyces at the falls of men: As there is joy in heaven for one ſinner that repents; ſo, no doubt, there is joy in hell for one penitent that relapſeth. I may allude to Saint James: Jam. 3.14, 15.If you have bitter envying and ſtrife in your hearts (which will certainly cauſe rejoycing at others evill) glory not, and lye not againſt the truth. This wiſdome (or folly rather) deſcendeth not from above, but is earthly, ſenſuall, divelliſh.
2. As they have no love of their brethren, ſo nor any love of God (what ever they may pretend) that can rejoyce in his diſhonour. Nothing more diſhonours God, then the ſcandalous lives of profeſſours; and canſt thou rejoyce in that which grieves and diſhonours him? Can any good childe ſport himſelfe in his fathers diſgrace? I will ſay to thee, as Paul to Elymas the Sorcerer, Thou childe of the Divell, thou enemy of all righteouſneſſe; what ever pretence or profeſſion thou makeſt.
3. This is enough to diſcover ſuch for hypocrites; what ſhew of love to Religion ſoever they make, they doe indeed hate it:Pſal. 50. God himſelfe challenges ſuch, To the ungodly (ſaith God) what haſt thou to doe to preach my Law, and to take my Covenant in thy mouth; whereas thou hateſt to be reformed? Wherein (might he ſay) doe I hate to be reformed? Marke what followes; Thou ſateſt (in the ſeat of ſcorners) and ſpakeſt againſt thy brother, and haſt ſlandered thine owne mothers ſonne: Thou takeſt delight to be ſpeaking of thy brother, things either true or falſe, it matters not; and this concludes thee for an hypocrite. No ſound member of the body can delight it ſelfe in the diſeaſe or diſhonour of a fellow-member: If one member ſuffer, 1 Cor. 12.26.all the members ſuffer with it: if one member be honoured, all the members rejoyce with it. Let theſe things bee conſidered; and ſo we proceed to the ſecond uſe.
And that is for direction, 2. Directions, what uſe to make of others …alls.how to ſtand affected at others badneſſe, and what uſes we ought to make, if (at leaſt) we will approve our hearts either to God or men, or our ſelves to be ſincere. To inſult and be glad at others badneſſe, that they are worſe then we, is a ſigne of a naughty and hypocriticall heart: What then is to be done in ſuch a caſe? We cannot but ſee daily the out-flyings of other mens corruptions, into many foule and ſcandalous ſinnes; and what uſe worldly men and hypocrites make thereof, to triumph in their falls, we have heard already; which being conſidered, let us ſee what uſe we ought to make: Wee will reduce all to theſe foure heads; 1. To humble us, 2. to make us thankfull, 3. to make us, pitifull and mournfull, 4. to make us watchfull.
1. The firſt uſe we ſhould make, is to humble us,1. Humility. conſideration of our common frailty. It was a Heathen mans advice, When thou beholdeſt other mens infirmities, reflect upon thine owne heart, and aske thy ſelfe, Numnam ego talis? Did I never commit the ſame, or the like as bad? Yea, the Apoſtle inferres all meekneſſe to be uſed to all men, upon this very ground:Tit. 3.3 For wee our ſelves were ſometimes fooliſh, diſobedient, ſerving divers luſts, &c. Or, if not ſo, yet aske once more, May I not be ſo? May I not fall as foule as he? Have I not the ſame nature? the ſame corruption? even this conſideration the Apoſtle alſo urges;Galat. 6.1. If any man be overtaken a ſlip or infirmity, you that are ſpirituall, reſtore him with the ſpirit of meekneſſe, conſidering thy ſelfe, leſt thou alſo be tempted. That ſinne (as well as miſery) may befall every man, that doth befall any man: Yea, wee ſhould be ſo farre from inſulting and rejoycing at it, that we ſhould tremble at their fall, & at the juſtice of God in ſuffering it. To be given over to a mans owne hearts luſts, is one of the moſt fearfull judgements that can befall a man:Pſal. 81.12. So I gave them up to their owne hearts luſts, and let them follow their own imaginations; as if hee knew not how to puniſh them worſe. To puniſh a man with ſinning, is the worſt part of puniſhment. Now all Gods judgements ought to be trembled at, much more the greateſt. If we ſee a man ſuddenly ſtruck dead by the peſtilence, or other diſeaſe,Acts 5.11. wee are amazed, and tremble at it; how much more ought we to doe ſo, when we ſee a man ſtruck downe with ſinne? And that the rather, when we conſider, that it might have been our caſe, having the ſame nature, the ſame deſert in both? we have as great ſinnes to provoke God, to let our corruptions looſe, to ſhame both our ſelves and our profeſſion:Rom. 11.22. Behold the goodneſſe and ſeverity of God, as the Apoſtle in a like caſe: Goodneſſe to thee, ſeverity to them that fall; mercy to thee, juſtice to them: and when thou beholdeſt, be humble and tremble. Tremble, I ſay, at his ſeverity to them, and his goodneſſe to thee, if thou continue in his goodneſſe; otherwiſe (marke what followes) even thou alſo ſhalt be cut off: ſhalt be let looſe, and fall as foule as they. Thou wilt ſay then (to allude to the Apoſtle) They are fallen, but I ſtand upright: Ver. 19Well, they are fallen by unbeliefe, unthankfulneſſe, or ſome other ſinne, by the juſtice, and juſt judgement of God; and thou ſtandeſt by faith (if ſo bee thou haſt faith) be not high-minded, but feare. If God ſpared not them, take heed leſt he ſpare not thee. And that is the firſt uſe to be made of others falls.
A ſecond is for thankfulneſſe, 2. Thankfulneſſe.that wee are not ſo bad. The Phariſee ſuppoſed right, had he but proceeded right; had the manner been ſutable to the matter, no man could have ſpoken better. It is worth abundance of thankes, that wee are not as other men are, &c. as hath been largely proved in the former point: we will but borrow the remembrance of the chiefe heads, to quicken the exhortations, and then proceed to another. There is great reaſon we ſhould ſay (with a more humble heart then the Phariſee) God, I thanke thee, that I am not as other men are, not an extortioner, &c. I know not whether is the greater mercy,Omnia peccata ſic habenda tanquam dimittantur, à quibus Deus cuſtodit ne committantur. Auguſt. to forgive a ſinne, when it is committed: or to prevent a ſinne from being committed: I will not diſpute the caſe; but propound the reaſons of our thankfulneſſe.
1. If we conſider the ſpawne and ſeed of corruption, which lies bedded in our hearts, waiting but opportunity to breake out into the ſame enormities; there is not the vileſt ſinne that ever was committed, but we might and ſhould commit, did not God in much mercy reſtraine us. We admire and wonder at others badneſſe; we need not, if we conſider the root from whence it proceeds: but rather wonder we are not as bad, and admire Gods goodneſſe wee are not. It is, wee ſaid even now, one of the greateſt judgements of God, to let corruption looſe upon a man, and to deliver him into the power thereof. It is conſequently one of the greateſt mercies, to have it chained up from breaking out: and therefore ſay humbly, God, I thanke thee, &c.
2. In regard of the iſſues and conſequents of ſin committed, which are manifold and grievous miſeries, which our eyes have ſeen overtake men for their ſinnes which they have committed: A wounded ſpirit, broken bones, as David calls them; ſorrow, ſickneſſe, poverty, ignominie, ſhame to themſelves, friends, profeſſion, and religion it ſelfe; death temporall, yea, and perhaps eternall: from all which we are freed, by being kept from their ſinnes. Conſider but what they would give to be innocent againe, if poſſible; and thinke what a mercy it is, to be kept from their ſinne, and their miſery: and then goe and bleſſe God, and ſay, God, I thanke thee, &c. wee cannot but ſtand amazed, that many, and they in our opinion and their owne, godly, learned, wiſe, &c. have fallen into ſo many great and foule ſinnes, to their owne ſhame, ſorrow, miſery, and the ſcandall of religion, &c. Why are not we fallen into the ſame pit? Are we better then they? Nothing at all: It is the grace of God that makes this difference between us: Bleſſed be God, and his grace for his mercy. Oh then, doe not inſult over men wounded, and fallen at our feet, doe not rejoyce at them, but, with all humble thankfulneſſe, adore and bleſſe that grace that hath preſerved us from falling.
But it is not enough not to rejoyce or triumph at the falls of others;3. Compaſsion or mourning. it is alſo a duty required to mourne with them, and for them: This I am ſure, was the practiſe of holy men heretofore;Pſal. 119. ſo did David, I was grieved to ſee the tranſgreſſours: Mine eyes guſht out with rivers of teares, becauſe men keep not thy Law. So did Saint Paul, in a caſe of a ſcandalous ſinne,2 Cor. 2.4. by the inceſtuous perſon: Out of much affliction and anguish of heart, I wrote unto you with many teares: Phil. 3.Some walke (ſaith he) of whom I have told you before, and now tell you weeping, &c. And there is very good reaſon for it: for
1. Otherwiſe thou art like to fall into the ſame, or another ſinne as bad, and as ſcandalous. Into the ſame, firſt: For nothing better to preſerve a man from the infection of other mens ſinnes, then to be grieved and mourne for them: This kept juſt Lot from the hurt of Sodoms ſins, living amongſt them,2 Pet. 2. that he vexed his righteous ſoule, in beholding their uncleane converſation. Upon this ground the Apoſtle told his Corinthians, that a little leaven would leaven the whole lump; even infect them, that had not ſorrowed for the ſinne committed by the inceſtuous perſon: Or if thou eſcapeſt the ſame, it is juſt with God, to let thee fall into another ſinne as bad and infamous; becauſe thou doeſt not compaſſionate and mourne for others ſinnes, much more, if thou in the leaſt manner rejoyceſt at his fall: The unmercifulneſſe and ſcorne of men is ſometimes thus requited. What Solomon ſayes of an enemy,Pro. 24.17. may very well be applyed to this purpoſe: Rejoyce not at thine enemy when he falleth (into miſery, or ſin) neither let thine heart be glad, when he ſtumbleth; leſt the Lord ſee it, and it diſpleaſe him, and hee turne his hand from him, upon thee; and ſuffer thee to fall into the like, or as bad a ſinne, to find as little mercy and compaſſion, or as much ſcorne and contempt, as thou haſt ſhewed to thy brother. I doubt not, but this hath overtaken many of Gods children; they have been let goe, to fall: becauſe they have not pittied and mourned with others that have fallen by them. God cannot endure that men, ſubject to the like infirmities, ſhould be proud and inſult, or be mercileſſe and pittileſſe towards others; and therefore oftentimes payes them in their owne coine.
2. But if not ſo, yet thou ſhalt be guilty of others ſins, for which thou haſt not mourned; much more, if rejoyced at it. The Apoſtle charges his Corinthians for a double fault in this kind: one,1 Cor. 5.2. that they did not mourne for that ſcandalous ſinne; another, that they were puffed up, ſwelled againſt him, inſulted over him: and this made them double guilty of his ſinne. Contrarily, when they had mourned for that ſinne, he gives them their acquittance; Behold this very thing, that ye have been godly ſorry, 2 Cor. 7.11.what Apologie it hath wrought for you: ye have ſhewed your ſelves free in this matter. It may ſeem a paradox, but is a truth; A man is guilty of all thoſe ſinnes of the times he doth not mourne for: but if he ſhall adde, to rejoyce at them, or take pleaſure in them that doe them, as the Phariſee did, he ſhall be double, yea treble guilty of them.
3. And if guilty of the ſinne, lyable to the puniſhment: Be not partakers of her ſinne, leſt yee bee partakers of her judgements, is a caution preſcribed ſpecially in the caſe of Babylon; but may extend to any nation, or particular perſons ſinne. This was once proved on the contrary, in a common deſtruction, the mourners onelyonly were preſerved:Ezek. 9.4. Goe (ſaith he) and ſet a marke upon the fore-heads of all thoſe that mourne for all the abominations committed in the city; and then ſmite the reſt, and ſpare none: Let this be conſidered.
The laſt uſe that we are to make upon the view and conſideration of others falls and infirmities,4. Watchfulneſſe, conſidering is to be more watchfull over our owne hearts and waies. The Apoſtle makes the concluſion for us:1 Cor. 10 12. Let him therefore that thinkes he ſtands, take heed leſt hee fall: Not onelyonly their puniſhments, but their ſinnes are written for our example, that we ſinne not as they did. They are written for our admonition; they murmured, they committed Idolatry, they fell into fornication, they tempted; we are made of the ſame metall, ſubject to the ſame infirmities: Let no man therefore inſult over their falls, upon conceit of his owne ſtrength; but let him that thinkes hee ſtands, take heed leſt hee fall. The like may be ſaid concerning thoſe, who fall into ſcandalous ſinnes in our own knowledge: Conſider thy ſelfe, leſt thou alſo be tempted. This exhortation is very ſeaſonable, To walke circumſpectly, to walke exactly, eſpecially to thoſe, who make a more then ordinary profeſſion of Religion, conſidering
1.1. Our owne frailty. Our owne frailty, even the ſtrongeſt of us; wee are made of the ſame matter, have the ſeed of the ſame ſinnes in us: But when wee ſee men farre better then our ſelves ſo foulely overtaken, how ſhould we chuſe but tremble, and watch and pray againſt our owne weakneſſes?Neh. 13.26. That place of Nehemiah is pertinent, Did not Solomon King of Iſrael ſinne by theſe things? yet among many Nations was there no King like unto him, who was beloved of God: nevertheleſſe him did outlandiſh women cauſe to ſinne. Whence the Argument is ſtrongly enforced: Did Solomon? Did David? Did Peter ſo ſtumble, and fall ſo foulely and hainouſly? men of admirable wiſdome, ſtrength, and piety? who then may not feare to fall? If the Cedars of Lebanon were ſo ſhaken, ſo broken, how had the leſſer under-wood need to look to their ſtanding? If men of yeares and ſtrength ſlip and fall, how had children need to look to themſelves?
2.2. The iſſues of ſuch falls: for Conſidering the iſſues ordinarily of the falls of thoſe that profeſſe godlineſſe, the ſinfull example of a wicked man doth much hurt, but nothing to that of a Profeſſour: For,
1.1. It hardens ſome wicked. This more hardens ſome that are wicked in their courſes; Why the beſt men have their infirmities: nay, doe ſometimes as bad as we; Noah was drunken, David adulterous, &c. and yet good men, and ſaved.
2.2. It grieves the godly. This more grieves thoſe that are good: Nothing wounds their ſoules more, then to ſee their fellow-brethren fall ſo foulely; Paul was grieved much for his country-men the Jewes that were not, nor would be converted; but more, I beleeve, for that ſinne and ſcandall of the inceſtuous perſon, who was a Chriſtian.
3. This more diſgraces Religion,3. It diſgraces Religion. and conſequently keeps men off from being religious: The very rumour and ſlander of the Primitive Chriſtians, that they were inceſtuous, and adulterous, was a ſtrong engine of the Divell to keep many from being converted, eſpecially the civiller ſort of the Heathens: They could not love that Religion that allowed (as they were told and beleeved) ſuch monſtrous iniquities. And at this day, what keeps the Turkes and Jewes from being Chriſtians, but the wicked lives of many profeſſing Chriſtianity? Amongſt us Chriſtians, what withholds many Papiſts from converting, but the diſſolute lives of many Proteſtants? Amongſt us Proteſtants, what keeps many, otherwiſe civilly honeſt, from being altogether Chriſtians, that is, truly godly, but the ſcandalous lives of ſome Profeſſors? That Indian, laboured by the Jeſuites to become a Chriſtian, having asked, what became of the Spaniards when they dye, and of his owne fore-fathers; and being anſwered, that the latter went to Hell, the former to Heaven: replyed, that he would rather goe to Hell with his fore-fathers, then to Heaven with the Spaniards; and all, becauſe he ſaw thoſe barbarous cruelties committed upon his country-men by the Spaniards: It cannot bee (ſaith our Saviour) but offences will come; but woe to the man by whom they come: Woe to the world, becauſe of offences; woe to the takers; woe, yea twice woe to the givers: It were better that a mill-ſtone were hanged about their neckes, and they caſt into the Sea, then that they ſhould lay ſuch ſtumbling-blockes in the way of others: O therefore be watchfull, be circumſpect, walke wiſely towards them that are without; Give no offence to the Jew nor Gentile, nor to the Church of God.
4. Laſtly, this more diſhonours not onelyonly Religion,4. It diſhonours God moſt. but God himſelfe; when the Doctrine ſuffers, the Name of God ſuffers with it: It opens the mouthes of wicked men, even againſt God himſelfe. You may judge of Chriſt, by the lives of them that are called Chriſtians, ſaid Salvian of old. If Chriſt their Maſter were good, and his Doctrine good, theſe Chriſtians could not be ſo bad: Therefore the Apoſtle ſeriouſly adviſes people to be exactly religious,Tit. 2.5. leſt the Word of God be blaſphemed, as a teacher or allower of ſuch things as are diſhoneſt. And againe,1 Tim. 6.1. that the Name of God, and his Doctrine be not blaſphemed: And to whom ſpeakes he this? Firſt, to wives, and they of the ordinary ſort too: Hee would have them be lovers of their husbands, lovers of their children, ſober, chaſte, keepers at home, obedient to their owne huſbands, that the Word of God be not blaſphemed, Tit. 2.5. Then to ſervants, 1 Tim. 6.1. Let as many ſervants as are under the yoke, count their owne maſters worthy of all honour, that the Name and Doctrine of God be not blaſphemed. Alas (might ſome ſay) what credit or diſcredit can a poore woman, or a poore ſervant doe to Religion? Yes, much either way: Therefore the Apoſtle Peter ſpeaks of wives, that he would have them vertuous and pious, that their husbands which beleeve not, 1 Pet. 3.1, 2.might be wonne by the converſation of the wives. And the Apoſtle Paul ſpeakes of ſervants,Tit. 2.9. that they ſhould be obedient to their owne maſters in all things, carefull to pleaſe, not anſwering againe, not purloyners; but ſhewing all good faithfulneſſe: To what end and purpoſe? that they may adorne the Doctrine of God our Saviour in all things. The pooreſt and meaneſt Profeſſour that is, may doe much good or much hurt to Religion; and therefore my exhortation and adjuration to you all, that profeſſe Religion more then ordinarily, be you high or low, rich or poore, maſters or ſervants, is, that you walke circumſpectly, exactly, watchfully over your hearts and waies; and that the rather, becauſe there be many obſervers, Pſal. 27.11.as David calls his enemies, that watch for your halting, and will rejoyce to ſee even the meaneſt Profeſſour ſlip or fall; and be ready to inſult over not onelyonly you, but your Religion, your fellow-brethren, yea in a manner, your God: I would have you therefore to abſtaine, not onelyonly from groſſe evills,1 Theſſal. 5. but even from the very appearance of evill: Not onelyonly to bee juſt, and faithfull, and ſober, and chaſte, and true in all your words, promiſes, dealings, but to carry your ſelves ſo fairely, ſo openly, ſo clearly honeſt, and godly, that thoſe that watch for occaſions, may not have ſo much as the leaſt ground to faſten a ſuſpition on; but may bee aſhamed, and (if God pleaſe) be converted, or convinced, when they ſhall behold your blameleſſe converſation: Doe but thus walke, and you ſhall honour God, honour your fellow-brethren, (be you never ſo meane) honour Religion; and Religion and God himſelfe ſhall honour you here, and in the end crown you with glory and immortality.Amen.
FINIS.
VINDICIAE SPEI: SHEWING THE LAWFULNESSE of doing Good out of Hope of Reward.
Againſt the New Familie of Love the Antinomians.
As it was delivered in a Sermon, by D. C. Rector of Great Billing in Northampton-ſhire.
HEBR. 6.19.
Which Hope we have as an Anchor of the ſoule, ſure and ſtedfaſt, and entring into that which is within the vaile.
LONDON, Printed by R. Y. for Phil. Nevill, at the ſigne of the Gun in Ivie-lane. 1641.