The Holy Arbor, Chapter 5 · Section 1 · Commandment 2
The Second Commandment.
§. 1. Thou ſhalt make to thee no graven Image, nor the likeneſs of any thing that is in Heaven above, or in the Earth beneath, or in the water under the Earth. Thou ſhalt not, &c.
IN this Commandment God preſcribeth the Rule of true Divine Worſhip, forbidding not onelyonly that Creatures or Images be not reputed or worſhipped for God, but alſo that himſelf be not worſhipped by or at Images: for if Adoration be given to the true God with a falſe and erroneous intention, it makes him an Idol; and to worſhip him in, at, or before an Image, is Idolatry and Superſtition, and God ſo worſhipped is made an Idol. And in thus forbidding the groſſeſt, and the Head and Fountain of all falſe Worſhips, he forbiddeth all the other kindes. Here alſo we are commanded to perform all outward Duties of Gods Service, according to his Will revealed in his Word, for the ſubſtance thereof. So that the ſum of this Commandment is, That we worſhip not God after our fancies, but according to his own Revealed Will, Deut. 29.29. & 13.18. & 5.33. Joh. 4.24. Laſtly, we muſt take notice, That all maner of Images is not here forbidden, but onelyonly in matters of Religion.
This Commandment hath two parts:
1. The former forbiddeth Images to be made, yet not ſimply, but ſo as by them to repreſent and worſhip God.
2. The latter part forbiddeth to worſhip them with Religious or Divine Honor.
They who make this Commandment to conſiſt of three parts, divide it thus:
1. The forbidding of the things wherein a man may ſin in the outward Worſhip due unto God.
2. The forbidding of the things performed in the profeſſion of that Worſhip, done by the outward behavior of the body.
3. Threatnings againſt the Breakers of the Law, and a Promiſe to ſuch as keep it.
Two things beſide the worſhipping of Images forbidden in this Commandment:
1. The worſhipping of Creatures with a Religious Worſhip.
2. Superſtition, which is a worſhipping of God by Rites and Ceremonies deviſed and commanded by men: Of this ſort are theſe; viz.
1. To wear a certain kinde of Apparel for Religions ſake.
2. To hold Difference of place in worſhipping of God.
3. To obſerve days and times for that purpoſe.
4. To make a Difference of meats.
5. To abſtain from Marriage, and ſuch like.
The particulars forbidden in this Commandment; viz.
1. To ordain any other Word or Sacrament then that which God hath appointed, Gal. 1.8, 9. Rom. 16.17, 18.
2. To ordain ſtrange Miniſteries, or to ſeek ſecret things of them or by them, Lev. 19.31. Deut. 18.10, 11.
3. All maner of Ceremonies that are not for comelineſs and order, Iſa. 1.11, unto 15. & 66.3, 4.
4. All Monuments of Idolatry, Deut. 12.3. Exod. 23.24. & 34.13. Judges 22.
5. All means to Idolatry, as Marriage, and familiar accompanying with Idolaters and Papiſts, Deut. 7.3. Ezra 9.2. & 10.10. Exod. 25.24.
6. To Swear by any falſe God or Idol, as Maſs, Croſs, &c. Exod. 23.13. Joſh. 23.7. Pſal. 16.4.
The making of Images to be worſhipped is abominable for theſe Reaſons:
1. Becauſe it is impoſſible that God who is an Infinite Spiritual Eſſence, can be repreſented by an Image, Iſa 40.22, 25. yea, every Image of the Godhead is a Doctrine of Vanity; and though moſt curiouſly poliſhed, yet a very ſtock and teacher of lyes, Jer. 10.8.
2. Becauſe we have an expreſs Command to the contrary, Deut. 4.15. neither can there any toleration be found hereof, repreſenting God by the Image of a Man; yea, the Lord hath not onelyonly forbidden to make Images, but ſtraitly charged that they be pulled down and broken in pieces, Exod. 23.24. & 34.13.
3. Becauſe the Lord is wonderfully provoked by Images, as appears Exod. 32.
4. Becauſe Images have often been occaſions of Idolatry, Judges 8.27. 2 Kings 18.4.
5. Becauſe it is a thing ſcandalous to ſuch as be without, the Jews and Turks are hereby hardned againſt the Chriſtian Religion, when they compare Moſes his Law with the practice of Romiſh Catholicks, and their temporizing adhering Apes.
So that all Images are to be aboliſhed in all Chriſtian Churches for theſe Reaſons; viz.
1. Becauſe of the Commandment of God: for this aboliſhing of Idols is it that Jehu, Hezekiah and Joſias are ſo praiſed in Scripture.
2. In reſpect of our Confeſſion, of our Profeſſion, of the ſincere Worſhip of God, and of our hatred againſt Idolatry, which conſiſts not in words onelyonly, but alſo in actions, and in outward ſhew and ſigns.
3. For avoiding of offence and Superſtition, leſt by retaining of ancient Images, the ſame danger come to the Church and ignorant people thereby, which in times paſt we ſee to have iſſued hence.
In aboliſhing of Images, two things are to be obſerved:
1. That the Doctrine concerning the true Worſhip of God be preached before the aboliſhing of Idols. So did Joſias. Let the Word go before, and the Idols will fall to the ground.
2. The Images and their Altars, and the like Inſtruments, muſt be taken away not by private men, but by publike Authority: So hath God commanded the Iſraelites; and ſo Paul diſliking the Athenian and Epheſian Idols, did not notwithſtanding himſelf pull them down.
Alſo, it is Idolatry to ſerve God according to our own fantaſies: which is done theſe ſeveral ways; viz.
1. By a kinde of Worſhip which we our ſelves have invented, or other men for us meerly out of their own brains.
2. By Reſting on the work done, bodily or outwardly.
3. By ſerving God without repenting us truly of our ſins.
4. By performing the Service of God and immediate duties of Religion out of Hypocriſie or for by-ends: For all theſe are Abuſes in Gods Service, and he is hereby made an Idol.
In this Commandment we are Required to perform all outward Duties of Gods Service, according to his Will Revealed in his Word: For Direction whereof, take theſe general Rules; viz.
1. All things are to be done in order, and not confuſedly, Mat. 3.15. 1 Cor. 14.
2. All things muſt be done in the greateſt humility and higheſt reverence towards him whoſe Service it is, when any preach or pray, or joyn with others in theſe holy duties.
3. All things are to be done without ſhew of vainglory, not affecting notoriety, by Phariſaick ſighing, groaning, knocking the breaſt, and the like, more then the heart enforceth.
4. All things are to be done in Faith, to be accompanied with Zeal to God glory, and Love to our Neighbor.
5. All things are to be done without ſhew of Idolatry, according to that, Abſtain even from all appearance of evil, 1 Theſſ. 5.22.
The Reaſon of this Commandment is taken
1. Partly from the puniſhments to be inflicted upon ſuch as break it, even unto the third and fourth generations: This is an Argument of Terror, perſwaſive to Obedience.
2. Partly from the benefits to be beſtowed on ſuch as keep it, even unto thouſands: This is a Reaſon of Comfort, invitatory to Obedience hereunto.
The ſpecial Vices forbidden in this Commandment; viz.
1. Idolatry, which is a falſe and ſuperſtitious worſhipping of God: This is of two ſorts:
1. When a falſe God is worſhipped; that is, when in place of the true God, or beſides him, that worſhip is given to ſome either Imaginary or Exiſtent thing, which is due to the true God onelyonly, and to be given to him alone.
2. When men erre in the kinde of worſhip; that is, when Worſhip or Honor is imagined to be given and done unto the true God by ſome ſuch work as himſelf hath not commanded. This kinde is called Will-worſhip or Superſtition, which is an adding of Humane Inventions unto the Commandments of God.
2. Hypocriſie, which is a pretending or feigning true Godlineſs and Worſhip of God, without true Faith and Repentance: Of both which a word or two doth challenge the next place in our Diſcourſe.
Enacted in Heav'ns Statute-Book it ſtands,
Thou ſhalt not bow the knee nor lift up hands
To Carved Images: And yet, Behold
The Antichriſtian Prelat is ſo bold
The blinde deluded Sons of Men to tell,
If they'll ſerve Baal, he'll reſcue them from Hell;
And by the Pardon of's Blaſphemous breath,
Reprieve the Damned from Eternal Death.
Hells Maſter-piece! ſecond to none at all
Save that whence ſprang the Ʋniverſal Fall.
§. 2. Of Idolatry.
WHat Idolatry is, hath been already ſhewn: we ſhall now onelyonly ſpeak a word of the original Antiquity of it, who are guilty of it, of the Ridiculouſneſs of it, of the Danger of it, and of the way how to avoid it. The Nations of the Gentiles had multitudes of gods, and every Nation his ſeveral Idol-god; as Chemoſh, was the Idol of the Moabites; Baal, of the Caldeans; Aſhteroth, of the Sidonians; Milchom and Moloch, of the Ammonites; Rimmon, of the Syrians; Dagon, of the Philiſtims: but theſe truſting in their Idols, were all ſtill defeated and deſtroyed. Whence we learn, That the worſhipping of Images, howſoever it be coloured with falſe Reaſons, is the true cauſe of Gods Judgements; which Truth is not without a cloud of Witneſſes in the holy Scripture: So that the Laity under Antichriſts Juriſdiction, me thinks ſhould give the Modern and more refined Idolaters of Rome but little thanks for leading them to the Slaughter by the ears, and buzzing them therein, that Idols are Lay-mens Books.
The Aſſyrians were very famous, or rather infamous, for Idols, great boaſters of them, not without cauſe indeed, for they were moſt exquiſite god-makers, not much, unlike the Romiſh Idolaters, who knead the Dough, and of one part they make Bread, and a god of the other; who cut down the Tree, warm themſelves with part thereof, roaſt their Meat with another, and with a third part make a pretty god, and worſhip it; who hew the Stone out of the Rock bedawb the one part with tempered dirt, and bow unto the other; who have their Plague-Saint. and their Childe-bed-Saint, their Tempeſt-Saint, and their Fair-weather-Saint. O Blaſphemous Idolatry! Theſe and the like are their Dii Tutelares, or their Patron-Saints, whereof they have one for every Seaſon, called their Protecting-Gods, as appears by an Hiſtorian of their own, Paulus Jovius, Hiſt. lib. 24 Now all the difference betwixt this Idolatry and that of the Heathens, even he that is as blinde as themſelves may diſcern; for onelyonly the Names of the Idols are changed, the nature of the Idolatry ſtill remaineth, to their indelible infamy here, and fearful condemnation hereafter.
It is not lawful for a Subject to worſhip his Prince, or for a Son his Father, with any Religious Worſhip; much leſs may we worſhip Images with any kinde of Religious Worſhip, or any Worſhip whatſoever, which at beſt are as it were but the Creatures creatures. Not to honor God, is intolerably wicked; to give his honor to any Mortal Man, is more ſinful; but to give it to baſe and ſenſleſs Idols, is moſt abominable. The baſeſt Image-maker that lives, is far better then the Image that lives not: What a groſs and ſenſleſs thing then is it, that the living Image of the living God ſhould perform worſhip or ſervice to the dead Image of a dead Saint; yea, to the Image of that man, whoſe Soul for ought they know is among the damned?
That we may the more abhor Idolatry, obſerve how baſe the means are which have been uſed to eſtabliſh this curſed ſin of Imageworſhipping, Dan. 3.
1. The violent and peremptory Command of the moſt haughty King Nebuchadnezzar.
2. The Acceptation of ungodly Nobles, and flattering of covetous corrupted Officers.
3. The glittering and alluring matter of which Images are made, as gold and ſilver.
4. Their outward form and beauty, being moſt curiouſly wrought, artificially carved, and richly apparelled.
5. Moſt grievous Penalties threatned to thoſe that refuſe to bow themſelves thereunto.
6. Inchanting Muſick of all ſorts. Thus the thing it ſelf is ſuitably carnal and deviliſh, and ſo are all ſuch as give the glory of the Creator to the Creature.
Idolatry doth ever turn to the deſtruction of the Idolater, and that for theſe Reaſons; viz.
1. Becauſe God is the Husband of his Church, Hoſ. 2.19, 20. Jer. 2.2. and cannot ſuffer his Honor and Worſhip to be communicated to another: Idolatry therefore is Spiritual Whoredom, and God is a jealous God of his glory. As then God is the Husband of the Church, ſo our Spiritual Worſhip is a certain Marriage of our Souls conſecrated unto the Lord, and therefore all falſe and forged Worſhip is Spiritual Whoredom and Idolatry towards him.
2. Becauſe Idols are but the worke of mens hands, moth-eaten painted Stocks, Weather-beaten carved Stones, crack'd-brittle-craſie Glaſsgods: It follows therefore, That ſuch as moſt ſacrilegiouſly rob the moſt High true God of his Honor, to give it in any kinde to theſe Stocks and Stones, under any pretence whatſoever, cannot proſper, but ſhall be confounded, Hoſ. 8.8, 9. Jer. 3.23, 24. & 10.15. Iſa. 44.9, 10. & 42.17, 18, 19.
No familiarity is to be uſed with Idolaters; but we are carefully to avoid the company of them, Hoſ. 4.15. Deut. 7.5. Pſal. 16.4. Judg. 2.2. 1 Cor. 8.9. & 10.21. 2 Cor. 6.17. Iſa. 52.11.
1. Becauſe whoſoever will avoid ſin, muſt alſo avoid the means whereby they may be induced and inſnared to fall into it, Pſal. 119.115.
2. Becauſe our Nature is prone and inclinable to Idolatry; and therefore by their Company, by their Example, by their Practice, by their Perſwaſion, and by their Doctrine we may eaſily be corrupted, as the Lord himſelf threatneth, Judges 2.3.
Popery may not be tolerated in any State for theſe Reaſons, viz.
1. Becauſe it maintaineth inherent Righteouſneſs of their own, and Juſtification by Works done by themſelves and in themſelves, and thereby, as by many other ways, derideth the imputation of Chriſts Righteouſneſs, abandoning, renouncing and rejecting the Savior of Mankinde.
2. Becauſe they corrupt the Worſhip of God in ſubſtance, by profeſſing and practiſing Idolatry; yea, more then Heatheniſh Idolatry, by entertaining a mixture of Paganiſm and Judaiſm.
3. Becauſe the Church of Rome is the Church of Antichriſt, and therefore not of Chriſt.
4. A natural Papiſt; that is, ſuch an one as acknowledgeth and believeth in the Councel of Trent, and is obedient to the Doctrine of the Jeſuits, cannot be a good Subject, and obey for Conſcience ſake; and how dangerous it is for any State to admit them, former Times have already recorded in characters of Blood ſcarce yet dry.
That the High Prieſt of Rome is the true and very Antichriſt, may moſt evidently thus appear:
1. If we conſider the Place where we are to ſeek, and where we ſhall finde him: The Seat of Antichriſt is Myſtical Babylon, and Myſtical Babylon is no other then Rome it ſelf; for the Whore of Babylon is the Great City, which in the Apoſtles time had rule and dominion over the Kings of the earth, Rev. 17.18. and this City is ſcituated upon ſeven Hills, Rev. 17.9. ſo is Rome, as is well known to all Travellers and Hiſtorians.
2. If we conſider the Time when the Church was to look for him: The time of Revealing and Manifeſtation of Antichriſt, was foretold by the Apoſtle, That he ſhould come when the Emperors were removed and taken out of the way, and when once the Empire in the Weſt ſhould be diſſolved, then ſhould Antichriſt ſucceed in the Seat, 2 Theſſ. 2.7, 8. that is, in the Government of Rome, for the Empire of the Weſt was the Roman Empire.
3. If we conſider the Conditions and Qualities of Antichriſt, which are plainly deſcribed, 2 Theſſ. 2.4. he is ſaid to be an Adverſary oppoſed to Chriſt, yet not profeſſed but diſguiſed; for under this Vizard of Hypocriſie, he oppugneth Chriſt and his Truth, and denyeth the Lord Jeſus to be that Chriſt anointed to be the onelyonly King, the onelyonly Prieſt, the onelyonly Prophet of the Church: in all which the Biſhop of Rome uſurps a ſhare, lifting up himſelf above all that is called God; that is, all to whom the Name of God is communicated, or by whom the Name of God is called on, and ſitteth in the Temple of God as God: Witneſs his uſurped Authority upon the Conſciences of men, upon the Scriptures; his Pardons, and the like.
Private Caveats to avoid Idolatry:
1. We muſt not delight in Idolatrous Papiſts company, to be their inward friends.
2. We muſt be careful how we travel for pleaſure and delight into Popiſh and Idolatrous places, leſt we expoſe our ſelves to inevitable dangers, by conſorting and converſing with ſuch as are ready to allure us to commit Idolatry, to go into their Idolatrous Temples to ſee and hear for faſhion and experience ſake, and afterward to fall down before their Images.
3. We may not for Wealth, Friends, or any worldly wicked Reſpects link our ſelves in the neareſt Society of Marriage with Popiſh Idolaters, taking and nouriſhing in our boſoms a Serpent which is ever at hand day and night to tempt and entice us to forſake our Covenant with God, to renounce his pure Worſhip, and …o embrace Idolatry and Superſtition. This was the ſin of the Sons of God before the Flood, Gen. 6.1, 2. This was Solomons ſin, for all his wiſdom, 1 Kings 11.4. Neh. 13.26. This was Ahabs ſin, 1 Kings 16.31. and Jehorams ſin, 2 Kings 8.18.
4. We are not to be preſent with our Bodies before the abominable Idol of the Maſs, whether it be of a fancy or for faſhion, whether of curioſity, or for fear of puniſhment; nor to give the leaſt outward approbation to Idolatry, though we reſerve our hearts to God and his pure Worſhip: for if this were allowable, then the Holy Martyrs needed not to have ſuffered, nor the Three Children of God to have walked in the fiery Furnace, rather then bow before the Idol.
You that Religion t'any tune can ſing,
Make Gods of Wood, of Stone, or any thing;
You that are Gods unto your ſelves, can ſtrain
Devotion to the Idol of your Brain;
You that pray to your Luſt, and Sacrifice
Ʋnto the Glances of Laſcivious Eyes;
You that hoord up your God, and put your Truſt
In What cannot defend it ſelf from Ruſt;
And thou Whoſe Belly is thy God: All ye
Shall be indicted of Idolatry.
§. 3. Of Hypocriſie.
THe other Vice repugnant to this Commandment, is Hypocriſie; and whoſoever will keep his Soul uninfected and unpoiſoned by this peſtilent and venomous ſin, muſt look to his heart to keep that ſincere, as the Root and Fountain of all his actions; otherwiſe it may deceive others, and it will deceive himſelf, but can never deceive God. Counterfeit Holineſs is a double Ungodlineſs. If it be a good thing to be good indeed, what Reaſon hath the Hypocrite to but appear to be what he would not be? And if it be an evil thing to be evil indeed, why will be be that indeed which he would not ſo much as ſeem to be? Wherefore let him appear as he is, or be as he appears, for what will it profit him to ſeem to the world a very Saint, and to his God a Devil: A wicked man of himſelf as he is wicked, is too ſufficiently wicked; but when he counterfeits godlineſs, his diſſembling of Piety makes every ſin he commits leave a double blot of guilt on the painted Sepulchre of his Soul. Without Integrity and Uprightneſs of heart, our Prayers, hearin; of Sermons, partaking of the Sacraments, or the performance of any other holy Exerciſes doth nothing avail. If I regard iniquity in my heart, the Lord will not hear me, Iſa. 1.15.
Sincerity is as Salt that ſeaſoneth every work, the life and ſubſtance of all other Graces, without it the beſt things are no better then ſins againſt God; but to ſuch as are pure in heart he is good and gracious, Pſal. 79.1. & 125.4, 5. Hence it is that men in this Age hate the Saints, under pretence that they are the Hypocrites; and this hath been the Devils policy againſt all holy men in all Ages. David was ſaid to be a ſubtile man to deceive others; Paul was reckoned the great Impoſtor of the world; nay, Chriſt himſelf was called a Deceiver. And indeed no man ſpeaks againſt Religion or hates Religion under its own notion, under its own name, but ſomewhat elſe, as Hypocriſie; indeed ſuch as have not Grace themſelves, cannot poſſibly judge of Grace in others.
Now in the ſtate of Formal Hypocriſie, may concur immunity from notorious ſins, all natural and moral Perfections, admirable variety of Learning, Policy, and all other acquired Ornaments of the Minde, an outward performance of all duties of Religion, ſome meaſure of inward illumination, a reſemblance or ſhadow of the whole body of true Regeneration, and a perſwaſion of being in the ſtate of Grace; even thus far a man may go in the profeſſion of Chriſtian Religion, and yet for want of true ſincerity be a ſtranger from the power of Faith, and from the life of godlineſs: yea, though a man were a moral Saint, an Angel among the Phariſees, abſolute in all other Perfections, yet without the inward power of Grace to give them the life of ſincerity, he is but a ſpectacle of commiſeration to Angels and Men.
The difference betwixt this Moral civil man and the Hypocrite, is onelyonly this, That the Hypocrite doth much of the Firſt Table, little of the Second; but the Civil man doth much of the Second Table, little of the Firſt; neither doth what he doth in ſincerity; both do what they do in Hypocriſie: yea, though Moral Honeſty and outward Righteouſneſs be in themſelves good, and in a kinde neceſſary, yet by accident are many times a ſtrong bar to keep men from the power of godlineſs and unfeigned ſincerity; for reſting therein and not ſtepping forward, they content themſelves with a probable error of being in the ſtate of Crace, and with a plauſible paſſage unto eternal Death: for he which reacheth but to civil Honeſty, comes far ſhort of being in Chriſt, and conſequently of true happineſs. Thus the two main Engines whereby the Devil deludes the world, and enſnares the Souls of Unregenerate men, are Civil Honeſty, and Formal Hypocriſie.
Hypocriſie is either
1. In works commanded of God, but not done after that maner which God requireth.
2. In works not commanded of God, yet done for oſtentations ſake, as all ſuperſtitious and humane Traditions which appertain not to the edifying of the Church.
The cauſes or Reaſons that many profeſs God that ſerve the Devil:
1. Pride or Self-love, which ſo overcometh their hearts, and blindeth their eyes, that they cannot ſee their wickedneſs, or judge of themſelves and their own Miſery as they ſhould.
2. Becauſe the heart of man is ſo deceitful, he can ſpeak with his Tongue what he meaneth not in his heart, beguiling with lying lips and a double tongue.
Hypocriſie is threefold;
1. Privy Hypocriſie, by which a man maketh profeſſion of more then is in his heart. This kinde of Hypocriſie ariſeth from Spiritual Pride, and ſometimes mixeth it ſelf even with the faireſt and moſt ſanctified actions of Gods deareſt children, ſooneſt inſinuating into the holieſt heart.
2. Groſs Hypocriſie, by which a man profeſſes that which is not in his heart at all, and ſo deceives others, but not his own heart: This moſt properly is Hypocriſie.
3. Formal Hypocriſie, by which a man doth not onelyonly deceive others, but alſo his own heart with a falſe conceit and perſwaſion that he is in a happy ſtate.
The Reaſons why the groſs Hypocrite is more miſerable and of leſs hope then the open ſinner:
1. Becauſe he ſins againſt the light of his Conſcience; which maner of ſinning makes him incapable of ſaving Graces.
2. Becauſe by his outward profeſſion he ſo dazles the eyes of men, that he bars himſelf of thoſe Reproofs and wholeſom Admonitions, whereby the open ſinner is many times reclaimed, humbled and converted.
3. Becauſe all publike Reprehenſions and Admonitions from the Miniſtery he poſts over from himſelf to the open ſinner, as not belonging to himſelf.
4. Becauſe he is juſtly obnoxious to an extraordinary meaſure of Gods hatred and indignation, and weight of vengeance.
The unhappy iſſue of the Formal Hypocrite:
1. A curſed Security, wherein he ſlumbers to eternal deſtruction.
2. A wretched Oppoſition to more ſincerity then he findes in himſelf.
3. A ſearedneſs, deadneſs, and benummedneſs of Conſcience.
4. An Impatiency of having his Formality cenſured by the Miniſtery of the Word.
5. A Neglect of a more ſound ſearch into the ſtate of his Soul.
Reaſons moving the Formal Hypocrite to think well of himſelf, and his own ſtate good:
1. A comparing himſelf with thoſe which are more ſinful.
2. A prejudice which he conceives from the imputation which the world layeth upon the children of God.
3. An outward Succeſs in worldly matter, much plenty in outward things.
4. A Miſconceit of Gods Juſtice, and a ſtraining and a racking of his Mercy beyond his Truth and Promiſe.
5. A Miſapprehenſion of the Oppoſition in the paſſage of Grace.
6. A Miſobſervation upon the Death and Ends of other men.
A performance of outward Duties of Religion without the power of Grace upon the Soul, and an univerſal Sanctification in all the faculties thereof, cannot produce any ſound comfort in the heart, or acceptation with God; and that for theſe Reaſons,
1. Becauſe the iniquity, defect or exorbitancy of any particular, of one circumſtance, maketh an action evil: but an abſolute integrity of all concurrents is required to make a good work acceptable to God, comfortable and profitable to a Chriſtian.
2. Becauſe except our Righteouſneſs exceed that of the Scribes and Phariſees, we ſhall not enter into the kingdom of Heaven.
3. Becauſe the principal and holieſt Exerciſes, the moſt ſolemn and ſacred actions of Religion, without ſincerity and Sanctification of heart, are but as the cutting off a Dogs neck, and the offering of Swines blood: which Truth ariſeth out of Iſa. 1. Mic. 6. Hag. 2. Pſal. 50. and many other places.
Hypocriſie, though long covered, will be at laſt uncaſed, and that for theſe Reaſons:
1. Becauſe it is like a wound healed outwardly, but feſtering inwardly, and therefore at laſt the corruption cannot but break out. Hypocrites have no ſound hearts, and therefore they muſt needs at length be made manifeſt.
2. Becauſe a lyar will one time or other miſerably forget himſelf; and every Hypocrite is a lyar, becauſe he ſpeaks one thing with his mouth, and entertains another in his heart; therefore doth the Apoſtle joyn them together, They speak lyes in hypocriſie, 1 Tim. 4.2.
Moral Honeſty being of near relation to Hypocriſie, obſerve the difference betwixt the Righteouſneſs of faith and the Righteouſneſs thereof
1. The Fountain or Original of the Righteouſneſs of Faith, is the ſanctifying Spirit; but the cauſe of the Righteouſneſs of Moral Honeſty, may be goodneſs of Conſtitution and Ingeniouſneſs.
2. The Righteouſneſs of Civil Honeſty in outward actions, may make a colourable pretence of Piety, but hath many ſecret relations to byreſpects; but that of Faith hath in all actions for the main ſcope and principal end onelyonly the glory of God.
3. That of Faith doth labor religiouſly and conſcionably in that particular Calling wherein Gods Providence hath placed a man, and in all the parts and ſpecial Duties of Godlineſs and Obedience; but Civil Honeſty wanders in the generalities of Religion.
4. That of Faith doth ſtrive with moſt earneſt contention of Spirit for Spiritual comfort, and a good Conſcience before God; but Civil Honeſty is fully ſatisfied with Credit and Plauſibleneſs among men.
5. Civil Honeſty makes no great conſcience of ſmall ſins; but the other makes reſiſtance to all known ſins.
6. Civil Honeſty doth not uſe to make oppoſition againſt the ſins of the time; but the other doth ſtand out for the honor of God unto the death.
The degrees of ſaving Faith, wch are peculiar to the children of God & diſtinguiſh the Regenerate man from the ſtate of the formal Hypocrite:
1. A feeling and ſpecial approbation of the Word of Life and Promiſes of Salvation, that with it he holds himſelf an heir of Heaven, without it a childe of endleſs Perdition.
2. A moſt fervent thirſting for the enjoyment of them, enforced with groans unutterable, and a gaſping for it, as the dry and thirſty ground for the refreſhing drops of rain.
3. An effectual Apprehenſion of them with a faſt and everlaſting hold.
4. A particular Application of them cloſely and particularly to his own Soul.
5. A full Perſwaſion of them, being fully and truly perſwaded by Gods good Spirit, out of a conſideration of his univerſal change, that they are his own for ever.
6. A Delight and Joy thence riſing, ſound and unconquerable; he lies down in peace that paſſeth all underſtanding; he is filled with joy that no man can take from him; he delights in the Grace apprehended, as in a treaſure far more dear then the glory of infinite Worlds, yea or Life it ſelf: And from the power and working of this inward grace, ſpring out Actions outward, both in his general Calling of Chriſtianity, and his particular Vocation, which by the Mercies of God are Faithful, Conſtant, Uniform, Impartial, Reſolute, Univerſal and Comfortable.
The Degrees of that Temporary Faith which the Formal Hypocrite may have; viz.
1. He may be endewed with underſtanding and knowledge in the Word of God.
2. He may be perſwaded that it is divinely inſpired, and that it is moſt true.
3. He may ſee clearly by the Law of God the grievous intolerableneſs of his ſins, and the heavy Judgements due unto them.
4. He may be amazed and terrified with fearful horror and remorſe of Conſcience for his ſins.
5. He may give aſſent unto the Covenant of Grace in Chriſt, as moſt certain and ſure; and may conceive, That Chriſts Merits are of an invaluable price, and a moſt precious Reſtorative to a languiſhing Soul.
6. He may be perſwaded in a generality and confuſed maner, that the Lord will make good his Covenant of Grace unto the Members of his Church.
7. He may be troubled in minde with grudgings and diſtractions, with reluctation and ſcruples before the Commiſſion of ſin; Like Pilate before his Judgement on Chriſt, and Herod before his beheading of John Baptiſt.
8. After a ſin committed, beſide the outward forms of Humiliation, by the power of this Temporary Faith, he may be inwardly touched and affected with ſome kinde and degree of Repentance and Sorrow, which may ſometimes prevent temporal Judgements, as in Achab, and with a ſlumbering and ſuperficial quiet ſecure the Conſcience for a time.
The cauſes whereby Hypocriſie is many times by the world unjuſtly laid unto the charge of the children of God:
1. Suſpiciouſneſs, an Argument ever of worthleſneſs and impotency; for inſufficiency is moſt ſuſpitious: That ſuſpition by which a man doth caſt the worth, actions and affections … in his own mould, and thinks every man obno… to all the infirmities he findes in himſelf.
2. Diſability and blindeneſs in the natural man of diſcerning and acknowledging the operations of grace. For no man can ſee the actions of grace in another, without the experience of the power of godlineſs upon his own Soul.
We may know whether we have ſincerity or not, by theſe ſigns:
1. If we approve our ſelves to God in all things, not to man, 1 Theſſ. 2.4. and ſeek to have the Teſtimony of a good Conſcience.
2. If we are ready to yield ſimple and abſolute obedience to Gods Word (though our reaſon be often ready to croſs the ſame) even to all Gods Commands, Pſal. 119.6.
3. If we Repent of all ſin, and not retain any one, but hate ſin unfainedly in our ſelves and others.
4. If we truly humble our ſelves in the ſight of God, caſting our ſelves down in his preſence, confeſſing our own vileneſs and unworthineſs to appear before him, Mic. 6.8.
5. If we be confident in good Cauſes, and couragious, eſpecially in time of peril, Prov. 10.9.
6. If we be conſtant and perſevere unto the end in well-doing, and be reſolved never to give over a continued courſe of Piety, till we have finiſhed the courſe of our Life, the pilgrimage of our Miſery.
The infallible Marks whereby to diſcern the holloweſt hearted hypocrite:
1. His chiefeſt care is to ſeek the pomp and glory of the World, to be highly eſteemed of others, and never regarding the glory of God, or what he eſteems of him, 1 Sam. 15.30.
2. Hypocrites are ſharp-ſighted, and have Eagles eyes, to obſerve the behavior, and look into the lives of other men, but are as blinde in regarding, as backward in reforming their own, Luke 18.11. Matth. 7.3, 4, 5. We ought to begin with our ſelves, and end with others.
3. They are more curious in the obſervation of the ancient Traditions of men, of the Cuſtoms of their Fore-fathers, and of Devices of their own, then of the holy Statutes and Commandments of Almighty God; like the Phariſees, Mat. 15. who charge not Chriſts Diſciples with breaking the Laws of God, but with tranſgreſſing the Ordinances of men, which themſelves made as Neceſſary to the Worſhip of God.
4. They are preciſe in Triſles, and looſe in Weighty Affairs; they binde and lay ſuch grievous burthens on other mens ſhoulders, as themſelves will not move with one of their fingers; they enſnare mens Conſciences, and entangle their own in ſmall things, but let looſe the Reins to them in things ſimply evil. They made it a great ſcruple of Conſcience to put Judas his Silver-pieces into the Treaſury, becauſe it was the price of blood, but made it none to hire a Traytor to betray his Maſter, and to ſhed that innocent blood.
5. They do all things to be ſeen of men, ſeeking the praiſe and applauſe of the world, and hunting after vain-glory, who having received all their Reward already, can look for no other at the hands of Almighty God, but the portion he hath promiſed; which is even Motive ſufficient of it ſelf to cauſe us to abhor this baſe, unworthy, curſed and abominable ſin of Hypocriſie.
A painted Sepulchre, The Juſt mans Ape,
A puny Devil in an Angels ſhape:
Lo here the Hypocrite, whoſe twylight eyes
Seem with much Confidence to reach … Skies:
Who ſeems to ſhake the Heavens with his breath,
Ev'n whil'ſt his heart doth Covenant with Death.
Diſſembling wretch! Truth doth thy Conſcience tell,
God is not mock'd: fool not thy ſelf to Hell:
Seem thou what thou wilt, the Dev'ls in earneſt,
Juggle no more, Damnation is no Jeſt.