Forty Sermons, Sermon 10
SERMON X. ON PHILIPPIANS 3. 5, 6.
THIS is the firſt Particular, which from theſe words, As Touching the Law (or the Sect I was of) a Phariſee: That it is not the being of any Sect or Party that commends us to God, or is to be reſted in; no not though never ſo learned, for ſuch was that of the Phariſees, who had their name of Phariſees from their greater skill in explaining the Law, foreign, as Joſephus expreſſeth it; and therefore were accounted De bello Judaico, l. 1. c. 4.amongſt their chief Doctors, and oppoſed to the rude ignorant multitude, as John 7. 49. Have any of the Rulers or of the Phariſees believed on him? But this people, who knoweth not the Law, are curſed. The Jewiſh Jeſuits I called them, as for their pretence of greater ſanctity, ſo for their either real or pretended knowledge and learning above others. And Paul had been one of theſe: and if you conſider what is ſaid of him in Scripture, or what even Porphyrie thought of him, or what he ſpeaks of himſelf, Gal. 1. 14. foreign, that he profited in the Jews Religion, that is, as ſome expound it, in the ſtudy and knowledge of the Law, and Jewiſh In Judaicae Religionis notitiâ, ſive legis ſtudio. Grotius.Religion, above many his equals in his own Nation; that he was *Acts 22. 3. 5. 34.brought up at the feet of Gamaliel, the great Doctor of the Law, foreign, inſtitutus accuratè (as the Tigurine rendreth it) moſt exactly inſtructed in the Law of his Fathers, yea and in other humane literature above all the reſt of the Apoſtles, as his diſputes and writings teſtifie. I ſay, If you conſider all this, you will conclude, that as he was a Phariſee, ſo one of the higheſt form amongſt them for parts and ſufficiencies. And therefore when he was but a young man, made uſe of by them as a fit Act. 9. 1, 2, 3, 14. 22. 5. 26. 10, 12.and choice inſtrument for their purpoſe. And yet though he was a Phariſee, and ſuch a Phariſee both for his Order and his perſonal accompliſhments, ſo knowing and eminently learned, yet this he valueth not himſelf by, nor reſts in, but counts it alſo loſs and dung, that he might gain Chriſt. Whence
This Note ariſeth, That it is not our greateſt parts or learning, Note 2.either natural or acquired abilities that can ſo commend us to God, that we may reſt in them: but they alſo are loſs and dung in compariſon of Chriſt; and are ſo to be accounted by us that we may gain Chriſt.
And of this now I cannot ſay, as I did of the former, that it is of little or no worth; No. Next under Chriſt and his Grace above all things in the World of greateſt Excellency. Solomon who had moſt of it can beſt tell us the true worth of it, and he ſaith, that Fools indeed deſpiſe wiſdom, and hate knowledge, but Pro. 1. 7, 22.he calls them fools for it. But for his own judgment, it's poſitive that Wiſdom excelleth folly as far as light excells darkneſs, both Eccleſ. 2. 13.in its own nature, and for the admirable uſefulneſs of it; which the ignorant fool whileſt in the dark perceiveth not; but when he once cometh into the light is made ſenſible of, as the… frantick or deadly ſick man, as long as ſuch feels not his malady till he begin to recover out of ſickneſs and madneſs, and then he begins to diſcern the difference. Scientia Deorum vita. They accounted it the life of their Gods, and it's indeed a bright beam of heaven. This tranſcendent worth of knowledge and learning, learned men uſually know too well, whilſt they little know themſelves, and therefore (as the Apoſtles word is) ſwell in pride, and are puff'd 1 Cor. 8. 1.up with the conceit of it, that like Saul they are higher by the head than all their Neighbours, and ſo do tanquam ex alto deſpicere, 1 Sam. 10. 23.all others as their underlings, nay lift up themſelves againſt Chriſt himſelf, his Truth, ways, and Ordinances as poor low things, too inferior for their Altitudes to ſtoop to. A Pſalm of David, a dull piece to an Ode of Pindar. A Believer an half-witted, crackt brain Simplician. To ſuch, Preachers (as to the Athenians) are but vain bablers, Act. 17. 18. it's the fooliſhneſs of preaching, and therefore they think they more wiſely ſpend their 1 Cor. 1. 21.time in reading of a Book than in hearing of a Sermon. Yea Chriſt himſelf, though the Wiſdom of God, to the learned Greeks is no better than fooliſhneſs, 1 Cor. 1. 23. as to the Jews he was a ſtumbling block. And therefore they thought their ſaying, Have any of the wiſe Rulers, or the learned Phariſees believed in him? laid a ſufficient block in the way for any that had wi… in their heads ever to have a purpoſe in their hearts to come to him. And ſuch thoughts it's likely enough our learned Paul had of Chriſt, whilſt he continued a Phariſee. Which not only ſet him off from embracing him, but ſet him on more fiercely to oppoſe and perſecute both him and all that believed in him, as ever ſince none either more hardly brought on to Chriſt than ſuch worldly wiſe men, or more forward to malign, hate, oppoſe and perſecute his truth and people than Porphyries, Julians, and ſuch other learned Adverſaries, their acuteneſs ſetting a keener edg on their malice, and their greater knowledge furniſhing them with greater abilities to cavil and inveigh and to find out ways to do them more miſchief.
But Paul after that once a brighter light from Heaven had ſhone round about him, though he forgot not his learning (for Feſtus Acts 9. 3.thought he had ſo much of it that it made him mad) yet by it he ſaw that he had cauſe to lay aſide ſuch thoughts, and became of Acts 26. 24.another (of a quite contrary) mind and judgment. Chriſt was now no longer to him fooliſhneſs, but The Wiſdom of God, 1 Cor. 1. 24. And if the Preaching of Chriſt were accounted fooliſhneſs, he was ſo wiſe as to become ſuch a fool himſelf, and to call upon every other man that ſeemeth to be wiſe, to become a fool that he may be wiſe, 1 Cor. 3. 18. even made wiſe to ſalvation: and accordingly here in the Text 2 Tim. 3. 15.as all other his great excellencies, ſo amongſt them this of his being a learned Phariſee he accounts loſs and dung, foreign, for the more tranſcendently excellent knowledge of Chriſt Jeſus his Lord. For as Moſes when ſet on the rock came to ſee Gods back parts, Exod. 33. 21, 22, 23. ſo by our being ſet upon this rock of ſalvation, it is that we come to behold the Countenance of God in the face of Chriſt, without which, he that increaſeth Eccleſ. 1. 18.knowledge doth but increaſe ſorrow; partly here in wearying himſelf in oftentimes fruitleſs ſtudies of other matters, as he compared the Schoolmens pains about knotty queſtions, to a man R. Gallus.gnawing and breaking his teeth on an hard ſtone, whilſt he had bread by him to have fed on. But the greateſt grief will be at laſt, (if with all our learning we have not ſavingly learnt Chriſt) our Books and we ſhall burn together; and all our learning will Quid prodeſt eſſe peritum & periturum.be ſo far from teaching us how to eſcape everlaſting wrath, that it will much increaſe it, and ſerve only to enlarge and widen our faculties that they may be made capable of greater torment. foreign, ſaith our Saviour, Luke 12. 47. and ſo Clemens, foreign. More light now may then meet with more heat in thoſe everlaſting burnings.
But this particular, though fit to be further preſſed in this Auditory of Learned men, hath been already handled in the firſt part of the Text, when we ſpake of that, foreign, of the ſuper-excellency of the knowledge of Chriſt above all other knowledge and learning whatſoever. And therefore leaving it I ſhall proceed to another excellency which Paul as he was a Phariſee ſometimes gloried of, and reſted in, which now he accounts loſs and dung in compariſon with Chriſt, and that was a glittering outſide of a glorious Profeſſion, and outward appearance of greateſt Piety and Devotion, in which the Phariſees, which (as ſome ſay) came of the Haſidaei Saints, would fain out-ſtrip all, and be moſt conſpicuous and remarkable; from which (as beſt Hebrew Grammarians conceive) they had their names of Phariſees, quaſi foreign, as ſeparated from others by their greater ſanctity, and therefore ſaid to others, Stand by thy ſelf, Come not near me, for I am holier than thou, Iſa. 65. 5. To which time (and not firſt to the time of Ezra) ſome refer the firſt out-looking of Phariſaiſme. L…ghtfoot Horae Hebraicae.And for after-times, Joſephus tells us, their Sect was, foreign, that it was an Order of men among the Jews that ſeemed and was eſteemed more godly and religious than all the reſt. And if you will meaſure Religion by exact Tithings, frequent Almſ deeds, Faſtings and Waſhings, long Prayers, and Broad Phylacteries and the like, and take notice what our Saviour ſpake of them in his time, Matth 6. 15. 23. and other places, they might be Canonized for the holieſt Saints, for their trumpet ſounded very loud, the outſide of the Cup and Platter was made very clean, thoſe Sepulchres were curiouſly whited and garniſhed, their Countenances demurely miſ-figured, the antick garbs, gates, poſtures, of their ſeven Orders (which others write of) exactly or rather ridiculouſly compoſed, they were perfectly dreſſed Stage-Players, or Hypocrites, as our Saviour very often calls them, and almoſt as often ſaith, Wo to them for it. Well therefore might our Apoſtle account this Sepulchre Painting, and out ſide varniſh loſs and dung that he might gain Chriſt. And ſo ſhould we. And ſo hence
The Note is, that no bare outward Profeſſions, or outſide appearances Note 3.of Piety and Religion can ſo commend us to God as to be relied upon or reſted in for acceptance with him, but to be accounted loſs and dung that we may gain Chriſt. It's not a fair ſtamp on a ſlip that will make it current.
Not that ſimply and in themſelves as in the former particular Sects and Factions, ſo all outward appearances and Profeſſions of Religion and Godlineſs are to be reproved or under-valued.
Indeed ſome are ſuch as are of our own deviſing, eſpecially in Gods worſhip, as moſt of the Phariſees Gayes were, and the Papiſts are. Let all ſuch be at the ſame rate with the fore-mentioned Sects and Factions, which they help either to make or uphold, and are alike ſinful breaches of the ſecond Commandment. And the like we may ſay of all, either ſuperſtition, or affectation, in all even the moſt lawful, yea neceſſary outward appearances and profeſſions of godlineſs; they are not only loſs in the want of true piety, but in their own natures dung indeed; the dreſſing up or rather the foul dawbing of a Dunghill-Idol: a Whoriſh hearts gariſh, but withal ſluttiſh dreſs, not covering, but ſetting out its inward filthineſs by ſuch outward, open, bare-faced, ill-complexioned appearances, though looked at by us as gay brouches, yet for the very materials and ingredients being made up of Superſtition, Hypocriſie, and Vain-glorious affectation. They are but like dirty colours laid on a rotten Poſt or Mud-Wall; or an ugly vizard put on a foul face, according to the moſt proper ſenſe of the Apoſtles words they are, foreign, ſpecies mali, an appearance of that 1 Theſſ 5. 22.which in its kind is evil, a foul skin of a more foul body, and the bad outward Complexion of an inward diſtempered Soul. Such were the Phariſees miſ-figured faces, which they accounted Beauties; and ſuch are not only the ridiculous antiques in the Popiſh Maſs, with all the reſt of their fine trinkets in their Idolatrous ſervice, coſtly Proceſſions, affected mock penances and mortifications, with their ſeveral Orders, Habits, Garbs, Modes; but alſo, all our own ſelf-invented will-worſhip-finery in Gods ſervice, and our affected niceties in our ordinary Carriages. Such ugly outward ſhews and out-ſides of Religion, ſo little pleaſing to men, are more diſpleaſing to God, and are ſo unworthy of Chriſt, that it were blaſphemy to compare them with him. Let all ſuch therefore go for loſs and dung. And what loſs can it be to part with ſuch a Dung Hill?
But let us come to conſider ſuch outward appearances and Profeſſions of Godlineſs, which in themſelves for their kind, are holy and genuine, approved by God, yea and required in his Word: And for them according to my former method I am to do two things.
1. To ſhew their true worth in themſelves, that they may well come into Pauls Inventory here of his choiceſt moveables.
2. But ſecondly, that they are but loſs and dung if compared with Chriſt, eſpecially if reſted in and ſo ſet in oppoſition to him.
For the firſt, The outward profeſſion and appearance of Godlineſs is not to be under-valued, much leſs deſpiſed and hated as too often it is by the profane World, for
1. It is under Command. Let your light ſhine before men that they may ſee, &c. Matth. 5. 16. not to be ſeen our ſelves, but to ſhew forth God's Grace, and give light to others. So foreign, Phil. 2. 15. we muſt appear, yea ſhine as lights in the World, as the luminaries in Heaven; nor muſt Sun or Moon always muffle themſelves up in a Cloud, but ſhine forth, though Dogs bark at them. We muſt not be aſhamed here to look out, The like 2 Sam. 17. 11. See L. de Dieu & Grotius.but with them, Jer. 50. 5. have our faces Zion ward, as it's ſaid of our Saviour, Luke 9. 53. foreign, whether you read it, his face was Proficiſcentis with Beza, or more near to the words with the Arabick, Proficiſcens, it comes all to one, I ſay as Chriſts face was of one going, or it ſelf going to Jeruſalem, ſo ours to heaven: ſicut oculi loqui dicuntur, qui innuunt quod dictum velis: ità facies ire dicitur, quae praeſe ferat iter aliquod deſtinatum eſſe, as Eraſmus well notes upon the place, our eyes ſhould ſpeak, and our faces go, and not be aſhamed to tell all that look on us that we are going thither. It's not to be neglected, becauſe under command.
2. And that as of ſuch moment, that it's as much as our Salvation is worth. With the mouth Confeſſion is to be made to ſalvation, Rom. 10. 10. And whoſoever ſhall be aſhamed of me and my words, though in the midſt of an adulterous and ſinful Generation, of him ſhall the ſon of man be aſhamed, ſaith our Saviour, Mark 8. 38.
3. And therefore much leſs are we to value our eſteem, liberty, yea or life for it. The Lions Den ſhall not make Daniel ſhut his Dan. 6.window: and although David will hide Gods word in his heart, Pſal. 119. 11. yet ſo as not to be aſhamed or afraid to declare it openly with his lips, v. 13. and that before Kings (v. 46.) by whom he might be ſhent for it. And although Nicodemus at firſt for fear came to Jeſus by night; yet both he and Joſeph of Arimathea, John 3. 2.grew up to more boldneſs in the faith. Nicodemus cap. 7. 50. begins a little to recover himſelf, and though timid yet ſomething appeared for Chriſt, cum adhue ſaperet noctis tenebras, as Calvin upon the place, but at laſt both of them in a more dark and diſmal night in that hour and power of darkneſs, more openly and boldly appear for him, cap. 19. 38, 39. ut qui vivo debitum honorem propter metum non detulerant, quaſi mutati in novos homines accurrant ad cadaver mortui, they which before through baſe fear durſt not openly own him whilſt alive, with an heroick courage and fortitude do appear for him now that he was dead. How much more ſhould we in worſt times and in greateſt dangers, now that he is riſen and is at the right hand of his father in glory? and therefore however ſuch fearful ones (who with the Gnoſticks and other ancient Hereticks, and with David George, and the Silentiarii, Tacentes, and Fratres Liberi, amongſt the Anabaptiſts of late, hold it not neceſſary to profeſs Chriſt) plead Nicodemus his example for their ſubterfuge, yet it would be well if as they imitate him in his former ſinful daſtardlineſs, ſo they would in his after-courage and boldneſs. To whom in one thing (as Calvin well obſerves) they are like, quod Chriſtum quantum in ſe eſt ſepultum curant, that with him they take care to bury Chriſt; he to bury his body, theſe his truth and grace: but Chriſt is to be buried now no more, now that he is riſen and reigns in glory, that we ſhould be aſhamed of him: and truly if they adventured to bury his body when dead, then turpis & pudenda ignavia eſt (as he ſaith) ſi regnantem in coeleſti gloriâ fide & confeſſione fraudemus. If the Primitive Martyrs and Confeſſors had been of this mind, where had been our Chriſtian Religion? No. They ſigned themſelves with his mark, in parte ubi ſignum pudoris eſt, as Auſtin expreſſeth De verbis Apoſt. Serm. 8.it: and when Knox his Corps was put into the Grave, Earl Morton by way of Epitaph ſaid, There lieth the body of him who in his life-time never feared the face of man. It was the great ſin of the Jews confeſſed by the Prophet, Iſa. 53. 3. that they hid their faces from Chriſt as aſhamed of him, and ours is like to it, when with David now got into Abimelechs Court, we change our behaviour; when got into bad Company, we ſay with him, Amos 6. 10. hold thy tongue, for we may not make mention of the Name of the Lord; like Snails that put out the horn to try if the way be clear, and pluck it in at every touch; and in nights to ring the Curfew. But we ſhould think of the ſad doom of ſuch fearful ones, Revel. 21. 8. and therefore when ſin and profaneſs is ſo bare-faced and impudent, Grace and Godlineſs (which hath ſure a more amiable Countenance, and if managed with modeſty and wiſdom, ſuch a Majeſty as is able to daunt the moſt obſtinate) ſhould not ſ…eak, but dare to look out in open view, confeſſion, yea and profeſſion of Chriſt and his ways, as the effloreſcentia and the out-beamings of inward light and life, ſincerity and reality; for although all is not gold that gliſters, yet all gold ſhould gliſter, and the more by how much the more it's rubbed upon by the profane Worlds Calumnies and Oppoſitions. The word foreign which in Hebrew ſignifieth to cover and conceal, in the Chaldee and Syriack Henifii exercit. Sacr. on Luke 21. 16.is to deny; and to deny is to betray, as Ambroſe makes it his Title, De proditione Petri, cum de negatione agitur. Peter became an half Judas, the denier little better than the betrayer of Chriſt. But the chaſt Spouſe makes it the matter of her grief and complaint, that ſhe ſhould be foreign as one that is vailed, Cant. 1. 7. foreign(the garb of an Harlot, Cen. 38. 14, 15.) but would kiſs her beloved in the open ſtreet, Cant. 8. 1. you would almoſt think beyond a Womans modeſty. And of the true Iſrael which God hath choſen, Iſa. 44. 1. one ſhall (freely and openly) ſay, I am the Lords, and another ſhall call himſelf by the name of Jacob, and another ſhall ſubſcribe with his hand unto the Lord, and ſirname himſelf by the name of Iſrael, v. 5. as not aſhamed of their beſt Parentage and Kinred, but with their own hand enrolling themſelves in their chief Captains Muſters, not only in word and open profeſſion with the Primitive Chriſtians proclaiming Chriſtianus ſum, but alſo in their practice and converſation, ſhewing forth the vertues 1 Pet. 2. 9.of him that hath called them, ſo that they may thereby be known to all they converſe withal, and all that ſee them may acknowledge them that they are the ſeed which the Lord hath bleſſed, Iſa. 61. 9. Thus in theſe and the like reſpects, outward appearances and profeſſions of holineſs are not to be undervalued, which was the firſt thing propounded.
2. But the ſecond more near to my preſent purpoſe is, that theſe are not to be reſted in, as able in themſelves to commend us to God, but are to be accounted loſs for Chriſt. For notwithſtanding the Phariſees were herein conſpicuous and indeed over-glaring, our Saviour for all that even when he ſpeaks of theſe their outward formalities, Matth. 23. doth again and again cry Wo to them, Wo to you ye Scribes and Phariſees, Hypocrites: and when God and Chriſt in Scripture pronounceth a Wo againſt any, it ſpeaks them in a moſt deplorable loſt condition. I do not remember any one inſtance, where it was not irrecoverable. It's Wo even to Scribes Matth. 3. 7. 23. 33.and Phariſees, if they be Hypocrites, if a generation of vipers, as John Baptiſt, and our Saviour calls them foris pictae, intus venenoſae, as he gloſſeth it. If it be but a bare form, it's but a thin lank thing, and may well be counted loſs in compariſon of Chriſt who is ſubſtance: as
1. Theſe bare forms and ſhews are only outward. But Chriſt is within us. Chriſt in you, the hope of glory, Col. 1. 27.Sodoms apples. See Chryſoft. Hom. 8. in 1 Theſſ.
When it is called A form of Godlineſs, 2 Tim. 3. 5. that expreſſion holds forth two things. Firſt, that nothing is wanting on the out-ſide, but ſecondly, that there is juſt nothing within. Should there be any thing wanting without, it would not be a compleat, but a defective form. And therefore Phariſees, Hypocrites, herein uſe to be elaborate and accurate to compleat the Pageant, foreign, Matth. 6. 1. as on a Stage in a Theatrical oſtentation, See Hammond Annot. 6.foreign, v. 16. that they may appear. And for that purpoſe, the outſide of the Cup and Platter is made very clean, and the Sepulchre very fairly whited and painted, Matth. 23. 25, 27. But now a Jew is not one that is outwardly, but is one that is inwardly, whoſe praiſe is not of men but of God, Rom. 2. 28, 29. Now the Lord ſeeth not as man ſeeth, for man looketh on the outward appearance, but the Lord looketh on the heart, 1 Sam. 16. 7. and therefore is not ſo taken with out-ſides, as to be impoſed upon by them. His Spouſe as her outward raiment, is of needle work, ſo ſhe is all-glorious within, and the inſide of Gods Temple was all Gold and Pſal. 45. 13, 14. 1 King. 6. 18, 21.Cedar materials, precious and incorruptible. True worth is modeſt, and like the Windows of the Temple, is narroweſt outward, takes up with privacy and retirement from the World, and delights not to make too great a noiſe and glaring in the World: think it enough that oftentimes God ſeeth it in ſecret now, and for rewarding it openly, is content to ſtay till the laſt pay-day: and therefore looks at the Phariſees open praying in the ſtreets, as a trivial devotion: and eſteems him who ſets out all on the bulker, without any thing in the Ware-houſe within, a very poor man, and next door to a Bankrupt; is ſo wiſe as to ſet a due price and value on Chriſt, who is the treaſure hid in the field, Matth. 13. 44. and therefore eſteems all theſe gayes but loſs and dung in compariſon of him, becauſe firſt but bare out-ſides, and therefore at the very beſt
2. Empty of all ſubſtantial reality as in themſelves, ſo in any comfort and ſupport we can have by them. Of all others fearfulneſs is ready firſt to ſurprize Hypocrites in a day of evil, Iſa. 33. 14. when men hate them becauſe they have a ſhew of Godlineſs, and God more abhors them becauſe they have but a ſhew, who will not be put off with words though they ſwear to them, Jer. 5. 2. But his eyes are on the truth and reality, v. 3. And muſt this then come in competition with Chriſt, in whom God is well pleaſed? How great ſoever the ſound was, yet how hollow, when nothing within but emptineſs? How faint will that poor mans heart be, who hath indeed a rich and coſtly ſute on, but is within deadly ſick and wounded? Like your Flowers which ſpindle up all into Flowers uſually die at the root; ſo theſe out-ſide men that are all for the Gay-Flower, with Nabal, then have their 1 Sam. 25. 37.hearts die within them for want of an inward ſubſtantial ſupport. Suh unſavoury ſalt, though it retain its whiteneſs, is good for nought, but to be caſt to the dunghil, and therefore may well be accounted dung. But then how infinitely more worth is Chriſt, who is ſubſtance, Prov. 8. 21. And the Comforts of his ſpirit real and ſubſtantial. It's
Compoſitum jusfaſ que animi, ſancti que receſſus,
and—in…octum generoſo pectus honeſto.
firm intereſt in Chriſt and ſolid ſubſtantial ſincerity and reality of his grace only that will then ſupport them; when ſuch neat woven Cobwebs will fail us: and ſuch ſhadows fly away.
3. Eſpecially, if they be not only thus hollow and empty, but (as often they prove) Covers of a great deal of under-hidden impiety and all other abomination, as the Phariſees painted Sepulchre Matth. 23. 14, 27.was within full of uncleanneſs and rottenneſs. And their long Prayer was but a pretence the more cleanly to devour Widows Houſes. In Tertullian's Language, Impietatis ſecreta ſuperficialibus officiis obumbrant.
We delight in the artificial reſemblance of the thing which we hate and fly from, as in the imitation of the hiſſing of a Serpent, and the lively pourtrait of a venomous Toad; and ſo too oft in the Counterfeit of Grace and Holineſs, which from our Souls we inwardly loath. And how oft may we find a fair glove put on a very fowl hand? a hoary whiteneſs covering blackeſt ink? whileſt Religion is made a ſtalking Horſe to mens deſigns and luſts; a very Sedan in which they may be carried covertly to their moſt filthy or miſchievous practiſes, like the royal ſound of a Trumpet which you may ſometimes hear made before the fight of ſome Monſter or a Puppet-play.
—Quoties vis fallere plebem
Finge Deum—The ancient guiſe or diſguiſe rather of Hypocrites, as Ambroſe of the Manichees, which did aliud agere, aliud In 2 Tim. 3.profiteri, ſanctimoniam defendunt, & lege ſuâ turpiter vivunt; which of all is moſt abominable to God, and in ſome reſpects worſe than Pagan Idolatry; they lifted up the Devil into the throne of God: but theſe put God down to the Devils drudgery; which therefore Bernard might very well account to be that Daemonium meridianum, a Devil in the ſhape of an Angel of light; which by the light of Nature the very Heathens diſcovered to be the higheſt and groſſeſt impiety. Malus, ubi bonum ſe ſimulat, tunc peſſimus Publius. Officior. 1.eſt, ſaith one; and Tully is expreſs and ſerious. Totius autem injuſtitiae nulla capitalior eſt quàm eorum, qui tum cum maximè falluntid agunt ut viri boni eſſe videantur. But he ſaid well who ſaid that Religion is the beſt armour in the World, but the worſt Cloak, Terry. 1 Theſſ. 2. 5. 1 Pet. 2. 16.eſpecially if it be a Cloak of Covetouſneſs or maliciouſneſs, as the Scripture phraſeth it, when to ſuch foreign (as Chryſoſtom elegantly calls them) God may ſay as Solomon once to Shimei (though he had thruſt himſelf into the Company of David's Friends, and was amongſt the foremoſt of them) thou knoweſt all the wickedneſs which thy heart is privy to, 1 King. 2. 44. But 2 Sam. 19. 16, 20. 1 Cor. 4. 5. 2 Cor. 4. 2.what think we? when God either in this life or at the laſt day ſhall bring to light theſe hidden things of darkneſs and diſhoneſty, and ſhall have uncaſed theſe Cloaked Hypocrites: will not all theſe vain ſhews prove loſs? when, as Solomon ſaith, they ſhall loſe all their ſweet words, and all their care and pains to palliate their Prev. 23. 8.wicked devices with ſpecious pretences. Will they not then indeed appear to be dung in compariſon of Chriſt, when they will then make them more abominable before him, men, and angels? which leads to the laſt particular, which is that,
Fourthly, Theſe vain ſhews (becauſe ſuch) will not laſt nor 4. 1 Cor. 7. 31.hold out. For foreign. The Scheme of this World paſſeth away, ſaith the Apoſtle, and ſo will the Scheme of Religion too if it be but a Scheme. It will ſooner or later diſcover it ſelf, or be diſcovered by others.
1. Of it ſelf, for fruits forcibly ſoon ripe, are as ſoon rotten: the bl…ze in the lamp of it ſelf will go out, if not fed with oil in the veſſel. The Stony ground though it ſprings up faſt, yet is by and by offended: and although the thorny ground holds out longer, Matth. 13. 5, 6, 7, 20, 21, 22.yet it at laſt withers: when either they fall ſhort of what they aimed at in taking up that profeſſion, they lay it aſide as unſerviceable to their ends, or have once gained that which they made uſe of it for; when the fiſh is caught, the net is laid by. They that made uſe of Religion for a ſtalking horſe, are wont to deal with it as with a Poſt horſe, ſwitch and ſpur till they come to their Stage, but then turn him up, and never more look after him. Ruſty Iron may be gilt, but the ruſt will at length work through. All ſuch gilt and paint, in time at leaſt, will of it ſelf wear off.
2. Or at leaſt will be rubbed off. If they do not diſcover themſelves, they will be diſcovered by others. Every breath will dim ſuch paint, and ſuch chaff (ſpecie religionis nitidi, inanes virtutibus, Matth 3. 12.as Brugenſis paraphraſeth it) will eaſily be blown away with every puff of doctrine, or blaſt of perſecution, as white ice is brittle and ſoon breaks, ſo moſt glittering Hypocrites ſooneſt prove Apoſtates, Luke 8. 13. and then their fair ſhews vaniſh, and end oftentimes in greateſt heights of ſin, and depths of miſery. For ſin, they often end,
1. In open and fierceſt malice and oppoſition of what they before proſeſſed. Such Wells without water proving clouds that are carried with a tempeſt, 2 Pet. 2. 17. none more fierce and tempeſtuous: as none keener Enemies to Chriſt, than the ſeemingly devout Phariſees; renegade Julians and Porphyries, the bittereſt Perſecutors.
2. In down-right Atheiſm: and ſo they that in Matth. 24. 51. are Hypocrites, Luke 12. 46. are called Ʋnbelievers or Inſidels, foreign.have dallied ſo long with God, as though he had not ſeen them, till at length they come to think there is no God that can ſee them. I wiſh our dayes did not afford us too many inſtances of ſuch prodigies of men that have gone through ſo many Religions, that they have out-gone all and ſo at laſt ſit down in none.
3. And ſo of all men prove moſt impenitent and irrecoverable. You read of a foreign, a heart that cannot repent, but it's to be found in the boſom of ſuch cenſorious pretenders, v. 1, 3. Publicans and Harlots get into the Kingdom of heaven before ſuch diſſemblers, Matth. 21. 31. having ſo profanely impoſed on God, in his juſt judgment they are more hardned by him, and taking Sanctuary under ſuch Coverts they think themſelves ſafe, and of ſuch Fig-leaves make ſhields to beat off ſuch blows, which otherwiſe might have driven them into a better way, as the Jews, becauſe Children of Abraham could not be brought to accept of Chriſt, John 8. And therefore of all ſorts of Sinners you read or hear of feweſt Hypocrites converted, fitly compared to Foxes as for their craft and other tricks, ſo alſo that nunquam cicurantur, never made ſo gentle as to take upon them the Yoke of Chriſt. Thus in point of ſin here is a foul end of ſuch fair ſhews.
And it's but fit that in the puniſhment of it it be as much notorious; God delighting to aſſert his allſeeing juſtice and holineſs, to draw ſuch out of their holes to open execution.
Oft-times in this life, when an over flowing ſhower doth waſh down ſuch untempered morter, ſo that the very foundations are diſcovered, that ye may know that God is the Lord, as the Prophet ſpeaketh, Ezek. 13. 13, 14.
Or ſhould the Hypocrite make a ſhift to ſh…ffle and ruffle it all his life by that day light, yet God ſometimes ſpeaks of ſearching Zeph. 1. 12.with Candies. And truly oft-times the watch-light by a Death-B…d maketh great diſcoveries of him to others, eſpecially to himſelf, when his h…pe proves then like the Spiders Web, Job 8. 14, 15. It and he give up the ghoſt together, Job 11. 20.
Or ſhould he even then be aſleep, yet at the laſt bright morning he will be awakened and diſcovered to himſelf and all the World too, for as ſtrong-hearted as any of them can be, yet fearfulneſs Iſa. 33. 14.will ſurprize and ſhake the Hypocrites, when it once comes to everlaſting burnings. And our Saviour ſeems to make Hell fire the Hypocrites free hold, and other ſinners but as Inmates and Ʋndertenants Dignum hypocritis ſupplicium, ut qui duplici ſunt corde in duo diſſecentur. Boiſius in locum.to them, Matth. 24. 51. where he ſaith, foreign, And he ſhall cut or divide him aſunder (a fit puniſhment for a double divided heart) and give him his portion with Hypocrites.
And may then all Phariſaical ſhews and profeſſions of Religion come to this at laſt? ſo vaniſh and come to nothing unleſs it be to greater ſin and heavier puniſhment? Then well may they be loſs and dung to me (may the believing Soul ſay) in compariſon of Chriſt, who is the ſame yeſterday, and to day, and for ever. Hebr. 13. 8. who lives ever and is able to ſave me to the end, to the uttermoſt. Whoſe both grace and peace like ſolid gold retain their luſtre, and the more and longer rubbed or worn, ſhine the brighter. I ſhall be no loſer, if I loſe all theſe, at leaſt all confidence in theſe, foreign, that I may gain Chriſt.
And ſo much for that Particular. Only inſtead of further Application, Ʋſe: let what hath been ſaid be a double warning or caution.
Firſt, Is outward appearance and profeſſion of grace and Religion of ſuch uſe and worth, and neceſſity? as was ſaid on the one part.
1. Then fie on that profane ſoul mouth that will ſpit in the face of it. I mean ſuch profane Sinners that from their Souls hate, with their mouths revile, and with an hand of violence to their utmoſt might lay at any out-looking appearance of Jeſus Chriſt in his people. No greater eye-ſore to an ungodly man than to ſee the firſt eye-lids of the morning, moſt of all if a noon-day-brightneſs, any leſſer, eſpecially any greater appearances of Jeſus Chriſt and his grace in his ſervants hearts and lives, which if they cannot ſmite with their fiſt of wickedneſs, yet they will be ſure to malign in their heart, and as Jeremiah's enemies would do him, to ſmite it with their tongues, calumniating it to be nothing but Jer. 18. 18.baſe deſſembling and hypocriſy. And no wonder if theſe men like ſome, curſe the Sun, when the dog will bark at the Moon. If the greater luſtre of Chriſtian graces trouble ſuch fore eyes which were offended at the dimmer light of the Heathens moral vertues, for ſo you may know whom you find complaining.
—virtutes ipſas invertimus, at queH…r.
Sincerum cupimus vas incruſtare.—No wonder I ſay if Chriſtian Graces which are more diſtaſtful to a carnal heart meet with the like or worſe meaſure, as Hierom complains of the Heathens, Ad Furiam.as ſoon as ever they ſaw a Chriſtian, then ſtatim illud de trivio: foreign Behold! a Greek Impoſtor, which Nazianzen alſo much complained of in his time, foreign Orat. 14. p. 219.foreign, that Grace was counted but an artifice, and a Chriſtian muſt needs be an Hypocrite, and every profeſſor a masked Stage-player, which how unreaſonable it is he there ſhews. And let all ſuch know, that as it is the Panthers hatred of the Man that makes it tear his picture, ſo it's their Enmity to Chriſt that makes them ſo fly at his image looking out in his people. In ſo doing they Jew-like ſpit in the face of Chriſt. And how will they be able to look him in the face one day? Outward appearances and Profeſſions of Religion are not ſuch things as foul mouths ſhould ſpit at.
2. Nor ſecondly that holy hearts ſhould be aſhamed of, though they do, but ſhould with our Saviour be able to ſay, I hid not my face from ſhame and ſpitting, Iſa. 50. 6. And David will be more vile, though Michal ſay he ſhameleſly uncovers himſelf as a vain fellow, 2 Sam. 6. 20, 21. Although the inſide of the Tabernacle and Temple was moſt glorious, yet the very outſide was a goodly ſight. The form of godlineſs is no ſuch deformed thing, that we need bluſh at it, nor true Chriſtianity ſo deſpicable a thing but that in worſt times and companies we ſhould dare, nay we ſhould glory in our both words and carriages to call and proclaim our ſelves to be Chriſtians. This on the one ſide, becauſe (as we have ſhewn) the outward appearance and profeſſion of Godlineſs is of ſuch worth and neceſſity.
But ſecondly on the other ſide, Is it (as we have ſeen) in it ſelf, if without inward reality and in compariſon of Chriſt of ſo little value? then be we adviſed,
In all our ſhews and appearances of Piety and Religion take we care that they be of the right ſtamp: of Gods own image and ſuperſcription and not our own invention. There was much of the Phariſees devotion of their own deviſing, and more of the Popiſh holy Churches Idolatrous, ſuperſtitious will-worſhip of their own pageantry, and too much it may be of falſe-hearted weaker Chriſtians additions, or Mimick affectations; which in Solomons account is to be righteous over-much; which, becauſe not from Eccleſ. 7. 17.the word, Chriſt will not own, nor thank you for any thing you ſuffer for it, and the very Devil will be ready to ſay to ſuch Exorciſts, Jeſus I know, and Paul I know, but who are ye, or whoſe are Act. 19. 15.theſe?
Though they be of the right ſtamp, and have Gods own image and ſuperſcription, yet take heed of a too timely precocity. The Stony ground's foreign immediately ſpringing up was a bad Matth. 13. 5. v. 21.Omen, and fore-runner of its foreign of its as haſty after-withering. Such ſhould have firſt made ſure of depth of earth, and ſtayed for faſter rooting before their ſudden flouriſhing. So Elizabeth upon her Conception hid her ſelf five months, Luke 1. 24. not out of diſtruct and doubting in her ſelf whether the thing were real, for that ſhe was ſure of v. 25. but partly out of a ſhame-faced modeſty that an aged woman ſhould be with child, and partly that ſhe might by her concealing her ſelf Calvin.prevent mean-while profane mens cavils, when now at the five months end the thing proved manifeſt, and there might be the leſs wonder at an old womans conception when (which was more ſtrange) by this time a Virgin had co…eived. And this her Maldonat ex Orig. Beda. Euthym. Theophylact.Son John Baptiſt (it may be) learnt of her, who we find in the laſt verſe of the ſame Chapter whilſt he was young kept himſelf private in the deſerts till the day of his ſhewing himſelf to Iſrael. Budding and bloſſoming in ſuch early ſprings are pleaſant and promiſing: but full blown flouriſhing will be afterward, when they are more confirmed, more ſeaſonable. And although we do not confine Chriſtians to a Pythagorean five years foreign or any ſet time (which according to ſeveral more or leſs growth and confirmation of grace is various) yet a modeſt young Timothy is an amiable ſight, and on the contrary an over bold opining, and a too haſty putting of punies into higher forms is neither ſo ſeemly nor uſeful, oftentimes hurtful and prejudicial in the School of Chriſt.
3. Even when more rooted and confirmed; as to outward ſhews and appearances, our ſerving of God, foreign. Hebr. 12. 28. ſhould not be out of faſhion with us, not as being aſhamed of Chriſt or his Grace, in which, Nil turpe, nil indecorum, nothing is filthy or unſeemly; yet ſometimes times may be ſo perillous that they may perſwade in ſome things and Caſes a more circumſpect retirement, that the prudent man keep ſilence, Amos 5. 13. and the family of the houſe of David mourn apart, and their Wives apart, the family of the houſe of Nathan apart, and their Wives apart, &c. Zech. 12. 12, 13. Enemies malice and readinels to catch, and Hypocrites falſeneſs, yea and the moſt ſincere Chriſtians weakneſs (of which he is conſcious) ſo apt to give offence may well make him cautious not to betray Chriſt by unworthy diſſimulations, or ſimulations and outward compliances, yet to be circumſpect and wary of both time when, and company and place where, and manner how he expreſſeth himſelf in regard of outward manifeſtations. Higheſt Stars make the leaſt ſhadows, and in the day time though their influences are uſeful and felt, yet they are not ſeen.
4. But however in all our outſide-appearance make ſure there be not more ſhew than ſubſtance, that men do not ſee more openly than God doth in ſecret, that (as Painters uſe) let there be a good ground to the colour you lay on: and oil in the veſſel at leaſt proportionable to the light in the lamp. Be ſure to be as good as you ſeem to be: foreign, when it was pronounced on the Stage, Plutarch ſaith, all the Company looked on Ariſtides, as the man, and that man be every Chriſtian. For of ſuch Hierom well ſaid, venientium ad nos non ora contemplemur, In Jer. 5. 26.ſed manus. I…'s not our looks and ſhews, (but the reality of our hearts and actions) that God and his Servants look after; nor ſhould we reſt in.
No nor in our greateſt zeal in ſuch a way which leadeth to the next particular, which the Apoſtle here reckons up.