Gods Husbandry, Sermon 1 · Chapter 10
CHAP. X. Comtaining the firſt vſe of the point belonging indifferently to all ſorts of men.
FIrſt then, let all men learne hence, not to ſatisfie themſelues, with being branches in the Vine, but conſider ſeriouſly, whether they be of the good, or of the bad branches. Seeing there are, and alwayes hauehave beene, and euer will be in the Churches, diſſemblere, as well as ſincere Chriſtians:EueryEvery man out of a godly iealouſie ouer himſelfe, muſt examine what himſelfe is. it behoueth therefore, that eueryevery man, out of an holy iealouſie ouer himſelfe, and a godly fear of ulneſſe of himſelfe, doe often and ſeriouſly try and examine what he is, and not paſſe ſentence of himſelfe one way nor other, till by touch-ſtone of the Scripture, he hath made proofe of himſelfe. In other caſes wee would all eaſily condiſcend to ſuch an exhortation. Were it moſt certaine, that within this quarter of an houre, an hundred or two of this Congregation muſt leaue this preſent life, how would eueryevery one feare, leſt the lot of death might fall vponupon himſelfe? and how carefull would each one bee, if it were poſſible to come vntounto the knowledge of the matter, whether himſelfe ſhould be amongſt the liuing or the dead. Brethren, it is certaine, that in the Church of God, there be diuers hypocrites which muſt be damned: this our Sauiour teacheth here, and we hauehave deliuered you in his name. Can it therefore but be needefull for eueryevery one amongſt you, to make a diligent enquirie into his owne eſtate? and that ſo much the rather, becauſe this very willingneſſe to ſearch into ones ſelfe,Willingnes to ſearch, a ſigne of truth; the the contrary, of falſehood, is a good ſigne of truth, and the contrarie of falſe-hood. The hypocrite of the cloſer ſort, is onelyonly therefore an hypocrite, becauſe he will not endure the paines of diſcouering his owne hypocriſie. An hypocrite in the hearing of ſuch a point as this, can ſoone ſee cauſe enough in his conceit, to thinke hardly of another man. Sure, if this be ſo (ſaith he within himſelfe), ſuch a man muſt needes be in hard caſe, for he can be no better than an hypocrite: but for himſelfe, hee letteth paſſe all ſuch thoughts concerning himſelfe, and feedes himſelfe ſtill with his former ſtrong, and long continued conceit, of being a good Chriſtian, what euer men thinke of him. But the true Chriſtian, vponupon hearing of ſuch things (becauſe hee hath had ſome acquaintance with the guilefulneſſe of his owne ſpirit) is therefore apt to be timorous of himſelfe, and thinkes to this effect within himſelfe: Alas, what is mine eſtate, theſe things come hard vponupon mee! I feare, I feare much, leſt all be not well within me! And ſo ſearching, he findeth hollowneſſe; finding, bewaileth it; bewailing, confeſſeth it; confeſſing, reformeth it; and reforming, is not ouercome by it. Wherefore againe and againe I beſeech you, let eueryevery man and woman conſider diligently of himſelfe; let him trie and prooue his eſtate by the notes which I hauehave formerly ſet downe, in as much plaineneſſe and perſpicuitie as I could. Say thou that heareſt the Word of God this day, in which thou art taught, that the true Vine hath branches on it that be not true, as well as thoſe that be true; what doſt thou deeme of thy ſelfe? Art thou an vpright-hearted man, or a diſſembler? Againe, I demand of thee, what a kinde of Chriſtian thou accounteſt thy ſelfe? In name and ſhew, and profeſſion, thou art one of Chriſts members; but art thou ſo indeed and truth, or art thou not? Thine anſwer will like enough be this; That thou hopeſt thou art a true Chriſtian. I ſay vntounto thee therfore, that it may fall out, thou couldſt not ſo much as ſay, thou didſt hope ſo, if thou didſt not anſwere raſhly, and without all deliberation, becauſe thou art an errand groſſe hypocrite, that doſt know thy ſelfe (if thou wouldeſt confeſſe it), but meerely to counterfeit ſome outward ſhew of goodneſſe; whereas in thy ſecret conuerſation, and the vnobſerued parts of thy life, thou followeſt and likeſt wickedneſſe well euough. And if it be ſo, ſuffer not thine heart to beguile thee any longer, and lay no clayme to the name of a true Chriſtian, which thy ſelfe doſt well enough perceiue, to be altogether vnbecomming one of thy carriage. Come now, and grow to take notice of that monſtrous groſſe guile, which thou canſt not but feele within thy ſelfe,Some doe thinke themſelues vpright, yet at end proue falſe. if thou wilt but lay thine hand vponupon it. But if thou boaſt not ſo groſſely, and ſo palpably hypocriticall, but that it may bee poſſible for thee to ſay deliberately, that thou hopeſt thou art a true Chriſtian; yet I wiſh thee to take great heed, that thine hopes be not ill grounded: for many a man thinketh and hopeth, that he is vpright, which in the end proueth himſelfe otherwiſe, and looſeth all his faire hopes; and ſo is fulfilled vponupon him that the Scripture affirmeth: the expectation of the wicked ſhall periſh. But willt thou know indeed what to ſay of thy ſelfe? then lay the line to thine owne ſoule, and apply thy ſelfe to the rules formerly ſet downe. Say then; Where findeſt thou moſt faults? at home or abroad? in thine owne heart,Where doſt thou find moſt faults? or in the wayes of other men? And what faults doe moſt diſquiet and trouble thee, and make thee moſt inward worke and heauineſſe? thine owne, or thoſe of other men? If thine owne, in all likelihood all is well with thee: if other mens; loe here, the carping vaine of an hypocrite; lay thine hand vponupon it, and feele it with ſhame and ſorrow, and ſay to thy ſelfe; O now! the pulſe of my ſoule beates hollow: and hereafter (till thou hauehave turned thine edge another way) take not thy ſelfe for other than thou art, an hypocrite. If thou feeleſt this buſie medling humour, and lamenteſt it, thou art not ouercome of hypocriſie: but if it carry thee away, and thou ſatisfieſt thy ſelfe in it, and thinkeſt thou haſt cauſe ſo to doe, and reſiſteſt it not: I condemne thee for a ranke diſſembler. But tell me yet further;Art thou confidene or feareful of thy ſelfe? how ſtandeſt thou affected towards thy ſelfe? art thou bold, confident, aduentrous, dreaming that (thou troweſt) all the world ſhall not draw thee to commit ſuch a ſinne, and bragging that thou art one of theſe diſſemblers? Or art thou fearefull of thy ſelfe, ſcarce daring to truſt thy ſelfe, and often almoſt ready to tremble for feare, leſt thou ſhouldeſt bee beguiled in thy ſelfe? If it be with thee in this latter faſhion, I ſay vntounto thee, bleſſed is hee that feareth alwayes with ſuch a feare, as makes him examine, and pray, and ſeek for ſtrength from heauen againſt his corruptions: but if otherwiſe, it is certaine, this foole-hardineſſe comes from nothing, but thy not knowing of thine owne weakeneſſe; therefore I can pronounce thee no better than an hypocrite. And tell mee yet againe: doe times, company, places, make ſuch a change in thee, that what euill thou wilt not doe in one place or company; that, thou wilt do in another? and what good thou doſt in ſome places and times,Doth company, place, &c. change thee, yea or no? that thou careſt not to performe in others? I ſay then, thou haſt cauſe to eſteeme thy ſelfe a double minded man: but if thy reſolution be, to be ſtil the ſame, and thy ſtrife not to alter, and ſo in concluſion, thou art thy ſelfe, though Satan may trouble thee by ſuch diſaduantages; I ſay then thou mayeſt iuſtly repute thy ſelfe true hearted. Yea, if perceiuing ſuch inclinations to change and vary with time and place, thou ſee and bewaile this folly, and ſtriue againſt it; thou mayeſt be true for all that: but if thou extenuate and excuſe this varying, and thinke with thy ſelfe, that no man can chuſe; ſo caſting the blame vponupon others, and not thy ſelfe: I aſſure thee againe, that thou art but hollow. But proceed wee in this examination. Is all or thy chiefe care of the outſide, and ſo that thou neyther doe nor ſpeake euill, it ſeemeth not much materiall to thee what thou thinkeſt; and if thou canſt refraine from beeing externally naught, thou little heedeſt or careſt for the naughtineſſe of thine hidden man?Is thy care moſt of the actions, or of the inward motions alſo? I affirme againſt thee then, that thou art but a whited tomb. But if thou hauehave a wakefull and ſuſpicious eye vppon thine owne ſoule, and findeſt great cumber to keep it in order, ſeeing and abhorring the lewdneſſe of it, and being much troubled within thy ſelfe for it, thou mayeſt be ſure, that thou art true: for doubtleſſe hee is good indeede, that is good within, and that ſtriues to remoue away the ſinfulneſſe of his ſoule. But let vsus goe a little more particularly to worke. Thou haſt good knowledge of the Word of God; and what of that? Therefore thou concludeſt, that thou art a good Chriſtian. I anſwer, thou collecteſt amiſſe, for this may befall a Iudas and a Balaam. Doth thy knowledge make thee big a little in thine owne eyes?But what enſueth vponupon this knowledge of thine? doth it heaue thee, and make thee lift vp thy ſelfe with diſdaine of others, as of ſilly fellowes? and what ſhouldeſt thou care, what they ſay or thinke? then aſſure thy ſelfe, that for all thy great knowledge, thou art but a proud Phariſie, and a vile hypocrite: but doth thy knowledge ſerue to diſcouer to thee thine owne vileneſſe? So that by growing in knowledge, thou groweſt in contempt, and diſ-eſtceming of thy ſelfe, as ſeeing more and more thine owne wants; and therefore more reſpecting others, who (though perhaps they know leſſe yet) know what they do know, in a better manner? Then art thou true-hearted.
Againe, thou knoweſt very much;Doth profit, &c. ſo hang in thy light, that thou art willing to know ſome truths, or no? but yet ſomething thy credit, profit and pleaſure hang ſo in thy light, that thou canſt not know, but euen againſt the inward offers of thy ſoule to perceiue) remoueſt it out of the eye of thy minde, and art not willing to trouble thy ſelfe with thinking of ſuch matters, nor canſt not be made to vnderſtand: Know then, that this winking and blinking proueth thee falſe at heart. But if thou findeſt thy ſelfe willingly diſpoſed to acknowledge thoſe truths, that hauehave gone moſt againſt thee, & moſt croſſe thy luſts, and which thy fleſh is leaſt deſirous to ſee; thou mayeſt be of good comfort, in aſſurance of vprightneſſe.
Moreourer, thou beleeueſt the Word of GOD;Doſt thon roote the word in thine heart, by much muſing on it? ſo doe the Diuells alſo: but tell mee; Haſt thou roeted the truth in thy ſoule, by much pondering vponupon it, and building thy faith on Gods authority? if yea; thou ſhalt ſtand in the ſtormy day: if not; thou ſhalt ſoone be caſt downe, and proue thy ſelfe to hauehave had none, but a rotten foundation.
Alſo, thou beleeueſt in Ieſus Chriſt, truſting to be ſaued by his onelyonly merits:Doſt thou lay the law to thy ſoule, as well as the Goſpell? ſo many beleeued on him, which yet hee regarded not: But doſt thou beleeue the Law, as well as the Goſpell? and humble thy ſelf by that ſower doctrine, as well as cheare vp thy ſelfe with thoſe ſweete words? then much good may thy comforts doe thee; otherwiſe, they be falſe and windy, and ſhall not be able to ſuſtaine thy ſoule.
Doſt thou as well take care, to preſſe thy ſelfe to performance of the conditions required in the promiſes,Lookeſt thou to performe the conditions as wel as to enioy the things, promiſed? as to make thy ſelfe perſwaded, that the promiſes ſhall be performed to thee? this is ſoundneſſe: but if not, it is meere deceit, and thy faith at laſt ſhall proue it ſelfe to hauehave been but fancy.
I goe on forward to examine thee farther: Thou haſt often beene very ſorry for thy faults, and with griefe confeſſed them in ſecret: wel; but Ahab did as much.What faults cōfeſſeſt thou? OnelyOnly tell; What faults confeſſeſt thou? onelyonly the groſſer acts of euill? ſuch ſorrow and confeſſion are vnſound: the motions, thoughts, deſires, priuy inclinations, and ſmalleſt degrees of ſinne; that is hearty confeſſion. OnelyOnly by ſtarts and fits,Confeſſeſt thou dayly, or by fits? now and then, after the comming of ſome perill or reproch, or that ſome good Sermon hath wakened thee, as Ahab after the Prophets threats? Here is no truth: but if conſtantly, day by day, in a ſetled courſe; this is ſound, reioyce in it.
And when confeſſeſt thou? OnelyOnly when feare of heart and heauy croſſes compell thee:Voluntarily, or by compulſiō or voluntarily of thine owne accord, without ſuch dragging (though perhaps more earneſtly, when the Lord doth pleaſe to quicken thy pace)? if in the former maner, falſe; if in the latter, true is thy confeſſion.
Againe, thou haſt mended many faults.Is there not ſome or other fault thou haſt no great will to ſee or amēd? But is there not ſome one or other thing, which thou haſt no mind to amend? which thou thinkeſt thou needeſt not, or canſt not mend? which thou doſt not, by daily calling vponupon God, and trauelling with thine owne heart, ſtriue to amend? If there be any ſuch exempt place for ſinne in thy life, I pronounce thee an hypocrite. But if thou hauehave giuen God the full poſſeſſion of thy ſoule and life, deſiring and ſtriuing for nothing more, than wholly to baniſh and expell, and caſt out Satan, I pronounce thee a true Chriſtian.
Thou art free from groſſe and ſhamefull ſinnes:Doſt thou diſpiſe thoſe that are greater ſinners than thy ſelfe? But art thou conceited of thy ſelfe for this, and deſpiſeſt others? thou art but a Phariſie: or art thou in ſuch freedome, lowly and meane in thine owne eyes? It is a good ſigne of truth.
Thou wilt not murther:Doſt thou take leaue in little ſinnes, ſo that thou for be are the greater? but thou wilt reuenge ſome other way, as by rayling, or doing ſome ſhrewd turne; this is falſehood: but if thou labour to forbeare the leaſt euills, as well as the greater in all kinds, and doſt not beare thy ſelfe out in the leſſer, becauſe of thy leauing the greater; it is a good proofe of ſound goodneſſe.
Thou dealeſt iuſtly with men, and doſt many deeds of charity: But when doſt thou theſe things? In ſecret,Doſt thou good in ſecret? when none can take notice? or onelyonly then when there is a poſſibilitie of hauing witneſſes? and why doeſt thou them? chiefly (and in a manner onelyonly) to pleaſe God? or out of deſire of winning credit? If the latter, falſe and guilefull bee theſe good deeds: if the former, true and vpright.
And canſt thou bring thine heart to deale louingly and mercifully with him,To thine enemy? that hath wronged thee, yea or no? If not; I ſee not how thou exceedeſt a diſſembler: if yea; triumph, for now thou art perfect, as thine heauenly Father is perfect. Thou art zealous in preaching, praying, hearing, conferring.Art zealous in priuate deuotions? But tell me moreouer; Art thou zealous, and as zealous in ſecret praying, as in publike? In priuate meditations, as in publique deuotions? Then well is it with thee: if not, that that is open, may be hollow.
And ſay:Doſt thou not affect to be accounted a forward man? Doſt thou not feede thy ſelfe in a conceit, of being counted a notable Preacher, a very forward man? and haſt thou not a kinde of keeneneſſe againſt thoſe, that ſeeme by their brightneſſe to hinder this repute of thee? If ſo; thou art manifeſtly vnſound (if thou keepe theſe thoughts warme within thee): but if thou do abhorre theſe thoughts, labouring not to regard applauſe, but euen to delight thy ſelfe, and bleſſe God for others going beyond thee; it is an excellent proofe of truth.
Yea,Doth the bare doing content thee, or no? what regard haſt thou of thine heart and affections in theſe acts of denotion? Doth the bare doing of the worke content thee? it is ſtark naught then: Or doſt thou looke to thy ſpirit, taking no comfort, vnleſſe thou finde the inward power of theſe exerciſes? then it is excellent, and that is euident truth.
Further, thou art more than ordinarily ſtrict and preciſe in diuers matters, which the world accounteth light and ſmall matters, it is well But how ſtandeſt thou diſpoſed to them that are not of thy iudgement?Canſt thou not affoord them a good word, that doe differ in ſmall things? Canſt thou not away with them? Canſt thou ſcarce affoord them a good word? but art ſtill ready to account them diſſemblers, and makeſt a great queſtion, whether they may be accounted ſincere, yea or no? Be afraid of thy ſelfe; it is very likely, that thy ſelfe art not yet ſincere. Nay, if thou goe forward in this raſh and harſh cenſuring, not iudging and condemning thy ſelfe, for ſo iudging and condemning others, without all doubt thou art but hollow: but if thou hold faſt the bond of louelove and peace, to thoſe that are otherwiſe minded then thy ſelfe; and loueſt them dearely for the graces ſake which thou ſeeſt in them, it is a good ſigne that conſcionableneſſe (and not guilefulneſſe) hath framed thee to ſuch ſtrictneſſe of life.
And for thy ſelfe,Art as preciſe in matters, in which thy purſe is intereſted as other things? how ſtandeſt thou affected in other matters? as ſtrict? as carefull? as much troubled, with as ſmall matters, in other things that concerne thee? and wherein thy purſe and profit are intereſſed? It is a good teſtimony of thy ſoundneſſe: but if thou canſt deuoure (with ſome excuſe or other) farre greater matters in other kindes, thy conſcience not greatly diſturbing thee, becauſe thou flappeſt it in the mouth with ſome ſorry ſhift and pretence: this is a ſhamefull tricke of a diſſembler.
If thy preciſeneſſe be not generall (in all matters as well as one) and regular (more in the more weightie),Art thou moſt ſtrict in matters of moſt moment? thou mayeſt be a ſtrait laced hypocrite, as well as a tender-conſcienced Chriſtian. O brethren, that you would often, very often commune thus with your ſelues: gage your owne ſoules, and by much queſtioning with your ſelues, make your ſelues knowne vntounto your ſelues, and not continue alwayes ſtrangers to your owne boſomes. Without ſearching,Aske and anſwere theſe queſtions, that thou mayeſt know thy ſelfe. the true-hearted ſhal want the comfort of truth; and the hypocrite be out of all poſſibilitie, to come out of his hypocriſie: but this examination will be exceeding beneficiall for the increaſe of ſincerity, or reformation of guile. See therefore that you redeeme time, and beſtow pains to practiſe it. I know the fleſh will be backward to this worke, mans heart loues not to be rifled vp. A ſore legge or hand ſhrinkes backe,The fleſh and the diuell will hinder this examination, becauſe it is profitable. when it ſhould be ſearched. The diuel alſo will find twenty deuices to interrupt you, in keeping this aſſiſe ouer your owne hearts: hee loueth not to hauehave men vnderſtand their owne eſtate; he would faine hauehave them goe blundring through the world, and let things happen as they may for their ſoules. But let your naturall backwardneſſe to this in quiry, and Satans ſenſible oppoſing it, be ſufficient proofes vntounto you, of its needfulneſſe and profit both. Were it not a great helpe to the ſubduing of the fleſh, the fleſh would not be repugnant vntounto it: were it not a meanes of chaſing out Satan, Satan would neuer withdraw you from it. But be iealous ouer your ſelues, feare much, ſuſpect much, enquire much, and preuent the euill of ſecuritie, and the growth of hypocriſie.We muſt not alwayes be in ſuſpence of our ſelues, but beware of too much haſte in determining. I doe not wiſh you alwayes to ſtand in ſuſpence of your ſelues, and ſtill to bee doubtfull, whether you bee true Chriſtians or diſſemblers: it is no part of my meaning, to driue you vntounto this vncomfortable vncertainty. But I wiſh you not to make too much haſte, to thinke your ſelues certaine, for feare your certainety ſhould proue but a certaine deluſion. When thou haſt againe, and againe, and againe tryed thy ſelfe by the things formerly deliuered (or any other that thy ſelfe canſt conceiue of, or others of better vnderſtanding in theſe matters can helpe thee vntounto), then thou mayeſt boldly hold faſt (if thou findeſt cauſe to hold) this concluſion; I am ſure I am not a withering branch. But if thou be too willing to thinke well of thy ſelfe, and wilt ſpeedily reſolue (to ſaue the labour and trouble of inquiring and narrow trying), that thou knoweſt thou art vpright; then aſſure thy ſelfe, that deſpaire at length will ſhake thee out of this deluded thought, if damnation doe not ouer-whelme thee in the middeſt of it. But in very deede brethren,Much ſearching hinders not, but ſurthers our aſſurance. much ſearching is no hinderance to much aſſurance of ones owne eſtate, but rather a great furtherer of it. For though all be not hypocrites, yet all hauehave much hypocriſie remaining in them, and in often conſidering of their eſtates, they ſhall by little and little, purge out the reliques of that vice, which will not be throwne out all at once; and ſo ſhall grow in good and ſound aſſurance of their owne eſtate. I requeſt you therefore, with as much earneſtneſſe as the matter requireth, to take heed of ouer eaſie belecuing your owne good opinions of your ſelues.
What the prouerbe preſcribeth to be done vntounto others, if thou wouldeſt not be couſoned of thy goods, that doe thou to thy ſelfe, that thou mayeſt not beguile thy ſelfe of thy ſaluation; Trie before thou truſteſt. The moſt of thoſe that liue in the boſome of the Church, are ignorant of the naturall guilefulneſſe of their owne hearts. They conceiue not how ſubiect they are to that notable trick of folly that wiſe Salomon ſpeaketh of, ſaying; The fooliſh beleeueth eueryevery thing: eſpecially eueryevery good word that his owne ſelfe-flattering heart will buzze into his eares. But the wiſedome of the wiſe, is, to vnderſtand his way, hee will hauehave good footing and ground, for his good opinion of himſelfe, or elſe hee will not reſt vponupon them. Wherefore take heede of being deceiued with that deceit, which Salomon calleth, the folly of fooles: euen to take paines to beguile your ſelues, in reſting vponupon a lye, in a matter of this maine conſequence. We ſee and wonder, that many men will not be diſſwaded from accounting themſelues true Chriſtians, though eueryevery man that hath an eye, may ſee, that nothing is Chriſtian in them but the out-ſide, and not all that neither. If they make the leaſt ſemblance of pietic; if they be not as bad as the worſt of all the limmes of Satan; if they can find in themſelues the leaſt ſhaddow of any thing, that may be called vertuous; they lay faſt hold vponupon their owne fancies, and will not conſider, that it is the folly of fooles to deceiue themſelues. O that wee could driue you out of this folly! O that we could bring you to ſee (that that all confeſſe, but in their owne caſes, few or none ſeeme to conſider) that in the Church, I ſay in the Church, I ſay againe in the trueſt and pureſt Church vponupon the earth, there be not alone ſome, but many hypocrites; that you might not ſatisfie your ſelues with ſuch ſimple allegations; for the proofe of your being good Chriſtians, as the moſt are wont to doe: but that by looking narrowly, and digging deepely, and painefully diuing into the bottome of your ſoules, you may at laſt know your ſelues with an infallible and ſure vnderſtanding, not to be hypocrites, but true hearted. And this is one vſe for all men, that all ſhould trie themſelues what they be.