Gods Husbandry, Sermon 2 · Chapter 5
CHAP. V. Containing the third vſe, viz. An exhortation to the Hypocrite to come out of his hypocriſie.
Vſe 3 BVt to what purpoſe doe we thus earneſtly fight againſt Hypocrites, with the ſword of Chriſts mouth,Let the Hypocrite bee carefull to come out of hypocriſie. wch he hath put into our mouthes? OnelyOnly, onelyonly, at leaſt chiefly, if it may be, to conuert him, and to make him ceaſe to be an Hypocrite. when he ſees the lamentable condition of ſuch kind of men. It is your conuerſion which we wiſh, O all yee that hauehave been diſſemblers; and your reformation, which wee aime at, which we are well aſſured, can neuer bee effected, but by ſhewing you the woe which is comming vponupon you. Now therefore, ſeeing the caſe of counterfeit Chriſtians is ſo bad, ſo hard, ſo intolerably, ſo deſperately, ſo ineuitably wretched, but by turning; wee beſeech you ſuffer your ſelues to be wrought vponupon, to be conuerted, to become true, and to receiue the Spirit of vprightneſſe, which the Lord of heauen is now ready to powre forth vponupon you. Be it knowne vntounto thee, O thou that haſt been hither to but an Hypocrite, that thy caſe is not altogether irrecouerable, but that thou maiſt, if thou wilt not at this time alſo refuſe Gods gracious offer, bee made ſincere, and ſo bee receiued into grace. For brethren, be ye well aſſured of this truth, that when the Lord of heauē ſends his ſeruants vntounto you, in his owne name, to call vponupon you to performe any good duty, tending to your owne ſaluation, that then he is alſo preſent in his ordinance, by the gracious cooperation of his good Spirit, to inable you with ſtrength from himſelfe to performe that duty. For Gods ordinances are not idle, neither ſhall his VVord returne in vaine, but ſhall be effectuall for all for which hee ſendeth it, and he that deſireth not the death of the ſinner, but rather that he may turne and liue, will effectually turne him from his euill way, if he doe not wilfully harden himſelfe therein, and euen refuſe to be conuerted. Be willing therefore to be made vpright, that thou maiſt be ſo indeed, and be it for certaine deliuered vntounto thy ſoule, that thou ſhalt bee made able to become ſuch, if thou doe not ſtiffen thy ſelfe in the naturall vnwillingneſſe of thy corrupted nature. I demand therfore of thee in the ſame queſtion that our Sauiour vſed to the ſicke man that lay at the Poole of Betheſda, Wilt thou be made whole? If thou be willing, now the waters are ſtirred, now the Spirit of God is come downe in this ordinance, now thou mayeſt bee put into theſe waters, and now thou ſhalt bee made whole. If thine anſwere bee, that thou art willing, then I ſay vntounto thee, make it appeare that thou art ſo in very truth, and that thou doſt not onelyonly ſay thou art ſo: for many a mans words and meaning are farre diſtant each from other: many a man affirmeth with loud voyce, and open profeſſion of ſpeeches, that hee is willing to receiue that grace which hee is not willing to receiue.
There is a faint motion of the will, which is rather an act of the vnderſtanding conuinced, that one ſhould be willing to get a thing, thē any true and earneſt working of the will towards that thing; and this kind of willingneſſe muſt men take for a true being willing. But heerein they doe much deceiue themſelues; for a man may bee inforced to acknowledge, that hee ought to bee willing to get ſuch or ſuch a thing, and withall, finde in himſelfe ſome ſlothfull wiſhes to hauehave the ſame, and yet be deſtitute of that ſtedfaſt and fixed reſolution of the will, which is indeed the motion of the will required to be in vsus, if we will receiue good from the Lord. But how ſhall it be made manifeſt whether a mans willingneſſe bee ſettled or ouert, well grounded or ſhallow? Surely he that indeed bendeth his will to any thing, will be contented to deuoure the paines of ſeeking and ſtriuing after it, as he that would be rich in good carrieſt will labour for riches. But hee whoſe will is a little weakly ſtird towards wealth, but yet doth giuegive it ſelfe ouer vntounto eaſe and pleaſure, after hee hath affirmed that hee would bee wealthy, ſhewes, that his will is not ſettled vponupon wealth, by taking his eaſe, and following his pleaſure, rather then that he will croſſe himſelfe in theſe things to get wealth. It is euen ſo in things ſpirituall for this matter, as it is in things temporall: hee that weakly wiſheth to bee vpright, but hath not his will ſoundly carryed after vprightneſſe, after his ſeeming to be willing, diſcouereth his vnwillingneſſe, by refuſing to doe that by which he might be made vpright. But if thou wouldeſt indeed be made ſincere, as a ſicke man would be made whole, thou muſt be content to take that phyſicke, though troubleſome in working, which will purge out thy predominant hypocriſie, and beget ſincerity in the ſtead thereof.
GiueGive mee leaue therefore to goe forward in this buſineſſe, and to ſhew vntounto you by what meanes the Hypocrite may preuaile againſt his guile,Meanes by which the Hypocrite may be made vpright. that hitherto hath preuailed againſt him; and he that hath had nothing but ſhewes, may be made ſound and ſubſtantiall.1. To ſee and confeſſe that he bath been an Hypocrite hitherto. In the firſt place then, he muſt ſee and confeſſe himſelfe to hauehave bin hitherto but an Hypocrite, & muſt ſuffer the Word of God to make him known vntounto himſelf.
This is the firſt and hardeſt piece of this buſineſſe, of which it may be ſaid, that hee hath halfe ended which hath well begun, and without which it ſhall be impoſſible euer to make any good and fruitfull end in this matter. For though the groſſe Hypocrite knowes himſelfe but to diſſemble, yet (ſuch is the winding deceit of this vice, and ſo true is it that Salomon hath ſaid, The counſels of the wicked are deceit,) that he will not bee knowne to himſelfe, of that which he doth know. For when I ſay, hee muſt confeſſe it, I meane not that hee muſt in a fit bare lye ſay ſo, or being forced by the power of his conſcience cry out, that ſo it is; but he muſt be willing, though againſt the haire, and the heart too, to minde himſelfe of it, to conſider it ſeriouſly, to fet the poynt downe certainly within himſelfe, and to affirme againſt himſelfe freely in his owne ſoule, in ſecret, at the barre of his owne conſcience: Ah, I am an Hypocrite, a Phariſe, a diſſembler, a dry branch. An inward, hearty, ſecret, plaine, free acknowledgement of ones guile, grounded vponupon diligent enquiry, ſound ſearch, due conuiction, & plaine euidence, is the firſt thing that muſt be done for the reforming of hypocriſie, without which it is not poſſible to get the better of it. A man muſt ſet himſelfe with all ſeriouſneſſe, as in a matter of the greateſt importance in the world, euen that whereupon his eternall eſtate doth depend, to finde out his owne falſhood; and hauing with ſome paines of ſeeking, perceiued ſuch and ſuch notes of ouer-ruling deceitfulneſſe within him, muſt ſet downe and caſt out all ſelfe-louing, and ſelfe-flattering fancies of former times, (whereby he was better perſwaded of himſelfe, or at leaſt did put off the thought & remembrance of this matter) and ſay vntounto himſelfe, Ah, now I hauehave met with this coozening deceiuer Hypocriſie, which hath all this while beguiled mee, and tyrannized ouer mee, vnſeene and vndiſcerned. Now I ſee by my careleſneſſe of pondring on Gods Word, which I heare and ſpeake of, and yet not condemning my ſelfe for ſuch negligence: Now I ſee by mine vncontrolled cenſuring of others, now I ſee, by my letting euill thoughts and ſecret ſinnes paſſe away without lamenting; by my excuſing and leſſening mine owne faults, and making nothing of that, that I am not willing to mend, and caſting the fault ſtill vponupon others, rather then my ſelfe, that I am not ſound at heart, yea, that I am ſtarke hollow and rotten at heart. This hunting out, and arraigning, and conuicting of the ſinne we ſpeake againſt, before the barre of a mans owne heart; this muſt needs be done, if euer we will ſubdue and ouermaſter the ſame. And why? why I ſay, O thou man or woman whoſoeuer, ſhouldeſt thou bee vnwilling to ſee and confeſſe thy guile within the walles of thine owne ſoule, before the eyes of God, that doe already ſee it plaine enough? This confeſſion is not required of thee, as an euidence to be produced againſt thee, for thy eaſier condemnation; but as a neceſſary antecedent of thy pardon, which none can obtaine from God, vnleſſe he plead guilty: for it is an ouer-ruled caſe in heauen, and ſhall neuer bee altered or ſwarued from, No man ſhall be forgiuen from Gods Tribunall, but he that askes pardon; and no man can aske pardon, that doth not acknowledge guiltineſſe. I ſay then againe vntounto thee, that thou ſhouldeſt not bee vnwilling to ſee and confeſſe that which thou ſhalt hauehave none hurt by confeſſing: yea, which in very truth it is vtterly in vaine to refuſe to confeſſe; for deny it whileſt thou wilt, from the eyes of God, the Husbandman, and from the eyes of our Lord Ieſus Chriſt, the root of this Vine, no denyall, no couering can hide it; when colouring and denying cannot keepe the fault ſecret, and plaine acknowledgement may get the fault pardoned; would any but a very foole, or obſtinate and wilfull man, that had vowed to ſeeke his owne ruine, refuſe to confeſſe? I doe not wiſh thee with open voyce (ſo as men ſhould heare it to thy reproch) to cauſe thine owne mouth charge thee with guile, (which in truth were ſomewhat hard, and yet not ſo hard, but that a wiſe man would readily doe it to get remiſſion) but alone in the ſecret thoughts of thine owne breſt, or in the ſecret prayers of thy cloſet betwixt God and thy ſelfe, where none other eare cā heare, but his, that is already acquainted with the matter, and knowes more then thou canſt confeſſe, but alone heere, I ſay, to ſigh out thine humble acknowledgement, and ſay, O wretched man I, to this moment I hauehave but diſſembled, and ſeemed to be good, without being ſo. Alacke, I am (I will no longer be ignorant, or deny, or not heed it, that I am) an Hypocrite, I finde I am not changed in heart, ſome ſinne I think too pleaſant, or gainfull, or needfull to forſake; ſome duty too hard or expencefull to performe; I neuer yet accuſtomed to take the paines of binding the law of wiſedome vponupon the tables of mine heart; I neuer yet regarded to feele the power of Religion mortifying my moſt beloued luſts, and framing my very ſoule to newneſſe: I neuer heretofore did feele and bewaile mine hollowneſſe; and therefore, Ah, it muſt no longer be gainſaid by me, I am an Hypocrite. In truth, brethren, you muſt needs doe thus, or elſe ye ſhall for euer remaine Hypocrites. Were it not better for thee thus to ſhame thy ſelfe before Chriſt, then to make him ſhame thee before the whole world at the laſt Iudgement, or make thee ſhame thy ſelfe to no purpoſe, before many on thy death-bed? EueryEvery ſecret thing muſt be made open, eueryevery hidden thing muſt bee brought to light. O now drag this corner-ſeeking, and light-ſhining vice into the open view, by a free and plaine confeſsion as thou haſt beene exhorted, that it may not at that day remaine to bee laid open to thine eternall confuſion. If thou telleſt me that thou haſt bin long time a profeſſour of religion, & haſt long accounted thy ſelf the child of God; & therfore if the matter be brought to that paſſe, that after all this while thou muſt be faine to take vponupon thee the name of an Hypocrite, thou canſt not ſee any hope of euer being true. I anſwere thee, that this is a vaine feare, with which Satan ſeekes to hinder thee from doing that that is abſolutely needfull to thy ſaluation: for this is one, and a principall cauſe that thou waſt neuer yet true, becauſe thou wouldeſt neuer yet be made to ſee thy felſe falſe. But remoue this impediment (by the much perſwaded confeſſion I call for at thine hands) and whatſoeuer thou haſt been, and how long ſoeuer thou ſhalt bee made true; for God comes hither now in this his ordinance, to make thee true, if thou doe not make thy ſelfe vncapable of truth, by refuſing to acknowledge thy want of truth: wherefore breaking thorow all vnwillingneſſe and delayes, and laying aſide all ſhifts and defences, fall vponupon thy knees in thy ſecret chamber, and there ſay vntounto thy ſelfe, and in more words complaine againſt thy ſelfe vntounto God, that thou art as yet an Hypocrite, a barren branch, that ſtandeth eueryevery houre in perill of being cut off.
This done,2. A conſtant lamenting of his hypocriſie. in the ſecond place frame thy ſelfe to mourning and ſorrow for thine hypocriſie, and ferret out thy guile by lamenting it. For there is no ſinne or corruption in the heart of man, ſo tyrannous and ouer-ruling, but that godly ſorrow will fetch it downe and ouer-maſter it. Indeed a little whimpering griefe, a ſigh or two, a teare or two, a ſad countenance for a Sermon time or ſo, will not preuaile. The beſt medicine that is, will not heale a ſore, if there bee not a ſufficient quantity of it applyed, if it bee not conſtantly applyed and followed cloſe. He that will be content to grieue a little at Church, or ſo, for his guile, and out of the preſent euidence of the Spirit working with the Word, will perhaps yeeld to ſee and to lament his hollowneſſe, but lets the matter paſſe quickly, and takes no more paines about it, ſhall anger the ſore, as it were, and not heale it, and by careleſſe neglecting of Gods grace in ſuch motions offered, hee ſhall cauſe his hypocriſie to feſter more, and grow more incurable: for euen this weake worke of the Word will helpe (out of his owne erronious diſpoſition) to coozen him, and to make him too ſoone thinke himſelfe vpright, and ſo he ſhall neuer become vpright. But the ſorrow I ſpeake of, muſt be a ſettled and conſtant ſorrow, which a man muſt let reſt vponupon his ſoule, and willingly entertaine within himſelfe many a day together, though not in a violent manner to hinder his other occaſions, yet in a ſtill quiet maner, to make his thoughts in the middeſt of all other occaſions, (as well they may, without offering any wrong vntounto ſuch occaſions) be ſtill running vponupon the matter of his guile, and in an inward and ſilent manner continuing to bemone the ſame within himſelfe. A ſpirit of griefe will not change an Hypocrite into a true Chriſtian, a conſtant griefe will. This then doe, (as he that hath a grieuous ſore or wound, applies the curing of that wound aboue all things, vntill it be whole) ſet thy ſelfe for a good ſpace of time together, to make it thy principal worke to obſerue the working of thine hypocriſie, and to bewaile the ſame. Sometimes be earneſt with thy ſelfe, and in thy ſolemne and ſecret prayers and confeſſions, labour to rend and breake thine heart with grieuous ſorrow, and to bee wonderfull vile in thine owne eyes, becauſe of thy long continued hypocriſie: and ſtriue to doe as Peter did for his denying his Maſter, (for a counterfeit following him, is little better then a denyall of him) euen to get alone and weepe, (at leaſt grieue, which may well be without weeping) very bitterly: and when thine other occaſions call thee from thy chamber, yet hold thy thoughts ſtill on worke (and let the plaiſter lye to the ſore all the day.) Be thinking, Ah wretched creature I, that hauehave ſo great a ſpace of time continued an Hypocrite, a profeſſor of Religion, not changed in heart, not waſhed in the inner man, not made a new creature! O how great cauſe hath God to abhorre me, hauehave I to abhorre my ſelfe, that hauehave ſo long gone about to coozen God, and to mocke mine owne ſoule! And ſo whatſoeuer thou beeſt doing, let thine heart bee feeding on this bitter herbe of inwardly bemoning thy guile and thine irreformedneſſe, and vnchangedneſſe of heart. Bid theſe cogitations welcome as thou ſitteſt at meate, and count them as the beſt ſawce for thy meat, yea, as the beſt diſh on thy table. In company let theſe cogitations be thy moſt eſteemed companions, and in ſolitarineſſe giuegive thy ſelfe ouer to them, and ſo continue to doe, till thou find a plaine change of thine heart, a manifeſt alteration, and ſo euident a framing thee to be another then thou waſt before, that at laſt thou mayeſt be able, (which if thou wilt not be weary of ſtriuing, within no long ſpace of time thou ſhalt be able to ſay) Now I finde and feele, that I am made new. Brethren, if any of you had a very ſore leg, or arme, he would be content to goe to ſome Chirurgion, to dreſſe the ſame eueryevery morning and euening, and let (perhaps) a ſmarting plaiſter lye vponupon it all day long, and all night too, for three weekes, or a moneths ſpace together, that he might be healed and not loſe his ioynt. O why ſhould not he that hath an heart diſeaſed with that grieuous fiſtula of hypocriſie, be contented, as it were, to dreſſe it twice a day, by ſome ſolemne, ſecret, and earneſt lamenting it before God, and to let the plaiſter of griefe lye at it all day, by frequent renewing of his ſorrowfull thoughts for it, that this foule and feſtered ſore may be healed, and he may not loſe his ſoule and body both by it? Wilt thou not beſtow as much time, paines, care, in healing thy ſoule, as thy leg or arme? Doubtleſſe this care would goe happily forward, for God himſelfe would be the Chirurgion, and health would follow without faile; for the medicine is ſoueraigne, and hath been tryed by many, and preſcribed by an excellent and skilfull perſon. Saint Iames bids wauering-minded and double-hearted men, hee meaneth Hypocrites, to turne their laughter into teares, and to afflict themſelues and weepe: loe how affliction, griefe, ſighs teares, be the ingredients of this medicine that will kill hypocriſie! Saint Paul, after God had met him going to Damaſcus, tooke this medicine carefully, and in the ſpace of three dayes it healed him cleane, almoſt, and made him of a proud hypocriticall perſecuting Phariſe, to become a moſt true-hearted and ſincere Apoſtle and Preacher of the Goſpell. For, comming to Damaſcus, he neither ate nor dranke for three dayes, but gaue himſelfe to mourne for his hollowneſſe, bloodineſſe, vnbeliefe, and other ſinnes, and ſo was healed of all at once. O happy medicine! O ſpeedy and bleſſed cure! O bleſſed griefe! O the moſt gainfully ſpent three dayes that euer were ſpent, to worke ſuch an alteration in ſuch a ſoule! Wilt not thou take the ſame courſe, that did good to one ſo farre gone with guile? O now ſettle thy ſelfe to mourne for thy guile, that thou maiſt be healed, and maiſt be comforted. But ſome man may perhaps ſay, that it is not ſo eaſie a matter to ſoften an hard heart. I anſwere, It is not indeed, but it is a poſſible matter, and that it may bee effected through Gods bleſſing with carefull indeuours, from which Gods bleſſing will neuer bee kept backe.3. Meanes of molliſying a guileſull heart. I will therefore ſhew you two or three meanes to mollifie euen a guilefull heart, and to make it, if not weepe, yet mourne earneſtly: and let eueryevery man know for his comfort, that mourning may be accepted before God, though teares be away. The Lord will not reiect dry ſorrow, if he ſee it hearty and true, and ſuch as a man is euen out of conceit with himſelfe, becauſe he cannot make it greater, and wetter too.
Vnderſtand then, that there are three things that will helpe euen the man that hath been hitherto but an Hypocrite, to lament and mourne for his hypocriſie.
The firſt is,1. To conſider ſeriouſly of the danger in which he ſtands. to lay open before his mind in ſome ſettled and ſerious meditation, the infiniteneſſe of that euill which ſhall ſurely come vponupon him for his hypocriſie, vnleſſe by lamenting it he doe preuent the ſame. Put thy ſelfe in minde of the certainty of thy being damned if thou continue an Hypocrite, and of the intolerableneſſe of the puniſhment of damnation. Say, O how ineuitable (but by repentance, whereof ſorrow is a neceſſary companion) and how extreme is the perill wherein I ſtand! If I caſt not out this guile out of mine heart, it will certainly keepe me out of heauen; if I keepe it ſtill in my ſoule, it will ſurely caſt me downe to hell. I muſt, I muſt of neceſſity, (becauſe of the truth of God that hath ſaid it, and his iuſtice that hates this ſinne) be damned euerlaſtingly, and for euer fry in thoſe vnquenchable flames (which none can ſuffer without being ſwallowed vp of their torment) vnleſſe I be changed, and of an Hypocrite as I hauehave bin, become ſound at heart. This cannot bee without bewailing mine vnſoundneſſe: and ah then ſhall I not bewaile it? Tell thy ſelfe againe, and againe, and many times, in what exceſſiue danger thy ſoule ſtandeth, of being for euer tormented with the intolerable ſenſe of Gods anger (a thouſand times more ſcalding then the worſt fire that can be made of any artificiall matter) vnleſſe by lamenting thou preuaile againſt thy ſinne; and this will helpe thee to lament thy ſinne: Muſter vp all the threats and menaces of Gods Word againſt hypocriſie, and againſt Hypocrites, and laying them cloſe to thine owne ſoule, ſay, VponUpon me ſhall all theſe bee fulfilled, if by mourning I free not my ſelfe from them. Faith in Gods threats wil make the heart ake and prick; and much preſſing them vponupon a mans ſoule, and conſidering the author and firmeneſſe of them, will cauſe them to be beleeued: and ſo thou haſt one way of melting thy ſelfe.
To this adde a ſecond,2. To conſider ſeriouſly of Gods gracious readineſſe to accept and pardon him alſo. and the effect ſhall follow without doubt, and that is, conſider of the certainty of Gods accepting euen thee alſo graciouſly in Chriſt Ieſus, vponupon thy ſo mourning and confeſſing. The Lord of heauen is ſo good, ſay thou vntounto thy ſelfe, that euen an Hypocrite, and my ſelfe the worſt of Hypocrites, may be, and ſhal be accepted into fauour, for all his groſſe diſſembling, and frequent abuſing of Gods goodneſſe, and reſiſting of his Spirit. Hope of pardon will turne the hardeſt hardneſſe into ſoftneſſe: I ſay, hope of pardon, well and firmely grounded vponupon the promiſe of the Word: for falſe and preſumptuous hope, that beareth it ſelfe bold in the falſe application of the promiſe, looking for the benefit promiſed, without reſpecting the condition whereupon pardon is promiſed, doth rather adde to the hardneſſe of the heart, and make it more ſtony. Speake thus therefore vntounto thine owne ſoule, and ſay; Well, for all I hauehave been but an Hypocrite hitherto, yet I may be pardoned, and I may bee ſaued, if I lament for mine hypocriſie; and therefore I will bewaile it, and ſtriue for that breaking of the heart with griefe, which will cauſe the Lord to bind it vp with mercy and with comfort.
Laſtly,3. To ſtirre vp anger and diſlike againſt himſelfe for his hardneſſe. fall downe before the Lord, and if thou doſt not feele the ſenſible motions of ſorrow, yet ſtirre vp anger and diſlike againſt thy ſelfe, for thy too much hardneſſe now, and too much folly in former time, that tookeſt paines to delude thy ſelfe, and to delude him that was too wiſe to be deluded: ſay with the Pſalmiſt, Ah, why hauehave I been ſo very a foole, yea a beaſt before the Lord, as to pleaſe my ſelfe in a bare ſhew of goodneſſe, and in a meere outſide of piety? how could I bee ſo farre hood-winked all this while? doth not the Word of God plainly enough ſhew this folly? hauehave not I receiued many warnings in many examples? What got Saul by diſſembling? What did it profit Iudas to deale with guile? and what auailed it Ananias and Saphira, to dawbe and counterfeit? Ah wretched creature I, why hauehave I followed the paterne of ſuch vnhappy perſons? where was my reaſon all this while? and what was become of vnderſtanding? Ah, Lord, I am aſhamed of my folly, of mine vnthankfulneſſe, of my preſumption, of mine abuſing thy ſweet and gracious proffers of mercy. And thus continuing for one houre in a day together, to blame, and ſhame, and condemne thy ſelfe, and to quarrell with thy ſelfe for thy guile, at length thou ſhalt finde thy ſelfe, with labouring, caſt into a kindly ſweat, as it were, of holy griefe for this thine hypocriſie, which will ſo open the pores of thy ſoule, that this ill humour will euacuate, and be much reformed.
Now hauing ſeene and ſtriuen to lament thy guile, proceed to ſtir vp hearty deſires,3. The third meanes to ouercome hypocriſie, earneſtly to deſire and pray for the Spirit of truth. and make feruent prayers vntounto God for his ſpirit of truth & of vprightneſſe. We cannot ouercome the ſmalleſt corruptions of our hart in our owne ſtrength, but it muſt be a diuine power, which muſt inable vsus to preuaile againſt ſinfull diſpoſitions. Now this ſtrength the Lord of heauen, the ſtrong God, the author of all ſtrength, is ready and willing to beſtow vponupon all that humbly ſue vntounto him for it, for he giueth to all liberally, and hitteth no man in the teeth. Beg then for the ſpirit of power, and of a right mind, and beg heartily and confidently, becauſe thou beggeſt of him that is able to giuegive, and much more willing, then thou art to receiue. He that hath made others of weake, to become ſtrong, and of falſe, to become true, can, and will performe the ſame grace to thee, according to his promiſe. For hee commandeth all to aske, and ſhuts vp his mercies from none that truly and heartily beſeech the ſame at his hands. Perhaps the diuell may ſeeke to turne thee from this exerciſe of prayer, by caſting in a cauill againſt thee, to this purpoſe, that the prayers of Hypocrites cannot be accepted, and thou hauing been hitherto but an Hypocrite, how ſhould thy prayers preuaile in heauen? For the ſettling of thy ſoule againſt this doubt, know, that the prayer of an Hypocrite that doth not ſee and lament his hypocriſie, cannot indeed bee bidden welcome in heauen, but all that are heauy laden with ſinne, hauehave a command to come vntounto Chriſt Ieſus, and a promiſe that they ſhall be refreſhed: wherefore, now thou hauing begun to ſee, and deteſt, and bee burthened and grieued with thy guile, good warrant haſt thou to aske helpe, and good aſſurance that thine asking ſhall not be in vaine. Therefore I ſay againe, lift vp thine heart and voyce, and cry mightily to God, for the powerfull worke of his Spirit, to make thee ſincere before him. O Lord, ſay thou, which art onelyonly able to forme the ſoule of man anew within, create thou in me a new heart, and forme a right ſpirit within me; make me ſound in thy precepts, and let not iniquity hauehave dominion ouer me. Make me (Lord) a true Iſraelite, in whoſe ſpirit there is no guile. Make mee truly good; good for thy ſake, and becauſe thou wouldeſt hauehave me good that I may pleaſe thee, and not onelyonly or chiefly that I may ſerue mine owne turne, yea or ſaue mine owne ſoule; yea generally and vniuerſally good: good in all things, with ſuch a goodnes as thou accounteſt perfect in thy Son Chriſts perfection, becauſe he in whom it is, doth ſtriue & labour after perfection. Follow this ſuit moſt cloſely and earneſtly, and giuegive not ouer till thou findeſt it granted; & if thou canſt not go on in variety of words, yet repeat ouer the ſame petition often, and often, and be not weary; for ſo they be hearty & feruent, the Lord of heauen will neuer be weary of ſuch repetitions. Our Sauiour hath ſpokē a Parable, to the intent that we ſhuld pray alwayes, and not waxe faint. Thou knoweſt I preſume what ye parable is. A poore Widdow, by importunity, forced an vnrighteous Iudge to do her iuſtice againſt her aduerſary. How much more ſhall the righteous God auenge the cauſe of his ſeruants that cry day and night vntounto him? And if his compaſſion be ſuch towards them, that he will auenge them of their externall enemies, which onelyonly ſeeke to make their liues tedious by perſecutions; ſhall hee not much rather aſſiſt them againſt their inward corruptions, which tend to bring their ſoules to deſtruction? wherefore reſolue thy ſelfe to be importunate, and to take no nay, nor euer to giuegive ouer till thou haſt ſped in thy ſuit: wherin nothing can hinder thee from ſpeeding, but thine owne too ſoone giuing ouer the ſuit through wearineſſe. Men are troubled with earneſtneſſe and importunity, and amongſt them many times a ſtout begger hath a ſtoutnay, becauſe they condemne it as a matter of impudency, to be a ſtout begger: but to God nothing is more pleaſing, then this ſtirring vp our ſelues to take hold vponupon his name, and this giuing him no reſt day nor night till hee heare our prayers; and with him onelyonly faint ſuitors, that will take a repulſe eaſily, and bee ſoone put backe, doe goe away empty of the thing they ſued for. Know then, that thy ſaluation dependeth vponupon this matter, and therefore as in a caſe of the greateſt importance in the world, make thy deſires feruent, and reſolue neuer to ceaſe asking, till thou ſhalt receiue the Spirit of truth and vprightneſſe: And know, that God doth not deny to heare thy prayers at firſt, becauſe he is not able or willing to grant them, or becauſe hee counts it a matter too troubleſome for him, but alone to indeare the benefit obtained, to make thee ſee the worth of it, and become the more thankfull. Pray therefore, and pray feruently, and pray continually: O Lord, create a right ſpirit in me, and make me ſound in thy precepts.
And to prayers,4. To meditate often on the excellent nature of God. ioyne in the fourth place holy meditations of the nature of God: for hee that knowes God thorowly, and is to any purpoſe acquainted with the excellency of his nature in himſelfe, and ſees the beauty of his grace in the face of Chriſt, cannot but be ſo farre in louelove with him, as euen to be good for his ſake, and to make him the beginning and ending of all his deſires and indeuours. It is alone ignorance of God, that makes vsus ſet our ſelues in Gods roome, and aime at our owne benefit in ſtead of his glory. But he that will take paines to cleere vp his owne eyes, and to behold the glory of God, as he hath reuealed it in his Word, and in his Goſpell, ſhall be ſo affected with the ſplendor thereof, as that now he will account nothing worth any thing, but that ſurpaſſing glorious Maieſty, that infinitely excels all things, and ſo hypocriſie muſt needs vaniſh. The knowledge of God will make a man to perceiue how little it ſhall auaile him to diſguize himſelfe. The knowledge of God will make him to ſee how worthy the Lord is of all the ſeruice of all creatures. The knowledge of God will make his heart to become in louelove with God, and no man will diſſemble with him whom he loueth: wherefore labour to get, and to grow in this knowledge, by a frequent pondering and muſing vponupon the nature of God, and beholding in his Temple the beauty of his Maieſty, as Dauid ſpeaketh. Tell thy ſelfe often of his infiniteneſſe and eternity, and that all things are from him, and by him, and for him, and hee alone is from and of himſelfe. Say vntounto thy ſoule, hee is the owner of all things, and the ruler of all things. All the good properties of all creatures be but drops of his ſea, and ſparkes of his flame, and there is infinitely more of all good things in him alone, then in all them; and whatſoeuer is in them, it is more his then theirs, and theirs no longer, nor further, then as he will impart: with him is wiſedome, with him is power, greatneſſe, and riches, and Maieſty, and dominion are his. Hee is infinitely iuſt, and righteous, hating ſinne with ten thouſand times more vehement hatred then wee can thinke hee doth, and puniſheth it with ten thouſand times more ſeuerity then wee can thinke he will. He is thorowly and thorowly acquainted with all that is in man, & needeth not to receiue information from any other. His eyes in eueryevery place behold the euill and the good, and he is moſt fearefull and terrible to the ſinner, and euen farre more burning then any conſuming fire. Put thy ſelfe therefore in mind frequently, of his all-ſearching eye, all-hearing eare, almighty hand, and eueryevery-where-preſent preſence. Say with Dauid, Lord, whither ſhall I goe out of thy preſence? And thou compaſſeſt my path, and my lying downe, and art acquainted with all my wayes. He that will thus ſet his mind on worke, often to muze of Gods excellencies, ſhall finde the candle of the knowledge of God to bee lighted vp within his ſoule. And as a theefe endureth not the light, and therefore if a candle be tinded, he flies: ſo this ſlie theefe of hypocriſie will bee gone, if we ſet vp and renew this burning lampe of knowledge within vsus. Wherefore gather together ſuch worthy texts of Scripture, as tend to ſet foorth God vntounto vsus, and beſtow much time in pondering of them, and telling thine heart how true they bee, and moſt inconceiueably great and good hee is that hath in them diſcouered but his backe parts vntounto thee; and thou ſhalt ſoone finde, that the beames of this Sunne will diſpell the fogs of guile within thee.5. And laſt, to be conſtant in examining himſelfe by the Law, and diſcuſſing ones owne deeds.
Laſt of all, thou muſt be conſtant in examining thy ſelfe by the Law of God, and in diſcuſſing thine owne life, calling thy ſelfe to account often, at leaſt eueryevery day, for the thoughts, words, and deeds of the day; renewing the ſorrowfull confeſſions of thy ſoule for what thou findeſt to bee amiſſe, and thine hearty purpoſes of amendment. Hypocriſie cannot preuaile, but where a man doth ſuffer himſelfe to paſſe on careleſly & heedleſly thorow the world, not regarding much how matters goe with his ſoule, nor caring to ſet himſelfe in Gods preſence, and conſider how he hath behaued himſelfe towards God. He that lets his reckonings runne on a long time without ſetting them in order, or conſidering how they ſtand, is many times a very banquerupt, and knowes it not; but hee that doth often make his accounts euen, doth likely keep before-hand. We muſt daily caſt vp our accounts with God, we muſt daily reckon with him and our ſelues for our debts and arrerages. But eſpecially a man muſt hauehave a ſpeciall eye vntounto that moſt beloued ſinne of his, which he takes moſt delight in, is moſt prone vntounto, and is lotheſt to ſee and leaue, and moſt watchfully marke and obſerue each ſtirring, and turning, and mouing of it within his ſoule, be it what it will bee, worldlineſſe, paſſion, reuenge, vaine-glory, luſt, voluptuouſneſſe, carking, or the like. Likely hypocriſie, that is it ſelfe a cloſe corruption, and loues not to bee ſeene, hath ſome lieutenant, as it were, ſome maſter-ſin, that keepes its place openly, and holds vp its dominion. See this, oppoſe this, ſubdue this, and the raigne of guile is ouerthrowne. This ferreting out of all ſinne by the Law, and chiefly of the maſter-ſinne; this frequent appearing before God to try our daily conuerſation in his preſence, will cauſe that a man ſhall not bee vnderunder the dominion of guile. He ſhal diſcouer ſo much hypocriſie, and ſo much hurt comming to him by hypocriſie, and ſo much good by the purging out of hypocriſie, that by confeſſing and oppoſing it, hee ſhall gaine certaine freedome from the tyranny and vſurpation thereof.
Lo, brethren, ſo many of you as hauehave hitherto beene ſeruants to guile, I hauehave reuealed vntounto you the meanes of recouering your liberty. Doe theſe things, and though you hauehave been to this time arrant hypocrites, you ſhall be changed and become vpright. OnelyOnly doe theſe things now for the preſent, from this time forward, without deferring or delaying, without putting off the Lord vntill another time: for the plaiſter will come too late when the ſore is paſt cure: After a man is dead, make him a cawdle, ſaith the Prouerbe. This is madneſſe indeed; when God hath ſo long borne with thy diſſimulation, as that now hee reſolues to beare with thee no longer, nor euer to pardon thee, and therefore turnes thy conſcience looſe vponupon thee to purſue thee, as he did on Iudas, then ſhalt thou bee vnable to doe theſe things, and then ſhalt thou finde it paſt time a day to thinke of reforming thy guile, when God is now in cutting thee off for it: for the night will come when no man can work, as Chriſt telleth. Wherfore now at the pure reproofes of Gods Word, and at the gentle and louing motions of his Spirit, addreſſe thy ſelfe to this, though painfull, yet happy and needfull labour of reforming thy guile; and I proteſt vntounto thee in the name of the Lord, that thou ſhalt preuaile. See thine hypocriſie, grieue for it before God, conſidering the certaine and inſufferable danger of it, and the aſſurance of eſcaping it by this meanes, and euen falling out with thy ſelfe, becauſe thou canſt not grieue more for it, and withall, pray earneſtly vntounto the Lord for his Spirit: meditate much of his excellencies and preſence, and vſe to marke and examine thy life daily, chiefly in reſpect of thy moſt deare ſinne which thou findeſt thy ſelfe lotheſt to ſee, and leaue, and then heare thou the Word of the Lord vntounto thee, Thy ſinne ſhall be pardoned, thy guile ſhall be remoued, and thou ſhalt (from this time forward) become a liuing and a fruitfull branch. O how happy ſhall this change be? how comfortable this alteration? and how ſhalt thou bleſſe the time, the day, the meanes, the cauſe that ſo changed thee? And now I pray you, brethren, giuegive mee leaue yet a little further to preſſe this exhortation vponupon your conſciences. Anſwere each of you within himſelfe, and ſay, What is thy reſolution, and what intendeſt thou to doe? Wilt thou paſſe ouer this exhortation, as careleſly as thou haſt already done many others? and goe as fruitleſly from this Sermon, as from others heretofore; neuer regarding to amend the ſin which the Word of God diſcouereth vntounto thee to bee ſo miſchieuous? wilt thou, I ſay, euen neglect and ſet light by this admonition, and euen forget it ſo ſoone as thy backe is turned on the Church, and neuer take care of following it? or wilt thou heed it, obſerue it, follow it, and now begin to make thy ſelfe a true Chriſtian, by purging out the formerly preuailing guile of thy ſoule? Come to a reſolution, before thou goeſt hence, what thou wilt doe, whether obey the Word of God, or diſobey it, practiſe it, or let it ſlide, without endeuour to practiſe. Me thinkes it ſhould not be poſſible that any amongſt you ſhould hauehave an heart ſo deſperately hardened as not to obſerue an exhortation ſo neerly concerning him, and ſo much and earneſtly beaten vponupon him. Me thinkes it cannot be that any marking it, ſhould poſſibly ſettle himſelfe in a wilfull obſtinacy of going on as he hath begun, and not mending ſo damnable a ſinne. All the way that Satan hath to make you loſe the fruit of this exhortation, is to nuzzle you in a good conceit, that ſure you bee not Hypocrites, but already true-hearted: and therefore the exhortation, though needfull, yet is to you impertinent. But thou muſt vnderſtand, that though thou beeſt not a ranke Hypocrite, yet the things deliuered concerne thee, and are needfull for thee alſo, as well as for him that is. For there is none of all Gods Saints ſo perfectly renewed, but that a great deale of the leauen of hypocriſie may be found in him, though not ſo much as by quite ouercomming him, ſhould giuegive him the name of an Hypocrite, yet ſo much as by often breaking foorth in him, may iuſtly cauſe him to take heed and beware of hypocriſie, as our Sauiour Chriſt biddeth.
Now the ſame things that are auailable to beate downe any vice from bearing rule in the heart, the ſame things are alſo needfull for the further and further weakening of it, that it may bee leſſe and leſſe noyſome to the heart. Wherefore howſoeuer the caſe goe with thee, thou haſt a portion in this worke; if thou knoweſt thy ſelfe to hauehave been but an Hypocrite, moſt of all doth it appertaine to thee to practiſe it, that thou maiſt no longer ſtand in hazard of being caſt into hell eueryevery houre. If thou canſt not tell whether thou beeſt an Hypocrite, it beſeemeth thee to put it in practice, that thou maiſt in ſuch a degree ſubdue hypocriſie, as to bee able to know and ſay, that thou art none Hypocrite.
If thou beeſt already ſo ſincere,The ſiue forenamed things doe alſo pertaine to the vpright, that be may grow more vpright. that thou canſt truly and aſſuredly affirme thy ſelfe to be no diſſembler, yet thou alſo muſt doe the things perſwaded, that by more preuailing againſt guile, thou maiſt hauehave more comfort: and leſt, if thou doe not thus continue to mortifie this corruption, it get head againſt thee againe, ſo farre, as almoſt to lay its yoke vponupon thee the ſecond time: for a man that is now ſo true and vpright, as that he is well aſſured the power of guile is broken within him, ſhall yet (if hee fore-ſlacke the performing of the things I hauehave formerly preſcribed) by little and little hauehave guile ſo apt to grow in him, (as weeds in a garden) that hee ſhall bee little leſſe then quite ouer-run with it in a ſhort ſpace. Wherefore though the things be ſomewhat tedious to fleſh and blood, and though corruption hath no mind to ſet about them, (for when did any man, whoſe body was wounded, come otherwiſe then vnwillingly to be ſearched, tented, plaiſtered? and who euer tooke a potion, but with ſome riſing againſt it of his ſtomacke?) yet inforce thy ſelfe, & vrge the neceſſity of doing vponupon thine owne ſoule ſo much, till thou hauehave made thine heart reſolute to doe them; and ſo mayeſt not alone ceaſe to bee an Hypocrite, but daily more and more caſt out this ſowre leauen, and keepe the feaſt of an holy conuerſation in the vnleauened bread of ſincerity and truth.
Brethren, be not deafe to the voyce of the liuing God, fruſtrate not his ordinances, diſappoynt not your ſelues of the good his Word would doe you by neglecting its directions; but now conſider what courſe hath been preſcribed vntounto you for the healing of hypocriſie, and put it in practice, and bee healed. And, O Lord of heauen, thou that knoweſt who they be that hauehave but diſſembled hitherto, vouchſafe ſo to worke with thy Word now, that they may bee made to ſee, bewaile, and reſiſt their guile henceforward, that ſo thou maiſt winne glory to thy ſelfe in making them fruitfull, rather then in cutting them off. And ſo much for the firſt part of Gods Husbandry, his iuſt ſeuerity againſt Hypocrites.