Sermon Preached Several Times, Sermon 5 (2 of 3)

Sermon Preached Several Times · Sermon 5 (2 of 3)

p. 202Anſwer 2 2. Ioy and griefe, in ſome degree at leaſt, may well ſtand together. As true joy may well ſtand with ſome feare. nnPſal. 2.11. Sic Matth. 28.8.Ps 2:11Matt 28:8Rejoyce before him, ſaith the Pſalmiſt, with feare. So**Habemus luctum gaudio mixtum. Petr. Martyr. in 2 Sam. 24.2 Sam 24 true joy may well ſtand with ſome griefe. oo2 Cor. 6.10.2 Cor 6:10As ſorrowing, ſaith the Apoſtle, and yet alwayes rejoycing. He that hath commanded us to ſorrow ſometime, would never elſe have enjoyned usppPhilip. 4.4.Phil 4:4 at all times to rejoyce. There is joy even in griefe; as there is griefe even in joy. Yea, though it may ſeeme ſtrange, yet it is queſtionleſſe true, the greater griefe ſometime the greater joy; and the greater joy, the greater griefe. A man may at the ſame time both be exceeding ſorry for his ſinne, and yet rejoyce exceedingly in the apprehenſion of Gods merciemercy, in the free pardon and forgiveneſſe of it. Yea, the greater griefe a man hath for his ſinnes, the more cauſe of joy he hath even in that regard. And the greater joy a man hath in the apprehenſion of Gods favour in the forgiveneſſe of his ſinne, the greater griefe and ſorrow for his ſinne it uſually worketh in him. As whereqq1 Iohn 4.18.1 John 4:18 the ſervile feare ceaſeth, that regardeth nothing but wrath, there the filiall rrHoſh. 3.5. Timor ne pecces. Aliud est enim timere quia peccaveris; aliud timere ne perces. Philip. in Iob.feare of offending groweth uſually moſt rife: Forſſ1 Iohn 4.19.1 John 4:19 the more a man is aſſured of Gods love towards him, the more he loveth God; andttGeneſ. 39.9. Pſal. 97.10. Prov. 8.13. Abſit enim ut timore pereat amor, ſi taſtus est timor. Auguſt. in Pſal. 118. Nemo melius diligit, quam qui maxime veretur offendere. Salvian. ep. 4.Gen 39:9Ps 97:10Prov 8:13Ps 118 the more he loveth him, the more afraid is hee of offending him: SouuCeſſat horror, creſcit dolor. where the inward gal… ceaſe of a guiltie conſcience, there ſincere griefe for ſinne groweth freſher than ever before. To illuſtrate this by ſome familiar compariſon. Suppoſe one that ſtood guiltie of high Treaſon againſt his Soveraigne, and that not in ſome inferiour kinde, but in the higheſt degree, either having made a violent aſſault upon the perſon ofxx1 Sam. 24.7, 11. & 26 9.1 Sam 24:71 Sam 24:111 Sam 26:9 the Lords Anointed, or having not by accident, asyyAdraſtus Midae filius, Gord…i nepos. Herodot. in Clio. Is ſiquidem Atyn Croeſi filium errore pari interſecit, quo Gualterus Tirrell Gulielmum Rufum Anglorum Regem inter venandum, interemit. Henr. Hunting. rer. Angl. l. 7. & Rog. Hoveden annal. part. 1. he ſometime that ſlew Croeſus his Sonne, but by a malicious traine taken away the life of his onelyonly Sonne that ſhould have ſucceeded him, having no other iſſue in the Kingdome; and having beene arraigned and condemned for the ſame, yet ſhould by his Soveraigne out of his gratious diſpoſition, and at the earneſt ſuit of ſome about him, have the fact pardoned him, and his pardon ſent him. This partie doubtleſſe, as he could not but exceedingly rejoyce in ſo undeſerved, in ſo unexpected a favour; ſo withall, if he had any ſparke of grace or good nature at all in him, the very apprehenſion of his Soveraignes gratious diſpoſition, would make him mourne for his foule fact more than ever before, conſidering with himſelfe how wretchedly and unworthily hee had carried himſelfe toward one whom he found ſo gratiouſly, beyond and above all, either expectation or imagination, diſpoſed. The caſe is ours in effect: and not to inſiſt long upon application of it: It may hereby plainly appeare, how Spirituall Ioy, may well ſtand with Godly griefe, and theſe two affections that ſeeme the one contrary to the other, may yet agree well together in a Chriſtian mans ſoule: ſince that the p. 203more a man joyeth in the aſſurance of Gods goodneſſe toward him, the more he muſt needs grieve to conſider how by his wicked and rebellious courſes, hee hath demeaned himſelfe wretchedly and unworthily toward that God, whom he findeth ſo gratiouſly affected toward him.

zzCompare Pſal. 32.1, 5. with Pſal. 51.1, 2, 17. Paſſumus ſimul & dolere in nobis, & gaudere in Domino. Petr. Martyr. in 2 Sam. 24.Ps 32:1Ps 32:5Ps 51:1Ps 51:2Ps 51:172 Sam 24A man may mourne for his ſinnes then, and yet rejoyce in Gods mercy; be ſory for his tranſgreſſion, and yet have joy of his pardon. And in like manner may he be grieved heartily for the preſent afflictions of Ioſeph, and that even ſo as he may be ſicke with griefe again; and yet withall be cheered and comforted in the conſideration of that happie iſſue of them, thataaVerſ. 8, 10. Eſa. 27.1, 3. & 49.15. 1 Cor. 10.13.Isa 27:1Isa 27:3Isa 49:151 Cor 10:13 Gods Fatherly care of his Church, his Power, his Providence, his gratious Promiſe, and his owne Faith building thereupon, give him good hope and aſſurance, that they ſhall have in the end. For the Griefe of Gods Children in theſe caſes is not a deſperate griefe, butbbPſal. 102.13, 19, 20. & 119.49, 50, 52, 81.Ps 102:13Ps 102:19Ps 102:20Ps 119:49Ps 119:50Ps 119:52Ps 119:81 a ſorrow mixt with Faith and Hope. ccforeign. Nubecula est, illico pertranſibit. Athanaſius apud Socratem hiſt. Eccleſ. l. 3. c. 14.Sir 50:3It is but a ſtorme, ſaid that good Biſhop, and within a while it will over. And,ddPſal. 125.3.Ps 125:3 The rod of the wicked, ſaith the Pſalmist, ſhall not reſt upon the Lot of the Righteous. eePſal. 94.14.Ps 94:14Nor will God utterly caſt off his people; ffLament. 3.31.Lam 3:31nor forſake his Inheritance for ever. ggLam. 3.32.Lam 3:32But though he ſend afflictions in upon them, hhDan. 11.35.Dan 11:35to ſcoure and to cleanſe them; yet iiMica 7.19.he will returne againe to them, and have compaſsion on them, kkPſal. 106.45.Ps 106:45according to the multitude of his mercies; and llPſal. 126.4.Ps 126:4turne againe their captivitie, as the Rivers in the South. mmEſa. 10.5, 12, 16, 17, 18.Isa 10:5Isa 10:12Isa 10:16Isa 10:17Isa 10:18When hee hath by their adverſaries wrought his owne worke upon them, (fornnEjus conſiliis militant, etiam qui ejus conſiliis repugnant. Greg. Agunt quod vult Deus, ſed non volunt quod vult Deus. Bern. de grat. & lib. arb. even ſuch alſo doe his worke, though againſt their owne will:)ooPſal. 81.14.Ps 81:14 hee will turne his hand upon them, and ppPſal 78.66. & 9.5.Ps 78:66Ps 9:5utterly destroy them, rrVtitur Deus creatura rationali ſed malevola, ut virga, quam correcto filio pater in ignem, tanquam ſarmentum inutile abjicit. Bern. de grat. & lib. arb.as the Father ſſPuer ergoes, qui niſi virgam qua verberatus es, verberari aut cremari videris, plorare non deſiſtis. Idem in ecſtaſ.to pleaſe the Childe againe, and to teſtifie his reconcilement to it, is content ſometime to caſt the rod into the fire, that he had corrected it with before. Yea, the more men take Gods wrath to heart, and the more they are humbled under his hand, (be the ſame either on themſelves or others,) the more comfort may they have in their humiliation, as conceiving thereby the greater hope and aſſurance, that God will in mercy the ſooner haſten the deliverance of his diſtreſſed ones, and the confuſion of their oppreſſours.

And thus againe may a manttPſal 119.158, 139.Ps 119:158Ps 119:139 mourne as heartily for the ſinnes alſo of others, as he doth or would doe for his owne, anduuPſal. 119.136. Ierem. 9.1.Ps 119:136Jer 9:1 lament even with floods of teares their folly, and miſery like to enſue on it; and yetxxPſal. 119.162, 163, 166. Ier. 16.19.Ps 119:162Ps 119:163Ps 119:166Jer 16:19 have joy withall of his owne converſion, and aſſurance of ſalvation: asyySuave, mari magno turbantibus aequora ventis, E terra magnum alterius ſpectare laborem; Non quia vexari quenquam est jucunda voluptas, Sed quibus ipſe malis careas, quia cernere ſuave est. Lucret. lib. 2. foreign. Baſil. Caeſ. hom. 4. thoſe that are ſafe on ſhore, having eſcaped ſhipwracke, may at the ſame time both commiſerate the diſtreſſe and danger of thoſe that are ſtill wallowing in the Sea amids the waves, and bickering with the billowes there, in jeopardy every inſtant to be ſwallowed up irrecoverably in the deepe; and yet the whilſt rejoyce alſo in, and bee thankfull unto God for their owne ſafetie. Ioy and griefe therefore may well concurre and agree together.zzLex leginon miſcetur; (ſed nec adverſatur:) utraque ſua it v…a. Senec. de beneſ. lib. 6. cap. 6. Nor doe Gods Commandements herein croſſe or contradict p. 204one another. Wee may well ſorrow ſometimes, and yet alwayes rejoyce.

Anſwer 3 3. Even in the greateſt afflictions may Gods children have much joy. For,**Pſal. 112.4 Lux oritur juſto, quae non oritur injuſto. Auguſt. in Pſal. 96.Ps 112:4Ps 96 To the lust, or the upright, ariſeth light in darkneſſe, ſaith the Pſalmiſt. ““Eſa. 59.10.Isa 59:10The ungodly meet with darkneſſe oft in the day: the godly have light oft even in the night: ††Amos 8.9.Amos 8:9The Sunne goeth downe at noonday oft with the one: it riſeth oft even at mid-night with the other.aa1 Pet. 1.8.1 Pet 1:8 In whom you truſt, ſaith Saint Peter, and rejoyce with a joy unſpeakable and glorious; albeit, by occaſion of manifold temptations, yee are for a ſeaſon in ſome ſorrow. And,bbIam. 1.2.Jas 1:2 My brethren, ſaith Saint Iames, count it exceeding Ioy, when you fall into many trials or troubles. And,**2 Cor. 7.4.2 Cor 7:4 Great is my rejoycing; I am full of comfort; I have joy over-abundant in all my tribulations, ſaith Saint Paul. They may retaine joy in them, yea they may draw matter of joy from them.ccSapienti conte…itur gaudium: nulla ru… pitur cauſa, nulla fortuna. Sen. ep. 72. They may retaine joy in them: For it is another kinde of matter, and a matter of farre greater conſequence, that is the ground of their joy.ddNunquam credideris ſcelicum quenquam ex foe …itate ſuſpenſum: fragilibu… inn…titur, qui adventitio laetus est. Ibid. 98. A Chriſtian mans joy dependeth not upon freedome from afflictions, buteeRom. 5.1, 2, 3.Rom 5:1Rom 5:2Rom 5:3 upon the aſſurance of Gods favour towards him for the preſent, and upon his hopes of future matters. Yea they may draw matter of joy from them: Since they doe, or may know that they are good for them, and doe worke for their good:ffPhilip 1.19.Phil 1:19 I know, ſaith the Apoſtle, that this ſhall turne to my ſalvation. And,ggRom. 8.28.Rom 8:28 All things worke together for the good of thoſe that love God. And as the ſicke man therefore may rejoyce at the comming of the Chirurgion, (though he know full well that he muſt needs put him to much paine,) that commeth to ſaw off ſome part gangreaned, or to cut him of the ſtone: So may the godly have joy, not in onelyonly, but**In ipſa tribulatione ſpes gloriae est: imò & ipſa in tribulatione gloria continetur: ſicut ſpes fractus in ſemine, ſic & ipſe fructus in ſe…ine est. Bern. in Pſal. 90 ſer. 17.Ps 90 of thoſe afflictions that befall them, knowing them to behhHeb. 12.6, 10. foreign. Ariſtot. ethic. l. 2. c. 3. foreign. Idem rhet. l. 1. c. 14.Heb 12:6Heb 12:10 Gods loving and fatherly chastiſements of them for their good; and conſidering thatiiHeb. 12.11.Heb 12:11 though no ſuch chastiſement for the time ſeeme joyous, but grievous, yet they bring forth the peaceable fruit of righteouſneſſe in thoſe that are therewith exerciſed. And this the rather, when the afflictions that befall them are ſuch, as tend directly to give them the greater aſſurance of their future eternall happineſſe. As the Apoſtle telleth the Philippians, ThatkkPhilip. 1.19.Phil 1:19 their adverſaries rage and furie againſt them, was as well an evident ſigne of the ſalvation of the one, as of the deſtruction of the other: and the Theſſalonians, Thatll2 Theſſ. 1.5.2 Thess 1:5 their ſufferings for Chriſt and his Kingdome, did evidently ſhew that God had vouchſafed them a part in that Kingdome, for which he called them in ſuch ſort to ſuffer: and thatmm2 Theſſ. 1.7.2 Thess 1:7 their troubles here were a pledge and ſeale of their eternall reſt there. For,nnforeign. 2 Tim. 2.11, 12.2 Tim 2:112 Tim 2:12 This is a true and a ſure aſſertion, ſaith the ſame Apoſtle; that if we die with Chriſt, wee ſhall live with him; if we ſuffer for him, we ſhall reigne with him. And why may not Gods Children rejoyce then, even in their greateſt afflictions, when they ſhall conſider thatoo2 Cor. 4 17.2 Cor 4:17 this ppforeign.light trouble that laſteth but for a ſhort ſeaſon ſhall procure unto them, as the Apoſtle ſpeaketh,qqforeign. an exceeding exceſsive eternall weight of Glory. For the further confirmation and fuller illuſtration of this point, conſider we the Nature of that excellent Creature, one ofrrGeneſ. 1.3. 2 Cor. 4. foreign. Baſil. hexam. ſerm. 2.Gen 1:32 Cor 4 the firſt of Gods workes, that p. 205this Ioy of Gods Children is compared to in my Text. Concerning which, I will make bold to inſert here a very comfortable Meditation of a nameleſſe Author, and that ſomewhat more largely, becauſe the Booke is not commonly to be had.ſſA Sermon on the Pſalme Qui habitat, or Pſalme 91. tranſlated out of high Dutch into Engliſh, and Printed at London by Leon. Askell.Ps 91 We ſee and prove, ſaith this Author, by daily experience, how powerfull and dreadfull a thing the darkneſſe of the Night is. For when it falleth, tt—luceque pulſa Telluris toti tenebras induxerat orbi Vmbra. Ovid metam. lib. 13. —ruit Oceano nox, Involvens umbra magna terramque polumque. Virg. Aen. l. 2.it covereth and muffleth up the face of the whole World; uuIam color unus inest rebus, tenebriſque teguntur Omnia. Ovid. faſt. lib. 4. Nocte latent mendae; —Horaque form…fam (deformem potiùs) quemlibet illa facit. Idem art. lib. 1. —& rebus nox abſtulit atra colorem. Virg. de quo Iul. Scal. ad Cardan. exerc. 75. §. 7.it obſcureth and hideth the hue and the faſhion of all Creatures; it bindeth up all hands, and breaketh off all imployments; (xxIohn 9.4. Tempus erat, quo cuncta ſilent. Ovid. met. l. 10. Vrbe ſilent tota. Idem amor. 1. 6. —poſitoque labore dierum Pacem nocte datam mortalibus orbis agebat. Silius Punic. l 7. Hinc, Furioſa res est in tenèbris impetus. Sen. ep. 110.John 9:4 The Night commeth, ſaith our Saviour, wherein no man can worke; yyExod. 10.22, 23. Omnia noctis erant. —Varro Argonaut. Quod laudat Ovidius apud Sen. controv. 16.Exod 10:22Exod 10:23it arreſteth and keepeth captive all living wights, Men and Beaſts, that they muſt be ſtill and reſt there, where it arreſteth them; yea zzEſa. 59.10. Gen. 15.12. —pueri trepidant atque …mnia caecis In tenebris pavitant finguntque. Lucret. lib. 2. Idem omnibus ferè accidit, videndi ſenſu ſenſuum praeſtantiſſimo, oculique qui corporis dux est, praeſidio per tenebras deſtituti. Lambin.Isa 59:10Gen 15:12it maketh them fearefull and faint-hearted, full of fancies, and much ſubject to frights. It is of all others ſuch a powerfull and unconquerable Tyrant, as no Man is able to withſtand. And yet nevertheleſſe, aaLux in tenebris lucet. Iohn 1.5.John 1:5it is not of that might that it is able to overwhelme, or to quench the leaſt light in the World. For we ſee that bbSidera nocte micant. Ovid. met. l. 7. Stellas coeli non extinguit nox. Ex Aug. Proſper. ſent. 120.the darker the Night is, the clearer the Starres ſhine: Yea the leaſt cc2 Pet. 1.19.2 Pet 1:19candles light that is lighted, withſtandeth the whole Night, and not onelyonly ſuffereth not the darkneſſe to cover, or to ſmother and oppreſſe it, but it giveth light alſo even in the midſt of the darkneſſe, and beateth it backe for ſome ſpace and diſtance on every ſide of it: So that which way ſoever it is borne, or whereſoever it commeth, there muſt darkneſſe depart and give place unto the light; all the power and the dreadfulneſſe of it, cannot helpe or prevaile ought againſt it. And though the light bee ſo weake, that it cannot caſt light round about, or drive the darkneſſe farre from it, as in the ſparke of an hot coale, yet cannot the darkneſſe cover or conceale, and much leſſe quench it; but it giveth light to it ſelfe alone at leaſt, ſo that it may be ſeene afarre off in the darke; and it remaineth unconquered of the darke, though it cannot helpe other things, nor give light unto them. Yea (that that is yet more wonderfull) ddFelium in tenebris fulgent rad antque oculi: quin & multorum piſcium refulgent aridi; ſicut robuſti caudices vetuſtate putres. Plin. hiſt. nat. lib. 11. cap. 37. Sic & Con…hae quaedam in tenebris remoto lumine fulgent. Ibid. lib. 9. cap. 61. & Lucernae piſcis lingua ignea per os exerta tranquillis noctibus relucet. Ibid lib. 9. cap. 26.a rotten ſhining peece of wood, which hath the fainteſt light that can be found, yet remaineth invincible of all the power of darkneſſe; and the more it is compaſſed about with darkneſſe, the clearer light it giveth. So little is darkneſſe able to overcome or keepe downe any light; but that it ruleth, and vanquiſheth, and expelleth the darkneſſe, which elſe overwhelmeth, and ſnareth, and fettereth and putteth all things in feare. Now if this Naturall light, but eeEſa. 45.7.Isa 45:7Gods Creature, be ſo powerfull and ſo able to prevaile againſt the darkneſſe of the Night: Why ſhould not that ſpirituall Light, that ffLucerna Dei in ſpiritu hominis. Prov. 20.27. 2 Cor. 4.6.Prov 20:272 Cor 4:6Gods Spirit doth kindle and ſet up in the hearts of Gods Children? Yea why ſhould not God himſelfe, ggIohn 1.8, 9. Lumen illuminans & non illuminatum. 1 Ioh. 1.5.John 1:8John 1:91 John 1:5the onelyonly true and eternall Light, hhPſal. 74.16.Ps 74:16the Creator of that Light, and the iiPſal. 36.9.Ps 36:9Well-ſpring of Life and Light, kkEpheſ. 3 17.Eph 3:17dwelling himſelfe by his Spirit in the hearts of the faithfull, llPſal. 18.28. & 112.4. Non potest defraudari laetitia, cui Chriſtus▪ est gaudium. Aeterna enim exultatio est ejus, qui honolaetatur aterno. Aug. apud Prosper. ſent. 90.Ps 18:28Ps 112:4be able to afford them light in darkneſſe, and to minister ſound joy and ſweet comfort unto them, in the very midſt of their heavieſt and moſt hideous afflictions? Hee can doubtleſſe doe p. 206it at all times; yea and many times alſo he doth it. For,mm2. Corin. 1.3, 4. Non unius, ſed totius conſolationes, nec in hac, nec in illa, ſed in omni tribulatione. Bern. de temp. 22.2 Cor 1:32 Cor 1:4 Bleſſed bee God, ſaith the Apoſtle, the Father of our Lord Ieſus Chriſt, the Father of Mercies, and the God of all Conſolation, that comforteth us in all our troubles: Yea, that not onelyonly comforteth us, but comforteth us in that manner and meaſure, thatnn2 Cor. 1.5,2 Cor 1:5 As our Tribulations abound for Chriſt, ſo our Conſolations alſo abound in Chriſt. And certainly as Well-water is wont in Winter-time to bee warmeſt; ſo many times Gods Children in the midſt of their greateſt afflictions; ſome**Act. 16.25.Acts 16:25 in the Dungeon, ſome at the Stake, ſome evenooRead the ſtorie of Iames Bainham, and of Rob. Glover, and of Thomas Hauks, and Roſe Allen; as alſo of Iohn Denley, Iohn Lomas, Iohn Denme, and Thomas Spicer with their conſorts, that ſung in the fire: in Foxes Acts and Monum. foreign. Greg. Naz. in Iul. exact. foreign. Idem epist. 57. foreign. Idem in Iul. Imp. 1. foreign. Idem de Cypr. Crucem multi abominantur, crucem videntes, ſed non videntes unctionem. Crux enim inuncta est, & per gratiam ſpiritus adjuvantis infirmitatem noſtram, non levis tantum ſed ſuavis fit, & non modò non moleſta, ſed etiam deſiderabilis & omnino delectabilis. Bern. de temp. 70. & 109. & 111. in the Fire flaming on every ſide of them, have found greater comfort than ever they did when they were free from thoſe afflictions; have had ſuch ſtrange joyes even there and then imparted unto them, as they were ſcarce ever before acquainted with. To perſwade the godly Martyrs to courage, conſtancie and cheerefulneſſe in their ſufferings for Chriſts cauſe, the Auncients uſed a two-fold Conſideration. One was, that they could expect to ſuffer no harder nor harſher things, at the hands of cruell Tyrants, ppHorretis omnes haſce carnificum manus? Num mitiores ſunt manus medentium, Laniena quando ſaevit Hippocratica? Vivum ſecatur vulnus, & recens cruor Scalpella tinguit, dum putredo abraditur. Putate ferrum triste chirurgos meis Inferre costis, quod ſecat ſalubriter. Non eſt amarum quo reſormatur ſalus. Videntur isti carpere artus tabidos: Sed dant medelam rebus intus vividis. Prudent. Stephan. 14.than divers had done, and had beene willing to yeeld themſelves unto, upon advice of the Phyſitian, at the hands of the Chirurgion. Another was, that no cruelty could be exerciſed upon them, but that ſomeqqTimebit forſan caro gladium gravem, & crucem excelſam, & rabiem hestiarum, & ſummam ignium poenam, & omne carnifieis ingenium. Sed ſpiritus contra ponat ſibi & carni, acerba licet ista, à multis tamen aequo animo excepta, imò & ultro appetita, famae & gloriae cauſa, nec à viris tantum, ſed etiam à foeminis. Lucretia ſtupri vim paſſa cultrum ſibi adegit, ut gloriam castitati ſuae pareret. Mutius manum ſuam dextram in ara cremavit, ut hoc factum ejus fama haberet. Minus fecerunt Philoſophi; Heraclitus, qui ſe bubulo ſtercore oblitum exuſſit; Empedocles, qui in ignes Aetnei montis deſiluit; Peregrinus qui non olim ſe rogo immiſit: cùm foeminae quoque mortem contempſerint, Dido, & Aſdrubalis uxor quae cum filiis in incendium patriae devolavit. Regulus ne unus pro multis hostibus viveret, arcae incluſus, quot clavos, tot cruces pertulit. Anaxarchus cùm in exitium, ptiſanae pilo contunderetur, Tunde, tunde, aiebat, Anaxarchi ſollem: Anaxarchum enim non tundis. Zeno Eleates conſultus à Dionyſio, quidnam Philoſophia praeſtaret, quum respondiſſet, Contemptum mortis; impaſſibilis Tyranni flagellis objectus ſententiam ſuam ad mortem uſque ſignahat Tertull. ad Martyr. & in apolog. others, either out of an ardent love and affection to their Countrey, and a zeale of the good and welfare of it, or out of a deſire to maintaine their credit and reputation, or out of an affectation of future fame and renowne, orrrEadem omnia ſaevitiae & cruciatus certamina, jam apud homines affectatio quoque & morbus quidam animi conculcavit. Quot otioſos affectatio armorum ad gladium locat? Certè ad feras ipſas affectatione deſcendunt; & de morſibus, & de cicatricibus formoſiores ſibi videntur. Iam & ad ignes quidam ſe autoraverunt, ut certum ſpatium in tunica ard…nte conſicerent: alii inter venatorum taureas ſcapulis patientiſſimis inambulaverunt. Bestias foemina libens appetiit, & utique horridiores aspides ſerpentes. Tertull ad Martyr. Inventus eſt qui ſlammis imponer…t manum; cujus riſum non interrumperet tortor. Sen. epist. 76. out of a reſolved obſtination and obfirmation of minde, had not quietly onelyonly, and patiently, but even cheerfully endured the like. Yea the Heathen man obſerveth, that not onelyonlyſſThe Stoicks of whom Act. 17.18.Acts 17:18 thoſe Philoſophers that made Vertue the chiefe good, butttThe Epicu eans, of whom there alſo. thoſe alſo that pleaded wholly for pleaſure, and placed all Humane, yea and Divine Happineſſe in a manner, wholly in it, yet held that a man might bee cheerfull amids the moſt exquiſite torments that might be,uuVir fortis & justus cùm mortis ſuae pretia ante ſe poſuit, in ſumma voluptate eſt, & periculo ſuo fruitur. Senec. epist. 76. Ignis ſi ſingulis membris admoveatur, & paulatim vivum corpus circumeat, licet ipſum corpus bona conſcientia plenum ſtillet, placebit illi ignis, per quem fides collucebit. Idem de beneſ. lib. 4. cap. 22. the one in the conſideration of his honeſty p. 207and fidelity that hee ſuffered for:xxSi uratur ſapiens, ſi crucietur, in Phalaridis ta…ro ſi erit, d cet, Quam ſuave est hoc? Quam hoc non curo! Epicurus apud Cic. Tuſcul. lib. 2. & Sen. epiſt. 66. Ex praeteritarum ſcil. voluptatum recordatione. Cic. de fin. lib. 2. Quod incredibile est, dicit Epicurus, dulce eſſe torquerl. Sen. epiſt. ead. the other in conſideration of thoſe pleaſures and delights (a very ſlight and ſory comfort indeed) that formerly he had enjoyed, and now cheered up himſelfe with the remembrance of. Andaaforeign. Epicurus apud Laert. Cùm illum hinc urinae difficultas …orqueret, hinc inſanabilis exulcerati dolor ventris, Beatiſſimum, inquit, hunc, & ultimum diem ago. Sen. ep. 92. the Maſter of that brutiſh ſect, when he lay on his death-bed, amids grievous torments from the Strangury, that then held him, and inward Ulcers, profeſſed (if a man might have beleeved him) that he then lived the happieſt life that ever he did. Now to reaſon, as the Heathen man himſelfe hence doth:bbQuare haec incredibilia ſunt apud eos qui virtutem colunt, cùm apud eos quoque reperiantur, apud quod voluptas imperat? Sen. epiſt. 92. If, ſaith he, ſuch things be found among thoſe with whom pleaſure reigneth, why ſhould they ſeeme incredible with thoſe that follow Vertue? ccQuod ſi hoc poteſt brevis obſtinatio animi aliquo ſtimulo excitata; quanto magis Virtus, quae non ex impetu, nec ſubito, ſed aequaliter valet, cui perpetuum robur est? Idem ep 76.If an obſtinate ſtiffeneſſe of mind, that laſteth uſually but for a ſpurt, could prevaile ſo much with ſome; why ſhould not Vertue, well grounded, that is wont to bee conſtant in her courſes, enable others much more to as much? So, wee may well ſay;ddTanti vitreum, quanti verum margaritum? quis non libentiſſime tantum pro vero habeat erogare, quantum alii pro falſo? Tert. ad Martyr. If a vaine ſhadow, a liveleſſe image of vertue could prevaile thus farre with ſome: why may not true Faith and Chriſtian Fortitude effect as much or much more with others?eeSi tantum terrenae gloriae li…et de corporis & animi vigore, ut gladium, ignem, crucem, beſtias, tormenta contemnant ſub praemio laudis humanae; poſſum dicere, m…dicae ſunt iſtae paſſiones ad conſecutionem gloriae coeleſtis & divinae mercedis. Tertull. ad Martyr. If the contemplation of former pleaſures, preſent applauſe, or future fame, a vaine blaſt onelyonly of mans breath, be able to cary men cheerfully through ſuch unſufferable ſufferings: how much more mayffforeign. Baſil. homil. 4. the preſent aſſurance of Gods favour, together with the hopefull expectation of an eternall reward, be able to maintaine a conſtancie of cheerfull conſtitution in a Chriſtian mans ſoule, amids the heavieſt afflictions that can here be endured? If the uncertaine hope of recovery of unconſtant health, and prolonging of a miſerable life a while, andggMors enim differri potest, auferri non potest. Auguſt. de temp. not the ſhunning or ſhifting off, but the delaying onelyonly of death, bee a means to cheere up the patient under the ſaw, or launcer, or ſearing iron of the Chirurgion, though the paine he undergoe ſeeme unſupportable: how much more may the aſſurance of immortalitie (hhVera ſanitas ipſa est immortalitas. Idem ibid. 74. the onelyonly true and ſure health) and life everlaſting ſhortly after to enſue, cheere up the faithfull mans heart amids as great or greater matters, if he bee called thereunto? If the Spirit of man poſſeſt with ſome obſtinate humour, can ſteele a mans heart (asiiServus barbarus Aſ…rubalem quod Dominum ſuum occid…ſſet, interemit. Cúmque comprehenſus omni modo cruciaretur, laetitiam tamen quam ex vindict… ceperat in ore conſtantiſſimè ret…nuit. Val. Max. memor. lib. 3. cap. 3. Vltus enim Dominum, inter tormenta exultavit, ſerenaque laetitia cradelitatem torquentium vicit. Iuſtin. hiſt. lib. 44. Atque hic est de quo Senec. ſup. epiſt. 76. Sed & Liv. de eodem hiſt. lib. 21. Comprehenſ…s hand alio, quam ſi evaſiſſet vultu, tormentis quoque cùm laceraretur, eo fuit habitu oris, ut ſuperante laetitia dolores, ridentis etiam ſpeciem praebuerit. it is reported to have done) to ſuch a contempt of torments, that no torture hath beene able to interrupt his laughter, or to breake off his deriſion of thoſe that have tired themſelves more than him, with torturing of him: what ſhall not the Spirit of God and Chriſt himſelfe, by his Spirit, bee able to ſtrengthen and enable thoſe unto,kkRom. 8.9, 10, 11.Rom 8:9Rom 8:10Rom 8:11 whoſe hearts his Spirit, and hee by his Spirit poſſeſſeth?llRom. 5.3. foreign.Rom 5:3 Wee therefore even glory, not rejoyce barely, in afflictions, ſaith the Apoſtle, p. 208mmRom. 5.5.Rom 5:5becauſe the Love of God is ſhed forth into our hearts, by the Spirit that is given us. And.nnPhilip. 4.13.Phil 4:13 I am able, ſaith the ſame Apoſtle, to doe (yea and to endure alſo) any thing, (yet not by mine owne ſtrength, but) through Chriſt enabling me. ooColoſ. 1.11.Col 1:11Being ſtrengthened with all might by his glorious power unto all patience and long-ſuffering even with joyfulneſſe.

Anſwer 4 4. There is no time, no ſtate whatſoever, wherein the godly man hath not great cauſe of joy. It were unreaſonable to require ſuch inceſſant joy of ſuch evermore and at all times, had not ſuch at all times good reaſon to rejoyce.pp1 Theſſ. 5.16.1 Thess 5:16 Rejoyce evermore, ſaith the Apoſtle: and,qq1 Theſſ. 5.18.1 Thess 5:18 In all things give thankes. And ſurely, if wee ought, as the ſame Apoſtle elſe-where ſaith,rrEpheſ. 5.20.Eph 5:20 At all times and in all things to be thankfull; then queſtionleſſe wee ought at all times and in all things to be joyfull, as well in adverſitie, as in proſperitie, as well in afflictions, as in freedome from them, as well when things fall out croſſe, as when it fareth with us as we would. The Godly man then hath at all times good and juſt cauſe of joy: it is apparent. For,ſſforeign. Greg. Naz. ep. 62. Gods injunctions are not unreaſonable. But I goe a ſtep further, and dare be bold to averre it, that every righteous man, every one that is truly religious, hath at all times, if hee could himſelfe ſee it and apprehend it, much more matter of joy, than hee hath of griefe, or can have. For what doth or can miniſter more matter of griefe, than Gods favour and love in Chriſt may afford matter of joy? And thoſe therefore that are ever in the favour of God, (what ſhould I need to adde; and that live in hope of eternall Glory with God?) can at no time have ſo great cauſe of griefe, but that they have even at the ſelfe-ſame time much more cauſe of joy. But every Godly man is ever in favour with God:ttHuc Illud Sen. epiſt. 59. Docebo quomodo intelligas te non eſſe ſapientem. Sapiens ille est, qui plenus gaudio, qui inconcuſſus, qui nunquam moeſtus est: ad omnem incurſum munitus & interritus: non ſi paupertas, non ſi luctus, non ſi ignominia, non ſi dolor impetum faciat, pedem referet: interritus & contra illa ibit & inter illa. Every Godly man therefore hath ever and at all times, if he were ſo wiſe as to apprehend it, more ample matter of joy by much than of griefe.

Objection. Yea, but it is the Iuſt or the Righteous man, will peradventure ſome ſay, that muſt, that may thus rejoyce: And where are any ſuch?uuProv. 20.9.Prov 20:9 Who can ſay, ſaith Salomon, I have ſo purified mine heart, that I am wholly free from ſinne? No:xxEccleſ. 7.20.Eccl 7:20 There is no man Iuſt or Righteous on earth, that doth ever well, and yy1 King. 8.46. foreign. Greg. Naz. de pace 1. foreign. Idem de plag. grand. foreign. Idem in Baſil.1 Kgs 8:46never evill. A vaine thing may it ſeeme then to exhort men to rejoyce, when the condition annexed is ſuch as excludeth all from rejoycing. To what end is it to incite the Iuſt to rejoyce, when there are none ſuch that may rejoyce?

Anſwer. The anſwer is ready at hand, in the latter part of the Verſe. By Iuſt are meant all ſuch as are upright in heart.

Which clauſe is added;

Conſiderat. 3 Partly to exclude the Hypocrite,

p. 209And partly to temper and qualifie the rigour of the tearme before uſed, if it were ſtrictly and exactly taken.Illuſtration.

So that it is a note as well of Extent, as of Restraint: Vſes 2

Vſe 1 1. Of Reſtraint, Reſtraint.to exclude from this joy, and all right thereunto and intereſt therein, all diſſemblers, all counterfeit Chriſtians, all hollow-hearted Hypocrites; that repent in the face, but not in the heart; aaMatth. 6.16. foreign. Eſa. 58.3, 5.Matt 6:16Isa 58:3Isa 58:5that make a ſoure face, that they may ſeeme to faſt, ſaith our Saviour; thatbbLuk. 16.15.Luke 16:15 Iustifie themſelves in the ſight of men, but God ſeeth their hearts what they are, and ſeeth them to bee farre other than either they ſhould be, or they pretend themſelves to be.

Vſe 2 2. Of Extent, Extent.to extend and enlarge this Joy, the ground of it and the right to it, to all that are ſingle and ſincere-hearted: and ſo to give and afford a ſhare and a portion in it as well to thoſe that are ſincerely righteous on earth, as to thoſe that are perfectly righteous in Heaven.

It is as a Key to let in the one;

It is as a Bolt to ſpar and bar out the other.

To cleare this further by a diſtinction or two of Bernards and Ambroſe.

Sorts 6 There are ſix either Sorts or Degrees of Iustice or Righteouſneſſe.

Sort 1 1. Ficta, ſed non recta: Ficta, non recta.A righteouſneſſe fained or counterfeit, but not ſound and ſincere. Such asccMatth. 23.27, 28. Ficta, ſucata, non vera, ſincera. foreign. 2 Tim. 3.5.Matt 23:27Matt 23:282 Tim 3:5 the Phariſees was.ddMulti hominibus juſti videntur, pauci Deo. Aliter enim hominibus, & aliter Deo. Hominibus ſecundum externam ſpeciem & faciem: Deo ſec. internam veritatem & virtutem. Ambr. in Luc. 1.6.Luke 1:6 A righteouſneſſe in outward ſhew and ſemblance, but not in inward truth and ſubſtance. Likeeeforeign. Nihil enim ſimulatum & fictum verae virtutis eſſe certum est. Ambr. offic. l. 2. c. 22. counterfeit coine, that hath the Kings ſtamp indeed, but is baſe and bad metall, and is therefore nought worth.

Sort 2 2. Recta, ſed non pura, non perfecta: A Righteouſneſſe, ſound and ſincere, but not perfectly pure. When,Recta, non pura. Vera & recta; ſed non pura, nec perfecta. though ſinne doeffRom. 7.17.Rom 7:17 remaine ſtill with men, yet it dothggRom. 6.14. Pſal. 119.133. Manet peccatum dejectum quidem, ſed non ejectum; evulſum, non expulſum tamen. Bern. in Pſal 90.10.Rom 6:14Ps 119:133Ps 90:10 not reigne in them. There is a mixture in them, as of Light and Darkneſſe, dimneſſe at leaſt, in a painted glaſſe, died with ſome obſcure and dimme colour: it is tranſparent and giveth true, but not cleare and pure light. AndhhNoſtra, ſi qua est, humilis juſtitia recta forſitan, ſed non pura: quomodo enim pura, ubi non potest deeſſe culpa? Idem de temp. 104. ſuch is the righteouſneſſe of all faithfull perſons while they live here.

Sort 3 3. Pura, ſed non firma: Pura, non firma.A righteouſneſſe pure and perfect, but not firme and permanent. Such was the righteouſneſſe of our firſt Parents before their fall.iiNam primi hominis in initio non modo recta, ſed etiam pura fuit, quamdiu ei datum est nec ſentire peccatum. Bern. ibid. nedum inſervire, aut conſentire peccato. Pure and perfect it was: forkkGeneſ. 1.27. Epheſ. 4.24.Gen 1:27Eph 4:24 ſuch did God create them: they had no ſenſe at firſt of any evill motion at all in them, much leſſe did they yeeld or give any conſent to any ſuch. ButllSed quia firma non fuit, & puritatem facilè perdidit, nec rectitudinem retinuit. Ibid. firme and permanent it was not: (it might have beene, if they would:) formmEccleſ. 7.29.Eccl 7:29 they changed wilfully that eſtate that God created them in, and ſo fell away from that their Originall Righteouſneſſe.

p. 210Sort 4 4. Firma, ſed finita: Firma, ſed finita.A righteouſneſſe not pure onelyonly, but firme too, yet finite: Such isnnMatth. 25.31. 1 Tim. 5.21. Apud Angelos recta, pura, & firma, ſublimis, ſed divina tamen inferior. A Deo collata, non ipſis innata. Iuſti ex eo, non coram eo; munere ejus, non in comparatione ejus. Bern. ib.Matt 25:311 Tim 5:21 the righteouſneſſe of the elect Angels, and ofooHeb. 12.23. Iuſti perfecti.Heb 12:23 the bleſſed Saints glorified in part now in Heaven: and ſhall be ofppLuk. 20.36. Angelis pares.Luke 20:36 all the Elect as well Men as Angels after the laſt day.

Sort 5 5. Infinita: Infinita.An infinite righteouſneſſe. Such is the righteouſneſſe qqDei ſolius. Ipſe ſibi juſtitia est, cujus voluntas non tam aequa, quam ipſa aequitas: & utra que non aliud quam ipſa ſubſtantia. Bern. ibid.of God alone; of him that is not righteous onelyonly, but even righteouſneſſe it ſelfe: and the righteouſneſſe of all Creatures both Men and Angels put together, is asrr1 Sam. 2.2. Matth. 19.17.1 Sam 2:2Matt 19:17 none in regard of his, being the ſame with himſelfe.

The firſt of them is, in this tearme, excluded from ſound Joy; the ſecond is admitted to it, as well as the third or the fourth, yea therefore rather than the third by much, becauſe it is ſure in time to attaine to the fourth: and it may well therefore conſtitute a diſtinct Sort 6 ſort or degree to make up the number propounded at firſt, to wit, imperfecta, ſed firma, or firma, ſed non pura, non perfecta: Firma, non perfecta.**Philip. 3.12. Cùm haec omnia deſiderio affectus impleverit, non ex omni parte perfectus, ſed perficiendus. Prosper. de vit. contempl. l…b. 1. cap. 8.Phil 3:12An imperfect righteouſneſſe, but yet firme; or a firme and permanent righteouſneſſe, though not yet pure and perfect: Since that the Grace of God begun here in the hearts of his Holy ones, though never ſo infirme and weake in it ſelfe, yet beingſſ1 Pet. 1.5. Firmior est fides quam reponit poenitentia. Lactant. inſtitut. l. 5. c. 13.1 Pet 1:5 ſupported and upheld by the power of his Spirit, is ſure never wholly or fully to faile: but as the light that the Moone receiveth from the Sunne, though to our ſeeming but very little at firſt ſhortly after the change, as we tearme it, yet it increaſeth more and more daily, till it come to the full; ſo ſhallttProv. 4.18.Prov 4:18 The Light of Grace in Gods Children, thoughuuTanquam foreign non foreign, ubi plus luminis quàm tenebrarum, ſed foreign, ubi plus tenebrarum quàm luminis: uti diſtinguunt Grammatici ad Homerum. Euſtath. Odyſſ. foreign. but little, ſcarce ſenſible at the firſt either to others or themſelves, yet it ſhall grow on till it come to it full growth; which when it hath once attained, (that which will not bee in this life) it will never (herein contrary to the manner of the Moone) impaire or abate againe.

Point 3 So that the Point that hence ariſeth is this, that

Branches 2 Ioy belongeth to the Vpright,

And to the Vpright onelyonly.

Branch 1 Firſt to the Vpright; that is, as well to thoſe that be ſincere-hearted, Obſerv. 4 as to thoſe that be perfectly and exactly righteous: yea to all upright, be they ſtrong or weake ones, bee they well growne, or but new borne babes in Chriſt Ieſus.

For whereas there are two rankes of Men truly righteous:Righteous.

Rankes 2 The former of ſuch righteous ones as never fell, never ſinned: the Diviſion 1 eſtate ofaa1 Tim. 5.21.1 Tim 5:21 the Elect Angels, that**Luk. 15.7.Luke 15:7 need no repentance, that like the Ranke 1 Prodigals elder Brother, bbLuke 15.31.Luke 15:31never left their Fathers houſe, ccLuk. 15.29.Luke 15:29nor ever offended him in ought.

Ranke 2 The latter of ſuch righteous onesddforeign. Greg. Naz. apolog. foreign. Idem de plag. grand. & in Iul. 2. Prima virtus peccata non perpetrare ſed vitare; ſecunda perpetrata corrigere. Greg. mor. lib. 6. cap. 17. as have fallen indeed, but are riſen againe, through Gods mercy in Chriſt their Saviour,eeEpheſ. 1.19, 20. & 2.1, 5, 6.Eph 1:19Eph 1:20Eph 2:1Eph 2:5Eph 2:6 reſtoring p. 211them in part, and raiſing them up againe by““Quem poenitet peccaſſe, penè est innocens. Sea. Agam. 2.2. repentance: the ſtate of all the faithfull in partffImò plus est propemodam à vitiis ſe revocaſſe, quam vitia ipſa neſciviſſe. Ambroſ. in Pſal. 118. ſer. 22.Ps 118 renewed, and regenerate, and reſtored againe to their Originall Righteouſneſſe:

Or to come nearer to the Point;

The former of thoſe that areggIuſti habitu perfecto. righteous in regard of a perfect habite, or an abſolute perfection of righteouſneſſe: Andhh1 Pet. 3.11. Act. 3.14. 1 Iohn 3.5.1 Pet 3:11Acts 3:141 John 3:5 ſo our Saviour Chriſt onelyonly here on earth was; andiiHeb. 12.23.Heb 12:23 the Saints ſaved now in heaven Diviſion 2 are. Ranke 1

The latter of thoſe that arekkIuſti deſiderio, ſtudio, conatu. righteous in regard of the deſire, ſtudy, Ranke 2 endevour, and imperfect practice, rather than perfection of righteouſneſſe: Such as ſincerely deſire to feare, and to ſerve God; and endevour conſtantly to doe his Will: as have reſpect to Gods Commandements: and thinke upon them to obſerve them: though they cannot keepe or fulfill them ſo as they ſhould: that follow after righteouſneſſe, as a worke-man doth his trade, that hee hath bound himſelfe an apprentice to, though hee be not yet his crafts-maſter: And ſollIob 1.1.Job 1:1 Iob is ſaid to be Iuſt, though he had his infirmities and failings, by his owne confeſſion,mmIob 9.3.Job 9:3 not a few. SonnLuk. 1.6.Luke 1:6 Zacharie and Elizabeth are ſaid to have beene righteous in Gods ſight; that is, truly and ſincerely, though not perfectly, righteous: for they wereooLuk. 1.20. Vide Aug. ad 2. Epiſt. Pelag. l. 4. c. 7.Luke 1:20 not alſo without their wants. And even theſe latter alſo have right to, and may have part in the joy here propounded as well as the former, though the former enjoy it farre more fully than they doe. For,pp2 Chron. 30.18, 19.2 Chr 30:182 Chr 30:19 God will bee mercifull, yea he hath already beene, and is mercifull, to thoſe that ſet their hearts aright, and qqNehem. 1.11.Neh 1:11that deſire to feare his Name. And,rr1 Chron. 28.7.1 Chr 28:7 I will be with him, ſaith God of Salomon, if he endevour to doe my Will. AndſſPſal. 119.6.Ps 119:6 Then, ſaith David, ſhall I not be confounded, when I have reſpect to all thy Precepts: andttPſal. 22.23.Ps 22:23 When I am upright with my God. And,uuPſal. 103.17, 18.Ps 103:17Ps 103:18 The loving kindnes of the Lord is from ever and for ever, upon thoſe that thinke upon his Commandements to doe them. And,xxProv. 21.21.Prov 21:21 He that followeth after Righteouſneſſe ſhall finde Honour and Life; true Honour, and eternall Life. ForyyRom. 2.8.Rom 2:8 unto thoſe that by patient perſeverance in well-doing ſeeke Honour, and Glory, and Immortalitie, will God render Life eternall.

And therefore to ſuch alſo, even in expreſſe tearmes is joy promiſed; and ſuch alſo in expreſſe tearmes are enjoyned to rejoyce.aaPſal. 64.10.Ps 64:10 The righteous ſhall be glad in the Lord, and truſt in him; and all (without exception) that are upright in heart, ſhall rejoyce. And as here, Light is ſowen for the righteous; ſo elſe-where,bbPſal. 112.4.Ps 112:4 Light in darkneſſe ariſeth to the upright. And againe, having in the beginning of the Pſalme pronounced them bleſſed, not that never ſinned, butccPſal. 32.2.Ps 32:2 that have ſincerely repented them of their ſinnes; in whoſe ſoule there is no guile: hee concludeth with an incitement, yea an injunction laid upon all ſuch to rejoyce:ddPſal. 32.11.Ps 32:11 Bee glad yee Righteous, and rejoyce in the Lord; and be merry, yea ſhout for Ioy, all ye that are upright in heart. And if there be**Luk. 15.7.Luke 15:7 great Ioy in Heaven for ſuch; ſure there may well be much Ioy alſo here on earth unto ſuch.

And this may bee further confirmed unto us, if wee ſhall conſider, Reaſons 4

Reaſon 1 1. That it is not ſo much the quantitie, as the qualitie and ſinceritie p. 212of his grace in us that God principally regardeth.eeMelius eſt pallens aurum quàm fulgens aurich alcum. Bern. in Cant. 61. foreign. Greg. Naz. apolog. A little pale and courſe Gold is of much more worth than much bright Copper, than much fine Braſſe. AndffDe Noa Baſil. Sel. homil. 5. foreign. Valentinus apud Iren. l. 1. c. 33. a good peece of Gold is true Gold, though it be bemired and beſmeared with durt; an ingot of Gold, is good Gold, though it have much droſſe ſtill mixt with it.““Nec vinum rejicimus, et ſi foecem habeat; nec aurum quamvis lutoſum exiſtat. Spin. de juſtit Chriſt. Nor will a man that is in his wits caſt away his money, be it Gold or Silver, for the fouleneſſe of it, or the Gold-ſmith his wedge for the droſſe that is mixt with it: but where hee meeteth with never ſo little good Gold, and it be but a grain or two, mixt with never ſo much droſſe, hee will not leave the Gold for the droſſe, but keepe the droſſe with the Gold, till he have fined it, and ſo ſevered and freed the one from the other. In like manner here: Gods grace in the hearts of his Children, though it bee mixt ſtill with many infirmities, yea and corruptions, yet is it true Grace, and much better than all thoſe ſeemingggSimulacra virtutis. Cic. de offic. l. 1. Vmbra est & imago juſtitiae quod ill… juſtitiam putaverunt. Ex Cic. ipſo Lactant. inſtitut. l. 6. cap. 6. ſhadowes, and though glorious, yet but counterfeit ſhewes of it, that are found either in Heathen mens lives, or in the courſes of Hypocrites. Nor will God therefore, in regard of thoſe infirmities and corruptions mixt with it, reject it, but rather have a care of them in whom it is,hhEſa. 1.25. & 4.4. & 57.18. Ierem. 9.7.Isa 1:25Isa 4:4Isa 57:18Jer 9:7 to cure and to correct them, that his Grace by the removall and amendmenr of them, may grow daily more pure, till it come at length untoiiEpheſ. 5.26, 27.Eph 5:26Eph 5:27 a perfection of puritie.

Reaſon 2 2. That with GodkkVoluntas pro facto reputatur. Bern. ep. 77. & depaſſ. cap. 32. Voluntas faciendi reputatur pro opere facti. Pelag. ad Demetr. the will is accepted for the worke, and the deſire and endevour for the deed. As it is in evill; llStudium nocendi nocentem facit. Sacrilegi dant poenas, quamvis nemo ad Deos manus porrigat. Latro est etiam antequam manus inquinet, qui ad occidendum jam armatus est, & habet ſpoliandi atque interficiendi voluntatem. Exercetur & aperitur opere nequitia, non incipit. Sen. de benef. lib. 5. c. 14. Poteſt aliquis nocen, fieri quamvis non nocuerit. Omnia ſcelera etiam ante effectum operis, quantum culpae ſatis eſt, perfecta ſunt. Idem de conſtant. cap. 7. Nam ſcelus intraſe tacitum qui cogitat ullum. Facti crimen habet.—Iuvenal. ſat. 13. In maleſiis cogitata etiam ſcelera, non adhuc perfecta vindicantur, cruenta mente, pura manu. Apul. florid. 4. Nunquam mens exitu aeſtimanda est, ſatis probaſſe animum parricidae. Quintill. declam. 271. Actionis crimine cogitatio condemnatur à Domino. Pelag. ad Demetr.the very ſtudie, deſire and endevour of doing evill, maketh a man to ſtand guiltie of evill doing in Gods ſight, albeit he doe not, becauſe he dare not or cannot doe what he deſireth.mmMatth. 5.28. foreign. Greg. Naz. in Cypr. foreign. Clem. conſtit. apoſt. lib. 1. cap. 1. Decreviſti facere, jam perfeciſti. Auguſt. verb. Dom. 43. Inceſta est etiam ſine ſtupro, quae cupit ſtuprum. Senec. controv. 6. 8.Matt 5:28 Hee that looketh but on a woman to luſt after her, ſaith our Saviour, hath already committed adultery with her. And,nn1 Iohn 3.15.1 John 3:15 Hee that hateth but his Brother, ſaith Saint Iohn, hath already murthered him in his heart. ooRes mira: ille vivit, tu tamen homicidaes: illa caſta est, tu tamen adulter es. Aug. de verb. Dom. 42. & 43. Non venenum paraſti, non cum gladio proceſſiſti; non ipſum ſcelus feciſti: tantum odiſti, & tu prius te quàm illum occidiſti. Idem de temp. 235. Si quis cum uxore, tanquam cum aliena concumbat, adulter erit, quamvis illa adultera non ſit. Aliquis mihi venenum dedit: ſed vim ſuam remixtum cibo perdidit: venenum illud dando ſcelere ſe obligavit, etiamſi non nocuit. Non minus latro est, cui telum oppoſita veſte cluſum est. Sen. de conſtant. cap. 7. Illo es homicida, venenum quo miſces die. Fruſtra est ergo Greg. Naz. (ſi is ſaltem est) qui in ſerm. de Bapt. iniquum cenſet, foreign. Et Cato Cenſor apud Gellium lib. 7. cap. 3. haud aequum cenſet, poenas dare quenquam ob eam rem, quod arguatur malè feciſſe voluiſſe. Verum hic leges humanas cogitat, quibus Cogitationis nemo poenam luit. De poenis lib. 18. Nec fugitivus habe…ur ſervus, qui fugiendi conſilium habeat. De verb. ſign. lib. 225.A ſtrange matter, ſaith Auguſtine, the Woman is ſtill honeſt, and yet art thou an adulterer; the man is alive ſtill, and yet thou art a murtherer. So is it alſo††Niſi forte putetur in malo quàm in bono efficacior inveniri voluntas apud Deum, qui charitas eſt, & promptior eſſe ad ulciſcendum quam ad remunerandum miſericors & miſerator Dominus. Bern. epiſt. 77. Vide Platonis cum Dionyſio de Aeſcbine diſſertationem apud Plut. de adul. in goodneſſe: the ſtudie, deſire and endevour, the conſtant ſtudie, ſincere deſire, p. 213and earneſt endevour of holineſſe and righteouſneſſe, make a man eſteemed holy and righteous in Gods ſight, though he cannot yet attaine to that meaſure of it that he would. God regardeth more what hee deſireth and endevoureth to bee, than what hee is; hee reſpecteth more what hee deſireth and endevoureth to doe, than what he doth.

Reaſon 3 3. That God exacteth no more of his, than hee hath beſtowed on them.ppMat. 25.15, 16, 17.Matt 25:15Matt 25:16Matt 25:17 He requireth not the gaine of tenne talents, where hee hath given out but five, or the profit of five, where hee hath conferred but one onelyonly.qqforeign. Greg. Naz. in Caeſar. He is content to accept of his what they are able to afford, in grace and mercy pardoning, paſſing by and remitting the reſt.rrMalach. 1.14.Mal 1:14 Curſed is the Deceiver, or the Cooſener, ſaith the Prophet, that having a ſſMaſculum, i. maſculum pinguem & integrum. ſicut, lana, pro lana candida. Eſa. 1.18. D. Camius in Mal.Isa 1:18ſound or a fat Male in his flocke, bringeth a corrupt carion or a leane ſtarveling to God for a ſacrifice. Butttforeign. Greg. Naz. de eutax. Non impotentes ſed nolentes condemnabuntur. Bern. de paſſ. Dom. c. 32. In vitae libro ſcribuntur omnes, qui quod poſſunt, faciunt, etſi quod debent, non poſſunt. Idem de Deo dilig. c. 2. he is not accurſed that bringeth no berter, becauſe he hath no better to bring. Yea obſerve we in the legall ſacrifices and oblations, how low in mercy God deſcendeth. It is true that if men ſhould ſerve God and ſacrifice to him, according to his ſtate and his greatneſſe,uuEſa. 40.15, 16.Isa 40:15Isa 40:16 All the wood of Lebanon would not ſerve to burne, nor all the beaſts that bee in it ſuffice for a ſacrifice; yea little enough would all the wood in the world be, and all the cattle therein to it, to make up but one ſacrifice. Yet ſee how low God is content to ſtoope herein, in regard of mans beggerlineſſe, not able to give or offer ought worthy of God.xxLevit. 5.6, 11, 12. & 14.10, 21, 30, 31. foreign. Greg. Naz. de Eutax.Lev 5:6Lev 5:11Lev 5:12Lev 14:10Lev 14:21Lev 14:30Lev 14:31 He is content to accept of a ſheepe or two, or a lambe or two for a ſacrifice; or if a man be not able to bring ſo much, hee is well pleaſed with one; or if he want means for a lambe, hee is not unwilling to take a paire of Turtle Doves, or two little Pigeons in ſtead of it; yea if a mans abilitie be not able to reach ſo farre neither,yyImmunis aram ſi tetigit manus, Non ſumtuoſa blandior hoſtia Mollibit adverſos Penates Thure pio & ſaliente mica. Horat. carm. 3. 22. an handfull or two of flower, with a corne of ſalt or two, ſhall ſuffice as well as ought elſe, where it is brought and offered with an honeſt heart. And it is more than once or twice inculcated for the comfort and encouragement of weake ones,aaforeign. Greg. Naz. de bapt. & apud Anton. Meliſſ. c. 33. of the poorer ſort, that were not able to offer as the rich did, and might doubt therefore of the like acceptance:bbLevit. 14.22, 30, 31, 32.Lev 14:22Lev 14:30Lev 14:31Lev 14:32 Looke what he is able; according to his ability; even what his hand is able to reach unto; and it ſhall be accepted. ccLuk. 21.1, 2, 3.Luke 21:1Luke 21:2Luke 21:3The poore Widowes two mites were as acceptable to God, as the largeſt offerings of the richeſt.ddforeign Greg. Naz in Iul. exact. He meaſureth the gift not by the worth or the greatneſſe of it, but by the might and the minde onelyonly of the giver. Andee2 Cor. 9.12.2 Cor 9:12 If there bee in a man a willing minde, ſaith the Apoſtle, it is accepted not according to what hee hath not, but according to what he hath. God regardeth in his not ſo much what they ſhould, as what they can and are willing to doe. AndffQuicquid vis & non potes, factum Deus reputat. Auguſt. apud Ioan. de Tambac. in conſol. Theolog. what thou wouldſt doe but canſt not doe, ſaith Augustine, God accounteth as done.

Reaſon 4 4. That it is not ſo much our inherent Righteouſneſſe in regard of the worth, dignitie, and excellencie of it, much leſſe in regard p. 214of any puritie and perfection in it, butggSi propriè appellantur ea quae dicimus merita noſtra, ſunt ſpei quaedam ſeminaria, charitatis incentiva, occultae predeſtinationis indicia, futurae glorificationis praeſagia. Bern. de grat. & l. arb. as it is a fruit of Gods Love, a token of his Favour, a ſigne and marke of our Adoption and Iustification, and a pledge and pawne of our future Glorification, that is the ground and matter of our Joy: not it ſelfe ſo much, as that, that it giveth us aſſurance of.

Reſpect 1 1. As it is a ſigne and a ſeale of our Adoption. For our Regeneration whereby this Righteouſneſſe is reſtored, wrought and begun in us, doth ratifie and ſeale up our Adoption unto us. Since thathh1 Ioh. 3.1, 3, 6.1 John 3:11 John 3:31 John 3:6 none are the Children of God by Adoption, but thoſe that are ſo alſo by Regeneration. AndiiIoh. 1.12, 13.John 1:12John 1:13 all that are ſo by Regeneration, are by Adoption alſo ſuch. The leaſt and loweſt degree therefore of ſincere and ſoundkkRom. 8.13, 14, 16.Rom 8:13Rom 8:14Rom 8:16 Sanctification being an effect and fruit of Regeneration, is a certaine ſigne of Adoption, and may miniſter a ſure argument to him that hath it, that he is the adopted Child of God. NowllPatriam amat quiſque, non quia magna, ſed quia ſua. Sen. epiſt. 66. Sic & prelem. as Parents love their children, not ſo much for their wit or comelineſſe, or the like qualities, as becauſe they are theirs; ſo doth God love his Children, even becauſe they are his Children: yeammEzech. 16.4, 5, 6. Si non dilexiſſet inimicos, nunquam poſſediſſet amicos: ſicut nec quos diligeret, eſſent, ſi non dilexiſſet, qui nond…m erant. Bern. in Cant. 20. Qui nominem bonum invenit, neminem ſalvat, niſi quem praevenit. Idem de grat. & lib. arb.Ezek 16:4Ezek 16:5Ezek 16:6 had hee not loved them before they had any good qualitie in them, for which hee might affect them, they had never come to have any ſuch. And as Parents affect as well, and**Fructuoſior eſt adoleſcentia liberorum, ſed infantia dulcior. Senec. epiſt 9. delight as much in their little young ones as in thoſe that be well growen or at mans eſtate, as well in thoſe that are not able to earne the bread that they eat, as in thoſe that are able to doe them the beſt ſervice:nnQuis tam iniquam cenſ…ram inter ſuos agit, ut filium ſanum quàm aegrum magis diligat? procerumve & excelſum quàm brevem & modicum? Foetus ſuos non diſtinguunt ferae; & ſe in alimentum pariter omnium ſternunt: aves ex aequo partiuntur cibos. Sen. epiſt 66. Pater liberos non rejicit, quod aegroti claudi, debiles, deformes ſint; ſed chariores habet & mollius tractat, imperfectionis infirmitatiſque intuitu. Spin. de Iuſtit. Chriſtian. nor is any father ſo unnaturall, that becauſe his childe being weake and weariſh, ſickly and craſie, as being full of bleach or ſome other ſuch like troubleſome infirmitie, is in regard thereof ſomewhat waſpiſh and way-ward, eſpecially being a good natured and a dutifull childe otherwiſe, will for that cauſe the leſſe either regard or affect it: no we are wont rather to be theooQuorſum haec? ut ſcias virtutem omnia opera ſua, velut foetus ſuos iiſdem oculis intu…ri, aequè indulgere omnibus; & quidem impenſius laborantibus. Quoniam quidem etiam parentum amor magis in ea, quorum miſeretur, inclinat. Virtus quoque op…ra ſua quae videt affici & premi, non magis amat, ſed parentum bonorum more, magis amplectitur & fovet. Senec. ibid Inclinat animus, quo ſors deterior trahit. Sen. Theb. 3. foreign. Greg. Naz in Heron. more affectionate toward them, and the more tender and charie of them, when it is ſo with them. Yea, I ſay not, what infirmitie, but what diſeaſe almoſt is there ſo loathſome, as will keepe a mother from tendering and tending her childe? In like manner is it with our Heaxenly Father, whoſe love and affection to his, goeth infinitely beyond the love and affection of any earthly father or mother whatſoever. For,ppPſal. 103.13.Ps 103:13 as a Father, ſaith the Pſalmiſt, is pitifull unto his Children; ſo is the Lord pitifull to thoſe that feare him. AndqqEſa. 49.15.Isa 49:15 the moſt naturall mother, the kindeſt and tendereſt Parent that is, may ſooner forget or not regard the fruit of her owne body, than he can forget or not regard them. And,rrMalac. 3.17.Mal 3:17 I will ſpare them, ſaith he, that feare me, and thinke on my Name, as a man ſpareth his owne ſonne that ſerveth him. He loveth and delighteth in his littleſſEzek 34.16. Eſa. 40.11. Non agnamve ſinu pigeat, foetumve capellae Deſertum oblita matre referre domum. Tibull. …leg. 1.Ezek 34:16Isa 40:11 weake ones, his novices, his youngtt1 Cor. 3.1, 2.1 Cor 3:11 Cor 3:2 Babes in Chriſt, that can ſcarce almoſt creepe, much leſſe goe well alone yet, as well as in his great ones, his ſtrong, his well growen ones, that are able to helpe and to tend others. ForuuPſal. 147.11.Ps 147:11 The Lords delight is in all thoſe that feare him, and that rely upon his mercy. He is content to accept of at their p. 215hands what they are able. As a little done by a Sonne, giveth his Father much better contentment, than a great deale more done by a meere ſtranger or a ſervant. And there is the difference betweene a Sonne and a Servant; that a Servant if he cannot doe his Masters worke,xx1 Sam. 30.13.1 Sam 30:13 his Maſter will not keepe him, hee muſt goe ſeeke him ſome other ſervice; whereas a Sonne, albeit he be not able to doe ought, yetyyIohn 8.35.John 8:35 he is not therefore caſt off; his Father keepeth him not for the ſervice that he doth or can doe him, but he keepeth him becauſe he is his Sonne. Yea it is not the wants and infirmities and imperfections, or the remainders of ſinne and corruption in Gods Children, that can cauſe God to caſt them off or to abhorre them.zzPeccata nobis non nocent, ſi non placent. Aug. de temp. 181. Et apud Ioan. de Tambac. in conſol. Theolog. Our corruptions ſhall not hurt us, if they doe not pleaſe us, ſaith Augustine. Nor is it ſo much our corruptions as our pleaſing of our ſelves in them, that maketh God to be diſpleaſed with us. Any beginning of ſincere ſanctifying Grace then argueth Gods Childe; and a weake Childe of God being yet a Childe of God, as well as a ſtrong, hath good cauſe and great cauſe therein to rejoyce.

Reſpect 2 2. ThisaaIuſtitia inchoata, non conſummata. inchoate Righteouſneſſe, orbbforeign. Rom. 8.23.Rom 8:23 firſt fruits of Gods Spirit, is as a ſure Signe and Seale of Iuſtification and Adoption, (forcc1 Cor. 6.11. & 1.30.1 Cor 6:111 Cor 1:30 Iuſtification alſo and Sanctification are never ſundred or ſevered; all that are truly Iuſtified are ſincerely Sanctified; and all that are ſincerely Sanctified, are truly Iuſtified alſo:) ſo is it a firme pledge and pawne, orddAria potius quàm pignus, quia pignus redditur, arra retinetur. Hieron. in Eph. 1.14. Aug. de verb. Ap. 13. & de viſione Dei, apud Bedam in Epheſ.Eph 1:14 earneſt rather, of future Glorification, and of whatſoever of Gods gratious Promiſes remaineth yet to be made good. Chriſt is, as I may ſo ſay,**foreign. Heb. 7.22.Heb 7:22 the Suretie wee have for them. Hee is aseeColoſſ. 2.14.Col 2:14 our Suretie to God, for the diſcharge of our debt: ſo Gods Suretie to us, for the performance of his Promiſes. And Gods Spirit in the Graces of it, is the earneſt that hee hath given us already before-hand, for the better aſſurance of what is to follow.ff2 Cor. 1.20.2 Cor 1:20 All the Promiſes of God are in Chriſt, Yea and Amen, that is, firme and ſtable, ſaith the Apoſtle. And,gg2 Cor. 1.21, 22.2 Cor 1:212 Cor 1:22 It is God that eſtabliſheth us with you in him; who hath alſo annointed and ſealed us, and put the earneſt of his Spirit in our hearts. AndhhEpheſ. 1.13, 14.Eph 1:13Eph 1:14 this holy Spirit of Promiſe, wherewith wee are anointed and ſealed, is the earneſt of the Inheritance by Chriſt purchaſed for us, for aſſurance of poſſeſsion. As a penny therefore given in earneſt bindeth as firmely as a pound; if the partie at leaſt bee a ſure and ſufficient man that one dealeth with: ſo even the ſmalleſt meaſure of ſincere grace being Gods owne earneſt, bindeth him in regard of his Promiſe accompanying it, (foriiNam, ut Iuriſconſulti, pignus donum est verbo veſtitum. Nec poteſt eſſe ſine pacto pignus. without ſome ſuch word of agreement and promiſe, it could not be an earneſt:) to the making good of all his gratious Promiſes, made to the faithfull in generall, to thoſe that have received it in particular; and may as well therefore**2 Theſſ. 2.16.2 Thess 2:16 miniſter good Hope, and give undoubted aſſurance of the performance thereof unto them in due time. And as a weake, but a true Faith, may as well lay hold upon Chriſt, and receive him by God offered, as well as a ſtrong; askkFides licet exigua & infirma, accipit nihilominus quae largitur Deus: haud ſecus ac puerulus parvula, vel ſcabioſa mendicus manu, ille panem, hic ſtipem porrectam accipit, perinde ac ſi major aut ſanior eſſet. Spin. de Iuſtitiae Chriſt. a feeble and a ſhaking hand may as well receive a Kings almes, as the luſtieſt and the ableſt mans hand that is: So even a weake beginning of ſaving and ſanctifying Grace, if it can bee diſcerned and diſcried amids a multitude of wants, may as well give aſſurance both of preſent Grace and Favour, p. 216and of future Glory with God, as the greateſt meaſure that may be. And as a peece of Gold that ſuch a poore ſicke mans weake hand receiveth of the Kings gift, may as much glad him at the heart, ſtand him in as much ſtead, and doe him as much good, as that that is received with a better: So Gods gift by a weake Faith received and apprehended, may as well comfort a mans ſoule, and as well joy him at the heart, being it may ſtand him in as much ſtead, and be as beneficiall to him for his good, as being received by a ſtronger. Yea, the maine and principall matter of our joy here, being grounded upon not ſo much what we have already, as what we llRom. 5.2. & 12.12.Rom 5:2Rom 12:12hope for, and ſhall have: though a peece of gold be better worth, and a man therefore may doe more good with it, than he can with a ſmall peece of ſilver, yet the latter may altogether joy a man as much as the former, in regard of the inheritance that is aſſured unto him by either: So a poore quantity of Grace, though it cannot for the preſent ſo much benefit a man, either to doe ſo much good to him, or to others by him; as a richer and larger portion of grace may; yet in regard of the Heavenly Inheritance and future Glory, that it is an earneſt of, the one may well miniſter as much joy as the other, becauſe the one giveth good aſſurance of the very ſelfe-ſame in effect and ſubſtance with the other.

Every ſincere Christian then, be he weake or ſtrong, hath much matter and good ground of Joy.mmPſal. 64.10. & 30.11.Ps 64:10Ps 30:11 Let all, ſaith the Pſalmiſt, that are upright-hearted, rejoyce. But

Branch 2 The Hypocrite hath no cauſe to rejoyce.

Obſervat. 5 As Simon Peter told Simon Magus, nnAct. 8.21.Acts 8:21Thou haſt no part nor portion in this buſineſſe, for thine heart is not upright in Gods ſight: So the Hypocrite hath no part nor ſhare in the Ioy of the Iuſt, becauſe he is not upright-hearted, his heart is not ſingle nor ſincere in Gods ſight.ooIob 20.7.Job 20:7 The Ioy of the Hypocrite is but momentanie, ſaith Zophar in Iob; it is no true, no ſound, no permanent Joy. As their repentance is, ſo is their rejoycing: as their godlineſſe is, ſo is their Ioy. AsppMatth. 6.16.Matt 6:16 they repent in the face, but not in the heart: Soqq2 Cor. 5.12.2 Cor 5:12 rejoyce they may in the face, but not in the heart. As their Godlineſſe is all in outward ſhew, nothing in ſubſtance nor in truth, andrrforeign. Greg. Naz. Nihil fictum diuturnum. Ambr. offic. l. 2. c. 22. Caducaſunt, quaecun que fucata ſunt. Cyprian ad Donat. Ficta omnia celeriter tanquam ſloſculi decidunt: nec ſimulatum potest quicquam eſſe diuturnum. Cic. offic. l. 1. therefore it is of no conſtancie at all, of no continuance. (ſſHoſh. 6.4. Thy goodneſſe, ſaith God, is as a morning cloud, that is diſſolved as ſoone as the Sunne breaketh forth, and as the dew, that melteth and is dried up, as ſoone as the Sunne ſhineth on it.) So is their joy onelyonly a ſuperficiall, a ſeeming rejoycing, and it ſhall not therefore laſt long, but it ſhall fade and faile ſoone, as their goodneſſe and godlineſſe doth.

Reaſon 1 And no marvell:

For, 1. Whence ariſeth the Joy here ſpoken of? Yea, whence ſpringeth all true, ſound and conſtant Joy, but as before was ſhewed,ttRom. 3.1, 2.Rom 3:1Rom 3:2 from the preſentuuHinc foreign, the joy of Faith. Philip. 1.25.Phil 1:25 aſſurance of Gods favour here, andxxHinc foreign, the joy or glorying of hope. Heb. 3 6. Spes juſtorum laet…tia. Prov 10.28.Heb 3:6Prov 10:28 the hopefull expectation of eternall happines hereafter? But the Hypocrite hath neither Faith nor Hope; neither Faith that may give him aſſurance of the one, nor Hope that may put him in expectation of the other. No Faith, no ſuch Faith at leaſt, as may give aſſurance of Gods favour. For the Faith that doth that, muſt beyyforeign. 1 Tim. 1.5. 2 Tim. 1.5.1 Tim 1:52 Tim 1:5 a Faith without p. 217hypocriſie, a Faith unfained: And how can his Faith bee without hypocriſie, when he himſelfe is but an hypocrite. No hope, ſuch at leaſt as is certaine andzzRom. 5.5.Rom 5:5 unfailable, ſuch as is the hope that is**Heb. 11.1.Heb 11:1 founded on Faith unfained. ForaaIob 27.8. foreign. Antipho. de chorent.Job 27:8 What hope can the Hypocrite have, though he have heaped up never ſo much, ſaith Iob, when God ſnatcheth away his ſoule. bbProv. 14.32. Improbidum ſpirant ſperant: juſtus etiam cum expirat, ſperat. foreign. Baſil. Sel. hom. 4.Prov 14:32The Iuſt man hath hope even in death, ſaith Salomon. But then doe the Hypocrites hepes faile him, if not before;ccProv. 11.7. foreign. Theocrit. Batto. foreign. Eurip. Troad.Prov 11:7 When hee dieth, ſaith Salomon, his hopes all die with him. Where no Hope then, no Ioy: where no Faith, no Hope: and the Hypocrite therefore having neither Faith, nor ſure Hope, cannot have any ſound Ioy.

Reaſon 2 2. In theddPſal. 4.6, 7.Ps 4:6Ps 4:7 light of Gods Countenance is the Ioy of the Godly. eePſal. 89.15, 16.Ps 89:15Ps 89:16Bleſſed are they, ſaith Ethan, that walke in the light of thy Countenance, O Lord: ſuch may indeed continually rejoyce in thy Name. But the Hypocrite as he cannot delight in God, ſo he can have no liſt to come into Gods ſight, much leſſe to walke before him, or in the light of his face, as thoſe doe, and well may, that are upright. ForffIob 27.10. Eſt & talium poena Deus. Lux est enim. Et quid talibus tam inviſum? Bern. de conſid. l. 5.Job 27:10 how can the Hypocrite, ſaith Iob, delight himſelfe in the All-ſufficient? Or what heart can he have at all times to call upon God? Or conſequently to depend upon him? And againe,ggIob 13.15, 16.Job 13:15Job 13:16 Though God ſlay me, yet will I truſt in him; and I will approve my wayes in his ſight: (to wit, for the integritie, for the ſincerity of them:) And he ſhall be my Saviour and my ſalvation; when the Hypocrite ſhall not dare to appeare in his preſence. And indeed with what confidence can any hypocrite appeare before God, when though he may delude man, yet he cannot beguile God? Forhh1 Sam. 16.7. foreign. Plut. de ſera… vindict.1 Sam 16:7 God ſeeth not as man ſeeth: Man ſeeth the face, but God ſeeth the heart. (There is no deluding of him with vaine ſhewes, no more than cozening ofiiSapiens nummularius Deus est: nummum fictum non recipiet. Bern de grad. obed. a skilfull Mint-man with counterfeit coine) When all that they doe is moſt loathſome and abominable in Gods ſight? when all their masked devotion is ſo farre from pacifying Gods wrath, that it is but a means rather to aggravate and exaſperate it againſt them? ForkkIob 36.13. Nemo enim magis iram meretur, quàm amicum ſimulans inimicus. Bern. de converſ. c. 27.Job 36:13 the hollow-hearted, ſaith Elihu, doe but heape up and increaſe wrath. What joy can the hypocrite then have to come into that light,llEpheſ. 5.13. Iohn 3.19, 20.Eph 5:13John 3:19John 3:20 that diſcovereth his hypocriſie, that layeth open his deceitmmIob 24.16, 17.Job 24:16Job 24:17 The light, ſaith Iob, is as the ſhadow of Death to ſuch. Or what aſſurance can hypocriſie give of Gods favour, when there is nothing that doth more than it procure his diſpleaſure?nnMatth. 24.51.Matt 24:51 His Lord will give him his portion with hypocrites, ſaith our Saviour, when he would intimate that ſuch an one ſhould moſt ſurely, moſt ſeverely be puniſhed.

Reaſon 3 3. Is righteouſneſſe the root of Ioy? ooRom. 14.17.Rom 14:17Righteouſneſſe, and Peace, and Ioy, ſaith the Apoſtle. And doth Joy ſpring from righteouſneſſe? Then can the hypocrite have no true Joy, becauſe hee hath no true righteouſneſſe. For as counterfeit coine is no coine; nor will in payment goe as current for the procuring of ought to him that hath it; ſo counterfeit righteouſneſſe is in deed and truth no righteouſneſſe, nor will to any good purpoſe ſtand him that hath it in ſtead. p. 218Yea asppRom. 10.3. Apoc. 3.17. foreign. Greg. Naz. apolog. Nemo est illo inſanabilior, qui ſibi ſanus videtur. Greg. in Pſal. poen. 4. Puto multos ad ſapientiam pervenire potuiſſe, niſi ſe putaſſent jam perveniſſe. Sen de tranq. c. 1.Rom 10:3Rev 3:17 he is fartheſt off from attaining to righteouſneſſe that ſuppoſeth himſelfe to have it when indeed he hath not: ſo is that man fartheſt off from being indeed righteous, that maketh ſhew of being ſuch when he is indeed nothing leſſe.rrSimulata ſanctitas, duplex iniquitas. Gregor. à Tambac. & aliis citatus. Simulata aequitas non est aequitas, ſed duplex iniquitas: quia & iniquitas est, & ſimulatio. Auguſt. in Pſal. 63.Ps 63 Diſſembled holineſſe, ſaith that ancient Father, is double ungodlineſſe. For it is one point of ungodlineſſe for a man not to be godly; and another point of it, being not godly, to make ſhew of being ſuch; and ſhall therefore haveſſMatth. 23.14.Matt 23:14 a double ſhare in Gods wrath. AndttMalus ubi bonum ſe ſimulat, tunc est poſſimus. P. Syr. Apertè quando malus est, tunc est optimus. Nam, Bonitatis verba imitari major est malitia. Idem. a wicked man, ſaith the Heathen man, is then worſt when he ſeemeth beſt; hee is never worſe than when he maketh ſhew to be that which he is not. If there can be no ſound rejoycing then, where righteouſneſſe is not; no hypocrite being moſt unrighteous can ever ſoundly rejoyce.

Vſe. Now the onelyonly Vſe of this Point (paſſing by all other) ſhall be, to ſtirre us up every one diligently and ſeriouſly to examine himſelfe whether his heart be ſincere and upright with God or no,Exhortation to Examination. that ſo hee may come to know whether he have part or no in this Ioy, whether he have good and juſt cauſe or no to rejoyce.

Motive.This the rather ſhould we be content, and it ſtandeth us upon, to take the more paines in, becauſe there is much deceit and deluſion, yea and colluſion too, in this kinde.

Deceit 1 aa2 Cor. 2.1.1.2 Cor 2:1Satan is full of wiles. AndbbIerem. 17.9.Jer 17:9 our owne heart alſo is exceeding deceitfull. Many there bee thatccIam. 1.26.Jas 1:26 beguile themſelves, andddGalat. 6.3.Gal 6:3 thinke themſelves to be ſomewhat, yea to be great ones, (as Simon Magus gave himſelfe out to be,eeforeign. Act. 8.9.Acts 8:9 ſome great one,) when indeed they are juſt nothing, butffApoc. 3.17.Rev 3:17 are moſt miſerably deluded. And there isggforeign. Chryſoſt. tom. 6. orat. 67. Initium ſalutis notitia peocati. Epicur. Nam qui peccare ſe neſcit, corrigi non vult. Deprebendas te oportit, antequam emendes. Sen. ep. 28. no means whereby Satan keepeth more out of Gods way, than by bearing them in hand, and making them beleeve that they are in it alreadie.

Deceit 2 And againe on the other ſide, many thinke they have not that which indeed they have. ForhhIam ibi ſunt, unde non est retrò lapſus. Sed hoc illis de ſe nondum liquet: & ſcire ſe neſciunt. Iam contigit illis bono ſuo frui, nondum confidere. Sen. ep. 75. a man may have Grace, and yet not know that he hath it; (as the Embruo or the Infant in the wombe hath life, and yet knoweth not that it liveth;) yea hee may thinke that he hath it not. As we ſeeke ſometime for keyes, when they are in our pocket: andiiHayward, Strong Helper, chap. 22. As we are ſaid to have loſt a thing, when we know not where it is, though it be ſafe ſtill in our owne cuſtody. we thinke that we have loſt ſome Jewell, when wee have it ſafe locked up in our cheſt, or in our deske; yea or as the Butcher looketh about him for the candle that ſticketh in his hat, and he carrieth about with him on his head, and ſeeketh it by the light of that which he ſeeketh, as if hee had it not about him, not remembring ſuddenly where he ſtucke it. So the Godly are oft in their owne conceit at a loſſe, when yet that they deeme loſt is ſtill ſure and ſafe; they miſſe many times Gods grace in them, and ſeeke for this grace by the light of the ſame grace, which yet they ſee not in themſelves. And this is another wile of the Devill, whereby hee p. 219laboureth to delude ſuch, by calling in queſtion their ſinceritie, as hee ſometime didkkIob 1.9, 10, 11.Job 1:9Job 1:10Job 1:11 Iobs, and moving, yea making them many times to their great diſcomfort to doubt of it, by perſwading them that they are out of Gods way, when they are indeed in it; and out of favour with God, when they are as much in favour with him as any; that ſo either he may, if it be poſſible, make them grow deſperate and careleſſe; or elſe that he may make the way to the heavenly Canaan as tedious, toileſome and troubleſome unto them as he can, when by no force or wile of his hee is able to puſh or tice them out of it.

That both ſinceritie therefore may be diſcerned, and hypocriſie diſcovered, to the conſolation of the one, and the confuſion of the other: it ſhall not bee amiſſe here to annex ſome Notes, whereby thoſe that deſire to be truly informed of their eſtate, may be able to judge of their owne ſinceritie, and of the uprightneſſe of their heart.

Note 1 The firſt Note then of Sinceritie Notes of Sinceritie.may bee Vniverſalitie: Vniverſalitie.when our repentance and obedience is not partiall but generall, when we are carefull to ſhunne, not one or two onelyonly, this or that ſin, but all knowne ſinne whatſoever, and to endevour our ſelves to walke in all the good wayes of God, without exception of any. So it is ſaid of Ioſias, thatmm2 King. 23.25.2 Kgs 23:25 he turned unto God with all his heart, all his ſoule, all his minde and his might, according to all that was contained in the Law. And ſo ſaith David of himſelfe,nnPſal. 119.101.Ps 119:101 I have refrained my feet, not from one or two, but from every evill way, that I might keepe thy Statutes. And,ooPſal. 119.6.Ps 119:6 Then ſhall I not be confounded, when I have reſpect unto all thy Precepts. And,ppPſal. 119.128.Ps 119:128 Therefore doe I esteeme all thy Precepts concerning all things to be right; and every wrong way doe I even abhorre. And hereby doth he approve unto God his ſinceritie and the uprightneſſe of his heart with God.qqPſal. 18.2…, 22, 23.Ps 18:2Ps 18:22Ps 18:23 I have kept the wayes of God, and have not wickedly gone away from my God. For all his Commandements were before me, and I put not any of his Statutes wilfully away from me: But was upright before him, and kept my ſelfe from mine owne ſinne. And of Zacharie and Elizabeth it is ſaid,rrLuk. 116. They were righteous in Gods ſight, walking blameleſly in all Gods Commandements and Ordinances. For as it is ſaid of Vices, ſſQui habet unum vitium, habet omnia. Sen. de beneſ. l. 5. c. 15.Hee that hath any one of them, hath all of them.ttStultus omnia vitia habet. Idem ib. lib. 4. c. 27. Omnia omnibus inſunt. Malus quiſque nullo vitio vacat. Ibid. c. 26. A foole, ſaith the Heathen man, is free from no fault. uuFraterna enim quadam ſibi copulantur neceſſitudine tum vitia, tum virtutes. Ambroſ. de Abra. l. 2. c. 6.So it is much more true of Vertues, **foreign. Chryſip. apud Plut. in Stoic. contr. Qui unam habet, caeteras habet. Sen. ep. 95. Didicimus, cui virtus aliqua contingat, omnes ineſſe. Plin. in paneg.He that hath any one of them, hath all of them; and conſequently,xxVt ſi un…m virtutem confeſſus ſis te non habere, nullam neceſſe ſit te habiturum. Cic. Tuſcul. l. 2. He hath none, that wanteth any. For Vices indeed are contrary and adverſe one to another; asyyHinc Aristot. prior. l. 2. c. 2. foreign. Ex falſis falſum, verumque aliquando lo ſequetur: Ex veris poſſent non niſi vera ſequi. Falſe-hood is to Falſe-hood, though Truth never to Truth. zzforeign. Ariſtot ethic. l. 2. c. 6. Virtus est medium vitiorum, & utrinque reductum. Horat. epiſt. 18. l. 1.Vices are Extremes, Vertue is the Meane. And““foreign. Ariſtot. ibid. c. 8. Bonum malo contrarium est, malum & bono & malo. Extremes croſſe either other, as well as the Meane. And thereforeaaDe vitiis ambigitur: quia & virtuti uni vitia duo opponuntur; & vitium vitio tollitur. Aug. epiſt. 29. of them there is ſome doubt made (thoughbbSee the Spirituall Watch, Point 2. §. 20. & Aquin. infra. there need not) by ſome: butccConſtans ſcitum Philoſophorum, Inſeparabilitas virtutum. Aug. ibid. of the other it is generally agreed by all; that p. 220as he ſaith ofddHabent artes omnes commune quoddam vinculum, & cognatione quadam continentur. Cic pro Arch. Arts and Sciences, ſo moralleeforeign Chryſip. apud Plut. & Zeno apud Laert. foreign. Stoici apud Stob. Virtutes individuas eſſe, & inter ſe connexas. Apul de Philoſ. Individuus est virtutum comitatus. Sen. epist. 68. Omnes inter ſe nexae & conjugatae ſunt. Cic. Tuſcul. l. …. Sic copulatae connexaeque ſ…nt virtutes, ut omnes omnium participes ſint: nec alia ab alia poſſit ſeparari. Idem de fin. lib. 5. Connexae ſibi ſunt concatenataeque virtutes, etiamſi vulgi opinione ſejunctae; ut qui unam habet, plures babere videatur. Ambr. offic. l. 2. c. 9 & in Luc c 6. Et cognatae ſibi iuvicem ſunt virtutes. Idem offic l. 1.27.Luke 6 Vertues much more, have a kinde of conſanguinitie and naturall neerneſſe betweene them; they are tied in ſuch an indiſſoluble band together, that they cannot poſſibly be ſevered or diſ-joyned one from another. And thereforeffNon ſingula vitia ratio, ſed omnia pariter proſternit; in un verſum ſemel vincit. Sen. ad Helv. c. 13. any on Vertue, where it entreth, expelleth all Vice, ggVirtus ergò ubi una ingreſſa fuerit, quoniam ſecum caeteras ducit, vitia ibi …adunt omnia. Aug. ep 29. Prudentia enim nec ignava, nec injuſta, nce intemperans eſſè potest: Fortitudo nec injuſta, nec imprudens, ne intemperans, &c. Aug. ibid & Ambr. offic. l. 1. c. 27 & lib. 2. cap. 9. & Greg mor. l. 21. c. 1.becauſe no one Vertue ever entreth alone, but it bringeth …ver in ſomewhat of each other Vertue with it. Nor is it ſo in Morall Vertues onelyonly, as they are commonly tearmed; but it is ſo in Spirituall Graces alſo. There ishhColoſſ. 3.12. 2 Pet. 1.5, 6, 7, 9.Col 3:122 Pet 1:52 Pet 1:62 Pet 1:72 Pet 1:9 a Concatenation as well of the one, as of the other; they are ſo inſeparably linked and chained together in an holy band, in a divine league, thatiiVna ſine aliis nulla est. Greg. mor. l. 21. c. 1. Nec veraulla virtus est, ſi mixta virtutibus aliis non est. Ibid. l. 1. c. 39. one cannot nor wil not be without the other. And therforekk1 Cor. 1.7. Iam. 1.4.1 Cor 1:7Jas 1:4 every true Christian hath each ſanctifying Grace in ſome meaſure.llPerkins on Matth. 5.48.Matt 5:48 As a Childe, ſo ſoone as it is borne, is a perfect man for integritie of parts and entireneſſe of limbs, though not for bigneſſe and bulke of body: So every good Chriſtian that is indeed trulymmIohn 1.13. 1 Pet. 1.23.John 1:131 Pet 1:23 regenerate, is no ſooner ſoundly converted, but he is in partnnA new man in every one, Epheſ. 4.23.24. Coloſſ. 3.10.Eph 4:23Eph 4:24Col 3:10 renewed in all parts, and hath in ſome degree or other a beginning of all Chriſtian Grace, though he be not any thing yet neare hisooEpheſ. 4.13, 15.Eph 4:13Eph 4:15 due and full growth in any: AndppQui unam habet, omnes habet: & qui unam non habet, nullam habet. Aug. ep. 29. In qu… aliqua harum principalis est virtus, in eo etiam caeterae praeſto ſunt: quia ipſae ſibi ſunt connexae concretaeque virtutes. Ambr. de parad. c. 3. he hath not any as yet conſequently, if he wholly want any: as alſo on the other ſide againe, if hee have any one ſpirituall grace, hee is in ſome degree freed fromqqAn old man put off. Epheſ. 4.22. Coloſſ. 3.9, 8. foreign.Eph 4:22Col 3:9Col 3:8 every ſpirituall Vice. ForrrQuod ſanitas in corpore, ſanctitas in corde. Bern. de diverſ. 16. as Health is in the body, ſo is Grace in the Soule. ſſSicut ad corporis ſanitatem non est ſatis, ut peſte quis, vel pleuritide careat, ſed ab omnibus in univerſum morbis immune eſſe oportet: Sic ad animi ſanitatem requiritur ſordium ac vitiorum omnium in univerſum obdicatio. Spin. de just. Chriſt.As Health freeth from all diſeaſes, according to the degree of it: (forttViſe Galenum de ſanit. tuend. lib. 1. contra Eraſiſtrati ſententiam agentem. in it alſo there are degrees:) So ſanctifying Grace freeth from all Vices that are contrary thereunto, according to the meaſure and proportion of it.uuNon eſt cardiacus (Craterum dixiſſe putato) Hic aeger: rectè eſt igitur, ſurgetque? negábit; Quod latus aut renes morbo teneantur acuto. Horat. ſerm. l. 2. c. 3. Nor is a man therefore ſaid to be in good health, ſo long as any one diſeaſe holdeth him and hangeth on him;xxLeproſus ſi parte ulla tantum ſit immundus, extra caſtra ablegatur. Heſych. in Levit. l. 4. c. 13. nor cleane, while the Leproſie poſſeſſeth any one part of him: nor a Saint, (and yetyy1 Cor. 1.2 & 6.10, 11.1 Cor 1:21 Cor 6:101 Cor 6:11 ſuch an one is every true Chriſtian)zzRom. 6.2, 6, 7, 12.14.Rom 6:2Rom 6:6Rom 6:7Rom 6:12Rom 6:14 ſo long as any Vice, what ever it be, ruleth and raigneth in him, or he wilfully lieth and liveth in any one Sinne.

Againe, as it is in Christian Graces; ſo††foreign. Eustath. in aſcet. Et ex eodem Simeon Magiſt. Homil. 1. is it alſo in Gods Commandements. aaLex tota eſt …n a copulativa. Illyric. in Clav. Script. & in Gloſſ. N. T.The whole Law, ſay they well in the Schooles, is one Copulative. The Law for the ſanction indeed is diſiunctive; for the Injunction it is Copulative. The ſanction runneth in the Diſiunctive, bbEſai. 1.19, 20. Deut. 28.15, 58, 59.Isa 1:19Isa 1:20Deut 28:15Deut 28:58Deut 28:59Either doe thus, or die: the Injunction in the Copulative, nor either doe this or that; but, Doe both this, and that too. ccMark. 18.33. Luk. 10.27.Luke 10:27Love God above all, and thy Neighbour as thy ſelfe. ddDecalog. Exod. 20.2-17. Deut. 5.6-21, 33.Exod 20:2–17Deut 5:6–21Deut 5:33Take the true God alone for thy God: and worſhip him according to his Will: and uſe his Name reverently, and Sanctifie his Sabbaths, &c. And therefore ſaith our Saviour p. 221to the Phariſees, eeMatth. 23.23.Matt 23:23Theſe things ought ye to have done, and not to have left the other undone. Now it is a rule in the Art of Reaſoning, thatffIn omni conjuncto, ſ…ve copulato, ſi unum est mendacium, etiamſi vera ſint caetera, tota eſſe mendacium dicitur. Ex omnibus verò quae disjunguntur, unum eſſe verum ſufficit. Gell. noct. Attic. l. 16. cap. 8. Ve um enunciati copulati judicium pendet ex omnium partium veritate; falſum ſaltemex una parte falſa. Ram. dialect. lib. 2. c. 5. in a Diſiunctive, if any one part hold, the whole is held to be true; in the Copulative, if any one part hold not; the whole is held to bee untrue. So in a Disjunctive Injunction, if a man performe the one part, he is freed thereby from the other; the Woman that was enjoyned to bring for her Purification ggLevit. 12.8. Luk. 2.14.Lev 12:8Luke 2:14a paire either of Turtles, or of Pigeons, was thereby bound to bring the one onelyonly, ſhee needed not to bring both: and in the legall ſanction, hhEzek. 21.11. Galat. 3.12.Ezek 21:11Gal 3:12he that doth, dieth not, iiDeut. 27.27.Deut 27:27he that dieth, doth not; for no man is thereby bound to both, both to doe, and to die, to doe the one, and yet to endure alſo the other. But in a Copulative Injunction it is farre otherwiſe;kkDelinquens in parte, in totum reus est. Regula generalis. Gloſſ. ad Digeſt. l. 29. tit 5. l. 3. Si quis unum cuſtodiat, & reliqua praevaricetur, nih. lei prodeſt. Amb. in Pſal. 118. ſerm. 13. & Heſych in Levit. lib 4. cap. 13.Ps 118 nothing is done to any purpoſe, if a man obſerve not every part: It is as in a Leaſe that is grounded upon many conditions, ten or twentie ſuppoſe, any one of them not obſerved, make a forfeiture of the whole. He isllDeut. 27.27.Deut 27:27 accurſed that perſisteth not in every thing contained in the Law of God to fulfill it. AndmmEzek. 18.10, 11, 13.Ezek 18:10Ezek 18:11Ezek 18:13 though he doe not all theſe things, ſaith God by the Prophet, if hee doe but any nnforeign. Marc. de leg. ſpir. 135. foreign. Plutarch ſympoſ. probl. l. 7. cap. 5.one of them, becauſe hee hath done any of theſe abominations, (for ſo I take it, the words would be read) he ſhall die. Yea, Saint Iames therefore goeth further, and ſticketh not to affirme,ooIam. 2.10.Jas 2:10 That whoſoever keepeth the whole Law, but faileth only in one point, he is guiltie of the whole. Which words of his yet are not ſo to be takenppHieron. contr. Pelag. l. 1. as if**Quod in aſcet. …uſtath. foreign. Et Simeon Logoth. ſerm. de virt. & vit. a man in ſtealing did breake the Commandement of not committing adultery, or in telling a lie, the Commandement of ſanctifying the Sabbath: or““Dod on the Decalogue. as if a man that did at any time of infirmitie ſinne againſt any one Commandement of God, (as††1 King. 8.46. foreign. Crates apud Laert.1 Kgs 8:46 who doth not99Iam 3.1.Jas 3:1 oft, even**1 Iohn 1.8, 10.1 John 1:81 John 1:10 the holieſt that is?) did ſtand guilty in Gods ſight as a wicked wretch, and one that had no regard at all of any. But his meaning is, that that man that would ſeeme to make conſcience of keeping all the Commandements of God ſave one, but maketh no conſcience, or hath no care of keeping that one,qqNiſi enim attentiſuerimus in omnibus mandatis ej…s, ſuerint q…ae alia praeterita, alia pro voluntate obſervata, rectum juſtificationis ordinem non tenemus. Hilar. in Pſal. 118. Nulli ſiquidem ſervorum licet, ex his quae Dominus ſuus imperat eligere pro arbitrio, & quod placuerit aſſumere, quod displicuerit repudiare; & juſſiones ex parte audire, ex parte contemnere. Si enim pro arbitrio ſuo ſervi Dominis obtemperant, neque in eis quidem in quibus obtemperaverint, obſequuntur. Salvian. de provid. lib. 3.Ps 118 doth not in deed and truth, whatſoever he may pretend or ſeeme to doe, make conſcience of any, no not of thoſe that in that manner he ſeemeth to obſerve. The reaſon that the Apoſtle addeth there is indeed very forcible. It isrrIam. 2.11.Jas 2:11 the ſame God that enacted and delivered the whole Law, that hath enjoyned one good dutie as wel as another, hath inhibited one ſinnefull act as well as another. If a man therefore for Conſcience of Gods Will and Word doe exerciſe himſelfe in anyone good dutie, hee will conſequently exerciſe himſelfe in all other good duties that concerne him; becauſe the ſame God in his Word hath alike enjoyned all. If for Conſcience of Gods Will and Word he forbeare or abhorre any one ſinne, ſſOmnem odit iniquitatem, qui habet hanc gratiam. Bern. Qui autem omnem viam iniquitatis odit, ad univerſa Dei praecepta corrigitur & emendatur. Ambr. in Pſal. 118.Ps 118he will for conſcience of the ſame Word and Will of God, forbeare and abhorre all other Sinnes; becauſe the ſame God in his Word hath alike forbidden all. p. 222And on the contrary therefore, hee that doth not either exerciſe himſelfe in every knowne dutie that concerneth him of the one ſort, or is not carefull to ſhunne every kinde of evill act of the other ſort, doth not either obſerve ought in the one kinde, or eſchew ought in the other kinde, out of any true care or conſcience of his dutie and obedience to God, but for ſome other by ends and by-reſpects. It is a good Rule in the Schooles, ttVbi unum aliquod peccatum remittitur, ibi omnia remittuntur. Impoſſibile est unum ſine aliis remitti. Thom. Aqum. ſum p. 3. q. 86. a. 3.He that hath any one ſin remitted, hath all ſinnes remitted: And ſo,uuPeccata quamvis non ſint connexa quantum ad converſionem ad honum conmutabile, ſunt tamen quantum ad averſionem à bono incommutabili: & in hac parte habent rationem offenſae, quamper poenitentiam oportet tolli Aquin ibid. Hee that hath ſincerely repented of any one ſinne, hath repented him of all. And he that hath not repented him of all knowne ſinne, hath not repented yet of any. For what is true Repentance, butxxEzek. 18.21, 27, 28, 30, 32. & 33.11.Ezek 18:21Ezek 18:27Ezek 18:28Ezek 18:30Ezek 18:32Ezek 33:11 a returning againe into the right way? And how is it poſſible for a man to returne into the right way,**Pſal 119.101.— paſſim. Palantes error recto de tramite p…llit. Horat ſerm. l. 2. ſat. 3.Ps 119:101 as long as he wandreth ſtill in any by-path? Or how can a man repent of this or that particular ſinne, becauſe it is contrary to Gods Will, or offenſive in his ſight, but hee muſt needs withall repent him of whatſoever he knoweth to bee in like manner a breach of his Law, and a buſineſſe that he abhorreth? Nor doth that man indeed ſtudie ſincerely and out of a love of God to pleaſe him in any thing, that doth not as the Apoſtle Paul prayeth in the behalfe of the Coloſsions, endevour and ſtriveyyColoſſ 1.10.Col 1:10 to fructifie in every good worke, that he may pleaſe the Lord in all things. zzQuando ſervus ex Dominiſui juſſi… ea facit tantummodo quae vult, jam non Dominicam implet voluntatem. ſed ſuam Salvian. de provid l. 3.He doth not Gods Will, ſaith Salvian well, but his owne Will, that doth it no further than himſelfe will: that doth not by labouring with the Apoſtle Paul, to keepe““Heb 13.18.Heb 13:18 a good conſcience in all things, ††2 Cor. 5.9, 11. & 6.4.2 Cor 5:92 Cor 5:112 Cor 6:4endevour to approve himſelfe and his courſes unto God, as well in ſome things as in others. This Vniverſalitie therefore of care and endevour is a good argument of Sinceritie. As on the other ſide it is a ſhrewd ſigne of unſoundneſſe and inſinceritie, aaSciendum quia quiſquis virtute aliqua pollere creditur, tunc veraciter pollet, cum vitiis ex aliqua parte non ſubjacet. Greg. mor. l. 21 c. 1.when men will ſeeme to make conſcience of performance of ſome good duties, and yet are wholly careleſſe and regardleſſe of others: or when they will ſeeme to make conſcience of the forbearance of ſome ſinnes, and yet lye and live in the ordinary practice of others, which yet they cannot be ſo ignorant as not to know, or ſo unmindfull, as not to conſider to be ſinnes. Thus was Herods hypocriſie detected and diſcovered. He ſtood in ſome awe of Iohn, knowing him to be a very holy man: and becauſe hee would be eſteemed religious, and would ſeeme to reſpect him,bbMark. 6.20.Mark 6:20 he heard him oft, and at his motion did many good things: yea and it is like enough that he outwardly reformed many things amiſſe, that Iohn found fault with, either in his Court, or in himſelfe. But yet hee would not leave the keeping of his Brothers wife for all that; and thereforeccMark 6.17.Mark 6:17 when Iohn began to deale plainly with him in that point, he then brake off all, and committed Iohn to ward; and made it evidently appeare thereby, that all his former reformation and well-doing, was but in ſhew onelyonly, and for other ends. And hereby alſo was Iehues zeale deſcried to bee unſound. He made a great ſhew a while of zeale for God and his worſhip: anddd2 King 10.16.2 Kgs 10:16 Ionadab muſt needs along with him and ſee it. Hee was zealousee2 King. 10.28.2 Kgs 10:28 againſt Baal, that wasff1 King. 16.31, 32, 33.1 Kgs 16:311 Kgs 16:321 Kgs 16:33 the ruine of Ahabs houſe, andgg2 King. 10.11.2 Kgs 10:11 againſt Ahabs houſe, which it washhforeign. Ariſtot. rhet l. 1 c. 15. & Herod. Clio. & Philip. Maced. not for his ſafetie, as he thought, to let ſtand, or to leave any remainder of: butii2 King. 10.31.2 Kgs 10:31 he gave way to the Calves, though no leſſe abominable in Gods p. 223ſight, and as diſhonourable unto him, becauſekk1 King. 12 27, 28.1 Kgs 12:271 Kgs 12:28 that ſeemed to be the ſtay of his eſtate. And ſo he ſhewed thereby that all his Pietie was no better than meere Policie; and that he ſought but his owne ends in either. And in like manner when men and women ſhall be content to reforme their lives, and conforme themſelves to the Will and Word of God in ſome things, but ſtand out wilfully in ſome other things, refuſing to practiſe the like reformation, or to ſhew the like conformitie in them, albeit they be in heart and conſcience convinced of their dutie therein, it is an evident Argument of unſoundeſſe.

Note 2 A ſecond Note of Sinceritie is Vniformitie. As an Vniverſalitie, ſo an Vniformitie in well doing:Vniformitie. when a man keepeth**Virtutem oſtendit conſtantia, & omnium inter ſe actionum concordia; quando idem ſemper quis est, & in omni actu par ſibi. Sen. epiſt. 120. Tunc directae ſunt viae noſtrae, cùm par fuerit in omnia aequaliſque cuſtodia. Hilar. in Pſal. 119. Omne bonum quod fit propter Deum, in omnibus rebus aequaliter obſervatur. Quod autem in omnibus rebus non aequaliter obſervatur, propter homines fit. Autor oper. imperf. in Mat. hom. 45.Ps 119 an equable tenour in his courſes and carriage, not ſtrict in ſome things, and ſlack in other, though it may bee, not wholly regardleſſe of them; but holdeth an even hand generally in his care and obſervance of things enjoyned him by God.““1 Tim 5.21. Non est juſta cauſatio, cur praeferuntur aliqua ubi facienda ſunt omnia. Salvian de provid. l. 3.1 Tim 5:21 I charge thee, ſaith the Apoſtle to Timothy, that thou obſerve all theſe things, without preferring one before another, and that thou doe nothing partially. And ſaith David, as before,llPſal. 119.128. True Chriſtianitie eſteemeth all alike. Greenham in Pſal. 119.Ps 119:128Ps 119 I have all thy Precepts concerning all things in eſteeme; and I forbeare not onelyonly, but even abhorre all wicked waies. And againe,mmPſal. 119.104.Ps 119:104 By thy Commandements I get understanding; and therefore I abhorre not ſome one or two, but each wicked way. His zeale was not partiall, but indifferently againſt all. And it is††foreign. Pſal. 119.139. foreign. Euſtath. in aſcetis. l. 2. q. 165.Ps 119:139 an evident ſigne, ſaith one of the Ancients, that our zeale is of God, when in like manner we finde our ſelves alike affected in regard of all ſinne, whatſoever God may be diſhonoured by, as well in one kinde as in another.

But on the other ſide, when men will ſeeme wonderfull earneſt and eager for the obſervation of ſome of Gods Ordinances, marvellous ſtrict and preciſe in the keeping of ſome precepts, extreme fiery in their oppoſition againſt ſome enormities, exceſſive in their hatred and deteſtation of ſome ſinnes, yea ſometime but ſuppoſed ſinnes, even to thennforeign. Greg. Naz. in apolog. the abhorring of mens perſons for them; but have nothing the like intention of zeale and fervour in other matters, though of as great moment, or againſt other ſinnes, though no leſſe hainous than thoſe; albeit they will not ſeeme wholly careleſſe or altogether regardleſſe either of the one or of the other: And eſpecially when men will ſeeme to bee ſo double diligent in leſſe matters, things of ceremonie and circumſtance onelyonly, when they are but negligent the whiles in far greater; very ſtrait-laced in the one, but over-looſe-girt in the other: It is a ſhrewd argument that their hearts are not upright in either: but that they are carried away withooforeign. Plut. de iracund. foreign. Idem de tranquill. ſome corrupt humour or other, ſelfe-love, or emulation, or vaine-glory, or the like, that ſhrowdeth it ſelfe in the habit of Pietie and zeale. Thus our Saviour diſcovered the hypocriſie of the Scribes and Phariſees in his time.ppMatth. 23.23. Luk. 11.42.Matt 23:23Luke 11:42 Woe bee unto you Scribes and Phariſees, hyprorites, ſaith our Saviour; for you tithe Mint and Aniſe, and Cumin, and every kinde of Potherb; but judgement, merciemercy, fidelitie, p. 224and the weightier things of the Law ye neglect; qqMatth. 23.24.Matt 23:24yee ſtraine at a Gnat, and rrQu modo foreign Proverbio Graeco dicitur.ſwallow a Camell. They were very preciſe and curious in paying their Tithes, even of trifles; (wherein they ſhall one day riſe in judgement againſt not a few Chriſtians, andſſQuanta damnatio à damnatis damnari? Author de ſingul. Cleric. condemne them therein, though themſelves too be condemned) and in ſome other like buſineſſes of leſſer moment; but in other matters more weightie they ſhewed nothing the like ſtrictneſſe, and are by our Saviour therefore cenſured for no better than hollow-hearted hypocrites. And aſſuredly as inequalitie of the pulſe argueth much diſtemper in the body; ſo this inequalitie of cariage argueth little ſoundneſſe in the ſoule.ttEa verò non est religio ſed diſſimulatio, quae per omnia non conſtat ſibi. Autor de duplici Martyrio. It is no true Religion or Pietie, but diſsimulation and hypocriſie, that is not in all things like it ſelfe; ſaith an Author that pretendeth to be Cyprian, though indeed hee beuuTurcarum ſiquidem meminit. Quod & obſervarunt Pamel. Grav. Cocus, Rivet. not, ſpeaking of ſome that were very nice and curious, even to ſome taint and ſpice of ſuperſtition, of but touching an image, or taſting ought that had any ſeeming reference to an Idoll; but were overlooſe and careleſſe of their cariage otherwiſe. Every true Chriſtian as he is renewed in part in all parts, ſo he hath a kinde of proportionable growth in each part, asxxEpheſ. 4.16.Eph 4:16 the Apoſtle ſpeaketh of the myſticall body of Chriſt in generall. As he is not as a maimed perſon, one that wanteth tongue, or legs, or hands, or ſome other limbes, but as one that hath a whole entire organicall body: So he is not as a Monſter, **foreign. de Cancro Poeta apud Plut. de adulat. Et de Papavere Symphoſ. aenig. 40. Grande mihi caput est, intus ſunt membra minuta.one that hath the head or hand, backe or belly bigger than the whole body beſides, but hath a comely ſymmetrie of each part with part. As there areyyW. Bradſhaw. no Dwarfes in Christs Body, none that grow not at all, but ſtand ever at a ſtay: So in the Chriſtian ſoule no Grace doth ſo ſtand at a ſtay while the reſt grow, much leſſe doe they all ſo ſtand at a ſtay, while ſome one groweth, that any one ſhould ſo exceſſively outſtrip all the reſt,zzVt membri unius totus homo quaſi lacinia videatur, uti Petron. in Satyr. that the reſt in regard of it ſhould ſcarce bee ſeene. Neither is a Christian man like a new upstart Courtier, who becauſe hee is not able to furniſh himſelfe all over compleatly at firſt, is faine to weare his apparell unſutable in the ſeverall parts of it. Yea rather, as it is an argument of affectation of wealth when men goe well and richly apparelled, in ſome one part of their apparell, but have not the reſt ſutable and correſpondent thereunto: ſo it is an argument rather of affectation of Holineſſe, than of true Holineſſe indeed, when men are ſo unequall and unſutable in their courſes and diſpoſitions, in ſome one or two things demeaning themſelves as exceedingly reſtrict, but in many others, or the moſt things againe as remiſſe; when their care and conſcience in ſome things, is not in ſome ſort proportionable and correſpondent to that that they make ſhew of in other things: Nor doth the one prove, much leſſe make a man the richer; nay**foreign. Plut. de profect. it hindereth rather, and is a meanes to caſt him more behinde hand: nor doth the other prove, much leſſe make a man truly religious; nay it hindereth rather, while with a generall neglect of growth in, or regard of other good duties, a mans ſtudie and care is wholly ſet and ſpent upon ſome one particular that he pleaſeth himſelfe in; as where the matter that ſhould nouriſh and ſupport the whole body, is conveighed all to ſome one part, p. 225not ſo much to feed it, as to feed a wen that groweth upon it.

Note 3 A third Note of Sinceritie, is Vbiquitie: Vbiquitie.when a man is in ſome meaſure alike in all places, as well““Bonus non fuit, quem malorum pravitas non probavit. Greg. in Evang. 38. Neque enim perfectè bonus est, niſi qui fuerit & cum malis bonus. Idemin Ezech. l. 1. hom. 9. in bad company as in good, in private as in publike, in Church, out of Church, at home and abroad. To this purpoſe it is that David ſaith of himſelfe;aaPſal 16.8.Ps 16:8 I have ſet the Lord alwayes before my face. And,bbPſal. 119.168.Ps 119:168 All my waies are in thy ſight. AsccPſal. 18.22.Ps 18:22 all Gods waies in his ſight; ſo all his wayes in Gods ſight: and therefore whereſoever he was, asddProv. 15.3.Prov 15:3 being ever in Gods eye, he endevoured to approve himſelfe unto God. Thoſe things that are naturall follow a man whitherſoever he goeth, and accompany him conſtantly whereſoever he become.eeCoelum, non animum mutant, qui trans mare currunt. Horat. l. 1. ep. 11. Hinc Socrates; Quid miraris peregrinationes tibi non prodeſſe, cùm te circumferas. Sen ep. 28. Change of place, ſaith the Heathen man, cauſeth not any change of minde. As it is with the motion of the heart and the lungs in the body; they are of themſelves beating and ſtirring whereſoever a man is, or whatſoever hee is about, and it is painfull to a man therefore to reſtraine the worke of them, or to hold his breath for any time: ſo it is a good ſigne that Godlineſſe is growne to a kinde of connaturalneſſe with us, when our religious diſpoſition continueth with us in all places, and is in ſome ſort working in us, whereſoever we are: ſo that it is with us, as with David it was, who ſaith of himſelfe, thatffPſal. 39.1, 2, 3.Ps 39:1Ps 39:2Ps 39:3 howſoever he had purpoſed to forbeare ſpeaking of ought that was good while he was in company with ſome wicked, and ſome prophane ones were in preſence, yet it was no ſmall paine to him, and he was hardly able to reſtrain or to contain himſelf. It was with him as it was ſomtime with Ieremie in ſomewhat the like caſe, but of greater neceſſity; when he ſaw what evill entertainment the Word of God found with the moſt,ggIerem. 20.9, 10.Jer 20:9Jer 20:10 he had once reſolved he ſaith, not to mention Gods Name any more to them; but he could not for his life keepe long that his unwarrantable reſolution; Gods Word was as a fire in his breſt, and as a flame hhStrangulat incluſus dolor, atque exaeſtuat intus: Cogitur & vires multiplicare ſuas. Ovid triſt. 5.1. Quoque magis tegitur, tanto magis aeſtuat ignis. Idem met. l. 4.ſhut up in his bones, ſo that he ſoone grew wearie of it, and he could not by any means keepe it in. Not that at all times and in all places men are boundiiEſter 2.10. to diſcover themſelves in this kinde, orkkforeign. Greg. Naz. ad Eunom. to maintaine matter of religious diſcourſe in all companies. It was one of Pythagoras his precepts, thatllforeign. Pythagoras. a man ſhould not beare Gods Image or Name about him on the Ring that ordinarily hee wore. AndmmMatth. 7.6. Huc illud monitum Pythagoreum, foreign. Plut. paedagog.Matt 7:6 Holy things, ſaith our Saviour, are not to be offered unto dogs, nor pearles caſt before ſwine. No: we muſt bee wary where and before whom we ſpeake; and take heed how by our indiſcreet cariage in ſuch kinde wee wrong religion it ſelfe, and make it ridiculous. But that even**Quomodo de Platone Plut. de adulat. foreign. among ſuch we retaine ſtill a religious diſpoſition; and the reſtraint of good imployments be grievous unto us, though no neceſſitie lie upon us, as uponnnIerem. 1.17. 1 Cor. 9.17.Jer 1:171 Cor 9:17 Ieremie there did, having no juſt opportunitie for ſuch imployment at the preſent; which may be a meanes to ſeale up our ſinceritie unto us. In like manner when we ſhall be religiouſly affected, not when we are in the Church onelyonly, or about ſome ſolemne part of Gods ſervice, (at which time the ſolemnitie of the action, and the very ſight of others enforceth a kinde of conformitie and outward ſemblance of holineſſe on thoſe many times that are moſt prophane,) but even out of the Church alſo, and out of Gods ſolemne ſervice, even when wee are about p. 226our ordinary affaires: Nor when wee ſhall be in the preſence onelyonly o… others, either good or bad, familiars, or ſtrangers, but when we ſhall be retired alſo and alone by our ſelves.

For a true Chriſtian is, as the Heathen Philoſopher ſaith of a good man, likeooforeign. Ariſt. eth. l. 1. c. 10. & Rhet. l. 3. c. 11. a Cube or a Square, or, if you will, like a Die, that falleth alike every way, and keepeth the ſame ſite, whereſoever or which way ſoever you ſeat it: He is asppforeign. Chryſoſt. tom. 6. orat. 42. Gold, ſaith Chryſostome, which caſt you it into the Fire, it will not waste; lay it you in the water, it will not ruſt; it will retaine ſtill it owne puritie, whereſoever it be kept.

But on the other ſide, when men are like theqqforeign. Plut. de adulat. Colorem mutat ſubinde Chamaeleon, redditque quemcunque proximè attingit. Plin. hiſt. nat. l. 8. c. 33. & Solin. Poly. hiſt. c. 43. Chamaeleon, ready to change their liue with every one that they company or converſe with; like therrforeign. Theogn. apud Plut. de amic. Polypus enim colorem mutat ad ſimilitudinem loci. Plin. l. 9. c. 29. foreign. Plut, cauſ. nat. q. 19. Hinc & Pindar. foreign. Ibid. & de ſolert anim. foreign. Gregor. Naz. de ſede Conſtant. Contra Phocylid. foreign. Et Ion. foreign. Athen. dipnoſoph. lib. 7. Polypus, that reſembleth every ſtone that it ſticketh to; like theſſforeign. Plut. de adulat. Water that conformeth it ſelfe eaſily and inſtantly to the ſhape and faſhion of every thing that either it is powred into, or that is dipped in it; or likettforeign. Greg. Naz. in Athanaſ. Pictures cunningly and curiouſly drawen, that ſeeme to turne their eyes every way, and to fix them on every one that commeth in the way, or that caſteth his eye on them; can bee religious among ſuch, and prophane among other ſuch, be ſuch ever as the company is that they are in: Or like theuuforeign. Idem ib. foreign. Lucian. Pſeudolog. Buskins anciently uſed in Tragoedies, that would ſerve either leg alike; are as fit for one ſocietie as for another: Or like thexxHi quibus ſceptrum & chlamydem in ſcena fabulae aſſignant, cum praeſente populo elati inceſſerunt & cothurnati, ſimul exierunt, excalceantur, & ad ſtaturam ſuam redeunt. Senec. epiſt. 76. Plaiers that uſed them, ſuch as acting Princely parts, weare royall apparell, keepe ſtate, and demeane themſelves gravely and ſoberly ſo long as they are in publike view upon the Stage; but when they have done Acting, are no ſooner off the Stage, but they paſſe preſently into another, a cleane contrary, habit, retaine neither Prince-like behaviour nor apparell, but are moſt beggerly, baſe and debauched, either in private by themſelves, or among their companions like themſelves: In the Church and publike aſſemblies, cary themſelves very devoutly, and in the preſence of others affect a ſhew of religion, but out of the congregation are farre from all ſhew of Godlineſſe, or in their private converſation have little or no care at all of ought in that kinde; it is a ſure ſigne of no ſoundneſſe at all in ſuch as be**Quidam alternis Vatinii; alternis Catenes ſunt. Sic maximè coarguitur animus imprudens: alius prodit atquealius; &, quo turpius nihil judico, impar ſibi est. Senec. epist. 120. ſo variouſly affected: acting like thoſe Stage-Players, ſometime one part, and ſometime another, as either by others they are aſſigned them, or as the places that they are in put upon them for the preſent.yyNon est vera religio, quae cum templo relinquitur. Lactant. It is no true devotion, ſaith Lactantius, that leaveth a man at the Church-doore. Where religion is not ſhewed in the actions of a mans life, in the courſe of his calling, as well as in the Congregation and in his Church-ſervice, Such zzIam. 1.26. foreign.Jas 1:26religion (Saint Iames ſaith it,) is but vaine and unſound. Nor is that religion any better that affecteth view and ſight, that loveth to bee ſeene; (it p. 227was the Phariſees devotionaaMatth. 6.1. & 23.5.Matt 6:1Matt 23:5 that did all ſo as men might ſee what they did:) that is loud and talkative in company, ſilent in ſecret, in preſence of others operative, idle in private. As the Heathen man ſaith of one thatbbAmiſſum non flet. cum ſola est, Gellia patrem: Si quis adeſt, juſſae proſiliunt lachrymae. Martial. epig. 34. lib. 1. never wept or mourned for her father, but when there was ſome body by to ſee her;ccNon dolet hic, quiſquis laudari, Gellia, quaerit: Ille dolet verè, qui fine teſte dolet. Ibid. Teſtes doloris quiſquis captat, haud dolet. Hee mourneth not heartily that affecteth to be ſeene mourning, and mourneth not therefore but where ſome may ſee it: He mourneth indeed heartily, that mourneth then when there is none by to take notice of it, and to beare witneſſe that he mourneth. So in this caſe, he is not ſincerely religious, that affecteth to have his religion ſeene, and that never therefore carieth himſelfe religiouſly, but where others are by to take notice of it: he is truly religious that is carefull to cary himſelfe religiouſly, and is frequent and diligent in holy duties, even then when he is alone by himſelfe, as well as when hee is in the preſence and company of others; thatddSic vive cum hominibus tan…uam Deus videat: ſic loquere cum Deo, tanquam homines audiant. Sen. epiſt. 10. Praeceptum est Philoſophiae: Sic loquendum eſſe cum hominibus, tanquam Dii audiant; ſic cum Diu, tanquam homines audiant. Macrob. Saturn. l. 1. converſeth ſo with men, ſaith the Heathen man, as if God over-looked him, communeth with God ſo even in private, as if men over-heard him. And certainly, howſoever it be true indeed, thateeEpheſ. 4.11, 12, 13. Pſal. 29.9. & 84.1. & 84.7, 10.Eph 4:11Eph 4:12Eph 4:13Ps 29:9Ps 84:1Ps 84:7Ps 84:10 the publike Service is of exceeding great benefit, and thereforeff1. Theſſ. 5.20, 21. Pſal. 27.4. & 122.1.1 Thess 5:201 Thess 5:21Ps 27:4Ps 122:1 highly to be eſteemed, asggPſal. 89.7. Heb. 4.12. 1 Cor. 14.24, 25.Ps 89:7Heb 4:121 Cor 14:241 Cor 14:25 having a more powerfull, lively and effectuall worke of the Spirit in it, andhhMatth. 18.20. & 28.20.Matt 18:20Matt 28:20 a more ſpeciall bleſſing of God promiſed and annexed unto it; in regard whereof, David though a manii2 Sam. 23.2.2 Sam 23:2 full of the Spirit of Grace, yet could not during his exilement content himſelfe with his owne private meditations and devotions, butkkPſal. 42.1, 2, 3, 4. & 43.4. & 63.1, 2. & 84.2.Ps 42:1Ps 42:2Ps 42:3Ps 42:4Ps 43:4Ps 63:1Ps 63:2Ps 84:2 longed exceedingly, and prayed moſt inſtantly to have free liberty of acceſſe againe to the publike aſſemblies of the Saints: yet when upon a mans ſicke or death-bed Satan ſhall bee buſie about him, and calling his ſinceritie in queſtion, a man may in ſuch caſe be more comforted, and receive better aſſurance of his ſinceritie, by conſideration of his frequencie and diligence in holy duties in private, becauſe in them there can bee leaſt danger or ſuſpicion of hypocriſie,llMatth. 6.6, 18.Matt 6:6Matt 6:18 which none but God and his owne ſoule hath beene privy unto, than by all that he hath performed either publikly or privately in the preſence of others.