The Hypocrites Ladder, Treatise · Chapter 15
CHAP. XV. The third Ladder.
SECT. 1. Contains the five firſt ſteps.
HEre wee ſhall joyn a third Ladder to the former two, whereby the Hypocrite ſhall bee raiſed not onelyonly to the height of Hamans Gallows, fifty Eſth. 7. 9.Cubits high, but to the height of that vaſt and maſſy Image of gold, erected in the Plain of Dura, which was ſixty Dan. 3. 1.Cubits high; yea I perceive by further enquiry and purſuit after the Hypocrite, I might make the ſixty Rounds, I promiſed at firſt ſixſcore, as David when required to bring an hundred foreskins 1 Sam. 18. 17.of Philiſtims, found it no hard matter to make them two hundred, and brought them in full tale to Saul.
1 The Hypocrite may come home to the Prophet or Miniſter, or ſend for him to come to him, to entertain ſome private conference with him in his exigency, and to take advice of him what hee had beſt do; fain hee would have a word of peace and comfort from God in his diſtreſs. But the mean time hee cares not to hear of ſin or judgement, or duty, but hee hopes that God will fetch him off now hee is in ſtraits, and hee will take it mighty kindely from him. See examples, in Jer. 21. 1, 2. Zedekiah ſent to Jeremy ſaying, Inquire, I pray thee of the Lord for us, for Nebuchadnezzar King of Babylon maketh war againſt us, if ſo bee that the Lord will deal with us according to all his wondrous works, that hee may go up from us. The like Jer. 37. 17. The King takes him aſide ſecretly, and asketh, if hee had any word from the Lord for him, hee told him hee had, and what it was. The like again, Jer. 38. 14, 15, 16, &c. Ezek. 20. 1, 2.
2 Hee may propoſe many caſes, and put forth as profitable queſtions as any man alive: What queſtion ſo neceſſary and weighty as that of the young man, Matth. 19. 16. and of the Lawyer, Luke 10. 23. What ſhall I do to inherit eternal life? This is the Primum Quaerendum, and Ʋnum Neceſſarium; yet one may have his thoughts, and much diſcourſe about it, and miſs it.
The humbled Jayler asked this queſtion, and was ſaved. This proud young Act. 16. 30.man asked alſo, and was not ſaved. The one was a curious Queſtioniſt, the other a broken-hearted Penitent; the one inquired the way to Sion with his face and heart, both thitherward; the other inquired the way to Heaven with his face thither indeed, but his heart Mammonward. This young man came not yet to interrupt our Saviour with an idle queſtion, as hee, Luke 13. 23. or to tempt Chriſt with any captious queſtion, as they, Matth. 19. 3. or with enſnaring queſtions to puzzle him if they could, Matth. 22. 16, 17. or to trouble him ſo much, as to make anſwer about frivolous queſtions, as waſhing of hands and cups, &c. But the queſtion and matter hee diſcourſed of, was the moſt material point hee could have fallen upon, with him who was beſt able to anſwer it, had his heart been right.
3 An Hypocrite may of his own accord make free, and full, and open, and particular confeſſion of all his ſins, and own the ſhame, and apply the threats, and take upon him the guilt, and tumble under the judgements of God, purſuing and overtaking him for his ſins. Hee may caſt off all regard to fear and ſhame; hee may have no ſenſe and reſpect to pleaſure, reputation, and eſteem, or credit with men; hee hath no eye to profit, eaſe, or advantage, but ſaith, Let All go, I am dead to them all; ſin as ſin, and wrath as wrath, onelyonly terrifie him, and hee ſeeks no comfort. Thus it was with Judas after his foul ſin. His ſoul was Mat. 27. 3, 4.heavy even to death, yea to very deſpair, hee cryes out, My ſin is ever before mee: My ſin, my ſin lyes at the door. My ſin Gen. 4. 13. Job 20. 14. 2 Sam. 13. 13.is greater than I can bear: My ſin is turned into the gall of Aſpes, it lyes down, and riſeth up with mee: And I, whither ſhall I cauſe my ſhame to go? Hee may bewayl ſin as ſin, as polluting, as well as damning; as damning, much more than diſcrediting; as laying open to Gods wrath onelyonly, not as expoſing to mans judgement and cenſure.
4 Hee may go further, and make preſent, ſpeedy, and full reparations, for injuries done, and reſtitution of goods ill gotten. Thus did Zacheus, and became a ſon of Abraham, and ſalvation followed. Luke 19. ….But thus did Judas alſo, and became a Son of perdition, and damnation followed.
Here I may inſert what Dr. Harris obſerveth upon this occaſion. How many ſaith hee, fall ſhort of Judas in this particular, yet hope for heaven? Hee grieves, and confeſſeth, and makes reſtitution, yet goes to his place; they neither reſtore, nor confeſs, nor grieve, nor ſee, nor feel their ſin; and muſt theſe go to heaven? If a Judas go thus far, wee muſt out-go him, what hee did, wee muſt do with advantage. Hee ſaw his ſin, ſo muſt wee; hee confeſſed, ſo muſt wee; hee made reſtitution, ſo muſt wee; and ſomewhat more, ſince wee look for more. Surely this, wee muſt perform this Errand of repentance conſtantly, univerſally, confidently, which Judas never did, nor hypocrite can do. Wee ſay without reſtitution, repentance is not accepted, Sine reſtitutione panitentia non agitur, ſed ſingitur.and without faith, and renovation of ſpirit, reſtitution is as vain.
It is a notable paſſage in the ſtory of Selimus the firſt (the moſt barbarous bloody and unnatural Monſter of all the Turkiſh Emperors) that near unto his death hee was counſelled by Pyrrhus his favorite, to build ſome notable hoſpital for the poor, with the great ſpoyls gotten from the Perſian Merchants in his Empire, to whom hee made this reply, Wouldeſt thou Pyrrhus, that I ſhould beſtow other mens goods wrongfully taken from them, upon works of charity and devotion, for mine own vain-glory and praiſe, ſure I will never do it; Nay, ſee they bee reſtored to the owners. Which was done accordingly. This Selimus made a better end than many do, who live, and dye without any remorſe, or reſtitution.
5 Hee may earneſtly deſire the prayers of other godly and good people for him, as hoping their prayers may do him much good; ſo did Paul often, Eph. 6. 19. Rom. 15. 30. Col. 4. 3. But ſo alſo may an hypocrite do, yea hee may bee ſo far convinced as to judge himſelf leſs worthy, and acknowledge others more likely to bee heard than himſelf, as being more in Gods favour, and leading better lives. Thus did Pharaoh, Exod. 8. 28. ch. 9. 28. Jeroboam, 1 King. 13. 6. Zedekiah Jer. 21. 2. Johanan, Jer. 42. 2. Magus, Act. 8. 24.
SECT. 2. Contains five ſteps more.
6 Hee may bee a great contemner of the world, which is ſo high a ſtep, as few Chriſtians of many do attain to it, yet have many moral Heathens, who were no more but fleſh and blood, and had no more but nurture and nature, been able to ſay as Luther did. They were never much tempted with covetouſneſs. It is marvellous to read what a meaſure of worldly ſelf-denial, what a pitch of contempt of riches they arrived at (to the ſhame and reproach of many, now reputed high Saints, bee it ſpoken) they were more true to publick intereſt, greater lovers of their Country, leſs corrupted with private deſignes, than many of our Chriſtians are to bee found now adayes.
M. Attilius Regulus, the gallanteſt of all the old Romans in St. Auſtins account, is commended for this, hee got much for his Country, nothing for himſelf; ſeven Acres of land was all that ever hee had. A man that valued neither ſtate, nor life to ſerve his Country, and preſerve his own honour.
Curius Dentatus another Conſul, after a great victory over the Samnites, and his Country ſettled, was found at dinner feeding hard on a few parched Peaſe, when the Ambaſſadors were ſent to tender him a great ſumme of gold, which hee refuſed, ſaying, Hee had rather bee at his Peaſe, while they whom hee ruled over had the gold, than hee to have the Gold, and they the Peaſe. When hee was accuſed once to have kept ſomewhat from the publick, he brought out a woodden Platter, and ſware it was all hee had reſerved to himſelf of the ſpoyls.
Fabricius was offered by Pyrrhus King of Epirus, to partake with him in his Kingdome, if hee would joyn with him; he refuſed.
Ariſtides after the overthrow of the Perſians, when there was a maſs of treaſure, gold, ſilver, and rich apparel, would not touch it, nor took ſo much as one farthing of it to himſelf; Oh that we had many Reguleſſes, and ſuch as Ariſtides, Fabricius, Curius, &c. among us Chriſtians in our Commonwealth. But now it is auri ſacri fames.
The Saints poſſeſs the Kingdomes of the world, at leaſt affect them; Olim ex publicanis diſcipuli, jam ex diſcipulis fiunt publicani, many Publicans formerly left all, and became Diſciples following Chriſt, many Diſciples now become Publicans, and follow the world.
But I muſt confeſs, though theſe noted Heathens were above covetouſneſs, and private ſordid gain, yet not above ambition, and vain-glory. Satan ſometimes caſts out Satan, and as one wedge ſometimes drives out another, ſo doth vice ſometimes. Many Epicures, and voluptuous perſons, or lazy companions are above the luſts of the world, cry out, Hang riches, who are moſt bruitiſh ſlaves to luſts of the fleſh. No grace is contrary to another grace, but as all ſin is contrary to grace, ſo ſome ſin is as contrary to ſome other ſin, as prodigality to covetouſneſs. It is not grace, if it check ſome ſin, but if it ſubdue all.
7 Hee may bee a great magnifier and adorer of Ordinances to think himſelf ſafe with them, loſt without them: See their carnal confidence, 1 Sam. 4. 3. Bring hither the Ark that it may ſave us, ſay they, Bring hither the Ark, was well ſaid, That it may ſave us, was the worſt word they could have ſpoken. They are ill ſaved who flye to Ordinances and reſt there: The Lord will bleſs mee now I have a Levite for my Chaplain, ſaid Micha. If Judg. 17. 13.men bee prophane and wicked, the Ark and Temple, and Altar, and Sanctum Sanctorum, all become forſaken. Uzzah periſhed beſides the Ark, Hophni and 2 Sam. 6. 7. 1 Sam. 4. 11. 1 King. 2. 30. 34.Phineas under it; Joab periſhed at the horus of the Altar. In the third of Jer. 16. It is foretold that Gods people ſhould no more ſay, The Ark of the Covenant of the Lord, neither ſhall it come to minde, neither ſhall they remember it, neither ſhall they viſit it,—But they ſhall bee gathered to the Name of the Lord, h. e. They ſhall not reſt in any external form, but ſhall worſhip in ſpirit and truth, and ſtay themſelves alone upon God himſelf.
8 Hee may bee liberal and free of his purſe, both to works of piety and charity too; the which as they are great teſtimonies of grace in a childe of God, and accepted of God, when done in faith and ſincerity, and do highly adorn Religion, ſo they may bee done alſo by hypocrites. The worldly rich, threw great gifts into the Church-baſon in our Saviours time, Mar. 12. 41. 42.and a poor widow threw in two mites, and ſhe is commended above them. Not the Gift, but the Giver is accepted with God, they gave much for ſubſtance, nothing for acceptance; ſhe little for value, much for acceptance. Micah was at great charge to maintain a Prieſt in his owne Jud. 17. 5. & 13houſe, hee had a houſe of coſtly gods. As David, Samuel, and Solomon, ſo Saul had dedicated alſo like a Prince to the ſervice of God, 1 Chron. 26. 28. And as David and Solomon were at vaſt charges about the Temple building, and maintaining the ſervice and Miniſtry thereof, ſparing no coſt for materials, and workmen, and Sacrifices, So Artaxerxes was very noble and munificent in his contributions, Ezra 7. 21. 22. Yea Herod the Idumean is ſaid to build that Temple in which our Saviour taught, at leaſt a great part of it, at his own charge.
Gage tells us, that one who was a notorious Idolater, and a Wizard beſides, gave ſix thouſand Duckets towards the building and beautifying of a Church in the Weſt-Indies. We know that both Papiſts and Mahumetans ſtrive to ſet out the beauty of their Temple, above what the ſound Chriſtians aſſert; as Hoſea ſaith of Iſrael of old, when they had forgotten their Maker, they fell to building, and adoring of Temples, Hoſ. 8. 14.
So alſo for works of charity. Did our Saviour out of his little give to the poor, Jo. 13. 29. Act. 10. 2. Luke 19. 8.and Cornelius the Centurion, and Zacheus when converted, give much almes, and relief to the poor? So alſo did the Phariſees, either out of opinion of merit, or deſire of popularity, they ſounded a Trumpet to call the poor together, to receive, and the ſpectators to behold their Mat. 6. 2.large doles. And as we cannot but bleſs God for the bountiful hands of many renowned Founders and Benefactors to Churches, Colledges, and Almeſ-houſes in our Land ſince the Reformation, exceeding that of former ages; ſo muſt wee alſo acknowledge, that Blear-eyed Leah at Rome, ſtrives to be more fruitful in this kinde, than our more beautifull Rachel.
9 He may (which is a high ſtep indeed, and a hard caſe I muſt needs ſay) he may I ſay, hope, and purpoſe, and deſire, and ſeek to enter heaven, yet is diſappointed. This is plain by that of our Saviour, Luke 13. 24. Strive to enter the ſtrait gate, for many I ſay to you will ſeek to enter in, and ſhall not bee able. Where three things are notable that ſtop his entrance.
1 His ſeeking is a lazy ſeeking, he ſeeks not earneſtly enough. Hee ſhould ſtrive, foreign, and he doth but ſeek. Now no man is crowned, except hee ſtrive, 2 Tim. 2. 5.and ſtrive lawfully; He doth not ſay they ſtrive, but enter not, but they ſeek; Striving would carry heaven if it were earneſt, ſeeking will not, much leſs wiſhing and woulding. There muſt be preſſing into heaven, and an offering violence to it. All that ſeek ſhall not be ſaved; all that ſtrive ſhall.Mat. 11. 12.
2 The ſecond bar is, as his ſeeking is a lazy, ſo, a late ſeeking, not earneſtly enough, nor early enough. They ſhall ſeeke, not they do ſeek, or have ſought. There is a change of the Verb, and of the Tenſe. Striving is the ſaving Verb, not ſeeking. The preſent is the ſaving Tenſe, not the future. They who do ſeek ſhall finde, not they who ſhall, or will ſeeke. Will ſeeke, will not ſerve. Many would, when God will not, becauſe they will not when God would. Thus it befell the fooliſh Virgins; They ask, ſeek, knock, cry, call, plead when it is too late, Many ſhall ſeek.
3 The third thing notable here is the laſt bar, They ſhall not be able; why, who is able you may ſay? I anſwer, there was a time when the Lord was nigh, now hee is departed, they may ſeek him with Hoſ. 5. 6.their flocks, and their herds, but in vain. When the Maſter of the houſe is riſen up, and put to the door, and ſaith, Time was, the day is paſt. I would have healed Luke 13. 25.thee, thou wouldeſt not. There is a time when grace reacheth out the hand, and diſpoſeth thee to will and do, then is the acceptable day, and day of ſalvation, then 2 Cor. 6. 1, 2. Phil. 2. 12, 13.receive not grace in vain, Then work out thy ſalvation with fear and trembling, ſaith the Apoſtle, upon this conſideration. There was a time when Sampſon did but rowſe up himſelf, and hee could do wonders. There was a time when the Lord was departed from Sampſon, then might Jud. 16. 20.he ſhake himſelf as long as he would, but he was never the better.
It is a ſad caſe when either the man is past grace, or grace is past the man. The day of grace over. There are foure things, as one ſaith well, may be called the Devils Bearers, that carry many a ſoul cleaverly to hell.
1 Early (but groundleſs) hopes.
2 Good (but lazy) wiſhes, as Balaams, Let mee dye the death of the righteous.Num. 23. 10.
3 Good (but cold) purpoſes, as Felix his were, Go thy way Paul, I will take a Act. 24. 25.fitter time for theſe things.
4 Lond (but late) repentance as Eſaus was, Heb. 12. 17. So that as wee read in the Goſpel of one ſick of the Palſie, that was born of four Bearers, to come to Mat. 2. ….Chriſt, ſo are many born by theſe four unto the chambers of death.
10 In order to ſalvation as he conceives, and to raiſe his hopes, an hypocrite may be called by a Goſpel-call. There Mat. 20. 11. 16is a double call.
1 One that is external and uneffectual, a miniſterial call: Such was his who was called into the Vineyard, and afterwards murmured againſt the good man of the houſe, and was rejected. Such was his call who was brought into the wedding Supper without a wedding Garment, Mat. 22. 12. 14.Many are thus called, ſaith our Saviour, but few are choſen.
2 There is another call that is both outward and inward too, which puts a wedding Garment on thoſe ſo called; theſe are ſaid to be partakers of a heavenly calling, Heb 3. 1. They are ſaid to bee called according to purpoſe, Rom. 8. 29. Such ſo called are predeſtinated, and elected, and juſtified, and glorified, Rom. 8. 30. They are called, and choſen, and faithful, Rev. 17. 14. make this calling ſure, and you make election ſure, 2 Pet. 1. 10. Therefore our faireſt hopes of heaven are all lodged in this Call, and ſaid to bee the hope of our calling, Eph. 1. 18. & 4. 4. Thus was Paul called, when he preſently obeyed, and ſaid, Lord here I am, what wilt thou have me do? With the other he was Act. 9. 6.called, who demurred and delayed, ſaying, Let me firſt bury my father. The one Luke 9. 59.are like Samuel at the firſt three Calls, who ran to Eli, and ſaid, Thou calledſt me. The effectual Call is like that of Samuel anſwering at the laſt, Speak Lord for thy ſervant heareth, 1 Sam. 3. 8, 9, 10.
SECT. 3. Contains five other ſteps.
11 Being thus called as aforeſaid in the laſt ſtep, and anointed, he may find in himſelf a ſtrange worke, and a great change; 1 Sam. 10. 6.as Saul, to have another (but not the new) heart, and to be changed into another man (not the new creature) to perform new duties even to admiration: What is this that is come on the ſon of Kiſh? Is Saul alſo among the Prophets? But all this is but a partial, not a total change, a preſent alteration, no progreſſive renovation. He was changed all at once, not renewed day by day. Hee was as high at firſt, as at laſt. The hypocrites change is like the Tyde at the new Moons-ſpring-tydes, higher than ever after: The godly mans light, is like the morning light ſhining more and more to a perfect day, Prov. 4. 18. or like the vernal Spring, Sun ſhining hotter and hotter, all Summer long.
12 Hee may ſay, and think, and glory Jo. 8. 41.in it too, that he is a man, who hath God for his God, and hath inward communion, and ſpecial intereſt in God, 1 Joh. 1. 6. he may ſay, He hath fellowſhip with him, and yet bee in darkneſs. Thus do many deluded ſouls, who boaſt of a falſe gift, as windes and clouds without rain. Thus the Apoſtle ſpeaks to ſome at Corinth, who were very high and happy in their own conceit. Now yee are full, now yee are rich, yee have reigned as Kings (they were not Militant, but Triumphant Saints) but would to God you did reign: indeed, ſaith hee, Yee are wiſe in Chriſt, wee (Apoſtles and common beleevers) are fools in Chriſt, wee are the Babes, you are the Men, you are honourable (and eminent Chriſtians) wee are deſpiſed (Chriſtians or Preachers) 1 Cor. 4. 8, 10. Hee tells them alſo they had their foreign, 2 Cor. 11. 5. To whom Paul was no body in their account, men that boaſted of another Goſpel, and Spirit (and a better ſure) they were Apoſtles of a far higher ſtrain, ſo the word ſignifies.
Eccleſiaſtical hiſtory telleth us of Aelius, ſirnamed The wicked, becauſe of his many blaſphemous and arrogant opinions, that this was uſually his proud ſaying, Hee knew what God was, yea hee knew God, as well as hee knew himſelf: Oh horrible impudence! It is an argument, hee neither knew God, nor himſelf. And the Gnoſticks, the impureſt of all Sects, would extraordinarily boaſt of themſelves, and their party, that they had them that were little ſhort of Chriſt, but far above Peter and Paul for a greater inſight into myſteries.Alii ſe Jeſu ſi…xiles, alii ſe Petro, Paulo, praſtantiores dixerunt ob excellentiam cognitionis, Magd. Cent. 2. c. 5.
13 I could adde many more, which I ſhall put together into one:
As firſt, That an hypocrite may advance far in a cauſe of God, and plead Scripture-warrant for his undertakings (but his own private intereſt lyes in the bottome of all) for as Jehoſaphat was 1 King. 22. 30, 32.once taken for Ahab, when hee was diſguiſed, ſo Jehu diſguiſed, was taken by Jonadab for a Joſiah; Howbeit hee took 2 King. 10. 15. 31.not heed to walk in all the wayes of the Lord with all his heart, but turned aſide to the wayes of Jeroboam; yet ſee how frequent 2 King. 9. 26. & 36. & 10. 10.hee is in alledging Scripture for his turn.
2 Hee may act for God, very far as Jehu did, and Nebuchadnezzar, therefore 2 King. 10, 30.called Gods ſervant, and ſaid to work for God, Ez. 29. 10.
3 Hee may ſhew great love and reſpect to godly men, Jehu to Jehonadab; 2 King. 10. 15.Nebuchad…ezzar gave great charge to deal kindely with Jeremy.
4. He may bee a man who ſtands much upon it, that what hee doth is all out of pure zeal to Gods glory, Iſa. 66. 5. Joh. 16. 2.
5 Hee may at laſt yeeld to ſin, with much reluctancy, and give no full conſent neither, as Pilate, who ſtood off a great while, and proteſted againſt their unreaſonable injuſtice, and importunity, yet was at laſt over-born quite againſt Mat. 27. 23, 24his judgement, and conſcience; his fear of God was over-weighed by baſe fear of man, and the dictate of conſcience ſilenced, and over-ſwayed with worldly intereſt.
14 Hee may take a ſharp reproof, when he knows himſelf guilty, and go his wayes, and never have his ſtomach riſe againſt the Reprover (a fair ſigne of grace in a childe of God) for commonly the wicked man hates him that reproveth Iſa. 29. 21. Am. 5. 10.in the gate, and makes a man an offender for ſuch a word. How did Ahab ſtorm at Elias, and called him Enemy? Jeroboam 1 King. 21. 20. 1 King. 13. ….at the Prophet ſent to tell him of his ſin? How did Ahaziah ſwagger, 2 Chro. 25. 16.
But ſometimes wee may ſee an hypocrite mute and milde when hee is reproved, as if he had learned to ſay with David, Let the righteous ſmite mee, it ſhall bee a kindenſs, and let him reprove mee, it Pſal. 141. … ▪ſhall bee a precious balm, it ſhall not break my head, as hee did to Nathan, to Abigail, and others when hee was reproved; yet thus you may ſee a wicked Saul ſilent and patient under ſharp reproofs, 1 Sam. 13. 13. and 15. 24. hee never grumbled nor muttered. So the young man went away ſad, not muttering, and offended, as they, Matth. 15. 12. Joh. 6. 66. much leſs ſtorming and raging, as they Luke 4. 28. Matth. 21. 46. or as they Act. 5. 33. and 7. 54. And may not Magus go for a Saint above many of our hearers now adayes, who ſtood as if hee had been as gentle as a Lamb, while Peter laſhed and ſlaſhed him, as I may ſay, while hee hewed and tewed him with the words of his mouth, he breaks not out into imprecations and curſes, but requeſts and ſoft intreaties, Pray yee to the Lord for mee, that none of theſe evils come upon mee, Act. 8. 24.
15 Or hee may on the other ſide bee touched ſo home with the word, that it comes as a Dagger to his heart, hee is ſtartled and netled with a ſmart reproof, that he is cut to the quicke, deeper than either godly Lydia, or thoſe Converts, Act. 2. 37. her heart was opened, theirs were pricked, but wee read of ſome who were cut to the heart, but it was the reproof Act. 5. 33. & 7, 54.troubled them, not ſin; they ſought to ſlay the Reprover. So wee read of ſome who rejoyced when the Prophets Rev. 11. 10.were ſlain, becauſe they had tormented them with their Sermons.
SECT. 4. Containing the five laſt ſteps.
16 Hee may hate, and puniſh ſin in others to the death, with the greateſt deteſtation, as if none ſo holy and zealous as hee. Simeon and Levi would bee revenged Gen. 34. 31.on the men of Shechem, Abſalom upon Amnon, both upon the ſame account; 2 Sam. 13. 22.Shall they deal with our ſiſter, as with an Harlot? Vice hates Sinne. The beam pulls out the moat, the gnat ſwallows the Camel. Clodius accuſat maechos. Simeon and Levies murder was a bad expiation of fornication; and Abſaloms treachery and blood was a greater crime than the others Inceſt. Paul when a Phariſee was as ſevere as an Areopagite, as bloody as Draco, no leſs puniſhment than death for ſuppoſed Hereſie and Schiſme, which hee afterwards bewailed. Diſdainful Eliab, can challenge an humble David of haughtineſs and pride of heart, 1 Sam. 17. 18.
17 In the ſeventeenth place, They may bee ſeemingly men altogether mortified, and dead to the world and the fleſh, Col. 2. 1….of auſtere life, habit, and fare, macerating, and afflicting themſelves, yet vainly puft up by their fleſhly minde. I ſhall not need to mention the old Phariſees disfiguring their faces, and looking ſourely and tetrically, or Baals Prieſts lancing, and cutting themſelves, they are known to all. Iſaiah ſpeaks of hypocrites that were far enough from inward piety, and devotion, who covered themſelves with ſackcloath, and ſpread Iſa. 58. 5.aſhes under them. And the Prophet Zachary of ſome that were wont to wear a rough garment, purpoſely to deceive. And Z…ch. 13. 4.here I could wiſh that the Quaker had not put on Eſau's garments, on purpoſe to deceive the unwary examiner and ſearcher, or that our ignorant and well-meaning people, had not been over-reached with theſe (Foxes in Lambs cloathing) wily Gibeonites coming with their rent Bottles, old clouted ſhooes, thred-bare garments, and mouldy bread, and Thou, and Thee in their Joſh 9▪ 5. 14. 15.mouthes, and by perſwading to turn to the Light within them, and not conſulting with the Lords mouth, they ſhould bee circumvented, and drink of their cup, and receive of their bread.
Never was the people of God ſo gulled, and over-reached, as by thoſe ſubtill Gibeonites in the habit of ſuch plaine Rusticks, and therefore did juſtly condemn them to perpetual ſervitude of hewing wood, and drawing water, as being people of crafty pates, and dangerous principles, who if permitted to partake of all priviledges and offices among them, might have been very prejudicial to the welfare of the Commonwealth of Iſrael. Wee read of two kindes of people that were too hard for Iſrael, by their wiles and policy.
1 The ſubtil Midianites, 2 Simple Gibeonites, ſuch are our two great adverſaries, Num. 25. 18.and peace diſturbers at this day, the ſubtil Jeſuit, and the ſimple Quaker, the Old Fox, and the Little Foxes, yet it is to bee feared there are Midianites among theſe Gibeonites. And herein are wee deceived much more than Iſrael was by their Fathers, they thought they had come from far, and they were their next neighbours, and wee ſuppoſe theſe to bee Joſh. 9. 16.our Country-men, and old Proteſtants, and they come from far, as far as Rome, ſome of them, and wee let them alone, becauſe wee aske not counſel at the Lords mouth.
Neither need I to ſpeak of thoſe whom the Apoſtle notes to bee ſtrict and ſevere, as to bodily exerciſe. They married not, abſtained from meats and drinks, They touch not, taſte not, handle not; exceſſive in a voluntary and deviſed humility, ſpare not the fleſh, which things indeed are taking with the vulgar, as having a ſhew of wiſdome in will-worſhip and humility, and neglecting of the body, not in any honour to the ſatisfying of the fleſh.Col. 2. 21. 22.
Wee might tranſcribe Volumes of inſtances, and examples out of the hiſtories of the Church. Of St. Francis it is ſaid, that hee was in Winter nights wont to cover his body all over with Snow and ice to caſtigate himſelf, and to teſtifie his humility, hee went once and tumbled among the Swine, and drank of their draugh, and trough, Similis lactuca labiis, as the Proverb ſaith.
Strange and incredible things almoſt are reported of ſome of their Eremites, of their exceſſive and immoderate ſeverity.
One Aſipeſima, lived ſixty years together in a Cloſet, all which time hee was never ſeen of any, nor did he ſpeak to any.
One Didymus lived ninety years by himſelf.
One Batthaeus of Caeloſyria faſted ſo long, till wormes crawled out of his teeth.
Martinus tyed his leg with an iron chain to a great ſtone that he might not ſtir.
One Alas never taſted bread of many years together.
John Sormany an Egyptian, ſtood praying within the cliffe of a Rock three years together, till his legs and feet with continual ſtanding ſwelled and putrified.
One Dominicus an Eremite, wore continually next his skin an iron coat of male, and almoſt every day was ſaid to ſcourge himſelf with whips in both hands.
You may read much more to this purpoſe in Roſſes Panſebeia.
In after times about one thouſand and three hundred years after Chriſt, there were a new ſect of ſmart Profeſſors, called Flagellantes or Whippers, againſt whom Gerſon wrote, and of whom the Hiſtorians of thoſe times write, they were alſo called Acephali, headleſs, or clowniſh people. Theſe came into Germany and other Countries, and at firſt made ſhew of much devotion and mortification, but afterwards were found guilty of much impiety and ſedition. Of whom hear what my Author ſpeaks; There came two hundred of them out of Sucvia into Spire, having among them one head, and two Maſters, whoſe command they obeyed. Theſe ſetting themſelves in a ring, put off their garments, all of them whipping themſelves, ſinging, Nauclerus Vol. 2. Albertus Argent. in Chro. ſub. an. 134….and calling upon God, praying both for their benefactors, and malefactors. They whipt themſelves twice a day, and once a night conſtantly. All the people flocked to ſee them, and were deſirous to entertain them into their houſes, &c.
Another ſaith, They whipped themſelves out of oſtentation with knotted whips, whereto were faſtened certain pricks, &c. They had their backs and ſhoulders all putrified with great blows and wounds; and as ſoon as they entred into any Church, they put off their cloaths, being naked to the waſte, and whipt themſelves.
Much more in Du. Ranchin, Review of the Council of Trent. l. 5. c. 2.
A…ter them Mr. Fox in his Martyrology, ſpeaks of a ſect of Adamites, that aroſe in Ziſcaes time: Pighardus was their Leader, who came out of the Low Countries into Bohemia, and by their enchantments, they gained great credit with the multitude, and aſſured many to them, hee commanded them to go naked. Theſe poſſeſſed a certain Iſland there, compaſſed with the River Luſnitz. Hee called himſelf, The Son of God, and named himſelf Adam. They held marriage without reſpect. All other Chriſtians were by them called, The children of the Devil. After a while forty of them came out of that Iſland, and ſlew two hundred Husbandmen of the Villages thereabouts. Ziſca hearing of theſe men, and their deteſtable practiſes led out his Army againſt them, and deſtroyed them.
I am loath to rake any longer in ſuch a kennel; but judge Reader, if there bee any thing new under the Sun.
18 Hee may bee vehement, rigid, or violent in preaching the Law, and urging good duties. Hee may lay a heavy load on anothers conſcience, himſelf doing juſt nothing the while, like the Egyptian Task-maſters, Matth. 23. 3. Powerfull and thundring Preachers they may bee to others, themſelves liveleſſe and hollow, as the ſilver Trumpets when ſounding loudeſt filled only with wind. Some have preached liberty to others, when themſelves were ſervents of corruption, the Apoſtle ſaith; and ſome preach bonds and duty to others, but keep themſelves at liberty. But as it is not knowing, 2 Pet. 2. 19.but knowing, and doing, makes the bleſſed hearer; ſo it is not preaching, but Jo. 13. 17.doing and teaching which makes the good Preacher, ſuch a one was Chriſt Act. 1. 1.himſelf. The godly Miniſter muſt not docere facienda, but faciendo, the language of the life, muſt go along with the language of the lip. The man of God muſt bee a Seer, not a Sayer; and not a Word-man, or a Sword-man, but a Work-man, that he may not be aſhamed, rightly dividing the word of truth; dividing it to others, and taking his part of it himſelf.
19 Hee may go yet further, be zealous for the Law, the Law of God, the Moral Law, and that not onelyonly to preach it, but to obſerve it, zealous to keep the whole Law, onelyonly he fails in one point, the end of the Law, he ſeeks righteouſneſs Rom. 9. 33. & 10. 2, 3.from it, and builds his hopes of juſtification upon it. Thus did the Jews of old, and to this day their children. Thus do the Papiſts tread in their ſteps, being ignorant of Goſpel-righteouſneſs, of the righteouſneſs of God by faith, as it is called, Phil. 3. 9.They ſeek to ſet up a righteouſneſs of their own, and periſh. They are for repentance and obedience, for piety and charity too, yet they periſh. Theſe attain not the Law of Righteouſneſs, Rom. 9. 31. Fall from Grace, Gal. 5. 4. Fall under the curſe, Gal. 3. 10. Stumble at Chriſt, Rom. 9. 33. and loſe all benefit by the Goſpel, making the death of Chriſt void, Gal. 2. ult.
Take the Law out of the hand of a Mediator, and it worketh nothing but wrath, diſcovers all, cures no ſin: Hence Paul told the Galathians, he feared all his labour was loſt on them, while they turned from mount Sion to Sinai, to the Gal. 4. 11. 20. 21.Law from the Goſpel for juſtification. It is obſervable when the Lord appointed two Mountains, one for bleſſing (Mount Deut. 27. 4, 5. & 13. compared.Gerizim) the other for curſing (Mount Ebal) that the Law was to bee written, not on Gerizim, but Ebal, whence all the curſes were poured out. Wee pity the ignorance of ſome who make the Creed a Prayer, and thou art as far out, if thou make the Ten Commandements a Creed, to expect ſalvation from the Law.
20 The laſt ſtep is a very high one indeed, whereby the hypocrite is lifted up above the middle, to the higheſt Region, even lifted up to heaven, and yet doth periſh in his way. Hee may be righteous overmuch, Eccleſ. 7. 16. Hee may exceed the righteouſneſs of the Scribes and Phariſees, yet not enter into the Kingdome of heaven.
Such were the Eſſaei, or Eſſeni, a noted ſect among the Jews about the time of our Saviour, of whom, though no mention is made in the Evangeliſts, yet do Eccleſiaſtical Writers ſpeak much of them, and Joſephus largely.
They called themſelves Eſſaei (quaſi Mag. Cent. 1. l. 1. c. 5. In Phariſaeis hipocriſin fueoſamque pietatem cernevant in Sadducaeis Epicuriſmum, &c.dicas operatores) as if they would ſay, they were all Works, not words and ſhews as the Phariſees were, not Brutes and Epicures as the Sadduces were. As once ſome Hereticks called themſelves Gnoſticks, as if none had any knowledge of God, but themſelves; ſo theſe called themſelves Eſſens, as if none had any works or good life but they. That as the Chinois ſay of themſelves, They onelyonly have all their eyes, the Europeans have one eye, other Nations none; ſo theſe thought, and gave out that they were above the common rank of Profeſſors; … D…vid … dicit h…c diſcrie… … in… juſt…m & …he…ed. juſtus ea fac…t quae lex praeſcribi…. Cheſed vero aliquid amplius. Vide plura in Cameron ad Mat. 19. 3. De Phariſaeis.others were called Simpliciter p…i, theſe foreign, others did obſerve what the Law required, theſe exceeded, they had their foreign, ſive auctarium legis, their over-meaſure, whereby they over-ſhot the Laws Standard ſaith Camero, and he gives another derivation of the name from the Syriack Cheſi, which ſignifies one extraordinary righ…eous.
It would aſtoniſh one to read and conſider what is recorded of them for their piety, doctrine, life, exceſs in devotion, their charity, morality, ſeverity, contempt of the world. So that you would think if any were lifted up to heaven, and ſhould as Conſtantine ſaid to Aceſius, Socrat. l. 1. c. 7.Climb up by a Ladder of their owne, theſe ſhould. I ſhall tranſcribe ſome paſſages concerning them out of Joſephus.
The Eſſens, ſaith he, were the third Sect, a ſort of people abounding in love each Mutuo inter ſe amore conjunctiſſimi, voluntates qu…ſi maleficia vi…ant. nu…tias faſtiamat, &c.to other, they ſhun all pleaſure as unlawful, or as Witchcraft. Continence is a chief vertue with them, they forbid not marriage, but forbear it, yet are very charitable in bringing up others children for them as if they were their owne kindred. Riches they contemn, for all is common with them, no man hath more than another. Poverty is no diſparagement, Riches no advantage to any. They live as ſo many brethren of one Patrimony or joynt-ſtock. Oyntment and ornaments of the body they deteſt, judging ſlovenlineſs Squalorem decorem putant.for a grace; if any of their Profeſſion come from other parts, they entertain them as freely as their Neighbours, and they who never ſaw one Tanquam conluetiſſimi ad cos ingrediuntur quo… nunquam ante viderunt.anothers face before, at firſt ſight are as familiar as if they had been acquainted ſeven years. They are all cloathed alike. Their cloaths or ſhooes they change not till they can wear them no longer. They buy not, nor ſell to one another, but give or exchange. But ſaith he, for Religion to P…aecipue erga Deum Religioſi ſunt.God-ward they are ſingular: For before Sun-riſe not an evil word do they ſpeak, but tendring their vows and prayers, they pray for the Sunriſing: Then every one to his buſineſs till almoſt noon, when they meet, they Quo neminem alterius ſectae aſpirare permittunt.waſh, then aſſemble, where none is admitted to be preſent but who is one of their own. They beliave themſelves at meat with the ſame ſilence that at worſhip. None taſte a bit till prayer be made, and grace be ſaid, or thanks given by their Prieſt. Both before and after meat they ſing prayſe to God the giver of their food. Never is any quarrel, rent, or unkindneſs among them, but a marvellous and Religious kinde of ſilence. Men, Maſters of their paſſions, never angry, great Indignationem cohibent, fidem tuentur, paci obſecundant, & omne quod dixerint jure jurando fortius habent ipſum jus jurandum quaſi perjurio deterius vitant, &c. Cui ſine Deo non creditur.keepers of their word, ſtudious of peace, never heard to ſwear an oath, their word is above anothers oath, and they hate ſwearing more than others do for-ſwearing. They reckon him a man of broken credit who is not to be beleeved, except God be his voucher. Much more you may read of them in Joſephus.
To conclude,, ſo holy they thought themſelves, that the Temple would not hold them, they contributed to the Donaria mittunt ſacra non faciunt quod ſanctioribus utuntur Ceremoniis, quapropter Excluſt a communi fano ſcorſim ſacrificant. Joſ. Bel. Jud. l. 2. c. 7.Temple, but ſacrificed in other places of their own choice, as having holier Rites and Rules than the Law preſcribed. Therefore ſeparating themſelves from all others, they ſacrificed apart by themſelves. But for their converſation and behaviour no wayes to bee taxed.
Theſe men are extolled by Joſephus, but by moſt of our Divines ranked amongſt Sectaries, and miſ-guided perſons.
To theſe we may joyn the Papiſts, men of like principles, and therefore the Centuriſts ſay of them, That the Society Gent: 1. l. 1. c. 5and Colledge of thoſe Eſſenes, was but an old Jewiſh Monkery. The Papiſts make it but a ſmall matter to keep the Moral Law, that every ordinary perſon can do: They have among them ſuch as can do works of Supererogation, and can ſpare an over-plus of merit for others. But as in the Law that perſon that had any member ſuperfluous, was debarred Lev. 21. 17, 18. Lev. 22. 23.the Altar among the ſons of Aaron, as well as he who had any blemiſh or defect, (and ſo likewiſe in their Sacrifices if any thing were ſuperfluous) ſo this ſuperfluity and ſuperabundantia Juſtitiae, exceſs of righteouſneſs, is, and will bee a greater bar to ſuch Phariſees, than the Publicans defect. Where ſin abounds the Scripture ſaith, Grace doth much more abound; Rom. 5. 20.but where merit, works, or righteouſneſs abound, Grace is juſtled out, And the reward muſt bee reckoned not of Grace, but Debt: And who ſhall look for it that way, I do not know. All that have aſpired after it have miſſed of it, and therefore doth the Apoſtle Paul every where Rom. 4. 4. & 11. 6. & 9. 31. & 10. 3.beat down ſuch an imagination.
Theſe three Ladders I have here ſet down to ſhew you how far an hypocrite may proceed. I could have added ſome more Rounds, and brought him to his full Climacterick. Another may bee able to adde as many more; For it is hard to ſet down the maximum and ſummum quod ſic of this high flown Eagle in the air, Caput inter nubila condit. The juſt Altitude Prov. 30. 19.and Elevation of this wandring Star is not eaſily taken, it moves in no certain Orb, is ſometimes higher, ſometimes lower; yet is it not a very hard caſe that a poor man ſhould go thus far, as we have deſcribed, and after all theſe fair ſteps fall ſhort of heaven, and cry out with Neroes words, Quantus Artifex pereo! What an Artiſt do I periſh! How great a Profeſſor do I periſh! It is no pleaſant ſtory to read of the mixt multitude who were ſo forward to accompany the Exod. 12. 38.children of Iſrael out of Egypt, that they all fell a luſting and periſhed in the wilderneſs. Num 11. 4.But it is much ſadder, that of ſix hundred thouſand Iſraelites, numbred at coming out of Egypt, only one poor two ſhould enter Canaan; and ſaddeſt of all, that after they had had a promiſe, and were brought out by ſtrong hand, and ſtretched out arm, and lead on by many ſignes and wonders, had heard God ſpeak to them out of the Mount as never people had before, and had followed the Ark thirty eight or forty years, they ſhould never come to ſet foot in the Land of promiſe: Deut. 2. 14.But more ſad it is, that wee ſhould go theſe ſixty ſteps, and bee Profeſſors of forty years ſtanding, having followed the Cloud and Pillar of fire ſo long, and yet ſhould periſh.
There are ſet down in Numb. 33. two and forty journies of the Children of Iſrael from Egypt to Jordan, which took them up almoſt two and forty years, and they who went not over Jordan never came into Canaan; ſo here are ſet down ſixty Removes of a carnal Profeſſor, but if he go not one Remove more, to paſs over Jordan by the way of the New Creature, he is never the nearer.
Sad it was that Lots wife ſhould come out of Sodome, and yet dye, and that in Gen. 19. 23. 26ſight of Zoar.
Sad, that Haman ſhould dreſs himſelf Eſter 7. 1. & 10.as to a Banket, and it prove his execution. That Agag ſhould come forth delicately, concluding the bitterneſs and danger of 1 Sam. 15. 32. 33.death, was over, and be preſently hewed all in peeces.
That Siſera ſhould haſten to take ſanctuary in a ſuppoſed friends houſe, and Jud. 4. 17. 21.when ſecurely ſleeping, be ſlain by that very friend.
But not any, nor all of theſe ſo ſad as our hypocrites caſe, who reckons all danger over, all ſafe, the coaſt clear. Hee Am. 5. 18, 19, 20.fears not, but deſires the day of the Lord: But to what end? It proves darkneſs, and not light to him; yea very darke, and no light in it. It is as the Prophet ſaith there, As if a man ſhould flye from a Lion, and a Bear meet him, or went into the houſe and leaned his hand on the wall, and a Serpent bit him: Shall not the day of the Lord bee darkneſs, and not light? even very darkneſs and no brightneſs in it?
Sad it were if we ſhould carry Ʋriahs fatal Letters full of good news, fair 2 Sam. 11. 15.hopes, and commendations of us, as we ſuppoſe, and they ſhould contain our condemnation, and draw on our ruine.
Sad, that Rachel could not hold out a little longer, but travel, and dye, when Gen. 35. 15.but a little way from Ephrath.
How ſad were it if we ſhould meet with like diſappointment with Baanah and Rechab, who promiſed themſelves 2 Sam. 4. 12.greateſt rewards and preferments, for the good ſervice they ſuppoſed they had done, and were adjudged as malefactors to preſent death for their labour. How much do other mens thoughts of us differ from our own! How much do Gods differ from other mens!
But the ſaddeſt of all that can be imagined to befall any is, if he ſhould as the evil Thiefe did, live and dye in the ſight of a dying Saviour, be cloſe to his Croſs, ſo near to his bleeding hands and ſide, yet dye in the preſence of Chriſt, and go to hell, when hee was in the company of Luke 23. 39, 40.him that had the Keyes of Heaven, and which did much more aggravate his miſery, hee ſees his fellow-theef entring, and he himſelf is ſhut out.
I dwell the longer on this point, becauſe it is of that great moment. Oh that we could bee duly affected with it: Many think that Chriſtianity ſtands in Medico, that a little thing goes to make a Chriſtian; But it ſtands in Arduo, non facili, nor foreign, but foreign and it calls for foreign. There muſt not be a little to make a good Chriſtian, but very much. There muſt be ſome ſingular thing 1 Theſſ. 5. 6.done: They muſt not ſleep as do others, but watch and he ſober, nor run with others as if all were to bee crowned, but 1 Cor. 9. 24.ſeek to out-run all others, as knowing onelyonly one ſhall receive the prize. They are not to live as if all were to bee ſaved: But as Let, Noah, and Enoch, as if a few onelyonly were to bee ſaved, yea as if himſelf only with Rahab were to be ſaved in the ſack of a whole world, wallowing and lying in wickedneſs.
We wiſh them that are liſted for Souldiers, or embarked for long and dangerous Sea-voyages many a God-ſpeed, a good journey, ſafe preſervation, and happy return; How much more need have we to wiſh well, and pray hard for ſuch as have made an entrance into this hazardous engagement of Chriſtianity? that they may be carried on proſperouſly and brought off ſafely at laſt. Thus did St. Paul uſe for his friends, I make mention of you in my prayers ſince I heard Phil. 1. 4. 8.of your fellowſhip in the Goſpel from the firſt day until now, and pray, That hee who hath begun a good work in you, would perfect it until the day of Jeſus Chriſt; That 2 Cor. 8. 11.as you have begun to be willing, ſo yee may performe it. That you may not Gal. 3. 3.begin in the ſpirit and end in the fleſh.
Reſt not therefore in going theſe ſixty ſteps, much leſs in going three or four of them, but as Caleb and Joſhuah, Num. 14. 24.who had another ſpirit, and followed the Lord fully; So do thou preſs to the mark Phil. 3. 14.for the price of the high calling of God in Jeſus Chriſt, as St. Paul did. Otherwiſe thou mayeſt flye high, and fall low; Build thy neaſt high as the Eag…e. Jer. 51. 16. Set thy neaſt among the ſtars, Obad. v. 4. yea climb up to heaven, Amos 9. 2. and bee tumbled down, and become as the childrens Man of Snow, made with much labour and ado, which melts and comes to nothing.