CHAP. I.

THE prophet hauing grieuously Coher. menaced the Iewes in the be­ginning of this Chapter; be­cause he saw, how much they bore themselues out against these threatnings, vpon hope of the Aegyptian his helpe; there­fore Psal. 3 4. in the fifth verse hee curseth all such, as rely vpon man, and make flesh their arme, contrarily bles­sing such, as in their dangers shroud and shelter themselues vnder the wing of the Almighty.

But heere the Iewes hauing made a couenant with hell and death, would be ready to obiect against the prophet; what then is all this threatning to vs? [Page 2] Wee are none of those that withdraw their hearts from God. Vse of meanes doth not preiudice trust in God. Trust in God as it cannot stand with trust in meanes; so neither without vse of meanes when they may be had. Wee repose our selues on God as much as thy selfe, or any else: and we repaire to the second causes, only as seruiceable, and subordi­nate to the first. Therefore as the sparrow by wan­dring, Pro. 26. 2. and the swallow by fleeing escape, so this thy causelesse curse shall not come: neither are we such chil­dren to be skarred with bugs-words.

The prophet therefore in this verse preuenteth this obiection, and keepeth them from this starting hole, saying, The heart is deceitfull, as if he should say: Flatter not your selues in a vaine conceit, that you with-drawe not your heart from God, and so God will not with-drawe his from you. Nothing more easy than for a man to deceiue himselfe: for the heart by reason of the great wickednesse thereof, is a bottom-lesse and vnsearchable gulfe of guile; in so much as none can know, not only anothers, but not his owne heart, The Lord only hath reserued this as a prerogatiue royall to himselfe, exactly to know the depth of our hearts: that so, though men conceiuing well of themselues, may conceiue amisse of God, as one that by his doings will not iustifie the prophets sayings; yet hee iudging of men according to the secret disposition and consti­tution of their hearts, may deale with them accor­dingly, blessing those that in truth do trust in him, but cursing such as with-drawe from him, though not their tongues, yet their hearts. This is the or­der [Page 3] and generall purpose of the wordes.

They containe in them a proposition concerning Resolution and sence. the hearts deceitfulnesse. Heere two things are to be considered: what is meant by heart, what by deceitfull.

By heart, mans heart is meant, as appeareth by the context. And now because mans heart is one of the principall seats of the soule of man, therefore by a Metonymy of the subiect, it is vsually in the Scripture put sometimes for the whole soule, some­times (and that more frequently) for such speciall faculties in the soule, as more specially belong to the heart, as the will and affections. But heere it is to bee taken for the whole soule and all the parts thereof, the vnderstanding, the will, the affecti­ons: for all are deceitfull.

The word deceitfull is significant in the Hebrew, Gnacob. comming of a verbe which signifieth to supplant, as runners in the race vse to do; and from this word had Iakob his name, because he caught Esau by the heele when he was comming forth of the wombe: So doe our hearts cunningly, as it were, trip our Gen. 27. 36. heele, when wee are to runne the race which is set before vs. Though heere also that reason of the name which Esau falsely gaue to Iakob, may truely agree to our hearts, well may they be called Iakobs, because they cozen many, and doe their indeuour to cozen all of Gods blessing and the heauenly in­heritance. But it may be asked, Is this deceitful­nesse giuen vnto all men indifferently, or only to some? Answ. To all, saue Christ, in whose mouth (and so heart) was found no guile. By nature all our hearts [Page 4] are a like, And the change that grace makes in this life is not such, but that in some sort, the heart of the best may still be said to be deceitfull. Christ indeed giues Nathanael this praise, that there was no guile in his heart, and Dauid saies the like of euery iusti­fied Psal. 32 2. man: but this is true only of the spirit, of the new, or young man that is created by God in the re­generate, and not of the flesh, that olde man, an olde foxe indeed, that by reason of his age is often too hard for the yong man: for youth is but simple in regard of old age; Howbeit as yong men grow still to further perfection, and are on the increasing hand, whereas old men decrease, till at length age brings dotage: so heere the craft of this old man is daily weakened, the rather for those many wounds which the stronger yong mans arme giues him in the braine, whereas the spirituall wisdome of the yongman increaseth daily. Thus then we interpret these words of the prophet, The heart of man is deceitfull, euen the whole heart of the wicked, be­cause it is wholly flesh, and part of the heart of the godly, namely the vnregenerate and fleshly part. The heart of the wicked is deceitfull with a full, strong, and reigning deceitfulnesse, the deceitful­nesse that is in the heart of the godly is weaker, as being discerned of them, and strouen against by them, The heart of the wicked shewes it deceitful­nesse in the whole course of their liues, The godly on­ly in some particuler actions. As it is said of Dauid he was vpright in all things, saue only in the matter of Vri­ah, The generall current of his life was free from deceitfulnesse, though not the perticuler action; [Page 5] Contrarily the heart of the wicked may be vpright in some particular actions, as Abimelechs in the taking of Sarah. I know saith God thou hast done this in the vp­rightnesse Gen. 20. 6. of thy heart: yet not in the maine of their liues. This is proper only to the godly that they are vpright in their way, that is the constant tenor of Psal. 119. 2. their conuersation. Now this deceitfulnesse heere giuen to the heart, is set forth, First, by the greatnesse of it: aboue all things. Secondly, by the cause of it: and euill. Thirdly, by the vnsearchablenesse of it, such that none can know it, figured with an interroga­tion who can know it? that is none of himselfe by his owne mother wit, without a higher and clearer light.

To begin first with the deceitfulnesse of the heart, The originall of the hearts deceitfulnesse. and then to come to the illustrations of it after­ward; It may be asked for the better vnderstan­ding thereof, How comes this deceitfulnesse into the heart? Is not the heart Gods creature? and did he not make it simple, plaine, and true? whence then this fraude? Lord thou sowedst in this field of mans heart the good corne of faith, truth, since­rity? whence then these tares? Salomon tels vs, Eccles. 7. 31. God made man righteous: but they haue sought out many inuentions: for howsoeuer these in­uentions and deceits (as Moses sheweth Gen. 3.) were first forged in the Deuils braine, & came out of his shop; yet because they were so readily apprehen­ded, & as it were bought vp so fast by our first pa­rents, therefore Salomon ascribes them to man. So that howsoeuer heere also the question concerning these tares, yea thistles of treachery, and a perfidi­ousnesse [Page 6] in our hearts may truly be answered with that in the Gospell. The enuious man hath sowen them; yet withall it may iustly be said, because the ground did so open hir mouth for them, that the field it selfe did bring them forth. If at the first, when as this field was as the pleasant Eden of God; how much more now, when, hauing the salt as it were of Gods curse sowen vpon it, it is become as a barren wildernesse? If Adam and Eue might bee charged as the first fathers, and founders of those deceitfull inuentions suggested by Sathan, because of their ready, how much more wee, because of our greedy apprehension of them, whereby wee drinke them in as the fish doth water? If they for willing Iob. 15. 16. consenting to, how much more wee, for wilfull conspi­ring with the deuill? So that, whatsoeuer the Scrip­tures shall tell vs concerning the tempters wiles, wee may safely draw it hither, and apply it to our selues, partners, and practizers with Sathan in his stratagems against our owne soules.

Wee see then the rocke, whereout this deceitful­nesse The difficulty of finding out this deceitful­nesse. was hewen. A pigge it is of our owne sowe, a flower (weede rather) of our owne garden. It re­maineth, that, more particularly, wee should see what it is, wherein it consists, and shewes it selfe. A labour surely full of difficultie. For as the wo­man of Samaria said of her Well to Christ, The Well is deepe, and thou hast no pitcher, the same may wee say Ioh. 4. to our selues of this pit, this puddle, this den, this dungeon. It is very both darke, and deepe. Who can see it? who can sound it? And alas where are our buckets to empty it? Who hath not cause to [Page 7] complaine with S^t. Austen, Iust cause haue I to be­waile Confess. lib. 10. cap. 32. sunt ista plangen [...]iae tenebrae, in qui­qus me later fa­cultas mea qua in me est, vt a­nimus m [...]us de viribus suis ipse s [...] interrogans non facile sibi cr [...]d [...]ndum ex­is [...]imet, quia & quod inest pler [...]mque oc­cultum est nisi experentia ma­nif [...]stetur. that darknesse, in which that power that is within me, is hid from me; so that my soule asking it selfe con­cerning it owne strength, cannot safely beleeue it selfe; be­cause euen that which indeede is in vs, is kept secret from vs, till experience manifest it? O ye many blind cor­ners, the secret turnings and windings, the perplex labyrinthes, the close lurking-holes that are heere! who would thinke that within the compasse of so small a piece of flesh, there should be roome e­nough to harbour such swarmes of vaine and vile thoughts, desires, affections; and that farre more secretly from being espied by vs, than the largest and vastest Cities can doe any skouting naughty pack? Man is a great deepe, whose very haires are num­bred Confess. li. 4. ca. 16. Grande pro­fundum est ho­mo, cuius etiam capillos tu domi­ne numeratos habes. Et tamen capilli eius ma­gis numerabiles sunt, quam af­fectus eius & motus cordis. before thee O Lord. And yet easier it is to know the number of his haires, then of the motions and affections of his heart, as excellently Saint Austen. For as in Hercules monster still fresh heads, one springing vp after the cutting off of the other, and as in Ezekiels temple, after the sight of some abominations still moe: so heere in this so infinite a receptacle of de­ceitfull thoughts, one deceit succeeding, and pres­sing hard at the heeles of another. Many inuentions Ezek. 8. 6. 13. said Salomon speaking of those at the first, in the heart only of Adam and Eue. How then is the number (thinke we) increased since, there being none, whose braine or brest hath not cast in his wi­dowes mite at least into the common treasury? If this stinking riuer were so great where first it rose, how then thinke we hath it inlarged it selfe, being runne thus farre? No marueile then if the prophet, as it [Page 8] were amazed to see such litters, yea legions of deceit­full diuels couching close in this their stinking stie, crie out, as heere wee heare him; The heart is deceit­full aboue all things, who can know it? So mysticall are these hearts of ours. So deepe and abstruse are hir mysteries of deceit. Why then will some say, doe you trouble your selfe in vaine? for if none can know this mysterie of iniquity, how then can you know it? how can you make vs know it?

I answer, though no man know it as of himselfe, The meanes to know the the hearts de­ceits. Iudg. 14. 18. yet I the Lord know; and if we plow with his heyfer, we shall know the darkest riddles. There is a mysterie of sin (saies one) lying in the foldes of our hearts, which wee shall neuer see vnlesse the spirit of God enter in, and giue vs light: for this spirit searcheth the deepe things of God 1. Cor. 2. much more can it search the deepnesse of Sathan, and of mans deceit­full heart. If then we consult with the Lordes spi­rit, wee may learne of him, what these deceits bee, so far forth, as hee hath reuealed them, in his word; which is a light, whereby we may see in this, euen more then Aegyptian darkenesse. Therefore our Sa­uiour counselleth vs to take the benefit of this light, and not to let it stand vnder the bed, and that vpon this grounde, for there is nothing hid [namely in our hearts, though neuer so closely] but it shall be Mar. 4. 21. 22. interpreted. opened, namely by the power of the word, most plainly. And this Paul exemplifies in his idiot, com­ming 1. Cor. 14. into the Church assemblies, and in hearing the word opened, seeing himself and his own heart opened, and the secrets thereof discouered. Counsel [vnderstand it of crafty counsel] is in the heart of man: Pro. 20. 5. in­terpreted. [Page 9] but a man of vnderstanding (vnderstand it specially of spirituall vnderstanding out of the worde) will fetch it out, saith Salomon. Heere the holy Ghost ma­keth the wisedome of the word to be a bucket, able to bring vp the filthy mire out of the deepest pits of deceitfull hearts. And if the wise man haue skill to let down this bucket into other mens hearts, and drawe it vp full againe, much more then into his owne. Though then naturally wee are all blinde, walking in the darke Cloysters of our hearts; yet, if the Lord go before vs with his torch, if hee take vs, as once Ezechiel, into this corrupt temple (stable ra­ther) and lead vs a long by his word and spirit, wee shall then cleerly see the seuerall rankes, and orders of the abhominable deceits therein: for in the word of God there are many wonders to be seene, as Dauid confesseth, in that his prayer, Open mine Psal. 119. 18. eies O Lord, that I may see wonders out of thy law. A­mong the which this of our owne hearts vnbowel­led and anatomized, is not the least. Indeed when our dead bodies are whole, wee cannot see what is within. They will cast forth an euil sauour, and we may see some filthinesse and deformity in them. The which yet is but sweetnesse, and beauty to that wee see, when the body is cut, opened, and intrals taken out. Surely the noses and eies, euen of some naturall men, haue discerned in mans heart vnope­ned, vnsauoury nastinesse, odious ouglinesse. But alas all that was not enough to humble them, nei­ther was it any thing to that they might haue seene in the heart broke vp by God, the only skilfull ana­tomizer thereof. Who, as he seeth all things there­in, [Page 10] lying naked as in an anatomie, as the Apostle spea­keth, Heb. 4. 13. so also hath he laid it open in his word vnto vs; as in the verse before, the same Apo­stle sheweth, The word of God is liuely, sharper then the Heb. 4. 13. in­terpreted. two edged sword, a discerner of the thoughts, and secret intents of the heart, neither is there any creature, which is not manifest in it sight, namely of the word before spoken of: for so I think, without any violence of­fered to the words, may that text be interpreted. And the word [creature] I take for the creature of the heart, namely the thoughts and intents there­of before mentioned. That the sense should be this. The word discerneth the thoughts of our heart; not some, but all. Nothing is there, that the heart forgeth, frameth, and as it were createth with­in it selfe, which this word taketh not notice of. But of this let the learned iudge.

Well then, since the word is that light which shi­neth 2. Pet. 1. 19. interpreted. in this darknesse, hauing it with vs, venter we to descend downe into this deepe dungeon, and to launch out into this vast Ocean, hauing this plum­met to sound the bottome thereof. They that goe Psal. 107. 23. downe into the deepes, saith the prophet, they see the workes and wonders of the Lord. But they that goe downe into this deepe are not now like to see any thing, but the deepnesse of Sathan, the workes and wonders of the Diuel, the Liuiathan that sporteth Psal 104 26. himselfe in these waters, or rather a Neptune trium­phing heere, as in his kingdome: which sight, though haply not so pleasing, yet profitable it will be, for to shame and humble vs: for heere in the word are those cleere waters, which if wee trouble them [Page 11] not, with the mudde of our owne affections, like the Elephant; cleerely wee may see our owne de­formity. Here is a glasse, wherin we may behold the faces of our hearts, & espy euen the smallest wrinckle of deceit whatsoeuer. And that not so, as our na­turall faces in common glasses, where we forget, as soone as our eye is out of the glasse, what was the Iames 1. fashion of our face; but so that still the sight seene shall sticke by vs, presenting it selfe to the eye of our vnderstanding. When some cunning deceit­full theefe hath stollen ought from thee, thou run­nest presently to the cunning wizard, a worse theef, a worse deceiuer, to see in his deceiueable glasse, I know not what phansie, the theefe it should be, that hath robbed thee. Loe thy heart, the most crafty and cosening theefe that can be, hath robbed thee, and doth daily filch from thee thy richest treasure. And canst thou in thy little losse run to the Diuels lying glasse, to finde out a little theefe, and wilt thou not in thy greater losse come to Gods true glasse, to finde out the great theefe? If thou thinkest there is no such theefe that steales ought from thee, doe but come hether to this glasse and thou shalt see him, and all the trickes and my­steries of his cony-catching trade. Come I say, and see him Ioh. 1. acting of them.

CHAP. II.

TAking then the anatomizing knife of the word, and ripping vp the belly of this mon­ster, I finde such an infinite number of the veines of deceitfulnesse, and those so knotty and intricately infolded together, that hard it is distinctly, and cleerely to shew them all. Neuerthelesse, God as­sisting, wee shall doe our best endeauour. I thinke therefore that all the deceitfulnesse of the heart, dis­couered to vs in the word, may be reduced to these two heads. First, the deceitfulnesse, whereby we de­ceiue Deceit of heart two­fold. others only: Secondly that, whereby also we deceiue our selues.

The former is not that, which heere the Pro­phet 1. Deceiuing others only. And it is two­fold. 1. Dissimula­tion. so much aimeth at. And therefore we will not so much insist vpon it. It shewes it selfe special­ly in two things; in dissimulation, and simulation, in dissembling and concealing that which indeede is, and in feigning, and counterfeiting that which in­deede is not. Dissimulation is either of euill or good. The dissembling of euill is threefold: Of euill to 1. Of Euill. bee done or in doing: secondly, from being done: third­ly already done.

The hearts deceitfulnesse in hiding that euill 1. To be done. which shee purposeth to doe or is in doing, is to make faire euen of the quite contrary. And there­fore in hir witty wickednesse, shee inuenteth some [Page 13] colourable pretence to shadow hir malice and mis­chiefe. When Herod intended woluishly to worrie Christ, he pretended yet religiously to worship him. Simeon and Leui cloked their purposed massacre of the Sichemites, with the conscience of circumcisi­on: Absalom his treason, with the religion of his vow: Ioab his perfidiousnesse to Abner, and Ama­za with friendly words, and siren-like salutations: Ismael his murtherous minde toward those eightie men, with his Crocodile teares: Iudas his couetous­nesse, Ier. 41. 6. with a shew of a liberall and mercifull affec­tion towards the poore: and the Iewes their enuie against Christ, with their dutie to Caesar. Thinke ye that the Iewes cared for Caesar? No, none so impa­tient of his yoke as they: But they had murtherous hearts, thirsting for our Lords bloud; that was the true cause; and the cause of their malicious heart was their euill eye, that could not indure the glori­ous brightnesse of his grace. But if they should haue alleaged that, all the world would haue cried shame on them: therefore to hide the odiousnesse of their fact, they set on it the faire maske of loyal­tie to Caesar. Thus alwaies in the persecutions of Iosephs coate. Gen. 37. 32. & 39. 16. Ioseph, his coate shall be brought forth, as it was once by his enuious brethren, that sold him; by his whorish mistresse, that standered him. Some one specious and plausible pretence or other shall be deuised by the wicked, to saue their credit in the world. So like rowers in the boate, whilest in their pretence they looke one way, in their intent they go the cleane contrary. This trick of deceitfulnesse the heart hath learned of that arch-master of de­ceites, [Page 14] the Diuell. Who sometimes will needes be­come a Preacher of the truth, as when he said, These are the seruants of the most high God &c. Iesus of Naza­ret, I know who thou art, euen the holy one of God: but Mark. 1. 24. yet he then plotteth mischiefe, thinking by one truth, to conuey and wind into our minds an hun­dred lies. Thus truth is made to vsher falshood: for euen in those his sugred glozing words, wherin he preacheth Christ the Sauior of the world, it is easy to spy out war in his hart, for it is to be marked, how Beza in hunc locum. he calleth him Iesus of Nazaret, thereby to nourish the error of the multitude, that thought he was borne there, and so not the Messiah, whose birth Ioh. 7. they all knew ought to be at Bethlem. Iesus then, and the holy one of God are butter and oile, as was af­terward, Psal. 55. Good master thou regardest no mans person; but Iesus of Nazaret, that is a sword, as was afterward, Is it lawfull to giue tribute? And so that which Salo­mon speaketh of the flatterer, that he spreadeth a net Pro. 29. 5. before his brothers feete, is true in those flattering speaches. The diuel sometimes giueth the truth: in­deede he doth but set a snare to catch the truth in. As Saul, a good scholler in this schoole did for Da­uid, in giuing him Michol to wife: I will giue him hir, saith he, that shee may be a snare vnto him, and that the 1. Sam. 18. 21. hand of the Philistims may be vpon him. Heere is a goodly show of speciall fauour and good will, euen such, as simple Dauid was in a manner rauished with it, to thinke that his meanesse should be honoured with so great a marriage. But it is but a baite coue­ring the hooke, honie, poyson. These of all other are the most secret deceits, which are thus mantled [Page 15] and masked with the disguised pretences of speci­all Nulla occulti [...] ­res insidiae, quā hae quae latent in simulatione officij aut in ali­quo necessitudi­n [...] nomine Tull. de amic. Pro. 20. 28. explained. [...]. loue and kindnesse. And therefore Salomon not ignorant heereof, when he commends bounty and munificence in a prince, he associates truth thereto. Bountie and truth doe gard the King, that is to say a true (not a trecherous bounty: for there is a false and lying bounty, deceiuing those on whom it is bestowed. And as in the prouerbe there are gift­lesse gifts. Such as was that of Saul to Dauid; bread in one hand, a stone in the other. Infinite were it to speake all that might be spoken heere. It is so com­mon a practise in the world, yea and it is counted wisedome for men thus to vayle their intents with pre­tences, Sapientia h [...]i [...] mundi est cor machinationi­bus tegere, sen­sum verbis ve­lare, quae falsa sunt vera often­dere, quae vera sunt falsa de­monstrate; Gre. [...]. Greg. ad Euseb. Pro. 18. 8. clea­red. their meaning with their words, that the truth may be thought false, and falsehood true. When they meane to strike the head with one hand, they wil first stroke it with the other, or, as he saies, with one hand they will claw on the head, with the other smite on the cheeke. The tale-bearer when he comes to set his brothers good name at sale, how cunningly, how artificially will hee traduce? meaning to bite his brother, hee will first kisse him. But well did Salomon preferre a friends wounds before such kisses: for these kisses are Iudas kisses. They wound mortally: the other me­dicinally. Therefore excellently doth Salomon cha­racter him, The wordes of the whisperer (as Tremellius reades it, are like to the words of those that are often knocked: but they goe downe into the bowels of the belly. So deepely doe they pierce. When he begins first to open his packe, he will fetch a deepe sighe, pro­fessing that because of his great loue to the party, he is very sorrie for him; and so at length with a sad [Page 16] countenance, with eies cast downe, with a slow, and Vehementer do­leo quia vehe­menter diligo, At{que} sic cum masto vultu, o­culis demissis, cum quadam tarditate, & vocis plangitu procedit male­dictio. Bernard. lamenting voice, as though the offence of his bro­ther were to him as a blow with a cudgell, out comes the slaunder: loe a cunning cranke of deepe and diuilish deceitfulnesse, so to disguise murthering malice, that it shall be taken euen for motherly mercie, to lament & crie as if himselfe were beaten, whilest he, with the scourge of his viperous tongue vnmer­cifully lasheth others.

So also vnder the colour of zeale and hatred a­gainst sinne, doe some couer their hatred against mens persons in their bitter censuring of them. And others vnder the colour of giuing thankes to God hide their vaine ostentation of their owne ver­tues, as that Pharisee, that said, Lord I thanke thee I am Luk. 18. not as this publicane. But as Chrysostome saies, this Sed ne hoc qui­dem profectò sufficit ei. non enim gratiarum actio est alijs exprobraro de­licta, supor eos qui peccauerunt iactanter in­surgere. would not serue his turne: for it is no thanks-giuing to to vpbraide others with their faults, and boastingly to in­sult ouer those which haue done amisse.

But heere wee should do the Church of Rome iniurie to leaue hir out, who indeede carrieth away the bell from all others in this kinde of deceitfull painting and colouring: vnder the name of Christs spouse playing the filthy harlot; vnder the title of the Church fighting against the Church; vnder Ecclesiae nomine armamini & contra Ecclesiā dimicatis. the colour of Religion taking away the vigour of it, and in a worde making the shew of godlinesse to be only a cloake of wickednesse. I would rather set out this in Master Foxes words, then in mine owne, he Actes & mo­num. vol. 2. in the beginning of Luthers story. hath so liuely and in the right colours described, or rather deformed this monster, thus writing of hir. ‘As in doctrine, so in order of life, and deepe hy­pocrisie [Page 17] was shee corrupted, doing all things vnder pretences and dissembled titles. Vnder the pretence of Peters chaire, they exercised a maiesty aboue em­perors and Kings: Vnder the visour of their vowed chastity reigned adulterie: vnder the cloake of pro­fessed pouerty, they possessed the goods of the tem­poraltie: vnder the title of being dead to the world, they not only reigned in the world, but also ruled the world: vnder the colour of the keyes of Heauen to hang vnder their girdle, they brought all the e­states of the world vnder their girdle, and crept, not only into the purses of men, but also into their con­sciences: they heard their confessions, they knew their secrets; they dispensed as they were disposed, and loosed what them listed. And so much for the first deceitfull dissimulation of euill to be done.’

The second is, when the euill which wee are rea­dy The second from being done. to doe, is yet, by a subtill kind of violence kept in, so that it comes not forth into the outward act. Thus many there are that politiquely, by a smooth and close carriage, smother, and presse in many of their vices, which if they should break forth, might hinder them in their designes or desires. An exam­ple wee haue in Haman; who though inwardly bee swelled with malice against Mordecaie, because of his stiffe knee, and stout heart: yet, as the Scripture saies, he refrained himselfe; he brake not forth into Ester 5. 10. any distemper of words, but craftily concealed and confined his anger within the bounds of his owne bosome; least otherwise the successe of his bloody plot, already assented to by the King, might haue beene hindred; when as by this meanes, the grosse [Page 18] abuse of the King in his false suggestions against the Iewes, and feigned pretences of the publique good would soone haue come to light, and that the true cause was but a matter of priuate spleene against Mordecaie. Thus many, whilest they are in petiti­on Maxim pars bominum hunc morem habet. Quod sibi vo­lunt, dum id impetrant boni sunt: sed id vbi p [...]nes se hab [...]nt ex bonis pessu­mi & fraudu­lentissimi sunt. Plaut. of some office, or in expectation of some profit or preferment, how witty, how wily are they in the dissembling of their greedy, griping, cruell, ambi­tious, auaritious, and other vitious dispositions, which might make any rub in their way? There are not so many, nor so cunning deuises for the hi­ding of naturall infirmities of the body (as the croo­kednesse of the legges, or back, want of a tooth, or an eye, or such like) as in such cases the deceitfull heart will find out for the hiding of the vnnaturall deformities of the soule. But let once their desires be granted, then they shew themselues, then the wa­ters before stopt, and damned vp run ouer, and rage furiously. Hence it was that the prophet well acquainted with the craft of these foxes; praies, Let not the wicked haue his desire O Lord, performe not his Psal. 140. 8. inlightened. thought, least he be proud. Why? was he not proude before? yes, in his very wishes he was proude, but then pride was locked vp, and imprisoned; now Pride a priso­ner, and pride a free-man. his desire being satisfied, it would walke abroad and play reakes. The meaning then of the pro­phet is, that the wicked, that before the obtaine­ment of his purpose, was proud inwardly, but yet in policie repressed it, would now be proud out­wardly, and open the flood-gates, that the current might runne amaine. And surely so it is often times, that as Saul hid himselfe in the stuffe, when he was [Page 19] to be chosen King, so the wicked in the like cases, whē they look, either by election, or other means, to get this or that, very closely hide, though not with Saul, themselues, yet their filthy stuffe and baggage within? And that with no lesse subtill sleights, then once Rahel hid the idols, Rahab the spies. They wil make euen those, that do more narrowly marke them, beleeue, that they haue discarded, and sent a­way packing those corruptions, which yet lie se­cretly harboured in the closets of their hearts. As Rahab bore the Ierichuntines in hand the Israelites were gone away, when as they lay hid vnder the stalkes of flaxe, vpon the roofe of the house. Such stalkes of flaxe, such cloakes of shame, as the Apostle [...]. 2. Cor. 4. 2. Iosh. 9 4. speaketh, as it were the torne ragges, and worne shoes of those guilefull Gibeonites haue all such that walke craftily, to hide their filthinesse from the eies of the world. In which regard the Scripture very fitly hath called them generations of vipers: for as the Math. 3. 7. Plin. l. 11. c. 37 viper hath his teeth buried in his gummes, so that one would thinke it were a harmelesse beast, and could not bite, so also haue these deceitfull hypo­crites their secret corners and conueiances, wherein they so cunningly couch their wickednesse, that one would take them of all others, to be the most inno­cent. To this appertaineth that similitude of our Sauiour Luk. 11. 44. Woe be to you Scribes and Phari­sees, Luk. 11. 44. opened. hypocrites, for ye are as graues which appeare not, and the men that walke ouer them perceiue not. As the deepe graue hides the stinking carcase, and keepes in the stench from offending any mans smell, that men walke ouer them and yet neuer perceiue the [Page 20] euill sauour that is within: so the deepe, and dis­sembling heart of man is a cunning digger of such graues, naie it selfe, as it were, is a graue, wherein their rottennesse and corruption lies so closely co­uered, that hardly the sharpest noses of such as con­uerse with them shall be able to smell them out. So powerfull is policie in the wicked to restraine their corruption from scandalous eruption: more by farre sometimes than is grace in some that are true­ly religious▪ For looke how Isaack made shewe of strangenesse with Rebecca his wife, when the know­ledge of that neerenesse might haue hazzarded his life: so do euil men counterfeit a kind of strangenesse euen with their best beloued sinnes, where open sa­miliaritie might be dangerous. But as Isaack was at length discouered, whcn Abimelech saw him spor­ting with hir: so these close companions let them be heeded continually, but with something more attentiue an eye, and it will be hard, but sometime or other, wee shall take them napping, and (as beg­gers feigning lamenesse without their crutches) without their veyles, euen very familiarly sporting themselues with those sinnes, by the crafty for bea­rance whereof they formerly deceiued vs.

The third deceit in dissimulation is to dissemble and The third al­ready done. Pro. 30. 19. 20. vnfolded. conceale euill already done. The strumpet when shee hath eaten stollen bread, yet shee hath such a dex­terity in the wiping of her lippes, that not the least crumme shall hang on to bewray hir, not the least signe of hir wantonesse shall appeare. And there­fore boldly shee saies, I haue done no wickednesse. And this shee caries so closely from the eye of the world, [Page 21] that Salomon shewes it to be as hard to finde it out, as those things which are hardest; namely, as the way of an Eagle in the aire, not to be seene after once flowne away; the waie of a Serpent on a stone, gliding away, without leauing any impression of hir body behind, and afterward creeping into some hole of the earth; the way of a Ship in the Sea, swiftly caried away with the windes; and lastly as the way of a man Piscator in Math. 1. & Muffet in hunc locum. with a maide that is a close and chast virgin, that is kept close from the accesse of strangers. Looke how hard it is for a man iudged vnworthy, to get an ho­nest modest virgin, kept close in her parents house (which is made no lesse difficult then to get a fly­ing Eagle) so hard it is to discouer a whore, to con­uince hir of hir wickednesse. Thus is the way of an a­dulteresse, that is as hard to find out as any of the foure forementioned things. Her deceitfull heart is so fruitful a hatcher of shifts and euasions. And this is naturall to all the sonnes of Adam, after the ex­ample of their Father, when they haue done euill, presently to runne into the thickets to seeke out co­uerlets to hide their nakednesse. Sometimes by grosse and palpable lying, otherwhile by the nea­ter and finer kind of lying; I meane that sophisticall, Iesuiticall equiuocation: a tricke the Deuill their ma­ster hath taught them by his owne example; but so much the worse in them than in him: for that hee equiuocated to hide his ignorance of that which hee could not reueale: These equiuocate to hide their The Diuels equiuocation not so bad as the Iesuites. knowledge of that they can and ought to reueale: for being sometimes posed with some questions con­cerning future euents, and not knowing well what [Page 22] to answere, and yet not willing to loose his credit with his blind worshippers either by silence or plaine speech, he shaped his answeres in such an am­biguous houering manner, that which way soeuer the euent should fall out, it could not fall out amisse to his answere; because, being vpheld with this prop of equiuocation, it would stand true euen in contrary euents. Thus when in his Prophets he was demaunded by Ahab concerning his going to war 1. Kings 22. 6. opened. against Ramoth Gilead and the successe thereof, hee answered, Go, the Lord will deliuer it into the hand of the King. Yea, but of what King, thou lying equi­uocating spirit? whether into the hands of the ad­uersary King to be subdued, or of it owne King to be rescued and deliuered? This hee determines not, but speaketh suspensely & vncertainly to gul Ahab, and make him runne headlong vpon his owne de­struction. And yet heere once againe marke, how the Diuels equiuocating is not all out so bad, as the The Diuell confesseth e­quiuocation to be lying, which is more then Iesuites will doe. Iesuites: for he confesseth his equiuocating to be plaine lying; I will go saith he and be a lying spirit in the mouthes of the Prophets. He was only an equiuocating spirit in their mouthes: for the words in some sense, and as the Deuill might interpret them might bee true, and yet hee grants that his wordes, though neuer so qualified with equiuoca­ting quirks, were no better then lies. But the Iesu­ites, not hauing so much as the Deuils ingenuity in thē, stick not to iustifie their equiuocations as iust and lawfull. The wicked deceitfulnesse whereof the Diuells practise, euen of it selfe alone, without his confession, is sufficient to discouer; for (besides [Page 23] the example already mentioned, and his daily pra­ctise in his crooked Oracles among the Heathen) thus dealt he at the first with our first parents, tel­ling them that by eating the forbidden fruit, their Gen. 3. 5. illu­strated. eies should bee opened, and they should bee as gods, knowing good, and euil. Now the knowledge of euill is twofold: first, a pure and simple knowledge of it, in it selfe. 2. A feeling, and experimental knowledge of it, in our selues. The Diuell indeed meant onely this latter, possessing yet the minds of Adam and Eue, with an apprehension, and expectation of the former. Now if the diuell should haue bin chalen­ged for deceiuing, had not his defence beene ready with this shield of equiuocation; might he not haue said, euen that which Moses hauing reference to this his speech speaketh ver. 7. why? are not my words true? are not your eies now opened to see your er­ror, which before you saw not? do not you know your selues to be naked, and so haue not you that knowledge of euill which I promised, euen a know­ledge arising out of your owne experience? and yet for all this, Paul for this fact calls him a cosener, and 2 Cor. 11. 3. Ioh. 8. 44. our Sauiour a Murtherous lyer. This wont of his hee kept with Christ himselfe; when shewing him onely the shadowes, & imaginary representations of things hee saide, All these will I giue thee. A Math. 4, 9. great catch sure; euen iust nothing. Thus also plai­ed he with Saul, taking vpon him to foretell future euents in the hands of God, To morrow thou and thy 1. Sam. 28. 19. interpreted. sonnes shall be with me, that is shall dye. How came the deuil to be of Gods counsell, that he can so cer­tainly determine the ende of any mans daies which [Page 24] are numbred with God? no, he doth not define it certainly, but speakes darkly, and deceitfully; for [to morrow] doth not only signifie the day immed­ately following; but also the time to come indefinitely, The word (to morrow) how taken. Math. 6. 34. Exod 13. 14. Quid sit futu­turum [...]ras fuge quarere. Hor. [...]. Anacr. and at large, as in that of our Sauiour, Care not for to morrow, and in that of God, when thy sonne shall aske thee to morrow, what is this? that is, heereafter in the time to come, and in that of the Poet. Seke not what shall be to morrow, and, I care onely for to day, who knowes to morrow? Now indeede Saul did not dye the next day after this conference, as will appeare to the more diligent peruser of the whole context of that history. Yet Satan seeing some likelihoods of it, ventred so to speak, as if the next day he should haue died: but withall, because hee was not sure of it, he so tempered his speech with the ambiguity of the word, to morrow, that his credit might be saued, though Saul had not died til a yeare after. Thus we see how the Diuel as he is the Father of lies in gene­rall, Ioh. 8. 44. so also of this more handsome, and cleanly mā­ner of lying, wherewith the deceitfull heart of man vseth to dissemble, and hide it shame. Not but that it aboundeth with variety of diuerse other such like knacks, and deuises: for we see how Dauid could goe about to cloake his adultery, first by sending for Vriah home, and then commanding him to goe to his wife. 2. When this tooke not, by making him drunke, thinking Wine would perswade him better then wordes. 3. When neither this would fadge, by murthering of him, and marrying of his wife: but of all other fetches none to this of the ar­tificiall lye, disguised by equiuocation, All other lies [Page 25] are the Diuels brats, Iohn. 8. 44. but this is his first borne. And this is most in request with his Schol­lars at this day, and therefore wee haue the longer insisted vpon it. And so much for dissimulation of euill.

Dissembling of good is, when wee conceale, and 2. Of good. smother that grace, and conscience which is in vs, beeing in such places, and companies, where such things may bee preiudiciall vnto vs. Thus many Protestants, being in places of idolatry honour the Masse with their presence. Thus many of the con­uerted Corinthians ouertaken with the humane 1. Cor. 10. 13. interpreted. [...]. temptation as Paul termeth it, that is a temptation a­rising from humane frailty; too much fearing men, gratified their idolatrous acquaintance with their presence at the idols feasts. And so by an outward shew of idolatry they did hide that inward hatred of idolatry, that the Lord had wrought in them. Thus also did Peter himselfe, ouercome with the Gal. 2. same temptation, Iudaize in the presence of the Iewes, conforming himselfe to their ceremonies, contrary to his owne, both knowledge Acts 10. 15. 28. and former practise, Gal. 2. 12. And thus some professors, beeing in the company of the prophane, will not sticke to game, to gusle, and sweare with them: euery way so carrying themselues, that they seeme to care for nothing more in such companies, then that their language may not bewray them to bee Galileans, or their countenance to bee such as those which are going vp to Ierusalem. O my bro­ther Math. 26. Luc. 9. what a shame is this for thee, to be ashamed of that which is thy crowne, thy glory? How vnwor­thy [Page 26] art thou of the Grace of God, who offerest it, and so God himselfe so vile and indignity? If it be a shame among men for a childe, though neuer so much aduanced aboue his poore Father, to bee a­shamed of him, in regard of his meannes, what thē for vs to be ashamed of our heauenly Father, so full of glory and maiesty? If it were a shame for Dauid to play the naturall foole, much more for a Chri­stian to play the prophane foole, to make shew of Dissimulation of euill is not so bad as dissi­mulation of good. pro. 17. 7 wickednesse. Surely yet of the two deceits, this is farre the worse, to make men beleeue wee are not religious when wee are, then contrarily. True in­deede; The lip of excellency doth not become a foole, it is naught when wicked men will be vsing gratious speech, to seeme religious: but much lesse doth lying beseeme a worthy man: it is farre worse when good men will vse the fashions of the wicked. For in the dissembling of vice, and feining of godlines, though we do hurt to our selues, yet we may do good to o­thers by our example; causing them to doe that in truth, which our selues doe onely in hypocrisie. As oftentimes stage plaiers, by feined mourning, wring forth true teares out of the spectators eies. But in the dissembling of our grace, & making semblance of wickednes, as we hurt our owne, so also the souls of many others, fleshing and hardning themselues Nullus potest simulare se ma­lum quia per o­pera bona nullus simulat semalū, si autem opera mala faciat, malus est. Thom. 2a. 3ae. qu. 3. art. 1. in sinne, by our example.

But here, haply, some will say, that it is impossi­ble for any to faine himselfe to bee wicked; foras­much as none can counterfeite wickednesse by do­ing that which is good: & he that doth that which is euill, it is no counterfet, but a wicked man indeed.

Answ. 1 There are many indifferent actions in 1. Thes. 5. 22. themselues, which yet haue an appearance of euill, by the doing whereof a man may feine wickednes.

2 In many euill actions there is a twofold euill. First, the euill it selfe that is done; Secondly, the e­uill that is signified by that which is donne. As in Iosephs swearing by the life of Pharaoh, in Peters Iu­daizing, in Iehoshapats joyning with Ahab in affini­tie, and society of warre, besides the euill of the actions themselues, there is a further euill signified, namely that Ioseph is as prophane as the Aegyptians, Iehoshapat as idolatrous as Ahab, Peter as superstiti­ous as any of the Iewes. Now howsoeuer they that do euill are indeed euil in regard of the first kind of euill, yet not in regard of the second. When a pro­fessour weares long haire, he doth euill, but yet he is not euill in that kinde of wickednesse, which this action seemes to importe. For to weare long haire is commonly a badge of a royster, or ruffian, yet the professour is not such a one indeed. And ther­fore he makes shew of that euill to be in him, which indeed is not. For as a man may bely himselfe in wordes, as hee that told Dauid hee had slaine Saul, 2. Sam. 1. when indeede he had not; so also in his deedes, which also haue their language. And this is, when we do some lesser euill, that caries with it a foule note, and shrewd suspition of a greater euill, of the which yet we are innocent. If Ioseph with his mouth should haue said, I care for the true God as little, as the Aegyptians, who seeth not, but that he should haue feyned that wickednesse to bee in himselfe, which in truth was not? Now by swearing by Pha­raohs [Page 28] life in effect hee said as much.

These be the deceits of dissimulation: The deceit 2. Simulation. of simulation is specially, that whereby men make shew of that grace and godlinesse which either they haue not at all, or else not in that measure they make shew of, being specially swayed with the sini­ster respects of gaine and glory. To make shew of more grace then indeed is, may be incident to the godly: but to make shew of grace when there is not any at all, no not so much as the least liking of it, this is peculiar to the wicked. With whom that mischieuous Machiauilian precept so much preuai­leth; That vertue it selfe should not be sought after, but Machiauels maxime. only the apparance; because the credit is a helpe, the vse a cumber. Wherefore as Iakob, to get Isacks blessing, put on Esaues cloathes; so do these hypocrites, to get the blessing, and praise of men, in outward ha­bite apparrell themselues like Christians. And as Iakob thereby deceiued Isack, so doe these often­times the most iudicious Christians; like as the figge-tree with her leaues deceiued Christ, and as the empty boxes in Apothecaries shops, with their faire titles written vpon them, deceiue the igno­rant commers in. Though their hearts be base, and vile earthen pots, yet they must be ouerlaidē with the siluer drosse of glozing, and glorious wordes. Thus hypocrites speake not out of, but contrary to the abundance of their hearts. When their lips, like good mens, scatter knowledge, their hearts at the same time, naughtinesse. They knowe them­selues to haue lions teeth, and yet womens haire must Pro. 2. 3. Reuel. 9. 8. on, to be wolues, and yet the sheepes cloathing must [Page 29] on, to be dragons, and yet the lambes hornes must on; and that, as once among the Iewes many rude vn­lettered, and vnnurtured rustickes wore the rough garment of the Prophets; namely to deceiue Some Ezech. 13. 4. painters haue had such a gift in the liuely expres­sing of the formes of birds and other beasts, that true birds and liuing beasts haue beene deceiued in taking them for their mates. But the hypocrite puts downe the painter: for by his glozing and gliste­ring shewes in all outward workes hee doth so per­fectly resemble the true Christian, that hee decei­ueth not, as the painter, silly birds, but reasonable men, yea learned and experienced Christians. Whence it commeth to passe, that as the horse neighed at the picture of a horse as if it had beene a Aelian. true horse, and as the calfe in the epigramme, went Hypocrites outwardly may go as far (if not fur­ther) then the best Christi­ans. Vt qui conduct­in funere plo­rant, dicunt & faciunt propè plu [...]a d [...]lentibus ex anim [...]. Hor. Adulatio quam similis est ami­citiae? non imi­tatur tantum il­lam, sed vincit & praeterit. Senec. ep. 45. Ingen [...]si [...]r est ad excogit an­dum simulatio veritate. Plin. to suck the teats of a painted cow; so euen some­time the wisest Christians, alike deceiued with the counterfeits, imbrace and interteine them as their fellowes, thinking to sucke some sweetnesse of grace out of them: for as the Aegyptian iuglers outward­ly represented Moses miracles, and so deceiued Pha­raoh: so do hypocrites the pietie and zeale of Chri­stians, and thereby bleare the eies of the godly. nay oftentimes, as false gold in glystering goes be­yond true, and once their hired mourners in la­mentation beyond the deceased parties owne friends, and fawning flatterers in outward com­plements of friendship, beyond true friends them­selues; so may hypocrites in outward workes seem to carry it away from the soundest Christians. Hy­pocrisie though it be but the ape of Christianity, [Page 30] and propoundeth it only for outward imitation; yet heere, for al that the imitation exceedeth in some points the sample, the picture the patterne. Is the true Christian hot in praier? he will sweat: Is he something more sorrowfull? he will weepe and blubber. In prea­ching cries he? he will roare. In hearing doth he but lift vp his hand? hee will lift vp his voice. Doth hee but sigh softly? he will cry out a maine. Doth he run? he will gallop. Doth the true-hearted Publicane look Luk. 18. with his eies on the ground? the hypocriticall Iewes will hang downe their heads like bul-rushes, Es. 58. when yet their hearts stand vpright enough. Doth Timothie weaken his constitution by abstinence? The Pharisee will neuer giue ouer till his complexi­on be wholly withered and wanzed. Doth Paul Math. 6. [...]. correct his body with milder correction, as it were a blow on the cheeke? The Iesuite will martyr his 1. Cor. 9. 28. [...]. sides with the seuerer discipline of scorpions: whe­ther will not pride & vain-glory spur on the hypo­crite? Gods glorie carries the sincere Christian no further then to martyrdome. There is the highest pitch of outward workes, performeable by a Chri­stian and yet vain-glory driues the hypocrite the­ther also. As S^t. Austen notably shewes, writing v­pon Hypocrites may suffer martyrdome. Psal. 44. 21. 22. Quid est nouit occulta? quae occulta? &c. those words of the Psalmist: Thou knowest the secrets of the heart: That for thy sake wee are slaine con­tinually. ‘What meanes this (saith the learned fa­ther) he knoweth the secrets of our hearts? what be these secrets? Surely these, that for thy sake wee are slaine all the day long. Thou and I may see a man to be slaine: but why he is slaine thou canst not tell. This God knowes: it is hidden [Page 31] from vs. Euen in the very Catholique Church P [...]es enim vi­d [...]r [...] m [...]rtif [...]ari hominem: quare mo [...]fic [...]ur n [...]scis. Deus hoc [...]. R [...]s in [...]c­ [...]ul [...] est &c. qui causa [...] gloriae pa­ [...]rentur. Qui hoc fa [...]e­r [...]nt [...]ctatione magis qu [...]m di­lectione. thinke yee there neuer were any Catholiques, or that now there may not bee some, that would suffer only for the praise of men? If there were not such kinde of men, the Apostle would not haue said, Though I giue my body to be burned, and haue not charity, I am nothing.’ There maybe some therefore that may doe this, rather in the vanity of boasting, then in the sincerity of loue. So farre Austen. whereby it may easily appeare how strange are the feates, and feinings of mans deceitfull heart. Iugglers delusions are more easi­lie espiable then these of a false, and feining heart. Hence it is that in Scripture hypocrisie is compa­red to leauen; which our eies cannor distinguish from dowe by the colour; but onely our palate by the tast. Luk 12. 1. Our handes are more competent judges for these deceiuers, then our eares; which will soone be be­witched with their goodly, and glorious wordes. But let vs begin to handle them but a little, & pre­sently wee shall feele such a roughnes, such a thor­ninesse, that we may truly say, The voice of Iakob; but the handes of Esau.

And thus much briefly for the first branche of this doctrine of the hearts deceitfulnesse. The vse Vse. whereof is two fold.

First, to teach vs wisedome and warinesse in gi­uing 1 intertainement in our hearts to others; that wee do not presently set open the dores to let in all. No, though they be such as come commen­ded vnto vs, with al the grace that outward showes can lend them. Otherwise, if we be negligent heere­in, [Page 32] as once the Patriarkes by their readinesse to hos­pitality, in stead of men receiued holy Angels; so we contrarily, by our readinesse to beleeue, making our hearts common Innes for euery one to lodge in, in stead of holy Angels, may quickly receiue the foule and filthie fiends: for false Prophets them­selues, as Christ tels vs, come in sheepes cloathing, and so the Diuel himself transfigured into an Angell of light. How humbly did those captaines present them­selues before Ieremie desiring his praier, his counsel, and promising obedience? and yet they had resol­ued before hand what to do, & did but dissemble in their hearts, in their so religious a show of com­ming to the Prophet. How easily may good Iere­mies Ier. 42. be deceiued with such faire showes? In the A­postles times did not the false seducers which ser­ued not the Lord Iesus, but their owne bellies, yet Rom. 16. 18. 2. Pet 2. Coloss. 2. with faire and flattering speech deceiue the hearts of the simple, and make merchandise of their souls? Did they not make great shews of more then ordi­nary humility & mortification? or what austerity is there among the Papists, or what zeale in wooing and winning of Proselites, with which that of the Pharisees may not compare? Try wee then the spirits before we trust them, for though men may compose their faces and fashions to neuer so great showes of piety, yet for all that seauen abominations Math. 7 16. interpreted. may lye couched in their deceitfull hearts. And therefore when our Sauiour tels vs that by their fruites we shall know false Prophets, hee meaneth not so much the fruits of their liues, which in outward apparance, and in the indgement of men, may be as [Page 33] good, as the true Prophets; (for they come in sheepes clothing) as of their doctrine. That wee must heed specially, trying it by the word, and not be carried away with the pompous ostentation, ei­ther of their words or works.

So also among our selues, wee must not presently reach foorth the right hand of fellowship to euery one that beginneth to cry Lord, Lord; but first we must weigh them in the ballance of the Sanctuary, to see whether they be current mettall, or no. Ie­hues question is fit for all good Christians to pro­pound to such as Iehu was, before they admit them into their society, Is thy heart vpright? As Christ 2▪ Kin. 10. 15. Iohn. 2. would not trust some that seemed to trust him, be­cause he knew them well enough, so neither should we, because wee doe not know them. See how scru­pulous the Christians were at first to receiue S. Paul Acts 9. into their company, which was not so much dainty nicenesse, as iust cantelousnesse, whereto the deceipt­fulnesse of mans heart doth necessarily vrge vs. It is not good indeed to wrong any man with ground­lesse suspitions, so neither is it good to wrong our selues with ouer easie credulity. The same spirit that saith, Charity beleeueth all things, saith also that a foole 1. Cor. 13. beleeueth all things. And charity is no foole. As it is not easily suspitious, so neither lightly credulous.

Secondly we must all take notice of this corrup­tion of our hearts, wherby we are ready to deceiue our brethren, what by feigning, what by dissem­bling. As Saint Iohn speaketh of sinne in generall, so 1. Iohn. 1. I of this particular, if we say we haue no deceitful­nesse of hart, we deceiue our selues, &c. We are rea­dy [Page 34] to take notice of this in others, and wee may heare foule mouthed persons casting the aspersion of hypocrisie vpon such as deserue it farre lesse then themselues. For these carnall and loose Gospellers, they, of all others, are the grossest hypocrites, that in their outward profession they make in the pub­lique worship of God, haue a forme of godlinesse, but Ps. 50. 5. 17. 18 19. indeed haue denied the power thereof beeing reprobate to euery good worke, that by making couenant with God in sacrifice, seeme to be Saints, yet by breking couenant, in their slanders, thefts, adulteries, shew themselues to bee Diuels; and therefore as the Di­uell in the Gospell was commanded silence, when he began to take the name of Iesus into his mouth, so also these. What hast thou to doe to take my name into Psal. 50. 16. thy mouth? &c. And yet these hypocrites, that can­not see the huge beame of hypocrisie, in their own eye, must needs be tampering with the little mote in their brethrens. O that once we could learne to leaue this prying into others, and turn our eies vp­on our selues; for the Prophet heere saith, The heart not of this kind of men, or that, but in generall cha­lenging vs all, The heart is deceitfull. Either then de­ny thy selfe to be a man, or confesse they deceitful­nesse. And indeede whose heart is there that can Hypocritarum maculam non habere aut pau­corum, aut nullorum. Aug. de temp. ser. 59. plead guiltlesse? who can with good conscience be­fore Gods tribunall say, I am not sowred with this leauen? nay how true is Salomons complaint? Euery man boasteth of his owne goodnes; but who shall finde a faithfull man? as in that one particular of liberality, so in the generall of Christianity, that performeth full out as much in works, as he maketh shew of in [Page 35] words. Such a one is a blacke swan, an odde man, scarse one of a thousand, to be wondred at with our Sauiours Ecce. Behold a true Israelite, &c. How ma­ny Iohn 1. Multis enim si­mulationum in­uolueris tegitur, et quasi velis qui husdam ob­tenditur vnius­ [...]uiusque natu­ra. fr [...]ns, oculi, vultus persaepe mentiuntur, o­ratio vero saepis­sime. Tull. ad Q▪ fratrem. 2. Cor. 1. 13. interpreted. couers and curtaines hath euery ones heart drawne before it to hide it selfe? The eies, the fore­head, the countenance lye often, the tongue how often? who can say of all that euer he hath written, that S. Paul of his epistles to the Corinth. wee write no other things then those you read? that is, that which you read written is indeede written, as well in our hearts, as in this paper; and so of his speeches, and countenance, I speake no other things, then those you heare, I haue no other face then that you see; which as the painted strūpet cannot say, so neither can the guilefull dissembler, that painteth ouer his malicious and dogged countenance with laughter, and sweet smilings, and such like semblance of faire The best vn­casing of the hypocrite is when he vnca­ses himselfe, & so preuents Gods vnca­sing. and louely lookes; Ransacke we therfore our owne hearts, and finding any of the vizors of deceitful­nesse, let vs take them off by repentance. This is the best vncasing of the hypocrite, namely when hee shall vncase himselfe: not when God shall vncase him by iudging him, but when he shal vncase him­selfe by iudging, and humbling himselfe: not when God shall do it by condemnation, but himselfe by re­formation: not when God shall wash out thy pain­tings with the dashing tempests of his iudgements, but when thy selfe shalt wash them out with the sweet dewe of thy repenting, and weeping eies, be­ing angry with thy selfe for thy former deceit, and now turning showes into substance, shadowes into truth, a double heart and clouen tongue, into a hart [Page 36] of simplicity, and lips of sincerity. Polus an actor on the stage in the representatiō of griefe remembring Oppleuit omnia non simulachris n [...]c imitamētu, sed luctu atque lamentis veris et spirantibus. Gell. noct. Act. l. 7. c. 5. the death of his owne sonne, fell from his personate feined mourning, to weepe in good earnest, and to cry out amaine, in the bitternesse of his spirit: so shouldest thou, who hitherto, as an actour on the stage, onely to please men, hast made semblance of repentance; fall from thy fictions, to repent se­riously, and in good sadnesse. But alasse how ma­ny of vs do quite contrary to that of Polus? for hee Itaqu [...] cum agi fabula videre­tur, dolor acti­tatus est. performed the truth of that, whereof only the imi­tation, and resemblance was expected; we onely the simblance of that, whereof the very truth it selfe is expected. He wept indeede, when he was thought onely to counterfeite: we counterfeite griefe, when we are, at least would be, thought to grieue indeed. But it shall be best for vs to imitate him, and in the middest of our histrionicall and hypocriticall repen­tance, to turne to the true practise of repentance, plucking of our vizors, and making our owne faces as faire as our vizours. It is fearful, which somtimes is reported to haue fallen out, when among a com­pany of counterfeit Diuels, on the stage, the true Diuell shall come in and chase away these fained: but it is comfortable, when among the company of many painted, and gilded graces, the trueth of grace it selfe at length commeth, causing all those showes to goe away, as the body the shadow.

Thus if thine owne hand shall vnmaske thee, it shall bee for thy credit, and comforte, if not, but thou wilt rather stay, till Gods hand come to vnmaske thee, (for certainly euery hypo­crite [Page 37] must be vnmasked either by God or himselfe; O happy he that by doing it himselfe can saue both God a labour, and himselfe paine! Thou shalt finde how fearefull a thing it is to fall into the hands of God, which shal pluck thy mask from thy face, and thy head from thy body, both at once; he will vn­uizour, and vncolour thee thou coloured hypo­crite, he will strike thee thou painted wall, to thy Acts. 13. 3. shame and confusion. It may be in this life, by gi­uing thee ouer into the hands of Sathan, and the power of his temptations, that thou shouldest fall into Apostasy, and with Demas imbrace the present 2. Tim. 4. world. For such as professe onely in hypocrisie, and together with their outward professiō of the truth, receiue not inwardly the loue of the trueth, vnto such the Lord shall send the efficacy of error that they 2. Thes. 2. should beleeue lies. But if, in this life, God thus detect not thine asses eares vnder thy Lions skinne, assured­ly he will do it throughly, in the life to come, at the last day, when he shall strip thee starke naked of all thy cloakes of craftines, wherewith thou veiledst thy shame heere, and present thee before that generall assembly, as it were on the stage, a laughing stock to men and Angels.

CHAP. III.

VVE haue breefly runne ouer the former 2. part of harts deceitfulnesse, selfe de-ceit which is part of the hearts deceitfulnesse, where­by it deceiueth others, not it selfe, with the seuerall parcels thereof: now we come to the second part of deceitfulnesse, and that farre more deepe, and dan­gerous then the former, namely that which wee may call selfe-deceit, whereby wee deceiue euen our selues, sometimes together with, sometimes againe without deceiuing others besides.

This deceitfulnesse may be considered either in the mind or affections iointly together, or in the affe­ctions twofold. separately, and by themselues.

The former deceitfulnesse shewes it selfe special­ly in 4. things: 1. in iudging, 2. in perswading, 3. in 1. In the mind and affections ioynctly shewing it selfe in foure things. 1. In iudging. promising, 4. in practising. For the first which is in iudging; though it may seeme that iudgement be­longs properly to the mind, yet because heere the affections interpose themselues, and the erroneous iudgement of the mind commonly receiueth it tin­cture from the affections, I do therefore equally in­terest both the mind and affections in this first deceit. 1 Of our per­sons: where 3. Deceits. 1. Deceit is, That we are not so ill as we are either in regard of the time. Now the deceit of the heart in iudging is either in iudging of our persons, or of our actions.

In iudging of our persons there are specially three deceits; whereof the first is, when we think, through pride, and ignorance, that we are not so bad, as in [Page 39] truth we are. And this deceit is not only in regard of that wee iudge of our selues for the time present, but also past, and to come.

For the time present; how many are there grosse­ly 1. Present. tainted with many horrible sinnes, which yet in no case they wil be brought to see, or acknowledge, nay so far are they blinded through selfe-loue, and selfe deceit, that they will bee at daggers drawing with any that shal offer to lay such matters to their charge The Pharisee cackles and crakes in the Gos­pell, Luk. 18. 11. that hee is not vniust, nor an extortioner, hee thought himselfe free enough from those sinnes, & yet our Sauiour, who could not be deceiued, faste­neth this imputation vpon that whole tribe, that howsoeuer the outside of the cup, and platter were very exquisitely mundified, yet the inside was full of rauenings and wickednesse. Whereupon he exhor­teth Luk 13. 39. vers. 41. them by almes to make cleane those dishes, which euen swimmed with bloud, in regarde the meates in them, were gotten by euil meanes, as by deuouring of widdowes houses, through colour of long prayers; by teaching children euen to sterue their owne parents, to offer to the altar, that is in­deede to their paunches, and purses. Was not this vniustice and extortion? and yet because it was something more cleanly carried, and not so grosse, and apparant, as that of the Publicanes, or common theeues, therefore he blesseth himselfe in a supposed freedome from that sinne, and triumpheth saying, I am no extortioner, no vniust person; Nay out of thine owne mouth shalt thou be iudged, thou deceitfull Pharisee. That shall cast thee, for when after thou [Page 40] saist, nor as this publican; is not this shamefull iniu­stice for thee to iudge another mans seruant, that stan­deth or falleth to his owne master? And when after­ward thou gloriest in thine owne vertues, of fasting & paying of tithes, as though by these things thou hadst deserued to be kept by God, from breaking out into the scandals of adultery, and extortion, are not thou [...]n extortioner in the highest degree, that goest about to extort, and wring from God himselfe his most pretious treasure, his glory, which he will not giue to another? Thus many with the Pharisee thinke themselues innocent enough of theft, and such like crimes, and will wish they could no more be touched with other sinnes, when in­deede they haue their hands very deepe in these transgressions, vsually robbing their brethren of their good name, which being aboue siluer & gold, the theft thereof must needs, proportionably, be a­boue Prou. 22. 1. the theft of siluer and gold which is punished with the gallowes; nay robbing God himselfe of his worship: of his Sabbath, the time, and of his tithes, the props of his worship. What a mockery is Mal. 3. 8. it then for thee to talke of paying man his dues, when thou deniest God his? Or is it theft to rob thy fellow subiect, and none to rob thy King, and souereigne? So againe we may heare others purge themselues of couetousnesse, as though they were not at all giuen that way, onely vpon this ground, because they are no miching, and scraping nig­gardes, but rather wastfull, and riotous prodigals. Not considering that their prodigality cannot be vpheld, but by couetousnesse, in seeking for more [Page 41] then God hath alotted, and that by vngodly, and vniust practises. So others free themselues of pride, only because they exceede not in their apparrell, as others, when yet inwardly they are swollen with selfe-conceit, and no men thinke better of them­selues, then they doe. Our ruffling, and swashing cutters, with whom a word and a blowe, a lie and a stabbe, thinke themselues of an heroicall spirit, and in no hand would indure the imputation of Pusillani­mity, of basenesse of mind, and cowardize. Yet the truth is they are most base, and vile cowardes, slauishly yeelding to their owne vile affections, which to ouercome, and by repentance to be re­uenged of, is a farre greater argument of a noble & generous spirit, thē to pursue so egerly the reuenge of euery petty iniurie, which the Apostle disgra­ceth by a word that signifieth infirmity, and losse of victory. If it were true valour, why should not 1. Cor. 6. 7. [...]. they be as hazardous of their estates, and liues for Christes sake, and the gospell, when occasion re­quires? But then none so faint hearted, & dastard­ly as they. Infinite were it to follow all the parti­cularities, whereby this deceit might be exempli­fied. Of all others this is the most generall branch thereof, when men thinke they haue not such and such corruptions, because they feele not the powerfull operation of them, by reason of Gods re­strayning hande. Many naturall men there are whom God neuer renewed by his grace, in whom yet he so moderateth, and bridleth many corrup­tions, as pride, lust, cruelty, &c: that they breake not forth. Hence such men deceitfully imagine [Page 42] that they are framed of some purer mould, and are of a better nature, and disposition, free altogether from such corruptions, because free from the annoy­ance of them. As though a Lion were no Lion, when fettered, that hee cannot rampe, or a theefe no theefe when manacled, that he cannot steale, or the stone no stone, when so bedded in the bladder, that it cannot greatly vexe: Lest therefore wee de­ceiue our selues in this point, it standeth vs in hand diligently to examine whether the rest and silence of our corruption be from the restraining, or the renew­ing spirit, from the Grace of God suppressing it, or op­pressing it, from want of a mind disposed, or of an oc­casion to be proposed for the drawing forth of the cor­ruption?

As thus we are deceiued in iudging of our selues 2. Past. for the time present, so also past and to come: for the time past, we haue an example in the Pharisees, that said, if they had liued in the daies of their Fathers, they would not haue murthered the Prophets, when Math. 23. yet their bloudy persecution of Christ, that taught no other doctrine, then that which the Prophets of old had done, might sufficiently discouer the deceit­fulnesse of their harts in this kind. Thus what wick­ed miscreant is there, that will not bee ready to crye out vpon the high Priests, the Iewes and trecherous Iudas, with the rest, that had their hands in Christs bloud; and as for them, if they had then liued, they should haue taken Christs part against the Iewes, and so Hooper, and Bradfords part against Bonner & Gar­dener? A likely matter: they now make so much of those, in whom the piety, and zeale of those holy [Page 43] martyrs is reuiued. Assuredly, hee that now, vnder the Gospell, sheweth a spiteful, and malitious mind to a good, and holy Christian, well may he deceiue himselfe, hee shall neuer deceiue mee so farre, as to make me thinke otherwise, then that if he had liued in holy Hoopers daies, hee would haue beene readie, with the forwardest, to haue carried a fagot to his stake, yea if he had liued in Christs daies, hee would haue he one ready to haue driuen in the first nayle into his body. Certainly, an Herod and Herodias to Iohn Baptist would haue beene an Ahab and Iezabell to Elias. And yet I make no question, but if one had asked either Herod or Herodias, what they thought of Ahabs & Iezabels dealings toward Elias, and what they would haue done in like case, I doubt not I say, but they would haue condemned thē to the very pit of hell, and made many goodly protestations, that if they had then liued, they would haue done farre otherwise: But in asmuch as they did the same things to a new Elias, the Baptist, that came in the spirit and power of Elias: it was thereby euident what they would haue done to the old Elias.

Lastly, we deceiue our selues in regard of the time 3. To come. to come, when we wil not take that notice of our cor­ruption, as to think we are in danger of falling heer­after into those grosse and scandalous sinnes, which hetherto we haue auoided: thus, many wil not stick Thrasonically to boast, that if Poperie and persecution of the truth should againe reenter, yet they should neuer shrink. But a notable example for this purpose is that of Peter, who had so opened his eares to the voyce of his owne deceitfull and lying heart, that [Page 44] hee could not beleeue Christ himselfe, the God of truth, forewarning him of his threefold deniall, hee could not be perswaded there was so much wicked­nesse in his heart. So Hazael, when the Prophet told 2. Kings 8. 13. him he should cruelly rip vp the women with child, and dash their children against the stones, as thin­king better of himselfe, then that euer hee should breake forth into such outrage, answered, not with­out some indignation, What am I a dogge? Yea that thou art, Hazael; and so naturally are al the sonnes of Adam, in their vitious qualities worse then dogges, beares, tigers. And thus, if our own harts deceiue vs not, shall we iudge of our selues, that there is no sin so odious vnto which of our selues we are not suffici­ently inclinable. For originall sin, in which we are all bred & born, conteineth in it selfe the seeds of all sins, that fearful sin against the holy G. it selfe not excep­ted. And therefore by reason of this so corrupt & rot­ten a nature, wee haue a disposition, euen the best of vs, to the vilest & most loathsome sinnes. One would haue thought that the Disciples, in regard of their educatiō & nurture, both vnder their parentes, in ho­nest & frugal trades, and vnder our Sauiour, in holy & spirituall learning should haue bin farre enough frō surfeting & drunkennes, the sins of swaggerers, & not of sober, ciuill men, much lesse godly & zealous mi­nisters. And yet vnto them our Sauiour addresseth this admonition, Take heede vnto your selues that your harts be not made heauy with surfeting and drun­kennesse. Luc. 21. 34. For they had in them the common poison of nature, and so were obnoxious euen to the most shamefull and roproachfull euils. And yet, for all [Page 45] this, whose heart is there free from this deceit, of thinking himselfe free enough, and far enough from many, specially hatefull, and ignominious sinnes, as murther, theft, adultery, periury, apostacy and such like? Would not Dauid, thinke we, as well as Peter admonished of his future denial, haue made strange of it, if it had bene told him before hand, thou shalt defile Bathsheba, murther Vriah? Would he not haue Gal. 6. 1. inter­preted. answered with Hazael, what am I a dogge? This de­ceit is exceeding dangerous, and therefore take wee heed of it. For whence is it, that men oftentimes, as it seemeth of mild and gentle natures, breake foorth into great rage, euen vnto murther, and againe men of chast behauiour into filthy and brutish vnclean­nesse: whence is this I say, but from this deceitful­nesse of our harts, whereby we perswade our selues, that our nature is not so far venomed, that it should be likely to bring forth such pestilent euils? and ther­fore growing secure, and remitting of our watchful­nesse, we are the more easily ouerthrowen. Indeede some sinnes there are to which wee are not so much tempted, as others (as Luther saide of himselfe, that he neuer felt himselfe tempted to couetousnes:) yet there is no sinne, but we may both be tempted to, & through temptation fall into, if Gods vnderprop­ping hand withdraw it selfe. As the Apostle notably teacheth, exhorting to moderation towards our brethren fallen euē into fouler sins, vpō this ground, Considering thy selfe that thou maist bee tempted, euen with a powerfull and preuailing temptation, to fall into thy brothers sinne. The vse then of this point is to take heede of this deceit, and knowing our selues [Page 46] what wee are, to tremble and to feare euen those sinnes, which wee least suspect, and whereto wee find not our selues so pronely carried, as to others. Wee would be loath to trust a beare or wolfe, or a­ny such like beast though by culture and manu­rance in their youth their inborne fiercenesse bee something mitigated. Still their naturall dispositi­on sticks to them, and that will teach them to doe mischiefe Why then should wee repose any such confidence in our selues, that wee shall neuer lash out into such and such euils? Wee haue a Schoole­master within, that naturall corruption that cleaues so fast vnto vs, that will be readie to teach vs, yea to vrge and force vs to the very height of iniquitie. Few will so trust their bodies, though neuer so sound and healthy, but that they will feare euen the most dangerous diseases, as the pox, the plague, and such like infections; for that they know that e­uen the bodies of the best constitution haue matter within, euen for the vilest disease to worke vpon. Assuredly thy soule is a farre more fruitfull seminary of sinnes, then thy body of diseases. Why then shouldest thou suffer thy selfe to be deceiued more in the one then in the other? The heathen Philoso­pher commended this meditation to his schollers in the hearing of others faults; haue I done any such like thing? A good meditation; but yet, in case this que­stiō Numquid ego tale? Plato. greatly trouble vs not, let vs add this other, may I not do the like, or verse? This is the holy feare Gods Pro. 28. children should haue of themselues continually. Such as was that in the eleuen disciples, who hea­ring Christ foretelling, One of you shall betray me, eue­ry [Page 47] one in a godly iealousie and suspition of his owne naughtie heart, cried out, Master is it I? Master is it I? heere euen Peter himselfe, that a little before could not think his heart so vnsound, as to be fit to bring forth the mishapen brat of fearefull deniall, now (hap­ly something schooled and cooled by the former so vehement and confident prediction of Christ) fea­reth the ougly and terrible monster of fearelesse and faithlesse betraying. In this latter feare imitate wee Peter, and not in his former presumption: for when once we shall intertaine this deceit, that there are a­ny sinnes, which wee neede not greatly feare, then are wee neerest falling into them. And so often it commeth to passe, that whilest we carefully watch against those sinnes, wee see our selues by strong temptations daily drawen vnto, and wholly neg­lect others wee thinke not our selues so subiect vn­to; escaping by watchfulnesse the greater, through this deceitfulnesse of our hearts, and the fruit ther­of, our security, wee fall in the lesser dangers. Sure­ly Lot was in greater danger of vncleannesse, liuing among the impure Sodomites, than solitarily in the Mount, and Noah was in greater danger of drun­kennesse, liuing among the drunken sots of the old world, that did nothing else but brutishly eate and Math. 24. [...]. drinke, then when there was none aliue to conuerse with, but his owne family. But yet they were in danger also in their solitarinesse, as hauing that within them, without which the euill example of the wicked could not haue corrupted them. A­mong the wicked, euill example indangered them: when from them still their owne corruption threate­ned [Page 48] danger. But lo (examples for euer to be re­membred) because in their solitarinesse, this deceit of heart tooke place, that of themselues they were not so frameable to such sinnes, and so stood not, as in times past vpon their guard, hence it came to passe, that they who got the victorie in the greater, were shamefully foiled in the lesser conflict; they that ouercame two aduersaries together, the flesh and the world, were miserably ouercome by one of them alone, the flesh without the ayde of the world. O then deliuer wee our soules from this de­ceit, and possesse wee them continually with this meditation, There is no baggage so filthy but my heart is a fit sinke to receiue, no monster so hideous but it is a fit wombe to conceiue, no weede so poison­full but it is a fit soyle to bring forth. Hardly shall he be caught that thus feareth the snare. Indeede in e­uill of punishment that of Iob is often true. That which I feared is come vpon me. But in the euill of sinne, that of Salamon, Blessed is he that feareth alwaies; how bles­sed, but in escaping the sinne feared? as the op­position there shewes: but hee that [not fearing] hardens his heart shall fall into euill.

CHAP. IIII.

SO much of the first deceit in iudging of our per­sons. The second Deceit is, that our bad estate is good: where there are The second followeth. And that is when wee thinke our selues in good and happy estate be­fore God, being indeed miserable; when with the Church of Laodicea wee iudge our selues rich and Reuel. 3. wanting nothing, when indeed wee are poore, na­ked, blind and beggerly wretches. If any man, saith Gal. 6. 3. Paul, thinke himselfe somewhat, when he is nothing, hee deceiueth himself in his imagination. Now what grea­ter somewhat then for a man to be happy? what greater nothing then to be miserable? and so what greater deceit then this, for a man being miserable to iudge himselfe happy, being in Gods deepe dis­pleasure to account himselfe to be highly in his fa­uour? A deceit indeede very common, but also very dangerous: for in this case mans deceitfull and dreaming heart makes him like that dreamer of the Prophet, who though hungry and thirstie, yet in Esay 29. 8. his sleepe thinkes he hath meat and drinke; but as he awakened sees his error and feeles his hunger, so shall the heart aroused by God, at least at the day of iudgement, see her deceit and feele hir miserie. Surely as in the naturall dreames it is better, when they be false, they should be of fearefull things, then of ioyfull, as better for a King to dreame him­selfe to bee a begger, then contrarily for a begger to [Page 50] dreame that hee is a King: for the King, when hee wakens, his griefe is gone and his ioy is redoubled, seeing the vanitie of his dreame, but the begger when he awakes, his former griefe that slept with him awakes, and returnes so much the fiercer, in re­gard of the false ioy of his dreame: so is it in these dreames and deceitfull dotages of the heart. Farre better is that deceit, whereby the sonne of God thinkes himselfe a slaue of Sathan, than the contra­ry, when the limme of Sathan deemes and dreames himselfe a member of Christ. Better it is for Nebu­chadnezer being a man, through his braine distem­pered with melancholly to thinke himselfe a beast, then for a beast to thinke it selfe a man: for this deceit is nothing so vsuall, nor so perilous. A mans false conceit of misery, when indeede he is happy, may lessen his happinesse: it cannot make him mi­serable: But a mans false apprehension of happi­nesse being miserable, is so farre from making him happy, that it makes him twise, yea remedilesse mi­serable; it being the first step to happinesse to know our miserie. Lamentable therefore is it, that this deceit being so pernitious, should be so vniuersall. Our Sauiour tels vs that there are but few that shall be saued. And yet if all they should be saued, that thinke they shall be saued, sure then there are but very few that shal be damned, & then the strait and narrow way is that which leadeth to Hell, the broad way is Heauen way: For who is there almost that perswadeth not himselfe hee shall be saued?

And heere I obserue more specially the deceit of Foure deceits. foure seuerall sorts of men; the rich worldling, the [Page 51] ciuil iustitiarie, the loose libertine, or carnall gospeller, and the temporarie beleeuer; all these vpon their se­uerall, but all of them deceiuable grounds, perswa­ding themselues, they are in the fauour of God.

First, the men of this world, whose bellies God I filleth with the hid treasure of the earth, vpon oc­casion Rich world­lings deceit. Psal. 17. of their outward prosperity, are quickly brought into this fooles paradise of thinking them­selues to be the speciall darlings of God: for if the godly themselues haue oftentimes their eies so da­zeled with the outward glittering and flourishing estate of the wicked, as thereupon they are ready to say of them, The generation of Gods children, which Psal. 73. was once Dauids error for a time: how much more then, thinke wee, will the wicked thinke so of them­selues? He that maketh gaine, saith Dauid, blesseth him­selfe, Psal. 10. 3. namely in this false opinion of his owne feli­citie. And elsewhere hee sheweth that when God holdeth his peace, and doth not by his iudgements Psal. 50. disturbe them in their pleasures and profits, then presently their deceitfull heart thereon inferreth, that God is like to them, he alloweth of them and their doings. That we may free these men from this de­ceit, and discouer the grossenesse of it, diuers things must be considered.

First, If riches be that that makes men happy, (according to the foolish phrase men vse when such things befall one, O he is made!) how then comes it to passe, that Heauen the cheefe and royall seate of blessednesse, is so empty of these treasurers? for there grow no minerals, the veine of siluer & gold is not to be found there. And yet God who there [Page 52] sheweth the brightest lustre of his glorie, the holy Saints and Angels, that dwell there with him, want nothing that may serue to make them completely blessed. Surely belike happinesse must be digged out of the bowels of the earth, it growes below, not aboue. The earth can no longer say, when it is de­manded of our happinesse, as it is in Iob, it is not in Iob. 28. 14. mee; if siluer and gold be our happinesse, then it is in the earth, and so, which is strange, it is neerer hell (which the scripture seemeth to place below i [...] the deepes) then heauen, which all knowe to be a­loft, Luke 8. and so neerer the Diuell, then God let me haue heauens miserie, take thou hels happinesse.

2 If this deceit be true, happinesse should rather be found in the wildernesse of India, Turkey, and such like barbarous, and brutish places, then in the faire Eden of the Church. Is it likely, that if riches were such pearls, the Lord would cast them to such swine? if such happie things, he would throw them to such dogges? if the childrens bread, hee would feed whelpes with them?

3 Riches indeed themselues are the good bles­singes of God, and are notable instruments of ver­tue, as we see in Salomon, Abraham, Lot, and other holy rich men in the scripture, in all whom that saying was true, Wisedome is good with an inheritance. Eccles. 7. 13. interpreted. Wisedome is good without an inheritance to the owner, but it is not so good to others, it cannot so cleerely shew, and manifest it selfe to them, with­out the helpe of this instrument. As how could Abraham haue shewed his hospitall, and bountifull minde, in intertaining strangers, if poore? How [Page 53] could Iob haue declared his mercy, and liberality to the poore, without his riches? how could Salomon haue witnessed his munificence, & royall magnifi­cence, yea his zeale, and piety in building the tem­ple, together with his wisedome and skill in natu­rall philosophy, had not the Lord so abundantly furnished him with these helpes? what then? shall wee say, because riches are the instruments, where­by vertue declareth it selfe, therefore they make men vertuous? that, because a good pen is the in­strument of writing, therefore it will make one a good writer? nay rather a good writer makes the pen good, and to bee a fit instrument of writing well. For furnish an vnskilfull writer with neuer so good a pen, yet his fist remaines still as vnskilfull. So a good man knowes how to make vse, and ad­uantage of riches, for the practise of vertue; as Sa­lomon saies, The crowne of the wise is their riches: but Pro. 14. 24. cleered. yet giue them a foole, and you put a sword into a mad mans hand, still hee is as wicked, naie worse then before, as Salomon addeth in the same place, the folly of fooles, namely rich ones, is foolishnes; why, was it not foolishnes before they were rich? yes, but not in comparison of that it is now, since they became rich. That as wisedome is good, that is, bet­ter, shines brighter, so folly is naught, that is, farre worse, more palpably discouers it selfe, with an in­heritance. That which Salomon speakes of silence in a foole, may as truely be said of pouerty sometimes. Prou. 17. 28. A foole is accounted wise while poore, but let him once be rich, then his follie is foolishnesse indeed. Riches then declare whether wee be good, or no, [Page 54] as a sword in a mans hand whether he be sober, or drunke, but they make vs not good; because, as I said, they are only instruments of goodnesse. And the instrument alwaies receiueth it force from that which vseth it, giueth none vnto it. Were it not absurd for a man to thinke himselfe a good scholer, because he hath many bookes standing in his clo­set, or a good musition, because he hath many mu­sicall instruments hanging vpon his wals, when he knowes not how to vse either bookes, or instru­ments? And yet riches are no such necessary instru­ments of grace, as bookes are of learning. For a man may shew as much, naie (as Chrysostome hath well Hom. 1. ad pop. Antioch. noted in the example of Iob) more of some obedi­ence namely that which we call passiue in pouertie, then in riches.

4 Riches, though they be the giftes of God, yet we must consider, with what hand hee reacheth them forth vnto vs, whether with the right, or the left, with what mind he giueth them, whether in loue, or in anger. For God often giueth men riches as he gaue the Israelites quayles, euen to be thornes to choake them. Herein being like that King Eu­trapeles, Drus. in adag. that heaped vp most riches vpon such as he most hated, saying that together with their riches hee should crush them with a heauy burden of cares. Pharaoh himselfe was not smitten with ma­ny of those judgements, wherin others perished, but it was not from any speciall respect God had of him aboue them, but God himselfe, least he should misiinterprete it, tels him the reason for this cause Ex. 9. 16. in­terpreted vide Iun. haue Ireserued thee, namely from being stroken with [Page 55] the former judgement, not for any loue I beare to thee, but, that I may shew my power in thee. The Psal­mist therefore excellently couples these thinges to­gether. The Lord giueth fight to the blind, hee raiseth Ps. 146. 8. in­lightened. vp the crooked, he loueth the righteous. To teach that the Lord may dispense these outward blessinges to the wicked, but not in loue, saue only to the righ­teous. Wherefore our rich worldling hath little cause of reioycing in his riches, vnlesse hee knew that the Lord looked vpon him, as Elizabeth speaketh of the Luc. 1. 25. blessing of hir fruitfull wombe, in the giuinge of them, euen with a sweete, and amiable counte­nance, ready together with his riches to deale his owne soule vnto him. But it is otherwise: The Lord turneth his backe vpon him, euen then when his hand reacheth forth these outward thinges vnto him. In his anger he giueth these supposed faelici­ties to the wicked, which in his mercy he denieth to the godly. He putteth them into the fatter pastures, because he meaneth to kill them, and causeth these to feede on the bare commons, because he will haue them liue still. If the stalled oxe had reason, would he be so senselesse as to thinke his master loued him better then his fellowes, because of his more liberall foode? know it then thou rich worldling God on­lie fatteth thee for the slaughter. Hee thus ladeth thee with these blessinges that by this meanes ag­grauating thy ingratitude, and impenitency, hee Rom. 2. 4. might lade thee with a heauier weight of condem­nation. Yea by this meanes in his iust judgement, as by an outward occasion, he prouoketh, and stir­reth vp that corruption of pride, couetousnesse, [Page 56] cruelty, oppression, and such like, which before were in thee, but for want of occasion could not so plainly shew themselues. That therfore this secret corruptiō may be discouered, he offreth fit matter for it to feed vpon, toworke vpon. Iudas was couetous before hee came to Christ: therfore Christ gaue him the bag to feed that his humor, to minister fuell to it, that so his rotten heart might be detected, should not now Iu­das haue deceiued himselfe much, if hee had appre­hended the office which Christ assigned him, as an argument of his grearer respect, as though hee had reposed more confidence in him for fidelity, whome indeed he knew to be most vnfaithful? Iudas bag was a net to catch his soule. The wickeds table, though swimming neuer so much with dainties, is his snare & his prosperity his ruine. God giueth them these things Psa. 69. 22. no otherwise then Iael gaue Sisera milke, and lod­ging, that by this means casting them into the dead sleep of security, he might strike them through with the naile of his iudgements, or as Ehud gaue the pre­sent to Eglon, onely that he might haue an occasion to sheath his dagger in his bowels: wherefore looke how Haman deceiued himselfe in construing the Queenes inuitation of him to the banquet, as a mat­ter of speciall grace: for indeede shee did it onely to accuse him; alike doe these fatte worldlings deceiue themselues, imputing their outward prosperity to the fauour of God, who indeede onely giueth them these things to furnish their inditemēt out of them; like as once Ioseph caused his cup to bee put into one of his brethrens sacks, that he might picke a quarrell with them, and lay theft to their charge: for God, [Page 57] howsoeuer he haue giuen the wicked these earthly blessings, yet will he chalenge them of theft, and vn­iust vsurping of his creatures, to the which being out of Christ, they haue no right and title. See then ye miserable mucke wormes of the earth, how grossely yee deceiue your selues, that are so fearefull of be­ing deceiued by others, and know that as in other regards, so in this hath our Sauiour befooled you, that Luk. 12. you thus lull your selues a sleepe in a false conceit of your owne happinesse, and sing a requiem to your owne soules, soule take thine ease; and yet sinne lies before the doores; this night ô foole shall they take away thy soule: and then though with Diues ye haue bin rich in this world, yet with him also ye shal be poore, enough in the World to come: so poore that yee shall bee driuen to begge a droppe of water of Luk. 16. some Lazarus, to whom heere you denied crummes of bread. O extreame and more then beggerly po­uerty, when thou canst not commaund a little drop of water! So fitly did the Apostle say, charge them that are rich in this world, intimating that there is one riches & pouerty of this world, & of the world to come another, as Lazarus, poore in this world, became rich in the other world, and Diues, rich in this world, became exceeding penurious in the o­ther: withall teaching that these riches, when they last longest, last no longer then this life, they follow not after vs when wee are dead, to make vs rich in that other world; Go now and blesse thy selfe in thy riches, and prosperous estate as badges of blessed­nes; from which holy Agur desired to bee blessed; fearing least his shoe being ouerwide for his foote it [Page 58] would but hinder him in his iourney, and his ouer-ample estate would be as cumbersome to his soule, as Sauls armour would haue beene to Dauids body. The Apostle tels thee, God chasteneth euery child hee Heb. 12. hath, and none but bastards goe vncorrected: what an idle conceit then is this for thee to take that for a note of thy sonneship, namely thy oyled and buttered paths, thy long ease and freedome from crosses, for which the Holy Ghost, hath reproached thee with the brand of bastardisme? Our Sauiour cries out, woe be to you rich men, for yee shall weepe. What a mad­nesse for thee to blesse where Christ curses? He tels thee that thy riches are as great burthens, hindering thy entrance in at the strait gate, and as the bunch on the Camels backe, hindring his passage through the needles eye, and therefore cries out, how hardly shal a rich man enter into the kingdome of heauen? what a dotage is this to account the barre of heauen dore shutting it vp against vs, to be the key opening it to vs, to take weights, pressing vs downe to hell to bee wings, lifting vs vp to heauen?

2. Sort of men deceiuing themselues in this Ciuill Iustitia­ries deceit. kind are our ciuill iustitiaries, who therefore iudge themselues to be in good state to God-ward, because they liue without scandall honestly, quietly paying euery man his owne &c. If they had hence conclu­ded they had beene in good state to man-ward, the deceit had beene more tolerable; for men cannot so well chalenge those that can with Samuel say, whose oxe or asse haue I stollen? whom haue I wronged? but the deceit is fond, to thinke therefore God can haue no action against thee. Alike as if thou shouldest [Page 59] thinke the King can touch thee in nothing, because thou hast not failed in any point, the Law tyes thee to thy fellow-subiects, with whom thou liuest, and yet happily hast many waies faulted against the king himselfe: Thou talkest of paying men their dues; wel let it be so: what can follow hence, but that among men thou shalt go for an honest man? what with God too? yes, if thou canst truly say, thou paist him his dues; the due of prayer, hearing, reading, & me­ditating in the worde, sanctifiing of the Sabbaoths, the which our ciuill man neuer paieth, and therfore as thou wouldst account him vnhonest, that paies thee not thy dues, so will God account thee, for not paying him his. This is true religion saith Iames to the loose professor seuering some outward duties of religion in the first, from righteousnesse in the se­cond table, to visit the Fatherlesse and widdow &c. which are duties not of religion properly, but of iu­stice and righteousnesse: and this hee doth because this is the triall of the truth of our religion. By like reason and proportion may I say to the Ciuil man, as vnreasonably diuiding the works of righteousnes, in the second table, from those of religion, in the first, This is true righteousnesse, this is true honesty, to sanctifie the Sabbaoths, to call vpon the name of the Lord, to conferre, to meditate of the word: For looke what kind of Religion that is, which is not at­tended with honesty to men, alike is that honesty which is not ioyned with Religion to God. Now the former religion none so ready to condemne for naught as the ciuill man himselfe: for zeale and de­uotion in no case can he away with: therefore, his [Page 60] owne mouth being iudge, his owne honesty which he so magnifies and makes the only prop of his hap­pinesse must needs be rotten, and vnsound. Vnhonest religion is as good, as irreligious honesty. And if in thy iudgement, the former be naught, surely the latter cannot be good. Religion, or the feare of God Salo­mon cals the head of all goodnesse: honesty then without religion is as a body without a head, euen a rotting, and stinking carrion: and wilt thou yet be so fond as to thinke it is a sweet smelling sacrifice in Gods nosethrils? Heare Christ telling the Pharisees, such as thou art, that the harlots and Publicanes, as if I should now say to thee cut-throats, and cut-purses, should go before them into the kingdom of heauen. And againe, Except your righteousnesse exceed the righteousnesse of the Scribes and Pharisees, ye cannot Mat. 5. enter into the kingdome of heauen. And if this cannot stop thy mouth, yet let Esayes foule cloath, all our righ­teousnesse, euen our righteousnesse, the Prophet in­cludes himselfe, holy Esaies owne righteousnesse the righteousnes of grace, is a menstruous cloath, that wil rather foule our faces, then wipe away the filth of them. What then is the righteousnesse of nature? Surely Christ must bee both wash, and wipe his disciples feet. His bloud must bee both water, and towel too. Renounce then thine own righteousnesse euen spiri­uall, much more Ciuil, and trust onely to his.

The third sort of these selfe-deceiuers are our com­mon III and carnall Gospellers, Gospelspillers rather, being Libertines deceit. indeed loose libertines that doe turne the grace of God into wantonnes: These also iudge themselues to be in good case before God; and why? because they haue [Page 61] beene borne in the Church, and still enioy the pri­uiledges thereof; they haue beene washed with ho­ly water, and are daily fed with the spirituall Manna of the word, and Sacraments. This was the vsual de­ceit of the Iewes, who cried, the temple of the Lord, the Ier 7. temple of the Lord: and had nothing else to blesse Math. 7. themselues withal, but the cognizance of circumcision. And our Sauior sheweth how many at the last day shal look for eternal life, only because they haue eat and drunk in his presence, which I vnderstand of the spirituall eating and drinking in the hearing of the word, and receiuing of the Sacraments: but for all this, with the man that wanted the wedding gar­ment, they may be taken from the very feasting ta­ble to the gallowes with Haman. And though they flie neuer so much with Ioab to the hornes of Gods altar, yet it shall not defend them from Gods sword, for the very trueth is this, the man that wants the wedding garment is no otherwise bidden to the feast by the king, then Haman was to Queene Esters feast, hee shall there finde God no lesse angry with him, then Haman found Ahashuerosh, and heare that fearefull sentence, Take him, bind him, &c. Of this deceit S. Iames speaketh, when hee saith, Be yee doers Iam. 1. 22. of the word, & not hearers only, deceiuing your selues. Shewing thereby that many, as the miserable ex­perience euen of these times also sheweth, did ther­fore repute themselues in the number of Gods peo­ple, onely because they came to the Church, heard the word and presented him with the outward sacri­fices of their praiers, and praises, howsoeuer their liues otherwise were most vile and vitious. But Saint [Page 62] Iames afterward telleth these deceiuers, If any man Psalm. 26. seeme religious and refraine not his tongue deceiuing his owne heart, his religion is in vaine. And so doth S. Paul tell the Iewes that rested in the law, and the outward letter thereof, that their circumcision was no better then vncircumcision; as a man may say to a base player, apparelled like a Kings sonne, that his Princes coat is no better then a beggers. It shall doe him no more good, procure him no more honour or respect. For circumcision, baptisme, hearing, receiuing, and all such like badges of outward profession they are but as the outward garment of Christians, which may easily bee put on by those that are none. And therfore howsoeuer thcse by many are thought sufficient to make them good Christians, yet Salo­mon sticks not to make them the marks of fools, when there are no better then they, as when hee calleth Gods owne sacrifices, the sacrifices of fooles, bee more ready to heare then to offer the sacrifice of fools, because Eccles. 5. of this foolish conceit which many ground vpon them. but notably doth God shake these deceiuers in the fiftieth Psalme, who for all their lying, slaun­dering, whoring, theeuing, would yet needs goe for Saints, because they were diligent in the outward seruice of the temple. They thought they were very carefull rememberers of God, when they plied him so fast with the sacrifices of the Law, both morning and euening: and yet God telleth them that none were so vnmindfull of him as they, and therefore ve­ry fearefully thundreth against them: O consider this ye that forget God, least I teare you in peeces: For when the trueth of Obedience, and power of godlinesse is [Page 63] wanting, surely there is small difference betwixt an Israelite, and an Ismaelite, a circumcised Hebrewe, and an vncircumcised Philistim, a baptised English­man, and an vnwashen Turke. Neither is the bar­ren fig-tree in Gods orchyard in any better case, then is the bramble in the wildernesse. In which re­gard Dauid is not afraide to call the Eiphims stran­gers, Psal 54. 3. Psal. 59. 5. and 7. 1. opened. and Sauls courtiers heathen, and Saul himselfe Cushi, or an Aethiopian, though all of them liuing in the visible Church as members thereof; to shewe, that God will lappe them vp in the same bundle of condemnation, together with the heathen, and vn­circumcised, stangers, from the couenants, and com­mon-weale of Israel. This therefore will be but a silly plea before God, wee haue gone to Church, frequented the praiers, heard the sermons; nay the plea of preaching sermons will not bee admitted. When thou bringest to God the sermons thou hast heard, thou bringest Vriahs letters; the matter of thine owne death, and damnation. For therefore shall God adiudge thee to so much sorer, and seue­rer condemnation, by how much thy meanes of repentance haue beene greater. Therefore shall the earth be cursed, because hauing beene watered with the dewe of heauen, it bringeth forth nothing but brambles, and briers. But here our libertine, Heb. 6. besides his outward formal Church-seruice, vrgeth his faith in the merits of Christ

Ans. His faith is meere fancy: for, 1. Faith com­meth Rom. 10. by hearing, and so also is it nourished by hea­ring of the word, prayer and the sacraments. But these men cannot tell how they came by their faith. [Page 64] And it is suspitious when men haue goods, and cannot tel how they came by them: assuredly they cannot say they came to their faith by any such meanes: for they despise the powerfull ministerie, and to pray aright they know not, whereas true faith the daughter of the word, cannot but with al humility and thankfulnes acknowledge her father.

2. True faith is copulatiue, it ioyneth together the whole worde of God: it beleeueth one promise as well as another, the promises of this life, as well as those of the life to come. But our Libertines faith that seemeth very strong in beleeuing saluation by Christ, in temporall dangers, that concerne the out­ward man onely, cannot vphold it selfe: the reason is, for that, as their faith is a fancy it selfe, so it appre­hendeth eternall saluation as a fancie, and so there can bee bold enough, but temporall saluation beeing apprehended as a matter of trueth, their fantasticall faith cannot lay hold of the promises thereof: these men that so confidently professe, that they beleeue God hath prouided superabundant riches of glo­ry heereafter for them, cannot yet beleeue that hee will prouide competent necessaries of maintenance for this present life: whence they so tremble in their dangers. Againe faith beleeueth the threats of the word together with the promises: now thou who pretendest beleefe of the promises, shew me thy be­leefe of the threatnings: diddest thou beleeue the truth of those menaces, which God hath denoun­ced against vncleane, couetous, ambitious, proud, enuious, malitious persons, and such like sinners, how durst thou then so wallow in these sinnes, that [Page 65] if God in stead of hell, had promised heauen, as a reward vnto them, thou couldest not doe more, then thou doest; Why shouldest thou deceiue thy selfe with an opinion of faith, when indeede thou beleeuest not so much as the Diuell? for hee be­leeues [namely the threatenings of the word] and trembles for horrour; but thou goest on in sin, ma­king a mocke of the menaces, and in the infidelity Iames 2. of thy heart giuest them the lye, saying no such thing shall befall thee. And so much for the three former selfe-deceiuers.

CHAP. V.

VVEe come now to the fourth sort of these IV deceiuers, the temporarie beleeuer, descri­bed Temporaries Deceit, tou­ching Mat. 13. by our Sauiour in the parable of the stony and thorny ground, and by the Apostle, Heb, 6. They heare the word, and are inlightened in their vnder­standings, yea rauished, one would thinke, in their affections: for they heare it saith our Sauiour with ioy: where by one of the cheefest affections, wee are by like proportion to vnderstand all the rest, euen the affection of greefe it selfe; that as they re­ioyce in hearing of the comforts, and such like do­ctrine, which requireth ioy, so when the nature of Mat. 13. 20. explained. doctrine requireth griefe, they are also affected with sorrow, and therefore at the hearing of the word, with those Israelites, do often euen draw buc­kets [Page 66] of water and shed riuers of teares. Euen this a so is to be vnderstood by their hearing the word with ioy, because they reioice euen in this griefe, tasting of the sweetnesse of the word, & finding a comfor­table relish therein. These men we see go very far, so that, as the Apostle speaketh, they are in some sort, made partakers of the holy Ghost, they taste of the powers of the world to come, & expresse their inward grace by outward obedience, bringing forth fruit very spee­dily, far sooner than others, as the stonie ground is more quicke & forward than other soiles. And yet for all this these also, being rotten at the heart, are to be ranked in the number of selfe-deceiuers, as falsely iudging themselues to be in the state of grace. The deceitful argument wherby they thus iudge, is this.

Whosoeuer hath true faith, repentance, obedience, is in the state of grace.

But I haue these three, saith the Temporary: There­fore I am in the state of grace.

This deceit is far more deep and dangerous, then any of the former three: for their error was in the ground, whereon their argumēt was built, not in the application thereof, as in the argument of the rich worldling; Whosoeuer hath outward prosperitie is in Gods fauour. But I haue outward prosperitie. Heere the de­ceit is in the proposition, not in the assumption: for he truely assumes to himselfe outward prosperitie; but his proposition is false, that Outward prosperitie is an ar­gument of Gods fauour. So the Ciuil man erres not in his application of ciuill and outward righteousnesse to himselfe; but in his ground, that this ciuill righ­teousnesse is enough to get saluation. And so the [Page 67] loose Protestant rightly applies to himselfe outward profession, hearing of the word &c. but his ground is deceitfull, that this is sufficient to make one a good Christian. But heere it is otherwise. The ground of the temporarie beleeuers argument is most certaine and agreeable to the word, namely, that whosoeuer hath true faith, repentance and obedience is in the state of grace; all the deceit is in the application: for the Temporarie, when he as­sumes those things to himselfe, presumes. His assump­tion: But I haue true faith &c is nothing but meere presumption. And therefore he is harder to be deli­uered from this his deceit, than the other: for with them their needed no more adoe, than to shew the falsenesse of their grounds, which might easily bee done; but heere the falsenesse of the application of their grounds must be discouered; which is very hard, because of the neere affinitie and likenesse be­twixt the faith, repentance, obedience of the true and temporarie beleeuer: which is so great, that euen the most judicious, and discerning Christians can­not perfectly distinguish betwixt them. Hence Iu­das among the disciples, and Annanias and Saphira and Nicolas the Deacon, among them in the Primi­tiue Church, till God detected them, went for true beleeuers: for this difference of these two faiths howsoeuer in generall we know it, as it is reuealed in the word; yet in speciall wee know it not, as it is in men, that wee can say, before the euent declare it, This man is a Temporarie only. This is discernible on­ly to him, that is greater then our hearts, and there­fore knoweth our hearts better then our selues. [Page 68] Neuerthelesse the Temporarie, if he would deale vn­partially in the trying of his owne heart, by the rule of the word, hee should easily come to espie out the deceit thereof.

And first as touching his faith, it is euident it is 1. His faith both the not sound: for Christ dare not trust it; as wee see in them that are said in the Gospel to beleeue in Christ, and yet could not be beleeued by him. Many (saith Ioh. 2. 23. 24. Iohn) beleeued in his name when they saw his myracles, but Iesus did not commit himselfe vnto them, because hee knew them all. But of the true beleeuer Christ saies, Ioh. 6. 64. that hee reiects none that comes vnto him. Iudas was an arch-temporarie, and yet, that he neuer true­ly beleeued, appeareth by the same Euangelist thus commenting vpon those words of Christ [But there are some of you that beleeue not] for Iesus knew who they were that beleeued not, and who should betray him. Marke how the Euangelist rankes the traytour among the non-beleeuers; and how, being to giue a reason why Christ said all of them beleeued not, he saith Christ knew who should betray him. And more plainly doth this appeare afterward in Christs answere to Ver. 70. Peter, professing in the name of the whole twelue, Wee beleeue &c. Haue not I chosen you twelue, and one of you is a Deuill? As if he should say, no Peter, al of you doe not beleeue, though thou speakest generally of all. One of you is a Deuill. Let vs see then how this temporarie deceiueth himselfe, in thinking hee hath that faith which hee wants. The deceitfull argu­ment whereby he would conclude faith to himselfe is drawen, first from the partes of faith: secondly the signes. The parts of faith are two, first knowledge [Page 69] of the word in generall with assent: secondly appli­cation 1 Parts which are. of the promises in speciall to ones selfe. Both these the temporarie thinkes hee hath, and therefore also faith. First for knowledge it cannot be denied, but he may haue an excellent measure thereof; in­somuch as hee may not onely apprehend all the 1 Generall knowledge, which is dis­couered to be deceitfull because nei­ther points of Religion himselfe, and be able to talke of them, but also teach them vnto others; as Iudas did, and many others, whose plea shalbe at the last day, Lord haue wee not taught in thy name? And in the pa­rable the lampes of the foolish virgins blaze as much as the wise ones. Yet for all this, there are deceits Math. 7. in this knowledge whereby it is differenced from the knowledge of true faith.

First, the knowledge of the Temporarie is not so wel grounded either vpon the testimonie of the Scrip­tures, 1 Groun­ded. or vpon experience as is the knowledge of the true beleeuer. To which may that seeme to apper­taine, which is said in the Gospell, that they haue no roote, their knowledge is not a rooted and well setled knowledge: for neither haue they that care which the true beleeuers haue, to build themselues on the sure authorities of the Scriptures, neither yet at all doe they nourish their knowledge with a holy pra­ctise, that so they might haue a practicall, a feeling an experimentall knowledge; wherein indeede the knowledge of faith excelleth the knowledge e­uen of the Deuill himselfe: for though hee excell vs, as in all other knowledge, so also in diuine, yet he knowes not the chiefe points thereof, such as are faith, repentance, loue, the presence of the spirit what they be, by his owne experience, as doth the mea­nest [Page 70] and poorest Christian. Herein the poorest idiot, being a sound Christian, goeth beyond the pro­foundest Clerkes that are not sanctified, that hee hath his own heart in stead of a commentarie to help him vnderstand euen the most needfull points of the Srripture. The knowledge therefore of the Tem­porarie is but shallow to that of the true Christian: whose priuiledge it is, not only to know the things themselues vttered, but also that intent and mea­ning of God therein. The secret of the Lord, saith Dauid, is reuealed to them that feare him. This secret is hid from the wicked.

Secondly, the knowledge of faith is a through 2. Nor heat­ing. heating knowledge, which warmes a man at the ve­rie heart, working loue of the truth knowen: for truth and goodnesse differ no more than the seale and the print. Truth, truly knowne, stampes goodnesse in the heart. But the tempotaries heart receiues no such impression, still it remaines an euill & vnsound heart, a nourcerie of many secret corruptions, in which no goodnesse. Therefore his knowledge is only a flame that giues light by blazing, but no sound and durable heat by burning.

Thirdly, the knowledge of faith is an humbling 3. Nor humb. Iob. 42. 5. knowledge. Now mine eye hath seene thee, saith Iob, therefore I abhorre my selfe in dust and ashes. But the the temporaries knowledge is a swelling know­ledge, puffiing him vp in the conceit of himselfe.

Secondly, for application, which indeede the ve­ry pith and marrow of sauing faith; no doubt but 2. Speciall Ap­plication which is. the Temporary doth in his own conceit apply Christ: for Christ bringeth him in threatning kindnesse vpon [Page 71] him & so chalenging entrance into his kingdome, euen at the day of iudgement, which sheweth that Math. 7. he might both liue and die in this perswasion, that he was the member of Christ, and so in the appli­cation of the promises: But this conceit of his is meere deceit: for in truth he applies nought but an idol, a fansie, a shadow: for as the disciples, when they saw Christ on the Sea, were deceiued taking him for a walking spirit: so contrarily, these tempo­rarie beleeuers, when they see & heare nothing in­deed but the diuell, (haply transforming himself into an Angell of light, yet they thinke they see, & heare Christ himselfe. This applicatiō of Christ is like to the Es. 29. 8. aplication of bread & drink in a dreame. Doth the dreamer therefore eate bread or drinke beere, doth he truly apply these things to himselfe, because hee thinkes so? No more dost thou eate Christs flesh or drinke Christs bloud, because thy doting braine so dreameth. Aiax in his frensie tooke simple sheepe for his craftie enemies. And when hee had slayen the cattell, thought verily hee had slayen his ene­mies. His deceit was great to take sheepe for men: thine greater to take a shadow for a substance, nay Sathan for Christ: for that thou dost not apprehend proued false, and true Christ may appeare by this, that true faiths ap­prehension of Christ is mutuall. It doth not so lay hold on Christ, as wee take hold of a tree, or some such like senselesse thing, but as wee vse to do in our salutations, when wee imbrace one an other, there is a mutuall hold on both sides. Whence the act of [...] Heb. 11. 13. inlightened. the Patriarches faith in apprehending the promises, is elegantly set out by the Apostle, by the metaphore [Page 72] of saluting; They saluted, kissed or imbraced the promi­ses. So that true faith, kissing Christ, is kissed of him, embracing Christ is reimbraced of him, and it so apprehendes Christ that at the same time the be­leeuer is apprehended of Christ, as Paul sheweth in Phil. 3. 12. his owne example. Now those whom Christ hath once gript with his hand, predestinating them to eternall saluation, such no power can euer wring out of his hands. No man can take my sheepe out of my handes. Whence that, He that beleeueth hath eternall Ioh 10.. life, and shall neuer come into condemnation. And a­gaine, Ioh. 5 24. Ioh. 6. 37 38. 39. He that commeth to mee I cast not away. For I came downe not to doe mine owne will, but my fathers, and this is his will, that of all he hath giuen me I should loose nothing, but should raise it vp at the last day. If any say, though Christ cast them not away that beleeue, yet they may cast away themselues; I answer, neither can that be: for in the 39. verse he saith, that hee shall loose nothing that is giuen him. But, if the beleeuer might cast away himselfe, Christ should then loose something giuen him. As the prodigall child, though of himselfe, he left his father, yet is called the lost child. Christ then cannot so loose any Luk. 15. true beleeuer, but that he shall raise him vp at the last day to eternall life. But temporary beleeuers, as we see in Iudas, may finally fall awaie from Christ, and go to their owne place; ergo they were no true Acts 1. beleeuers, they apprehended onely an idol that could not hold them, and not Christ, whose hand is a sure hold-fast, neuer letting go that which once it hath seized on. The true beleeuer is rooted in faith, Eph. 1. Math. 13. but of the temporary Christ saith, he hath no rooting, [Page 73] and therefore his faith is nought.

Obiect. Why then is it said Luk. 8. 13. these men Luk. 8. 13. doe beleeue, if they doe not?

Answ. 1 The Scripture in many things speaketh according to the probable and common iudgment of men. Thus the moone is called one of the two great lightes, when indeed the least of all. Thus Gen. 1. the Diuell called Samuel, because in his likenesse, and so thought of Saul. And thus the fancie of the temporary, is called faith, because, hauing some re­semblance of true faith, it goes for true faith both with him that hath it, and with others. 2. They haue indeed true faith in their kinde, namely a ioyful assent to the truth of the Gospel: but not the iustify­ing faith of the elect which they thinke they haue.

But you will say, shew vs then the deceits of this Discouered by the Markes of true faiths application. 1 Conflict in beleeuing. faith, that both the true beleeuer may be deliuered from false feare, and the temporary from false ioy.

I answere. 1. The true beleeuer beleeues with much conflicting, as in him in the Gospell that cried, Lord I beleeue, helpe my vnbeleefe. The combate was not so great betwixt Michael, and Sathan concer­ning Moses dead body, as it is betwixt Sathan, and e­uery true beleeuer, concerning Christs liuing body. When faith goes about to lay hold of it, the Diuell striketh at her handes, and would plucke them a­waie from it. Hence faith is faine to tugge, and wrestle, euen till it sweate againe. And therefore Paul cals it the difficult worke of faith; because the [...]. 1. Th [...]s [...]. 1. beleeuer hath such adoe to beleeue; not only in re­gard of the opposition made by the flesh (full of infidelity) which as in all good things, so specially [Page 74] in beleeuing, we must beate downe with Paul; but 1. Cor. 9. also in regard of the violent assaults of Sathan, im­pleading our faith, as naught, and so often putting vs to our shiftes, making vs to search, and trie our faith, to pray earnestly for our faiths confirmation, and so with much feare and trembling to worke out our owne saluation. It is nothing so with the temporary beleeuer in his faith. He findes it very easie to be­leeue. Sathan troubles not him. for then he should be diuided against himselfe, who begat that pre­sumptuous faith in him. Naie rather Sathan con­firmes him in this his deceit. And therefore our Temporary doth not so suspect himselfe, doth not so trie and examine himselfe, doth not so worke out the worke of his faith with those stronge cries of feruent praier, with that feare, and ielousie, and with those bitter bickerings with infidelitie, that the true beleeuer doth.

2 Faithes application of Christ to the beleeuer 2. Applicat. of our selues to Christ, and therefore are▪ there Two handes of faith. is with application of the beleeuer to Christ. For faith hath as it were 2. hands. One receiuing Christ from God: the other giuing the beleeuer to God. And both these handes it exerciseth at once. At the same time the beleeuer applies Christ to his owne heart, he applies his heart to Christ, and cleaues to him with full purpose of soule. This was notablie shadowed out vnder the ceremoniall law, in the coniunction of the sinne-offring which noted Christ, and the burnt-offring which, as Paul hath in­terpreted Rom. 12. 1. it, more specially signified the sacrificing of the flesh, the crucifying of old Adam. True faith offers both these at once. But the temporaries faith [Page 75] is lame on that hand, which should offer the burnt offering, he onely takes Christ, hee giues not himselfe to Christ: hee offers the sinne offering without the burnt offering. And therefore applying Christ to himselfe, and not himselfe to Christ, hee misapplieth. Indeed hee may make some shew of giuing himselfe to Christ, but in trueth hee reserues himselfe to him­selfe, hee nourishes some speciall sinne or other in himselfe, and so giues himselfe to Sathan, to sin, not to Christ. As Herod gaue himselfe not to Christ, but to Herodias, to his lust; & Iudas gaue himselfe not to Christ, but to the bagge, and to the baggage of his couetousnes.

3. A third property of true faiths apprehension is 3. Beleeuing a­gainst sense. Rom 4. set out in Abrahams example, who is saide to hope against hope: when the beleeuer is in heauy agonies, and feeleth a very bel in his conscience, yet then can he apprehend heuen, & with Ionas in the whales bel­ly cal vpon God in faith: for faith is the subsistence of Heb. 11. 1. things that are not, much more thē of things which indeed are, though not in appearance: If it can giue subsistence to things that are not subsistent, much more then apparance, and uisibility, to things that are not visible & apparant: so that faith can see one contrary in another, in the very depth of hell, heauen, in the very extremity of misery, happinesse, in the very middest of anger, mercy: and the Woman of Canaan, Mat. 15. can picke comfort out of the re­proachfull name of dogge: and when nothing but war to be seene in Gods face, yet then can it pierce through all the thicke clouds, and behold the sweet sunshine of Gods fauor and grace in Christ: through [Page 76] the bent browes of the irefull iudge can it see the earning and relenting bowels of the compassionate Father: the eye of true faith can looke vpon God not onely smiling, and inuiting vs to himselfe by a sweet and gratious, but also lowring, and driuing vs a­way with a darke and cloudy countenance: but then is our temporaries faith cleane dashed out of coun­tenance. will the hypocrite pray alwaies? saith Iob, and Iob. 27. 10. so, will he beleeue alway? No, a little wind blowes downe the spiders webbe of his hope: When Gods hands are full of gifts to bestow, then his faith is rea­dy to lay hold on them. Hee is like to children that come running to their Father when there is an apple in his hand to tolle them, but not when the rod is in his hand to correct them: or rather like to dogges, which if they see a crust in your hand, come fawning and glauering; but if they see a cudgell, and that you come toward them to strike, either they fearful­ly runne away, or desperately flye in your face. But the true beleeuer goes further, and when there is a naked drawne sword in Gods hands, yet hee dares venter and presse towards God: though the Lorde set neuer so sterne a countenance against him, hee will not bee outfaced, but in a holy kinde of impu­dency hee will outlooke him, and say, Lord though thou looke vpon mee as though thou wouldest slay me, yet still will I looke vnto thee for helpe, though thou kill me, yet will I trust in thee: But in such a case the temporaries former iolly confidence vanisheth, Iob. 13. heere is the triall of faith.

Thus the temporary deceiues himselfe in the parts of Faith. The signes of faith are those feelings, those [Page 77] delights & ioyes which are felt in hearing the word, 2 And the signes, his ioy, and feelings, discouered by their in praier, in meditation of the promises: for as in fee­ding vpon sweet and pleasant meate there is a natu­rall, so also in faiths feeding vpon the promises there is a spirituall gladnesse: and in this spirituall food also that coniunction of filling the heart with food & glad­nesse Acts 14. 1. Pet. 1. 9. is true. Therefore Peter ioynes both these to­gether, We beleeue and reioyce: now these comforts and ioyes the temporary in some sort feeles. Christ saies, they receiue the word with ioy. Paul saies, they Mat. 13. Hebr, 6. Ioh, 4. tast of the good worde of God, and of the powers of the life to come. The Iewes are saide to reioyce in the light of Iohns ministery. Herod is saide to heare Iohn willingly or cheerefully: and hence hee concludes faith to himselfe; but the truth is, there is exceeding much deceit in this ioy, and feeling: it is not solide, but onely superficiary, only a tast as the Apostle ter­meth it, no eating to any purpose, a slipping, no soa­king, no through digesting, a floting aloft in the riuer of Christs bloud, no diuing downe to the bottome, and as it were burying as the Apostle speaketh: And this may appeare by 4. properties of the ioy of true Rom, 6, faith which do not at al agree to the temporaries ioy.

1. Property is sincerity, whereby the beleeuer re­ioyceth in the word, because of the worde it selfe, & 1, Vnsoundnes the goodnes, & holines therof, but the delight which the temporary beleeuer taketh in the word, is rather for the nouelty of the doctrine deliuered, or for some affectiō they carry to the Preacher, for some cōmon & outward gifts, either of life, or learning, or for his elocution, action, words, phrases in deliuery, or any such like respect: This was Saint Augustines delight Confess. [Page 78] which before his conuersion hee tooke in Saint Am­broses sermons, more for the eloquence of the words then the substance of the matter: and this also was the delight which Ezechiels auditours tooke in his preaching. He was vnto them as the pleasant voice of a musition, and they commended him much, but Ezek, 33. yet their hearts ran after their couetousnesse, as did He­rods after his incest, for all hee delighted so much in Iohns ministery. If his ioy in the word had beene sin­cere, he would haue reioyced as well in the doctrine of the seuenth commandement, as in any other: but this galled him. Thus is it with our temporary, hee can delight in the worde, as long as it troubles him not in his beloued sinnes: but let it once touch him there, he spurns presently, and flings away. There­fore he delighteth not in the word sincerely be­cause it is the word of God, for then one part therof Rom. 7. 22. would be as welcome to him, as another. Now the true beleeuer euen when the word crosseth his corruption can yet then say with Paul, I delight in the Law, concerning the inner man. 2. Sleightnesse Ioh, 15.

2. True ioy is a full ioy, as our Sauiour speaketh to his Disciples, That your ioy may bee full. The true beleeuer so reioyceth in things spirituall, that hee wholly despiseth the ioy of things temporall, & in them reioyceth slightly and ouerly, as though he reioy­ced 1, Cor, 7. Esay, 9. not. His ioy is a shouting ioy, such as is the ioy of haruest. Thou hast giuen me more ioy saith Dauid, then Psalm. 4. 8. when their corne and oyle abounded. But the ioy which our Temporary findeth in things spirituall is nothing comparable to that in temporall. Iudas ioy in the bagge was aboue that he tooke in Christ, and [Page 79] his Doctrine. Herod tooke greater delight and con­tentment in Herodias then in Iohn, and in the pro­phane damsels dancing, then in the holy Prophets preaching. For among those many powerfull Ser­mons which he heard him preach, when was hee e­uer so affected, as to say, Iohn, aske what thou wilt, & it shall be giuen thee, euen to halfe of the kingdome? If the spirituall ioy of the Temporary were full, what need he then to fill it vp with this carnall and sinfull ioy? Hee that is full saith Salomon loatheth the hony­combe. So hee that is full of this sweet spiritual ioy, loatheth the sweetest and most delicious hony­combes of the flesh, or the world. But the Tempora­ries teeth water after them. Hee is like those foule that as they flye aloft, so also they swimme in the Leuit. 11. 19. waters: which as they were vncleane vnder the law, so also is hee, for that seeming to mount vp in spiri­tuall ioyes, he yet withall swimmeth, yea batheth himselfe in the waters of carnal delights. Hence it is that the ioy of the temporary is but an obscure & muddy ioy: for carnall ioyes mixed with spirituall are as a dampe to put out their light, and as mud to trouble, and distemper their cleere riuers; whereas the ioy of the true beleeuer, beeing free from such distemperature, is farre more cleere, and lightsome.

3. True ioy, is a strong ioy, according to that in 3 Faintnes, and that Neh, 8, 10. Nehemiah, The ioy of the Lord is your strength. And this strength it sheweth specially in three cases.

1. In our passiue obedience, in induring afflicti­ons. S. Paul giueth this reason, why the faithfull 1 In not suffe­ring. are so vnconquerable in their afflictions, still by meane of their patience possessing their soules, be­cause [Page 80] the loue of God is spred abroad into our harts by the Rom. 5. holy ghost. Lo the power of true, and liuely feelings of Gods sweetnesse in Christ: it can make vs hold vp the head in the greatest deiections: Except thy Law had beene my delight saith the Prophet, I should now Psal. 119. 92▪ haue perished in mine afflictions: beeing ouercome by the extremity of my tribulation, I should haue done that which in effect Sauls persecutions bad me do, namely renounce the true God, and goe, and serue other Gods. Where then there is a sound de­light 1. Sam. 26. 19. in the word, it keepes a man from such kind of perishing for as the Apostle excellently saies; The peace of God guardeth our hearts in Christ Iesus, that Phil. 4 7. though our troubles, and crosses would plucke vs from Christ, yet where there is true peace, true ioy in the holy Ghost, it is so sweete, and comfortable, that it holds vs fast to Christ, & for al our troubles, makes vs to say with Peter, It is good being heere, we know not where to mend our selues: but the tempo­rary beleeuer is not alwaies thus kept from perishing in affliction: for our sauiour of one kinde of them saith, that When persecution for the worde commeth, Mat. 13. 21. Luke 8. 13. then he is offended, and in the time oftentation depar­teth away. Now true ioy, as we saw, is as a fountaine of water to refresh and releeue vs in the greatest drought, and in the most scorching heat of persecu­tion: but the temporaries ioy is as a standing poole, which is dried vp in the heate of the summer, in persecution hee shrinks, and therefore his ioy is not the ioy of true faith.

2. The ioy of the Lord is our strength in our actiue 2. In not o­beying. obedience, which is daily to bee performed in the [Page 81] whole course of our liues. When thou hast inlarged my Psal, 119, 32. cleered. heart (saith Dauid) I shall runne the waies of thy com­mandements. Now it is spirituall ioy that inlargeth a Christians heart, euen as griefe contracts it. And when the Christians heart is thus inlarged, hee hath such fresh life, and spirit put into him, that it makes him runne, euen with the feete of the hind, swiftly, in the Christian race. It is as oyle, wherewith the body being suppled is the more agile, and nimble for action: as in Iacob, after that hee had beene soa­ked in this oyle, and bathed in this bath of heauenly comforts in Bethel, as it were a generous, and manly horse refreshed with a baite in his iourney, the text saies then he lift vp his feete, that is went cheerfully, Gen. 30, 1. and with good hart and courage, forward in his tra­uell: But our temporary after his best refreshing with the spirituall delicates, riseth vp with those Israelites to play, he is as weake and impotent as before, ei­ther for resisting temptation, or performing any good duty. So farre is he from lifting vp his feet with Iakob, to runne the waies of Gods commandements with Dauid. The trauailer that by the way drinke a good draught of wine is refreshed, and thereby inabled for his trauell: but if hee onely sippe of it with his mouth, still he will remaine faint, and weary, vnable to hold on in trauell. So is it with the temporary be­leeuer, that onely sippes of this spirituall wine, hee cannot possibly haue Dauids strength to runne the waies of Gods commandements. Heere then is the dis­couery of the deceit of his heart in this kinde: he fee­leth often many comforts, and is sometimes, in prai­er, hearing, receiuing the Sacraments, and such like [Page 82] exercises euen rauished againe; but yet for all this, the fruit of a well ordered heart and life follows not. And therefore in trueth hee cannot haue any sound cōfort in them, as any euidences of iustifying faith. for excellently hath Zachary coupled these two Luk. 1, 79. interpreted. things together, To giue light to them that sit in dark­nesse, and in the shadow of death (which I interpret as well of the light of ioy and comfort in the affections, as of knowledge in the vnderstanding) and to guide our feet into the waies of peace. So that if once beeing re­freshed with the warmth of this light, of this fire, we rise not vp to walke in the waies of peace, but sit still in the chaire of sloth, holding the hand in the bo­some: it is an argument it was no true light, but one­lie a sudden and deceitfull flashing that shone vnto vs.

3. The ioy of the Lord sheweth it strength in re­couering 3. In not rising vp after fals. Psalm. 4. 7, 8. vs after our fals, temptations, deiections. As we may see in Dauid. In temptation & distresse fee­ling the absence of the spirit, and Gods estranging of himselfe from him, hee praies, Lord lift thou vp the light of thy countenance, striuing to recouer his losse. But how, and by what argument? by the experience of the ioy which formerly hee had felt in the appre­hension of Gods fauour; Thou hast giuen me more ioy then they haue had in aboundance of corne and oyle. Lo the ioy that Dauid had felt in Gods fauour in time past, set his teeth on edge after it againe: a notable property of true spirituall ioy; It makes vs cleaue fast to God, who is the matter of our ioy, euen then, whē either he is departing from vs, by withdrawing his face from our eie, or wee are departing from him, [Page 83] by withdrawing our necks from his yoake: we haue an example in the Apostaticall Church of the Israe­lites, conceiuing a purpose of returning againe to the Lord, for that it was better with her before, then Hos. 2, 7. since her reuolt. And so the prodigall sonne, when he was pinched with famine, calling to minde the for­mer goodfare at his Fathers house, resolueth there­upon to returne home againe. hence it was that Christ going about to recouer the Church of Ephe­sus something fallen, hee puts her in mind of her for­mer estate, and the happy priuiledges therof which now shee wanted; Remember from whence thou art fallen, and repent, &c. that is, consider what kinde of estate thou wast in, in the time of thy first loue, how full of peace, ioy in the holy Ghost, liberty of spirit, &c. and then, repentance and doing the first workes will follow: for he that hath once tasted of the sweet of his ioy, is so affected therewith, that with Paul he would rather dye, then loose it. And therefore, fee­ling Luke 15. Reuel, 2. 5. it to be somthing eclipsed by his fals, he can ne­uer be at rest, til, by renewing of his repentance, hee be againe repossessed of it. But now it is farre other­wise with the base counterfeit ioy of the temporarie beleeuer: the true beleeuers ioy ariseth from a through apprehension of Gods mercy by faith, from a through feeling of the warmth of the Euangelicall wine, cheering him euen at the very heart, and ther­fore this ioy obtained the chiefety and soueraignty in his soule, for the ioy in outward things was but as a shadow, and in them as before was said, hee reioy­ced, as though he reioyced not. Hence then it com­meth to passe, that sinne hauing prophaned & som­thing [Page 84] obscured his ioy, notwithstanding al outward comforts in great variety, & abundance present thē­selues, & their seruice, yet they are in his accoūt, but miserable comforters no for all them he droupes, & hangs downe the head, and hangs vp his harps, remē­bring the comforts of Sion, & those sweet songs of the night, wherwith God was once wōt to fil his mouth, Psalm, 137. Psalm, 77, 6. he begins to think with himselfe: O in what happy case was I, whē I walked faithfully, & vprightly with my God! O the sweet songs of the night, & heauenly inspirations of the almighty! O the gracious visitati­ons of the spirit, & teachings of the reins in the night seasō! How was I then fed with the bread of Angels, & feasted with the daintiest of those heauenly deli­cates? Why then do I depriue my selfe of al these cō­forts by mine owne negligence? Why returne I not againe to my good God, to enioy his heretofore ta­sted sweetnes? But now the tēporaries ioy ariseth only from a very slight & superficiall apprehension of the promises, only frō a sipping of this wine in the mouth & not frō any operation therof at the hart: And ther­fore his ioy, as wee shewed was greater in outward things thē in spiritual: & hence it comes to passe that when for the retaining of these temporall comforts hee begins to fall, his spirituall ioy, by this meanes once interrupted, quite dieth: for it was not of that force, to leaue so deepe an impression in his heart as that afterward he should be affected with the re­membrance thereof in so powerfull a manner, as thereby to be raised vp againe, to seeke the Lorde a­fresh by a renued act of faith, and repentance. But the ioy and comfort of the true beleeuer had such a [Page 85] quickning and reuiuing vertue in it, that hee cannot but remember it, euen in his more grieuous fals, and with the Prophet, in the remembrance thereof, say, I wil neuer forget thy precepts: for by them thou hast Psal. 119. 93. quickned me.

IV. The ioy of true faith is a more orderly, and leysurely ioy, it comes not comes not all on the sudden, but v­sually 4 Vnseasona­ble hastinesse. by certaine steppes and degrees, in this man­ner. First the beleeuer sees his owne sinfull wretch­ednesse, cleerely represented to his eies in the glasse of the Law, and thereupon, agast with so fearefull a sight, he is in great distresse, feeling how bitter, and burdensome his sinnes are for which being through­ly pricked and perplexed in conscience, and know­ing there is no remedy but faith in Christ, he begin­neth to hunger for Christs righteousnesse, and for faith to apprehend it, yawning in his desires, euen like the dry and thirsty ground. This faith when at length hee hath got by many strong and loud cries sent vp to the throne of Grace, he feeleth his minde calmed, and beginneth to reioyce in the saluation of the Lord. An example of ioy thus wrought wee haue in those conuerts of Peter, who were first prick­ed, and wounded in spirit, crying out to the Apo­stles Acts 2. 37. 38. 46. for some reliefe, and then afterward, hearing the promises and receiuing the sacraments, they were replenished with the ioy of the holy Ghost But the temporaries ioy comes not on so slowly, but it sprouteth forth, like Ionas gourde, suddenly in one night. And therefore in the parable it is said, that the seed in the stony ground incontinently sprung forth. And in the exposition of the parable Christ saies [Page 86] that immediately vpon the first hearing; without any [...]. touch of conscience, without any through humilia­tion going before, they receiue the word with ioy. But the good ground brings forth, as other of hir fruits, so this of ioy, with patience, as Luke hath it: or as the Greeke word may beare, in expectation or tariance, [...]. Luc, 8, 15. ex­pounded. namely for the fit season. It is spoken, I take it, in opposition to the stony ground, which was said to bring forth presently vpon the receipt of the seed But the good ground doth rather restraine, or keepe in it selfe, it doth not so suddenly put forth it selfe, as the stonie ground, but retaines the seede within, till the iust time of bringing forth be come. Where­fore this ouer violent hastinesse, that is in our Tem­poraries ioy, and so also other of his graces, giueth vs iust cause to suspect them as deceitfull, and to feare in them the truth of the common prouerbe, Soone ripe, soone rotten. As in trauailers, he that at the first is so free and frolike, and spurres it, and gallops it so lustily, hee ouertakes indeede many in the way, and leaues them behind, but at length his horse is tyred, and then he is ouertaken to his shame, of the more sober and moderate rider, whom erewhile he passed by, as an ouerslow cōpanion: so in this spiritu­al iourney our Sauiour noteth it, that many of the first that outstript their fellows, shall be last, when the last shall be first. How farre was Iudas at first, before Ni­codemus? Nicodemus came closely, and by stealth to Christ, and was onely a night professor: Iudas fol­lowed him openly in the day, in the sight of all men: when Nicodemus was but a slow scholler, scarse capa­ble of the first elements of Christianity, as namely [Page 87] of the doctrine of Regeneration, Iudas was a forward and zealous Preacher. And yet at last, Nicodemus, that was last, became first, and Iudas that was first, became last; when Iudas did trecherously betray Christ in the night, he did faithfully professe him in the day, and when Iudas his great faith was turned into hellish despaire, that hee went and hung him­selfe, then did Nicodemus his little faith, become strong and bold, that the durst openly begge, and ho­nourably bury the body of Iesus. Hee that runnes o­uer Math, 19, 30. Iohn. 3. eagerly at the first beginning of his race, quick­ly runnes himselfe out of breath, and cannot possi­bly hold out. Vntimely fruits, children that come before their time, are vnshapen, and vnformed chil­dren, and doe not liue. So are these temporaries, whose graces come out of the wombe, before they haue their iust conception, mishapen, and defor­med Christians, and such kind of graces quickly va­nish: It fareth with them, as with children, that are too timely witty & wise aboue their age; of whom wee say, and experience shewes as much, they are not long liued: when we see a Christian, at the very first dash breake foorth into zeale, aboue the age of his Christianity, it is but an ill signe, a presage of no durable soundnesse. The flattering of the Sunne raies often drawes forth the blossomes very early: but afterward come cold nippes, and then al is mar­red, and it had bin better they had not beene so for­ward: It is good then for Christians, that would not deceiue themselues, to take heede of the stony grounds ouerforwardnes: in their first beginnings to be wisely moderate: when they are but children in [Page 88] Christ to speake, and doe as children, and as Dauid 1. Cor. 13. Psal. 131. speaketh in another case, not to vndertake, or venter on things too high for them, rather to imitate Py­thagoras scholers, of whom the best and most to­wardly Gell. noct. Att. lib. 1. were to hold their peace for the two first yeares, and not, before thus throughly ripened, to shew themselues. Then may they haue ioy as of o­ther of their gifts, so of these ioyes and feelings which now we speake of. But the temporaries reioy­cing is not good. Though God giue him some tasts and feelings, yet they are not as any earnest of a greater payment to follow, so as they are to the e­lect, euen the first fruits, promising an ample haruest, but onely a say of pretious wares, which oftentimes is giuen to chapment that neuer buy, and purchase the whole: for this ioy wanteth both sincerity, being defiled: fulnesse, being slight and defectiue: strength, being faint, and feeble: moderation, being vnseasona­ble, forward and hasty: And therfore, though a kind of spirituall ioy, yet for this deceit, deserueth the same checke wherewith Salomon rebuketh the carnall, Thou art Eccles. 2. mad, what is it that thou doest.

CHAP. VI.

THe deceits that are in the temporaries faith 2 His repen­tance. thus opened, wee come in the next place to speake of his deceits in the matter of repentance. Where it cannot be denied, but that he may go ve­ry farre in the probable resemblance of repentance; insomuch as he himselfe, as wel as others, may think hee hath in truth repented: To examine this more particularly, in the particulars of repentance, and first in that which is inward, and then in that which 1 Inward, in his is outward therein;

1. For the inward practise of repentance, there are two speciall things wherein hee deceiues him­selfe, Sorrow, Desire. The former respecting time past: the latter time present and to come.

1. For his sorrow, he is wondrous wide: hee fee­leth, 1 Sorrow no doubt, oftentimes some remorse, the prickes and stings of an accusing conscience, as it were the arrowes of the almighty sticking in his ribbes: and hereupon concludes hee hath his part in godly sor­row. But exceeding falsely, and deceitfully: For who feele greater gripes, and pangs of vpbrai­ding, proued false. and vexing consciences then doe the Di­uels themselues, and the most desperate repro­bates? so that if this reason were good, they also should haue godly sorrow. Indeed these compun­ctions of heart, these horrors, and terrors in the e­lect [Page 90] are a notable preparatiue to godly sorrow; and they are as the prickes of the needle making way for the thred: as we may see in the example of that troupe of Saint Peters conuerts: neuerthelesse they Acts 2. 37. are to be distinguished from repentance it selfe, as being common to the reprobate, with the elect. Therefore as the sicke patient should deciue him­selfe in thinking he had taken a sufficient purge, be­cause he hath taken a preparatiue; or as hee should deceiue himselfe, that should thinke hee were ente­red farre enough into the house, that standes only in the entry, in the porch: so doth here our tempora­rie delude his soule, mistaking some preparatory, and introductorie workes vnto repentance for repen­tance it selfe, For notwithstanding those penitenti­aries in the Actes were miserablie wracked, and tor­mented in conscience, & felt the two edged sword of the spirit piercing through their soules, yet when they demaunded of Peter what they should doe, namely to be eased of their present distresse, recei-this answer, Repent; belike then they had not re­pented Vide Bucerum in Math. 4. as yet, for all the smart of their rubbing, and galling consciences. Nay marke how Peter pre­scribes repentance as the only soueraigne remedie to releeue them in that their agonie. Loe then yet a fouler and grosser deceit, to take the disease for the remedie, to think that because they haue the wound cureable only by the balme of Gilead, therefore they haue the balme it selfe. So also our Sauiour calleth such as are in this case, men heauie laden and weari­ed Math. 11. 28. with the burthen of sinnes guilt, and bids them come vnto him. A man therefore may be burthe­ned [Page 91] with the sense of sin, and yet (as yet) not come to Christ. Yea there is as great difference betwixt being thus heauie loaden & comming to Christ, as betwixt hauing a burthen on ones backe & the ha­uing of it taken off: for therfore doth Christ cal such to come vnto him, that by this meanes they might be eased. And yet more plainely doth our Sauiour cleare this, when he saith that he came to call sinners (vnderstand it of sinners laden with the burthen of their sins, seeing and bewailing their miserie) to Repentance. Therefore to feele ones selfe a sinner, & to be touched with the sense of our misery, is not alwaies Repentance. And in the place forealleaged Math. 11. 28. hee bids such as are laden with sinne, that is, such as feele the smart of sins guilt pressing the conscience, euen these he bids to learne humi­litie: which shewes that a man may be affected with some sense of sinne, and yet not truly humbled in godly sorrow. But that his deceit, in thinking Mat. 9. And discoue­red by the marks of god­ly sorrow. he hath godly sorrow, may the better appeare, let vs briefely examine it by the properties of godly sor­row.

First, Godly sorrow respects the sinne more than which are 1. To respect the sinne most the punishment, and maketh the repenting sinner to be of this minde, that hee care not what outward punishment he indured, so that he might feele the guilt of his sinne washed out of his conscience, and behold the louing countenance of God in Christ. The voice of godly sorrow is that of Dauid, Take a­way the trespasse of thy seruant. It is the trespasse he 2. Sam, 24. would haue taken away: for as for the punishment, how hee stood affected, let his owne words after­ward [Page 92] witnesse, when he speakes thus to God, let thine hand be vpon mee and my fathers house. But it is only the punishment either felt, or feared that causeth that howling and crying, which sometimes is in the wicked temporarie, as in Esau, Ahab, Iudas &c. The voice of this base sorrow is that of Pharaoh, take away this plague, namely of the outward scourge, not, take away this hard heart, a greater plague then a­ny, yea then all the ten plagues. Marke the diffe­rence betwixt Pharoh and Dauid, the slaues griefe, which is for the whip, and the sonnes, which is for offending his kind and louing father. The one is the griefe of loue, the other of feare and hatred.

Secondly, Godly sorrow is lasting and durable. My 2. Durable­nesse. Psal. 51. 3. sinne, saith Dauid, is euer before me. Their humiliati­on is a continuall act, renewed daily; insomuch that, if they sometime through weakenesse omit it, they recompense it with an extraordinary measure thereof afterward. The Prophet elsewhere complai­neth that his teares weare as his ordinarie food, which Psal. 42. 3. if men omit one day, they eate the more for it the next. But the sorrow of these temporaries is agueish, and comes only by fittes and startes. Yet heerein not agueish, that agues are constant in their fittes, and some of them hold long: these sorrowes are ve­ry vncertain and momentanie. They may be some­times, as a graue diuine speaketh, sermon-sick, but no otherwise, then men are sea-sick, who are presently well againe, when they come to shoare. Heere then is the deceit of the temporarie, that thinkes he hath sorrowed enough, if that at any time he feele any panges of these passions, any qualmes of griefe, any [Page 93] smal workings of sorrow to disquiet him but a litle. A like, as if one, feeling the flesh to smart, after the playster newly applied to the soare, should present­ly take off the playster, and thinke it had wrought enough; whereas the playster must ly on still, till it haue eate out the corruption wholy. And so must this corrosiue of godlie sorrow, applied once to the festered sores of our sinnes still remaine with vs till they be throughly healed, that is to our dying day; and then all teares, euen the teares of godly sorrow it selfe, shall be wiped away, but not before. Reuel, 7, 17. 3 Driuing to God.

Thirdly, godly sorrow, yea the very first seedes, and preparations thereof, those terrours, and hor­rours, that are in the consciences of the elect, they still driue them to God, and fit them for the hand of God, to be wrought and framed thereby. As wee may see in them whom Peters Sermon pricked. Their wound made them seeke for physicke, and draue them to the Physition, to the men and mini­sters of God. Now Iudas also had his terrours of conscience. So also had Saul his. But whether did they driue them? The former not to Christ, but to the enemies of Christ, the high Priests, and the Di­uell, to whom he went, when he went to the halter. The latter also, not to praier, not to God, not to the men of God, but to musick, to the harpe, and at the last to the witch of Endor, to the Diuell. So they draue Cain to the building of Cities, thin­king Gen, 4, 17. to deceiue those terrors by that imployment of his minde. Thus alwaies doth the temporarie, when God shootes this arrowe into the side of his conscience, fly from him, as a dogge from him that [Page 94] striketh him with a cudgell, and seekes any where rather for reliefe than at his hands: for such is his despaire whereof he is swallowed vp, and such is his desperate malice & hatred against God in this case, that he cannot so much as whisper the least syllable to him. It is otherwise with the elect of God. Paul Acts 9. being fearefully wounded and confounded in his minde, could yet then say to that God that did all that vnto him, Lord what wouldest thou haue mee to doe?

Fourthly, Godly sorrow worketh repentance, a 4 To renew vs. 2. Cor 7. 10. change and alteration of heart, causing vs to hate sinne and loue righteousnesse. And the reason is, for that in godly sorrow the heart is moulten and wholly liquefied and dissolued, and so being made soft and tender, receiueth the stamp and impresse of Gods spirit. But in these our Temporaries no such matter. They may other while shead a few whorish teares, and hang downe the head like a bulrush for a daie, Esay 58. 5. with those Iewes: but filthie swine that they are, af­ter they haue washed themselues (in the waters, one would haue thought, of repentance) they returne presently to their wallowing in the mire of their former filthinesse. Ahab fastes, and pinches his car­case 1. Kings 21. 27 with sack-cloath, and goes creeping and crou­ching; but had he euer truely repented for oppres­sing of poore Naboth, would he so soone after haue fallen into the same sinne of oppression, in the vn­iust imprisonment of the holy Prophet Micaiah? 1. Kings 23. 26 Where the circumstance of the person oppressed addeth weight to the sinne. If it had beene true re­pentance, his hand would not still haue remained [Page 95] bloudie, nor his eare vncircumcised, to distast the wholesome Prophecies of faithfull Micaiah. Esau, e­uen Gen. 27. 34. 36. in the midest of his yelling, falsely accuseth Ia­kob his brother for cosenage, seeketh to haue a bles­sing seuered from his brothers, and carrieth a vin­dictiue minde against him, purposing to murther him. Yea Foelix, when stroken with the maiestie of Acts 24. 26. 27 the word in Pauls mouth, so that he trembled again for feare, yet euen then he remained the same coue­tous Felix that before: at that very instant he trem­bled, hee coueted, and expected a bribe of Paul, when he gaue Paul some occasion, to expect repen­tance of him. Thus also when Gods threatnings in the ministerie of Moses wrung teares out of the Num. 14. 39. 40. Deut. 1. 40. 41. Israelites eies; yet they could not wring rebellion out of their hearts: for being threatned to die in the wildernesse for their thoughts of returning into E­gypt, and therefore commanded not to go the next way to Canaan, but to back againe into the desert, that so the denounced sentence might be executed; they seemed much to be moued herewith, & hum­bled themselues in weeping and confession of their sinnes: but yet for all this, they would by no means be perswaded to obey the commandement of not going on strayt foreward toward Canaan. The like is to be thought of Iudas his griefe: for all that, still he remained the same old Iudas that before. There was not any true hatred of his sinne wrought in his heart; for then he would not haue added murther to murther. Nay, if he had liued, he would haue bin readie to haue played some such new pranke. Thus is it with all temporaries. Though they shead riuers [Page 96] of teares, though they water their couches, and euen bathe, and soake themselues in this salt brine, yet for all this they remaine vnseasoned and vnmortified. Their leopards spottes still remaine vnwashen, their blackamores hide vnchanged. But godly sorrowe is of that nature, that the soule, once drenched, and In the elect. baptized with the teares thereof, receiueth such a tincture, and die of grace, that will neuer after out. There is no distillation of herbes so pretious for the curing of bodily, as this of godlie sorrowes teares for the healing our soules infirmities. The aire is not so cleared, when the cloud is dissolued by raine, as the minde when the cloudes of our iniqui­ties are dissolued by the raine of repenting teares, These waters are the red sea, wherein the whole armie of our sins is drowned. But for that these waters in the temporarie are but shallow, and want their iust depth, therefore his sinnes are not choaked, but rather deliciously bathed therein. And so much for the temporaries sorrow.

His desires are noe lesse deceitfull. Desire is reck­ned 2. Desires, discouered. 2. Cor. 7. 11. by Paul among the fruites, or partes of repen­tance. And in temporaries there seeme oft times to be good motions, dispositions, and desires after good things. They in the Gospell, hearing the excellent discourse of our Sauiour concerning the heauenly Manna, cried out, as affected therewith, Lord euer­more Ioh. 6. giue vs of this bread. And Agrippa was so farre wrought vpon by Paul, that hee said, Thou almost persuadest me to become a Christian. But these desires Act. 26. 28. of the temporarie are not sound. For

1 True desires are no faint desires, but such as By their 1. faintnesse. [Page 97] make vs faint, they are so eager and earnest; like the desires of couetous men, who with Ahab will bee sick for their neighbours vineyard, they long for it so desirously. And therefore the Apostle saith, Couet 1 Cor, 14, 1. after spirituall things; yea like the desire of Rabel af­ter children, which made her say, Giue mee children Psal, 43, 1. or I dye. See it in Dauid, Like as the heart braieth after the riuers of water, so doth my soule after thee O God. And gaine, My soule desireth after thee like the thirsty Psalm, 143, 7. Psalm. 81, 10. Psal, 119. 20. ground. But our temporaries desires are nothing so strong: hee doth not, as God commands, open his mouth wide, he cannot say with Dauid, My heart bre­keth for desire to thy iudgements, nor with the church Cant, 2, 5. Iam sicke of loue, nor as Sisera in his naturall thirst, I dye for thirst, giue me drinke: for this is the nature of strong and feruent desires, to bee so impatient of delay, that they commonly verifie Salomons Pro­uerbe, Pro, 13, 12. The hope that is deferred is the fainting of the soule. Therefore our Sauiour blesseth indeed those Math, 5. 4. 6. that hunger, and thirst for his righteousnesse, but yet such as hunger and thirst in mourning, which was that he required before vnto blessednesse: the blessed desires then are onely those, which are so af­fectionate, that they make the desirer to mourn, fee­ling his desire not to bee fulfilled: but now our tem­porary, though he desire grace, yet he feeles no har­ty greefe in the want of grace, this neuer troubles him, it neuer breakes his sleepe. Therefore his de­sires are not right.

2. True desires of good things are exceeding 2. Lazinesse. painfull and laborious, in auoiding all hinderances, and in vsing all good helpes, and furtherances. Ther­fore [Page 98] our Sauiour compares them to the naturall de­sires of hunger, and thirst. Now hunger, as wee say, will breake through a stone wall; it wil make a man eat Mat, 5, 4. his owne flesh, rather then to be sterued. And Da­uids thirst made him venter the liues of his three worthies. In nature the concupiscible facultie is se­conded with the irascible, our desire is backed with our anger; so that beeing crossed in our desires, our anger presently is vp in armes, and laboureth the re­moouall of that which crosseth. So fire beside its light, wherby it desireth as it were the highest place, hath also heat, to consume all obstacles that with­stand his ascent. But now our temporaries desires are nothing else but idle, lazie, and lusking wishes, such as the sluggards, whereof Salomon thus speaketh. The desire of the sluggard slaieth him: for his hands refuse to Pro, 21, 25, 2 [...] worke. And againe, The sluggard lusteth, but hath nought. Why? because the Lion in the way terri­fieth Pro, 13, 5. him, the toyle of working skares him: he would faine haue meat, but he will not worke: and so those in the Gospell would faine haue the heauenly bread Lord euermore giue vs of this bread, but they will not, Ioh, 6; 34. 35, 36. as Christ tels them, take the pains to come vnto him by faith for it: for God hath appointed that as in the naturall, so also in the spirituall life, In the sweate of thy browes shalt thou liue. But our sluggish tempora­ry will none of that, hee desires and desires, but still lies lusking in his bedde, gaping and stretching him­selfe: like the doore that turnes vpon the hinges, but yet hangs still vpon them, it comes not off for al the turnings; so hee for all the turnings of his heart in faint and weake desires, still hangs fast vpon the hin­ges [Page 99] of his sinnes, and cannot possibly come out of the power of iniquity: seeing many rubbes in the way of his desires, he hath no spirit, or courage to go about to remoue them, to breake through the host of the spirituall Philistimes, for the getting of the spirituall waters: He can wish with Balaam, O that Num, 23, 10. my soule might dye the death of the righteous: but hee doth not alike desire the life of the righteous. If hee desire vertue, yet not the meanes that should bring him to it, and thus desiring vertue hee pines and pe­rishes Virtutem ex [...]p­tant, contab [...]s­cuntque r [...]l [...]cta. Pers. in the want of it: hell mouth it selfe, as one saies, is full of such slight and sloathfull wishes. Such as were his in the Gospell, that hearing Christs hea­uenly discourse, cryed out, affected therewith, Bles­sed are they that eat bread in the kingdome of God. But, as our Sauiour there shewes in his answer, they suf­fer Luc, 14, 15. euery light occasion of farms, oxen, wiues to de­taine them. And soe as the temporaries desire is an idle, so also is it a disobedient desire, that will not sub­mit it selfe to Gods commaundement in the vse of the meanes: but the true beleeuers desire is laborious and so dutifull, subiecting it selfe to the vse of the meanes commanded, and as earnestly desiring these meanes, as the end it selfe; as Dauid, when rauished Psalm. 119, 5. with the meditation of the good mans blessednesse, presently conceiued this desire, not, O that I had this happinesse, but O that I could vse the means to Psalm, 119, 20 bring mee to this happinesse, O that my waies were so directed, that I might keepe thy statutes, and againe, my heart breaketh for desire to thy [iudgements.]

3. True desires are constant, as in Dauid in the 3 Ficklenesse. words last mentioned, my heart breaketh for desire [Page 100] to thy iudgements alwaies. The reason is, because true desires are insatiable. The good Christian though he haue neuer so much grace, yet still feeles his wants, and the more hee hath, the more hee de­sires, and when these spirituall riches increase (contra­rie to Dauids prohibition in the temporall) he sets his Psalm, 62, 10. heart vpon them: And therefore still his soule imita­teth the horseleeches voice, that cry, giue, giue: but the desires of the temporarie, though sometimes for Prou, 30. the time they may seeme violent, yet at length they vanish away as the morning dewe; as God himselfe censureth those good affections, which seemed to bee in the Israelites. The motions, and affections, Ose. 6. 1. 4. which he hath in good thinges, are not much vnlike to those which the true beleeuer hath sometimes in euill. For as hee in temptation sometimes may bee tickled, and feele some pricking in his desires to the way of wickednes; as once Dauid when he began to entertaine those thoughts, I haue washed my hands in innocency in vaine: yet in conclusion he quenches those thoughts, and so mockes Sathan, to whom he made faire of comming to him, as Dauid did, when for all his beginning to yeeld, yet in the end he came in with that But, or yet: yet, for all that I saide ere­while, God is good &c: so this our temporary though otherwhile he may haue, as we say, a months minde to godlinesse, and with Agrippa bee halfe perswa­ded to bee a Christian, yet the conclusion is, I will not leaue my former course, and so he mockes God, whom he bore in hand, that hee would become his disciple.

CHAP. VII.

HAuing thus detected the deceitfulnesse of the temporaries repentance in that which is in­ward, this chapter shall be spent in shewing the de­ceit 2. Outward in Words of that which is outward, both that which is in words, and in deedes: for the former, there are two specials, wherein the temporary deceiueth himselfe; Confession and prayer.

1. For confession, it cannot bee denied, but that it 1 Confession. is a worthy seruice of a repenting sinner, or else God would neuer haue promised so great a reward to it: if wee confesse our sinnes hee is faithfull to forgiue: Iob in the large catalogue of his good workes, wher­with he cheered himselfe in that heauy agonie; a­mong the rest, reckoneth the confession of his sinnes for one, If I haue hid my sinne, as did Adam, &c. And Dauid hauing saide, take away the trespasse of thy ser­uant, 1, Iohn 1, 9. Iob 31, 33. 2 Sam. 24. 10. cleered. to make good that speech, and to proue him­selfe Gods seruant, he addeth, for I haue done foolish­ly; as some godly learned thinke, hereby intimating that, if he deserued not to be called Gods seruant, in regard of his late sinne, yet, at least in regard of his later seruice, of confession: yea elsewhere when only Psal. 32, 4. August. a purpose of confession conceiued by him, Gods eare was in his heart, before his confession was in his tongue: I thought, I would confesse my sinne, and thou forgauest me: for as only the man wakened out of his [Page 102] dreame can tell his dream, so onely the man awake­ned out of his sinnes by repentance, can truely confesse them. Wherefore howsoeuer temporaries, and Vt somniū n [...]r­ra [...]e vigilantis▪ sic peccata confi­teri verè poeni­tentis est. Discouered because it comes neither from 1 A broken vnregenerate men may make an outward confessi­on, as Saul, Iudas, Pharaoh, and others did, yet the truth is, there is much guile in thir confessions.

1. True confession must come, as wee see in the Publicane, from a touched and troubled soule, from that broken and bleeding heart of Dauid, from that melting, and relenting heart of Iosiah: This is the sa­crifice which the Lord will not despise. But our tempo­rary knowes it not, The paine off the wracke onely wrings the confession from him, not the mercy of that sweet God, whom he hath offended. And ther­fore as we see in Pharaoh, when he is off of the wrack, he begins to sing another note, and to vnsay and cal in, in a manner, his confession.

2 It must come also from a beleeuing heart, lay­ing 2 nor a belee­uing, hold vpon mercy: As Daniel 9. 9. Yet compassion and forgiuenesse is with the Lord albeit wee haue rebel­led against him. And Esr. 10. 2. we haue trespassed, &c. yet now there is hope in Israel concerning this namely for the forgiuenesse of this sinne. This the tempora­ry in his distresse cannot do. Iudas could say, I haue sinned, but for his life he could not adde those words of Dauid, Take away the sinne of thy seruant. Nay hee could not say that confession, I haue sinned, to God, but only to the high Priests: for he was wholly swal­lowed vp of despaire. His repentance was a despe­rate repentance, not tempered with faith, so as is the true repentance. And therefore our Sauiour prea­ching repentance saith, Repent and beleeue. Mark, 1, 15.

[Page 103] 3. Confession must come from an honest heart, 3 nor an ho­nest heart. purposing not to sinne, that so with the confession we may ioyne also the confusion and ouerthrow of sinne: He that confesseth and forsaketh (that is, hee that in that very act of confessing forsaketh) his sin, shall find mercy. This was the confession of that good Prou, 28, 13. Shecaniah, Ezr. 10. 2. 3. We haue trespassed, &c. Now therefore let vs make a couenant with the Lord, to put away all the wiues. But how farre are the tempora­ries from this, who when by confession they haue seemed to disgorge their stomacks, haue filthily with the dogge eaten vp their owne vomit againe? And so farre are they from this purpose of not sinning, that they are fully set vpon sinne, in confessing; as in those Israelites, that said, we haue sinned, we will go vp: Deut, 1, 41. which was as much as if they should haue said, we haue sinned, we will sinne: for God in the former verse vers. 40. had forbidden them to goe vp: yea many of them presume to sinne, because of confession, thinking by it to be eased, as the drunkard by his vomiting: And though some of them in their good moodes, and in some of their fits may seeme, when they humble themselues in confession, verily to purpose amend­ment, yet these are no sound, no setled, no sincere & honest purposes, but sudden flashings, conceiued by their deceitfull hearts, rather to auoide the iudge­ments either felt, or feared, then truely to please God; and thus because the heart is not rent toge­ther with the garments, therefore neither is the sin rent, but rather sown faster together by that rending of the garment, and because with that penitent Pub­licane, they ioyne not the inward vniting of the hart, [Page 104] with the outward knocking of the brest, therefore this Tundens pectus et not corrigens vitia, illa conso­lidat. Aug. 2. Praier, dis­couered be­cause knocking doth not batter in peeces, but rather con­solidate and more firmely compact sinne together.

2. Point which the mouth performes is praier: neither can it bee denied, but that the temporary may pray, and that as one would thinke, very zea­lously, as no doubt but Iudas did together with his Luc. 11, 1. fellowes, all of them desiring Christ to instruct them how to pray; neither onely may hee doe this with o­thers, but also solitarily, and apart by himselfe, as it is said the Pharisee went vp to the temple to pray, Luk. 18. 10. as well as the Publicane, both of them to their pri­uate prayers, the temple then in regard of ceremo­niall holinesse, beeing the place, as well of priuate as of publique praier; it may seeme then our tempo­rary Rom, 8, 26. is well: for it is onely the sanctifying spirit which teacheth to pray, who therefore is styled the spirit of prayer, and the children of God are vsually in Scrip­ture described by this, that they call vpon the name of the Lord. But alas his praiers are no true praiers, they are turned into sinne. For,

First, though he may pray to our thinking (and his 1 Not in more grieuous trials Iob 27. 10. owne too sometime) very feruently, yet as Iob saies, wil he pray alwaie? no, in more grieuous trialls his heart, and hope fails him, his mouth is stopt, he is strooke speechles with the ghuest in the parable, and hath not so much as one word, to blesse himself with all, who yet lauished most luxuriously in a­boundance of wordes in the time of peace.

2. In praier he seekes himselfe, and not gods glo­ry, 2 No [...] seeking Gods face. they care not so much for Gods fauour, as for their owne profit. Whereas the property of true [Page 105] praier is that set downe by Salomon, If my people 2 Chron, 7, 14 whereon my name is called shall humble themselues, and pray, and seeke my face. In praier Gods face, and fauour is to be sought aboue all other things: and therfore our Sauiour teacheth vs both to beginne our praiers with desire of his glory, Hallowed be thy name, and to end them with giuing glory to him, Thine is king­dome, &c. But the temporary is not thus holily caried in his praiers, with the respect of Gods glory, with Moses and Paul preferring it to his owne saluation, Ex. 32. 32. Rom, 9, 3. but with selfe-respects, and those very base; as may easily appeare by these two things: 1. his praiers are more zealous and feruent with others, then alone by Ille dolet verè qui sine teste dolet. himselfe: whereas the vehemency of a true Christi­an is then greatest, when hee is shut vp in his closet, and hath God only to be witnesse of it. This shewes, that pride and vaineglory sway him, not any true zeale to Gods glory: 2▪ after praier hee hath no care to returne thanks: as in the nine leapers which cried, as loud as the tenth, Iesus haue mercy, but returned Luc. 17, 13, 15 not with him to giue thanks for their health; which shewed they sought themselues onely in their pray­er, and nothing esteemed the loue of Christ. Third­ly, 3. Not dire­cted against his sinnes. hee makes praier the end of praier, hee praies to pray; he rests in his praier, and doth not in good sad­nesse vse his praier as a meane to preuaile against his sinnes: he praies idlie, and lazily, and doth not together with his lippes in praying, moue his hands, in indeuouring for that he praies; according as Salo­mon directeth, coupling together praier to God and our owne indeuour, If thou call for knowledge and cry Pro. 2. 3. 4. for vnderstanding, if thou seeke her as siluer, and search [Page 104] for her as for treasure. Lo, together with right crying and calling in praier, there must be seeking, and sear­ching in the vse of the meanes: else we do but mock God, and our selues much more, if wee please our selues in such praiers. And that which Salomon spea­keth of other idle talke, will be true of the vain prat­tle of such slothfull praiers, In all labour there is abun­dance: Prou, 14. 23. but the talke of the lippes onely bringeth want. We shall still remaine poore, and beggerly in spiri­tuall things, vnlesse our hands bestirre them, and la­bour together with our mouthes, vnlesse we rise vp from our praiers with a setled purpose to buckle our selues to our businesse. As Dauid after that hee had Ps. 119. 5, 6. 7. praied the Lord, that his waies might bee directed to keepe Gods statutes, and had inforced this praier by certaine arguments, he thus endeth it, I will keepe vers. 8. thy statutes: whereas the temporarie beleeuer feeles no such fruite of praier, but rather saies secretly, I will lye in my sinnes still, against which I haue prai­ed: I will breake thy statutes, which I praied I might keepe. Much like to S. Austin, that before his con­uersion Confess. l. 8. In exordio adoles­centiae petieram a te castitatem, et continentiam et dixeram da mihi continen­tiam sed noli modo. Timebam enim ne me cito ex audir [...]s, et sa­n [...]res a morbo concupiscentiae, quem expleri malebam, quam extingui. praied to God for chastity and continencie, but yet was afraide, as hee writes of himselfe, least God should heare his praier too soone, desirous ra­ther to haue his lust satisfied, then extinguished. Such kinde of minds haue the vnregenerate in their praiers, still they loue their sinnes, and would not for all their talke, leaue them by their good wils. And therefore doe they so neere resemble him in the fa­ble, that when his cart stucke in the mire, called vp­on his God for helpe, but yet lay still, and would not stir the least of his fingers to help himselfe; yea and [Page 105] those also that in their sacrifices for health did rio­tously banquet against health: for while they pray against, they play and sport themselues in their sinnes.

Now for that which is real in the outward pract­ise 2 In deeds re­formation of life. of repentance, namely the reformaiion of life, the temporarie also may seeme to attaine heereunto: for in the Gospell the vncleane spirit is said to be cast Math. 12. out of him, which is to be vnderstood in regard of outward reformation of his life, in that he lea­ueth his former scandalous courses of drunken­nesse, vncleanesse, swearing, lying, open contempt of holie things &c. & conformeth himselfe to some more sober and ciuill cariage. But yet this reforma­tion is deceitful or else the vncleane spirit could not so easily reenter with seuen worse spirits than himselfe into the party thus reformed, so that his latter end Proued de­ceitfull. should become worse than his beginning. Now the de­ceit heere is this, that our Temporarie taketh his out­ward abstinence from sinne for true reformation; which vnlesse it proceed from the inward forsaking is naught worth. There must be abhorring of sinne, as well as absteining: loathing as well as leauing in true reformation. A theefe when he is manacled, can­not steale, he absteines outwardly: and yet happi­ly hath a theeuish minde still. And a chained Lyon though hee absteine from deuouring, yet he hath his lionish nature still; he hath not left that. Many leaue their sinnes in like manner being restrained by feare, shame, and such like respects. Their hearts still delight, and tickle themselues in the thoughts of those sinnes. But true reformation of sinne must [Page 108] proceede from the hatred of sinne, and from the loue of Gods law forbidding sinne, as Dauids did. I haue refrained, saith he, from euery euill way; but why Psal. 119. 101. did he so? vpon what ground? to what end? that I might keepe thy word. It was that loue of the law which he had so pathetically a little before profes­sed, Oh! how loue I thy law? this was it that made him to refraine from sinne, his affection toward the word; and this was that he propounded to him­selfe in absteining from sinne, in displeasing his owne corruption to please the law, to obey the law. The wolfe, saith Austen, comes to the sheepe-fold, De verbis A­post. serm. 21. Lupus. venit ad ad ouile ouium, quae [...]it inuadere iugulare, deuo­rare. Vigilant pastores, latrant canes, nihil po­terit, non au­fert, non oc­cidit: sed tamen lupus ve­nit, lupus redit. Numquid quia ouem non tulit, ideo lupus ve­nit, & ouis re­dit? lupus venit fremens, lupus redit tremens, lupus est tamen, & fremens, & tremens with a purpose to kill and eate. ‘But the sheep-heards they watch, the dogges they barke, he can do nothing, hee takes away nothing, he kills no­thing. Yet as he comes, so he goes awaie, a wolfe. What, because hee worried, and tooke away no sheepe, therefore was he a wolfe only in his com­ming, and a sheepe in his returning? No, the wolfe comes furious, returnes fearefull, and yet a wolfe as well in his feare, as in his furie.’ And so are many as wicked in their fearefull absteining from sinne, as in their bold and furious committing of sinne. Some also are disabled by age, and yet it doth them good to remember their former wic­kednesse, and to incourage others to the same. If bare leauing of the outward act were enough, then these also were reformed. Others also surcease from some sinne, because a contrary vice hath got the rule and possession of them, as when the prodigall man becomes couetous. Is heere any true reforma­tion of prodigalitie? Others againe are interrup­ted [Page 107] in the practise of one sinne, by reason some o­ther sinne diuerts them another way, as those mes­sengers did Saul from pursuing Dauid. As thus a man is couetous, but yet ambition and vaineglory, being stronger, make him leaue his base, couetous niggardize. A man is giuen to incontinencie; but his pride, and feare of dishonour, carrying a greater sway with him, bridle his lust. A man is wickedly angrie with his brother, but yet couetousnes hath a greater hand ouer him, then anger; therefore there is a gift in secret giuen him, he is pacified. here couetousnesse controls, and checks, and re­formes anger? will you call this a reformation? no this is nothing, whē one tyrant ouercomes another, but when the lawful King ouercomes him: not whē one corruption preuaileth against another, but when grace preuaileth against it; when though there were no other restraint, yet ones owne sanctified heart would restraine, and cause one to say with Ioseph, How can I doe this, and sinne against God? otherwise, to Genes. 39. 9. desist the outward act, can yeeld but poore com­fort to assure vs that we haue repented. Dauid had left the sinnes of murther and aduiterie for all that space of time, that was betwixt the murther of Vri­ah and Nathans comming to him, which was a yeare almost, hee did not still adde one murther to ano­ther, or one adulterie to another, he did not all that while fall to it a fresh: but yet, for all that, he repen­ted not till Nathan came, and aroused him. Excel­lently Salomon, By the feare of the Lord men depart from euill, shewing that wheresoeuer the true feare of God is wanting, there is no true departing from [Page 108] euill, though the outward act of euill be forborne. Therefore when the godly are described by abstei­ning from euill, withall the true ground of their absteining is set downe: As Eccles. 9. 2. when the wicked man is set out to be a swearer, the godly man by way of opposition is said, not simply not to sweare, but to feare an oath, to shew that wicked men may refraine swearing, but not out of any feare of Gods commandement. That is proper only to the godly: So Prou. 15. 27. the godly are set out not simply by their not receiuing gifts, but by hating of gifts; to shew that therefore they receiue not with the hand, because they hate them with their heart.

CHAP. VIII.

VVEe haue examined the two former grounds, wherupon the Temporarie buil­deth his opinion of himself, to be the child of God, and discouered the deceitfulnesse of them both, namely his faith, and repentance: It remaineth now that wee should doe the like to his third ground, namely his obedience, and so dismisse him.

Obedience is twofold; Actiue in doing that which 3. His obedi­ence. God commandeth: Passiue, in suffering that which God inflicteth. And the temporarie may seeme to haue both these.

1. For actiue, the temporarie beleeuer may goe 1. Actiue, dis­couered [Page 109] farre. There is no outward good worke, which a true beleeuer can doe, but the temporarie may doe it also, and that in outward appearance, with as great spirit and zeale as the true beleeuer, as in Iehu, who did not onely execute Gods iudge­ments vpon Ahab, and his house, and destroied Baal, and his Priests, but did this (as others and himselfe thought) with great zeale, and in the heate of godly indignation; so that, to the out­ward eie, little difference betweene the spirit of Ie­hu, in his reformation, and of Iosiah in his. So Herod reuerenced Iohn, and did many things in obedience Mark. 6. 20. to his Doctrine. So likewise did Saul reuerence Sa­muel, 1. Sam. 13. 10. shew great humilitie in hiding himselfe, when 1. Sam. 10. 22. to be King, and after he was King, great zeale and courage in reuenging the cause of those of Iabesh a­gainst 1. Sam 11. 6 7. 1. Sam. 13. & 14. 1. Sam 10. 27. & 11. 13. Nahash, in fighting the battailes of the Lord against the Philistims, and in destroying of witches, great mercie also and moderation in sparing, and forgiuing those wicked people, that despised him, &c. yet, for all this, his end was fearefull, God tooke 2. Sam. 7. 15. away his mercie from him. And therefore the obe­dience that seemes to be in this kind of men is de­ceitfull: else God would not, as he threatoneth by the Prophet, blot it out, who according to Nehemies Ezek. 18 24. Nehem. 13. 14 praier wipes not out any of the good seruices of his children.

That this deceitfulnesse may the better appeare, By the notes of true obedi­ence. let vs examine our Temporaries obedience by the notes of true obedience; which are specially three, sinceritie, vniuersalitie, and a setled constancie.

1. Sinceritie, when all base, and by respects laid a­side; 1. Sincerity. [Page 110] only the conscience of Gods commandement, & the desire of his glorie swaies with vs. Blessed are Psal. 119. 2. cleered. they that keepe his testimonies (saith the Prophet) but because their may bee much guile in keeping, hee addes, and seeke him with their whole heart. The true keeping of the testimonies is when wee seeke God, and not our selues, in keeping; when, as Ieremie saies, Ier. 4. 4. ex­pounded. wee be circumcised to the Lord, that is, in respect of Gods commandement, and not the Magistrates, as it is with too too many. Hence that phrase (which is so frequent with the Prophet) of seeking Gods com­mandements; I am thine, saue mee: for I seeke thy pre­cepts. Psal. 119 94. explained. Which implyeth thus much, that all that we are to seek in our obedience, are the precepts them­selues, the thing specially wee are to aime at is obe­dience it selfe to the precepts: But Gods precepts may say to the Temporaries, yee seeke not vs but your selues. As Christ said to some of them, yee seeke mee because of the loaues. Some Pro. 1. 28. are said to seeke God, and yet of the same men it is said in the Aug. in Psal. 118. In libro sapientiae l [...]qui­tur ipsa sapien­tia, Quaerent me mali, & non in­uement, quia o­derunt sapien­tiam. Quod quid est aliud, quam oderunt me? Quemedo igi­tur dicuntur quaerere quod oderunt, nisi quia non hoc, sed aliud ibi quaerunt? Gen. 28. 8. 9. next verse, that they hated the knowledge of God: how can they be said to seek that which they hate? but that they sought not God sincerely, but only for their owne ease sake, to be deliuered out of their trouble, and so indeede they sought not God but themselues. For all their obedience is either slauish or mercenarie: sometimes it is the obedience of the bondslaue, sometime of the hireling, alwaies base, corrupted with some wrie and wrong considerati­on or other. Sometimes the feare of man workes it, as in Esaus marrying no longer with the Cananites; but with the posteritie of Ismael: Moses noteth the [Page 111] ground of it to haue beene the consideration of his fathers distaste of his Cananitish wiues. Some­times againe the feare of Gods iudgements, as of the Gen. 28. 8. 9. rack of an accusing consciene, of the torments of hell fire &c. this holdeth vs to it. But heere that which the Apostle speaketh concerning magistrates Rom. 13. 5. lawes that wee ought to bee subiect not only for wrath, namely of the magistrate, and the punish­ment which that wrath may inflict, but for consci­ence sake, is true much more in Gods lawes, that we ought to performe obedience not so much for wrath, no not for Gods owne wrath, and the pu­nishment it will inflict; but though there were no hell, yea though there were no heauen, of very conscience, because the Lord God hath commaun­ded vs. Otherwile againe the temporarie obeyeth vpon hope of some good, that hereby may accrue vn­to him, as profit, praise, and such like. And heere that deprauation of Sathan hath his truth; Doth Iob Iob. 1. 9. serue God for nought? doth Saul loue God for nought? no it is for a kingdome. Doth Iehu roote out Ahabs race for nought? no it is to confirme himselfe in the kingdome. Doth he destroy Baal for nought? no it is for glorie in the world, that hee may crake and call vp good Ionadab to applaude him and his zeale. Come and see what zeale I haue for the Lord. Thou de­ceiuest Hos. 1. 4. thy selfe Iehu, it is for thy selfe. Therefore God saies afterward by the Prophet, I will visit the bloud of Izreel vpon the house of Iehu. Though it were shead by Gods owne appointment, yet because Ie­hu obeyed not Gods commandement, so much as his own ambition and pride in the sheading there­of; [Page 112] therefore God will punish it as disobedience, not reward it as obedience. So likewise, though God commanded the burnt offrings, the new moones &c. yet he asketh the Iewes, who required Esay 1. 12. these thinges, because it was not the conscience of Gods commandement that mooued them to per­forme those seruices. And againe, haue yee fasted to mee, to mee saith the Lord, because it was not any Ezech. 7. 5. true regard of Gods word that caused them to fast. Obedience in the word is compared to fruite, and the doing of good workes is called the bringing forth of fruit. Now fruite comes of seede. Seede must first be receiued of the ground, before it can yeeld vs any corne. This seede is the word, the com­mandement of God. First, wee must receiue this seede before wee can bring forth any fruit: first we must heare the word, and by faith applie vnto and vrge vpon our selues the commandement, and then obey: Obedience without respect of Gods word is but wilde oats, it grows of it selfe, there was no seede sowen to bring forth this fruit, & therfore it is not good. And such is the obedience of the Temporarie: he heares not the worde though it speake to him; neither doth he do that he does as to the word: the word indeede requires of him that he does, but he does it not as hearing himselfe requested by the word, but rather by his owne corruption. If God had asked Iehu concerning his destroying of Ahabs posteritie, Baals Priests and worship, who required this at thy hands, he might truely haue answered, vain-glory, ambition, pride, policie. And heere is the first detection of the temporaries obedience.

[Page 113] 2. Note of true obedience is vniuersalitie. And this 2. Vniuersa­litie. necessarily springeth from the former: for if obedi­ence be sincere; that is, if it be performed onely be­cause of Gods commandement, it must needs be v­niuersall, to one commandement as well as to ano­ther: for there is the same diuine authority binding the conscience in one as in another. And therefore truly is it said, whatsoeuer is done for Gods cause is done Quicquid prop­ter deum fit, [...] ­qualiter fit. Author operis imperfecti in Matth. hom. 45. equally, because the same God that commandes one precept, commandes also the other. Hence is that of Iames, He that breaketh one commandement is guiltie of all: for the law is wholly copulatiue. So that, as where many friends are linked together in a sure bond of friendship, if you offend one of them, you offend all, all the rest wil interest themselues in their friends quarrell: so is it with the commandements; they are so knit and chained together, that, when one is violated, all the rest are readie as it were to take it's part, and to enter in Gods Court their acti­on of trespasse against vs. Hence it was, that when some of the Israelites had broken the fourth com­mandement in going out to seeke Manna on the Saboth, God chalenged them for breaking of all his commandements; How long refuse yee to keepe my Exod: 16. 28. commandements? And Ezekiel reckning vp many a­bominations, fasteneth the imputation of all of Ezech. 18. 10. 11. 12. 13. them on him that had actuallie offended in one on­ly. It is a remarkable place, and therefore I will set downe the words at large. If hee beget a sonne that is a theefe, or a sheader of bloud, if hee do [any one of these things] though he doth not all these things, but either hath eaten vpon the mountaines, or defiled his neighbours wife, [Page 114] or oppressed the poore &c. shall be liue? He shall not liue. Seeing he hath done [all these abominations] he shall die the death. Heere he saith all: and yet before, hee said one only, because breake one and breake all, keepe one truely and heartily, and keepe all. Whence it is that some one good action hath blessednesse ascri­bed to it, as the making of peace Math. 5. because of this concatenation of the commandements, and the vertues therein commanded, that a man cannot keepe one, but hee must keepe the rest, hee cannot haue one grace, but he must also haue another. For there is a double both keeping and breaking of the commandements; habitual and actuall. Habituall in the preparation, purpose, desire and disposition of the heart: Actuall in the outward deede. Now howso­euer he that breakes one, breaks not all actuallie; yet breaking that one habituallie, hee breakes them all habituallie, his heart standes alike affected to break any of the rest, and whensoeuer occasion shal serue, he will break them. And howsoeuer he that keeps one, keepes not all actually, nay he that keepes most breakes all actuallie; yet hee that keepes one com­mandement habituallie, that is, in the purpose and in­clination of his heart, he keepes them all in the same manner, his heart stands honestly disposed to the keeping of the rest; he may say with Dauid, My heart is prepared. So that it may be truely said, The wicked do breake euen those commandements they keepe; that is, they breake in regard of the fitnesse and prepa­ration of their hearts, those they keepe sometimes outwardly: And so in the same sort, The godly doe keepe those commandements, which actuallie they breake. [Page 115] The best of Gods children are often ouertaken with diuers sinnes, and with some one more than with another, and so faile more in the breach of some commandement than of another: yet stil they keepe that commandement in regard of the bent and affection of their hearts, they consent with Paul to the law, euen in that commandement they most breake, that it is holy and good. Now when wee say Rom. 7. 16. true obedience is catholique and vniuersall, the kee­ping of all the commandements, it is to be vnder­stood of this habituall obedience, when with Dauid we looke towards, or haue respect to them all. Loe then Psal. 119. 6. the deceit of the Temporaries obedience. Though they do many things as Herod and Iudas; yet they liue in the habituall breach of some one commande­ment at least. As Herod in the habituall breach of the seuenth commandement, in his incest: Iudas in the habituall breach of the eighth, in his couetousnesse Their hearts were set on those sins, and they drunk them in as the fish doth water. They hated those good commandements of the Lord, that forbade those sinnes, and could haue wished with all their hearts there had beene no such commandements: which shewed that euen in those commandements they kept, as Herod in hearing Iohn, Iudas Christ, their obedience was rotten and vnsound, and with out all regard of Gods commandement: for the same God, that bade Herod reuerence Iohns ministe­rie in the second commandement, bade him also possesse his vessel in holinesse and honour, in the seuenth. And if conscience had made him loue the second commandement, surely it would not let him haue [Page 191] hated the seuenth commandement. So Iudas if he had truely hated other sinnes, because they were sinnes, he could not then haue loued, and so liued in couetousnesse. And if Gods feare had made Iehu put downe Baals worship, he would not then haue still reteined Ieroboams calues, the same God forbid­ding both. Let the temporarie then marke himselfe well, and he shall finde that in some point or other he hath a dispensatorie conscience with Gods word. And as rogues vnder hedges without the magi­strates, so he can make licenses to himselfe without Gods warrant, to continue in his or that sinne. Whereby his prophane contempt of God is ma­nifestly bewrayed, and his obedience in other things conuinced to be no obedience to God, but to man, or to himselfe, or to that respect, whatsoe­uer it is, that drew it forth.

3 Note of true obedience is setled constancie, when, 3. Constancie. as the scripture speaketh, wee walke in the comman­dements of the Lord and exercise our selues therin; as the wicked are said to be exercised in couetousnesse, 2. Pet. 2. 14. in that they constantly follow it as the artificer doth his trade. But indeed the temporary doth not walke in these waies, as doth the honest trauailour in the broad high-way, but only like the theefe comes frisking and crossing ouer them. His obedi­ence is like the true Christians disobedience, which is not setled and rooted, but onely for a fitte. The good Christian quickly remembers himselfe, and returnes to his course of godlinesse, when through distemper, he hath begun to stray: and so the tem­porary Christian as quickly returnes to his intermit­ted [Page 117] wickednesse, when sometimes he chaunces to stumble vpon deuotion. His obedience is a moodie and passionate obedience; soone forgot. It is like to Sauls affection to Dauid; when the euill spirit comes vpon him, then that religion which before he seemed to make so much of, shall be run through with the speare of grosse and wilfull disobedience. Hee doth not, neither can he cleaue to the Lord with Acts 11. 23. full purpose of heart, as the true beleeuer.

And so much for his actiue obedience: Now for 2 Passiue, shewed to be in them, passiue in suffering, wee would thinke it strange, if the temporarie beleeuer might go so farre as to suffer for the truth. But it is a plaine case he may. Did not Peter speake in the name of all his fellowes, and so of Iudas when he said, Master wee haue forsaken all and Math. 19 27. followed thee? Did not Iudas leaue his calling in the world, whatsoeuer it was, and did he not neglect all other meanes and possibilities of his liuely-hood, and cleaue only to Christ for three yeares space, be­ing partaker with him in his sufferings? so did De­mas and Alexander with Paul; and yet both after­ward became fearefull Apostataes, insomuch as Alex­ander (of being persecuted) turned a persecutor, and that of him, who before had turned of a perse­cuting lew, a persecuted Christian; for Saint Paul writeth of him, that by putting away a good conscience 1. Tim. 1. 19. 20. 2. Tim 4. 14. 15. he had shipwracked the faith, that he had done him much euil, that he withstood his preaching sore, that he blasphe­med Acts 19. 33. Nam q [...] mar­tyrio propinquus &c. Caluin. Acts 6. 5. the truth; and yet we shall finde in the Acts, that in Pauls cause he was very neere vnto martyrdome: when he was violently dragged forth and cast as a pray to the teeth of those raging Ephesians. Nicholas [Page 118] the deacon ioined himself to the persecuted Church, and yet afterward became a ring-leader & the head of a horrible wickednesse: for of him were those Ni­colaitans, S^t Iohn speaketh of, so called. The like we Reuel. 2. 15. may see in Ananias and Saphira, that were content to sell their whole estate, and to giue half of it to the Church & yet but hypocrites: yea Austen thinketh, as we shewed before, that hypocrits may suffer mar­tyrdome. If it be obiected, that Christ saies these tempo­raries are offended and goe back when persecution com­meth because of the word, and therefore that they can­not goe thus farre as wee say; I answere that is to be vnderstood of one kind of the temporaries, namely those that are noted out by the stonie ground; and not of the second sort of Temporaries, which are re­presented to vs by the thornie ground; for the verie rise our Sauiour vseth in that parable must needes im­plie that as the stonie ground went beyond the high­way; so the thornie goes beyond the stonie; which cannot be otherwise then in this, that the thornie grounds fruit can wel indure the heat of the sunne, and is not perished that way, as was the stonie grounds, but onely by hir owne thornes. Of this sort of Temporaries was Iudas, Alexander and the rest aboue-named, in whom the good seede was ouer­throwen, not by the parching sunne of persecution, which in some measure they indured, but by the choaking thornes of couetousnesse, ambition, and such like corrupt affections. The temporarie beleeuer then may proceede thus farre to suffer: but yet as Paul telleth the Galathians, in vaine, because hee suf­fereth not sincerely, and with a good minde: for Gal. 3. 4. [Page 119] he that suffereth aright, must suffer in denial of him­selfe, and his owne carnall affections, according to our Sauiours direction giuen to all such, whom he calleth to be his disciples. If any man, saith he, will Math. 16. 24. be my Disciple, he must denie himselfe, and take vp the crosse. It is not enough simplie to take vp the crosse, but first he must denie himselfe, and so take vp the crosse. But the temporarie seekes himselfe in taking vp the crosse. They are his owne proude, ambiti­ous, vaineglorious, couetous affections that make him stoupe to take vp the crosse. The fruit of the thornie ground is able indeede to beare the heate of the sunne, and is not consumed therewith, as the stonie grounds: but whats the reason? because the thornes couering it doe fense off the sunne. And whats the reason our thornie temporarie is so ready sometimes to run himselfe into the bryers of perse­cution, but that the thorne of some wicked lust or other is a spurre in his side. Marke the best of the temporaries in their sufferings, and you shall see, that for all the thornes of persecution, wherewith the aduersaries prick them, they still continue prick­ing but yet deceit­full. their owne soules, with the thornes of coue­tousnesse, pride and vaine-glory. These thornes pricks them forward to the suffering of the other thornes; as in Iudas hee looked one day for a good day, hee hoped to haue no meane place in Christs temporall kingdome, and withall in present he felt the sweete of carying the bagge. He carried the crosse on his back, that he might carry the bagge in his hands, The delight and comfort he tooke in lick­ing his fingers after the receipt of the almes, made [Page 120] him willingly indure the little pain of his back. The bag in the hand was a staffe and prop to vphold his back from sinking vnder the burthen of the Crosse The sweetnesse, not of Gods loue shead into his heart, but of mans loue shead into his hands was that, which 1. Cor. 13. allayed the sowrenes of the crosse. So with others, the coole winde not of Gods, but of mens praises is that which refresheth them in the skorching of this sunne, and maketh them with some comfort beare the heate of the day. Though I giue my body to be burned saith Paul, and haue not loue, I am nothing. Insinua­ting that men may burne their bodies, as he burnt Dianaes temple, of selfe-loue, of loue of glory and fame in the world, and not of any true loue to God, or his Church. Let vs not then please our selues ouer much, if wee haue suffered something for the truth, because, euen in suffering, the heart is deceitfull; but search we our owne hearts, and see whether, as the aduersarie persecutes the new man in vs, so wee thence take occasion to persecute the ould man in our selues: whether we turne the sword, thrust at vs to kill the life of grace, to the opening of our impostumes: whether, as it were by one nayle driuing out another, wee vse the thornes of persecution, as meanes and medicines against the thornes of couetousnesse, and worldlinesse. It is an ill 2. Cor. 5. 14. Psal. 44. 22. 2. Tim. 2. 10. signe, when we can beare the worlds yoke in persecu­tion, and yet, at the same time, not endure Gods yoke in mortification. Againe, examine wee the ground, and end of our suffering, whether we can truly say with Paul and the Psalmist, The loue of Christ constrei­neth, for thy sake we are killed, and we suffer all thinges [Page 121] for the elects sake: for as we haue shewed, couetous­nesse, pride, and vaine-glory setteth many on this worke. And, which is not all out so bad, happily others may be forced by the feare of Gods iudge­ments, threatned against them, that deny the truth. But then, as God said once to the Iewes in the matter of fasting, haue yee fasted to mee, so heere al­so may he say to vs in the matter of suffering; Haue yee suffered for mee. And when wee shall begin to tell Christ of such kinde of sufferings, and to say with Peter, Wee haue left all and followed thee, he may Math. 19. 27. 28. twit vs with the same answere, wherewithall he then pinched Iudas, whom Peter included in the genera­litie of his speach, Whosoeuer shall forsake houses, lands, &c. for my names sake, shall receiue an hun­dreth fold. But Iudas, and so all other temporarie be­leeuers, whatsoeuer they haue suffered for Christ, it hath not beene for his sake, but for their owne. Therefore their sufferings haue beene deceitfull: and as they would haue deceiued Christ by them, so assuredly Christ shall deceiue them, in dis­appointing them of their hoped for rewarde.

CHAP. IX.

ANd of the second deceit of the hart, in iudging 3. Deceit that our good is better then it is. of our persons, so much: The third followeth. And that is, when we iudge our selues to be better, then indeed we are; when our little is thought a great deale, our mite of grace, a talent, our moat, a beame, our molehill a mountain, our smoaking flaxe the strong and blazing flame of some mighty bonfire, our small beginnings, the height of perfection. Of this deceit the Apostle speaketh, when taxing the pride of the Corinthians, whereby they thought themselues wi­ser, then indeede they were, he thus writeth, Let no man deceiue himselfe: if any man among you seeme to be wise, let him become a fool, &c. Shewing that herein is 1, Cor, 3, 18. the selfe-deceit, when we are better conceited of our selues, then there is cause. Heerein our deceitfull hearts are like to those kind of glasses, which repre­sent things many degrees greater then in deed they are. Thus the Corinthian teachers looking vpon themselues in this false glasse, magnified themselues aboue S. Paul himselfe, whence was that modest re­prehension of the Apostle, Wee dare not compare our selues with them, and againe, yee are full, ye raigne, &c 2, Cor. 10, 12. 1, Cor, 4, 8. This was the deceit of him that saide, all these haue I kept from my youth, and still it is to bee found in too Math, 19, 20. too many: not onely such as the old Perfectists, and now the Papists: but euen in the best of vs all, who [Page 123] through selfe-loue, are no lesse affected to our owne graces, then parents to their owne children, whom they vse to account the fairest of all others: hence a­rise those high thoughts, and strong conceits of our owne excellency, & sufficiency euen for the weigh­tiest matters. Iames and Iohn, no doubt, had receiued some measure of Grace and spirituall strength: but yet their owne deceitfull hearts made them to ouer­prize it, and boldly to tell Christ asking them, Are Math. 20. 22. ye able to drinke of my cup, to bee baptised with my Bap­tisme? yes; we are able. Alasse poore men, that could scarse indure to see Christ himselfe drinke that cup, and therefore fled away when the cup was but com­ming towards him, how should you be able then to drinke it of your selues? Thus Peters heart deceiued him in like manner, when being but a nouice, a fresh water souldier, hee thought himselfe able to encoun­ter those enemies that might iustly haue danted the old trained, and best exercised and experienced soul­diers. Christ knowing the measure of his strength better then himselfe, told him, Whether I go now thou canst not follow mee, heereafter thou shalt. But Peters deceitfull heart, thinking it selfe too much disabled, answered, Why cannot I follow thee now? So true is that, euen in spirituall riches, which Salomon spea­keth of the earthly, There is poore which maketh Pro. 13. 7. himselfe rich. Therefore excellently Dauid not igno­rant of this deceit, after hee had protested concer­ning the soundnesse and zeale of his hatred of Gods wicked enemies, Doe I not hate them that hate thee? Ps, 139. 22. 23. yes, I hate them with a perfect hatred, addeth (as something mistrusting his owne heart) Try mee [Page 124] O God, proue me, namely whether I deceiue not my selfe in thinking I haue more zeale, then indeede I haue: of the two deceits it is the better, and safer, to vnderualew our selues; and with him that said, I am not a man, I haue not the vnderstanding of a man in me, Prou. 30, 2. to thinke our selues rather worse, then any whit bet­ter then in truth we be.

CHAP. X.

HEtherto of the deceitfulnesse of heart in iud­ging of our persons: It remaineth to speake of the deceitfulnesse in iudging of our actions: but first wee must consider what vse wee are to make of the former.

The speciall vse is that of the Apostle, Trie your selues, examine your selues, whether ye are in the faith 2. Cor. 13, 5. or no: our harts would make vs beleeue we were thus and thus: But the Scripture hath discouered our hearts vnto vs for noble impostors and deceiuers. Now who is there, that would easily beleeue a knowne deceiuer? Nay as it fareth with such that of­ten deceiue by speaking falsly, that they cannot bee credited of vs when they speake truely: the like sus­pition and ielousie should we haue these false hearts in, euen then when they giue in right iudgement. I [Page 125] know nothing by my selfe saith Paul, mine owne heart 1. Cor, 4, 4. doth not condemne me, and yet I dare not be ouer­bloud in bearing out my selfe vpon this iudgement, this sentence of mine owne hart will not iustifie me. Much deceit may be hidden therein: God, that is farre greater then our harts, sees that in them which they see not themselues: good reason hast thou then my brother, to mistrust the iudgement of thine own heart, concerning thy selfe, and those so perempto­rie sentences, which it causeth thy mouth to vtter, that if there were but one man to be saued, thou art the man. Oh how many sleepers are there, that dreame this dreame of a strong assurance of their saluation, that both liue and dye in this dreame, and so go downe merily to hell? where their paines shall be greater, by how much their expectation of them through the deceitfulnesse of their hearts, was the lesse. Is it not paine enough to be in hell, but thou must needs increase the paine by this wicked, and wilful selfe-deceiuing? Haue we then our eares in our heads, and marke wee well the voyce of these our hearts, when they suggest secretly vnto vs, Thou art in good case, the child of God, the beloued of God. Consider we whether our owne hearts may not flat­ter vs, whether the deuill may not delude vs. Rest we not in our owne hearts voice, neither accept we the deceitfull applause thereof; but as once Ioshuah, see­ing the Angell, examined him, Art thou on our side, Iosh, 5, 13. or on our aduersaries, so do we, hearing these words, try them whence they are: for the eare saith Elihu, Iob. 34, 3. trieth words, as the outward words of other mens mouthes, so the inward words of our own harts. Say [Page 126] then to these words, to this secret crie, whence art thou, commest thou from gods spirit, or from Sa­than? As wee must try the spirits, in the outward 1. Iohn, 4, 1. wordes deliuered by men, so also in the secret thoughts of our hart, specially these concerning our owne estate to Godward, whether they bee the voice of Gods spirit, or of the euill spirit of error and illusion. It was vile for those clawing flatteres to say vnto a man, The voyce of God: much more for vs to say so to the Diuell himselfe. And what do we else, Acts 12, 22. when wee apprehend and applaud his mocking illu­sions, and lying suggestions, as the oracle of God, and goe away with them, as if God, from heauen, had told vs we were his. Try we then these sounds, be­fore we trust them, & carefully examine the grounds which thy heart can show to make good her so con­fident assurance. Heere especially remember those fearefull deceits of the Temporarie; how like a true beleeuer he is, and yet none; how neere hee comes to heauen doore, and yet enters not, how far he tra­uels in the way to Canaan, euen with those Israelites to Kadeshbarnea within eleuen daies iourney of the land, and yet neuer sees it, neuer enioyes it, but is as farre off, as if he had sitten still in Aegypt, and neuer stirred foote out of doore. Consider seriously with thy selfe how farre Pharaoh, Saul, Iehu, Iudas, Ahab and others haue gone in humiliation, sorrow, de­sire, zeale, reformation, and yet for all this haue gone to their owne place. Deale now vnpartiallie with thy selfe, and tell mee whether thou doest not come short of many of these, who yet neuer hadst the heart, vpon the threatning of the word, to relent [Page 117] and humble thy selfe with Ahab, to confesse thy sins and desire the praiers of Gods children, with Phara­oh, to be affected with ioy in hearing the word, and practise many things with Herod, to bee zealous a­gainst sinne with Iehu, to lose some part of thy goods with Ananias, to forsake the world, and all thy hopes there, and to follow poore Christ with Iudas, Demas & others, much lesse to venter thy life with Alexan­der the copper-smith, in cleauing to the truth? may such as these be wicked reprobates, & yet wilt thou please thy selfe in a false conceit of thine owne hap­pines, who commest far further behind thē then they do behind true Christians? For vnto one of this rank, our Sauior saith, Thou art not far from the kingdom of heauen; but vnto thee it cannot be said, that thou art not far from Iehu, Iudas, Saul, Nicolas, Alexander & other such like temporaries: for they, some of them specially, had many notable graces, so that Nicolas was chosen Deacon by the Church, for that reue­rend respect they had of his gifts, Iudas was an Apo­stle, and could both pray and preach with great zeale; generally the common sort of them may bee inwardly affected in praier, conference, hearing the worde, feele many good motions, tast of the pow­ers of the life to come, feele some rellish in the pro­mises, tremble at the threatnings, reforme all out­ward corruptions of life, as we haue already shewed. And thou that makest thy selfe so sure of heauen art happely a despiser of the worde and praier, a sense­lesse blocke, that neuer feelest the least glimpse of a­ny spirituall motion, a muddy worldling, that canst not raise vp thy spirit out of the mucke of the earth, [Page 118] into the heauens, to conceiue any one pure or refi­ned thought. Why then hast thou not the wit thus to thinke with thy selfe? What? those that are Saints and Angels in regard of mee, are they yet deceiued in iudging themselues to be in state of saluation? how grosse then is my errour, in being thus conceited of my selfe? If some that haue iournied in the wilder­nesse to Kadeshbarnea, shall yet neuer enter into Gods rest, shall those, that neuer left Egypt? Is the stonie ground reprobate ground? and can the high waie ground be good?

As long then as thou art cast behind the tempo­rarie, thou art miserably deceiued, if thou thinkest well of thy selfe. So also art thou, though thou hast attained vnto him, vnlesse withal thou outstrip him, attaining to that which no Temporarie, as long as a Temporarie, either is or can be. O thou wilt say whats that? Ans. I haue already shewed it in the de­tection of the particular deceits of the temporarie, yet thus much may be added. The chiefe difference Wherein the true Christian goes beyond the vnsound. Luk, 8, 15. our Sauiour, in the parable, maketh betwixt the best of the other grounds, and the good, is this; that those onely signified by the good ground, had good and honest hearts: for the stonie and thornie hearers brought forth fruit, but they wanted this same good and honest heart, and in steed thereof, had either a stony, or thornie: see then what it is wherein the true Christian excelleth the Temporary, namely, the good and the honest heart. The honesty of the heart is to bee referred to the intents it hath in the doing of particular actions: so that is an honest heart which aimes at the right in that she doth. The goodnes of [Page 119] the heart is to bee referred to the inward renewed good qualities. So that a good hart is a hart which by regeneration is changed; clensed and purged of the former naughtinesse, and so indued with ano­ther kind of nature, and disposition, whereby it ha­teth all sinne, and loueth, sauoureth, and affecteth things spiritual. Heere then is that we must narrow­ly examine our selues by, if we will not be deceiued by our owne harts, in iudging our selues to be Gods children, when we are not. If any man saith Paul, bee in Christ he must become a new creature. He must haue 2. Cor. 5. 17. that same cleane heart of the Prophet created in him, Psal. 51. 10. Eph, 4. 23. and that same right spirit renewed in him. Hee must be renewed in the very spirit of his mind, in the most inward and subtle parts of the soule, as it were the quintessence of it. And this happely may also be the meaning of the Apostle, praying for the Thessaloni­ans, that they might bee sanctified throughout in their soules, bodies and spirits: by spirit vnderstanding the 1. Thes. 5. 23. opened. same thing that in the other place to the Romanes, the best and choysest of both the parts, both soule, and body. Heere is the maine defect of the Tempo­rarie. Though hee may seeme to bee renewed in his mind, yet not in the spirit of his mind: to be sanctified in soule & body, yet not in the spirit and quintessence of both. Hee reserues that for some sinne or other, which is closely harboured, & nourished there. Like as the thornes haue as it were the best spirits of the ground, and doe drinke vp the very creame, & flower therof, so that the fruit comes to nothing, being rob­bed of it nourishment by the thornes. Not but that there may be and are many secret corruptions in the [Page 120] trulie regenerate: for euen the good ground may haue thornes: but yet these corruptions incroch not vpon the spirit of the soule; thats reserued for the grace and spirit of God; these thornes get not the fat of the soile; the good come feedes on that; the thornes doe not grow vp together with, & so ascend Luc. 8, 7. [...]. and climbe vp aboue, and ouertop the good fruite; nay the good man plaies the good husband, and is e­uer and anon cutting vp those thornes, thereafter as hee feeles them. Therefore it is saide excellently of the good ground, that it bringeth forth fruit encrea­sing and ascending; which seemes to be spoken in op­position Mark 48. [...]. to the thornie ground, of which it was saide, that the thornes grew vp and ascended, namely a­boue the corne. But in the good ground, though there may be thornes, yet the corne ascends aboue the thornes, grace is superiour to corruption, and keepes it vnder.

Let vs not then deceiue our selues with the tem­porarie for that we haue some feelings, some moti­ons, some good affections of ioy, feare, sorrow, or such like, if there be but any one thorne, either of co­uetousnesse, as in Iudas, Demas, Simon Magus, or of vaineglory and ambition, as in Iehu, Agrippa, or of any other naughty affection, it is enough to choake all grace, and sterue all goodnesse; so that, as our Sauiour speaketh, we must needs become vnfruitfull. The Diuell can bee content to let vs pray, preach, heare and doe all these things with some feeling and affection, and hereupon to iudge our selues to bee true Christians, as long as his interest in our hearts continues, as long as he may haue sure hold of vs, by [Page 121] any one reigning sinne. For right wel doth he know, whatsoeuer good we conceiue of our selues, we doe but deceiue our selues, we are still as it is saide of Si­mon Magus, in the gall of bitternesse, and in the bond of Acts 8. iniquity. It stands vs in hand therefore throughly to gage these deepe hearts, euen to the bottome, and to crye with Dauid, trye me O Lord; prooue mee, whe­ther there be any way of wickednes in me. If there bee a Psalm. 139, 23 thorne in thy foote, thou canst goe but haltingly, if any inordinate lust or desire bee ingrafted into thy affections, though with Agrippa thou maist be much mooued with the preaching of the word, yet with him thou art but an halfe and an halting Christian. Doth the loue of worldly honour, pompe, praise and profit preuaile in thee, then know (thou spirituall a­dulterer, or adulteresse) that the loue of the world is Iames 4. 4. enmity with God, and that in whom the loue of this world is, in him dwelleth not the loue of the Father. Ne­uer 1 Iohn 2. then blesse thy soule in any of thy good desires, or affections. How canst thou beleeue when thou seekest Iohn. 5. glory of man, and not of God? saith our Sauiour: neuer tell me that thou burnest in holy feelings, as long as thou burnest no otherwise, then the bush, which burned, but consumed not; as long as the inward corruption of thy heart remaines vnwasted, for all these burnings, thou maist burne in hell for euer. Rest Exod 2. not then in thy deceiueable feelings and flashings of ioy. Though these thy feelings, desires, and motions be good, and come not alwaies from Sathanical illu­sion, but otherwhile from the spirit of God, as the Scripture plainly teacheth; yet they are not suffici­ent. It is well indeede that thou art come further Heb. 6. 4. [Page 122] then the common sort of the world, who know not what these feelings meane, that being the stonie, or thornie ground, thou art neerer to the nature of the good ground, then the high way ground: but what? because thou art come thus far in the way, wilt thou go no further? dost thou therfore think thy selfe well enough? no: as our Sauiour said to that yong man, so say I to thee, One thing is yet wanting: this same Mark 10. 21. good and mortified heart. There lies in thee some leauen of hypocrisie, that must needs be purged out, some roote of bitternesse, that must needs bee wee­ded vp, some thornes of couetousnesse, pride, vaine-glory, that must needs be cut downe. Lo, my bro­ther, thou art come out of Aegypt, thou hast gone a great way in the wildernesse, thou art not now farre from Canaan, thou art come euen to the very next borders: two or three strides more would set thee in the land it selfe. Wilt thou now foolishly mocke thy selfe to thinke thy selfe in Canaan, because thou art on Mount Nebo, within sight of it, and so goe no further? Wilt thou thus loose all thy other labour and trauaile? hast thou done so many things, suffe­red so many things in vaine? hast thou therfore pray­ed, Gal. 3. 4. preached, heard, read, conferred, fasted, and suf­fered the tants of the wicked all this while for no o­ther end but to go to hell together with them? Oh take a little paines more; thou hast many goodly graces, and they make thee to shine, as a goodly & beautifull temple of the holy Ghost. Onely one thing is wanting; there is some errour in the founda­tion; I doubt me, it is sandie; thou must needs digge a little deeper: get a little more humility of spirit, [Page 123] and truth and purity of heart, or else when a storme comes, al thy other labour about the building will be lost. I am the more earnest in this exhortation, because of those fearefull shipwracks, which many ships richly laden with many pretious iewels of grace, haue suffered, in all ages, vpon this rocke of an euill, and vnrenewed heart. O then take heed of it, as the very bane and poyson of all grace, and so the onely cause of those many deceits of the tempo­porary beleeuer. Enter therefore into those darke closets of thy heart, take the light of the word, in the one hand, and the sword of the spirit, in the other: and whatsoeuer Agagite or Amalekite that light shal discouer, kill, spare none with Saul, make hauocke of all, an vniuersal distruction: saue but one, and thou destroiest thy selfe. Whatsoeuer bee the outward flourishing show of thy graces, if some sinne lye couered vnder them at the core, it will poyson and rot them. Oh how much better to haue grace lye in the heart, couered vnder many corruptions, as it doeth often in the regenerate! for, when corruption lies at the hart, couered vnder many outward graces, then it eates vp and deuoures the nourishment which grace should receiue from the heart, and so our gra­ces become leane staruelings, and in time the thorns that at first lay hid, sprout forth, and ouergrow the corne, and so vnhappily dash those hopefull begin­nings, which seemed to promise a very large & am­ple haruest. Contrarily, though a man haue many, many corruptions, and yet truth of grace lye secret­ly in the heart, it will, by little and little eat out all those corruptions. We see then what it is wee must [Page 124] specially labour for, if we would be freed from that deceit of heart, wherewith the Temporarie is begui­led, with whom the Diuell plaieth, as the cat doth with the mouse. Hee lets them in some sort go out of his hands, in that he giueth them leaue to do ma­ny things, and doth not hinder them in their ioy, and alacrity of spirit, or feruency of zeale, in which re­gard he is said to be cast out in the Gospell; but yet as the cat will haue the mouse still within her reach, that if she offer to run away, shee may presently ap­prehend hir: euen so doth the Deuill heere: hee is sure to haue thee within the reach of his paw, as long as thy heart within is polluted with the loue of any one sinne: see then if thou canst deceiue this ro­ring Lion, thus sporting with thee (as sometime we see the poore mouse doth the cat) wholly escaping from him, by thrusting out that one sinne, that still possesseth and defileth thy heart, and in steed there­of intertaining the word and spirit of God. Till thou dost this, thou art but in a damnable case, whatsoe­uer thy flattering heart tels thee, thou must with Dauid refraine from euery euil way, before thou can be the true child of God, a true keeper of his worde. I haue refrained my feete (that is my affections) from Psal, 119. 101. euery euill way, that is from the loue and delight thereof, that I might keepe thy worde. And Iames tells Iames 1. thee, that onely that one sinne of an vngouerned tongue is sufficient to discouer the falsenesse of thy religion, what euer be thy profession.

CHAP.

HAuing thus spoken of the first part of the de­ceitfulnesse The second deceit in iud­ging of acti­ons. of mans heart in iudging, namely in iudging of persons, now wee come to the second in iudging of actions. And this is two-fold, in fore­iudging, in after-iudging. The iudgement of aduise, and direction for the doing: and the iudgement of censure, and sometimes correction after the doing of the actions.

The deceits of the former kinde are almost infi­nite. 1. in direction▪ The booke would swell to much, and I should but wearie my selfe and the Reader, largely to pro­secute them all. Only I will point at some of the chiefest heads: These deceits therefore for direction are either in regard of the rules for the gouernment of our actions, or of the actions themselues.

For the rules, our deceitfull hearts prescribe spe­cially 1. for the rules three deceitfull rules, to square our actions by. First, the light of naturall wisdome; which being 1 light of na­ture. so much degenerated frō that at the first creation, & of a cleare shining lampe, become a stinking snuf, who seeth not that this light is plaine darkenesse it selfe. The wisdome of the flesh, is enmity to God. Secōdly, Rom 8. 7. 2 Custome. the custome of the times and examples of the multi­tude. As though the way of manners were like the way to great market-townes, to be knowne by the multitude of foote-steps trampling and beating v­pon [Page 126] it? or as though men should be so silly as sheep, to follow whethersoeuer their companions leade them? for surely how many things are there done which would argue the doers, either sheepishly simple, Nemo dubita­ret furere si cum paucioribus fu­rerent; nunc sa­nitatis patroci­nium est insani­entiū turba. Sen. 3 Our owne intention. or ragingly furious, if they did them alone, or with few companions; whereas now the multitude of their companions in madnesse, the only proof they haue to prooue themselues in their right mindes. Thirdly, our owne intention and meaning that if it be good, then so is the action also, which the Scrip­ture refuteth by the example of Vzzah. These are crooked rules and blinde guides, which blinded 2. Sam, 6, 7. and deceiued hearts chuse to themselues. But heere that of Salomon is true. There is a waie that seemeth good in a mans owne eies, but the issues thereof are the Prou. 16, 25. waies of death.

The deceit of the heart in iudging of the actions 2. For the acti­ons thēselues. themselues is either against the whole law, in gene­rall, or in speciall, against either table. All which to name were endlesse. Wee will only cull out some of the principall.

First, against the whole law I obserue three more 1 Against the whole Law. speciall deceits.

1. That thoughts are free, that we shall not bee 1 Thoughts free. accountable to God for them. Paul himself, though a learned Pharisee; yet was thus deceiued in iudging of thoughts, not consented to, which are forbid­den in the tenth commandement. I had not knowne (saith he of himselfe in his Pharisaisme) that lust had beene sinne, vnlesse the law had said, Thou shalt not lust. Rom. 7. 7. But the grossenesse of this deceit may easily ap­peare: for what reason is there, that the actour of [Page 127] treason should be punished, and the first plotter and contriuer should scape? Now the first beginning, & hatching of any sinne is first in the thoughts of the heart. And if Kings wil haue their seruants in their accounts answer euen for pence, why may not God call vs to a reckoning euen for our smallest debts? And if men punish words and deeds, because they see and know them, why then should not God pu­nish our thoughts which hee knowes farre better, then any man can doe our outward actions? Wee must therefore make conscience of the idle rouings of our braines, our very thoughts and imaginati­ons must stoupe, and do homage to God, who hath required of vs to be loued with all our thoughts, and Luc. 10. 27. Psal. 4. 4. biddeth vs tremble euen at the very first rising of e­uill thoughts and motions in our hearts and sin not. But alas many doe inuert the sentence and in this kinde very boldly sinne, and tremble not.

2. That words are but winde: yea but they are 2. Words winde. such a winde as shall blow thee violently into hell, and shall be the bellowes to kindle, yea the fuell to feede the flames of that vnquenchable fire. For by thy words thou shalt bee iustified, and by thy wordes thou Mat, 12, 36. 37 shalt bee condemned, and for euery idle worde must thou giue account to God at last day, vnlesse Christ haue giuen account for it before. What a dotage is this to thinke, that our tongue, our glory, may bee made our shame, our greatest ornament, our fou­lest deformity, our best, and yet withall one of our least members, a world of wickednesse.

3. That, The outward workes of the Law are suffici­ent. 3. Outward workes e­nough. That in the first table, it is enough to come to [Page 128] Church, and to mumble ouer a few praiers in ones bed, &c: in the second enough to liue quietly and pay euery man his owne, and not to breake out into scandalls. This deceit possessed the Pharisees, who in their interpretation of the Law, restrained the prohibitions of murther and adultery to outward grosse murther and adulterie. So their Phyla­cteries were not so broad, but their expositions of the Law were as narrow. In the same errour was he, that hearing the commandements of the second ta­ble rehearsed to him by our Sauiour, answered, All these haue I kept from my youth: but wee must know Math, 19, 20. that the Law in euery commandement is spirituall, and binds the heart as well as the hand. 2. Against ei­ther table. The first

Against the first table these deceits.

1. That the workes of the first table are inferiour to the second: hence is that opinion, that it is easier to loue God then our neighbour. Hence also it is, that there is often seuerer discipline against drun­kennesse, theft, blaspheming of great men, then a­gainst prophanation of the Sabaoths, blasphemous oaths, and other such like as great breaches of the first table, as the named sinnes are of the second. Whereas yet the first and great commaundement is, Thou shalt loue the Lord thy God. 2. That God may Math, 22. 38. be worshipped according to our owne deuise, with­out the warrant of his owne word: hence that Athe­isticall [...] omnes religiones rectè incedere. omni-religion, and that opinion that al religi­ons do wel, a man may be saued in any: hence those swarmes of wil-workes, and worships, which natu­rally we preferre before those commanded by God. But shall the King set downe himselfe the rule of his [Page 129] owne honour to be peformed by his subiects, & not leaue it free to euery country clowne, to do as they list: and shall we, farre more vnable to set downe a­ny fashions for Gods religion, then the rudest ru­sticke is for a Kings ciuill worship, shall wee, I say, take vpon vs to determine ought of our selues, in Gods worship? Men haue thought it a disparage­ment to them, when their seruants being comman­ded to doe something, haue done otherwise; not yet in contempt, but because they did see that other way, which they tooke, to bee better for their Masters purpose, then that which was commanded them. Crassus caused his mason to be whipped, for Gell. noct. At­tic. l. 1. c. 13. that beeing commaunded to send him the greater mast hee sent him him the lesse, only because hee knew it to be fitter for the turne whereto hee would vse it. Do men thus stand vpon it? foolish men, will they haue their owne waies followed, without gi­uing place to the better courses of their inferiours; and can God, whose foolishnesse is wiser then our best wisedome, can he take it well, that our folly should thus take head to it selfe, presuming to checke, and correct his wisedome?

Against the second Table there are also many de­ceits; The second. as, That euery man may be for himselfe, and make the most of his owne, and doe with his owne as he list; that the officious and sporting ly is nothing, whereas Gal. 1. 10. wee must not speake trueth to please men, much lesse then lye: that it is the signe of a base mind, to put vp an iniurie, which yet the scrip­ture termeth our glorie, and an hundred such like. But Prou. 9. 11. me thinks it is vnsauory raking in this dunghill, let vs [Page 130] therefore leaue this point, and come to the hearts iudgement of actions after they bee done, and see how that also is deceitfull.

CHAP. XII.

NOW it is deceitfull not onely in the sentence it passeth vppon euill actions, but also vpon 2. In cēsure, of good.

1. For good actions, two waies, first by condem­ning the innocent, and accusing vs for them, as if we 1. Good. 1. condemning. had sinned; as when an Anabaptists conscience ac­cuseth him for swearing before a lawful magistrate, lawfully exacting it, when a Papists for eating an egge in Lent. 2. by setting the good, we haue done at so high a rate, making a great deale of nothing. 2. Ouerpri­zing them.

2. For euill actions, the iudgement of our hearts is deceitfull two waies. 2. Euill, by

First, in iustifying the guilty, acquitting vs for them as if wee had done well; as those our Sauiour speaketh of, that should iudge of the murther of the 1. iustifying them. Iohn 16, 1. Apostles, as of good seruice performed to God. And this deceit is the stronger, if the sinne bee happie in successe. Then vile wickednesse shal be graced with the name of vertue it selfe. Dionisius after his spoile of an idols temple, finding the winds fauourable in Foelix scelus virtus vocatur. Tullius de di­uin. l. 2. his nauigation: lo, saith he, how the gods approue of sacriledge. Hee blessed himselfe in his supposed [Page 131] sacriledge, because of the good successe that insued. This was likely also to be Ieroboams deceit, that his calues were not so euill, when he saw how the Pro­phet, 1. Kings, 13, 2. 24, 33. which so thundred against them, was after­ward slaine of a Lion. This also was the deceite of those wiues in Ieremie, that iustified their idolatrous in censing to the Queene of heauen, by the plenty and peace then enioyed in regard of that scarcenesse, Ierem. 44. 18. which followed the leauing of that idolatry. Like as many of the Israelites, when they were brought into the desart, where was want of all things, in regard of that which was in Aegypt, they preferred Aegypt; as now many, blinded with the same deceit, prefer po­perie in the same respect, before the Gospell. But for the deliuering of our selues from this deceit, wee must know, that we must iudge of the goodnesse of the successe, by the goodnesse of the action, not con­trarily of the goodnes of the action, by the goodnes of the successe.

Neither is this deceit, of iudging our sinfull acti­ons, lawfull, and good, proper onely to the blinde worldlings, but incident also to those, that haue some knowledge, and sense of religion, yea often to the truely godly themselues. Dauid cries out, who Psal, 19. 12. knoweth the errours of his waies? How many secret sinnes haue the best, which they are so farre from accounting sinnes, that they beare themselues out in them, as iust and warrantable? Of this kinde was the Polygamy of the Patriarchs, whose liuing and dy­ing in that sinne, without speciall repentance for it, is to be imputed to this deceitfulnesse of heart, wee now speake of. And so no doubt is it still with vs, that [Page 132] many sinnes goe current with vs, without the least checke, in regard of the generall sway of the times. But this deceit is farre more grieuous in some, who being something like true Christians, (but indeede are not) are often fouly illuded by Sathan. So that as once Ioseph tooke the conception of the holy Ghost to Math. 1. 19. be an adulterous seede; so these men contrarily take adulterous conceptions, that is some thoughts and affections which spring from pride, and vaineglory, to be spirituall conceptions of the holy Ghost, and to come from zeale, and piety; and as once Eli & those mockers Acts 2. imputed the true worke of the spi­rit to drunkennesse: so these through the deceitfulnes 1. Sam. 1, 14. of their hearts, father vpon the spirit certaine moti­ons and actions, that are indeede the fruite of a cer­taine kind of drunkennesse and giddinesse of intoxica­ted minds.

The second thing, wherein the iudgement of the heart touching our sinnes shewes it deceitfulnes, is 2 Excusing them, by this; That if the action bee so grosse, as that it can­not be excused in it selfe, yet to excuse it, as it was done by vs. That though it cannot excuse it whol­lie, yet it will exceedingly extenuate it, making it to be in vs, and as we did it, but a veniall, a petty and pardonable sinne. As the vniust steward in the Gos­pell for a hundred pounds set downe fifty, so deale we, nay farre worse, with our debts to God, that is our sins. Talents are made farthings: and farthings meere nothings. Great sins are made little sinnes: and little sinnes no sinnes. And heere especially doth the cunning deceitfulnesse of the heart excell. It doth so straine and stretch it wits, euen as it were on [Page 133] tenter hookes for to finde out excuses, as it were fig­leaues to couer our nakednesse, and thickets to lurke in, if it might be vnespied by God himselfe. This is that deceit Dauid meant when hee said, bessed is that Psalm. 32, 2. man in whose heart there is no Guile, namely to minse or mittigate the grieuousnes of his sinne, by the in­uention of wittie and colourable excuses, and exte­nuations. And this, as it may seeme, he spake out of his own experience in that his grieuous sinne, in the matter of Vriah. For in this point the Scripture tax­eth him for want of vprightnesse of heart, and ther­fore also himselfe at length, in his repentance, ta­king notice of it in himselfe, crieth out, O Lord thou Psal. 51. 6. louest the truth in the inward parts, therby implying, that in that sinne hee had discouered much deceit and want of trueth and vprightnesse; now in what more then in this, that he sewed cushions vnder his el­bowes, that he might sleepe securely in his sinne, and after he had built the wall, he daubed it with the vn­tempered Eze. 13. 10. 20 morter of his owne vaine and friuolous ex­cuses; as that a King had equall authority ouer al his subiects, and therefore, since some must needs be ex­posed to more perill in the warres then others, hee might as well put Vriah to that hard lot, as another; that as long as Vriah was not slaine with his owne hands, but in the warres, hee was not guilty of his death, and diuers such like inuentions. And who shall not in some measure discerne this deceit? how busily will our hearts lay about them to finde some pretence or other for the lessening of our sins, to make them seeme lesse odious and vglie then in­deed they are? So that, though, when wee come to [Page 134] giue iudgement, we cannot wholly free our selues, but must needes giue in the verdict against our selues, yet we will doe it as fauorablie, and with as great respect as may be. Like Dauid that when hee could not but send his subiects against Absalom, yet willed them to haue special care of not hurting him. But when our deceitfull hearts would vrge vs to shew this fauor to our Absaloms to our darling sins, we should no more regard them then Ioab did Da­uids charge concerning Absalom, but with stomacke and courage run them through with the two ed­ged sword of the spirit, and not as vsually wee doe, Vitia nostra quia amamus defendimus, et malumus excu­sare illa quam excutere. Sen. ep 116. 1. Corruption of nature. onely giue them a little pinch with our finger, or pricke with a pinne. But let vs see the particulari­ties of these deceitfull excuses.

The first is, to plead the corruption of nature. O say some, when they are iustly chaleng'd, we are but flesh and bloud, borne in sinne, our corrupt nature as a mighty streame carries vs away violently. Wee are but weak fraile men; no Saints, no Angels. These see not that this is so farre from lessening, that it ra­ther aggrauateth their sinne. For as the Philosopher saies of those that excuse their sinne by drunken­nesse, Aristot. Eth. lib. 3. c. 5. [...]. that they deserue double punishment, first for the drunkennesse, then for the sinne committed in, and by their drunkennesse: so likewise is it heere. We deserue double dānation, first for this corrup­tion of our nature, and then for the fruites of it, in our actuall transgressions; because as the drunkard is the cause of his owne drunkennesse, so wee like­wise of our owne corruption of nature, for God made vs holy and righteous, after his owne image, [Page 135] but we our selues in our first parents defiled & cor­rupted this holy nature. And therfore Dauid when in that penitentiall Psalme his repenting heart euen studied with it selfe, how to make his sinne out of measure sinfull, and to raise it vp to the highest de­gree of rebellion, he bringeth in the mention of his corrupt nature, as an amplification thereof, In sinne was I conceiued, and in iniquity brought forth. And least Psalm, 51. 5. 2. Examples of the godly sinning. it might be thought that he did cunningly alleadge it to lessen his sinne, he addeth, Thou louest the truth, no such deceitfull cloaking.

The second cloake are the examples of the faults of holy and godly men, specially those in the Scrip­ture; as Dauids adultery, Peters deniall, Lots incest, Noahs drunkennesse, &c. How many are there that vpon these examples, doe beare and boulster them­selues out in the same or the like sinnes? But what a strange deceit is this, that that which increaseth sin, should be vsed as a diminution thereof? for by how much the person that sinneth is greater, by so much also is the sinne it selfe. Adultery by Dauids exam­ple was made so much the viler, by how much Da­uids Audiant qui nō ceciderunt, ne cadant: qui ce­ciderunt, vt sur­gant. non cadē­d [...] exemplū pro­ponitur, sed, si cecideris, resur­gendi, Aug. in Psal. 51. holines exceeded others. Againe what a grosse delusion is this, that that which indeede is an argu­ment of feare, should bee made an argument of bold­nesse in sinning: for who in his right minde would not reason thus with himselfe? Did Dauid, Peter, & other such worthies fall so dangerously, that had so excellent a measure of the spirit? oh then it standeth me in hand to looke to my selfe, whose feet are farre more feeble, and stand in far more slippery ground. Surely, if the Saints were aliue againe, and heere [Page 136] with vs on earth, as there would bee diuers other matters of griefe vnto them, so I thinke nothing more, then to see the horrible abuse, as of their ver­tues, so of their imperfections; of their vertues, when in that regard, they are defiled, by the superstitious idolater: of their infirmities & imperfections, when for them, they are made the patrones of hateful and shamefull deformities by the loose libertine. As it would grieue them to see those vertues, the weake­nesse whereof made them to fal downe before God, in humiliation, to be raised vp to such an height, as to make others fal down to them in adoration: so also to see their sins, which wrought shame in themselues, to worke impudencie in others. If Dauid had committed adultery, as thinking it no such great matter, because of the example of some Prophet before him, there had bin some more colour in this excuse. But Dauid Ceciderat lapsu cupiditatis, non patrocinio san­ctitatis. Correp­tus est per Pro­phetam, nō lap­sus est in Pro­pheta. Hec in t [...] amas quod Da­uid in se od it? Aug. in Psal. 1. Heb. 1 [...]. 1. fell, only through his own cōcupiscense, not vpō any patronage of holy mens examples: A Prophet with his words rebuked him for his sin. No Prophet with his deeds fleshed him in his sin: why doest thou loue in thy selfe that which Dauid hated in himselfe?

To conclude this point; the examples of holy men in things imitable are compared by the holy Ghost to the Israelites cloud, that led them in the wildernesse. But their vnwarrantable examples are like the black part of the cloud, which whosoeuer shall follow, with these Aegyptians, together with them he is like to bee drowned in the sea of eternall destruction.

The third shift is their ignorance, and want of lear­ning. 3. Ignorance. They say they are no schollers, nor book-lear­ned. And therefore, howsoeuer these things they are [Page 137] accused of, would be scarse tolerable in others, yet in them they are very excusable. For the discouery of this deceit, we must vnderstand, that there is a twofold ignorance. A plaine & simple ignorance, & al­so a wilfull & affected. The plain & simple ignorāce, Excusat a tāto sed non a toto. though it may extenuate, yet it cannot altogether excuse. The ignorance of thy princes Lawes will not excuse thee in his Court, and thinkest thou that in Gods court, who is farre seuerer then any mortall wight, the plea of ignorance shall be heard? for as the Princes lawes are printed and published, & ther­fore may be knowne, vnlesse we bee either carelesse or wilfull; so also are Gods. Art thou then ignorant? the fault is thine owne, it cannot therefore saue thee harmles. No, the seruāt not knowing his Masters wil must be betē with some stripes, if he do it not, thogh Luc, 12. 47. 48. not with so many, as hee, that knowng it, does it not. But yet, if his ignorance, be the 2. kind of ignorance, wilfull, & affected, then he shall be beten with as ma­ny, if not more: for this kind of ignorance increaseth the sin rather, then any whit lessens it, & here, as in the case of drunkennes, dubble punishment is wor­thily deserued; because they do willingly shut their owne eies that they might not see, and do of set pur­pose, Auth. op. imper­fect. in Math. hom. 44. nec po­test eis esse ex­cusatio condem­nationis ignorā­tia veritatis, quibus fuit in­ueniendi facul­tas, si fuisset quaerendi vo­luntas. nuzzle themselues in ignorance, though the light on euery side incompasse them, thinking ther­by to procure to themselues a liberty of sinning, without guiltinesse. But they are deceiued: heere truely hath place that saying, The ignorance of the truth can be no excuse to saue their condemnation, who had they had a will to seeke the truth, might easily haue had the skill to finde it. They double their guiltinesse, [Page 138] they twist the bonds of their iniquities stronger, and adde further weight to their sinne, when they think to make it lighter. To this purpose Thomas the school­man speaketh very iudiciously, thus. Sometimes it happeneth that ignorance is directly, and in it selfe, vo­luntarie, 2ae. 2ae. q. 76. ar. 4. Contingit quando{que} quod ignorantia di­recte, et per se sit voluntaria, sicut cum aliquis sua sponte nescit, vt liberius peccet. Et talis ignorā­tia vt augere voluntarium et peccatum. Exin­tentione [...]n. voluntatis ad peccandum pro­uenit, quod ali­quis vult subire ignorantiae dānum propter li­bertatem pec­candi. 4. Translatiō vpon others. as when one is willingly ignorant, that hee might sinne the more freelie. And such ignorance see­meth to increase our voluntarines, and so our sinne: for it proceedeth altogether from the intention of the will set vpon sinning, that a man will willingly suffer the dammage of ignorance, to enioy the freedome of sinning.

CHAP. XIII.

THE fourth deceitfull tricke in cleering our selues, when guilty, is that of Translation, when by laying the fault vpon some other cause, we would altogether disburden our selues thereof. Wherein the heart of man is so subtle, that if it can finde out any other thing or person, that in the least sort may seeme to be but rhe least peece of an occasion, that shall bee sufficient to free it selfe of all manner of blame. Harpasle a blind woman in Seneca, would not Epist. 50. Nes­cit se caecam, subinde roga [...] paedagogum, vt migret. Ait do­mum tenebrosá esse. yet be perswaded that she was blind, but found fault with the house wherin she was, as being ouer-darke: so fareth it with vs in our spirituall blindnesse, and o­ther such like defects, hard is it if wee finde not out [Page 139] somthing, that must ease vs of all the burden of the blame.

As first of all, how vsuall is that translation vp­on the flesh. O say the prophane, as of olde in Au­stens time, so still when charged with their wicked­nesse; not we, but the flesh, We of our selues haue good 1. Vpon the flesh. Multi concu­piscentijs carna­libus victi com­mittunt quae{que} facinora, et im­mundicijs tam pessimis volu­tantur, quas turpe est etiam dicere, et dicunt sibi ista verba Apostoli, non ego &c. Aug. Phil. 3. wils to doe otherwise, we like, and approue of the best things, but the flesh ouermasters vs, that as a vi­olent streame carries vs awaie. And therefore wee trust we may say with Paul, It is no more we that do it, but sinne that dwelleth in vs: but this is a grosse de­ceit.

For first they should consider who Paul was that vsed these words, and of what sinnes, not open and grosse, from which euen his Pharisaisme was free, but of inward infirmities, whereby he felt the perfe­ction of his good workes to bee hindered. How shamefull then is it to bring that in defence of open scandalls, which is spoken concerning priuie and secret infirmities?

Againe none can say concerning their sins, that they are not theirs, but the fleshes, saue they, who besides the flesh haue the spirit incountring the flesh. But in these kind of men, in whose mouths this ex­cuse is so ordinarie, there is no strife at all betwixt the spirit and the flesh. For they are nothing but flesh, neither is there any thing in them but corruption. Therfore it is an idle speech for them to say, not wee but the flesh, that is, not wee, but we. For what else are they but flesh, in vnderstanding, memorie, will, affe­ctions, soule, and bodie, &c? But yet when they are to commit some sin, they feel some resistance. True: [Page 140] but this resistance is not from the mind renewed, and The differēce of the combat in the vnrege­nerate from that which is in the regene­rate. Rom, 7. 22. so consenting vnto, and delighting in the Law, as holy and good, as in Paul; but from the minde onely inlightened, to see the fearefull punishments, that shal follow vpon the sin. And hence it is that the com­bat in the regenerate is in the same faculties of the soule, betwixt the will and the will, the affections and affections; because as euery part of their soule is partly carnall, partly spirituall, so also the will & affections. Whence it comes to passe, that when the renewed part, of the will carries vs to good, the vnregenerate part, that is the flesh, swaies vs to euill. But the combat in the vnregenerate, is betwixt di­uers faculties of the soule; as betwixt the vnderstan­ding and the will, betwixt the conscience and the affections: The will and affections of an vngodly man doe not holde backe, or make any resistance, when hee is tempted to sinne: for they are wholly carnall, and haue not either the least hatred of the sinne forbidden, or loue of the Law forbidding it, and therefore they are set a gogge, and drinke in ini­quitie, Iob, 15, 16. as the fish doth water: but onely his conscience, inlightned by God to see the terror of the punish­ment, causeth a demurre to bee made. Herod in his incest may feele inwardly some obiections alleaged against it, but yet he loues his incest with al his hart and in like manner hates the seuenth commaunde­ment forbidding it, and wishes with all his heart there were no such commandement. Those obie­ctions therfore are made not by his will delighting in the Law, and so saying; How can I do this and sinne against God? but by the minde terrified with the [Page 141] threatenings of the Law. The voice of Dauids con­flict with himselfe in his adulterie was this, I consent to the Law, that it is most holy and iust in forbidding a­dulterie, Sed illud [bonū] placebat et vin­ceb. t [...] hoc [ma­lum] lib [...]bat et vinciebat. Aug. confess. l. 8. c. 5. and therefore I cannot wholly giue my assent to this adulterie. The voice of Herods strife in his incest is this, I consent to the Law that it is true in threatening incest with the curse of God, and feele terror in the appre­hension of it. So that the opposition which the re­generate make against sinne, is from the apprehensi­on of the goodnesse of the commandement: the opposi­tion of the vnregenerate, from the apprehension of the truth of the threatening: the former from loue, the latter from feare.

Now though this bee sufficient to discouer this deceit to those that will deale faithfully with them­selues, in the examination of their owne hearts: yet, for the further stopping of the mouth of iniquitie, that excellent speech of the Apostle is to be remem­bred, The flesh lusteth against the spirit, and the spirit a­gainst Gal, 5, 17. the flesh, and these are contrary one to the other, so that ye cannot doe the same things that ye would. Where the flesh is resisted by the spirit, it neuer wholly preuailes, but in spite of it teeth is broken of her will, it cannot doe that it would, but in these men the flesh doeth whatsoeuer it would; the action of sinne is as ready as the temptation; they liue, they lye, they wallow, and tumble themselues in their sinnes; they make a daily trade of their vn­cleannesse, prophanenesse, worldlinesse: shall any man now perswade mee that the spirit is in them, struggling with the flesh? Certainely if there were but the least dramme of the spirit to resist, the flesh [Page 142] should not sinne thus freely, without interruption: it should not alwaies hold the reines, and sit at the helme. I beate my body, that is, I molest and vexe the 1. Cor, 9. 27. cleered. flesh, the olde Adam, that is in me, and marke what followes, I bring it in subiection. Where then the flesh alwaies flourisheth and triumpheth, and is neuer brought vnder, there neuer is any true resistance, there is no spirit, the aduersarie that should trouble it.

Obiect. But it will be said, did not Dauid in his a­dulterie do that which his fleshly will would? Ans. No; not whollie, not fullie. For first of all, by rea­son of the resistance of the spirit, hee could not take that fulnesse of pleasure, which a venereous Epicure would. Further, the flesh would haue had him slept securely, and gone on stoutly still in that sin, and to haue done as much to others, as to Bathsheba, but because of the contradiction of the spirit gainesay­ing the flesh, he could not so blesse his soule in his sinne, hee could not lye tumbling in his mire, but was forced to rise vp, and wash himselfe in the waters of repentance. And wilt thou, that after thy sitting downe to sinne, neuer risest a­gaine, Exod, 32. 6. Caro concupis­cit aduersus spi­ritum, si non cō­cupiscet et spiri­tus contra carnē fac adulterium. Si autem spiri­tus concupiscit aduersus carnē, luctam video, victum non vi­deo. In euang. sin Ioh. ser. 43. vnlesse it bee as those Israelites, that sate downe to eat and drinke, and rose vp to play, that is to the doing of some worse matter, wilt thou plead the combat of the flesh, and the spirit? Ex­cellently S^t. Austin. The flesh lusteth against the spirit. If the spirit doe not also lust against the flesh, then commit a­dultery: For what should hinder? But if the spirit lust a­gainst the flesh, then I may see thee indeed shrewdly assaul­ted, wholly vanquished I cannot.

Well then the vnregenerate cannot excuse their sinnes by the flesh, because the flesh, and they being al one, in accusing the flesh, they accuse themselues. What then? may the regenerate? Neither: for wher­as the flesh in them is onely a slaue and captiue, deadly wounded by God, at first conuersion, and daily aw­ed by the contrariety of the spirit, that they yet should be foyled by the flesh, that the flesh should so farre preuaile with them, as to bring forth the fruits of disobedience, this seemeth rather to adde, then any whit to diminish of their sin: for as for the wick­ed, they are nothing but flesh, they haue no aduersa­rie to the flesh in themselues, that might buckle with it: but the godly they haue the spirit, which of it selfe as Christ saies, is prompt and ready, but that wee by Math. 26. our sloth and negligence disable it. Therefore the Scripture vpon these grounds exhorts the godly to good duties, because of the regeneration of their nature, whereby they are in some measure inabled to subdue their corruption, and so to performe obe­dience; as S. Iames, hauing made mention of our new birth: Of his owne will begat he vs, by the word of Iam. 1. 18. 19. truth, thereupon inferreth, Wherefore let euery man be swift to heare, slow to speake, &c. And S. Peter, ha­uing exhorted to loue one another, with a pure heart 1. Pet. 1, 22, 23 feruently, annexeth this reason, Being borne a new, not of mortall seed, but immortall &c. Now it is shame­ful for a man, that hath strength, & is furnished with weapons, to suffer the theefe to take his purse from him: so is it for the regenerate man, whom God in his regeneration hath indued with spirituall life, and strength, whereby he might be able to striue against [Page 144] and make his part good with the flesh, to suffer it to robbe him of any spirituall grace. Specially when as the flesh in them is as an vnderling, crushed & trod vnder their feete. What a shame is this for a man to be ouercome by his base vassall, who was once alre­dy before ouercome by himselfe. This therefore is matter of humiliation, and deeper aggrauation of our sinnes, that God hauing disarmed the flesh, and subiected it to vs, yet we by our fauouring of it, as the Israelites the Canaanites, haue nourished a snake in our owne bosomes, and haue suffered it to grow to that head, that it should bee ready to ouertop vs. Therfore the Apostle doth not extenuate but aggra­uate, the factions of the Corinthians, by this, that these things came from the flesh in them, and were fruites of their carnalitie. Therefore hee saies by way of vp­braiding, yee are yet carnall. Mans deceitfull heart 1 Cor, 3. 3. would haue holpen the matter with this, Alasse! though we be regenerate, yet wee are still also car­nall in part: and the flesh will bee working. But the holy Ghost retorts it thus: as you are naturally car­nall, so by your new birth, yee now are become spirituall: what a shame then is this for you, that the spirit performes his office no better in quelling the flesh, that the flesh is still so lusty and liuely in you, that one would thinke you were wholly carnall and not spirituall at all, that after so long a time of your regeneration, you are yet so carnall, the flesh still car­ries so strong a hand ouer you. This shifting then of the fault to the flesh, is idle, whether in the wicked, or in the Godly.

The second translation of sinne is vpon the times, 2. Vpon the times. [Page 145] and places, where we liue, and the wickednes of men with whom we conuerse. Because the times gene­rally are so corrupt and euill, therefore we thinke if we be corrupt in them, the fault is not ours, but the times. S. Pauls argument is cleane contrary, Redee­ming the time▪ because the daies be euill. The badnesse Ephes, 5, 16. of the times did not serue with S. Paul for a cloake to excuse our conformitie to the times, in wasting our time wickedly, as others doe; but as a spurre to excite vs to bee so much the more carefull of our selues, not to be swaied with the common streame, in the idle and prodigall expense of our time, but to rescue it out of the hands of sinfull vanities, and to spend it wholly for the good of our owne souls. And good reason haue we to make this vse of the corrup­tion of the times; for, if the aire be generally infecti­ous, had we not need to be so much the more strict in our diet, and carefull in the vse of wholesome pre­seruatiues? Surely the worse the times are, the nee­rer grow they to their ende, and therefore so much the more apprehensiue ought we to be of the occa­sions of good, bycause the daie, in which onely wee can worke, is declining apace, and that fearfull night approacheth wherein none can worke.

But yet, for all this, it is no lesse vsuall for men to vse this excuse in defence of their owne enormities Non ego sum ambitiosus: sed nemo R [...]mae ali­ter viuere potest. non ego sūptuos. sed vrbs ipsa magnas impen­sas exigit. Non est meum viti­um, &c. now, then it hath beene heeretofore. Seneca shew­eth how in his time many would be ready to pleade thus for themselues, I am not ambitious: but no man can liue otherwise in Rome. I am not prodigally sumptu­ous; but the city will put a man to great charges. It is not my fault that as yet I am not entred into a setled course of [Page 146] life. It is my youth and hot bloud that doth this. But Quid nos deci­pimus? non est extrinsecus hoc malum, intra not est, in visce­ribus ipsis haeret. as he excellently addeth, Why do we deceiue our selues? This euill is not from without, from any extrinsecall cause, it is within vs; it stickes in our very bowels. If we liued elsewhere, in other places, and companies, vn­lesse our hearts within were changed, we should stil bee the same men. For, that it is not in the place, that we are thus and thus peruerted, will appeare e­uidently, if we cast our eies vpon others, that haue liued in as euill times and places, and yet like fishes, reteining their sweetnesse in the salt sea, like Sala­manders, vnscorched in the fire. It matters not so much how great the fire bee which lighteth vpon a Igni. non refert quam magnus, sed quò incidat: nam etiā maxi­mum solida non receperūt; rur­sus arida, et corripi facilia scintillam quo­que fouent vs{que} ad incendium. Sen. ep. 18 place, as of what quality the thing is, whereon it lighteth: for euen a great deale of fire falling vpon hard and solide substances would not once kindle, and a little sparkle in drie chippie combustible mat­ter hath quickly burnt vp all. So it skils not so much what the place bee, as what the mind. Mindes well disposed, and carefully watching ouer themselues haue continued in the corruptest places without spot, as Ioseph, Nehemiah, Daniel, Obadiah in the courts of Pharaoh, Artaxerxes, Nebuchadnezer, A­hab; and S. Paul maketh mention of Saints in Neroes court, that monster of nature. Contrarily, the mind Philip. 4. 22. being secure, or otherwise ill disposed, the best pla­ces haue beene no priuiledges against sinne. Wit­nesse Adam, that sinned in Paradise, the Deuill, that fell in Heauen, in Gods own court. Lo falling in Gods court, and standing in Neroes. Lot continued chast in Lot in peruer­sa ciuitate iu­stus in monto peccauit. filthie Sodome, and yet fell grieuously in the solitary & retired mountaine: vniustly then are places charged.

As vniustly, in the 3. place, are our callings, & the 3. Vpon our callings. imployment, of them; which, say many, are such, that they must needs neglect the kingdom of God in prai­er, reading, meditation, sanctificatiō of the Saboths; which if to doe be sin, not they but their callings must be called into question. But we must know that no calling is a calling away frō God, no vocation is an auo­cation Mar. 2. 27. from godlines: but as our Sauior speakes of the Sabaoth, so also may it be said of our callings, Man was not made for callings, but callings for man, that is, for his good, not for his hurt or hinderance of his soul. Cer­taine therfore it is that this is but a deceitful excuse: for Dauid, & Daniel takē vp with the many, & waigh­ty affairs of ciuil gouernment (alas, what are thy oc­casions to theirs) they yet could find leysure to pray thrise a day. And tel me, thou, who thus pleadest the troublesom distractiōs of thy calling, do they so pos­sesse thee, that thou canst neither sleepe, nor eat and drinke? for all thy businesses, I dare say, thou dost not wholy depriue thy selfe of these necessary comforts. And art thou yet to learn, that these are not so neces­sary for the body, but the exercises of Gods seruice are as necessary euery way for the soul? Remēber the examples of the woman of Samaria, leauing her pit­cher Iohn. 4. 28. Luc. 2. 15. at the well, and of the shepherds, leauing their flocks for the busines of Christ; & learn by them that our particular callings must giue place to the generall calling of Christianity. And good reasō. One kindnes deserues another. Our general calling of Christianity is not so vniust, as to seize ordinarily vpon al the time of our particular callings: therefore Christ will rather Mat. 14. 23. Luc. 6. 12. rob his eies of sleepe, & pray all night, then, by pray­ing [Page 148] al the day time, rob his personall calling of it due time: Why then should our particular callings be so vnkind as to encroach vpon our generall calling, and to take from it that little time of the morning & eue­ning, not content with her owne so large allowance: like the rich man in Nathans parable, that stole from the poore man his one onely sheepe, hauing many of his owne. It had beene more tolerable for the poore man, to haue taken one of the rich mans. And of the two it is more allowable for the generall cal­ling, to make bold with the time of our personal, then contrarily: both because our general calling hath not the tithe of that time which the personall hath, as al­so, because the workes of this calling are farre more worthy and excellent, as those which directly and immediately respect God himselfe. And yet thou wouldest not allow this for a iust excuse in him, that all the sixe daies hath neglected his particular cal­ling, that he did attend, all that while, praier, rea­ding, meditation. How then should thine owne neglect of Gods seruice vpon the Sabaoth, and the mornings and euenings of other daies bee excused, thinkest thou by the following of thy worldly occa­sions? for as vnder pretence of praier and meditati­on wee may not become Monks, and wholly giue ouer our occasions in the worlde: so neither, vnder pretence of our worldly occasions, may we become prophane worldlings, and whollie forsake the wor­ship of God.

Others blame the condition of their life, O say they 4. Vpon con­dition of life. wee are poore men, that haue nothing to liue by, saue these hands. Can we needy handicrafts men, [Page 149] or poore labourers be diuines? Yea so much the ra­ther, [...]; Chrysost. hom. 22. ad pop. Ant. saies Chrysostome, may you practise true diuini­tie. When wrath, enuy, and other such like corrup­tions should be curbed, doth pouerty then let thee? or are riches able to master, and mortifie such affec­tions? Doth pouerty hinder thee from being hum­ble, sober, temperate, watchfull in praier? or is it not rather a great furtherance to thee in all these? Doth not pouerty serue to tame, and meeken thee, to take downe thy pride, to pricke thee to prayer? Or what vertue is there that needeth money for the practice thereof? Thou wilt say liberality: yea but euen this vertue also, saith that Father, hath shined more brightly by reason of pouerty. The poore widdows two mites were a better alms, then all the rest of the richer sort. See then how thou slanderest thy po­uerty, the mistresse of so many vertues. Remember S. Paul a poore tent-maker, and yet no lesse holy in Acts, 18, 3. his shop among his tents, then in his studie among his bookes and parchments; and by his example learne how thy shop may bee vsed euen as an oratorie, or 2. Tim. 4. 13. [...]. Philip. 3. 20. place of greatest deuotion. Neuer tell me thy han­dy labours abstract thy minde from heauenly medi­tations. Paul a tent-maker, working with his hands, could yet say, Our conuersation is in heauen. Neuer complaine of the pinches of pouerty, that they lay thee open to the Deuils temptations. Who euer ri­cher them Adam in Paradise? Who euer poorer then Iob on the dunghill? yet in Paradise, Sathan foyled Adam: in the dunghill, Iob foyled Sathan.

Well, if the fault bee onely in pouerty, and not in thine owne corruption, then giue thee a more libe­rall [Page 150] portion of these outward thinges, and we shall see thee mend presently. And so happily thou per­suadest thy selfe. But how deceitfully, the miserable experience of others may teach thee, who, of poore becomming rich, haue, withall, of naught become worse.

In the fift place ye shall heare some transferring 5. Vpon out­ward occasi­ons. the fault vpon the outward occasions, whereby they were entised to sinne; not considering that the outward obiects themselues are dumbe, and say [...]. Arist. eth. 3. Iob. 31. nothing, and that it is only their owne corruption that entiseth them. For they that haue made a coue­nant with their eies, as did Iob, they can looke vpon the wine, when it sprinkleth in the glasse, and not inor­dinately long to drinke, they can behold faire, and beautifull women, and yet not intemperately lust after them. They, that haue put the knife of morti­fication to their throates, can sit at a rulers table swimming with all manner of dainties, and yet not exceede the boundes of sobriety. What? must the table be accused? no, thine owne appetite, thrust (saith Salomon) thy knife, not into the table, but into thine Pro. 23. 2. owne throate. So, must women be taken away? noe, Math. 18. 9. but thine owne eye, that is the corruption in thine eie, saith our Sauiour. This causeth thee to offend. Chrysostome hauing said, the beauty of a woman is a Ad pop. Ant. hom. 15. great snare, presently corrects himselfe, nay rather, saith he, not a womans beauty, but a mans lusting looke. Let vs not accuse the thinges, but our selues, let vs not say, let there be no women, but let there not be adulterie, and fornication; neither let vs say, let there not be a belly, but, let there not be gluttonie; &c.

Sixtly, Many there are that father their sinnes vpon the Diuell. It may be indeed the Diuell was 6. Vpon the Diuell. the father begetting: but, for all that, their owne naughtie heartes might well enough bee the mothers conceiuing, and bringing them foorth. And what could that father haue done without this mother? The Deuill cannot preuaile against vs, but by the helpe of our owne corruption. Hee might strike fire long enough, ere there would be any burning, did not we finde him tinder. Therefore S. Iames saies, euery man, when he is tempted, is entised, and Iames. 1. 14. drawen away by his owne concupiscense, though yet the Deuill haue a hand, and that no small one, in temp­ting of vs. Yet because he doth only allure vs, and laie baites for vs, but not constraine vs, he hath only a persuading sleight, not an inforcing might, he cannot Astu [...]iam sua­dendi, non po­tentiam cogendi habet. August. in Psal. 91. make vs sinne against our wils, because our owne concupiscense carieth the chiefest stroke; therefore he so speaketh, Euery man is tempted, not by the Di­uell, but by his owne concupiscense. And therefore, howsoeuer the same Sathan, that tempted Dauid to Si Satanas lo­queretur & ta­ceret Deus ha­beres vnde te [...]x [...]usares. Mo­do aures t [...]ae po­sitae sunt inter monentē D [...]ū, & sugg [...]r [...]n [...]em Satanam, quare huc fl [...]ctuntur, hinc aue [...]ūtur. non cessat Sa­tanas suad remalum: sed nec cessat Deus admonere bonū. number the people, had his finger also, in all likeli­hood, in that matter of Vriah, yet Dauid accuseth, not Sathan, but his owne corruption, In sinne was I conceiued. But let vs heare what S. Austen saith to such, as thus excuse themselues. If Sathan, saith he, only spake, and God held his peace, then mightest thou haue some matter of excuse. But now thine eares are set in the midst betwixt gods admoniti­ons on the one side, and Sathans suggestions on the other side, why doe they incline themselues, to these, and turne away from those. Sathan ceaseth [Page 152] not to persuade that which is euil: but neither doth Si aliquid per­suadente Sata­na m [...]li fe [...]e [...]i [...], dimi [...]te S [...]ta­ [...]am, accusa [...]e, vt accusatione tua Dei ve [...] iam [...] r [...]are. [...]xp [...] ­ [...]is illum acc [...]sa­r [...] q [...] non habet v [...]niam? te accusa, & acci­pis indulgen iā. 7 Vpon Con­stellations. In Psal. 31. & 140. Mathe­maticus [...]ibi fa­b [...]las laqueoris tuorum vendit, vt non vel gra­tuitā compares mortem. Emis enim mortem à mathema [...]ico pretio, q [...]i con­t [...]m [...]sis [...]i vitam à Xro. gratis. Mars ergo ho­micida non tu: & Venus adul­tera, non tu: vide ne pro Marte & Ve­nere tu damne­ris. Nonne arripi [...] verberat & da disciplinam in dom [...] sua. Re­spondeat illi Vxor si potest, Venerem caede. 8 Vpon God Iames. 3. 13. God cease to aduise vs that which is good. If by the persuasion of Sathan thou hast done any euill, let Sathan goe, accuse thy selfe, that thou maist by this accusing of thy selfe obtaine Gods pardon. Desirest thou to accuse him that can haue noe pardon? Ac­cuse thy selfe, & thou shalt forthwith be pardoned.

Seuenthly, Others there are that flee vp into the heauen, and there flie vpon the starres, and constella­tions. Such, Austen complained of, that, giuing eare to the deceites of the Astrologians, bought death of them with their money, deerely, meane time contemning life, offered them by Christ, freely. The vsuall plea of these men was, in their adulte­ries, to accuse Venus, in their murthers, Mars. Belike then, saith Austen, very sweetely scoffing at them, Venus is the adulteresse, not thou, Mars the murtherer, not thou. But take thou heede least thou thy selfe be dam­ned in stead of Mars, and Venus. If the Astrologian him­selfe should take his owne wife in wanton behauiour with other m [...]n, will he not discipline her, and correct her for it? let her then see, if shee can tell him, that Venus is to be beaten, and not she.

Eightly, Others yet, being more audacious, as­cend higher, and goe beyond the starres euen to God himselfe, to charge him with their sinnes. Thus did Adam, when he said in defence of his owne eat­ing, the woman thou gauest me, she gaue me it, closely taxing God himselfe, as if he should haue said, vn­lesse thou hadst giuen me this companion, I had not eaten. Saint Iames seemes to aime at these, when he saith, let no man when he is tempted say he is tempted [Page 153] of God. God, that hateth, forbiddeth, threatneth, punisheth sinne, can he possibly tempt vnto sinne? yea, but thou saiest he decreed my sinne, for no­thing comes to passe, without his will. The second causes moue not, vnlesse they bee mooued by the first. I answer, The first cause is not the cause of the errour that is in the motion of the second, though it be the cause of the motion. As in the wheeles of a clocke, the principall wheele, with it's motion, turnes about the lower, yet if there be any error in the motion of the lower, it is no cause at all therof. Now sinne is not properly any motion, but an errour in the motion of thy heart. Gods will being the first cause, is the cause of thy hearts motion, for Acts 17. in him we liue, mooue, and haue our being, but if there be any sinne, any errour in the motion, thine owne will is the cause thereof. For all that God hath to doe about it, is his voluntarie permission, whereby he, withdrawing his grace from thee, leaueth thee to thy selfe, as not beeing bounde vnto thee. He doth not vrge thee, or presse thee vnto sinne. He doth not infuse, or instill into thy minde any wicked motions, as doth Sathan. He only setteth the baite, or the net, and doth not restraine thy concupicense from carring thee to it: for he owes thee no such seruice: but he doth not take poles, as Sathan doeth, and driue thee violently into the net. And yet if Sathans temptation could not excuse Adam, how much lesse then gods desertion.

The last traslation, which now I will speake of, is 9 Vpon our brethren, their vpon our brethren, whom if, in any sort, wee can drawe into the society of the same sinne, with our [Page 154] selues, we thinke presently our selues sufficiently discharged. Now we lay the fault vpon our bre­thren diuerse waies.

1 Vpon their counsell, persuasion, or intreatie, 1 Importuni­tie of perswa­sion, or in­treaty. specially if importunate. Thus we shall heare ma­nie say, such a one he persuaded me, he gaue me ill counsell, he importuned me, and would neuer giue ouer till I had yeelded. This is rife in theeues mouthes, going to execution, ô if it had not binne for such a one, I had neuer come to this. I may thanke him. Nay thou maiest thanke thine owne naughty heart, so fit a prey for euill counsell. Thus Adam, in the beginning, laid the fault vpon his wife, and she vpon the serpent. Whereas indeede it was not so much, the serpents wordes, as her owne eares, so greedily bibbing in the poison of his wordes, which she should haue blamed. Aaron also was cunning in this kinde of translation, when being chalenged by Moses for his sinne, in makinge the Exod. 32. 22. golden calfe, he put it off to the people, Thou knowest this people is set vpon mischiefe, and they said vnto mee, Make vs gods. Thus Aaron thought hee had ridde his handes of this sinne, but the scripture settes it faster on him, then that euer such shiftes should take it of, Aaron made them naked. Here also was Pilates deceit in washing his handes, thinking all the blame stucke in the high priestes, and the rest of the Iewes, that so vrged him with their clamorous importunity. Saul likewise had this excuse ready at his fingers endes, the people haue spared &c. And 1. Sam. 15. 15. Vers. 19. when yet Samuel againe vrged him, wherefore hast thou not obeyed the voice of the Lord? he still held him [Page 155] close to this defence, yea, saith he, I haue obeyed, but the people tooke, &c. till the second replie of Samuel Vers. 20. wrung from him this holde, and made him say, I haue sinned, I haue transgressed the commandement of the Lord, because I feared the people, and obeyed their voice.

2 Vpon the cōmandement, or example of our supe­riours. 2 Comman­dement or example. Thus children, if they were commanded doing of euill by their parents, seruants, if by their masters, subiects, if by their Magistrates, thinke them­selues sufficiently excused. If there be sinne in that they haue done, they thinke the commander shall answer to God for it. Thou wittall, would this be a good answer before an earthly magistrate in case of treason, felonie, yea or a farre lesse matter, to say, Sir, my Master commanded me? or hast thou here so much witte to saue thy selfe from the dan­ger of mans law, as not to venture vpon thy supe­riours commandement? and hast thou so little witte, as to thinke Gods lawes are lesse seuere then mans, that this answere, my father, my husband, my master, my magistrate commanded mee, may serue thy turne before Gods tribunall? darest thou not steale, for all thy masters commandement, for feare of the gallowes? and yet, because of thy ma­sters commandement, wilt thou dare to prophane the Saboath, without all feare of hell? thou thinkest that the command of that authority, which is ouer thee, will lessen thy sinne. Nay rather it will ag­grauate it. For if thou didest sinne of thy selfe, without the command of man, then thou diddest, simply reiect gods commandement. Now thou re­iectest [Page 156] it with a farre greater disgrace, and disparage­ment to God. For besides reiecting the onely wise God, thou preferrest before him base and foolish man. And so by this meanes thy sinne is doubled. For first thou sinnest in neglecting Gods word, and secondly in regarding mans before it. The autho­rity then of our superiours commandement, or ex­ample will little stead vs, when God shall come to skan our sinne. The Apostle dehorting the Corin­thians from fornication, remembreth them of that 1. Cor. 10. 8. cleared. fearefull iudgement that befell the Israelites for this sinne, three and twenty thousand of them fell in one day. Now Moses mentions foure and twen­tie thousand, wherof 1000 were the chief princes of the people, the other three and twenty were those of the inferiour sort, who fell into this sinne pro­uoked by the instigation, and example of their princes. What thinke wee should be the reason that the Apostle should rather insist in the speciall punish­ment of the people, then in the common, and generall punishment both of Princes and people toge­ther? Some of the learned say that the Apostle Iun. parall. l. 2. par. 37. Quam frigida & ieiu­na sit eorum de­fensio, qui exem­plo &c. potētio­rum se tutos pu­tant si in male­ficia consense­rint, aut ruerint praeter officium suum. would hereby teach the Corinthians, the sillinesse, and weakenesse of this excuse, whereby men vse to defend those sinnes, whereunto they were swayed by the force of their Gouernors authority, and ex­ample. For, though this 23. thousand of the peo­ple had their princes example, euen a whole thou­sand of them, going before, and drawing them af­ter, yet they were drawen by them, as well into the same punishment, the same destruction, as the same sinne.

[Page 157] 3 Vpon the prouocations of others, who iniurie, grieue, and exasperate vs either by word, or deed. 3 Prouocati­ons. As in chasing, and swearing it is vsuall, why what should one doe, when he is thus abused? such dea­ling, as this, would anger a very Saint. So saith the quarrelous, and contentious man, if it were not for my ill neighbours, I should liue more quietly, and peaceably. True; if it were not for one ill neighbour of thine, that is an euill, and naughtie heart, full of gall, and bitternesse. Whence, saith Iames, notably meeting with this deceit, are strifes, Iames 4. 1. and contentions? O saies the deceitfull heart of the wrangler, not from mee, but from such, and such, as prouoke me by their iniuries. No saith Iames, they are from the lustes that fight in your members. Thou hast a troublesome heart, distempered with many inordinate passions, and that is the cause of thy rage, and fury. For many men haue receiued farre greater iniuries with farre lesse adoe. If the sea should ascribe her raging to the windes, it might easily bee conuinced, because the same windes blowe vpon the riuers, and yet they are quiet. The reason then is not the windes, but the vastnesse that is in the sea it selfe, which the little ri­uers wanting are not disquieted in like manner with the windes. If thy heart were not so vast, and great, as it is, it would be nothing so turbulent, nor boisterous, though the windes raged farre more fiercely, then now they doe. Shake cleere water in the glasse, and iogge it as much as you will; still it reteineth it cleerenesse and purity: but let such wa­ter wherein there is mudde at the bottome be stir­red, [Page 158] and presently it will be faeculent, corrupt, and obscure It is the mudde, and mire of thy corrupt affections, that makes thy heart so troublesome, when it is stirred with iniuries. A heart free from this mud, would be free from distemper, though neuer so much tossed and shaken. Then againe; what sense is there in this, that, because men pro­uoke thee, therefore thou must prouoke God? what if men anger thee? hast thou no body to wrecke thy anger vpon, but God? wouldest thou excuse thy seruant, if being angred, and vexed by some of his fellow-seruantes, he should ease his stomacke Chrysost. ad pop. Antioch. hom. 22. [...]. &c. vpon thy selfe? and further, what reason is there in this, that, because men hurt thee in thy body, goods, or name, thou must therefore wounde thy selfe in thy soule, and conscience; which thou dost, when, vpon occasion of these iniuries, thou boylest in choler, and swellest in malice against him that wronged thee. What a folly were this, if, being hurt in the hand, we should goe about to help our selues by dashinge out our braines against the walles? Our brother hurteth vs in our estate. This bringes no losse to our soule. But when our re­uengefull affections are vp, they bring hurt to our soule, euen the guilt of sinne, in transgressing Gods commandements. Neuer then harpe so much vpon this, he hath wronged me, thus and thus. Foole, none wrongs thee but thy self. He hath takē away this & that. Fool, thou takest the best thing frō thy selfe. Thou talkest of that which man taketh frō thee; but consider withall what God hath giuen thee, euen in this his taking away. Man hath taken away some [Page 159] temporall commoditie: God giueth thee an occasion of increasing thy spirituall commodities, in shewing of true patience, humility, meekenes, and such like graces. This which God now giueth is farre aboue that, which man taketh from thee. And yet, wise man that thou art, because man takes from thee the lesse, therefore thou thinkest thou maiest take from thy selfe the greater. It is grosse deceit then to ex­cuse our sinnes, manifest wronges to God and our owne soules, by the wronges that others doe Leuit. 24. 10. 14 vs. That blasphemer in the law, had this excuse, that it was in heate, being prouoked by the conten­tion of that other partie. Yet for all that God would haue him stoned to death. So Moses trans­gressiō, Psal. 106. 32. 33. at the waters of Meribah, was occasioned by the vntowardnes, & rebelliō of the Israelites, yet this could not excuse him before God, but, for all that, he must be debarred frō entring into Canaan.

4 Vpon the discouragements, and hindrances wee 4. Discou­ragements. receiue from others, as it were rubbes to vs in the way of godlinesse. O say some concerninge the performance of good duties; if we might be coun­tenanced by authority, holpen by our ministers, set foreward, and hartened by those with whom, and of whom we liue, oh then how zealous should we be? but because we haue so many pinches, and pul-backes this way, we thinke our coldnesse, and backwardnesse in religion not so liable to censure. Thus many people impute their not profiting, to the minister, and the manner of his teaching. And if they had such a minister, oh how should they thriue then. But as he in Seneca hauing a thorne in De tranquill. animi. [Page 160] his foote complained of the roughnes of the way, that that was the cause of his limping, so these, hau­ing thornes in their owne heartes, which make the word vnfruitfull, complaine of the thornes in their ministers tongues, and make this to be the cause of their so slowe proceedings. Contrarily, many mi­nisters they blame their people, and thinke that, if their hearers would giue them such incorage­ments, in regarde of countenance, maintenance, desire to learne &c, as some other people doe their ministers, they should then performe the worke of the Lord more carefully, and comfortably, then now they doe. But the truth is, the cause princi­pally is in our owne corruption, which being not reformed, no incoragements to godlinesse will much further vs, but being once redressed, no dis­coragements can much hinder vs. Therefore, if a good, and throughly mortified Christian should liue vnder one of Ieroboams priests, or with ban­nished Dauid in a drie desert, where there were no wa­ter, yet he would thriue in the power of godlines; Psal. 63. 1. on the other side, an vnsound Christian, though he liued vnder Christs owne ministery, as did Iudas, yet he would come to nothing. So a good prophet, as Moses, Ieremy, and others, though yoked with neuer so crooked a people, would yet thence take occasi­on of prouoking their owne zeale. An euill one, though he liued among the violent ones, that take the kingdome of heauen by force, would yet be cold, and carelesse. Let vs not then deceiue our selues, to Matth. 11. 12. lay our owne fault vpon the want of meanes, and so indeed vpon God himselfe. For that wee haue [Page 161] not those meanes we so much seeme to desire, and in the hauing whereof we promise our selues such great matters of our selues; whence is it, but from God, that hath denied those meanes vnto vs? O if we liued vnder such a mans ministerie, if we enioy­ed the dally companie of such, and such Christians, how should wee prosper then? why? but God hath not so disposed that we should. If there were such necessity of, and efficacy in those meanes, as we thinke, he would not withhold them. Thinke we not that God is in stead of all meanes to his, abundantly supplying them with the presence of his spirit; who as hee was a little sanctuary to his Ezek. 11. 16. people, when they were dispersed among the hea­then, so likewise still to vs now a little ministerie, a little colledge of Christians, when his prouidence hath depriued vs of these meanes. But lo an eui­dent conuiction of our deceitfulnesse of heart. For when we haue those very selfe same helpes, by the want whereof we excused our selues, yet our former dulnesse, and deadnesse still sticketh by vs, we are the same men that before. And of the de­ceitfull excuse of Translation so much.

CHAP. XIIII.

THe fifth deceitfull excuse is that of Custome. 5. Custome. O say some, when they are rebuked for their swearing, idle, and vaine formes of speech, and such like sinnes, Truely wee meant no hurt, it is onely a cu­stome we haue got, and cannot now easily leaue. What wretched madnesse is this, that, because we are come to the very height of sinne, (for what else is custome in sinne?) wee should therefore think our selues priuiledged to sinne; that custome in sinne then which nothing increaseth sinne more, should be vsed as an extenuation thereof? The Apostle Pe­ter, when hee would disswade vs from the mispen­ding of our time in sin, and vanity, thought he could vse no better argument then this, that heeretofore it hath beene our custome of a long time so to doe. Hence forward (saith hee) liue (as much time as remai­neth in the flesh) not after the lusts of men, but after the 1. Pet. 4. 2. 3. will of God. Why? for it is sufficient for vs, that wee haue spent the time past of the life after the lusts of the Gentiles, walking in wantonnesse, &c. Lo how he ag­grauates their former sinnes, and so perswades them to desist, because they had so long accustomed themselues thereto. Doest thou then make a but of thy custome? Oh sir it is but a custome. Why what canst thou say more against thy selfe? If thou hadst sworne but once in all thy life, it had bin a sinne hea­uy [Page 163] enough to crush thee downe into hell: but now when thou tellest me it is thy daily custome; that thy tongue is traded in this wickednesse, how now? hast not thou mended the matter fairly? for shame then away with this so witlesse, gracelesse, and shame­lesse an excuse. Would a thiefe or murtherer, be­ing arraigned at the barre, be so simple as to alleage in their defence, that it hath beene their vse & cu­stome of a long time to play such reakes: Would not [...] hom. 19. ad po­pul Antioch. hom. 14. ad pop. Anti. [...]. hom. 7. ad pop. Ant. [...]. the iudge, so much the sooner, send them to the gal­lowes? If the plea of custome be so weake for the de­fence of these sins before man, why then, as Chryso­stome reasons, should it not be as insufficient for the maintenance of swearing before Gods tribunall. Though it had beene the Antiochians custome to wash them in the baths, yet, the king forbidding them, they all left for feare of his displeasure. Wher­upon Chrysostome conuinced them of deceifulnes in the vse of this excuse, in pleading the tyrannie of cu­stome. Lo, saith hee, you may see that where feare is, there our wonted custome is left presently: feare easilie ouermasters custome, though it bee neuer so auncient and necessary. It is not then our custome, but our want of Gods feare, which is the cause of our swearing. The same Father in another place, maketh mention of one, who had got an ilfauoured fashion of mouing his right shoulder, when he went, which yet hee corre­cted, by laying a sword ouer it, in such manner, that it should be in danger of cutting, if so it moued. And so, by feare of incision, hee taught his shoulders bet­ter manners and motions. Do thou, who preten­dest the custome of thy tongue in swearing the same [Page 164] to thy tongue, that he to his shoulder, and in stead of his sword vse the sworde of Gods worde, and Gods iudgments threatned against this sinne, and thou shalt easily get ridde of this thy euill custome. For, let men say what they will, it is nothing but their owne hard hearts, voide of all feare of God and his iudgements, together with their sloth and negli­gence, in not striuing against their euill customes, that makes them such slaues vnto them.

The last refuge is to helpe out the matter with some distinctions, and pretences of false ends, or any 6. Subtill di­stinctions. such like quirkes. This is the tale-bearers iustificati­on of himselfe, I do it not to discredit him, but one­ly in loue and good-wil. So the wearer of long haire, I doe it not for pride, but onely to hide the deformi­tie of my eares, or to keepe my head warme. So the good companions, as they call them, that conuerse familiarly with notorious wicked persons, we doe it only for honest refreshment, and to winne them by kindnesse, as Christ conuersed with the Publicanes, & sinners. So those Corinthians, that were present at the idols feasts; We doe it not in honour of the idol, but only to gratifie our friends, in a thing indifferent, the eating of meats. Thus the Papists for their ado­ration of the creatures, say, they performe onely ser­uice, but not worship, which is due to God onely. The man of vindictiue spirit, can distinguish betwixt for­giuing and forgetting, and tell you hee hath forgiuen his enemy, though he haue not forgotten the wrong hee hath done him. Bradford in one of his Epistles makes mention of one that excused subscription to the Popish articles being qualified with this limitati­on, [Page 165] so farre forth as they were not against the worde of God, beeing indeede all quite contrary thereto. And in this manner he moued Bradford & others to subscribe. But a notable example for this deceit was that of the Israelites in their oath against the giuing of their daughters in marriage to the Benia­mites. For when the women of Iabesh Gilead did not suffice the Beniamites, and their oath hindred them Iude 21. from giuing any of their owne daughters, they bad them take by force of their owne virgins that should come forth to daunce in Shiloh. Why but was not this gainst their oath? yes, but mark what a fine quirk they found out to elude their oath, and so to qualifie the matter, namely that they did not giue them their daughters, but the Beniamites tooke them a­way. Not much vnlike are those shifts to cousen the good lawes and oaths, against buying of places with monie, as the laying of wagers before hand with those of whom they are to bee had, That wee shall not haue such, or such a place. Such also was the deceit of those who hauing made truce with their aduersaries for certaine daies, did yet during the truce make incursion vpon them in the night, & then defended it, because their truce was onely for daies, not nights. To this head also wee may refer that excuse of our trauailers, who excuse their kis­sing of the Popes toe, because they doe that honour to him onely as a temporall prince, and not as Pope. But these men are not so happy in their inuentions, to saue their conscience, as was once one to saue his honour; who grudging the Persian king that honour of falling downe before him, and yet not [Page 166] knowing how to auoide it, purposely let fall his ring when he came into the Kings presence, and so excu­sed the matter to himselfe, as though he fell downe only to take vp his ring, and not to worship the king. And diuers such like cranckes as these might bee in­stanced in. The which indeede are but curteins, we draw before our owne eies, to hide our sin; they are indeed, as the spiders webbe, cunningly wouen, and some slight of witt may there appeare in them, but withall they are as slight as the spiders webbe, they will not indure the breath, and blast of the mouth of God. Doe not then wilfully deceiue thy selfe. But thinke with thy selfe, will these distinctions, prae­tences & qualifications satisfie my conscience here­after in the day of trial? And thus much for the harts excusing of our euill actions, as also for the iudge­ment of our hearts concerning our actions.

The vse of all this is, Vse.

1. To teach vs not to be ouer forward in consul­ting 1 with flesh and bloud, when any thing is to bee done. Who would vse a crooked rule in drawing of lines? Who would go to such a lawyer, whose coun­sells he knew to be meere deceit and cousonage? If then our hearts vnasked doe offer vs their counsell, let vs suspect it: let vs be as iealous ouer our hearts as we would be ouer a knowne crafty deceiuer.

2. Not to rest secure in the iudgement of our owne hearts. Many blesse themselues in their euill courses, because their seared and senselesse consci­ences, their deceiued and deceiuing hearts doe not checke them. The trecherous selling of Ioseph was swallowed downe by his brethren, and did not trou­ble [Page 167] them for nigh twenty yeares afterward. The rea­son was, the mists of corrupt affections dazeled the eies of their minde, and so they could not beholde their sinne in the right forme, but when affliction had remooued these mists of deceit from their eies, then they beheld it, in the right shape, most ouglie, and monstrous, and were confounded with the hor­rour thereof. Had they any reason to approue their fact all that while, and to applaud themselues in it, because of this deceitfull peace of a deceitful heart. O saies one, I thanke God I finde quiet and peace in mine owne heart, whatsoeuer such, and such iudge of me for my courses. But what talkst thou of peace? or what hast thou to doe with peace (as Iehu said to Iehoram) who hast no other ground to build it vpon, then the deceitfull iudgement of thine owne blinde and bewitched heart? Thou lookest in troubled wa­ter, and seest no deformity in thy face. But stay till the water be setled and cleered, and then thou shalt see what a filthy mishapen visage thou hast. Tell me tenne yeere hence, or in the day of thy triall, when thy heart shall be freed from these deceits, & Christ with the clay and spittle of some sharpe affliction shall haue sharpened thy dull eye-sight, tel me then what peace thou hast?

3. Since our hearts as we haue shewed are so de­ceitfull in excusing and defending of our sinnes, it must teach vs to labour for the spirit of ingenuity, for that open, and plaine heart of Iob in confessing of our sinnes, that with him we may be able to say, If Iob. 31, 33. we haue hid our sinne as did Adam, &c. Though our hearts deceiued vs at first, to make vs sinne, yet let [Page 168] vs not suffer them to deceiue vs further, to make vs to defend our sinne. This is to adde deceit to deceit. In Psal. 139. Mereberis illu­minari. Et quomodo [...] ­uades è duplici­bus tenebris qui in simplicibus lab [...]rabas. In Psalm. 50. Commissum est, non defendatur, in cōfessionem veniat non de­fensionem. Ad hibes te defenso­rē peccati tui? vinceris. Quis es. n. vt te defendas? Idone­us esto, ad accu­sandū te▪ noli dicere, ant nihil feci, aut quid magnū feci? aut fecerunt et alij. Si faciendo pec­catū nihil te di­tis del [...]q [...]iss, ni­ [...]il eris, nihil ac­cipi [...]s. Paratus est deus dare in­dulg [...]ntiā, clau­dis contra te: Ille paratus est d [...]re noli opp [...]nere o­bic [...]n [...] defensi [...] ­nis, sed aperi si­num cōfessionis. This is double deceitfulnesse, when single was too much. Excellently Austin, If thou hast sinned thou art in darkenesse, but by confessing thy darkenesse, thou shalt obtain the illuminatiō of thy darknes: but by defen­ding thy darkenes thou shalt be darkned in thy darknes. And how wilt thou escape out of double darknes who had so much to doe with single? And again, ‘Thou hast committed a sinne. Let it be confessed, not defen­ded. If thou wilt take vpon thee the defence of thy sinne, thou wilt easily be ouercome, &c. For who art thou to defend thy selfe? Bee thou ready to ac­cuse thy selfe. Say not, either I haue done nothing, or no such great matter, or no more then others. If hauing sinned, thou saist thou hast done nothing, thou shalt be nothing, thou shalt receiue nothing. God is ready to giue the pardon. Thou stoppest it against thy selfe. He Isay is ready to giue it. Doe not thou lay the blocke of thine owne defence, and iustification against it: but open the bo­some of thy confession, and selfe con­demnation for it.’

CHAP. XV.

HEtherto of the first deceit, which is in iudging: 2. In perswa­ding, the second followeth in perswading. And that is either to the doing of that, which is euill, or to the 1. To do euill. Where omitting of that which is good.

In the first kinde there are diuers deceits.

The first is to colour grosse sins with mild termes, I Deceit, pain­ting of sinne with ver­tues colours. and so to present it vnto vs, not in it own proper co­lours, but painted and gilded ouer with some shews of vertue, that it might the more easily winde and insinuate it selfe into our affections. This is like their deceit that dye course cloth in fine colours. Thus haughtinesse comes masked in the habit of magnani­mity, Superbia c [...]lsi­tudin [...]m imita­tur, curi [...]sitas affectare v^•. studium scien­tiae, ignorantia q [...]o{que} innocētiae nomine t [...]gi [...]ur. Effusio liberali­tatis vmbram obtendi [...]. Conf. l. [...]. c. 6. vitia [...] o­bis sub virt [...]tū nomine ob re­punt. Temeritas sub titulo forti­tudinis latet. pro cauto timi­dus accipitur. Sen. ep. 45. curiosity would be taken for the desire of know­ledge, ignorance shrouds it selfe vnder the name of in­nocency and riotousnesse shadowes it selfe vnder the title of liberalitie saith Austen. So likewise pesti­lent heresie hides it selfe vnder the name of profoūd knowledge, and deepe learning. Reuel. 2. 24. Pride goes vnder the name of cleanlinesse and neatnesse: Machiauelisme & worldlines, Prou. 23, 4. of wisedome and policie: impudency of presence of spirit, and law­full audacitie: rashnes, of fortitude: timorousnesse, of cautelousnesse: base niggardlinesse, of iust parsimonie: drunkennesse, of good fellowship: couetousnesse, of good husbandrie. And hence is that deceitfulnesse of riches, in the parable of the sower. How are riches deceit­full? [Page 170] The deceit is in the couetous rich mans heart, that couers his vnsatiable coueting and desire of ga­thring riches with the gentle & honest name of thrift, and frugalitie. Thus wrong and iniustice deceiues Aug. in Psa. 46 often, vnder the colour, and in the appearance of mercy and compassion. As when wee releeue the needy with other folks goods, or (to vse Austens ex­ample) when wee fauour a poore man hauing an ill cause, against a rich man hauing a good. In like manner giddinesse carries a blush of zeale: and cho­ler, and furie of valour, and manhood. Whence that speech touching the fiery spirited man, He hath met­tle in him. And it is mettall indeed, but digged out of the mine-pits of hell, base and reprobate mettall which neuer receiued the image and impresse of Gods spirit. And yet, as they that haue ill eyes, will mistake one man for another: specially, when they somewhat resemble one another; though otherwise the difference betweene them bee palpable; and so salute a stranger for a friend: so our pore-blinde hearts deceiued with that shadow of resem­blance, which vice sometimes carrieth of ver­tue, doe oftentimes imbrace and receiue grosse vices, in steade of glorious vertues. For as the Prince of darkenesse, the Diuell doth sometimes transforme himselfe into an Angell of light, and be­come a white Diuell; (for. 1. Tim. 4. 1. 3. abstinence from meates, and marriage, sauouring (one would think) of great mortification, are yet doctrines of diuels: so also can the works of darknesse transfigure themselues into the workes of light. Not only those workes of light, whereunto they seem to come som­what [Page 171] neerer, but euen those, (O strange iugling!) from which they are farthest distant. For yellow, or some such middle colour to be taken for white, is no such great deceit of the eies: but that blacke should bee taken for white, this is a strange deceit indeede. And yet this is the deceit of our hearts to shape out diuerse vices vnto vs, like those vertues, to which they are most extremely contrary. For example, not onely base deiection of mind goes vnder the account of true humilitie, but euen pride it selfe, as in those that seeke praise by disabling, and dispraysing them­selues; as in Diogenes treading vpon Platoes chayre, and saying, Plato I trample vpon thy pride, who there­fore worthily had that answere returned him, Thou tramplest on Pride with greater pride. Thus was it in those heretiques in Pauls time, so humble, that they would not presume to come to God immedi­atelie, Col. 2. 18. they would not dare to worship him, but the Angels. And yet of these men, in whom humilitie made so great a noyse, the Apostle is not afraide to say, that they are puft vp in their fleshly mind: lo a proud humility. And such is that of the Papists, in whipping themselues: for in these things they swerue from the wisedome of the worde, and follow their owne in­uentions. And what greater pride, then for a man to thinke himselfe wiser then God, to leaue the dire­ction of his worde, and to exalt his owne fancie a­boue it? Thus Dauid describeth the proud man. Thou Psal. 119. 20. hast destroied the cursed proud. But who are these? The next words tells vs, that doe erre from thy com­mandements: And afterward in the same psalm, ver. 85. The proud haue digged pits for me. But who bee [Page 172] those proud ones? which conforme not themselues to thy law. Let there be neuer such shewes of humility, if therein we prefer our owne wils to Gods, it is but pride varnished with some colours of humility. Pe­ter Iohn. 13. 8. no doubt, thought himselfe humble, when hee would not let Christ wash his feet. But this was on­ly the deceitfulnesse of his owne heart. For indeed he was proud in so doing; because, in refusing to o­bey Christs commandement, hee made himselfe wi­ser then Christ. Alike deceitfull was the Baptists hu­mility in refusing to wash Christ, that was Peters in refusing to be washed by him. Had wee not neede Mat. 3. now to haue our eies in our heads, least otherwise our cunning hearts obtrude vice vpon vs, in steede of vertue? what more effectuall argument can they vse to allure our affections to the loue and liking of sinne, then to set this false glosse vpon it? When the strumpet would entise the younker to commit fol­lie Prou. 7. 14. with her, she doth not giue her sinne the right name of filthines which it deserued, for that would haue driuen him away, but shee hangs out the Iuy­bush of a sweet and louely title, therwith inueigling the youth, Come let vs take our fill of loue, and delight our selues in daliance. Beastly whoredome is but loue and daliance. So the sluggard qualifies and molli­fies Moderatio ig­nauia d^•. Sen. ep. 45. Ecclesiast. 4. 3. his shamefull sloath with the sweet name of peace, and so lulls himselfe a sleepe in his sinne, Better is a handfull with quietnesse, (so hee termes his sloth) then two handfulls with labour and vexation. Thus our hearts, bawds for the filthy strumpet, sin, teach hir this tricke of deceitfulnesse, to correct her naturall deformitie, with these artificiall paintings, that so [Page 173] we might be caught the sooner. But as the heat of the sunne, or of the fire wil easily discouer the pain­ting of the harlot, by melting it away: so will the heat of Gods word, if we bring this painted & trap­ped strumpet thereto, plainely shew, that her beau­ty came out of the boxe of a deceitfull heart. And then when these daubings are washed off frō this Iezabell, that we may see her in her owne hue, wee did not so much loue hir before, but, as Ammon did Thamar, wee shall twise as much loath her after­ward.

2. Deceit, which our hearts vse to insnare vs, is 2. Deceit con­sisting of two branches. to make show of being very reasonable, and shame­faced, in crauing but a little at our hands; bearing vs in hand, that if this little bee granted, they will rest contented therewith and wil demand no more. Where in truth there is a double cosenage.

1. That there are some sinnes which are but lit­tle That there are little sins. Math. 5. 19. ones. This was part of the Pharisees leuen, calling some commandements of God but little commande­ments, not much to bee regarded. So now many ac­count faith and troth to be put petty oaths. Fornica­tion is iudged but a tricke of youth; Though yet S. Paul (to vse the words of that most reuerend man M^r. K [...]ewstub on 7. cōmand. 1. Cor, 10. 8. of God) in stead of that cloake of naturall infirmity and heat of youth, wherewith we vse to couer this sin, puts vpon it a bloudy cloake bathed in the bloud of three and twenty thousand all smitten in one day for this so light a tricke. And S. Paul elsewhere Ephes. 5. 6. hauing dehorted from fornication and some other sinnes, which our deceitfull hearts vse to extenuate, addeth this watch-word; bee not deceiued. These [Page 174] things are more then tricks, more then matters of sport, or iest: for, for these things comes the wrath of God vpon the children of disobedience. What now? are those little sinnes, which bring on vs the great wrath of so infinite a maiesty? And is it now but a tricke to goe to hell? whether the weight euen of these little sinnes, as it were small sands, will sinke the ship of our soules, as well as our greater and grosser sinnes, as it were the heauier burthens of the shippe. Small leakes in ships, and small breaches in walls, beeing neglected leese both shippes and cities. And such tradesmen, as in their accounts regard not small summes, will quickly prooue banke routs. Disobe­dience, Aug. de doctr. Chr. l. 4. Quod minimū est mi­nimum est: sed in minimo fide­lem esse, magnū est. Nam sicut ratiorotundita­tis eadem est in nūmulo exiguo, qua et in magno disco, ita vbi parua iustè ge­runtur non mi­nu [...]tur iusti [...]iae magnitudo; hinc Apostolus acri­ter adeò incre­pat in re parua. 1. Cor. 6. prop­ter iustitiā, cha­ritat [...]m, quae in rebus quamlib [...]t paruulis magna sunt. though in neuer so small matters, as in ea­ting of an apple, gathering a few stickes on the Sa­baoth, looking into, and touching of the Arke, is yet in Gods account, no small matters. For how se­uerely hath hee punished all these, then which yet what can wee imagine slighter? But it is not the smalnesse of the things that lessens either our obe­dience, or disobedience. There is the same reason of roundnesse in a small ball, which in a greater one: and so of obedience, or disobedience, in smaller or greater matters. A little thing is little, but faithful­nesse, and so also vnfaithfulnesse in a little, is a great matter. For it is Gods commandement that ties to obedience in lesser things, as well as in greater: and that is despised, as well in the breach of the lesser, as of the greater. Let vs not then thinke that any sinne is little; since the very least are committed against so great a God, and bring vpon vs so great a danger. More by far, in some respects, then do those, which [Page 175] wee count the greater. For in the greater we sooner come to the sight of them, and so to repentance for them: whereas in the lesser, we not discerning them, through this deceitfulnesse of heart, to bee sinnes at all, goe on in them, without repentance; and so, through irrepentance, in the lesser, lye open to that danger, which by repentance, wee happily escaped in the greater.

2. Besides this, there is also another deceit, that Frō these lit­tle ones to bring vs to greater. Confes. l. 8. c. 5. non erat q^• re­sp [...]nderē nisi tā­tū verba lenta, et somnolenta: Modò, ecce mo­dò, sine paululū. Sed modò, et modò non habe­bant m [...]dū. et sine paul [...]lū i­bat in longum. if we will yeeld to this little, we shall no further bee importuned for any more. For howsoeuer the be­ginnings of sinne are very modest and mayden like, and the sluggard craues but a little sleepe, but a little slum­ber, as Austen in his first conuersion: yet sinne is of an incroaching nature, like the riuers, smal at the first ri­sing, it spreads, and inlarges it selfe in going, as a gangrene it creepes on by degrees, from one part to another, till in the ende it haue consumed the whole. So that grant it but her little, and this little will quickly come to a great deale. Giue it but an inch, and it will take an ell. Let the serpent but winde in his head, and hee will draw his whole body after. When the Leuites father in Law had drawne him to stay till noone, he drew him on further to stay all night, yea and till towards the euen of the next day. Iudges 19. If he had named the whole time at first, and prayed him to haue stayed two daies longer, he had neuer obtained it. But at first, crauing onely halfe a day, he comes at length to get two daies. If our hearts should dem and all that they will bring vs to in the ende, they would neuer bee heard: but through their deceitfull modesty of asking but a lit­tle, [Page 176] by degrees they quickly entise vs on to more. How true this is, will easily appeare, if either we look to the matter of faith, or of manners. For the matter of faith, or doctrine; witnesse the Popish superstition, in most of her horrible heresies, which were not so grosse at the first, as now they are, but after that the seedes and foundations of them were secretly laide in the ground in the primitiue Church, the degene­rating ages that succeeded, added, one this peece, another that, till at the length, in processe of time, they came to that monstrous deformitie which now we see. The primacie of the Romane Bishop at first, was onely in regard of order and honour, not of the power & iurisdiction, which afterward he obtained. Monastic all life at first was only for safety in time of persecution: & the monasteries of the ancient were not much differing from our colledges. The vse of i­mages in Churches was first onely historicall. After­ward, thus much being granted, the idolatrous hart of man neuer gaue ouer, till the religious vse obtai­ned. Such is the danger of yeelding but to the very least occasions, and beginnings of errour and idola­try. Milesius his image came out of his priuate parlor into the common hall, then into the street, next into the Churchyard, then to the porch of the Church, after that, to be on the wall, last of all it gat vpon the altar it selfe. After Ahaz had made his wicked altar, and offered vpon it, he brought it into the temple, first setting it by the brasen alter, but then he broght it further into the house, and aduanced it to a higher place, and set it on the northside of Gods altar. Lo 2. King. 16, 12. 13. 14. how idolatry secretly, and by stealth creepes in, [Page 177] and gets roome of the truth, first for one arme, then for another; then for the other parts, till at length the truth it selfe be wholly iustled out. If error got but once into the belfrey, it will neuer leaue till it be Doctor F [...]lke. in the chancell: if it may be suffred to be in the porch it will not be long but you shall see it possessed of the Church it selfe, and ietting it in the pulpit. What shall we say then to those reconcilers of vs and the Romanists, that would haue vs yeeld in somethings vnto them? Assuredly, if once the sluces be opened the waters must needs runne a maine: if the gate Patente perta impossibile est mal [...]m vlterus non precedere. be set open, the besieging enemy will enter, What shall we say likewise to those, that thinke it no such great matter to yeelde vnto showes and appearan­ces of idolatry? as for trauailers into idolatrous pla­ces to shew some kinde of reuerence to the hoast, to kisse the Popes toe, if yet these be shewes onely of idolatry. Certainely these are but shooing-hornes to draw on further matters. Therefore the least sins in euery commandement are reproached with the name of the greatest, as the vnchast glaunce of the eie with adulterie, and Paul cals the Corinthians sit­ting downe at the idolaters feast, though without all intent of honouring the idol, by the odious name of idolatry: because these lesser and petty mat­ters 1. Cor. 10. 14. (as we count them) make way, and paue a cau­sey for the greater. Hence it was that Iob freed him­selfe, Iob. 31. 27. not onely from the grosser idolatry, but euen from the least shew of it, in outward fashions; not onely from worshipping the sunne and moone, but euen from his hands kissing of his mouth, a Adorare, est manum [...]r [...] ad­mone [...]e. gesture onely of adoring. And because heerein our [Page 178] hearts notably iuggle, therefore he saith. If mine heart hath beene deceiued in secret, or if mine hand hath kissed my mouth. Thereby shewing that it is a part of our hearts deceitfulnesse to draw vs on first to these matters of lesse account, that afterward wee might the more easily digest the greater. Of this Moses see­meth to speake, when he saith to Israell, Beware lest your hearts deceiue you, namely vpon occasion of that great prosperity before spoken of, that going backe, at the first onely from your feruor, and zeale in my true seruice, at length, by degrees, you should worship strange Gods, and bow downe vnto them. Wherefore Deut. 11. 16. let no man deceiue himselfe, saying, O this is but a small matter, why should any stand so much vpon this? Yea but this small matter is a strong cart-rope to plucke greater after it. A little leuen leaueneth the whole lump. A little sparke often kindles a great fire, deuouring to destruction. Assuredly in the iustice of God, punishing smaller sinnes with greater, they that make no conscience of smaller vntruths, in time come to haue such large consciences, & wide throats, that they can swallow down grosse errors, as it were great gobs at once. Hauing fallen to the Diuels porridge, they will shortly eat of his flesh, and from eating of the huskes of grapes, they will come at length to eat of the grapes themselues, and from this to the drinking of wine it selfe. For whereas it is onely the commandement of the Lorde that binds vs in the greater matters, hee that hath boldly be­gun to shake off this yoke in the lesser, what is there that can holde him fast to the Lord in the greater? Chrysostome is very zealous in this point, writing Gal. 1. 6. [Page 179] vpon those words of Paul concerning those that vr­ged the ceremonies of Moses, But there are some that Atqui vnum aut alteru dun­taxat praescrip­tum inauxerāt. &c. Q^d pusillum quiddam perp [...] ­ram a [...]mix [...]ū totum corrum­p [...]t. would ouerthrow the Gospell of Christ. Why but, saith that Father, they retained the Gospell, ‘onely they would haue brought in a Iewish rite, or two. And yet the Apostle saies that heereby the Gospell is subuerted, to shew how but a little thing, beeing vntowardly mingled, mars al. For as in the Kings coine, he that clippes off but a little of his image stamped thereon, imbaseth the whole peece: so if any shall ouerthrow but the least parcell of the truth, it is wholly corrupted, from these begin­nings Sanae fidei vel minimā pa [...]ti­culam. proceeding alwaies to worse things: where are they now who condemne vs as contentious, because of our disagreement with heretikes?—let them heare what Paul saith, namely that they did ouerthrow the Gospell, who brought in but a lit­tle innouation.’ So dangerous did this holy man hold it, to yeeld though neuer so little, to er­rour, because of this deceit, whereby the whole truth is secretly vndermined. Wee would not giue place saith Paul, by subiection one houre to Mosaique rites vrged by the false Apostles that the trueth of the Qui paululum quiddam rerum nouari [...] inaux­erant. Gospell (indangered belike by those rites) might con­tinue. If we neuer so little sippe of the cup of errour, we shall drinke our full draught, yea we shall go on in carousing, till we be drunke therewith. If we be­gin neuer so little to nibble vpon these meats, wee shall fill our selues with them, and eate till we sur­fer.

Neither is this perswasion from the smalnesse of the sinne deceitful onely in matter of doctrine, but [Page 180] also of life, and conuersation. Witnesse the many experiences of Gods children, who, winking at smal­ler sinnes, haue beene plunged into greater, and yet (so cunningly and closely is this deceit carried) they haue not espied the change. For that which our Sa­uiour speaketh concerning the grouth of grace, that it is insensible, like to that of the corne, where the Mark 4. 26. 27. 28. seede springs and growes, first the blade, then the eares, then the ful corne, the husbandman not know­ing how, may as trulie be said concerning the grouth of wickednesse; After that the smaller seedes of this vnhappy cockle and darnell are once receiued into our harts, they shoot forth, and still rise higher, and higher, without our feeling or discerning: because of this creeping, stealing, and deceitful pace of sinne whereby step by steppe, by little and little it ascen­deth vp in vs, til it be come to his full height. Hence that admonition, Remember from whence thou art fallen. For we, because we fall by degrees, our harts Apoc. 2. 4. deceitfully getting this little, do not so well perceiue how farre we are fallen, til we cast backe our eies to that high hill where we stood before, and then wee see how miserably we haue beene deceiued.

Flatter we not then our selues in this deceit. Say not of any of thy infirmities, as Lot of his Tsoar, oh is not this a little one? may I not bee dispensed with, for this little, so I go no further? may I not giue mine eye liberty to wander a little in wanton glaunces? may I not let loose the reines to my tongue to friske it out a little, in some idle, and lasciuious speeches? may I not vnshakle my feete, and giue them leaue to carry me to such and such places? May I not doe [Page 181] all this, so I doe no more, so I breake not out into the outward acts of vncleannesse? No more, O foole? How canst thou chuse but do more? Thinkest thou a dogge will runne away from thee, as long as thou castest him bread? or that flaxe will not conceiue flame, when thou puttest fire thereto? or that thou canst carrie burning coales in thy bosome, and not be burnt? No no. If once thou hast let loose the reins to these madde horses, thou maist not looke to stay them when thou wouldest. If once thou giuest leaue to thy corrupt affections to begin to play their parts, Non obtinel is vt desinat: si in­ciperes permise­ris. Imbecillis est primo &c. vires dum pro­cedit parat. ex­cluditur facilius quā expellitur. facilius non re­cipiuntur quam exeunt. sen. ep. 116. Aliquatenus inquis timere, a liquatonus do­lere permitie. S [...]d illud aliqua tenus longe pro­ducitur, nec vbi vis finem acci­pit. Ibid. thou shalt hardly make them giue ouer. Though at first they be but weake, yet afterward they raise vp their spirits, and get strength in going. Easier it is to keepe them out, then to trust them out. Heare not then these cunning insinuations of thy heart, oh but a little idlenesse, but a little wantonnesse, a little foo­lishnes, and then wee haue done; oh but this little stretches it selfe farre. This somewhat goes a great way, and will not stay where we would. The Pro­uerbe is false heere, Modicum non nocet, A little hurts not. Yes a little hurts a great deale. Little sins vsher great ones, and bring them into the closets of of our hearts. And heere behold a notable peece of cunning fraud in these crafty hearts of ours. In per­swading and inueagling vs to sinne, they vrge hard that it is but a little they craue: what? will you sticke with vs for so little? but when this little is once yeel­ded them, then they tell vs, that hauing done so much, it makes no great matter, if now we goe a lit­tle further: We cannot bee much worse, then wee are. As when we haue mispent some part of the day [Page 182] in idlenesse, then it reasons thus with vs. Now thou hast lost this part of it, thou canst do no great good with the remainder: it were euen best to be idle still. The like may bee saide in the matter of lying, thee­uing, vncleannesse. When we haue but yeelded a little, then our hearts tells vs, wee haue cracked our credit with that we haue done already; we were as good go forward now, as stand still. Hence it is, that Opert [...]t gna [...]i­ter impud [...]ntem esse, qui semel, &c. when men haue once begun to sinne in any kinde, they haue so lustily lashed on: As Iakob in his lying to his Father Isacke, first, I am Esau, &c. then bee­ing demanded how he came to his venison so quick­ly, he goeth further, most indignely abusing the ho­ly name of God himselfe, The Lord thy God brought it to my hand. So Saul in his swearing and cursing: first, Cursed be the man that eateth food till night: then, As 1 Sam. 14 24. the Lord liueth that saueth Israell; though it bee Iona­than he shall die. And againe, God do so, and more also, vnlesse thou dye the death Ionathan. So Peter, from Psalm 39. one deniall, rushes on to a second, a third; and from a simple deniall, to a deniall with execration. Ouer shooes, ouer bootes, as wee say. So like in this regard are the waters of sinne to those in Ezekiel. For they come stealing on vs by degrees, and arise from the ankles to the knees, and so higher and higher. Yet heerein vnlike, that they stay not at the chinne, as those do, but goe ouer head, and eares, and drowne vs in perpetuall perdition. Wee must then carry a strait hand ouer our hearts, and be as farre from gra­tifying them in these their littles of sinne, as wiser Physitians are their patients, in their littles of meats and drinkes hurtfull. For it fareth with vs in sinning, [Page 183] as in eating, where one bit drawes downe another; though at first wee purposed to eat little, or nothing. And as wee get a stomache, and prouoke our appe­tite, sometimes by eating, so is our fitnesse for, and desire after sinne increased by beginning to sin. For as euery good worke increaseth our holinesse, and so hability for obedience, according to that of S. Paul, Rom. 6. 22. cleered. Being made the seruants of God ye haue your fruit in ho­linesse: so euery sinne addeth to our pollution, lea­uing behind it a kinde of staine in the soule, whereby it is the readier for further disobedience. Whence it comes to passe, that hauing begunne to say yea to sinne, but for a little, we find it so hard afterward to say it nay in farre greater matters, and hauing satisfi­ed the smaller requests of sinne wee are made farre more easie, and inclinable vnto her greater de­mands. Hence that warning of the Apostle. Bee not deceiued. Euill wordes corrupt good manners. Your deceitfull heart will beare you in hand, that it mat­ters not so much for wordes. It is but a small matter, [...] 9. c. 8. what words or phrases one vses. But the truth is, euil Primoribus la­bris sorbeb [...]t ex­iguum. Itaque ad illud modicum qu [...]i­diana modica a [...]d [...]nd [...], quoni­am qui modica negligit [...]paula­tim deci [...]; in eam consuet [...] d [...] ­nem l [...]psa erat vt pro [...]è iam plenos mero ca­licules inbian­ter bauriret. Confess. 6. 8. words, as small as you make of them, will bring on e­uill deedes. Monica Austens mother (as himselfe re­ports it) when she was a maide, began to sippe a lit­tle wine, as she poured it forth for her parents. But marke what followed vpon this sipping. Dayly ad­ding saith S. Austen vnto her first little new littles, because he that maketh no bones of small matters, by little and little will fall to greater, shee came to that passe, that she could with great greedines draw dry almost whole cups ful of wine. Lo what comes but of sipping, and kissing the cup. But the example [Page 184] of Alipius, related also by the same Father, is farre more remarkable; who beeing importuned by his companions to go to those bloudy spectacles of the gladiatorie combats, at length with much adoe he yeelded, yet purposing with himselfe, (and telling them so much,) that he would keepe his eies shut, and so be absent, euen whilest he was present, ouer­comming Si corpus meum trabi [...], nuquid e [...] [...] et o­ [...]ul [...]s &c. Adero itaque a [...]sens et sic et v [...]s, et illa su­perab [...]. both his friends, by going with them, and also the sights to which he went with them, by bee­ing but a blinde beholder of them. But being come thither, and vpon the fall of one of the fighters the people making a great outcrye, hee could no longer hold his eies shut, but longing to see what the mat­ter was, opened them, fixed them vpon that barba­rous sight, and fedde them with the cruell pleasure thereof. So that now, saies Austen, he was not the same Et non erat iam ille qui venerat, sed v [...]us de tur­ba ad quā vene­rat. Spectau [...], cla­mauit, exarsit, abs [...]lit inde se­cum insantā qua st [...]mularetur redire non tan­tum cum illis a quibus prius abs [...] est, sed etiam prae illis &c. he that came thether, but one of that multitude to which he was come, a right companion of those with whom he came. He beheld and looked on with the rest, cried out with them, was inflamed with them, and carried thence that madnesse, which wrought in him an itch of retur­ning, not onely with them that brought him thither, as a companion, but before them, as a captaine and ringlea­der of many others. But among all examples there is none to that of Salomons. The beginning of whose ouerthrow was from this deceit. It had been a hard matter for so excellent a man at the first dash to haue beene brought to that height of defection; no. No man suddenly becomes notoriously wicked, special­ly Nemo [...] è [...]. hauing bene eminently vertuous before, but step by step, piece and peece, heere a little, and there a little. Loe therefore how Salomons deceitfull heart [Page 185] foyled him; first onely drawing him to the more im­moderate vse of pleasures, in themselues lawfull, per­swading him yet that he should still, together with the vse of them, retain his wisdome, his piety. But in Eccles. 2. 3. the euent it prooued otherwise. As the loue of plea­sures went in, so the loue of godlinesse, went out by degrees, his zeale cooled, his forwardnesse slaked. The excessiue vse, & loue of lawful pleasures brought him first to a defectiue loue of Gods word, and from thence to the loue of vnlawfull pleasures in women; and then bodily adulterie brought him at length to spirituall, euen to fearfull idolatry, as is obserued by Nehemiah. Neh. 13. 26.

Our wisedome then must be to take heede (as the Apostle admonisheth) of this deceitfulnesse of sinne, Heb. 3. 13. least we be hardened, and habituated in sinne. For a habit, and hardnesse in sinne comes not at first, but by degrees, when, by receiuing the seede of euill, and entising thoughts, wee come to conceiue, and then, as Iames sheweth, lust hauing conceiued, sinne is brought forth, and being brought forth is perfited by Iam 1. 14. 15 Dum seruitur lib. dini facta est consuetudo, et dum consue­tudini non re­sistitur facta est necessitas. Aug. conf. 8. 5. Nobis quia re­gred [...] non est fa­cile, optimū est non progredi. Ten. ep. 116. daily practise, which bringeth custome, and custome necessity. So that now wee are miserably inthralled to sinne. Sith then wee cannot well bee rid of this ghuest, if once intertained, let vs bee warie how we enter into the least parley with him; since when we are once entred but a little into this countrey, wee know not well how to get out, it is best for vs not to come neere so much as to the confines, and borders thereof. It is not good comming within the reach of the Lion, for feare of being caught. Neither is it good to come neere the bankes side, for feare of fal­ling. [Page 186] Chrysostome tels vs that it is a safe rule, not on­ly to auoide sinne it selfe, but also things seeming in­different, Hom. 15. ad pop Antioch. that may toule and draw vs on to sinne. And he instances in laughter, and quipping, and de­licious feasting, from whence haue flowen many mischiefes. These indifferent things, at least so see­ming, [...]. he accounteth the edge of the hill, and bids vs take heede how we vse them. And in truth though such things may seeme nothing, yet there is much deceit, and danger in them. They are like Elias his cloud, which at first seemed very little, no bigger then ones hand, yet by and by it ouerspreads the whole skie, and causeth a dashing shower. Where­fore as the Prophet, in the first rising of the cloude bad the king hye him to his chariot, to auoide the tempest so must we, foreseeing the danger of a great tempest euen in these so little clouds, flye to our shelter presently. The Iewes beeing forbidden to make couenants with the Gentiles, they also abstei­ned from drinking with them, because that was a ceremony vsed in striking of couenants, and so it might haue drawen them on thereto. And Eue ha­uing receiued a commaundement from God onely not to eat, saies she must not touch the fruit of the tree of knowledge of good and euil. For touching might Quemadmodū in corporibus qui vulnera neglexerūt fe­bres gignunt et putrefactiones, ac mort [...]m de­ni{que} [...]itidē et in animis qui pu­silla dissimulāt, maiora inuitāt. Chrys. in Gal. 1. haue drawne on tasting. The like warinesse if wee shall vse, then may wee escape this deceitfull snare of our false and fraudulent hearts. Otherwise if wee be too too regardlesse of smaller matters, of the oc­casions and preparatiues to sinne, quickly shall wee be caught. And as in the body little prickes of a pin neglected haue bred wrancklings in the flesh, and [Page 187] thence worse matters haue followed, euen death it selfe at last: so here in the soule, our conniuence & o­uer fauourable indulgence to our smaller sinnes can­not but inuite and call, yea and with a magneticall kinde of attraction forcibly draw vnto vs further, and far more dangerous mischiefes.

The third deceit is to tickle our affections, and set 3 Deceit tick­ling of our hearts with the meer plea­sure of sinne. our desires afloate, by presenting vnto vs the meere and pure pleasure of sinne. For howsoeuer the plea­sure of sinne bee a painfull pleasure, a soure-sweete, which hath much bitternesse mixed; yet our hearts cunningly hide and conceale that. The flesh by ve­hemency of temptation raiseth such clouds, that the light of our vnderstanding is taken away, as in Dauid, in his adultery, the flesh did so possesse him with the apprehension of the present pleasurable delight of his sinne, that hee could not thinke of that shame, that greefe, those wounds of conscience, those bro­ken bones, those sharpe corrections that were to fol­low. Psalm. 51. Thus the Diuell dealt with our Sauiour, hee shewed him the world, and all the glorie therof. But there was also much griefe as well as glorie in the wosld: but hee would shew him none of that. So there is farre more gall, and bitternesse, then honie and sweetnesse in sinne; yet our deceitfull harts will not let vs take any notice thereof. like the Israelites, that could remember the flesh pots and onions, but not the brickes, not the bondage of Egypt. Thus wee Eccles. 11. 9. deuide that of Salomon, Go to yong man, let thy heart cheere thee in the daies of thy youth, &c: suppressing that which followes, But know that for all this, God will bring thee to iudgement. Thus the impure wan­ton Prou. 9. 17. 18. [Page 188] deceiueth himselfe, who harkeneth to the sweet voice of the flattering harlot, Stolen waters are sweet and the bread of deceit is pleasant. But hee knowes not, saith Salomon, that the dead are there, and that hir ghuests are in the depth of hell. This deceit is much like that of boyes, hiding a pinne in a faire rose, and so pricking those that smell of them; or like that of tradesmen, that shew their chapmen the better part of the cloath, and hide the worse. But to deliuer our selues from the danger of this deceit; we must, when we are thus tempted with the sense of present plea­sure, cast our eies beyond it, and looke behind it, to see the long tail it hath of many sorrows, & vexatiōs. We must labor as well to foresee what is to come as we see what is present: doth the Diuell shew thee, as once our Sauior a goodly sight of honor, glory, plea­sure, profit, &c. in sin? That thou maist not be inuea­gled therwith, thou must put down his sight with a­nother sight of shame, terror, torment here & in hel, & other such like attendants of sin, which are to bee seene in the word. Think as wel of the soure sauce, as of the sweet meat, as wel of Iaels nayle to pierce our temples, as of her milk, & lodging to relieue our thirst & wearines; as wel of Dalilahs scissers to cut our hair, as of her lap to lul vs asleep; as well of the pricking, as of the pleasantnes of the haw-thorns. The Greek Po­et saies wittily, If the paine of the headach were before the plesure of the wine, none would be drūk. If we could [...] &c. Anacreon. in our apprehensiō, feel the paine of sin before hand, wee should escape the snake that lie, hid vnder the greene grasse, the hooke that lies couered vnder the pleasant bait. This is Salomons aduise in the tempta­tion [Page 189] to drunkennes euen then when our teeth are set on water with the pleasant colour of the wine sprin­kling Pro. 23 31. 32. Pro. 5 4. & leaping in the glasse, to remēber that yet in the end it wil bi [...]e like a serpent, & hurt like a cockatrice. And so in in tēptation to vncleannes by the fair speech, 2. Sam. 2. 26. & alluring beauty of the harlot, to remēber that her latter end is bitter as wormewood, and sharper then a­ny two-edged sword. For heere truely hath place that speech of Abner, to Ioab, Knowest thou not it will be bitternesse in the latter ende. Sinne may well bring with it a flattering pleasure in the entrie, but it al­waies closes with a bitter remorse in the end. 4 Deceit, pre­suming of mercie.

The 4. deceit is, when it perswadeth vs to sin, vpon hope of Gods mercy for pardon. This is a very vsuall & dāgerous deceit. Like that of the diuels to our Sa­uior, Cast thy selfe downe headlong, for the Angels shal bear thee vp. So our harts to vs, cast your selues, implūge your selues into this or that sin: The mercy of God shall help you out. Poyson thy selfe: heer is a coūter-poyson. Break thy head: here is a plaister. Sur­fet: here is a Physitiō. An intollerable thing it is, that the mercy of God, the only inuiter and prouoker of our obediēce, through the sophistry of these naughty harts of ours, should be made an allurer & very baud as it were to al filthines. There is mercy with thee, saith Psal. 130. 4. the Prophet, what? that thou mightest be despised, blasphemed? no; that thou mightest be feared. And the loue of Christ constraines Paul to dutie. Therefore 2. Cor 5. 14. see what noble deceiuers our hearts are, that can make that an entiser to sinne, which of it selfe is the only powerfull, and constraining perswader to god­linesse. But let them take heede least their hope of [Page 190] mercie be not presumption. As a man passing ouer a bridge, which his false spectacles make to seeme broader, then indeed it is, being thereby deceiued, goes besides the bridge and so is drowned: so is it with those, whose deceitfull hearts make the bridge of Gods mercy larger then it is, they are in danger of falling beside it into the waters of eternal destructi­on. For thogh Gods mercy be of the largest extent, yet it is bounded with his truth. And therefor vsual­ly in the Scriptures wee finde these two coupled to­gether, Gods mercy & his truth. So that Gods mer­cy may not be such, whereby his trueth in anie sorte should be impeached. As it should if it be prostitu­ted it selfe indifferently, and promiscuouslie to all, as well the insolent and impaenitent, as the poore, humble and broken hearted sinner. For vnto these latter onely is the promise of mercy made. And if to the others the gate of mercie should be set open; Gods mercies (as Salomon saies of the wickeds that they are cruell mercies) should bee false, and vniust mercies. But God neuer yet learned so to bee mer­cifull, as to make himselfe false, and vnfaithfull.

The fifth deceit is, when our hearts the better to 5. Deceit plea­ding necessity of liuing. hearten vs to sinne, plead the necessity of liuing in this world, and maintaining our selues & our char­ges. O wee must needes liue, say some. And vnlesse wee doe thus, and thus (say breake the Sabaoth, lie, sweare, defraud, &c.) wee cannot liue. Esau vnder this pretence sold away heauen. He was verie hun­grie, & konwing not how to releeue the necessity of hunger otherwise, then by accepting of Iakobs con­ditions, accepted them. I must maintaine my life [Page 191] saith Esau. At this present I cannot without some food, food I see none but my brothers pottage. This I cannot haue, without I buy it with my birthright. And thus he deceiued himselfe. The like deceit wee shall see in Demetrius the siluer-smith, who pleades hard for Diana, and the worship of her images by this very argument, Sirs ye know that by this craft we haue our goods. If Diana goe downe, our liuing goes downe with her. Thus would Sathan haue beguiled Christ, when in his hunger he perswaded him to re­leeue himselfe by turning stones into bread. And in­deed to get our bread by falshood, oppression, wrōg, or any indirect course is a kind of turning stones in­to bread. And, what good will such bread doe vs? Breade made of stones shall turne into stones, euen in the very eating. The bread of deceit though ne­uer so pleasant, yet in the mouth proues but grauell, saith Salomon. Prou. 20. 17. And no maruell. It was made of grauell and stones. And so returnes to his first substance. Another remedy against this deceit is to oppose a greater necessity of our soules liuing both heere & hereafter with God. What dost thou tel me of the necessitie of thy liuinge here? There is one onely necessity for which there is no excuse, and is, not to offend God. One thing is needfull, saith [...]. Chrysost. Christ, to prouide for thy soule against heereafter, whatsoeuer become of this carrionly carcase of thine. This is the farre greater necessity of the two. It is not then simply necessary for thee to liue heere. Or if it were, yet not to liue by such wicked meanes, which thine owne vnbeleeuing heart suggesteth. Man liues not by bread only but by euery word that pro­ceedes Mat. 4. [Page 192] out of the mouth of God. And the iust man liues, euen this his temporal life also, not by these & those Hab. 2. 4. shifts, but by his Faith. And that is his meat in the want of other things, according to that of the Pro­phet, Trust in the Lord and doe good, dwell in the land, and feede thy selfe by or with thy Faith, as Tremellius reades it. And thus wee haue handled fiue deceits Psalm. 37. 3. which our hearts vse in perswading vs to sinne. There remaine yet diuers others, which we will speake of in the chapter following.

CHAP. XVII.

HAuing spoken of the deceites of our hearts in 2. To omit good, where the perswading to the commission of euill, it remai­neth that we proceed to their deceits in perswading to the amission of that which is Good. And they are speciallie seuen.

The first is, when, as before the foule and ouglie I Deceit, disfi­guring of ver­tue with sins deformities. face of sinne was painted with the faire colours of vertue and holinesse: so heere, contrarily, the beauti­full face of vertue is all to bee slurred, and smeared with the blacke soot of those vices, which seeme to haue some affinity with it. Thus conscience of sinne is traduced as precise nicenesse, and needlesse scru­pulosity; obedience to Gods lawes is thought the basest bondage, Psalm. 2. Iust seuerity heares ill, vn­der the name of mercilesse cruelty. Zeale is censu­red for hypocrisie, rashnes, madnesse. Patience for 2. Kings 9. 11. stupiditie, and cowardize. Humiltie for basenesse of [Page 214] minde: wisedome for craft. And so are many excel­lent graces and workes discredited with vs, and wee brought out of loue, and liking with them. Iudas disgraced the iust & honorable liberality of Marie, in Math. 26. 8. breaking the boxe of ointment on our Sauior, as too profuse and riotous a wast. The Iewes taxed Iohns seuerer grauity as diabolicall: and Christs gentler affa­bilitie as Epicurcall, and sauouring of licentiousnesse. Ahaz counted trusting on God to bee tempting of him. And the Papists slaunder marriage, as an vn­cleane Esay, 7. 12. and fleshly worke. Herein vertue fares much like her followers, who neuer could bee free from those aspersions, and imputations, which of al others they least deserued. But, as the wicked, to bring the godly into hatred, haue alwaies raised vp slaun­derous reports of them, that they are thus, and thus, (as of the Christians in the Primitiue Church, that they were enemies to the Emperours, practisers of vncleannesse in their meetings, &c.) when indeede they are nothing lesse: so doe our hearts craftily mis­informe vs of vertue, and as once they of the Hugo­notes, tell vs terrible things of it, to bring vs quite out of conceit with it.

The second is, when our hearts would onely ob­taine II. Deceit to bring from a little to no­thing. thus much of vs, to remitte but a little of our forwardnesse and zeale, as in the strict obseruation of the Sabaoth, and other such like duties. For by this meanes, as in committing of sinne the deceit of our hearts was, to bring vs from a little, to much: so heere, from a little to nothing at all, that by little and little degenerating, at the length we might be quite stript and emptyed of all goodnesse. A fearefull ex­ample [Page 215] whereof the Church of Ephesus yeeldeth; Reuel, 2, 4, 5. whose little abatement of the seruour of her first loue made way to the remoouall of her golden can­dlesticke, and so to the bringing in of that fearefull and fatall darkenesse wherein her former so glorious and shining a light was whollie extinguished. Our wisedome therfore in standing out against our own hearts, and the Diuell, with whome they conspire, must be like to that of Moses in standing out against Pharaoh, not to yeeld so much as a hoofe; If we doe, our case in the end will be the same with them, that yeeld all at once, and at the first dash wholly fall a­way. It matters not greatly to Sathan, in the spiritu­all shipwracke, whether the shippe be suddenly cast away by some violent tempest, or bee drowned by degrees, the water getting in by little and little at some little hole. Lingring consumptions, bring death, as well as the violent burning feuers. Hee that is carelesse in his businesse saith Salomon is brother to Prou. 18. 9. the waster, and wil surely come to pouerty in the end. This is true also spiritually. If once wee beginne to slacke of our care and watchfulnesse, and begin to grow cold and careles, and to carry our selues re­missely in religion, wee shall quickly come into the same case with them, that wast and hauocke al con­science at once. Since therefore this is the Diuells craft, and our owne hearts together, not to set vpon Dan 1. 2. compared with Ier. 26. 19. 20. our whole treasure and store at once, but heere a snatch, and there a snatch, til by little and little, they haue exhausted vs: like Nebuchadnezar in the spoile of the Temple, first taking away one part of the fur­niture, then another: it stands vs in hand to holde [Page 216] fast our owne, and not to let goe the least parcell thereof. For if once a breach bee made in vpon vs, and but some little taken away, wee cannot but bee weakened thereby, and so lye open to further dan­ger. How often saith S. Austen, ‘hauing at first but tolerated of those which tell idle tales, least wee Confes. 10. 35. Quoties narrā­tes inania pri­mo quasi tole­ramus, no offen­damus infirmos, deiude p [...]ula­tim libenter aduertimus? should offend the weak; afterwards by little & lit­tle haue we come willingly to listen vnto them?’ If once we become luke-warme, we are so much the fitter to become cold, and then to freese. If wee suf­fer zeale to coole, quicklie wee shall come to rest in the outward performāce of religious exercises, with­out any sense of the quickning life, and power of godlinesse in them, and at length we shall proceede on, from this dead senselesnesse, to open prophane­nesse, and contempt of all goodnesse. Withstand then the first beginnings of declining.

The third is, when the pleasure comfort and re­ward of godlinesse is seuered from the toyle, trouble III Deceit, seuering of the pleasure of godlinesse from the trouble. and affliction that waits vpon it. As, contrarily in sinne our harts cunningly abstracted the paine from the pleasure. This deceit sometimes preuailes with the godly; as with Dauid, when considering the pre­sent afflictiōs of the godly, he cries out, I haue washed mine hands in innocency in vaine. But more common­ly with the men of this world, when they heare that Psal, 73, 13. hard saying, If any man will liue godly, hee must suffer persecution, and if any man will be my disciple, he must forsake all, father, mother, lands, liuing, and life it selfe. But here Chrysostome giues vs an excellent rule, that when in any good thing to bee done for Gods [...]om, 15. ad pop. Antioch. in fine. cause, there seemes to be losse, we should not onely [Page 227] looke to the losse, but to the gaine also inclosed in this losse. Art thou to giue almes, and doth the ex­pense of money trouble thee? Consider also the re­turne and increase of that which thou expendest. Hast thou lost any thing in thy outward estate? Giue thanks to God. And consider not the greefe which thy losse, but the ioy and comfort which thy thanks­giuing offordeth thee. Art thou reuiled, and repro­ched? beare it with a good spirite, and thou hast more cause to glory in thy patience, then to grieue in thy repreach. We see the husbandman considers not the sowing in teares, but his haruest, his reaping in ioy. The fisherman lookes not to the casting in of the net, but to the draught, nor the merchant to his sea-voyage, but to the returne of his merchandize: so must wee not so much looke to our losses, crosses, afflictions, as it were the showring & lowring seeds­time, but to our reaping time, our haruest, the com­ming of our Sauior, the blast of the trumpet, the ex­ceeding Heb. 11. glory prepared for vs. With Moses we must looke to the recompence of reward, and the eternal waight of the crowne must waigh downe with vs the light and moment any waight of the crosse. And as in sinne wee should haue a fore, not seeeing on­ly, but feeling also of the paines, when nothing but tickling pleasure presents it selfe: so in obedience, of the pleasure, when nothing shews it selfe to the out­ward eye, but paine and trouble. If thus we can doe and truely conioyne those things which our cunning hearts fraudulently sunder, the crowne of thornes, and the crowne of glory, Golgotha and Caluarie, cosuffering and coreigning with Christ; then shal we account the [Page 228] rebuke of Christ a matter of incouragement, yea a greater attractiue vnto godlinesse, then al the trea­sures of Aegypt. For the lesse our reward is heere with men, the greater may we assure our selues shall it bee heereafter with God. For if cruell man haue so much good nature, as to see the paines, which o­thers haue taken for him, to be recompensed: thinke we that the God of mercy can suffer them to go vn­rewarded of him, that haue suffred so much for him?

Yea but in present thou saist thou seest, and feelest nothing but paines, punishments, troubles, and tri­bulations. First, this is not so. Much comforte, and sweetnesse of delight is there in the very act of obe­dience, in regard of the peace and ioy of conscience; as contrarily much torture, and terror in the very act of sinning: for heere euen in laughing, the heart is sorrowful, as in the way of obedience, euen in mour­ning the heart is light and cheerefull. In which re­gard, though there were no heauen, nor future re­ward of glory, yet the godly life, with all the trou­bles thereof, were to bee preferred before the sinfull with all it pleasure; onely because of the sweet qui­et, and contentment of an vnguilty conscience, whereas the wicked haue a tormentor within, a self­condemning conscience. The mudde and mire of which raging sea troubleth, and distempereth the pleasures of sinne, which yet, if vntroubled, should last but for a season, hauing a most miserable succes­sour to follow, endlesse and remedilesse sorrow. So quicklie in sinne doth the pleasure fade and vanish, leauing behinde it perpetuall pain: wheras in obe­dience contrarily the paine is transient, the pleasure [Page 229] eternallie permanent.

Now that in obedience first thou hearest and fee­lest of the worst, and the better is reserued for the time to come, this ought the rather to hearten thee thereunto. As beeing an argument that there is no deceit which here thou needest to feare. For where deceit is ment, there the best things that may tickle Chrys. hom. 16. ad pop. Ant. and tempt vs are shewed, the worse are concealed, till afterward. As for example, those that steale a­way children, doe not tell them of rods and stripes, but of plummes, apples, cakes, babies, hobby-hor­ses, and such like knackes, that vse to please children; And then hauing thus caught them, the poore chil­dren afterward feele much woe and miserie; so in catching of birds and fishes, their daily foode, that they delight in, is shewed them: the snare, the hook they feele afterward. And thus do our hearts, as we shewed, deceiue vs in perswading vs to sinne by ob­iecting to our senses the pleasurable delights therof, not telling vs of the after-claps. But now in obedi­ence the word of God first tels vs of the griefe, then of the glorie, first of the labour, then of the rewarde, first of the teares, then of the wiping handkercher, first of the race, then of the garland, first of the fight, then of the kingdome. Is not this plaine dealing to let vs know the worst before hand? Doth not God here­in deale as a Father with his childe? And will a Fa­ther coosen and circumuent his owne childe? No. And yet first, in his childhood, he tels him of the se­uere schoole-master, of the swindging roddes, of the hard feruler, and of such like terrible things. After­ward, when he is come to age, hee tels him of his in­heritance, [Page 230] and passeth it ouer to him. Lo then what a strange deceit this is, for our hearts to make vs be­leeue that to be an argument of Gods deceiuing vs, which is so cleere an euidence of his faithfulnesse. If now wee were told onely of pleasures and delights, we might suspect deceit, and feare there would bee none in the ende. But now hearing nothing but of the crosse, of gall, & wormewood, we may the more perswadedly assure our selues, that the wine and hony will come, and that beginning with the dolefull darknesse of the night, wee shall end in the ioyfull light of the day. Where ioy hath the begin­ning, there feare of greefe makes our ioy greeuous: where griefe; there hope of ioy makes our greefe ioyfull.

The fourth is, from the remembrance of that good IV. Deceit, remembrance of that bypast. which we haue already done. Whereupon we falsly inferre that wee may now sit downe, and rest vs a while, as hauing done enough for our parts. This seemes to haue beene Iehues deceit. Hee thought it enough he had destroyed Ahab his posterity, and idols. He thought this a great matter, and therefore that the doing of this might well excuse him for the not destroying of Ieroboams Calues. But Paul had done far more, and yet forgat that which was past, Phil. 3. and still pressed towards the mark, notwithstanding hee had so happily combated with his corruption, that he could say, I am crucified to the world, and the Gal. 6. world to me, yet he still continued beating downe his 1. Cor. 9. bodie. So Timothie, though a rare man for mortifica­tion, yet continued still in the vse of such seuere ab­stinence, that Paul was faine to stay him, and bid [Page 231] him drinke no longer water. But marke heere the deceit of our hearts in turning the spurre into a bri­dle. For there cannot be a more forcible incitement to proceeding on in grace, then from our owne be­ginnings, and former practise. All lost, if wee giue ouer, before the race be fully run out. Wherefore S. Phil. 8. 9. expounded. Paul perswades Philemon to shew mercy to Onesimus by reason of his former practise of that grace to­wards others; for hauing said, Wee haue great ioy and and consolation in thy loue: For by thee brother the saints bowels are refreshed, hee inferreth presently this Wherefore I beseech thee for my sonne Onesimus. Re­fresh thou his bowels, as thou hast done others of the Saints. Stil hold out in the exercise of this grace, that thou maist receiue a full reward. In like man­ner he reasoneth with the Corinthians, As ye haue abounded in loue, and knowledge &c: so see yee abound 2. Cori. 8. 7. cleered. in this grace [of liberality] also. Wee, contrarily, thinke our aboundance in some graces may dispense with our defects in others. But, as in the parable of the lost sheepe, the sheepheard leaueth the sheepe he hath, and seeketh out that he wants: so should we heere. In our thoughts, at least, leaue those graces thou hast. Doe not so stand thinking of them, that thou shouldest neglect that which thou hast not. In the parts of our bodies none so foolish as to reason, no matter for the want of mine eye, because I haue eares, nose, &c. No souldier so senselesse, as to say, no matter for a head-peece, because I haue a brest­plate. In the furnishing of our houses, if one onely ornament be wanting, wee doe not thinke the want made vp in the rest, which we haue, but contrarily, [Page 232] that wee ought so much the rather to prouide that which is wanting, because of those we haue. In run­ning of races, the people hollow, and shout not to the hindermost, but to the formost that are neerest [...]. Chrys. hom 9. ad pop. Ant. V. Deceit, cōparison with inferiours. Luc. 18. 11. the goale. The like hartening should we giue to our selues, the neerer wee approach to the ende of the Christian race.

The fifth is, from comparing our selues with o­thers that are worse, as the Pharisee compared him­selfe with the Publicane. Hence wee gather, that as long as we haue others farre behind vs, we need not so bestirre vs. This deceit is like that of the drapers, that commend a carsey by laying it to a rugge. Wel in other things we doe not so deceiue our selues. A man of some competency in his outward estate, if he see a begger that hath nothing, will not thereup­on conclude that he is rich enough, and neede seeke for no more. No, but if there be but one richerman then himselfe, he is an eye-sore. As long as hee sees him, he thinkes himselfe poore. So the runner in a race hastens his pace by looking to those before, not slackens it by looking backe to those behinde. So should we rather cast our eies vpon those that are of greater eminency in grace, then our selues, and then hang down our heads, and couer our faces in shame to see what nothings we are, and then put to the spur to this dull iade, our naughty flesh, that wee may make more hast in our iourney.

The sixth is, when we abstaine from good, vnder VI. Deceit, Pretence of a­uoiding euill. pretence of auoiding euill: which answeres to that deceit in the former kinde, of doing euil for the pro­curing of good. This is the deceit of the Papists, in [Page 233] not suffering the Scriptures to be reade of the com­mon people, because of the hurt that may come of it. Austen makes mention of some, that neglected In Ps. 130. Sed rursus sunt qui­dam homines qui cum audi­erint quia humi­les esse debent, dimittunt se nihil volunt discere, putantes quia si aliqui, didicerunt su­perbierunt, et in solo lacto rema­nent. the meanes of knowledge, because knowledge puf­feth vp. And so would be ignorant, that they might bee humble, and want knowledge that they might want pride. So the Philosopher plucked out his eies to auoide the danger of vncleannesse. But wee must learne neuer either to feare good, though it may seeme neuer so hurtfull, nor to embrace euill, though neuer so profitable. Hurtfull good is more profitable, then profitable euill.

CHAP. XVIII.

THere remaineth yet one deceit more in this kind, for which, it being somthing more large, VII. Deceit, inuention of false reasons or shifts. we haue reserued this chapter. And that is the in­uenting of false reasons, to deteine our selues from performance of duetie. For euen in such dueties, whereto we haue bound our selues by vow, we will yet go about to slip the collar, & to vntie the knot: which Salomon intimateth in that Prouerbe, It is a Pro, 20. 25. explaned. snare after the vow to inquire, namely colourable reasons to elude our vow: Much more then will our deceitfull hearts do the like for those duties, where­to tyed only by Gods commandements. For if they haue sleights to loose a duble knot, both of a com­mandement, and vow too: much more then a sin­gle [Page 234] knot of a commandement alone. To exempli­fie this in some particulars; Many, when called to the supper of the Lord, pretend their want of prepa­ration, and vnfitnes, by reason they are not in cha­rity with their brethren. A notable deceit! For why doe they not vpon the same ground refuse to pray also, because loue and vnity are as well required heere, as in the Sacrament, yea a sincere profession of it, forgiue vs, as we forgiue, &c? When, in the pub­lique reformation of religion, vnder Ezekiah, there was some backwardnesse in the Priests and Leuites, and they happely with the sluggard were readie to hold the hand in the bosome, and to crye, A Lion in the way, This innouation will bee dangerous, wee dare not be seene in it: Ezekiah (as after him Aemi­lius Paulus Consull, when no body else durst, him­selfe ranne in the hatchet into the temple of Serapis, the demolishing whereof the Senate had decreed) began first himselfe, and awakeneth these sluggards with these words. O be not deceiued my sonnes. God hath chosen you, &c. As if he should say, I know your 2. Chr. 29. 11. hearts are cunning and deceitfull enough to sug­gest false reasons, to discourage you, but harken not vnto them. Doe your dutie. So also in the mainte­nance of the ministerie, because of the manie vaine shifts which men haue for their base and illiberall dealing with vs, saying: We liue idlie, and doe no­thing but speake a few words, &c. Therefore S. Paul hauing exhorted the Galathians to this dutie, to take Gal. 6. 6. away all their wittie excuses, addes, Be not deceiued, God is not mocked. Thereby shewing, that as in di­uerse other things, the deceitfulnesse of our hearts [Page 235] shewes it selfe, so in this, namely the forging of idle reasons, to satisfie, & bear out themselues in the neg­lect of duties, cōmanded by the word of God. And as this deceite is in the people, in denying the mi­nister his dues, so also in the minister in denying the people theirs, the due namely of spiritual inspection, and instruction. For heere some pretend, that for a while they withdraw themselues, that they might follow their studies in the vniuersitie, and so bee the better fitted for their charge. When yet Timo­thy, for the Churches behoofe, forsooke Pauls com­pany his deere Master, with whom if he had abode still, neglecting the Church, hee wanted not this pretence, that hee did it to furnish himselfe with greater store of knowledge. For Paul might haue beene in steed of many vniuersities to him. So in the matter of patience, this is an vsuall shift to excuse the want of it, oh if I had deserued it, I could haue borne it. Whereas Peter shewes that we ought so much the rather to be patient, when the euill wee suffer is vndeserued, because then patience is most praise-worthy, when it is most prouoked. And iniu­ries 1. Pet. 2. 19. 20 doe more prouoke patience, then deserts. Be­sides that, in vndeserued euils, wee haue the consci­ence of our owne innocency to comfort vs in that griefe, which the smart of the euill bringeth. All which comfort is wanting, when the euil is deserued. And lastly in the dutie of liberality, how witty, and crafty do men shew themselues, in deuising reasons to saue their purses, as that they haue charges of their owne, they know not what neede they may come to themselues, & diuers such like. And hence [Page 229] it is, the Greeke worde, which the Apostle setteth out liberalitie by, signifieth simplicitie, in oppositi­on to that crafty and witty wilinesse, that is in the Couetous to defend themselues from the danger as 2. Cor. 8. 2. they thinke of liberality.

But, to omit these particular instances, which are infinite; there are fiue more generall, and common shifts, which men vse to auoid the practise of god­linesse.

1. Of those whose religion and diuinity is wholly 1. Shift, from not doing e­uill. negatiue. Who thinke it is enough they do no hurt, and that it greatly matters not for doing good, so they doe no euill. But these must remember, that euery tree that bringeth not forth good fruit (for all it bringe foorth no bad) shall bee cut downe for the fire. That the seruant, that doth not imploy, and increase Mat. 3. 10. his talent, (for all he returnes it safe and sound to his Master) shall be bound hand and foot, and cast in­to vtter darkenesse. That many who neuer plucked Mat. 25 30. either meate from Christs mouth, or apparell from Mat. 25. 42. his backe, nor with the wicked persecutors impriso­ned him, and made him sicke, shall yet be condem­ned, for that they gaue him no meat, being hungry, nor apparell, being naked, nor visited him, in his im­prisonment and sicknesse. That they themselues would not like of the like excuse in their idle & neg­ligent seruants, neither would they thinke it a suffi­cient plea for them to say, wee haue not set your house on fire, or plotted with theeues against you, &c. Besides that these deceiue themselues in thin­king, they can absteine from euil, in doing no good. Whereas, in Christs account, not to gather, is to [Page 227] scatter, not to doe good, when wee ought, is to doe hurt, not to saue life, when we may, is to destroy it. And therefore, beeing chalenged by the Pharisees for curing a sicke man on the Sabaoth, his defence was, Whether is it better to doe good or euill on the Sa­baoth, Mark. 3. 4. to saue the life, or to kill? And so in Salomons account, he that helps not his brother in his need, is Pro. 14. 20. 21 a despiser, a hater, and so a murtherer of him.

Second shift is of delayers, and procrastinatours; 2. Shift, from purposes for the time▪ to come. who say the time is not yet come for them to bee so graue, and godly. Heereafter they will repent, and reforme their waies. So said the Iewes for the buil­ding of the material temple, The time is not yet come: and the like doe many of vs say, for the building of the spirituall temple of Christ in our hearts. Deceit­fully Hag. 1. 2. [...]. we, as well as they: for the season of repentance is not the time to come, but the very instant wherin we liue. Behold now the accepted time: behold now the day of saluation. To day, whilest it is called to Isai. 49. 2. 2. Cor. 6. 2. Hebr. 3. 15. day, harden not your hearts: For wee are certaine of this onely, and not of any more, because our life is not in our owne hands, but in Gods; who in a mo­ment can take it away. But say that, as once Ezekiah thou hadst a lease of thy life for some certaine space of yeeres: yet still the deceit should be the same; for thogh thy life may cōtinue longer, yet how knowest thou that Gods call also will still continue? or if that doe, whether he will giue thee his grace to answere vnto it, who hast already so contemptuously reiec­ted it? Assure thy selfe, hee that will not bee fit for God to day, will be lesse fit to morrow. For heere­in specially is the deceitfulnesse of sinne to be seene, [Page 238] that still, the longer it cōtinueth with vs, the greater strength, and interest it getteth in vs, and so as the Apostle shewes, it hardens our hearts, and more dis­ables vs for good duties then before. Know it then Heb, 3. 13. for a truth, that when thy deceitfull heart thus pro­crastinates the practise of godlinesse, and puts it off to the time to come, by that time thou wilt bee so rooted, and setled in thy sinnes, through long cu­stome and continuance, that thou shalt scarce bee capable so much, as of the motion of the spirit vnto repentance. Such a fore-skinne will bee growne o­uer thine heart so thicke and brawnie, that hardly will the most powerfull motions pierce through it. Doe wee not see how easily the crookednesse of a young twigge may be corrected? let it alone till it bee growne a confirmed tree, it is inflexible. Alas how many haue there beene, who deceiuing them­selues with an opinion of repenting heereafter, as thinking the present time when God called them, vnseasonable, afterward, seeing their error, and how they had let slip the season, haue houled with Esau, and haue then cried out, they could not repent, be­cause the season was now past, it was now too late. What a cunning trick of thine is this, O thou deceit­full hart? when thou shouldst do good, to say, It is to soone, the time is not yet come, Hereafter I will doe it? and yet when this thy heereafter is come, then to say, now it is too late, the time is past. Let vs not then be thus deluded, suffring the time of grace to ouer­passe vs to our destruction. Behold thy spirituall e­nemies are in a readines for thee, they haue their na­ked swords drawn, and already stabbe thee. And is [Page 229] it now a time for thee to talke of deferring thy prepa­ration for them? If thou come not out and harnesse thy selfe for the battell in all the hast, thou wilt be vtterly ouerthrown, before thy heereafter be come. Why shouldest thou deale with Christ like the Di­uels, who cried against him comming to dispossesse them, Why art thou come to torment vs before our time? For so many account the practise of godlinesse a torment. Why shouldst thou doe worse with God, then thou oughtest to do with thy neighbour? Say not to thy neighbour goe and come againe to morrow, Pro. 3. 28. and I will giue thee if now thou haue it. I cannot say indeede, that when God to day calls for rhy repen­tance, thou hast it, of thy selfe, then to giue it him. Yet this I may say, say not to God, Come againe to morrow, and thou shalt haue my repentance, when to morrow thou shalt be lesse able to giue it, then to day. O that thou couldest be wise to know rhe time of thy visitation, and to apprehend the occasions & gracious opportunities of thy good, while they are offered; to obserue the time of the spirits mouing in thy heart, as once those sicke men did of the Angels mouing in the poole of Bethesda, and with like vio­lence to take it for thy soules health, as they did that for their bodies. If with the Church in the canticles, when Christ knocketh at the doore of thy hart thou rise not vp in all the hast to let him in, he wil be gone and with her, thou maist seeke him long enough in great woe & greefe, as once Ioseph & Marie did bo­dily, ere thou art like to find him. Heare what Christ himselfe saith, Behold I stand at the doore and knocke, if any man heare my voice, and open, I will come in, else [Page 230] not. Thou seest the mariners and water-men, be­cause Reuel. 3. 30. they haue not the wind and tide at command, take the benefit of it, whiles it serues. The good hus­band in the world, how greedily doth he apprehend the occasion of a good peniworth, and takes the ad­uantage of the market? O that we could be as wise spiritually, and take our penniworths of the Gospell, while it lasteth, and whiles it is yet day, ply our work before the twelfth houre be gone, and that fearefull night ouertake vs wherein none can worke. O that in this our day, as Christ with teares wished for Ieru­salem, wee could know the things belonging to our peace! Let vs not deceiue our selues in thinking be­cause we are young, we haue therfore time enough before vs, we need not make such hast. Alas it is but a day, a short day al the time that we haue. O that Soles occidere et redire possunt, &c. in this thy day saith Christ. And then after it comes an eternall night. Other daies, though they haue their nights, yet those nights end, and day comes a­gaine. But after this day is once gone, there neuer comes a new day, to worke the work of the Lord in againe. O but the day of the Gospell among vs hath beene, and so still is like to be a long day. Well, bee it so. But then the day of thy life may bee short e­nough, and then the other is thine no longer then thou liuest. When thou art dead, what good wil the Gospell doe thee then? Yea, but then the day of my life may be a long day. For I am young and healthy. Well grant thee that too, yet the day of the Gos­pell, and the grace of God may bee out before the day of thy life. And then what good will thy life do thee? One of these two may easily bee, that if the [Page 231] day of the Gospel be long, the day of thy life should be short: or if the day of thy life be long, yet the day of the Gospell should be short. See then how dan­gerous & deceitfull delaies are. Seeke the Lord ther­fore, while he may be found, lest otherwise thou bee like those that Christ speakes of, who shall seeke to enter, and shall not be able, and Salomon, that shal seeke the Lord early, and shall not finde him. And all, be­cause Luc. 13. Pro. 1. 28. 29. they hated knowledge, and did not choose the feare of the Lord, they would none of my counsell, I called, & Vers. 24. they refused, I stretched out my hand, and none would regard. The season then of seeking God is when hee seekes vs, and inuites vs to come vnto him, when he cals and stretches out his hand, as hee doth now in the ministery of the worde. If now shou stoppest thine eare, through this deceit of answering heere­after, thou art wondrous wide. As now thou art deafe, so heereafter God will bee dumbe. Heereafter there shall bee nothing for thee to answer vnto, no voyce of God to obey, saue that Goe ye cursed. Gods Gen. 6. spirit shall not alwaies striue with thee. Thou hast refused the good counsell of the Lord, and resisted his spirit in the worde. Thou maist sit long enough ere the like grace be offered thee againe. The time may come that thou maist desire to see one of the Luk 17. 22. Iohn. 7 34. daies of the Gospell, which now thou seest, & shalt not see it, when, as Christ saide of himselfe to the Iewes, thou maist seeke the powerfull ministery, and shalt not finde it, because thou wouldest not bee found by it, when it sought thee.

3. Shift is frō extraordinary occasions; as in those 3. Shift. Speciall occa­sions. Luc. 14. 18. in the parable; when inuited to the supper, excused [Page 232] themselues with the buying of farmes, oxen, &c. But this is meere deceit. The true cause indeede, why they would not come, was, because their farmes & oxen had bought them. Their affections had in­thralled, and sould themselues to this worlde. And therefore our Sauiour, presently after the parable ended, addeth these words, He that hateth not his fa­ther, Vers. 26. expounded. mother, wife, children, yea & his owne life, much more his farme, his oxen, cannot bee my disciple. It was not then the farme, the oxen, but the inordinate affection to those things, that they loued them more then they did Christ, that detained them. This was the true impediment which Christ in these words toucheth. The things of this life are burdens indeed pressing our soules downe, but not in themselues. Al the waight they haue in this kinde, they receiue it from our owne corruption. Which the Apostle sheweth, ioyning these two things together, Casting away euery thing that presseth down, that is, the things Heb. 12. 1. cleered. of this life, and sinne that so easily incompasseth vs. It is this latter that makes the former burdensome to vs. Therefore they in steed of saying, I haue bought a farme, I haue married a wife, should rather haue said, I haue sould my selfe to the inordinate loue of my farme, and I haue married my selfe to the foolish and carnal loue of my wife, as well as to my wife. Some cases indeed there are, wherein that rule of our Sauiour hath place, I will haue mercy, and not sacrifice. And then the occasion hindering the dutie is of greater con­sequence, then the dutie omitted. And the neglect of that occasion would haue left a deeper wound in our consciences, then of the dutie. As in Hannah, [Page 233] if, for the going to the sacrifice at Shiloh, shee had neglected to shew mercie to her poore infant, in gi­uing it sucke. But heere many deceiue themselues, to make euery entertainment of a friend, euery gos­sipping or marriage dinner, or some such like occasi­on, to be a sufficient cause to iustle out the seruice of God? And this was Marthaes deceit, rebuked seuere­ly by our Sauiour. Notwithstanding the meeting of friends in Zecharies house, the circumcision of the child on the eighth day was not neglected. The Is­raelites were but in an vnsetled tumultuarie estate, Luc. 1. 58. 59. in the wildernesse; and yet, for all that, they did not post off the duety of thankesgiuing, till they were peaceably possessed of Canaan. And for all their of­ten remooues in the wildernesse, and the vncertain­ty of them, yet they seeme to bee chalenged by the Lord for the neglect of circumcision.

Fourth shift is that, which is rife in the mouthes 4. Shift. Praedestination. of the prophane, that it is vain and bootlesse to take any paines in godlinesse. For if they bee ordained to destruction, it will nothing aduantage them; they shall loose all their labour: if to saluation, though they liue neuer so wickedlie, it shall nothing preiu­dice, or disaduantage them. They must needs come to their appointed end. But these must know that it is impossible, either for a reprobate to liue godly, or an elect alwaies to liue lewdly and loosely. For the same God that ordeines the ende, ordaines the means. Those whom he hath ordained to saluation hee hath also ordained to good workes, that they Ephes 2. 10. should walke therein. Why then wilt thou deceiue thy selfe in this case, more then in the matters of this [Page 234] life? for there thou wilt not reason, God hath appoin­ted how long I shall liue, therefore I will eate no meat, because Gods decree must needs stand, whe­ther I eat or fast. Heere thou wilt haue the wit to answer. God indeed hath ordained how long I shall liue: but withall hee hath ordained that the time I shall liue, I shall liue by the vse of meanes. Much more shouldest thou vse this answere in this case. For thou knowest not but God may miraculously main­taine thy temporall life without meanes: but thou maist assure thy selfe; God will neuer worke such a miracle, as to bring a sinfull irrepentant soule into heauen.

The fifth shift is of those that complaine of the 5. Shift, Difficulty of godlinesse. difficulty of the practise of godlinesse, how painefull it is to our flesh, how impossible to be attained, and so by this meanes discourage themselues from ma­king towards the heauenly, as once those spies did the Israelites from the earthly Canaan. Thus the foole puts off the studie of knowledge, pretending Pro, 24. 7. Nolle in causa est. Non posse praetenditur. Sen. ep. 116. the impossibility of reaching vnto it. As Salomon implies, when he saies, as it were mockingly imita­ting of him, Wisedomes (in the plurall number) are too high for a foole. O there are so manie and sundry things to be learned. How can I cōprehend them al? But heere the truth is, that want of will is the true cause, though want of skill and power be pretended. For these men are like bankrupts, who though they be able to pay some part of their debts, yet refuse to pay any thing, because they cannot pay all. So these vpon pretence of their vnability to doe all required, will not endeuour to doe any thing at all. Dauids [Page 235] practise was cleane contrary. For he proposing to himselfe that perfection of obedience required in the Law, farre aboue the reach of any man, Thou hast commaunded thy precepts to bee kept very much, Psal. 119. 4, 5. namely with all our hearts, soules, &c; dooth not thereupon giue ouer his desire, and endeauour of o­bedience, but rather prouokes and enkindles it ther­by. For thereupon hee infers presently, O that my waies were so directed that I might keepe thy statutes. Here to deliuer our selues from this deceit, we must remember that God accepts affecting for effecting, willing for working, desires for deeds, purposes for per­formances, pence for pounds, and vnto such as do their endeuour, hath promised his grace inabling them e­uery day to do more, and more. Which grace when once we haue, then shal we see how false it is which our hearts tells vs, concerning the paine and tedi­ousnes of godlinesse. For then we shall feele Christs yoake to bee easie and sweete, and his commaundements Mat. 11. 29. 1. Iohn. 5. Chrys. hom. 8. ad pop. Antioch. [...], &c. will not be burdensome vnto vs. Nay it is sinne, that is so painfull; Gods workes are farre more easie, then are the Diuels. For whether thinke we is the easier burthen to carry malice, and enuie in our hearts, or the loue of God, and our neighbour? To retaine the memorie of iniuries is troublesome, and vexes the mind; but what trouble, or paine is it, to let ones an­ger go, not to speake euill, not to reproach, or slan­der our neighbour? not to sweare? to aske good things of God that giueth them readily? It is trou­blesome to the minde to carke and care, and take thought: but to rest on God by faith, how sweete an ease is it to the hart? It is a slander then against god­linesse [Page 236] to say it is so full of paine and trouble. And of the deceitfulnesse of the heart in perswading, so much.

CHAP. XIX.

WE are now to proceede on to the third head 3. In promi­sing. of deceitfulnesse, which is in promising: And that is either to our selues, or to God.

To our selues we deceitfully promise many things

1. Pleasure, profit, and the sweetnesse of both in sinne; but in the ende in stead heereof (so faithful are 1. to our selues. 1. pleasure in sinne. our hearts of their words) we finde nothing but gall, and wormewood, shame in the worlde, confusion & horror in our owne consciences. Whence that que­stion; What fruit haue ye in those things, whereof ye are now ashamed? as if he should haue sayd. Your hearts promised you much fruit of pleasure and content­ment Rom. 6. 21. in sinne. Alas where is it? ye find now nothing but shame. So true is that of Salomon. The righte­ous Pro. 12. 26. 27 is more excellent then his neighbour: but the way of the wicked deceiues them. They think them­selues farre better then the righteous. And so they were indeed, if they could find that felicity in their wicked waies which their deceitfull hearts promise: but this they doe not. Their way deceiues them, as hee shewes in the next verse. The deceitfull man [Page 237] (though when hee went about to steale his venison promised much mirth and cheere to himselfe, yet he comes short of his reckoning) he shal not so much as rost that he tooke in the hunting. In couetousnesse, what happinesse doth the heart promise it selfe in gaine though neuer so vnlawfull, and vnrighteous. But how deceitfully, many examples can witnesse. What got Ananias and Zaphira, by reseruing to themselues sacrilegiously the Churches goods, but a shamefull and ignominious death? No more did Ba­laam, when hope of gaine, and the large promises of the King, made him blindly, and boldly rush vpon the Angels sword. Whence the Scripture, vseth that phrase of the Deceit of Balaams wages. What got Ge­hezi Iude 11. by taking vp that good morsell, as he thought, which his Master so vnwisely, in his conceit, let goe beside his lippes? nothing but a leprosie? Did not A­chans Babilonish garment bring the stones about his eares? and Iudas thirty peeces of siluer the halter about his necke? Excellent Salomon, The bread of de­ceit, seemeth pleasant to a man: but afterward his mouth is filled with grauell. There are some meats, which are very pleasant in the mouth, and it is delightful to holde, and rolle them there, but after once they are swallowed downe, with the fish we feele the hooke sticking in our iawes; beeing in the stomacke they make vs wondrous sicke, so that wee cannot be well till the stomacke haue disgorged it selfe. This is the similitude wherby Zophar in Iob, doth most elegant­ly represent vnto vs the deceitfulnes of that pleasure the couetous promise themselues in the gaine of vn­righteousnesse. Wickednesse was sweet in his mouth, [Page 238] and hee hid it vnder his toung and kept it close in his Iob. 20. 12. 13. 14. 15. expla­ned. mouth, rolling it about as a peece of sugar. But what? was it so sweet in his bellie too? No; His meat in his bowels was turned, it became the gall of Aspes in the middes of him. He hath deuoured substance, and hee shall vomit it. God shall draw it out of his bellie. And thus in the Gospell, are pleasures well called thornes, not onely for choaking the worde, but also for pricking, and wounding the conscience with true sorrow, in stead of that false and flattering delight which wee expected. As it is thus in couetousnesse, so in am­bition and all other sinnes. Did not Adam and Eue promise vnto themselues in the eating of the forbid­den tree, the glory of the godhead? For what else meaneth that bitter scoffe, and salt sarcasme of the Lord, Behold man is become as one of vs. But what Gen. 3 22. was the issue? Moses tels vs. Then were their eies ope­ned, and they saw their nakednesse, they saw how they were mocked, how for the mines of golde, they had met with cole-pits, nay for heauen, with hell, for a throne of glory, with the dunghill of ignominy. In Pro thesauro Carbones. Rom, 7. 11. this regard the Apostle saith that sinne deceiued him, because of this deceitful promise or his heart con­cerning sinne. And for the same reason hee calleth the lusts of the flesh, the deceiueable lusts of olde A­dam; Ephes, 4. 22. Prou. 23. 3. in the same sense, that Salomon calls the rulers meat a deceiueable meat: Because wee promise such great matters of ioy, and delight to our selues in our sinnes, the contrary whereof afterward our owne wofull experience teacheth vs. For sinne imbraces vs indeede, but it is like the serpent. Together with the imbrace it mortally stings vs. Beleeue wee not [Page 239] then these inchanting songs, and faire promises. We Quos Aegyp [...] Philicta [...] vocāt. In hoc amplectū­tur vt strangu­lent. Sen. ep. 52. shall smart for our credulity afterward. Sinne that lay quiet before, like a sleeping dog, will afterward awake, and flye in our throats, & of a friendly per­swader it will turne a most vehement accuser. The promised pleasure shall vanish with the very act of the sinne, and then comes the sting of the guilt. Af­ter Perfecto demū scelere, eius magnitudo in­telligitur. Tacit. 2. Enioyment of outward things. the sinne is throughly done shall wee perceiue the heynousnesse thereof.

II. Wee deceitfully promise to our selues the en­ioyment of many outward blessings, which yet wee neuer get. Thus Saul promised himselfe victory o­uer Dauid, beeing shut vp in Keilah, The Lord saith he, hath deliuered him into my hand. So also did the 1. Sam, 23. 7. Iebusites triumph against Dauid, as though they had bene sure enough for euer being ouercome by him. 2. Sam. 5. 6. This deceit we may see in the craking of Goliah, and Senacherib, who had in their presuming hope, got the victorie of their aduersaries before the conflict, and so putting on the harnesse gloried as those, that put it off. And we may easily discerne it in our selues, who too too easily beleeuing such things as wee de­sire should come to passe, do often make our selues sure of them, when yet in the ende wee come short of them. Heerein deceiuing our selues, as the Di­uell would haue deceiued our Sauiour. All these things will I giue thee, saith he, which yet were not in his power to giue. No more are any of the least of these things in our hands which wee so confidently assure to our selues. And therefore to this deceit op­pose we Salomons counsell, Boast not of to morrow, for thou knowest not what a day may bring foorth. Many [Page 240] things fal out betwixt the cup and the lip, insomuch that oftentimes we enioy not those things which e­uen Deut. 28, 30. almost we haue in our hands.

III. Our hearts deceiue vs in promising, I know 3. Happinesse in inioyment. not what contentment and happinesse in the fruiti­on of these outward blessings, when yet the euent answereth not our expectation. O saith the deceit­full heart of man, if I might haue this or that which I desire, so much liuing, such or such an office, or preferment, how comfortable and solatious a life should I lead? well, when he hath his wish, it fareth with him almost, as with the Israelits in their quales. He findeth more vanity and vexation of spirit, in the presence, then he did before in the want of this his so much desired good. Hence also that phrase of the deceitfulnesse of riches, because they do not perform that which our hearts promise vs concerning them. In the same regard all worldly honours are called lies by Dauid, O ye sonnes of men, how long will ye fol­low after lies? The lye indeed is in our own false harts. Psalm. 4, 2. expounded. We make them lyers, in that we promise such great matters to our selues of them. Whereas in end the leaning staffe becomes a knocking cudgell, & the prop to sustaine vs, like the Aegyptian reede proues a pricke to pierce and paine vs, and as Iob complaines of his friends, all these matters which we thought would haue beene vnemptiable fountaines of comfort, de­ceiue vs like a brooke, whose waters faile in the som­mer, Iob. 9. when we haue greatest vse of them. Thus Eue promised her selfe great matters in Cain, and he was the man obtained as a speciall blessing of the Lord, and his brother was called Habell, vanity, as beeing no [Page 241] body in regard of him. But afterward this her son, on whom she so much doted, proued a very thorne in her side, and pricke in her eye. So concerning El­kanah, it is noted that hee loued Hannah more then his other wife, promising no doubt greater matter of comfort to himselfe in her, then in the other. But what followed? He loued her, saith the Prophet, and the Lord made her barren. Marke the coniunction of 1. Sam. 1. 5. If any would rather haue, (And) in this place to bee a rationall par­ticle, shewing that he there­fore loued his wife because of her crosse in barrennesse crauing his pitie; I striue not. Luc. 12. 19. 20. his louing her, and Gods making of her barren. So shall it bee in all such earthly creatures, whereunto we cleaue inordinately, falsly promising ioy to our selues in their vse. God, in his iust iudgement, shall make them barren, so that they shall not yeelde vs a quarter of that comfort, or benefit, which we expe­cted. The rich foole hee promised himselfe a little heauen in his riches. Soule take thine ease, &c. But a­las how soone did God disease him? O foole, this night shall they take away thy soule, and where then is thine ease? The reason of this deceit is, for that we, in our expectation of these outward things, before they come, apprehend onely the good, and the sweet ab­stracted from the soure, the pleasure, diuided from the paine: but, in the fruition, wee feele both, yea more of the soure, then of the sweete. And hence it comes to passe, that nothing pleaseth vs so well in Nihil aequè ad ep tis et concupis­centibus gratū. Plin. the fruition, as in the expectation. Nay nothing al­most which pleased vs when hoped for, but does more displease vs when had. Nothing I meane of these temporalls, whereof now we speake. For as for eternalls, they are more loued of vs, when possessed, Quae mereri op­tauimus, vbi meruerimus ab­dicamus. Amb. then when desired. For it is impossible for any man to imagine, or conceiue of a greater happines, then [Page 242] that which they haue in themselues, that so hauing them he should begin to despise them, finding lesse, then he looked for before he had them. Nay our o­pinion doth not so much runne ouer in conceiuing of temporalls, as it comes short in the apprehension of eternalls.

IIII. Our hearts deceiue vs in promising vnto vs 4. Freedome from iudge­ment, & hope of heauen in sinne. both freedome from Gods iudgements in sinne, and the fruition of his mercies in the neglect of obedi­ence. In the one, cunningly separating the ende from the meanes, hell, damnation, iudgment from sinne; and in the other the meanes from the ende, holinesse, righteousnesse, from salua­tion: telling vs, wee may enioy the end without the meanes, glory without grace, a plentifull haruest without seede sowen. As the Diuell would haue de­ceiued our Sauiour, promising him safe descent from the temple without going downe by the staires: so heere would our hearts deceiue vs promising a sure ascent vp into heauen without going vp by the staires of the workes of obedience. A feare­full thing it is to see men goe on boldly in their sins, and yet as boldly to promise heauen to themselues. O foolish sot, who hath thus bewitched thee to thinke, that after thou hast begunne and continued in sinne, thou shalt end in glory, that after thou hast liued many yeeres heere in this world, and done no­thing but shamefully dishonoured that God which made thee, with thy filthy beastly life full of all im­puritie, that yet in the end God wil honor thee with the glory of his Saints. Bee not deceiued saith Paul. Neither fornicatours, nor idolaters, nor adulterers, nor [Page 243] wantons nor buggerers, &c. shall inherit the kingdome of God.

And S. Peter tells vs that God hath called vs vnto 2. Pet. 1. 3. glory and vertue. To glorie, as the ende, to vertue as the way leading vs thereunto. Neuer then looke for glory, but in the way of vertue. God hath chained these two faster together then that they should bee seuered. So also hath hee sinne and shame. And yet how many are there, like that man that Moses Deut. 29. 19. speakes of, who when hee heares the curses of the Law read, yet blesseth himselfe in his heart, saying, I shall haue peace, although I walke according to the stub­bornnesse of my heart? When the ministers of the word threaten in the name of God, his iudgements against sinne, are there not, who say in their hearts, Tush these are but skar-crowes? God means no such matter, this is but a pollicie to keepe men in awe. These are such as the Prophet saies haue made a couenant with hell, and death, and the rest of Gods iudgements. How could a couenant, will some say, be made with hell. Truly, true couenant can there Es. 28. 15. be none; but only the deceitfull heart of man per­swades it selfe of a couenant, and so bears vs in hand that wee shall bee past by vntouched, whatsoeuer scourges come. We may see an example of this in Eue; who rehearsing Gods commandement and threatning to the serpent, began to minse it with a peraduenture, Least peraduenture ye dye, when God See Iunius in Gen. 3. 3. absolutely and resolutely had saide, In dying ye shall dye. So they in Ieremy wicked & impenitent wret­ches yet flatter themselues in hope of mercy, It may Ier. 21. 2. be the Lord will do according to al his wondrous works. [Page 244] God threatened Ahab to roote out his house: yet he promised himselfe the establishment of his house. And thereupon so followed the worke of generati­on that he left seuenty sonnes behinde him. 2, Kings 10. 1.

V. Our harts deceiue vs in promising a setled and immoueable continuance of our outward prosperi­tie. 5. Continu­ance of pros­perity. Obad. 3. This was Edoms deceit, to whom the Prophet thus speaketh, The pride of thine heart hath deceiued thee, Thou that dwellest in the clifts of the rocke, whose habitation is high, that saith in his heart, who shall bring me downe to the ground? This deceit was in her that said, I sit as a Queene, and shall feele no sorrowes. Yea the godly themselues are subiect to this delusion: as Dauid, when in his prosperity hee sayd hee should neuer be moued, and Iob when in his flourishing e­state Psalm. 30. 6. Iob. 29. 18. hee saide, I shall dye in my nest, and multiplie my daies as the sands. No maruell then if the foole say to himselfe, Thou hast goods laid vp for many yeares.

VI. We falsly promise to our selues good successe 6. Successe vp­on insufficiēt grounds. vpon weake, and insufficient grounds. As Micah, Now I know, saith he, the Lord will be good vnto mee. Why Micah? because I haue a Leuite to my Priest, yea Iud, 17. 13. but God did not allow of such rouing lep-land Le­uites. Neither were priuate houses the place where God would haue the Leuites imployed, but the ta­bernacle. Herein it seems, Balaam deceiued himself, hoping because of his many altars, and sacrifices his Nū. 23. 1. 2. 3. desire, and purpose of cursing the Israelites would fadge. And this is the deceit of the superstitious, who boldly promise no small matter to themselues vpon the careful performance of their superstitious deuo­tions. [Page 245] Yea among our selues many thinke if they humble themselues in confession, and can fetch a sigh, or shead a teare in prayer, or if they bee some­thing more diligent in outward seruice of God, then ordinarie, they shall easily obtaine at Gods hands that which they desire.

CHAP. XX.

THus wee haue seene how deceitfull our hearts 2. To God. are in the promises they make to our selues: it remaineth to see the like deceitfulnes in the promi­ses they make to God.

Now the heart is deceitfull in promising to God, either the duties of repentance, and reformation in generall, or any speciall dutie in speciall.

1. For particular duties, how often do we purpose, 1. Duties par­ticular, & that either simply. & secretly, yea otherwhile more solemnly, promise to God the performance of this or that, when yet, in the end we do nothing lesse, by reason of the vn­soundnesse, and vnsetlednesse of our deceiueable hearts. Salomon insinuates, that in his time there were some, that after, by vow they had bound them­selues to the Lord for the performance of ser­uice, Pro. 20. 25. Eccles. 5. 5. did yet afterward go about to enquire for rea­sons, how to be discharged of their vow. Iakob pro­mised and solemnly vowed to the Lord that, beeing [Page 246] blessed in his iourney, and safely returned home a­gain, he would build an altar in Bethel, & pay tithes. Neuerthlesse, for all this, Iakob after his return could sit still, and find no leysure to pay his vow, till God came, and plucked him by the eare, both by the affli­ctions sent vpon him in himselfe & his children, and also by his owne voice, as it were shewing him the reason of his danger before by Esau, and now by the people of that country, of Dinahs rauishment, and his sonnes barbarous murther, Arise, go vp to Bethell, Gen. 35. 1. and build there an altar, according to thy vowe. How often doe the best purpose with themselues to shew some proofe of their spirituall grace, in performance of this or that dutie: when yet, when it comes to the triall, we are altogether disabled, and shew nothing but weaknesse and corruption? because we haue by our negligence and securitie greeued the spirit of God. Wherein it fareth with vs, as with Sampson, who said with himselfe, I will goe out now as at other Iude. 16. 20. times, and shake my selfe, but hee knew not, saith the Prophet, that the spirit of the Lord was departed from him. And so his heart deceiued him. Thus was it Psa. 39. 1. 2. 3. with Dauid; I saide I will looke to my waies that I sinne not with my tongue, I will keepe my mouth bridled whi­lest the wicked is in sight; but presently after he shews how soone he broke his word. My heart was hot, the fire kindled, and I spake with my tongue, &c. Peters ex­ample is very memorable; how confident was he in protesting and promising concerning his sticking to Christ, to the very death? but yet quickly plucked in Ser. de 4. feria. his snayles hornes, euen at the slight touching of a sillie wench. How soone saith Austen didst thou de­nye [Page 247] him as a dead man, whom before thou confes­sedst as the liuing sonne of God?

To this place belongeth that vsuall deceit, wher­by we secretly promise to the Lord the doing of this Or on condi­tiō of getting this or that. or that, when our present estate shall bee chaunged. Oh if J were thus, and thus, I would doe so and so. If I were King, saith Absalom, I would see iustice done to e­uery man. Thinke we, he would haue beene as good as his worde, if euer he had beene King? Assuredly none would haue beene more tyrannical. If I were a rich man, saith one, O how liberall, how free-har­ted should I be? God happely lets him haue his wish, but hee lets not God haue his promise. God giueth riches to him, but he no liberality to God. Nay when he is become rich, he is more vniust, niggardly, scra­ping, then those of whom hee complained before, when he was poore. Thus young men thinke with themselues, when they come to bee ould, they will not offend in those faults wherein they see age so much ouertaken, as frowardnesse, morositie, impa­tience, contempt of youth, &c. Vnmarried persons thinke, when they are once married, they shall liue so louingly, and comfortably, and be quite free from all those faults which they see married folke to of­fend in. Men without children, if once they might come to haue children, O the dueties they would performe, the care of godly education they would haue. Priuate men, if they were in places of go­uernment, O the wonders that they then would do. And in euery state and condition, whatsoeuer want wee see in others, wee dare promise touching our selues a freedome from it, if we were in it. But wee [Page 248] know not, at least remember not, that euery state hath seuerall temptations, and burdens, annexed vnto it. And how can wee know, either how wee shall withstand the one, or stand vnder the other, till it come to the triall. Nay rather, we should feare the worse of our selues. Behold now, beeing poore, I am couetous, when I want that baite of feeling the sweete of gaine, which rich men haue. What then should I be, if I were rich, when the danger is grea­ter, to haue our harts stollen away by riches increa­sing? Behold now I am a single man, and haue no body to looke to but my selfe, and yet I finde I haue enough to do this well: how then shall I doe, when besides my selfe, I haue a familie to ouersee? Behold now I am a priuate man, & haue no body, but mine owne family to gouerne: And yet I find my hands full with this. Alas! if I were in publike place of go­uernment, how should I be ouercharged? Beholde being but a meane obscure person, I yet find it hard to humble and keepe vnder my proud heart. What should I doe then, if I flourished in worldly glorie, and were a great one in princes courts? lo I can hardly stand fast in firme ground. How then can I se­cure my feete in slippery ground?

2. In promising to God repentance, and refor­mation 2. general, of repentance. in generall, the case is alike. Men in their af­flictions, and sicknesse, looking for death, how libe­rall are they in their promises? but afterward how basely niggardly are they in their performances? They play childrens play with God, they take a­way a thing, as soone as they haue giuen it. When Ier. 34. 10. 11. Nebuchadnezar besieged Ierusalem, then the Iewes [Page 249] made a solemne couenant with the Lord, to set free their seruants: But noe sooner had the King remoo­ued his siege, but they retracted, and repealed their vow, and brought backe againe their seruants into their former bondage. So fareth it with these kind of men. When God laies siege to them by sicknes or some other pinching affliction, then couenants, and promises are made concerning the putting a­way of our sinnes: But no sooner doth God begin to depart, and slake his wrath, but we returne with the dogge to the vomit, and with the sow to our wallowing in the mire. Like Pharaoh that dismissed the Israelites, when death entred within his palaces, but presently after, in all hast, makes after them to fetch them backe againe. Thus was it in that great sweat in the time of king Edward. As longe (saies one) as the feruentnesse of the plague lasted, there was crying peccani, peccaui, mercy good lord, mercy, mercy. The ministers of gods word were sought for in euery corner, they could not rest, they might not sleepe: yee must come to my Lord, yee must come to my Lady, come if ye loue God, and if yee loue their saluation tary not. For Gods sake M. Minister (say the sicke folks) tell vs what we shal do to auoide Gods wrath. Take these bagges. Pay so much to such a man; for I deceiued him: giue him so much, for I gat it of him by vsury. I made a crafty bargaine with such a one, restore him so much and desire him to forgiue me. Diuide this bag among the poore, cary this to the hospitall, pray for mee for Gods sake, Good Lord forgiue me &c. This was the dissimulation of the people for three or [Page 250] foure dayes whiles the execution was, but after when the rage was somewhat swaged, then return­ed they to their vomit worse then euer they were. Then that they had before caused to bee restored, and giuen in almes they seeke to recouer by more euil-fauoured cheuisaunses. This deceitfulnesse God noted in the Israelites, who being humbled with the terrors of the law, promised very largely, All these things will we doe. But what said God. O that there were such a heart, namely as, in this so libe­rall, and franke a promise of obedience, they make show of, and at this time thinke indeed they haue. For now we speake of such a kinde of deceitfulnes, whereby we deceiue our selues as well as others. Deut. 5. 29. We are not to thinke these Israelites did grossely dis­semble with God: but at that time, being in some distresse, they spake as they thought, and meant to do. But by reason their heartes were not through­lie purged, and renewed, it was only a suddaine fit for the time, afterwardes their hearts returning to their old bias, they were not able to performe that which they promised. This the Scripture would teach, when it saieth their hearts started a side like a de­ceitfull bowe. When a man shoots with a deceitfull Psal. 78. 57. explayned. bowe, though he leuell his arrow, and his eye di­rectly to the marke, and thinke with himselfe to hit it, yet indeed the arrow, by reason of his deceit­full bow, goes a cleane contrary way. Answerable to this bowe is our heart, to the arrowe the desires, purposes, and promises wee conceiue, and make in our afflictions. The marke wee ayme at is repen­tance. To the which wee then looke with so accu­rate, [Page 251] and attentiue an eye; as though we should re­pent indeed. And that indeed is our purpose, and meaning then: but our owne hearts deceiue vs. For, because they are not truly renewed, but there is much vnsoundnesse still in them, hence it comes to passe, that these arrowes of our purposes, and promises of repentance neuer hit the marke, neuer sort to any good effect, but vanish in the aire as smoake. Ahab did not grosly dissemble in that his humiliation wrought by the Prophets reprehen­sion, but he meant in good sadnesse, when he cloa­thed himselfe in sackcloth. Onely his heart still re­mained vnregenerate, & so deceiued him. So was it with Pharao also. One wold think that water heated in the fire were indeed as truley hotte as fire it selfe. But because it is not a naturall heate, but onely ex­ternall from the heate of the fire, remooue it but a while from the fire, and it returnes againe to his owne nature, and as the Philosopher obserues, be­comes Aristot. meteor. 1. 12. colder after the heating, then it was before. So is it with these flashings of deuotion & holines, which were in Ahab, Pharaoh, and others in like case. They are not kindly, but violent, they are not from the inward fire of Gods spirit, but from the outward fire of his iudgements. And therefore when that is out, these are gone.

And this is the third part of the hearts deceitful­nesse, namely its deceitfulnesse in promising. The vse of that which hath beene spoken hereof, is

1 To teach vs patience, when we are crossed in Vse. those things wee desired, and wherein we promised great faelicity to our selues. For God hee sawe the [Page 252] deceitfulnesse of our hearts in such promises, & that indeed these things would in the euent haue proo­ued serpents, and stones, which wee thought would haue been fishes, and bread, that they would haue been very bitter, and burdensome vnto vs, which we fancied as matters of comfort, and delight.

2 To rest contented in that estate wherein wee are. For howsoeuer wee promise much of our selues, if our estate should change for the better, as from pouerty to riches, from obscurity to glory, and greatnesse in the world, and presume of our owne strength, not to be touched with those infir­mities, that vsually attend such estates; yet we haue learned how deceitfull our hearts be herein. Haue we then a liberall, and mercifull affection in our pouertie? let vs not be ouer desirous of a richer con­dition. For we know not whether then wee shall be of the same minde, yea or no. And that affecti­on we haue to liberality, while we are poore, is ac­cepted of God for liberality it selfe. Take heede then of this deceit. Thou desirest to be rich, that thou mightest be liberall. So much thy heart pro­miseth thee, that thou shouldest be very liberall, if thou wert once rich. Lo thou art liberal, before thou art rich, in regard of the affection, and disposition of thy heart, and when thou art rich, thou art not so much as liberall in affection. Thou doest not only not get that liberality in action, which thou promi­sedst thy selfe in riches, but also thou leesest, toge­ther with thy pouerty, that liberality in affection, which then thou haddest. O deceitfull heart, who by promising vs more, makest vs to haue lesse. De­sire [Page 243] then rather to keepe thy pouerty, that thou maiest keepe thy liberality; remembring that of Sa­lomon, that though that which a man should specially Pro. 19. 22. opened. desire is his goodnesse, that is, to do good in workes of liberality; yet a poore man, that, hauing nothing to giue, hath yet a giuing affection, is better then a lier; that is, as I take it, better then such a rich man, who before he was rich, would bragge much what hee would do, if he were rich, and yet, being rich, is poorer in liberality, then euer hee was: who is therefore, in regard of this deceitfulnesse of heart, worthily called a lyer by the holy Ghost. Be not then, through this deceitfulnesse, moued to the de­sire of an higher, and greater estate. If there bee a 2. Cor. 8. 12. willing mind, God accepts a man according to that he hath, and not according to that he hath not. Then againe con­sider with thy selfe, what likelihood there is, that thou shouldest doe a greater good (which belon­geth to a higher place) being therin, who canst not doe the lesser good, (which belongeth to a meaner place) wherein now thou art. Thou art a bad poore man: thou wouldest be a worse rich man. Thou art an ill gentleman: and is there any hope that thou wouldest be a better noble man? In pouerty, and meanenesse thou canst not be free from those infirmities, whereto that estate is subiect: and yet thinkest thou to escape those whereto riches, and honour lie open?

3 Neuer to be ouer bolde, or lauish in promi­sing much of our selues. Do we with the most: but speake wee with the least. For our heartes will de­ceiue vs. Wee would hardly giue our wordes for [Page 254] a false knaue, that had often deceiued vs. Why then learne we not the like wisedome here, not to pro­mise any great matters of our selues, since wee haue such deceiuing heartes, as will shame vs in the end, if we presume any thing far of them. It is a shame to vs, when others, of whom wee haue promised much vnto our friends, shall deceiue vs. Therefore the Apostle, hauing promised Titus no small things concerning the Corinthians, saith he was not asha­med 2. Cor. 7. 14. 16. in that whereof he had boasted of them vnto Titus, because their doings had abundantly iustified his sayings. Thereby insinuating, what a shame it would haue been vnto him, if the Corinthians had deceiued that hope, and confidence which he had of them. O then what a foule shame must it needs be, when our owne heartes shall deceiue vs in that which we haue promised of them to God? Suffer wee not then our tounges to runne ouer in this kinde, least it fare with vs, as with that same young man in the Gospell, who came running in all the hast to our Sauiour, crying out, Good master what Mark. 10. 17. 22. good thing must I doe to get eternall life; therein secret­lie promising, that he would be willing to doe any thing Christ should command him. For it is, as if he should haue said. O let me but know what is to be donne, & be it what it wil be, lo here I am ready, prest to doe it. But when Christ told him what was to be done, Goe sell all, and giue to the poore &c. then he slunke, and shrunke backe. For how many are there that, through this kind of deceitfulnesse, deale with God, as Horuah did with Naomi, ma­king Ruth. 1. 10. 14. her beleeue that nothing should be able to se­perate [Page 255] them, there was no ho, but she must needes follow Naomie into Iudea: but she was soone in­treated to stay behind, and take her leaue. The Prophet Osea bringeth in the Israelites, renuing Hos. 6. 1. their couenant with the Lord, in very serious man­ner; Come let vs returne to the Lord &c. One would thinke here were an excellent spirit of sincerity. But God, discerning guile in this their so hotte, and hasty zeale, passeth this sentence vppon it, What shall I doe vnto thee ô Ephraim &c. All thy righteousnesse is as the morning dewe. And therefore when our harts promise any thing to God, whether openly, or se­cretly, we must desire Gods strength to inable vs for performance, as Dauid hauing promised, I will Psal. 119. 8. keepe thy statutes, praieth, forsake me not ouer longe. Yea we must in this case deale with our hearts, as Iosua did with the Israelites, promising their seruice Iosh. 24. 16. 17. 18. 19. to the Lord, ô saies Iosua, yee cannot serue the Lord, he is a iealous God &c: so we in like manner, must pro­pound to our selues the difficulty of doinge any good thing: both in regard of our weakenesse, and Pro. 6. 1. Sathans wilinesse. And, as in being surety to man, for our brother, the scripture exhortes vs to be wel aduised what wee doe: so much more ought we to be heedefull, and considerate in this suretiship to God for such false hearts as these are, that weighing well our owne inability to do so much as the least good, wee may neuer presume to vndertake any such matter, otherwise then in the deniall of our selues, and in the earnest crauing of the presence of the spirit, without whom wee can neither promise, nor perfourme as we ought.

CHAP: XXI.

NOw we are come to the fourth, and last head 4. In practi­sing where the of the first kinde of the selfe-deceiuing of the heart, namely the deceitfulnesse which is in practi­singe. And this shewes it selfe in diuers particulars.

1 The deceitfulnesse of heart in practising ap­peareth in the ficklenesse and vncertainety thereof; I. Deceit is in the hearts fic­klenes in good whereby it commeth to passe, that we cannot hold on a constant tenour in any good course, without making of many interruptions. Many begin to en­ter into such, and such good waies of repentance, and reformation, but they soone grow weary, and breake off. Nebuchadnezar, seeing the excellent pro­pheticall spirit of Daniel in interpreting his dreame, was so affected, that only Daniels god must be the Dan. 2. 47. true God. And yet this lasted not long. For within a little while after, for all this, his Idole must bee worshipped vnder paines of death. And after this the sight of the miracle in the three childrens deli­uerie, Chap. 3. 5. that the fire, which was fire to burne the bondes wherewith they were tied, was no fire so much as to sindge their apparrell, how did it fur­ther worke vpon him, and wring from him the ac­knowledgement of the true God: yet, for all this, not long after we may see him ietting it in his pa­lace, and as proudly, as euer, aduauncing him­selfe aboue the Lord. Neither is it thus only with the wicked, but in the godly also themselues, in the [Page 257] true practise of godlinesse, though not in like man­ner. whence it is, that they finde such vneuenesse in their liues, that they are so off, and on, so out, and in, now in good frame, but by and by sensibly di­stempered, and altogether vnlike themselues. Sometimes how are wee hoysed vp to the very skies, in abundance of pure, and heauenly medita­tions, and consolations, as it were rapt vp with Paul into paradise, or ascending in Elias fiery chariot in­to heauen? Otherwhile againe cast downe into the very deepes of hel, not able to pray, heare, medi­tate with any feeling of comfort. Sometimes in praier transformed in our soule (so are we rauished) as Christ was in body, when hee prayed. Other­while Luc. 9. 29. againe as heauie in praier, as the sleepie disci­ples with Christ in the garden; the wings of our faith being clipt, our praiers lie groueling on the ground. Sometimes so comfortable, and couragi­ous, that we can say with Dauid, Though I were in the valley of death, yet would I feare none ill: otherwhile a­gaine Psalm. 23. 4. so deaded, and deiected in our spirits, that we are like him, when he said, One day I shall die by the 1. Sam. 27. 1. hand of Saul. Sometimes so strong in faith, that we can ouercome the greatest dangers, and with Peter can walke vpon the swelling waues: By and by so faint, and brought to so low an ebbe that wee fall downe euen in farre lesser dangers; as Peter began to sinke at the rising of the winde. Sometimes so patient, that we can quietly beare the greatest in­dignities▪ presently after so impatient, that we can­not put vp the smallest vnkindnesses. As Dauid pa­tient in Sauls persecution, impatient in Nabals dis­curtesie. [Page 258] To conclude. In the hearing of the word, how doe wee feele sometimes our hearts to burne, and glowe within vs? O the heauenly affections we then feele inkindled! ô the sweete disposition, and frame our hearts bee in then! little would wee thinke then, that afterward we should be so much cooled, as we are very quickly after our departure from this fire, and comming into the friezing aire of the world. In which regard, as Chrysostome saies, the ministers haue the greater trouble, be­cause they neuer finde their worke as they left it, as other workemen do, the smith, the ioiner, &c. who Hom. 13. ad pop. Antioch. as they left their worke in the euening, so they find it in the morning: but ministers shall finde their worke altogether put out of frame, and order, by reason of our deceitfull heartes, that steale from vs those good affections wee had before. If a horse naturally trot and for some space of time hath ac­customed himselfe thereto, though by art he bee broken, and made amble, yet in journying he will be, euer and anon, offering to go out of his amble into his trot. So regenerate men, because naturally their hearts are euill, though in part mortified by grace, they haue learned to doe well, yet, euer and anon, they haue experience of the readines of their hearte to breake out into their ould courses. Cor­ruption in them will haue some flurtes. Our heart is the instrument wee must worke with, in the ser­uice of God. But a deceitfull instrument will not hold out in working. No more will our deceitfull heart in the seruing of God.

The second point of deceitfulnesse in this kind is in II. Deceit, the slipperines in the very act of perfor­mance. [Page 259] the slipperinesse of our heartes; whereby it comes to passe, that they giue, both God, and our selues, the slippe, whilest they are in the performance of good exercises. As when in praier, meditation, and hea­ring of the word they slily steale away, and play the fugitiues, caried away with idle, and wandring imaginations. This deceitfulnesse the most holy haue miserable experience of; their heartes herein dealing with them, as if our seruant imployed in some busines together with our selues, in the mid­dest of the worke should priuily steale away, wee not marking, or minding of him. That holy fa­ther Austen felt this, and bewailed it in himselfe, that in his most serious meditations of heauenly things his mind was easily distracted by the sligh­test Confess. 10. 35 occasions. Concerning the which hee thus writeth, ‘Let euery man therfore marke and consi­der in psal. 86. what doings there are within in the hart, how often times our praiers themselues are interrup­ted with vaine thoughtes, so that our heart can hardly stand stil with God. Though yet it would lay hold on it selfe and so make it selfe to stay with him, yet in a sort it flieth away as it were from it selfe, neither can it finde any boundes wherby it may keep in it selfe from flying away in her wan­dring motions, that so tarying still with the Lord it may be refreshed with sweete delights by him. Hardly among many of our praiers meet we with such a praier. Euery one would be ready to say that this were so only with him, and that others were not troubled in like manner, vnlesse we had heard Dauid in a certaine place saying, Therfore [Page 260] thy seruant hath founde his heart to pray vnto 2. Sam. 7. 27. cleared by Austen. Dixit se inuenire cor suū, quasi soleret fugere, & ille sequi quasi fugitiuū, & non compre­hendere, & clamare ad Do­minum, &c. Psalm. 38. thee.’ Lo he saies that he found his heart, as though his heart were wonte to flie away from him, and he faine to runne after this fugitiue, & being not able to catch it him­selfe, to cry to the Lord, my heart hath left me. So farre Austen, excellently seting forth this deceitfulnes of our hearts. Would we not count him a deceitfull friend, who, when we should haue greatest vse of him, would then be sure to be out of the way? A­like deceitfull must our heartes needes be, the chie­fest instrument wherwith we are to serue the Lord. And yet when Gods seruice is to be performed of vs, our hearts are then to finde, they haue runne a­way from vs, and so, when we should seeke God, we must first go seeke our selues.

The third deceit is, when our heartes doe priuily, III. Deceit, secret foisting in of corrupti­on into good actions. and secretly, we scarse perceiuing it, foist in, and closely conuaie some corruption into our good actions, euen then, when wee are in the very acte of performance. And with this deceit are euen the children of God themselues exceedingly troubled. For howsoeuer they propound not to themselues any of these by, and base respects of praise, and vaine glory &c. in their good actions, but rather do set themselues against them; yet these things doe come in by stealth, and slily insinuate, and wind in themselues into their hearts, as once the serpent into the garden. So fitlie in this regarde doth the Prophet call our heart deceitfull, in that word, in the originall, from whence Iakob had his name, be­cause our fleshly hearts do the same thing to the spirit, in doing of good, which Iakob did to his bro­ther, [Page 261] comming out of the wombe, as it were sup­plant it, and catch it by the heele, when it is in run­ning of the Christian race; for what els doe they, when they intrude, and obtrude vpon vs their own carnall, and corrupt affections? looke how those Samaritanes would haue had their finger in the building of the temple with the Iewes, namelie with a purpose to haue destroyed it; and looke how Iehu offered sacrifice to Baal, killing his priests at the same time: and looke how Hushai went to Absaloms company to ouerthrow him. A like deale our harts with vs, needes will they intermeddle in our good actions, but it is but to rob vs of them, by transfor­ming them into sin, through the mixture of their corruption. For when there springs vp any sweete fountaines of grace within vs, then doe they close­ly (as once the Philistims dealt with Isacks welles, which he had digged) cast in their filthy dirt, and dust, and stop them vp therewith. They droppe downe from their impure hands some filth, vpon that pure webbe the spirit weaueth, and so make it a monstruous cloath. They cunningly put in their leauen into the spirits dough, and so sowre it, and make it distastfull to the Lord. When sometime the spirit of grace is offering to put forth it selfe, as once Zarah in Thamars wombe, yet, by reason of this deceitfulnesse of our hearts, it recoyles pre­sently, and goes backe, so as Zarah did, and the flesh like Perez, that steppes before it; and so as they were deceiued, when Zarahs hand was first seene, so wee often, when we feele our selues making some offers towards God. For as [...]eauish cony-catch­ers, [Page 262] watching the times when honest men are to go to some solemnity of feasting, craftily thrust in themselues, that they may filch some thing away: so where grace is to imploy her selfe, corruption wil be sure to haue an oare in this boate, and to in­terest it selfe in the good action, that it may by this meanes steale away the best part of our comfort therein: As in the loue of grace and vertue in good women, it comes sometimes to passe, that the im­pure, and filthy loue of lust, and concupiscence, by certaine jugglinge feates of conueiance, cogges in it selfe. Therefore S. Paul writing to Timothie, a man rarely mortified, biddeth him yet to exhort younger women with purenesse, or chastly; because, 1. Tim. 5. 2. [...] through the deceitfulnesse of his heart, euen then, whilest he was exhorting them to chastity, some vnchast motions might come creeping into his owne heart, and steale vpon him vnawares. And so in preaching, while the minister is stirring vp o­thers, to the zeale of gods glory, through this de­ceitfulnesse of heart, it comes to passe, too often, that thoughtes of pride, and vaine glory poppe in themselues, to defile, and deface the glory of the worke. In which regard Austen saies, that it is har­der to preach holily, then to heare, writing vpon that of Dauid, Thou shalt make me to heare the voyce of ioy, and gladnesse, which he reades some­thing In Psal. 50. otherwise, thus. Thou shalt giue ioy to my hearing. ‘Whereupon he thus writeth. The hea­rers Faeliciores sunt qui audiunt &c. of the word are more happy then the spea­kers. The learning hearer may be humble. But the speaker he must striue against pride, and the [Page 263] desire of pleasing men, that they closly creep not in vpon him, and cause him to displease God, &c.’ The like deceit are we subiect vnto in prayer also. Wit­nesse Ionahs example, of whom it is said, that he then Ionah. 4. 2. prayed, when indeed he did nothing but quarrell with God. Read the wordes of that his praier, and yee shall finde nothing prayer-like in them. They seeme rather to be a braule, then a praier. How then is he said to pray? No doubt feeling his weak­nesse in giuing place to anger, he thought to striue against it, and in this good minde addressed him­selfe to praier: but yet, loe the deceitfulnesse of his heart, while by prayer hee thought to haue ouer­come his anger, anger ouer came him and his praier too, turning it into a jangling, and wrangling expo­stulation with the Lord. Thus otherwhile men setting themselues to meditate against some sinne, in the very acte of meditation haue been insnared therein. For as in speaking against some sinnes, it falles out that others sometime are taught to pra­ctise them, (which was Solons reason of making no-lawes against the killing of our parents, least by for­bidding it he should teach it) so also in thinking a­gainst some sinnes, our selues may be caught. And when men in their thoughtes haue beene framing their mindes to reconciliation with their aduersa­ries, in the remembrance of the iniurie receiued they haue been further incensed, then before. Pe­ter did well to aske the question, Maister shad we draw Luc. 22. the sword. He did not aske this question as the prin­ces in Ieremie, whether they should go downe into Ier. 42. Aegypt, being before resolued to go downe, what­soeuer [Page 264] the Prophet should answere. No, we are not to thinke that Peter had made a resolute answere to his question before he made it, being fully purpo­sed to draw, before he asked the question. No, he did not so fouly dissemble. But in asking the que­stion he seemed to bee framing his mind to more moderation, and willing to be aduised, & directed by Christ, but yet withall exasperated with the in­solency of the aduersary, and indignity of the fact, he could not hold his minde in that temper of mo­deration, to stay the answer of the question, but e­uen in asking drew, the deceitfulnesse of his hearte preuenting Christs answer. So againe oftentimes in many of our actions, where we thinke we do in­tend a good end, and doe indeed in some sort in­tend it, there yet withall, vnder hand, gets into our mindes the consideration of some other sinister, and crooked respect. As Moses pretended to the Lord, that the conscience of his owne weakenesse, and insufficiency made him so fearefull of vnder­taking the office he imposed vpon him, least by this meanes Gods glory should be foiled in him. Nei­ther did he altogether dissemble therein. But with­all there secretly lurked another matter beside the feare of himselfe, namely the feare of Pharaoh, least he would haue reuenged the Aegyptians quarrell vpon him. And therefore God seeing that, said vn­to him, Arise Moses, go thy waies, they are dead that seeke thy life. So when we desire that our children, or others vnder our charge, should thriue in godli­nesse, this is a good desire; but how often doe the eies of our mindes looke a squint at Gods glory [Page 265] heerein; and (whatsoeuer our own pretences & con­ceits may be) like Demetrius pretending Dianaes glo­ry against Pauls doctrine, when yet it was his owne gaine he more specially intended, how often are we Acts 19. 27. carried away with a respect of our selues, that wee might reape some credit, in the good successe of our labours? And therfore excellently the Apostle, pur­ging himselfe of this corruption, writeth thus vnto the Corinthians. Now I pray to God that ye do no euill. The Corinthians might obiect. Thou thus prayest 2. Cor. 13. 7. not so much for our good, as for the credit of thine owne ministery. The Apostle therefore by way of preuention addes, not that wee should seeme approued, hauing our labours thus blessed: but that ye should do that which is honest, though wee bee as reprobates; in an honest desire of your owne good doe wee desire it, without any respect of our selues. Againe, when the children of God are humbled and cast downe in godly sorrow for their smaller sinnes, often vpon this occasion, the heart beginneth to conceiue thoughts of pride, O there are few that take notice of such small sinnes, or are so touched for them, as I. And so the theefe pride, steales away our humilitie, as it doth also all our other graces, it beeing almost all one to be simplie proud as to be proud because of our humility, to be vncleane, as to bee proud be­cause of our chastitie, &c.

The fourth deceit of the hart in practising is, when IV. Deceit, leaping from extreame to extreame. it causeth vs to leape from one extreame to another, passing by the meane; as from prodigalitie, to coue­tousnesse, from couetousnesse to prodigality, skip­ping ouer liberality. In the former leape the coue­tous [Page 266] man hath a fair pretence, O why should I wast­fully mispend Gods creatures? why should I make my belly my God? But why dost thou not rightly vse Gods creatures? why doest thou make thy mony thy God? The prodigall, lately couetous, his colour is as good, why should I make my selfe a drudge to my goods? yea and why shouldest thou make thy selfe a drudge to thy pleasures. In the same kind of deceit are some brought from presumption to des­peration, from thinking their sinnes are nothing, and that they can repent when they list for them, to thinke that they are greater then that euer they can repent, or find mercy at Gods hands. By the like de­ceit are men come from too much honouring of ministers, which was in Poperie, to too much con­temning of them. As it was in the Church of Co­rinth, some would giue too much to the ministers, seruilely apprentising their iudgements vnto them, I am Pauls, I am Apolloes. Another sort, to auoide 1. Cor. 1. 12. this extremity on the right hand, went as farre out on the left, in the vtter reiecting of the ministery, I am Christs, I care not for any minister, but will bee taught immediatelie by Christ himselfe. And ther­fore Paul after hee had refuted those offending in the excesse, least anie through this deceitfulnesse should decline too much to the defect, hee wisely qualifies the matter, Let a man yet thinke of vs as of 1. Cor. 4. 1. the ministers of Christ, and disposers of the secrets of God. Let no man think that there is no way to auoid too much dignifying the ministers, then too much nullifying of them. This is like the husbandmans error, when in correcting the crookednes of a twig, [Page 267] hee writhes it too much the other way. A deceit, that befell the Fathers, who in their zealous dete­station of heresies, haue in their disputations ouer­shot themselues, sometimes, and gone too farre on the other side. As Clemens was so farre carried a­gainst worship of images, that hee condemned the Art of painting. An example of deceit in this kind we haue in Peter, who for not suffering Christ to wash his feete, hearing that fearefull answer, Vnlesse Ioh. 13. 9. I wash thee, thou hast no part in mee, lashed out pre­sently as farre the other way, Lord not feete onely, but hands, and head and all. But it was his feet only that Christ would wash, not his hands, or head. So the Corinthians, being reprehended for their remisnes, and careles ouersight, in not punishing the incestu­ous person, fell to ouer-rigorous seuerity, in not free­ing him from punishment, in not loosing him vpon his repentance. So S. Austen confesseth of himselfe Confess. 10. 34. Aliquando au­tem fallaciam hanc immodera­tius cauens, erro nimia seuerita­te, vt melos om­ne cantilenarū suauium ab au­ribus meis remo­ueri velim. 2. Cor. 10. 10. that, in his desire to auoide carnall delight in sin­ging, he fel into that extremity of seuerity, as to con­demne all delightful melodie, tickling the eare. The errour in the primitiue Church was, to magnifie the Apostles writings in contempt of their vocall doc­trine. The letters, said the false Apostles concerning Paul, are sore and strong: but his bodily presence, and his speech is of no value. The Papists at this day haue auoided this errour, by falling into the contrary, of aduancing the doctrine, which the Apostles, say they, deliuered by word of mouth, their vnwritten verities, to the shamefull disparagement of their written doctrine. And to conclude, how many of vs, through this deceit, haue beene brought from [Page 268] Popish superstition, to prophane and irreligious A­theisme? From the blind zeale without knowledge, to a colde and hartlesse knowledge without zeale, from workes without faith, to faith without workes, from shaking off the yoke of that Romane tyranny, to shake off the sweete and easie yoke of Christ too, and so to an ouer licentious, and lawlesse dissolute­nes. From the leauing of Popish fasting, pennance, confession, to the contempt of true Christian fa­sting, repentance, confession, and from the errour of the merit of good workes, to a shamefull neglect of them. So that we did more good workes (I meane outwardly in regard of the matter) in Poperie, for our owne glory, then now wee doe for Gods glorie, though Gods glory should bee a far more powerfull attractiue to good works then our owne. And these be the four first deceites in this kinde.

CHAP. XXII.

TO go yet forwards in these deceits; The fifth is, V. Deceit, sli­ding from the meane to an extreame. when our hearts cause vs to degenerate from the meane to the extreame, specially that which hath greatest resemblance, with the meane. Wher­in our hearts deale with vs, as the Diuel would haue dealt with our Sauiour, when vpon occasion of his strong faith in his Fathers prouidence, which he had shewed, in resisting his first temptation, chusing ra­ther to liue by this faith in want of bread, then vpon his motion to commād the stones to be made bread, when, I say, vpon this occasion, he would haue cun­ningly brought him on in his second temptation, to presumption, in casting himselfe downe headlong from the toppe of the pinacle, as beeing an action, which would carie a great colour of a very strong faith indeede Peter hauing made a notable profes­sion of his faith, Thou art the Christ, the sonne of the liuing God, and beeing therefore much commended by our Sauiour, presently thereupon tooke occasion to fall from the true boldnesse of faith to the sawcines of presumption, in aduising his Master to decline the crosse, whereupon the saluation of all the elect de­pended. So likewise from iust & lawfull zeale, how easily through this deceitfulnesse, do wee stray into blind boldnes, and vnaduisednesse? as the common people of their owne heads throwing downe ima­ges, and the Brownists as they call them, in separa­ting [Page 270] from our Churches; the like was the zeal of Pe­ter in drawing out his sword, in his masters quarrell, and cutting off Malchies eare: as also of two of his fellowes, calling down for fire from heauen, to con­sume the inhospitall Samaritanes. In all these zeale degenerated, and became like wine turned into vi­neger. As also in the Israelites, when thy were carri­ed so farre in their zeale and indignation against the Iudg. 21. 1. Beniamites that they sware rashly they would none of them giue any of their daughters to wife to a Beniaminite. So should a whole tribe haue peri­shed, and the Church and common wealth haue beene weakened and impaired. What madnesse was this in punishing others, so farre to exceed that therein also wee should punish our selues? Like the hands and other outward parts in the parable, which denying to minister foode to the bellie, because as they said it was idle and lazie while they laboured, did thereby pine and consume themselues. And yet to this did the deceitfull harts of the Israelites bring them vpon occasion of their iust and lawfull zeale. So easily may the Diuell cast in his wilde-fire into this fire of Zeale. Thus from the iust reuerence of holy men came in religious adoration; as wee may see in the examples of Cornelius and Iohn rebuked by Peter, and the Angell. So also, from godly sorrow how easily doe our deceitfull hearts carrie vs to im­moderate and excessiue pensiuenesse, from beeing poore in spirit to be desperate in spirit. As the Apostle sheweth, admonishing the Corinthians, that they would comfort the incestuous sinner, and release him of his excommunication, least hee should vpon [Page 271] occasion of longer continuance in his iust sorrow, be swallowed vp of despaire. For wee are not ignorant, 2. Cor. 2. 11. saies the Apostle, of Sathans wiles, namely how hee laboureth to bring vs from the iust meane to the ex­cesse. And as it is Sathans, so also is it one of our owne hearts deceits; his deceits, by our consenting being made ours, as I shewed in the beginning. Thus from the true practise of mortification, in taming & keeping vnder our flesh by abstinence, many haue brought thēselues to too great an austeritie & seue­rity. Hence the whippings, and such like exercises of the Papists. Hence the discipline that hath bene vsed in monasteries, and the practise of some, that would neuer eat but running, least they should feele some pleasure, and delight in eating. Timothy was caught in this errour, when vnder the colour of abstinence, for the reproouing of the luxurious Ephesians, he had 1. Tim. 5. 23. so farre macerated his body, that the Apostle was faine to prescribe him Phisicke. This may teach vs what an eye we had neede haue ouer our selues, e­uen in the practise of the best things, because no­thing more easie, by reason of the deceitfulnesse of our harts, then to mixe something of the extreames with the meane; so that wee can hardly bee angry without sinning, beleeue without presuming, repent without despairing, fear without doubting, be mer­ry without vaine lightnesse, bee sad without heauy and vnprofitable dumpishnes.

The sixth deceit is, when we incroach vpon God VI. Deceit, In­croaching in the vse of things law­full. in those things, wherein hee hath giuen vs some li­berty in his word, going beyond the bounds he hath there set vs. God hath giuen vs liberty, yea indeede [Page 272] hath imposed a necessity vpon vs to seeke the main­tenance of our owne credit and good name, that so we might be the fitter instruments of glorifying him in our seuerall callings, but heereupon, as S. Austen Confess. 10. 36. Itaque nobis qu niam prop­ter quaedam hu­manae societatis officia necessari­um est amari & timeri ab homi­nibus, instat aduersarius v­bi{que} spargeus in laequeis Euge, Euge, vt dū aui­dè colligimus in­cautè capiamur, & a veritate tua gaudium nostrum depo­namus, & in hominum falla­cia ponamus, li­beat{que} no [...] ama­ri, & timeri non propter te, sed pro te. hath well obserued, through the deceitfulnes of our hearts, we are drawne on to desire, and delight in the loue; the reuerence, the praise of men it selfe, and to like well enough of it to bee loued and reuerenced, not for Gods cause, but euen in Gods stead. But this deceit is specially in the vse of things indifferent, as meat, mirth, marriage, recreation, sleepe, apparell, and such like. Of all which, God indeed hath gran­ted vs the vse, yet not so, but hee hath confined vs within certaine limits, and as vnto the sea, hath set vs our bounds, saying: Thus farre shalt thou goe, and no farther. Now our deceitfull hearts hauing once gotten this by the ende, that such and such things are indifferent, and so may lawfully be done, thinke they are then on a sure ground, and so care not how farre they lash out; as though there were no re­straint in the vse of things indifferent. And thus it is strange to see, how that which is lawfull drawes on that which is not conuenient, yea and what horri­ble sinnes are swallowed downe vnder the name of things indifferent. Come to a swinish Epicure, that makes his belly his God, and tell him of his abuse of Gods creatures: he will answer presently; why strai­ten you my liberty in the vse of the creatures, which Christ hath purchased for me? Hath not God giuen vs wine to make glad the heart? Yes to make glad: but drunkennesse and surfeting makes it heauy. Take Luc. 21. 34. heed saith our Sauiour, least your hearts be made heauy [Page 273] with surfeting and drunkennesse. Thus wee see how easily our deceitfull hearts remooue the auncient Prou. 23. 10. bounds set by God, which to do, but with men, is a deceit not to be suffered. And so it steales on further till at length it bring vs from Christian liberty, to a most vnchristian libertinisme, and luxurious licenti­ousnesse. Behold then heere a noble deceit, while men thinke they take and vse their liberty, indeede they loose it. For in the vse of these things, wherein God hath made them free men, they make them­selues bondmen, beeing brought vnder the power of those things which they vse, as the Apostle elegantly speaketh. For they so inthrall themselues to the lust of their senses, and of their bellies, that though their owne, and others destruction be sometimes ioyned with the vse of some of these things, they cannot yet forbeare. Which seemed to bee the fault of some of the Corinthians, couering their intemperancy, and loue of their bellies, whereby they hazarded some of their brethrens soules, with the pretence of Christian liberty. So much the Apostle not obscure­ly intimates, when vnto that deceitfull obiection, All things are lawfull, he frameth this answere, But I 1. Cor. 6. 12. will not be brought vnder the power of any thing. I will not make my selfe a slaue to my bellie, whose Lorde I should bee. So also God hath giuen vs liberty to deale in the world, and worldly occasions. But here, an inch beeing giuen, wee take an ell, rushing our selues ouer head and eares in them, to the preiudice of faith in Gods prouidence, and of the exercises of piety. So God hath giuen this liberty to his mini­sters, to take of their flockes sufficient maintenance. [Page 274] He that attends vpon the altar, may liue of the altar. In epist. Conceditur tibi vt de altari vi­uas, non vt de altari luxuricris But Bernard obserued it in some of his time, that thence tooke occasion to riot, and rufflle it out vp­on the altar, though yet the Scripture saith not the minister may luxuriously lauish it, but onely liue of the altar. The Scripture also permits feasting and merry-making. But how easily heere doe wee ouer­shoote our selues? not onely the common sorte in their quaffings, carousings, health, and scurrillous mirth, but euen the better sort also exceeding the bounds of moderation. Austen confesseth his errour Confes. 10. 31. Crapula nonnū. quam subrepit seruo tuo. heere. Lord, saith he, drunkennesse is farre from mee; let it not once come neere me: As for gluttony, it steales somtimes vpon thy seruant. I pray thee remooue it farre from me. But who is there that sometimes is not carri­ed away beyond the measure of temperancy? Thus pa­rents, because of the lawfulnesse of naturall affecti­ons, fall to cockering of their children. In all these & such like cases, we must be as ielous of our selues, as Iob was of his children in feasting. For heere the de­ceit is so much the more easie, by how much our suspition of it is the lesse, presuming vpon the law fulnesse. But we must oppose to this deceit that of the Apostle, All things are lawfull, but all things are not expedient. Circumstances of time, place, per­sons must bee considered. Otherwise that saying is true. He that will doe all lawfull things, all that hee Clem. may, will quickly come to doe vnlawfull things, some­thing that he may not.

The seuenth deceit is, when vpon some care of do­ing VII Deceit, Iusteling out a greater good by a lesse. a lesser good, we iustle out the greater, and that oftentimes when it is most seasonable. Martha was [Page 275] thus deceiued, when her care of performing one good dutie, in giuing the best, and most respectfull intertainement to Christ, shee could, deteined her from the hearing of the worde, a matter of far grea­ter moment. Thus many, that read not all the week long, knowing yet that reading is a dutie comman­ded by God, will therefore bee reading of the Scriptures in the sermon time, at the Church. Some also are at home in their priuate prayers, and medi­tations, when the Church is assembled together, & with priuate seruice exclude the publique. Others in hearing of the worde, while they minde the me­thod, and order of the preacher, & matters of know­ledge, they neglect that which concernes affection. And diuers such like. Heere remember, that how­soeuer in euill things, that rule be false, of euils choose the least, yet in good things the contrary is true, Of goods choose the greatest.

The eigth deceit is, when hauing performed some VIII. Deceit, After successe good to grow secure. good seruice to God, we thereupon take occasion to be the more carelesse and secure. Like boyes, who after they haue followed their bookes hard in the schoole, thinke then they are priuiledged to sport & play reakes. So is it with vs. Wee may easily feele this disposition in our selues, to bee ready to please our selues in vnlawfull liberties, when we haue plea­sed the Lord in lawfull duties. We may see it in Io­nah, after his embassage faithfully discharged to the Niniuites, breaking foorth into anger against the Lord: and in Ezekiah, after his notable seruice, both of prayer in sicknesse, and of thanksgiuing after deli­uerance, fowly ouershooting himselfe in a vaine o­stentation [Page 276] of his treasures to the Babilonish Embas­sadour. Therefore, after a lightning take heed of a foyle. Neuer haue wee greater cause to tremble, then after wee haue well acquitted our selues in the performāce of some good duty. Thē wil our harts be seeking of vnlawful liberty, & offring to steale away from God, that after their paines in his seruice they might refresh themselues with some pleasure of sin.

The ninth deceit is, when the flesh doth peruersly imitate the spirit in vs; when, as the Diuell transfor­meth IX. Deceit, The fleshes peruerse imi­tation of the spirit. himselfe into an Angell of light, so our fleshly and corrupt hearts into the similitude of spirituall, & renewed. How is this? Specially in the raising vp of many good, and holy motions, meditations, desires, and affections in our minds. For example, otherwile in prayer, or in hearing of the word, there come into our minds, such, and such thoughts, and good pur­poses of doing this or that good worke; sometimes also many good affections, as of greefe for our sins, and such like, which yet are nothing to our present, either praying or hearing. Heere our deceitful harts will be ready to thinke these come from the spirit of grace; but the trueth is they come from our owne carnall hearts, and the Diuell together, both mutu­ally conspiring to deceiue vs. For the spirit of God hath no such office to draw away mens minds from hearing the worde. No, it openeth the hart, it boa­reth through the eares thereof, and maketh vs to at­tend. So the spirit of God hath nosuch office: neither as to trouble mens minds in praier with thoughts impertinent. No, the spirit is the spirit of prayer, and chaseth away all stragling thoughts, and keepeth [Page 277] our mindes steddy, and attentiue in prayer. There­fore assure thy selfe, heere is noble iugling. These thoughts suggested, though in themselues Diuine, yet the spirit that suggests them in this fashion, is not diuine, but fleshly, or diabolicall.

The tenth deceit is, when in temptation our hearts betray vs, like Iudases, into the diuell hands. If one X Deceit, tre­chery in temptation. liuing familiarly with vs, so that wee reposed some trust in him, should yet, walking abroad with vs, and seeing some enemy come to offer violence, run a­way from vs, would wee not account him a deceit­full person? much more if hee should conspire with the enemy, and take his part against vs. So is it heere with our hearts, that lye continually in our bosomes, and pretend great kindnesse, and friend­ship, no sooner yet can the Diuell set vpon vs with any temptation, but they forsake vs, yea they deli­uer vs vp into his hands. Heerein dealing with vs as the false hearted men of Keilah would haue done with Dauid. As Dauid mistrusted them, so should we these hearts. Wee need not to aske the question, as Dauid did of the men of Keilah, Will they deliuer vs? 1. Sam. 23. 11. Wee may assure our selues they will. Such is the depth of their falshood. Iudah when he went out in the morning to the sheepe-shearing, had no such purpose, as to commit incest with Thamar, but yet for all that being tempted, see how his owne heart deceiued him, and gaue him the slippe, yea thrust him into the hands of the temptation. And alas! who sees not this falsenesse of his owne heart, yea e­uen then when wee goe forth into the world with a purpose against such and such sinnes? yet no sooner [Page 278] are the least rising and tempting occasions offered to our eies, eares, or other senses, but wee are caught presently.

The eleuenth deceit is, by holding vs occupied in thinking of some good thing to come, to make vs XI. Deceit, by minding fu­ture good to neglect pre­sent. 1. Sam. 10. 7. neglect our present dutie. Heere we should remem­ber that saying of Samuel to Saul, When this shall come to passe, namely thy kingdome, doe that which comes next hand. It is a folly to leaue certainties for vncertainties. Thou hast certainty of that which is present. If thou wilt lay holde vpon the present oc­casion thou maist. But as for that which is to come, thou art wholly vncertaine, thou knowest not whe­ther there will euer be any occasion of good for thee to lay holde of, or no. Heerein mee thinkes the de­ceit of our heart is like the practise of Tobiah, & San­ballat against Nehemie, who would haue drawen him away from the repairing of the citie by calling him to conference, and consultation with them­selues; Neh. 6. 2. 7. so our harts do often diuert vs from the pro­secution of many good purposes, by casting other odde impertinent matters in our way, like as in a case farre vnlike the Philistimes diuerted Soul from the pursuit of Dauid, or as the foxe diuerts the hunts­man sometimes from following the hare. But in this case we must be wise to answer our hearts, as Nehe­miah Vers. 3. did his crafty aduersaries, I haue a great worke to doe, and I cannot come downe, why should the worke cease, while I leaue it, and come to you?

The twelfth deceit is, when admittance being got­ten XII. Deceit, Perking of the handmaid a­boue the mi­stresse. for somthing, because of some other thing wher­on it should wait, as a handmaide on her mistresse, [Page 279] yet this handmaid beginneth to perke aboue her mistresse, and to incroach and vsurpe vpon the chie­fest place. Austen shewes this deceit in himselfe in his sensuall delighting in singing of Psalms, in regard of the sweetnesse of the sound, and contentment of his eares therein. Of which he thus writeth. But of­tentimes the delight of my eare deceiueth mee, whiles Confess. 10. 34. Sed delectatio carnis mea saepè me fallit, dum rationem sensus non ita comi­tatur, vt pati­enter posterior sit, sed tantum quia propter il­lam meruit ad­mitti, etiam pre­currere ac du­cere conatur. Ita in his non sentiens, &c. sense does not so follow reason, that it can patiently in­dure to come behind it, but hauing gotten to bee recei­ued onely because of it, would therefore go before and haue the chiefty. So I sin in these things not perceiuing it: but afterward, I perceiue it. The naturall delight in singing of Psalms is lawfull if it be subordinate, and subseruient to the spirituall delight in the matter it selfe. But heere was Austens deceit, that the naturall delight, in the sound, did ouertop the spiritual delight in the substance of the Psalme. So it is lawfull to de­light in the witty speeches that are in sermons, so we vse this our delight in the witte, to confirme our de­light in the grace of the same speeches. But heere is the deceitfulnesse of our hearts, that our affection to the witte is farre more intense then to the grace, and that in affecting the witte of a sermon, we feele our affection to the grace somthing slaked and coo­led. This is as if one who is welcome to a place, on­ly because he is in my company, and comes as my shadow, should yet, after he were receiued into the house for my sake, cause my friend to thrust mee out of the doores, that he may haue all the welcome, & kinde intertainment alone.

CHAP. XXIII.

HEtherto▪ we haue spoken of that deceitfulnesse of heart, which is ioyntly in the mind, and affe­ctions: Deceit of affe­ctions alone. it remaineth now, that we speake of that de­ceitfulnesse of the affections, by themselues. Where first, wee will speake of their deceit in generall, and then secondly in speciall of the deceit of some speci­all affections.

The deceit of the affections in generall, shewes it Generall, in their selfe in two things.

1. In that they are of so variable & mutable a dis­position 1. Variablenes that the face of the heuens is not so diuers, nor the sea or wether so inconstant, nor the Chame­leon so changeable, as they. Nothing is there so vn­staied, nothing so vncertaine; not only changed this day from yesterday; but this houre, yea this moment from the former. Hence that of Salomon, No man knoweth loue or hatred, that is, as Iunius expounds Eccl. 9. 1. inter­preted. it, the thing either he loues, or hates, by reason of this sicklenesse of our, so easily alterable, affections. Who wold haue thought, that Ammons so hot affe­ctions to his sister, could euer haue beene cooled. Yet, for all that, presently after his lust was satisfied, his hatred of her exceeded his former loue. Who would haue thought that the Iewes, that cryed Ho­sanna to Christ, would after haue cried so soon, cru­cifie, crucifie? Who would haue thought the Aegyp­tians so desirous of the Israelites departure, that they [Page 281] euen woed them to be gonne, by giuing them their pretious iewels, should yet, within so few houres, on the suddaine runne after them, to recouer them againe into their handes, as before. So for ioy, and sorrow we may see the like varieties, and changes. Ionas, that to day is the only merry man, while the gourd flourisheth, to morrowe, when it perisheth, none so pensiue, or perplexed as he.

This deceit of our affections is most dangerous in the matters of religion; when we begin to wax cold, hauing been once zealous, and to eate vp that zeale of gods house, which was wont to eate vp vs. Thus was it with Ephesus, charged by Christ with Reuel. 2. 4. the losse of her first loue; and with the Galathians, that at the first were so feruent in their affections, that they could haue found in their hearts to haue plucked out their eyes for him; yet afterward were Gal. 4. 15. more ready to plucke out his eyes. Thus also fared it with the Iewes, who at the first followed, and flocked after the Baptist, and reioyced in his light, but yet for a season only. Iohn quickly grew stale to them, and, as our Sauiour insinuates, no more ac­counted Iohn. 5. 35. of then a reede shaken with the winde. And Math. 11. 7. would to God the case were not alike with too ma­ny in these our dayes.

The second thing wherein our affections shew 2. Corrupting of the iudge­ment. themselues deceitfull, is in the blinding, and cor­rupting of our iudgement. These are our Eues, that do deceiue vs. Adam, saith the Apostle, was 1. Tim. 2. 14. not deceiued, that is, so much by his judgement, (though also by that too) as by his affections to his wife, which at length blinded his judgement. True [Page 282] it is, our judgements should gouerne our affecti­ons, as Adam should haue donne Eue, yet thus it falleth out, that affection ouerrules, and ouer-per­suades judgement. We see how our affections to our children, kinred, and speciall friends, do oftens dazle our eyes, that we maintaine errour, & wrong. As Barnabas may seeme to haue donne against Paul in his so stiffe standing out against him in the case of Marke, who was his kinsman, as appeares Coloss. 4. 10. How often haue errours been entertained, because of our affections to those that bring, and broach them? Hence that fetch of heretiques, ob­serued by Tertullian, first to perswade, then to teach, Prius suader [...] quam docere. first to worke vpon mens affections, and to gaine some interest in their hearts, then afterward to la­bour the vnderstanding thus prepared, to woe the mistresse by the maide. Whereas the truth, con­trarily, Veritas docendo suadet, non suadendo docet. doth perswade by teaching, not teach by persuading. Contrarily many wholesome trueths haue beene distasted, only by reason of the preiu­dice, which our naughty affections haue conceiued against the teachers; As in the example of Ahab, refusing Micaiahs prophesie. Againe, whats the rea­son, that so many wise, and learned men in the Church of Rome haue been, and still are so grosly seduced with such foppish, and senselesse errours? Euen this, their owne affection to gaine, and glory, and those other alluring giftes, which that strum­pet hath in her hand, which they cannot receiue, vnlesse they first take her poysoned cup, and drinke thereof. Reward blindeth the eies of the wise; that is Deut. 16. 19. our corrupt affection towards reward. When once [Page 283] the affection is set vpon gaine, then presently gaine is godlinesse, and if a thing be gainfull, then though neuer so vile, it shall be coloured ouer as good, and lawfull. Our affections, when they would haue a thing, sharpen our wittes, and set them on worke, to deuise argumentes to serue their turne. But suspect we alwaies our iudgements (though they may seeme neuer so well fortified with reasons) in those cases wherein our affections are interessed. Surely our affections wil plead mightily, and deale craftily, raising vp fogges, and mistes before our eyes, and setting false colours vpon things to de­ceiue vs. Looke how in a greene glasse all thinges seeme greene, and as to an aguish tast all thinges bitter; so when the judgement is distempered by affection, all things shalbe judged of according to the pleasure of affection. Therefore Peter wel saies. Of these corrupt lustes, that they fight against the soule, yea euen the principall part thereof, the vn­derstanding, 1. Pet. 2. 11. by making it seruilely to frame it judgement to their desire. We ordinarily see the deceit of our affections in naturall thinges▪ Fathers thinke their owne children the wisest, and the fay­rest. So louers their loues. The ape thinketh his owne brats though ougly, and mishapen, to bee faire, and beautifull. Assuredly these affections of ours are no lesse deceitfull in things spirituall. The vilest deformities, if once they bee affections dar­lings, shalbe accounted comely ornaments. Let o­thers say what they will. The affections haue taken captiue the vnderstanding, and Delilah hath lulled Samson a sleepe. The bellie hath no eares, nor yet [Page 284] noe eyes. So much for the deceit of affections in generall.

CHAP: XXIIII.

NOw to come to the deceit of some particular affections. And first to begin with loue. Speciall.

1 The deceit of the affection of loue is, when we 1. Loue. The deceit. thinke we loue mens persons, as they are gods crea­tures in Adam, & his new creatures in Christ; when yet indeed wee loue not their persons, but their riches, honours, reputation in the world, and such like adioints of their persons. In louing of our selues, we prefer our persons before our goods, or ought els; as the Diuell obserued, Skinne for skinne, and all that a man hath, will he giue for his life. Now the law is, Thou shalt loue thy neighbour as thy selfe. And so we should loue him, and not his. But quite contrary is it with many of vs in the louing of others. Wee prefer their purses, and portions, before their per­sons. Whatsoeuer wee may persuade our selues, the truth is, that wee loue specially in them these outward thinges, and know them according to the flesh. The discouery of this deceit is in the change The Disco­uery thereof. of estate.

1 When riches are turned into pouerty, honour into ignominy; if then we leaue our friend, it is e­uident 1 we loued not his person before. For that is still the same, his piety, his partes are the same, that [Page 285] when he was rich, happily more. When the corne is spent, the rattes leaue the barne, and yet the roome is the same. It was not then the roome they loued. Here was the triall of the sincerity of Iohns loue to our Sauiour, that hee forsooke him not on the crosse, as his fellowes did. For indeede Christ was the same on the crosse, that in the pulpit, in the temple, Christ suffering was the same, that he was working miracles. Thus was the deceitfull loue of many professours at Rome towards Paul discouer­ed, in that they stood not to him when he was con­uented before Nero. Heerein also appeared some vnsoundnesse in Iobs wife hir loue, when she began to loath him because of his boyles, and botches. If she had loued his grace, botchy Iob and poore Iob was as gracious, as haile Iob, and rich Iob. The like may be said of their loue, who depending vppon him in his flourishing estate, afterward dispised him Iob. 30. 1. in his fall.

2 When also our estate is changed from worse 2 to a better, here also is a discouery of deceitfull loue. For as in the former change vnsounde loue will turne into hatred, so in this into enuie. Here was the discouery of Sauls false heart to Dauid, when, seeming to loue him deerely, and intirely before, he could not yet indure him, when he saw him grow greater then himselfe, and heard his ten thousands and but his owne thousands. And here was a nota­ble triall of the sincerity of Ionathans loue to Dauid, when, for all hee knew hee was to be preferd to the kingdome, and so the only man to put him by that dignity, yet still hee continued constant in loue. [Page 286] Whereas, if he had loued him only for outwarde respects, as because of the similitude of their dispo­sitions, that he was a man of a Martiall spirit, and not chiefly for his piety, he could not, but, vpon this occasion, haue most bitterly hated him. This must teach vs, in louing others to examine our owne heartes, what it is we loue in them; whether the image of God, or the deceiueable shadowes of the world. And those that haue much loue, and many friends, must learne wisedome not to take all for friends, that pretend affection. And because the heart of man is thus deceitfull in loue, as in nothing more, it must teach vs in the multitude of greatest, and strongest friends to fly vnto God, and to make his loue our chiefest staies. His loue I say, which is without deceit, without repentance, without the least shadow of turning. For whom he once loues, he loues to the end. Mans lous is often deceitfull, that we may iustly complaine with Iob, My friendes Ioh. 13. 1. haue deceiued me as a brooke, and with the Church in the Lamentations, My louers stand farre off from mee, Iob. 6. 15. Lament. 1. 2. and with Paul, All haue forsooke mee. Leane not then on this broken staffe. Secure not thy selfe no not 2. Tim. 4. 16. in the fauour of Princes. Trust not in them, sayth Psal. 146. 4. the Psalmist, because they are mortall, and their breath is in their nostrils. Much more then may I say, trust not in their loue, because their loue is mortall, and may quickly turne into mortall hatred. Their loue may die before themselues, they may suruiue their loue, breathing out their loue, before their breath▪ So much for loue.

2 Affection is Anger, and hatred, an inuete­rate 2. Anger. The deceite. [Page 287] anger. The deceit is, when we thinke we hate mens sinnes, when indeede it is their persons, and that wee are angrie for sinne against God, when in­deed it is for some iniurie done to our selues. For so it is, that gods cause, and our owne often meete together. And wherein we are wronged, therein also is God. Now hence, by reason of this compa­nie, and concurrence of Gods cause, and our owne, we are very apt, and ready to deceiue our selues; thinking our anger is directed against the disho­nour of God, whereas, in truth, it hath reference only to that which is but an appurtenance, and hang by thereto, namely our owne offence.

The discouery therefore of this deceit is, The discoue-thereof.

1 In the partition of Gods cause, and our owne. Let vs marke how wee are affected, either when God is dishonoured without our iniurie, or wee iniuried without any great impeachment of Gods honour. Now if wee can be as hotte as tostes in our owne priuate iniuries, where Gods glory is not cal­led in question, and yet as cold as yce, when most dishonorable indignities are offered to the Lord without any touch of our selues: then it is euident, that in those cases, where Gods cause and our own are ioyned together, our anger was onely for our owne, not for Gods. When our seruants, or chil­dren haue neglected their duty to vs, there is iust cause of anger. For Gods commandement is bro­ken by them. But deceiue not thy selfe, when vn­der this pretence thou lettest loose the bridle to thy rage. For how often hast thou thy selfe fayled far more in thy duty to God, how often hast thou seen [Page 288] thy children, and seruants dishonour the name of the Lord many waies, and yet wast neuer halfe so angry? Here was the triall of Moses his anger. When the people murmured, & when Korah rebel­led against him, here was iust cause of anger. But here Gods cause, and his owne were coupled. Let vs therfore marke Moses his behauiour, when they were singled. Num. 12. Aaron, and Miriam offer him a priuate iniury. It is sayd his meeknesse was such that he gaue them not a word. Againe Exod. 32. the people had fallen to idolatry, and had made a calfe, and Aaron had his hand therein. Here gods quarrell was seuered from his owne. And how ca­ries he himselfe here. He spares neither Aaron, nor the people, but in a godly fitte of zeale takes on, breakes the two tables in pieces &c. A meeke lambe in his owne iniury: A fierce Lion in Gods. Here was pure anger, free from guile, and gall.

2 If our anger be properly against sinne, then it 2 will keepe vs from sinning grosly in being angry. For what likelihood is there, that he is truly angry against sinne, that commits a greater sinne in his anger, then the sinne whereat hee is angry? Thus many are angry for small offences, which indeede are sinnes also against God: but in their anger they are so distempered, that they breake out into cur­sing, raging, rayling &c. which are farre greater sinnes, then that wherewith they are discontent. Here was Dauids anger against Nabal discouered to be faulty. He might happily persuade him selfe he had cause to be offended. For Nabals churlish vn­thankefulnesse was odious to God. Yet that was [Page 289] not it which angred Dauid. For then how came it to passe that his anger prouoked him to sweare, to conceiue a bloudy purpose of murther? Grace be­gets not sinne, but holdes backe from sin. Grace is neuer a paire of bellowes to blow vp in vs the fire of corruption; so as is often our anger. And therfore our anger then is not of grace, but of corruption.

3 Holy anger, that is conceiued against sinne, 3 doth not any thing vnfit vs for duties, wee owe ei­ther God, or man, no not that man, with whom we are angry. As Moses was angry with the Israe­lites, and chode them sharpely, yet withall prayed for them hartily. As when our children through their owne fault haue gotte some sickenesse, for all our angry speaches, wee goe to the Physition for them. Christ, when he was angrie with the Pha­rises, at the same time mourned for their sinne. Ionathan was angry with his father for vowing Da­uids Mar. 3. 5. death: yet his anger made him speake nothing vnbeseeming the duty, either of a sonne to his fa­ther, or of a subiect to his souereigne. Anger a­gainst sinne is alwayes ioyned with loue of the sin­ner. Sincere anger is a louing anger, a deuout anger. It fittes a man for the duties of loue to men, of de­uotion to God. This anger is a whetstone to praier, and by helpe of it, thou shalt pray better then be­fore. If then thine anger so disguise thee, and put thee out of frame, that thou canst not tell, either how to pray to God, or looke, or speake louingly to man, not only the person angring thee, but scarse any other, it is a conuiction of the deceitful­nesse of thy anger.

[Page 290] 3 Affection is ioy. In the which there is a dou­ble 3 Ioye. The deceit 2. 1. Deceit. deceit. 1 When we thinke we reioice in gods outward benefites, only as pledgees of his loue, when indeede wee reioyce more in the benefites themselues, then in the benefactour.

The discouery is 1 By our drouping, and de­iection Discouery. vnder the crosse. If it had been Gods fauor 1 only wee had reioyced-in in our prosperity, why then is the copy of our countenance changed? for Gods fauour is still the same to his in affliction, which in prosperity, haply greater.

2 By the effect of our ioy, which is the sadding, 2 and grieuing of Gods spirit. Whence ariseth a hea­uie lumpishnes, and vnwillingnes to Gods seruice.

2 Deceit is, when we thinke wee reioyce in the 2. Deceit. graces of Gods spirit in our brethren, for them­selues, when we reioyce in them, only as they are some way beneficiall to our selues; as in the matter of liberality. Here the triall is, to marke whether Discouery. wee reioyce as much in other graces, which are not so profitable to vs, or in the same graces, when it falles out that they are profitable to others, not to our selues. Excellently Paul to Philemon. Wee haue Phil. 7. great ioy in thy loue. For by thee Brother (not my, but) the Saints bowels are refreshed. Many reioyce only in that loue which refresheth their owne bowels. Which is indeede to reioyce rather in their owne profit, then in the grace of God it selfe. For that loue which refresheth other Saints bowels, and not mine, is loue, as well as that, which refresheth mine. If I reioyce in loue, because it is loue, be­cause it is grace, I shall reioyce as well in the one, as [Page 291] in the other. Yea and when this grace is beneficiall to vs, rather yet in his benefit whose it is, because of the fruite furthering his owne reckning, shall we Phil. 4. 17. reioyce, then in our owne.

CHAP. XXV.

IV AFfection is sorrow. Where there is a two­fold 4. Sorrow. Deceit. 2. deceit. 1. When wordly sorrow shroudes it selfe vnder the countenance of godlie, vexation, of humiliation. Come to many in their afflictions, and reproue them for their carnall sor­row, and their answer is ready, when Gods hand is gonne out against vs for our sins should we not be humbled? yes, for your sinne. But loe the de­ceitfulnesse of your heart. It is the punishment that grieues you, not the sinne, the Surgions play­ster, not thine owne sore. You grieue not at the punishment, because of the sinne deseruing it: but at the sinne, bccause of the punishment follow­ing it.

The discouery of this deceit, is Discouery.

1 When, vpon the ceasing of the punishment, 1 wee are cheered presently, though still both the guilt, and filth of our sinne sticke in our consci­ence. Like as the foolish boy is glad, when the smarting plaister is off, though his sore still remaine vnhealed. Whereas, if it were the sin that grieued [Page 292] vs, our griefe, together with our sinne, should out­last the punishment. But if once we haue any ease of our punishment, wee giue ouer our sorrowing forthwith. Which shewes that, with those Iewes, we mourne only for our corne and oile &c. Hos. 7. 14.

2. Discouery is by the property of godly sor­row, 2 which is to make a man fresh, and nimble in his spirits for prayer, and other good duties. Whereas worldly sorrow lies heauy like lead vpon a mans heart, and will make a man sleepe sooner, then pray; as in Ionas sleeping in the middest of a terrible tempest, which droue euen the prophane mariners to prayer; and in the disciples, who, be­ing possessed with wordly sorrow, were neither a­ble to watch one houre with Christ in prayer, nor fitte to heare that doctrine, which Christ otherwise was ready to haue taught them. For so our Saui­our told them. I haue many things to say vnto you: but Ioh. 16. 12. you are not able to beare them; namely, because their spirits were dulled, and deaded with wordly sor­row. Which, euen in this sense also, may be said to cause death; though yet the opposition of life, 2. Cor. 7. 10. which the Apostle maketh in that place 2. Cor. 7. seeme to restraine the sense to spirituall death. But it is true that worldly sorrow causeth euen this na­turall death. Whereas godly sorrowe procures a good conscience, which is the very health of the bones, a continuall feast. Euen in the very acte of mourning is a mans heart light, and cheerefull. If then wee finde our senses quickened, our spirits reuiued by our sorrow, so that we feele it to giue winges to our prayers, which before lay groueling [Page 293] on the ground, then haue wee an argument it is sound, and good. For godly sorrowe is alwaies mixed with, nay indeed proceedes from faith, which, in the apprehension of mercy, yeeldes mat­ter of ioy, to delay the bitternesse of our teares. But if we haue no heartes to pray, if our sorrow make vs spiritually, both dumbe, that we cannot speake to God, and deafe, that we cannot, with those Isra­elites, heare God speaking to vs; then haue wee Exod. 6. 9. cause to suspect our sorrow, as vnsound, and de­ceitfull.

2 Deceit of our sorrow, when our owne pri­uate 2 sorrow is couered with the title of sorrow for Do not many mourne in the aduersity of the Gospell, because they mourne for their owne aduersity? oh great corrup­tion of our heartes! ô bottomlesse pit of hypocri­sie! Greenh. in Psal. 119. ver. 139. Discouery. the publique euils of the Church, where wee liue. Vsually it falleth out, that euery one of vs in parti­cular are interested in the publike calamities of the state, where we liue, and so are pinched with the sense of their smart. Hence many deceitfully ima­gine, they are grieued for the publike euils, when indeede it is no otherwise for the publike, then as they touch them in particular.

Here the discouery is.

1 In the separation of our owne cause from the Churches. As when, it going ill with the Church, it goes well with vs in particular. If then wee can 1 distast our owne priuate felicities, and call them Icabods, as that good woman did her sonne when the arke was captiued, if then we are as pensiue, as 1. Sam. 4. 21. if we our selues in our owne persons susteyned that which the Church doth▪ then it is an argument our griefe is sincere. As in Nehemiah, whom his owne ease, and great grace, and authority in the Kings [Page 294] Court could nothing cheere, or comfort, in the common calamities of the Church of God.

2 When besides the common euils of the Church: we suffer some personall afflictions, that 2 concerne vs solely. If our griefe bee truely for the Churches euils, then, in this case, the sense of griefe for the publike euils will blunt the edge of our pri­uate sorrow. As in two diseases of the body the stone, and the goute, when they meete together, the griefe of the stone, because it is the greater, doth take away all sense of the goute, because it is the lesse: so here in a godly minde the griefe for our owne priuate is drowned in the greater griefe for the Churches publike distresses. But if it be quite contrary with vs, that we cannot feele the churches misery, wee are so affected with the sense of our owne, this is more then a presumption, that when the Churches afflictions were our owne, we mour­ned then for them, only as our owne, and not as the Churches; making the name of the Church only a vizour, and imitating Polus, that, vnder the representation of an anothers griefe, truely, and heartily lamented the death of his owne sonne.

5 Affection is Desire. In the which also a dou­ble 5. Desire. Deceit, 2. deceit.

1 When our vnnaturall desires are cloaked with 1 the name of naturall. Though mens desires are in­finite, and insatiable, yet for all this vsually they deceiue themselues with this, that they desire only a competency, neither pouerty, nor riches, but only Agurs conuenient portion. Now competen­cie is that, which will not onely serue nature, but [Page 295] that also which is fitte for our estate, and calling. And so that which is but competent for one estate and calling, as say a Magistrate, is superfluity for another, as say a priuate man. Well then, let vs see whether it be so vsually with our desires, as they pretend, that they confine themselues within the boundes of mediocrity, and competency. The Discouery. triall wilbe this, if, when they haue that which is competent, they then rest contented. For there are three desires. The desire of nature, of grace, of corruption. Nature will be content with little: grace with lesse: but corruption is insatiable. If then there be no ho with our desires, but when they haue got that, which themselues, at first, would sette downe as a matter of competency, yet they still are like the crauing horse-leaches, that cry Giue, giue, it is an ar­gument Desideria natu­ralia finita sunt: ex falsa opinione nas [...]en­tia vbi d [...]sinane non habent. Nullus n. termi­nus falso est. Sen. it is the desire of corruption, not of nature, not of grace. Naturall thirst is discerned from a­guish by this, that the naturall will be quenched with a draught, but the other is further prouoked by drinking. So, when men shall say, I desire only a sufficiency, if I had but so much, I should be well apaid then, and yet, when they haue that, couet more greedily then euer before, this is an ague, a dropsie, a disease: noe naturall, noe kindly thirst. But here this deceite of our desires is so much the harder to be discouered, in that it is not so easie to define in euery thing that which is competent. And so vnder the couer of competency we quickly fall into the snare of pleasure, and excesse. This S. Austen excellently describes in the desire of meates and drinkes, and by like proportion we may apply [Page 296] it to the desire of any other thing. While, saith he, Sub vel mine necessitatis in­cidi in laqueot voluptatu. Bernard. Confess. 10. 31. Sed dū ad quie­etem satictatis ex iudigentiae molestia trāseo, in ipso transitu mihi insidiatur laqueus concu­piscentiae. Et saepe incertū vtrū adhuc ne­cessaria corporis cura subsidium petat, an volup­tuaria cupidita­tis fallacia mi­nisterium sup­petat. Ad hoc incertū hilarescit insoe­lix anima, &c. Vt obtentu salu­tis obumbret negotium vo­luptatis. ‘feeling the trouble of want, I make towards the quiet of fulnesse, in the very passage from the one to the other, there lies in waite for mee the snare of concupiscence. And whereas our health is the cause of our eating and drinking, here a certaine dangerous pleasure ioynes it selfe as a handmaide, and yet for the most part labours to goe before, that it may seeme to be donne for her sake whe­ther I say I do, or would do for my healths sake. But there is not the same measure of both. For that which is enough for health, is to little for de­light. And it is often vncertaine whether the need of my body craue more, or the voluptuous de­ceit of my appetite. At this vncerteinty my vn­happy soule reioyceth, as at the matter of her ex­cuse, and defence, being glad that it doth not ap­peare what is sufficient for health, that so vnder the pretence of health shee may shadowe her in­temperancy.’

2 Deceit is, when our carnall and worldly de­sires are accounted of vs as spirituall. This deceit falleth out in this case, when, in one and the selfe same thing which we desire, there is matter fitte to giue contentment to both these desires. As in Si­mon Magus his desire of the giftes Apostolicall, be­sides the excellency of the giftes themselues, fitte matter for a holy desire, there was also profit, and Act. 8. 19. 21. glory that might insue, fitte matter to prouoke the carnall desire. Simon would seeme to be deuoute and holy, and to desire the giftes for themselues, for that worthy rekoning he had of them. But Peter [Page 297] smelt out the close deceit that lurked in his heart, and saw that it was a fleshly desire looking toward lucre. So the Apostle saith, He that desireth the office 1. Tim. 3. 1. of a Bishop desireth a worthy worke. Yet that desire which many haue of it how deceitfull is it? The worke desired is worthy: The desire therof in ma­ny is most base, and vnworthy. For though there be fitte matter in this office to kindle a holy, and spirituall desire, namely the beauty of the office it selfe, Gods glory, and mans saluation shining in the very face thereof: yet withall there is some mat­ter to stirre vp a crooked, and couetous desire, namely the hope of gaine in a fat benefice. Here a couetous Balaam will hide his base desire of the re­ward of the office, with pretence of a spirituall de­sire of the office it selfe. Such is the deceit of those that buy liuings vnder this pretence, that they de­sire to exercise their giftes which otherwise, the ini­quity of the times being such, they cannot haue the vse of. So also in the matter of marriage this de­ceit is very vsuall. The party affected hath piety matchable both to person, & portion, & yet both these in good measure too. Here one, too much wedded to the world, or to the flesh, will cloake his affection to portion, or person, with a pretence of affection to piety; as though that had the preemi­nence in swaying of his desires. Where happely, if the heart be truly searched, the contrary will ap­peare.

The discouery of this deceit is when the matter Discouery. that should satisfie the carnall desire being taken a­way, there only remaineth the inuiter, and inciter [Page 298] of the spirituall, and holy. For if then we desire not as feruently as before, we may iustly feare fraude in our desires. Here cooled desires are crafty, decay­ing, deceiuing, flinching, false.

6 Affection is confidence. Where the deceit is, to 6 Confidence. The deceit: thinke we trust in God, when indeede we trust only in the meanes. The deceit is, both when we haue the meanes, and when wee want them. The de­ceit and discouery. of both, is discouered by our behauiour to­wards God in the presence of the meanes. For if then wee giue ouer praying to God, or abate of our feruency in suing, and seeking to him for his helpe, wee may well doubt of our confidence. For if wee doe truely relye on God, as on him who is sufficient without meanes, and without whom euen the most sufficient meanes are altogether in­sufficient, why then doe wee beginne so to secure our selues, and lay aside all feare, when once wee are fensed with the meanes? Againe hauing beene so confident and comfortable in the enioyment of the meanes, if afterward in the time of danger, when the meanes faile vs, we loose this confidence and shewe our selues faint, and heartlesse cowards, this also is another conuiction of deceite in our confidence. So both these wayes is our confi­dence found out to be deceitfull, both by excesse of spirite in peace, and by want of spirite in trouble.

The like deceits might be shewed in diuers other affections. But the worke growing bigger then I thought it would, I forbeare. So much then shall suffice to haue spoken concerning the deceitfulnesse [Page 299] of the affections; as also concerning the whole do­ctrine of the deceitfulnesse of heart.

CHAP. XXVI.

HAuing thus spoken of the deceitfulnes of mans heart, it remaineth that now we should speak Illustrations of the hearts deceitfulnesse. 1. The great­nesse of it. of those three illustrations, which in the beginning we noted the Prophet vsed to set it forth by.

The first is, from the greatnesse of this deceitful­nesse. It is deceitfull, saies the Prophet, aboue all things. Aboue all things? what aboue Sathan that old serpent? The meaning is not that our harts haue more craft then Sathan, who is an olde trained soul­diour, and his crafts-master in this art, we being but punies, and as of yesterday vnto him, who is of many thousand yeres standing: but that that deceit which is in our hearts, in regard of vs, and the dangerous consequences thereof to vs, is greater, then that in Sathan.

1. As to murther ones selfe is a greater matter, then to murther another, though he doe not vse the like cruelty in stabbing, and wounding of himselfe, which is oftēs vsed in the killing of others: So also to deceiue ones selfe (which is also a spirituall kinde of murther) is a greater deceite then to deceiue ano­ther. [Page 300] And so in this sense the deceitfulnesse of our hearts may be said to be aboue Sathans, because it deceiueth it selfe, though Sathan in his deceits bee farre more cunning, and wilie.

2. This amplifieth the deceit, when the person deceiuing is our familiar friend, one in whome wee repose speciall confidence. See Psalm. 55. 12. 13. So is it heete. Sathan is nothing so neere vs, as our owne hearts, that are parts of our selues. Sathan is without vs, and if we resist him by faith, hee flieth from vs, but our hearts are within vs, and though we resist neuer so much, yet this deceiuer still stick­eth close vnto vs. So that Sathan sometimes leaues vs for a season, and wee are not troubled with him, Luk. 4. 13. or his deceits. But our owne hearts, they neuer leaue vs, they dogge, and follow vs at all times, in all places, vpon all occasions, still ready furnished with deceit to beguile vs.

3. Our owne harts can deceiue vs of themselues, without Sathan: Sathan cannot, without our harts. And therfore, in regard of vs, our owne harts deceit­fulnes is farre the greater, as that, which giueth Sa­than all his aduantage against vs. He could not de­ceiue our Sauiour, because there was no decceit in our Sauiours heart.

The vse. This must teach vs to account of our selues as of our cheefest enemies we are to contend with, in this spirituall conflict. The Apostle stirres vp to watchfulnesse, and circumspection, by setting Eph. 6. 12. before vs the strength of the Diuells, as being pow­ers and principalities, farre stronger then flesh and bloud. But there by flesh and bloud the Apostle mea­neth, [Page 301] not so much the corruption as the weakenesse of our nature. As if he should haue said, wee haue not onely to conflict with weake, fraile men like our selues, that are but flesh and bloud, but with farre more powerfull and puissant aduersaries, namely the Diuels. For the corruption of our hearts is our greatest aduersarie, this corrupt heart of ours is de­ceitfull aboue all things, euen Sathan himselfe in some sort, as we haue shewed. And therefore wee must bend our forces against our selues as well as a­gainst Sathan: yea the way indeede to ouercome Sathan, is first to ouercome our selues: and we must Ita caue tibi vt caueas teipsum. so take heede to our selues, of other enemies, that we must also take heede of our selues, as enemies. A thing worth the noting it is, that the incestuous person deliuered vp to Sathan, did yet repent, and 1. Cor. 5. 5. 2. Cor. 2. 6 7. come out of Sathans power. But men once deliue­red vp to themselues, the lusts and deceits of their owne hearts, are branded out in the Scripture, as men in a most fearefull and desperate case. There­fore Rom. 1. 24. Psal. 81. 12. Paul in his owne person describing the spiritu­all fight, and the aduersary a Christian is specially to incounter with, singles out the body of sinne, this naughty flesh. I fight not, saith the Apostle, as beating the aire, and seeing no aduersary, but I see my ad­uersarie, 1. Cor. 9. 29. and strike at him. And who may this ad­uersarie be? Hee tells vs in the next words; I beate downe my body, that is, not this outward man, but the body of sinne, the masse of corruption, both in the soule, and in the body.

The second illustration is from the cause of this de­ceitfulnesse, 2. The cause of it. namely the wickednesse of our hearts. [Page 302] The heart, saith the Prophet is deceitfull aboue all things, and euill in; this latter clause, shewing the cause of that spoken in the former.

Heere two things are to be cleered. 1. What this illnesse of the hart is. 2. How it is a cause of the harts deceitfulnesse.

• For the first; The heart is euill
  • 1. Totallie
  • 2. Originallie.

1. It is totally euill, and that two waies. First, the whole soule is in euill: And secondly whole euill is in the soule.

1. The whole soule is in euill, this gall of bitter­nesse hath imbittered, this leuen hath sowred, this leprosie hath infected, not this part, or that, but the whole, and euery part. Euen from the vnderstan­ding, as it were the crowne of the head, to the affec­tions, as it were the soales of the feete, there is no­thing but boyles and botches. Whereof read a most liuely description, Ezek. 16. In our vnderstanding there is a very sea of ignorance, vncapable it is of things spirituall, and yet wise and witty in wicked­nesse. The conscience is full of blind feares, terrors, and torments, or else seared and senselesse. The me­mory slippery, and waterish to receiue and retaine any good impressions, but of a marble firmenesse, to hold fast that which is euill. The will pliable and obsequious to the Diuell, in his hands as waxe: but stiffe and hard as clay in Gods. The affections also are wholly disordered, peruersly setting themselues vpon wrong obiects: in stead of bathing the sweete fountaines of liuing waters, they swi­nishly lye tumbling in filthy, and miry puddles. If in [Page 303] the eye there bee a beame of wickednesse, ô then the great stack that is in the hart! And if the tongue Si trabes in ocu­lo, strues in cor­de. but the instrument of the heart, be such a worlde of wickednesse, an vnrulie euill; what then is the hart? The whole frame of our hearts is continually euill. O the rout and rabble of filthy, and impure thoughts that lurke in this dungeon. The temple it was once of the holy Ghost: but now, as it fareth with many materiall temples, which, as it is reported through couetousnesse of inclosiers, are become stables for horses, so this glorious temple is become a stinking stie, and stable of vncleane spirits, a cage of vnclean birds, a den of theeues, a receptacle of all manner of pollution.

II. All euill, the whole body of sinne, that is, he seedes, and spawnes euen of the vilest corruptions are in the heart of man. Naturally the best of vs haue an inclinablenes euen to the most odious, and loathsome sinnes. As in that chaos at first creation there were the seedes of all the creatures, fire, aire, water, heauen, earth, so in mans heart of all sins. Vp­on which, let but the spirit of Sathan moue, as once the spirit of God vpon the chaos, & with the warmth of his temptacions heat it, and no lesse ougly mon­sters will proceede out of our hearts, then did once goodly creatures out of that chaos. Hence it was, that those things which Dauid spake of certaine vile notorious wicked sinners, that their throat was an o­pen sepulchre, the gall of aspes was vnder their tongue, &c. are applied by S. Paul to euery mothers child of vs. For there is neuer a barrell better herring. But as the holy prouerbe is, As in water, fare answereth to Pro. 27. 19. [Page 304] face, so doth the hart of man to man. The image of our face in the water is no more like our face it self, then our heart is like the heart euen of the vilest monster, that euer was. And when wee see such monsters in them, as in looking glasses, wee may see our selues, and the disposition of our owne soules. And thus we see how the heart is totally euill.

2. It is also originally euill. Euill did not begin first to pollute thy hand, thy eye, thy eare, or any of thy outward parts, but it began with thy hart to seat and nestle it selfe there, and from thence to diffuse, and scatter it poyson into the externall members. Out of the heart, saith our Sauiour, come murthers, a­dulteries, thefts, blasphemies, and such like stuffe; euen Mat. 15. 19. as the riuers out of the sea. This is the fountaine, from whence all the streames of corruption flowe, this is the wombe, in which all these monsters are conceiued, this is the shell, in which these cockatri­ces are hatched. Thus we see how we are to vnder­stand this doctrine of the hearts wickednesse.

The vse. 1. Against the Papists, that do somthing lessen this wickednesse, and will haue some reliques of goodnesse to remaine, some freedome of will to apply it selfe to good. II. To teach vs all true hu­miliation, in the sight of our owne naturall defor­mity. No outward ornaments should so lift vs vp, as our inward filthines should take vs downe. Art thou troubled with pride? J can prescribe thee no better remedy then to looke vpon the face of thy heart in the glasse of the word. For there thou shalt see thy selfe such an ougly, nasty, forlorne, mishapen crea­ture, that thou canst not chuse but grow out of loue [Page 305] with thy selfe. It is thy ignorance that maketh thee so proud. If thou knewest thy selfe what thou wert, and haddest eies to see this sinke▪hole, and what a deale of baggage passeth daily through it, thou wouldest be ashamed of thy selfe. God is a God of pure eies, and cannot take any pleasure in euill: And wilt thou then take any pleasure in thy selfe being e­uill, and nought but euill, yea beeing but a very stin­king dunghill of euill? Whatsoeuer thy outside may be, be it neuer so faire, thy inside is nought; thou art but like one of the Aegyptian temples, very glorious and beautifull without, but enter in, and nothing to bee seene, but a serpent, or some such venemous creature. Such litters and swarmes are there in our hearts of vaine, vile, base, filthy, and dishonourable thoughts, affections, desires. Very thorough-faires are they for Sathans impure suggestions to walke vp & downe in; in regard of murtherous and malitious thoughts, very slaughter houses; in regard of vncleane lusts very stewes and brothel-houses; in regard of the heat of boyling concupiscence, very hotte houses, and as the Prophet speaketh, like a bakers ouen. Shall a­ny Hosea 7. 4. now bragge of his owne good nature, or crake with the Pharisee, that hee is not so badde as other men, he is no extortioner, or oppressor, &c. Yes, thou blind and boasting Pharisee, thou hast the seedes of extortion, and oppression in thee, yea, and of all o­ther sinnes besides. And these would breake forth in thee, did not God by his wise and powerfull proui­dence restraine thy corruption. By nature, the best, the mildest, and meekest man is a very tiger and Li­on. And wouldest thou account that Lion to be of [Page 306] a better nature, then his fellowes, who therefore does no hurt as they doe, because hee is not loose as they are, but chained vp? Where Gods renewing grace hath not changed our nature, it is onely the powerfull restraint of his prouidence, which keepeth men from the very outrage of villany. Shall we then be proud, because wee are free from those offences, into which others breake forth, and thinke wee are made of some better mould? nay our nature is as vntoward, and as deeply poysoned with rebellion as theirs. Therefore rather should we be humbled in seeing them. For, as was shewed, in them wee may see our selues what we are. Peraduenture thou hast some good parts of wit, memory, &c. to commend thee. Yet for all these, thy heart is euill, yea, with­out a spirituall change, so much the worse, by how much these parts are the better. Euen as the more fruitfull the soyle is, so much the more will it abound with thistles, vnlesse it be tilled. And the Lord know­eth 1 Cor. 3. 20 expounded. the thoughts of the wise, [that is, such as excell in in natural gifts, that are the choysest and most pick­ed men; euen the very flowre of the rest] that they are vaine.

III. Heere parents, and al they who stand char­ged with the education of youth, must remember their dutie. The heart of man in generall, the heart of all mankinde, is strangely, and strongly wicked. E­uen in the heart of a young childe, as Salomon saies, Pro. 22. 15. there is a bundell, and packe of folly laid vp. And as Moses saies, the thoughts of mans heart are euill e­uen Gen 9. 21 from his childhood. This corruption then of nature must be subdued betimes, else it will grow to [Page 307] that head, that it will be incurable. Looke what skill, & dexterity is required to tame a wild beast, which had need bee gone about very earely, whiles it is but a little whelpe, the same, nay far greater is requi­red to tame and meeken this wild, this woluish, and lionish nature of ours, that it may become tractable to Gods hand.

IV. This serues to take away the excuse which is so rife in the mouthes of many, that when they swear speake vainely or do otherwise amisse, yet they haue as good hearts as the best. What is the reason then they haue so bad tongues? Out of the aboundance of the heart the mouth speaketh. When I see the smoake comming out at the top of the chimney, sure I am there is some fire on the hearth. When the flouds of corruptiō come gushing out at thy eies, ears, hands, mouth, there must needes be a fountaine within in thy heart. For it is the heart that is originally euill. And therefore excellently Salomon, hauing descri­bed the wickednesse of some mens eies, mouthes, feete, hands, at last, giuing the reason thereof, saies, Lewd things are in his heart. And in another place, hauing said, the thoughts of the wicked are abhomina­tion Pro. 6. 12. 13. 14 Pro. 15. 26. to the Lord; he addeth by way of opposition but the wordes of the pure are pleasant. The opposition seemed rather to require that he should haue saide, But the thoughts. But by this kind of opposition Sa­lomon would teach, that the wordes of our mouthes are according to the thoughts of our hearts. And therefore it is idle to talke of a clean hart, when thou hast a foule mouth.

V. This teacheth vs a right method in the pra­ctise [Page 308] of repentance. That must first bee reformed, which was first deformed. Now as we haue shewed the heart is originally euill, that is, the treasury and store-house of wickednesse. Therefore the first thing in repentance, must be the rinsing and clean­sing of the heart. If sinne had begunne in thy out­ward man, then should thy reformation also. But Eues heart was poysoned before her eye. And there­fore I do not so well like their aduise, that wish men in repentance to beginne with outward abstinence from sinne, as the easier, and so by degrees to come to the inward mortification of it. Hee were an vn­skilfull Physition, that when the headach is caused by the distemperature of the stomack, would apply outward remedies to the head, before hee had pur­ged the stomacke, where lies the matter that feedes the disease. The heart as our Sauiour teacheth, is an euill treasurie, surcharged with the superfluities of al wickednesse, and hence flowes corruption, and hath a continuall eruption in the outward man. So that it is impossible, the outward man, or actions thereof should bee reformed, as long as the heart remaines vnpurged. Things in themselues good, comming yet from an vncleane heart, are naught. Therefore Sa­lomon excellently saies, that not onely the pride of Pro. 21. 4. opened. wicked mens eies, and hearts, but euen their very plowing, that is, whatsoeuer they do in things lawful as eating, drinking, sleeping, yea in the seruice of God, is sinne. Listen we then rather to the Prophets counsell, O Ierusalem wash thine heart, and to the A­postles, Cleanse your harts you sinners. Let none think Ier. 4. 14. Iames. 4. they are reformed enough when they haue brought [Page 309] their outward man to some ciuill conformitie, their hearts yet inwardly swelling againe, til they are rea­dy to burst with aboundance of euill, and noysome lusts. No, the heart, as it is the fountaine of this na­turall life, and as at first it was the fountaine o [...] a sin­full life: so also must it be the fountaine of a spirituall life; that as in the motion of the primum mobile in the heauens, all the inferiour spheres are mooued toge­ther with it: so heere the heart being spiritually mo­ued by the holy Ghost, in the worke of conuersion, al our outward parts may moue together with it; eue­ry one of them receiuing from it, as frō a good tresu­ry, their seuerall portions of goodnes, Mat. 12. Pro. 4.

So much for the first point, what this wickednesse is. The second is, that this wickednesse of the heart is the cause of this deceitfulnesse: which is the mea­ning of the Prophets coniunction of wickednesse with deceitfulnesse, in this place. For this propertie of deceitfulnesse is by the Apostle giuen to sinne: and so our hearts come to be deceitfull, as they are Heb. 3. 13. defiled with sinne. For sinne blinds the minde, and and so makes it easie to be deceiued, and to mistake. We see how easily blinde Isaack mistooke the youn­ger sonne, for the elder. As easily are our blind harts deceiued, mistaking the motions of the flesh for the spirit, suggestions of Sathan for the voice of the ho­ly Ghost, pretences and colours of zeale, for true, & naturall zeale, &c. Thereafter therefore as sinne is more or lesse in the heart, so is deceit. The most godly men, by reason they are not wholly free from sinne, haue also experience of this deceitfulnesse. But the deceitfulnesse of wicked mens hearts is farre [Page 310] greater, by reason that sinne in them is farre greater euen in his full strength, and vigor: but in the godly sinne is as it were wounded in the head, and crazed in the braine, and so lesse able to deceiue. The scrip­ture calls sinne in the godly the old man. Now olde men that are ready to dote for age are twice chil­dren, and haue no great store of craft.

This must teach vs, as we desire in the profession Vse. 1 of religion, not to be deceiued by our owne hearts, so to purge, to rinse, and renew them daily by repen­tance, not suffering the least sinne to bee harboured there. For if we haue an euill heart, affecting and nourishing but any one sinne, this heart will deceiue vs in the end, whatsoeuer be our profession of religi­on. Iudas may be an example to vs. His hart was an euill hart, a couetous hart, euen in the greatest heat of his following Christ, and preaching the worde. Therefore also it proued a deceitfull hart, and at last betrayed him into the hands of that fearefull sin of betraying his Master. Neither is there any other reason why those forward, and feruent ones in the parable of the stony ground fall away, but the want of a good and honest heart, which onely they that are figured by the last kind of ground, haue. For as an honest man will not deceiue another, with whom, so neither wil an honest hart deceiue the man him­selfe, in whom it is. This was the reason that Pha­raoh, and other their fits of godlinesse did not last, because there was no true change of their naughty, and corrupt hearts. Remember wee then the Apo­stles warning, Take heede least there bee in you an euill Heb, 3, 12. heart to depart away from the liuing God. Where there [Page 311] is an vnsound heart, there will be Apostacie in the end, whatsoeuer showes be made. For an euil hart is alwaies a deceitfull heart.

Again this must further teach vs not to trust them 2 in whom wee doe discerne an euil and vnsound hart, let their outward shows be neuer so glorious. For an euill heart will deceiue the man himselfe in whome it is, much more will it deceiue others. How now can any man safely repose any confidence in an vn­regenerate friend, or seruant, whose hearts are e­uill, and vnrenewed, though otherwise neuer so ci­uilly honest? What assurance can I haue of him, that hath none of himselfe? Or how should I thinke hee will not deceiue me, who in the end must needes de­ceiue himselfe?

CHAP. XXVII.

OF the two former illustrations of the hearts de­ceitfulnesse, the greatnesse of it, that it is deceit­full aboue all things, and the cause of it that it is wick­ed, we haue spoken: The third illustration followes, which is from the vnsearchablenesse of it. Who can 3. The vn­searchablenes of it. Where yet know it? that is few, or none, can know not onely o­thers, but not their owne hearts.

Obiect. This may seeme to be against that of the Apostle, No man knoweth what is in man, saue God, and [Page 312] the spirit of man. Ans. Man knoweth his inward 1. Cor. 2, 11. thoughts, purposes, and desires, but the frame and disposition of his heart hee knowes not, nor yet al­waies the qualities of those thoughts, whether they tend, what secret deceit lies, and lurkes in them. He thinkes that lawfull, which is indeed vnlawful. Ther­fore Dauid crieth out, Who knoweth the errors of his Psal. 19. life? As it fareth with the eye, which seeing other things, sees not it selfe, nor the face wherein it stan­deth, so is it with our hearts, knowing other things, yet ignorant of themselues, strangers at home. We know not what wee are in present, much lesse what we shall be heereafter, in triall and temptation. So that that which Salomon speaketh of Kings harts, The heauens in height, and the earth in deepenesse, and the Pro. 25. 3. Kings heart can no man finde out, in regard of their se­cret proiects, and designes, is true also of al our harts, in regard of their secret wickednesse Men thinke in­deed that they know themselues well enough. And it is growne into a prouerbiall kind of speech, I know it as well as my selfe. Whereas in trueth there is no­thing wherein we are more ignorant. An euident argument whereof is that pride, and selfe-pleasing, that naturall; is in vs all. If thou haddest once seene what on vglie and deformed face thy heart hath, if thou knewest, what horrible filthinesse, and corrup­tion were inclosed in thy heart, this would humble, and abase thee, both before God & man, this would bring thee quite out of heart, and conceite with thy selfe, and make thee according to the Apostles pre­cept, Philip, 2. thinke thy selfe worse then any other. But alas, how swell wee in a conceit of our own excellency? [Page 313] how stretch we out our plumes? how despise wee o­thers in regard of our selues? when yet, if wee thoroughly saw the close corruptions of our owne hearts, wee should thinke the worst better then our selues. Yea in our very praiers, speaking to God, how farre are we from the true humbling, bowing, and prostrating our spirits before the Lord. Whereas if we saw and felt our pouerty and misery, wee should speake to God, as the poore beggerly wretch doth to the rich man. The poore man, saith Salomon, speaketh supplications. When a man comes abroad with his Pro, 18. 23. face full of spots, it is a signe that he knowes not of them, that he did not vse the looking glasse, before he came out. A farre more certaine signe it is, that as yet we haue not in the law seene the faces of our hearts, when we can so boldly, & impudently come both into Gods, and mans presence, with grosse cor­ruptions vnwashen out. When Iob saw, in Gods glo­ry, as in a glasse, his owne corruption, how was hee presently meekened? then hee laies the hand on the mouth, abhorres himselfe in dust, and ashes, and vi­lifies himselfe to the full. Peter also vpon like occa­sion Iob. 41. 5. 6. cries out, Depart Lord from me, I am a sinfull man. Luc. 5. 8. According to our humilty is our knowledge of our selues. The more we see our corruption, the greater will be our humility. When Paul saw the filthy pud­dle of concupiscense that was in him, then was hee throughly taken downe indeede. Before, he seemed to be aliue to himselfe, but this so gastly a sight of the filthy visage of his own hart as at his first conuer­sion it almost stroke him dead, so long after it made him cry out, I am carnall, Miserable man that I am. [Page 314] Our great pride therfore argues great ignorāce, our little humility but little knowledge of our own harts.

The vse. 1. Let vs not beare out our selues too much vpon any mans iudgement. For if wee know not our selues, and so may bee deceiued in our selues, much lesse then can others know vs, and so farre more easily may they bee deceiued in vs. I iudge not my selfe, saith the Apostle, for though I know nothing by my selfe, yet am I not thereby iustified. 1. Cor. 4 4. He that iudgeth me is the Lord, who is greater then our harts. Euen the best haue many secret faults, which they spie not, and therfore haue need to pray, Lord clense vs from our secret sins. Though our owne hearts condemne vs not, yet may wee not please our selues therein, but still dread we the secret deceit of our harts, so vast gulfes, that the bottome can hard­ly be sounded. As Socrates in reading a booke gaue this censure, those things which I vnderstood, were good, so also, I thinke, were those things I vnder­stood not: so in iudging of our hearts contrarily, that which I haue found out, and do discerne in my heart is exceeding ill, so I thinke is that also, which as yet I doe not discerne. By that little, wee haue alreadie found out, should we iudge of the rest.

II. Heere is comfort for Gods children, who see­ing their owne corruptions are exceedingly cast downe, and affrighted with so fearefull a sight. But we must learne to distinguish betweene corruption seene, and the seeing of corruption. The corruption which we see offereth matter of discomfort: but the seeing of corruption yeeldeth great comfort. For heere the Prophet telleth vs, that no man can know [Page 315] it, namely of himselfe, and by the light of his owne reason onely. An argument therefore, that God hath annointed thy eies with spirituall eye-salue, when he hath thus inabled thee to see thy owne cor­ruption. Comfort thy selfe then in this work of Gods mercy, and assure thy selfe that that God, who hath giuen thee to see, wil giue thee also in time, to sub­due thy seen and disliked corruptions.

III. This must teach vs to trauell with our owne hearts, in bringing them to a sight of their own cor­ruptions. If we be admonished of some man, with whom we conuerse, that he is false and hollow, how will wee labour to finde him out, and detect him? The Scripture hath giuen vs warning of our owne hearts, that they are deepe and deceitfull beyond al measure. Doth it not then stand vs in hand to labor to finde out this deceit, and wickednesse? What a shame is this, that man, who flies vp into the heuens, and descends downe into the deeps, and knowes all other things, should yet onely not know himselfe? that he should dig in the belly of the earth for gold and siluer, and should not digge in his owne heart to purge out the drosse, which hath corrupted all that gold, which grew there at the first?

Heere none may discourage himselfe with these words, who can know it? for they argue not an vtter impossibility, but an exceeding difficulty. Which should sharpen our desires, and indeuours, for the getting of this knowledge.

For first, there are certaine discoueries, whereby euen others may come to the knowledge of our hearts, in some measure. And secondly, in the word [Page 316] of God there are infallible notes, whereby exami­ning our harts, we our selues may know them, when others cannot so well.

For the first. There are sixe more especiall means Means of dis­couery. 1. Discouery by the worde. of triall, and discouery of our hearts.

1. Is the reuelation of Gods word, whether the law or Gospell. For whereas corruption lay asleepe in vs before, the sound of the word awakens, and inra­ges it. When I would haue healed Israel, namely by the admonitions, and rebukes of the word, then the Hos. 7. 1. iniquity of Ephraim was discouered, saith the Pro­phet. Before the Law came, Paul felt sinne more quiet, as if it had beene dead: but saies he, when the law came, then sinne reuiued. The like our Sauiour Rom. 7. 9. shews of the Gospell, that when it comes, it sets men Luc. 12. 51. together by the eares, only because it worketh vpon their corruption, which being by this meanes exas­perated, shewes it selfe.

2. Is affliction, both priuate and personall, as also publique in the persecution of the Church. The sea, 2. Discouery, by affliction. when it is calme wether, is as still and quiet as any ri­uer: but let the windes once rise, and you shall see a difference. Then you shall see nothing but raging, and storming & foaming out mire and dirt. In peace wicked mens corruptions lye hid, then they wil car­rie themselues to God and man, more moderately: but let God lay affliction on them, and then, as Sa­than falsly charged Iob, see if they will not spit the very poison of their blasphemy in the face of God himselfe. Yea the regenerate man himselfe would hardly thinke there were so much infidelity▪ impati­ency, frowardnesse, rebellion, faint-heartednes, loue [Page 317] of the worlde, and such like corruptions, as hee shall finde and feele by experience in the day of afflicti­on. Therefore doth Iames call afflictions temptati­ons, because they serue to trye vs, what is in vs, and Iames. 1. 3. to discouer the hidden corruption of our hearts. As Moses telleth the Israelites, God therefore humbled Deut. 8. 2. them with want, to proue them, and to know what was in them, that is, to make knowen. Heere was the triall of Abrahams sound heart, when God laide that crosse vpon him, that greeuous commaunde­ment of killing his onely sonne with his owne hands. Now I know, saith God, thou fearest me, that is, as Au­sten In Psal. 44. Di­cit sibi innotes­cere quod facit tibi innotes­cere. Opus suum tibi dicit, non cognitionem suā Dicimus plerū{que} laetus dies, quan­do serenus est. [...]ūquid ipse dies gaudet? sed gau­dentem dicimus quia gaudentes nos facit. Sic et deus cognoscere d [...]tur quando cognoscentes nos facit. Dicit ad Abr. N [...]n [...] cog­noui. ante nō cognouerat? sed ip­se Abr. antea nō cognouit, quia ips [...] tentatione ipse sibi i [...]notu [...]lerumque. [...]. pat [...]t homo se [...]ss [...], quod [...]on potest, &c. expounds it, Now I haue made it known. For God is said to know, when he makes vs to know, and in such speeches, hee tels vs of his owne working of knowledge in vs, not of his owne knowledge. So we say a ioyfull day, and sad weather, only because of the effects in vs. For did not God know before that A­braham feared him? yes well enough. But Abraham did not know it before so clearely, and certainly. For by meanes of this triall hee came to know himselfe. For vsually man thinketh he can doe that which in­deede he cannot, and contrarily. It is then as if God should haue said, Now I haue made the world, and thine owne conscience know thou fearest me: Now I haue giuen thee a thorough triall of the integrity of thine owne heart. Heere also was the trial of Iobs good heart. Though in his prosperity he had triall of it by his many good workes, wherein he was as rich as in his other riches, yet wee see how slanderously the Diuell impeached it as mercenary, Doth Iob serue God for nought. Therefore that he might haue [Page 318] a more thorough proofe of his integritie, all his outward prosperity was taken from him. And then how meeke, how patient was he? no murmuring, no grudging, but, the Lord hath giuen, and taken, bles­sed Hom. 1. ad pop. Ant. be his name. He did not then say (as Chryso­stome excellently notes) How shall the poore do, that were wont to be clothed with the fliece, and to be fed with the flesh of my cattle? If not for my sake, yet for such poore ones my flocks might haue beene spared. And so Iobes graces shined more gloriously, when his houses were ouerthrowne, then when the doores of them were set open for the poore to enter in; when his flockes were stollen from him, then when the poore were susteyned by them. For then he shewed loue to men: but now he shewed a more speciall kinde of loue, and obedi­ence to God. For as in the Olympicke games the people might farre better iudge of the feature, and elegancie of the sensers bodies, when they were na­ked, then when their cloathes were on: so may we then best iudge of our selues, when God hath stript vs starke naked of all the garments of our outward glory, and prosperity.

But a farre more excellent triall are the common afflictions of the Church in persecution. For as the Apostle speaketh of heresies, so is it true also of persecutions, that they must needes be, that the appro­ued may be made knowne. To this purpose excellent 1. Cor. 11. 19. is the speach of old Simeon to the Virgin, That childe is appointed for a signe to bee spoken against that the thoughtes of many heartes may be opened. Therefore Luck. 2. 34. Christ must be contradicted, and opposed by the [Page 319] high priestes and gouernours of the people, that so the hidden hypocrisie of those which before fol­lowed him, and cried Osanna, might be detected, as also those their peruerse, and vnsound thoughts of cleauing to Christ, if he had prooued a temporall King, and had brought temporall felicity. Loe then a knife to open the heartes belly, the knife of persecution. Here was the triall of Nicodemus, and Ioseph of Arimathea, with whom it fared in their affection to Christ, as with Ioseph the sonne of Iacob in his affection to his brethren. When he saw them in anguish, and distresse, then hee could conceale his affection no longer, but cryed out, I am Ioseph your brother. For a brother saith Salomon, is borne Pro. 17. 17. for aduersity Namely, then to discouer his affecti­on, if he haue any. So when these two saw the vn­iust, and cruell dealings of the priestes with Christ their elder Brother, then, though before they were but close disciples and one could hardly tell what to make of them, yet then they manifested them­selues, then their loue, their zeale, and hearty affe­ction to Christ brake forth. For as Salomon disco­uered the true Mother from the false, by taking a sword, to cutte the childe in two; so doe persecu­tours discouer true children of the Church from false, when by the sword of persecution they strike at their Mother. O there bee many of vs in these daies of peace, that make great showes. When the fanne comes, it shall appeare whether we be chaffe, or wheate. The house built on the sand caries as good a show, as the house built on the rocke, and in a cleare sunshine day glisters as gallantly: but the [Page 320] windes, and tempests when they are vp, will quick­lie shew the difference. When a seruing man fol­lowes two men walking together, we cannot tell who is his maister, till they part: so when the Gos­pell, and outward prosperity go together, it is hard to iudge, whether of them we follow, til God make a seperation of them by persecution. A wolfe may feyne himselfe to be a sleepe, by wearing a sheepes skinne: but let his fliece bee shorne, it will neuer grow againe, and thereby he will easily bee disco­uered to be no true sheepe. For the true sheepes wooll will growe againe after shearing. And so will Christes sheepe, after they haue beene shorne by persecution. So a parret can counterfeite mans voyce; but let it be beaten, and then it will fall to it owne naturall voyce.

Now as by affliction we may iudge of our harts for the time present, what they are, so also for the time to come, what they wil be. For impatiency in pre­sent aduersity, argues there wil be insolency in future prosperity; and so discouers that deceit, whereof we Chap. 20. spake, namely, that, if we were in a more plentifull and richer estate, we should be better, then now we are.

3 Triall is by prosperity, nothing inferiour to the 3. Discouery, by prosperity. former by aduersity. For as some like snailes push out their hornes, till they be touched: so others with Ionathan followe chase well, till they come where hony is. Nay many there are whom affli­ction hath not detected, that peace and prosperity hath. The parable, of the sunne and the winde, is knowne. Some of those in Queene Maries daies, [Page 321] who kept their garments of faith, and good con­science fast on, for all the shaking of the boisterous windes, which then raged most fiercely, yet after­ward, by the flattering raies of that sweet sunshine, which followed, were tised to vnbutten them­selues, and throw off their coats, at least to weare them more loosely; How chast was Dauid in his af­flictions? If an hundred Batshebaes had then met him, in the wildernesse, he would not much haue beene mooued. But we know, afterward, when he was at rest in his kingdome how fearefully hee was foyled. So that, that which once those women sang of Saul, and Dauid, by way of ioy and congra­tulation, may we as truly sing of these two trials, by way of mourning, and lamentation. Aduersity hath slayen his thousands, prosperity ten thou­sands. These two of all others are the sorest trials and haue greatest force of detecting; specially when they come both together, as in the three children; who at once, were tryed, both by the sweetnesse of the musicke, to inchant their senses, Dan. 3. 5. 6. and by the terrour of the fire, to affright, and asto­nish their hearts. And so haue many holy Mar­tyres been tried both waies, both by the threate­nings, and by the faire, and large promises of their aduersaries. Contrary to that God gaue in charge to Laban, to speake neither euill nor good to Iakob, Gen. 31. 24. that is neither by flattery, nor force to go about to bring him backe againe. And this argueth nota­ble soundnesse indeede, when in both these trials together we can acquit our selues. As in the Bap­tist neither ouercome with Herods prison, nor with [Page 322] the peoples conceiting of him to bee the Messiah. In Paul and Barnabas also, standing out both against the proposterous affection of the Lycaonians when they would haue deified them, and against their diuelish rage when they would haue stoned them. In Daniel likewise, whom neither the Lions den, nor the kings fauors & honors could any whit corrupt. Good gold, put it into the fire, and there it wil be purged, and refined: into the water, and there like­wise it will shine brighter. So a good man when he is in the furnace of affliction, there he will leaue much of his drosse behind him: and when he flou­risheth in outward blessings, they together with his inward graces shalbe as a jewell hunge vpon a gol­den earing, he will verifie Salomons prouerbe, The crowne of wise men is their riches. But the vnsounde Christian is like to clay. It will quickly be scorched, and dried vp in the fire; and it will soone melt a­way, and bee dissolued in water. As affliction would discouer his infidelity, distrust in God, im­patience, rebellion &c. so a prosperous and flou­rishing estate will bewray his pride, insolency, con­tempt of, and cruelty against his poore brethren, besides his wantonnesse, voluptuousnes, vncleane­nesse; all which lay smothered in affliction, like as poyson doth in the snake, while he is benummed with cold. Let a man handle a snake then, and hee shall not feele his stinge; so one would thinke it were a harmeles creature. But bring him to the fire, Multorum quia imbecilla sunt, latent vitia: nō minus ausura cum illis vires suae pla [...]uerint, quàm illa quae iam faeli [...]i [...]as a­p [...]ruit. Instru­menta illis ex­pl [...]andae nequi­t [...]ae desunt; sic tuto [...]rp [...]ns, e­tiam pestisera, tractatur, du [...] riget frig [...]re. [...]ō desunt tunc illi v [...]nena, sed [...] ­pent. Multorū crudelitas, am­bitio, luxurta, vt paria pessi­mis audeat, fortunae fauore defi itur. Eadem velle eos cognos­ces. Da posse, quantum vo­lunt. Sen. epist. 42. 1. Sam. 13 1. Magistratus i [...]d [...]at virum. and then touch him when he is well warmed, and thou shalt know hee hath a stinge. So oftentimes many corruptions, as cruelty, ambition, luxury, [Page 323] are as it were benummed, and frozen in men with the cold of pouerty, obscurity, and other such like pinching crosses. Their wickednesse is an infolded, and implicite wickednesse; like some pestilent fruite in the bud, or bird in the shell. But let the heate, the warmth, the sunshine of honour, riches, au­thority once open away to their wickednesse, and furnish them with meanes, and occasions of doing wickedly, and then the will vnfold their naughti­nesse at large, and fully shewe themselues what they are. What an humble man was Saul before he was King, and in the first beginninges of the king­dome? but afterward, being confirmed in his king­dome, what a tyrant proued hee. Therefore it is said that Saul reigned but two yeares, because, after the two first yeares, though hee held the gouer­ment still in his handes, his deceitfull heart was dis­couered and he did no longer reigne, but tyran­nize. So was it with Nero also for the first fiue yeeres, whom rule and domination discouered to be a very monster of nature. So truly is it said, that in place of rule and gouernment a man will quick­lie shew himselfe what he is. Strong drinke tryeth the braine: and hard meate the stomacke. When we cannot drinke of the wine of outward felicity, but we grow drunken, & giddy-headed, and begin to play reakes, it is a signe we haue weake braynes. When we know not how to digest our felicity, but [...]. Pind. it causeth a kinde of windinesse, a rising and swel­ling of pride and ambition in our mindes, this ar­gueth exceeding great imbecillity; And surely thus is it with most. They are of such a disposition, [Page 324] that being asked what they would be, if they had abundance of riches and honours, they might Sae [...]e rogare so­les qualis sim Prilce futurus, si fiam [...]ples, &c. Dic n [...]i [...]i si fias tu l [...]o, qua [...]is eris. M [...]r [...]. truely returne that answere, Tell mee if thou wert a Lion, what thou wouldest be, which in effect is as much as to say, that they would be as cruell as the Lion. This is an euident discouery of a corrupt hearte. Now as the enioyment, so also the possibility, and hope of inioying these outward profites, and plea­sures is no small triall. Many can no sooner heare sweete wordes, and flattering promises of prefer­ment, and promotion, as it were the melodie of Nebuchadnezars instruments, but, ouercome there­with they presently fall downe, and worship the Babylonish idol. Demas, though he had continued awhile in suffering with Paul, yet when the world like a strumpet presented her selfe in all her glory to his eye, bewitched with her beauty, hee left Paul, and the hopes of the world to come, and imbraced this present world. Moses contrarily, though hee 2. Tim. 4. might easily haue aduaunced himselfe, being the a­dopted sonne of the Kinge of Aegyptes daughter, yet he relinquished all his hopes in the Court, and forsooke all his possibilities of preferment, & claue to the afflicted Church of God. Amonge the many grieuous trials of those worthies in the ould te­stament, it is worth the marking, how the Apostle hath ioyned together the trial by the offer of pros­perity with the sorest trials of persecution. They were stoned, they were hewen a sunder, they were temp­ted, they were slaine with the sword. Loe how the A­postle Heb. 11. 37. rankes the tempting, and alluring wordes of the aduersaries, promising the martyres, if they [Page 325] would recant, abundance of these earthly thinges, among their bloudy, and boisterous deedes, how he yoaks their tysing tongues, with their terrifying stones, sawes, swordes. If then in such a case we can Dan. 6. 17. say with Daniel, O king keepe thy giftes to thy selfe, and with the figg-tree, and oliue, should I leaue my sweet­nesse, Iudg.. 9. 11. my fatnesse to reigne, if for the conscience of the truth we can neglect proferd profites, the triall is as sound, as if wee had indured the tortures of the racke.

IV. Triall is by the inequality of cariage. It i [...] 4 Discouery; Inaequality of cariage. Lib [...]inosum qui sua callidè vitia tegit in­terdum turpis sermo demon­strat: & aua­ritiam latentem intrinsecus par­uulae rei cupido significat. Mi­noribus enim maiora mon­strantur, vultu­que & oc [...]li [...] dissimulari non potest conscien­tia, dum luxu­riosa & lasciua men [...] lucet in facie, & secreta c [...]rdi [...] nutu cor­poris ac gestibu [...] indicātur. Hier. super Ezech. l. 3. cap. 9. hard for a hypocrite so to cary himselfe, but at sometimes, or other, he shall doe, or speake some­thing, which in no sort can stand, or consort with his showes of godlinesse. Though lust, couetous­nesse, and other of his sinnes are neuer so closely couched within in his heart, and he make faire sem­blance of a chast, and contented mind, yet he will be blurting out now and then, some wordes, or o­ther, which may yeeld shrewd suspitions, and pre­sumptions of his vnsoundnesse, or else his very ge­stures, and countenance will bewray him. For e­uen out of these smaller things greater may bee ga­thered. As the verbal lie, or lie of the mouth is dis­couered by the disagreement of the liars mouth with it selfe; whence we say liars had neede haue good memories, least the latter part of their tale contrary the former: so also is the reall lie, the lie which the hypocrite telleth in some of the actions of his life, carying a show of godlinesse by the dis­agreement of his life with it selfe. For do but com­pare one action with another, one part of his life [Page 326] with another, his cariage▪ heere with his cariage there, and you shall see they agree like harpe, and harrowe. Thus was Simon Magus discouered. Phi­lip Act. 8. 20. tooke him for a good Christian, because of his baptisme, profession, hearing &c. But all these were afterward prooued to be lies, because of the contradiction of those wordes, Here is money for the giftes of the holy Ghost. These things do not well agree; to bee baptised, to professe, to ioyne ones selfe with the Church; and to desire spirituall graces for lucres sake. After then Peter had once heard those words come from him, hee smelt him our presently, Away, thy heart is not vpright, Thou art still in the gall of bitternesse. Thus many in some companies are holy, & Fonuersing with their bet­ters cary themselues well; but in other companies, or conuersing with their equals, or inferiours, are nothing the same men. Some among strangers, by their speaches and cariage, for the time purchase a good opinion, who yet palpably lay themselues open among such where they are daily conuersant. This then is a sure proofe of a sounde heart, when we walke with so euen a foote, that, howsoeuer it cannot be, but we must haue experience of humane frailty, yet we neuer break out into such wicked & wilfull courses of falshood, vniustice or such like, which doe giuethely to all our former profession and practise, because they cannot stande in any sort with the truth of religion. Nay rather in our par­ticular actions we so cary our selues, that one acti­on may bee as it were a commentary to interpret the sincerity of the other, in case there might bee [Page 327] occasion to doubt thereof. As Chrysostome no­teth in those ministers that suplicated to the iudges Hom. 17. ad pop. Ant. for those that had offered disgrace to the Emperors statues. When the Iudges-seemed more difficult, then they vsed great liberty, and boldnes of speach, and spake roundly to them: but when once they became flexible, and yeelded to their request, then they fell downe, and kissed their knees, and handes, abundantly shewing both true courage, and bold­nesse, and true meekenesse, and mildnesse. Here both their actions were as a commentary, each to other. Did any man doubt of their liberty of speach, whether it were not malapert saucinesse, and presumption? Their humility in kissing the Iudges knees was enough to free it from that suspi­cion. Againe might their humbling of themselues at the magistrates feete seeme to sauour of too base, and seruile a spirit? Their former, truly ministeriall, boldnesse sufficiently also acquitted them of this imputation. Thus when there is so sweete a pro­portion, and goodly a harmony betwixt our acti­ons, that they are so farre from confuting, or con­founding one another, that they answere one for another, iustifie, and approue one another, this is a good triall of our vprightnes indeede.

5 Is when those are taken away, which are our chiefest proppes, and stayes to vphold vs in godli­nesse. 5 Discouery, Remoouall of our chiefest staies in god­linesse. If then we, wholy, or in part, goe backe, it argueth vnsoundnesse. Thus were the Israelites detected by Moses his absence in the mounte. For then they fell to idolatry. So Ioash was a good king Exod. 32. 1. 2. Chr. 24. 17. as long as Iehoiada liued; but after his death hee [Page 328] shewed himselfe what he was. So also the Israelites while God continued a good iudge amonge them Iud. 2. 18. 19. 8. 9. 10. were in some good order: yet when the iudge was dead, they returned, and did worse then their fathers. And so all the time of Ioshuaes gouernement, and the good elders, that suruiued Ioshua, they kept them­selues within some compasse. But together with them died all the Israelites goodnesse. Another ge­neration arose, which knew not the Lord; So strangely were they changed. And so wee see it is in many places from whence the powerfull ministery hath departed; how many that before seemed very reli­gious haue then growen loose, and licentious. Children of good hope, vnder good parents, and gouernours, haue afterward prooued most vngra­cious, and vngodly wretches. Sober, and modest maides vnder the straiter gouernement of parents, comming vnder the milder gouernement of hus­bandes, haue prooued but bad wiues. And good wiues, during the watchfull eye of the carefull, and conscionable husband, haue proued after ward but wild, and wanton widowes. So many remouing out of religious families into ciuill, and out of ciuill into prophane, haue left behind them all their reli­gion, and ciuility, and growne openly prophane, and dissolute. Here then will be a good triall of our soundnesse, if in the absence and losse of our go­uernors we still continue the same that in their pre­sence, performing that which Paul wisheth the Philippians, namely that whether he came among Philip. 1. 27. them, or were absent from them, yet they would still hold out in their good courses.

[Page 329] 6 Triall are fitte occasions to prouoke, and as it 6 Discouery. fitnesse of oc­casions to prouoke cor­ruption. were tappes to giue a vent to corruption. Many are inwardly full of corruption: but they shewe it not, only for want of occasion. As a full vessell, vn­lesse it be tapped, cannot send forth the liquour it hath within. And this assuredly is a notable triall of the soundnesse, and discouery of the vnsound­nesse of our heartes. Nothing for a man to be chast when no prouocation to vncleanenesse; to be tem­perate at a leane, and poore table, where he cannot otherwise chuse. Here is the triall of chastity, when with Lot we can be chast in Sodome; of temperan­cy, when with Timothy we can liue temperately in 1. Tim. 5. 23. Asia among the luxurious Ephesians. Here was Gen. 39. 7. 8. the triall of Iosephs chastity, that though the occa­sion were offered by his owne Mistries to doe the deede, in such secrecy, and security, yet the feare of God ouer-ruled him. Here was the triall of Dauids 1. Sam. 24. 7. right loyall, and faithfull heart to Saul, that though he had him at the aduantage in the caue, yet hee spared his life. Many seeme to be meeke, and mo­derate men, while they are well dealt with. But let some iniurie be offered them, and the contrary will appeare. And indeed there is no triall of meeknes, and patience till we be prouoked by iniuries. It is no triall of fidelity in a seruant, not to filch when his Masters eye is on him; but when opportunity serues his turne to play the thiefe, when he could purse his Masters money without his knowledge, then to bee faithfull is true faithfulnesse indeede. Thus the soundnesse of euery vertue is made mani­fest. For that we are indeed which we are in temp­tation. [Page 330] By this meanes was some vnsoundnes de­tected in Ezekiah, when in his triall by the Babylo­nish embassadours presence the Lord left him, to try him, saith the Prophet, and to (know) all that was in his heart. The heart then may know it selfe, if it 2. Chron. 32. 31. obserue, how it caries it selfe in temptation. So it is said the Lord suffered the Cananites to remaine among his owne people, to prooue them whether they would obey his commandements. Iudg. 3 4.

7 Triall is by our affections, For vppon what VII. Disco­uery by affe­ctions. Mat. 6. 21. our heart is set, thats our treasure. Our great ioy when thinges goe current with vs in the world ac­cording to our heartes desire, and small ioy in thinges spirituall, shew plainely what kinde of harts we haue to God ward: Whereas Dauid, because he had made gods fauour his inheritance, reioyced Psal. 4. more in it, then the worldlings in all their abun­dance of corne, and oyle. Our fretting likewise, and grieuing at the losse of these outward thinges is an argument of our voluptuousnesse, and loue of earthly delights, and shewes plainely that we haue layd vppe our treasure on earth. Whereas Iob, be­cause Iob. 1. 21. he had made God his portion, could be quiet at the losse of all at one blow. So our great anger for small iniuries donne to our selues, and still pati­ence in the greater wronges done to God, shewes whats the account we make of gods glory. Here was a notable triall of Dauids sincerity; Who was as a man dease, dumbe, and wholy senselesse at She­meis 2. Sam. 16. 10. priuate reproches of his owne person: but not 1. Sam. 17. 26. so at Goliahs publique reuilinges of God, and his Church. There how full of life and spirit, and holy [Page 331] impatience did he show himselfe to bee? The like might be shewed in our other affections. Of them then take wee through notice, if wee will rightly iudge of our owne heartes. Doest thou feele that Christ is thy greatest ioy, sinne thy greatest sorrow, that when thou canst not feele the presence of the spirit in thy heart, thou goest mourning, notwith­standing all other comfortes, assuredly as that holy Martyr said, If thou wert not a wedding childe, thou couldest neuer so heartily mourne for the absence of the Bridegroome. But alas if we examine our selues by this note, how much imperfection shal we discouer in our selues? How strong are our affections, both of ioy, and griefe, in thinges earthly? how weake in thinges spirituall? Who findeth that he mourn­eth for his sinnes, as for the losse of the first borne? Dauid at Absaloms death could crie out, in na­turall sorrowe, O Absalom, Absalom, would to God I had died for thee: But not at Vriahs death, in Zech. 12. 2. Sam. 18. 33. godly sorrow, O Vriah, Vriah, would to God I had died for thee. And so much for these seauen meanes of the discouery of our heartes.

CHAP. XXVIII.

AFter this discouery by the meanes, wee must 2. Marks to try the hearts sin­cerity, as lay our hearts to the rule of the word, and ex­amine them by those notes which there are giuen of an vpright and sincere heart. And these are many. I will name onely fiue.

1. A sincere heart is an humble heart. An hypo­criticall 1. Humility. heart is alwaies proud, and vaine-glorious: As in the Pharisees Math. 6. And therefore our Sa­uiour said to them, How can ye beleeue, when ye seeke glory one of another? And so in Simon Magus seeking Ioh, 5. 44. Acts, 8. 18. 2. King. 10. 16 his owne praise, and profit, in the desire of the A­postolicall gifts. Whom therefore Peter told, that his heart was not vpright before God. In Iehu like­wise we may discerne the same spirit, when he saide to Ionadab, Is thy heart vpright, as mine? preferring himselfe before Ionadab. Whereas sincerity is al­waies better conceited of another, and very feare­full, and suspitious of it selfe. And so it will make a Christian, when he sees another, specially a Ionadab, to say to himselfe, Is my heart vpright, so as is his? Againe, Come, saies he, and see what zeale I haue for the Lord of hosts. Yea but sincere zeale desires not to be seen of any, saue him who seeth in secret. The Pharisees desire to bee seene of men, because they seeke the praise of men. Their lampes will not burne without this oile. Wind-mils they are, which will [Page 333] not turne about to do any good seruice, without the wind o [...] mens prayses. Hēce it is that they haue little zeal in prayer, vnlesse it be the publick, that so osten­tation & vain▪glory may warme their harts. As in fa­sting, once it fared with one, that in the monastery could fast whole daies together with ease but in the desert he could not hold out vntil noon, but his belly would craue presently. Whereof when he deman­ded the reason, this answer was returned him, that in the monastery the praise of men was in stead of meat to him, he fed there vpon it, which sustenance failing him in the desert, his fasting strength also fai­led. But vnto sincerity her very obedience it selfe is meat and drinke. Iohn. 4. 34. In other works, the wor­ker must haue meat, or else hee will not holde out in his worke. But vnto sincerity, her very worke is her meate. Hypocrisie, which is soone tyred at this work, without the refreshment of humane praises, well may it seeke for publique theaters: But sinceritie hides it selfe in the closet, and as in prayer, so in all good duties shuts the doore.

And as the sincere hart is humble in regard of the end, wherat it aims in doing any good, namely Gods glory, not daring in any thing to seeke it selfe; so also in the manner of doing; not daring to trust it selfe, but affected with a thorough sense of it owne infir­mity, it resteth it selfe wholly vpon the power of God, to be perfected in her weakenes. Peter there­fore, in that wherein his heart was vnsound, and de­ceitfull, shewed this spirit of pride, and vaine confi­dence in himselfe. For hee could not thinke that strength wherby he thought to stand was of Christ; [Page 334] because Christ flatly denied him his strength, and Peter neuer praied for it. And yet lo how confident he was? Though all men, yet not I; as though there had beene more in him, then in any other. Yea he con­tradicted Christ admonishing him of his frailty, & as Marke notes, the more Christ warned him, the more confident and peremptory was he.

Lastly, after the doing of euery good thing since­rity stil remaines humble, and when men would dei­fie vs, it will not accept of any such honors, but sends Dan. 2. 30. Act, 2. 12. and 14. 15. Nisi humilitas omnia quae benefacimus et prae­cesserit, et comi­tetur, et conse­cuta fuerit, et praeposita quam intuemur, et apposita cui ad­haereamus, et imposita qua re­primamur, &c. Aug. epist. 56. them back to the Lord, as in Daniel, & the Apostles. And thus, if we be sincere, in al things we do, there must be humility, preposed, in regard of the end we must look at, apposed, in regard of the māner of doing, imposed, after wee haue done, as a curb to restraine vs, least we reioyce not in the Lord but in our selues.

Obiect. But this is a hard saying will some say, and if the case be thus, who then can be sincere? for who is there that is not tainted with pride, if not in al, yet in some of these three respects?

Ans. It is one thing for a mans eye to glance to­wards a thing, another thing to fixe, and fully to set­tle it selfe vpon it. Thoughts of pride and vain-glo­ry may rush into the hart of a sincere Christian: they rest onely in the heart of an hypocrite; who is set on worke onely by them in al his actions, and seekes on­ly to giue contentment to them.

I adde further, if sincerity bee not humble in this first kinde of humility, yet at the least, it is humble in an after-humility. If it haue beene ouerseene in the doing of any thing in pride, it is twise as humble af­terward, because it was not hūble. A notable diffe­rence [Page 335] betwixt sincerity, & hypocrisie. There may be some kind of humility in hypocrisie, and of pride in sincerity: but hypocrisies humilty is followed with pride, and sincerities pride with humility. This lat­ter humility is the better. And here only it is seem­ly for vertue to come behinde vice. Hypocrisie is proud because it is humble: Sincerity is humble, be­cause it is proud. Epaminondas a Thebane captaine the day after his victory, and triumph went drou­ping and hanging downe the head; and being as­ked why he did so, answered, yesterday I felt my selfe too much tickled with vainglory; therefore I correct my selfe for it to day. The same is the spirite of the sincere Christian, of the true Israelite. As you may see in the example of Ezekiah, of whom it is thus written. His heart was lift vp—notwithstanding Eze­kiah humbled himselfe after his heart was lift vp. In a 2. Chr. 32. 25. 26. sincere heart there must bee either the fore-humility, or the after-humility, which is the more seuere of the two; either the directing humility, for the right man­ner, or else the correcting humility, for the erroneous manner of doing. If wee can follow the swing and sway of our owne proud, and vaineglorious affecti­ons, without all respect of Gods glory, and yet neuer be truly humbled afterward, this is palpable hypo­crisie, wee haue not so much as the least dramme of sincerity: Which is many times more humbled for such mixtures, and defilements of good workes, then for some workes simply euill in themselues.

2. The sincere heart is a good, and honest heart, 2 The good and honest heart. as our Sauiour calls it. The honest heart is that, which cherisheth a vniuersall hatred of all sin, with­out [Page 336] exception, and carrieth a constant purpose, and resolution in nothing willingly to sinne against God, but to indeuour it selfe to the vtmost, in euery good way of Gods commandements. Whatsoeuer it shall know to be a sinne, it will not purposely and delibe­rately doe it for all the world, it will not deteine the trueth in vnrighteousnesse. This note the Prophet Dauid giueth. For hauing saide, Blessed are the vp­right Psal. 119. 3. in their way, hee teacheth vs to discerne them by this note, Surely they doe no iniquity. And in ano­ther place, hee opposeth such as walke in any croo­ked waies, to the vpright in heart. Do good O Lord to Psal, 125. 4. those that are vpright in heart: but those that turne a­fide by their crooked waies, &c. It is the property of an hypocrite, to dispense with his conscience, at least for some one speciall, beloued sinne. As Iob a­mong other his characters makes this one, that hee holdes his wickednesse as a sweete thing in his mouth, & Iob. 20. 12. hideth it vnder his tongue, and fauoureth it, and wil not forsake it, but keepeth it close in his mouth. Now this honest heart, as it hates all sinnes, so at all times. Sometimes the vnsound heart will hate sinne, when there is no benefite by it, but if after it may chance to be beneficiall to our selues, then we loue it. Heere is a notable triall of sincerity, to preferre vertue before vice, then, when in humane reason vertue shall be the looser, vice the gainer. This note discouered false-hearted Iehu. He would not downe 2. King. 10. 29. with the worship of the calues, as well as with Ba­als, and why? because hee thought that would bee daungerous for his kingdome, if the Israelites were let go to the temple at Ierusalem, to worship. Ther­fore [Page 337] Ieroboams pollicie still preuailed with him. By this note many are detected for vnsound. 1, King, 12. 2 [...]

1. Those that pretending conscience of small matters sticke not at greater. Like the Pharises strei­ning a gnat, and swallowing a camell. Hypocriti­call Saul seemed to make a hainous matter of eating the flesh of beasts with the bloud. For vnto the peo­ple thus offending he said, Yee haue dealt wickedlie. 1. Sam▪ 14, 33. But it was nothing with him to spill the innocent bloud of worthy Ionathan his sonne: for vnlesse hee had beene hindered, he had put him to death. Nay hee was so scrupulous, that hee would not so much as name a guilty man or a sinner, but in casting of lots, in stead of saying, shewe the nocent or guilty, Ver. 42. Codo in­tegrum. id est declara quis si [...] innoxius, pro eo quod est declara nocentem, sid e [...]phemismo v­titur vt solent hypocrita. Inn. Luc. 10. 31. he said, shew the vpright, or innocent person, as Tre­mellius reads it. And yet this man at the same time, made no conscience of cruell and bloudy oathes. The Priest in the Gospell, when hee saw the woun­ded manlye halfe dead, hee went on the other side of the way, fearing least, by comming neere vnto him, hee might contract some legall vncleannesse: but he feared not to passe by without all mercy and compassion, his poore, and distressed neighbor. The Pharisees would not defile themselues, in comming into the common hall on the day of preparation to the passeouer: but they scrupled not a whit to im­brue their hands in the bloud of the innocent lambe Ioh, 18. 28. of God. In no case would they eat in vessels vnpu­rified: but the meats which they did eate in those vessels were horribly polluted, both with vniustice and oppression, in the getting of them, and with in­temperancie, and riot in the eating of them. And [Page 338] this is the meaning of that of our Sauiour, Wo bee to you Scribes, and Pharisees, hypocrites, for ye make cle [...] Math 23. 27. opened. Math, 27, 6. Qualis haec in­necentiae simu­lati [...], pecuni [...]m sanguints non mittere in ar [...]ā, et ipsum sanguinem [...]it [...]ēre s [...] conscienti [...]m? Aug. the outward side of the cup, and pla [...]ter: but within they are full of bribery, and excesse: So likewise Iudas 30. pieces at no hand must go into the treasury, because it was the price of the bloud. What a counterfei­ting of holinesse was this, not to suffer the price of bloud to lye in a chest, and yet to suffer bloud it selfe to lie in the conscience?

2. This note likewise discouereth such for vnsoūd, whose conscience is onely for the greater matters, the importants of the Law, mercy and iudgement, without any regard of mint or annice, though these also be Gods commandements, and ought to be re­garded. A sincere heart is like to the eye troubled with the least mote, or like to a neate spruse man, that no sooner spies the least speck or spot in his gar­ment, but gets [...] washed out. Whereas a nasty-slo­uen, though he be: all to be smeared, and besoyled, hee can indure it well enough. A delicate garden may not haue the loast weede in it, though the wil­dernesse be all ouergrowne with them. And a boxe of pretious ointment may not haue the least flie in it, though abarrell of pitch haue swarmes of them. A strait shooe cannot indure the least pibble stone, though a wide one may indure a greater. An vn­sound conscience is large and can swallow downe any thing. The sincere conscience is strait, and the Luc, 16, 10. Ioh, 12, 6, & 18, 3. least bone, though but such as are in little fishes, will sticke in her throat. And certainely, he that is vniust in the least, is vniust also in much. Iudas, be­ing vnfaithful to Christ in the matter of monie pro­ued [Page 339] also, at last, vnfaithfull to him in the matter of his life it selfe. And Salomon tels vs, how hee, that will lye ordinarily in common speech, will lye also before the iudgement seat, when he is produced as a witnesse; as contrarily, he that is a true witnesse bea­rer there, will not lye in his ordinary discourse. For this I take to be the meaning of that Prouerbe, A Pro. 14. 5. expounded. faithfull witnesse will not lye: but a false witnes blow­eth forth lyes. If a man bee truely faithfull in much, he must needs also be faithfull in little. For the same God that requires his fidelity in the one, requires it also in the other. Saint Paul vpon this ground con­firmes his sincerity in a matter of priuate promise to the Corinthians, concerning his comming to them, by his sincerity in the preaching of the Gospell, a far greater matter. God is witnesse, saith hee, that our worde, that is, promise of comming, towards you, was 1, Cor, 1. 18. 19. not yea and nay. Why? for the sonne of God, that is my preaching of him, was not ye, and nay. Neglect then of small matters may iustly bring our obedience in greater matters into suspicion of vnfaithfulnesse. And therefore in this regard must conscience bee made of obedience euen in the smallest matters, & that vnto the death, namely that we may approoue our obedience to be sound, and free from deceit. For in greater matters if we should not stand out, all the world would crie shame of vs. And heere it would he hard to say whether the shame of the worlde, or conscience of Gods commandement vrged vs. But in lessematters, the world rather will cry shame of vs, if we dost and out. And therefore in our obedi­ence heere, Gods commandement seemeth to car­rie [Page 340] the greatest stroke with vs.

3. This note discouereth those also for vnsound, that hauing some care of outward conformity, yet mind not the inward reformation of the heart. In this regard our Sauiour cals the Pharises hypocrites, and resembles them to painted sepulchres. Art be­gins, where nature ends. Nature in the framing of mans body begins first with the hart, and other such inward parts, and then in the last place comes to the face, and the outward parts. Thus is it with hypo­crisie, which is an artificiall kind of holinesse; it be­gins and ends in the outward face, and fashion of re­ligion: The inward pith, the heart, and substance thereof it cannot attaine vnto. But the heart, and the purity thereof is the speciall thing the sincere Christian lookes vnto. Gods Israell is pure in heart, so that though sometimes the hand bee defiled, yet then the heart is not alike polluted, but still the true Israelite may say, My heart is awake, though mine eies sleepe. Whereas the base Israelite may say contrari­ly, My heart is a sleepe though my eies bee waking, Cant, 5, 2. and my tongue be walking. My hart is foule though my hand be neuer so fine.

3. A sincere heart is a plaine and open heart, not 3. The plaine & open hart. desirous to smother, or craftily to conceale it sinnes, but rather to haue them laide open, and to haue the conscience rubbed and ransacked. So that with Da­uid it cryeth, Try mee O Lord, and see if there bee any wickednesse in me, and with the same Prophet, let the Psal, 139. righteous smite me. But an vnsound and crooked hart Psal, 141. 5. as well as crooked legges, loues to bee hid. It hates the light; it cannot away with reprehension, but [Page 341] wold rather eat of the del [...]tes of flatteries, against which the Prophet praieth, Let not my soule eate of Psal, 141, 4. their delicates, Let me not delight in their clawings, but rather in the blowes of righteous reprehensions. Neither in any sorte can it indure triall. Guilty Gen, 31. 35. Rahel durst not rise, when Laban came into her tent to search for his Idols. On the contrary, as it argu­ed humility in the 11. disciples, to suspect the worst by themselues, so also sincerity, that they were not Math, 26, 22. priuy to any such wickednes, when hearing our Sa­uior foretell the trechery of one of them, they offred themselues to the triall saying, Master is it I? is it I? IV. Greatest seuer ty a­gainst our owne sinnes.

4. A sincere hart is alwaies most seuere against sin, where nature & carnall respects wold teach vs to be mildest. As first to our selues. Indeed sincerity cannot indure sin in any, in it selfe least of all. An hypocrite will not indure the least sin in others, no not so much as a moat in his brothers; so sharp is he: in the meane time he can indure a beam in his own eye; so indul­gent Math. 7, 3. is he to himselfe. Iudah could adiudge Thamar to the fire: vpon himselfe yet, being far deeper in that Gen, 38, 24. transgression, he could pronounce no such sentence. Dauid lay snorting in his owne sinne, when yet hee sentenced a proportionable sinne, related in the per­son 2, Sam, 12. 5. of another. Wherein hee bewraied want of vp­rightnesse. It was said of Antonie, hee hated a tyrant, not tyranny. It may as truly be said of an hypocrite, tyrannum non tyrannidem. he hateth sinners, not sinnes. For he nourisheth ma­ny in him, notwithstanding the rigor of his zeale a­gainst other mens sinnes. This is an ill signe, where­soeuer it is. A good heart is ready to throw the first stone at it selfe, beeing slower in censuring others. [Page 342] None can say so much [...]ainst it, but it selfe will bee ready to say much more.

And as the sincere man will no more winke at his owne sinnes, then at anothers, so neither at theirs, to whom he is tied more by naturall and worldly res­pects, thē others, to whom he is not so tied. No more at his owne childrens, then at anothers, at his owne parents, then at another, at great and rich ones, then at the meaner ones, at friends to whom he is bound for, and depends vpon in hope of kindnesse, then strangers that haue no interest at all in him. Since­rity is free from partiality. With Leui it knowes nei­ther father, nor mother, neither King nor Kaesar. This the Pharises, though hypocrites, knew well enough when they saide, Master, wee know thoutea­chest Math, 22. 16. the way of God in trueth, that is, in sincerity, and carest not for any mans person, no not for Caesars him­selfe. Tell vs then, whether lawfull to giue tribute to him or no. Heere then was Ionathans sinceritie, 1. Sam, 19, 4, 5 when he condemned his owne Father, and that a King, in his proceedings against Dauid, & defended Dauids innocency. Heere was olde Iakobs sincerity Gen 49. Mark. 6, 18. on his death bed, when fatherly affections are most liuely, so deepely censuring Reuben, Simeon, Leui his owne sonnes. Heere was Iohn Baptists sincerity, that he would not be silent, no not at Herods incest. Here was our Sauiours sincerity, that his mouth was not stopped with the Pharisees good cheere, but euen at their owne tables layed them out in their owne colours, and intertaines them with as many mena­ces, Luc, 9, 37, 42. as they did him with dishes of meats. Here was the Beniamites vnsoundnes, that were ready with Iudg. 20. 14. [Page 343] the sword to defend in their brethren such prodigi­ous lustes, which they could not but condemne in their iudgements, & in others no doubt would haue bin ready to haue punished with their swords. The Prophet ioyneth these two together, Thou art a God of pure eies, aad canst not beholde iniquity. So must it Hab, 1, 13. be with vs, if we will be pure & sincere in heart, wee must behold no iniquity, no not in our selues, or those that are neerest vnto vs. For sincerity, as it loueth goodnes euen in the greatest enemy, so it hateth sin, euen in the greatest friend.

Lastly, to omitte many other notes, sincerity sim­ply V. Reioycing & grieuing for others gra­ces, & sins as well as our owne. reioyceth in goodnes, & in good things thēselues and the glory of God thence arising. Therfore as it grieueth for other mens sins, so it reioyceth in other mens obedience. Many are of a contrary spirit. They can be grieued for their owne sins, but not for other mens. Heere it is suspitious, we greeue not so much for Gods cause, for the dishonour our sins hath done to him (for then wee should greeue also at our bre­threns sins, because they also staine Gods glory) but for our own sake, for fear, or feeling of some euil pro­cured to our selues by our sin: and such griefe argues rather selfe-loue, then any true loue of God. So like­wise they can be cheered, when they see Gods glory set forth by themselues in any good work: not alike, when by others. Nay rather they greeue at those good works of others, if of any marke, wherein they haue had no hand themselues. Like those Ephrai­mites, that said to Iptah, Wherfore wentst thou to fight Iud, 12, 1. against the children of Ammon, and didst not call vs? But the sincere Christian, so God be truly glorified, [Page 344] though it be without his help, yet reioyceth and gi­ueth thankes, nothing lesse, then if himselfe had bin the instrument. If any good thing be done, he doth not stand curiously inquiring of the authour; of his iudgment, of his affections, to find out something to imbase the work; but is glad that any glory is broght to God, or good to his Church, and with thankesgi­uing taketh his part of benefit thereout. Euen as in eating of meats, wee aske not where or how it was got, but fall to it; and in the shambles, the Apostle willeth not to inquire whether it had been sacrificed to the idol or no, but being good meat, and fit to be 1. Cor. 10, 27. eat, without any more adoe to buy it. Thus Natha­niel the good Israelite did not so stand vpon, or sticke at Nazareth, but that he would go and try what our Sauiour was. And though the Philippick preachers Ioh, 1, 47. Phil, 1. 18. preached of enuy, and vaine-glorie, yet for the mat­ter soundly, their corrupt manner, what was that to Paul? that Christ was truely preached, he therein re­ioyced, and would reioyce. It is not then sincerities palate, not to relish good meat, and wel cooked, be­cause we relish not the cooke.

Thus I haue shewed both the meanes to discouer and notes to trie our false hearts by. And of the third illustration of the deceitfulnesse of the heart, name­ly by the vnsearchablenesse thereof, so much.

CHAP. XXIX.

HAuing by Gods goodnesse thus finished the whold doctrine of the hearts deceitfulnes, it Vses, 5 remaineth now in the conclusion, that besides those particular vses which wee haue already made of some of the particular branches of this doctrine, we shew also the generall which ariseth from the whole. And they are specially fiue.

1. If our heartes be such deceiuers, it standes vs 1 For watch­fulnesse. then in hand alwaies to haue our eyes in our heads, and to haue our wittes about vs, hauing to deale with so noble a iugler, so full of cunning trickes, and sleightes, continually ready to snare vs. We walk in Chrys. hom. 15. ad pop. Ant. the middest of snares, not only neere them, but in the very middest of them, incompassed with them on euery side. Therefore let vs alwaies bee suspici­ous, and iealous ouer our heartes, in all places, and vpon all occasions, in our solitarinesse, in our com­panie, in our businesse with men, in our dealings with God, in hearing, praying, meditating; in our dealings also with Sathan, in wrestling with his temptations. When the Philistimes were going out to warre against the Israelites, they durst not 1. Sam. 29. let Dauid go with them; they had him in iealousie, because of the loue he bare to his owne Countrie, [Page 346] and therefore put him out of the armie. Happy were it for vs in our spirituall warre with Sathan, if wee could as easily rid our selues of our naughty, deceitfull hearte, as they did themselues of Dauid. We haue farre greater cause to suspect our heartes, then they Dauid. The acquaintance of the flesh with Sathan, and Sathans interest in the flesh is greater then the Israelites in Dauid. Besides that they neuer had any experience of Dauids deceitful­nesse, and vnfaythfulnesse, as we haue had of the fleshes. Therefore I say it were well, if wee could wholy cashire this trecherous, and perfidious flesh. But since it stckes so close, as that we cannot possi­bly be shift of it, therefore we must alwaies haue an eye ouer it; euen as we would haue ouer an vntru­stie, pilphring seruant, who, not obserued, wil filch. For certainely such is the deceitfulnes of our harts, that if our eye be neuer so little off them, off goes the yoke of the Lord presently, and they break out into some vnlawfull liberty, or other. Keepe wee then our heartes, as Salomon counsels, fensed with a double gard, as the Iailer his close prisoner. See Prou. 4. the doores be fast locked. Yea looke to the win­dowes, as Iob did. If there bee any open passage, this deceiuer will either let in some body to him, Iob. 31. 1. which should not come in, or els he will out him­selfe. If we fall asleepe and neglect our watch, ei­ther the Diuell, and his suggestions will enter; euen as when the sense of a vineyard is downe, then the wilde boare, and all manner of wild beasts come in, and deuour all: or else our hart it selfe will wander abroad, like a gadding Dinah, in the idle rouinges [Page 347] of her owne vaine imaginations. Thus then should we thinke with our selues euery morning, This day I am to venture into the world, and snares euerie where lie thicke, and threefould. If I take not heed, easily shal I be caught. For what alas is there wher­in my heart is not ready to deceiue me? I am now going to praier. My heart will bee ready to thrust in idle, and wandring fansies, vnles I watch ouer it. I am now to giue an almes, or to go to confer with my Christian friends. Pride, and vaine glory will foile me, vnlesse I looke well to my selfe. I am now going to deale in such a controuersie, with a con­tentious, and wrangling man. My heart will quick­lie breake out into rage, and distemper, and my mouth will soone ouershoote it selfe, if I holde it not as with a bridle. I am going to a feast. If I put not a knife to my throate I shall easily bee ouer-reached by my deceitefull appetite. If I let loose the reines to mine owne corrupt heart Pro. [...]3, 1. I shall soone offend in excesse, either of meate, or mirth. I am now to go forth into the streete. And how many are the temptations ready to incounter me? euen euery thinge I either see, or heare. If I see my enemie, in what danger am I of wrath, and malice? if my friend, flourishing, of enuie? poore, of disdaine? if a beautifull woman, of lust? If I heare rotten speach, how ready am I to bee corrupted with it? if reuiling, and iniurious, how ready am I to be prouoked with it? This is the cautelousnesse we must vse in all our occasions whatsoeuer. For all places are full of these snares, the streete, the house, the bourd, the bedde, the closet, yea the [Page 348] Church, the pulpit. The exhortation of Paul to Timothie, Watch thou in all thinges, is needfull; be­cause 2. Tim. 4. 5. the heart, deceitfull aboue all thinges, is also deceitfull in all thinges, euen in the best things that may be. And therefore Christ bids vs take heede to our heartes, euen in our almes, in our praiers, and Math. 6. other the holiest seruices, we can possibly performe for euen in them snares will bee set for vs. In these actions we had neede shut the doore of our heartes that our mindes steale not away from God. Neuer then trust thou this heart of thine, that it will bee well ordered, and kept in good frame, though thou cary not alwaies so heauy a hand and narrow an eye ouer it. No, if thou looke not thus straightly to it, it will be gone as a wild-horse, if a man once let goe the bridle, as hee is walking in his iourny. And then when he is once gone, hee will not bee gotten againe in hast; but a man must spend as much time in recouering of him, as would haply haue been sufficient to haue dispached the whole iourny. So will it fare with thy heart, if once thou let go this bridle of watchfulnesse. It will run out so farre, that it will bee long ere thou wilt catch it againe. It will be so frozen, that it will be long ere thou can bring it to melt. It will bee so loose, and idle, that it will be long ere thou canst worke it vnto true deuotion. And thou must spend as much time, nay more, in seeking to regaine thy heart againe, and to bring it into temper, and tune, for the ser­uice of God, then would haue serued for the good performance of the seruice it selfe. But aboue all thinges see thou trust not thine heart with such [Page 349] thinges as may bee dangerous occasions of euill. Looke better to it then so. Be as fearefull of this, as thou art of giuing a knife to a childe, or a sword to a mad-man. Thine eye cannot bee quick enough for thy heart then. The mad-man wil speake some­times so soberly, and vse such faire persuasions to be vnfettered, and promise that he will be so quiet &c. But no sooner is he loose, but he plaies reakes, woundes, slaies, destroies whatsoeuer is in his way, yea euen him that loosed him. So likewise deale our heartes with vs. They can flatter with vs, & ô why should we trouble our selues so much, alwaies to be looking to them? and why should we deale so hard­ly with them, alwaies so to keepe them in, as a bird in a cage? to hold them so short of all liberty? why? they haue better gouernement of themselues, then that we need to feare them so &c. But when once they haue gotte free, then they serue vs like the mad-man, so that we shall rue that time, that euer we gaue them such liberty.

2. This deceitfulnesse of our heartes must cause 2 Vse; To binde our selues to God by couenant. vs often to renew our couenant with God, and by solemne vowes, and protestations of our repen­tance, as it were with strong ropes, to binde, and hold fast these fugitiues. If a man be knowne to be a common deceiuer, wee will neuer take his word for any thing: but if wee must needes deale with him, we will be sure to haue his hand and seale, and the best security we can get. So wise, and wary are we in the matters of this life. Well, thy heart is far more cunning to deceiue thee, then the craftiest fox that is to ouerreach his neighbour. Be not now [Page 350] so simple as to beleeue euery sigh, euery wish and word, euery motion, and inclination of thy heart. For how often, as I haue shewed before, doe our heartes deale like Zarah when hee was to be borne, Chap. 21. make many good profers of comming forth out of their sinnes as it were the darknesse of the wombe, into the light of grace, but they recoile presently? Euery slight occasion is in steade of a Perez vnto them. And yet lo the sillinesse of men; to beleeue their hearts that are so light of faith. They thinke verily when they feele some fitte of good affection, O now I haue gotte the victory, sinne shall neuer so preuaile against me as it was wonte; when yet the same houre, it may be, sees them in worse take­ing, then euer before. Saul, though, affected with 1. Sam. 24. 17. 18. 19. Dauids apologie, he acknowledged both Dauids in­nocence, and his owne vniustice, and though with teares, with good wordes, My sonne Dauid, with good praiers, The Lord render thee good, he witnessed good will to Dauid, yet for all this Dauid trusted Vers. 23. him not, but kept himselfe in the hold still. For shortly after Saul was hunting after him againe. And though then also he seemed to relent, & pro­mised Dauid peace, Come againe my sonne Dauid, I will 1. Sam. 26. 21. doe thee no more harme, yet for all that Dauid hearke­ned not. For what heede is to bee taken to a false, and fickle-hearted mans wordes? Our heartes be­ing as fickle, and inconstant in their relenting affe­ctions towards the Lord, as Sauls was toward Da­uid, should we trust them any more in such fittes, then Dauid did Saul? No: but, since euen the stron­gest bondes are to weake too hold such slippery [Page 351] heartes, that they slide not out of our hands, there­fore, cause them to enter into solemne couenant with the Lord, as those in Nehemiah, Esra, and the Chronicles. Thus did Dauid, I haue sworne, saith hee, Neh. 10. Esr. 10. 3. 2. Chr. 15. 12. Psal. 119. 106. and will performe it, that I will keepe thy statutes. In e­uill things, to which prone by nature, we can bind our selues by oathes, and vowes, when wee feele our selues disposed vnto them, as to reuenge, when the iniury is fresh, and our hotte bloud is vp: how much more then should wee doe the like in good? The diuell sees that wrath is a fire soone out: ther­fore Chry. hom. 8. ad pop. Antioc. he will nourish it with an oath: how much more should we nourish the fire of zeale, and good affections, which haue no fuell from within vs, as anger hath, and so are farre more easily extinguish­ed? how much more I say should wee maintaine, and vphold in our selues all good thinges with this proppe of an oath, and couenant-striking with the Lord? And here see that thou register, and recorde in thy accountes-booke this thy couenant, that so when thy deceitfull heart shalbe offering to start a­side, and giue thee the slippe, thou maiest present­ly recall it, and keepe it in with putting it in minde of this couenant. What? didst not thou, on such a time, when thou wert humbled vnder the hand of God, and haddest some good desires kindled in thee by his spirit, didst not thou then solemnely giue thy faith to God, and by the straitest bondes of thy vowe, and oath firmely knitte thy selfe vnto him, and wilt thou so soone be offering to make es­capes from him? Hast thou so soone forgotten thy couenant? Thou false fugitiue, but yesterday wast [Page 352] thou brought home to thy master, then thou hum­bledst thy selfe vnto him, soughtest reconciliation, promisedst more faithfull seruice. And yet art thou now offering so quickely to take thee to thy heeles againe?

3. This deceitfulnesse of our heartes must teach 3 Vse, for wisedome to apprehend all good oppor­tunities. vs wisedome, to take them at the vantage, when at any time we finde them in a good moode, in any sort well affected, or disposed to any good duty. Thou hast this wisedome in the thinges of this life. Hauing to deale with a light, and inconstant man, when thou findest him in the good vaine, then thou wilt be sure to lay hold of that opportunity, and to take him then at his word. For thou know­est, that if thou shouldest let him goe on neuer so little longer, within an houre, or two, he would be of another minde. Assuredly thy heart is far more variable, and vncertaine, then the ficklest man that can be. Doest thou then feele at any time, that thy heart is warmed with good motions, inlarged with good affections, lift vp to heauen in spirituall meditations, doest thou feele any sparkled of the heauenly fire; take thou the bellowes presently, blowe till they flame, cherish, and make much e­uen of the smoaking flaxe. Now is the time for thee, now I say, in this floate of good affections, when thy heart is so well prepared, to fall to praier, to confession of thy sinnes, to reading, to all the good exercises of repentance, and inuocation, and in a word to the doing of that good worke for the which motions, and desires are risen in thy minde. For how often haue the best of vs beene beguiled [Page 353] here? to thinke we should do afterwards that which in present we purposed, and desired, and within an houre, or lesse, all our heat is gone, our affections are growne chil, and coole, our heats heauy, our spirits drousie, and dead, and so our selues wholly disabled for the dooing of that wee thought. And why? be­cause we stroke not the iron whiles it was hot, wee held not our hearts fast, when we had hold of them, we vsed not the meanes to keepe them still in good frame, and temper. And so all our good thoughts vanish, and come to nothing. Excellentlie Dauid, My heart O God is prepared. What? shall I suffer now Psal, 57. 7. other occasions to cal me another way? No: for then all that life and vigor which now I feele, wil be gone: but I will arise, and giue thanks, and so, I will arise and pray, arise and confesse, &c. Oh if we would go to prayer in this spring-tide, as it were, of good affecti­ons, how then, as the Prophet speaketh, should wee poure out a praier? how would the riuers of repen­ting Esa, 26. 16. teares ouerflow? whereas, neglecting this occa­sion, our praiers come but droppingly from vs after­ward in the ebbe of our affections. It cannot be spo­ken how little a thing will distract and vnsettle our hearts. They are like to glasses, that will bee hurt with a little breath, and vnto musicall instruments, that will be put out of tune with the least distemper of the aire. And therefore we had not need preter­mit the opportunity, when we feele them wrought vpō in any sort by the holy spirit of God. What good impressions would they not receiue then, beeing so soft and tender? whereof afterward they will not be capable, being returned to their former hardnesse? [Page 354] Do then good thoughts, & desires offer themselues, doe such guests seeke lodging in thy heart? Oh wel­come them in the kindest manner, lay hold of them, and by thy kinde and respectiue vsage of them, con­straine Luk, 24, 29. them, as they once our Sauiour, to stay still with thee; what is this kind intertainment, wee are to shew them, but the intertainement of our pray­ers, reading, and conferring of the worde? If wee would doe so, after once good affections are entred into our hearts, wee should euen locke vp the doore vpon them, that they could not get out againe, and so we should haue more of their company then now we haue; in stead of visiting vs now and then, they would become daily guests, and ordinary residenti­aries with vs. Salomon bids vs establish our thoughts by Pro. 20, 18. counsell. This Prouerbe hath his truth euen in holy and spiritual thoughts, the which alas will soon faile, vnlesse wee settle and confirme them in our harts, & after the spirit hath once entred them into vs, doe so pegge and hammer them in, and driue them downe so deepe by the vse of good meanes, as that we may not easily loose them afterward. At the first rising then of a good thought, pray with Dauid, because thou fearest the deceitfulnesse of thine heart, knit my heart, this false fickle fugitiue heart, alwaies rea­dy to steale from thee, knit it O Lord, and tie it fast Psal, 86. 21. vnto thee, that as it is now with thee, so it may stil re­maine with thee, and againe with the same Pro­phet in the behalfe of his people, when they were so well disposed in their cheerefull offering to the tem­ple, O Lord keep this for euer, this frame of the thoughts of thy seruants hart. And frame his mind towards thee. 1, Chr. 81. 29. [Page 355] This counsell-taking with God in praier, is the onely remedy against the deceitfulnesse of our heart, for the preseruing and establishing of all good thoughts and desires.

4. The deceitfulnesse of our hearts must cause vs IV. Vse for strait exami­nation of our hearts. daily to keepe an audit in our owne conscience, euer and anon calling them to their accounts. A trusty seruant, an Eleazar, we will let go on, and recken but seldome with him. But a Gehezi, one that is but of slippery fidelity, hadneed be reckned with euery day The miserable experience then which we haue had of the falsnes of these harts so oftē deceiuing vs, must make vs to be very strait and seuere in examining of them. Salomon not obscurely intimates this to be the cause of our harts deceitfulnes, that we do not take this paines of a strict triall. Euery mans waies are pure in his owne eies: but the Lord trieth the hearts, & Prou. 21, 2. so sees their secret deceit, which wee perceiue not, because we trie not. Let vs neuer therefore let rec­konings runne on, but euery day let vs make all e­uen, let vs chastize our selues euery morning, exa­mine our seluer euery euening, euen in the still si­lence of the night, as we lie waking on our beds. In the matter of disbursement of money for the repai­ring of the temple, Iosiah gaue charge that no rec­koning should be made with them, into whose hāds the money was deliuered; for (saith hee) they deale 2. Kings 22. 7. faithfully. Indeede, if our hearts dealt faithfully with vs, wee also might spare this labour of daily counts­casting. But because both the word of God, and our owne experience haue sufficiently discouered their vnfaithfulnesse, therefore wee contrarily must say, [Page 356] Let there be daily, yea hourely recknings kept with our hearts, for they deale exceeding vnfaithfully. The musitian because his instrument quickly growes out of tune, euen whiles he is in playing, therefore e­uen then he will be tuning of it, as soone as hee spies the least iarring in any of the strings: so must wee in­termixe the correction, and amendment of our hearts, (which is done by strict examination) toge­ther with their vse, and imployment, and not to bee like the foolish mower, that still mowes, and neuer whets his sith.

Lastly; since all our hearts naturally are so full fraught with guile, being so immeasurably and vn­searchablie V. Vse, for ex­hortation to sincerity. deceitfull, as heere the Prophet tea­cheth; it must cause vs in the hearty bewailing, and confessing of this corruption to striue for the con­trary grace. Wee, that by the mercy of God pro­fesse religion more sincerely, are ready to thinke our selues wronged, if we be called hypocrites, and de­ceitfull people. No, let vs make vse of such imputa­tions, and profit by the railings of our enemies. For they lay no other imputation on vs, then heere God himselfe doth, saying, The heart of man, without ex­ception of any, is deceitfull. So that the heart euen of the most holy, and regenerate is still in part de­ceifull, as in part it is wicked. Let vs not then deny that in our selues, which the God of truth hath laid vpon vs, but let vs rather search out this priuie, and close hypocrisie of our hearts, and hauing found it, purge them of it. Praying with the Prophet, Renue a right spirit in me, labouring for that same truth in the inward parts which God so loueth, that so wee may Psal. 51. [Page 357] with Apelles, be approued in Christ, and with Natha­niel, Rom, 16. Iohn 1. Gal, 6. true Israelites, in whome no guile, euen the Israel of God, pure in heart. The which, that wee may attaine vnto I will heere set downe certaine, both meanes and motiues.

CHAP. XXX.

THe motiues to incite vs vnto sincerity, and sin­glenes of hart are many, & powerfull, through­out the whole booke of God, some whereof I will vrge at this time.

1. Sincerity is the girdle, whereby all other gra­ces are tied close vnto vs, So the Apostle in rhe des­cription of the spirituall armour, cals it the girdle of truth. And therefore heere also is true that wee say, vngirt, vnblest. He is but a loose man, that wants this girdle. Let his gifts and graces bee neuer so ex­cellent, Ephes, 6, 14. yet they sit but loose about him, when a storme comes they will easily bee shaken off. From him that hath not shall be taken away that he hath. From Math, 13, 12. him that hath not the gift of sincere sanctification shall be taken away those common gifts of an ouer­lie, and superficiary illumination, yea his showes also of true sanctification. Not onely that hee hath shall be taken away, but that also which he seemes to haue. The figge tree that onely made a show with leaues, Luk, 18, 18. hauing no fruit, in end, being cursed, lost the leaues [Page 358] to, wherewith it deceiued our Sauiour, and wholly withered. Gods gifts in an vnsound heart, contrary Mark, 11, 20. as it were to their owne nature, being peruerted to wrong ends, doe euen sigh vnder our abuse, & God hearing their groanes giues them the wings of the Eagle, to flye away from such vniust possessours. How fearfull are the examples of many vnsoūd pro­fessors, who notwithstanding all their goodly flouri­shes, haue yet vanished at last? they haue bin stript starke naked of all, their right hand hath forgot it skill, their right eye hath bene darkened, their arme Psal, 137, 5. Ezech, 11, 17. withered, they haue mouldred away, and become meere nothings, vnsauory salt fit for nothing but the dunghill. Christ hauing tolde the Church of Sardis that hir graces were ready to dye, giues this rea­son thereof. For I haue not found thy workes per­fect Reuel, 3, 2. before God. Therefore they are ready to die, be­cause tainted with the infection of hypocrisie. Had not Iudas many excellent graces of praier, prea­ching, miracles, &c? yet, forasmuch as they wan­ted the salt of sincerity to preserue them from putre­faction, both he and they miserably rotted, & came to fearefull desolation. His heart became a stye, and stable for Sathan to lodge in, & to beget that mon­strous conception of barbarous and trecherous villa­nie. So that what the Psalmist speaketh concerning the wicked mans temporall estate, may truely bee spoken concerning the hypocrites spirituall estate. I saw him like the fresh lawrell, spreading himselfe, & Psal, 37, 35. 36 flourishing: but lo the roote being corrupt with hy­pocrisie, he could not hold out. Inquire for him, and for his many graces, his great knowledge, his bur­ning [Page 359] zeale, his forward alacrity, &c. and lo their place cannot be found. The body when the soule is once gone, may not long stay aboue ground. It must needs be buried. So the hypocrites graces wanting sincerity, which is the very soule, & life of all grace, they are but a stinking carrion, and what should an odious and ouglie loathsome carcase doe, but bee thrown into the pit? Standeth it not vs then in hand to looke to our selues that we be vpright in heart, if we would enioy the sweet comfort of our finall per­seuerance? For, as excellently Bradford, the way of In epist. Christ is the straight way, and so strait, that as fewe can find it, & few walk in it, so none can halt in it, but must needs goe vpright. For as the straitnesse will suffer no reeling to this side or that side, so if any mā halt, hee is like to fall off the bridge into the pit of e­ternall destruction. An vnsound horse that hath some secret fault, may carrie as good a shew as the soundest, and at the first for a mile, or two will tra­uell as freshly and cheerefully, as any, but at length he tires, and giues ouer. So is it with an vnsound, & deceitfull Christian. Notwithstanding all his faire beginnings, and hopefull entrances, yet hee conti­nues not. Let an apple seeme neuer so beautifull if it be rotten at core, it wil quickly putrifie. The house built on the sand cannot stand alwaies. If a tempest arise, downe it goes, it falls, and the fall thereof is great, like that of Ierusalem, which though it were Math, 7. a most glorious and godly city, yet it was wholly ru­ined, and leuelled with the ground, not a stone left vpon a stone. So great is the fall of these sandy Chri­stians, Luc, 19. 44. that it euen astonisheth them that knew them [Page 360] before, when they stood flourishing in their pride, & beauty. So that heere also we may translate those words of the Prophet from the outward goods, and apply them to the inward graces of the wicked. Oh how horrible and suddenly are they consumed? Thou hast Psal, 73, 19. set them, and their graces too, in slippery ground, As a dreame they vanish &c. And as they in the Prophet Ezek, 28, 13. lament Tyrus and Sidon, with the like lamentation may wee bewaile the pittifull ruines of the vnsound Christian. Thou hast beene in Eden, the garden of God, as one of the fairest trees thereof, Euery pretious stone Reuel. 18. 16. was in thy garment, the ruby, the topaze, the diamond, &c. But alas alas these great ones that were cloathed with purple and silke. For in one houre are all these ri­ches come to desolation. Yesterday flourishing like one of the gallant lillies, putting downe Salomon in al his Math, 6, 30. glory, and alas to day cast into the fiery ouen of hel. The many gourds of excellent graces sprouted vp suddenly, and grew mightily, and vnder their sha­dow, ye sat reioycing: but alas with Ionas his ioy. Iona, 4, 6, 7, 8. For the worme of a deceitfull hart in one night hath as suddenly consumed them all. So that now ye are worse then euer before; as Ionah, after the perishing of his gourd, troubled not only with the sun, but also with the East-wind. The winds of the Diuels temp­tations shall be let loose more fiercely to inrage the skorching sunne of thine owne concupiscense, and corruption; free liberty shal be giuen to thy former­ly restrained corruption; and forasmuch as thou wast alwaies a sowe, power of reentrance shall be graun­ted to the impure spirit with the company of seuen worse, that as once he did those Gadaren swine, he [Page 361] may carrie thee headlong into the filthy, and miry sea of thine owne fleshlinesse there to wallow and tumble as before thy cleansing. God hath threat­ned, and he will be as good as his word, to spue out the luke-warme out of his mouth. Thinke not now Reuel, 3, 16. that God will bee like thee, that as thou eatest vp thy vomit, so he will his, and suffer thee, after thou art once vomited, to come into his stomack againe. Nay, because hee saw, thou wast such a dogge that thou wouldst returne to thy sinne, which thou hadst vomited, therefore hath he spued thee out for euer; to teach thee by his example in spuing thee out, how thou shouldst haue spued thy sin out, namely with­out a desire of euer returning to it againe, as the Is­raelites to their forsaken Aegypt. Such Israelites, that after their departure from Aegypt, carry yet a disposition of returning, in the wildernes must they die, into Gods rest neuer must they enter. O misera­ble case of the hypocrite, which is so desperate, and irremediable! The fall of the sandy house, saith our Sauiour is great. Heerein great, because so quashed Math, 7, 27. in shiuers, that it cannot bee reared vp againe, and the curse of God is such vpon it, beeing fallen that like Iericho, and Ierusalem it is irreedifiable. With Iosh, 6. [...]6. Psal, 119, 10. my whole heart haue I sought thee, saith Dauid, suffer me not to wander from thy commaundements. Insinua­ting thereby, that such as doe not seeke God with their whole hearts, that is in singlenesse of heart, vn­fainedly, God will suffer them to wander in crooked blind waies, and that fearefully, and irreturneablie Psal. 119, 8 [...]. To the like purpose is that in the same Psalm, Let my heart be vpright in thy statutes, that I may neuer bee [Page 362] ashamed. Those then that are not vpright in heart God owes them a shame, and will assuredly pay it vnto them. Is it not a shame for a man in good trade to prooue bankerupt, and turne begger? will he not be ashamed to looke any body in the face, that knew him before? so surely is it with the deceitfull Christian when he is thus fal­len away; being now made a miserable spectacle, and as it were a monster to be pointed at with the finger, that as the true Israelite is noted out with a Behold, for imitation, Behold a true Israelite in whom no Ioh, 1. 47. guile, so he with a Behold, for detestation, behold the man that tooke not God for his strength. What a shame Psal. 52. 7, this, when it wilbe said, was not this the great pro­fessour, the earnest preacher? and lo now with De­mas he hath imbraced the present world. Did not Adams apostasie fill his face with shame? Howsoe­uer sometimes this kind of men haue faces of wain­scotte, and foreheades of brasse, yet their consci­ence, I dare say, is ashamed, to see God discouer their filthy nakednesse, by taking away their very showes of grace, and bringing their secret wicked­nesse to light. I conclude then this first motiue with the wordes of our Sauiour whose it is. Take Luc. 12. 1. 2. heede of hypocrisie. For there is nothing hidde that shall not be reueiled, nor couered, that shall not bee knowen. How righteous, ó Lord, is this thy iudgement vp­on hypocrites? They are not that, they seeme, and are thought to be: Therefore at last they shall seeme, and be thought to be that, they are.

2 Sincerity is the highest perfection attainable in this life. That which is wanting in the measure [Page 363] of obedience, and holinesse is made vp in the truth, and soundnesse thereof. Therefore Peter, beeing asked of the measure of his loue to Christ, louest thou me more then these? answereth only concerning the Ioh. 21 15. truth; being asked of the quantity, answeareth onely concerning the quality, Lord thou knowest that I loue thee. For the quantity, it matters not so much with thee: None loues thee so much as he ought: but for the sincere quality, which is all in all with thee, as for that, I appeale to thy selfe. Hence it is that wher the scripture speaketh of perfection it is to be vnderstood of sincerity, in the feeling of imperfe­ction, and in an earnest desiring, and aspiring after perfection. Those that in one place are said to bee 1. Chron. 12. 33. afterward vers. 38. perfitte, in another, by way of exposition, are said to be vpright.

3. Where sincerity is, there God both couers and cures all other infirmities. As hypocrisie drow­neth many excellent graces, and causeth God to take no notice of them; so contrarily sincerity ma­ny grosse infirmities, and by drawing the eye of God to it selfe, causeth it to winke at them. How many infirmities scaped from the good Prophet Dauid? his numbring the people, his counterfei­ting madnesse, his collusion with Achish, his rash anger, and furious swearing, and vowing the death of Nabal, and his vniust dealing with good poore Mephibosheth. These things were sinnes, yet sinceri­ty was a veyle vnto them. Because sincerity was not so shaken in his other sinnes as in his murther, and adultery, God that tooke some speciall notice of this last, would take none at all of the other. [Page 364] The heart of Dauid, saith the scripture, was vpright in all thinges saue in the matter of Vriah. When at Hese­kiahs passouer there had been some want in some of the people their preparation, yet Hezekiah chari­tably presuming of the sincerity, and honesty of their heartes, prayes thus for them, The good Lord 2. Chron. 30. 15. 19 be mercifull to him that prepareth his whole heart to seeke the Lord God, though he be not clensed according to the purification of the sanctuarie. Lo how sincerity pre­uailed against the defect of legall purification, be­ing more powerfull to drawe Gods blessing, then the other his curse. Some of Asaes infirmities hau­ing been mentioned by the holy Ghost, as that the high places were not taken away, yet the conclusi­on is, Yet his heart was vpright towards the Lord all his daies. Lo how all other his infirmities are couered 1. King. 15. 14. with the mantle of sincerity. Contrarily in Iehu, we may obserue, how the holy Ghost after a large description of many excellent things done by him, doeth at last as it were draw a crosse line, and blot out all spoken before with this conclusion; But Ie­hu regarded not to walke in the law of the Lord with all 2. King. 10. 31. his heart. Lo how all other his graces are buried in the graue of an vnsound heart, Great vertues, not sweetned with sincerity, are no ornament vnto vs: And great infirmities, not soured with hypocrisie, are no great deformities. Those God acknowledges not: these God imputes not.

4 Neither doth God couer onely, but in time cure also sincerities imperfectiōs; giuing it strength and daily increase of grace to preuaile against them. For the eies of the Lord behold all the earth to shew him 2. Chro. 16. 9. [Page 365] selfe strong with them that are of vpright heart. How­soeuer they may be weake in themselues, yet they shall feele Gods strength perfiting it selfe in their weaknesse. For as it is in the Psalme, with the vpright Psal. 18. 25. thou wilt bee vpright; thou wilt not faile him in his neede. No, The Lord is neere to them that call vpon him, that call vpon him in truth, he is neere with the power­full Psal. 145. 18. presence of his spirit, to helpe them in all their needes, to relieue, & succour them against all their infirmities, and temptations. Whereupon the Psalmist praies, Do good ô Lord to them that are true Psal. 125. 4. in heart; yea and assures vs out of his owne experi­ence that God is good to Israel, euen in the middest of Psal 73. 1. affliction, and temptation, but to what Israel? to the pure in heart. And Paul promiseth such as are sim­ple Rom. 16. 19. 20. to euill, that is sincere-hearted, that they shal not alwaies be held captiue vnder their infirmities, but at length Sathan shall be trod vnder their feete. It is the wont of the Lord to reward the sincerity of a litle grace with abundance of greater graces. Na­thaniel, before his coming to Christ, could haue no great knowledge, yet being a true Israelite, void of guile, Christ further in lightens him, giues him the sight of the true Messiah, not only bodily, but spi­rituall, Iohn. 1. 49. 50. indues him with true faith, and promises him still greater matters. Alas the weake and dim knowledge that the poore Eunuch, and Cornelius had in the mystery of godlinesse: yet because ac­cording to that poore measure of knowledge they had, they worshipped God sincerely, an Euange­list Acts. 8. & 10. was sent to the one, and both an Angell, and an Apostle to the other, bringing the reward of their [Page 366] sincerity in their handes, the clearer light of the Gospell, and a fuller largesse of spirituall giftes. For as the curse of God is vpon hypocrisie to decrease, and destroy a great deale, a great stocke of grace, so the blessing of God is vpon sincerity to increase the little stocke, the two mites, the graine of musterd seede of sincerity. So that as in the outward estate, so also in the inward it is true which the Prophet speaketh of the true child of God. A little vnto the righteous is better then great riches to the wicked For Psal. 37. 16. as Gods curse blowes vpon the great reue [...]es of wicked men, so that they often fall into decay, and Vers. 21. are forced, as the Psalmist sayeth, to come, and bor­row euen of the godly man, who is poorer, that is, hath not so much, as they, so also is it in the spiri­tual riches of the hypocrites graces compared with the vpright Christians. Their great giftes they haue prosper not, in the time of their trouble they are glad to borrow as it were of poorer men, to craue comfort, and reliefe of meaner Christians, not so richly gifted as themselues, like as the foolish vir­gins in the parable for all the great blaze of their lampes were faine to begge oyle of the wise. Hence Math. 25. 8. it is that the vpright mans little portion of grace is better then the greater share of the hypocrite; be­cause it thriues in his handes, and by his good hus­bandry quickly rises, the secret curse of God, as a moath, eating vp, and wasting the other. Is not a little springe, better then a great pond? yes. For in summer, when the great ponde is dried vp, the lit­tle spring still holds out, and does vs seruice. So is it with the graces of sincerity. Though they are [Page 367] but little as the oyle in the cruse, and the meale in the barrell of the Sareptan widdow, yet they haue such a springe, that as she held out in the famine, when many of better estate, in all likelihood, perish­ed, so when the proude hypocrite that had ten ta­lents, is broken and hath brought his ten talents to none, yet the humble sincere Christian, that had but two talents, continues still, and hath brought his two to foure, his fiue talents to ten. And whats the reason of this increase? Euen his sincerity. Be­cause Luc. 19. 17. thou hast been faithfull saith our Sauiour, in a lit­tle, I will make thee ruler ouer much. Surely Dauid, as all other Christians, had no great stocke to beginne withall: for the kingdome of heauen, in the first begin­nings is but as a graine of muster dseede: yet, in short Math. 13. space of time, that his little, faithfully imployed, & wisely husbanded, brought so admirable an in­crease, that the poore prentise got before the richest Merchantes in this kind, euen the teachers them­selues, and the graue sages, and ancient fathers, that had of a long time knowne him that was from the be­ginning, Iohn. 2. 14. were of his old acquaintance, and were in Christ long before him. I the other day a poore puny, Rom. 16. 7. Psal. 119. 99 100. a freshman, haue now got more vnderstanding, then all my teachers for all their great reading, yea then all my auncients, for all their long experience. But how might this come to passe? Because I kept thy preceptes, namely in sincerity. This I had saith he, namely the Psal. 119. 56. grace to remember the name of God in the night, to make his statutes my songes in the house of my pilgrimage &c. because I kept thy precepts.

5 Sincerity as it lessens something our euill, so it [Page 368] amplifies and addes to the glory of our good acti­ons, euen such as are but of the lower sort. There is not the meanest action whatsoeuer, which since­ritie, will not set a faire gloze vpon, and procure it that grace in the eyes of God, that in some respects it shall be matchable euen to workes farre greater, in their owne nature. A poore labouring man that liues by his handes hauing beene faithfull in that place, and performing sincere obedience therin to God, may haue as much comfort on his death­bed, as the best minister, and magistrate, whose ser­uice yet is in it selfe farre more honorable. Yea if his sincerity in his calling bee greater then theirs is in theirs, his comfort also shall be greater. For God regardes not so much the matter, as the forme of our obedience, not so much the thing that wee do, as the affection wherewith we do it. Where since­rity is, there, in the meanest workes that are, toge­ther with them, the heart is giuen to God. And the more a man giues of his hart to God, the more acceptable is his worke. The widdowes mite could weigh but light: but her hart weighed heauy. And so her heart being put to her mite gaue it weight a­boue the greater, but farre more hartlesse, largesse of the Pharise. Sincerity is to our workes, as spirit is to our bodies, maketh it farre better, then a grea­ter, where there is more flesh, but lesse spirit. O rare and excellent vertue of sincerity which can make light drammes, and barly cornes as massie and ponderous, as the huge talents. Whereas con­trarily the want of sincerity maketh talents as light as feathers. Hypocrisie, such is the filth of it, imba­seth [Page 369] the purest mettals, and turneth very gold, yea pretious stones into rustie iron; Contrarily, since­rity in an excellent kind of alchymie turneth iron in­to gold, and as once our Sauiour water into wine. Hypocrisie causeth the most glorious workes of almes, prayer, preaching, with great indignation to be reiected: sincerity the poorest workes, of keeping sheepe, sweeping the house, &c. with great fauour to be accepted. Sincerity then is all in all. A sin­cere Tutior est in corpere digitus sanus, quam lippiens oculus. Digitus exigua quaedam res est, oculus magni­fice multum po­test, & tamen melius est digi­tum esse, & sa­n [...]m esse, quam oculum esse, & perturbari, lip­pire & ex [...]aca­ri. In Psal. 130. Luc. 16. Rahab, is better then an vnsound Iudas. As in the naturall body to vse S. Austens comparison, the case of the sound finger is safer then of the blin­dish eye. The finger indeede is but a little small thing, and cannot do such seruice as the eye, it is not of that admirable nimblenesse, and quicknesse, nor cannot guide, and direct the whole body, as the eye doth. And yet it is better to be a finger, and to be sound, then to be an eye, & to be dimme, and darke, ready to fall out of the head. Better in gods familie to be a faithfull doore-keeper, and so to be sure to hold our place, then to be an vnfaith­full steward, and so with him in the Gospell, to bee thrust out, and come to the danger of begging. When we come to die, it is not the greatnesse, or the multitude of those good works which we haue done, but the good disposition of an honest, and sincere heart in the doing of them that must then stand vs in steade. The Psalmist pronounces them blessed that are vpright in their way. Hee maketh no choise of the way, he doth not say, Blessed are they that are vpright in the way of the ministery, or the magistracie, but speaking indifferently of any [Page 370] way allow able by the word, be it neuer so simple, or meane, he saith blessed are the vpright in their Psal. 119. 1. way, whatsoeuer it be, be it but to be a drudge in a kitchin, yet he that is vpright in this way is blessed, as contrarily he that is not vpright in a fairer, and more glorious way, as the way of Apostleshyp, is cursed. God lookes not so much to the way, as to thy foote in walking in the way. Let the way be neuer so meane yet no discomfort, if thou walke in it vprightly: let it be neuer so glorious, yet no com­fort, if thou walke in it haltingly. Therefore Esekiah being stroken with that thūderbolt of the sentence of death, what was his comfort? Euen this, the con­science of his sincerity. O Lord thou knowest I haue Esa. 38. 3. walked with an vpright heart. This was his only re­fuge. Though those good workes hee had done were in regard of his calling of the highest note, the restoring of the true worship of God, the purging of the defiled temple, and priesthood: yet he doth not comfort himselfe with these so worthy works; O Lord thou knowest I haue clensed thy sanctua­rie, erected thy worship, repaired the decaied wals of Ierusalem, renued the glory, and beauty of thy Sion: no; but without instancing in any particu­lars, he had done, he mentions only the manner of doing, his sincerity of affection in all his doinges. I haue walked before thee with a perfect heart. So how many, and glorious were the workes of Paul, his miracles, his preaching, planting of Churches, con­uersion of sinners, suffering of perfecutions. Yet reuiewing his life, what was his chiefest comfort? Let vs heare himselfe speake. This is our reioycing, 2. Cor. 1. 12. [Page 371] not that we haue cast out the Diuels, healed the sicke, clensed the lepers, by the thunder of my preaching caused Sathan to fall downe from hea­uen like lightning; (no none of all these were his comfort:) but, that in simplicitie, and godly purenesse we haue had our conuersation in the world. Hence it Aug. in Psal. 130. Nō voluit Apostolos gau­dere ex eo quod pr [...]prium habe­bant, sed ex eo quòd [...] m [...]aete­ris salutem te­n [...]bant. Inde voluit gaudere Apostolos vnde gaudes & tu. Quomodo di­stortum lignum si disponas in pauimento ae­quali non collo­catur, non com­paginatur nec adiungitur, sed semper agitatur & nutat, non quia inaequale est vbi posutsti, sed quia dister­tum est quod p [...]suisti: Ita cor tu [...]m quamdiu distortum non potest collineari rectitudini dei, & non potest in illo collocari, vt [...]aereat illi, & fiat rectum. Aug. in Ps. 31. Pro. 11. Iohn. 1. 47. was that the Apostles when they returned to Christ reioycing in their victorie ouer the Diuell were checked, and bidden to reioyce not in any o­ther thing, then in that which euery sincere Chri­stian, though neuer so meane, and contemptible, may reioyce in as well as they, namely that their names were written in heauen.

6. The speciall hatred, and antipathie that is in God against deceitfulnesse should be a strong mo­tiue vnto sincerity. There can be no vnion betwixt God, and the hypocrite, in regard of the great dis­similitude of dispositions. God is single; And he is double: hauing a heart and a heart, and there­fore cannot be as Dauid: a man according to Gods heart. The hypocrite is crooked, and God is straight: And how will you compact together, and make euen straight and crooked? How can there be friendship betwixt them that are euery way of contrary dispositions? But where there is likenesse of manners there easily will hearts be glu­ed, and rivveted together. Now the vpright in heart are according to Gods owne heart, and ther­fore, as Salomon saies, they are his delight. The Lord so loueth the truth in the inward partes, that hee himselfe with his owne mouth will commend, yea and admire the true Israelite. Behold a true Israelite, [Page 372] said our Lord of Nathaniel. Though sincerity lurke with Saul, and care not for being beheld, yet God bringes it forth to light, and biddes others behold it. So true is that of the Apostle, that the true Iewes praise is of God. Was it thought such a matter for Achilles to haue the Poet Homer describer of his ver­tues? O the glory then of the sincere Christian that shall haue God himselfe the trumpetter of his prai­ses? But he loathes, and abhorres the hypocrite, euen as the stomacke doth lukewarme water, hee distates him as much as he doth the grosse and o­pen offendours. Therefore it is that he [...]oakes them with such in their punishment. Do good ô Lord to the true in heart. But these that turne aside by their crooked waies, them (that is hipocrites) the Lord shal lead away with the workers of iniquity; yea and reprocheth them with their name, when hee inflictes the pu­nishment, Depart ye workers of iniquity. Therefore it is also, that when he would threaten a man a grie­uous punishment indeed, he saies hee will giue him his portion with hypocrites. And indeede the hypo­crites punishment must needes bee very grieuous, since he must be spewed out of Gods mouth. Now the basest places that are, we thinke good enough to cast vp our gorge in. So odious is the luke­warme Reuel. 3. 16. Magis culpa digna est quae ad ostentationē et laudē lachry­mas fundit, quā quae corporalis studio pulchri tudinis color [...] ­tur fucis, stibio{que} depingitur. hom. 6. in Math. hypocrite in the eyes of God, that in some regards he can better away with the starke cold A­theist, and openly prophane, and scandalous Epi­cure, as who would not rather haue an open, then a secret, and friend-like enemie. Chrysostome saies well, that she is a worse woman that in hypocrisie blurres her face with teares, that shee might bee [Page 373] iudged an humbled penitentiary, then she that beautifies it with painted colours, that she might be reputed a faire and louely creature. And in the same proportion of reason wee may say that God more hateth the popish pharisaicall pininge of the body by counterfeit fasting, then the Epicurish pampering of the body with gluttony, and belli­cheare. So out of conceit is God with hypocrisie. And this he shewes most apparantly, in that hee will not indure he should come neere him in any seruice, or sacrifice of prayer, or praise. For his sharpe nose easily discerneth, and is offended with the stinking breath of his rotten lunges, though his wordes be neuer so sented, and perfumed with shewes of holinesse.

7 And as in other regardes God thinkes him vnfit to come neere him, so specially in the functi­on of the ministery. Some such indeede haue come neere him, as Iudas among the Apostles. But often hath he cast them out with reproch, as vnsa­uory salt into the dunghill. Whatsoeuer their other sufficiences, and inablements may bee, yet their want of a sound heart makes God hold them vn­worthy of this honorable calling. For this is the speciall thing required of the disposers of Gods secretes, 1. Cor. 4. 2. that euery man bee found faithfull. Therefore when Simon Magus would haue been medling heere, Si­mon Peter thrust him away, & told him plainly, thou hast no part, or fellowship in this ministration. And Act. 8. [...]1. marke the reason, why; for thine heart is not right in the sight of God. But though all, with this Simon, are not thus kept out, yet God shewes his dislike of [Page 374] them some other waies, either cashiering them with great disgrace, or else making both them, and their ministery vile, & contemptible. For the Lord will be sanctified in them that come neere him, if not in Leuit 10. 3. the sincerity of their sanctification, yet certainely in the seuerity of their condemnation.

8 And as the hypocrite is thus vnfitte for God, so also for all good men, to haue any thing to doe with; such blemishes are they, and indeed the very botches of any Christian society. Lydia desired Paul and Silas vpon no other condition to enter into Act 16. 15. her house, then this, if they had iudged her faith­full. And Dauid, hauing prayed for the sweet com­pany, and communion of the godly, Let such as Ps. 119. 79. 80. feare thee turne vnto me, and such as know thy testimo­nies, immediately addeth another praier, Let my heart be vpright in thy statutes, that I may neuer bee asha­med. Insinuating thereby that hee should be vnfit for the company of Gods children, vnlesse his heart were vpright. As therefore in the former speach he praied for the company of the godly, so in the lat­ter for that which might make him meete for their company, so that he might hold out in that bles­sed fellowship, without being ashamed, when in the end for want of sincerity he should bee shaken off by his cōpanions. And again the same Prophet describing what kind of Court he would haue whē he came to the kingdom, banisheth from it the de­ceitful person, & maketh choise only of the faithfull. Mine eies shall be to the faithfull of the land, that they may dwell with me. Hee that walketh in a perfect way he shall Ps. 101. 6. 7. serue mee. There shall no deceitfull person dwell within my house.

[Page 375] 9 Againe hypocrisie is so loathed by God, that he grudget it the least successe in any thing it goeth about. Iakobs sonnes hauing trecherously sold their brother would yet couer their sinne, as with a lie, so with a feined, hypocriticall consolation of their Gen. 37. 35. mournefull old father. But with all their wordes could not they in the least sort cheere him vppe. They were but miserable comforters, because fey­ned. Hence it is that the blessing of God is not so vsuall, nor so large vpon the labours of hypocrites, though neuer so well qualified, as of sincere prea­chers though otherwise of meaner giftes. If thou wilt turn vnto me thou shalt conuert, said God to Ieremy And this is giuen as the reason of Iohn the Baptists Ier. 15. 19. Luc. 1. 16. so great successe in conuersion of soules, because he shold haue the sound, & powerful spirit of Elias. He shall conuert, saith the Angell to Zecharie, many of the children of Israel to their Lord God. Why so? For he shall go before him, not in the spirit of hypocrisie, but in the spirit & power of Elias. So where the good hand of God is noted in the successe of Esraes iourny, this reason is giuen therof, euen Esraes faithfull, and honest heart to God ward. He came to Ierusalem according to the good hand of his God that was vpon him. For Esra had prepa­red his hart to seeke the law of the Lord, and to doe it &c. Esra. 7. 9. 10.

10. Well, but this sometimes befals sincerity for it further triall to be denyed successe. God forbid yet that any one should be iudged an hypocrite for want of successe. This would argue want of charity & iudgment? but lo see the misery of an hypocrite in the want of successe, and the happines of the sincere professor in the same case. For the one hath com­fort [Page 376] in the conscience of his sincerity: the other is vexed, and tormented with the guilt of his vnsound­nes, and taketh this punishment, as a iust rebuke thereof. The vnsound minister let his paines be ne­uer so great, his preaching neuer so profitable, yet, if it take not, hath iust cause to lay the blame not vp-his hearers, but himselfe. For well may hee thinke with himselfe. How should I looke that god should grace words comming from a corrupt, and impure heart with the attendance of his holy spirit? But such ministers, as in the want of successe, are priuy to themselues of their owne sincerity, they may say with Paul, 2. Corinthians 3. 4. 5. If our Gospell bce hid, it is hid to them that perish. Why so? For we preach not our selues, but Christ Iesus the Lord, and our selues your seruants for Iesus sake. Marke how the Apostle alleageth his sincerity in the discharge of his ministery as a reason of comfort, when it pre­uailed not; assuring himselfe vpon this ground that the fault was in the hearers themselues, and not in him, or in his preaching. The hypocrites successe then is either none at all, or comfortlesse, and so as good as none. For all the ioy of his successe is dash­ed with the conscience of his own hypocrisy. Wher­as the sincere Christian as he is vnder the promise of successe, and so often hath it: so when for iust causes God sees it not fitto accomplish this his promise, be­ing onely conditionall, yet then hath he more com­fort in his successelesse sincerity, then the hypocrite for his life can haue in his most successefull and happiest hypocrisie. Yea the sincere Christian being a behol­der of his successe oftens carries away al the comfort [Page 377] thereof, when the miserable hypocrite himselfe is left drye and destitute. The successe of a good work done in sincerity is specially comfortable to the wor­ker himselfe, aboue that it is to others. Contrarily, that comfort which is in the successe of an hypocri­ticall good worke is wholly others, the workeman himself hath not the least iot. Hence S. Paul though Phil, 1, 18. the false Apostles were his aduersaries, and preached of enuy to vexe him, and thought little of prouiding matter of comfort for him, yet he reioyced in their preaching, and the fruit thereof. Whereas yet they themselues, preaching onely of vaineglory and con­tention, could not haue the least comfort thereby.

11. Lastly; In all dangers, trialls, temptations, sin­cerity maketh vs valiant and couragious, begetting in vs the true manly, generous and heroicall spirits, euen that Lion-like boldnes spokē of in the Prouerbs. It is not put out of countenance with the false accu­sations Prou. 28, 1. of slanderous tongues. It throweth them off as Paul did the viper vnhurt, yea in a holie skorning, it laugheth at them; as the wild asse in Iob doth at the horse and the rider. No no. The brest-plate of righ­teousnes, the brazen wall of a good conscience fea­reth no such arrows. It saith with Paul, I passe not for mans iudgement. Though mine aduersary should write a booke against me, would I not take it vpon my shoulder 1, Cor, 4, 3. and bind it as a crowne vnto mee? saith Iob. Yea fur­ther Iob, 31. 35, 39. saith that holy man, I will tell him the number of my goings, I will acquaint him with my whole life, & let him picke what hee can thereout, so little doe I know by my selfe: O the confidence of sincerity: yea yet further, I will come vnto him, not as a guilty trem­bling [Page 378] slaue, but as a prince, that being strongly guar­ded both with armed men and his subiects loue; and imboldened with the might, & right of his own power, walkes securely, and without feare. O the no­ble spirits of sincerity! And indeed euery true Chri­stian, being a spirituall Prince, hath the spirits of the best Prince, as hauing that Princely priuiledge of a Phil, 4, 8. [...]. dubble guard, the guard of the Angels without, & of a good conscience within, the peace wherof; as the Apostle speaketh, is in stead of a guard against ad­uersary power. Shall now such a Prince, so guarded, regard the enmity of any? feare threatenings of any, though neuer so mighty? No. Well may others fear him, as Herod and Saul proud tyrants did, the one Iohn, his poore minister, knowing saith the Scripture, he was a iust man and holy, the other Dauid, his poore subiect for the same cause: but hee feares none but Mark, 6, 20. 1. Sam. 18, 14. 15. 2, Tim, 1. 7. God; neither yet him slauishly. God hath not giuen vs th spirit of feare, but of power and loue, & of a sound mind, saith the Apostle; opposing the spirit of feare to the spirit of soundnesse and sincerity. And indeed as there is nothing more bold then a sound consci­ence: so nothing more base, or sooner abashed, then an vnsound conscience, destitute of this sincerity: E­liah in his rags had the heart to go meete Ahab in his robes, and Dauid in the middest of all hs repro­ches, had the face to professe the name of God be­fore Kings and Princes, without euer being blanked Psalm, 119. at their presence. For, let a man bee neuer so much deiected▪ this sinceritie will reuiue, and refresh his spirit, and put new life into him. Contrarily Peter, when he rushed, in the presumption of his deceitfull [Page 379] heart, into danger, without this fense and fortifica­tion, how dastardly a coward shewed hee himselfe? See how small a thing danted him; euen the words of a poore sillie wench. Who yet afterward, cloa­thed with this armour, was so stout, and manly, that not the high Priest himselfe, nor all his prisons, nor punishments whatsoeuer, could any thing appall him; so in the afflictions sent by God, ô the releefe that then sincerity yeelds within, when all other things faile vs! This causeth vs to lift vp our heads with ioy; when others are at their very wits end for feare. The hypocrite in peace, and security may seeme strong and valorous; but let God by some af­fliction dragge him out as it were by the eares from his lurking hole, and conuent him before his tribu­nall, and thou shalt not see any thing more abiect or hartlesse. Then is that of the Prophet verified, The sinners in Sion are afraid, a feare is come among the hy­pocrites. Who among vs shall dwell with the deuouring Esa, 33, 14. fire? who among vs shall dwell with the euerlasting bur­nings? But the sincere heart euen in this case holds out confident, and comfortable. When Christ see­med to set himselfe against Peter, and to call the truth of his profession into question, with that three­fold pinching demand, Simon louest thou me? Peters faithfull heart still held it owne, and ouercame in Ioh, 21, 15, 16 that wrestling, Lord thou knowest I loue thee. O the boldnesse of sincerity, that dares make God the Iudge, when hee makes himselfe the accuser! When Iob had against him not onely the diuell his enemy, pushing at him with his poysoned weapons, but e­uen his owne friends, scurging him with their tungs, [Page 380] yea his owne wife a thorne pricking him in the eye, yea his owne God, miserably lashing his naked soule with scorpions, what was it that releeued him a­gainst all these, but the remembrance of his owne vprightnesse in the course of his life by past? And therefore he said, Vntill I dye I will neuer take away my innocency from my selfe. My heart shall not reproue mee for my daies. Who now would want such a compa­nion, Iob, 27, 5, 6. such a friend as sincerity is, and that stickes so close vnto vs, and yeeldeth such sweet comfort, euen in our sorest trials, and hardest streights?

Here then happily some, feeling the want of this Meanes to get sincerity. so necessary a grace, will inquire concerning the Meanes to attaine thereto.

The first meanes is for a man alwaies to possesse his heart with the apprehension of Gods presence, and so to keepe it in his feare continually, to walke as E­noch Gen, 5. Heb, 11. Gen, 17, 1. did, with God, as being in his eye, and with Mo­ses seeing him that is inuisible. Walke before me▪ saith God to Abraham, and be vpright. First, Walke before me, set thy selfe in my presence, behold my all seeing eye, that seeth in the darke, euen in the darkest cor­ners of the heart, and then bee vpright. This appre­hension of Gods presence will quash, & crush euen the very first risings of hypocriticall thoughts. What? God sees me, and shall I dare to dallie with him? If but a man, nay if but a child could looke in­to my heart, I durst not deale dubbelie, and deceit­fully. How then may I dare to do so, when the God of heauen is present, and beholds me? Hypocrisie a­riseth from the secret Atheisme of the heart, where­by he saith. Tush none seeth. And in this regard A­nanias Acts 5, 9. [Page 381] and Saphira, a paire of noble hypocrites are said to tempt God in their hypocrisie, that is to make triall of him, whether he were present euery where or no, and so knowing all things were able to reueale their hypocrisie. And for the same cause did Peter tell them, that they lied not to men, but to the holie ghost, because they thought they were out of Gods hearing, and onely Peter, and they with him, heard them. Therefore the Church in the Psalmes shew­eth how they were kept in their sincerity, from dea­ling falsly in their couenant with God; because they Psalm, 44. remembred that God would search it, as beeing the searcher of the heart. And S. Paul notably ioynes these two together, Wee make not merchandise of the 2, Cor, 2, 17. word of God, We play not the hucksters with it: but as of sincerity, as of God in the sight of God speak wee in Christ. It is impossible for a man to speak as in Gods presence, and not to speake sincerely.

A second meanes is diligently to reuiew all our workes of obedience, as one God did his of creation and to obserue the peace and comfort of conscience which we finde, when we do good things with good hearts, as on the contrary the trouble and disquiet of mind, when we do otherwise. And withall, when we take our selues thus tardie, in a holy indignation to take reuenge of our selues, iudging and condem­ning our selues before the Lord. The very thinking of the after-reckonings we must come to, when wee haue done our worke, will make vs take heede how we do it. For who is there that vseth for all his acti­ons, at the daies end to call himselfe to a seuere exa­mination, as the hard Master doth his seruants, that [Page 382] must not needes, in the very middest of his actions reason thus with himselfe? Anon all this which now I doe, must very narrowly be looked ouer, if it be not done faithfully and sincerely, I shall smart for it then; O the wrings and secret pinches which mine owne guilty heart will giue mee; yea the lashes which by mine owne couenant, I am tied to giue my selfe, in case my worke bee found blurred with hypocrisie? It stands me in hand therefore to looke to it, that though my worke by reason of my weake skill, be but meane, yet it may be cleane, though it be not fine, yet it may not be foule, being soyled, and slubbered with the slurre of a rotten heart.

A third meanes is true humiliation of spirit. For where this is, there must needes be the deniall of our And where there is true deniall of our selues, there is not hypocrisie; which testifieth a man euen in see­king God to seeke himselfe, and in preaching Christ to preach himselfe. And therefore the Apostle op­posing his owne sincere, to others deceitfull prea­ching, saith, We preach not our selues, but the Lord Ie­sus. This is the ground of all vnsoundnes in religion, this want of humbling and denying our selues. For hence it comes to passe, that wee are so caried and swaied, euen in our best actions, with the respects of our owne praise, and profit. Therefore S. Luke notes that the wise builder, that▪ is the sincere Christian, digges deepe, namely in a deepe humiliation of his Luk, 6, 48. owne soule, whereas thee foolish builder, that is the hypocrite; builds without a foundation, that is, enters vpon the profession of religion without euer being truely humbled, and cast downe for his sinnes. And [Page 383] hence the building comes to bee vnsound, because vnfounded. That the heart then may stand vpright Non est cor in­tegrum nisi sit scissum. before God, it must first as it were make it selfe croo­ked instooping and bowing it selfe vnder his migh­tie hand in the exercises of humiliation. That the heart may be whole, it must first bee rent and bro­ken. Corrupt and impure gold cannot be defecated and rid of the drosse, till it be molten, and dissolued. Vnsound bodies full of vitious humors cannot come to any good estate, till they be well emptied by pur­gation. Crooked things cannot be made strait with­out the wringing of the hand. Humiliation is that which melts vs, purges vs, wrings vs, and so makes vs of drossie pure, of foggie sound, of crooked straight Christians. Doest thou then desire to bee a sincere Christian indeede, a true disciple of Iesus Christ, to be freed of all vnsound mixtures? thou must first be broken and battered in peeces, by the humbling hand of God; thou must remember thy Masters rule, I any man will bee my disciple, let him denie him­selfe.

Lastly; sincerity being opposed to mixture, as the Sincerum, sine certa. Donat. notation of the word teacheth, that which clenseth our hearts from the defilement of such mixtures, must needes make vs sincere. Now it is faith which Acts, 15. purgeth, and purifieth the heart. Faith then appre­hending the sincerity of Gods loue in Christs death to vs, and beholding there how Christ gaue his hart to be pierced for vs, cannot hut make vs returne the like sincerity of heart and affection to God. Thy lo­uing kindnes, saith Dauid, is euer before mee, namelie Psalm, 26, 3. by the apprehension of my faith, therefore haue I [Page 384] walked in thy truth. So Paul sheweth that it was this loue of Christ towards him, which by his faith hee apprehended, and applied to himselfe, that made him deale so sincerely, and seeke onely Gods glory, euen then, when to the world, he might seeme to be madde of pride, and vaineglory in preferring him­selfe before the false Apostles. Whether we be madde 2, Cor, 5. 13. 14 opened. saith hee, we are madde to God. That is, when I thus commend my selfe, and boast of mine owne mini­stery against others, and in so doing seeme madde to you, yet then I respect not my selfe in so doing, but onely God and his glory; or whether wee are in our right mind, that is, vse such courses as to you seeme wiser, we are it to you. Wee doe it faithfully for your good. Now marke what it was which made him to doe so. For the loue of Christ constraineth vs, be­cause we thus iudge, that if one be dead for al, then were al dead. And he died for all, that they which liue should not henceforth liue to them­selues, but to him that died for them.

CHAP. XXXI.

THis verse dependeth vpon the former, as a se­cret preuention of an obiection which vpon occasion of the former doctrine of the heartes de­ceitfulnesse the wicked Iewes might make against the Prophets threatnings, in this manner. If the heart be so immeasureable, and vnsearchably de­ceitfull, that none can know it, then we trust to do well enough, for all the inward wickednesse, and hypocrisie of our heartes. For if none do know it, then none can punish it. The Lordes answere is, as if he should more largely thus haue spoken. Nay soft a while, you runne to fast. The heart cannot be knowne of any creature, but I the Lord, the cre­atour, haue a priuiledge aboue all creatures, throughly, and perfectly to know the inmost cor­ners of your heartes. And therefore neuer thinke that the closenesse, and secrecy of your corruption shall free you from punishment; for my knowledge of your hearts is not an idle, and vaine knowledge, but therefore doe I know them, that, thereafter as I shall see their inward soundnesse, or falsenesse, so I may dispense my rewardes, and punishments ac­cordingly. This is the cohaerence.

The sence. Search, and try.] That is, most exact­ly know. A metonymie of the efficient. For by searching, & trying perfect knowledge is attained. And withall an anthropopathy, that is a manner of speach, whereby God, for our better vnderstan­ding, is made affected like man. For God needes not any searching, to come to the knowledge of a­ny thing, as mens ignorance doth: But because mens knowlegde is best there, where the greatest triall, and search hath beene made, therefore vnder this phrase it pleaseth the Lord to signifie his full, and absolute knowledge. Heartes, and reines.] That is, both thoughtes, and affections, the raines being the seate of the strongest affection, namely that which is for generation. So Pro. 23. 15. 16. My sonne if thou be wise, my heart shall reioyce, and my reines shall leape for ioy.

To giue.] Either reward or punishment. Accor­ding to his waies. Sometimes the word way is taken more specially for some speciall course in the ca­riage of some particular action; as Num. 22. 33. Iud. 4. 9. More commonly, for the generall course, and cariage of our whole lifes, as Psal. 119. 1. Math. 10. 5. So here. According to the fruite of his workes. Num. 22. 33. Iudg. 4. 9. Math. 10. 5. If his workes be good fruite, then reward, if euill, then punishment. In the wordes thus opened I consider two pointes. 1. Gods knowledge of our heartes, which is set forth by the exactnesse thereof, both in regard of the manner, in the wordes search and try, and in regard of the matter, Hearts & reines. 2. The end of his knowledge, That I may giue &c.

To beginne with the first. It is the constant do­ctrine [Page 387] of the scriptures euery where that it is pro­per to God alone of himselfe, throughly, and exactly to knowe the secretes of the heartes of men. And therefore denying this knowledge to all others in the former verse, Who can know it? here he chaleng­eth it to himselfe, I the Lord know it. But I say, 1. Of himselfe. Because by reuelation from him, o­thers may know. As Christes humanity Ioh. 2 24. Ioh. 2. 24. But Iesus did not commit himselfe to them. For he knew them all. And had no neede that any should testifie of man. For hee knew what was in man. So also the Prophets. As 1. Sam. 9. 19. I will tell thee (saith Samuel to Saul) all that is in thy heart. No maruaile, when God had 1. Sam. 9. 19. told him before. Thus Elisha saw the hollow, and hypocriticall heart of Gehezi, (Went not mine heart with thee in the way) and Peter of Ananias, and Zap­phira. 1. Kings. 5. Acts. 5. So in the primitiue Church there were such as had the spirit of discerning. But that phrase of the spirit of discerning sheweth that they discerned not 1. Cor. 12. 9. mens hearts of themselues, but by a speciall worke of Gods spirit discouering them to their eyes, and that vnlesse they had plowed with Gods heyfer, they could neuer haue found out the so secret my­steries of deceitfull heartes. 2. I say that God only knoweth the heart exactly and certainely. Be­cause man, and Angels may know it coniecturally, and by way of ghessing. Pro. 20. 5. Counsell in the Pro. 20. 5. heart of man is like deepe water but a man of vnderstan­ding will draw it out. Here euen naturall wisedome is compared to a bucket, which is able, being let downe into the deepest well, to bring vp the waters thereof. So though the heart of many men be full [Page 388] of deepe deceit, and can cunningly couch naughti­nesse, yet a wise man by obseruation of their coun­tenance, gestures, speeches, and such like outward signes will go neere to discouer them. And there­fore Salomon afterward in this capter, vers. 26. ha­uing said that a wise King scattereth the wicked, and causeth the wheele to turne ouer them, because it might be said, how can he do so, since wicked men haue so many couers for their wickednes to hide it from the eyes of the world? he addeth, as answering this obiection, The soule of man is the light of the Lord, and Pro. 20. 26. 27 it searcheth all the bowels of the belly. So sharpe is the nose euen of naturall sagacity that it is able to smell out, and ferret out wickednesse, euen when it lurkes in her secretest holes, vsing those meanes I spake of, of diligent obseruation, inquisition, of comparing, and laying speeches, and actions toge­ther, and such like. But now Gods eye needes no Solus Deus solā nescit ignoran­tiā. Et totus videt, & totū, quia minimè fallitur, quia minimè claudr, quia extra se lumen nō quaerit vt videat. Ipse enim est qui vi­det, & vnde videt. Bern. such spectacles to looke into these blind corners of the heart. For hee hath a fiery, and flaming eye, which is both the organe, and the meane of seeing, ministring light to it selfe, to discerne all thinges. Whence it is, that, as the Psalmist excellently saith, he knoweth our thoughtes, a farre off, long before there go any outward signes in the face to bewray them. According to that which the Lord speaketh of himselfe concerning his knowledge of the Israe­lites heartes; I know his thoughts euen now, what hee Psal. 139. 2. will doe, before I bring him into the land which I sware. Whereas the wisest men know them onely when Deut. 31. 21. they are neere at hand, when they are ready to breake out at our faces, eyes, mouthes. So that in [Page 389] this regard wee may iustly vse that of the Prophet, Am I God neere hand only, & not also a farre off. Ier. 23. 23. Yes Lord thou must needes bee a God a farre off, who knowest our thoughtes so farre off, euen be­fore we know them our selues, yea before euer we had any being our selues. Whereas we pore-blind creatures cannot see the heart, vnlesse we may pore vpon it, hauing it laid neere our eyes in outward signes; and yet neither then can we see it otherwise then the man in the Gospell saw men walking as trees. Thou seest the deceits of the heart, with an vnerring and vndeceiuing eye. We with an vncer­taine, and erroneous. As our heart is deceitfull, so our eye also in seeing, and iudging of the deceitful­nesse thereof, so that it cannot, when it is at the cleerest, giue any infallible, definitiue sentence con­cerning any mans heart, but only probable, by way of diuining. But in this coniecturall know­ledge the angels specially excell, by reason their eies pierce deeper then ours, euen to the sight of the inward partes of our bodies, as well as of our out­ward, thogh yet in the outward they are able to see far more, then we. Hence Dauid for his wisedome in finding out of secrets cōpared to an angell of God, 2. Sam. 14. 20. by the woman of Tekoa. The Diuell therefore may be able to giue a shrewd gesse at our thoughtes, the rather for that he himself often suggesteth thoghts vnto vs, & hath liberty giuen him to come, though not into the priuy chamber, of the soule, yet into the outward chmaber, the fansie, & to work vpon those phantasms, which ther he finds. Neuertheles he cannot directly, and certainly set downe what [Page 390] our owne secret thoughtes be, but still this doctrin remaineth true, onely God of himselfe, exactly knowes the secrets of the heart. There is indeede a great mingle mangle, and confusion of thoughts, euen as there is of drosse, and good metall in siluer and gold, which lie so confused together, that to the eye of man the drosse is not discernible. But when they are in the furnace, and fining potte, then we may see them both distinctly. That which is the furnace to the gold, the fining pot to the siluer, the same, saith Salomon, is the Lordes flaming eie to the heart of man; euen in the middest of the great­est Pro. 17. 3. shuffles, and confusions, it is a notable distin­guisher, cleerely discerning the bad from the good, the baggage, and refuse from that which is good and fine, though they be neuer so troublesomely jumbled together. And no marueill; for euen hell, (a place farre deeper, then the heart Luke. 8. 31. Pro. 15. 11. farre vaster, and wider, being of so infinite receit, that able to hold all the damned soules and bodies, Esay. 30. 33.) and destruction, (the infinite paines Isay. 30. 33. of this hell) which (as the Prophet speaketh of heauens ioyes) eye hath not seene, eare hath not heard, nor the hart of man once able to apprehend the thousand part of them) are open to the eyes of the Lord, how much more then the heartes of the children of men. And hereof the scriptures giue a double rea­son.

1 Gods omnipresence. If a man could be in any place where God were not, hee might escape the sight of his eye. But, can any man (saith the Lord) Ier. 23. 24. hide himselfe in secret places that I shall not see him. Doe [Page 391] not I fill heauen and earth. This reason Dauid persu­eth notably Psal. 139. throughout.

2 Gods forming of the heart. He that made the eye shall not he see? the eare, shall not hee heare? the heart shall not he vnderstand? Artificers know the nature, and properties of their workes: And shall God onely be ignorant of his workmanship? This reason also Dauid vrgeth in the same Psalme, vers. 12. 13. The darkenesse hideth me not from thee. Ps. 139. 12. 13. For thou hast possessed my reines, thou hast couered mee in my mothers wombe.

To these 2. reasons I adde a 3. namely that God is the preseruer, and vpholder of the heart. Act. 17. In him we liue, mooue, and haue our beeing. Which is Act. 17. 28. to bee vnderstood as well of the motions of the mind in thoughtes and desires, as of the body. The mind is borne vp by God, euen in the act of think­ing, farre otherwise then the earth beareth vs in walking. Therefore it cannot bee but God must needes perceiue the motions of our mindes, euen as the senselesse earth, if it had sense, must needes perceiue the motions of our bodies.

The vse, 1. This serueth to assure our faith, that the scripture is the word of God. For it is proper onely to God to know the secretes of our heartes. But the the scriptures doe notably lay open the close corruptions of our heartes vnto vs, insomuch as we must needes be forced with the vnbeleeuing idiot to fall downe on our faces, and to say, verily God is here, it is he that speaketh. And as the wo­man of Samaria, when she heard Christ discouer her secret adultery, then she gaue ouer wrangling, [Page 392] and went to her neighbours, saying Come and see a man, that hath told me all that euer I haue done, is not hee the Messiah? so wee, seing our hearts so liuely deci­phered vnto vs in the scriptures, may in like sort cry out one to another, come, and see a booke, that tels vs all that is in our heartes. Must not this needs be his booke who only knoweth the heart? Besides that as the scriptures do detect our thoughts in ge­nerall, so some particular mens in speciall. As, what was Hamans proude thought, when the King asked him what should bee done to the man hee would Ester. 6. 6. honour, what was Micals despightfull thought, when she sawe her husband dancing, what was Sauls murtherous thought, when Dauid played on the harpe before him, what was Felix couetous thought when he talked priuately with Paul, what was the Pharisees detracting thought, when the woman wiped our Sauiours feete at the table. These persons had so much wit as to keepe their owne counsell, and in many of them shame must needes be of force to keepe them from blabbing their own secrets, and vncouering their owne filthy naked­nesse. How then is it possible for vs to imagine how the writers of those histories should come to the knowledge of such secret, otherwise, then by the reuelation of the spirit of God?

2 This must teach vs in confession of our sinnes not to conceale any thing, but to poure out our soules like water, for God hath a darting, and pier­cing eye that sees the very bottome of our heartes. This vse Ioshua made of this doctrine to Achan, when God by lot had detected him, My sonne giue Iosh. 7. 19. [Page 393] glory vnto God, namely the glorie of his omnisci­ence, thou seest already the depth of his knowledge Iosh, 7, 19. is greater then the depth of thine owne deceitfull heart, confesse thy sinne therefore vnto God, euen the whole circumstance of the matter. A malefa­ctor Et tibi quidem Domine, cuius oculis nuda est abyssus humane conscientiae, quid occultū es­set in me, etiāsi nollem confi [...]e­ri? Te enim mi­hi absconderem, non me tibi. Aug. conf. 10. 2. 1. Thes, 2, 3, 4. would not conceale any thing from the iudge, if he were certaine the iudge knew all. And in truth when wee goe about to hide any thing, wee rather hide God from our selues, then our selues from God, we put out our owne eies, not Gods.

III. This must cause vs to bee sincere and con­stant in all the duties of godlinesse. 1. Thes. 2. 3. 4. We handled not the word of God deceitfully, wee speake not as they that please men, but God which trieth the hearts. So the Church Psal. 44. 18. 19. 20. 21. After the pro­fession of their integrity euen in the midst of heauie persecutions giueth this as the reason of this their so doing, If we haue forgotten the name of our God, and holden vp our hands to a strange God, should not God search this out, for hee knoweth the secrets of the heart. When something we are to doe must be subiect to the censure of some speciall wise, iudicious man, a­las how doth the sharpenesse of his iudgement skare vs, and what care, and circumspection vse wee in such cases? well all our actions whatsoe­uer must come vnder Gods scanning, and they must abide the censure of that pure and seuere eye that cannot behold the least iniquity. And shall we nothing reuerence, or respect this eye? Shall wee take no care how to please it? O that wee could but bring our selues once to giue that respect to Gods eye which we doe to mans. It is true indeede the A­postle [Page 394] condēneth eyeseruice in seruants to their ma­sters. But yet this eyeseruice to men shall condemn our want of eyeseruice to God: & would to God by their example, we could learn to perform eyeseruice to God. The seruant though he worke idly, and la­zily, when his masters eye is off him, yet painefully when it is on him. Gods eye is alway on vs, and ther­fore if wee had that respect of our heauenly master, which of our earthly, we should alwaies performe obedience to him. Eyeseruice, performed to God, must needs be lasting, & continuing seruice. If thou canst finde a time when Gods eye is off thee, I will then giue thee leaue to giue ouer thy worke, or to worke vntowardly: but since Gods eye is alwaies on thee, why is not thy eye also alway on him, as Enochs was; why walkest thou not as in the presence of this God? Why labourest thou not in all thy seruices to approue thy selfe to this eye that seeth in secret, and is able by it owne christ all brightnesse to discouer the smallest mote of hypocrisie in the blindest nook of thy hart? that so when it shall come to take a view of them, it may giue witnesse to them, and acknow­ledge them, though not, as once those solely his owne in the creation, for very good, yet for good in part, for good sincerely, though not good perfectly. This vse Dauid made of this doctrine to himselfe, Psal. 119. 168. I haue kept thy precepts, namely con­stantly, Psal, 119, 168. and sincerely, for all my waies are before thee.

IV. This must restraine vs euen from secret sins, which we might commit without the priuily of any other. For wheresoeuer thou art, there is an eye that sees thee, an eare that heeres thee, a hand that [Page 395] registers thy actions. By this argument Salomon de­horteth from adultery, which for the most part is committed in the night. Iob. 24, 15. because all the waies of men are open, & naked to Gods eies. What horrible Atheisme doth this argue, that the presence Pro, 5, 21. of a little childe shall hinder vs from the dooing of some wickednesse when Gods presence cannot? but as our Sauiour speaketh concerning killing, so I of seeing, feare not them that can see the body onely, but feare him that can see the soule also, to whome night and light, day and darknesse all one, who can as easily see thee in the dead darknes of the night, as at high noone in the cleerest sunshine, as well when the candle is out, as when sighted, him I say feare. If wee did beleeue this vbiquity of Gods eye, how would it quash the very first risings of euill thoughts in our heatts? The eye of man drawes from vs a care of our outward behauiour, why then should not the eye of God draw from thee a care of the inward behauiour of thy hart? since God sees thy heart, bet­ter then man thy face, and vnderstands thy thoughts better then man thy words. Little children, when in the middest of their disorders they spye once their fathers eye, they are hushed presently. So should it bee with vs when through forgetfulnesse of this all-seeing eye of our heauenly Father continually ouer­looking vs, our hearts haue begun to breake loose, and to sport themselues in vaine, and idle thoughts, and desires; then should wee consider tha [...] all this while Gods eye hath beene fixed on vs; Wretches then that wee are that haue had our Fathers eye to bee a witnesse of our misdemeanour! Then in this [Page 396] case should this spiritual eye of God worke the same effect in vs which once the bodily eye of Christ, in Peter. It should euen dash vs, and shame vs in the middest of our sinne. If being in the sight & presence of our betters, whose grauity and authority clay­meth speciall reuerence at our hands, wee yet, not knowing of it, haue beene otherwise in our speech and behauiour, then became vs, wee no sooner see them, but are ashamed presently, & are ready to cry them mercy. Should we not do the like much more, when wee haue offended & greeued the holy eye of the Lord with any vndecent behauiour, though but of our hart only? Should we not say as once Iakob in Bethel, (since God is present in all places, as well as in Bethel, though not with so speciall a kind of pre­sence) Surely God is heere, and I was not aware of it. Gen, 28. 16.

V. This must make vs take heede of deceiuing our selues, with vaine pretences, in shifting off good duties, or in excusing our sinnes. If wee can find but the least starting hole, if wee can get but the silliest pretext by the fingers ends, how glad are wee of it? how fast doe we hold it? But alas Gods eye can ea­sily see through these figge-leaues, it can easily fetch Adam out of the thickets. The anatomist doth not so cleerely see the inwards of the body he hath ope­ned, Heb, 4. as God doth the secret deceit of our hearts, though neuer so fairely cloaked and coloured. Away then with all daubing. Be not deceiued said the A­postle to those, whose witte could find out lurking-holes enough for their wickednesse in defrauding Gods ministers, God will not bee mocked. And excel­lently Salomon, Deliuer them that are drawn to death, Gal, 6, 6. Pro, 24, 11, 12 [Page 397] and wilt not thou preserue them that are led to be slaine? If thou say, Beholde we know not of it, he that pondereth the hearts doth not he vnderstand it?

VI. This doctrine is full of sweete comfort, and that in sundry cases. 1. In the peruerse iudgement of men often vnder valuing of vs, and depressing vs far beneath our inferiours. As the Corinthians did Paul vnder their shallow headed verbalists, not worthy to carry his bookes after him for sound and substantiall learning. Our comfort heere is this, that God seeth not as man seeth, iudgeth not as man iudgeth, by the seeing of the eye, by the hearing of the eare, by out­ward 1. Sam. 16. Es. 11. apparances. Whence it comes to passe, that when the false and iniudicious eye of man, too too much affected with outward showes, hath preferred bold Thrasoes before their betters, that cannot in like pompous ostentation set forth themselues, and hath adiudged preeminence rather to Eliashibs outward person, then Dauids inward parts, yet God comming after reuerseth and repealeth this vnrighteous iudg­ment, thrusting downe proud ignorance from the head of the table to the foote, and lifting vp humble knowledge from the foote to the head. Thus Paul relieued himselfe when he was thus disparaged by the Corinthians. I passe not saith hee to bee iudged of you. I measure not my selfe by any mans iudgement. He that iudgeth mee, is the Lord. Wherefore as wee haue no reason to flatter our selues, when men flat­ter vs, so neither alwaies to discourage our selues, when men discourage vs. As mens praises must not tickle vs, so neither alwaies their dispraises trouble vs. For true, both praise and dispraise is from God, who [Page 398] searcheth the heart, and trieth the raines. Heed not then mens judgement ouermuch, but against their blacke coles, comfort thy selfe with Gods white stone. 2. Here hence also we may gather comfort in false imputations and slanders. As this was Iobs comfort in the aspersion of hypocrisie, my witnesse is in heauen, and my record on high. 3. It steedeth also for comfort in the preuailings of the wicked a­gainst vs, and that vnder colour of right, Psal. 7. 9. O let the malice of the wicked come to an end. But guide Psal. 7. 9. thou the iust. For the righteous Lord searcheth the harts and the reines. And therefore hee seeth the innocen­cie, and sincerity of the one, the fraud, and hypo­crisie of the other, notwithstanding all their good­lie wordes. The eies of the Lord looke downe from hea­uen 2. Chr. 16. 9. to shew himselfe strong to them that are of a perfitte heart, namely in the end at least, euen when they are most weake in thēselues, to giue thē the victory.

Fourthly But most cordiall is that consolation which this doctrine ministreth in our temptations, and inward conflicts with Sathan, and our owne consciences, crying out against vs, that we are not that which others, and our selues haue thought, that wee haue not so much as the least dramme of any goodnesse. And indeede, in temptation, our sins often present themselues in such a multitude, that they wholy intercept from our eyes the sight of grace. Yet here, in the defect of our owne know­ledge, we must comfort our selues with Gods; and say with Ezehiah, in that his grieuous triall, O Lord Isay. 38. 3. Ioh 21. 15. 16. thou knowest I haue walked with a perfit heart before thee. Thus Peter, when Christ lay grating vpon him with [Page 399] that threefold interrogation, Simon louest thou mee, thereby renewing the bitter memory of his three­fold deniall, and in effect saying thus much, How can I thinke that thou who hast so often denied me doest loue me? he yet susteined himselfe with this meditation of Gods knowledge; Lord thou knowest all thinges, thou knowest that I loue thee. The Apo­stle sheweth Rom. 8. 26. that sometimes, in the ex­tremity of affliction, we are so confounded in our selues, that though indeed we do pray in our secret sighes, and sobs, yet we perceiue not that wee pray. For so I take it that text may be read, wee know not Rom. 8. 26. 27. what we pray, the flesh with her murmurings makes such a dinne that we can hardly heare the voyce of the spirit mixing with the fleshes roaringes and repinings, his praying sighes and sobbings. But because a poore soule would hence discomfort it selfe, and thinke what good will such confused prayers doe mee, which I scarse discerne my selfe? the Apostle answereth notably, opposing to this obiection the comfort of this doctrine of Gods knowing the heart. But he that searcheth the hearts he knoweth the meaning of the spirit. Marke how he op­poseth Gods knowing of our prayers to our owne not knowing. As if hee should say. Let not this trouble thee, that thou cannest not perceiue that thou praiest. Do not therefore thinke thou canst not, thou doest not pray. For though thou know not what it is thou praiest, yet God the searcher of the heart, who is greater then thy heart, he know­eth, and approueth also thy praier. Discourage not then thy selfe ouer-much in the want of feeling of [Page 400] grace in thy selfe. Remember that God sees, as that euill, so also that good, which sometimes thou seest not in thy selfe. And therefore as thou ough­test not to bee ouer confident in the not feeling of sinne in thy selfe, but to say with the Apostle, though I know nothing (that is no euill) by my selfe, yet I am not thereby iustified; so neither to bee too farre deje­cted in the not feeling of grace, but by like propor­tion to say, Though I know no good in my selfe, yet am I not thereby condemned. So much of the first point, 1. Cor. 4. 4. Gods knowledge of the heart: The second follow­eth, the end of this knowledge, That I may giue to e­uery man according to his waies &c. The which words we will consider first in their reference to the for­mer, secondly, apart by themselues.

Out of the former consideration we learne

1 That good and euill thoughtes, and desires, in Gods account, are good and euill workes. For God here sayeth hee taketh through notice of the heart, that he may recompence men according to their workes. Thereby implying, that if he did not see the heart, there must needs scape many wic­ked thoughtes, & desires vnpunished, many good ones also go vnrewarded; and so hee should not be able to giue to euery work his proper recompence, namely to the inwarde workes of the heart, the thoughtes and desires thereof. Concerning euill thoughtes, Peters speach is excellent to Simon Ma­gus. Pray to God that if it bee possible the thought of Act. 8. 22. thy heart may be forgiuen thee. Forgiuenesse presup­poseth desert of punishment▪ punishment an euill worke meriting it: for punishments are only awar­ded [Page 401] to workes. For good thoughtes and desires Pauls speach is excellent, It is God that worketh both Philip 2. 15. to will and doe. If both be his owne workes, the desire as well as the deede, he must needes loue, and like both the one, and the other. This maketh a­gainst them, that make no bones of euill thoughts, as though no other euill workes then such as bee outward. 2. It serueth for comfort to the children of God, disabled sometimes by want of outward helpes, or otherwise, for the performance of some kind of outward obedience. These must remem­ber, how highly God apprizeth good purposes, and desires, accepting, and rewarding them, when they come to him, as if they came accompanied with the deeds themselues. Dauid did but conceiue a purpose to build God a house. God rewarded it with the building, and establishing of Dauids house 2. Sam. 7. 16. he did but conceiue a purpose to con­fesse his sinne. Gods eare was in his heart, before Dauids confession could be in his tongue Psal. 32. 5. The poore beggers that haue wanted foode for themselues Christ yet shall say at the last day, yee haue fed me, when I was hungry, onely in regard of their stronge affection, if they had had ability. The prodigall child, when he was but conceiuing a purpose of returning, was preuented by his father first comming to him Luc. 15. 20. and Isay. 65. 24. God will answere vs before we call, that is, in our pur­pose of praier. O sweete comfort! when wee ad­dresse our selues to prayer in our priuate meditati­ons, and bethinke our selues of our sundry wantes, we purpose with our selues to begge such, and such [Page 402] things. Whereof yet haply we forget some in the vocall praier. Shall any good soule now think that the memories weaknesse shall any thing preiudice her in this case? no, thy purpose of asking the thing forgotten was a most effectuall asking of it, and vn­to thee belongeth the comfort of that saying. I will heare before they call.

2 That God esteemeth of the goodnesse of our outward workes by our hearts. Therefore here he saith that he first searcheth the heart, before he re­compense the worke. If God iudged of workes on­ly by the outward matter of them, there needed then no looking into the heart, for the iust dispen­sing of rewardes, and punishments. Now there are two thinges more especially in the heart, whereby God judgeth of our workes. 1. Faith, which clen­seth the heart, and maketh it a good treasury, fit for a good man to bring forth good thinges, which also propoundeth vnto vs, and vrgeth vpon vs the commandement of God prescribing the good 1. Tim. 1. 5. Act. 15. Math. 12. Rom. 14. 23. Rom. 3. 27. Rom. 1. 5. worke to bee done, whence that title of the lawe of faith, and whence also our obedience is called the obedience of faith. 2. A sincere affection chiefly re­specting Gods glory, and the Churches good in that wee do. The vse 1. Against the Papists, that vpon such places as this would found the doctrine of merit. But here God saies he lookes into the hart, when hee would reward the outward worke. So that the [...]e is no worthinesse in the outward worke it selfe, but it is something within the heart, which procureth the reward to the outward worke, and that is specially as I shewed faith in the bloud of Ie­sus [Page 403] Christ. 2. Against the workes of morall, and ci­uill men; which though beautiful in the eies of the world, are yet deformed before God, because they neither flow out of a pure fountaine of a purged heart, nor are referred to iust endes. Let the ciuill man then know, that when hee presents God with his outward righteousnes, looking for some re­ward, the dunge of his sacrifice shall bee throwne in his face. For God will looke into his heart, and finding it vnbaptised, he will bidde him looke into the rocke, whereout his workes were hewen, and into the hole, whereout they were digged, & then aske him, how that can bee cleane, which hath so impure an originall? 3. Against hypocrites that with their leauen soure the best workes they doe. If God in judging of good workes did not looke to the heart, an hypocrite might speede as well, as the best Christian. But heere wee see the affection, and disposition of the hearte is all in all with God. We indeed iudge of the heart by the worke: God Gen. 4. 4. contrarily judgeth of the worke by the heart. Wee first approue the worke, and then the workeman. But God first hath respect to Habel, and then to his sacrifice. Though the matter of the worke be neuer so good, yet the corruption of an vnsanctified hart will marre all, and change the nature of it. And as it will be no excuse before God, when the matter of the worke is ill, to plead the goodnesse of the heart, so neither, when the heart is naught, to plead, that the matter of the worke is good. Wherof we haue notable examples Es. 58. in the Iewes vrging God with their fasting, and yet sent away empty; and in [Page 404] those reprobates Math. 7. alleadging their preach­ing in Christs name, casting out of Diuels, &c. but receiuing that fearefull answere, Depart from mee yee Math. 7. 23. workers of iniquity, I know yee not. Loe preaching it selfe though in Christs name, because yet not for Christs name, is, with God, but a worke of iniqui­ty, and hell fire is the reward of it. So Cains out­ward workes in sacrificing were the same with his brothers, and yet Saint Iohn saies Caines workes were euill, and Abels good. And God himselfe said to 1. Ioh. 3. 13. Cain, If thou doest well, shalt thou not be accepted? as though, for all his sacrifices, hee had not done well as yet. And so the Iewes sacrifices are in indignati­on reiected with a, who required these things? because indeede God did not require bodily exercise diuor­ced from the spirituall, the shell without the kernel, the huske without the corne, the carcase without the soule. Hence it is that the Lorde calleth the Iewes incense and sacrifice though commanded by himselfe, their owne waies. And in another place his Esa▪ 66, 3. Eccles, 5. Quem recitas, meus est, ô fidē­tine, libellus, sed male dum reci­tas incipit esse tuus. owne sacrifice, the sacrifice of fooles. For as Martiall said to Fidentine, the booke thou readest is mine, but when thou readest it ill, then it begins to be thine: so may God say to hypocrites; These workes of praier, hearing &c. are mine, but when you go a­bout them thus vnto wardly, and perfourme them thus corruptly, then they are your owne. I will acknowledge them no longer for mine. I see then that it is not safe for vs to rest in the outward work, but that we had need to looke to our heartes in all the seruices we performe. For God will looke to our heartes in judging, and in rewarding. And [Page 405] that which God most lookes to in rewarding: that had wee need most looke to in practising. As the workeman in the doing of any worke will bee most carefull in that part of it, wherein he knoweth the eye of him, for whom he worketh, will be most cu­rious. If God, when thy praier shall come to bee weighed in his ballances, should then specially stand vpon thy tongue, vpon thy phrase of speach, vpon the tune of thy voice &c. then it would stand thee in hand in praying, specially to minde these thinges. But since it is the affection of thy heart he will aboue all thinges make inquiry of, consider then what a folly it is in practising, to bee most dili­gent in that, whereof God in examining wilbe most regardlesse, and to be most negligent there, where we shall be sure to finde him most strict, & seuere. And withall consider thine owne misery, who de­priuest thy selfe both of mans, and Gods reward. For the very matter of thy worke will make thee o­dious to the world, as carefully flying the very apparance of good, as the Apostle biddeth vs to fly the apparance of euill. But the corrupt manner of thy worke will make thee twise as odious to God, to whom alwaies fained sanctity is double ini­quity. Withall consider, what a griefe it must needs be to thee, at the last day, to see others mites recei­ued for their sincerity, & thine owne talent refused for thy hypocrisie; to see others cups of cold water mercifully rewarded, and thine owne giuing the cup of Christs bloud, the water and bread of eter­nall life, seuerely punished.

4. This must teach thee when after long out­ward [Page 406] practise of godlinesse, thou findest not the true reward of godlinesse, then to enter into thine owne hart by examination, and to consider whether thou art not guilty of hypocrisie or no. For true godlinesse is great gaine: and God alwaies is iust, giuing men according to their workes, but yet measuring the workes by the heart. If then thou doing workes out­wardly good, receiue no answerable reward, doe not therefore challenge God of vniustice, (as those Iewes, wherefore haue we fasted, and thou seest it not?) but thy selfe of vnsoundnesse of hart. Which correct Isay. 58. 3. thou, and thou then shalt see there will bee no cause for thee to complaine of the Lord.

V. Heere also is comfort to those that haue with good hearts done many good workes which yet are ill taken, and ill rewarded of men. Men cannot see our hearts, and therefore what maruell, if they doe not alwaies reward vs according to our workes. If the wicked Iewes could haue seene how louingly & tenderly Christs heart was affected to them, they would better haue rewarded his ministery, then that he should haue needed to complaine, I haue laboured in vaine, I haue spent my strength &c. But our comfort is, so as was Christs, that our worke, though neuer so much reiected of men, is yet with our God, in time to be rewarded of him. Because he seeth our sound and faithfull hearts, and that to this ende, that hee may reward vs according to our workes. The duety of reprehension Christianly performed is a good worke, yet how distastfull to the reprehended, and how thankelesse an office? yet wee must not bee dis­couraged though by the performance of this duetie [Page 407] we purchase ill will at mens hands. For God seeing the integrity of our heart will reward vs according­ly, causing vs at length to find more fauour, euen with the reprehended themselues, then those that haue clawed or flattered, Pro. 28. 23.

Now I come to consider the words in themselues, obseruing three points in them, the rewarder the rewarded, the rule of rewarding.

1. The rewarder, God. That I may giue, &c. Here we learne;

1. That God hath an infinite treasury both of re­wards, and punishments, who giueth to euery par­ticular man his iust portion, either of the one, or of the other. He is an vnemptiable fountaine of good­nesse that can neuer be drawne dry. His rewarding of one doth not disable him for rewarding another, neither doth hee so spend himselfe in conferring his blessings vpon any, that they which come after should need to speake vnto him, as Esau to Isaak, Is all gone? hast thou neuer a blessing left behinde for vs? Gods reward is not like the blessing of Isaak, which could bee bestowed onely on one. For God himselfe the rewarder, is also the rewarde, and there­fore Gen, 15. 1. as he tels Abraham, an exceeding great, an infi­nite reward, able to satisfie infinite worlds. His iu­stice also, being as infinite as his mercy, cannot but furnish him with like variety of iudgements, that as in heauen there are many mansions, and princelie pallaces, so in hell also many prisons, many dunge­ons; Ioh. 14. 1. and as his chests and cofers are full of pretious pearles and iewels, so his quiuers of pestilent arrows prepared for the ribs of the vngodly. So that we need [Page 408] not feare that of our Iehouah, which they of their Iupiter, that if, as often as men sinne, the thunder­bolts should flye abroad, he would quickly be vnfur­nished Si quoties p [...]c­c [...]nt h [...]min [...]s, s [...] fulmina mittat [...]upiter, exiguo temp [...]re inermis erit. of weapons. The vse then is as to terrifie the wicked, so to incourage the godly. It is a comfort to serue such a master, as besides his willingnes, is also able to reward vs. Therefore we see how kings ser­uices in this regard are most sought after. Neuer then grow wee weary of seruing this master with whom is such plenty of reward, whose is the earth, and the fulnesse thereof, the heauens and all their furniture, and at whose right hand is fulnesse of pleasures for euermore. Who may say vnto vs of all other base masters, as Saul of Dauid, Can the sons of Ishi giue you vineyards, and orchards? Can they make you captaines ouer fifties, and ouer hundreths? so, can the Deuill, the world, the flesh instate you into the felicity of my chosen? can they make you Kings, and set you in the chayre of estate? The seruice of God is a reward sufficient to it selfe, and farre from his seruants is the base minds of mercenaries. Ne­uerthelesse it is fit, with Moses, to quicken our dul­nes with the consideration of the great recompence Heb. 11. 26. of reward.

2. That whosoeuer bee the instruments either in our rewards, or punishments, God still is the cheefe, both rewarder, and punisher. That I may giue. The vse wherof is, both to teach vs thankfulnesse to God, when rewarded, and patience, when corrected by men. It may be thou hast deserued well of those men, that deale vnkindly with thee. But yet consider whether in the same thing wherein thou hast deserued well [Page 409] of man, thou haue not deserued ill of God, because happely in these dueties performed to man, thou haddest no respect of God. If so, then acknowledge that God hath found out thy sinne, complaine not of mens vnkindnes, and iniustice. God is iust in their iniustice. It is he that thus punisheth thee.

3. That whatsoeuer be the worke for which we expect a reward, it is God that must reward it. This must teach vs in the workes of the second table, which respect man, to haue an eye vnto God, and to performe them as vnto God, and so in seruing of man to serue God. For it is God that must reward them and that (as I shewed) doth reward them, e­uen then when men reward them. For it is hee that inclineth their hearts thereto. How then can we ex­pect a reward of God there, where wee haue done him no seruice? If in seruing of men thou hast ser­ued thy selfe, and sought thy selfe rather then God, when thou commest for thy reward, Gods answere will bee; let him reward thee whom thou seruedst. Thou seruedst thy selfe, reward thy selfe then, if thou wilt; for I neuer reward any seruices but mine owne. Had wee not then neede in all duties done to men, to doe them as vnto God, least otherwise as wee loose mans, so also Gods reward. But do them vnto God, and then we are sure, if not of both, yet of the best reward, and wee take a very safe course for our selues. For euen the best men may prooue vnkinde, and vnthankfull vnto vs. But God cannot but abun­dantly recompence the seruice done to himselfe. The duties of loue & liberality done to men, which some of those to whome they were done had hap­pely [Page 410] forgot, yet Christ remembers at the last day, onely because they were done as to himselfe, Math. 25. 40. Yee haue done them vnto mee. There is the cause of the reward. This is Pauls counsell to Chri­stian seruants yoaked with cruell heathenish ma­sters, to be obedient vnto their masters, according to the flesh, as vnto Christ, seruing the Lord and not men, and that vpon this consideration: Whatsoeuer good thing any man doth, the same shall he receiue of the Eph, 6, 7, 8. Lord, whether he be bond or free. Seruants in such ca­ses are ready to obiect. Why should wee haue any care to please them, that haue so little care to plea­sure vs, nay that are ready to do vs all the displeasure they can? Yea but for this cause they had neede so much the rather to make conscience of their duetie euen to the full, because by this meanes they shall prouide a notable remedy against their masters in­iuries, namely the bountifull reward of God him­selfe. Thy master wrongs thee: what then? wilt thou therfore wrong thy selfe? he denies thee his reward: wilt thou therfore increase thy punishment? and as though this were not enough, depriue thy selfe also Gen. 31, 42. of Gods reward? Labans tyranny could not tyre out Iakob in the course of his faithfulnesse, and behold in the ende the Lord himselfe in spite of Labans teeth richly rewarding him.

II. Circumstance is the persons rewarded. Euery man, of what degree soeuer.

1. Marke heere Gods vnpartiall dealing. Among men, grosse vices of great ones are winked at, and e­minent vertues of meane ones are not heeded. But with God neither shall thy greatnesse helpe thee [Page 411] from punishment, nor thy basenesse hinder thee from reward. This must humble the great states of the world. God is no respecter of persons. They must not looke for a chaire and cushion, when they ap­peare before Gods tribunall. Nay thou must then be stript starke naked of all outward pompe. God will put no difference betwixt thee, and the poorest Lazarus. He iudges euery man alike.

2. Hence I gather that there is a particular pro­uidence taking notice of men and their actions in speciall. For Gods rewards are proportioned to his knowledge. I know the heart that I may reward. But he rewards euery man in particular. Therefore also he knowes him, and all his waies. Particular rewards argue particular knowledge. Terrible is this to the wicked, but most comfortable to the godly. If the King take notice of a meaner man, he will bee ready De natura. deor. l. 2. Concinne{que} Timaeus, qui [...]ū in historia dix­isset qua nocte natu [...] Alexan­der erat, eadem Dianae Ephesia templum defla­grauisse, adiū­ [...]it minime id esse mirandum, quod Diana cū in partu Olym­piadis adesse voluisset abfu­isset domo. presently to say in admiration, What, doth the King know me? But let the poorest Lazar, that is withall the childe of God, know for his comfort, that the great King and mighty God takes speciall notice of him, and that for his good. It is not with our God as with their idol that hath no leysure to attend smal­ler matters. He is not like Baal, that pursuing his e­nemies cannot heare his friends, nor like Diana, that beeing present at Alexanders birth could not at the same time preserue her Ephesian temple frō the fire.

III. Circumstance followes, the rule of rewar­ding, according to their owne waies, &c. Heere we learne, That God proportions his rewards and pu­nishments to our workes, as it were the line to the rule. This proportion hath sundry branches.

[Page 412] 1. The euill of sinne shall haue euill of punish­ment in hell, the good of obedience, the good of re­ward in heauen. Mat. 25. 2. As our workes are bet­ter or worse, so shall our ioyes in heauen, our paines in hell be more or lesse. Capernaum exceeding So­dome and Gomorre in sinne, shall feele also an excesse of punishment, and the wilfull seruant shall receiue more stripes then the ignorant. So also the greater our zeale, paines and trauell hath beene in Gods cause, the greater shall be the waight of our glory. The twelue Apostles shall haue twelue speciall thrones at the day of iudgement, and whereas other wise men shall but shine with the brightnesse of the firmament, they that turne others from their euill Dan, 12, 3. waies, with the brightnesse of the starres; that soweth liberally shall reape liberally. And euery good worke added to the number of the former, helpeth to fur­ther Phil, 4, 17. our reckoning in the day of the Lord. Sleepe is sweete, euen to him that hath passed the day more easily, but the sleep of the labouring man, it is sweet indeede. So also though that sleepe in Abrahams bosome be sweet euen to such as haue liued a more quiet and easie life heere, yet euen there also, the sleepe of the labourer will be specially sweet. The greater our toyle and trialls haue beene, the more we haue sweat, and suffered heere for Christ, the sweeter shall wee finde that rest, and repose in hea­uen. The Martyrs shall bee pillars in the house of God. Apoc. 3. 12. Our Sauiour in his answere to the petition of the two brethren, seemes to imply, that there are some, for whom places of preeminence are prepared, as it were to sit at his right hand, and left, [Page 413] neither doth this doctrine of vnequall degrees of heauenly glory any more fauour merit, then the vn­equall degrees of grace in this life, which oftentimes the Lord proportions to our desires, and endeuors in the vse of the means, the wider we open our mouths, the more abundantly hee will fiill vs, and with what measure we meate to him in painefull and heedefull Mar, 4. 24. hearing of his word, with the same will he measure to vs in the dispensation of his grace; Neither yet doth our hearing of the word, desiring opening our mouthes wide, merit that which they obtaine. And if the danger of the doctrine of merit hinder vs not from holding that which is indeede apparent to our eyes, that according to the degrees of grace, and sanctificatiō God dispenseth many of his tēporal re­wards in this life, as a greater good name, greater in­ward reuerence and honour in the hearts of men to such as excell in mortification aboue their brethren, why should it feare vs heere? since the one drawes merit with it no more then the other. 3. Besides this generall, there is also a speciall proportion, agreeing to the workes in speciall, in such manner that a man may almost read the sinne in the punish­ment, the vertue in the reward. The midwiues built the houses of the Israelites by preseruing their chil­dren Exodus 1. contrary to the Kings bloudy edict. God ther­fore built them houses. Dauid purposed to build God a house: God presently promised to build his house for euer. Ebedmelech saued Ieremies life: God there­fore gaue him his owne life for a pray. So hee hath Ier, 39. 17. promised to recompence our zeale of his glory with his zeale of ours, I will honour them that honour me, [Page 414] neither doth God keep this proportion in actiue on­ly, but also in passiue obedience. Heere Iosephs ex­ample 1, Sam, 2, 30. is most remarkable if wee compare his suffe­rings and rewards together. In stead of his brethrens hatred he got strangers loue, his brethren that sould him as a slaue, adored him as a Lord. In stead of the prison, hee met with a throne. In stead of iron fet­ters, he found a chaine of gold, in stead of the labor of his hands, a ring on his hand, in stead of the party coloured coat, his brethren stript him of, the prince­ly roabes Pharaoh put vpon him, in stead of the vn­lawfull pleasure of adultery, the lawfull comfort and contentment of an honourable marriage, in stead of beeing a seruant in the prison, beeing halfe a Soue­raigne in the Kingdome. The like measure keepes he also in punishment. Absaloms haire, his pride, be­came his halter. The waters which Pharaoh appoin­ted to destroy the Hebrew babes, were afterwards made fit to poyson the Aegyptians. Pharaoh had in­fected them with bloud of innocents, God turnes them into bloud: and in their colour shewes the ty­rant the colour of his sinne. Pharaoh slayes the Isra­elites children: God afterward slewe his, and all the Aegyptians first borne. Diues denied Lazarus crummes of bread; Abraham afterward denied him a droppe of water. Those that will not hearken to the sweet and familiar voyce of God, shall be schoo­led by the strange language of cruell strangers ouer­topping them. The Aegyptians had vexed the Isra­elites with much wearinesse, and thirst, in ouerbur­dening them with labour: God therefore by depri­uing them of the vse of their waters, afflicted them [Page 415] with the same thirst, and with the same wearines in going about and seeking for water. Saul because he slew those that did weare the Ephod, therefore God would not answer him either by Vrim or Thummim: & his owne hands reuenged vpon himselfe the inno­cent bloud of others. The wicked because in this life they say to God, as it is in Iob, Depart thou from vs, therefore in the life to come, God shall say to them, depart from me ye cursed. Adams desire of the god­head Esay, 14, 14, 15 was punished with mortality and misery: And vnto him that in Esay vaunts himselfe saying, I will ascend aboue the height of the clouds, and will be like to the most high, the Lord will haue this answer to bee made, Thou shalt be brought downe to the graue, to the sides of the pit: Hypocrites performe temporary obe­dience, God onely giues them a temporary reward heere in this life Math, 6. verily they haue their re­ward, namely heere in this life, they shall haue none heereafter. So Ahabs temporary humiliation obtai­ned the reiourning of a temporal Iudgment. Hypo­crites also performe an imperfect obedience, they will doe some few things commanded, but not al: God serues them in their owne kinde, he giues them some few of his meaner blessings, but denies them principall: Whence that excellent exhortation, 2. Iohn 8. Looke to your selues that wee loose not the things wee haue done, but may receiue a full reward. There is then a plenary reward to a full, and a partiall or halfe reward to a scanty and halfe obedience. Thus Iehues obedience in destroying Ahabs house was re­compenced with Gods blessing vpon his house to the fourth generation: answerable to his curse in the [Page 416] second commaundement vpon the wicked to the fourth generation as in Ioram whose posterity is not remembred till the fourth generation in the Gene­alogie Math. 1. But yet because Iehues obedience was not sincere, it was not rewarded: so as is true obedience, whose reward is far aboue the punish­ment. Euen to 1000. generations. So that euen in rewardes, as well as in punishments, God will put a difference betwixt an Israelite and an Aegyptian; Es. 27. that as gods children are not smitten so as their smi­ters the wicked; because their disobedience is not so full as the wicked therefore they haue but halfe a punishment; So the wicked are not rewarded as are the godly; because their obedience is not so perfit, and compleate, therefore they haue but halfe a reward answerable to their halfe obedience. Againe hypocrites giue God an outward obedi­ence, without the inward affection. So God giues them his externall benefites, but without any hear­tie loue, or affection vnto them; Looke how they seuer their hearts from God, in their obedience, so doth God his from them, in his benefits. So euen, and equall is the retribution of diuine justice. The vse. First against the papists vrging their doctrin of merit out of this, and such like places; but here we see, all the prophet teacheth is a proportion be­twixt our workes, and wages, betwixt our paines and pay, that is betwixt that we do, and that wee receiue. And therefore he maketh our workes to be the rule, not the cause of the reward. The rule is not the cause of the line drawen by it. Neither doth God here say, that I may giue to euery man for, but, [Page 417] according to his workes. Surely if good workes, as they teach, should be meritorious, then as it is vn­iustice in man, to detaine the labouring mans wa­ges, when his worke is don: so also should it bee in God, if he did not presently recompence euery good work of his seruants, as soone as it were done. And as the hire of the labourers detained crieth a­gainst the couetous oppressors, so by like reason should the reward of our obedience, so long often­times deferred, cry against God. Euen this one ar­gument is enough to ouerthrow merit, Gods slow­nesse as it were in rewarding his childrens seruices, and that liberty which hee taketh to himselfe for the times of the reward. And therefore here hee saith, That I may giue to euery man according to his workes, without making any mention of the time when, leauing himselfe free for that. Wee see that in paying of wages to ourseruants, wee limite our selues to sett times, as to the quarters, or halfe yeares end, because it is a matter of desert: but in our giftes, and gratuities, wee doe not so tie our selues, but giue them when we thinke good. And if there were any such worthinesse in our workes, what need then that modesty, of the holy men in scriptures, who when they haue desired their faith­full seruice might bee remembered with Gods re­ward, haue withall desired it might be remembred with Gods forgiuenesse? as Nehemiah, Remember me Nehe. 13. 22. ô my God concerning this, and pardon me according to thy great mercy. Our best workes then need forgiuings, and that which needes forgiuing merits not giuing. Our Sauiour when he would haue vs craue daily [Page 418] bread, as our bread, due to our obedience by gods promise, then withall he would haue vs craue for­giuenesse, for the wants of that our obedience, and to adde vnto, giue vs this day our daily bread, and forgiue vs our trespasses. Secondly, against our loose professors, promising to themselues, though liuing, and lying in their sinnes, the reward of glo­rie. Noe, as thou sowest thou must reape, and as thou bruest thou must drinke. If thou sowe tares, neuer looke to reape wheate. If thou brue with crabbes, neuer looke to drinke milde beere. As our Sauiour comparing the man to a tree, the workes to the fruites, saies, Can men gather figges of thornes, thistles of grapes, so I comparing our workes to trees, their rewardes to the fruites, say the like, Thinke you euer of the thornes and thistles of co­uetousnesse, pride, vncleannesse, blasphemy, swea­ring, prophanation of the saboathes, euer to gather the sweete figges, or pleasant grapes of glory, and happinesse? will this gall, and wormewood euer make pleasant drinke? will these wild, and sowre grapes euer yeeld sweete wine? ó that we could se­riously lay this to heart, that wee must all appeare before Christ, to receiue according to that which here we haue done, whether good or euill, that he that soweth to the flesh shall of the flesh reape cor­ruption, and he that soweth of the spirit shall of the spirit reape life euerlasting. Then would we begin presently to reason with our selues. Alas how poore how barren am I in good workes, how fruitfull in ill? Is it true indeede that according to the quality of our workes we shalbe iudged? Alas, what other [Page 419] workes can I present the Lord with, besides the workes of death and darkenesse? If these had the promise of reward, then were my case good. Exa­mine thy heart my brother, and thinke with thy selfe: Thus long haue I liued, but what good haue I done? either to my selfe, or others. Where are my praiers, fastings, humiliations, meditations, wel spent Saboathes, well gouerned children and seruants? where are the workes of mercy to my brethrens, ey their souls, in holy admonition, repre­hension, exhortation; or bodies in ministring re­leife to their necessities? How can I looke for the penny that haue stood idle in the market place all the day long? for the crowne that refused to runne? for a good croppe in haruest, that would not sow in seede time? Let vs no longer deceiue our selues. That which Salomon speaketh of sloath in the thinges of this life, is true also of spirituall sloath. He that being sloathfull in winter will not plowe, shall begge in sommer, and haue nothing; as wee may see in the rich glutton begging water of Laza­rus to coole his tongue, and in the foolish virgins begging oyle of the wise. It were madnes to seeke for fishes in woodes, for apples and peares in the seas. But what madnes to seeke heauen in hell, glo­rie in shame, light in darkenesse, to thinke we shall finde eternall life in the way of wickednesse. Why seeke ye the liuing among the dead? said once the Angell to those women. But why seeke yee life in death, why seeke ye that eternall life, among those dead workes of darkenesse? No glory honour and immorta­litie can be found of any but such as seeke it by continuance [Page 420] in well doing, Rom. 2. 7. If thou goe about to seeke Gods kingdome, seeke Gods righteousnes. So seeke it, and finde it. Otherwise thou doest but take a great deale of paines to goe to hell. If thou pray thy kingdome come, pray also, thy will be done. Gods will Mat. 6. 35. must bee done of thee, before his kingdome can come to thee. III. Since the degrees of glory here­after shall bee according to the degrees of grace heere, it must teach vs, if wee would then shine in glory, now to shine in grace. Naturally wee affect preeminence, and precedency in all things. Take the aduantage of this thy corruption, to shake off all spirituall sloth, vse it as a goade in thy side to make thee sweat againe in Gods worke. Double paines shall bring thee double pleasure, double dilligence double delight, double holinesse, double honour: who would bee a common stone in the building, when he might be a pillar? who would bee a doore­keeper, or porter in a house, when hee might bee a steward? IV. Look we to the whole course of our liues. God rewards not according to our good, or e­uill worke, but according to our workes, to the or­dinary course of them. One euill worke shall not preiudice thee, who walkest in the ordinary tract of good workes; nor contrarily, one good worke shall not profit thee who makest an ordinary trade of do­ing euill workes. V. This must teach vs, faithfully to walke before the Lord in the discharge of our se­uerall callings, without any carking care, or distrust­full thought taking, for any of the comforts of this life. All the cares that belongs to vs is how to doe our worke well. The care of the reward of our works [Page 421] is Gods. Looke we well to doe our worke, and God will looke farre better to reward our worke. And this is that which our Sauiour teacheth; when to those whinings, What shall we eat, what shall wee put on, hee apposeth a contrary care of seeking Gods kingdome, and righteousnes: for then if they would take care to worke the worke of God, the reward of God should not be wanting. O then that in stead of taking thought how to get this or that good thing promised, wee could once take thought how to doe this or that good thing commanded, and so doing our duetie, rest vpon God in the beleefe of this do­ctrine; that hee rewards euery man according to his workes. Our Sauior forbidding his disciples ouer di­ligent care in prouision of these outward things, not to gather siluer or gold, giues this as a reason why he so forbids them, The labourer is worthy of his wa­ges. Matth. 10. The force of which argument consists in this doctrine of Gods iustice in rewarding well that which is done well. For the disciples might obiect, True, the labourer is worthy of his wages, but the vnthankfull world is vnworthy of our labours, for it detaines the wages due to our labours.

Therefore this speech of Christ is founded vpon this holy iustice of God, that cannot, whatsoeuer be the vnkindnes and iniustice of the world, suffer good ser­uices to go vnrecompenced. It is therefore as if hee had said. Mind you the worke of your ministery, let your onely care be how to fulfill it. Do not disgrace God so much as to trouble your selues with the thoughts of your maintenance, as though God was so vniust, as not to giue good wages to good work­men. [Page 422] VI. Heere is great variety of comfort. 1. Art thou discouraged with the meannesse of thy good workes? Thou art no Preacher to conuert soules, no rich man to giue almes, to build Colledges, &c. but onely a poore seruant keeping sheepe, going to plough, &c. Heere for thy comfort remember that God rewards euery one according to his workes, without making any curious choyce of workes. But as he will punish the least euill worke, euen an idle word: Math. 12. so will he much more reward the least good worke: euen a cup of cold water Mat. 10. eating not onely of our hony, but euen of our ho­ny combe. Cantic. 5. 1. for his mercy to vs is greater then his iustice. Yea at the last day notice will bee taken of inferiour sort of workes, as giuing a peece of bread, or a piece of cloath; when workes far more glorious, as preaching, praying, martyrdom are not named, yet these are mentioned, Mat. 25. Neither is this without reason, for the basenesse, or the meane­nesse of the matter doth especially shew the skill of the workeman. For where the matter is excellent there it lendeth some helpe to the workman, where it is otherwise, there nothing but the bare and na­ked cunning, and artifice of the workeman is to bee seene. We will not so wonder at him that maketh a good Image of gold, as at him that maketh as good of meaner matter. So to see zeale, faith, loue in preaching the word, in gouerning a kingdome, and such like workes, is not so admirable, as in the poore and seruile offices of vnderlings, as in keeping of sheepe, sweeping the house, &c. 2. Art thou trou­bled at the worlds vniust and preposterous rewar­ding [Page 423] of workes, iustifying the wicked, condemning the godly, recompencing Iohns preaching with the prison, Herodias daughters dancing with the pro­mise of halfe a kingdom; (so that, as Caesar once said, It were better to bee Herods swine then sonne, because he killed his sonne in that massacre of Bethlem, when his sow was spared: so thou likewise thinkest, thou maist as well say, It were better to be Herods minstrell then minister, player thē preacher, dancer then doctor, because of his minions dancing recompenced with his preachers head) comfort yet thy selfe with this, that God one day will deale otherwise, nay let this peruerse Iudgement of the world be an assurance to thee, that there must needs be a day of Gods righte­ous Iudgements. It is true, we may say to the world as Christ to the Iewes, many good workes haue I done among you, for which doe ye stone me, yet let vs not waxe weary, though after our sowing, stormes and tempests, and the pinching colde of winter doe fol­low, for in due time wee shall reape if wee faint not. God is not vnrighteous to forget the labour of his seruants. There are 4. kinds of rewards: first of good for good: secondly, of euil for euil: thirdly, of good for euill: fourthly, of euill for good; the two former are the rewards of iustice, the third of mercy, the last of iniustice, and therefore is not incident to Aug. in Psal. 119. 17. God. God forbid then that any shold say with those in Malachy, It is in vaine to serue the Lord. Hear thou God saying, Behold I come quickly, and my reward is Apoc. 22. with me. When Mordecay had performed a worthy seruice to Ahashuerosh, in the discouery of a daun­gerous treason, he had not his reward presently: but [Page 424] yet his seruice was registred, and so afterward, when the King looked vpon the records, it was royally re­compensed. So Malachy teacheth vs that there are Malachy 3. bookes of remembrance written for them that feare the Lord. In them all our good workes are inrolled. Our labour then shall not be lost. Not so much as our teares but they are botled. Men may forget vs, as Pharaoh did Ioseph, Exodus. 1. and the Sechemites Gideon, Iudg. 9. 17. but God will not; Our reward is sure, though not so speedy, as wee desire; God heere assures vs of reward: the time hee determines not.

3. Doth it trouble thee, that thy good workes worke not that good thou desirest? Remember that God rewards vs according to our workes, not according to his owne worke. Now the successe of our workes is his worke, not ours. Do thou thy endeuor to do that which belongs to thee, to performe the duety requi­red, with an honest heart; if there follow no successe, thou art neuer the worse worker. The good Orator alwaies perswades not, the good captaine alwaies ouercomes not, the good Phisitian alwaies heales not, the good preacher alwaies conuerts not. It is enough if thou doe that which lies in thee: Then whatsoeuer thy successe bee on earth, small or great, assuredly thy reward is great in heauen. Nay, the lesse the successe, the greater shall be the reward, so thou bee patient. For now vnto thy actiue obedience in well doing, thou addest passiue in patient suffering; & double obedience must needs haue more then a sin­gle reward. 4. Art thou greeued at vncomely fights to see seruants on horseback, and princes walking on foot? to see seruants to haue rule ouer Princes, that [Page 425] is, the wicked flourishing in their pompe, and pride, to tyrannise ouer the godly? dost thou see the whip which is most seemely for the fooles backe, to be held in his hand, to afflict the backes of others? dost thou see that asses, in stead of a halter, are set out with golden bridles? are these things prickes in thine eies as once in Dauids? comfort thy selfe in the medita­tion of this doctrine. Grudge not that the wicked are rewarded according to their workes. Grudge not, their externall obedience proportionable reward in the outward things of this life: God here­in does no otherwise, then as sometimes noble cap­tains, who haue honoured their enemies, when they haue fought valiantly; to put some spirits into their owne souldiers; or then sometimes parents doe, re­warding their seruants diligence and dutifulnesse, thereby to prouoke their owne children. So shoul­dest thou interpret Gods temporal rewards giuen to the vnsound obedience of the wicked, his enemies his slaues, as a spurre hee puts into thy side his owne souldier, his owne sonne: for if thou wilt do thy du­ty as thou oughtest, how much more maist thou as­sure thy selfe of a farre greater reward. For Gods bounty is not as manies, like to the riuers, who are greater further off, then neerer home, at the head, and well-spring where they first rise. Withall, consi­der these mens damnation sleepeth not. The day of iudgement hasteneth, wherein the godly, in this life standing at the barre, shall sit on thrones, and iudge their Iudges, binding nobles with chaines, and prin­ces with fetters of iron. Though in this life Diues feast, while Lazarus is without, begging: yet in the [Page 426] life to come (lo a change) Lazarus shall feast at Gods table, or on Gods bed, lying in Abrahams, as once Iohn in Christs bosome, Diues in the meane time looking ouer, and begging. Then shall God make good that which heere he speakerh of rewar­ding euery man according to his workes. Then, and not before shall the equalitie of Gods rewards fully Si nemini face­ret, quasi non vigilare videre­tur diuina pro­uidentia: si om­nibus faceret, non seruaretur diuina patiētia. Aug. in Ps. 30. appeare. Some of the wicked indeed euen in this life he rewardeth with condign punishments, lest his prouidence, but not all, lest his pati­ence and promise of the last iudge­ment might bee called into question.