THE Hypocrites Ladder, OR LOOKING-GLASS.  
OR A Discourse of the dangerous and destructive Nature of HYPOCRISY, The Reigning and Provoking Sin of this AGE.  
Wherein is showed how far the Hypocrite, or Formal Professor may go towards Heaven, yet utterly perish, by Three Ladders of Sixty Steps of his ascending.  
TOGETHER WITH A Looking-Glass, clearly discovering that Lurking Sin of HYPOCRISY.  
As also another Glass to try Sincerity of Grace by.  
By Jo. Sheffeild Minister of the Word at Swithins London.  Matth 8. 11, 12. 
And I say unto you that many shall come from the East and West, and shall sit down with Abraham, Isaac, and Jacob in the Kingdom of heaven; But the children of the Kingdom shall be cast out into utter darkness, etc.  
 generationi huic a fermento Pharisaorum, quod est hypocrsis, si tamen hypocrisis dici debet, quae jam latere prae abundantia non valet, & proe imputentia non quaerit. Scrpit hodie putida rabies per omne Corpus Ecclesiae, & quo tatius, eo desperatius, eoque periculofius, quo interius,  Bern. in Cant. Serm. 33. 
LONDON, Printed by R. I. for Tho. Newberry, at his Shop at the Three Golden Lions in Cornhill, 1658.   

TO THE Right Honourable the Lady ELIZABETH Countess Dowager of EXETER. And to the Honourable the Lady MARY ARMIN.  
Right Honourable,  
I Do with much confidence presume to join your Ladyship's two Great Names in the Dedication of this plain Treatise, as so well knowing how long, and how firmly you have been joined in heart by the best hand, and in the best bonds of mutual Love to each others persons, and mutual rejoicing in each others Graces and Virtues, and especially in these two, viz.  
1 The truth of love to God, and his people and ways, which are in your Ladyship's esteem, the only excellent, and wherein is your whole delight.  
2 The love of the Truths of God, which you have kept fast in this hour of Tentation, which hath come upon all the earth to try the approved, 
Rev. 3. 10.  as knowing from whom you have received them, and that they are able alone to make you wise unto salvation through faith which is in Christ Jesus.  
And truly these two Graces, TRUTH OF DIVINE LOVE, and LOVE OF DIVINE TRUTH, I reckon the two richest Jewels which can adorn a Lady's breast. They are the Evangelical Urim and Thummim.  
Such were you both, I can speak of my own knowledge for about this Thirty years, and such you are still: And as it was the highest glory of the Highest Elizabeth of this Land (the glory indeed of her Sex) so it will be your Ladyships to be Semper Eaedem, while so many others have to their shame, left their first love, if not 
Rev. 2. 4.  to their damnation forsaken their first 
1 Tim. 5. 11.  faith.  
I have had the happiness, together with many others, long to know your Ladyship's pious & exemplary conversation, manner of life, faith, charity, humility, meekness, patience, constancy under sundry and great trials; In which regard I must say of your Ladyships, what was once said of Timothy, I know none (or very few) . 
Phil. 2. 20.   
Yet truly when I consider, that as it is the nature of Hypocrisy (which takes up one part of this Discourse) like Hagar presently to swell, and lift up itself upon the first Conception, though of a Bond son. 
Gen. 16. 4.   
So of Sincerity (which makes up the other part of this Discourse) like Elizabeth, to keep in, and hid her 
Luke 1. 24.  self after her conception of a real Godson, a child full of grace, and of the Holy Ghost, choosing with Rebeckah, or with Moses to put on a vail to hid that beauty and glory from the view of the world, which is best seen of him who sees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and looketh into the hidden man of the heart.  
And further, when I consider the common vanity, that I say not greater crime of this present age, as in Funeral Sermons, so in Dedicatory Epistles, to over-lash or break out into exuberant and excessive (and often undue) praises of the persons spoken of in the one, and spoken to in the other. I confess I was resolved to chide my Pen, and to lay my hand upon my mouth, remembering that of the Poet, Haec amat obscurum—  
But when I call to mind again on the other side, that even the holy Apostles, in their Canonical Epistles have spent some good part of their holy lines in the ample commendations of those eminent Saints to whom they wrote, as Paul in his to Philemon, and John in that of his to an Honourable Lady, and that other to a meaner Gaius, and that they went not behind the door, as we say, to whisper, but as on the house top, did proclaim the Religious and pious practices of those more choice Christians to the imitation of others.  
And further, when I consider again in the sight of God, that with like truth that may be asserted of both your Ladyships, which the Apostle speaketh of Demetrius, a rare, and not ordinary Testimony. Demetrius hath good report of all men, 
3 Joh. v. 12.  and of the truth itself, and we also bear Record, and we know that our Record is true. Or what is recorded of 
2 Chron. 31. 20, 21  Hezekiah, Thus did Hezekiah throughout all Judah, and wrought what was good, and right, and truth before the Lord his God; And in every work that he began in the service of the house of God, and in the Law and Commandments, he did it with all his heart and prospered. And in hope that like use might be made of such examples as of the Corinthian forwardness, which the holy Apostle therefore commended, That your zeal and forwardness might provoke others. I then resolved, — Cupit haec (or decet haec) sub luce videri.  
What, and if the wise and sober take offence to behold rotten wood, and base copper, covered over with gilt and paint; is there any just cause, that the envious world should take offence to see the gold and crystal appearing in their native purity and splendour, which neither ignorance or malice can make any detraction from, nor Art, nor Eloquence make any addition unto?  
The character and testimony given unto your Ladyships is that which thousands will attest, Even every eye that hath seen you hath blessed, and every ear that hath heard you (as was said of Job) hath born witness to you, and every mouth of such as have had 
Job 29. 11.  knowledge of you, will break out in the words of Solomon's mother, Many Daughters, (many Ladies) have 
Prov. 31. 29.  done virtuously, but you have excelled the most of them all.  
What were your Ladyships when you lived there but the two Eyes or Breasts of your Country? The two Pillars of two great and eminent Families? The two Staves of Bands and Beauty? Two Beacons set upon two Mountains? Or two Glasses for Ladies and Gentlewomen to dress by: Such as Tryphaena and Tryphosa in the holy Calendar, who laboured much 
Rom. 16. 12.  in the Lord. Of whom I fear that will be said when you are dead and gone, which was of those rare Trees, and the Spices presented by the Queen of Sheba to Solomon, There came no more 
1 King. 10. 10, 12.  such, nor were the like seen after.  
It was a high word which Nazianzen spoke sometimes of Gorgonia, That whatsoever virtue was to be found in other women, was to be found also in 
Orat. in laud. Gorg.  her; and whatsoever virtues were not to be found in others, were yet to be found in her: And I know not of whom it may be more truly said than of your 
Scipio quam genuit, Paulae sudere parenrenres, Gracchorum soboles, Agamemnoni● Incline proles— Romani prima Senate us Pauperiem Christi & Bethlemitica Rura secutae etc. in Epitaph. Paulae.  Ladyships.  
And what Jerome said of Paula, that though she was descended of the greatest and most ancient and Illustrious Families both among the Greeks and Romans, as of Agamemnon, Scipio, and the Gracchis, yet did she of her own accord quit her stately Palaces, Dignities and attendance to exchange Rome, and the glory of the world for obscure Bethlehem, preferring the poverty and contempt of Christ above all the riches, honours, and pleasures of this world. She was, he said, Nobilis genere, sed Nobilior sanctitate. The like may be said of your Honourable Ladyships who have showed like contempt of the vain and transitory splendour of this world, to the love of Christ, whose first birth made you noble in the eye of men, but your second Birth made you Noble indeed, Noble in the eye of God. Since thou wast precious in my sight, thou hast 
Isa. 43. 4.  been honourable, and I have loved thee, saith the Lord by Isaiah.  
I observe how the Holy Ghost in giving Titles of honour when comparing persons with persons, and Nobility with Nobility, gives the precedence to the Beraean, before the Thessalonian. The Thessalonian was the greater in 
Act. 17. 11.  the world's Heraldry (it was of old the Metropolis of Macedonia, famous for the victory of Philip over the Thessalians, whence it had his name given it, and the richest City at this day, saith Ortelius in all Greece) but Beraea was the greater in God's account. Thessalonica bred the more honourable Citizen, Beraea the better Christian, and therefore it is said, Those of Beraea were more noble than 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Dicuntur ingenio & integritate, Aret. in Act. 17.  those of Thessalonica, in that they received the word of God, and searched the Scriptures daily whether these things were so.  
Truly your first Birth (Ladies) was high, yet but of Thessalonica, that which gave you a great name and place, as was said to David, Like unto 
2 Sam. 7. 9  the name of the great ones in the earth; But your second Birth hath made you more noble, being like that of Beraea, and hath given you an eminent place among the Devout and Honourable women, whose names are registered in the Book of Life, as being, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not of a better blood, but spirit, their ingenuity, and integrity, saith Aretius, made them reckoned more noble. Summa est probiores fuisse, magis ingenuos & pios. The short, and the long of it is, saith he, they were of more Ingenuity, Piety, and Integrity, therefore of more Nobility.  
It is a great deal of Honour (Noble Ladies) yea Double Honour, that God hath put upon you above many others both of higher and lower ranks. You will, and must think yourselves the more bound to honour him again with what ever is (yours, shall I say? Alas! What is that? Just nothing, but with what ever is) his own, your Honours, your Dignities, your Graces, Abilities, Substance and Estate. For the truth of it is, you can never so much honour God, as he hath honoured you, nor is it Religion which receives from you (though much, yet not) so much Honour as you receive from it: It is not the Gold which did beautify the 
Mat. 23. 17.  Temple, but the Temple which did sanctify the gold, which made it greater.  
Great Ladies! It was a sad Prediction that of the Apostle that in the last days there should be a foul defection 
Tim. 4. 1.  from the purity of the Gospel by shameful Apostasy, and Hypocrisy. Our eyes have seen the like fulfilled upon our Nation beyond all our belief and expectation, as was foretold Hazael, who with astonishment 
2 King. 8. 13.  replied, What is thy servant a Dog? that I should do thus.  
We have lived to see (which was part of Elies' doom) an enemy in all the habitation of God, and in all the wealth which God gave Israel. A sad 
See 1 Sam. 2. 32. with the marginal Note.  hand-writing, or as others read it, The affliction of the Tabernacle, for all the wealth which God would have given Israel.  
We have lived to see the honest and sincere generation of our old Professors worn out, and instead of the Golden shields wont to be seen in the Temple in Solomon's days, now 
1 King. 14. 26, 27.  Shields of Brass. They mourned once when time was (the elder Israelites that remembered the former Temple) to see how much short the second 
Ezra 3. 12.  Temple Fabric, was of the glory of the former: And may not we much more, to see how much our Professors fall short of their late Forefathers? this is it indeed which (above any thing else at present through the good hand of God) makes the Prophets at this day prophesy in Sackcloth, to see what a great forsaking there is, as the Prophet 
Isa. 6. 12.  saith, in the midst of the earth.  
We have seen great Stars fallen, and much of wormwood fallen into our waters to embitter them, and a 
Rev. 8. 10, 11.  strange multitude of multiformed Locusts creep abroad, though 
Rev. 9 7, 8, 9, 10.  with Crowns upon their heads (of specious pretences) yet armed with sharp stings in their Tails.  
It hath been the power of rich grace that hath upheld your Honours in your integrity, that you have stuck to the word of truth, and have kept your Garments from being defiled. And while others seek to adorn themselves with Gold, and Pearl, and Powders, etc. that you have sought to enrich your Noble Breasts, with those precious stones that were in the High Priests Breastplate, the very same that are the glory of the New Jerusalem, 
Compare Ex. 28. 17, 18, 19, with. Rev. 21. 19  and to be like her whose Daughters you are, who was clothed with the Sun, trampling the Moon under her feet, and having a Crown of Stars, of Scripture Doctrine and Graces upon your heads. 
Rev. 12. 11.   
I shall only bespeak your Ladyship's care with the words of the Apostle in his Epistle, wherein he mentioneth those two Elect Ladies, that you Look to yourselves, that ye lose not what ye 
2 Jo. v. 8.  have wrought, but that ye may receive a full reward; which short Epistle, I desire I may recommend to your Ladyships, as a fair and rich Glass to be always in your eye.  
And if you shall please to cast an eye also into these two Glasses mentioned in this following Discourse, especially the later, which is your own, all but the plainness and homeliness of it; I hope, I may say, though it be no fair, yet it is no false, nor Counterfeit-Glass: no nor yet the former neither, though it be of purpose provided to show the false and counterfeit face and vizard.  
Now the Lord himself under whose shadow you have chosen to sit (as was 
Ruth 2. 12.  said to Ruth) give unto your Ladyships a rich increase of his Grace and Spirit, and a full recompense of all labours of love and piety shown to his name and servants, Giving you an inheritance among such as are sanctified.  
And what was promised to the house of David, that it should never want a light, or to the family of the Rechabites, that there should never 
2 Chron. 21. 7.  want some of that Race to stand before him; so that it may please God 
Jer. 35. 19  successively to bless those great and noble families of which you were descended at first, and into which you were happily engrafted. That the cecils, and egerton's, and Talbots, and Armins, may never want Ladies of like Spirit and Grace to build up those Honourable houses, yea such as with Leah and Rachel may build up the house of 
Ruth. 4. 11.  Israel, that the Children, and grandchildren born in those Families, may with the inheritance of your Names and Honour, and States, and Blood, be Heirs also of the same life of Grace, which is your present greatest Honour, and of the same grace of life, which is 
1 Pet. 3. 7.  your future Hope, Is, and shall be Right Honourable Ladies,  
The prayer of your Ladyship's most humble servant, Jo. Sheffeild.   

To the sincere Professor, labouring after the power of Godliness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Grace, Mercy, and Peace, with perseverance.  
TO thee I say (yet not I, but the Lord) I know thy works, and thy labour, and thy patience, and how thou canst not bear them that are evil, and hast tried them, which say they are Apostles, and are not, and hast found them liars, as to the Ephesine Angel, or as to the Angel of Thyatyra: 
Rev. 2. 2.  I know thy works and charity, and thy service, and faith, and thy patience, and 
Ver. 19  thy works, and the last to be more than the first.  
Thou art he, as was foretold to Judah, whom thy Brethren shall praise, thy Father's 
Gen. 49. 8.  children shall bow down to thee.  
Thou art one of those few Names in this Sardian age who have kept their garments clean, and white, and shalt walk with Christ in white, as he saith. 
Rev. 3. 4.   
Thou art one of those, who must stand up in the breach, and help to bear up the Pillars of this shaking land; for indeed, except the Lord of Hosts had left us a very small remnant of such, we had been as Sodom, and been made like unto Gomorrah. 
Es. 1. 9   
Hold fast integrity, and let uprightness preserve thee, and thou shalt shortly come to the possession of thy promised Crown.  
This discourse, I must needs say, is not intended for thee, (much less against thee) as Pharaoh Necho said to Josiah, My errand 
2 Chron. 35. 21  is to another sort of people (thy opposites) therefore as he advised, stand not in the way, but forbear and withdraw, why shouldest thou meddle to thy hurt? especially disguise not thyself as he did, lest thou perish.  
Look well to thy foundation, see that thou be'st well versed in, and acquainted with the grace and practise of humility, self-denial, and repentance, those rooting graces.  
Then strive to grow up in faith, and hope, and charity, those nutritive and growing graces.  
And lastly, seek to be crowned with integrity, integrality, and perseverance; those perfective and crowning graces, and thou art safe.  
When fear shall surprise the hypocrites, and they shall cry out, Who among us 
Es. 33. 14, 15.  shall dwell with devouring fire? Who shall abide with everlasting burn? Then shalt thou dwell on high, thy place of defence shall be the munition of rocks; yea, as thou art at present a Crown of Glory in the hand of the Lord, and a Diadem of beauty in the hand of thy God, as is said Es. 62. 3. so the Lord shall be one day to thee a Crown of glory, and a Diadem of beauty, as is promised, Es. 28. 5. Behold the Lord will make all them of the Synagogue of Satan, which say they are Jews, and are not, but do lie, to come and worship before thy feet, and to know how he hath loved thee, Rev. 3. 9  
Help us, Oh help us, to catch those foxes that mar our grapes, and destroy our 
Cant. 2. 15.  vineyard, and not to catch them with guile, but with simplicity to silence, and with sincerity to convince them.  
If we could, as in Nehemiahs' time, get the Church freed from Tobiahs and Sanballats, and many secret adversaries, that will perforce have a hand in building, how well and sweetly would our Church-work go on?  
If we could get our Congregations rid 
Ezr. 4. 3.  of these, what Times and Assemblies should we have? And certainly, it is not daubing with untempered mortar, and crying, peace, peace, will save the souls alive we hunt 
Ezr. 13. 15, 16, 20.  for, but a bold adventuring of all, to save with fear, and to snatch with violence poor souls snared in holes, led away with divers 
Judas, ver. 23.  lusts, pulling them, as out of the fire: and Jerom saith, this were optabilis Rapina, 
Es. 42. 2●▪  & Sancta violentia, an honest Rapine, and an holy violence.  
Some of God's worthy servants have, to their great praise, laboured to purge the Church of error, (which is opposite to the truth) and of profaneness (which is destructive to holiness) but if we should see our Church freed from both these, (which were a sight much to be desired) and not also see it purged from hypocrisy, opposite both to love of truth, and Power of Godliness, what had we gained? but out of the fear and snare to fall into the pit.  
Errors are dangerous and various, but they have been enumerated: Scandalous offences are many and more pernicious, than divers erroneous opinions; and those that bar the offender from Church Communion, have been Catalogued. But hypocrisy is more fly, and harder to be described.  
These three, error, profaneness, and hypocrisy, are like the three sons of Anak, Sheshai, Ahiman and Talmai, which made Israel to tremble, and their hearts to melt, which are to be encountered not by any scattered troops, but by the united forces of 
judge 1. 3. 10.  Judah and Simeon helping each other.  
These three are like the three sons of the Giant of Gath, that defied Israel, and fell by the hands of David's Worthies; and this 
2 Chron. 21. 4, 5. etc.  last, (hypocrisy) is like that Monster who had many fingers and toes, more than the others had.  
And he that shall destroy this enemy, and take away this reproach from Israel, deserves a name among the first three, and that his house should be made free in Israel.  
We should all unite our forces and our prayers with Elihu, That the hypocrite (much more hypocrisy) reign not, lest the 
Job 34. 30.  people be ensnared, ne sint Tendiculae populi. Junius. Lest they prove snares to the people, as the Midianites were. Alas, as he said of his honours and advancements, so we may say of all our reformation and hopes, what doth all this avail, so long as this (not Mordecai) sits in the gate? either it must be brought down, or we.  
But who shall discover this lurking enemy, which like the Hectic Fever, is at first hard to be discovered, and easy to be cured, at last easily discovered, but hardly to be cured.  
They who deal in other points, know with whom they have to do, and what adversaries they are likely to meet with: Should we write about Image-worship, the Papist; about freewill, the Arminian; about Church-discipline, some others would stand up in opposition. But here we have to do with men of all professions, our hand, as Ishmaels', must be against every man's, and it may be every man's hand against us. We may cry out in the words of that Jew, son of Ananias before the destruction of Jerusalem, who cried out, a voice from the East, a voice from the West, a 
Euseb. l. 3. c. 8.  voice from the four Winds, a voice upon Jerusalem, and the Temple, etc. Woe, woe, etc. We have them, whom we writ against, amongst the Papists, amongst the Protestants, amongst Arminians, amongst Anabaptists, Quakers, Seekers, yea, amongst Episcopal, Presbyterian, and Independent Professors, yea, such have been among the Apostles, among the Prophets, among Disciples, among Saints: We may take up Bernard's complaint of the Church in his time, Nunc vero quem ejiciet, aut a quo abscondet se Ecclesia? etc. & postea: 
Serm. 35. Sup. Cant.  Non fugare, non fugere eos potest. Omnes amici, omnes inimici, omnes necessarii, omnes adversarii, omnes domestici, nulli pacifici, etc. Now, saith he, what shall the Church do? whether shall it fly to be hid and quiet? or whom shall it cast out to be purged? There is no flying from, nor means to make them fly from us, all are friendly, all are false, etc. And whereas he saith, the Church of Christ hath suffered much from three hands, yet, saith he, that it hath suffered most from hypocrisy; Persecution began first, and sought to make havoc of the Church, but that hurt not so much, it sent many Martyrs to heaven; the Church Triumphant was enriched, the Church Militant confirmed and increased; then came Heresy, and did more misehief by Schisms, rents, and pernicious opinions, than ever Persecution had done: But at last ●●me hypocrisy (and in the midst of peace and security) did more mischief than they both. This is like that little horn in Daniel, 
Dan. 7. 8.  before which the other two horns were pulled up by the roots, and this little horn had 
Ver. 21.  eyes, like the eyes of a man, and a mouth 
Ver. 25.  speaking great things: This, it is said, prevailed against the Saints themselves, to wear out the Saints of the most High: And the same little horn is spoken of again, Dan. 8. 10. That it waxed great, even to the Host of heaven, and cast down some 
Dan. 8. 9, 10. and 25.  of the Host, and of the Stars to the ground, and stamped upon them; and through his policy he causeth craft to prosper in his hand, magnifieth himself in his heart, and by peace shall destroy many. All which were never more verified of any enemy to the Church of God, than of this Arch-enemy Hypocrisy.  
Some have compared England formerly to Laodicea, we may now more fitly to Capernaum, in three things alike, being lifted up to heaven: 1. By God's bounty, in bestowing a plenty, if not plenitude of gifts, graces, and spiritual endowments upon it. 2. In the esteem of other Churches, by their high, and as they judge, but due valuation. 3. And by ourselves, lifted up too too high in a self-magnifying admiration: Oh that we may not be like Capernaum in the fourth, after all these liftings up, to be cast down to hell.  
The English Professor was looked upon formerly as the eminent Professor, planted a Noble Vine, a right seed. How is it now turned into a degenerate plant of a strange Vine, as the Prophet complained once of Israel. 
Jer. 2. 21.   
We were forewarned of the Apostasy of the latter times; and we have seen those predictions 
1 Tim. 4. 1. & 2 Tim. 3. 1.  sadly fulfilled in our days, as if those Scriptures, like to a Blazing Star, had been culminant, and perpendicular over our Churches. There are also great and gracious promises made to these latter times, that the Mountain of the Lord shall be exalted upon the top of the mountains, that Satan shall be bound up. Oh that as the times draw near, we might be a people prepared for the Lord, and that those promises especially might be accomplished, that thy people shall be all righteous. And in righteousness 
Es. 60. 21.  thou shalt be established. That what was found in Christ, may be found in 
Es. 54. 14.  all his members, righteousness to be the girdle of their loins, and faithfulness the girdle 
Es. 11. 5.  of their reins.  
Those are very great and glorious promises, I confess, which are made, that the earth shall be filled with the knowledge 
Hab. 2. 14.  of the glory of the Lord, as the waters cover the Sea, that the light of the Moon shall be as the Sun, etc. But those are far more high, thy people shall be all righteous. 
Es. 30. 26.  It is not so much in knowledge, as in righteousness and true holiness, that the Image of God did once shine in the first Creation, and now doth in the New Creature: Satan retaining his knowledge (righteousness being lost) hath nothing of the Image of God left, but is a Prince of Darkness. Truth, or sincerity is by the Apostle made the first and principal part of the spiritual Armour, 
Ephes. 6. 14.  and compared to the girdle, which holds all together. In our fullest knowledge, we are said to be like to an Angel of God, so was David, 2 Sam. 14. 17, 20. But in sincerity we are said to be like to God himself; as 
Acts 13. 22.  David, a man after Gods own heart, in that respect. Look how much God is above an Angel, so much is sincerity above knowledge. As the glory of the visible world is man, the glory of man the head, the beauty of the head the face, of the face the eye, of the eye the Apple, such is sincerity; the Man, the Head, the Face, the Eye, the Apple, the Glory, the Beauty, the All. Of which I might speak a great deal more, but I forget that I am but writing an Epistle and a Preface, not a treatise at the present.  
Now what remains, but that all the people of God be desired to deal with other controversies and contentions, Logomachyes, or Theo-logomachyes, as they did with Amasa, when wallowing in his blood, he caused every man to stand still, and not pursue the battle of the Lord, I say, what remains? but to cover this Amasa, and to draw him out of the way, that we may pursue this 
2 Sam. 20. 12, 13.  more dangerous Son of Bichri; and especially, that the Lord Jesus be desired with humble and incessant supplications, to take his fan into his hand, and throughly purge his floor, gathering out the briars and thorns one of his Vineyard, and if we may not be so happy as to see an hedge set about his Vineyard, that he will set up his watch Tower in our hearts, and that he will come with his Refiners fire, and Fuller's Soap, and purge both the sons of Levi, and the whole family of Israel, as Gold and silver are purged; and that he who hath the keys of heaven and hearts, would open the 
Es. 26. 2.  gate, that a righteous Nation, which keepeth the truth, may enter in.  
I. S.   

To the Unsincere Professor, resting in the form of Godliness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Spirit of Power, of Love, of a Sound Mind, with Repentance.  
I Remember that Learned Perkins, that faithful Servant of Jesus Christ, did once direct one of his books to the ignorant and simple people, and our blessed Saviour, one of his Epistles to the Church at Sardis, a people, who had only a name to live, but 
Revel. 3. 1.  were really dead, and whose works were not perfect before God; the Servant to instruct the one, and the Master to awaken the other.  
And therefore, though many other godly and painful Writers, have directed their writings to the perusal of the godly and Christian Readers, I have chose, to recommend this following discourse, to thee, to show thee first thyself, and thy own unsafe condition, then to provoke thee to consider thy ways, and amend them.  
I must say of this discourse, as St. Paul said once of the Law; The Law is not 
1 Tim. 1. 9, 10.  made for the righteous man, but for the lawless and disobedient, for the ungodly, and for sinners, for unholy, and profane, etc. So this discourse is not made for the godly, and humble, and sincere; they have an Unction that teacheth them, and a Monitor that remembereth them; that we need not say to such, know the Lord; therefore I writ not to them, but to the lawless and liveless, to the graceless and Christless Professor. And to thee I may speak in the words of Ahijah the Prophet, 
1 King. 14. 6.  to the wife of Jeroboam, disguising herself, I am sent to thee with heavy tidings.  
To these our Mourning Mother saith, in the words of Jepthe to his Daughter, Alas my Child, Thou hast brought me 
Judg. 11. 35.  very low; thou art one of those that troubleth me; or more sharply in the words of Saul to his Son, and with more truth, Thou art the shame of thy Mother's nakedness. 
1 Sam. 20. 30.   
I am easily sensible, that the Church hath been of latter days, more fruitful in the number of Professors, than formerly, (as Israel, when of a sudden the mixed multitude poured in among them) But as I have read of some women that have brought forth numerous, or rather monstrous Births, as a Countess of Hausbergh, that at one birth was delivered of three hundred sixty five, as Lud. Vives, and others report. Another Lady, Daughter to the Earl of Holland, as many: And another in Cracovia, delivered of thirty six children, yet none of these came to maturity, or ever lived to increase the world: So have we had numbers of Professors added, yet not to the increase of the Church, of whom we may take up that which is said, Es. 9 3. Thou hast multiplied the Nation, and not increased the joy.  
I know also, that many of our now Professors, are in show more glorious, in forms (if not some above all forms) far more transcendent, in self-opinions and admirations, more exalted; we have many Absaloms', who think, if they were in place, and they might be harkened to, they could better wield (may I not say wild?) Kingdoms, and they could better mould and moddle (may I not say moulder?) Churches, than ever yet they were, since the Apostles days; when they have nothing but craft and guile, if not blood and Treason in their Vows and Sacrifices. Once I heard the Christian world groaned, and admired it was so suddenly become Arrian; now a Profane world may wonder, that it should so soon become Christian; and with like words, to the Church's wonder, Es. 49. 21. Who hath begotten me these? who hath brought up these? Behold, I was left alone, these, where had they been?  
We have now such as say as the Prophet saith, In the pride and stoutness of their hearts, the bricks (of Popery and Prelacy) are fallen down, but we will 
Es. 9 10.  build with hewn stones, and the low Sycomore trees are fallen down (of Presbytery, etc.) but we will build with Cedars.  
We have them that say of their members, or Teachers, as the Assyrian of his Princes, Are not my Princes altogether 
Es. 10. 8, 9  Kings? Or as the Corinthian Professors, who said they were rich and full, Reigned as Kings, without Paul, and such like 
1 Cor. 4. 8.  Ministers; and these say, is not Calnoh as Carchemish? Is not Hamath as Arpad? Samaria as Damascus? So now, is not Rome as Sodom? Prelacy as Gomo●rah! Presbytery as Babylon? Independency also as Egypt? But our Land Goshen, our Pepuza Jerusalem, our Church Capernaum, and our members Zion.  
We read Jer. 24. 1. that the Prophet Jeremiah saw in a Vision, two Baskets of Figs before the Temple, the first very good, the latter stark naught, representing the Professors of the first and second Edition, or transplantation. We have seen the like: The former, the Lord promised to own and acknowledge; the latter he rejected; we may cry out with the Prophet, Micah 7. 1. Woe is me, I am, as when they have gathered the Summer fruits, as the Grape glean of the Vintage; there is no cluster to eat, my soul desireth the first ripe fruit; the goodman is perished out of the earth, and none i● upright amongst them; the best of them is a briar, the most upright, sharper than a thorn hedge, etc.  
When John the Baptist, in his days, saw a many Pharisees and Sadduces come 
Mat. 3. 7.  flocking to his Baptism, he wondered more than joyed at the sight, looking upon them still as a Generation of Vipers, and said, who hath warned you to flee from the wrath to come. Were he now alive, he would wonder as much to see so many Pharisees and Sadduces fly as fast from his Baptism, and would cry after them, O Generation of Vipers, who hath warned you (in that way) to fly from wrath to come: Let there be some better fruits of repentance; for as neither Circumcision, nor uncircumcision, availeth any thing, so nor Baptism, nor Antibaptisme, not this or that Profession will stand, before the Fan, and the fire, but sincerity, and the New Creature; it is not being of the Stock of Abraham, will free from the stroke of the Axe, but the good fruit, when there shall be a general conflagration, it is only the hanging out of this red line of sincerity will save us, as Rahab once, and gain us the benefit of the Articles of Peace, and Covenant of Grace.  
Those are sad and smart say of the Gospel, they that are last, shall be first; 
Ma. 20, 16.  and the first, last. Many are called, few chosen; and though the number of the children of Israel be as the Sand of the Sea, yet a Remnant only shall be saved. 
Rom. 9 27.   
It concerns thee therefore Reader, to be serious, and to seek to produce a better Pedigree and Title, than Profession, Baptism, Possession, Succession, Church-fellowship, yea, or visible Saintship. How far may the hypocrite go? Who can count the number of this Beast, or rightly discern this plague of Leprosy? It may have brightness and whiteness, and no black or blue spots at all appearing, yet be the infection. 
Leu. 13. 2, 3.   
I have for thy sake endeavoured the best I could, to show how far the hypocrite may go.  
He may advance sixty steps, as I have showed, and go up three long ladders towards heaven, yet fall as Lucifer; I therefore shoot a warning Arrow beyond thee, as Jonathan did to David, to hasten 
1 Sam. 20. 38.  thee to get further.  
I have also, to prevent thy danger, endeavoured to make discovery, wherein it is, the miscarrying Professor is found defective; and that I show partly whence it is, as to his state, Chap. 4. as to his duties, Chap. 5. and as to his graces, Chap. 6. 7, 8, 9  
I have also set thee two glasses to look into; the former mentioned, Chap. 16. I wish it, as Daniel did the Dream, to thine 
Dan. 4. 19  Enemies, not to thee, unless to undress by. The other Glass, Chap. 17. I dare cornmend to thee upon my life, that is for thee to dress by; and I put it into thy hand upon my word (I say not (what is that worth in this case?) but) upon the Word of God.  
And now that it would please God to make this latter Glass to every Reader and Beholder, like jacob's rods, laid in the 
Gen. 30. 38.  Gutters before the Flocks, that they conceived thereupon, and brought forth likecoloured young, so that each beholder of himself in this Glass of sincerity, may be changed into the same Image by the Spirit of God.  
Oh Sincerity! Sincerity! Thou fairest among women (amongst all the grave) where is the place of thy abode? What Job said of Divine Wisdom, I may say of this Divine Grace: But where shall integrity 
job 28. 12, 13, 14.  be found? And where is the place of Sincerity? Man knoweth not the price thereof, neither is it to be found in the Land of the living: The Sea saith, it is not in me, and the depth, it is not with me; it cannot be gotten for gold, neither shall silver be weighed for the price thereof, etc. Death and destruction, say they, have heard the fame thereof (as being long since departed. 
Ver. 22. )  
What the Platonists say of Verity, I may say of Sincerity, much more; If God, say they, were minded to assume to himself a composition of body and soul: Surely, say they, Light should be his Body, and Truth the Soul: I may say, if Religion or Christianity were to be seen, light should be the clothing, and sincerity the soul: It is so much the life and soul of Religion, that take this away from any grace, it withers, yea, becomes null and void, so that without sincerity, knowledge is not to be acknowledged, Repentance is to be repent of, hope itself were out of hope, and faith could not trust God, nor God love our charity, all works were but dead works, and splendid sins.  
What therefore Jansenius, that famous Bishop of Ipres said, when asked, which of all the Attributes of God he did most admire: He answered, his Truth, and would often in admiration thereof cry out, O Veritas, Veritas! O Truth, Truth! For alas, What comfort could the poor soul have, not only in the knowledge, wisdom, power, but in the mercy, love, promise, and Covenant of God: If all were not founded in his truth: So I am sure of all the Attributes given to the Christian, sinterity is the highest; (Noah's, Jobs, Asaes' Attribute) for what were all knowledge, profession, and holiness itself, without this? Therefore as a learned Doctor lately said in a like case, I may say in admiration of sincerity, vix me contineo quin Exclamem, Salve Regina professionum. In the whole 
D. Arrow smith  visible world, saith he, man is the most excellent piece, in man the soul, in the soul understanding, in the understanding knowledge, in knowledge Religion, or the knowledge of God, in Religion Christianity; I may carry it one step further, and add, in Christianity sincerity.  
We had once, our Chronicles tell us, a disease very infective and destructive to the English called Morbus, or sudor Anglicus, the Sweeting Sickness, it raged more among those of this Nation, than any where else; there were two Dukes died of it; there were also two Lord Mayors of London, and six Aldermen, died of it in eight day's space; this is a worse disease with which the English are now tainted, this may be called Morbus Anglicus, too properly: Oh that as God was pleased to give a stop to that, that we now have no knowledge of such a disease, so it may please him to heal the hurt of the daughter of our people, that there may neither be a Canaanite in the Land, nor hypocrite in the Church, that the remnant of our Israel may not do iniquity, nor speak lies, nor that a deceitful tongue 
Zeph. 3. 13.  shall be found in their mouths, much less a deceitful heart.  
Oh that it may never be said of England, or London, what Epiphanius said once of Constantinople, going thence, Relicturus sum tria magna a tergo ingentem urbem, ingens Palatium, ingentem hypocrisim: So here, Relicturus sum ingentem Gentem, ingentem urbem, ingentem hypocrisim: I am leaving a great and warlike people, a great and populous City, and a great deal of hypocrisy, both in City and Nation.  
What therefore Alexander said once to a Cowardly Lubber, called by his name, either change thy Name (I pray thee) or thy manners, either cease to be a Coward, and continue to be called by my name, or cease to be called Alexander, and continue a Coward, so say I, or the Lord rather to thee, Oh Professor, either be sincere, and be called by the name of Christ, or call thyself by some other name; if thou wilt not be sincere; otherwise know as the Romans dealt with a degenerate and vicious son, of that famous Scipio Affricanus, (whom they so much renowned) that they would not suffer him to wear his Father's Ring on his hand, which had his Father's effigies engraven on it, because he had nothing like his Father but his name; so will Christ deal with thee, if thou have nothing more of his but the bare name, degrade thee of thy profession; and if thou wert as the Signet of his right hand, he would pull thee off thence.  
Jo. Sheffield.   

The Contents of this BOOK.  


Chap. 1. The words of the Text opened, and some points observed page 1  
Chap. 2. The main Doctrine propounded, viz. That an Hypocrite may go very far, etc. yet at last fearfully miscarry p. 12 

The Doctrine cleared and proved by sundry instances and examples p. 15    
Chap. 3. The Doctrine further confirmed by reasons p. 20  
Chap. 4. Contains three other general reasons, whereof the first, that the Hypocrite falls short in point of his state p. 26 

Several states which an Hypocrite may be out of, yet not out of a bad state ibid.  
Several states he may be in, yet not in any good state p. 27    
Chap. 5. How the Hypocrite falls short in point of Duties, and herein p. 29 

1 What duties he is defective in ibid.  
2 Wherein he fails in the manner of performing his duties p. 38    
Chap. 6. The Hypocrite fails most in point of Graces p. 52 

Five kinds of Grace wherein he fails, 1 Preparative, 2 Fundamental; 3 Nutritive; 4 Perfective; 5 Privative ibid.  
1 How he fails in Preparatory graces p. 54    
Chap. 7. How he fails in Fundamental, or Radical graces p. 56 

Three Radical graces, 1 Humility ibid.  
2 Self-denial p. 61  
3 Repentance p. 62    
Chap. 8. How he fails in Nutritive graces p. 65. These are, 

1 Faith ibid.  
2 Love p. 69  
3 Hope p. 73  
4 Heavenly-mindedness p. 74    
Chap. 9 The Crowning or Perfective graces he fails in, which are three p. 77 

1 Integrity p. 78  
2 Integrality p. 79  
3 Perseverance p. 81  
How the Hypocrite wants Privative, or Expulsive grace p. 82    
Chap 10. The Application 1 Terror to unsound Professors p. 84  
Chap. 11. The paucity of such as shall be saved p. 91  
Chap. 12. The Grand Use how far an Hypocrite may go, and perish p. 101  
Chap. 13. Contains the first Ladder of twenty Rounds, and is divided into four Sections. 

1 Sect. Contains five steps p. 107  
2 Sect. Five other steps p. 111  
3. Sect. Five steps more p. 120  
4. Sect. Five steps also p. 126    
Chap. 14. The second Ladder whereof Sect. 1. contains five steps p. 132 

Sect. 2. Five steps p. 139  
Sect. 3. Five steps p. 143  
Sect. 4. Five steps p. 150    
Chap. 15. The third Ladder, whereof 

Sect. 1. Five steps p. 160  
Sect. 2. Five steps p. 165  
Sect. 3. Five steps p. 174  
Sect. 4. Five steps p. 179    
Chap. 16. The Hypocrites Looking-glass, divided into four Sections p. 196 

Sect. 1. Contains divers marks of Hypocrisy p. 201  
Sect. 2. Divers other marks p. 211  
Sect. 3. Five Glasses of Christ to discover an Hypocrite p. 217  
Sect. 4. The last Glass discovering an Hypocrite made up of his contradictions p. 222  
And Divisions p. 225    
Chap. 17. The Sincere man's Glass, wherein the truth of Grace is discovered p. 229  
Chap. 18. An Use of Exhortation backed with sundry Motives and Directions p. 242  
Chap. 19 The Conclusion, with an Use of Consolation p. 266     

THE Hypocrites Ladder, OR LOOKING-GLASS.  Matth. 11. 23. 
And thou Capernaum which art exalted unto Heaven, shalt be brought down to Hell, etc.  

CHAP. I. The words opened, and some points noted.  
I Can say of this Scripture, as Daniel of that Dream of Nabuchadnezzar before he came to the opening and interpretation of it. My brethren, The Dream be to them that hate you (or rather the Name of Christ) and the interpretation to your (or rather 
Dan. 4. 19  his) Enemies. But if Jesus Christ shall go up to Mount Eball, we must not make dainty to follow him. The Levites who were assigned to bless Israel, Numb. 6. 23. were also deputed to pronounce all those Curses, Deut. 27. 14. And the Apostles whose hands were employed in scattering the good seed of the Gospel of salvation upon the good ground, their Feet also were to shake off the dust of condemnation upon the refusers, and disobedient hearers of the word. Some have compared the state 
Mr. Erig●●man.  of the Church of England to Laodicea long ago: but I may say, Whereunto shall I liken the men of this present Generation so fitly as to Capernaum? A City exalted to Heaven, a place frequently and extraordinarily honoured with our Saviour's presence, enlightened by his doctrine, graced with many Miracles above all other places, (such are we) a people highly fed, heavenly taught, listed up above all others by God's hand, listed up also in all other men's eyes, and which is only to be faulted, lifted up in their own conceit; and what are we less? Insomuch that other Nations sending hither their young Students, and Candidates of Divinity, upon their return say to them what have you seen and heard in Capernaum, 
Stupor mundi Clerus Anglicus.  that let us see and hear in your own Country.  
The Text is a dreadful Commination, and a terrible Thunderclap, and flash of lightning coming from the Lord, to one of the most noted and eminent places in the world, wherein you see the Exaltation, and Humiliation of Capernaum, the one indeed delightful, the other dreadful to consider.  
The Exaltation is Allegorical, and Figurative. But the Humiliation is Litteral. The Exaltation is Hyperbolical, and Excessive, made higher than it was. But the Humiliation is without any Hyperbole, even so as it shall be found true in the Letter.  
And herein we have two things set down 

1 The Sin  
2 The Doom   of Capernaum.  
Both very sad. And both set down 

1 Positively,  
2 Comparatively    
1 Their sin is set down Positively, vers. 20. They repent not.  
2 Comparatively, vers. 23. They were worse than Sodom, the worst of men, who were sinners before the Lord, exceedingly, and very wicked, Gen. 3. 13.  
2 Their Doom set down, 1 Positively, vers. 23. They shall be cast down to Hell.  
2 Comparatively, vers. 24. I say unto you, it shall be more tolerable for Sodom in the day of judgement than for thee.  
And this Doom is elegantly amplified by taking the degree of Altitude and Elevation wherein they now stood (the highest pitch and degree, as high as heaven) and measuring to that bottom, and abyss, whereunto they should fall; not so low as Earth, but Hell, yea lower than the upper or middle Region of Hell, lower than Sodoms' Hell, that if any place were lower and darker, and hotter, and more dreadful in Hell than other, there they should be.  
A little to open the words. And] q. d. Having spoken to Chorazin and Bethsaida, vers. 21. and pronounced to each of them their woe, I have no better tidings for thee, Capernaum.  
Thou] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Thou above all the rest. It is such a Thou, as that Dan. 5. 23. And Thou Belshazzar hast not humbled thyself, though thou knewest all this.  
Capernaum] For the signification of the Name. It signifies the place or 
Capharnahum Haebreis sonat vicum consolationis & poenitentiae. Aret. in Mat. 8. vers. 5. Salmeron in Mat. 4. 13.  town of Consolation and Repentance. For the seat of it, it was a noble City, and Metropolis of Galilee, pleasantly seated said Egesippus, whereinto fell a spring of the same Name falling into the Lake of Genasareth. It is a City where our Saviour was much conversant, or resident, Matth. 4. 13. He is said to dwell there 
* It is called Mat. 9 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his own City. . There he preached often, we read Joh. 6. Luke 4. 31. and other places, insomuch as it became a Proverb, Whatsoever we have heard done in Capernaum, do also in thy own Country, Luke 4. 23. Here it is by a Metonymy (locus pro incclis) put for the people of that place.  
Exalted] 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Passive lifted up, and may be taken in a threefold sense.  
1 By the hand of God, as Joh. 12. 32. If I be lifted up from the earth, I shall draw all men to me.  
2 By men, and that first in way of scorn and derision, Jo. 3. 14. Secondly, In way of compliment only, as Naboth was exalted, or set upon high, 1 King. 21. 9 Thirdly, Or in point of honour, and highest esteem. So Est. 2. 2. Mic. 4. 1.  
3 By self. This is always faulty, Hab. 2. 4. 1 Tim. 3. 6. Now if you ask, In which of these respects Capernaum was lifted up? I answer in all three:  
1 God had lifted it up in the expression of his extraordinary grace and bounty to this people. This was a gracious Exaltation.  
2 They were thereupon highly lifted up in the eye of all their neighbours, not in way of scorn, or mere compliment, but in real honour. This was an honourable, and worthy Exaltation.  
3 By means of both these, she was vainly and sinfully lifted up in her own conceit. This was a base and shameful Exaltation.  
To Heaven] Hear the height of her Exaltation. Heaven is taken sometimes literally, and locally. For the place of God's Throne, and the seat of the blessed: So the Article of Christ's Ascent into Heaven is to be understood.  
2 Sometimes Allegorically for the highest place of eminency, or security, Jer. 51. 53. Am. 9 2. So here. Their Exaltation was the highest Exaltation that cou●d be.  
The Humiliation follows: Thou shalt be cast down to Hell. It the humiliation had gone before, as it did in our Saviour, and doth constantly in all the godly, it had been happy. But casting down to hell, after lifting upto Heaven is very miserable. Herein two things notable.  
1 The nature and kind of this humiliation; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex al●o d●●icio, Bez in loc. I am not ignorant that learned Gro●●us understands this only Allegorically, that Capernaum shoul● be destroyed by an outward destruction but the 2● vers. telis us it is to b● understood of hell literally.  Thou shalt be brought down] Deprimêris. B●za. Ex ●lto dejiciêris, Thou sha●t be thrust, hurried, or violently, and furiously tumbled and thrown down.  
2 The place and degree of this Humiliation, Brought down to Hell] Hell is sometime (as Heaven before) taken 1 Allegorically for the lowest, or saddest state in respect of spiritual, or outward condition. So in many places 1 Sam. 2. 6. P●al 16. 10. and 18. 5 Thus is the Article of Christ's descent into hell to be understood. 2 Locally, and properly, for the place and punishment of the damned, Luke 16. 23. So here.  
So that we see a double state of Capernaum here, you would think somewhat like that of our Saviour's, of Humiliation and Exaltation, or descent into hell, and ascent into heaven. But they do toto coelo differre, they are most extremely different.  
1 In Christ's Humiliation went before, and Exaltation followed, he first descended into hell, after ascended into heaven. Here is a lifting up to heaven first, and a casting down to hell follows.  
2 In Christ's case the descent into hell, was Allegorical, not Local, but his ascent into heaven was Local and Litteral, not Allegorical here, e contra the happiness was Allegorical and Imaginary, but the misery real and literal.  
3 Christ's hell was a short hell, leading to an everlasting heaven; here a short heaven leads to an eternal hell. Therefore indeed, it is more like to Satan's twofold condition, whose exaltation went before his destruction.  
1 He was really lifted up to heaven by the bounty of his Creator.  
2 He was sinfully lifted up by pride in that state.  
3 He kept not his habitation, made but a short stay there, having forfeited all.  
4 Then he was judicially and violently thrown down as lightning into hell, where his eternal abode must be.  
So that gather up all we have said, and put it together, and we shall have a sad observation put into our hands. Think seriously of it England: Think of it London: Think of it every secure Professor that readest it: For the words are as if Christ had said, A place, a Professor, a City, Country, or person, singularly, and extraordinarily honoured by God with highest Gospel-priviledges, eminently honoured and esteemed by all other Christians, and Neighbour Churches, and highly sensible of their own enjoyments, that they reckon themselves as safe as safe can be, they think themselves next door to heaven, they are lifted up to it, and but one step more, and they are in it, may yet all this while be deceived by an imaginary heaven, and yet after fall, yea be thrown down without all mercy, by Divine vengeance, into the lowest hell, to be below even the rest of the world, yea the worst of men (Sodom itself) and there must abide for ever.  
Here we may take up sundry useful and smart observations.  
Obs. 1. The present and future state of many, is very much differing.  
Capernaum now lifted up must at last be brought down.  
1 So it is in Temporals, Nabuchadnezzar, Haman, Senna●her●b, Jerelo●m, and other wicked great ones, knew their beginning, their present rise and glory, but knew not their end; they saw not how slippery the ground was whereon they stood. Amalek the first among the Nations, their end was to perish for ever, Num. 24. 20. Babylon the glory of Kingdoms, and excellency of the Chaldeans became as Sodom, Es. 13. 19 It mounted up to heaven, and was fortified with the highest walls, and the broadest that ever were, yet came 
Jer. 51. 53.  to be made a heap of Nettles. So the new and mystical Babylon, that hath sat so long a Queen, and hath set her Throne as the Throne of God, must come down, and be burnt to ashes.  
2 So it is in Spirituals, they who are now in an imaginary heaven of Gospel-happiness, may be thrown down to the lowest hell. And on the other side, the godly, whose beginning was small, and their present condition sad, may be lifted up in due time, so was Jacob, Joseph, David, Mordecai, Job, and others lifted up from poverty, the dunghill, and the dungeon, and set among the Princes. And which is better, the Church which is at present afflicted, and tossed, but not comforted, shall have her stones laid with fair colours, and her foundations with Saphires, Isa. 54. 11. And which is better yet, the soul that now sits in darkness, walks in distress, being deserted▪ tempted, discouraged, may come to enjoy beauty for ashes, the oil of joy for mourning, the 
Es. 61. 3.  garment of praise for the spirit of heaviness, and shall come to Zion with songs, and everlasting joy shall be upon their heads, they shall obtain joy and gladness, and sorrow and sighing 
Es. 35. 10.  shall be done away. And which is yet better, best of all. They who n●w sow in tears, and mingle their drink with weeping, being in much heaviness at present, through manifold temptation's, are smitten into the place of Dragons, and covered with the shadow of ●eath, yea are in continual bondage all their life, and wade through great tribulations, shall at length be ●et on Thrones, clothed with long white Robes, and shall have their Palms in their hands, and glorious Crowns on their heads.  
Observe. 2. It is not the past, or present state wherein men now are, whereby they may be denominated happy, or miserable, but the eternal state which they must abide by.  
Capernaum had been lifted up to heaven. The Apostate Angels had been possessed of heaven, but neither the happier. Woe to you that are full now, that laugh now, that are at ease in Zion now; Go to now, ye rich worldlings, ye secure Professors, Weep, and howl▪ your present delights shall end in eternal miseries; After a short heaven, a long hell. After a short reign, as Zimries, of seven 
1 King. 16. 15.  days, a dreadful end; after a sumptuous revel, and riotous feast, a terrible hand-writing on the wa●l, as to Belshazzar, after a merry sitting down, a sudden and confused taking away, as Adonijah from his usurped Crown; after the second 
1 King. 1. 49.  Banquet of wine, a shameful and unexpected execution, as to Haman. The 
Ester 7. 2. 10.  joy of the hypocrite is short, his sorrows to come not so; his triumphing is but for a moment, but his destruction is not 
Job 20. 5.  for a moment: They shall be destroyed with an everlasting destruction from the 
2 Thess. 1. 9  presence of the Lord, and from the glory of his power. But as for you that are godly, though you now lie among the pots, and mourn as Doves in the valleys, 
Psal. 68 13.  lift up your heads, you shall be as the wings of a Dove covered with silver, and her feathers like gold. You do weep and lament, and the world doth rejoice, but your sorrow shall be turned 
Jo. 16. 20.  into joy, and their joy into bitterness. It is a righteous thing with God to recompense tribulation to them that trouble you, and to you who are troubled, rest; when the 
2 Thes. 1. 7, 8, 9  Lord shall be revealed from heaven in flaming fire with his mighty Angels, when he shall be glorified in his Saints, and admired in all them that believe. For your shame, you shall have double, after a sour breakfast, a sweet supper; after a short hell, a long heaven. Here is the faith and patience of the Saints.  
Observe. 3. It is most dangerous living and dying in the best places, if we live unfruitfully. It is better to live and die in Sodom than at Capernaum, Propius Jo●i, propius fulmini. It is worst living in a land of righteousness, if we work Iniquity. A weed is safer in a hedge, than in the Garden, a stone in the high way, than in the Vineyard. They next the Sanctuary are nearest danger, God will be sanctified in such as are near to him, or he will get himself glory in their just destruction.   

CHAP II. The chief Doctrine raised, cleared, and made good by many justances'.  
BUt the Point we shall insist upon is this: 
Jamjam tacturum sidera summa-Jamjam tacturum Tartara ●igra-   
A formal Professor may go far, fly high, and seem to be in a very fair way for heaven and salvation, above all others, yet is his last state woeful, fearful, desperate: Lifted up to heaven, thrown down to hell.  
Babylon was in an Allegorical heaven, Es. 14 14, 15. yet tumbled down, and some Expositors suppose our Saviour alludes to that speech in this place, Tyre was in the highest terrestrial heaven, in the highest region of an imaginary heaven. Thy heart was lifted up, and thou 
Ezek. 28. 2, 3. 12, 13, 14.  hast said I am a God. I sit in the seat of God; thou hast set thy heart as the heart of God; Thou art wiser than Daniel; Thou sealest up the sum, full of wisdom, perfect in beauty; Thou hast been in Eden, the Garden of God; thou art the anointed Cherub, etc. who could be higher? yet thou shalt be brought down to the pit, and die the 
vers. 8. 10. vers. 19  death of the uncircumcised; yea thou shalt be a terror, and never be any more. Here is a sad conclusion, after such an Exaltation.  
Lucifer was in a real heaven, lifted not up to, but into heaven, yet is now in chains of darkness.  
Hypocrites, and formal Professors may be in a high place and form, in the Ecclesiastical-heaven, in a Scripture-heaven; the visible Church is often called the Kingdom of heaven; they may be lifted up three stories high, yet fall from this third loft with Eutichus.  
1 They are really lifted up by the hand of God, are as vessels in his hand, in a fair way to heaven, vessels of honour, they are planted in the choicest Vineyard.  
2 They are higher lifted up by the general acclamation of all that know them. And  
3 They are lifted up higher yet (too too high) in their own proud conceit, and false opinion of themselves, yet after all this miscarry. Matth. 8. 12. Many shall come from the East and West, and sit down with Abraham, Isaac, and Jacob, in the Kingdom of heaven, but the children of the Kingdom the Kingdom of heaven reputedly) shall be cast into utter darkness, there shall be weeping and gnashing of teeth, Religio nunquam Periclitatur nisi inter Reverendissimos, Luther said well, and I may allude, Salus nunquam adeo Periclitatur ac inter sanctissimos. Religion is in most hazard of being lost among the great Rabbis, said he, where his Grace, and his Holiness are their ordinary Titles, and salvation is no where in such danger, as among Christians, Professors, Saints. The children of the Kingdom. As when the Conqueror comes, the children of the Kingdom go to the pot, when Plebeians and vulgars' escape; so when the Lord comes to Judgement, it will go better with Pagans and Infidels, Sodom, and Gomorrah, than with unsound Professors. The last shall be first, and the first and for most shall be last, was a Proverbial speech our Saviour much used, The smartest storms follow the hottest gleams usually.  
This I shall further clear by Instances first, and after by Arguments confirm it.  
1 Instance: Was not Balaam lifted up on high, of whom it is said, The Spirit 
Num. 24. 3, 4, 15, 16.  of God came upon him, that he had had his eyes shut, but now open, that he heard the words of God, that he saw the visions of the Almighty, falling into a trance but having his eyes open all the while; and after he that had the knowledge of the most High, and saw the vision of the Almighty. There is never an Enthusiast alive never a Quaker of them all can speak of more Visions, and Apparitions, and extraordinary Revelations than he, yet a notorious Impostor.  
2 Was not Saul highly exalted, when the Spirit of the Lord came upon 
1 Sam. 10. 6, 9, 12.  him, as it did, that he prophesied, and was turned into another man (not a new man) and God gave him another heart (yet not a new, humble, holy, and soft heart of flesh) he prophesied to admiration; all the talk was now Town and Country, of Saul, What is this that is come on the son of Kish; yea he had such ecstasies, and such actions, as none of all the company of Prophets, he stripped himself, lay naked all day, and all night on the ground, and brought in a new way of Prophesying into the world, 1 Sam. 19 24.  
3 What shall we say of the Pharisee, who so highly applauded himself, I am 
Luke 18. 11, 12, 14.  not one of your Extortioners, I fast twice in the week, etc. yet is he after his self-justifying left under a sentence of condemnation.  
4 Magus, was not he high flown of a sudden? he heard, believed wondered, 
Act. 8. 13.  was baptised, stuck close to the Preacher Philip, was in an ecstasy, was ready to give any money for spiritual gifts, he wanted nothing so much now as the Holy Ghost, he would be an eminent Saint, or nothing, yet a rotten Hypocrite.  
What shall we say of Judas, who had received part with the first Apostles, not the latter seventy Disciples, and did partake of the same spiritual endowments with the other Apostles to preach the Gospel, heal diseases, cast out devils, and had the keys of the Kingdom of heaven committed to him equal to Peter, and the rest of the Disciples, and the bag above all the rest; he was lifted up to heaven indeed, when he had commission to let others in, yet went he not in himself. He was Legatus a latere Christi. He was Angelus in Penna, Re latro, cord Gehenna.  
Were not those Virgin's fair for the Kingdom, who had been called, became Professors, were furnished with Lamps, Vessels, and Oil, yet were shut 
Mat. 25.  out.  
I will say nothing of Sardis who had 
Rev. 3. 1.  an Angel to her Minister, and was herself a Golden Candlestick, who had only a name to live, and was really dead. But the Church of Laodicea bore the bell from them all. There were the Saints indeed. She was rich, increased with goods, and wanting nothing at all, yet was indeed and truth, poor, miserable, blind, and naked.  
But above all, what shall we say to that startling place, Heb. 6. 4, 5, 6. where such as were Enlightened, and had tasted of the heavenly gift, and were made partakers of the Holy Ghost, and had tasted the good word of God, and the powers of the world to come, and did seem to have been in heaven already, yet fall away, and utterly perish.  
Here are five high steps leading towards heaven, of which more hereafter.  
1 They were enlightened, they had been darkness, but now might say they were light in the Lord: This the lowest step.  
2 They had their taste and relish, as well as light and notion, they had something in them inwardly, they had a taste and relish, they were savoury persons; yea 2 tasted of gifts, eminent gifts. 3 Yea they are called heavenly gifts, such as come from heaven, lead others to heaven, and you would think even go to heaven, they make the possessors of them to be heavenly Christians. Such heavenly and gifted Saints may perish.  
3 They are partakers of the Holy Ghost in those extraordinary acts and gifts of it, to speak with Tongues, cast out Devils, expound Scripture, utter Prophecies; not partakers of the renewing, sanctifying, regenerating, heart-sanctifying work of the Holy Ghost.  
4 Tasted of the good word of God: Herein three things, 1 They have had some work upon their hearts and conscience by the word. 2 They have looked upon it as God's word, and been affected as if God himself had spoken to them. 3 They have had their part in the good word, all the word is good, but some part seems to be more good and delightful, viz. the Promise; these have tasted the sweet of the promise, are able to speak great things of the goodness of the word.  
5 And have tasted of the powers of the life to come; wherein three things too: 1 They may speak contemptibly of the things of this world, and discourse much of the vanity of all sublunary things, and speak highly and admiringly only of Eternity; the life to come. 2 They have had sad apprehensions of hell, wrath, and damnation, to know the Terrors of the Lord, and they have at other times been taken up into the third heaven, but neither in the body, nor out of the body, but only in imagination. 3 And they have felt the power and force of both, mightily to terrify, or to comfort above any thing in the world. Powers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is, the power of the one, and the glorious joys of it, and the power of the other, to tremble under the horror of it.  
There is much contained in the word Powers, and so again in the word Tasted. Some conceive it signifies no more but a light smack, and small relish, as in the fourth verse, tasted the good word of God, h. e. as Cooks who dress great feasts for others, taste a little of every thing, but sit not down at table with the Guests; so may unfound Ministers, or Professors. But I conceive there is more in it, to taste is to experiment, to be under the power of it, so as to know perfectly what the thing is. So Jesus told his Disciples, They should not taste of death till they had seen 
Matth. 16. 28.  the Kingdom of God come with power, that is, they should not know what death was, nor feel the stroke of it; so it is said, Christ tasted of death, Heb. 2. 9 Will any say he had but a smack of it, and a little sense of it, he found by woeful experience how dreadful it was in all his attendances and circumstances, his soul was heavy to death upon the thought. Such a kind of penetrating, and heart-amazing experimental knowledge, and application may an hypocrite have of those future things, Death, Heaven, Hell, Judgement, and Eternity.  
Here we see at present a short Ladder of five steps (we shall show longer afterwards of twenty rounds a piece) whereon hypocrites are climbing up towards heaven, but not as jacob's Ladder, whose 
Gen. 28. 12.  top reached to heaven, foot stood on earth, the top of this is towards heaven, the foot in hell; there Angels ascended, and descended, here ascendunt Angeli, decidunt Diaboli, they ascend as Angels, fall as Lucifer; ascend as Lights, fall down as Lightning; you would think at their first appearance, you saw the Witches apparition, Gods ascending out of the earth, but 
1 Sam. 28. 13.  they prove cursed ghosts, and departed with horror, they that fall from this fifth Loft, are not like Eutichus taken up for dead, and after recovered, but are like them 
Act. 20 9  stricken in the fifth rib, never recover, if they fall away, it is impossible to renew and fetch them again unto repentance, the Apostle saith, vers. 6.   

CHAP. III. Many Reasons of the point.  
SEcondly, having cleared this Truth by many sad Instances, we shall come to show the Reasons of it.  
Reason 1. You may often find as bad people at Capernaum as in any part of the world, worse than at Sodom; our Saviour tells us here, The Sun that whitens the Cloth, tans the Blackmore; the Gospel to some the savour of life, is to others the savour of death to death. As by the Law, so by the Gospel, in this sense is the knowledge of sin, it worketh wrath, Law and Gospel enter to some place among 
Rom. 3 20. Rom. 4. 15. Rom. 5. 20.  some persons, that the offence might abound.  
There was a Sodom found in Israel in 
2 King. 23. 7. 2 King. 17. 9  Josiahs' days. The children of Israel did secretly the things that were evil. There is many an Achan goes out with the Hosts of Israel, many a Satan presents himself before the Lord among the Sons of God; Many a cursed Doeg detained before the Lord, many a Judas with his hand in the same dish with Christ; such as partake of the Lords Table, and of the table of Devils. Among my people are found wicked men, the Lord complains: Yea they Over-pass the deeds of the wicked: none so bad as they. Among great pretenders to extraordinary piety, such as devour widows houses, and live in monstrous sins, and prodigious lusts. They are nigh God in their mouths, far off in their reins, Jer. 12. 2. They sit before me as my people, but their hearts goeth after their covetousness. As once there was not found so great faith, no not in Israel, as in a heathen Captain, so oft 
Matth. 8.  not such unfaithfulness, and horrid impieties in a heathen Nation as in Israel, 
1 Cor. 5. 1.  sins not so much as named among the Gentiles, were once found, to their shame, in a Christian Church.  
Reas. 2. All at Capernaum are not called; The outward and inward Call, go not always together; man's teaching, and Gods; Grace and the means of Grace; The word of Grace, and the work of Grace; Ordinance, and Obedience, are oft great strangers. They who are well acquainted with the grace of truth, are utter strangers to the truth of Grace. All are not called: There is no universal Redemption, for there is no universal Election, no universal Vocation. There was many a widow in Israel that Elias never was sent to, but to one in Sarepta; Many Lepers in Israel, not cured by Elisha. All among whom the Gospel is sent, are not saved by it. There are some that hear, and do not understand, as the highway ground; some that understand, that do not believe (like that blasphemous Pope Leo the Tenth, that called the Gospel a profitable fiction) many that believe, that do not obey. Now none are called effectually, called according to the purpose, but such as obey. There may be many in Capernaum, who see more mighty works, hear more powerful preaching, receive more Sacraments, have Sabbaths better spent, and join in many Fasts, who know, ●ear, profess more than others; yet what singular thing do they? they repent not, believe not, obey not; they are in heaven as to profession, but in hell as to conversation, as proud, worldly, profane, sensual, brutish as any other; therefore after this lifting up to heaven in a vain presumption, follows a sad throwing down to hell in desperation.  
3 All that are called, are not chosen, as our Saviour often said, Many are called, few chosen. Salvation, and Election are of equal latipatency and extent; salvation, 
Rom. 8. 30.  and effectual calling, but not salvation, and external calling: All that are called, are not called and chosen, and faithful, as God's people are, Rev. 17. 14. All that are among the Israelites, are not of Israel, (as the mixed multitude called outwardly, or moved inwardly, yet not with right aims and principles) all that are of Israel, are not the Israel of God. There is a Jew outwardly, and a Jew inwardly. And there is a Jew without, who is a Samaritan within, sworn enemies to the Church and people of God, as those perfidious ones, who were in confederacy 
Neh. 6. 18.  with Tobiah, against Nehemiah. There are such who profess to know God more than others, that in their lives deny him more than others, Tit. 1. 16. such who have more of the form, than many, ●ho have less of the power of godliness, than any other, 2 Tim. 3. 3. Like Judas, an Angel in his speech, a Devil in his heart; his expressions were heavenly, his affections hellish.  
4 The case of such is worse than other men's, because the greater mercies offered, and means afforded (if slighted) the greater 
Jo. 15. 22, 24.  is the sin and danger. If I had not come amongst them, they had had no sin. The more light, the more love, the more strive, the more convictions, the more offence; what makes the sin against the Holy Ghost the unpardonable sin? but because it is committed after so much light, and love, and conviction, and experience, committed against Law and Gospel, and promises, and is a pure despite of the Spirit of grace, and a trampling under foot the blood and Covenant of Christ, Sodom had no sin at all, comparatively none. To him that knoweth to do well, and doth it not, to him it is sin, Sodoms' brimstone burned not so extremely, and is not so bad as Gospel dust. What made the Angels fall irreparable? Adam's offence inexcusable? Elies' sons sin inexpiable? The Talent-receivers neglect unanswerable? Jerusalem's sin past remedy of old, and their sin filled up to the full at last? The wrath of God came upon them to the very uttermost. But the abuse and contempt of so much grace: This fills up the Ephah: This puts in the 
Zach. 5. 8.  Talon of lead (when the golden Talon of grace is rejected:) This makes the scarlet sin. The blood of Christ trampled upon, speaks worse things than the blood of Abel. This made God call Israel the people of his wrath. How shall we escape, if 
Isa. 10. 6. Heb. 2. 3.  we neglect so great salvation, said the Apostle. This adds the great figure to the other cipher, and raiseth the reckoning to thousands and millions, for by these men's sins; 1 Religion is reproached. 2 Gods name blasphemed. 3 Wicked men's mouths opened. 4 The mouths of the godly stopped, their hearts are sadned as jacob's, their name, and way, and professions 
Gen. 34. 30.  stinks, men cry out, Here are your Professors, Sermon-hearers, they have the Bible often in their hands, more in their mouths, but the world, flesh and devil is in their hearts; They have a Crown of twelve Stars on their heads, but are clothed with the Moon, not the Sun, but the Sun trod under foot, unlike that Woman described, Rev. 12. 1. This makes Zion sit in the dust, and the heart of God's people mourn in secret. But woe to them by whom this offence comes. These are the sinking, drowning, damning sins▪ the millstone sins.   

CHAP. IU. Containing other Reasons, viz. That all this while they are out of a Right State.  
THe formal Professor, after all his fair proceed, and high attainments, falls short of heaven, because he fal●s short, and is mistaken in three principal points; 1 In point of his Estate. 2 Of Duties. 3 Of Graces.  
First of all, he is mistaken in point of his Estate, an hypocrite may be out of many a state, yet not out of a bad state, and may be in many states, yet not in a safe state.  
1 He may be out of a state of Ignorance, 2 Pet. 2. 20.  
2 Of Error, 2 Pet. 2. 18. He may be orthodox enough in his Tenants, he may hold the truth, yet hold it in an unrighteous heart, and life of his own, Rom. 1. 19  
3 Out of a state of open profaneness, 2 Pet. 2. 20.  
4 Of opposition, and persecution; Gamaliel would have no hand in molesting the Apostles for preaching their conscience, nor would he with his good will suffer others, Act. 5. 38.  
5 He may be out of a state of unbeleef, Act. 8. 13.  
6 Out of a state of spiritual security, and unsensibleness, Cain, Saul, Judas, were sensible (with horror enough) of their unhappy condition. And many an hypocrite besides, Is. 33. 14, 15.  
7 He may be out of a state of horror also, Luke 11. 25. have nothing but peace within. But he is never out of a state of unregeneracy.  
2 He may be in a state again on the other side, 1 Of Knowledge, Rom. 2. 20. Joh. 9 41.  
2 Of great Profession, Tit. 1. 16. An hypocrite may be a Professor of the highest Name and Note; the greatest Hypocrite in the world, is the greatest Professor, viz. Antichrist, who sits in the 
2 Thess. 2.  Temple of God, as the Vicar of Christ; There are ordinary Professors who call the themselves Jews, but are not, Rev. 3. 9 And there are Professors above them, who say they are Apostles, but are not, Rev. 2. 2. And there are some far above them, who say they are Christ's, the Messiah, etc. but are cursed Impostors, Mat. 24. 24.  
3 An hypocrite may be in a state of Civility, Matth. 23. 27. be a whited Sepulchre.  
4 He may be in a state of Restraining grace, Gen. 20. 6.  
5 He may be in a state of Common sanctification, Heb. 6. 4. and 10. 29.  
6 In state of Faith, Act. 8. 13. Luke 8. 13.  
7 Of Repentance, as Judas, Matth. 27. 3.  
8 Of Confidence, 1 Thess. 5. 3. crying, Peace, peace, Job 18. 13.  
But no hypocrite in the world, is in a state of Grace, of Conversion, Regeneration, and Renovation, in the spirit of his mind, no hypocrite can make out his new birth, the new creature, the Divine nature, his implanting into Christ, his living in Christ, Christ living in him, his being in the Spirit, walking in the Spirit, he may be one standing in the outer Court, or one of the household of faith, he is not got so far yet as to be of the middle Temple, or the Church mystical on earth, or to be one of the household of truth, therefore is never like to be one of the inner Temple, or the household of love (in a Right sense) as all the blessed ones are.  
He may as the Chameleon take all colours but white, be in any state but the right. Such are said Jeremy the second, to try many conclusions, take up, and lay down many courses, yet never the nearer.  
1 They are said, vers. 23. To traverse their ways.  
2 Then to mend the matter as you would think, to trim their ways, vers. 33. And after vers. 36. to gad about, and to change their ways. But after all this traversing, and trimming, and gadding, and changing their ways, no reforming their ways.   

CHAP. V How the Hypocrite fails in point of Duty.  
THere are two things I shall speak to, in pursuance of this point. 

1 Show what duties an hypocrite is wholly defective in.  
2 Show wherein he differs from a truly godly person in the duties which he doth perform.    
1 There are some duties which no hypocrite doth perform:  
As 1. to speak of Prayer, an hypocrite may pray; no hypocrite doth, or can pray in the Spirit, or doth watch in prayer, 
1 Cor. 14. 15. Eph. 6. 18. Zach. 7. 3. Col. 4. 2.  he may be long, or loud in prayer, may weep possibly at prayer, doth not watch in prayer.  
2 An hypocrite may say many a prayer, many a Pater noster, or Lords prayer no hypocrite doth say daniel's prayer, and put that into his Liturgy, without which all prayers are in vain; you may perish with Our Father in your mouth; if you have not daniel's prayer in your heart, viz. praying that we may turn from all our 
Dan. 9 13.  iniquities, and understand the truth.  
I have heard some ignorant people say sometime, God give us to pray that Good prayer, that God may hear, this is that good prayer, you may pray all manner of prayer and supplication, but if you regard iniquity in your hearts, God will not 
Psal. 66. 18.  regard all your prayers.  
3 Though I said an hypocrite may say the Lords prayer, (and not daniel's) he may huddle it over, I mean, yet no hypocrite is serious in saying the Lords prayer; ask him Philip's question, But understandest 
Act. 8. 30.  thou what thou readest, and dost thou mind what thou sayest? And he must answer, How can I? except I had a new heart.  
There are two things wherein he fails as to the Lords prayer.  
1 He separates the Conclusion, or Doxology from the Preface, he saith, Our Father with all his heart, and is willing to take acquaintance of God so far as to have a Father in heaven. But when he should come to the Doxological conclusion, he hath no Praise, Kingdom, power, Glory, Majesty, Dominion, to ascribe to God, he is better in the beginning of his duties, worse in the end; better at prayer, than at praises. Now this is the proper work of Saints, yea of heavenly Saints and Angels, to be full of praises, and to close their duties with highest admiration of God, and hearts brim full of his excellencies apprehended.  
The sincere worshipper is best at last, he gins full of self, ends full of God.  
His heart the longer he hath been at duty, is like the water that hath been over the fire, grows hotter, and hotter, at length it boils and runs over; the poor narrow vessel cannot hold it while the fire burns, so the godly say, their heart hath burnt within them, and even boiled over, 
Psal. 45. 1. Ebullivit cor; etc.  their hearts have been in heaven, when in praises and admirations of God.  
2 He separates the Petitions, an hypocrite may say the three last Petitions, no hypocrite doth say the three first Petitions with his spirit and understanding.  
1 An hypocrite may with all his heart say Give me this day my daily bread; Give me Lord, health, peace, plenty; give thy blessing to me, my children, my labours, state, stock, bless my going out, coming in, adventures, etc. Here he lefts up the voice, and weeps; Hast thou no blessing for me? Bless me even me, Oh my Father.  
2 He may pray with all his heart, Forgive me my trespasses; forgive both guilt and punishment, restore me to thy favour, as though I had never offended, though he doth but faintly promise to forgive others that trespass against him.  
3 He may pray with all his heart, Deliver me from evil, i. e. from the evil one, from Satan, from his hands, malice, mischief, Good Lord deliver me, but from tentations of Satan, motions to sin, occasions of sin, departure from God, unbeleef, hardness of heart, he prays not against them, he saith but faintly, Led us not into temptation.  
2 But for the three first Petitions, he cannot pray them at all.  
1 To pray that God's Name may be hallowed, and God's glory may be exalted in every thing, and take the precedence of his own name, honour, interest, peace, comfort, so that God may be magnified by his life, or death, what cares he, this is only the frame of the truly gracious soul, Father save me from this hour; but why should I pray to be saved from this hour? Father glorify thy 
Joh. 12. 27, 28  Name: Let me rather want my daily bread, than thy Name want his glory: Let come on me what will, or can, so that thy Name may get glory, let me decrease, so it may increase here in sincerity.  
2 No hypocrite doth pray, Thy Kingdom come, Come Lord Jesus, come quickly, but rather, stay a while, noli modo, come not yet, yet a little sleep, and a little more slumber; no hypocrite doth pray that the Kingdom of God should come into him in his life, it is enough for him to come into the Kingdom of God at his death. The hypocrite comes to God as a poor man to his neighbour, when he knows not what in the earth to do. Sir, I am come of a great errand, I pray lend me such a sum of money; so saith he, Lord lend me thy helping hand, and relieve me in such a case, and he doth to God, as Saul to his Uncle, tells of his business, his way, and his Asses, not a word he speaks of the Kingdom; 
1 Sam. 10. 16.  the child of God comes and says, Lord, I have a great errand to thee, it is about a Kingdom I come, and not a Kingdom for myself, but thee; I have a rebellious untoward heart of my own, Lord subdue it, Blessed be the Kingdom 
Lake 19 38.  that comes in the Name of the Lord, Hosanna in the highest: Let thy Kingdom come, let it come to day, before to morrow, Be like the Roe, and like the Hart upon the Mountains of Spices: He came 
Cant. 8. 14.  to God of the same great errand Israel came to David with, Behold, thou art 
2 Sam. 5. 1, 2, 3  our bone, and our flesh, we want a good King, we come to offer thee a Kingdom, to set up thy Kingdom, and to anoint and choose thee to be King over us, say us not nay, make a League and Covenant with us.  
3 No hypocrite can pray, Thy will be done, etc. Only the sincere soul saith that Petition, Let thy will be done, not mine; what thou commandest, let it be obeyed; what thou imposest let it be born; give strength, patience, peace, support, rather than deliverance out of affliction. It is written of me that I should do thy will; Agreed, I would it might be, saith he to God, as Laban to Jacob, according 
Gen. 30. 34.  to thy word, Lord, with all my heart. I had rather serve God, than reign over men, rather have the grace of obedience, than the gift of working miracles; Thy mind to me a Kingdom is. Da quod Jubes, Jube quod vis, Command first a 
Mallem obedire quam si possem miracula operari. Luther.  willing mind, then command whatsoever thou wilt; I would Lord, thy will should be done in every thing; yea I would have it done as well on earth, as it is in heaven; no grumbling, repining, questioning, gainsaying, no halving, no halting, or imperfect obedience to God, no faint, cold, dead performing of any holy service; but let thy will in every part of it be observed punctually, readily, cheerfully, universally; let thy commands be obeyed continually, totally, inwardly holily, conscientiously, and let thy worship be performed purely, spiritually, livelily, heavenlily, Angelically, Divinely, perfectly, with all the heart, and mind, and soul, and strength, and joy, and delight.  
Thus much for Prayer.  
2 For hearing: I will not say but an hypocrite may hear much, and often, but he doth not take heed how he hears. He is one of Ezekiels hearers, or comers, who 
Ez. 33. 31, 32.  say, Come let us hear what is the word that cometh from the Lord, they come, and sit, and hear, as my people, but they will not do my words; for with their mouths they show much love, but their heart goeth after their covetousness. But he is none of Isaiahs' hearers or comers, who say, Come let us go to the house of the Lord, and he will 
Isa. 2. 3, 4.  teach us of his ways, and we will walk in his paths. An hypocrite may be a great Sermon-hearer, cannot be called a Sermon-follower, he hath the ear tipped, or the tongue tipped; but hath not as the Priests in the day of their Consecration, and the Leper in the day of his Purification, had their ear, and the thumb of 
Exod 29. 20. Leu. 14, 14, 17.  their right hand, and the great Toe of their right foot, all anointed; to show that not only the ear is to be consecrated, but the hand with which we work, and the foot with which we walk, should all be sanctified.  
3 I will not say but the hypocrite may search the Scriptures, to see what he can find in them, and if it may be to find eternal life by searching them, but no hypocrite doth search his heart by the Scriptures; he doth not take this light, and search, and sweep this house; he is one of the Jewish searchers, he is none of the Berean searchers, who searched the Scriptures daily to see if 
Joh. 5. 39 Act. 17. 11  these things were so, so in their books, and so in their hearts, and lives.  
The sincere soul searcheth first how the Sermon and the Scripture agree, and then how his heart and life agree with the Scripture and Sermon. The hypocrite censures the Preacher, if he wander from his Text, and his Doctrine agree not with his Text, or his Use with his Doctrine; but he censures not himself when his practice wanders from Text and Doctrine, and Use too. He is very critical in hearing, or reading an Author, very hypocritical in reading his own heart, and examining his own life; he notes what unsound Divinity is in another's Sermon, or Book, not what unsound Christianity is in his own heart. He is as Austin said, more troubled at another's incongruity of speech, or impropriety of phrase, than at his own solecisms, absurdities, and barbarocismes in manners.  
4 An hypocrite may (I will grant) keep his mouth with all keeping and caution, but no hypocrite in the world doth mind that duty, Prov. 4. 23. to keep his heart with all keeping, to observe what stuff is there, and to be troubled at his own vain, unbelieving thoughts, and sinful imaginations, which are the greatest trouble and exercise of a child of God to keep his heart clean.  
5 Every hypocrite doth talk of God, no hypocrite doth walk with God, setting 
Gen. 5. 24. & 6. 9  God as David did always before him, he is continually at my right hand, therefore I shall not fall, Psal. 16.  
6 No hypocrite hath his conversation 
Phil. 3. 20  in heaven; he may have heaven in his communication, never in his conversation; he may be high minded, is never heavenly minded, may be heavenly-mouthed, cannot be heavenly-minded.  
7 Lastly, No hypocrite can say, He doth delight in the Law of God in his inner 
Rom. 7. 22  man, he may delight to hear, or read it in many passages for the equity and justice that is in it; but to delight in it (in the purity, spiritualness, and latitude of it) and that in the inner man (with all the heart) to like well of the Prohibitory part of it, Thou shalt not lust, and of the Mandatory part, Thou shalt love the Lord with all thy heart, and thy neighbour as thyself; and so like the Law well when it rebukes, and convinceth of sin, and shuts up our mouths, this is a rare act of sincerity. To say of the Law in every precept, and in every respect, as Paul doth, I consent to it, I allow not any 
1 Sam, 6. 20 Rom 7. 12.  disobedience against it, it is all holy, and just, and good, argues sincerity. An hypocrite may say it is holy, and so holy, that he likes it the worse again, who can stand before this holy Law? or before this holy Lord, by reason of his Law? He can say also, It is a just Law (too just) but he can scarcely find in his heart to say, It is good. The promise is good he saith, but the Law he could wish were repealed, and were made a dead letter, for it is to his lusts a kill letter, an unpleasing curb; and he desires with Israel 
Heb. 12. 19  that he may never hear more of it, than he shall live again, otherwise he concludes he must needs die.  
The second thing wherein an hypocrite is tardy in matter of duty different from the godly, is in his manner and way of performing it. He falls not short so much in the matter, form, expression, measure, length, and size of his duties, as in the life, holiness, spiritualness, and manner of his duties. Manners do not only make a man as we say (not Manors, Means, Lordships, Habit, etc.) but manners make the Christian also. The Sio● and the 
Luke 8. 18. Mat. 6. 1. 5, 16 1 Cor. 9 24, 26 Phil. 3. 17 1 Cor. 11. 28 Mat. 24. 46.  Quomodo go a great way in a Christians work. Take heed how you hear, pray, fast, give alms, rather than that you hear, pray, etc. The So running, So fight, So walking, So eating, and So doing, are more commanded and commended, than the bare actions.  
The first failing in this kind is, that the hypocrite rusheth abruptly, and unpreparedly upon his duties, no preparation before, no attention in, no reformation after his duties, he comes from sin, to duty, and from duty, to sin again; as that Strumpet who had been seeking God by day at her peace-offerings, at 
Prov 7. 14  night seeks out her wanton Mate; or as Judas who came reeking from the High Priest into Christ his presence, and from the Lords Table, he goes to the Table of Devils, he returns with his Sop to the High Priests again, he can lodge Christ and Belial both in a bed. What an abomination was that the Lord complains of, Ezek. 23. 39 When they had slain their children to their Idols, they came the same day into my Sanctuary to profane it, and thus they have done in the midst of my house. The hypocrites duties are but a short Parenthesis, brought in I know not how▪ between a many lines of sin going before, and as many following after, whereas the Lord will be sanctified in those that draw near to him. The Lord requires 
Leu. 10. 3  to every solemn and extraordinary duty, extraordinary and suitable preparation; when Aaron and the Priests were first to be consecrated, because they were to enter upon a holy function, they were to wait seven days at the door of the Tabernacle of the Congregation, and not to go out, for seven days you shall be consecrated, said the Lord. And when Israel 
Leu. 8. 33  was to appear before the Lord at Sinai, to receive the Law, they were to be sanctified three days, beforehand, Exod. 19 10, 11. The Passover was not to be eaten by any in his uncleanness, he 
Leu. 7. 20  did more sin in eating so, than in a religious forbearance, and as there was a preparation and purification of the Sanctuary to all that came to that Old 
2 Chron. 30  Testament Sacrament; so is the like required to our Sacrament, Let a man examine himself, and so let him eat of that bread, and drink of that cup. And as 
1 Cor. 11. 28  there was to be an extraordinary preparation upon extraordinary approaches, so an ordinary and habitual preparation to ordinary, and daily duties. The Laver stood near the Altar, in which the 
Exod. 30. 19, 20, 21  Priests were ever to wash before they did officiate, and they were to wash again when they had done, Leu. 16. 24. God requireth holiness before, in, and after our duties. Hence St. James, Cleanse your hands you sinners, and purify your hearts ye double-minded; and then draw near to God, and he will draw near to you. 
Jam. 4. 8  So also the Apostle alludes to that use. Heb. 10. 22. Let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. The Musician spends some time in tuning his instrument before he plays, our hearts should be tuned before we pray. Gregory notes how the Cock stirs up himself, claps his wings to awake himself, before he crows to awake others; so should the Preacher saith he, so may I say also when thou prayest, say as Deborah, Awake, Awake, utter a song; Awake my harp, and I will awake, saith David; 
Judg. 5.  the Harp makes dull music, if the heart be asleep. Stir up thyself, and the gift of God that is in thee, then preach, or 
2 Tim. 1. 6  then pray. Samson was wont to shake himself, and he found the Spirit and strength of God come upon him, so do thou. In a word, before duties wash, in duties watch, and after duties wash again, 
Judg. 16  and keep thee clean: wash unclean hands before prayer, lift up holy hands in prayer, 
1 Tim. 2. 8  and lift up holy feet after prayer. Be as careful and constant in acting, and using grace, before duty, and grace after duty, as thou art in saying Grace before and after meat. And tell not me what thou art in duty, but what thou art before, and after thy duty; As a man is not so well known by what he is in affliction, as what he is after.  
2 The second thing wherein the hypocrite fails in that he comes off heavily in duty, comes unwillingly, grudgingly, and grumblingly to his duty; no love of Christ, or love of duty constrains him to exercising acts of piety or charity; his feet are not like Hearts feet, his heart like the Chariots of Amminadib (or 
Cant. 6. 12.  of a willing people) as the Spouse said, but every finger is a Thumb with him. His Myrrh is not Myrrah Libera, free flowing myrrh, his giving is not with simplicity, or liberality his showing mercy 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 12. 8. Rom. 12. 1. 1 Pet. 2. 5.  with cheerfulness, his spirit makes him not willing, Exod. 35. 21. his body is no living sacrifice, no nor himself a lively stone, but when he gives, he doth it, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either with an ill 
2 Cor. 9 7. 1 Pet. 5. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Sam. 13. 12.  look, or with an ill like, grudgingly, or of necessity; when he preacheth, or prayeth, he doth it constrainedly, not voluntarily, or for love of hire, not hire of love, and of a ready mind, as Peter saith, and when he sacrificeth, he forceth himself as Saul said. What a weary life is this, saith he, and he snuffs at it again, Mal. 1. 13. and 2. 13. Thus have you done saith the Lord, covering the Altar with tears, with weeping and crying out, insomuch that he regardeth not the offering any more, nor receiveth it with good will at your hands.  
But it is otherwise with a godly soul, his spirit is a free spirit, his love constrains 
2 Cor. 5. 14▪  him, he delights to draw near to God, he is glad when he goes to the house of the Lord, he thirsts, pants, and longs after God, the living God (and this is one remarkable difference between him and the hypocrite in all his duties) he not only desires God's gifts and mercies, and blessings, but his presence, acceptance, and favour in all his approaches, yea Gods face doth he seek, and is not satisfied without it, yea God himself is his expectation, and his great errand (as I said before) Now Lord what wait I for? Truly my expectation is from thee. 
Psal. 39 7. & 62. 5.  So he rests not in presenting God with any service, but with his service he tenders up himself, Oh Lord, I am thy servant, truly I am thy servant, and thou hast loosed my bonds, Psal. 1 16. 16.  
Alas! It is not sacrifice that God calls for, but obedience, nor duty, but love to duty is accepted (he that loveth me, and 
Exod. 20. 6.  keepeth my Commandments) not the gift, but the giver is looked upon with God, and not the full and great giver, but the cheerful giver, Non est volantis, nisi volentis, non clamantis sed amantis. God's people are all a willing people. It was not 
Psal. 110. 3.  offering in Moses days towards the Tabernacle, as in david's towards the Temple, but offering willingly, which was looked upon. Nor is it praying, or 
Exod. 35. 21. 1 Chron. 29. 17.  preaching, but doing it willing which is rewarded, 1 Cor. 9 17. The truth is (as one saith well) it is as bad, or worse to serve God unwillingly, as to sin unwillingly. When thou sinnest against thy will the sin is less. When thou performest a good duty unwillingly, the greater the sin. Therefore the godly man in his worst, is better than the wicked in his best. In his worst he can always say through Grace, to will is present, though to perform as I would, is not in my power, 
Rom. 7. 18  when the other must say, what ever my performance was, my will was absent. In a word, the hypocrite ever comes unwillingly to his duty, goes more willingly from it, the godly comes more willingly to it, with more unwillingness (did not other necessary duties also call him off) doth he departed from it.  
3 The Hypocrite when he comes to his duty is liveless, sleight, and negligent in his duty. The profane person is negligent of his duty, the hypocrite in it; as in seeing he sees not, and in hearing he hears not, so in praying he prays not; he doth but read prayer, or say prayer, or say Service, as it was said, or say Grace, or say, or sing Mass, as the Papists call it, who are all for opus operatum, 
1 Cor. 14, 15 Jam 5. 17 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but one may say a prayer, and not pray a prayer; I'll pray with my spirit, and my understanding. Elias prayed a Prayer, the Greek word is, he prayed in earnest. Hannah her heart prayed, her words were not heard; these their words are heard, their heart moves not. It is one thing to say Grace (a child may do that) another thing gratias agere, to act graces, or to do thanks, otherwise there may be thanksgiving sine gratiarum actione. It is one thing to pray, another to watch in prayer, strive, wrestle, be instant in prayer, it is a small thing to fast, look sourly, hang down the head like a bulrush, it is somewhat more to afflict the soul, pour out the soul, draw out the soul. If thou wouldst look on thy fleece when thou hast prayed, and see what drops of dew are on it, look on thy face when thou prayest, and see what drops of sweat are on thy fore head, and of tears in thy eyes. In this exercise we must not stir ad ruhorem, but ad sudorem, ad calorem & fervorem. 
Rom. 12. 11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Be fervent (boiling hot) in spirit, serving the Lord. Holy Bradford never left praying, till his heart yielded and melted. But the hypocrites service is a cold, dead, cheap, and easy service, he hath a male in his flock (hath activity 
Mal. 1 14  and spirit in businesses of the world) but offers to God a corrupt thing, the sick and lame that cannot go alone, he appears before the Lord empty, offers to God that which costs him nothing, which David's soul abhorred, he doth the Lords work negligently, and cries out, ad quid 
2 Sam. 24. 24  profusio istaec! whereto serveth this waste of time, spirits, and strength more than needs! In the Law Ceremonial, we read God did reject the firstling of an Ass (a dull creature from) being consecrated among other firstlings, he would rather see his neck broken, than his flesh upon his Altar. The slow and slothful 
Leu. 11. 30.  Snail, and Tortoise might not be eaten or touched; and whatsoever Fowl did creep, and what had wings to fly, which if it did crawl and creep was above all 
Leu. 11. 20. & 23.  to be an abomination; what should the Lord do with a dull Ass, or lazy Snail in his service? We may not say in this case, The Lord hath need of him. So that prayer that should fly, if it do creep and sleep, what is it but an abomination? The hypocrite thinks it the easiest matter in the world to serve God, to pray, believe, etc. But the Scripture tells us another tale, and makes it a harder matter than most think of. We will serve the Lord said Israel to Joshuah, you say 
Josh. 24. 19  more than you can do, said he, Ye cannot serve the Lord, for he is an holy and jealous God. And whereas an hypocrite thinks it so easy a matter to pray, he can do it with one hand tied behind him (he thinks) the godly man complains, except the Spirit help his infirmities, 
Rom. 8. 26  he knows not how to pray at all, or to set one word before another, any more than the weak Infant, who cannot go a step if not held by the hand of the Nurse, or the young Scholar who knows not how to hold his pen in writing, or make one good letter, longer than his hand is guided by his Masters. What the one glories he can do with ease, with a wet finger, as we say, the other finds by sad experience, and laments that he cannot yet skill of, though it hath cost him many a wet eye and cheek.  
4 The hypocrite is constantly out in his prayers, and other holy services, ever distracted, and at a loss. A sincere man is too often, the hypocrite ever, his holy duties are therefore called, Dead works, because the heart and soul is separated from them. The hypocrites heart is unbroken, his prayers broken; the others heart is rend, but his prayers entire. I give myself to prayer, said David, or I 
Psal. 109. 4  am all prayer, as the original hath it. The one doth hoc agere, the other aliud agere: He draweth near with his lips, his heart far off: Near God in his lips, far off 
Es. 29. 13.  in his reigns. They sit as my people, and hear, but their heart goes after their covetousness. 
Jer. 12. 2 Eze. 33. 32  The mouth and heart are far asunder in prayer, the ear and heart in hearing. The godly can often say to his comfort, I sleep, but my heart waketh. 
Cant. 5. 20  Even when I am about other Civil employments, My soul keepeth silence unto 
Psal. 62. 1  God; I am still when I am awake, or even at work with thee, My soul followeth hard 
Psal. 139. 18  after God; and the other must say, if he speak truth, I wake and pray, but my heart 
Psal. 63. 8  sleepeth, my heart is still pursuing earthly objects, even when I seem employed in heavenly services.  
5 The hypocrite hath ever designs upon God in all his duties and desires, that God should comply with him, the sincere soul hath designs upon himself and desires help of God that he may comply wholly with him. The one offers ever a Wave-offering, he waves his lips to God, and when it comes to perfect and 
Es. 43. 24  through obedience, he waves that; the godly offers a whole Burnt-offering; the hypocrite Vtitur Deo, ut fruatur mundo, makes use of God, and would make him serve, as Isaiah hath it, serve his turn, when he is in a strait. But his end is not God, but himself, he fasts and prays to himself, as Zach. 7. 5. Did ye fast at all to me, saith God? No, no such matter. Non tua sed te, saith a godly soul; Lord, I seek not thine so much as thyself, Te propter te, Tua post te, propter te, O Lord, I seek thee for thyself, not thy gifts, thy gifts are sweet, thyself sweeter; thy gifts relieve me, thyself only can satisfy 
Psal. 42. 2, & 10, ●  me: My soul is a thirst for God, Oh when wilt thou come to me! Thou art my portion saith my soul, Nunquani ad te nisi ob te, nunquam a te, absque te; Lord I would never come to thee, but for thyself, and let me never go from thy presence, but with thee present. An hypocrite on the other side hath ever a desire to draw God over to him, as Balaam, and they Jer. 42. who desired much that Jeremy should pray for them, that they might go into Egypt, and do what they liked, and that God should give his placet, and consent. Thus devout was Pharaoh, and Zedekiah, Entreat for us, say they. This is non te, sed tua, in plain English to say, Lord we would that thou 
Mar. 10. 35.  shouldst do for us whatsoever we desire. A very reasonable request. To whom our Saviour's answer is, You know not what you ask; Quid dabis is the hypocrites first Petition, as it was Judasses', What wilt thou give me? what profit will it be, etc. Job 21. 15. not Quid rependam, what shall I render unto the Lord? A godly soul prayeth with holy Austin, Da quod Jubes, & Jube quod vis, Give me Lord to will what thou commandest, and then command as long as thou wilt.  
6 An hypocrite cannot take a little more pains in a duty, but he is puffed up presently, and mingles the blood of his sacrifice, with the blood of Christ, I have had Peace-offerings to day, therefore I am absolved, my duties have made me whole; nay, his mouth runs over commonly, and a Trumpet must be sounded in God's ear, O God I thank thee I am not thus and thus; yea it may be the next man he meets, he must be told of it, Come see my zeal. The godly man is content to be seen in secret, and to be in Occulto Judaeus, a Jew within, and is as humble after a duty, as after a sin, unprofitable servant that I am! not to me, but to thy Name be the glory; Not I, but the grace of God with me. The 
1 Cor. 15. 10.  Glean of Christ's Intercession is better than all my Vintage. I need that High Priest to take away the iniquities of my holy things, as well as to cover 
Exod. 28. 38  my foulest miscarriages. If the Lord should bate me all my other sins, and reckon only for my duties, woe to me! He hath learned with Luther to be 
Cave etiam a bonis operibus.  afraid, not only of his evil deeds, but his good deeds also; with Paul not only to part with his unrighteousness, but his righteousness also. The Duty, Gift, 
Phillip 3. 8, 9  Grace, or Revelation that puffs thee up doth thee hurt, that under, and after which, thou art most humble, is best performed. It is never so well, said one, as when Moses face shines and he not ware of it. But an hypocrite loseth the comfort of his duties by applauding himself, and for making a holy perfume to smell to, he is cut off, Exod. 30. 38. It fares with an hypocrite priding himself in his duties, and looking for a reward for them, as with that Soldier who cast himself into the Sea to take up Alexander's fallen Crown, and putting it on his own head while he presented it to him, or with the Amalekites who 
2 Sam. 1. 15 & 4. 12.  brought David saul's Crown, or Baanah and Rechab who brought Ishbosheths' head, they all expected great thanks and rewards, but lost their lives. He that will save his life, shall lose it, and he that will be saved by his duties, will be lost and undone by them. We must neither make the Creed a prayer, nor a prayer our Creed. We read Leu. 16. 24. that the Priests were to wash after their sacrifice, as well as before; and we need the blood of Christ to wash our prayers and tears, as well as our sins. Say none but Christ. We read again, Leu. 16. 20. That there was to be a more solemn sanctifying, and reconciling of the holy place, the Tabernacle, the Altar, etc. All which were reputed holy, and might be looked upon as what should cleanse and reconcile them; so do we need the blood of Christ, to reconcile our Altar, Tabernacle, and Sabbath-services, which we are apt to think are of a reconciling and cleansing nature.  
To conclude, as Irenaeus said, As it were better for a man to be the most ignorant person in the world, to know nothing in matters of Philosophy, or in any controversy of Divinity, so he know Christ crucified, rather than to have all knowledge, and to be ignorant of him. So it were better for a man to have no duties or righteousness at all, and have nothing but sense of sin, and worthlesness, and to fly to Christ with the Publican, or with the Thief on the Cross, than to have all duties and righteousness whatsoever, without any sense of sin at all, and to be thereby kept from Christ.   

CHAP. VI How the Hypocrite fails most in point of true and saving Graces.  
THirdly, He is wanting in the choicest of Graces, which are four: 

1 Preparative.  
2 Fundamental and Radical.  
3 Nutritive, or Conservative.  
4 Consummative, and perfective, or crowning Graces.    
There were four things wanting in the three bad grounds which had the good seed, but fell short in fruit, which answer to these four kinds of grace, viz. a Plough, Root, Moisture, and Sun. The good ground had all. The highway ground wanted nothing but a Plough (not Root, Moisture, or Sun) had it been taken in, well broken up, and kept from the Passengers treading on, and the birds picking up, it might have proved good ground; Sodom if it had been so dealt with, might have proved as good ground as Capernaum. The stony ground wanted not a Plough, it was broken up 
Matth. 11. 23.  deep enough, it wanted no Sun neither (it had too much) it wanted Root within, and Moisture from above, and a good stone gatherer. The Thorny ground wanted not the Plough, nor Root, nor Moisture, only wanted the Sun, which the Thorns kept from the Corn that it could not ripen.  
And as in a building there are four things to be done, or all labour is lost: 1 Removing the Rubbish. 2 Digging deep to lay the foundation. 3 The Structure upon the foundation so laid. 4 The Roof to keep all dry. So it is in the Christian Fabric. 1 Rubbish must be removed by preparatory Grace. 2 The foundation must be laid in fundamental Graces. 3 The structure raised by conservative Graces. 4 The roof set up, and covered by consummative Graces.  
1 Hypocrites want the first Grace, or Preparations to Grace. The way of the Lord is to be prepared. The Law is to go before, to remove Rubbish, the rough ways are to be made smooth, the hills to be leveled, the crooked made straight, and then all flesh shall see the salvation of God, Luke 3. 4, 5. The Plough must go before the Seedsman, or all is cast away. The Lord prepares the heart, opens the heart, breaks up the fallow ground by strong convictions, deep humiliations, whereby the Lords Husbandmen plough upon the heart of their hearers, and make long furrows: Then is the seed sown in tears: Then is the word received in much assurance, when in much affliction, 1 Thess. 1. 5, 6. Thus were John's hearers brought in, being warned to fly from the wrath to come, Mat. 3. 10. Thus were Peter's hearers brought in, Act. 2 37. They were pricked in their hearts, and cried out what shall we do? Thus the Jailor, Act. 16. 30. Sirs, what must I do to be saved? Thus Paul himself was stricken down, and cried, Lord, 
Act. 9 6  what wilt thou have me to do? These held out. These brought down to hell at first, are lifted up to heaven, and into heaven at last. As the Ball the harder it is stricken down to the ground, the higher it rebounds. God gives to such whom he intends to use as principal engines and battering pieces against Satan's Kingdom, a full charge, and gives fire, and there is a hideous noise and smoke, but these are tried pieces. Though I confess some may die and perish in these, where there is not the following, as some Pieces fall all a pieces in the first charge. It is not the Plough alone makes fruitful, the seed must follow. Therefore rest not here. It is not these Preparative works, but Regeneration which makes the Saint, as it is not the 
These are a wilderness that a man may die in, and never go to Canaan. Mr. Burgess.  pain of Childbirth, but the birth of the child which makes the mother rejoice; many a woman dies in the pangs, that never lives to be a mother; so may you perish with your frights, fears, horrors, griefs, if you see not of the travel of your soul, Christ form in you. But our new Converts that have found out an easier way to conversion, before they travel, they have brought forth, before their 
Isa. 66. 7  pain, they are delivered of a child; these are not usually long lived, as our untimely births, these hold not out, if you observe among those many unsound Professors, that have so fearfully apostatised, and turned aside into corrupt opinions, you will find here was the first error; they were converted without convictions, never were at Mount Sinai, or Mount Ebal, never heard the whirlwind, or saw the fire or Earthquake, but the still voice first. While the world stands, you will never find another way of birth, but by travel, and crying out, no other way of sowing, but by breaking up the ground: It is not dancing upon the ground will make it fit for the seed (it may harden it) it must be ploughed, and broken up. Nor is it a Ministers dancing and leaping, with a light and airy preaching, will bring in souls, as Baal's Priests danced and leapt about the Altar; but downright preaching the Law, and hewing down stubborn sinners with the words of God's mouth. 
Hos. 6. 5.    

CHAP. VII. How the Hypocrite fails in fundamental Graces, viz. Humility, Self-denial, and Repentance.  
SEcondly, They are wanting in the Radical and fundamental Graces, and therefore miscarry. The stony ground wanted root. It wanted the root of these three Radical Graces.  
1 Humility. 2 Self denial. 3 Repentance, 
Three Radical graces.  or Sin-mortification.  
1 The first Radical and Rooting Grace is Humility; the first of Graces, 
1 Humility.  the lowest and least in man's account, the highest in Gods: It is not numbered among Philosophical virtues, but hath a chief place assigned it among Theological Graces. God saith to this Guest, Come up higher, and it ascends into heaven in a cloud, Rev. 11. 12. It is a grace which never goes alone, or with a little grace, but ever hath much grace accompanying it; he who gives the first grace to be humble, gives afterwards all grace to the humble. The unsound Professor 
1 Pet 5. 5.  never was acquainted with this grace, therefore holds not out. Sincerity gins in humility, ends in perseverance, when hypocrisiebegins always in pride and arrogancy, and ends in Apostasy. The Lord always digs deep, and lays his foundation low, when he intends to build an house to dwell in. The highest heavens, and the lowest heart, do both 
Isa. 57 15.  alike please the most high God, Humilitas ab humo, humility, is that to the rooting of Grace, that earth and mould is to the Corn, there it thrives.  
Austin being once asked what was the first Grace? answered, Humility: What the second? Humility: What the third? Humility: Where lies the heads of springs? Where the Mines of gold, but in the deeps of the earth? The Spring and Mines of Grace lie low in the humble heart. The Holy of Holies was 
1 King. 6. 2. 20 compared.  the lowest part of the Temple, ten Cubits lower than the body of the Temple, but there was nothing but pure gold to be seen, the very floor was overlaid with gold. The Lord will hear the humble, Psal. 10. 17. Save the humble, Job 22. 29. Give grace to the humble, 1 Pet. 5. 5. Exalt the humble, Luke 18. 14. Yea he will revive the spirit of the humble, Isa. 57 15. and dwell with the humble; He that humbleth himself most, is the greatest in the Kingdom of God, Mat. 18. 4. Oh how fruitful are the Low Valleys! the 
Psal. 65. 13.  Valleys are covered with Corn, when the Mountains are covered with snow: All the Rivers run among the Valleys, the Mountains are ever more dry and barren. Oh how safe is the weak Conie in the deep of the Rocks! What sweet communion had Elias with God in the low Cave? How sweet is the smell of the lowly Violet (that hides his head) above a hundred of your gaudy Tulips? The lowly Christian, is the lovely Christian. There is no fear of an humble Christian, that he should ever be hinderly, and decay. If Satan cannot get thee up to an high mountain, and tempt thee with pride, he despairs. This is his bait whereby he draws the Novice and unsettled Christian 
1 Tim. 3. 6.  into his snare, than he hath him sure if he can be puffed up. They are the high steeples that are usually fired with lightning, when low Cottages escape: The high Cedars are rend and torn with winds and tempests, when the low shrubs are not touched. God is not a God of the Mountains in this sense, but of the Valleys. The Devil is as was said of the Leviathan, The King among all the 
Job 41. 34.  children of pride.  
Some think that the Ministers work is only to build up Christians; Oh that we could tell how to pull them down, many are too high in this age. Some think our work and skill is to perfect children, and bring them to be men, but our hardest work is to perfect men by bringing them to be children. Except ye be 
Matth. 18. 3.  converted, and become as little children, ye shall in no case enter the Kingdom of God. We had not need say to many Professors, as Jonathan to his Lad, Haste thee, run, is it not beyond thee? but to say, come 
1 Sam. 20. 37.  back, art not thou beyond it?  
chrysostom hath a remarkable saying of Humility. Suppose a man were defiled with all manner of sin and enormity, yet humble; and another man enriched with gifts, graces, and duties, yet proud; the humble sinner were in a safer condition than this proud Saint. And certain I am, what ever wild sense some have put upon that place of Daniel 2. 34. 35. & 44. to the disturbing of the peace of Nations, by dreaming of a Temporal Fifth Monarchy, which shall destroy all former forms of Government. Yet I say when Christ Jesus, that stone cut out of the Mountain (not the fifth and last, but the first and last Monarch, and the only Potentate, as he is called, 1 Tim. 6. 15.) shall set up his Spiritual Kingdom in the soul to the disturbance of Satan's peace, and the dethroning of that Tyrant (and this is properly the work and reign of Christ) than he shall smite the High Image on his feet, casting down every imagination, and exalted thought, and shall not only break the Clay, the Iron, and Brass, but the Gold and Silver also all in pieces, and make them all as the dust of the Summer-threshing-floor. When the loftiness of man shall be brought down, and the Lord alone exalted in that day, Isaiah 2. 17.  
2 Self-denial, is the second fundamental 
2 Self-denial.  grace, which every unsound Professor wants, therefore holds not out. It is the first lesson Christ teacheth, and puts us into, If any man will come after 
Matth. 16. 24,  me, let him deny himself, etc. he must abdicate his reason, wit, will, wisdom, and captivate his thoughts, and receive new principles from his new Master. If any man be wise in this world, let him become 
1 Cor. 3. 18.  a fool that he may be wise. A hard saying to a carnal heart. But he that learns this lesson best, proves the best Christian, and Scholar in Christ's School.  
We may say of this lesson as a learned man said of the holy Language, many study it, some Scholars understand it; 
Vines.  but there is no Nation, scarcely any person that useth, and speaketh the Hebrew Tongue; so many study this grace of Self-denial, some Scholars understand it, very few use it. The want of this, spoils the Professors of this Age, who have too much brains, art, questions, disputes, objections, dissatisfactions, (as they say) to become humble Christians. They assent not to this, nor that, nor t'other, hardly any thing, they must see more reason for it first. The Quarista hath spoilt the Currista, Christ shall be God again, as once Tertullian said of Tiberius his act in proposing it to the Senate, if he please men well, and his Truths and Scripture shall 
De humano arbitratu Divinitas penfitatur. Nisi homini Deus placuerit, Deus non erit. Homo jam Deo propitius esse debet. Apot. c. 5.  be received and submitted to, when they are better satisfied. Therefore few sincere.  
He that will not learn at first to deny himself, will too soon learn to deny his Lord that bought him, and to doubt of all the Articles of his faith, and all things practised since the Primitive Church, The Lord's day, Infant-baptisme, Family-prayers, Singing of Psalms, the office of a Minister, Doctrine of Election, perseverance of the Saints are all called in question.  
Sincerity gins in Self-denial, and taking up the Cross, and ends in self-saving, and taking up the Crown; or if you will, sincerity gins in self-loathing, and self-denial, is carried on in self-suspecting, and self-observing, and ends in self-saving, whereas hypocrisy gins in self-loving, is carried on in selfseeking, and ends in self-destroying. He that loveth his life shall lose it. What hindered naaman's obedience to the Prophet's counsel, to go wash in Jordan, and be clean, but want of Self-denial at first? He went away puffing and blowing, I expected some other matter; when he had learned to deny himself, and to believe and obey, he was presently cured. The mixed multitude, though they saw all those signs and wonders in Egypt, yet not being well grammared in Self-denial, halted, and flinched, and started, and fling back, and never came to Canaan; they disliked the way, the fare, the Ministers and Ordinances, and every thing, and so perished. Blessed is he that is not offended in me. None but a selfdenying person partakes of this blessing. The Timber well seasoned never warps, nor shrinks, the heart well seasoned with this grace, never shrinks neither.  
3 Repentance is the third Radical 
3 Repentance  grace, wherein hypocrites fall short. It is that which in this Chapter Capernaum was upbraided and challenged with, vers. 20. That they repent not.] Not that they heard, professed, believed not. Simon Magus found it an easier matter 
Act. 8. 13. & 22. compared.  to believe (such a belief as it was) than to repent. Therefore Peter calls upon him to repent after he believed, and told him he was in the gall of bitterness, because he repent not; he that believeth before he repenteth, must repent to purpose after such believing, or of such believing, or perish in believing without repentance. Many deal with the doctrine and practice of repentance, as children do with a hard lesson, they skip it, and turn over to an easier. The hypocrite can sin, and believe, believe, and sin; but he cannot repent, and rend his heart (such is true repentance) 
Joel 2. 13.  and live in sin when he hath done. The hypocrite as Magus claps a new faith, to an old life; this is easy, but to make all new, and to join a new life to new doctrines, and a new heart, to a new life (this is repentance, Ezek. 18. 31.) this asketh more pains, and costs hot water, as we say. This is the case of many new converts, they long to be at the fair havens of consolation, but would never touch at the port of Repentance, nor ever unlade the ship of his burden of sin, or meet with contrary winds to drive them 
Act. 27. 4, 7, 8.  bacl, or so much as a sailing slowly, if I may so far allude to that Sea of the Apostle, Act. 27. 4, 7, 8. We are in this age all for news and ease, a new Gospel, new Truths, an easy salvation, and the cheap Gospel is all in all. Like Naaman, we like not to hear of washing, and washing seven times in Jordan, 
2 King. 5. 10, 11  he expected the Prophet should have prayed, and touched the sore, and he should be healed, without any pains of his; so do many expect Christ should make a prayer, and intercede for us, the Spirit of grace should touch the sore, and free grace do all, and the Father should pronounce us clean.  
The practical part of Repentance is laid aside, dead and buried, hence so many raw, and unsound Christians: Mortifying the deeds of the body, plucking out the right eye, are torn out of the Gospel: Instead of mortifying the deeds of the flesh, we mortify the works, grace, and motions of the Spirit; instead of repenting of sin, we repent of duty, and repent of Repentance.  
But the Word tells us there is no Gospel to be preached without repentance, Mark. 1. 15. no remission of sins to be promised without repentance, Luke 24. 47. and that this is as necessary as faith, Act. 20. 21. yea to be preached and practised before the fiducial application of faith; therefore so often set-before it, Mark. 1. 15. Act. 20. 21. 
Matth. 21. 32.  Heb. 6. 1. Although I am not ignorant as no faith is saving without repentance, as in Magus, so no repentance without faith, as in Judas, they must go both together. And therefore we come to speak in the next place after these Radical Graces, of the three Nutritive, whereof faith is first.   

CHAP. VIII. The Nutritive Graces, which an Hypocrite lacks.  
THirdly, There must be Nutritive 
Nutritive Graces three. 1 Faith.  Graces, as well as Radical. The stony ground miscarried for want of moisture, as well as root. Faith, Hope, and Charity are the three great conserving and nutritive Graces; especially if they be right, and have their right and proper adjuncts: they are put together, 1 Thess. 1. 3. Remembering your work of faith, labour of love, and patience of hope, etc.  
1 Faith is the first watering grace, humility plants, faith waters, sincerity gives the increase, perseverance crowns, and a working faith, is a watering faith. It is a principal member, and holds the head to get more nourishment to itself first, then conveys to all the fellow-members other holy graces. Faith gins to work so soon as it gins to be, works in desires, long, pant, hungrings, thirstings, when it is yet weak; but as it gets more strength, it undertakes greater works, it works first, may be on a threat, then on a promise, some single promise, afterwards upon all the bundle of the promises, then upon commands, then upon all duties, at last it is able to endure all trials.  
1 A working faith, works upon Christ, and works itself into him, as the Coney works into the Rock.  
2 It works upon the promise, as a strong stomach on wholesome meat, concocts it, and getteth strength from it.  
3 It works upon corruption as Aquafortis upon iron, to eat it asunder, or as a Corrosive on corrupt flesh, to consume it.  
4 It works against temptation as the Pioneer works for his life to countermine such as would blow him up.  
5 It works and tugs at a duty, as a Mariner at Sea, who hath his hand on the Rudder, and his eye fixed on heaven.  
6 Against Satan it works, as a hardy Soldier that stands in the breach, and will die in the place rather than give ground.  
7 It may be said to work with God, as Jacob did, it wrestles, strives, intreats, holds his hold, and will not let go without a blessing, and when all other emergent works are out of hand, it hath one constant business to pursue, which, as the good huswives work is never at an end, to work up the work of his salvation with fear and trembling: So that a true 
Phil. 2. 12.  faith is always accompanied with, and may be said to be perfected by works; 
Jam. 2. 22.  That it may be said to every true believer as to the Church of Thyatira. I 
Rev. 2. 19  know thy works, and charity, and service, and faith, and patience, and thy works (again) and the last to be more than the first. This is the lively faith, the lasting faith. To believe is a work, Joh. 6. 29. But the faith of hypocrites, is a dead, liveless, imaginary faith. Those are the Solifidians, and Nullifidians, who are the Nullioperists. Many think faith hath an easy and idle life of it, a Lady's life neither to toil or spin, yet to be clothed above Solomon in all his glory, with the rich robes of Christ's righteousness; or the life of an Usurer, who whether he sleep or wake, his profit comes tumbling in, and he hath no more to do, but to tell, and take it, as if faith had nothing to do, but to tell the promises, accept a Saviour, receive a pardon, challenge a privilege, and wait for the Rent-day of full payment, as if it were to wash his steps in butter, anoint his head with oil, and swim in the Rivers and floods, and brooks of honey and butter, Job 20. 17. Those deeps of the love of God, and the blood of the Lamb, but these are much mistaken. This is the wages, not the work of faith; the Holiday work as I may say, and not the work-day business. Faith hath business for both hands, Active and Passive work, as well as Applicative. Faith is a stout Champion, therefore the Lord sets it, as David did Vriah, in the face and front of sharpest encounters; It is sent into the soul, as the soul into the body, to animate, move, and guide it, or as the Labourer into the Vineyard to work there. It must purify the heart, Act. 15. 9 as well as pacify it. Sanctify, Act. 26. 18. as well as justify, Rom. 5. 1. It must fight; the fight of faith, 1 Tim. 6. 12. Conquer; the victory of faith, 1 Joh. 5. 4. It must pray; the prayer of faith, Jam. 5. 15. It must obey, The obedience of faith, Rom. 1. 5. and 16. 26. It must be a shield to quench fiery darts, Eph. 6. 16. as well as a hand to receive Christ's bounty. It must be a Breastplate, 1 Thess. 5. 8. It must endure trials, The trial of your faith, 1 Pet. 1. 7. we are to live by faith, Heb. 10. 38. Walk by it, 2 Cor. 5. 7. Receive Christ by it, to dwell and rule in us, Eph. 3. 17. Resist Satan by this mainly, that he may not get into us, or rule over us, 1 Pet. 5. 9  
Such a faith hath somewhat to do. This faith no hypocrite can have. His workless faith is a worthless faith. The dead faith in the soul, is like the dead fly in the box of ointment mars the whole, 
Eccles. 10. 1.  like the Mare mortuum, or dead Sea, kills every thing that comes near it, like the dead first born in the Egyptians houses, filled the whole house with mourning: 
Ex. 12. 29. 30.  In a word, like a dead image of Christ in stone, or wood, which though an ignorant Papist may adore, an understanding Protestant will cast out of doors, and abolish.  
2 Love is the second Nutritive grace, and Labour is his Character. Love is the glory of the soul, and Labour the glory of Love. But an unsound Professor wants both; he may have faith, but he wants love; he dreams he loves God, but he hath no labour in his love. It costs him little. The spirit of love is ever the spirit of a sound mind, and sincere Christian. 
2 Tim. 1. 9  Faith is a great strengthner, but love much more; faith makes the first union, love the next, and the last, and most perfect. Faith receives Christ; Love roots and grounds in him, Eph. 3. 17. Grows up to him in all things, Eph. 4. 15. Faith makes the contract, Love the consummation, and the consummation is above any contract.  
Faith, Hope, and Charity, are the three principal Graces; but Love is the principal of the three, Faith's chief work is to work by love. Faith and hope are only for this life, faith for present, hope for 
Gal. 5. 6.  the future. Love is both for present, and future, this life, and that to come: Faith is an Evangelical grace. Love an Angelical; the work of faith is our work, the work of love is Angels.  
Love crowns the soul in heaven, Eph. 1. 4. Love crowns the duty on earth; Faith is a great uniting grace, but Love a far greater: Faith unites us to Christ, but Love unites him to us, and us to him reciprocally: Faith unites but two, Love unites all. Faith us to the head only, Love to the head, and to all the members, Eph. 1. 15. Your faith in Christ, and love to all the Saints. Love is the union of Christians, yea of Angels, yea of the blessed Trinity. Faith is a self-saving grace, Love the world-saver. Self-faith is best faith. Hast thou faith? have it to thyself. Self-love is worst love, have love one to another. God is not called faith, or 
Rom. 14. 22.  hope, but the God of them, but he is called Love, he is so Essentially. There 
● Joh. 4. 8.  is little of this to be found in the world; much talk of faith, little show of love. No unregenerate person doth love God, he may fear him, etc. doth not love him, his mind is rather enmity; no hypocrite can love God, he may believe in him, cannot love him. Many may fear God and perish, believe and perish, none can love and perish. O ye of little faith, 
Mat. 8. 25. 26.  was the reproof of the weak Disciples once; O ye of little love is the charge of the unsound Professors always.  
God hath three Churches or Families:  
1 The household of faith (the Church visible) wherein are hypocrites and sincere ones.  
2 The household of Truth (the Church mystical) wherein no hypocrite, but all sincere, though not perfect.  
3 The household of Love (the Church Triumphant) where only sincere and perfected Saints inhabit, They who have now truth of love shall triumph in love, and become holy and unblameable before God in love, Eph. 1. 4. Where their love made perfect, shall not only cast out fear, and what hath torment, but faith, 
1 Jo. 4 18.  and hope, and whatsoever implies a state of imperfection.  
2 This Love must be a labouring, not lazy love. Labour of love, once and again, 1 Thess. 1. 3. Heb. 6. 10. Faith hath his work, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but love his Labour, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this word which signifies Labour, signifies Extreme, hard and painful Labour; Nothing takes so much pains as Love, and nothing makes pains seem so little as Love. Diligentia comes of Diligo, and our best diligence comes only from Love. That is best love which is expressed in diligence, that is best diligence which flows from love. The Lord calls not for sacrifice but obedience, nor obedience so much as love; To them that love me, and keep my Commandments in the Law. And in the Gospel God calls for no works so much as for Faiths, and no work of faith, so much as that which worketh by love; and for love, no such love again, as that which 
Gal. 5. 6.  hath life and spirit in it, and will take some pains in the work of God, nothing is so active, nothing so co-active, as love. The love of Christ constrains; Fear may 
2 Cor. 5. 14.  restrain an hypocrite Love constrains only the sincere Christian. Force doth constrain an unwilling mind; Love doth sweetly set afire the willing mind. There needs no Law be given to compel the Ant, and Be to labour, or the voluptuous man to pursue pleasures, the worldly minded man spares no pains to serve his Mammon: He that loveth learning gets up early, sits up late to get it. But there is a great deal of lame obedience in the world, because so much lazy love. We love an easy Religion, and the cheap Gospel, and a salvation which costs nothing. But how can we say we love God, where there is so little labour? Love to the world we know, love to pleasure, or learning we know; but we may say, How delleth the love of God in us? 1 Joh. 3. 17. How sad a charge is that of Christ to some hearers? I know you that you have not the love of God in you, Joh 5. 42.  
There are four things remarkable in the beloved Disciple above all the rest. 

1 That he lay nearest to Christ's bosom at the Table. 
Jo. 13. 23.   
2 Followed Christ closest to the High Priests Palace. 
Jo. 18, 16   
3 And stood close to him at his 
Jo. 19 26  Cross.  
4 To him Christ commended the 
Jo. 19 27  care of his Virgin-mother. The Disciple of love is the only one who holds out, and to whom the whole charge of Christ, and honour of Religion is committed.    
3 The last Nutritive grace is Hope, backed with patience, patience of hope, 
1 Thes. 1. 3.  where these two meet, all is safe. Hope is our Anchor, patience is the Cable that 
Heb. 6. 19  holds it. Hope makes not ashamed, but it 
Rom. 5. 5.  is not the hope of the hypocrite tied to a Spider's we●, but held fast by the strong 
Job 8. 14.  rope of patience. The good ground in the Gospel was sown in hope, mixed the word with faith, received the truth in love, and therefore brought forth fruit 
Luke 8. 15.  with patience. There are many storms to be endured by the Christian, which were it not for hope, would break the heart, and hope is long held in hand by delays (the hope is deferred) which were it not for patience would give up the 
Job 11. 20.  Ghost. But hold fast hope and patience, and heaven is yours, you shall inherit the promises. We have as much need of patience a passive grace, as of faith, love, and other active graces, saith the Apostle. 
Heb. 10. 36.  Be not ye therefore slothful, saith he in the same Epistle, but followers of them who through faith and patience inherit the promises, Heb. 6. 12.  
Thus we see the three great Nutritive graces, wherein every hypocrite is defective, Faith, Hope, and Charity. These three must not be idle, nor solitary, but must be attended with their three seconds, Faith and Work, Love and Labour, Hope and Patience. Faith must work by Love, Love by Labour; Labour must blow and sow in hope, and hope must reap with patience.  
I might add to these a fourth incremental, and growing grace, viz. Heavenly-mindedness, which where ever it takes root, causeth the so●● to shoot with the increase of God. When trees root downward, and shoot upward too, than they grow indeed, when we are rooted in humility, self-denial, and mortification, as we said before, and shoot upward in heavenly-mindedness. Then we grow indeed from children, to men. We reckon a child grown a man, when he hath put away minding childish things, and when we put away the minding earthly things, and betake ourselves to the minding of heavenly, we are men indeed, men of God. The Christian is therefore described by such characters, He walks with God, dwells on high, rides upon the high places of the earth, savours 
Gen. 6. Isa. 13. 16. Isa. 58 14. Col. 3. 2. Phil. 3. 20.  things above, hath his conversation in Heaven. These never fear them, they never miscarry. But no hypocrite is heavenly minded, he may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rom. 12. 16. never 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, super sapere, not quae suprâ, he may be highminded, and high languaged, never heavenly-minded; heavenly-mouthed may be, but never heavenly-hearted. Heavenly-mindedness is our only Theatre, or Jehovah-jireh, in this Mount the Lord 
Gen: 22. 14.  will be seen, on this Pisgah of Divine Contemplation, the promised Canaan is 
Deut. 34. 1.  descried afar off; In this Mountain of Heavenly-mindedness is the souls transfiguration made. No man perisheth that 
Matth. 17. 1, 2.  is heavenly-minded. In vain is the snare laid in the air to catch the bird, the danger is when she comes down to the ground. The way of life is above to the wise, to escape the snares of death below. The Christian must be an Amphibion, not live wholly in one element, but his body on earth, his soul in heaven, like the Eagle whose food is below, nest on high, she comes down for necessity to bait and water, and upon the wing again: So should the Christian, in using the world, as not using it, have to do with it for necessity, than up again, to 
1 Cor. 7. 31.  God again; I am continually with thee, Psal. 73. 23. as the Dogs at Nile, or gideon's Soldiers, at the River's side lap, or sip, and away, Judg. 7. 7. or as Elias, eat and drink a little, then high us to Horeb, the mount of God. He is a poor Christian, who like the Reubenites, 
1 King. 19 8.  hath all his Inheritance and business on this side Jordan, but he happy, who like the Manassites, hath one half on this side; the other half on the other side Jordan.   

CHAP. IX. Of the three Crowning Graces, whereof the Hypocrite is ever found defective.  
FOurthly, The hypocrite is ever found wanting in the Crowning and perfective Graces; whereof I shall name three, Integrity, Integrality, and Perseverance.  
The Scripture speaks of a threefold Perfection of Christians, answerable to which are these three Graces.  
1 There is a perfection of hearts. And Asahs' heart was perfect. This is the 
2 Chron. 15. 17.  perfection of Integrity.  
2 Perfection of parts, as the body when it hath all the members, Leu. 20. 21. So when we are perfect and entire, wanting nothing. Jam. 1. 4. So that we come behind in no gift, etc. 1 Cor. 1. 7. This is the perfection of Integrality.  
3 When we hold out to the end, this is the perfection of Perseverance. Both Hebrews and Greeks have one word 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  which signifies both the end and perfection; There is no perfection at all, if it endure not to the end. The Apostle, 1 Thess. 5. 23. hath a most significant word, The very God of peace sanctify you wholly, and I pray God your whole spirit and soul, and body may be kept blameless unto the coming of our Lord Jesus Christ, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It signifies properly to sanctify you totally and finally. There is Integrity, Integrality, and Perseverance, all three together.  
1 Integrity is the first Crowning and 
Gen. 6. 9 Job 1. 1.  perfective grace; it is often called our Perfection: It is the shining grace, and the varnish that sets off all other graces with a lustre: It is that which constitutes a Christian, and is of his very essence. No sincerity, no Christian. It is not only a grace, but the Grace of all graces, whence they all are denominated, and grace is no more grace, if sincerity be wanting. Faith is not faith, if it be not unfeigned faith. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, nor is love, love, if not without dissimulation, 
1 Tim. 1: 5. & 2 Tim. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Rom. 12. 9 nor is holiness and righteousness any thing, if it want Truth, Eph. 4. 24. This makes a Christian currant though he want some grains, as Asa, his heart was perfect, 2 Chron. 15. 17. without this he cannot pass. An hypocrite wants many things, but sincerity most, hoc unum deest, therefore he miscarries. The worm never breeds but in the sappy unsound wood. The Apostle calls sincerity Incorruption, Eph. 6. 24. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Compare those two Texts, Heb. 2. 4. and Heb. 10. 38. And you may collect this, that he whose heart is not upright in him, is first lifted up, then drawn back, than God draws back too, and hath no pleasure in him, than God leaves him, owes him a shame, lays a stumbling 
Ezek. 3. 20.  block in his way, he falls foully and desperately at last, as Judas, Ananias, Saphira, Alexander the Coppersmith, who had they been sincere, they had never drawn back unto perdition. It is a rule in Nature, all corruption comes from composition, therefore all sublunary body's decay, but what is uncompounded is incorruptible, the heavens are such bodies, a quintessence, therefore decay not, all corruption in a Christian comes from composition, where the heart is not single, but any mixture of guile, such hold not out; pray for sincerity, rather than singularity, for integrity of heart, rather than eminency of parts.  
2 Integrity is ever accompanied with Integrality, which is the best discovery of sincerity. This is our next perfection. The Christian must be a complete man, his Armour is a complete Armour, and his obedience must be complete, to stand 
Eph. 6. 13. Col. 4. 12. 1 Cor. 1. 7.  complete in the whole will of God. He must come behind in no gift, grace, or duty, that he may wait for the appearance of Christ Jesus. He must be perfect and entire wanting nothing. His whole soul and body, and spirit must be sanctified 
Jam. 1. 4. 1 Thess. 4. 12.  wholly.  
Universality is one of the best notes of a Christian, though one of the worst of the Church. Dolus latet in particularibus, sinceritas patet in universalibus. I may say here, deceit lies in particulars, sincerity in universals. Where you see one walk in all the Ordinances of God, call him sincere, as Zachary and Elizabeth; where 
Luke 1. 6.  you see halting in one, as the young man, hold him suspected; yea where you see one do many things (as Herod) if not all, one is none, and many is none: All or nothing. See then that no grace want her mate, as it is said, Thou hast zeal it may be, but is thy zeal coupled with 
Es. 34. 16. Rom. 10. 2. 2 Pet. 1. 5.  knowledge, knowledge thou hast, but is it accompanied with virtue, thy virtue with faith, thy faith with love, thy love with obedience, obedience with conscience, conscience with sincerity, sincerity with integrality. Then there is no danger, but all is safe. But we may write of every hypocrite, what we do of some books that had been excellent, if some pieces had not been lost, desiderantur non-nulla, some thing is wanting, the book is imperfect, and no body can tell what to make of it. It is not Agrippa's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 his almost will serve, or Herod's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 many things, Mar. 6. 20. But Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Eph. 4. 15. Grow up to him in all things; and Christ's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 15. 14. Ye are my Disciples, if ye do whatsoever I command you; yea Christ hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both, Matth. 28. 20. Teach them to observe all things whatsoever I command you, etc.  
3 Perseverance is the last crowning grace, and is heir apparent to the Crown of glory. These three graces last named, are like King David's three several 
1 Sam. 16. 13 & 2 Sam. 2. 4 & 5. 3  Anointings to his Kingdom, or like the three different Crowns set successively on the Roman or Germane Emperor, to complete his Inauguration; whereof one is Iron, the second Silver, the third Gold. The Iron Crown is set on the Christians head at first, when he gins to be sincere, though there be many imperfections; Integrality sets on a Crown of Silver, when he hath made some proficiency; and Perseverance sets on the Golden Crown, when he hath concluded well. Every hypocrite for want of this, as of the other two, loseth the Crown, Look to yourselves, saith St. John, that ye lose not the things you have wrought, but that we 
2 Joh. 8  may receive a full reward: That ye begin not in the spirit, and end in the flesh. 
Gal. 3. 3  He that endureth to the end, shall be saved, Matth. 24. 13. Be thou faithful to the death, and thou shalt receive the Crown of life, Rev. 2. 10. Here every hypocrite falls short how soon so ever he gins, how fast soever he runs, and how far soever he proceeds, he holds not out; the stony and thorny ground always apostatizeth. He that was enlightened and tasted of the heavenly gift, and was made partaker of the Holy Ghost, etc. at length falls away, and is renewed no more by repentance. Therefore saith the Apostle, We shall be presented unblameable, and holy in the sight of God; If we continue in the faith grounded and settled, and be not moved away from the hope of the Gospel, Col. 1. 23. The like Heb. 2. 6. Perseverance is called by Gregory, Muria virtutum, the preserver of grace, without which as Summer-fruits, they will perish and putrify; and by St. Austin, Regina virtutum; for though other graces strive and do masteries, Perseverantia sola coronatur, only perseverance gets the Crown.  
Thus we see the main reason why a formal Professor comes to miscarry, is for want of these four kinds of Graces, Preparative, Radicative, Nutritive, and Consummative.  
I could add to these a fifth kind of Grace, wherein also every hypocrite is defective, 
Grace privative, or expulsive.  called Privative, or Expulsive Grace. Privation is made one of the three principles in Nature's Generations, though the last, it is the first, and a material principle in Grace-work. It is the one half of the Christian, Put off the old man, then put on the new. Graces-work, is as Jeremies, to supplant, root up, pluck up, 
Jer. 1. 10  pull down, then to build and plant. Eradicating grace must go before Radicating 
jer. 4. 3  grace, or it is vain to sow among thorns. If there be any root of bittterness left, we shall be sure to fail of, or fall from 
Heb. 12. 15 Deut. 22. 9  the grace of God. The Lord's field, to be sure, must not be sown with divers seeds. Sin and Grace were never so equally poised in the soul, as the elementary qualities in the constitution of the body as to agree, or as the twelve of Joabs' 
2 Sam. 2. 16 2 Sam. 3. ●  men, and the twelve of Abners were so equally matched, both fell together, no victory on either side, but either as Saul and David, if grace assisted, it grows stronger and stronger, or if sin be countenanced, and get strength, it will as Abimelech 
judg. 9 5 2 King. 11. 1 1 Tim. 27. 11  and Athaliah, to reign alone, cut off all the seed Royal, and as David among the Philistines leave not one to tell tales. If one sin be left, a little one, a very child, as Hadad the Edomite, it will set all a fire, and breed thee much mischief 
1 King. 11. 17  as he did to Israel.  
The Expulsive faculty is as necessary to preservation of life and health, as is the appetitive, attractive, and nutritive. Retentio secernendorum parens morborum, is an Aphorism in Physic, so it is in the soul. If grace expel not what is noxious, it is at present but weak, but will shortly be no grace at all. All the sowing in the world will do no good, if the fouls of the air be suffered to pick it up; All Ordinances Promises, and Grace itself is received in vain, if we purge-not ourselves from all filthiness of flesh and 
2 Cor. 6. 1. & 7. 1  spirit, that we may perfect holiness in the fear of God.   

CHAP. X. The first Application is of Terror to unsound Professors.  
I Can produce many more reasons to set out more fully the truth of this so weighty a point, but I hasten to the use to be made of it, which is various: And I shall first begin with an use of Terror, to all unsound Professors, un-Gospel lived Gospel-hearers. Luther wished once that he could speak thunder and lightning against the Pope to consume him: Oh that I could speak terror and destruction to these, to humble them and warn them to fly from the wrath to come! and that every word might be a nail or goad to stick fast in their hearts, as Luther wished every word a Thunderbolt.  
The Text is nothing but Terror, Woe to Chorazin, Woe to Bethsaida, Woe to Capernaum; nothing but Woe, Woe, Woe, as the Angel in the Apocalypse cried, and Jesus Christ pronounceth them not against Infidel-Heathens, but against Infidel-Christians, impenitent hearers, unsound Professors. Here is nothing but Terror, Terror, Terror (the sword doubled the third time, Ezek. 21. 14. the sword of Christ's mouth with which he doth slay the wicked) and it denounced by Christ against the Christian, the Pseudochristian, the Professor, the eminent Saint. Here is Christ entering into his Temple with his Refiners fire, and Fuller's soap, and who may abide the day of his coming, and who can stand when he appeareth? Here we see Jesus Christ taking the Vials into his own hand and pouring them out, not, on the Antichristian Synagogue, but on the most famous Christian visible Church, and the heaviest Vial of all is poured on them who were next the Tabernacle, nearest heaven, lifted up thither. How sad is the condition of unsound believers! It was a sad day when the Lord reigned fire and brimstone out of heaven from the Lord upon Sodom; much more sad that the Lord should rain fire and brimstone from the Lord out of heaven, upon Goshen, out of the Gospel, upon such as have, and profess the Gospel. The 
Gen. 19 24.  Gospels-Sermon is the sinking Sermon, not the preaching of the Law, and Terror, and hell; but the preaching Christ, and Gospel, and Promise, and Grace to despisers. these are the damning Sermons, The savour of death to death. I have read of a Roman Lady pressed to death by the Jewels that she desired to be given her for betraying a Castle, no death, or damnation so bad as to be pressed to death with Gospel-Jewels. Christ Jesus the most precious foundation-stone is the heaviest pressing-stone, on whomsoever he shall fall, he grinds them to powder. It was sad that Elias should intercede against Israel, more sad, that Christ (whose office is to intercede) should become a Solicitor and Informer against thee. Me thinks when I read of Hamans' story, how after all his high preferment, and royal entertainments, he fell into disgrace, and in a moment even when he was in the highest confidence, was accused by the Queen that had feasted him, and cast off by the King, upon whose favour he had so much presumed, and all submissions to the King, and intercessions to the Queen are in vain; the King saith, Let h●m go, let him die, I have not a word to say for him; Zeresh his wife had read his doom at home, and all his friends had given him for a lost man, Esth. 6. 13. And Harbonah an officer standing by, 
Est. 7. 9  speaks an ill word for him in an ill hour when he had little need of it, Behold, saith he, the Gallows which he set up for Mordecai, little did he expect such a dismal change, to see all turned on such an instant, such a charge, and so many endictments brought against him, so heavy adversaries, so clear proofs, and never a friend to open his mouth for him. Little sure did he expect such a word at the Eunuch's hands, less at the Queens, who brought in the charge, and least of all at the King's hands, who gave the sentence, Hang him up, and he was presently hurried out to execution. Me thinks, I say it represents to me the doleful case of many hearers and professors of the Gospel, who have been even lifted up to heaven, as our Text speaks; They have been at the Banqueting-house with Christ, have enjoyed highest favours, but abused all, at length they are brought to the Bar, and then they are accused by sin and Satan first, who had before feasted and flattered them; then by Law and Justice charged further, than heavier Indictments brought in by Grace and Mercy; and when he is not able to answer a word for himself, shall look upon Christ, and fall down at his feet, and take hold of his skirt, and say, Lord Jesus thou wast wont to offer me thy grace and mercy, now help, or never, Christ shall say nay, Let him go, I have not a word to speak for him, let Justice proceed, He hath despised mercy, let him have judgement without mercy: his damnation is just.  
Oh what a sad taking is the poor condemned soul in this case! Zeresh his wife (his own conscience) had read his destiny before, all his friends fail him, Satan accuseth, Ministers accuse, Ordinances accuse, Grace accuseth, Gospel condemns, Christ condemneth, God condemneth, no body pities, all agree to his condemnation; little did he expect all should thus be changed, every one against him; Little did he expect it from Satan's hand, less from the Gospel, and Ministers much less from God, whom he always reckoned his God, a God of mercy, but least of all from Christ, whom he ever looked upon as his Saviour, to save him, not from his sins, but from the Father's wrath, and in his sins. If I intended, saith Luther, to wish one all bitter plagues and curses, I would wish him the contemning of God's word, for than he would have them all at once come tumbling upon 
Luth. Coll.  him.  
The blood of Christ speaketh better things than the blood of Abel, when it is sprinkled upon the conscience, but when trod underfoot, it speaks worse things than the blood of Abel. Sodomy is not so bad as Gospel-contempt, or unfruitfulness. Sodom shall be in the upper Region of Hell, and in a better condition than these of Capernaum. We observe our Thunderclaps are greatest, and showers in the heat of Summer, and especially after hottest gleams. The dreadfullest thunders, and spouts are near the Line, Propius Jovem, propius fulmen. The nearer heaven, the nearer hell, when gratia gratis data, is ingratis data, or gratis data (in the Apostles sense, Gal. 2. 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gratis frustra) or doth instead of gratum facere, ingratum invenire, when men receive the grace of God in vain, or turn it into wantonness, grace will be turned into vengeance.  
The Scripture speaks of many Mansions in heaven, and of three heavens; so there are many Mansions in hell. The Papists speak of three partitions in hell, 
Joh. 14. ● 2 Cor. 12. ●  Limbus Infantum, Purgatory, and the place of the damned, a very fiction. But I find the Scripture speaks of a threefold hell, after this life.  
1 Of such as sin without Law who shall perish without Law, Rom. 2. 12. the hell of Sodom.  
2 Of such as sin under the Law, who shall perish by the Law, ibid. the hell of the disobedient Jew.  
3 The hell of such as sin against the Gospel, these shall be judged by the Gospel, Rom. 2. 16. These are in the lowest and most dreadful hell, Heb. 10. 29. It was a sad word when Christ said to the Jews, Think not that I will-accuse you to the Father, there is one that accuseth you even Moses in whom ye trust, Joh. 5. 45. So I may say to some; do not think we poor despised Ministers shall accuse you, whom you take to be your enemies, because we tell you the truth, but Christ, and Gospel, and Grace, and Promise, whom you take for your best friends, and in whom you trust. The Gospel dust, breeds as the dust of Egypt in the hand of Moses, very dreadful plagues, worse than those Lice, and botches that followed thereupon, this is the Pulvis Tormentarius, and it burns 
Exod. 8. 17. & 9 9  worse than Sodoms' brimstone, Matth. 10. 14, 15. you may read, Numb. 5. That the bitter water, which caused the Curse, and made the Thigh to rot, and the Belly to swell, and made the defiled woman such a Curse and Execration among her people, was made of the holy 
Num. 5. 17  water in the Sanctuary, and of the dust of the floor of the Sanctuary mixed with it. Oh what Curses and Torments shall the Gospel-waters of the Sanctuary, mixed with the dust of the Sanctuary, the dust of the feet of Gospel-preachers, bring upon such as are liveless, and graceless contemners of Grace and Gospel! you may observe Num. 5. 17. it is called Holy water, vers. 23. Bitter water, vers. 24. Water that causeth the Curse. How do holy, wholesome, lively Ordinances become to the impure, sinful, destructive, deadly, even a savour of death to death.   

CHAP. XI. Of the Paucity of such as shall be saved.  
THe second use is of Information, to show us first, That all are not saved. 
Rom. 9 27, 29  A remnant only (a small seed) shall be saved, saith the Apostle out of Israel, whose number is as the sand of the Sea. There is no universal salvation, because 
Rom. 11. 7  no universal election (the election shall attain this, and all other promises) no universal redemption neither (the redeemed 
Tit. 2. 14  are a peculiar and separated people from all others) nor universal believing (for all have not faith) but a remnant shall be saved, one of a City, two of a 
2 Thess. 3. 2 Jer. 3. 14  Family, one near, another far off, as many as the Lord our God shall call. The whole world taken largely is said to lie in wickedness, 1 Joh. 5. 19 The whole world wondered after the Beast, Rev. 13. 3. And the whole world is condemned, 1 Cor. 11. 32. The world of the saved (though their number be great when gathered together of all Kindred's, and Tongues, such as cannot be numbered) compared with these is but a Microcosm, but a little world in comparison, a world in the world, taken out of the world in gross, it is but a small world, God wots, that went out after Christ, a 
Rev. 79 Mundus parvua in mundo pravo, mundus mundus, inmundo immundo Joh. 12. 19 Io. 16. 8  small world, or parcel of it, that the Spirit is sent to convince of sin, Righteousness, and Judgement.  
2 There is but a few shall be saved. Which I speak not as intruding into what is secret, or setting myself in God's Tribunal to judge any thing before the time (for I know it a great presumption to judge but one of my fellow-servants) but I pronounce it out of the open Records and express words of Gods revealed will. To let pass those expressions, that the flock of Christ is but a little flock (like a little flock of Kids, when the other fills the world) our Saviour 
Luke 12. 32 1 King. 20. 27  tells us, Straight is the gate, narrow the way that leads to life, and few find it, when bread is the gate, and wide the way that leads to death, and many go in thereat, Mat 7. 13, 14. Rom 9 27. Of the four grounds, not three taken, and one left, or two taken, two left, but one of the four taken, three left; of four sitting in the same pew or seat, hearing the same word of life, it were well if one of two were taken, yea sometimes if one of four; of many that run in a race, not all, not few, but one receiveth the prize. If the righteous 
1 Cor. 9 24 1 Pet. 4. 18  be scarcely saved, etc. which I speak not to dash any man's hopes, but the fools, (who rageth, and is confident) as to deaden any man's endeavours, but to excite to all endeavours, and to get that hope which may not be ashamed; That we may so run that we may obtain, and fight not as those who beat the 
Rom. 55 1 Cor. 9 16  air, but work out our salvation with more fear and trembling. Nor do I speak 
Phil. 2. 12  this to take away the key, and shut up the Kingdom of heaven (woe be to them that so do, and make sad the hearts of the godly whom God would not make sad) but that you may not trust to a false key, and be deceived.  
Lay but down this Maxim first, That as out of the Ark, so out of the Church is no salvation, out of Paradise no tree of life, which is a clear, and undoubted truth, and within how narrow a compass do we at first clap enclose salvation? Salvation is appropriated to the Church. Salvation is of the Jews, said our Saviour then, when the Gentiles were yet Lo-Ammi, and Lo-●uhamah. The day goes along with the Sun, and the day of Grace, and salvation with the Son of Righteousness; for there is no salvation by any other means, nor any 
Act. 4. 12.  name under heaven wherein salvation is to be had, but by the Name of Christ.  
2 Then take away all unsound Christians, Epicures, worldlings, Atheistical, sensual, ungodly, profane persons, all ignorant, unbelieving, misbelieving, erroneous professors, all hypocritical, lose, and unsincere professors, how small a remnant is left, we may say with the Apostles, Who then can be saved? And how 
Matth. 19 25  shall we escape if, etc. If we should see Ezekiels Vision, All the hairs of a man's 
Ez. 5. 2, 3  head (which are numberless) shaved off, then weighed and divided into three parts, whereof one third is cast into the fire, and burned presently, a second third cut in pieces with a knife, the third scattered in the wind, and a sword sent after them too, and a few of them in number gathered in one's skirt, and of them again some cast into the fire. And all this a type of Gods dealing with Israel, should not we be ready to say with Balaam, Who shall live when God doth these things? But so it is 
Num. 24: 23  much after this manner.  
If that Computation of learned Brerewood be true, as there is great probability for it, that divides the world into Thirty parts, the Christians part comes but to five, Mahumetans have six, and the 
Br. Enqu. cap. 14.  Idolatrous Pagans nineteen. Suppose then if you should see thirty men shut up in a room together to be examined, arraigned, and tried for their lives, and first one ten cast and condemned at a clap, and but twenty left, than another ten called out, and they also found guilty and condemned, and but ten more left, and of those ten, five more cast out, and of the last five, but two or three to be saved by casting of Lots for their lives, were they not all in great danger shall we think? So here one third part of the world is Pagan, and almost another third part Pagan too, then of the remaining third part, the greater half is Mahometan, and Jewish, of that half third yet remaining, the bigger part is Popish and Antichristian; And in that small remainder a many Atheists, and vicious Protestants, as far off from the Kingdom of God, as any other. Is not the number at last so few that a child may write them, as Isa. 10. 19  
What a taking was Achan in, may we suppose, when it came to sifting, and searching? First, the Tribe was taken, than the Family, than the Household, than the person. Have not all the sinners in Zion, like cause to be afraid, and may not like fears surprise the Hypocrite, who among us shall escape, or who among us shall dwell with everlasting burn, and with the devouring fire? Isa. 33. 14.  
When Israel went up from Shiloh as one man, fleshed with confidence against the Benjamites, and there fell in one day two and twenty thousand, and next day eighteen thousand, might they not well 
judg. 20. 21. 25  be startled to think what should become of them? So when we see ten Thousands of Civil heathen fall on the left side, and ten Thousand seeming Professors at the right; and as Achan, when first the Tribe was taken, than the Family, than the household, than it comes nearer and nearer, and takes the person, take heed thou be not the man; or when the Benjamites, in the foresaid Chapter, after all their lifting up in security and success, are cut off by eighteen Thousand at once, and then there was gleaned of them five thousand more up 
judg. 20. 44. 45  and down, and a few are left in a Cave, that then was one whole Tribe extinguished almost; what a sad sight was there! What sad do was here!  
Again on the other side, had you seen when one of Jesses sons was to be taken for a King, first it is not Eliab the first born, nor Abinadab the second, nor Shammah the third, nor when seven of 
1 Sam. 16. 8, 9, 10  them were called together, Samuel said it was none of these, but one that was not yet seen; where were all their hopes? 
Matth: 8. 12  So when we shall see many of the children of the East and West called, and the children of the Kingdom cast into utter 
Matth. 8. 12.  darkness, who can be secure?  
If we should see Ezekiels sword furbushed 
Ezek. 21. 3. 8. 10.  to make slaughter, and cutting off righteous and wicked ones both alike, and making no more of the Rod of the Son than of another, is it not time to sigh with breaking of the Loins as the Lord 
V 6. ibid.  commanded, should any then make merry, as if there was no danger? So when we see six Cities in this Chapter, 
Matth. 11. 21. 22, 23, 24.  three Pagan and wicked, that knew not God, and other three Christian, such as knew God, but glorified him not as God, all destroyed, and the Christians faring worse of the two, begin to fear and say, Who then shall be saved? or with the Jailor, What must I do to be saved? 
Act. 16. 30.  What manner of persons should we all be in all holiness of conversation, and righteousness? Sodom, Tyre, and Sidon, they are not, they are in hell, Chorazin, Bethsaida, and Capernaum, they are in hell too. Oh, what a sad day will it be, when the Lord, whose eyes are as a flame of fire, shall come with his fan in his hand to purge his floor! Surely if it were not for a small remnant no flesh should 
Es. 1. 9  be saved.  
As for the Pagan first, who is without the True God in the world, and without a 
Eph. 2. 12.  teaching Priest, and all the Ordinances, he is without hope, and Covenant, and Promises. His case sad.  
Then the Pseudo-Israelite, who hath rejected Christ, he is broken off: He is without hope, because without Christ, the Kingdom of heaven is taken from them too. 
Matth. 21. 43.   
Then the Papist, the Idolatrous Pseudochristian, who is not without God and Christ acknowledged, but without the Gospel, which they read not, regard not, observe not, They who 
Rev. 14. 10.  receive the mark of the Beast, and the number of his name, these shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation, and shall be tormented with fire and brimstone in the presence of the holy Angels, and of the Lamb, and the smoke of their torment ascendeth continually.  
Then comes the Capernatish Protestant, and the Bethsaida Professor, who hath God, and Christ, and Gospel, and Faith, and every thing but fruit, he is as far off as any.  
When gideon's Army of two and thirty thousand were tried, they were all cashiered but three hundred, not one of a hundred left, above a hundred to one refused. So when the Lord shall finish his work (or his account) as the Apostle saith, and cut it short in righteousness, it 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Rom. 10. 28. Es. 17. 6.  will be but a short reckoning that God will make in the earth, like a Berry in the top of a tree.  
And here give me leave to tell you there be ten sorts of men in the true Church, with whom it will go hard.  
1 No profane persons shall inherit the Kingdom of God. Be not deceived, 
1 Col. 6. 9, 10.  there is no Fornicator, or Idolater, or Adulterer, 
Eph. 5. 5.  or Effeminate, or abuser of himself with mankind, or thief, or covetous man, 
Gal. 5. 21.  drunkard, railer, reviler, extortioner, shall inherit the Kingdom of Christ, and of God.  
2 None in their natural state, I do not say because guilty of such and such sins, but because of their state, shall enter the Kingdom of God, Joh. 3. 3. Except a man be born again, he shall not see the Kingdom of heaven. Let him be free from whatsoever sinful enormities, and qualified with whatsoever moral endowments. There is one decree for all, the Angel Jesus Christ with his fiery flaming sword keeps these out of Paradise. A bastard by the Law cannot inherit; so if we have the Church for our Mother, if not God for our Father by Regeneration, as well as Adoption, we are shut out. The Moabites, and Ammonites, and a bastard Israelite, were not to enter into 
Deut. 23. 2, 3.  the Tabernacle, or Temple, to their tenth generation for ever. None but the true begotten Christian, begotten by the incorruptible seed of the word, shall enter the New Jerusalem. They who could not show their pedigree in Ezraes' time, though they joined with them in the 
Ezr. 2. 62.  exercise of their Religion, were not admitted to partake of holy privileges. See if you can say the Lord hath not given me the spirit of bondage, as to a son of 
Rom. 8. 15.  the Bondwoman, but to show that I am a son, he hath given me the Spirit of his Son, crying, Abba Father; and I have 
Gal. 4. 6.  besides the bare title of a Christian, somewhat of Christ in me, as the sure hope of glory.  
3 A bare Civil honest person is nothing nearer, Luke 16. 15. Mar. 10 21.  
4 Nor any Hypocrite, Matth. 24. 51.  
5 The lazy and slothful Christian neither, Matth. 25. 24.  
6 Nor he that hath much of the form of godliness, but not the power, 2 Tim. 3. 3.  
7 Nor the Apostatising Professor, Heb. 6. 4, 5. & 10. ult.  
8 No man in his own righteousness, Phil. 3. 9  
9 None that seek when it is too late, Luke 13. 24, 25.  
10 None whatsoever, out of Christ, Eph. 2. 12. 1 Joh. 5. 11.   

CHAP. XII. How far an Hypocrite may go, and yet miscarry.  
BUt our main Use whereon we intent to insist and dilate, is to tell you how far a formal Professor, or Hypocrite may go. I have sometimes set down forty steps, whereby he may advance fairly towards heaven, and I thought that fair; but I shall set you three Ladders of twenty rounds apiece, whereby an hypocrite may climb up to heaven, yet never come there, yet I perceive he may go much further; for it is much easier to say where he may begin, than where to end. Sins of scandal have been many times enumerated, but the paces and steps of an hypocrite, and artificial Christian, are hardly to be traced, and counted. Neither do I enter upon this Discourse, to quench the coal of any true Israelite, or in any sort to smother the least steam of the smoking flax. Far be it from any Minister of the Gospel to make sad any whom God would not have made sad, and to be of the spirit of those Disciples 
Ezek. 13. 22.  who would call for fire from heaven on 
Luke 9 54.  those, whom we are to save with fear, rather pulling them out of the fire of hell. 
Judas v. 23.  But we enter upon this unpleasant task, with the like affection to that which was 
Fuller. Proph. state.  wont to be showed at the Degradation of a Knight for high misdemeanour, the King, and twelve Knights more did put on mourning, as an emblem of sorrow, for his miscarriage whom they were now to deprive of all his former dignities and honour, and to leave an everlasting blot of infamy upon.  
I remember well when the Prophet Ezekiel was commanded to denounce the fatal downfall of Tyrus, a heathen City, he was commanded also to take up a sad Lamentation for Tyrus; and shall I not much more take up a lamentation for Christians, whose rise and fall are both far greater than hers? Tyrus her state for the glory of it, is described thus by the Prophet, Thou hast said, I am of perfect beauty, Ezek. 27. 3. yea the Lord said of her too, Ezek. 28. Thou sealest up the Sum, full of wisdom, and perfect in 
Ezek 28. 12, 13, 14.  beauty, thou hast been in Eden the Garden of God; every precious stone was thy covering, the Sardius, Topas, Diamond, Beril, Onyx, Jasper, Saphir, Emerald, Carbuncle, and Gold, etc. (almost all the precious 
Ex 28. 17, 18, 19 Rev. 21, 19, 20  stones that were in the High Priests breastplate, or in the wall of the New Jerusalem) than he goes on, Thou art the anointed Cherub, thou wast upon the holy Mountain of God, etc. High expressions, and high privileges. And Chap. 27. she is described to be the most famous Mart in the world, where there was a confluence of all the riches and best commodities that every Nation did afford; yet at length did this Anointed Cherub that was perfect in beauty, perish with all her precious stones, and all is summed together, Thy Riches, thy Fairs, thy Merchandise, thy Mariners, thy Pilots, thy Calkers, the occupiers of thy Merchandise, 
Ez 27. 27.  etc. shall all fall with thee into the midst of the Seas in the day of thy ruin.  
So me thinks when all this may be said in a spiritual sense of a Christian (an unsound Professor) glorious in his own, and others eyes too, as of perfect beauty, as sealing up the sum (omnibus numeris perfectus) that he is adorned with all the precious stones almost that are to be found in the breast of the highest earthly Saint, and are the adorning of the Saint Triumphant, in the New Jerusalem, 
Psal. 15. 1.  that he hath been in the holy Mountain of God, is an anointed Cherub, being anointed with the oil of heavenly gifts above his fellows, and made partaker of the Holy Ghost, as the Apostle speaks, besides that he should have a contribution of all the spiritual wealth and treasure of the world to enrich him everlastingly, viz. the benefit of all the Writings, Sermons, Observations, Admonitions, Threats, Promises, Experiences of all the men of God from the beginning of the world to this present day, Patriarches, Prophets, Apostles, Ministers, all the benefit that Scriptures, Sermons, Sabbaths, Sacraments, Ordinances, Prayers, Tears, Entreaties, Threats, Promises, Hopes, Fears can do, all that Heaven, and Earth, and Hell can say, yea the blood of Christ, and the convictions, and other excitations and actings of the Spirit of grace (but rejected and resisted) to boot, that at length it should be said, That thou, thy riches, precious stones, Anointings, thy Scriptures, Sermons, Ordinances, Hopes, Fears, Experiences, Parts, Duties, Convictions, Endowments, must all peri●h together, and thou shalt f●ll with them (not into the midst of the Sea, but) into the midst of Hell, in the day of thy ruin. The beholders cried out Alas, Alas, what City was like Tyrus for glory before! And what City is like Tyrus, like the destroyed 
Ezek. 27. 32.  in the midst of the Sea! So may we say Alas, how is the mighty fallen? the shield of the mighty as if he had never been anointed with oil, as that 
2 Sam. 1.  sad singer of Israel in his Elegy upon saul's Funerals.  
If therefore any misdeeming Israelite should come to expostulate with me, about my design in setting down so close about the hypocrite, in the words of that wise woman of Abel to Joab, when he had so close begirt the Town where Sheba had taken Sanctuary, and was 
2 Sam. 20. 19, 20.  ready to storm it. Thou seekest to destroy a City, and a mother in Israel, why wilt thou swallow up the inheritance of the Lord? I would reply in no other but his words, Far be it, far be it from me, that I should swallow up, or destroy. Deliver me Sheba, (deliver me the hypocrite I seek for) and I have done; only with this difference, he would have Sheba's head, and I would have the hypocrites heart, he would have his blood, I his spirit, he his death, I his life, he would have him wholly destroyed, I would have the flesh destroyed, that the soul may be saved in the day of the Lord, according to that power the Lord hath given to his Church, and the instructions left with his Ministers, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to edification, 
2 Cor. 10. 8. & 13. 12.  not unto destruction.  
Yet let me here premise this withal, That a much shorter Ladder of but two steps, laid down, 2 Cor. 5. 17. to be in Christ (this step cometh from heaven) and to be a new creature (this reacheth to heaven) would secure us more than those three long Ladders of sixty rounds. At least as Noah was safer in his Ark of three stories high, than Nimrod, and his crew were in their Tower of Babel, raised to the height of five thousand one hundred forty six paces (as is reported) so I 
Heylin, Cosm. 13.  am bold to say that at most a short Ladder of three steps.  
1 Christ the foundation.  
2 Faith the middle step, joining us to the foundation Christ, and leading us to the third step, the new creature, which is our perfection, will bring thee certainly and safely to salvation, whereas thou mightest mount up to the top of the other three Ladders, and be turned off unto thy destruction: of these three, it is said each of them, that they are all in all, all nothing without them.  
1 Christ Jesus is said to be all in all, Col. 3. 11. he is all in all to faith, and the new creature, Circumcision and uncircumcision, etc. all privileges of Law and Gospel, nothing without Christ.  
2 In Christ Circumcision and uncircumcision nothing, but faith, all in all to the new creature, Gal. 5. 6.  
3 In Jesus Christ again, neither Circumcision, nor uncircumcision is any thing to faith, but the new creature is all in all for evidence, Gal. 6. 15. How happy are they where all these three meet? This threefold cord holds fast the Anchor of salvation.   

CHAP. XIII. Contains the first Ladder, and is divided into four Sections; The first Section contains five steps.  
1 THe hypocrite may be one of a most sweet nature. The good nature as the world calls it, and the Divine nature as the Scripture calls it, do differ 
2 Pet. 1. 4.  very much, toto coelo differunt. All men are not alike viciously disposed by nature, as not all beasts; there are gentle Lambs among the beasts, as well as cruel Lions, fierce Wolves. Among the Fowls there are the innocent Dove, the amorous Turtle, the affectionate Stork, and Pelican; as there are the ravenous Vulture, and mischievous Kite, so among men all are not furious Lameches, dogged Doegs, churlish Nabals. There are some meliore luto, as Titus the son of Vespasian, who was called amor & deliciae gener is humani, Man's delight, and mankinds darling for his courtesy, sweetness, and affability, who never sent any sad from his presence whatsoever his suit was, but said, It becomes not a Prince to let any go from his presence otherwise than rejoyeing and cheered. But this is the lowest step, Good nature.  
2 He may have very virtuous and religious Education to better nature. Good nature, and the best nurture may meet together: But Education is one thing, and Regeneration is quite another thing. Education may make the Scholar, Regeneration makes the Christian; Education breeds the Gentleman, but it is Regeneration which makes the Good man, but the meanest newborn Good man, is better than the Highborn Nobleman, or best bred Gentleman. Education indeed may take a rough stone and polish it, and make it useful for the building, but it is a stone still; Regeneration turneth the stone into flesh; Education may make fit for humane society, only Regeneration fitteth for fellowship with God. Education is a great blessing, and may by God's gracious concurrence turn to salvation; How eminently gracious were Joshua and Elisha, who Ministered to Moses and Elijah, brought up by them? But ordinarily it reacheth but the outer man, it takes a Thorn out of the Garden, or Vineyard, and removes it, sets it in the hedge, where it is of use, but it is a thorn still, Grace, and Regeneration graft another Syen into it, and it beareth other fruit, than it is a thorn no longer. Who questions, but Ishmael and Esau had most Religious Education in abraham's and isaack's family, yet what were they the better? Joash trained up from his childhood under pious Jehoiada, 2 Chron. 24. 2. Paul had a pious father, 2 Tim. 1. 3. was after committed to a choice Tutor, yet till he was powerfully regenerated; he was not only a rotten Pharisee and Hypocrite, but a turbulent and bitter persecutor, and might then justly be called, to the Church a pestilent fellow, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Act 24. 5.  or a very Pest, as Tertullus after called him falsely and maliciously.  
3 He may be kept free from gross and scandalous sins even from his youth, as that young man, Matth. 19 who could say, All these have I kept from my youth up; he could say more (and in truth haply) then many a true Saint and believer before his conversion, that he had never disobeyed and rebelled against his parents, etc. So fair he was, that it is said, Christ looked on him, and loved him, yet 
Mar. 10. 21.  did he lack the main. Negative righteousness, is not enough, Vaeetiam laudabili vitae, said Austin.  
4 He may be exact in all second Table-duties, and morally righteous; he may give weight and measure to such as buy and sell with him, keep his day and word with such as trust him. Thus did the young man justify himself. This is indeed a part of religious righteousness, but the second, not the first part. It was the whole Divinity and Religion of the Heathens, it had need be a part, not the whole of Christians; If this be wanting, Heathens will get into the Kingdom of God before us, but if this be all, we are as much without hope, as they, who were for Temperance, Patience, Justice, Equity, Moderation, fidelity to friends, love to their Country, and Self-denial in respect of the Public, fit patterns even to Professors. Aristides, Regulus, Cato, Seneca, and such others, may shame many a Christian. There may be civility, where there is no sanctity, though no sanctity without civility. Despise not civility, said Mr. Perkins, good conscience, and good manners, should go together. Rest not in civility, for civility and sanctity may be far asunder.  
5 He may be a great hearer of the word; the three bad grounds, high way, stony, thorny, were all great hearers, heard as much, heard the same Ministers, and were sown with the same seed with the good ground, yet not two in a field, one taken, the other left, but one taken, and three left; and it is well if of four sitting in the same Church pew, there be not one taken, and three or four left. The house built upon the sand was a great hearer too, Matth. 7. 26. Not the hearers of the Law, but the doers are justified, Rom. 2. 13. saith the Apostle.  

SECT. 2. Containing five steps more.  
6 He may show much external reverence and devotion in matters of Religion, come diligently, frequently, and devoutly to see to, into God's presence; he may be as constant a Churchman as any other in the Parish, and yet live and die a wicked man, as Solomon observes, Eccles. 8. 10. I saw the wicked buried, said he, who had come and gone (many a time) from the place of the holy. They may come, sit down, and hear attentively as the best people use to do, Ezek. 33. 31. Yea for matter of outward reverence, and religious deportment in Geniculations, composed countenances, and comely behaviour, outstripping many truly godly. Thus did the young man, spoken of in the Gospel, he came to our Saviour with more Cap and Knee, with more Ceremony and Courtship, with more expressions of reverence, piety, civility, humility, and obedience in words and gestures, than ever did any mentioned in Scripture who came with better hearts, and were sent away with more comfort. He comes running, and kneeling, and saying, Good Master, etc. 
Mark. 10. 17   
Behold, 1. His forwardness, he came he was neither called, as all Christ's Disciples were, nor sent as John's Disciples 
Matth. 11. 2.  were, but he came of his own accord.  
2 Behold his haste, he came running.  
3 His Devotion, he came and kneeled to him.  
4 His good Language, Good Master, what good thing, etc. Never did any come on better, few went off worse. That woman noted for a sinner, Luke 7. 38. came indeed more penitently. The woman in her bloody issue more beleevingly, yet tremblingly, Mar. 5. 28. The woman of Canaan more importunately, Matth. 15. 22. The heathen Centurion more humbly, Matth. 8. 8. The sad Father more dolefully, and mournfully, Mark. 9 24. All of them more successfully, but never a one of them all so reverently to see to, as he.  
Saul of whom it was said in three 
1 Sam. 16. 14, 15. & 18. 10. & 19 9  places before, that he was troubled or possessed with an evil spirit from the Lord, yet when he was at Naioth in Ramah at the Prophet's exercises, he outstripped all the Prophets, he had the affections, the ecstasies, the revelations, the spirit above them all. Behold his behaviour, he stripped off his , and prophesied also before Samuel, and lay down naked all that day, and all that night too, and as in admiration of all, they used this Proverb, Behold Saul among the Prophets.  
7 He may be a great, and forward Professor, Tit. 1. 16. Matth. 7. 23. They may say much of their profession, and Christ stands up, and disclaims all, and enters a Protestation against them & saith, I except against such a one, he is no sound Professor. It is sad here to see Professor standing up against Professor; but what will it be when the great Friend and Saviour of Professors, shall cashier and disband such a Professor, and make a Profession against Profession? Verily I know you not, I tell you. They lay hold on Christ his Skirt, as Saul did on samuel's 
1 Sam. 19 27, 28  mantle, he turns away in dislike, his skirt rends, and he tells them, so hath God rend the Kingdom of heaven from them, and given it to their neighbour a better professor than they are; they catch fast hold of Christ his garment, as if they would force and overcome him, but he leaves his garment with them, as Joseph his in the hands of his Mistress, and saith, Let them have my Garment, they shall have none of my Company, let 
Gen. 39 12  them, and their profession go together. Many are not ashamed of profession, that are a shame to profession, and they hope Religion should honour and preserve them when they dishonour and wound it.  
8 He may be as forward to make solemn Covenants, and Protestations as the best, Deut. 5. 27. Whatsoever the Lord shall say to thee, we will hear, and do it, Jer. 42. 5, 6. They bind it with an oath, and say, The Lord be witness between us, if we do not even according to all things which he shall send thee to us for, be it good or evil, we will obey. They are excellent Affliction-men as can be, or for a spurt, as the pale green sickness after a little stirring, looks ruddy and lively for a while till they cool, than it grows dead and pale again, or as the cold water over the fire, and the cold iron while in the fire, are both fire hot, take off the one, take out the other, they are both as cold again as ever. Thus did Pharaoh, and Israel, many times play fast and lose 
Psal. 78. 34 Jer. 34.  with God, they had a hot fit, and a cold, one good day, but many bad days before and after it. Pharaoh was a great Promiser, Foelix a great Purposer, Balaam 
Num. 22. 18.  a great Professor, Johanan a great Protester, Jer. 42. 5, 6. Zedekiah a great Covenanter, Jer. 34. 8. The carnal hypocrite, a great prayer, Es. 26. 16. Jehojakin a very gracious man when pangs upon him; pangs of pain beget often pangs of devotion, Jer. 22. 23. And Ahab a great Penitentiary, and Jehu a great Zealot and Reformer. But a pack of Hypocrites all.  
9 The hypocrite may be sound and orthodox in all Doctrinals, and Articles of the Creed: No Heretic, Sectary, Antinomian, 
Matth 23. 2, 3 Gal. 2  Anabaptist, etc. Thus far Satan goes, he believes well, but doth ill. The Pharisees believed and taught well; their sin was as Tertullian said of that act of Peter in symbolising with the Jews, vitium conversationis, non praedicationis, but they lived ill. They were blind, not ignorant, Joh. 9 40. Their sin was the more. Their Leprosy was not in their head, Leu. 13. 44. But they had blue spots in their breasts, and defiled hands and actions.  
To hold the truth in unrighteousness, is a greater sin than to be held in error, or unrighteousness through ignorance. And to know the Masters will, and not do it, will bring more strokes, than neither knowing or doing. I am no pleader for Errors and Heresies, yet I believe in some errors of judgement, some may be saved, when in errors of practice, others will be condemned: I am no friend to Popery, Anabaptism, etc. yet I had rather be a conscientious Anabaptist, yea Papist, or Turk or Pagan than an unconscientious Protestant, and Professor; a lose formal Protestant is worst of all. It is true that non bene vivitur ubi male creditur, there is no good life, where is bad belief; and as true, non bene creditur ubi male vivitur, they believe not well, who live not well. The Anabaptist, or other Sectary falls upon a lose Protestant, and they wound each other, whose part shall we take? but part them, and blame both. Thou wilt not join with an Anabaptist, because he hath no Baptism, to make him a Christian, nor he with thee, because thou hast nothing but Baptism, thou fallest out with, and condemnest him because he hears not, and he thee, because thou practisest not: Thou callest him Sectary, he thee Profane; Thou sayest he liveth in error, he that thou livest in sin, how wilt thou answer him? I cannot plead for such; thy good words and arguments confute him not, but thy ill deeds confirm him: Both are to blame, Iliacoes intra muros peccatur & extra. As thy Creed alone will not save thee, if thou dost throw away the Lords Prayer and Ten Commandments; so the Lords Prayer and Ten Commandments will not save him, if he cast away the Creed. So I may say of the Antinomian, as the practical Christian is better than the notional, so the practical Antinomian is worse than the doctrinal, and would to God it were as easy to convert the one, as to confute the other. To turn Grace into wantonness in the Pulpit, is not so bad as to do it in thy life; for as in good the Use is better than the Doctrine, so in evils the use is worse; he makes the worse doctrine, and may be lives better; thou hearest better doctrine, and makest worse use. Divines say (we hope in charity) that the Antinomians some of them follow not the absurd consequences and impious inferences in their life, which their Tenets lead to, and so they may be saved, and our fear is, thou livest not up to thy good doctrine, and thy sin is, that thou followest it not in all the inferences and consequences. In a word, if thy faith were Apostolical, thy doctrine Evangelical, and thy knowledge Angelical, if thy heart be hypocritical, and thy acts Diabolical, as Judas was, thy condemnation will be the greater.  
As it is more to do truth, Joh. 3. 21. than to say truth, and to walk in the truth, 2 Joh. 4. & 3 Joh. 3, 4.  more than to hold, or profess the truth; so to do evil, is worse than to hold an ill, and unsound opinion. To be the truth, was the glory of Christ, and we must endeavour to come as near him as we can. I am the truth, saith he, q. d. I am all 
Joh. 14. 6.  truth.  
1 In my Judgement, I hold nothing but truth.  
2 In my Doctrine, teach nothing but truth.  
3 In my heart, am all truth, the same I hold and teach.  
4 And my life agrees with my heart, all is truth, otherwise to say I hold truth, in profession and doctrine, and not to be truth in the heart, and do truth in the life, makes me more like Satan, than Christ. I speak the more of this, because I observe how on the one hand the erroneous resteth in his unsound opinions, taking offence at the prohaneness of some, that hold the truth which they oppose; and on the other hand, many formal Protestants rest in this, that they are no heretics, sectaries, or misbelievers, but hate such; study to convince such by a better life, not to harden them by thy evil language, and worse conversation. He sees thou art more shy of him, though humble and peaceable (if any be such) than of one openly profane, where is thy equal hatred of all evil in the mean time? Thou wilt not drink with a man of a different judgement, yet wilt with a Drunkard, nor be conversant with a man that holds an odd opinion, yet wilt be familiar with him that will swear and swagger. It was a witty speech of Sir Tho. Moor that he loved not to hear a vicious Priest recite his Creed, it made him suspect his own faith, when such a Priest said his was the same. Give not thou occasion to the adversary to speak reproachfully, because a good profession is not adorned with a holy and unblameable conversation.  
The hypocrite is therefore no better friend to the Church and Truth, than the Heretic or Infidel; the Infidel disputes against the truth, the hypocrite lives contrary to it, Infidelis contra scripturam disputat, hypocrita vivit. The Heretic doth unica scriptura errare. The hypocrite doth toto coelo errare. The Heretic doth wrest some one Scripture, the hypocrite doth resist the whole Scripture to his own destruction.  
In a word, some Heretic doubtless may be saved, no hypocrite ever shall, yet am I so far from that (not so charitable, as lose) opinion, that men may be saved in all Religions, that I shall straiten that very Position, Extra Ecclesiam nulla salus, no salvation to be had out of the Church, and say, Intra Ecclesiam nulla salus hypocritis & impiis, to hypocrites and ungodly ones, though orthodox, and living in the best Church, no universal salvation.  
I have been the longer upon this, because I see, as it is the manner of all Opinionists to sleight truth, so it is the practice of too many Professors of truth to sleight holiness. Unity and verity should not be parted: Purity and verity must not be parted.  
10 They may live so well, as to gain high esteem and applause of men. Many excellent things may be done by them, as is said of Felix. They may be famous in the Congregation, men of renown, so were 
Act. 24 2 Num. 16. 2  Corah, and his complices. Highly esteemed amongst men, when they are abomination to God looking into their hearts, and thoughts, Luke 16. 15. They may receive allowance from the Purest Church to be entertained to Church-fellowship, and admitted to partake of all Ordinances as Magus, Act. 8. yea to be set a part for the highest offices and employments in the Church, as Nicholas chosen to be a Deacon, Demas a Pastor, Judas an Apostle.   

SECT. 3. Containing five other steps.  
11 He may be really and totally converted as to Paganism, and Profaneness, yet are perverted and entangled in damnable errors; for there are the doctrines of Devils, as well as the works of the Devil, 
1 Tim. 4. 1 1 Joh. 3. 8 2 Pet. 2. 1 Mat. 23. 15  and damnable heresies, as well as impieties, they may be as the Pharises Disciples were Proselytes from Paganism, and unbeleef, to Pharisaisme and misbeleef, than he is no better, but worse than before, double the child of hell, to what he was before. Epiphanius said not untruly, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, misbeleef is worse than unbeleef. How many in these days are hooked in by those who lie in wait to deceive, and presently of profane and ignorant sots are become Opinionists, despisers of Ministers, and Ordinances, escaping the 
Nusquam facilius proficitur quam in castris Rebellium (hareticorum intelligit) ubi ipsum esseillic promerer● est, Tertul. de praesc.  fear of the Pit, are taken in the snare; they were not worse before, nor better now, only now more scornful, obstinate, petulant, as if they had left the way of sinners to sit in the seat of the scornful. Alexander the Coppersmith bred Paul more mischief and opposition, when a perverted professor, than Demetrius the Silversmith, when an Idolater.  
12 He may be a man of conscience even from his youth all his life long. So 
2 Tim. 1. 3  Paul even before his conversion could say, he had walked in all good conscience before God all his life, Act. 23. 1. and that he and his fathers had served God with a pure conscience: yet had he died then, he had been in an ill condition, out of Christ, and without hope.  
1 There is a natural conscience, such as was in Abimelech, he calls it Integrity and uprightness of heart, and stands much upon it, and God calls it Integrity too, he acted according to the principles 
Gen. 20. 5  of his natural conscience, he did as he knew, had he known better, he had done better.  
2 There is an erroneous conscience such as that in Herod, who would not break 
Matth. 14. 9  his rash oath, and such was Paul's, and many other men's, who follow as blind men, the blind guide, an erring conscience, and both fall into the ditch. They do thus, and thus, because their conscience binds them, and the more they obey conscience thus, the more they sin, and they say sometimes they dare not do thus and thus, as others do, straining sometimes at a gnat, and swallowing a whole Camel.  
3 There is a conscience half enlightened in an hypocrite, which shows him some sins, not all, and tells him some part of his duty, not all; in some things he doth well, no man better; in others ill, no man worse: Thou abhorrest Idols, and committest sacrilege, and both out of conscience; thy semi-blinde, and half-sighted conscience mis-leading thee, in the one it shows thy duty, in the other it shows thee not thy sin. An hypocrite may follow a natural, erroneous, or half enlightened conscience to hell.  
13 The hypocrite way run well a great while, go far, and hold out long in his profession; 
Gal. 5. 7 1 Cor. 9 24  To be a Professor of so many years standing; the stony ground set out well, the Thorny held out well a great while; persecution and fear did not daunt it, but at last the poisonous love of the world infected it, than he died an old Professor, a young star, an old clod, a young heavenling, an old worldling. The foolish Virgins sure held it out long. And they who were called the first hour, held it out long to abide the brunt and heat of the day, when yet the last comer was before them, and they who were first at first, were last at 
Matth. 20  last.  
Judas ran well a great while, miscarried at the last; Joash was a Professor many years, at last Apostatised, and became 
2 Chron. 24. 2  a persecutor. Lot's wfe an old Professor, at last looked back and perished: How sad is it that many who came out of Egypt, and followed the Ark thirty eight, 
Deut. 2. 14  or forty years, yet came not into Canaan. The Spies who were picked out of all Israel, the only men of their several Tribes, all but two miscarried, and they had been eminent Professors a long time. It is not he that holds out twenty, thirty, or forty years shall be saved, but he that endureth to the end; so that I fear if many of us look a little more narrowly, 
Matth. 24. 13  we may find an hypocrite nearer than we are ware, and find him in an old decayed Professor. There are two gallant men in Scripture with whose story I am much affected, and cannot but bewail their conclusion. Johanan the son of Kareah is the one, read his story, Jer. 40. 41, 42, 43. Chapters, you will see what a gallant man he was, the great service he did for the poor people of God, how forward he was to make a solemn protestation, at last he is among the forwardest of the proud men that opposed Jeremy, and so continued, Jer. 43. 2. 4, 5. And Joab the son of Zerviah is the other, who after many gallant services performed to David, and Israel, from David's first coming to the Crown, against the house of Saul, against Edom, Ammon, and other foreign Nations, stood right in all rebellions, as that of Absalon, and that of Sheba the son of Bichri, yet at last was taken tardy in that conspiracy of Adonijah, and proclaimed a Delinquent, all his good services forgotten, his hoary head, must not go to the grave in peace.  
14 He may be a man of strict life (such were some of the Pharisees, so was Paul, Act. 26. 5.) and full of zeal he may be to promote his Religion, and act for God, and his Church (as he conceives) Luther 
Act. 12. 3  said he was Papacissimus, he was not cold and ice, as Eckius, and some other Papists, who pleaded for Popery, for their own bellies sake, but he was an eager Papist out of zeal, looking for no other thing but salvation. There is a zeal that is numbered among the works of the flesh, Gal. 5. 20. There is a zeal of God, which is not according to knowledge, Rom. 10. 2. and there are zealously affected, who are not the well-affected with St. Paul, Gal. 4. 17, 18.  
15 Go so far as to suffer persecution, loss, reproach, etc. Gal. 3. 4. Have ye suffered so many things in vain? Alexander had 
Act. 9  been a sufferer, stood up in that Tumult, and ran a great hazard to secure Paul, yet after a bitter persecutor, against whom Paul prayed more than against any other. The Circumcillions and Donatists had sufferers (they called them Martyrs, but they were mad Martyrs, that were so far short of the peaceable and holy carriage of Saints.) And the Anabaptists have had them that have suffered sufficiently, if they had not suffered as evil doers, and for their turbulence and seditions. Sufferings as well as Miracles are no note of sound doctrine. It is good doctrine which pleads for them, and makes them good, and not they which make a doctrine or an opinion good. Non poena sed causa. Again Austin said well, Tell not me what it is the man suffers, tell me what the man is that suffers. 
Non refert qualia, sed qualis quis patitur.  Show me not the sufferings, show me the man. The Thiefs had their Crosses of like fashion and make with our Saviour's, they stood on the same ground, but they had not the same title written on their Crosses.   

SECT. 4. The five last steps of the first Ladder.  
16 They may be so Cocksure, and so confident in their own way, as that they fear not to condemn all others that join not with them, presuming themselves only to be in the right, Joh. 16. 2. They shall put you out of the Synagogues, and when they kill you, think they do God, and the Church, good service, and say when they have done, Let God be glorified, Isa. 66. 5. Thus had Paul done as himself relates, I verily thought with myself, that I ought 
Act. 26. 9, 10, 11. Non audet stygius Pluto tentare quod audet, effrenis Monachus, etc.  to do many things contrary to the name of Jesus, which I also did, and many of the Saints I shut up in prison, and when they were put to death, I gave my voice against them, and I punished them oft in every Synagogue, and compelled them to blaspheme, etc. Wicked Pilate was a Saint to the High Priests, when he was squeamish of having a hand in the blood of Christ, and called for water to wash his hands from such blood, they would wash their hands in his heart blood, and desperately say, His blood be on us, etc. We thirst after it, Isa. 66. 5. They dare unchurch, unchristian, and excommunicate as Antichristian, such of their godly brethren as descent from them. They cast you out, hate you for his name's sake, and say, Let God be glorified.  
17 They may be so confident in their way (the fool rageth, and is confident) as to offer open disputation, and to debate their cause by all ways of trial, you can desire.  
1 If you will try it out by humane reason, and natural Philosophy, they are for you, so they of the School of Alexandria, 
Act. 6. 9, 10  the Libertines, Cyrenians, and those of Cilicia and Asia, risen up clamorously against Stephen, and when they could not refist the Spirit, and the Scripture authorities which he brought, they would try it out by force and dint of Argument. So was Paul once accosted and surrounded with a company of learned Sophisters at Athens, Philosophers of the worst, and best kind, the Epicureans 
Act. 17. 1●  (the most brutish of all Sects) and the Stoics the most Divine for their morality (as Herod, and Pilate once) agreed to encounter him, and to see what a Scholar he was, and what he could say to an Argument. So our Socinians now say, Let reason judge, if you can by reason prove three to be one, and one three, I will believe a Trinity, if you can tell me in reason how God and man should be one person, I will believe the Deity of Christ; but where is the disputer, saith the Apostle? Philosophy is the bane of Divinity. We read of Satan disputing 
Philosophi hareticorum patriarcha, Tertu. Judas v. 9 Matth. 4  once with Michael, another time with Christ himself.  
2 By Scripture (abused and misinterpreted) Thus most Heretics of old, and at present, the Familists, Libertines, Anabaptists, Antinomians, and all unlearned and unstable ones, wrist and pervert the 
2 Pet. 3. 16  Scriptures to the establishing of their opinions, but destruction of their souls as Peter saith, and they will be teachers of the Law, and understand, not what 
1 Tim. 1. 7  the Law and Gospel is, What they say, and what they affirm.  
3 By Antiquity (corrupted) as the Papists if they go to first Antiquity, or (corrupt Antiquity) if they go to the later part of Antiquity, after the first six hundred years, so they with Jeremy, they make a short, and fresh Antiquity, that of their late Fathers, not of the old Prophets, to bear down Jeremy withal, Jer. 44. 17. and Joh. 4. 20. This was the Samaritan woman's Logic and Divinity; Thus did our Fathers. Our Fathers worshipped in this Mountain, etc.  
4 Yea by suffering, so the Baalites would outcry, and out-cut Elias, so the Papists as Campian speaks of their many Martyrs, Pseudomartyrs, such as Tho. Becket and the like.  
5 By bold appeals to God himself, and 
Num. 16  they will refer it to the immediate determination of God himself, so audacious 
Num. 16.  was Korah and his company, and so was Saul also when he was most guilty, and cries, Let God give a perfect 
1 Sam. 14. 41.  Lot, I desire no more.  
6 They dare contend by signs and miracles, as Jannes, Jambres, and the other Magicians did with Moses and Aaron.  
7 By a Spirit of immediate Revelation, and prediction which they pretend to, a higher spirit than the ordinary Prophets and Ministers have: So did the pretended Prophet persuade the true Prophet out of his name, as we say, by pretending to a later Revelation, 1 King. 13. 18. so would Zedekiah have Ahab and Israel 
1 King. 13. 18. 1 King. 21. 11. 24.  know that Micajah spoke not by the Spirit, he only could say, The word of the Lord is thus, he was only a man wedded to his humour, ill affected to the present Government, but himself had the Revelation; so Hananiah insulted over Jeremiah, as a man full of sullenness, 
Jer. 28. 2. 8▪ 10, 11.  and morofity, but he had the Spirit for what he said.  
8 They are ready to depose for matter of fact, as they who came in against our Saviour Christ, and his first Martyt Steven, and had their witness and evidences to make good their charge against them, why they ought, and that justly to be condemned by all good men.  
18 He may have at other times many scruples in his spirit. Many such the Pharisees 
Matth. 19 3. Matth. 22. 17. Mar. 7. 8. Joh. 18. 28. Matth. 27. 6, 7. Matth. 27. 24. Matth. 14. 9  troubled Christ withal, about Divorces, Tribute to Cesar, washing of hands and cups, so they scrupled the going into the Praetorium the day before the Passover, the putting of Judas his money into the holy Corban or Chest. Weighty matters! But Pilate had a real scruple upon his spirit, it went wholly against his conscience to condemn so good a man. And Herod had a jar, and quarrel in his conscience; if he should kill John, that was murder, but if he did not, that was perjury (which he reckoned worse) he knew not what to do he was so perplexed; So we read of many other hypocrites making inquiries, and desiring private conferences for their satisfaction. as Zedekiah, Jer. 38. 14. Johanan, Jer. 42. 1, 2.  
19 They may go to the Rounds of all duties (this is a high step) public duties and private, ordinary and extraordinary; he may pray, hear, receive the Sacraments constantly. They seek me 
Isa. 58. 2.  daily, and delight to know my ways, as a Nation that doth righteousness, and forsook not the Ordinance of their God, they ask of me the Ordinances of justice, they take delight in approaching to God. This is very much, to seek God daily, and to delight to approach to him; yea they may be frequent in extraordinary duties; in Fasts often, Matth. 9 14. Twice a week as the Pharisee said, Luke 18. 11.  
He may do for matter all that which is good in the eyes of the Lord, 2 Chron. 25. 2.  
20 The twentieth and last Round of this first Ladder, He may die penitently, and have that happy hour which is all the heaven that many wish for here, to cry Lord, Lord, Lord have mercy on me. He hath it, he doth so, but what is he nearer the blessing than Esau, who cried with many a bitter cry, yet the blessing was gone, he was rejected? He may repent dying, and die repenting, a deathbed repentance, is but a dead repentance. Then his sin leaves him, not he that; he flies from burning, not sinning. God will reject all such, and say, Go cry to the gods that you have preferred before me, where are the gods, which did eat the fat of your sacrifices, and drank the wine of your drink-offerings, let them arise and help you, Deut. 32. 38. Consider those many dreadful Scriptures, Prov. 1. 28. Job 27. 8. Jer. 2. 28. Judg. 10. 14 Hos. 5. 6. They shall seek him with their flocks and herds, but the Lord is not then to be found.  
It was once demanded of Austin, what he would say of a wicked man, who died penitently, etc. To whom he replied, what would you have me say, That he is damned? I will not, for I have nothing to do to judge him; shall I say, That he is saved? I dare not, for I would not deceive thee. What then? Why this, Repent thee out of hand, and thou art safe, whatever is become of him.  
Thus have we brought one hypocrite to his end, and you have seen him go up to the top of his Ladder, and there he is turned off to execution; before we go to the next, pause a while, Reader, and see, if these hypocrites have not outgone thee already, then where art thou?    

CHAP. XIV. Containing the second Ladder.  

SECT. 1. The five first steps.  
BUt now I shall make way for a second Ladder, as long as the former; but join this Pelyon to that Ossa, yet both will be too short to bring him to heaven. The next twenty Rounds are as followeth:  
1 He may have many seeming graces, and excellent gifts, as the foolish Virgins seemed to be as well provided for heaven as need be, they had all their Utensils, Vessels, Lamps, Oil. Is Knowledge a grace? he hath it, 1 Cor. 8. 1. Is Faith? Magus hath it. Is Repentance? Judas hath it. Is Zeal? Jehu hath it, So the carnal Jews, Rom. 10. 2. They want nothing, Rev. 3. 17. Now seeming graces lead to hell, as well as open sins, if the one destroy more, the other deceives more. The Apostle checks the pride of some such, 1 Cor. 4. 8. Now ye are full, now ye are rich, ye have reigned as Kings without us, and I would to God ye did reign, that we might also reign with you; We are fools, ye are wise, we are weak, ye are strong, ye are honourable, we despised. They were such as Paraeus saith thought themselves above Paul's 
Superbi regnum gerunt in capite, etc. ita Corinthii persuasum habentes se jam absolutos esse in Christianismo, nec Pauli opera indigere amplius. Par. in loc.  teaching, they cared no more to hear him, they were so rich, and full, and wise, and absolutely perfect. Here was much grace in show, little in truth. So we read of some believers, who could believe in Christ, but he durst not trust them ever the more for their believing, Joh. 2. 23, 24. But we read of strange and monstrous believers, Joh. 8. 30. Many believed on him, it is said, yet were they such as gloried, and rested in their carnal privileges, that they were Abraham's seed, believers that were strangers to the state of spiritual bondage in sin, vers. 33. Believers who went about to kill the Messiah, because his word could find no room in their hearts, vers. 37. Believers that were the children of their father the Devil, vers. 44. Believers that must not be reproved, nor hear the ttuth from Christ himself, but they will fly in his face, vers. 40. 45, 46, 47. Believers that reproach Christ, as an Impostor, a Samaritan, and one that had a Devil, vers. 48. Read the whole story, Joh. 8. from vers. 30. to the end; and you will see the picture of strange believers, who glory they are the chidrens of the Church, Sons of Abraham, never were other than the children of God, etc.  
2 He may be so well as to make no question of his salvation at all, but pity others more. The Pharisee had no doubt of his own salvation in the world, he 
Luke 18. 11.  pitied the Publican. Laodicea so rich in 
Rev. 3. 17.  spirituals, as she wanted nothing; if Esau could say he had enough of worldly goods, she could say she had grace and gifts, and hope enough, if Jacob and 
Gen. 33. 9 Phil. 4. 18. Gen. 33. 11.  Paul could say they had all, she will not come behind any of them, Micah 3. 11. The Lord complains they leave not sin, yet leave not leaning on him; Yet will they lean upon the Lord, and say, is not the Lord among us? none evil shall come upon us. They lean so as they will not be shaken off; This leaning is a heavy treading on God, as a Cart is full of sheaves, Am. 2. 13. God is loaden with their sins, but most with their confidence, Job. 18. 14. They carry their confidence, and it them, to the King of Terrors, that is to hell, Jer. 2. 37. God rejecteth their confidences, but they will not reject them, though they never prosper worse, than 
I thirst for Thirstiness; I weep for tears, well-pleased I am to be displeased thus: The only thing I fear is want of fears, Suspecting I am not suspicious. Amidst these restless thoughts this rest I find, For those that rest not here, there's rest behind. Famous Gataker of himself.  when they presume most.  
Hence some have said, Hell is full of Assurance and presumption, Heaven full of fear and trembling, of doubting and mourning Christians. The sincere man seeks to hold his Integrity, the hypocrite only to hold his confidence, but a little integrity is worth a great deal of confidence. The sincere Disciples are noted all to be self-suspicious, only Judas scorns to change his colour, and to bring himself into the least suspicion. I read of a Monk that dying blasphemously said, Da mihi vitam aternam quam debes.  
3 He may be a man of excellent discourse and language, Ahitophel was for wisdom of words, an Oracle, Jethro a moral Pagan, gives instructions to Moses the greatest Prophet about managing civil affairs, and matters of Judicature. 
Exod. 18. 17, 18, 19  Very good Christians may go to School to Plato, Aristotle, and Seneca, to learn morality, and find in them many 
Exod. 18. 17, 18, 19  wise, and weighty sentences; How did Balaams' words drop piety, zeal, and 
Num. 23. 10. & 24. 3, 4, 5, 15.  contempt of the world? Gamaliels' speech was very seasonable to stop persecution. Festus speech was full of Justice. How 
Act. 25. 16. & ●lt.  discreetly did that Scribe discourse with our Saviour. Mar. 12. 33. Good words are cheap. Many men's tongues are like Naphtalies' hind [let lose, that give goodly words, whose hearts are not like Ashers' bread, full of Royal Dainties. 
Gen. 49. 21, 22 Joh. 12. 5, 6.  Judas himself had words of oil and butter, for his speech, he was the most charitable of all the Apostles, the poor man's friend, piety, and charity, and all grace seemed to be poured into his lips. The other Apostles were all taken tardy in their speeches one time or other; of Judas I never read he was taxed. An hypocrite may be more wary in his discourse than sometimes a gracious man is, the more the pity. James and John overshot themselves, Luke 9 53. Philip, Joh. 6. 7. Andrew, Joh. 6. 9 Judas (not Iscariot) Joh. 14. 22. Thomas, Joh. 20. 25. Nathaniel, Joh. 1. 46. Peter very often, as Luke 5. 8. Matth. 16. 22. Joh. 13. 8. & 21. 21. To say nothing of his denying, swearing, cursing once when time was, Judas was no curser, swearer, nor inconsiderate speaker, but a cursed hypocrite he was.  
5 The hypocrite may have strange stir and pangs of conscience at times, as if the Spirit began to move them at times, as it did sometimes to Samson, Judg. 13. 25. Felix had once a trembling fit, Magus a shaking fit, when Peter came up, and closed with him, Thou art in the gall of bitterness, etc. Nabuchadnezzar had a falling fit, Dan. 2. 46. he fell down before Daniel, and worshipped; yet Chap. 3. 1. he was setting up a golden Image, and it must be worshipped, and he that said of daniel's God, Chap. 2. 48. Of a truth it is that your God is a God of Gods, and a Lord of Lords; and thereupon at daniel's request promoted Shadrach, Meshach, and Abednego; in the next Chapter he must have these men fall down and worship him, or his Image, or into his furnace they must be cast, and impiously asks what their God could do for them? Who is that God that can deliver you out of my hands? Pharaoh had his relenting 
Exod. 8. 28. & 9 27. & 10. 16 1 Sam. 24. 16  fit, and Saul a weeping fit, and as fits, they came and went away again. They returned from repenting to repenting, from a good repenting to a bad; from repenting of sin, to repent of their repentance.  
Now we reckon a man to be of such a temper, as he is constantly of, not a man hot who is so in a Fever-fit, or cold who shakes in an Ague-fit, but whose habit and constitution is such. Israel had many good fits.  
1 A fit of love, Jer. 2. 2. a Hony-moon, as we say, I remember the kindness of thy youth, the love of thine Espousals, etc.  
2 A fit of Gratitude, Exod. 4. 31. They bowed the head, and worshipped, when they heard the tidings of Gods remembering and visiting them.  
3 A fit of faith, Exod. 14. 31. They believed God, and his servant Moses.  
4 A promising fit, Exod. 19 19  
5 A singing fit, Psal. 106. 12.  
6 Crying fits, which were commonly their best fits, Judg. 10. 10. All but fits, all like a morning cloud, or the early dew. But many a murmuring fit, tempting, rebelling fit, whoring fit, a tempting fit that held forty years, Psal. 95. 10. A whoring fit that lasted three hundred and ninety years, Ezek. 4. 5. Long fits! not like a Quartan that hath one bad day, two good, but a constant Quotidian or double Tertian, one good day may be in a year, or in his age. Thus the hypocrite is all fits, short fits, like our winter solstice, short days, long nights, constant freezing weather, no warmth; or like some trees which are as full of blossoms at Spring, as ever they can hang, but bear no fruit all the year after.   

SECT. 2. Contains five other steps of the second Ladder.  
6 An hypocrite may be overwhelmed with doleful trouble and restlessness of mind after some foul sin committed, which hath set conscience all in a flame, he may have a sight of that particular sin, feel the weight of it, draw water to quench that flame, and do any thing, run, ride, groan, cry, to get peace. What ado did Judas make, and what a coil did he keep: He was like a wild Bull in a net (as the Prophet saith) full of the 
Isa. 51. 20.  fury of the Lord, and so is many an hypocrite besides. Storms are no sign the Spring is come, but blossoms and fruit appearing, though usually there are storms at spring, yet oft there are sharp storms in the dead of Winter, and troubles of conscience, show not the spring of Grace so well as hopeful blossoms, and appearances of new fruit towards.  
7 Extraordinary joys and raptures of spirit an hypocrite may have also. The stony ground had much spiritual joy, no sorrow, sowed in joy, but reaped in tears. The Countryman joys not to see the Spring over forward, by much experience he finds a nipping blast comes and endangers all the overforward blossoms; it is not kindly to see Midsummer weather in March; the fair and glorious morning oft fore-goes the most stormy day, and the warm day in Winter breeds a storm we say. Your over early joys are much to be suspected, to cry Victory, when you are putting on your harness proclaims more confidence, than safety or prudence. To be made rich of a sudden begets not more wonder than suspicion, thou mayest wonder at, others suspect thy sudden joys. A warm day shows not Summer to be come, but many warm days together, and the ripening of the fruit. Good fruits show the good Christian, rather than much joy and peace.  
We read of the hypocrites fear, Isa. 33. 16. His Woe, Matth. 23. 13, 14. His Portion, Matth. 24. 51. So we read oft of the hypocrites hope, Job 8. 13. & 27. 8. The hypocrites joy, Job 20. 3. Triumphing, the top of joy, ibid. Confidence the highest 
1 King. 16. 15.  of Triumph, Job 18. 14. But all is but 
1 King. 1. 49. ●0.  for a moment, as short as Zimries' reign, yea as Adonijahs Kingdom, or Caninius Rebilus, his Consulship of half a day, upon whom Tully broke that smart jest, O ●igilantem consulem qui toto consulatus sui tempore somnum occulis non vidit, Oh most vigilant Consul, that can say, he never laid his eyes together to sleep all the time of his Consulship.  
8 An hypocrite may be lifted and carried up to heaven in a Chariot of the sweetest, richest, and most precious Gospel-Ordinances and Enjoyments, Matth. 11. 23. So was Capernaum, yet thrown down to hell. As the godly is oft like the Ball stricken down with force, and riseth by rebound the higher, Saul struck to the ground, yea to hell almost, yet raised up to be a chosen vessel above all others, when you see this casting down say, There shall be a lifting up, Job 22. 29. So when you see men full fed, ill liking, their teaching high, living low, say there is one will have a sad fall from heaven to hell. The Lark springing up by many degrees sings a while, when at the highest, comes down all at once to the ground; or the Bullet, the higher it is shot upwards comes down more speedily and violently. The children of the Kingdom are cast into the worst darkness, Matth. 8. 12. Hypocrites and Ordinances, hypocrites and their godly Ministers must have as sad a parting as Elias and Elisha, the one taken up to heaven, the other left behind, yea thrown into hell, in vain crying out, My Father, My Father, My Minister, My Minister. How apt are we to trust in such lying words, The Temple of the Lord. We have Moses and the Prophets, Christ and the Apostles. And in disdain to others, say as they to the blind man, Thou art born in sin, wilt thou teach us? Be thou this man's Disciple, we are Moses Disciples. We 
Joh. 9 28, 29.  (say they) are too well to change, too old to be new taught. We are sure we have Moses of our side, what care we for more? Thus Professors may be lifted up, be children of the Kingdom, be Virgins, Concubines, which is more, Queens which is higher, yet not Spouses, Cant. 6. 8. They may be as a signet on the right hand, yet pulled off, though of gold, when the least finger shall be 
Isa. 2. 23. Jer. 22. 23.  preserved and spared, and not parted with.  
9 He may be much reform as to former sins, a partial external, temporary (not universal, inward, total) reformation an hypocrite may attain to. Hence the Scripture saith of such, The unclean spirit is gone out, They are empty, swept, and garnished. 
Matth. 12. 43, 44.  Empty of former foul vices, swept by the besom of Ordinances and Profession, from open profaneness, and garnished with new expressions, and ornamental carriage; but the Harlot's mouth is but wiped, not heart-changed; the outside is washed, the inside is as filthy, vain, or worldly, the sepulchre is but painted, it is full of rottenness within. They are said in some sense to have escaped pollution, 2 Pet. 2. 20. yea in some sort to be sanctified, Heb. 10. 29. yet all this while hypocrites. They change their ways, Jer. 2. 36. Trim their ways, Jer. 2. 33. To seek love, as he saith, but never amend their ways, Jer. 7. 3.  
10 He may go so far as to be in love with spiritual excellencies, ambitious of such gifts, and graces, as may set him off the better, so as to count all as nothing without them, yea be willing to give any money, and be at any cost and pains to purchase them, as Magus was to 
Act. 8. 18, 19  get the Holy Ghost, and the gifts of it.   

SECT. 3. Contains five steps more.  
11 He may go yet further, Grow up in time to be an experienced Christian in a great degree and measure. Here is a high step indeed. The highest some think that an hypocrite may go. The Apostle describes it thus, Heb. 6. 4. a trying and shaking Scripture, that hath made many an Oak and Cedar to shake. They have been enlightened, have tasted of the heavenly gift, been made partakers of the Holy Ghost, have tasted of the good word of God, and of the powers of the world to come, yet fall as the unripe figs fall off the Tree. Here are five high steps.  
1 To have been much enlightened with the knowledge of the Scriptures and mysteries of ungodliness, to see his own misery by nature, and hope of help by Christ.  
2 To have tasted (this word taste implies experience) of the heavenly gift, of illumination, conviction, humiliation, sins bitterness, promises sweetness, grace's amiableness, and the mysteries of godliness.  
3 To have tasted also the good word of God, to be cast down by it, gladded by it, stung by it, healed by it, to like it, to commend it, to preach it, to believe it.  
4 To have tasted the Powers of the world to come, to have known the Terrror 
2 Cor. 5. 11. Psal. 90. 11.  of the Lord, and the powers of his wrath, to be amazed with the apprehensions of Hell, Judgement, and Eternity; and again to have felt for a time the joys of heaven, and the felicity of the blessed; he hath traveled all the Regions of Hell, and Heaven, and seen the pains of the damned, and hath passed the Suburbs into the very gates of heaven, and seen the glory of the blessed; and he hath tasted the power of both, to be terrified or comforted.  
5 And all this by the help of the Holy Ghost, whereof he is made a partaker, in these common gifts, though in a more extraordinary manner, yet he falls at last. Oh Lucifer what a fall was thine! Oh hypocrites what a fall will this be! Be not high minded, but fear. Many sad examples in this kind our Land and this Age hath afforded, never so many, never so sad. As it befell the Spies, they had viewed the Land of Canaan, 
Num. 13.  they had been in it, gone al● over it, tasted the fruit, shown others of the clusters thereof; they could discourse of the Land, could commend it, tell their own experiences, yet this was all the part they had in it, they never inherited it.  
12 He may come to be very sensible of his spiritual misery, and cry out how great his sin is, how insupportable God's wrath is, he cries out of God's hard dealing with him; he thinks himself the unhappiest of men, and concludes there is no misery like that of being cast off by God, as Saul, 1 Sam. 28. 15. yea he may in this case be willing to run and ride, to hear, inquire, and take any course for ease, go with his flocks and herds to seek God, Hos. 5. 6. As Saul went from duty to duty, to one Prophet, to another Prophet, he tried Visions, tried Dreams, tried the Prophets, tried all, but could get no comfort, yea when he seethe his case is thus, he sheds many a salt tear, and makes a bitter lamentation as Esau did, Heb. 12. 17. as having his heart broken under sense of wrath, not under sorrow for sin, and yet he perisheth. His tears come too late, or they are extorted, not kindly penitential tears flowing from a heart full of contrition and detestation of sin. The hard marble sometimes we see standeth on drops, and is all wet with tears, but it is against some weather, they are only outward tears, the marble is nothing softened when it weeps, they are cold tears, they are soon dried off again by change of weather, such are the tears of hypocrites.  
13 He may have some remoter relation to Christ, and interest in him as he conceives by vocation, employment and adherence (as the branch to the Vine) where there is no real insition, engraffing, incorporating into Christ, no lively union with him seen in our shooting into him, growing up into him, Eph. 4. 15. and bearing of fruit according to such an union. Hell is full of such branches, they are cast into the fire, Joh. 15. 2, 6. He is to Christ as a branch or twig stuck into the bark of a tree, but not put into the pith and bowels of it, is not bound to gether, closed, that there may be a coalition, and may become one together. These may be green a while, but shortly whither, or as the Missletow, or Ivy to to the Oak, there they are, and both are greener than the natural branches of the tree in Winter, but have a root of their own, bear no fruit, nor timber, at length are torn away. But the soul that desireth sound peace must not satisfy himself in this that he is one of the children of the Kingdom, Matth. 8. 12. but one of the children of the King, and be able to produce an Authentic pedigree by the new birth, and new life, or he may with those Priests who could not show their Pedigree by a lineal and unquestioned descent from Aaron the High Priest, be debarred from the privilege of holy things, Ezra 2. 63. They must not content themselves to be of the outer Court, Rev. 11. but of the inner Temple, nor to be children of the Kingdom, but of the Family, yea of the Bride-chamber, not to be servants, but sons, The servant may be cast out of the house, the son abideth ever, Joh. 8. 35. nor to be Friends, or Kinsmen to the Bridegroom, but to have a propriety, a Contract and Covenant-propriety, and interest in the Bridegroom. He that hath the Bride is the Bridegroom: And she that hath the Bridegroom is the Bride. Rest not till thou canst say, I am my beloved's, and my beloved is mine. And as Christ gloried in saying, I and my Father are one, Joh. 10. 30. one essentially, So do thou when thou canst say, Christ and I are one conjugally. As he said, The living Father sent me, and I live by the Father, Joh. 6. 57 So rest not till thou canst say, The living Son of God who quickeneth whom he will, hath enlivened me, and I live not, but Christ liveth in me, and the life I live in the flesh is by faith of the Son of God, who loved me, and gave himself for me, Gal. 2. 20.  
14 He may do many remarkable services in the Church, yea for the Church, he may preach profitably and powerfully, Matth. 7. 22. Phil. 1. 15. he may be as the silver Trumpet, call the Assembly 
Num. 10. 2.  to God, and not go himself, be a Bridge to others to pass over the water and lake of hell, yet himself stand in it; a door to let others go into the house, yet go not in himself, the glass to hold the wine for others to drink, but tastes none itself, a Lamp that spends itself to give 
Take heed of a sic vos non vobis here.  light to others, yet hath no part in it itself. He may be as the Porter that carries another man's treasure, but hath no part in it, only is paid for the carriage a groat or sixpence. If Ministers be not partakers of the Gospel with believers, 1 Cor. 9, 23. they have but a slender recompense of reaping temporals, for sowing spirituals. The Counsellor hath the perusing, and keeping of his Client's Evidence, but the Land not his.  
15 He may be so well, as to his own thinking to have done nothing amiss, which he needs to be humbled for; he is one of the ninety nine, that never went astray, he is one of those that need no repentance. 
Luke 15. 7. Matth. 18. 13. Luke 18. 11. Gen. 20. 4, ●: Luke 15. 29.  Such a one was Saul, 1 Sam. 15. 13. 20. There was no convincing of him, but he had done all which was commanded. The Pharisee had done nothing amiss. Abimelech was righteous and innocent, if he may be his own judge. The Prodigals brother had never offended in all his life, the father was rather to blame than he, Non deest qui impleat, deest qui Jubeat, he saith with the proud Pelagian. Laodicea wanted nothing, no not any thing. The young man had 
Rev. 3. 17. Matth. 19 20.  kept all, he rather wanted more Commandments, than more obedience. The slothful servant brought forth his Talon, if any was to blame it must needs be the hard Masters, not the careful servant, and others plead not guilty. Jer. 2. 25. 
Mat. 25. 24.  Because I am innocent, surely his anger shall turn from me; Behold I will plead with thee, saith the Lord, because thou sayest, I have not sinned. The like Hos. 12. 8. They shall find no iniquity in me, that were sin. Oh how great is that Generation that are pure in their own eyes, yet are not washed from their filthiness? Prov. 30. 11.   

SECT. 4. The five last steps of the second Ladder.  
16 He may live all his days in peace and prosperity. This is a high step.  
1 For outward prosperity, he may have as much as heart can wish. He 
Psal. 73. 7. Job 2●. 13.  spendeth his days in mirth, and in a moment goes down to hell.  
2 His soul may dwell at ease, and he may have inward peace, Luke 11. 21. When the strong man armed keepeth his house all is in peace, Pax ea, sed bello pax ea deterior. But that is not the best peace we have had longest, and cost us least. As some Nations are enriched by war, and beggared by peace. So the Christian ever gets more by open wars, than peace with Satan. There is a peace which we have been bred and born in we shall be fired out of: As wisdom, so that peace is best that is dearly bought. The Canaanite was bred and born in Canaan, and enjoyed it long in peace▪ they and their Fathers at last were fired and rooted out of it, whereas the Israelites that had it by promise, and came hardly by it, after many a bloody battle fought, enjoyed it peaceably. A man may get a Crown too easily by craft and treachery, as Zimri and Athaliah, but how long do 
1 King. 16. 9 2 King. 11. 12.  they hold it? Adonijah came by the Crown too easily to enjoy it long. Solomon whose it was from the Lord by promise, 
1 King. 1. 25. 1 King. 2. 15.  and by his Father's designation, though he came in with some difficulty, yet held it all his days, and in much peace. The hypocrite lays the foundation of his salvation with shouting on Peace, and the top-stone is peace too: The godly lays his foundation on Grace, and Grace is the Top-stone, only the foundation is laid in mourning, as the second Temple was, Ezra 3. 13. but the Top-stone is laid on with shouting and rejoicing, Zach. 4. 7.  
17 Or he may after much trouble and disquiet of conscience, come to quiet and ease again. And now he reckons himself safe indeed, and saith, What lack I yet? If trouble of conscience be good, I have had my part in that: If peace, I have that, if both, I have had both. But it matters not how soon and gently the sore is cured, but how sound; it may be healed lightly, and break out again in a worse manner, thy hurt of conscience may be healed lightly and thou criest Peace, peace, when as yet there is no peace. It matters not how rich a scarf thy broken arm is carried in, but how well it is set thy conscience may now be seared, which before was sore when searched. How knowest thou but thou art the tree twice 
Judas v. 12.  dead, thy conscience being plucked up by the roots. The raging spirit is gone out, and a worse spirit of slumber comes in the room of it, here the last state is 
Rom. 11. 8.  worse than the first. Out of the fear into the pit, out of Charybdis into Scylla, escaping the sword, thou diest of the Pestilence, Ease doth slay the silly one, the 
Pro. 1. 32.  Scripture saith, and the prosperity of fools doth destroy them. It is given him to be in safety, and therein he resteth and pleaseth himself; but they are exalted for a little while, but are gone and brought low, and cut off as the tops of the ears of 
Job 24. 23, 24.  corn. The salt is not the better if it smart not, nor the mustard if it by't not, it were better if it made thy eyes run all over a water; so conscience is then worst when it doth not stimulate, excite, admonish check, and reprove thee.  
18 He may be dressed as an Angel of light, and rise up to such perfections, and attainments as passeth, such a man was Balaam, hear him speak for himself, The Spirit of God came upon him, and he 
Num. 24. 2, 3, 4, & 15, 16.  took up his Parable and said, Balaam the son of Beor hath said, and the man whose eyes are open hath said, he hath said who heard the words of God, which saw the vision of the Almighty, falling into a trance, but having his eyes open; and verse 16. he saith the same, and addeth, He that knew the knowledge of God. There is a man for you. There are expressions somewhat like, as we say, There is never a Quaker of them all could have said more; nay never a true Prophet of God could say more. The true Messiah came meek and lowly, a man of sorrows, no come liness in him, no man 
Matth. 21. 5. Isa. 53. 2, 3.  cared for him, he came in his Father's name, no man received him, when others came in their own name, and were honoured, Joh. 5. 43. Nor John Baptist neither, the one a Devil, the 
Matth. 11. 18.  other a Glutton, both slighted. But the false Christ's, they were the men, they had the spirit, they shown the signs and wonders, and took upon them to foretell things to come. These all magnify, but the few Elect, Matth. 24. 24. The true Prophets were hissed at, and disdained as a company of sour and silly men. Micaiah could say nothing but the word of the Lord, The word, the word; but Zedekiah his Antagonist 
1 King. 22. 19 v. 11.  he gets him horns of Iron and lays about him like a Prophet indeed, with more confidence and reputation too. Hananiah the false Prophet in a Prophetical strain, takes off Jeremy's yoke, and breaks it, and prophecies upon it very lustily and plausibly, and he carries away the bell from poor Jeremy: And 
Jer. 28. 10, 11.  when the true Apostles were obscured as despicable and inconsiderable persons, counted no more of than the dust under our feet, as the filth and offscouring of all things. The false Apostles were 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1 Cor. 4. 13.  the blazing stars, Angels of light, Men that had a better spirit, more light, a clearer Gospel-way, and higher Revelations. They were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apostles. The grand and extraordinarily eminent Apostles, 2 Cor. 11. 5. So that at any time the hypocrite may vie with the sincere man, and outgo him, and take up the Apostles challenge, and say, Are they Israelites? So am I; Are they Christians? So am I; Saints are they? So am I; Are they Stars? I am a Planet, bigger than any fixed star; a blazing star, that shows bigger, and causeth more wonderment than stars or planets. Are they Apostles? I am an Angel of light; yea I speak foolishly in this confidence of boasting, I am more. In labours more abundant, in making Proselytes more diligent and successful, in duties more frequent, in gifts more excellent, in expressions more Seraphical; in parts above measure, and though in life more rude and dissolute, yet in knowledge more admired, my way more extolled, my principles more embraced, my speakings more frequented, my outside more adorned, my heart more elevated, and on all hands more esteemed. Well be it so: We must be content to be fools for Christ, that these may be wise, as the Apostle 
1 Cor. 4. 10.  saith.  
There are many strange and incredible things that some are said to have done beyond the vulgar Professors reach, and the ordinary believers attainments. Many stories of high strains we read, and as many and strange our Africa (quae quotidie aliquid monstri profert) breeds, and brings forth to the amusing and astonishing of many unsettled ones, not only do the Patists tell us of their St. Francis, that he was often in such ecstasies a whole day and night together that he could not speak one word, therefore gave charge to his Scholar Len, that he should not so much as call him off to prayers. And of their Shee-Saint Clare, they say that she was in a trance, and so continued thirty days together, not so much as minding any earthly thing, nor taking a bit of meat. But St. Austin tells us what he hath seen and known of his own knowledge. I myself, saith he, have seen a man that could be all over in a sweat whensoever he pleased: And some others, he saith, had tears at command, and could weep abundantly at pleasure: And he 
Ipse sum expectus sudare hominem solere quum vellet, &c See. l. 14. Civ. Dei. c. 24.  tells of one Restitutus, that when he pleased could make doleful lamentations with his voice, so that he lay for senseless, and for dead, that pinch him, prick him, or burn him with fire, he felt nothing at present, yea he stopped his own breath so artificially, that none could perceive that he took any breath, yet could he perfectly remember what was spoken by any in those fits.  
19 Here is a high step indeed (he is almost at the top) he may have the whole form of godliness to the full, 2 Tim. 3. 3. There are three forms an hypocrite may have. 

1 The form of Knowledge, Rom. 2. 20.  
2 The form of sound words and doctrine, 2 Tim. 1. 13.  
3 The whole form of fair living, and of an unreproved conversation, 2 Tim. 3. 3.    
But there are three things he wants. Three forms,  

1 Christ to be form in him, Gal. 4. 19  
2 His heart to be moulded into the right form of doctrine, Rom. 6. 17.  
3 To be transformed in the renewing of his mind, that so he might express 
Rom. 12. 2.  the power of godliness as well as the form.   
These three forms daunt esse, the other three daunt apparere to the Christian, they show him like a Christian, these make him be one.  
Oh it is hard to tell, and sad to think how far an hypocrite may go in this road and perish. He may be a knowing man and perish, a Professor and perish, a Virgin and perish, a child of the Kingdom and perish, be lifted up to heaven, and perish, be called and perish, believe and perish, repent and perish, love and perish, seek heaven and perish, run and perish, 
Matth. 22. 14. Act. 8. Mat. 28. Rev 2. 4. Luke 13. 14. 1 Cor 9 24.  pray and perish, weep and perish, hope well and perish, live well and perish, have a Talon and perish, keep his talon and perish, be a signet on God's right hand and perish, have the whole form of godliness, and perish.  
20 Lastly, and here you see him at the top of the Ladder to be presently turned off, and at the point of his execution, He may after all this dye in peace. The last Ladder brought one hypocrite to his end, and that was more sad, to die penitently; this brings another to his end who dies as Agag more cheerfully, he dies in peace, he makes his Will, and bequeathes his soul to God in full assurance of eternal life, etc. and then it must needs stand; but both are alike dangerous. Let Saul die by the hand of a Philistine his enemy, or by the hand of an Amalakite his friend, all is one, his life is lost. Let the hypocrite die more terribly and repenting, more securely and believing all is one, his life is lost without all recovery. Now an hypocrite may go up to the top of this Pisgah, and take a view of the land of promise before his death, yet never come nearer it, and see it no more. And then may that doleful lamentation be taken up for him that is threatened to Babylon, The fruits that thy soul lusted after, are departed 
Rev. 18. 14.  from thee, and all things which were dainty and goodly are departed from thee (and that which follows is most sad of all, and will break thy very heart for ever) and thou shalt find them at all no more. The voice of Pipers and Harpers shall be heard no more at all in thee, the voice of the Bridegroom and bride shall be heard no more at all in thee, nor so much as the light of a candle shall shine any more at all in thee, but utter darkness, extreme torments, and eternal misery.  
But thus may an hypocrite die the Psalmist tells us, Psal. 73. 3. 4. As he hath no trouble in his life, he hath no bands in his death. Death seems rather bound than he, and death more afraid of him, than he of it. How often do we hear such men say, Welcome God, welcome by the grace of God. I have resolved myself, I am fit for death, I am sure of heaven, and so he sets it down in his Will, and then he must needs die a blessed death, a peaceable, and comfortable death, he died like a Lamb. And as was said of Abner, is said of him, 
2 Sam. 3. 33, 34.  Died Abner as a fool, thy hands were not bound, nor thy feet put into setters. Thou hadst no trouble of conscience but didst departed in peace. Wicked Nabal departed thus, he died as a stone, no fear, no horror, but a fair Course as you should see. And we say commonly they die as Lambs, when as we may say with Jeremy rather, They are made drunk, they 
Jer. 51. 39, 40.  rejoice, and sleep a perpetual sleep, and I will bring them down like Lambs to the slaughter. They leap into the midst of hell with as much confidence as that Roman leapt into the midst of the Gulf, armed at all points in his bravery 
M. Curtius.  and gallantry. He goes out as Haman to a Banquet, and it proves his fatal day of Execution, he expects with the Baker, at this Lottery to draw preferment, and he draws death. Many a wicked man goeth 
Judg. 11. 34, 35  to his long home with as much joy as Jepthe to his own house after all his labour and hazard, expecting rest, honour, comfort, and goes home with mirth and music, and just at the Threshold his daughter, and darling sin meets him in the face, and gives him a sad welcome home, at fight whereof he is stricken dead, and there is an end of all his music. As the Syrians were lead blindfold by the Prophet, and 
2 King. 6. 18, 19, 20.  knew not whether, till he had delivered them into the hands of the King they fought. against, Then were their eyes opened, so are many by security betrayed into the hands of their deadly enemy Satan, and their eyes never opened till they are in the jaws of hell, Isa. 57 2. The godly man is said to enter into peace at death. Then his peace gins. The wicked may departed in (but not into) peace, but into pain, he dies in peace, and his peace dies with him. They muffle their consciences as condemned Malefactors when led to execution use to muffle their faces, as if there were more hurt and danger in seeing and forethinking, than feeling the stroke of death, or pains of hell.    

CHAP. XV. The third Ladder.  

SECT. 1. Contains the five first steps.  
HEre we shall join a third Ladder to the former two, whereby the Hypocrite shall be raised not only to the height of Hamans' Gallows, fifty 
Esth. 7. 9  Cubits high, but to the height of that vast and massy Image of gold, erected in the Plain of Dura, which was sixty 
Dan. 3. 1.  Cubits high; yea I perceive by further enquiry and pursuit after the Hypocrite, I might make the sixty Rounds, I promised at first sixscore, as David when required to bring an hundred foreskins 
1 Sam. 18. 17.  of Philistims, found it no hard matter to make them two hundred, and brought them in full tale to Saul.  
1 The Hypocrite may come home to the Prophet or Minister, or send for him to come to him, to entertain some private conference with him in his exigency, and to take advice of him what he had best do; fain he would have a word of peace and comfort from God in his distress. But the mean time he cares not to hear of sin or judgement, or duty, but he hopes that God will fetch him off now he is in straits, and he will take it mighty kindly from him. See examples, in Jer. 21. 1, 2. Zedekiah sent to Jeremy saying, Inquire, I pray thee of the Lord for us, for Nabuchadnezzar King of Babylon maketh war against us, if so be that the Lord will deal with us according to all his wondrous works, that he may go up from us. The like Jer. 37. 17. The King takes him aside secretly, and asketh, if he had any word from the Lord for him, he told him he had, and what it was. The like again, Jer. 38. 14, 15, 16, etc. Ezek. 20. 1, 2.  
2 He may propose many cases, and put forth as profitable questions as any man alive: What question so necessary and weighty as that of the young man, Matth. 19 16. and of the Lawyer, Luke 10. 23. What shall I do to inherit eternal life? This is the Primum Quaerendum, and Vnum Necessarium; yet one may have his thoughts, and much discourse about it, and miss it.  
The humbled Jailer asked this question, and was saved. This proud young 
Act. 16. 30.  man asked also, and was not saved. The one was a curious Questionist, the other a  Penitent; the one inquired the way to Zion with his face and heart, both thitherward; the other inquired the way to Heaven with his face thither indeed, but his heart Mammonward. This young man came not yet to interrupt our Saviour with an idle question, as he, Luke 13. 23. or to tempt Christ with any captious question, as they, Matth. 19 3. or with ensnaring questions to puzzle him if they could, Matth. 22. 16, 17. or to trouble him so much, as to make answer about frivolous questions, as washing of hands and cups, etc. But the question and matter he discoursed of, was the most material point he could have fallen upon, with him who was best able to answer it, had his heart been right.  
3 An Hypocrite may of his own accord make free, and full, and open, and particular confession of all his sins, and own the shame, and apply the threats, and take upon him the guilt, and tumble under the judgements of God, pursuing and overtaking him for his sins. He may cast off all regard to fear and shame; he may have no sense and respect to pleasure, reputation, and esteem, or credit with men; he hath no eye to profit, ease, or advantage, but saith, Let All go, I am dead to them all; sin as sin, and wrath as wrath, only terrify him, and he seeks no comfort. Thus it was with Judas after his foul sin. His soul was 
Mat. 27. 3, 4.  heavy even to death, yea to very despair, he cries out, My sin is ever before me: My sin, my sin lies at the door. My sin 
Gen. 4. 13. Job 20. 14. 2 Sam. 13. 13.  is greater than I can bear: My sin is turned into the gall of Asps, it lies down, and riseth up with me: And I, whither shall I cause my shame to go? He may bewail sin as sin, as polluting, as well as damning; as damning, much more than discrediting; as laying open to God's wrath only, not as exposing to man's judgement and censure.  
4 He may go further, and make present, speedy, and full reparations, for injuries done, and restitution of goods ill gotten. Thus did Zacheus, and became a son of Abraham, and salvation followed. 
Luke 19 ●.  But thus did Judas also, and became a Son of perdition, and damnation followed.  
Here I may insert what Dr. Harris observeth upon this occasion. How many saith he, fall short of Judas in this particular, yet hope for heaven? He grieves, and confesseth, and makes restitution, yet goes to his place; they neither restore, nor confess, nor grieve, nor see, nor feel their sin; and must these go to heaven? If a Judas go thus far, we must outgo him, what he did, we must do with advantage. He saw his sin, so must we; he confessed, so must we; he made restitution, so must we; and somewhat more, since we look for more. Surely this, we must perform this Errand of repentance constantly, universally, confidently, which Judas never did, nor hypocrite can do. We say without restitution, repentance is not accepted, 
Sine restitutione panitentia non agitur, sed singitur.  and without faith, and renovation of spirit, restitution is as vain.  
It is a notable passage in the story of Selimus the first (the most barbarous bloody and unnatural Monster of all the Turkish Emperors) that near unto his death he was counselled by Pyrrhus his favourite, to build some notable hospital for the poor, with the great spoils gotten from the Persian Merchants in his Empire, to whom he made this reply, wouldst thou Pyrrhus, that I should bestow other men's goods wrongfully taken from them, upon works of charity and devotion, for mine own vainglory and praise, sure I will never do it; Nay, see they be restored to the owners. Which was done accordingly. This Selimus made a better end than many do, who live, and die without any remorse, or restitution.  
5 He may earnestly desire the prayers of other godly and good people for him, as hoping their prayers may do him much good; so did Paul often, Eph. 6. 19 Rom. 15. 30. Col. 4. 3. But so also may an hypocrite do, yea he may be so far convinced as to judge himself less worthy, and acknowledge others more likely to be heard than himself, as being more in God's favour, and leading better lives. Thus did Pharaoh, Exod. 8. 28. ch. 9 28. Jeroboam, 1 King. 13. 6. Zedekiah Jer. 21. 2. Johanan, Jer. 42. 2. Magus, Act. 8. 24.   

SECT. 2. Contains five steps more.  
6 He may be a great contemner of the world, which is so high a step, as few Christians of many do attain to it, yet have many moral Heathens, who were no more but flesh and blood, and had no more but nurture and nature, been able to say as Luther did. They were never much tempted with covetousness. It is marvellous to read what a measure of worldly self-denial, what a pitch of contempt of riches they arrived at (to the shame and reproach of many, now reputed high Saints, be it spoken) they were more true to public interest, greater lovers of their Country, less corrupted with private designs, than many of our Christians are to be found now adays.  
M. Attilius Regulus, the gallantest of all the old Romans in St. Augustine's account, is commended for this, he got much for his Country, nothing for himself; seven Acres of land was all that ever he had. A man that valued neither state, nor life to serve his Country, and preserve his own honour.  
Curius Dentatus another Consul, after a great victory over the Samnites, and his Country settled, was found at dinner feeding hard on a few parched Pease, when the Ambassadors were sent to tender him a great sum of gold, which he refused, saying, He had rather be at his Pease, while they whom he ruled over had the gold, than he to have the Gold, and they the Pease. When he was accused once to have kept somewhat from the public, he brought out a wooden Platter, and swore it was all he had reserved to himself of the spoils.  
Fabricius was offered by Pyrrhus' King of Epirus, to partake with him in his Kingdom, if he would join with him; he refused.  
Aristides after the overthrow of the Persians, when there was a mass of treasure, gold, silver, and rich apparel, would not touch it, nor took so much as one farthing of it to himself; Oh that we had many Regulesses, and such as Aristides, Fabricius, Curius, etc. among us Christians in our Commonwealth. But now it is auri sacri fames.  
The Saints possess the Kingdoms of the world, at least affect them; Olim ex publicanis discipuli, jam ex discipulis fiunt publicani, many Publicans formerly left all, and became Disciples following Christ, many Disciples now become Publicans, and follow the world.  
But I must confess, though these noted Heathens were above covetousness, and private sordid gain, yet not above ambition, and vainglory. Satan sometimes casts out Satan, and as one wedge sometimes drives out another, so doth vice sometimes. Many Epicures, and voluptuous persons, or lazy companions are above the lusts of the world, cry out, Hang riches, who are most brutish slaves to lusts of the flesh. No grace is contrary to another grace, but as all sin is contrary to grace, so some sin is as contrary to some other sin, as prodigality to covetousness. It is not grace, if it check some sin, but if it subdue all.  
7 He may be a great magnifier and adorer of Ordinances to think himself safe with them, lost without them: See their carnal confidence, 1 Sam. 4. 3. Bring hither the Ark that it may save us, say they, Bring hither the Ark, was well said, That it may save us, was the worst word they could have spoken. They are ill saved who fly to Ordinances and rest there: The Lord will bless me now I have a Levite for my Chaplain, said Micha. If 
Judg. 17. 13.  men be profane and wicked, the Ark and Temple, and Altar, and Sanctum Sanctorum, all become forsaken. Uzzah perished besides the Ark, Hophni and 
2 Sam. 6. 7. 1 Sam. 4. 11. 1 King. 2. 30. 34.  Phineas under it; Joab perished at the horus of the Altar. In the third of Jer. 16. It is foretold that God's people should no more say, The Ark of the Covenant of the Lord, neither shall it come to mind, neither shall they remember it, neither shall they visit it,— But they shall be gathered to the Name of the Lord, h. e. They shall not rest in any external form, but shall worship in spirit and truth, and stay themselves alone upon God himself.  
8 He may be liberal and free of his purse, both to works of piety and charity too; the which as they are great testimonies of grace in a child of God, and accepted of God, when done in faith and sincerity, and do highly adorn Religion, so they may be done also by hypocrites. The worldly rich, threw great gifts into the Church-bason in our Saviour's time, 
Mar. 12. 41. 42.  and a poor widow threw in two mites, and she is commended above them. Not the Gift, but the Giver is accepted with God, they gave much for substance, nothing for acceptance; she little for value, much for acceptance. Micah was at great charge to maintain a Priest in his own 
Jud. 17. 5. & 13  house, he had a house of costly gods. As David, Samuel, and Solomon, so Saul had dedicated also like a Prince to the service of God, 1 Chron. 26. 28. And as David and Solomon were at vast charges about the Temple building, and maintaining the service and Ministry thereof, sparing no cost for materials, and workmen, and Sacrifices, So Artaxerxes was very noble and munificent in his contributions, Ezra 7. 21. 22. Yea Herod the Idumean is said to build that Temple in which our Saviour taught, at least a great part of it, at his own charge.  
Gage tells us, that one who was a notorious Idolater, and a Wizard besides, gave six thousand Ducats towards the building and beautifying of a Church in the West-Indies. We know that both Papists and Mahometans strive to set out the beauty of their Temple, above what the sound Christians assert; as Hosea saith of Israel of old, when they had forgotten their Maker, they fell to building, and adoring of Temples, Hos. 8. 14.  
So also for works of charity. Did our Saviour out of his little give to the poor, 
Jo. 13. 29. Act. 10. 2. Luke 19 8.  and Cornelius the Centurion, and Zacheus when converted, give much alms, and relief to the poor? So also did the Pharisees, either out of opinion of merit, or desire of popularity, they sounded a Trumpet to call the poor together, to receive, and the spectators to behold their 
Mat. 6. 2.  large doles. And as we cannot but bless God for the bountiful hands of many renowned Founders and Benefactors to Churches, Colleges, and Almshouses in our Land since the Reformation, exceeding that of former ages; so must we also acknowledge, that Bleareyed Leah at Rome, strives to be more fruitful in this kind, than our more beautiful Rachel.  
9 He may (which is a high step indeed, and a hard case I must needs say) he may I say, hope, and purpose, and desire, and seek to enter heaven, yet is disappointed. This is plain by that of our Saviour, Luke 13. 24. Strive to enter the straight gate, for many I say to you will seek to enter in, and shall not be able. Where three things are notable that stop his entrance.  
1 His seeking is a lazy seeking, he seeks not earnestly enough. He should strive, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and he doth but seek. Now no man is crowned, except he strive, 
2 Tim. 2. 5.  and strive lawfully; He doth not say they strive, but enter not, but they seek; Striving would carry heaven if it were earnest, seeking will not, much less wishing and woulding. There must be pressing into heaven, and an offering violence to it. All that seek shall not be saved; all that strive shall. 
Mat. 11. 12.   
2 The second bar is, as his seeking is a lazy, so, a late seeking, not earnestly enough, nor early enough. They shall seek, not they do seek, or have sought. There is a change of the Verb, and of the Tense. Striving is the saving Verb, not seeking. The present is the saving Tense, not the future. They who do seek shall find, not they who shall, or will seek. Will seek, will not serve. Many would, when God will not, because they will not when God would. Thus it befell the foolish Virgins; They ask, seek, knock, cry, call, plead when it is too late, Many shall seek.  
3 The third thing notable here is the last bar, They shall not be able; why, who is able you may say? I answer, there was a time when the Lord was nigh, now he is departed, they may seek him with 
Hos. 5. 6.  their flocks, and their herds, but in vain. When the Master of the house is risen up, and put to the door, and saith, Time was, the day is past. I would have healed 
Luke 13. 25.  thee, thou wouldst not. There is a time when grace reacheth out the hand, and disposeth thee to will and do, then is the acceptable day, and day of salvation, then 
2 Cor. 6. 1, 2. Phil. 2. 12, 13.  receive not grace in vain, Then work out thy salvation with fear and trembling, saith the Apostle, upon this consideration. There was a time when Samson did but rouse up himself, and he could do wonders. There was a time when the Lord was departed from Samson, then might 
Jud. 16. 20.  he shake himself as long as he would, but he was never the better.  
It is a sad case when either the man is past grace, or grace is passed the man. The day of grace over. There are four things, as one saith well, may be called the Devils Bearers, that carry many a soul cleaverly to hell.  
1 Early (but groundless) hopes.  
2 Good (but lazy) wishes, as Balaams, Let me die the death of the righteous. 
Num. 23. 10.   
3 Good (but cold) purposes, as Felix his were, Go thy way Paul, I will take a 
Act. 24. 25.  fit time for these things.  
4 Lond (but late) repentance as Esau's was, Heb. 12. 17. So that as we read in the Gospel of one sick of the Palsy, that was born of four Bearers, to come to 
Mat. 2. ●.  Christ, so are many born by these four unto the chambers of death.  
10 In order to salvation as he conceives, and to raise his hopes, an hypocrite may be called by a Gospel-call. There 
Mat. 20. 11. 16  is a double call.  
1 One that is external and uneffectual, a ministerial call: Such was his who was called into the Vineyard, and afterwards murmured against the good man of the house, and was rejected. Such was his call who was brought into the wedding Supper without a wedding Garment, 
Mat. 22. 12. 14.  Many are thus called, saith our Saviour, but few are chosen.  
2 There is another call that is both outward and inward too, which puts a wedding Garment on those so called; these are said to be partakers of a heavenly calling, Heb 3. 1. They are said to be called according to purpose, Rom. 8. 29. Such so called are predestinated, and elected, and justified, and glorified, Rom. 8. 30. They are called, and chosen, and faithful, Rev. 17. 14. make this calling sure, and you make election sure, 2 Pet. 1. 10. Therefore our fairest hopes of heaven are all lodged in this Call, and said to be the hope of our calling, Eph. 1. 18. & 4. 4. Thus was Paul called, when he presently obeyed, and said, Lord here I am, what wilt thou have me do? With the other he was 
Act. 9 6.  called, who demurred and delayed, saying, Let me first bury my father. The one 
Luke 9 59  are like Samuel at the first three Calls, who ran to Eli, and said, Thou called'st me. The effectual Call is like that of Samuel answering at the last, Speak Lord for thy servant heareth, 1 Sam. 3. 8, 9, 10.   

SECT. 3. Contains five other steps.  
11 Being thus called as aforesaid in the last step, and anointed, he may find in himself a strange work, and a great change; 
1 Sam. 10. 6.  as Saul, to have another (but not the new) heart, and to be changed into another man (not the new creature) to perform new duties even to admiration: What is this that is come on the son of Kish? Is Saul also among the Prophets? But all this is but a partial, not a total change, a present alteration, no progressive renovation. He was changed all at once, not renewed day by day. He was as high at first, as at last. The hypocrites change is like the Tide at the new Moons-spring-tydes, higher than ever after: The godly man's light, is like the morning light shining more and more to a perfect day, Prov. 4. 18. or like the vernal Spring, Sun shining hotter and hotter, all Summer long.  
12 He may say, and think, and glory 
Jo. 8. 41.  in it too, that he is a man, who hath God for his God, and hath inward communion, and special interest in God, 1 Joh. 1. 6. he may say, He hath fellowship with him, and yet be in darkness. Thus do many deluded souls, who boast of a false gift, as winds and clouds without rain. Thus the Apostle speaks to some at Corinth, who were very high and happy in their own conceit. Now ye are full, now ye are rich, ye have reigned as Kings (they were not Militant, but Triumphant Saints) but would to God you did reign: indeed, saith he, Ye are wise in Christ, we (Apostles and common believers) are fools in Christ, we are the Babes, you are the Men, you are honourable (and eminent Christians) we are despised (Christians or Preachers) 1 Cor. 4. 8, 10. He tells them also they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 2 Cor. 11. 5. To whom Paul was no body in their account, men that boasted of another Gospel, and Spirit (and a better sure) they were Apostles of a far higher strain, so the word signifies.  
Ecclesiastical history telleth us of Aelius, surnamed The wicked, because of his many blasphemous and arrogant opinions, that this was usually his proud saying, He knew what God was, yea he knew God, as well as he knew himself: Oh horrible impudence! It is an argument, he neither knew God, nor himself. And the Gnostics, the impurest of all Sects, would extraordinarily boast of themselves, and their party, that they had them that were little short of Christ, but far above Peter and Paul for a greater insight into mysteries. 
Alii se Jesus si●xiles, alii se Petro, Paulo, prastantiores dixerunt ob excellentiam cognitionis, Magd. Cent. 2. c. 5.   
13 I could add many more, which I shall put together into one:  
As first, That an hypocrite may advance far in a cause of God, and plead Scripture-warrant for his undertake (but his own private interest lies in the bottom of all) for as Jehosaphat was 
1 King. 22. 30, 32.  once taken for Ahab, when he was disguised, so Jehu disguised, was taken by Jonadab for a Josiah; Howbeit he took 
2 King. 10. 15. 31.  not heed to walk in all the ways of the Lord with all his heart, but turned aside to the ways of Jeroboam; yet see how frequent 
2 King. 9 26. & 36. & 10. 10.  he is in alleging Scripture for his turn.  
2 He may act for God, very far as Jehu did, and Nabuchadnezzar, therefore 
2 King. 10, 30.  called God's servant, and said to work for God, Ez. 29. 10.  
3 He may show great love and respect to godly men, Jehu to Jehonadab; 
2 King. 10. 15.  Nebuchad●ezzar gave great charge to deal kindly with Jeremy.  
4. He may be a man who stands much upon it, that what he doth is all out of pure zeal to God's glory, Isa. 66. 5. Joh. 16. 2.  
5 He may at last yield to sin, with much reluctancy, and give no full consent neither, as Pilate, who stood off a great while, and protested against their unreasonable injustice, and importunity, yet was at last overborn quite against 
Mat. 27. 23, 24  his judgement, and conscience; his fear of God was over-weighed by base fear of man, and the dictate of conscience silenced, and over-swayed with worldly interest.  
14 He may take a sharp reproof, when he knows himself guilty, and go his ways, and never have his stomach rise against the Reprover (a fair sign of grace in a child of God) for commonly the wicked man hates him that reproveth 
Isa. 29. 21. Am. 5. 10.  in the gate, and makes a man an offender for such a word. How did Ahab storm at Elias, and called him Enemy? Jeroboam 
1 King. 21. 20. 1 King. 13. ●.  at the Prophet sent to tell him of his sin? How did Ahaziah swagger, 2 Chro. 25. 16.  
But sometimes we may see an hypocrite mute and mild when he is reproved, as if he had learned to say with David, Let the righteous smite me, it shall be a kindenss, and let him reprove me, it 
Psal. 141. ●▪  shall be a precious balm, it shall not break my head, as he did to Nathan, to Abigail, and others when he was reproved; yet thus you may see a wicked Saul silent and patiented under sharp reproofs, 1 Sam. 13. 13. and 15. 24. he never grumbled nor muttered. So the young man went away sad, not muttering, and offended, as they, Matth. 15. 12. Joh. 6. 66. much less storming and raging, as they Luke 4. 28. Matth. 21. 46. or as they Act. 5. 33. and 7. 54. And may not Magus go for a Saint above many of our hearers now adays, who stood as if he had been as gentle as a Lamb, while Peter lashed and slashed him, as I may say, while he hewed and tewed him with the words of his mouth, he breaks not out into imprecations and curses, but requests and soft entreaties, Pray ye to the Lord for me, that none of these evils come upon me, Act. 8. 24.  
15 Or he may on the other side be touched so home with the word, that it comes as a Dagger to his heart, he is startled and nettled with a smart reproof, that he is cut to the quick, deeper than either godly Lydia, or those Converts, Act. 2. 37. her heart was opened, theirs were pricked, but we read of some who were cut to the heart, but it was the reproof 
Act. 5. 33. & 7, 54.  troubled them, not sin; they sought to slay the Reprover. So we read of some who rejoiced when the Prophets 
Rev. 11. 10.  were slain, because they had tormented them with their Sermons.   

SECT. 4. Containing the five last steps.  
16 He may hate, and punish sin in others to the death, with the greatest detestation, as if none so holy and zealous as he. Simeon and Levi would be revenged 
Gen. 34. 31.  on the men of Shechem, Absalon upon Amnon, both upon the same account; 
2 Sam. 13. 22.  Shall they deal with our sister, as with an Harlot? Vice hates Sinne. The beam pulls out the moat, the gnat swallows the Camel. Clodius accusat maechos. Simeon and Levies murder was a bad expiation of fornication; and Absaloms' treachery and blood was a greater crime than the others Incest. Paul when a Pharisee was as severe as an Areopagite, as bloody as Draco, no less punishment than death for supposed Heresy and Schism, which he afterwards bewailed. Disdainful Eliab, can challenge an humble David of haughtiness and pride of heart, 1 Sam. 17. 18.  
17 In the seventeenth place, They may be seemingly men altogether mortified, and dead to the world and the flesh, 
Col. 2. 1●.  of austere life, habit, and far, macerating, and afflicting themselves, yet vainly puffed up by their fleshly mind. I shall not need to mention the old Pharisees disfiguring their faces, and looking sourly and tetrically, or Baal's Priests lancing, and cutting themselves, they are known to all. Isaiah speaks of hypocrites that were far enough from inward piety, and devotion, who covered themselves with sackcloth, and spread 
Isa. 58. 5.  ashes under them. And the Prophet Zachary of some that were wont to wear a rough garment, purposely to deceive. And 
Z●ch. 13. 4.  here I could wish that the Quaker had not put on Esau's garments, on purpose to deceive the unwary examiner and searcher, or that our ignorant and well-meaning people, had not been overreached with these (Foxes in Lamb's clothing) wily Gibeonites coming with their rend Bottles, old clouted shoes, threadbare garments, and mouldy bread, and Thou, and Thee in their 
Josh 9▪ 5. 14. 15.  mouths, and by persuading to turn to the Light within them, and not consulting with the Lords mouth, they should be circumvented, and drink of their cup, and receive of their bread.  
Never was the people of God so gulled, and overreached, as by those subtle Gibeonites in the habit of such plain Rustics, and therefore did justly condemn them to perpetual servitude of hewing wood, and drawing water, as being people of crafty pates, and dangerous principles, who if permitted to partake of all privileges and offices among them, might have been very prejudicial to the welfare of the Commonwealth of Israel. We read of two kinds of people that were too hard for Israel, by their wiles and policy.  
1 The subtle Midianites, 2 Simple Gibeonites, such are our two great adversaries, 
Num. 25. 18.  and peace disturbers at this day, the subtle Jesuit, and the simple Quaker, the Old Fox, and the Little Foxes, yet it is to be feared there are Midianites among these Gibeonites. And herein are we deceived much more than Israel was by their Fathers, they thought they had come from far, and they were their next neighbours, and we suppose these to be 
Josh. 9 16.  our Countrymen, and old Protestants, and they come from far, as far as Rome, some of them, and we let them alone, because we ask not counsel at the Lords mouth.  
Neither need I to speak of those whom the Apostle notes to be strict and severe, as to bodily exercise. They married not, abstained from meats and drinks, They touch not, taste not, handle not; excessive in a voluntary and devised humility, spare not the flesh, which things indeed are taking with the vulgar, as having a show of wisdom in will-worship and humility, and neglecting of the body, not in any honour to the satisfying of the flesh. 
Col. 2. 21. 22.   
We might transcribe Volumes of instances, and examples out of the histories of the Church. Of St. Francis it is said, that he was in Winter nights wont to cover his body all over with Snow and ice to castigate himself, and to testify his humility, he went once and tumbled among the Swine, and drank of their draugh, and trough, Similis lactuca labiis, as the Proverb saith.  
Strange and incredible things almost are reported of some of their Eremites, of their excessive and immoderate severity.  
One Asipesima, lived sixty years together in a Closet, all which time he was never seen of any, nor did he speak to any.  
One Didymus lived ninety years by himself.  
One Batthaeus of Caelosyria fasted so long, till worms crawled out of his teeth.  
Martinus tied his leg with an iron chain to a great stone that he might not stir.  
One Alas never tasted bread of many years together.  
John Sormany an Egyptian, stood praying within the cliff of a Rock three years together, till his legs and feet with continual standing swelled and putrified.  
One Dominicus an Eremite, wore continually next his skin an iron coat of male, and almost every day was said to scourge himself with whips in both hands.  
You may read much more to this purpose in Rosses Pansebeia.  
In after times about one thousand and three hundred years after Christ, there were a new sect of smart Professors, called Flagellantes or Whippers, against whom Gerson wrote, and of whom the Historians of those times write, they were also called Acephali, headless, or clownish people. These came into Germany and other Countries, and at first made show of much devotion and mortification, but afterwards were found guilty of much impiety and sedition. Of whom hear what my Author speaks; There came two hundred of them out of Sucvia into Spire, having among them one head, and two Masters, whose command they obeyed. These setting themselves in a ring, put off their garments, all of them whipping themselves, singing, 
Nauclerus Vol. 2. Albertus' Argent. in Chro. sub. an. 134●.  and calling upon God, praying both for their benefactors, and malefactors. They whipped themselves twice a day, and once a night constantly. All the people flocked to see them, and were desirous to entertain them into their houses, etc.  
Another saith, They whipped themselves out of ostentation with knotted whips, whereto were fastened certain pricks, etc. They had their backs and shoulders all putrified with great blows and wounds; and as soon as they entered into any Church, they put off their , being naked to the waste, and whipped themselves.  
Much more in Du. Ranchin, Review of the Council of Trent. l. 5. c. 2.  
A●ter them Mr. Fox in his Martyrology, speaks of a sect of Adamites, that arose in Ziscaes' time: Pighardus was their Leader, who came out of the Low Countries into Bohemia, and by their enchantments, they gained great credit with the multitude, and assured many to them, he commanded them to go naked. These possessed a certain Island there, compassed with the River Lusnitz. He called himself, The Son of God, and named himself Adam. They held marriage without respect. All other Christians were by them called, The children of the Devil. After a while forty of them came out of that Island, and slew two hundred Husbandmen of the Villages thereabouts. Zisca hearing of these men, and their detestable practices led out his Army against them, and destroyed them.  
I am loath to rake any longer in such a kennel; but judge Reader, if there be any thing new under the Sun.  
18 He may be vehement, rigid, or violent in preaching the Law, and urging good duties. He may lay a heavy load on another's conscience, himself doing just nothing the while, like the Egyptian Taskmasters, Matth. 23. 3. Powerful and thundering Preachers they may be to others, themselves liveless and hollow, as the silver Trumpets when sounding loudest filled only with wind. Some have preached liberty to others, when themselves were servents of corruption, the Apostle saith; and some preach bonds and duty to others, but keep themselves at liberty. But as it is not knowing, 
2 Pet. 2. 19  but knowing, and doing, makes the blessed hearer; so it is not preaching, but 
Jo. 13. 17.  doing and teaching which makes the good Preacher, such a one was Christ 
Act. 1. 1.  himself. The godly Minister must not docere facienda, but faciendo, the language of the life, must go along with the language of the lip. The man of God must be a Seer, not a Sayer; and not a Word-man, or a Swordman, but a Workman, that he may not be ashamed, rightly dividing the word of truth; dividing it to others, and taking his part of it himself.  
19 He may go yet further, be zealous for the Law, the Law of God, the Moral Law, and that not only to preach it, but to observe it, zealous to keep the whole Law, only he fails in one point, the end of the Law, he seeks righteousness 
Rom. 9 33. & 10. 2, 3.  from it, and builds his hopes of justification upon it. Thus did the Jews of old, and to this day their children. Thus do the Papists tread in their steps, being ignorant of Gospel-righteousness, of the righteousness of God by faith, as it is called, 
Phil. 3. 9  They seek to set up a righteousness of their own, and perish. They are for repentance and obedience, for piety and charity too, yet they perish. These attain not the Law of Righteousness, Rom. 9 31. Fall from Grace, Gal. 5. 4. Fall under the curse, Gal. 3. 10. Stumble at Christ, Rom. 9 33. and lose all benefit by the Gospel, making the death of Christ void, Gal. 2. ult.  
Take the Law out of the hand of a Mediator, and it worketh nothing but wrath, discovers all, cures no sin: Hence Paul told the Galathians, he feared all his labour was lost on them, while they turned from mount Zion to Sinai, to the 
Gal. 4. 11. 20. 21.  Law from the Gospel for justification. It is observable when the Lord appointed two Mountains, one for blessing (Mount 
Deut. 27. 4, 5. & 13. compared.  Gerizim) the other for cursing (Mount Ebal) that the Law was to be written, not on Gerizim, but Ebal, whence all the curses were poured out. We pity the ignorance of some who make the Creed a Prayer, and thou art as far out, if thou make the Ten Commandments a Creed, to expect salvation from the Law.  
20 The last step is a very high one indeed, whereby the hypocrite is lifted up above the middle, to the highest Region, even lifted up to heaven, and yet doth perish in his way. He may be righteous overmuch, Eccles. 7. 16. He may exceed the righteousness of the Scribes and Pharisees, yet not enter into the Kingdom of heaven.  
Such were the Essaei, or Esseni, a noted sect among the Jews about the time of our Saviour, of whom, though no mention is made in the Evangelists, yet do Ecclesiastical Writers speak much of them, and Josephus largely.  
They called themselves Essaei (quasi 
Mag. Cent. 1. l. 1. c. 5. In Pharisaeis hipocrisin fueosamque pietatem cernevant in Sadducaeis Epicurismum, etc.  dicas operatores) as if they would say, they were all Works, not words and shows as the Pharisees were, not Brutes and Epicures as the Sadduces were. As once some Heretics called themselves Gnostics, as if none had any knowledge of God, but themselves; so these called themselves Essens, as if none had any works or good life but they. That as the Chinois say of themselves, They only have all their eyes, the Europeans have one eye, other Nation's none; so these thought, and gave out that they were above the common rank of Professors; 
● D●vid 〈◊〉 dicit h●c discrier 〈◊〉 in●●● just●m & ●he●ed. justus ea fac●t quae lex praescribi●. Chesed vero aliquid amplius. Vide plura in Cameron ad Mat. 19 3. De Pharisaeis.  others were called Simpliciter p●i, these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, others did observe what the Law required, these exceeded, they had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sive auctarium legis, their over-measure, whereby they over-shot the Laws Standard saith Camero, and he gives another derivation of the name from the Syriack Chesi, which signifies one extraordinary righteous.  
It would astonish one to read and consider what is recorded of them for their piety, doctrine, life, excess in devotion, their charity, morality, severity, contempt of the world. So that you would think if any were lifted up to heaven, and should as Constantine said to Acesius, 
Socrat. l. 1. c. 7.  Climb up by a Ladder of their own, these should. I shall transcribe some passages concerning them out of Josephus.  
The Essens, saith he, were the third Sect, a sort of people abounding in love each 
Mutuo inter se amore conjunctissimi, voluntates qu●si maleficia vi●ant. nu●tias fastiamat, etc.  to other, they eat all pleasure as unlawful, or as Witchcraft. Continence is a chief virtue with them, they forbidden not marriage, but forbear it, yet are very charitable in bringing up others children for them as if they were their own kindred. Riches they contemn, for all is common with them, no man hath more than another. Poverty is no disparagement, Riches no advantage to any. They live as so many brethren of one Patrimony or joint-stock. Ointment and ornaments of the body they detest, judging slovenliness 
Squalorem decorem putant.  for a grace; if any of their Profession come from other parts, they entertain them as freely as their Neighbours, and they who never saw one 
Tanquam conluetissimi ad eos ingrediuntur quo● nunquam ante viderunt.  another's face before, at first sight are as familiar as if they had been acquainted seven years. They are all clothed alike. Their  or shoes they change not till they can wear them no longer. They buy not, nor sell to one another, but give or exchange. But saith he, for Religion to 
P●aecipue erga Deum Religiosi sunt.  God-ward they are singular: For before Sun-rise not an evil word do they speak, but tendering their vows and prayers, they pray for the Sunrising: Then every one to his business till almost noon, when they meet, they 
Quo neminem alterius sectae aspirare permittunt.  wash, then assemble, where none is admitted to be present but who is one of their own. They beliave themselves at meat with the same silence that at worship. None taste a bit till prayer be made, and grace be said, or thanks given by their Priest. Both before and after meat they sing praise to God the giver of their food. Never is any quarrel, rent, or unkindness among them, but a marvellous and Religious kind of silence. Men, Masters of their passions, never angry, great 
Indignationem cohibent, fidem tuentur, paci obsecundant, & omne quod dixerint jure jurando fortius habent ipsum jus jurandum quasi perjurio deterius vitant, etc. Cui sine Deo non creditur.  keepers of their word, studious of peace, never heard to swear an oath, their word is above another's oath, and they hate swearing more than others do forswearing. They reckon him a man of broken credit who is not to be believed, except God be his voucher. Much more you may read of them in Josephus.  
To conclude,, so holy they thought themselves, that the Temple would not hold them, they contributed to the 
Donaria mittunt sacra non faciunt quod sanctioribus utuntur Ceremoniis, quapropter Exclust a communi fano scorsim sacrificant. Jos. Bel. Jud. l. 2. c. 7.  Temple, but sacrificed in other places of their own choice, as having holier Rites and Rules than the Law prescribed. Therefore separating themselves from all others, they sacrificed apart by themselves. But for their conversation and behaviour no ways to be taxed.  
These men are extolled by Josephus, but by most of our Divines ranked amongst Sectaries, and misguided persons.  
To these we may join the Papists, men of like principles, and therefore the Centurists say of them, That the Society 
Gent: 1. l. 1. c. 5  and College of those Essenes', was but an old Jewish Monkery. The Papists make it but a small matter to keep the Moral Law, that every ordinary person can do: They have among them such as can do works of Supererogation, and can spare an overplus of merit for others. But as in the Law that person that had any member superfluous, was debarred 
Leu. 21. 17, 18. Leu. 22. 23.  the Altar among the sons of Aaron, as well as he who had any blemish or defect, (and so likewise in their Sacrifices if any thing were superfluous) so this superfluity and superabundantia Justitiae, excess of righteousness, is, and will be a greater bar to such Pharisees, than the Publicans defect. Where sin abounds the Scripture saith, Grace doth much more abound; 
Rom. 5. 20.  but where merit, works, or righteousness abound, Grace is justled out, And the reward must be reckoned not of Grace, but Debt: And who shall look for it that way, I do not know. All that have aspired after it have miss of it, and therefore doth the Apostle Paul every where 
Rom. 4. 4. & 11. 6. & 9 31. & 10. 3.  beat down such an imagination.  
These three Ladders I have here set down to show you how far an hypocrite may proceed. I could have added some more Rounds, and brought him to his full Climacterick. Another may be able to add as many more; For it is hard to set down the maximum and summum quod sic of this high flown Eagle in the air, Caput inter nubila conduit. The just Altitude 
Prov. 30. 19  and Elevation of this wand'ring Star is not easily taken, it moves in no certain Orb, is sometimes higher, sometimes lower; yet is it not a very hard case that a poor man should go thus far, as we have described, and after all these fair steps fall short of heaven, and cry out with Nero's words, Quantus Artifex pereo! What an Artist do I perish! How great a Professor do I perish! It is no pleasant story to read of the mixed multitude who were so forward to accompany the 
Exod. 12. 38.  children of Israel out of Egypt, that they all fell a lusting and perished in the wilderness. 
Num 11. 4.  But it is much sadder, that of six hundred thousand Israelites, numbered at coming out of Egypt, only one poor two should enter Canaan; and saddest of all, that after they had had a promise, and were brought out by strong hand, and stretched out arm, and lead on by many signs and wonders, had heard God speak to them out of the Mount as never people had before, and had followed the Ark thirty eight or forty years, they should never come to set foot in the Land of promise: 
Deut. 2. 14.  But more sad it is, that we should go these sixty steps, and be Professors of forty years standing, having followed the Cloud and Pillar of fire so long, and yet should perish.  
There are set down in Numb. 33. two and forty journeys of the Children of Israel from Egypt to Jordan, which took them up almost two and forty years, and they who went not over Jordan never came into Canaan; so here are set down sixty Removes of a carnal Professor, but if he go not one Remove more, to pass over Jordan by the way of the New Creature, he is never the nearer.  
Sad it was that Lots wife should come out of Sodom, and yet die, and that in 
Gen. 19 23. 26  sight of Zoar.  
Sad, that Haman should dress himself 
Ester 7. 1. & 10.  as to a Banquet, and it prove his execution. That Agag should come forth delicately, concluding the bitterness and danger of 
1 Sam. 15. 32. 33.  death, was over, and be presently hewed all in pieces.  
That Sisera should hasten to take sanctuary in a supposed friends house, and 
Jud. 4. 17. 21.  when securely sleeping, be slain by that very friend.  
But not any, nor all of these so sad as our hypocrites case, who reckons all danger over, all safe, the coast clear. He 
Am. 5. 18, 19, 20.  fears not, but desires the day of the Lord: But to what end? It proves darkness, and not light to him; yea very dark, and no light in it. It is as the Prophet saith there, As if a man should fly from a Lion, and a Bear meet him, or went into the house and leaned his hand on the wall, and a Serpent bitten him: Shall not the day of the Lord be darkness, and not light? even very darkness and no brightness in it?  
Sad it were if we should carry Vriahs' fatal Letters full of good news, fair 
2 Sam. 11. 15.  hopes, and commendations of us, as we suppose, and they should contain our condemnation, and draw on our ruin.  
Sad, that Rachel could not hold out a little longer, but travel, and die, when 
Gen. 35. 15.  but a little way from Ephrath.  
How sad were it if we should meet with like disappointment with Baanah and Rechab, who promised themselves 
2 Sam. 4. 12.  greatest rewards and preferments, for the good service they supposed they had done, and were adjudged as malefactors to present death for their labour. How much do other men's thoughts of us differ from our own! How much do Gods differ from other mens!  
But the saddest of all that can be imagined to befall any is, if he should as the evil Thief did, live and die in the sight of a dying Saviour, be close to his Cross, so near to his bleeding hands and side, yet die in the presence of Christ, and go to hell, when he was in the company of 
Luke 23. 39, 40.  him that had the Keys of Heaven, and which did much more aggravate his misery, he sees his fellow-theef entering, and he himself is shut out.  
I dwell the longer on this point, because it is of that great moment. Oh that we could be duly affected with it: Many think that Christianity stands in Medico, that a little thing goes to make a Christian; But it stands in Arduo, non facili, nor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it calls for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. There must not be a little to make a good Christian, but very much. There must be some singular thing 
1 Thess. 5. 6.  done: They must not sleep as do others, but watch and he sober, nor run with others as if all were to be crowned, but 
1 Cor. 9 24.  seek to outrun all others, as knowing only one shall receive the prize. They are not to live as if all were to be saved: But as Let, Noah, and Enoch, as if a few only were to be saved, yea as if himself only with Rahab were to be saved in the sack of a whole world, wallowing and lying in wickedness.  
We wish them that are listed for Soldiers, or embarked for long and dangerous Sea-voyages many a God-speed, a good journey, safe preservation, and happy return; How much more need have we to wish well, and pray hard for such as have made an entrance into this hazardous engagement of Christianity? that they may be carried on prosperously and brought off safely at last. Thus did St. Paul use for his friends, I make mention of you in my prayers since I heard 
Phil. 1. 4. 8.  of your fellowship in the Gospel from the first day until now, and pray, That he who hath begun a good work in you, would perfect it until the day of Jesus Christ; That 
2 Cor. 8. 11.  as you have begun to be willing, so ye may perform it. That you may not 
Gal. 3. 3.  begin in the spirit and end in the flesh.  
Rest not therefore in going these sixty steps, much less in going three or four of them, but as Caleb and Joshuah, 
Num. 14. 24.  who had another spirit, and followed the Lord fully; So do thou press to the mark 
Phil. 3. 14.  for the price of the high calling of God in Jesus Christ, as St. Paul did. Otherwise thou mayest fly high, and fall low; Build thy nest high as the Eag●e. Jer. 51. 16. Set thy nest among the stars, Obad. v. 4. yea climb up to heaven, Amos 9 2. and be tumbled down, and become as the children's Man of Snow, made with much labour and ado, which melts and comes to nothing.    

CHAP. XVI. Containing the Hypocrites Looking-glass.  
THus have we done with the Hypocrites Ladder, and shall now proceed to show him his Glass, wherein he may more clearly behold himself; yet if he hath already observed what was said before of the evil and unsound state wherein he stands, and the good state wherein he never was Chap. 4. and of the Duties wherein he fal●s short, and of his failing in the manner of the duties which he doth perform, Chap. 5. And especially if he do consider the several graces wherein he was defective, both preparatory, fundamental, nutritive, consummative, and privative, or expulsive, that he falls short in humility, self-denial, sin-mortification and repentance, that he falls short in a right faith, love, and hope (a working faith, labouring love, and patiented hope) and especially how he falls short in integrity, integrality, perseverance, etc. He needs no other Glass, having had these three Glasses already; yet because these persons, though they are Eagle-eyed to spy out others failings, are dim-sighted in beholding themselves, we shall set before them two Glasses more. The one in this Chapter, wherein only the hypocrites foul or painted face is plainly represented, and the other in the next Chapter, wherein two faces are to be seen together (the sincere man's Glass) wherein the sound Christian may behold himself plainly, and by reflection it gives the hypocrite a dark resemblance of himself.  
I read in Exodus, that the Laver of the Sanctuary was made of the women's Looking-glasses; 
Exod. 38. 8.  and I would have my Looking-glasses made of the Laver of the Sanctuary, that they might be as well clean sing as discovering.  
Yet before I open this Glass, I shall premise two things by way of caution.  
1 Let no man think what is spoken here all along of the hypocrite, of formal Professors, or hypocrisy, is spoken to expose Profession to reproach, & to gratify the humour of the profane, who are ready to catch hold of passages to this purpose, because they are not Professors. And they think none are Hypocrites, but Professors, and none Professors but such as repeat Sermons, pray, read, and sing Psalms in their families, etc. And this they call Profession, and all Profession they either count it singularity and unnecessary preciseness, or plain hypocrisy, and because they will be sure to hate hypocrisy, they disclaim and hate Profession. But disclaim Profession, and disclaim Salvation, and all Christianity too, For with the heart man believeth to righteousness, and with the mouth confession, or profession is made unto salvation. But if thou wilt show 
Rom. 10. 10.  thy hatred to hypocrisy indeed, oppose it by sincerity her professed enemy, and not by prophanenss, which is not opposite to hypocrisy, but to piety. But I shall show that many who run not after Sermons and are not strict in the observation of the Lords day, etc. are before they are ware as great Professors as any others, and which is worse, as great hypocrites as they are Professors: Therefore spare thou to throw thy stone at first at the Professor, Et tandem major parcas Insane minori.  
First, he that prays that he may live a godly, righteous and a sober life, prays a good prayer, and makes a loud profession in his recital of those petitions, yet if he do not live a sober, righteous, and religious life, he will be loath to be accounted an hypocrite.  
Secondly, He that prays that those things which he doth may please God, and that all the rest of his life may be pure and holy, steps far in the way of good praying and professing, but if he have no care out of his devotions to please God, and be a scoffer at purity and holiness in his discourse, can there be any greater hypocrisy?  
Thirdly, He who is a Witness or Surety at the Baptism of an Infant, and being asked, Dost thou forsake the Devil, and all his works, the vain pomps, and desires of the world, with all sinful, and carnal lusts of the flesh, so that thou wilt not follow, nor be led by them? doth answer, I forsake them all. He maketh a good profession I say, and is a great Professor, as great as Saul, who 
1 Sam. 15. 15.  said, Come thou blessed of the Lord, I have done all that the Lord commanded me, or as that young man who answered well for himself, All these have I kept from my 
Mat. 19 20.  youth.  
Fourthly, He who being examined about his faith, Dost thou believe, etc. hath his answer ready, All this I steadfastly believe. This is a high profession; it is more than his who said, Lord I believe, help my unbeleef. It is as much as his, who 
Mark. 9 24. Mat 19 20.  said, What lack I yet? And I doubt not, if there were more Interogatories put, they would get their answers ready; yet I fear me, there be many of these, who tying other Professors to the rules of their profession, and finding them fall short, condemn them of Hypocrisy, that if they should try themselves by these expressions of their own mouths, must be forced to condemn themselves when they cry out Hypocrisy, Hypocrisy, as Athaliah did, who cried out, Treason, Treason, when she was the greatest Traitor, and Usurper. 
2 King. 11. 14.   
Fifthly, When at the Communion some admonished by the Minister to lift up their hearts, presently answer, We lift them up, and lift them up unto the Lord: What is here but great profession?  
And lastly, to instance in no more, when upon your knees, in confession of sin, you say, The remembrance of our sins is grievous unto us; The burden of them is intolerable, etc. What is here but great Profession, holy and gracious expressions. But is the life, and the profession alike?  
I speak not this so much to find any fault with those wont expressions in our late Liturgy, as to show thee thy fault, who deniest thyself to be a professor, and yet makest as great a profession as any man can do, and declaring against hypocrisy, and art thyself (if thou wouldst judge impartially) the greatest hypocrite.  
2 The second Caution is, I speak not of the hypocrites properties here, that thou shouldest learn and follow them, but as Solomon in describing the Harlot, and her 
Prov. 7. 25.  haunts and properties, that thou mayest avoid them. There is a Proverb I have read of the Pope, He that goeth once to Rome seethe a wicked man, he that goeth the second time, gets acquaintance with a wicked man, he that goes the third time, brings him home with him. I would have the clean contrary here in them that shall look into these Glasses, at the first look, thou mayest see, and spy a wicked man, but at the second look, be  and jealous of him; and at the third, fly him, and get thee far from him, and leave him behind thee.  
Note 1. At the first blush, thou mayest see an hypocrite before thou lookest for him, and know him by his complexion, If any man think himself Religious, and bridleth not his tongue, but deceiveth his own soul, this man's Religion is vain. It 
Jam. 1. 26.  is all hypocrisy: He that thinks he may be a Christian, and yet a swearer, a scurrilous person, a scoffer, brawler, railer, reviler, backbiter, etc. What doth his Religion mean? They make Religion nothing but an empty notion. Doth this bleating and bellowing of such show that they have done all that the Lord requireth? It is not for the Christian to say, My tongue is my own, my heart is the 
Psal. 12. 4. Rom. 7. 25.  Lords; with my mind I serve the Law of God, but with my flesh and tongue the Law of sin, as he excused his idle Poems. Lasciva est nobis pagina, vita proba.  
So many plead, I talk merrily, mean no hurt, my heart is as good as the best: I answer, the good communication shows the good heart, and the good treasure within; 
Mat. 12. 34, 35.  say as well the tree is good, though fruit bad; the spring sweet, though water bitter, as to say my heart is sound, though speech rotten and unsavoury. The stinking breath comes not from the tongue or mouth, but from within, and shows the inwards not to be sound; thy stinking communication doth the like. Not only doth Grammar begin at In Speech, but Grace. Some have said, He that would learn to thrive, let him begin at his mouth; I say, and David saith, He that would learn to live, Psal. 34. 12, 13. Either therefore make the tree and fruit, heart and speech both good, or else for shame, Get thee out of the Camp with the Leper, Cover thy lip, and cry out, Unclean, 
Lev: 13. 45, 46  Unclean.  
Note 2. When thou seest a man only curious and Religious in his discourse (on the other side) and regardless of his heart and actions, here is a gross Hypocrite again, none can deny. Such a one is ever more careful of his speech, than of his spirit, he looks more to his lips, than to his life; His speech is with grace, his spirit without grace; his speech seasoned with salt, his spirit unsavoury and unsanctified. Grace seems to be poured into his lips, and out of his lips; but his Religion is but lip-deep. This is Hypocrisy. The mouth of the Harlot drops like an hony-comb. Grace, I said, gins at In Speech. The hypocrite gins and ends there, never cometh to Syntaxis, or well-ordering of his life. He never comes, as one said to Verbum personale, he is only Persona verbalis, he is only a verbal person, not a personal verb, whose deed is as good as his word. Jesus Christ was called the Word, but he was Verbum personale, 
Jo. 1. 1.  and substantiale, He that was called the Word of God, did do the Works of God; He is called the Truth 
Jo. 14. 6.  also, I am the way and Truth. There was no contradiction between his heart and deed with his speech. His saying, and his doing went always together, his Doctrine, and his Use, or his Life, Act. 1. 1.  
Note 3. Where you see a man make more ado about things circumstantial, than about those things that are substantial, wherein the Kingdom of God doth consist; I do not say, Lay flat hypocrisy to his charge, but charge thyself upon suspicion, if it be thy case. As for example.  
1 If thou be more curious about thy Pastor than thyself, thou rather desirest to have the most eminent Pastor, than to be an eminent Professor. What call you this? Many have an itching ear, that have not a circumcised ear; I am for Paul, saith he; But what art thou for thyself? Thou gloriest in thy Minister, can he glory in thee also? He is thy Crown of rejoicing; art thou his, and like to be so in the day of Christ? as the Apostle said to the Thessalonians, then are both happy. But we know many when they 
1 Thess. 2. 19  are destitute how they will bestir themselves, and look out to get the ablest Minister that is to be had, and then the work is done; there is the highest of their Religion. This is to have rejoicing in another, and not in thyself alone, and this joy will not hold. But as he said,— 
Gal. 6. 4.  
Malo Pater tibi sit Thersites, dummodo tu sis  
Aeacidae similis, Vulcaniaque arma Capessas,  
Quam te Thersitae similem producat Achilles.   
It is but little credit to a base Coward to glory of his valiant Ancestor; It were more to thy commendation to be the son of a Dastard, and to be a man of valour thyself, than to be the son of Hector, or Achilles, and to be one of no spirit, or mettle thyself. So I may say, Thou hadst better be one that sits under the meanest, and most contemned Minister in the City or Country, that is faithful, and thyself be a conscientious hearer, seeking to outgo others in piety; then that thou shouldest follow the most able Minister of the Land, and thyself art no body.  
It is but hypocrisy joined with cruelty, to have the key of knowledge in a Pharisee, and to shut up the Kingdom of heaven, and neither to go in himself, nor suffer others: And it is alike hypocr●si●, though joined with courtesy, to get a Key for others, and not to go along thyself.  
2 If thou shouldest be more inquisitive into thy fellow-members state (as I fear some are) than into their own, hold this suspicious. It is not so needful for thee to be troubled about another's Church-right to Ordinances, as about thy own soul-right to Christ.  
The godly man's work is to examine himself, prove himself, whether he be in the 
2 Cor. 13. 5.  faith, and to know that Jesus Christ is in him, that he is not a reprobate, rather than to have the greatest assurance, that all his fellow-members were godly and visible, yea or real Saints. It would be more comfort for thee to be a true Disciple, and to communicate with a dozen Judasses', than to be the only Judas, among a dozen Disciples.  
The superstitious Jews at their Passeover, were more nice and scrupulous about coming into the Pratorium, and defiling themselves with the company of a Heathen person, than about crucifying 
Jo. 18. 28.  the Son of God. Say not thou with Peter, What shall this man do? But with 
Io. 21. 21.  Paul, Lord what wilt thou have me to do? 
Act. 9 6.   
3 Where there is more ado made (as it is possible it may be so sometimes) about thy being approved of the Church than of God, or thy own conscience, this is very suspicious. When there is more ado made to inquire what shall qualify me to be a Church-member, rather than what shall testify and manifest me to be a Christs-member. And when more questions and disputes are raised about the right Churchway, than care and conscience to walk in the way of salvation.  
I read once indeed in the Primitive Church, there was no small stir arose about the way, the way of the Church, but 
Act. 19 23.  it was raised by Demotrius, and such otherh eathen Craftsmen, not by the Christians among themselves, who all agreeing in Christ to be the way, and truth, and life, and the Scriptures to be the way and rule, should as Joseph charged his Brethren, Take heed that they fall not out by the way, when they were all brethren, who were all going then to the same Canaan, and were shortly to live together in the same Goshen, Gen. 45. 24.  
4 When men make more stir about purity of Ordinances, than purity of consciences, this is very suspicious. It is better it should be said, Omnes puri puris, than Omnia pura puris, That all the persons are pure, than all the Ordinances pure. What doth the holy flesh profit, if touched with an unholy garment? Hag 2. 13. The unholy garment is not made the holier, but the holy flesh is made the unholier.  
I hope none will gather from these four Instances, that we make light of more eminent Ministers, or due qualilification of Communicants or Church-members, of Church-discipline, and purity of Ordinances, we cannot be too careful in every of these, but there is somewhat far more to be looked after, wherein the Kingdom of God is more concerned.  
5 When men's spirits are let out and 
Rom. 14. 1. 1 Tim. 6. 20. cap. 1. 4. 6.  the heat of them is spent in controversies and doubtful disputations, and oppositions of Science, which tend to set up divisions, and lead to jangling, rather than edifying in the faith, and closing in love, hold these suspected. When a man cannot quietly and peaceably sit down where the wholesome words are taught, and the form of sound Doctrine held fast, that Doctrine 
2 Tim. 1. 13. 1 Tim. 6. 3. 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that is according to godliness, that man is not sound the Apostle saith, but is sick, and distempered, he is proud besides, doting about questions and strifes of words, whereof cometh envy, strife, rail, perverse dispute of men of corrupt minds, and destitute of the truth, as we see by sad experience. Dividatur was the discovery of the counterfeit mother. Preservetur of the true. When you will have all men pronounce Shibboleth, to a tittle as you pronounce it, or his passage is stopped over your Jordan. This is too too rigid. Our Saviour came purposely to take down partition walls. It is not 
Eph. 2. 14.  Christ's, but Satan's work to set them up. There were two great separations indeed, made in the beginning of the world; the one was Gods, the other Satan's. God's separation was of things Heterogeneous, or of divers kinds; He separated the light from the darkness, this was a beautiful 
Gen. 1. 4.  separation. Satan's was of things Homogeneous, or of the same kind, when Angels of light separated from Angels of light, and made a party by themselves, and a rent in heaven itself, this was a woeful separation, which hath turned Angels into Devils, kept in chains of darkness unto this day, and to eternity for this very sin.  
When godly persons separate from among the ungodly, this is God's separation: Come out from among them, and be ye separate, saith the Lord, and I will receive you, and touch not the unclean thing, 
2 Cor. 6. 17, 18  and ye shall be my sons and daughters, etc. But when we separate from holy Ordinances and the society of God's people, this is Satan's separation, who saith, Come out from among them, and be ye separate, and touch not the holy things they partake of, and I will deceive you, and ye shall be my sons and daughters.  
6 In the sixth place, A lukewarm indifferency and tepidity, and a detestable (neutrality shall I say, or) utrality, universality, and Catholicism, is as bad a symptom of hypocrisy (on the other extreme) as soparation and division was in the former. This would make the Church Catholic indeed, but would destroy the Communion of Saints. The Lord of old, would have the Sanctuary, yea the Camp 
Numb. 5. 2, 3.  holy, and the unclean put out. The Church is not to be as Noah's Ark, a common receptacle of all sorts, clean and unclean. It is true, that our Saviour came to take down partition, and separation walls, yet had he his separation fan in his hand too, to purge his floor, by throwing out the chaff, and gathering the wheat together.  
It is observable, there are two great Congregators, and Uniters in Nature, Heat and Cold; Heat congregates and unites homogeneous things, and disgregates heterogeneous as we say: As the fire congregates the pure metal together, and separates the dross from it. Cold congregates all, disgregates and separates nothing. The hard Frost unites earth, stone, water, trash any thing into one lump. That which unites all the godly is the right union because from heat. But that which takes in all, admits, tolerates every person, doctrine, opinion, and practice, must needs be from Cold. Hypocrisy is ever made up of mixtures, Sincerity is all one, and the same without compositions. It was reproved as a defect in the Church of Pergamus, That the doctrine of Balaam, and the doctrine of the Nicolaitans, were connived at and tolerated there, Rev. 2. 14, 15. and on the other side commended in the Ephesian Church, vers. 2. That they could not brook those that were evil, but did try out them that said they were Apostles, but were not. And this is properly hypocrisy according to the Grammatical sense of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 subjudication, or minus Judication, a judging less than is meet, though commonly hypocrisy doth over-lash, and is for the most part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, an over-judging, and too much readiness that way, as we shall see more of it hereafter.  

SECT. 2. Contains several other Notes of palpable Hypocrisy.  
1 When you see a man that can be a great Professor, and yet at the same time live in any open gross sin, call him an Hypocrite; He is unclean, utterly unclean, shut him up. I know that holy men are not without their infirmities. There is no man in all Israel, like Absolom without spot, from the crown of the head, 
2 Sam. 14. 25  to the sole of the foot, but that only Lamb without spot. In many things we 
Jam. 3. 2.  sin all. The godly man though effectually called, is not perfectly cured; yet is there a great difference between spot and spot, plague and plague.  
But where you see such notorious sins as those enumerated, 2 Tim. 3. 2, 3, 4. all covered under the mask or long robe of Forms of godliness, cry out, Duplex Iniquitas! Cursed hypocrisy, Double iniquity, They shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false-accusers, unchaste, etc. Yet having a form of godliness, etc. This was foretold to be the disease of the later times, and it is too plainly fulfilled in our days. I may call this the Morbus Anglicus the English disease. There was an old disease in the time of Hen. 7. and after that was called, Morbus Anglicus, or Sudor Anglicus. The sweeting sickness that seized on the English above any other Nation, and swept away many thousands, and many of eminent rank, two Lord Mayors of London, and six Aldermen, the Chronicler saith were taken away by it in eight day's space. But this is a worse disease that seizeth on 
Hollings head  the more eminent and noted sort of persons, and this infection spreads, that as the same Historian records in Hen. 8. days, it went through Towns, and took away one half of the Town sometimes; so is it not now to be bewailed? I shall say no more, but I believe if Bernard were alive again, and saw the Apostasy and Hypocrisy of these latter times, he would cry out worse than ever he did against his Meridianus Diabolus, his Noonday Devil: Vae generationi isti propter fermentum Pharisaeorum, quod est hypocrisis, si modo hypocrisis dici debet, etc. Woe, saith he, to this generation because of hypocrisy, if so be it may be yet called Hypocrisy, which for his 
Bern. Ser. 33. sup. Cant. Omnes amici omnes inimiei omnes necessarii, omnes adversarii, omnes domestici, nulli pacifici.  abundance cannot, for his impudence cares not to be hid. This botch spreads all over the body of the Church, and the further it runs, the more desperate, and the more dangerous, because it eats inward. All are tainted with it, saith he, All are friends, yet all enemies, all are for Christ, yet all against Christ, etc. Non fugare, non fugere eos potest. There is, saith he, no flying from them, or making them fly, they are so many, and in the end he concludes, That these are the worst enemies the Church ever had. Persecution did much hurt in the first spreading of the Gospel. Heresy did more after, than persecution, but Hypocrisy more than Persecution and Heresy both.  
2 Note. Every Hypocrite studies the black Art of simulation and dissimulation, to cover or colour vices, and to get a name and show of virtue; he desires more to seem righteous, than to be so, and fears more to be thought unrighteous than to be so; he doth rather colorare 
Bernard.  vitia quam colere virtutes, cover and colour vice, than covet virtue. His study is to paint, and though face-painting is bad, grace-painting is worse, said chrysostom, she that paints tears, is worse, he 
Hom. 6. in Mat.  saith than she that paints to seem fair. Judas was notable for this black Art, he pretends much charity to the poor, when he would have been fingering the money for the poors use; and his Masterpiece was to plot and effect the betraying of his Master, and no man suspect him, and to give Livery and Seisin with an harmless kiss.  
Like the Lapwings you know not where to have them, they are most loud, when furthest off the nest, most silent when nearest.  
3 Ever the hypocrite is a man of a capacious conscience: Interest blows this bladder, and then it reatcheth, he can find a dispensation or distinction for every thing that is advantageous. Gain and godliness are to him Synonima's or convertible terms. And he can beat 
2 Tim. 6. 5.  out godliness very thin, to make his gain the thicker. He can run with the Hare, and hold with the Hound, as we say: Reconcile Christ and Belial, light and darkness, and find a Backdoor to pass with Judas from Christ to the High Priests, and from them, to him again.  
4 The hypocrites Religion, is ever acted by some outward motive, not internal principle. He is wiser than to engage on the weakerside, and to embark himself further than to make the shore when he sees a storm approaching. An applauded Christ shall have many Hosannaes' from such, a condemned, as many Crucifiges. These Snails creep not out but when there is some dew abroad. These Wasps go not out but when there is some honey to be got. And these Swallow-Christians as Dr. Stoughton called them are gone when hard weather sets in.  
5 He sets a high rate upon the honour of men as Saul did. He could digest the Reprobate, if he might drink a good draught of the honour of the people after it, 1 Sam. 15. 30. I have sinned, yet honour me now before the Elders of my people, and turn again with me that I may worship the Lord; and let that be as it will that I am rejected. How can they believe, saith Christ, who receive honour one from another, and seek not that honour which cometh from God only? But he that seeketh not his 
Jo. 5. 44.  own glory, but the glory of him that sent him, the same is true, and no unrighteousness is in him, he saith in another 
Jo. 7. 18.  place.  
6 The Hypocrite is ever a man very censorious and supercilious. So was the Pharisee, Luke 18. 11. When at his devotions what was he at other times then? I am not as this Publican, whom he looked upon with disdain, as fit to be excommunicated, and not be near him in prayer. This is the generation of whom it is said, How lofty are their eyes, and their eyelids lifted up! It is not for nothing that the word Hypocrisy comes of a verb that signifies to judge, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. It is as much 
Prov. 30. 13.  seen in judging as in any thing.  
He spends his censure of every man, he speaks his pleasure of every Minister, this man is formal, that a , one too cold and flat, another too passionate, rash, and inconsiderate, etc. So of every other person public or private, he spares none. But man who art thou that judgest another? And why dost thou set at naught thy brother? Who made thee a 
Rom. 14. 10.  Judge? none but he who made thee first an Hypocrite. If hypocrisy be the putting on another's person, than this is the highest step of hypocrisy to put ourselves in his place who is the sole Judge of the world, especially of the heart.  
7 The Hypocrite is one who gives out his duties by tale and number, not by weight. His prayers want not length, but heat, and strength of affections. Much cry, little wool; more words than matter and devotion, in his Religious exercises.   

SECT. 3. Contains five. Glasses of our Saviour's setting out the Hypocrite.  
There are five Glasses of our Saviour's setting up to show you an Hypocrite, set down in five places of Scripture, whereof  
The first is taken out of Matth. 6. 1, 2, etc. wherein our Saviour bids us in Almes-giving, Prayers-making, Fast-celebra●ing, not to be as the Hypocrites, who must be seen, and heard, and observed, or their devotion freezeth. They are only Synagogue-men, not Closet-men. They can pray in the corners of the streets, not in a corner of the house, they can give an Alms when others look on, nothing else. It is contrary to him, with what Job noteth of the Thief, all whose works are in the dark, They know not the light. The morning is to them as the shadow 
Job 24. 16, 17.  of death. To the Hypocrite it is otherwise, his devotion riseth, and setteth with the Sun, and the darkness is the shadow of death to his devotions.  
The second is Matth. 7. 1, 2 etc. Thou Hypocrite, saith he, First cast out the beam out of thine eye, then shalt thou see to pull out the moat out of thy brother's eye. Where our Saviour shows what I noted before, that the hypocrites guise is to be always judging, condemning, cavilling, even at motes, and trifles in another, when himself is guilty of gross enormities. Hypocrisy 
Luk. 12. 1.  is compared to leaven, and besides other, it hath ever these two properties of leaven, it is swelling and souring. Swelling, that no man is so good as himself, and souring that no man is sincere but himself.  
The third is Matth. ●4. 48, 51. where the evil servant is described to be such a one as puts far off the evil day, thinks not of his Masters coming, and he is smiting his fellow servant with the fist, or with the tongue, and is, if not a drunkard himself, yet one that can accompany and associate with them, He eateeths and drinketh with the drunken, his Lord shall come when he is not ware, and appoint him his portion with the Hypocrites, for such a one he was all along.  
The fourth is, Luke 13. 14, 15. When one pretendeth to be stimulated by holy zeal, and it is no other than indignation. The Ruler of the Synagogue answered with indignation, when he saw Christ heal on the Sabbath day, and said, Are there not six days in which men ought to work, in them come and be healed? But our Saviour called such blind zeal plain hypocrisy. Thou hypocrite, doth not each of you on the Sabbath water his Ox or Ass; and should not a Daughter of Abraham be healed on the Sabbath day?  
But the fifth and last is the whole 23. Chapter of Matthew, a large and fair Glass, wherein you may see the full portraiture of the hypocrite at large in the description of the Scribes and Pharisees, the greatest Actors that ever came upon this stage.  
1 He is a good Preacher, bad pattern; observe what he saith, Do not as he doth; They say, and do not, vers. 3.  
2 They are great imposers, and oppressors of other men's consciences, and make no conscience themselves of what they impose, and task others with, and neglect themselves. Egyptian Taskmasters. They bind grievous burdens for others, but touch them not with so much as one of their fingers, verse, 4.  
3 All their works they do to be seen of men, not of the Father that seethe in secret, verse 4.  
4 They make great ostentation of Religion, They make broad their Phylacteries, and enlarge the borders of their garments; as if they were the only men, the only observers of the Law. The Lord commanded, Numb. 15▪ 38. That they should wear fringes about their garments, to mind them of his Commandments, and to write them as frontlets upon their foreheads; these Phylacteries were pieces of Parchment which they wrote the Law in, and wore them on their foreheads, as if they had Holiness to the Lord engraven on their foreheads. But as one notes, they made the Phylacteries 
Vers. 5.  broad, but the Precepts themselves narrow, as our Saviour showeth in their straitning many of the Precepts, Matth. 5.  
5 They are men that affect popularity, 
Digito monstrari & dicier hic est.  to be noted, saluted, pointed at by the finger, to have the upper hand, and uppermost room, to be given them, vers. 6.  
6 They love to have men admire them, depend upon their judgement, as Oracles, and to be called Rabbi, Rabbi. The Doctors that had so much in them as Pareus notes, vers. 7.  
7 They had long prayers, and large consciences. They made long prayers, yet made no conscience of rapine and oppression. They could precari & praedari, both pray and prey, vers. 14.  
8 They were men of cruel and merciless dispositions to such as fell into their hands, they made no bones or scruple to devour and destroy a family, yea the house of a poor helpless widow, adding extremity to affliction.  
9 The hypocrite is more zealous to make a Proselyte to his opinion, and to promote his private interest in Religion, than to promote the power of godliness. 
Vers. 15.  Identity in opinion is more looked at by him than sincerity. His Pepuza is Jerusalem, as Eusebius relates that Montanus called a paltry Village in Phrygia, where his cursed doctrine was received.  
And so he becomes one of their way, they care not what he is for his heart or life; let him be double a child of hell to what he was before, they regard not. Whereas the sincere desire that those, who come in to them, should first give themselves to the Lord, and then to them according to the will of God, as the Apostle 
2 Cor. 8. 5.  saith of the Macedonian Converts.  
10 The hypocrite never wants his distinctions and evasions, to mince and extenuate some sins, as to swear, by the Temple or Altar, lawful, by the gold, or gift, sinful. Excellent Casuists. Take an hypocrite without a distinction at any time, and hang him up as we say. He can make one thing sinful at his pleasure, and the like to it lawful, ver. 16, 17, 18, 19  
11 He is a man of a more scrupulous than tender conscience stumbles at a straw, leaps over a block, kecks at a gnat, swallows a Camel, stands strictly upon tything Mint, Annis, and Cummin, but Mercy, Justice, Honesty, Love, or to injure, oppress, defame, slander, are nothing with him, vers. 23, 24.  
12 He scruples eating with unwashed hands more than praying with an unprepared heart, and makes more matter of observing that one tradition of washing the cup and platter, than of the six Commandments of the second Table.  
Lastly, he is one who is all outside, he is like unto a whited sepulchre, he prefers Cauté above Casté, and had rather his dead soul should lie in a fair Sepulchre, than a living soul in a homely outside; v. 27. he crieth out, Blessed is the man whose sin is covered, but not, he in whose spirit is no 
Psal. 32. 1, 2.  guile.   

SECT. 4. Another Glass for the Hypocrite, discovering him to be made up of Contradictions, and Divisions.  
To discover the Hypocrite somewhat more fully, here shall one Glass more be set before him, showing him his face in his many Contradictions and Divisions.  
1 He is made up of many Contradictions, viz. 1 He is one of too much conscience, and of too little, 1 Tim 4. 1. The Apostle showeth that in these last days, many Apostates and Hypocrites should creep abroad, Speaking lies in hypocrisy, having their conscience seared with an hot iron, forbidding to marry, and commanding to abstain from meat, which God hath created to be received, etc.  
First, you see they have too much of conscience, they scruple marriage and meats, which others scruple not.  
Yet secondly, you may see they have too little conscience (none at all, unless a cauterised) having their conscience seared, and as much as they scrupled meats, and marriages, they made no scruple of Lying, speaking lies in hypocrisy, as in the Kidneys or Bladder, ofttimes an ulcer and a stone meet, the ulcer soft, the stone hard, but between soft and hard, the man dies: so this seared and scrupulous conscience often meet to destroy the soul.  
2 He is All-eye, and No-eye. He is All-eye. Argus-eyed. He can spy the least moat in another's eye, which a sincere eye cannot discern. And he is no eye to see his own beam, which he that hath 
Mat. 7. 3.  but half an eye cannot but discern. None so blind as he, none so quicksighted as he.  
3 So is he all ear, and yet heareth not: Having ears yet heareth not, Mat. 13. 14. He is the greatest hearer, and the least doer. The Popish Confession is only Auricular, to the Priest, and his Profession is only Auricular profession. He heareth the Priest, not God, Isa. 42. 20. Seeing many things, but thou observest not, opening the ears, but he heareth not But Auricular confession, and Auricular profession may go together, they are both bad.  
4 He is the most fair, and the most foul Christian, most fair outwardly to man, most foul inwardly, as to God. If you would see a Sepulchre, you cannot desire a fairer, if a course, you cannot imagine a fouler.  
5 None is more desirous to be known, & none so afraid to be known; he is desirous his words, profession, and some of his more public acts should be known, but he would not for all the world, his heart, his intentions, ends, aims, and private carriage should be made known, His Rule is for the former, Bene qui placuit, bene vixit, for the later, Bene qui latuit, bene vixit.  
6 He is the most desirous to please, and the least desirous. To please God, is no part of his business, which is the whole of a Christian, Col. 1. 10. 2 Cor. 5. 9 But to please men is his whole business as to the Comedian, Id sibi negotii solummodo imposuit sibi populo ut placerent, etc.  
7 He is the most and least for self, the greatest and least self-lover, for his body, name, state, advantage, none truer to self-interest, as to soul, conscience, heaven, hell, none is more regardless of self; he can trust God with his soul, without any hesitation, when he will trust none of them all (neither God, nor man) with his outward state.  
8 Lastly, he is wholly made up of Contradiction, his heart and life contradict each other, his word and thought, his saying and his doing, his Church-carrtage, and his Closet-carriage, and his profession and conversation, do all jar and contradict one the other, Et sibimet disconvenit ordine toto, he is, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, semper idem, in the neuter, not in the masculine gender. He is always the same thing, h. e. an hypocrite, not always the same man.  
Thus much for his Contradictions, now for his Divisions in the next place.  
2 He is made up of as many Divisions, as he is of Contradictions; As  
1 He is a constant divider between the form of godliness, and the power; none hath more than he of the former, none 
2 Tim. 3. 5.  less of the latter.  
2 He divides between sin and sin; some sin is venial, some mortal. Idols he abhorreth, Sacrilege he alloweth, and 
Rom. 2. 22.  committeth; the one are Antichristian and Popish, the other is Christianity and Piety with him. Ahabs' Prophets and Idols go to wrack, Jeroboams Calves and Priests are spared, 2 King. 10. 28. and 31.  
3 Between duty and duty, he divides; The easier, cheaper, safer duty, he performs; the hard, costly, offensive, and prejudicial, he neglects. He is no Vniversallist, unless for universal Election, universal Redemption, universal Admission to Sacraments, or universal Toleration. But never for universal Obedience, flying all sin, and performing every duty. He 
Malach. 1. 14. 1 Sam. 15. 9  hath a male in his flock, but will not offer that, but the vile, and refuse, he can afford God; not the best, but the worst is best cheap here.  
4 He divides between Gifts and Graces. Gifts he admires, and desires the most that he may excel. (So did Simon Magus, that he might be Simon Magus some great one) Grace he desires less. He is content others should be more holy, not more honoured. Gifts may make him more acceptable to men, Grace more serviceable to God; he prefers acceptable, before serviceable. Grace brings God more honour; Gifts him more honour. And proximus sum egomet mihi, is his first Maxim. I am first for myself.  
5 Between Grace and Peace. He likes both well, but peace more, he had rather have peace without grace, than grace without peace: A quiet conscience is more desired than a pure conscience with him. The godly saith rather, give me grace than peace, if not both; he saith, give me Grace, Grace and Peace are always joined by the Apostles in their salutations and prayers, but Grace put first. But the hypocrite saith, Peace and Grace. And he crosseth hands, laying his right hand on Peace's head, his left on Graces, preferring the younger before the elder, as Jacob did to the Sons of Joseph, Gen 48. 14.  
6 Between Grace and Grace. Justifying grace he admires, sanctifying he undervalues; Free, and rich, and full grace he extols, Efficacious grace he disclaims. Sin-pardoning grace is all in all with him, but distinguishing grace, sin-purging, sin-subduing, heart-renewing grace, he is a stranger to.  
7 Between Promises and Precepts. The one he likes, the other he dissikes. He likes, Believe only, and be saved. He 
Luke 10. 28. Mat. 19 17.  likes not, Do this, and live. If thou wilt enter into life keep the Commandments, and such like hard say.  
8 Between the Promises, and the Conditions. He likes the one, not the other; There is no condemnation to them that are in Christ Jesus, This is a good saying, worthy of all acceptation. But that 
Rom. 8. 1.  which follows, Who walk not after the flesh, but after the Spirit, This is an hard saying. All things work together for good, this he likes and repeats, but leaves out, To them that love God, who are the called according to his purpose, Rom. 8. 28.  
9 Much more between the Promises and Threats; Those he loves, these he trembles at. If ye live in the flesh ye shall die, but if through the Spirit, ye mortify 
Rom. 8. 13.  the deeds of the body, ye shall live. These conditional promises and comminations please him not; whereas godly ones eye the condition as much as the promise, and the commination too they dare not but mind.  
10 Between Privileges and Duties. To be justified, to be the Sons of God by Adoption, to be Heirs of God, 
1 Pet. 1. 16. Rom. 12. 2. & 13, 14.  Coheirs of Christ, etc. These are great things with him. But be holy as God is holy. Put on the Lord Jesus, fashion not yourselves to the world. These please not. He goeth away heavily when he is told, yet lackest thou one thing.  
11 Between purity of Ordinances and Consciences. The one he stands up earnestly for, the other he is careless of. He looks to the washing of the cup, not to the washing of his heart.  
12 Between faith and faith, faith for soul, and faith for body. He can believe in God to save his soul without grace, but he cannot rely on God to preserve him here without sin.  
13 Between Scripture and Scripture. He studieth such Scriptures as may confute other men's errors, but finds no Scripture to batter down his own corruptions. Jehu could find Scripture ready to justify the murder of Joram, of Jezabel, of all Ahabs children, and a first 
2 King. 9 25. & 36. & 10. 10  Commandment to take away Baal's house, and Priests, he could readily turn unto. But he could not find the second Commandment to take away Jeroboams Calves.   
And thus I have done with the first Glass.   

CHAP. XVII. The Sincere Christians Glass, whereby the truth of Grace may be discovered.  
I Come from the Hypocrites, to the Sincere Christians Glass. This is a better Glass, and a more delightful, not better for matter, both being taken out of the Laver of the Sanctuary. The Snuffers of the Sanctuary were of as 
Ex. 25. 38.  good gold as the Incense-dishes, though put to a meaner use. The interpretation of the Baker's Dream was as good, because true, as that of the Butlers, though not so pleasing, because the Dream was worse, and the event proved sadder. The Butler's interpretation was called good, because good 
Gen. 40. 16.  to him: So this will be a good glass to thee, if thou canst see thyself in it; otherwise we are to God as good interpreters of his revealed will, and our Ministry, as sweet a smelling savour in them that perish, as in them that are saved, though to the one we are a savour of life to life, to the other 
2 Cor. 2. 15, 16.  the savour of death to death. The former Glass, I said, was as well cleansing as discovering; and I hearty wish that it may prove so to every one that looks into it; and that this may as well be transforming, as informing, that whosoever as in a Glass, beholding this Image of the sincere man, may be changed into the same Image from glory to glory, by the Spirit of God, as the Apostle saith in another case.  
1 The sincere man is careful of the matter of duty and manner both, but of the manner more; our duties may be for matter good, and commanded, and for manner evil and condemned. We may sin in doing good, if not doing it well. Amaziah and others did what was right in the sight of the Lord, but not with a perfect heart. And 
2 Chron. 25. 2. & 26, 4. & 27. 2  then it was ill: Therefore remember the sic and quomodo. Take heed how you hear, as well as what you hear; how you pray, as well as that you pray, etc. The strange fire to a known God was greater sin in the sons of Aaron, than a strange Altar to an unknown god to the men of Athens, Act. 17. 23. And we may observe the irreverent usage of the Ark by the men of Bethshemesh, was more severely punished than the Philistims looking upon it as an Idol, and setting it up by Dagon, fifty thousand Israelites slain at Bethshemesh, 1 Sam. 6. 19 And most remarkable of all it is, that when as the Philistims carried the Ark on a Cart, it made up the breach. But when David would have it carried on a Cart, a sad breach followed. God would have his people know that he is to be sought unto in a due order, 2 Chron. 15. 13.  
2 He is for hearing and doing both, but for doing rather; He that heareth and doth is the wise builder, Matth. 7. 24.  
3 He is for knowledge and practice both, but for practise rather; He had rather fall short of others in point of knowledge, than fall short of himself in point of practice, to be beaten with more 
Luke 12. 47.  stripes.  
4 He looks to his words and thoughts both, but to his thoughts more; his rule and business is to keep his heart above all keeping, knowing that out of it are the issues 
Prov. 4. 23.  of life.  
5 He labours to provide things honest in the sight of men, and God too, but of God rather; for he is the man whom God approveth, and not he whom man only. This man rests not till he can say, Ye are witnesses and God also, how 
2 Cor. 10. 18. 1 Thess. 2. 10.  holily, justly, and unblamably I have had my conversation.  
6 He is for public duties strict, and private both, but stricter for private; if any where he enlarge, be longer in duty, weep, afflict himself, it is in his Closet, as Peter went out when he wept bitterly, and meant to have his fill of weeping. 
Mat. 26. 75.  Ille dolet vere, qui sine teste dolet. We never read our Saviour held his Disciples over long in prayer, or late at night, or before day in the morning. But he once spent all the night in prayer to God by himself, Luk. 6. 12. and at other times went a part to pray till morning, and sometimes early a great while before day to 
Mat. 14. 25. Mar. 1. 35.  pray. In private use thy liberty, here is no suspicion of hypocrisy, or danger of scandal. The right Jew is one, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one in a corner, and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in open view. Jacob was all alone when he 
Rom. 2. 29.  wrestled and prayed all that night until break of day, Gen. 32. 24.  
7 He is for actions and affections both, but rejoiceth more in his affections than actions; God is my witness, whom I serve with my spirit in the Gospel of his Son, 
Rom. 1. 9 1 Cor 9 17.  said St. Paul: A necessity is laid upon me, but if I do this willingly, I have a reward. I have set my affection to the house 
1 Chron. 29. 3. ●●, 17.  of my God, said David: And again, Who are we that we should offer so willingly after this sort? And again, It joys my heart to see thy people to offer so willingly with a perfect heart, saith he.  
8 He is for form of godliness, and power both, but for power more; the form is not evil. There can hardly be power without form, as not a tree with fruit without leaves, or gold not glistering, but there may be form without power, as leaves without fruit, and much glistering besides gold. The Kingdom of God is not in word, but in power. That is, not only in word, or not so much as in the 
1 Cor. 4. 20.  power.  
9 His deed is good, and his will too, but his will far better than his deed; What I would, I do not, nay we cannot do what we would, saith the Apostle, Velimus enim 
Rom. 7. 15. Gal. 5. 17.  ut nulla omnino sit concupiscentia, saith Austin upon that place. If we might have our will, there should be neither sin to reign, nor remain neither, neither sinful act, nor sinful habit, neither concupiscence consented to, nor so much as the first motion though unconsented to. It would be a merry world with a godly man, if he might have his will, and be as good as he would be.  
10 He is for Gifts and Grace both, but for Grace rather; he highly honours Gifts where ever he sees them, but for himself, he saith, Lord give me Grace, and bestow thy Gifts more fully where thou pleasest. Integrity of hearts, is above eminency of parts, in his account. And as to Grace, though he loves to make no comparison or opposition, as knowing they always go together, yet to show his integrity, he equals in his desires, if not prefers sanctifying grace, with justifying, sanctifying grace above saving. Justifying grace makes partaker of Christ his blood, sanctifying of his Spirit. Justifying grace makes me partaker of God's favours, sanctifying of his Image, and divine Nature. Saving grace glorifies me, sanctifying glorifies God, and it is easy to resolve whose glory is to be preferred.  
11 He seeks to please men and God both, but God howsoever; Rom. 15. 2. Let every one seek to please his neighbour for his good to edification, Even as I please all men in all things, not seeking my own profit, but the profit of many that they may be saved, 1 Cor. 10. 33. He will never displease men to please himself; nor will he much more displease God to please himself or others, Gal. 1. 10. If I yet pleased men, I should not be the servant of Christ. So Act. 4. 19  
12 He hath regard to his Credit and Conscience both, but to conscience more; A good name is above a precious ointment to him, and he had rather lose and suffer in his estate, than in his reputation. But a good conscience is above state or name, and every thing. A wound in the name may be easily cured by a good conscience, but a wound in the conscience who can bear? We are as Deceivers; there name was gone: And yet True, There conscience was not gone. As unknown, Credit lost; Yet well known; Conscience kept, 2 Cor. 6. 8, 9  
13 He is a man earnestly desirous of outward peace, and inward too, but especially of inward; as much as is possible, for what lies in him, he desires to be at peace with all men, Rom. 12. 18. but his outward peace he looks upon with a conditional possibility (if possible) his inward peace of absolute necessity. In the world let me have trouble, so I may have peace in Christ, Joh. 16. 33.  
14 He loves his life, his relations, his state, and Christ Jesus too, but Christ Jesus far more; Skin for skin, he saith, and let all go for life, but skin and life, and all for Christ. Wife and children are dear, and estate is not to be squandered away: But for Christ I count all loss and dung, and hate father, mother, wife, children, and this very life, I count not 
Phil. 3. 8, 9  dear that I may win Christ. As godly Kilian said, when asked if he loved not his wife and children, yea said he, My wife and children are so dear to me, that if the world were of gold, and all mine, I would give it to live with them, yea though in prison, but my soul and Christ are much dearer to me.  
15 He is good in good times, places, and companies, and bad too, but especially in bad; so were Lot, Noah, Elias. It is otherwise with an hypocrite, he can 
Ezek. 26. & 37. 7.  only prophesy when among the Prophets, with Saul, not with Ezekiel among the dry bones, much less among Briars, and Scorpions.  
16 He is for Righteousness of works, and faith both, but specially for righteousness of faith; after righteousness and works he labours; but in the righteousness 
Gal. 2. 16. Phil. 3. 8, 9  of faith without works, he solely relies and rests. Though he seek to be blameless as touching the righteousness of the Law, yet all this righteousness he makes orts and dung of, desiring to be found in the righteousness of Christ alone.  
17 He is for Negative and Positive righteousness both, but for positive more; negative righteousness is somewhat, when a man can say, Whose Ox or Ass have I taken, etc. I have corrupted no 
1 Sam. 12. 3.  man, wronged no man, defrauded no man, 2 Cor. 7. 2. I have coveted no man's gold, silver, or apparel, Act. 20. 33. But positive righteousness is far higher, when one can say, Ye are witnesses, and God also, how 
1 Thess. 2. 10.  holily, justly, and unblamably, we have had our conversation in the world.  
18 He is for personal righteousness, and relative both, but especially for relative; Personal is indeed the first step, but relative is the highest step of righteousness. The man must be good, before the Magistrate, or Minister can be good. But to be good in our relations, is that which doth much more commend the personal goodness. To be the good Shepherd, Minister, Parent, Husband, Steward, Servant, etc. Every tree to bring forth fruit after his kind, and in his due season, this is beautiful, and delightful.  
19 He follows the best Examples and Rule too, but he looks more to his Rule than to any examples. As to example, he dare not make the most or greatest his example, but the best. And in following the very best examples, he constantly observes these four following Rules.  
Rule 1. To pick out the very best of men, some choice ones only for his examples; Brethren he followers together of me, and 
Phil. 3. 17.  mark them that walk so, as you have us for an example. And therefore if the present age afford not fit precedents, he looks back to ages past, as Jehoshaphat, Hezekiah, Josiah, etc. walked in the ways of David their Father. He reckons it a good rule with him, Uti verbis & nummis presentibus, vivere moribus praeteritis, to make use of such money and words, as are currant at present, but of such examples and manners as were in use in times past.  
Rule 2. His second Rule is in the example of the best, to pick out the Best of the Best, the most imitable part of all their acts and lives, as Jehoshaphat picked out David for a pattern, and the first part of David's life for his sampler or copy. He walked in the first ways of David his father, it is said, 2 Chron. 17. 3.  
In Examples there may and must be picking, and choosing, whom to follow, and what to follow, though in Commandments there must be neither picking nor choosing, but all must be followed.  
Now the actions of Best men may be referred to three sorts.  
1 Some are deviations from the Rule, and falling short (though we call them Transgressions (improperly enough) they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, sinful and irregular digressions, and exorbitancies, deficiencies) such was David's Adultery, which fell short of, or swarved from the Rule, and Law of chastity.  
2 Some of their acts as much exceeded, and went beyond the ordinary Rule, and were in them commendable (or not unlawful) which would become sinful to us if we should do the like by virtue of their example, without any particular warrant. Such was that act of Abraham sacrificing his Son, Elias calling for fire from heaven: The Israelites borrowing 
Gen. 22. 10. 2 King. 1. 10. Ex. 12. 35.  of the Egyptians. These in us would become Transgressions.  
3 Some of their acts had a due conformity to the Rule, and these only are for imitation; such was David's piety, zeal, integrity towards God, his loyalty towards his Sovereign, fidelity to his friends, as Jonathan especially, clemency to enemies, as Shemis for instance, etc. These I say only are for our imitation.  
Rule 3. The best examples must be followed always with this Restriction, 1 Cor. 11. 1. Be ye followers of me, as I am also of Christ. If we are sure our neighbour set his Clock by the Sun, we may safely set our Watch by his Clock.  
Rule 4. The best examples must ever be followed with this Addition also, 1 Thess. 1. 6. Ye became followers of us, and of the Lord. Of us, though Apostles, holy teachers and livers, is not enough; But of us and the Lord: This makes all up.  
20 He is afraid of appearances of evil, and of appearances of good both, but which you would little expect, he fears and suspects the appearance of good more; Abstain from all appearance of evil, 1 Thess. 5. 21. But he abhors only the appearance of good, where there is no Reality.  
21 In the next place, which is an undoubted note of sincerity, he is oft with himself, desirous to examine and know himself, and oft with God, desirous that he would examine and try him: And God's examination he desires much more than his own, as not daring to trust himself. He oft judgeth, and examineth himself, he puts all the hard questions and doubts he can by communing with his own heart, and making diligent search (a privy search) in his spirit, as David said, and he 
Psal. 77. 6.  handles his conscience roughly, as Joseph did his brethren at first, fearing there was yet no change, to find out what he himself is, and though he listens to what is said of him abroad, yet if it be good, he dare not take up so. Nec te quaesiveris extra. One testimony of his own conscience is to him above a thousand witnesses, but the testimony of God is to him above a thousand consciences, therefore he often prays, Lord examine me, and prove me, try my reins, and my heart, see if there be any way of wickedness in me (for I much suspect myself) and lead me in the way everlasting, Psal. 26. 2. and 139. 23, 24.  
22 He is afraid of open and secret sins both, but especially of secret sins: His prayer is, Lord cleanse me from my secret sins, my unknown sins. The Israelites 
Psal. 19 12.  hid in holes, mauled the Philistims. 1 Sam. 14 22. The Philistims lodged in Dalilahs' chamber overcame Samson when none else could. 
Judg. 16. 7.   
23 He is afraid of carnal and spiritual sins both, but of spiritual most; These oft live, when the other die. When the unclean, and profane spirit is gone out, seven worse spirits may come into the house 
Mat. 12. 43.  swept and garnished. It may be a spirit of error, unbeleef, spiritual pride, hypocrisy security, opinion of his own righteousness comes in the room, and the last state is worse than the first.  
24 In a word to conclude, as to sin, he is afraid, oft watcheth and prayeth against one and all, but one especially above all, and that is Hypocrisy, Job 17. 8. The upright is said to stir up himself against the hypocrite. There is such an Antipathy between them; much more doth uprightness stir up itself against hypocrisy, especially in his own heart? And he that feareth this sin indeed, need not fear any other sin, this one fear of hypocrisy keepeth both that, and all other sins under.  
Thus I have in a few short Aphorisms (and some of them Paradoxes) given you the character of a sincere person. Consider what thou readest, and the Lord give thee understanding, and an heart to reflect on thyself as thou goest along.   

CHAP. XVIII. Containing an Use of Exhortation, with some Directions, and Motives.  
NOw to draw towards an end, let us add a few words of Exhortation.  
You have seen all along how far a Capernaitish Professor may go, and yet after all perish, and fall, as Lucifer from his hoped heaven, and become worse than Sodom. What remains but to warn you of Capernaum, Chorazin, and Bethsaida, all you Professors of whatsoever judgement, way, and profession to look well to yourselves, your foundation, your rooting, your station, your growth, and proceeding, lest ye should begin to build, and not come to perfection, and leave your name and profession to derision, or beginning in the spirit, ye should end in the flesh, and lose your reward, and another take your Crown, you that were first, becoming last, and with the children of the Kingdom be cast into utter darkness, when the last shall be first.  
You have seen the Doctrine proved in Instances, confirmed by sundry. Arguments. Know this for certain, that there are many Professors, with whom it will go worse than with any others, Amos 3. 2. You only have I known of all the families of the earth, therefore will I punish you according to your sins.  
Rest not in going in the common road, and being in that state, to which the highest hypocrite may attain, aspire further, get into that state whereinto Hypocrites and Reprobates never yet came; The new birth, the new creature, the new heart, the new life, the new nature, the thorough-change, an implanting into Christ, a conformity unto Christ, a living in the Spirit, and a walking after the Spirit, than hast thou crossed the line, shot the gulf of perdition, and art passed 
Act. 12. 10.  the first and second Ward, and got through the Iron gate, yea thou art got over the first great Style, and there is but one style more, and thou art at thy Father's house.  
Rest not in performing common duties in the common, customary, liveless, formal manner, but perform every duty with life spirit, zeal, diligence, fervency, sincerity, and acquaint thyself with those discriminating duties to which every hypocrite is a stranger. To search thy heart, keep thy heart with all keeping, to have thy conversation in heaven, etc.  
Rest not again in any shows of grace, get those four kinds we spoke of, preparative, radical, nutritive, and perfective, and pray that thy heart may not only have the good seed, but the right ordering the Plough, the Root, the Rain, and the Sun, that it may bring forth fruit unto perfection.  
Rest not in going some few steps, or some of those Removes, and Encamp of Israel towards Canaan but to go through and get over Jordan: Desire not to go the shortest, easiest, and pleasantest way to Heaven, but the safest and surest.  
Rest not then in civility, good nature, education, common gifts, flying common sins, restraining grace: Rest not in illumination, conviction, a taste of the good word of God, or a taste of the powers of the life to come, by legal terrors, or unsound hopes; rest not in highest knowledge, fullest approbation of others, in common faith, repentance, fears, joys, going the Rounds of duty.  
But look upon these Ladders, and see how high others have gone, yet have fallen short; see if you have gone, and are yet going further.  
Look into those Glasses we have showed you, the Hypocrites Glass first, and see if thou findest not thy sel●e there.  
Look also into his Divisions, and Contradictions, and see if they show thee not thyself.  
Look, and look diligently that thou mayest not deceive thyself, and not sport (but spoil) thyself by thy own selfe-deceiving. 
2 Pet. 2 13.   
Then look into the Sincere man's Glass and look into it, till thou find thyself there.  
And let me after these fore mentioned Glasses, leave you one Glass more: That Scripture, Heb. 12. 15. Looking diligently, lest any man fail of the grace of God, a suitable and searching Scripture, of which a few words by the way.  
Look, and look diligently] saith the Apostle, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, it is Church-work, it is not to be done hastily, but substantially; it is the same word that the Scripture-Bishops, or Minister's work is set out by, Inspection, looking over: This is thy Dyocess wherein thou must be the overseer.  
Lest any] As if he should say, Too many every where do, and to be sure some of you do, and will be found such, if you look not diligently; for there have ever been among the chiefest Professors, and in the most select and purest societies some that have miscarried, a Cham in Noah's, an Ishmael in Abraham's Family, a Judas among the Apostles, a Saul among the Prophets, a Nicholas among the Deacons, a Demas among the Ministers, a Magus among the Believers, an ananias among the Converts, yea a Satan among the Sons of God in every meeting; 
Job 1. 6. & 2. 1  Therefore you had need take the more diligent heed lest any of you should miscarry by like example of unsoundness, but look well about you that it be not your own case.  
Lest any fail, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉] Jest any come short at last, they begin well, hold not out well, end not well, but they fall short when it comes to the upshot, and winding up; they are found light, when they come to be weighed. They are not such as never ran at all, but such as set not out soon enough, put not on fast enough, hold not out long enough: They are not such as want all, but such as have not all that should be had: They are not such as have done nothing, but have not done every thing. One thing is lacking, many things they have, but the main is wanting. There was one Lot in Sodom, there wanted nine more, than it had not perished.  
Lest any fail of the grace of God] Here are two things: 

1 Grace.  
2 Grace of God.    
1 Grace.] It is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Gifts, but Grace: It is Grace is to be looked after, not Gifts. Many are enriched in Gifts, that are poor in Grace. They have the ninety nine (as one saith) which Christ looketh not after, and they want the one which he seeketh for.  
2 The grace of God] This is put in Scripture for true grace, 1 Pet. 5. 12. and opposed to fleshly wisdom, and ever accompanied with sincerity, 2 Cor. 1. 12. Look diligently lest any man fail of the grace of God; q. d. There is a great deal of humane grace in the world, men call it grace, God doth not: It goes for grace on earth, will not be found to be so at the appearing of Christ; It will not abide the touch; It will not abide the fire, as the gold and silver, but it will burn and smoke as wood, hay, and stubble, it is not 
1 Cor. 3. 12.  Scripture-proof grace, nor will it be Death-proof, much less Judgement-proof.  
Now to put all these together, it is as if the Apostle had said, Look about you with the greatest diligence, lest any of you after your long profession, great hopes, and fair beginnings, should prove castaways, and that not by reason of a total want or privation, but by reason of some defect and imperfection only, Falling short of the grace of God.  
And here are many things to be looked after.  
1 For the kind of it; Look that it be true Grace, the grace of God, that it have the right stamp, that it be renewing, sanctifying, heart-changing grace; Grace accompanying salvation, see you take not up with gifts, expressions, abilities, ornaments, no nor every Grace, as enlightening, preparatory, exciting, sin-discovering heart-amazing, soule-terrifying, conscience-wounding, sin-restraining, duty performing Grace, you may have this and more, and yet walk as men, and be utter strangers to that which the Scripture calls the Grace 
1 Cor. 3. 3.  of God.  
2 Next to the truth and kind of Grace, look diligently to the measure of Grace, that you fall not short in the degree and measure of it; to fall short is not to be totally destitute or wanting, but some steps, measures, or degrees behind; A little grace is enough to begin the world withal, not enough to end withal, one Talon fair to begin with, dangerous to end with. See therefore ye grow in grace, that ye go not back, or stand at a stay, as if already perfect.  
3 Look to the number of Graces, lest any fail▪ or fall short of any one grace, but that you have the whole number, and 
1 Cor. 1. 7.  tale, and confluence of graces, That you come behind in no gift, waiting for the appearance of Christ. Any one sin is enough to destroy, any root of bitterness if it spring up, defiles all; but any one grace is not enough to save. There must be an adding of faith to virtue, and of knowledge, temperance, patience, etc. 2 Pet. 1. 5, 6. It was not the lacking of five of the first fifty that Sodom was consumed for, but for lack of five of the last ten; so it is not for want of five of the fifty Gifts; But of the five of the last ten Graces, that an hypocrite doth perish.  
4 Look to your continuance, and proceeding in Grace. Therefore that word fail of, is in the Margin translated falling from Grace.  
The fire that came from heaven was to be kept continually burning, that it might never go out. It was not for want of 
Leu. 6. 13.  well-beginning that Judas and Demas perished, but for not holding out, they had many things, they lacked one, only perseverance. The Kibroth-Hattaavah, the great burying place was between 
Num. 11. 34.  Egypt and Canaan.  
There they were destroyed of the Destroyer. Lot's wife had as well died in Sodom, as in Zoar. And it had been all 
1 Cor. 10. 10.  one with the mixed multitude, if they had been destroyed by the Angel in Egypt among the first born as to perish in the wilderness. And it was worst of all for the Spies after they had been once entered into Canaan, and seen it, to hang back towards Egypt again. Apostasy is the unpardonable sin. An utter want of righteousness, is not so bad as decayed righteousness. All sin and unrighteousness is forgiven upon Repenting of it, and turning from it, so that it shall never be mentioned. 
Ezek. 18. 22. & 24.  But righteousness repent of, and turned from, is unpardonable, all this righteousness is forgotten; but the decaying righteousness is never forgotten.  
5 Look you fail not in the Activity, and lively Vigour of your Graces, That your Graces be acted, exercised, blown up, that they may be flaming and shining, That your hope may be a lively hope, yourselves lively stones, as your 
1 Pet. 1. 3. 1 Pet. 2. 4, 5.  foundation is a living, or lively stone. As the Israelitish women were more lively than 
Exod. 1. 19  the Egyptians, so should the Christian be more active than other men.  
The Apostle noteth and singleth out such Christians, men or women, as were more eminent and active than others, and sendeth them special commendations: Salute Priscilla and Aquilla my helpers in 
Rom. 16. 3. & 6▪ & 12.  Christ Jesus. Marry who bestowed much labour on us. Tryphena and Tryphosa who labour in the Lord, and the beloved Persis, who laboured much in the Lord. Seest thou a man diligent in his business, he shall 
Prov. 22. 29.  stand before Kings, not before mean men. This advanced Jeroboam, Solomon saw he 
1 King 12. 28.  was industrious, and therefore preferred him, so the Lord taketh notice of any that is more forward and industrious in his service, and saith, There is a man for me.  
The Holy Ghost in the story of Nehemiah, observeth who were more backward, and who more forward and laborious in the wall building. The Nobles of Tekoah they would take no pains, but Shallum a Ruler, he and his daughters 
Neh. 3. 5. Vers. 12.  were busy in repairing their part.  
But there is a special note of honour upon Baruch, that he earnestly and 
Vers. 20.  actively repaired his part.  
In the Law the Snail was unclean and forbidden to be eaten; the creeping 
Leu. 11. 30. & 23.  things that had wings were to be had in abomination. And for their food among the Beasts, the nimble Roe, laborious Ox, the Kid, and Lamb, and the fruitful Sheep; among the Fish such as had sins, and scales, which make them more swift in swimming, and active in their element. So should Christians be active, his Angels must be all Spirit, and his Ministers a flame of fire. And they especially 
Heb. 1. 7.  should bear a resemblance of those living and lively creatures in Ezekiel's Vision, who were all life; they had four faces of the most excellent creatures in 
Ezek 1, 5, 6. ad 14.  their kind, the face of a Man, excelling all in wisdom, of a Lion excelling all in courage, of an Ox, excelling in strength and painfulness, and of an Eagle, excelling all in swiftness and velocity. They had also all members and instruments for motion and activity, they had four faces looking every way without turning, four wings a piece, they had also hands under their wings, and feet besides: And it is said, their appearance was like burning coals, and their motion was like a flash of lightning. Here was nothing but activity, and readiness for service with the greatest expedition.  
Let me quicken you with a few Motives.  
1 Look you fail not of grace, for if you do, you will fail of glory, and fail of Heaven, Heb. 12. 15. you read of failing of the grace of God, Rom. 3. 23. you read of failing, or falling short of the glory of God. It is the same word, fail of grace, and fail of salvation, By grace you are 
Eph. 2. 5.  saved. The Scholar must be at School fitted for the University, or he cannot be admitted, there is not the place to learn his A, B, C, or his Eight parts of Speech; and the Christian must be in the School of the Church trained up, and made fit, or meet for that heavenly society; here practise the singing the Songs 
Psal. 137. 4. Rev. 14. 1. 3.  of the Lord in a strange land, that he may sing them the readier upon Mount Zion. The child usually lives not when borne, that had not his due time and growth before borne; if we die before the time, before we have had our due formation, and qualification for our translation (Christ form in us) there is no possibility of living there. The stroke of death, and bar of judgement fit no man for heaven: There is not the time and place of conversion. The stone and timber was hewed and fitted in Lebanon; there was no hammer to be used in the building. You must get your 
1 King 6. 7.  work done here; in the Grave is no place of opportunity.  
2 If you fail of True grace (the grace of God) it is all one, you will fail of salvation. There is no base metal currant in heaven, but such as hath the Image or superscription of God upon it. It must have solidity and weight. The Lord weigheth the spirits. They must have their weight, Thou Lord hast pleasure in uprightness, requirest truth in the inward 
Prov. 16. 2. 1 Chron. 29. 1●. Psal. 51. 6. 1 Tim. 1. 5. Rom. 12. 9 Eph. 4. 24. 2 Cor. 1. 12,  parts. It must not be the King's stamp upon Adulterate Coin: It must be faith unfeigned, love without dissimulation, holiness of Truth, sincerity of God, or nothing.  
3 If you shall fail in the number and measure of growth and degrees in grace: I will not say, but you may be saved, that is, it is possible, but you will have a hard bargain of it, to be as Peter saith, Scarcely saved, 1 Pet. 4. 18. or as Paul's phrase is, to come off with some loss or difficulty and be saved, yet so as by fire. 
1 Cor. 3. 15.  Whereas as Paul saith, If you come behind in no gift of grace, you may with comfort wait for the appearing of Christ, 1 Cor. 1. 7. And Peter saith, If these be in you, and abound, an abundant, or open, and easy entrance will be granted to you into 
2 Pet. 1. 8, 11.  the Kingdom of God.  
4 On the other side, True Grace attained and maintained, gives True peace of conscience, and security to the soul in whatsoever distresses. If pressed above measure even to despair of life, the conscience is full of rejoicing upon the testimony of simplicity and godly sincerity, that 
2 Cor. 1. 12.  not in fleshly wisdom, but by the undoubted grace of God, such have had their conversation in the world: Such may say with holy Job, Though he kill me, I will trust in him, but I will maintain my ways 
Job 13. 15, 16.  before him, he also shall be my salvation, for an hypocrite shall not come before him. Such may as Peter saith, When the heavens shall pass away with a hideous noise, and the elements melt with extremity of heat, and the 
2 Pet. 3. 10, 13.  earth with all therein be dissolved, then m●y they according to the promise of God, expect a new and better heaven, and a new earth. Yea such shall have a heaven on earth, such shall see the New Jerusalem, coming down from God out of heaven: Yea, saith 
Rev. 21. 2.  Christ to such, I will make him a Pillar in the Temple of my God, and he▪ shall go no more out: And I will write upon him the name of my God, and the name of the City of 
Rev. 3. 12.  my God, the New Jerusalem which cometh down from my God out of Heaven, and I will write upon him my new name.  
5 Which is more, This is the only way to glorify God, and his glory is much more to be prized than our glory, yea than our salvation: To seek our own glory, is no glory, especially in competition with God's glory, Prov. 25. 27. and it is less sincerity, Joh. 7. 18.  
God hath no glory at all upon earth, but from a few sincere gracious souls, of whom God saith, This people have I form 
Isa. 43. 21.  for myself, they shall show forth my praise.  
And the godly have learned to set a higher price on God's glory than their own salvation, as did our Saviour, Joh. 12. 27, 28. When he first prayed for himself, My soul is troubled, Save me, etc. he gives that over with submission, Thy will be done, I came therefore to this hour. But be I saved, or not saved, Father glorify thy Name; and in the Lord's Prayer we are taught to pray first, Hallowed be thy Name, and then Thy Kingdom come. A godly soul like his Saviour, Jo. 17. 4. Desires' first to glorify God, then that God should glorify him.  
True Grace doth not only procure to the soul an heaven upon earth, but to God an heaven on earth. And he doth seem to rejoice more, and so do the heavenly 
Rev. 11. 15. & 12, 10.  host, when the Kingdoms of the earth are become the Lords, by a considerable increase and addition of new godly Converts, then that the Kingdom of heaven is the Lords.  
I read that Israel in the day of their solemn Thanksgiving, and Rejoicing, 
Exod. 15. 2.  did proclaim God to be their God, and did promise to prepare for him an habitation: It is more piety to prepare the heart for an habitation for God, than to desire God to prepare heaven for an habitation for us.  
6 Lastly, Be diligent to get, to keep, to exercise, to increase, and improve Grace, you will live usefully, cheerfully, fruitfully, you will die hopefully, joyfully, heaven-fully, and enter into heaven with full assurance by a free, and open passage, 2 Pet. 1. 11.  
Now to conclude the Use with a few Directions.  
1 If thou wouldst not meet with capernaum's sad disappointment in the end, 
Luke 14. 28.  when thou first makest entrance, begin, and count the cost, and resolve to go through, or never begin. Resolve to regard neither winds, nor clouds, or never lay thy hand to the Plough, nor go out 
Eccles. 11. 4.  to sow. See how thou canst answer Christ's question. Can you drink of the cup I am to drink of? and be baptised 
Mat. 20. 22.  with that Baptism that I am to be baptised with? Before you expect he should answer your desire to sit at his right hand in his Kingdom. Resolve first that it is a straight way, or gate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a narrow 
Mat. 7. 14.  and steep passage, as that of Jonathan, and 
1 Sam. 14. 4. 13  his Armor-bearer climbing up on their hands and knees between the two sharp Rocks of Bozez and Seneh: And that it will cost thee much labour and pains. And then resolve further, that it is a narrow way, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a way full of affliction. There are Lions and Anakims, and Amalakites in the way all along, and through tribulations is the way into the Kingdom of heaven. Therefore as the Lord commanded when his people were to go out to battle, they should make proclamation, that if any was fearful and faint-hearted he should departed lest his 
Deut. 20. 8.  brother's heart should faint as well as his: So doth Christ prolaime if any man come after me, Let him resolve to take up the Cross, and to forsake father, mother, brother, sister yea his own life also, or he is no 
Luke 14. 26. 3●  Disciple for me.  
2 If thou wouldst go through with thy work, having purged thy heart from that former base and slavish fear; Get thy heart ballasted and filled with holy and Religious fear. Salvation is not to be wrought out but with fear and trembling. Nor is 
Phil. 2. 12.  holiness to be perfected, but in the fear of God, 2 Cor. 7. 1. Blessed is he that 
Prov 28. 14.  feareth always in this sense: Never fear him that feareth himself. Fear God, fear Satan, fear sin, fear the world, fear thy own self, be jealous of thy own heart, Omnia tuta time, fear pride, security, decays, fear some secret sin, spiritual sin, tepidity, lukewarmness, ossitancy, presumption, nonproficiency, fear taking cold, leaving thy first love, fear thy station, and examine it, fear, and try thy profession, fear, and question thy faith, thy comforts. But above all, fear security, selfsufficiency, hypocrisy, and Apostasy.  
3 Keep a continual watch, and constant guard, 1 Cor. 16. 12. Watch and stand fast are put together. Watch in duty, watch out of duty, in prayer, Watch and pray, watch in hearing, watch in thy Calling, watch when alone, watch in company. Thy enemies are many, mighty, subtle, and restless, thy dangers are many, great, and for the most part unsuspected, no place, business, employment, duty, company secure, therefore ever watch.  
4 Bee sure to keep conscience tender and pure, tender as the Apple of thy eye, to be sensible of the least mote, or dust where conscience is kept tender, 1 It will not admit of the least sin, it will not say of any sin, Is it not a little one? 2 It will not exempt and shelter any beloved sin, to say, Deal gently with my Absolom. 
2 Sam. 18. 5.  3 It is very sensible of, and gives great heed to the private admonitions, and smitings of his own heart, as David when upon a small occasion. 4 It dares not sleight 
1 Sam. 24 5.  a reproof from any hand, Even a child may lead such, Isa. 11. 6. 5 It dares not intermit any duty. 6 Nor dare it perform any duty slightly or cursorily, offering 
2 Sam. 24. 24.  to God that which costeth nothing.  
2 Conscience is to be kept pure; And where it is so, 1 All gross sin is forsaken, and detested. 2 All secret sin is shunned and avoided. 3 Unknown and unavoidable sin is bewailed.  
5 Take heed again, and look as much to thyself, lest there should be found in thee an evil heart of unbeleef in departing 
Heb. 3. 12.  from the living God. It is an evil that hath caused many a one to fall, yea the mighty have been wounded by it. Moses and Aaron, were for one act of unbeleef kept 
Numb. 20. 12.  out of Canaan. Take heed of questioning God's power, faithfulness, truth, love, mercy, protection, assistance, especially of withdrawing thy whole dependence upon Christ. In quietness and confidence, thou wilt find safety, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, In hoc vinces. This is 
Isa. 30. 15.  to be strong in the Lord, and in the power 
Epl. 6. 10.  of his might. When in our fears we fly to Christ, and awake him as the 
Mat. 8. 25.  Disciples did, or call upon him as the Gibeonites did on Joshua, slack not thy 
Josh. 10. 6.  hand, we have put ourselves under thy protection, than he holds his honour, truth, and Covenant engaged for thee. When I am weak, I am strong, saith the 
2 Cor. 12. 10.  Apostle, What time I am afraid, I will trust in thee. Whither should the Bird fly but 
Psal. 56. 3.  to her hill? and the Coney but to the Rock? Then we have not only the Armour of the Lord on us; But the Arm of the Lord stretched out for us. Scanderbegs Sword, and his Arm, the one without the other could do little; Let thy military word be the sword of the 
judg. 7. 20. Prov. 18. 10. Psal. 60. 12. Ex. 17. 15.  Lord, and of Gideon. The Name of the Lord is my strong Tower, through God I shall do valiantly. Jehovah Nissi, the Lord is my Banner, or in God I will set up my Banners. This faith made the people of God valiant and victors in sharpest conflicts, and put to flight all Armies of men and Devils. How heroically was that spoken by Luther, If I knew there were as many Devils to oppose me, as there be Tiles on the houses at Worms, in the Name of Christ, I would go on.  
6 Learn to prize, and to submit to a plain, powerful, quickening, sin-discovering, and heart-searching Minister, and take heed of forsaking the Assemblies as the manner of too many now adays 
Heb. 10. 25.  is, and whither have we seen such arrive at length, but to make a fearful shipwreck of faith, and a good conscience: And learn to prise such acquaintance and Christian friends as will strengthen thy hand in God: 
1 Sam. 23. 16.  And fly as out of Sodom, from such a companion whose example or counsel may corrupt thee, and stop thine ears against such Charmers and Seducers, as under pretence of New Lights, would draw thee from the old paths, and take heed as much of a detestable Neutrality, or utrality, a halting between God and Baal, lest wanting love, zeal, 
jer. 6. 16.  and courage for the truth, God should give thee over to strong delusions to believe a 
1 King. 18. 21 2 Thes. 2. 10. 11  lie.  
7 Learn conscientiously, to make use of the holy Ordinances of God: 1 By holy preparations before, Jam. 1. 21. and stirring up quickening desires and affections, 1 Pet. 2. 2. that you may grow thereby. 2 With an awful and religious acknowledging, and sanctifying of God in them, Leu. 10. 3. 3 And with a serious self-recollection and examination after, Luke 24, 32. As the Disciples asked each other, If they did not feel their hearts burn within them while Christ opened to them the Scriptures.  
8 Study to keep down high and swelling thoughts, and dwell much in thy own heart to keep thee humble. Tecum habita, & noris quam sit tibi curta supellex.  
Reflect upon former miscarriages or defects, and as Scholars that aim at a progress; Look back upon former exercises to correct, and amend the weaknesses in them: Let thy profiting daily be seen to thyself and others; none take hurt that 
1 Tim. 4. 15.  are looking forward, and going on. It is the Carters Proverb, Cart never overthrows going up hill; Fear descents and declinings. And study thy present wants and pray, Lord make me to know how frail I am. The horse we say were a dangerous creature if he knew his own 
Psal. 39 4.  strength, man is a more dangerous; no danger in an humble knowing thy own weakness. In te saint as, & non st as, said holy Austin, when thou standest in thy own strength, thou staggerest, and when thou risest in thy own strength, thou risest to take a fall. And let the forwardness, and higher growth of others (lately thy equals or juniors) if not shame, yet provoke thee to a holy emulation and ambition to outstrip both thyself and them; as Paul, who when time was, had profited in the Jewish Religion above all 
Gal. 1. 19  his equals, and after in the Christian Religion, 
2 Cor. 11. 5.  he came behind none of the chiefest Apostles, but could say in truth, 
1 Cor. 15. 10.  He had laboured more than they all.  
9 Seek to get a heavenly heart, and pray much for such a heart, that thou mayest even rejoice in the Lord always, and account it thy meat and drink, to be 
Phil. 4 4. Jo. 4. 34.  doing his work. Work never goes on well, till we take delight in our employments; neither do men thrive in their Callings, till they take a kind of felicity in them. Set thy affections on things above, especially get that pitch of spirit as 
Col. 3. 2. Psal. 37. 4. Psal. 73. 28.  to delight in the Lord, to say, It is good for me to draw nigh to God. The warm wings of the Hen, makes the drooping Chicking to thrive and battle: The comfort of God's presence makes all grace to thrive. The joy of the Lord is the Christians 
Neh. 8. 10.  strength, it is said, it is the strength of his heart, of his graces, of his duties, as well as of his joy and comfort. When the poor Israelitish servant saw he was well used, and could not tell where to mend himself for a Master, he would not change, but offered his ears to be bored, so will it be with us. Seek to get a love and 
Exod. 21. 5, 6.  liking to thy Master, and to his work, and thou wilt never repent thee of it.  
10 Lastly, to name no more, Be much in Prayer, and pray the Lord himself to be thy keeper, to keep thee as the Apple of his eye, and to give thee a heart 
Psal. 17. 8. Prov. 7. 2.  to keep his Commandments as the Apple of thine eye. Beg of him according to his gracious promise to Circumcise thy heart, to put his fear in thy heart that thou mayest never departed from him, and that he 
Deut. 30. 6. Jer. 32. 39, 40.  will not departed from thee to do thee good. While Moses his hands were lifted up Israel prevailed; Amalek, when they hung 
Exod. 17. 11.  down; and if you note, you shall find then have many been entangled, and overcome by error, worldliness, impiety, and Apostasy when they have restrained and intermitted prayer before God.  
Urge the Lord with the like Arguments that Joshua and Samson sometimes used. When Israel accustomed to continual victories, came to receive a foil from the men of Ai, Joshua falls on 
Josh. 7. 6. 7, 8, 9  his face, cries out, Alas Lord! What will become of us? And what will become of thy great Name? Would to God we had never come over Jordan. We fear now the Canaanites will gather head, and cut off our name from off the earth, etc. q. d. We reckoned ourselves now in sight, and as good as in possession of Canaan, now to meet with such a disaster, it amazeth and breaketh our hearts. So mayest thou say, Lord, shall all my profession end and break off thus? Would to God I had never gone so far, or ever been a Professor at all; rather than not to hold out: Lord, what is become of all my former hopes, and thy wont helps? But for thy Name, and Honour's sake I urge and importune thee; I have no greater Argument then to say, What wilt thou do unto thy great Name? Lord who shall lose more? I, or thou? Whose Name will have more dishonour? Thine or mine? If my name were blotted and blotted out from under heaven, it were no great matter, but I would be loath to live to see the day when thy Name should receive the least blot, or blemish by my means.  
Or with Samson say, Shall I after such a deliverance and victory over the uncircumcised, now perish with thirst? and fall into the hands of the uncircumcised again? he throws away his Jawbone which was the instrument of his victory, and falls to prayer, and the Lord cleaves a hollow in the Jawbone, and a spring breaks out, whereof he drinks, and recovers himself, and to make the Well more memorable, he calls it Enhakkore, as if he should say, Here is the fruit of prayer; Here is the Well of prayer, Judg. 15. 18, 19 So mayest thou say, Lord, I have by thy help overcome some of these uncircumcised, and now shall I fall under their hand? or shall I after such experiences, and encouragements, die of a spiritual thirst? I shall not in despondence cast away my profession and faith, as he did his Jawbone, but I will to prayer as he did, and I may have an Enhakkore too, a Well to quench the thirst of him that called on the Lord. All my fresh springs 
Psal. 87. 7.  are in thee, and so both digged Wells at first, and opened when stopped (as the Philistims had stopped the Wells that Abraham's servants digged, Gen. 26. 18.) Prayer is that which opens them, and makes them flow.   

CHAP. XIX. The Conclusion, with an Use of Comfort.  
HAving now gone through the maine Uses of the point, I shall close up with an Use of Comfort, that our Sun may not set in a cloud, and our Ark be left in the deep, tossed with the waves of a long continued Deluge, but resting on 
Gen. 8. 6.  the mountains, and we will uncover the top to let in a little light of comfort from heaven upon a perplexed soul: And if I should be the shorter herein, you need not marvel, for the Text hath not so much as one jota of comfort in it. But if I go out of the doors of the Text, I shall but go out into the Camp of this Chapter, to gather this Manna, when I have first laid down two or three Considerations.  
And first, I forewarn any unsound Professor to take heed how he lay hold of the comfort held forth in these following notes; As I would not that any sincere soul should stagger in his mind at what I have said all along, as touching the Hypocrite. I know it is a like abomination to 
Prov. 17. 15.  justify the wicked, and to condemn the righteous, and alike dangerous, to make sad the hearts, which God would not have made sad, as to strengthen the hands of the wicked, 
Ezek. 13. 22.  that he should not return from his wickedness.  
I say therefore after all that went before, as David concerning Goliath, Let no 
1 Sam. 17. 32.  true Israelites heart fail him. I say with Musculus, Bone Christiane, haec non ad te; All this while honest and gracious soul, I have not meant thee, do not thou disguise thyself, and expose thyself to unnecessary danger as Josiah; for I assure thee, I am 
2 Chron. 35. 21, 22.  not sent against thee, but am thy friend. We are as well to plant, as to pluck up; 
Jer. 1. 10. Luke. 3. 5.  and to exalt the valleys, as well as cast down the hills. And indeed this is the more pleasing and comfortable part of our work (if all had the Son of peace among them) to 
Luke 10, 6.  preach nothing but peace, and to say, The Kingdom of God is come upon you, you 
Act. 3. 25.  are the children of the Prophets and of the Covenant, lifted up to an heavenly state for grace, to be shortly lifted into heaven by a state of glory.  
2 Remember what I said in the beginning of the Discourse of the Three Ladders, there is a short Ladder of three steps (1 Christ Jesus; 2 Apprehended by faith; and 3 Manifested by the new Creature) which if thou hast, and keepest safe will carry thee beyond capernaum's highest Region near to heaven, it will be as Elias Chariot to carry thee quite into heaven.  
3 I never said or meant that all those forenamed steps are certain marks of an Hypocrite (many of them are companions of saving grace) but that they may also as well be found in an hypocrite, as in the sincere many times.  
4 Though I say an Hypocrite may rise up to those sixty steps, or at least some hypocrite to some of them; others to others, yet I hardly think any one hypocrite doth go up all of them, therefore where you see not some one single good property (but all those good properties together) conclude not thou seest an hypocrite presently, but hope rather thou hast spied an honest man, and look a little more after him that thou mayest know him well to be such a one indeed; and to put it past all question, seek to find in thyself all those notes that are mentioned in the sincere man's Glass.  
But now to come to the matter of Consolation, which we have in this Chapter: I shall fetch the first from vers. 20. Then began Jesus to upbraid those Cities wherein he had done his mighty works, because they repent not. So then such in Capernaum are safe, and out of the reach of this Woe, who have, and do repent with a sincere Gospel-repentance, and do bring forth fruits meet for such a repentance. It is only want of true Repentance which makes any man's case dessperate. Repent, and thou art safe. Repent, for why will you die? When God 
Ezek. 18. 31, 32▪ 2 Pet. 3. 9  wills not thy death; nay wills thee to repent and come to the knowledge of the truth. Let Magus repent, he may be out of his 
Act. 8. 22. 23.  gall of bitterness, and out of the bonds of all his iniquity? Sodom and Gomorrah, Tyre and Sydon, Chorazin, and Capernaum, had all been safe if they had repent; Every sin and blasphemy shall be forgiven to 
Mat. 12. 31.  men, viz. upon repentance.  
Our Repentance sets God a repenting.  
There are three things said to cause God to repent.  
1 Man's unkindness for mercy abused, so Gen. 6. 6. and 1 Sam. 15. 11. This is a sad repentance, I repent of all the good I promised and purposed, Jerem. 18. 10. This is a Repentance of Good.  
2 His own innate goodnese, and compassions, Hos. 11. 8. How shall I give thee up Ephraim? How shall I deliver thee Israel? How shall I make thee as Admah? How shall I set thee as Zeboim? my heart is turned within me, my repentings are kindled together.  
This is a sweet and gracious repentance; a repentance of evil, never more to be repent of, Jer. 18. 8. Jonah 4. 2.  
3 Our serious repentance (together with his own gracious disposition) sets God a repenting, Jer. 31. 18, 19, 20. Jonah 3. 10. God saw Ephraim repent, and he reputes. This is a repentance of God, without any godly sorrow, a free and final repentance never to be repent of, I do wholly forgive, and forget, I shall never be angry with thee more, nor so much as mention any of thy miscarriages. When we repent, we do as it were undo what we had done, and when God reputes, he unsayes what he had said, Jer. 18. 8, 9, 10.  
Our sin, and unkindness, and abuse of mercy makes repentance, and godly sorrow in heaven, but to destruction, God is said in such a case to repent, and to grieve, Gen. 6. 6. And it causeth a repentance to be repent of, we shall repent in hell, that ever we made God repent of his grace and mercy. But our repentance and accepting of mercy, makes God repent without any sorrow, but with the GREATEST JOY, as he hath watched to bring evil, he will rejoice with all his heart to do you good, and this is a repentance to salvation, never to be repent of more, either on thy part, or on Gods. 
Jer. 32. 41, 42.   
2 I shall exempt out of this black Roll of hypocrites, and out of the danger of being cast down to hell, all such poor souls, who are but babes in Christ, and have but the least measure of true grace, as Matth. 11. 25. Christ Jesus just after these words, where he saith, It shall be more tolerable for Sodom in the day of judgement than for thee] jest any poor Disciple should be discouraged, and say, Who then can be saved? he presently directs himself.  
1 To his Father on their behalf, vers. 25. I thank thee, Oh Father, etc.  
2 To them, vers. 28. with words of consolation, Come to me, etc. In the 25. verse, it is as if he should have said, Father, There are besides a company of great Professors, a remnant of poor silly Lambs, very Babes and simple ones, and these have known thee, though the world have not known thee, and these are mine, and mine are thine: To these I have 
Jo. 17. 6. 10, ●●  declared thy Name, and these, though Babes, are children, they have thy Spirit and Grace, and Image on them.  
Christ's weaker ones are called Babes in a threefold respect.  
1 They are the world's Babes, very children, and weak in outward things, compared with the men of the world, who are much wiser in their Generations, than these children of light, their wisdom is foolishness to the men of the world, who 
Luke 16. 8.  through wisdom know not God. They are above the Gospel, and these acknowledge 
1 Cor. 1. 21.  the Gospel far above them, yea look upon every man almost in the world, as excelling them, We are in their sight as Grasshoppers, and so were we in our own 
Num. 13. 33.  sight.  
2 They are God Almighty's Babes, who confess with Jeremy, and with Solomon, O Lord, I am a child, a very Babe, 
jer. 116. ● King. 3. 7.  Teach me to know thee: They go to God, and say as the Greeks to Philip, We would feign see Jesus: Reveal thou Father of lights thy Son to us, children of darkness, we cannot know him, except thou 
Io. 12. 21.  reveal him.  
3 They are Christ's Babes, who like those children that followed Christ with Hosannaes' of Acclamations, when the 
Mat. 21. 15.  great Rabbis refused, and disdained him, these cleave to Christ in simplicity 
Surgunt indocti.  of faith, and obedience, and catch away the Kingdom of heaven from the wise and prudent; These bewailing their own ignorance, and untractableness, come to Christ as Philip once, Lord show us the Father, and it sufficeth us. Except 
Jo. 14. 8.  the Son reveal the Father, we can never know him, Mat. 11. 27.  
Now the least of these Babes is much safer than the highest flown hypocrite in the world: It is not the will of your heavenly Father that one of these little ones should perish, Matth. 18. 14. saith out Saviour.  
3 Whosoever hath Jesus Christ revealed to him so divinely, immediately and prevailingly, that he is convinced of his undone condition without him, happiness by enjoying him, acknowledgeth him the Son of God, relieth on him as an All-sufficient Saviour able to save to the utmost all that come unto God through him; 
Heb. 7. 25.  This man is safe, for flesh and blood doth not reveal these things to the soul, but the 
Mat. 16. 17.  Father, and all that have heard and learned this of the Father come to him, and such will not he ever cast out. No man knoweth the Son, but the Father, neither 
Jo. 6. ●5.  the Father, but the Son, and he to whom he shall reveal him. As some man hath, it may be, some rare receipt, which hath cost him dear, and he will not part with it for any money, and none knows it but himself, he hath some especial friend, that is dangerously ill, and to him he saith, I have that will do thee good, and I will give thee my Receipt which I will not impart to any other. So is Jesus Christ God's rarest Receipt, as I may say, an unknown secret and mystery to the world. But God saith of every Elect, as he did of Abraham. Abraham is my 
Jam. 2. 23.  especial Friend (he is not every body) Shall I hid from Abraham any thing I intent 
Gen. 18. 17.  to do? So he saith, I have that will do every poor believer good, I will tell this poor soul of my Son, I will give him my Receipt, I will reveal my Son to him, I will tell him how he is to use, and apply this Remedy, and he shall be safe.  
4 Such as are cast down and kept low by hard labour, for their souls, who are even weary, spent, and tired out in seeking the Kingdom of heaven, these are called by Name, vers. 28. Come to me all ye that labour, etc. I will give you rest. It is meant of soul-labour. Many have been brought up to sore labour, all their days who are strangers to soul-labour. The worldling, all his labour is for his Belly, saith Solomon; The godly all his labour for 
Eccl. 6. 7.  his soul, and all little enough; the one labours for the bread that perisheth, the other for that which endureth to eternal life. The 
Jo. 6. 27.  one saith, What shall I do to be rich? What shall I eat or drink? The other, What shall I do to be saved? These who do not wish for heaven, but work, and labour, 
Act. 16. 30.  and wait for heaven, that do not play, and idle away their salvation, 
Phil. 2. 12.  but work out their salvation, with fear and trembling; These shall be safe.  
5 Such as are overborn, and laden with the burden of sin, Come to me ye that labour, and are heavy laden, neither bodily-labor, nor body-burden is here intended, but both spiritual. He that is laden with worldly cares, or he that is pressed down by bodily pains, and hath his load of worldly crosses, is not the man here called, but he whose back (or heart rather) is ready to break under the burden of sin, the wrath of God, sense of guilt, that cries out, I have had my part of worldly cares, and I have felt the burden of pains, diseases, reproaches, etc. These to some are heavy, to me light afflictions. Sin is the burden. Affliction I have 
2 Cor. 4. 17. Psal. 38. 4.  born, and had comfort under it. I have been laden with reproaches, and could rejoice under them: But my sin is greater than I can bear. I am oppressed, Lord undertake for m●e, or ease me as Hezekiah said, Isa. 38. 14.  
6 And lastly, Thou must know it is not all thy labouring, be it never so hardly, nor thy feeling thy burden, be it never so heavey, that makes thee happy, but coming unto Christ, finding the disease, and feeling pain is not health, or the way to it, but going to the Physician, and using the remedy.  
In the last place therefore, I say, I shall secure and exempt all such poor souls out of this danger as do come unto Christ Jesus in a right manner, which I shall a little more particularly infist upon, after I have showed how many miss of life by not coming to Christ, or not coming in a right manner, You will not come to me 
Jo. 5. 40.  that you may have life, he sadly complains.  
1 There are some that say flatly, We will not come to thee for life upon thy terms, as they say, Jer. 2. 31. or as Corah 
Num. 16. 12, 13, 14  and his companions to Moses, We will not come to thee. Thou wilt put out our eyes, Wilt thou? (if we follow thee) and we must look for somewhat future, and invisible. We know not what that Land of Promise is, we shall have no present advantage of inheritances and estates: And thou wilt be a Prince over us to command us too. No, no, We will not come up.  
2 There be many that come to as little purpose.  
1 That come to him in words, confessing him, in heart hating him, and in deeds disclaiming him, as the evil spirits, who said, We know thee who thou art, the 
Mar. 1. 24 34.  holy One of God, yet say, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, What have we to do with thee? We know thee better than to trust thee, love, serve thee. We acknowledge thee to be the Lord, and the Son of God. We acknowledge thee not to be our Lord. This is the coming of Satan.  
2 There be some who come to Christ in Ordinances, and seem to love his presence, they follow him, eat, and 
Mat. 26. 49.  drink with him; kiss his lips, and pretend to more than ordinary love and service, call him Master, as Judas did, whose heart is not perfect with him, but for thirty pieces of silver, will deliver up Christ, and all his Disciples, and all the interest of Religion, into they care not what hands. This is Judasses' coming.  
3 There be that come to Christ full of their own righteousness, and they resolve 
Mat. 19 16.  to learn no more, nor to become new Scholars, to take out any new and harder lessons. This is the young man's coming.  
4 There be some that come Capitulating, if Christ will humour them so far as to work some miracle to confirm their faith, they will become Christians. Thus did the Pharisees come to him, Mat. 16. 1. And thus the High Priests when they had crucified him, professed they would then believe in him, and become Proselytes to the Christian Religion, if he would, to satisfy their unbeleef, come down from the Cross. This kind of 
Mar. 15 32.  faith is less than the faith of Devils, who professed to believe wihtout a miracle; but as the Jews of old required a sign, 1 Cor. 1. 22. So do the Anabaptist, and the Quaker, put us now to prove our Doctrine by miracles, or they will not believe.  
5 There be some who come to Christ with entreaties (strange entreaties that he will not put forth his divine and gracious power over them) but let them still alone quietly and peaceably as they are. Thus did the Legionist, beseech him 
Mar. 5. 7.  to let him alone untormented, and the Gadarens besought him to leave them 
Mat. 8. 34.  as he found them, they feared there was more loss and expense, than gain and benefit by the Gospel. Thus do the voluptous, and the worldling come to Christ.  
6 There is a lazy coming to Christ, which is to no purpose, By night in my bed I sought him whom my soul loved, I sought him, but I found him not, Cant. 3. 1. This is the vain coming of a negligent and secure sinner.  
7 There is a late coming is as bad and hopeless. Master I will follow thee, when 
L●ke 9 58, 59  I have got my friend's goodwill and consent, or when I have got the estate I look for after my father's decease; give me leave first to acquaint my friends, and bid them farewel, said one to our Saviour, and another in the same place, Suffer me first to go bury my father. This is the coming of such as never mean to come.  
8 There be some who would come to Christ if they could come by night, that they might not be observed, as Nicodemus did at first, as if Religion were a work of darkness which they were to be , and ashamed of: But indeed it was 
Io. 3. 2.  more suitable to Judas, to come by night to take Christ (a work not fit to be seen by the Sun) than for Nicodemus to come by night to be taken by Christ (a work not fit to be hid from the Sun) He that is ashamed of me, Christ saith, in this adulterous and sinful generation, of him will the 
M●r. 8. 38.  Son of man be ashamed when he cometh in his glory. 
Who fears to do ill, sets himself a Task.  
Who fears to do well, sure should wear a Mask. Herbert.   
9 It must not be a coming for an hour, as John Baptist had many such 
Io. 5. 35.  hearers, as could hear him for one hour, but could not hold out two. Herod had enough of John, and of Christ too, after he had been one hour in his presence, Luke 23. 8. Thus came many Disciples to Christ for a while, and after went away offended, and never came to him more. They came to him to have their bellies filled with his miraculously multiplied Loaves; but when he spoke to them of other bread of life, labouring for it, and of another eating of his flesh, they had heard their belly full, and away they went. From that time it is said, Many of his Disciples went bacl, and walked no more with him, Joh. 6. 66.  
10 Lastly, It must be no selfish, base, or sinister coming, for selfish and private ends.  
1 To gain any bodily ease, or cure in our pains and distress. This was all the errand many came for, Matth. 4. 24. Luke 17. 13.  
2 For worldly commodity, to follow him for Loaves, Jo. 6. 26.  
3 Or out of curiosity, as Herod longed to see Christ, and to be acquainted with him, that he might know what he was, 
Luke 23. 8.  and that he might say he had seen him, and spoke with him of whom there was so much talk. Such was the coming and climbing of Zacheus at first, all his ambition was but to see Jesus, Luke 19 4.  
4 Nor to make one for Company sake, because there is such a fame goes of him, and so many go after him, as they did, Mat. 4. 24, 25.  
5 To conclude, It must not be for any Licentious or ambitious ends.  
1 Licentious, many would come to Christ upon those terms that they propounded who came saying, Master we would have thee do for us whatsoever we 
Mark. 10. 35.  do desire. Good servants, were they not? Let us have what we would, and do what we list, and do thou what we would have thee do, and thou shall be our Master. There be many such sons of Zebedee, who would have a Christ, and they know not what else. But ye know not to whom ye speak, nor what you ask.  
2 Or Ambitious, so they may have higher honours, and wealthier offices to sit at the right hand, or the left in a Kingdom, 
Mar. 10. 37:  and to be the men in place: This wo●ld please them better than to partake with Christ in either of his holy Sacraments, either to be baptised with his Baptism, or drink of his cup.  
But there is a better coming than any of these to be described, and let me say this to thy comfort, thou who comest aright, whatsoever thou art, and whatsoever thou hast been, thou shalt be happy. He is able to save to the uttermost all 
Heb. 7. 25.  that come to God by him, the Apostle saith, and he himself hath said, Whosoever 
Io. 6. 37.  cometh to him, he will in no wise cast out: Be thou never so much in thy own sense unworthy, never so full of fears and doubts, never so much legally unclean, morally defiled, or hast been under the greatest power, and tyranny of the Devil; for mark it well, and tell me, whom ever did he ever cast out, that came in a right manner to him? The Centurion said, He was 
Mat. 8. 8.  not worthy, but was not therefore cast out. The woman in her issue of blood came full of fears, doubts and trembling, 
Mar. 5. 33. Mat. 26. 6.  yet was not cast out. Simon the Leper was legally unclean; such Moses put out of the Camp, but Christ puts not out of his 
Num. 5. 2.  company. The Haemorrhoisse, who was so legally defiled, that she had defiled whomsoever she had touched, toucheth Christ, and is not cast out. The Canaanites 
Mat. 15. 22.  were to be cut off, yet did not Christ cast out the Canaanitish woman. Nay let a Publican come as Matthew, and Zacheus: A Harlot come, Publicans, and Harlots may enter into the Kingdom of 
Mat. 21. 31.  God: A notorious infamous sinner, as she, Luke 7. 37. A Thief, as he that died on the Cross; a Magician, as they were supposed to have been by some, Matth. 2. and Act. 19 19 To be sure Manasses was; a Blasphemer, as Paul had been; yea a Murderer of God's Saints as he had been too; yea a Sodomite, 1 Cor. 6. 12, 13. Nay hadst thou been under the power and dominion, of the Devil, Act. 10. 38. possessed by him Luke 8. 2. yea possessed by seven Devils as Magdalen, or with a whole Legion, as that poor man was, yet thou shalt find he is able to save thee to the utmost i thou come to him, and that he will be as good as his word, He will in no wise cast thee out.  
Some have observed in our Saviour's Genealogy, there are but four women named, and all of them were blotted with some reproachful brand. Ruth was by birth a Moabitess, (an heathen of incestuous extraction.) Rahab had been an Harlot, Vria's wife an adulteress, and Tamar incestuous.  
And some have noted again how that at our Saviour's death, a Barabas, the vilest wretch in all the pack, was released by the death of Christ, to show that the blood of Christ can take away all manner of sins, and that Christ came not to save the righteous, but the sinner, the very chief of sinners. 
1 Tim. 1. 15.   
So that if thou comest in a right manner thou art safe enough; which coming must be  
1 A sincere and honest coming; nathaniel's was such a coming, of whom when Christ saw him come, he saith, Lo here is a man for me, Behold an Israelite indeed in whom is no guile. All 
10. 1. 47.  other come without this are nothing. The upright love him, it is said, Cant. 1. 4. And he loveth them. There is no love lost between Christ, and them.  
2 The next right coming to Christ is the diligent and inquisitive coming (not a lazy coming as was said before, as that of the indisposed and drowsy Spouse, who sought by night, and in her bed, Cant. 3. 1. but found not. But) as the same Spouse when she saw herself disappointed upon so slight a seeking, sets upon it seriously, to rise, to look out, to make enquiry from place to place, from person to person, from Ordinance to Ordinance, till she did light on him whom her soul sought, vers. 2. 3.  
Such was the coming and seeking of the Virgin Mary, who having miss her and our Saviour, sought for him among all her friends, and with much sorrow for three days, that she could not hear of him, she comes to the Temple, and where should she find him, but there? And among whom, but the Doctors, and Teachers? And what doing, but hearing, 
Luke 2. 46. 48  and examining their doctrine?  
There is a promise, Prov. 2. 3, 4. If thou criest after wisdom, and liftest up thy voice (as children that set up their throat, or their note for the breast) If thou seek her as silver and searchest her as for hid treasure, thou shalt then understand, etc. It must be a diligent coming, and seeking then. Men do not slightly seek a treasure, but lay out for it, and part with all for it, Matth. 13. 44.  
You read Dan. 7. of the great Monarches of the world with what eagerness and diligence they pursue earthly Kingdoms, one is like a Lion, vers. 4. and hath Eagles wings, another like a Leopard, swifter than a Lion, and he hath four wings upon his back, vers. 6. They do not dream or creep when earthly Kingdoms are to be looked after, but they run of all four, and four legs are too little, they want wings, and two wings are too few, they must have four. And as that filthy beast in the Apocalypse, that had seven heads, and ten horns, doth lay out all the 
Rev. 13. 1.  policy of seven heads, and all the power of the ten Horns, to enlarge his Dominion and Power: So it is with the godly soul, if he had seven heads, and ten hearts, all should be employed to seek out Christ, and to gain him.  
But oh! That we were but as diligent in seeking Christ, as Saul and his servants were in seeking the lost Asses, yea 
1 Sam. 10. 4.  as the woman her Groat, nay it is a shame it should be said, (Et dici potuisse, & non potuisse refelli.) As the Drunkard seeks his cups after he hath smarted already. 
Prov. 23. 37.   
Or the unclean spirit gone out of the man goeth through dry places, seeking rest; yea as the unclean spirit not gone out of 
Mat. 12. 43.  the woman, after her peace-offering, sets her upon the seeking of her companion, and diligently she tells him she sought till she found him. Oh that Hell should have 
Prov. 7. 15.  so many seekers and puchasers, and Christ and heaven none.  
Alas we seek Christ as the young 
2 King. 2. 17.  men sought Elias body, if not find it in three day's space give it over, or as Elias 
1 King. 18. 43, 44.  servant, when sent to see what he could discover in the sky, and seeing nothing, returns presently, impatient of waiting; but we should do as Elias, send and send again, pray, wait, look, till we see heaven full of clouds, and those clouds of showers, giving a joyful answer, and return to all our prayers and hopes.  
A lively example of this coming unto Christ, we have in the Wisemen, Mat. 2. 1, 2. who spared no pains to find a Saviour, they left their native Country, and set their faces towards Jerusalem directed by the Star which first drew them out; at Jerusalem, they inquire of the Scribes and Priests, these inquire at the Scripture, and direct them to Bethlehem, thither they go directed by Priests and Scripture, and the dis-appearing Star breaks out again, and to Christ they come. All this was not without a mystery. It was to show us first that none come to Christ till divinely enlightened and acted: A Star appeared first, than God having appointed Ministers to reveal Christ, they must be sought to for further direction: The Minister can go no further than the Scripture; To the Law and Testimony he must go, and that is your way to Bethlehem, but you must look up for the Star again, Divine direction and manuduction, or Ministers and Scripture cannot bring you to Christ. Neither Revelations without Ministers, and Scripture, nor they without that spirit of Revelation, which the Apostle prays for, Eph. 1. 17. are sufficient.  
Then 3. The next is the humble coming. The Centurions coming, Matth. 8. 8. Non sum dignus, I am not worthy, said he, Thou shouldest come under my roof. The more unworthy in thy own account, the more worthy in God's account. The greatest faith lies hid in the lowest humility. Verily (saith Christ) I have not found so great faith no not in Israel. This is John Baptists coming, I am not worthy to touch the latchet 
Mat. 3. 11. 14▪  of his shoe, I have need (and more than need) to come to thee, and comest thou to 
Io. 3. 30. Mat. 11. 11.  me? I must decrease, and be viler yet said he, yet Christ saith of him, There is not a greater Prophet than John the Baptist.  
The humble Saviour, and the humble sinner, are always well met, and rejoice mutually as Moses and Aaron when they 
Exod. 4. 14.  saw each other; you will not believe how far Christ Jesus would go to meet an humble soul.  
4 The fourth coming is the speedy coming, and the speedy coming is always the speeding coming. Zacheus his coming, Luke 19 5, 6. Make haste Zacheus, and come down, for I must dine at thy house this day, and he made haste, and came down, and received him joyfully. A rare and happy coming, he comes at first call, he doth what he is bidden, and more, Christ bids him come, he comes, he bids come presently, and he comes speedily; but Christ tells him he will but dine with him, and he saith, that thou shalt with all my heart, and in my heart, Christ saith nothing of forsaking all, and giving to the poor as to the young man, or making restitution. But this comes of himself when he hath once entertained Christ: So that here are three things notable in his coming. 

1 It was speedily.  
2 It was backed with an entertaining of Christ joyfully.  
3 That entertaining Christ was followed with a through Reformation.    
1 He did it speedily, or he made haste (it is said) So thou must while it is today, and not say, Let me first bury my 
Luke 9 59  father, etc.  
2 This coming was backed with a reception, he received him joyfully into his house, and into his heart too, Christum hominem & Christum Messiam, the man Christ into his house, and Christ the Messiah into his heart. He was hospes, & hospes, & epulae Christi. The Host and Guest, and feast of Christ, and Christ was his Host and Guest, and Feast. It might be said here, Hic est homo hospes Christi, hic est Christus hospes hominis, Christ did dine with him, and of him, and he did sup with Christ, and of Christ.  
3 His entertainment was commended by the Reformation that followed, vers. 8. And Zacheus stood forth, and said, Lord, Behold the half of my goods I give to the poor, and if I have taken any thing from any man, I restore him . This was the entertainment that pleased Christ better than all his cheer, or if with Hezekiah, he had showed him all the rooms of his house, and all his Treasury. Here was a mighty alteration 
Isa. 39 2.  in Zacheus, he was a rich Publican before, vers. 2. here a rich Disciple; of little stature, vers. 3. of great growth here: Before no friend to the poor, but a cruel scraper, now a liberal distributer; Before an unconscionable Extortioner, now a voluntary Restorer; Before a close accuser of others, now an open accuser of himself.  
His Reformation had three things notable in it.  
1 It was visible, he stood forth, and said, Behold.  
2 Sincere, he said to the Lord, Behold Lord, which he durst not have done, if there had been any fraudulency in his heart.  
3 It was Real and chargeable, and present too, Behold the half of my goods I give to the poor, and if I have wronged any man, etc. Here is charity, and justice, and honesty, and acknowledgement, and piety, and no sooner spoken, but done too, resolved on, and executed together, Behold I give] Not I will give at death; in life it is giving, at death call it leaving, not gift, but left. Half my goods] (not a few single pence, which will neither do them much good, nor me much hurt) but I have a fair estate, I may relieve a many poor, and yet leave myself enough to live on, and I will do it while I live, and while I am in health, yea I will about it to day.  
Here is half an estate gone at a clap, and the man the richer.  
And if I have wronged any man, etc. There is his honesty, restitution, is as necessary of goods ill gotten, as charity of goods well gotten, so that saith he, Let me not leave myself worth a groat, I will be just and honest, and no man shall be damnified by me.  
Oh that there were many such Comers, these shall not be cast out, but such are enroled Sons of Abraham, and salvation is settled upon such houses: For so it follows, And Jesus said unto him, This day is salvation come to this house, for so much as he also is the Son of Abraham. Go thou, and do likewise, vers. 9  
5 The coming with faith, no coming without this, Heb. 11. 6. This the coming of the Haemorrhoisse, Mar. 5. 28. who 
Mark. 5. 28.  could get no help, and saw she must come to Christ for it, or she was never like to be her own woman, and full of confidence, she came plucking up her spirits by a strong act of faith, and full persuasion in herself, If she might but touch Christ once, yea but his Garment only, she should be well, she adventured, she pressed near, she got a touch, she was cured, so she did, and so she sped; Her faith made her whole, it is said, and yet she feared and trembled too: Trembling 
Vers. 33. 34.  faith is true faith, and saving faith; as rejoicing, and trembling may stand together, 
Psal. 2. 11.  so believing and trembling.  
6 The coming with true Gospel-Repentance and Godly sorrow is a safe coming. This was the coming of that penitent woman Luk. 7. 37, 38. she came with her bottle of tears, and Box of ointment, she came as abashed, and ashamed of her sins behind him, she wept, than she washed his feet with her tears, and wiped them with her hairs (it was her tears that needed wiping, not the feet of Christ) then kissed his feet, and anointed them with the ointment. She looked on him whom she had pierced, and mourned, and was in bitterness, but this coming hath a happy farewell, Go in peace, thy sins are forgiven thee, vers. 47. 50.  
There is no coming unto Christ at all without Repentance and Contrition.  
There are two great come and appearances of Christ prophesied of in Scripture, and two great mourning days, and both these fall out on the days of his appearing. His first coming is in a day of grace, when all the families of Israel mourn as for an only Son, Zach. 12. 10. The second mourning is at his second coming, when all the kindreds and families of the earth shall mourn, because of him, Rev. 1. 7.  
In the one the godly look upon him, and say, There is he whom we have pierced, 
Isa. 53. 5.  yet did he bear our iniquities, and by his stripes are we healed. Weep and break (hearts of flesh) tears of love and compunction. In the other shall the wicked say, There is he who would have been our Saviour, he whom we would not have to Reign over us, now comes to be our Judge, and who is able to abide the day 
Mal. 3. 2. Rev. 6. 16.  of his appearing, and to stand before the wrath of the Lamb, therefore weep and break (O hard and stony hearts) with tears of horror and despair. They who weep not on such a day of grace, shall to be sure, weep at his appearing in the day of his wrath. The first weeping is like the Summer showers, followed with fruitfulness, in which is the Rainbow to be seen, the token of the Covenant. This I may call the sign of the Son of man coming in the clouds of Grace. The other mourning is like the uncessant mourning of the heavens in the Winter months, when there is continual rain and cold withal, but no fruitfulness. Then shall the heavens melt, 
2 Pet. 3. 10.  and mourn and pass away with a noise, and be no more, and earth, and hell shall melt and mourn too, but not pass away at all, but pass away eternity with a hideous and incessant noise, stridore dentium, fletu & gemitu, weeping, wailing, and gnashing of teeth.  
In a word, thou must either repent in Earth or Hell; either mourn with Christ, or with Satan; either mourn for sin, or pain; mourn for a Christ here, or for want of a Christ for ever. Either by thy repentance thou must make God repent, as I may say, or God will make thee repent, 
Jonah 3. 10.  and that for want of Repentance.  
7 The seventh coming is with urgent importunity and humble submission. This 
Mat. 15. 22, 23 etc.  was the prevalent and successful coming of that woman of Canaan, who wrestled and prevailed, and had power with God, and carried away the blessing and had her petition signed with a full Fiat. Fiat voluntas tua, as Luther once said, O woman thy will be done, Be it to thee even as thou wilt. Her importunity was urgent when she came (a Canaanitess to whom no promise was made, but was under the old curse of Cham, and under the threats of being spewed out, and cast out) yet saith she, If he will not cast me out, I will not cast out myself to be sure, that were desperate madness; She comes in hope against hope, in faith, without a promise, and when she hears no answer at first, she resolves she will have an answer, or there she will lie and die, and will not give over praying & depending, and when a harsh answer came next to a repulse, I am not sent but to Israel, she resolves she must not be so said, for a blessing she came, and a blessing she would have ere she would let go, for a Christ she came, and a Christ I must and will have, or I will never away; As Ruth would not be shaken off by her mother Naomi, Entreat me not to leave thee, for where thou goest, I will follow thee, where thou liest, I will lie, nothing but death shall part us, Ruth 1. 16, 17. So saith she, Let him delay, I will wait; Let him rate me, I will stoop; Let him deny me, I will not deny him; Let him cast me off, I will not cast him off; I must not now give over, since I have engaged; If I perish, I must on, If he kill me, I will trust in him. She seemed to 
Job 13. 15.  say in this case as the late King about Tonnage and Poundage, I do not challenge it, but I cannot want it, nor will go without it. So she, I cannot challenge any part in a Saviour, my birth is of the land of Canaan, but I can worse want him. O Lord, hast thou any pleasure in the death of a sinner? Wilt thou who haste never cast out one that came to thee, make me the first and only person that was ever disappointed? It were just Lord, yet strange, Shall I die in thy presence? as they 
Gen. 47. 19  said to Joseph, Look on our pale faces, pined carcases, give us bread, and we will become thy servants, Save our lives, take all, so they. So she, Lord Jesus, Shall I die at thy feet? Look on this troubled soul, at this burdened conscience, at this bleeding heart, at this grieved and troubled spirit, but come on it what will, I will wait, pray, weep, hope, believe, hold out, and if I perish, I perish: I will perish at the Pools side, I will lay my bones at Christ's gate, but who knows whether the Lord will not repent, and be entreated? 
Est. 4. 16. Jon. 3. 9  Oh the prevalency of this importunity! It knocks and opens the treasures of Heaven, and never returns empty.  
Then her humble submission, is as remarkable, Shall I take the children's bread, and cast it to the dogs? saith he: She replies, Lord I challenge not a child's portion, I come not on such terms: If I may have the least crumb, it is more than I deserve, and for the least measure of grace, I shall be thankful, as much as thou wilt, or as little as thou pleasest, so I may have any: Beggars must be no choosers, I put myself upon thee, refer all to thee, Lord help me saith she, what will become of me, if here I am said nay? with this importunity and submissiveness, she prevails, and so shalt thou whosoever thou art. These two when they meet are like saul's sword, and Jonathans' bow (they always speed) never 
2 Sam. 1. 22.  return empty from heaven. Christ Jesus will send away such comers, as Boaz did Ruth, who came to glean in his field with as much as ever she could 
Ruth 3. 15.  carry away; for he said, Thou shalt not go home empty to thy mother in Law. They 
Vers. 17.  who carry out this precious seed with weeping, shall doubtless go home with rejoicing, bringing home their sheaves with 
Psal. 126. 6.  them. The Lord will answer such a soul ever, as he did the Angel, Zach. 1. 13. With good words, and comfortable words. One handful (a small quantity) of this corn in the top of the mountains, the fruit thereof shall shake like Lebanon, as it is said, Psal. 72. 16. There shall be a mighty increase, and rich return to such blessed souls.  
Thou mayest perhaps (Reader) think me to dwell long upon this point: I answer with David's words to his brother, And is there not a cause? I shall confess the truth, I have a design upon thee, but it is an honest one: The selfsame design I would have thee have upon Christ, I would not leave thee till by importunity I have prevailed with thee to go to Christ, that thou mightest go to Christ, and not leave till by thy importunity thou hast prevailed with him to come to thee. Importunity prevailed once with a stern and unjust Judge, Luke 18. 5. And shall it not with a meek Saviour? It fetched water out of a flint that was dry, and shall it not draw milk out of breasts that are full? Oh that thou wouldst hearken unto me in this as Jotham said, That God may hearken to thee. Do but try, and do thou show the same unwillingness to part with Christ as once Elisha did to part with his Master, Tarry thou here, saith he three 
2 King. 2. 2. etc.  times, for I am sent to Bethel, said he, then to Jericho, then to Jordan, and he as often doth reply with a peremptory resolution, As the Lord liveth, and as thy soul liveth, I will not leave thee. Do thou so, and thou shalt not be shaken off. And be confident it will be said to thee as it was to him at last. Then tell me, What I shall do for thee, Elisha, before I go, ask what thou wilt; then saith he, Let me have a double portion of thy spirit; A hard request said Elijah, my only request said Elisha. Do thou the like. Lord if I may not have thy bodily presence, let me have thy Spirit, and a double portion of it. There is nothing hard with thee I know, my request is great I confess, not hard, hard for me to ask, not for thee to grant; and it is easier for thee to bestow, than for me to believe it so.  
Persist, and thou hast prevailed.  
Take unto thyself words, and if thou receivest a repulse, sit not down by it, but redouble thy importunity. Take Jobs words, If I hold my tongue, I shall give 
Job 13. 19  up the ghost. I must speak, I must and will have an answer, what ever come of it. Take the Church's words, Lam 3. 49. 50. Mine eye trickleth down, and ceaseth not without any intermission; Till the Lord look down, and behold from heaven: For the Lord will not cast off for ever; But though he cause grief, yet will he have compassion according to the multitude of his mercies, vers. 31, 32. yea take the Lords own words, and humbly retort them, Hos. 11. 8. How shall I give thee up Ephraim? How shall I deliver thee Israel? say thou Lord, How shall I give thee up then? How shall I deliver thee, and part with thee then? How shall I be made as Admah? and set as Zeboim? Oh let thy heart be turned wthin thee, and thy repentings let them be kindled together.  
8 The eighth coming is, to come to Christ with self-denial, Matth. 16. 24. If any will come after me, let him deny himself, etc. Now there is a threefold self to be denied. 1 An Evil; 2 A Civil; 3 Holy self.  
1 Evil self. Nicodemus denied his evil self when he came first to Christ by night, Joh. 3. 2. to become his Scholar, and to be informed by him in matters of Religion; he denied his Civil or Secular self, when he openly avowed and pleaded for Christ, Joh. 7. 50. But he went further when he owned a crucified Christ, and joined in the charge of his honourable burial. Here was a 
Jo. 19 39  total self-denial, or more plainly in Paul who denied his Evil self at the first call, when he said, Lord, what wilt thou have me to do, Act. 9 6. his Civil self he denied when afterwards he said, I am ready to be bound, and to die for the Name of 
Act. 21. 13.  Jesus; but his denial of his holy and Religious self, was highest, when he said, I count all loss and dung, even my righteousness, and all, that I may win Christ, and be found in him, etc. Phil. 3. 8, 9 We come not to Christ at all, if we come not off from all things else, and rely alone on him. If our branches (to allude to Ezekiel's Parable) when they grow up shall lean to any other Eagle, any other 
Ez. 17. 6, 7, 8, 9, 10.  prop to be supported and nourished by, that he might water it by the furrows of her plantation, Shall they prosper, shall not the root thereof be pulled up, and all the fruit cut off, and all whither when the East wind cometh? yea they shall whither in the very furrows where they grow. But the example of all examples in this, As in all our other duties, is Christ himself, who bids us follow him, and go no further than he goes before us. He had indeed no Evil self to deny; but what a proof of high self-denial did he give in the first step of his humiliation? When he left a Kingdom and glory in heaven to become the Son of man? and when he refused a Kingdom on earth, when offered, 
Io. 6. 15.  and almost forced on him; was not here a mighty Civil self-denial, as when he refused all the Kingdoms of the world, tendered by Satan upon base and dishonourable terms, he shown he had no Evil 
Mat. 4. 10.  self to be corrupted and wrought upon; he denied his Spiritual self, when he said, I came not down from heaven to do my own will, but the will of him that sent me, Jo. 6. 40. It is as if he had said to his Father, If I have a body, or a soul; If I have life, limbs, honour, esteem, all shall go to do thee service; I am content to do thy 
Psal. 40. 8. Mat. 20. 28.  will; I came not to be ministered to, but to minister. And to his Church he said, If I have grace, spirit, righteousness, soul body, blood, any thing that may do poor sinners good, all shall go; if you want righteousness, merits, comfort; come to me, you shall never want while I have aught; yea let me be taken, so that these may escape 
Io. 18. 8, 9  saith he to his enemies; and as Judah to Joseph, Let me be bound, and 
Gen. 44. 33.  remain a Bondman: I refuse it not, Let not my poor brother for whom I have undertaken suffer, yea further said Christ, Let me be poor, so they may be enriched, 
2 Cor. 8. 9  let me be a curse, so they be 
2 Cor. 5. 21.  blessed, yea let righteousness, and all go, and let me be made sin, so they may become righteousness before God, I am content yea he did not only deny a civil, and an holy self, but a Divine self, when he was content his glory should be vailed as Moses his was, his Deity as it were laid by, or not observed. When it had been no robbery for him to be equal with God, yet he made himself of no reputation, 
Phil. 2. 6, 7.  but took upon him the form of a servant, and humbled himself to the death of the Cross, etc. Here he gave not as a King to a King, as Araunah to David, but as a 
2 Sam. 24. 23.  God to a God: he said as the Queen to the King Ahasuerus, If it had been but 
Est. 7. 4.  for myself, and my sufferings, I could have held my peace; But how can I endure to see the destruction of my people? And therefore if I have found grace in thine eyes, and am he in whom thy soul delighteth, Let my people's lives be given me at my request, and their deliverance procured by my intercession, sufferings, exinanition; if the Deity be able to satisfy the Deity, and all the Treasures of the Exchequer of heaven be exhausted to redeem so many Captives, I am content; If my Person may satisfy, I will offer and suffer to the utmost, that they may be saved to the utmost. Here we may justly stop and cry, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not Oh Altitudo! Oh the height; but, Oh the depth of the humility and self-denial of Christ.  
In like manner the believer cometh to Christ, Oh Lord, hast thou died for me, and shall I not die, and live for thee? Hast thou denied thyself, thy Civil, thy Spiritual, thy Divine self for me, and shall I not deny myself, my Evil, my Civil, my sorry spiritual self for thee? Vicisti Galilee, Vicisti Christ. Oh Lord, thou hast overcome me, not by force, but by irresistible love! Oh Lord, I lay all at thy feet, and he speaketh to Christ, in that submissive language of Ahab to Benhadad; It is true my Lord, O King, according to thy saying, I am thine, and all that I 
1 King. 20. 4.  have is at thy command. And afterwards a Covenant made between them that they should have streets in each others Royal Cities. So saith the willing 
1 King. 20. 34.  selfdenying soul, Lord make thee streets in my heart to command all in me, so I may have but a room, a lodging room, or one good thought in thy heart.  
9 The next right coming to Christ is, a coming with a holy despair, that is a despair in thy self, and a despair in the creature, the Minister, and Ordinances; This was the coming of the saddest soul that ever came to Christ, that sorrowful Father who came in behalf of his son so extremely tormented, so long tormented 
Mar. 9 22, 23, 24.  even from a child, and no help could be had from all the Disciples of Christ, therefore it was a desperate case, and if Christ could not help him, he was without all hope. Therefore he puts Christ upon it, If thou canst do any thing more than another, and hast any compassion upon a poor creature, have compassion upon us, and help us. Oh Lord, I see vain is the help of man. Not only a horse, but a Disciple, yea an Ordinance, fasting, prayer, is a vain thing, neither can they save any by their virtue or holiness. Oh Lord, I utterly despair of help if not from thee. But is there any thing too hard for thee, or canst thou shut up thy compassions on a miserable creature? I cast myself upon Omnipotency, and Omnimisericordy, upon Almightiness, and All-mercifulness, with tears he entreats, Lord I believe, help my unbeleef: Do a work like thyself, like the Son of God, if either thou canst, (which I doubt not of) or ever didst show pity to poor souls, or hast any compassions left (which I know endure for ever) then help at a dead lift, in a desperate case. There he prays, he cries, he weeps, he fears, he hopes, he believes, he doubts; he prevails.  
So it will be with the poorest creature that can be; the poor soul that seeks water, and finds none, whose soul faints within him, and his tongue cleaveth to the roof 
Isa. 41. 17, 18.  of his month, then will Christ not forsake him, but make springs break out in the wilderness. When thou sayest I have waited 
Psal. 119. 123.  long, and am not helped, Mine eye fails for thy salvation, my enemies are ready to say, There is no help for him, and Satan 
Psal. 3. 2.  adds, No not in thy God, pray no more, trouble thyself no further, see, hath not God forsaken thee, he answers thee no more by Vrim, or Prophets, or any means 
1 Sam. 28. 15.  thou canst use, and my mis-giving heart is ready as Saul to fall apieces, and 
Vers. 20.  to die away with the news, and to give assent to the Prince of darkness, and to say, I fear Satan it is too true, I am cast out of his sight, I am free among the dead; I am clean forgotten, I am in the belly of 
Psal. 88 5. Jonah 2. 2, 4.  hell, yet I say look up to his holy Temple, with a holy self-despair, out of this hell, there is redemption. Say, I will go to Christ what ever comes of it, Who knows what the Lord may do? The wounded spirit is the opprobrium medici & Theologi, is the King's evil which only Christ can cure, I will go to him, though I go upon the waters, though I sink as I go, I will cry out, Lord save me I perish, who 
Mat. 14. 30.  knows but he may reach out a hand of love and pity to me, though I cannot reach out a hand of faith to him: I may be comprehended by him, though I cannot comprehend him. I see love doth descend, not ascend, it doth so in men, doth it not much more in God? Why should I give over in despair? I will hope in him if he kill me. I hope God is not as man that he should repent, and deny his word, and mercy promised: I hope 
Job 13. 15. 1 Sam. 15. 29.  he will not set his purity, against my impurity, his holiness against my sin, his wisdom against my folly, his faith against my unbeleef; Shall his faithfulness fail, because my faith fails, and his foundations be destroyed, because mine are? The Lord is yet in his holy Temple, and hath 
Psal. 11. 3, 4.  said our unbeleef shall not make void his faith, nor our sin his grace, but if we deny him, and ourselves, he cannot deny himself, nor us; if we be unfaithful, he 
Rom. 3. 3.  abideth faithful. Hold, and hang here 
2 Tim. 2. 13. 19  in hope, above hope, and against despair, and all will be well. 

una salus in se nullam sperare salutem,   

We safest are  
In self-despaire.    
10. Tenthly, Another right coming to Christ is to take up his yoke and our cross, I put them together, the one being the description and badge of our active, the other of our passive obedience. To both which we are called. And hereof can no such pattern be given as Christ himself was, who said, It is written of me that I should do thy will, O God, Lee I 
Psal. 40. 7. 8.  come; Thy Law is in my heart, yea it is my meat and drink to do my Father's work: 
Joh. 4 34.  Therefore might he well say, Take my yoke upon you, and learn of me. Go no 
Mat. 11. 29.  further than you see me lead you, as Gideon said to his soldiers, Look on me, and do what you see me do. And thus do all 
Jud. 7. 17.  the godly follow the Lamb wheresoever he goeth, and in whatsoever he commandeth, as David, Thou hast commanded that I should keep thy precepts diligently: Oh now that my ways were made 
Psal. 119. 4, 5.  so direct that I might keep thy statutes. Yea the godly soul subscribeth to any such terms of obedience as the Lord shall appoint, with the like readiness that Laban entertained jacob's motion, Oh that it might be according to thy saying, I accept of all, except against nothing. 
Gen. 30. 34.   
And as for Passive obedience, and taking up the Cross, never did any come near him, never did any suffer so grievously, so innocently, and yet so patiently, and willingly; he despised the Cross, it is said, that is, he made light of it, he had power 
Heb. 12. 2. Jo. 10. 18.  to preserve his life, yet he laid it down; he said, Let not my will be done, but thine, to his Father. And to us he saith, you shall not go half so far, as I have done, nor shall your hottest furnace be heated one seven times so hot as mine. He 
Is. 50. ●.  turned not away his face from spitting on, nor from them that pulled off the hair. Let me decrease said he, be betrayed, weep, bleed, die, be made a curse, tread the winepress of the Father's wrath, a misery which none but myself, and the damned know what it is (and none of mine Elect shall ever know for me) so that God may be honoured, and man redeemed, I have enough. I have a baptism to be baptised with, and how am I straitened till it 
Luke 12. 50.  be accomplished, said he of his sufferings.  
And such a coming was Paul's, who was so enured to sufferings, that he could rejoice in his sufferings, he looks 
2 Cor. 12. 10.  upon his chains as his grace, and his scars, buffet, scourge, stonings for 
Phil. 1. 7.  Christ, as his greatest triumphs.  
I read in Josephus, that when Herod Antipater was accused to Julius Caesar as no good friend of his, he made no other Apology, but stripping himself stark naked, shown Caesar his wounds, and said, Let me hold my tongue, these wounds will 
Jos. Bel. Iu●● l. 1. c. ●.  speak for me how I have loved Caesar.  
How few are there that now adays could make any such proof of their love to Christ?  
I read also of Augustus, how he left the Throne, and came to the Bar to plead in the behalf of a common soldier, who was called in question for his life, who fearing how it would go with him, desired his protection: Augustus assigned him Council to plead his cause. He boldly shows his wounds, and tells the Emperor, That he had fought for him in his own person, and not by proxy, desired him to plead his cause himself, and not assign another. The Emperor, as I said, came from his seat, and pleaded at the Bar, and brought off the soldier safe.  
Oh how will Christ own and honour such Christians as have not set on others, but exposed themselves to hazards, losses, and sufferings for his sake! He will leave the Throne, and intercede on their behalf; Father these were not ashamed of me in an evil world, but did confess me before men, I shall therefore confess them, and undertake their cause before thy judgement seat. 
Mar. 10. 32.   
11 In the eleventh place to come to Christ is to learn of him, and become a disciple of his, Mat. 11. 28, 29. Come to me all ye that labour, etc. Learn of me. Now we must learn of Christ two ways.  
1 By way of instruction, to look upon him as the Only Prophet, whom the Lord 
Act. 3. 22.  promised to raise up unto his people, from whose mouth we must receive the Law, whose dictates are to be observed as the only Oracles of God, and rule of doctrine and life. This is my Son hear him, saith 
Mat. 17. 5.  the Father, One is your Master, even Christ, saith he of himself, therefore call none 
Mat. 23. 10.  other your Master on earth. We are not to pin our faith on any man's sleeve, as we say, but we are to hang it on his lips, as it is said, Luke 19 48. All the people were very attentive to him to hear 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  him; the word is, they hanged on him, hanged on his mouth. Pendebat, i. e. 
Pendetque iterum narrantis abore. Virg.  Inhiabat.  
2 We must learn of Christ by way of imitation. This is the better kind of learning. The one is called a learning of Christ, this to learn Christ, Eph. 4. 19 You have not so learned Christ. This is to come to Christ indeed, when we learn and follow Christ. As he is said to learn Tully, and to become a Ciceronian, who hath got Tully's phrase, stile, actions, or he a Platonist, who hath all Plate his own, is versed in him, so as to become wholly of his opinions, so is he the right Christian that hath so learned Christ, that he hath his stile, language, behaviour, all Christ is his own, he lives not, but Christ lives in him, and the life 
Gal. 2. 20.  he lives in the flesh, is according to the life of the Son of God. As he was, so must we be in this world, 1 John 4. 17.  
But there is one thing above all the rest, especially to be learned here, or no where; and if we learn not this, we have not learned any thing yet from Christ, viz. to be meek and lowly; In other Schools the highest Scholar is the best, in Christ's the lowest; and the least child by reason of his lowliness, is the greatest man in the Kingdom of heaven. 
Mat. 18. 2.   
12 But for all this that hath been said, yet if thy coming to Christ be a right coming, it must be a drawn coming, Jo. 6. 44. None can come to me except the father which sent me draw him, etc.  
We come not of our own legs, but are drawn or carried, yet not resisting, or hanging bacl, but of unwilling, made most 
Psal. 110. 3. Omnipotentissimae misericordiae, misericordissimae omnipotentiae.  willing, in the day of his most gracious power. So that there is a concurrence of God's act and man's; Gods act, the Father draws, man's act, he cometh. As when Jeremy was drawn out of his Dungeon, he was as willing to be helped out, as 
Jer. 38. 13.  they to help him. Or when Judas drew many people after him, Act. 5. 37. or seducers draw disciples after them, Act. 20. 30. It doth not denote any violent coaction, but that there was a voluntary concurrence of their will, Act. 5. 26. They were said to be brought, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
So Prov. 20 5. jam. 1. 13.  without any violence offered at all. There is a co-action, sensu activo without coaction, a coworking, without any compulsion.  
Now the soul is like a Chariot drawn to Christ on four wheels.  
1 The Father draws, Joh. 6. 44. 45. which drawing is there interpreted the Father's supernatural, and immediate teaching, enlightening, exciting moving them, alluring, and speaking to the heart, as it is in Hos. 2. 14. Then she saith, I will go to my husband, for than it was better 
Hos. 2. 7.  with me than now it is. So the Prodigal was drawn, when he said within himself, 
Luke 15. 17, 18  I will home to my Father, his understanding was convinced, Shall I sit here and perish? and his will was inclined when he came to himself, and resolved to change his course. Now God is said to draw his people oft in Scripture, and his drawing is a sweet and gracious drawing with cords of a man, not of a beast driven by force or with blows, Hos. 11. 4. with Cords of love, and loving kindness, Jer. 31. 3.  
2 Christ Jesus is said to draw, Jo. 12. 32. When I am liftedup, I shall draw all men to me. As the Sun in his Summer strength, rarefies thick vapours, dispels them, and draws them up, such an attractive influence is in the Son of Righteousness. Christ's love is as the Loadstone, Cant. 1. 4. Draw us, we will run after thee. As we say they must needs go, whom Satan drives, so they must needs come, whom Christ draws. Yet as when Satan draws, or drives, wicked ones are taken captive by him at his will, with their own good liking, so Christ takes his servants 
2 Tim. 2. 26.  captive at his will, with their free consent. Thus were the Wisemen drawn out of the East to make inquiry after him. And the Spouse in the Canticles, 
Mat. 2.  who had not the power to keep her bed, but said, I will arise and seek for him 
Cant. 3. 2.  whom my soul loveth. There are rare soul-ravishing impressions set on the spirit by unusual insinuations of Christ, and emanations of his grace and love when he thus draws. These are the right impulses, set on the heart by Christ.  
3 The Spirit draws, We are said to be lead by the Spirit, Rom. 8. 14. Idem est duci, Rom. 8. 14. & trahi, Joh. 6. 41. Paul's leading is all one with John's drawing. Such are sweetly, yet strongly acted by the Spirit, that they yield and follow with the freest: will that ever they did any thing in all their life. Never did they more willingly eat when hungry, or rest them when weary, than they come over unto Christ. The Son and Spirit have made them free, and therefore they are free indeed, Liberi, quia Liberati. Their feet 
Jo. 8. 36. 2 Cor. 3. 17. Psal. 18. 33.  are made like Hind's feet, and they are set upon their high places, on the upper ground that they can run as easily, as one down hill. This drawing makes the feet more nimble, and the way more easy and pleasant. As when Seducers draw disciples after them, they follow spontaneously 
Act. 20. 30.  and greedily, so when the Spirit leads or draws, here is no forcing. Or as when a man of understanding doth handsomely draw out that wisdom that is in 
Prov. 20. 5.  the heart of a man like deep water, the one party being as free to impart, as the other to inquire and receive; so there lies in the soul a deep Well of choosing and refusing in the will, and the spirit of understanding draws out that faculty to his own good liking, and eternal advantage.  
4 A mans own will is the fourth wheel, and hath his act and turn too: It is not the only wheel as some will have it, nor the first wheel, but the very last wheel; it hath only motum sequacem & conjunctum, a motion of concomitance, as the other orbs are by the prime mover; or as the wheels in Ezekiel, moved along with the motion of the Spirit that acted them, 
Ezek. 1. 20.  so is this wheel by the former wheels.  
Thy own will left to itself will not bring thee to Christ, thy will will keep thee away. Ye will not come unto me that you may have life, Joh. 5. 40. Mat. 23. 37. I would, ye would not. But when the Father hath drawn, the Son and Spirit drawn, the will comes an end, Tracta, trahensque; first itself being drawn, then drawing; As the Kine that bore the Ark 
Trahit sua quemque voluntas. jam. 1. 13, 14.  went lowing, but never looked back, 1 Sam. 6. 12. And so as James saith of a wicked man he is drawn of himself when he goes to evil, his own heart prompts him, and puts him on; so is a godly person drawn of himself, when he cometh to Christ, only with this difference: To evil the will hath a spring within itself, the nether spring, when we do evil, we do it of our own, but the spring of good is from an upper spring. Every good is from above, Jam. 1. 17. But our will may be said to draw us, as it is said, our spirit makes us willing, Ex. 35. 17. When a poor soul hears of the excellency and necessity of Christ, and is stirred up by invitations from without, and by excitations within, and desires, he earnestly pants, thirsts, and begs, Draw me that I may run after thee, I shall never stir, except 
Cant. 1. 4.  thou draw me, leave not the wheel without the spirit, my will without thy drawing; I shall otherwise be as the windmill, whose sails cannot turn it about, if the wind stir not.  
I speak the more largely of this, that we may the better know whether we have yet come to Christ, or no. Now as when the Lord saith, Make you a new heart; Turn you, turn you, why will you die? 
Ezek. 18. 31. Psal. 51. 10. jer. 31. 18.  If we go to him, and echo, Lord make thou me a new heart, Convert thou me then I shall be converted; Why should I die in thy presence: I cannot stir my heart when I go about it, I shake myself to no purpose, as Samson did. These complaints and bemoanings and prayers, are the language of the Spirit of God, and show a conversion, or are the acts of our conversion; so when we say, Draw me, that I may run after thee, Blow O wind, turn about this my Windmill, Lo I come, thy Law is in my heart. 
Cant. 4. 16.  This is effectual coming unto Christ. Therefore I say in this case as the Lord said to David, When thou hearest the noise in the tops of the Mulberry trees, then bestir thy 
2 Sam. 5. 21.  self, the Lord is gone before thee; or as Samuel said to Saul, when these three signs come to pass, when thou feelest these three drawings, do as occasion serveth, for 
1 Sam. 10. 7.  the Lord is with thee. As when the Figtree, and all the other trees put forth leaves, you know the Summer is nigh, so when these three drawings come, know the Kingdom of God is nigh, even at the door.  
Lastly, If thou canst not say, Thou hast ever yet come to Christ in these former come, thou canst not say, Thou ever camest humbly, penitently, beleevingly, self-despairingly, importunately, etc. or that ever thou wast drawn to him, as I said even now, thy case is sad I confess, yet not desperate. I have one word to say to thee yet ere I have done, to thy comfort, He that hath ears to hear, let him hear, he that can receive this saying, let him receive it. Despair not, no man's case is utterly desperate.  
There is one more coming yet, the last, the late coming, the coming of the Thief on the Cross; come yet to Christ, come judging thyself, condemning thyself, suing for mercy, and cast thyself upon Christ (there is a possibility yet left, and some hopes that thou mayest be safe; but I speak not so certainly and confidently here as upon the former come) This was the late coming of the Thief upon the Cross, he had never been called before, nor haply heard of a Christ before, but now when death was upon him, and his sin heavier than death, he looks up to a crucified Saviour, judging himself, rebuking his railing companion, confessing 
Luke 23. 40, 41, 42.  Christ when all the Disciples had left him, and casting himself upon his mercy, Lord remember me when thou comest into thy Kingdom. I say there is yet a possibility for thee.  
This example is written for our consolation, that none should despair; yet have we but one such example in all the Scripture lest any should presume. And of this Scripture we may say as much as of any one other, wicked and ungodly men have perverted it to their own destruction. 
2 Pet. 3. 16.   
But very observable it is, that though all the four Evangelists speak largely of our Saviour's passion, and mention his suffering between two Thiefs, yet only one of them (St. Luke) mentions the conversion of the Thief. The Holy Ghost foresaw what ill use might be made thereof, therefore thought fit it should be but sparingly set down. But is this a good Argument? Elias was taken up into heaven in a Chariot of fire, ergo, I may be so too. There were many Prophets in Israel, only Elias was so taken up to heaven. Many Lepers in Israel in 
Luke 4. 25, 26. 27.  Elishaes' days. A Syrian was cleansed, but not one of them. One Widow relieved miraculously by Elias when there were many others that famished. But I may as well retort this Argument and turn it upon thee: There were two Thiefs crucified with Christ, the one saw Christ die, heard him pray, etc. saw the other Thief repenting, yet he repent not, as he lived, he died; a Blasphemer he lived, a Blasphemer he died; he lived denying God, died despising Christ; so mayest thou: Thus died he, and it was just with God to leave him at his death, who had left God all his life.  
I have heard of one taken out of the belly of hell, Jonah so calls the Whale's 
jonah 2. 2  belly, where he had been three days, and three nights in great distress, you never read of a second; and I know the Papists speak of one Trajan delivered out of hell itself by the prayers of Gregory; and one Falconella, by the prayers of Tecla. But all these cases were extraordinary and miraculous, and not to be expected every day. This dreaming of late repentance, hath slain not his Thousands, but his ten Thousands. Therefore I do not say certainly if thou comest in the last hour thou shalt be safe; All that I can say is, there may be some good hopes. The other former come are the safe come. The shortest and easiest way to Heaven is not the safest. But fear rather to promise thyself such a fair gale at last upon neglecting present coming; It is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Joh. 6. 37. not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Rev. 22. 17. that the promises are made unto. The present tense is the saving tense. Him that cometh (not that will come) shall not be cast out. Esau came, and found it too late, the five foolish Virgins came, and came too late. Those Scoffers, Prov. 1. 28. Those in Hos. 5. 6. Those in Mat. 7. 21. and Luke 13. 25, 26. All too late.  
These are the comers of whom we are 
Heb. 12. 17.  afraid, of these we cannot say, one is taken, and another left, but one taken, and an hundred left. So that these run the greatest hazard that may be, Caelum stultitia petimus, amittimus, it is as if they should think to take heaven by storming, and break into Paradise by force, when the Angel of God stands with a drawn fiery sword to keep them out. Those forementioned Scriptures, Prov. 1. 28. Mat. 7. 21, 22. Hos. 5. 6. Luke 13. 24, 25. are as so many drawn swords to shut thee out. I see we can give over the attempting a nearer way to the East Indies by a North East passage, because all have perished, or miscarried in that undertaking, and we are content, though it be a great way about, to cross the Line to come thither safely, and wilt thou adventure on that way that so many have miscarried in? Thou hadst better cross the Line by self-denial, and taking up the yoke, and thou art safe.  
Suppose there were some dangerous Gulf which once one ship passed, and never but one, and that with much hazard, but an hundred attempting it, had all suffered shipwreck, and were cast away; will not all fear how they adventure? If there were a narrow plank laid over some high bridge, over which one had road safe by night (as the story goes, such a thing was once done at Rochester) will any advisedly do it by day, it is a thousand to one he fell not in. There is but one since the world began that we read of, that came off safe thus, and must it needs be so with thee? Shall the dead praise God? or shall a man be borne when he is old, or a child be born at all without any conception? The presuming to come to Christ at death, is as if thou 
Isa. 66. 8.  mightest come safe to Christ on dry land, but thou wilt choose to come with Peter on the waters, a thousand to one but thou sinkest.  
But to conclude, if thou comest seriously, self-judgingly, casting thy desperate case into the Arms of infinite Power and Mercy, though thou seest thyself ready to sink even into hell, Cry, Lord save me I perish: It may be Christ may stretch out his hand and save thee.   
FINIS.