counsell that God doth giue to Ierusalem by Ieremiah is carefull to wash his heart Ierem. 4.14 and to make his inside cleane and not his outside onely He laboureth to keepe his hand and tongue vnspotted of the world and if any blot cleaue to him he is diligent to wash it off by humiliation but he is also carefull to keep his soule pure from the hidden cogitations and inclinations after euill And if heere it fall out that he gather any filth hee scoureth the inside with as much diligence as the Pharisie vsed to doe his hands So then the hypocrite hath little to doe with his heart the euills thereof doe not much disquiet him hee takes small paines to resist and oppose the secret and darke disorders of his soule But the true Christian findeth himselfe to haue a world of labour within hee is much vexed with these heart-euils and hath farre more to doe in the inward roomes of his soule than in the outer court of his conuersation An hypocrite like a slothfull or sluttish seruant leaues the nookes and corners vnswept and vncleansed the true Christian as a true louer of cleannesse is carefull to ransacke and purge euery corner of his soule so you haue the generall differences betwixt the fruitfull and the drie branch But the heart will easily put off these generalities and therefore most hypocrites will not find themselues by these notes for nothing is more common with our deceitfull spirits than when such generall notes are giuen to make our selues beleeue that all is well with vs though all be out of order I will therefore proceede to a more particular discouery of the hypocrite by shewing how he agrees with the vpright and yet still differs from him in the foure chiefe and principall graces wherein he oftentimes doth thinke himselfe as abundant as his betters but now I will so plainely lay open his failings that hee shall no longer mistake with so wide mistakings vnlesse hee will adde wilfulnesse to his error CHAP. VI. How the hypocrite agrees with the true Christian in knowledge and withall also how they differ THere are foure chiefe graces and as I may call them Cardinall vertues which the holy Ghost doth worke in the hearts of all the true members of Christ these are Knowledge Faith Repentance good Conuersatiō or obedience In each of these the hypocrite doth somewhat resemble the true Christian and yet in each the dissimilitude is as true euident as is betwixt gilded copper and pure gold An hypocrite may be as abundant in knowledge as a true Christian and more than many a true Christian Let vs see the similitude and dissimilitude in Knowledge Now it cannot be denyed but that the false-hearted man may conceiue as many diuine truths in his mind as the truest Christian that is yea many times it falls out that the knowledge of the hypocrite doth in quantity much exceed that of the true Christian Who can doubt but that the Pharisies were better seene in the Law and in all points of Diuinity than the poore blind man yet he was true they hypocrites An hypocrite may haue a better wit a better memory a quicker conceit than the vpright hee may haue better education more means more teaching than the vpright consequently may much excell him in knowledge Nay no doubt but that a very dissembler may be so abundant in the knowledge of the Word of God that he may be able to discourse and talke admirably of any truth in Diuinitie yea to make a most excellent prayer with exceeding good words and exceeding good matter and also to preach the Word most plausibly and most fruitfully so as to gaine to himselfe the name and estimation of a worthie and a godly preacher too Who can make any doubt but that Iudas did preach and preach very worthily and is it not manifest that there shall be some who will pleade prophecying and casting out diuels in the name of Christ who must yet bee reiected with this grieuous and yet righteous answere Depart from me ye workers of iniquitie Did not diuers also preach Christ at Rome not sincerely but of contention yea and that so as the Apostle reioyced in their preaching Wherefore it cannot be denied that their preaching was sound and orthodoxe for the matter of it and also fruitfull and profitable for the euent of it for else it could not haue occasioned the Apostles reioycing You see then most euidently that a very dissembler may haue so much knowledge as to be a commendable and profitable Minister of the Gospel when many a man and woman that is sincere and sound in their very soules may come farre short of the twentieth part of that knowledge But where then is the difference of the sanctified and of the vnsanctified knowledge seeing in matter and degree it may be the same in both true and false persons I answere In two things The knowledge of an hypocrite doth swell him of the true Christian doth abase him 1. Cor. 8.1.2 in the effect and in the extent First for the effect the hypocrite is puffed vp with his knowledge it swells him and makes him bigge with conceit of himselfe and disdaine of others The Apostle Paul is plaine in that point knowledge meaning it of vnsanctified knowledge such as is that of hypocrites puffeth vp And againe Iohn 7.49 If any man thinke that hee knoweth any thing that is be conceited of his knowledge hee knowes nothing as hee ought to doe You may see this point apparantly in the Pharisies This ignorant people that know not the Law are cursed And againe Thou art altogether borne in sinne and doest thou teach vs Loe how the vnderstanding of hypocrites doth make them insult ouer others whom they thinke to vnderstand lesse than themselues how it fills them as with conceit of themselues so with contempt of others as it were simple fellowes and very punies in comparison of them For why the hypocrite knowes onely to talke not to practise hee makes his knowledge a rule for his tongue and lippes in discourse not for his life and deeds in conuersation hee neuer vseth his insight into the Law to examine himselfe thereby and to marke how farre short his practice commeth of his knowledge but alone imployes it if neede be to discourse to teach others and reprooue others Hence it comes that his knowledge doth heaue him vp and like meate ill-digested begets the wind of selfe-conceitednesse because he will needes imagine himselfe so much the better by how much he conceiueth more things and can discourse better for he with his knowledge will lay heauy burdens vpon others but himselfe will not touch them with one finger that is hee is a great exactor of duty from others and here hee straineth himselfe to the vtmost but he takes leaue to himselfe to be carelesse enough of doing after his knowledge as a man that holdeth a lant-horne in his hand before others to guide
reformation as wee see in Simon in Pharaoh in Saul and in others But the true hearted hauing once set in to cast off his beloued sinne doth neuer againe returne to allow it and to wallow in it He may fall againe perhaps more then once or twice and these relapses are very dangerous and very troublesome but he wil neuer step backe to a resolution of continuing so to sinne and of thinking that he cannot chuse and there is no remedie but still hee ariseth out of the mire reneweth his confession reneweth his purpose of amendment sets in afresh to bewaile his faults and brings himselfe againe to a firme purpose of sinning no more and in that purpose holds himselfe so long till at length it may be after many foiles he attaineth strength to offend no more grossely in that matter whatsoeuer it may be Thus his faith becomes his victorie and so he preuaileth against sinne and keepeth himselfe that the wicked one doth not touch him and that he committeth none iniquitie And so much of this third point concerning the agreement of the repentance of the hypocrite and the true hearted as also their differences It remaineth to speake in the like manner of their likenesse and vnlikenesse in the matter of good life I know that the leading of a good life might well be referred to a branch of the second part of repentance viz. reformation but I desire to make it a distinct head of duties for the more full and distinct handling of it in this respect for which I haue now vndertaken to speake of it CHAP. IX Shewing how the good conuersation of the hypocrite differs from the good conuersation of the vpright A Good conuersation consisteth in freedome from sinfull practises An hypocrite may be very free from reprochfull crimes care of doing the things commanded by God The hypocrite in both these may haue attained a large commendation before men it may fall out that he shall liue all his whole life long without the committing of any such sinne as should cause him to inherite reproch in the world what actions are grossely wicked and palpably shamefull before men of those the false hearted may perhaps bee much more free than the sincere Christian So the Pharisie which yet was not iustified before God and therfore was void of vprightnes could make his boasts before God that he was neither whoremonger nor extortioner nor drunkard doubtles he might haue said nor curser nor swearer nor murtherer This brag may seeme to prefer him before Dauid before Lot and before Noah for neuer an one of them at his last end was able to affirme so much of himselfe Paul also when he was a Pharisie a notable hypocrite yet as concerning the Law did liue without rebuke as himselfe afterwards when he had no lust to tell vntruthes in his owne behalfe affirmeth of himselfe An hypocrite in his freedom from grosse sins boasteth himselfe and disdaineth others the true hearted humbles himselfe and pitties others Luke 18.11 But the difference betwixt the true and false in this point standeth in two things First the hypocrite in this innocency of his is proud of himself exalting himself with cracks vants vpon euery little occasion and insulting ouer others that are not alike innocent with a plaine contempt and disdaine of them Yea when he compares the grosser sinners with himselfe he doth it not alone with scorne of them but sometimes also with a kinde of bitternes Thus our Sauiour brings in the Pharisie crowing ouer the poore Publican because himselfe was not like him and thanking God that is put in for form sake that he was no such maner of man as this Publican And you know how bitter the Pharisies were against the poore sinners euen so that they would not endure to bee touched by them or once to sit at meate with them All this ariseth from the blindnesse of the hypocrite who not hauing euer been discouered vnto himselfe nor perceiuing the sinfulnesse and foulenesse of his owne nature imagines that no more euill abideth within than shewes it selfe without and that his wickednesse of heart is no greater than that which breaketh forth in act so foolishly taking to himselfe the praise of Gods restraint as if a man should commend the carcasse for not stinking when it was imbalmed Now the true Christian in his immunitie from such like palpable euils if it fall out that the Lord haue pleased so to restraine him for often it is otherwise with him yet knowing the loathsome foulenesse of his owne heart and being well acquainted with the bottomlesse quagmire of his owne originall corruption is still humble and base in his owne eyes for though he haue not committed so foule abominations yet no thankes vnto himselfe but to the goodnesse of God in restraining for he of himself is euen as bad by nature and should haue done as bad he knowes if the Lord had in like manner giuen him ouer to himselfe Hence it comes also that hee doth find his heart affected as with iust zeale against grosse sinners so with a pitifull and remorsefull disposition towards them whom he perceiueth to be no whit more wicked than himselfe should be if the Lord did not preserue him But if the true Christian haue either before his calling liued in or after his calling slipt into some grosse wickednesse as Paul was a persecuter before his conuersion Dauid committed murder after than is he for his whole life time after much abashed in the remembrance of it and made exceeding vile in his owne eyes Thus the Publican durst scarce aduance his eyes to heauen but with a countenace replenished with tokens of griefe and shame smote himselfe on the brest and begged mercy And so the Apostle is very much in vilifying himselfe notwithstanding the aboundant labours of his Apostleship for his former bloody though ignorant persecution Secondly the hypocrite though perhaps he be not defiled with the grossest and foulest acts of euill yet makes no bones of euils of the same kind in smaller degrees but commits them freely without checke of conscience or any remorse of humiliation for them afterwards Some hypocrites are forward in professing religion some goe but the common pace This is manifest by the Pharisies misinterpreting of the Law to serue their turnes this way they condemned murder but allowed reuenge they blamed forswearing or periurie smaller oathes they take none heede vnto they forbad adulterie but tooke no care to cut off the hand and pull out the eye that is to mortifie the wantonnesse and impuritie of their sences as our Sauiour shewes in that place they should haue done Doubtlesse the course of their liues was answerable to their interpretation of the Law and their liues were as crooked as they would make the ruler to seeme Contrarily the true Christian though sometimes he may be ouercome in tentation to commit some grosse sinne yet is vsually carefull to resist all the
needs be so both with the hypocrite and the vpright as hath beene spoken for the hypocrite is destitute of the loue of God and moued onely by selfe-loue euen to that little goodnesse he seemeth to haue Now loue we know is a blinding passion and will not suffer a man to discerne the faults of him whom he loueth but the true Christian is endued with the loue of God and out of that loue embraceth the courses of pietie but for himselfe he is blessed with that excellent grace of loathing and abhorring himselfe in dust and ashes out of the knowledge he hath of his owne corrupt and sinfull nature And from this hatred it cannot but follow that he will prooue a seuere censurer of himselfe for hatred doth whet on the wit to spie faults and to amplifie them Secondly An hypocrite is confident of himselfe an hypocrite is alwayes confident of himselfe of his own power not to be ouertaken at least of such such great sins which perhaps he neuer yet hath committed yea he thinks alwayes and often brags that all the world should not draw him to do such abominations and from this presuming of himselfe it comes that hee is so bitter and pittilesse in speaking against others that haue offended and also that he is of himselfe so exceeding ventrous and so ready to rush vpon occasions of euill for that he misdoubteth not himselfe but imagineth that he shall certainely doe well for all that And in the maine matter hee is most of all confident likely neuer so much as suspecting because he will not suspect himselfe to be an hypocrite vnlesse it be in some heauy crosse or tentation but still sleepeth quietly in a secure opinion of his owne vprightnesse and being sure GODS child So was Paul once aliue without the Law so the Iewes with whom Christ talketh boldly did affirme euen say Christ what he could to the contrary that they had God for their Father Iohn 8.41 though he assured them they were of their father the diuell and therefore we may be sure they were at best but hypocrites But now The true christian is fearfull of himselfe the true Christian is iealous of himselfe lest he also should be tempted and out of this doubting of his owne strength withdrawes himselfe from the occasions of euill lest that afore he were aware be should be ouercome by them yea he is somewhat fearefull ofentimes of his owne estate whether hee be a true Christian yea or no meeting with so much falsehood and so many fruites of guile that often hee stands amazed at himselfe and is faine to call the matter into question with himselfe and to discusse it much and hard afore hee can settle his minde in that assured perswasion of himselfe that hee is vpright Thus the one not fearing himselfe takes all for granted that he thinkes true of himselfe without proouing the other out of much feare is much in proouing himselfe and will not beleeue any thing without proofe A third note of difference is this Iames 1.8 An hypocrite is changeable as occasion serueth a true Christian constant the hypocrite is as Saint Iames speakes variable in all his wayes wauering off on differing according to the difference of time place company and the like if hee be put to it So in persecution hee falls off when wealth and honour comes in to draw him another way he is gone he is not still sutable to himselfe When piece is fauoured hee is for it at other times when it is out of countenance he is at best a newter perhaps against it In places where goodnesse is in good request he is good elsewhere hee alters himselfe and giues himselfe leaue to cease being good and for company he is most times as the company and in truth is a man so apt to turne that vnlesse he chance to be of a sowre or a testie nature he is for all companies He is not the same prinately that publiquely betwixt God and himselfe that before others at home and abroad neyther indeed striueth to be But the true Christian he is fixed and constant alwayes the same rooted grounded established and doth not giue himselfe ouer to changes and alteration I eonfesse he also findeth it much harder to be good in some times than in some and in some places and companies than in others The diuell failes not to take the aduantages of time place company and to presse more hard vpon him to doe euill when hee hath these opportunities standing fauourably-for euill-doing and likewise to pull him backeward with more violence of tempting from God when these things stand crosse to goodnesse yea his corrupt nature is capable enough of the helpes to euill and hindrances from good which change of place and company doe bring with them Yea sometimes alterations in these things may euen adaunt him for a while and according as they finde him weaker make him now and then start backe from some good deed or rush forward into some euill but still hee would not alter hee is ashamed that hee finds himselfe somewhat altered and he returneth in conclusion to be the same notwithstanding the variation of these circumstances A Compasse Needlewell touched with the Adamant will alwayes be turning Northward and though with shaking it may for a time be pulld backward yet it returnes againe after a little standing setledly to the old point and as soone as euer it can be suffered to follow its owne inclination it trembles and hangs Northward so whatsoeuer change of things befall a true Christian hangs in his desires to God-ward and if the vehemence of a tentation through feare or hope do shake him off a litle yet he quickly turnes to God-ward againe and is neuer well till hee haue returned to the poynt of obedience Not so the hypocrite for hee because he is not good for Gods sake but his owne if matters come to that passe by occasion of changes in time place and company that goodnesse may be an hurt to him or badnesse a benefit or no hurt is wholly sweyed by respect of himselfe and takes leaue to himselfe to please himselfe in his so changing The one is chaffe the other a tree so mainly they differ Last of all An hypocrite is most troubled with the outside a true Christian with the inside Matth. 23.25 the hypocrite as Christ chargeth the Pharisies are still making cleane the outside of the Cup and Platter not regarding though the inside be full of rauening and couetousnes Christs meaning is plaine enough That dissemblers looke altogether to their outward or open actions and speeches not regarding the thoughts and corruptions of their hearts All their care is that they may not bee knowne to doe euill but the closer disorders of their inward man they can easily beare withall it little vexeth them to find what euill imaginations and sinfull inclinations they haue within But the true Christian according to the
doth as Dà uid after the numbring of the people through the smiting of his owne heart betake himselfe vnto the Lord say O Lord I haue done excēeding foolishly Matth. 26.75 and as Peter after his deniall of his Master before any crosse before any force offered out of his owne tendernesse of conscience goe forth by and by and weepe bitterly Neither yet is Gods child so vnsensible of a crosse but that his afflictions doe make him looke vnto his sinnes and bestow those teares in lamenting them which the power of nature hath stirred vp And it is an happy effect of his chastisements that they increase his godly sorrow and so help to take away his sinnes but yet he doth not only mourne then he doth labour euen in prosperity to mourne for sinne and to make vse of Gods kindnesse in bestowing benefits to become a meanes of humbling him and making him grieue and in a word godly sorrow is a content vnto him and nothing doth him more good than that hee can kindly bewaile his sinnes and mourne ouer Iesus Christ A stinging crosse a bitter tentation an earnest exhortation and the power of a good Sermon may draw an hypocrite to teares but a godly man without any of these things will set himselfe to mourne and lament and most willingly out of the loue hee beares to God whom his sinnes haue offended wil euen turne his ioy into sorrow and his laughter into teares Thus you see the difference of hypocriticall humiliation from that that is vpright Reformation is another part of repentance and here we will shew how much the hypocrite may reach vnto An hypocrite may amend his life very much by the meanes of the Word preached and wherein he is defectiue An hypocrite may reforme diuers things that are amisse in him and that at the preaching of the Word and by meanes of the exhortations which hee heareth in a Sermon but herein he faileth that in some one or other thing he must be held excused Hee brooks not the generalitie of that little large word all you kill him when you presse vpon him that vniuersall exhortation Ezech. 18. Cast away from you all your transgressions O no! this he cannot doe some one or two faults are as it were darlings vnto him his soule is in loue with them and he must be dispenced with he cannot leaue them In any thing else hee will bee ruled by God but in such a thing hee must needs craue pardon though it be a sinne hee hopes it is not so great but that hee may bee borne withall therein for alacke hee cannot liue vnlesse he doe it or so forth The hypocrite hath euermore some hand or foote that he will not cut off some eye that he will not pull out and fling from him some dearely beloued sinne some most pretious euill some most sweete or gainefull offence that he cannot tell which way in the world to forgoe and therefore loues not to heare of amending it would not be reprooued for it would not be called vpon to forsake it would not think of it but would turne away his thoughts from it and would faine haue his conscience also forbeare to vrge him in that matter The hypocrite still liketh some one sin so that hee would not heare of it the true Christian would mend all and desires to heare most of those hee can least reforme Psal 119.6 He keepes some one or other wickednesse vnder his tongue as a most daintie morsell which he cannot find in his heart to spit out But now the true godly man desireth and purposeth in all things to please God hee hath respect as Dauid speaketh to all Gods commandements without picking or chusing he takes the whole Law as it lieth before him and frameth his will to bow and bend which way soeuer God will haue it whatsoeuer thing he knowes to bee a dutie that hee resolueth to doe without any further excepting or cauilling and whatsoeuer he knoweth to be a sinne that he determineth to cast from him what euer it be what euer may follow thereupon He knowes that God is a Soueraigne commander and that his will must be followed in one thing as well as another Iames 2.10 and that hee which keepeth the whole Law besides failing yet wittingly in one point is guiltie of all Wherefore hee doth not dare to giue himselfe a licence of departing from the knowne way of Gods Law in any thing Indeed a good man findeth some sinnes harder to him to leaue than others and some duties harder than others to performe but yet his purpose determination resolution is to be found obedient to God in those things also and hee doth most earnestly striue against his owne corruptions there where hee finds them most apt to be opposite to Gods Word and takes most paines to make himselfe straight there where hee finds himselfe most crooked whereas the hypocrite tolerates some euill in himselfe and takes libertie so to transgresse making some shift or other to daube vp his conscience and to secure himself from the checks thereof Thus Iudas would neuer leaue purloyning and licking his fingers as the prouer be hath it after once the bag was committed to his custodie The true heart allowes no one knowne sinne whatsoeuer the hypocrite euermore allowes at least some one sinne that hee either knowes or suspects to be sinne Satan hath alwaies some peculiar or exempt place in his heart and life where hee may reigne without controle and whether the iurisdiction of Gods Word may not be suffered to extend And yet sometimes also the hypocrite will seeme to make a proffer of pulling his necke out of Satans yoke The hypocrite for a little will make an offer to amend his best beloued sinne by promising to leaue and beginning for a spirt to make as if he would leaue his most beloued sinne but quickly returne to follow it with greedines the Christian neuer returnes againe to an allowed practice of it So Simon Magus for a little while began to desist from following his sorceries and Pharaoh said once or twice that he would let the people goe and twice Saul promised Dauid faire that he would surcease to trouble him any further But this mood holdeth not long he quickly returneth to his old wallow and laps vp like an vncleane curre his filthy vomit which hee had formerly disgorged I do not meane that he is ouertaken only to do the same fault againe once or twice or oftner for that may befall the true Christian also but he proceedes to allow himselfe in doing of it to goe on in it and follow it with greedinesse excusing it or hardning himselfe in it at least comming to this passe that hee cannot leaue it that it is not possible and therefore it is in vaine for him to striue about an impossible matter and so hee returneth to make a trade of his sin for all his good promises and offers of
be vpright BVt now some I doubt not in this tryall The true Christian must inioy the comfort of his truth will bee found to haue no guile that is no predominant hypocrisie in their spirits There be in the Churches true-hearted Christians good ground sheep and good corne and those amongst you that in trying doe finde your selues such and by this infallible proofe can cleare it to your selues because you haue often heeretofore found out discouered and bewayled those effects of hypocrisie which haue beene deliuered doe you I pray you enioy the comfort of your vprightnesse and let God that wrought it haue the glory Notwithstanding his fearefulnesse The good Christian is almost as fearefull to settle himselfe in a good opinion of himselfe as the false vnwilling to be driuen from it But there is no reason wherefore the innocent should be condemned A man may bee wrongfull and iniurious to God and to himselfe in being ouer fearefull to confesse the good worke of God in himselfe Christ hath liuing members in his body if thou beest one of them acknowledge it and be glad of it that thou mayest with all due care proceede in the wayes of godlinesse now that thou knowest thou hast set in to some purpose If Satan cannot keepe a man from truth yet hee will endeauour to hinder him from taking the comfort of it And Satans tentations but let not his lies beguile thee any longer Say vnto him I find mine owne faults more burdensome to me than others I find my selfe carefull of mine inward man as well as of mine outward I find my selfe humbled euen by my freedome from grosse sinnes and if at any time any fruit of hypocrisie doe shew it selfe as alacke too too often it doth I make haste to bring it before God and there I condemne it there I humble my selfe for it wherefore I am sure I am true-hearted O Lord I blesse thy name that hast made me true and I pray thee make mee more and more true Surely beloued it will be a great hinderance to your thankefulnesse if you doe not labour against those cauils by which Satan would faine couer your comforts from your eies He will tell thee of thy censoriousnesse of thy falling againe and againe and againe into such a fault perhaps grosse of thy deadnesse in priuate exercises of religion and of thy many vaine-glorious fancies and of thy much selfe-conceitednesse and many other things and he will labour to make thee thinke that it is not possible that heart should haue any truth in which so many fruits of hypocrisie may be found Thou must answer him that thou confessest thy selfe to be very full of these effects of dissimulation and that therefore also thou acknowledgest the roote from which they grow to be too too strong and bigge within thee But thou mayest say withall I haue been taught and I know it is true that not the man in whom hypocrisie is but he in whom it ruleth must be called an hypocrite and for thy selfe though it abide in thee yet thou knowest it raigneth not because thou fightest against it and against the euill brood of it with sighes and groanes with confession and griefe with requests and prayers and with daily renewed supplications Say vnto thy selfe I know and God knoweth that my censoriousnesse my dulnesse in priuate duties mine often carelesnes of mine heart and loosenesse of the inward man my vaine-gloriousnesse my slipping againe and againe into the same sinne and other fruites of dissembling within me that these and all these are too rife but withall that they are felt that they are marked that they are confessed that they are lamented and that they doe daily driue mee to my knees and make me come vnto God with humble intreaty for mercy through his onely Sonne and therefore I am sure that hypocrisie raigneth not but that truth preuaileth and therefore I am a true Christian and so I will take my selfe to be and will with all my soule praise him that hath made mee such continuing still to striue to grow in sincerity and truth that when these graces are become stronger they may become also more comfortable vnto me O all yee whose feeble spirits are shaken with feare and to whom nothing is more troublesome than this thought that sure you be but hypocrites and yet you doe bitterly lament the effects of hypocrisie in your selues and desire nothing in all the world so much as to be found vpright with your God I pray you confirme your soules in peace and accept the consolation that the Lord doth offer you Take your portion of comfort be knowne to your selues to be what you are vnderstand and see how great things God hath done for you in creating a right spirit in you Doe no longer ioyne with Satan in belying your selues as you haue a ready too much often done to the great hinderance of your soules Weak Christians apt to accuse themselues too much Your custome hath been whensoeuer your corruptions haue been any thing strongly wrought vpon when any bad motion hath been violent especially if your passions in any kinde haue broken foorth to some actuall euill then to fall vpon your selues with grieuous accusations and to take part with the diuell in slaundring your selues then you haue cryed out and exclaymed against your selues and sayd Sure I am but an hypocrite and a dissembler that haue yet still within me such euill thoughts am still disquieted with such passions and still drawne to such wicked deedes But I say vnto you this is no true inference as the hypocrite in a fit confesseth his sinne and is sorry for it but yet returneth againe to follow it so the true hearted in a fit doth commit sinne but againe returneth to abhorre it and to renew his couenant with God of amending it As the hollow heart is good in a passion so the true hearted may be bad in a passion but looke to the course of thy life to the setled purpose of thy soule to the established desires of thy mind and so long as there is a constant striuing against all sinne by spirituall weapons so long thou art good before God and for Gods sake and must take thy selfe to be vpright The true Christian shall neuer gaine any thing by calling himselfe an hypocrite But this gets them nothing to see his hypocrisie to lament it to shame himselfe before God for it this shall much aduantage his soule but to deny the worke of Gods grace in him and to ranke himselfe amongst dissemblers from whom he alwaies differs as much as a man that is sicke of any sicknesse from him that is dead of that sicknesse this doth no good to him but interrupts his prayers hinders his humiliation estrangeth him from God and turneth godly sorrow for his sinne into desperate sorrow for the punishment of sinne Remember therefore that there be true Christians in the Church who yet are not free