by Willilam Whately
Part I: Tending to shew the difference betwixt the Hypocrite, and the true-hearted Christian
Part II: Tending chiefly to the reforming of a Hypocrite, and making him true- hearted.
This text has been initially updated from EEBO-TCP by Project Puritas (Logan West, with David Jonescue and Alex Sarrouf.) www.puritansearch.org. Further revision and editing done by Monergism. Copyright Monergism via universal text usage permission from the above.
Not everyone that saith unto me, Lord, Lord, shall enter into the Kingdom of heaven, but he which doth the will of my Father which is in heaven. Matthew 7:21
It is a thing I think, good Read, if not impossible, yet exceeding difficult, for a Minister of God's word to open his mouth with so much discretion, but that if he seek to beat down the false hypocrite, the weak Christian will come betwixt, and take the blow upon his own head, which was neither meant nor due unto him; and contrarily, if he seek to raise up the weak Christian, the presumptuous hypocrite will by and by lay hold on those words, and pervert them quite, to the nourishing of his foolish security. My care hath been to tread so even a path in the following Treatise, that I might not give any just occasion to the such mistaking of either party. And I hope I have so tempered my pen, that the poor Christian shall not (unless in an over-extreme brunt of temptation) be less able to enjoy his proper consolation for anything that hath been here uttered, to the discarding and amazing of hypocrites; nor the hypocrite (unless out of an extremity of willful blindness) be able to nestle himself warm, in the misapplying of comforts intended to those alone, that be such as he alone seemeth to be. Now what thou art that shalt read this book, I cannot possibly know; and how thou wilt censure of me for it, as I cannot conjecture, so neither will I be careful or trouble myself about it. If thou shalt commend me, I hope I have a little better insight into mine own imperfections, than to be tickled with thy praises, which perhaps thine ignorance, or partiality may give, rather than any desert of mine (which I know to be none at all of any good thing) may call for and challenge: but if thou shalt reproach and dispraise me, sure I should have both more wit, and somewhat else to do, than to make any account of thy disliking and censorious words; knowing (as I do know well enough) what thou art, my fellow servant, not my Master; a fellow-prisoner, not a Judge. Wherefore if thou beest wise, save a bootless labor of speaking either well or ill of me; neither of which can advantage thee, or do me any good or hurt; and rather bestow thyself in reaping some profit by that which I have here written, with a desire and intention of profiting thee. If I have spoken what thou knewest not before, now inform thyself: if what thou knewest, but consideredst not, now digest thine own knowledge, and (having an addition of one more witness to the truth thou didst formerly confess) know it surer, know it better. If I seem to thee to utter truth, embrace it, because it is truth; if to err, consider by what reasons thou canst convince me, of having erred; and let mine error occasion thee with more firmness to cleave to the truth. In a word, thou mayest (if thou wilt) get some good by reading; if thou wilt not, who can help it? And (that I may be bold a little to touch the sore of those that read books, specially Sermons, which yet there be not many that will read) let me put thee in mind, that the common fault of hearers, is incident to readers also: they hear alone, to be judges of the speakers gifts, or to censure his imperfections: they hear not with any intention of reflecting their thoughts upon themselves, to censure themselves, and find out their own faults. So in reading Sermons, the greater number read only to see what a man can say: to judge of his learning, reading, wit, phrase, &c. and to carpe at his defects in any of these. Long enough may such both hear and read, afore either the pen or the tongue will convey any goodness into their hearts. Wherefore if thou please to bestow pains in perusing these Sermons, read them with none other intention, but that one of trying thyself, whether thou beest an hypocrite, yea or no; so dare I promise thee some fruit of thy reading: for either (in finding out thine hypocrisy) thou shalt perceive thine unhappiness, and be capable of help; or else (in meeting with uprightness) thou shalt enjoy thy good estate, and be encouraged to proceed. Thus with my best prayers to God for thee, and the good success of all good labors to do thy soul good, and with a request of reaping one particular prayer of thine for me, if thou reapest any good by these lines, I bid thee kindly farewell, and rest covetous of thy souls health, William Whately.
From my Study in Banbury. April 6. 1619.
Table of Contents
TO THE CHRISTIAN READER
CHAPTER I. Wherein the Text is opened.
CHAPTER II. Showing that there is a mixture of hypocrites with true Christians in the Church, and why.
CHAPTER III. Showing the description and sorts of hypocrites.
CHAPTER IV. Of the diverse sorts of Hypocrites.
CHAPTER V. Showing the general notes of difference betwixt the true man and the hypocrite.
CHAPTER VI. How the hypocrite agrees with the true Christian in knowledge, and withal also how they differ.
CHAPTER VII. Showing how the hypocrite and upright do agree and differ in faith.
CHAPTER VIII. Showing how the repentance of hypocrites may be distinguished from the repentance of true Christians.
CHAPTER IX. Showing how the good conversation of the hypocrite differs from the good conversation of the upright.
CHAPTER X. Containing the first use of the point belonging indifferently to all sorts of men.
CHAPTER XI. Containing the second use for those that are found out to be hypocrites.
CHAPTER XII. Containing a third use for them that be upright.
CHAPTER XIII. Wherein are handled the uses of this point in regard of others.
CHAPTER XIV. Showing that fruitfulness is the true distinctive note of those that profess to be Christians.
CHAPTER XV. Showing what this fruitfulness is.
CHAPTER XVI. Containing the first use.
CHAPTER XVII. Containing the second use.
CHAPTER XVIII. Containing the third use.
CHAPTER XIX. Containing the fourth use.
GOD'S HUSBANDRY – PART II: Tending chiefly to the reforming of a Hypocrite, and making him true- hearted.
TO THE COURTEOUS READER.
CHAPTER I. Showing the order of the words and points to be handled.
CHAPTER II. Showing the certain destruction of hypocrites, and the degrees and means thereof.
CHAPTER III. Showing the reasons of the destruction of hypocrites.
CHAPTER IV. Containing the first use of the point: viz. the magnifying of God's Justice.
CHAPTER V. Containing a second use of the point: viz. A terror unto all dissemblers.
CHAPTER VI. Containing the third use, viz. An exhortation to the Hypocrite to come out of his hypocrisy.
CHAPTER VII. Containing the second Doctrine, viz. that the best branches have need of pruning.
CHAPTER VIII. Containing the first use of the point, for the refutation of two errors: viz. the merit of works, and the conceit of perfection in this life.
CHAPTER IX. Containing a second use of the point, stirring up the servants of God to a holy longing for death.
CHAPTER X. Containing the third use of the point, viz. an exhortation and direction how to keep down our corruptions, whilst we live.
CHAPTER XI. Containing the fourth and last use of the point, viz. a consolation to the people of God against their unallowed sins.
CHAPTER XII. Containing the third point of doctrine, that God will prune the fruitful branches: that is, help true Christians against their corruptions.
CHAPTER XIII. Showing the means and manner of the Lord's pruning.
CHAPTER XIV. The first use of the point, to show their misery that are not pruned.
CHAPTER XV. The second use of the point, to comfort them that are pruned.
CHAPTER XVI. Containing the third use of the point, to encourage the Saints in striving against sin, because the Lord will help them in this labor, and they shall surely prevail.
CHAPTER XVII. Containing the fourth point of doctrine, that the people of God must increase in fruitfulness.
CHAPTER XVIII. Containing the first use of the last point, viz. a terror to them that grow worse.
CHAPTER XIX. Containing an exhortation to all true Christians to increase in goodness, with directions for that purpose.
CHAPTER XX. Containing a comfort to them that have grown, and do grow in goodness.