Ta diapheronta, or, Divine characters in two parts : acutely distinguishing the more secret and undiscerned differences between 1. the hypocrite in his best dresse of seeming virtues and formal duties, and the true Christian in his real graces and sincere obedience ..., 2. the blackest weeds of dayly infirmities of the truly godly, eclipsing saving grace, and the reigning sinnes of the unregenerate that pretend unto that godlinesse they never had / by that late burning and shining lamp, Master Samuel Crook ... ; [published] by C.B. and W.G. Crook, Samuel, 1575-1649. 1658 Approx. 3281 KB of XML-encoded text transcribed from 327 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2013-12 (EEBO-TCP Phase 2). A35147 Wing C7227 ESTC R19816 12561523 ocm 12561523 63232

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Early English books online. (EEBO-TCP ; phase 2, no. A35147) Transcribed from: (Early English Books Online ; image set 63232) Images scanned from microfilm: (Early English books, 1641-1700 ; 312:3) Ta diapheronta, or, Divine characters in two parts : acutely distinguishing the more secret and undiscerned differences between 1. the hypocrite in his best dresse of seeming virtues and formal duties, and the true Christian in his real graces and sincere obedience ..., 2. the blackest weeds of dayly infirmities of the truly godly, eclipsing saving grace, and the reigning sinnes of the unregenerate that pretend unto that godlinesse they never had / by that late burning and shining lamp, Master Samuel Crook ... ; [published] by C.B. and W.G. Crook, Samuel, 1575-1649. Barker, Christopher, fl. 1640-1680. Garrett, William, d. 1674 or 5. [12], 634 p. Printed for A.B. and are to be sold by Joseph Cranford ..., London : 1658. Title transliterated from Greek. The first part, differencing the hypocrite" and "The second part, differencing the truly godly" have special title pages. Edited by William Garrett. Cf. BM. Errata: p. [11]. Advertisement on p. [9]. Reproduction of original in University of Chicago Library. Marginal notes.

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eng Hypocrisy -- Early works to 1800. Christian life -- Early works to 1800. 2020-09-21 Content of 'availability' element changed when EEBO Phase 2 texts came into the public domain 2012-09 Assigned for keying and markup 2012-09 Keyed and coded from ProQuest page images 2012-10 Sampled and proofread 2012-10 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

ΤΑ ΔΙΑΦΕΡΟΝΤΑ, OR Divine Characters IN TWO PARTS, Acutely Diſtinguiſhing the more Secret and Ʋndiſcerned Differences Between

1. The HYPOCRITE in his beſt Dreſſe of Seeming Virtues and formal Duties.

And the True Chriſtian in his Real Graces and Sincere Obedience.

As alſo between 2. The blackeſtweeds of dayly Infirmities of the truly Godly, eclipſing ſaving grace, And The Reigning Sinnes of the Unregenerate that pretend unto that Godlineſſe they never had.

By that late burning and ſhining Lamp, Maſter Samuel Crook, B. D. late Paſtor of Wrington in Somerſet.

Who being dead, yet ſpeaketh.

By C. B. and W. G.

LONDON, Printed for A. B. and are to be ſold by Joſeph Cranford at the ſigne of the Kings head in Saint Pauls Church-yard. 1658.

THE FIRST PART.

Differencing The HYPOCRITE in his beſt Dreſſe of Seeming Virtues and formal Duties.

From The True Chriſtian in his Real Graces and Sincere Obedience.

By that late burning and ſhining Lamp, Maſter Samuel Crook, B. D. late Paſtor of Wrington in Somerſet.

Who being dead, yet ſpeaketh.

MATTH. 10.17.

Beware of men.

By C. B. and W. G.

LONDON, Printed for Adoniram Byfeild at the three Bibles in Corn-hill, next dore to Popes-head-ally. 1658.

THE Publiſhers of the enſuing TREATISE To the Candid and Judicious Readers, Grace, Mercy, and Peace.

THis Excellent and moſt Uſeful Piece, ſo long deſired, and ſo much longed for by very many Eminent Pillars in the Church, as well as by multitudes of other diſcerning Chriſtians, is now made yours. But before you enter it, we hold it needful to pray you to take a few things in your way: not touching the ſuperlative worth of that bleſſed and glorious ſtarre (a), the Renowned Author of this Work,Dan. 12.3. which you already have, in a little Tract of his Life and Death, printed Anno 1651. Nor, concerning the Scope and Method of it, which is done by himſelf in his own Preface: but, ſomething by way of Premonition, and ſomething by way of Apology, for our juſt vindication, and your better ſatisfaction.

We are troubled at the many ſlips of the Preſſe, in theſe looſe dayes too common, We therefore firſt deſire you to correct with a Pen the Errors in printing, which you ſhall after finde noted, to make the ſence more facile, and your reading of it more delightful. The falſe pointings are moe, and more troubleſome than the noted faults, and cannot be particularly ranged inter Errata, but muſt be amended in the reading. The pages alſo are, divers of them, falſe numbred. Theſe, (together with the Contents in the front of each page of the Natural, and Moral Hypocrites, without our direction) gives us juſt cauſe to complaine that, what once by the like ſupine careleſneſſe and unfaithfulneſſe, befell the Holy Bible it ſelf, printed in 80 Anno 1612. wherein (among many other faults of that Edition) in ſteed of thoſe words in the 119 Pſal. Princes have perſecuted me, &c. the words, in many Books of that impreſſion, ran thus, Printers have perſecuted me without a cauſe, is now become the ſad fate of this Book, and might well be the cloſure of it, if the Printer would do it and us right.

Our next Premonition concernes the publication, which hath not beene thus long delayed out of envy, or negligence; but, upon the Authors own ground, as deeming it unſeaſonable. Not that we feared (as he) the circumciſion of it by any ſupercilious or time-ſerving Cenſor (the uſual Mormo of former times:) or, as thinking there is now no need of it; for, there was never more. But, obſerving the boundleſſe liberty taken up in theſe times of reigning hypocriſie, by every Rabſhekeh, and black-mouth'd blaſphemer, to reproach and revile not only the moſt eminent ſervants, but even the cleareſt and moſt fundamental Truths of Chriſt, through the ſordid obſtetrication of every baſely-mercenary Preſſe; we could not ſatisfie our own diſcretions in publiſhing ſuch an elaborate Tractate in ſuch unhallowed Saint-ſeeming Dog-dayes.

Lucan.—rapidus queis Sirius ignes Exerit,

it being a kind of diſparagement to an Orthodox and grave Divine to appear in print among the wild rabble of fancy-drunken ſcriblers; unleſſe ſome extraordinary emergency compel him to it.

Howbeit, meeting the laſt year with a miſ-ſhapen Pamphlet, intituled Hypocriſie unmasked, containing Characters of ſeveral Hypocrites, (fathered upon Mr. Samuel Crook (that pretious name) and publiſhed, (craſſâ minervâ) by John Dolling, we could not but kindle at ſuch a mangl'd Piece, patcht up out of ſome imperfect notes, firſt ſurreptitiouſly purloyned, and then as injuriouſly diſmembred, and thruſt upon the World as the perfect iſſue of the Author. Wherein, that Publiſher hath dealt not unlike to Joſephs Brethren, who firſt made money of him; and then, in ſteed of their Brother, returned onely his coat, (dyed in blood, as they pleaſed) unto their Father. Or, as the Sorcereſſe Medea, that being (for her wickedneſſe) forc't to flie, ſnatcht up, and cut her Brother in pieces, ſtrowing them in her fathers way, to retard his purſuit of Jaſon, who had, by her meanes, rob'd him of his Golden Fleece. So that now we held our ſelves bound to publiſh the whole as it was digeſted by the Reverend Author; whoſe Characters, by that imperfect Piece, were almoſt reduced to as much diſhonour, as Jezabels carcaſſe, of which no more was left but the skull, the feet, and the palmes of her hands2 Kings 9.35, to know her by.

If any think this to be gratis dictum, let him compare thoſe Characters of the Natural, Moral and Civil Hypocrites of Dollings Edition, with theſe here publiſhed, ad verbum, according to the perfect Copy, and he ſhall ſoon finde, in many places, many lines together left out in that Pamphlet.

In the Praying Hypocrite, and the Fained Lover, he hath wronged our Author yet more, by obtruding thoſe as perfect draughts, which are more imperfect than the other. For, he never fingered, or ſo much as ſaw the laſt and more perfect Copies of thoſe two Chapters. Therin, the induſtrious Author, upon a review, altered ſome things, and added more, either in the Title-leaf before each Chapt. or in the adverſe pages of each leaf (left blank for that purpoſe;) or elſe, referd to other notes formerly preached on thoſe ſubjects. All which are now orderly put together.

We leave therefore every one to conſider what regard is to be given to that Publiſher either in what He hath ſet forth already, or further intimateth to his Reader, touching this, & certain ſelect Sermons of the ſame Authour, licenſed by the Vice-chancellor of Oxford, to be printed there: the rather, becauſe he acknowledgeth the full notes to be in one of our hands, and not in his.

Nor needeth any wiſe man to ſtumble at this; it being uſual with Depeculators haſtily to catch up what lies in the way, although but an imperfect part, whereby they marre all by rending in pieces what ſhould not be divided. Hence, that they ſo get, doeth them little good; and, what they leave, is of as little uſe, untill the torn parts be again conjoyned, and the whole preſented together, which here is done.

And now we buckle on our Armour to obviate thoſe reflections which Envy, Incogitancy or Ignorance may ſeek to caſt upon this Work: Againſt which Ingratitude, we ſend out this little Apology, and Defence.

There is in it, ſay ſome, too great an affectation of Scripture-phraſe, inſomuch as, oft-times, the ſame Texts are again and again uſed, and urged.

So ſay they who care not for the Scriptures, nor heed the applying of them. Our Authour is indeed much in Scripture-language, being an eloquent man, and mighty in the Scriptures Acts 18.24: not out of affectation, but as apprehending thoſe expreſſions to tranſcend all other; and, to let all men ſee wherein he moſt delighted, and how exquiſitely he could diſcern between the Waters of Jordan and the Rivers of Damaſcus 2 Kings 5, 12. Therefore he drew ſo much out of the pureſt fountain, and ſo little out of the pudly rivulets of Plutarch, Seneca and other the moſt applauded Moraliſts. Somtimes he makes uſe of their ſayings, yet (no more than Paul, before him) ſeldome vouchſafeth them the honour to quote the particular places out of which he had them to ſhew how little weight he placed in them, and how far he was from oſtentation for being verſt in them, as Moſes, in all the learning of the Egyptians Acts 7.22.; and the Apoſtle, in Heathen Poets1 Cor. 15.33 Ex Menandro. Titus 1.12 Ex Epimenide .

And albeit he alledgeth the ſame Texts often; yet, very rarely, if at all, to the ſame purpoſe, and upon the ſame occaſion; but, for ſeveral and diſtinct uſes. Nor is it a blot, but an excellency, to be able to make moſt uſe of what is Excellent. The ſame Scriptures often afford variety of inſtructions; and therefore a greater multiplicity of apt applications; where a wiſe man hath the handling of them. All Scripture (ſaith Scripture it ſelf) is profitable for Doctrine, for reproof, for correction, for inſtruction in righteouſneſſe 2 Tim. 3.16. If then, our Authour who was wiſe, (ſtill teaching the people knowledge, and giving good heed to ſeek out, and to ſet in order many Proverbs Eccleſ. 12.9 10, or excellent ſayings) ſought to find out acceptable words, even words of truth, the words of God himſelf, He is not to be blamed, if he often produce the ſame words, ſometimes by way of doctrine, ſometimes for reproof, or redargution of error 〈 in non-Latin alphabet 〉 . Graec. Schol. apud Occumen.; ſometimes for correction of vice, and ſomtimes for inſtruction in righteouſneſſe; that the man of God may be perfect, throughly furniſhed unto all good works. Nor is he to be taxed of tautologies, and vain repetitions, if he uſe the ſame Scripture by way of aſſertion in one place, and by way of alluſion in another.

But, ſay others, not only the ſame words, but the ſame things (for which many of thoſe Scriptures are brought) are often repeated, which makes the Book to ſwell in bulk beyond neceſſity or profit.

This exception is ſoon wip't off by this one conſideration, that even thoſe ſame things are ever produced to ſeveral purpoſes, and in a different manner. Or, it happeneth by reaſon of the affinity of the Subjects, whereof he treateth. There is ſo much likeneſſe and correſpondency between ſome ſeveral ſorts of hypocrites, that what is ſpoken of one, agreeth well enough to the other. Upon this account the ſame things may be again alledged; yet with variety of application. If then to write to you the ſame things, to him was not grievous, why ſhould it be irkeſome to you, for whom it is ſafe Phil. 3.1.?

Therefore he doth this ex induſtria, of ſet-purpoſe, ſo often, as the cauſe required, that every part might be intire, without forcing the Reader to laquy up and down to find out the meaning of one place by recourſe to another. Every ſeveral Chapter and Character here is like Solomons Proverbs, independent, although not inconſiſtent. Some of them are ſo large alſo, that every Reader will not, and ſome cannot go over the whole. And, to refer ſuch to another place, is but to vex them by putting them to a double labour, firſt to ſearch, then to compare the places ſought out, to pick out the ſenſe of what they were reading. It was therefore the wiſdome of our conſiderate Authour to make every piece compleat in it ſelf, that he who will not, or cannot read all, might not loſe his labour in reading but a part.

If any ſhould except againſt the whole, as ſavouring more of morality than of Chriſt: ſuch muſt be intreated to conſider that it is ſuch morality as the Spirit of God in Scripture teacheth; and ſuch as is within the verge of the two great Commandments of the Law, tending mainly to turne the inſide of Hypocrites outward, who, as the ſelf-juſtifying Ruler, ſuppoſe they have kept the whole Law, and call for more work; and look upon humble Chriſtians as deſpiſed Publicanes: that hereby they may ſee how groſſely they deceive themſelves and others. It is that Teſt of the life of Religion, wherein Chriſt himſelf ſpent the greateſt part of his preaching Miniſtry, for unm sking of hypocrites, and to give warning of them. In a word, it is (next to the making ſure of Chriſt) the moſt needful work of a Chriſtian to put himſelf upon the moſt diſcriminating way of Trial of his ſincerity, and upon the laying open of whatever hypocriſie is in him, that he may with more care and ſpeed bewayle and caſheire it.

Nor hath any man that knew our Chriſtian Gamaliel, and envyeth not his high eſteeme in the Church, any cauſe to complain that he hath not ſaid enough of, and for Chriſt. For even ſuch as never had the happineſſe to partake of his preaching (wherein none ſought more to ſet forth and to extol Chriſt) cannot be ſuch ſtrangers in our Iſrael (if men of parts and induſtry) as not to take notice of that orthodox and exquiſite work of his, ſo often printed, and reprinted, entituled, A Guide to true bleſſedneſſe, in which every man (of ſalt, and forehead) muſt needs acknowledge to the honour of God, his accurate pains, and more than ordinary dexterity in ſetting forth Chriſt in his natures, perſon, offices and works, as fully (though not in ſo many lines) as any man taking liberty thus to object, hath done, or can do.

It is not requiſite, but would be very incongruous to go over the doctrine of faith in a treatiſe of manners. But it is very neceſſary, and moſt profitable, that he who hath done the one, ſhould, if he can, adde the other, that ſo the rule of faith, and the power of godlineſſe may be advanced together. This laſt (which we here offer to you) is his preſent ſubject, which the good Lord ſet on effectually upon you and us, that this famous and moſt deſervedly-honoured Lamp, as well as we, may the more rejoyce in that great day of our Lord Jeſus Chriſt, in whom we cordially ſigne our ſelves

December 12. 1657. Yours, in the ſervice of your faith, C. B. W. G.
Books printed, and are to be ſold by Adoniram Byfield, at the three Bibles in Cornhill, next door to Popes-Head-Alley.

A Commentary upon the three firſt Chapters of Geneſis, by that Reverend Divine Mr. John White, late Preacher of Gods Word, at Dorchaster in fol.

An Expoſition upon the 6.7, 8, 9, 10, 11, 12, and 13. Chapters of Ezekiel by Mr. William Greenhill, being the ſecond volume in 4.

An Expoſition upon the 15.16, 17, 18, 19th Chapters of Ezekiel by the ſame Author the third volume in 4.

The humbled ſinner reſolved what he ſhould do to be ſaved, or faith in the Lord Jeſus Chriſt, the only way of ſalvation, by Mr. Obadiah Sedgwick in 4.

The riches of grace diſplayed, in the offer and tender of ſalvation to poor ſinners, upon Rev. 3.10. by the ſame Author in 12.

The Fountain opened and the water of life flowing forth, for the refreſhing of thirſty ſinners; in ſeveral Sermons Preached at Covent-Garden on Iſa. 55.1, 2, 3. by the ſame Author in 4.

A ſhort Catechiſme by the ſame Author.

The Aſſemblies larger and leſſer Chatechiſme in 4.

The Reaſons of the Aſſembly of Divines concerning Presbyterial Government, in 4.

The tenth Muſe, ſeveral Poems, by Mrs. Anne Bradſtreet in 4.

Hidden Manna, or the myſtery of ſaving grace, by Mr. William Fenner in 12.

Safe conduct, or the Saints guidance to glory, at the Funeral of Mr. Thomaſin Barnardiston, by Mr. Ralph Robinſon in 4.

The Saints longing after their heavenly Country. A Sermon by the ſame Author in 4.

A Sermon at a Faſt by Mr. Nathaniel Ward.

A full diſcovery and confutation of the wicked and damnable Doctrines of the Quakers, by Mr. Jonathan Clapham in 4.

Moſes his death, opened and applied in a Sermon at Chriſt-Church, London, at the Funeral of Mr. Edward Bright Miniſter there, by Mr. Samuel Jacomb, M. A. Paſtor of Mary Woolnoth, London in 4.

A ſhort and plain Catechiſme, inſtructing a Learner of Chriſtian Religion, what he is to beleeve, and what he is to practiſe, with the proofs thereof out of the Scriptures in words at length.

The hypocritical Nation deſcribed in a Sermon preached at St. Maries in Cambridge, upon a day of publick faſting, with an Epiſtle prefixed by Mr. Samuel Jacomb.

A Sermon of the baptizing of infants preached in the Abby Church at Weſtminſter by Mr. Stephen Marſhal in 4.

The unity of the Saints with Chriſt the Head, and eſpecially with the Church, the body, with the duties thence ariſing, are endeavoured to be cleared, tending to heale our rents and diviſions, in a Sermon at the Spittle, by the ſame Author in 4.

A Catalogue of ſome of the Errors of the Preſſe to be corrected with a pen, before you read, as followeth: ſome, by bare blotting out, which are noted thus, bl: which ſtands for blot out: ſome, by reading thoſe words hereafter ſet down, inſtead of thoſe that are printed; noted thus, r which ſtands for read. Beſide all falſe pointings.

PAge 1 line 27 read hither. To p 2 l 35 blot out ſhall p 4 l 39 bl in p 5 l 17 r. do not p 6 l 30 r had been p 6 l 37 bl us p 8 l 47 bl a p 9 l 30 r Greeks p 10 l 17 r footed p 11 l 37 r. whereas p 13 l 38 r Lo p 14 l 11 r though it l 25 r it is p 15 l 21 r ſhrowdeth p 18 l 11 r Jeſuits p 19 l 56 r for p 22 l 4 bl Defin. (in marg) l 9 r are all p 23 l 19 r becauſe of l 20 r diſpoſed p 27 l 3 r have been p 29 l 6 r without l 48 r are ſeldom p 30 l 28 r Defin (in marg) p 32 l 43 r En hakkore p 34 l 11 r in man l 13 r rebel l 44 r words l 45 bl &, before of p 35 l 40 r unrighteous p 36 l 38 r loveth man for p 38 l 42 r literature l 47 r Solomon p 44 l 4 r by the l 20 r well bred p 49 l 19 r of his l 26 r they cannot ſtand l 29 r truſted p 51 l 29 r her bent p 53 l 38 r Hebron p 54 l 8 r for diſcoveries l 21 r in numerato l 38 r gives out to p 55 l 5 r ſhould come l 44 r evil is p 56 l 39 r 〈 in non-Latin alphabet 〉 l 46 r were he l 53 r own ſake p 58 l 25 r hope of p 66 l 45 r grace of p 69 l 24 r heart l 38 r although p 73 l 34 r as not worthy p 74 l 26 r Charact. 3. (in marg.) p 75 l 42 r obſolete p 78 l 55 r word p 80 l 22 r him l 43 r of that City that p 84 l 52 bl the laſt his p 93 l 16 r that can diſcharge p 96 l 49 r if his expectation be not anſwered in all things p 98 l 9 r them not p 110 or 102 l 8 r fit out at p 103 l 13 r exerts p 107 l 15 bl not p 116 l 52 r refuſe p 117 l 42 r be deceived p 123 l 56 r conſcience p 124 l 14 r himſelf in p 134 l 5 r concludes l 20 r to the l 40 r are p 136 l 44 r Tempter p 139 l 14 r he is l 49 r ſome l 53 r yet for but p 141 l 40 r thy p 149 l 20 bl the laſt as p 150 l 49 r through p 152 l 23 r portion p 159 l 14 r gift p 160 l 3 r purſe p 167 l 54 r affecting p 173 l 2 r ſatisfieth p 175 l 25 r the rules p 176 l 18 bl is l 19 r is himſelf l 43 r repents p 177 l 12 r makes l 15 r takes p 178 l 57 r become a p 182 l 38 r Bethſhemites p 185 l 2 bl or to l 23 r his life l 41 r puft up p 188 l 1 r where-ever l 28 bl when theſe l 29 r ſo that when a man l 36 bl longer than he is (and in the room, put) if not ſtill p 193 l 17 r weening p 198 l 51 r began p 202 l 13 r prove p 204 l 53 bl but p 207 l 55 r patients p 209 l 19 r fraught l 25 r acknowledges l 33 r it is uſed p 210 l 37 r ſtarre p 213 l 34 r Antagoniſts p 216 l 19 r 〈 in non-Latin alphabet 〉 p 219 l 27 r own p 221 l 31 r not to us p 223 l 8 r giddy gadding l 20 r more pleaſant l 35 r not as an l 50 r and put out the eyes of it, leſt p 224 l 53 r malignant p 226 l 27 r as to himſelf p 228 l 33 r 〈 in non-Latin alphabet 〉 p 229 l 8 r to take a nap l 23 r ſanctified p 230 l 37 r barre p 233 l 5 bl to, and read at the utmoſt l 51 r were p 234 l 46: perhaps p 235 l 23 bl the firſt he p 239 l 41 bl thus l 43 r moſt in his l 47 r of his prayer p 242 l 55 r 〈 in non-Latin alphabet 〉 p 244 l 25 r of his p 245 l 45 r faine l 46 r he pull'd l 47 r wayling l 54 r what p 247 l 1 r with him l 48 bl the firſt as p 249 l 14 bl &c l 30 r principal l 37 r as John of Chriſts p 250 l 19 r godly ſorrow for ſinne bl ſorrow (at the end of that line) l 43 r Laver p 252 l 10 r Catachiſme p 253 l 36 r That never is too long that nothing hath too much p 254 l 37 r ſpeaking p 255 l 25 bl of l 48 r out-leapes p 257 l 18 r rod ibid r uſeth them p 259 l 20 r go to the p 260 l 31 r that he is p 261 l 2 r poſterity l 20 r by p 262 l 51 r genius p 266 l 44 r Divinity p 267 l 8 r beget p 268 l 34 r periſh l 54 r he is Chriſts ſo l 56 bl in p 269 l 19 r of the Spirit l 23 r as it were l 47 r the body l 49 r but as the p 270 l 45 r to the p 271 l 27 r qua non l 36 r and to cry p 272 l 54 r as Iſhmael p 273 l 54 bl ſeal l 55 bl of p 275 l 2 r pretended p 279 l 14 r tryeth l 19 r hypocrite p 285 l 21 r Samaritans l 55 r extraordinary p 286 l 1 r yet faith p 287 l 44 r much p 288 l 16 r man may go l 32 r or on what l 51 r his p 289 l 43 r he may obtain p 293 l 16 r which l 17 r which l 54 r of faith p 296 l 5 bl others (whether p 297 l 51 r beares p 299 l 53 r nor better then p 301 l 11 r 〈 in non-Latin alphabet 〉 l 25 r this is p 302 l 42 r when he is p 306 l 8 r coyning and counter feiting l 37 r God is the p 307 l 5 r Hipocrates l 8 r can he look l 18 r he cannot l 43 r he keepes p 308 l 27 r credit l 29 r ſo much to l 53 r as are p 309 l 2 bl upon their p 310 l 9 r have l 10 r be may be p 311 l 32 bl (the firſt) of p 312 l 6 r ſome preſent p 314 l 24 r to come p 315 l 45 bl religious and r fawning p 316 l 12 r under p 320 l 46 r breach p 323 l 55 r cleave p 327 l 4 r ſuch a ſeat l 51 r lightning p 329 l 39 r loud voice p 330 l 51 r where p 331 l 10 r ſtrives l 46 r is ſo l 47 r ſportulae p 332 l 10 r this is p 334 l 26 r worſt p 336 l 17 r hath given p 338 l 54 bl and p 341 l 46 r Altars l 53 r pillars p 343 l 47 r will not p 344 l 23 r deſire l 41 r forbearing p 345 l 40 r charity p 347 l 18 r friendſhip p 348 l 6 r the Lord p 349 l 48 r malleable p 350 l 49 bl a p 251 l 27 r ſent l 28 r of ſinne p 352 l 16 r 〈 in non-Latin alphabet 〉 p 356 l 56 r he hateth ſuch ſinnes moſt as be p 360 l 14 r husband man l 26 r Baptiſts p 362 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38 r ſhould p 441 l 4 r which l 33 r or by p 442 l 49 r for it p 443 l 2 r aymeth p 454 l 9 r he addeth p 444 l 49 r he is p 445 l 55 r not willing bl as p 446 l 2 bl omitting and r unwilling p 447 l 8 bl none and r done p 450 l 6 r but then 〈 in non-Latin alphabet 〉 (in marg.) p 455 l 10 r farther p 457 l 53 r if an p 458 l 19 r wyre-drawn l 21, 22 r Paronamaſies p 463 l 42 r have been p 465 l 20 r paradoxical l 47 bl by p 466 l 48 bl is p 469 l 26 r Agur p 473 l 12 r 〈 in non-Latin alphabet 〉 l 16 r whom p 475 l 45 r Prieſts p 476 l 45 bl the p 479 l 21 r no p 482 l 24 r the other l 30 r ſo as l 38 ſome times p 483 l 51 r and p 487 l 35 r idleneſſe p 491 l 8 r extravagantly l 13 r or cauſe l 18 r make a l 46 r where p 494 l 3 r but obeyeth p 499 l 4 r Maniches l 41 r Zelots p 501 l 18 r hectick p 502 l 29 bl as l 35 r breach l 50 r concern p 504 l 6 r hath l 16 r have p 507 l 39 r wo nds l 50 r heart p 508 l 19 bl ordering and p 510 l 43 r own p 511 l 20 r if not l 43 r doth not p 513 l 5 r till it p 514 l 6 r falſe zeale therefore l 22 r enowe l 41 r ſickneſſe p 517 l 34 r with his p 523 l 24 r but moſt p 526 l 1 r but ſuch l 28 r and that's p 529 l 20 r thoſe that he here mend the number of the page for 526 r 529 and next for 131 r 136 p 531 l 55 bl God, in marg r 〈 in non-Latin alphabet 〉 p 536 l 46 r is built p 543 l 38 r a complete p 545 l 7 r him up p 553 l 28 r murders p 554 l 30 r contrary p 556 l 32 r of charity p 559 l 18 bl of p 562 l 27 r doth p 563 l 4 r no p 565 l 47 r is it not p 566 l 55 r confines p 568 l 26 r ſo much p 571 l 7 r leſſoning p 576 l 32 bl as p 579 marg r 〈 in non-Latin alphabet 〉 ibid r 〈 in non-Latin alphabet 〉 p 581 l 18 r contrition p 582 l 18 r ſavour p 587 l 46 r 〈 in non-Latin alphabet 〉 p 588 l 6 r Bochim l 8 r corruption p 589 l 20 r and l 23 r an Intruder p 590 l 14 r who may l 53 r Meſſalia p 591 l 10 r it cannat l 16 r gain it l 41 r upon the l 42 r yea, he p 592 l 48 r was by the p 593 l 22 r to be p 594 l 51 r over-ſpradeth p 596 l 38 bl in p 599 l 38 r taken p 602 l 49 bl not p 604 marg. r Epimenides p 607 l 19 r thorne l 41 bl that in firſt place l 42 r is no p 608 l 26 bl but p 609 front r parentage or defects of body l 20 r by the p 610 l 30, 31 r improvement p 615 l 19 r in it l 39 bl of l 52 r if he p 618 l 32 r temperature p 622 l 11 bl it l 14 r dwelling l 32 r diſparate of vice p 624 l 42 r cannot p 628 l 55 r by all.

The CONTENTS of the Firſt Part. THE Preface, ſhewing the Argument, Neceſſity, Utility, Difficulty, and Project of this work. Chap. 1. page 1. Of Hypocriſie, and of Hypocrites in general Chap. 2 page 6 Satan, the Arch-Hypocrite, and Father of hypocrites Chap. 3 page 13 The Natural hypocrite Chap. 4 page 22 The Moral hypocrite Chap. 5 page 30 The Civil hypocrite Chap. 6 page 43 The Politick hypocrite Chap. 7 page 52 The Theatrical hypocrite Chap. 8 page 62 The Heretical hypocrite Chap. 9 page 70 The Schiſmatical hypocrite Chap. 10 page 88 The Superſtitious hypocrite Chap. 11 page 99 The Ignorant hypocrite Chap. 12 page 120 The Prophane hypocrite Chap. 13 page 129 The Worldly hypocrite Chap. 14 page 140 The Religious hypocrite Chap. 15 page 164 The Stinted hypocrite Chap. 16 page 171 The Waxing hypocrite Chap. 17 page 185 The Temporary hypocrite Chap. 18 page 195 The Preaching hypocrite Chap. 19 page 205 The Hearing hypocrite Chap. 20 page 219 The Praying hypocrite Chap. 21 page 236 The Inſpired hypocrite Chap. 22 page 266 The Beleeving hypocrite Chap. 23 page 280 The Hoping hypocrite Chap. 24 page 305 The Fawning hypocrite Chap. 25 page 305 The Repenting hypocrite Chap. 26 page 351 The Counterfeit Convert Chap. 27 page 409 The Fearing hypocrite Chap. 28 page 417 The Patient hypocrite Chap. 29 page 427 The Obedient hypocrite Chap. 30 page 438 The Talking hypocrite Chap. 31 page 453 The Idle hypocrite Chap. 32 page 477 The Zealous hypocrite Chap. 33 page 493 The Judging hypocrite Chap. 34 page 516 The Libertine hypocrite Chap. 35 page 549 The Scandalous hypocrite Chap. 36 page 557 The Concluſion of the firſt part Chap. 37 page 574 The CONTENTS of the Second Part. THe Preface Chap. 1. page 579 A Chriſtian clog'd with original corruption Chap. 2 page 586 A Chriſtian diſadvantaged by parentage or defects of body Chap. 3 page 602 A Chriſtian labouring under natural defects of the mind Chap. 4 page 610 A Chriſtian tranſported with paſsions Chap. 5 page 19
THE FIRST PART.
CHAP. I. The PREFACE, Shewing the Argument, Neceſſity, Ʋtility, Difficulty, and Project of this Work.

THat great Saint Auguſtine, Aug. de Civit. Dei, Initio. with ſingular judgement faſhioneth his admired defence of the Chriſtian faith, againſt the calumnies of Heathens, in a delineation of two oppoſite Cities; the one heavenly, the other of the earth; the one the City of God, the other of Satan: Upon the enmity of theſe two Cities and and citizens thereof, a great part of the Scripture diſcourſeth, as being a perpetual Comment upon that firſt GoſpelGen. 3.15 delivered in Paradiſe immediately after the fall, declaring the effects of that hoſtility in the ſucceſſive encounters of the ſeed of the woman with the ſeed of the Serpent. Whereof Saint John in his Revelation (the laſt book of Scripture) ſeemeth to give account, thus deciphering the ſtate of the latter times;Rev. 12 17 Then the Dragon was wroth with the woman, and went and made warre with the remnant of her ſeed, which keep the Commandments of God, and have the Teſtimony of Jeſus Chriſt: An enmity, not only between their perſons; but alſo and more frequently between their courſes and qualities. A war waged not only in ſet battels, under banners diſplayed, as betweenExod 17. fin. Iſrael and Amaleck; or in ſingle encounters, as between1 John 3.12 Abel and Cain, Gal. 4.29 Iſaac and Iſhmael; but more commonly, and with no leſſe fury, in the confines of divine vertue and vice; where both the wicked uſurp upon the portion of the godly, and the children of God (through infirmity) partake with the men of this world; and as the Pſalmiſt ſaithPſalme 73.10 turne hither; to ſee theſe oppoſites as it were in the middle of conflict, mixed pell mell one among another, it were no very eaſie thing to diſtinguiſh them; But to ſee them, as in a time of truce, paſſe too and fro out of the one Camp into the other, yea, and that in the arms and abiliments each of other (yet with hearts as farre aſunder, as if they were in the skirmiſh;) here to diſcerne between Chriſts party and Satans, is worth the while, but this is not a task for every looker on. For their ſakes therefore, who deſire to underſtand the difference between theſe parties, in their neereſt approaches and reſemblances, I have taken in hand this work. Wherein, leaving the apparent contrarieties of vertues and vices (ſo evident in the examples of holy and of wicked men) I propound to my ſelf nicer differences, concerning the ſeeming vertues of the wicked, and the infirmities of Gods children. Here we ſhall ſee how the wicked at their beſt, come ſhort of true goodneſſe; and how Gods children, at their worſt, are exempted from reigning wickedneſſe.The ſum of the whole. Here the mock-vertues of wicked men are propounded for our caution, and the infirmities of the faithful for our conſolation.Divided into two parts. But, firſt we will compare the hypocrite in his beſt ſhews, with a regenerate man living according to his rule; to fruſtrate the wicked mans incroachments on the lot of the righteous: and after (in another part) we will compare the childe of God in his infirmities with the wicked man living under the power of ſinne; that we may diſtinguiſh the weakneſſes of Saints, from the wilful wandrings of the ungodly;Heb 6.3 and this will we do if God permit.

Let no man think this a needleſſe or unſeaſonable argument; ſay not, theſe are days wherein none will be hypocrites,The neceſſity of this Argument. for what ſhall they get to diſſemble? Hypocriſie hath more irons in the fire then one; and even they, who boaſt of plain dealing, and greateſt ſincerity, are many times the greateſt diſſemblers. Never, I am ſure, was there more need to diſcerne, and divide our ſelvesNumb. 16.26 from the Tabernacles of wicked men; for now theZ ch. 5.8 Ephah of wickedneſs is full and overfloweth. Never more cauſe for them thatMal. 3.16 fear the Lord, to ſpeak in his behalf every one to his neighbour, becauſe iniquity never ſtood more boldly in competition with goodneſſe, nor hypocriſie more gaudy in the colours of ſincerity: Indeed evil dayes can ill brook differences, and the worſe, the leſſe. For they that are vile in Gods eyes, are always precious in their own, and therefore whatever diſcovers, offends. But our warrant is beyond exception. The Lord that put the enmity between the ſeed of the woman, and the ſeed of the Serpent, hath commanded, not only Paſtors in preaching, if they will beJer. 15.19 after his mouth, but alſo private Chriſtians, as many as willPſalme 15.4 dwell in his holy hill, to put a difference between the precious and the vile, to deſpiſe the one, and honour the other.

But what! is notNumb 16.3 all the Congregation holy? yea every one of them; I grant,Jerem. 2.3. Iſrael is an hallowed thing, but herein are found many unhallowed ones: not only the world ſwarmeth with Gods enemies, but even the Church viſible is too ſhamefully fruitful of a wicked and adulterous ſeed. Many borne in marriage, but not of marriage;Eſay 57 3. they call the Church their Mother, but are not of that Fatherhood, of which are all the ElectEph. 3.15 both in heaven and earth. No ſuch enemies to him that is borne of the Spirit, as they, who in the ſame Family, are borne after the fleſh. It cannot be (ſaith our SaviourLuke 13.33 Aug. in Apoc. hom. 14. that a Prophet ſhall periſh out of Jeruſalem; that is (as Saint Auguſtine interpreteth) that good Chriſtians ſhould ſuffer any perſecution, but from evil Chriſtians. Wherefore not only the wilde boars muſt be chaſed, but we muſt alſo draw theCant. 2.15. foxes out of their earths; even the little foxes, which though they turne not up the roots, yet they alſo are ſpoilers of the vines, ſeeing our vines have tender grapes.

The utility.Hypocriſie is a crime, concerning which, moſt men are apt to abuſe themſelves; and the worſt men, others: Themſelves in diſcharging, others in charging: For, of this ſinne every wicked perſon ſecurely diſchargeth himſelf, and with this he boldly chargeth his neighbour And it is a ready ſalve for a non-plus (recommended by the practiſe of SatanJob 1.9.) and ſerveth every mans turne that is worſe then other. For an hypocrite, by ſuch a mans definition, is he that preſumeth to be better then I. The not ſeeing of hypocriſie in themſelves, is the chaine whereby Satan holdeth ſeduced ſouls to the ſtake of ſinne; and the reproach of hypocriſie from others, is his hook in their noſtrils, to keep them from true piety. It will therefore be, I am ſure a charitable,Lethargici excituntur phrenetici ligantur, ulceroſi ſecantur uruntur, & tamen amantur, Aug. in Pſ. 34 and I hope an acceptable aid to ſuch as deſire to know themſelves, and to be comely in the eyes of Chriſt, to hold out this true glaſſe unto them, though the proud deformed of the world abhor to look into it. Chriſt hath two Dyets of judgement, the firſt of diſtinction, in the preaching of the Goſpel, the latter of retribution in the final day of doom. The judgement of diſtinction, if we ſubmit unto it, ſhall give us aſſurance of favour in the judgement of retribution. And it is no ſmall comfort in this confuſed mixture and Chaos of men, whenGeneſis 1.2 darkneſs is upon the deep, to ſee yet the Spirit of God moving upon the waters, making a diſtinction between the City and citizens of Sion, and of Babel, and to borrow of the Poet, Secretóſqúe pios, his dantem jura Jehovam. That ſeeing we cannot ſeparate in body from wicked men, for the time of this world, we may ſo much the rather ſever our ſelves from them in manners, that we be not hereafter joyned with them in puniſhment. Every man hath two things to look unto more then all the world beſides; a body, and a ſoul: For the one, every one is either a foole or a Phyſician; for the other, either a Devil or a Divine; a Divine, I ſay in this point eſpecially, that he may be able to approve himſelf thePſalme 32.2 leſſed man, to whom the Lord imputeth not his ſinne, and in whoſe ſpirit there is no guile. Unto bleſſedneſs therefore is required the judgement and hatred of hypocriſie, whereto I here endeavour to lend a willing, though a weak hand.

A ſubject of no ſmall difficulty;The difficulty For we do not now lead men through the known regions of vertues and vices, but rather attempt the diſcovery of an unknown world, and when we have all done we ſhall leave a large Terrâ incognitâ for the exerciſe of after comers. We do not compare Jacob and Laban, as it were chiding Geneſis 31 and oppoſing; but, we undertake to ſever them in their meer ſtones and confines. Here evil muſt be diſcovered under the ſhew of good, and grace muſt be diſcerned under the cloud of infirmity. As good doth not always appear in the ſame beauty and brightneſſe, being partly clouded with corruption, partlyCant. 1.6 Sun-burnt with affliction: No more doth evil alwayes ſhew her ſelf in her native loathſomneſſe, but as an old Jezabel fills up her wrinkles with artificial dawbery. It is not of every judgement to diſcerne good when it is tainted with evil; or evil, when painted with the colour of good; to ſee grace, ſanctifying grace in Gods child falling, lying, ſowning; to ſee ſin, reigning ſinne in the hypocrite profeſſing, praying, repenting; deformity is hardly known under a viſor, or beauty under a mask. Solomon himſelf entring into the inqueſt of wiſdome and folly, found it very hard and troubleſomeEccleſ. 7.28; if he (a horſeman in compariſon) could not attaine unto it, what can we promiſe, who are faine to walk on foot; or rather, to creep? When two men ſtand out one againſt another at the ſwords point, what need of ſenſes exerciſed? half an eye can ſee that they are enemies; but fraud in fellowſhip, enmity under brotherhood, is not ſo eaſily deſcryed. In matter of faith, ſome deny the Sonne of God, and dene him; not admitting the letter of the word. Infidels reject both the Old Teſtament and the New: Jews deſpiſe the New, retaining the Law, but not with reference to the Goſpel. The Turks make the New Teſtament Old, and Chriſt, as it were, a Moſes unto their Mahomet. In theſe, who ſeeth not the contrariety; But there are others, who divide Chriſt rather then deny him; admit him in name and profeſſion, but overthrow him in his offices; receive the Word in the letter and volume, but deny it in the proper and ſpiritual ſenſe; in theſe it is more difficult to diſtinguiſh. Likewiſe in matter of manners: ſome profeſſedly abandon all goodneſſe, and delight to be accounted of the prophane and damned crew. Their anſwer unto Chriſt is,Matth. 21.24 I will not: who ſeeth not their wickedneſſe? Other hide their ſinne under the vizar of obedience: They ſay,Ibid. verſe 30 I will Sir, yet ſtir never the more: The former are black devils, theſe are white, yet devils too; but becauſe they are white, not ſo eaſily diſcerned. Nay, they will plead for the price of religion with the moſt ſincere hearted Chriſtians, as the falſe1 Kings 3. Harlot with the true Mother for the living childe.

Wherefore he that will give true judgement,Remedies againſt that difficulty muſt diſcover the Mother by the affection; which he ſhall the better do, if he bring affections of his own to the enquiry. Love and hatred are ſharp ſighted in their proper objects. Let us therefore alſo bring love unto ſincerity, and ſo ſhall we the better acknowledge it;1. To ſharpen our ſight with love of goodneſs and hatred of evil. and hatred to hypocriſie, ſo ſhall we the better detect it.

But becauſe it is hard diving into the hearts of other men; leaſt we ſhould rove in our diſcovery, or draw immaginary models, and landskips, wherein a man ſees ſomewhat, but learns nothing;2. To uſe the helps afforded, which are, 1 The light of Scripture we muſt make uſe of ſuch helps as the Lord hath afforded for the furniſhing of this card of navigation.

Firſt, we have the lively and operative Word of God, who perfectly ſeeth the heart of man, and diſcovereth in his Word much of that which he ſeeth. He made us ſuch as we were, and now diſcerneth what we are; and revealeth both unto them that will ſearch for both in his Word. There is the map of this Microcoſme of ours. The rule and the aberration go together.Ariſt. Rhet. lib. 1. cap. 1 Verum & veriſimile ad eandem pertinent facultatem. Reaſon can diſcover no more but the Coaſts of this Countrey; but Chriſt can let us ſee the inland, for heJohn 2.25 knoweth what is in man: Moon-light or candle-light will not diſtinguiſh colours, diſtances, paintings; by that light all is gold that gliſtereth:Eſay 8.20 Onely day-light diſcovers counterfeits; only the morning light of the Word enableth us to detect this impoſture of hypocriſie. As thoſe therefore who work in mines under ground, ſo muſt we labour to bring our light from above.

2. The knowlege of our ſelves.Secondly, we muſt ſearch diligently into our own hearts; that, as Phyſicians know other mens bodies, ſo we may know the ſtate of other mens ſouls the better, by ſtudying our own, making uſe of the Wiſe mans Aphoriſme Prov. 27.19 As in water face anſwereth to face, ſo the heart of man to man. If we ſay with Solomon, I and mine heartEccleſ. 7.25. compaſſed; we ſhall be able to ſay with David, Pſalme 36.1 wickedneſſe ſaith to the wicked man, in my heart there is no fear of God before his e es.

3. Inſpection of examples.Thirdly, we muſt take view of examples recorded, as of Anatomies, wherein by the diſſection of ſome, the diſpoſition of all men is diſcovered.

4. Collation of contraries. Eccleſ. 7.25Fourthly, as contraries make one another more manifeſt (for which cauſe Solomon, with the ſtudy of wiſdome, joyneth the ſearch of folly) ſo here ſincerity being compared with hypocriſie, either part will help us the better to underſtand the other. Hypocriſie ſerving as a foile to the luſtre of vertue; and grace as a candle to lighten the dark corners of ſin.

5. Diſcoveries of former travailers.Fifthly, we may not diſavow the help of other labours, who have profitably touched upon this ſubject; though none (that I know) in this order, or ſo fully. Howſoever, I have been content to come behind, either as a gleaner, or as he that bindeth up the ſheaves.

6. Prayer for ſpiritual illumination.Unto all, and above all we muſt adde fervent prayer unto Chriſt (who only is able to take away both ſcales and miſt) that he would vouchſafe once and again to touch our eyes, that we may ſee, not as he, who ſaw men like trees, confuſedlyMar. 8, 24, 25; but that,Phil. 2.9, 10 abounding in knowledge and all judgement, we may diſcern of things that differ; and under the moſt deceivable appearances, diſtinguiſh between good and evil.

Advertiſemēts touching the work.Laſtly, to give ſome account of my paines and project in this work; though there be no want of books in in this lettered age, wherein Scribimus indecti may ſerve for a common Apology: yet books of this nature, which teach a man to try and know himſelf, ſure I am, there are not too many; wherefore as I haſted not unto the Preſſe, but rather preſſed my talent at home to another, and another year; ſo I held it no charity to ſuppreſſe it.Underſtand this of the time wherein he firſt drew this draught, not of this time of publiſhing of it. After two and twenty years employed in the Miniſtry, wherein many things have been ſet to the account of conſcience; at laſt I adventured to commit ſomewhat to the charge of memory. Writing is that voice whereby many a faithful witneſſe being dead, yet ſpeaketh; as Elijah 2 Chr. 21.13 after his death prophecied to Jehoram. For though the living confer not to the dead, yet the dead do thus communicate to the living. I held it time therefore for me to make up my fardels, and to ſee if any thing were found worthy to be made, over to the uſe of poſterity.

Aug. Epiſt. 1. ad voluſ.If any man think the book too large, it is in his own power not to overcharge himſelf: conſidering that (as Saint Auguſtine writeth to Voluſian) that which is written is alwayes at hand to be read, when the Reader is at leaſure. Neither is that a burden, which a man may take up when he pleaſeth, and lay down when he liſt. Whereto alſo the diviſions and variety of h ads (not depending one on another) will afford commodity. I have endeavoured b evity as much as might be, without affectation or obſcurity; the one odious to my ſelf, the other prejudicial to the Reader. Indeed I preſume a Reader ſomewhat entred into the Art and myſtery of godlineſſe; and who, having laid the foundation of ſaving knowledge, deſires to be led forward to perfection.Heb. 6.1

If ſome things paſſe the weaker underſtandings, yet the ſubſtance may be conceived. If moſt, or all, come ſhort of judicious apprehenſions; yet even they happily may take occaſion to ſet awork their more accurate judgements. If I have abounded, I hope it is in the matter, not in the ſtile; for I would be loath to ſet words on horſeback, and let matter lacquey by on foot. Yet ſome care of words was requiſite for their ſakes, who affect not the matter for it ſelf. For as he ſaith, Pauca meo Gallo, ſed quae legat ipſa Lycoris, &c. So to the cauſe of piety ſomething is due, but it had need be ſuch as captious impiety cannot juſtly contemn. Once it ſhall content me, that I have not given words to the world, nor ſerved the Lord and his Church, with that which coſt me nothing. They that finde lack of words for explication, may do well to think there is both an hint for meditation, and place left for a ſecond reading. As pictures made by Art optique, do only ſeem to preſent the image in bulk, but with the help of the glaſſe, diſcover many particularities: So theſe deſcriptions, though they may ſeem a rude draught, being viewed through the glaſſe of meditation, will happily diſcover more traces of truth, and tracks of errour then were at firſt ſight apprehended.

If ſome things ſeeme more proper to another place or Treatiſe, know that I would not ſo abhorre from that which they call 〈 in non-Latin alphabet 〉 , as to make a raw bone 〈 in non-Latin alphabet 〉 of Art, conſiſting only of partitions; or like Procruſtes, to frame the body to the bed, not the bed to body. Many things ariſe out of the ſubject matter; many others fall in by the way of amplification, application, alluſion, &c.

If ſome things ſhall (as they are) appear defective, I have to plead for my ſelfe (beſides the difficulty before mentioned) the unintermitted courſe of my Miniſtry; which would not allow me that leaſure and vacancy, which had requiſite; ſo that the plough could not ſtand ſtill for the harrow; but I muſt at once, as it were, ſorbere & flare. Beſides; it was not a ſingle labour, firſt to fill the mould till it run over; then to pare away; firſt to weave, then to full; firſt to ſee what might be ſaid, and then what not to ſay.

If any ſhall think that divers other heads of hypocriſie might have been added as well as theſe; let him give one man leave not to ſay all. It is enough for me, that I have nailed up the counterfeits that came to my hands, and thoſe more by many then I at firſt diſcovered; this Hydra multiplying her heads in the very cutting off.

If any ſhall finde lack of application, let ſuch conſider, that the whole Treatiſe is a direction for the examination of our ſelves, whether, and how far forth theſe weeds are found growing in our gardens.Pſalm 110.3 And when we ſee on the one ſide true vertues, as the army of Chriſt marching in holy beauty, on the other ſide hypocriſie,1 Kings 9 the devils Jezabel with her painted viſage: Who can but think, that the Lord calleth, ſaying, Who is on my ſide, who? that if any belong to this, Jehu, (though before a ſervant to that ſtrumpet) he may put to his hand to throw her down to the ground.

Neither did I much travaile to bring confuſion into a method, being rather to binde thornes, then to lay bricks; and finding theſe hypocrites, in the driving, to be wilde things, like beaſts in a faire, many times one on anothers back. I have therefore ſo divided theſe heads, as to diſtinguiſh not men, but vices; or rather ſeveral acts and ſcenes of the ſame vice. Wherefore it is not to be wondred, though many of theſe characters be coincident to one and the ſame wicked man (as one Actor in divers habits, may play divers parts;) yea, ſundry of them in meaſure found in Gods deare children, in whoſe pirit, though there be no guile harboured, yet there are reliques of hypocriſie (as of all other ſinnes) not throughly aboliſhed. All that I did as touching order, was for mine own eaſe; for which I was faine to make uſe of the ſtratagem of Horatius againſt the Curiatii, to ſingle out and encounter one enemy after another. For this cauſe I have caſt this former part into ſeveral ranks; referring unto one ſuch hypocrites as do erre in the whole kinde (as they ſay) miſtaking or ſuppoſing ſome other thing for Religion; and upon that ſo bearing themſelves, as if there were no need of Religion. Unto another, ſuch as lay claime to the vertues and graces that are in Gods children. Unto a third, ſuch as ſeem to partake, or rather juſtle with them in the practice of holy duties.

Here, which to deal with in the firſt place I greatly reckoned not; conſidering that it well enough befitteth a monſter to be borne into the world, and a carkaſſe to be carried out, with his heels forward. But at length it befel me, as to that noble Roman; the ſtrongeſt and beſt breathed enemy came firſt to the encounter; to wit, that pack of hypocrites, which foiſteth in ſome other thing in the ſtead of Religion; with whom I am now to joyne iſſue; but firſt, I hope it will not ſeem abſurd, if (after old Homers manner in deſcribing duels) I beſtow a few words upon the nation and pedigree of the enemy; that is, upon the nature of hypocriſie in general, and upon Satan the father of hypocrites.

CHAP. II. Of hypocriſie, and of the hypocrite in general.

The names. THe names of hypocriſie, and Hypocrites are borrowed from the Greek, In which tongue they primarily ſignifie the profeſſion of a Stage-player, which is to expreſſe in ſpeech, habit and action, not his own perſon and manners, but his whom he repreſenteth. But in the New Teſtament, theſe words are familiarly uſed to note the ſinne and ſinner, Pronunciatores perſonarum alienarum, &c. Aug of whom we here intreat. Indeed a very Stage-player, acting the part of a member of Chriſt, without any portion of ſound and ſaving grace. The Hebrew words are fetcht from a root that ſignifieth to be impi us or prophane, Jer. 3.1, 2 to pollute or defile, to diſſemble or counterfeit; whence that of the Prophet is diverſly tranſlated. The earth is defiled, or the earth hath deceived, or dealt hypocritically,Iſ. 24.5 & 32.6 From 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 Caneph therefore ſignifieth indifferently an Hypocrite or a wicked man.

The definition. Quiſquis ſe vult videri quod non eſt hypocrita eſt. Aug. Aliud ſimulans aliud agens, &c. Hi r n. We may define an hypocrite to be ſuch a one as covereth wickedneſſe under a cloak of goodneſſe. Tegit ſub perſona quod eſt (ſaith Saint Auſtin) & oſtentat in perſona quod non eſt. Abſcondit quod eſt (ſaith Bernard) quod non eſt mentitur. He hides as under a viſor or counterfeit, that which he is, that he may ſeem in that viſor that which he is not: The holy Ghoſt compareth ſuch to clouds without rain wells without water, trees without fruit. Others have likened them to harlots, who cover a wrinkled face with parjetting; Jude 12 Greg. Sicut lamiae quibus humana facies, corpus beſtiale ſic hypocritae &c. Hieron. Explained in the matter. to the Oſtrich, which hath great feathers, but flieth not; to flags and bul-ruſhes, which grow green to the eye, but beare no fruit.

The matter is large, and of contrary parts, firſt vertue, and eſpecially piety, which it ſeemeth to put on: Secondly, vice and iniquity which it concealeth: For hypocriſie is vice in a viſor; the face covered is vice; the viſor pretended is vertue; and not any one vice or vertue but all hypocriſie is a caſe for all vices, a counterfeit of all vertues.

This is that which hath given us occaſion to name our hypocrite, ſometimes from the vertue which he counterfeiteth, ſometimes from the vice which he concealeth: This is that which giveth Hypocrites place in the Church viſible amongſt Gods people, etſi non per virtutem, certè per ſpeciem pietatis, not as partakers, Aug. in Pſ. 106 but as counterfeiters of piety; not as innocent, but as unconvicted of their iniquity. For hypocriſie is both the Ape of piety, and the mask of ſinne; for goodneſſe, the hypocrite is like the Bankrupt, the leſſe ſubſtance he hath, the more ſhew he maketh; or like the Alchymiſt, that blows himſelf and all away in ſmoak, to make, not gold, but counterfeit gold, fit for nothing but theRev. 9.7 locuſts crowns. But though hypocriſie erre in imitation of vertue, it faileth not in giving perfection to ſinne: for in every web of ſinne, whatſoever be the warp, hypocriſie is the woof; and whatſoever be the dye, this ſtrikes it in grain. It is a leaven that joyneth it ſelf with the whole maſſe of iniquity till all be leavened. Dolus & ſcelus, ſubtilty and miſchief go together: but ſubtilty is the ſheet whereinMicah 7.3 men wrap up miſchief. As with every mortal diſeaſe (they ſay) a feaver is joyned, ſo with every reigning ſin, hypocriſie. Look through all the dominions of ſin, and you ſhall ſee that what vice ſoever is the devils Vice-roy, hypocriſie is his chiefeſt States-man.

But above all deſcriptions our Saviours ſimilitude of a painted Sepulcher, bringeth us neereſt to the repugnant conſtitution of this ſinner. A painted T mb! what ſo glorious? nature teacheth men to put comelineſſe upon that which is leaſt comely. I need not mention thoſe Mauſoloea and Pyramides, at which the world to this day wondreth; every man is willing his Tomb ſhould be fairer then his houſe, yea, then the reſt of the Churches wherein they ſtand: ſo Hypocrites make a fairer ſhew, not only then the common ſort of men, but then other profeſſors; but open theſe Sepulchers, and their inſide is moſt horrible and loathſome. No filth like carrion, no carrion like that of a man, death revelling on him, as the Greeks on dead Hector, ſo that Abraham had reaſon to ſeek a place to bury his dead out of his ſight, whom living, he could not endure out of his eye. The Hypocrite is both the Tomb and the corps.Mat. 23.28 ye appear righteous to men (ſaith our Saviour) there is the goodly Tomb, but inwardly ye are full of hypocriſie and iniquity (there is the carrion carkaſſe;) Hypocrites, like Tombes, love to be neer the Church, but the humbleLuke 18.13 Publican ſtanding afar off is neerer to God then they. Tombs preſerve the name while the man conſumes: ſo hypocriſy maintaineth a bruit of goodneſſe, while the wicked hypocritesRev. 3.1 rot above ground. Tombes give a ſpectacle to the eye of the beholder, but cannot give life to the interred; ſo hypocriſie makethGal. 6.12 a faire ſhew in the fleſh, but the hypocrite remaineth dead in regard of the life of God.

The formeThe forme of hypocriſie conſiſteth in apt imitation, and cunning diſſimulation. The hypocrite ſeeks not to put off ſin (that is death to hypocriſie;) but to put on a cloak or a viſor upon ſinne. Thus the dead bury their dead; dead men bury their dead works out of other mens ſight, not out of their own, much leſſe out of Gods. An Hypocrite is a man of both worlds; he converſeth with the living by that which he pretendeth, and with the dead, by that which he concealeth. But alwayes that is beſt lov'd which is concealed, yea, only loved, for the other is expoſed for the ſafety of this. Herein hypocriſie goes beyond flat lying, becauſe it is a lie with a pretence, and that you may not finde out the truth, giveth you a ſtale or a mask to gaze upon the whiles. Gehazi was a ſimple lyar, Thy ſervant went no whether; Adam was more cunning with his apron of fig-leaves, and excuſe upon the woman. He had need be cunning that ſhould conceal, not only his ſinne, but the art alſo whereby he would conceal thatPlurimum artis habere ſolet ſimulatio, &c. Hilar. in M t. Canon. 22 ; not onely his iniquity, but alſo hisMat. 23.28 hypocriſie. Tully ſaid of Pompey, that he was a great diſſembler, but not able to hide his diſſimulation, but if any want wit, that is not his fault, he wants no will to hide both. The Aſſe may be an hypocrite as well as the Fox, though he cannot ſo well cover his eares. The devil will bear with him that ſerveth him as far as he can. Many hypocrites were in our Saviours dayes, but the Scribes and Phariſees carried away the prize; many now a days; but the Monks and Friers bear the bell among the Papiſts, &c.

The End, The end. our aviour noteth to be ſeen of men. But that end is referred to further ends, to wit, glory, lucre, eaſe, immunity, command,Mat. 6.23.5. all for himſelf as a perfect ſelf-ſeeker; ſeen he would be of men, and that in the wayes of God, not that God may be honoured, not that men may be edified, but that himſelf may be commended, Quaſi in Deum intendit, ſed non propter Deum. He ſeemeth to apply himſelf toward God, but not for God. Hence he is called 〈 in non-Latin alphabet 〉 ,James 1.8 a double minded man: and if a mans mind be himſelf (as the Phyloſopher ſaith) then muſt he be a double man that hath an heart and a heart.

The ſubject of hypocriſie.The extent of this ſin in regard of the ſubject is very large: For it is a circumſtance of evil cleaving to all ſorts of ſinners. Hypocriſie is proper to ſuch quarto modo (as Logicians ſpeak) that is to all, only, and always.

1 All ſinnersFirſt, to all, and therefore a wicked man and an hypocrite are not only joyned, but confounded, as we ſhewed in the Etymology of the Hebrew word Caneph: The holy Ghoſt ſpeaking by David the moſt pious, man calleth the evil man the wicked: by Solomon the wiſeſt, he calleth him the foole; by Job the moſt upright, he termeth him the hypocrite: to ſhew that theſe three, Piety, Wiſdome and Sincerity; and contrariwiſe wickedneſſe, folly, and hypocriſie, import under divers names, one and the ſame thing; ſo that in Job Job 17.8 the hypocrite and the innocent are oppoſed. Take men therefore as men in the ſtate of corruption, and they are all wicked, all fools, all hypocrites; Pſalme 4.2 O ye ſons of men, ſaith David, how long will ye love vanity and ſeek lies? Eſay 9.17 Every one (ſaith the Prophet) is an hypocrite and wicked; and againe,and 33.14 The ſinners in Sion are afraid, fear hath ſurprized the hypocrites. All ſinners are hypocrites, (forJer. 17.9 the heart of man is wicked and deceitful) but moſt of all the ſinners in Sion, whoEſay 26.10 in the land of uprightneſſe do wickedly. The world is full of hypocrites, forPſalme 12.2 every man ſpeaketh vanity to his neighbour, and the Church is not without them, for even there alſo areDeut. 32.23 children in whom there is no faith. All that are in Covenant with the Lord ſhould be, (and therefore are ſtiledDeu . 32.15) Jeſchurum, or upright Eſay 63.8 children that will not lie: but alasDeut. 32.5 they have corrupted themſelves by their vice, not being his children. Hypocriſie likeGeneſis 6 the daughters of men, with a falſe ſhew of beauty, hath corrupted for the moſt part the ſonnes of God, and made them alſo an Eſay 10.6 Eſt ergo eccleſiae quod ferat foris gemat intus, Aug. in Pſ. 141 2 Only ſinners hypocritical Nation. All they who are onely outwardly called, not regenerate, not ſanctified, are among hypocrites. The Church doth not onely ſuffer from enemies abroad, but ſorrow for falſe children at home.

Secondly, only wicked unſanctified men are hypocrites. Satans City isEſay 24.10 a City of vanity; but Gods Jeruſalem isZeek. 8.3 a City of truth. A true Iſraelite is he,John 1.47 in whoſe ſpirit is no guile. Thus it pleaſeth the Lord to ſtile and acknowledge his children, not that they are perfectly purged from this leaven, but becauſe it prevaileth not in them. The wicked are not that, the godly are not all that which they ſeeme. Hypocriſie counterfeiteth grace in the wicked, weakeneth and diſturbeth grace in the regenerate; in them it ſerveth inſtead of grace; in theſe it ſhouldereth in with grace. If it be hypocriſie (as Saint Auſtin ſaith) peccatum vultu tegere, not to be known of our ſinnes by our looks; we may well adde, with the ſame father, to be without ſome ſpot of hypocriſie is ſcarce incident to mortality. Hence Satan thinketh he hath ſomewhat to object, even to the beſt of men. For when he could charge Job with nothing elſe, he accuſed him of hypocriſie, and it had gone ill with that upright man, if God had not been his merciful Judge. Hence it is that we can the better look into the cloſe cabinet of the hypocrites falſe heart; we have that inſight which Adam in innocency had not; we our ſelves in our ſtate of nature have plowed with the ſame heifer. We have a counterpane of the ſame inſtrument, though by a grace in great part cancelled. But hypocriſie reigneth not in Gods children: Hence it is a character of the bleſſed and juſtified man, in whoſe ſpirit there is no guile, a true Iſraelite, one of Gods Iſrael is he, that isPſalme 73.1 and 125.4 pure and true in heart. Thus hypocriſie is among natural men, an hereditary; and (I may ſay) oecumenical diſeaſe; in men outwardly called, belonging only to the Church viſible, an epidemical diſeaſe, common, yet adventitious, not of the nature of their calling; in the regenerate it is an ill humour, but not a diſeaſe or ſickneſſe, becauſe it prevailes not to overthrow the functions of ſpiritual life. Every man therefore in the world is either an Iſraelite or an hypocrite: Every man in the Church is either of Gods Iſrael, or of the devils army, but the Church hypocrite is of theRev. 11.7 Dragons Angels.

Thirdly, the wicked man is perpetually an hypocrite. Hypocriſie is both natural and native in him. The wicked (ſaith David Pſalme 58.3) are ſtrangers from the womb, 3. Sinners always hypocrites from the belly have they ſtrayed, ſpeaking lies. It is a wonder to ſee how ſoon little ones can learn to ſew their fig-leaves, and the elder ſtill the more cunning. The whole life of man unregenerate, is an enterlude. Auguſtus dying, asked his friends, what think you? have we well acted the enterlude of life? The New-birth only makes a man live in good earneſt; puts onRom. 12.9 love without diſſimulation, James 3 17 wiſdom without hypocriſie. Grace is unto the ſoul a change of rayment; the skin of the Lamb for fig-leaves, ſincerity for hypocriſie; elſe nothing but death and judgement can pull off the viſor, and ſtrip conſcience of this linſey woolſey coat. Till then the whole life is a lie; for as a lie is the hypocriſie of the tongue, ſo hypocriſie is the lie of the life. A falſe heart findeth meanes to tell a lie to the eye as well as to the eare.

The greatneſſe of this ſinneThe greatneſs of this ſin. is too much for our ſurvey. The matter formerly handled ſheweth it to be a double iniquity, ſinne upon ſinne, a ſinful covering of evil with pretence of good; and what more ſinful then to make good a cover for evil? TheyEſay 30.1 cover (ſaith the Lord) with a covering, but not of my Spirit, that they may lay ſinne upon ſinne; a covering indeed not of Gods Spirit, whoſe office isJohn 16.8. to diſcover ſinne. God hateth all ſimulation and counterfeiſance; moſt of all, that of his own image. The Authour of truth brooks no forgery.Tertul. de ſpectac. Adulterium eſt apud illum omne quod fingitur, ſaith Tertullian. All counterfeiting is with him, adultery, the abuſe of his own bed. Our Saviour in the Goſpel never ſpeaketh of hypocriſie without deteſtation; never calls any man hypocrite but with indignation. Other ſinnes, in compariſon, he accountethM t. 7.5 moats; but this is a beame in the eye. Si trabs in oculo, ſtrues in corde; a beam in the eye betokens a heap in the heart: If the receiver be worſe then the thief; hypocriſie muſt be worſe then any ſinne, yea, then all ſinnes, for it is the common abettor, concealer, patron, and pandar of ſinnes; It is a colour for covetouſneſſe, a canopy for uncleanneſſe,Prov. 26.84 a dark lanthorne for malice, a vault for treaſon, a diſguiſe for Ambition, a viſor for Atheiſme; in a word, a horſe full of Greek, or rather a Sinon to bring in the horſe. Every ſin is made worſe by hypocriſie; for this makes of an enemy a traytor, Every reigning ſinne is a Jebuſite, but hypocriſie is a Jeſuite; not only a traytor, but making all traitors that entertain him.

It is a manifeſt wrong to our neighbour whom we delude,In regard, 1 Of other men as the witch did Saul with1 Sam. 28 a devil inſtead of a Samuel. Every man beareth ſome reſpect to the opinion of others, and would (if it might be) approve himſelf; which becauſe wicked men will not do by goodneſſe, they ſeek to do that by a ſhew of goodneſſe; therefore even the whoriſh woman when ſhe hath eatenProv. 30.20 ſhe wipeth her mouth, and ſaith, I have done no wickedneſſe. It croſſeth the royal Law, do as ye would be done by, I have known many (ſaith Saint Auguſtine) were willing to deceive,Confeſſ. lib. 10 cap. 23 but never any willing to be deceived. And which is fartheſt from ingenuity, it abuſeth rather friends then enemies; for they are apteſt to erre on the favourable ſide. Neither is the deluſion without danger, for as the Apoſtle ſaith of ſinne, itRom. 7.11 deceives, that it may kill: ſo hypocriſie deludes, that it may corrupt. And (as thoſe locuſts) it hath not only theRev. 9.7, 8, 10 face of a man, and haire of a woman, that it may inſinuate, but alſo the teeth of a lion, and taile of a ſcorpion, that it may deſtroy.

It is that by which a man chiefly wrongeth himſelf, deluding his own conſcience,2. Of the ſinner himſelf or rather deriding her to her face, by calling evil good, and good evil; for as it giveth an outſide of vertue to the world inſtead of vice; ſo it giveth an inſide of vice to the conſcience inſtead of vertue. There is no hypocrite ſo cunning as to hide himſelf abſolutely from himſelf, but that he ſees his heart abhorres from the Lord,Ab intimâ luce, ad fraudulenta ſimulatioues, &c. Aug. de Geneſ. contr. Manich. l. 2. c. 15 and that he doth but dally with him, giving that which his heart tells him, God is not ſatisfied with, and with-holding that which his heart tells him God chiefly calls for, that is the heart it ſelf. He knows he ought to be what he ſeems, elſe why ſhould he affect it? He knows he is not what he ought to be, elſe why ſhould he counterfeit it? Thus mentitur iniquitas ſibi. Eſay 28.20 The bed is ſhorter then that he can ſtretch himſelf on it, and the covering narrower then that he can wrap himſelf in it.

3. Of God.But above all conſider how audatious this ſinne is, that undertaketh to delude the Lord himſelf. For with him the heart hath to do.Acts 5 4 Eſay 57.11 and 59.13 Thou haſt not lied (ſaith the Apoſtle) unto men, but unto God. Adam had no ſooner ſinned, but he had learnt to hide his head in a buſh, his ſhame with fig-leaves, and his ſinne with an excuſe, To ſinne, and to hide his ſinne, are two lines of the ſame firſt leſſon of Satan, two properties of an heart eſtranged from God, and now at once become wicked and deceitful. The hypocrite (as a powder-traitorEſay 29.15) diggeth deep to hide his counſel from the Lord; he is not afraid to face down the Lord with a lie, to hide ſinne under GodsMal. 2.16 own garment, pretending Law for luſt. No ſinner bringeth ſinne ſo neere the Lord, and as it were under his noſe, as the hypocrite doth. It oppoſeth God in his being, for this is but a ſhew; in his ſimplicity, for this is double; in his truth, for this is a lie; in his judiciary power, for this makes man his Judge; in his holineſſe, for this is impurity; and that (which is moſt abominable) covered with holineſſe. The Lord in the old Law could not abide any emblems of hypocriſie;Deut. 2.11 Lev. 11.4 and 19.19. the linſey-woolſey coat; the hollow footeſt beaſt; the miſſellane corn, the plowing with an oxe and aſſe together; the ingendring of beaſts of divers kindes; all to ſhew how much he abhorreth the mixture of contrarieties or diſſentanies in our profeſſion and practiſe.

Of all ſinners the hypocrite moſt hardly and moſt rarely repenteth;The hypocrite rarely repenteth He Jer 8.5 holdeth faſt deceit, and refuſeth to return; He maketh Eſay 28.15. falſhood his refuge: He hath ſo many prentences and evaſions, that he ſhifteth off the neceſſity of repentance. It is no eaſie matter to convince an hypocrite, eſpecially of his hypocriſie. It is like an apoſtume in the breaſt, ſo much the more dangerous as it is more inward; and as rocks under water are more perillous then thoſe which appeare; ſo this covert makes ſinne the leſſe heeded, and the more pernicious. David from adultery, Peter from apoſtacy; yea, Manaſſeh from idolatry returned to God by repentance. But Judas, Simon Magus, Demas never returned.Mat. 21.31 Publicans and harlots are more eaſily converted, becauſe more eaſily convinced. Hypocriſie is moſt like an hectique feaver, hard to be cured; whiles it is curable, it is hard to be diſcovered; when eaſie to be diſcovered, it is hard to be cured, for being diſcovered, it degenerateth into prophanneſſe and Atheiſme, or into deſpair, with the hypocrite, ſhame once found, is ever loſt: For how can that man look God in the face, with whom he hath ſo ſhamefully diſſembled?

Reaſons why the Lord tolera eth hypocrites.But ſome may ſay, why then doth the Lord ſuffer hypocrites, eſpecially in his Church, ſeeing they are ſo hurtful, & not unknown unto him? To whom I anſwer, the Lord hath more Reaſons of his actions then he always will impart unto usJob 33.13; notwithſtanding of this, he revealeth many, of which theſe are ſome.

Firſt, he tolerateth hypocrites, that he may ſet his children a pitch, not where to reſt, but beyond which to reach; for where ever the hypocrite writeth, Nil ultra, thus far and no farther; there the true Chriſtian muſt write Plus ultra, I have not yet attained, there is more to be done:Mat. 5.20 Except your righteouſneſſe (ſaith our Saviour) exceed the righteouſneſſe of the Scribes and Phariſees, ye ſhall not enter into the Kingdome of heaven.

Secondly, they ſerve for way-marks towards Heaven, though not as way-mates: like Lots wife in the way to Zoar; though with her face to Sodom.

Thirdly, they ſerve to comfort the people of God in evil days, who elſe were apt every one to think, as Elias, that he were left alone to defend the cauſe of God.

Fourthly, they ſerve as leaves to keep the good fruit from parching and blaſting. Therefore, though they fall in Winter, when the fruit is inned, yet by Gods providence they return in the Spring, and continue in the Summer while the fruit is in hazard; and as the chaff fenceth the corn in the field, but is removed before it come to the Table; ſo hypocrites are an outward ſtrength to Chriſts party in this world, though excluded out of heaven

Fifthly, as Apes (ſome ſay) in the Eaſt countreys are made to gather ſpices, and ſave mens labours; ſo theſe Apiſh imitators (though on unreaſonable grounds) help forward the common work of ſalvation, as we ſee in Judas preaching, Wiſe men (much more the only wiſe God) can make uſe of ſuch as are ſufficient, though unfaithful.

Sixthly, as there are many counterfeit gemmes, yet retained for ornament, ſo the Lord among thoſe faithful ſoules with which his Church is arayed, ſuffereth theſe unprofitable hang-byes to help toEſay 49.18 dreſſe his Spouſe to the eye of the world. Gemmes of uſe (as watches and coines) muſt be true, or elſe they are nothing worth; but theſe that are for ſhew only, may ſerve, though they be counterfeit; even as ſimilitudes, as well borrowed from a fiction, as taken from a thing in being, ſerve to illuſtrate.

Seventhly, they ſerve to give teſtimony to the truth. Goodneſs gaineth ſo much by her enemies, that ſhe need not bring in parties (God and good men) to plead for her. Wicked men themſelves maintain the plea; for living, they deſire the name; and dying,Numb. 23.10 the lot of the righteous: And it is a powerful proof that cometh from the mouth of an enemy, when they who refuſe to be, yet chuſe to ſeeme vertuous.

Eighthly, They ſerve to ſhew Gods bounty and hoſpitality, who in the Church viſible keepeth open houſe for all comersMat. 22.10 Luke 14.23, as well foes as friends, that the houſe may be filled, and the wedding furniſhed.

Ninthly, they ſerve to terrifie the enemy, for which purpoſe, as the Canaanites were left in the land of promiſe, leaſt the wilde beaſts ſhould over-run the countreyExod. 23.29; ſo hypocrites are tolerated in the Church leaſt infidels ſhould break in; and as in a ſiege, ſometimes they have ſet up mens cloaths ſtuft with hraw to make the enemy afraid of their number; ſo hypocrites help to amuſe the aſſailants, and hide the paucity of true defendants; and it is well if a Poppet may excuſe a David, Gen. 14 Aner, Eſhcol and Mamre helped Abraham, though they went for the ſpoile, and he for the cauſe.

Laſtly, as in Rome the wiſe Senators would not have the ſlaves diſtinguiſhed in attire from free men, leaſt knowing their number they ſhould rebell: ſo the Lord ſuffers hypocrites to be concealed, leaſt knowing one anothers minde, they ſhould prove more dangerous to his party then all the infidels in the world; It were not for the ſafety of a State, that all thieves and traytors were acquainted one with anothers minde, leaſt where, as now they ſtand in awe of true men, and take part one againſt another, they ſhould joyn together to the prejudice and deſtruction of thoſe that are well affected.

For theſe and the like Reaſons the Lord vouchſafeth a connivance to hypocrites in the time of this life, ſaving that he bringeth to light now one of them,Why at times the Lord diſcovereth them. and then another, as Judas, Simon Magus, Ananias) to ſerve, as malefactors unto the Anatomiſts, that by diſſection of ſome, the diſeaſe of many may be diſcovered, and the cure facilitated: Or as men uſe crows when they have killed them, to hang them up to make others afraid. For as concealed, they are nauſea Chriſti, the abhorrency of Chriſt; ſo diſcovered, they are vomitus Eccleſiae, the vomit of the Church.

And this is my intent in this whole Treatiſe,Application that by the diſcovery of hypocriſie in many particular kinds and ſubjects, we may all learn how to carry our ſelves as far as may be from the contagion of this ſin.

To this end, firſt, we muſt not haſtily call any man hypocrite, 1. Charge no man raſhly with this ſin. till we ſee the beame in his eye; for that were to enter upon Gods PrerogativeJerem. 17.10 who only knoweth the heart. None ſo ready to faſten this imputation on others, as they that are privy to it in themſelves. We uſe to ſay, it is ill halting before creeples, and women whoſe beauty is counterfeit, and honeſty juſtly ſuſpected, are ready to ſay others are painted, and to call whore firſt; Satan the arch-hypocrite charged Job withJob 1.9. diſſimulation. And we ſee the world (whether out of ignorance, emulation, or malice) doth thus nip in the head all forwardneſſe of profeſſion. But I hope to ſhew that hypocriſie is moſt common and moſt powerful where it is leaſt miſtruſted. Not they that are white are hypocrites, but they that are whited; not the fair, but they whoſe beauty is painted. If any be an hypocrite, and thou diſcern him not, he abuſeth thy judgement of charity; but at his own peril, not thine; nay, it is a comfort to Gods party, and a token of good times when there are many hypocrites. When David proſpered and prevailed, thePſalme 18.14 ſtrange children (though fainedly) ſubmited themſelves unto him. The Cukoe and the Swallow are not the beſt birds yet few birds are better welcome, becauſe they give us the good time of the year; the evil and dangerous days are thoſe wherein vice pulleth off her viſor, when wicked men carry their condemnation in their fore-head, when theyEſay 3.9. declare their ſinne as Sodom, and hide it not; in the mean time, as bleſſed Paul rejoyced thatPhil. 1.18. Chriſt was any way preached; ſo let us be glad that Religion is in any ſort profeſſed. Let the hypocrite (if he will needs) condemn himſelf whiles he admoniſheth us. He is condemned of himſelf, becauſe (for his credit) he will not ſeem what he is: He admoniſheth us what we ought to be, becauſe he thinks it for his credit, to ſeem what he is not. The firſt is a ſecret confeſſion of his own wickedneſſe, the latter is a teſtimony unto goodneſſe, even from the enemy of goodneſſe. If her enemies commend and court her, let her friends and ſubjects both love and ſerve her.

Secondly, becauſe hypocriſie is ſo general (and as I may ſay generical) let us for our own ſafetyMat. 10.17 beware of men; 2 Beware of men. our Saviour did not commit himſelf to menJohn 2. fin. ; becauſe he knew what was in man: we have need of the ſame caution for a contrary reaſon, becauſe we know not what is in man; hope the beſt according to charity; judge in favour according to probability; but keep thy ſelf out of danger of the worſt, according to the rule of Chriſtian prudence; for it is better thou ſhouldeſt loſe the fruit of thy charity, then forfeit thy ſafety.

Thirdly, above all hypocrites abroad, take heed of the hypocrite at home.3. Take heed of the hypocrite at home. Take heed (ſaith Moſes, Deut. 11.16) leaſt your own hearts deceive you; there is the greateſt danger, becauſe that is the greateſt impoſtor. If a cunning counterfeit abuſe thee, he cannot hurt thee; but if aEſay 44.20 ſeduced heart deceive thee, thou muſt needs feed on aſhes. How canſt thou deliver thine own ſoul? or as much as ſay, is there not a lie in my right hand? Neither man, woman, nor devil can deceive thee with danger to thy ſoul, unleſs thine own heart be in the plot: Only by this a man becomes a ſeducer, a devil to himſelf.Prov. 4.23 Keep thine heart, therefore, above all keepings, and from this above all corruptions. Thou art Gods Temple, make not thy ſelf a Tomb, drive not out of doors the quickning ſpirit of grace and truth to make room for a rotten carcaſſe of ſin, an evil heart of unfaithfulneſſe Heb. 3.12. Be as the Kings daughter, glorious within Pſalme 45.13, whatſoever face thou ſheweſt to the world: and as the rich Merchant who hath little in his ſhop, but much in his ware-houſes and counting-houſe. Be content (with the Church) rather to beCant. 1.4, 5 black and Sun-burnt, then to wear this mask of hypocriſie; remember, Chriſt looketh in at the caſement of conſcience, and ſaith, I know thy works. Caſt off the cloak of ſhame, no man pretends Religion without truth, but to hide ſome monſter of impiety which he is aſhamed the world ſhould ſee; and art thou not aſhamed that Chriſt ſhould ſee it? Feareſt thou not thoſe eyes like flames of fire, to none more terrible then to the hypocrite, if ever thou meaneſt to repent, take off this bolt that ſhuts out grace, demoliſh this fort of Satan, ſtop up theſe ſtarting holes of ſin. Be once perſwaded that there is nothing ſo good, as to be truly good, and whatſoever thou wouldeſt ſeem to others that be in the ſight of God, and of thine own conſcience; for this (as Socrates wiſely admoniſhed) is the moſt compendious way to vertue.

CHAP. III. Of Satan the Arch-hypocrite, and Father of hypocrites.

WHen the multitude wondring at the ſudden chang, ſaid,1 Sam. 10.11 12 is Saul alſo among the Prophets? one of the ſame place anſwered, But who is their Father? intimating that God, the Father of Prophets, was able to make Saul himſelf to Prophecy. Semblably, if any ſhall ſtand amazed at this multiplicity of hypocrites, let him conſider but who is their Father, and he ſhall ſee a ſufficient reaſon, both why they are ſo many, and why ſo wily. Hypocriſie is the devils dance, the Devil therefore may well lead the ring, which conſiſteth onely of his own children: It is Pompa diaboli, the Devils pageant, therefore well may he be the Choragus, the leader of it. The Devil, I ſay, is both the architect and archetipe; the firſt forger, and the prime pattern or idea of this Myſtery;John 8.44 a liar, and the Father thereof.

But we muſt ſever theſe Propoſitions, and handle them apart: Shewing, Firſt, how he is the chief hypocrite. Secondly, how he makes and begets hypocrites.

Touching the former, it is manifeſt, that howſoever from men we riſe to Satan to ſearch the fountaine of hypocriſie; yet from him to any other we cannot aſcend.Firſt Satan the Arch-hypocrite His fall. He corrupteth men, (as we ſhall hear) but who corrupted him? none but himſelf, not he that made him, for the Lord made all things good, and Angels in the higheſt degree of created goodneſſe; yea, of truth alſo; for in thatJohn 8.44 he abode not in the truth, it followeth that he was initiated and had his original in the truth: But from that truth he fell of his own accord and motion without any tempter, or devil to ſeduce him; from whence it ſeemeth reaſonable that God ſhould leave him and his curſed complices without any means of remedy, or hope of redemption, though the ſame God afforded favour to man who had been ſeduced by that evil one.

Being thus fallen from the integrity of his creation, and become an enemy to his Creator; he with his party of evil Angels,His malice againſt God. attempted to ſet up a contrary Kingdom of ſin unto that of God and goodneſs; whereto not being able to draw any of thoſe bleſſed ſpirits which had not joyned with him in his apoſtacy; he (being confined to theſeEpheſ. 2.2 2. Man for Gods ſake. Diabolus invidia, & periit primus, & perdidit, Cypr. Epiſt. 18 But covered with hypocriſie. elementary and ſublunary natures) fixed the eye of his envy upon man, as beſt reſembling, in wiſdom and holineſſe, that God that had created him: him therefore he hated as a Satan; hating, he ſought to deſtroy him, as Abaddon and Apollyon. And becauſe he could not lay hands on him without ſentence from the Judge, he determined, as a devil to accuſe him, and that he might have whereof to accuſe him, he as the tempter reſolved to ſeduce him. Finally, that his tentations might paſſe unſuſpected, unheeded, as the Arch-hypocrite, he covered them with fraud and diſſimulation: o here the generation of hypocriſie; Satans envy at mans felicity begat malice; malice begat miſchief; miſchief required accuſation; accuſation demanded temptation, temptation called in hypocriſie. For if he ſhould have told what he was, whence he came, and whereabout he went,Mat. 4. Zech. 3 Diſguiſing, 1. Himſelf. he well knew he ſhould have received no better anſwer from man then he had from Michael our Prince: Avoid Satan, the Lord reprove thee Satan; he therefore diſguiſed both himſelf and his errand: Himſelf in the body of the Serpent, a creature, as in harmleſs ſubtilty more neer to man, ſo (by likelihood) in his mixture of colours more ſpecious and delightful to the eye then the reſt of bodily creatures. This inſtrument he managed, not as a trunk through which, but as the mouth by which he ſpake; he being as the ſoul, the Serpent as his body. Therefore the holy Ghoſt by Moſes taking him in this diſguiſe, ſaith of him, The Serpent ſpake, the Serpent was accurſed, and (by the Apoſtle) the Serpent beguiled Eve by his ſubtilty. The Serpent ever ſince hath born that reproach, not only inheriting the hatred of man-kinde, but alſo in being an everlaſting embleme of diabolical malice and ſubtilty.

In like manner he diſguiſed his errand: 2 His errand. for coming to murther, it behoved him to lie; for he knew he could not murder man without his own conſent, and that muſt be woon with a colour of friendſhip. Wherefore he pretendeth greater care of our felicity then was in God himſelf; and what the Lord had (as ſhould ſeem) through envy concealed, he (as a perfect friend that ſlighted his Lords favour in behalf of his fellow ſervant) came ſecretly to intimate: who would have dreamt of a devil in all this?

But this is not all, for being fleſhed with ſucceſſe of his firſt attempt in the fall of man-kinde,Since the promiſe of redemption, he redoubleth his malice and fraud. though that pleaſed God to propound an antidote againſt this poyſon, unto the ſeed of the woman from out of the ſeed of the woman, yet he gave not over his curſed enterpriſe, but hath ever ſince endeavoured by the ſame Art to encreaſe tranſgreſſors amonſt men, and tranſgreſſions againſt God: Therefore he is ſaid (by our Saviour) to be a man-ſlayer, not in the beginning onely, but alſoJohn 8.44 from the beginning; man is the perpetual object of his malicious aſſaults, and now the more hated, becauſe God ſhewed more love in giving his Son, not only to takeProv. 8.31 delights, but alſo (in the fulneſs of timeHeb. 2.16) to take part with the children of men, Falen Angels, being for ever left forlorn.

This made him to ſet a work all his engines for the advancement of his damned party, and to make uſe of all his furniture for ſo deſperate a deſign, that he might be a Mediatour of death, (as Saint Auſtine ſpeaketh) in oppoſitionIn oppoſition to Chriſt. to him that was to be the Mediatour of life. He therefore laboured, not onely to lead into captivity particular ſouls, but alſo to diſturb and diſtract all ſocieties of men. For it his task and trade to ſow diſſention in families, ſedition in States, ſchiſme in Churches. And here eſpecially he enforceth himſelf toMat. 13.19 pick up the ſeed of the Word as much as he can come by, to1 Theſ. 5.3 reſiſt and hinder the ſowers, to mix his ownMat. 13.25 tares of errour with the Lords pure wheat of truth and ſound doctrine, for the diſmaying of the weak, and the perverting of unſtable ſouls.

Unto this war with the ſeed of the woman, his furnitureHis furniture of is exceeding great and dreadful; being a Luke 11.21 ſtrong man armed, and not without aſſociates, and (which is above all) expert in all kinds of ſtratagems to circomvent and deſtroy.

His ſtrength1. Strength conſiſteth in the ability of his angelical nature, which (though much empaired by his fall, as we may conjecture by what we loſt in Adam our ſelves, and therefore far ſhort of the power of elect Angels) remaineth too ſtrong and powerful for us to encounter. By this, though he be not wiſe, yet he is exceeding cunnig and crafty to do miſchief,Aug. in Pſal. 90 Daemones vafri ſunt, non ſapientes. ſubjecting his wit to his will; and of Daemon a ſpirit, becoming a Cacodaemon, an evil ſpirit; by this he is able to inſinuate himſelf, not only into elementary bodies, as he did into the Serpents, but alſo into the cloſet of reaſonable ſouls. For though he knoweth not properly and directly the thoughts of mans heart, yet by many conjectures he can perilouſly aime at them, and by fantaſmes and familiar ſuggeſtions offer what he pleaſeth unto the view of our underſtanding.

Unto this his native ſtrength is every day added the Armour2. Armour of experience, which by long uſe, as by much hammering, is more and more confirmed. What may not he now hope to effect upon us, who prevailed with our firſt parents, when they were wiſer, and himſelf a novice. And if a little tract of age and exerciſe giveth us more inſights into humane affaires, muſt not he needs be more cunning then any Frier, who knoweth both his own ſins, and moſt of ours alſo; and is unto all wicked men, from father to ſon as wicked men, a ghoſtly father?

3. AuxiliariesNeither is he without the aſſiſtance of auxiliary forces, he hath in every of his our own fleſh as a trayterous party to favour his attempts, wherby he pleads a kind of poſſeſſion in all the ſons of Adam. Only the ſecond Adam was able to ſay, Now cometh the Prince of this world and hath naught in me John 14.30; as for the world it is his Arſenal of munition, his ſhop of vanity, his pack of trumpery. As Ʋlyſſes in Scyros, among other knacks for Ladies, had a ſword to diſcover Achilles, and train him to Troy: ſo Satan hath in this his ware-houſe of the world a lure for every gazing ſoul; for the ſenſual pleaſure, for the muckworm wealth, for the ambitious honour, for the curious ſcience, that none who may either increaſe or advance his Kingdome, may eſcape.

But his art in diſguiſing his malicious purpoſe, and in fitting his ſeveral tentations,His arts in diſguiſing his tentations. is moſt obſervable; herein his hypocriſie chiefly appeareth, and that he is the chief of hypocrites; For as his will to do miſchief is more, ſo is his wit; and as he hath more wickedneſs to conceive, ſo is he more cunning to conceale it. If all hypocrites be actors, he is a very Roſcius. When he ſpeaketh a lie, then he ſpeaketh of his own (ſaith our Saviour); but it is either not as a lie; or not as his own. The lie owneth him, but he will not be ſeen to own the lie, yet he maketh it ſo much the more his own, by laying a counterfeit colour of truth upon that. An Angel of darkneſſe he is, but ſeldom ſo appears; nay, he transformes himſelf into an Angel of light; we muſt not imagin that he ſo ſeems by aſſuming any viſible ſhape, but by guilding over his ſuggeſtions, that they may ſeem and ſavour not of hell, but of heaven; not of diabolical darkneſſe and filthineſſe, but of angelical purity and light. If light be made to ſerve unto darkneſſe, oh how great is that darkneſs? Let us therefore take a view of ſome of his moſt noted and uſual artifices by which he both ſhrewdeth from, and inſinuateth himſelf unto thoſe whom he would deceive.

Firſt, he hideth his malicious purpoſe,1. Hiding his purpoſe. till it be too late to prevent it. We have heard partly before, how firſt, he playeth the Tempter; ſecondly, the Devil; thirdly, the Satan. Firſt, he eggeth men to ſinne as a pandar. Secondly, he accuſeth them as a Promotor. Thirdly, he tormenteth them as an Executioner. Firſt, he makes uſe of ſinne which is the ſting. Secondly, of the Law, which gives ſtrength to ſinne. Thirdly, of death and hell, which is the hire of ſinne and curſe of the Law; Elſe his labour were in vaine; for without ſinne no Law 1 Tim. 1.9, without Law no condemnation; There is much ſubtilty in this ordering of his battalions; but yet this is not all, for he can craftily cover all theſe, and in all play all hide. He can cover hatred by diſſimulation, accuſation by ſoothing, and temptation by a ſhew of truth and goodneſſe, as ſhall appear. In the mean time we ſee how he doth Serpere creep and grow upon us ere we be aware, and as we heare the noyſe of the Organ, but ſee not the Organiſt; ſo we ſhall heare from his Inſtruments, what is for his purpoſe, but have no ſight of him, till he ſees his time.

Secondly, per aliena (ſaith Saint Auguſtine) ducit ad ſua. He borroweth ſomewhat of Gods2. Borrowing of Gods. Aug. in Encherid. cap. 30. to draw us unto himſelf. As Sophiſters take premiſes of truth to infer a falſe concluſion. When the fallacy is in the form, it is not ſo eaſily perceived. He hathJohn 8.44 no truth in him, yet he utters many truths, but always with purpoſe to conclude a lie; and puts on truth, as the falſe Prophets didZech. 13.4 a rough garment to deceive. No counterfeit will paſſe without ſome mixture or ſuperinducture of pure mettal; no falſhood without ſome tincture of truth; no evil without ſome luſtre of good.

Thirdly, he tempereth counterfeit honey with true and proper gall;3. Tempering honey with his gall. Bern. Ep. 82 Omni abſynthio amariorem dulcedinem infundit (ſaith Saint Bernard;) and hereby many times he beguileth the taſte even of ſpiritual men, promiſing doubtful delights, to debar them from certain comforts; not purpoſing to give them what they vainly expect, but to take from them what they fruitfully enjoy and by ſeeming good, to embark them into certain evil: Peter wiſt not what he ſaid, when he would make Tabernacles on Mount Tabor; not they what they do, who upon leſſe cauſe have undervalued the profitable pains of action for the affected eaſe and imaginary glory of contemplation. But Satan well knoweth what he maliciouſly intendeth, which is, Aug. Hom. 35 Praepinavit per aſtutias ſuas mortem homini. to defraud the Church of their ſervice, and themſelves of their reward; yea, by this ſubtilty he carouſed death to us all in Adam, under colour to bring us neerer unto God; as the trayterous Monk poyſoned his Liege Lord by drinking an health to him.

4 Uſing ſtratagems, as a Fowler.Fourthly, he maketh not a faire open warre againſt us, but (as thoſe that make booty their only end) deſcendeth to all kindes of theeviſh ſtratagems. Solomon compareth the robber to aProv. 1.16, 17 fowler: Let us ſee a little how this fowler beſtirreth himſelf.

1. He hath his nets and pitfalsHis nets and pit-fals. in every path, or by the high-way-ſide at leaſt, to catch them who never ſo little ſtraggle from the path of uprightneſſe. And as men (ſaith Saint Auguſtine) by caſting ſtones into the hedge, Aug. in Pſ. 90 drive the bird into the net that ſtandeth by; ſo Satan, by the reproaches, either of malicious enemies, or looſe profeſſors, driveth many a one out of the way of righteouſneſſe into theActs 8.23. Prov. 29.6 Prov. 5.22. bands of iniquity; wherein, without the ſpecial mercy of God they are holden unto deſtruction.

2. He hath his callsHis calls. of evil counſellors,Prov. 1.10 Come with us, caſt in thy lot, &c. by which he bringeth many to the buſh.

3. He hath his ſeveral baitsHis baits. of pleaſure, profit, honour to inveigle us; yea, and (in ſhew) of honeſty too to delude us.

4. He hath his ſtales,His ſtales. not onely dead ſtales, ſinners taken and ſlaine, and now ſtuffed and ſet up to take others (asEccleſ. 9.18 one ſinner deſtroyeth much good) but alſo living ſtales,Diab ut plurimos fallat, etiam bonos in poteſtate ſe habere confingit Aug Quae. ex vet. Teſtam. cap. 27. that is, the Examples of the falls of Gods children, Noah, Lot, David, Peter, and others, of whom he maketh the world beleeve that they were willingly in his power, and do invite others to the like liberty in ſinning; whereas they were with him but asRom. 7.24 priſoners ſtriving and mourning to be delivered, and are now by Gods Spirit ſet forth unto us, not as warrants to practice, but as warnings to avoid the like errours. Thus he is like Pirats that rob under the colours of thoſe whom they have ſurprized.

5. He hath his ſtalking horſesHis ſtalking horſes. to hide him while he ſhooteth at us. Even good men are abuſed to bring his tentations the neerer, asMat. 16.22, 23 Peter to withdraw our Saviour from his paſſion; and Jobs three friends to remove him from his patience.

His gazing ſtocks.6. He bringeth men to agaze, that while they look at others paſſing by, he may have the fairer mark at them. Thus the Phariſee gazing at theLuke 18.11 Publican, and denying his ſins, was not aware of pride that pierced him to the heart. Thus many fall into ſchiſme, while they have their eye upon nothing, but either the hereſies of the Romaniſts, or the defects of Churches Evangelical.

5. Working on prediſpoſitions.Fifthly, it is a ſpecial point of his policy, either to prepare, or to expect ſome prediſpoſitions in the ſubject, before he do give the aſſault: Courtiers and Politicians make great uſe of this art to know thoſe, Molles aditus, ſeaſonable and advantageous acceſſes, which give opportunity to deſignes. Joab was not to ſeek of this craft when he would bring Abſolon to2 Sam. 14 Court; for firſt, he perceived that the Kings heart was toward him, and yet for all that he thought fit to prepare him with a made tale of a woman of Tekoah: but Satan is his Crafts-maſter in this point, and the opportunities he expecteth, or worketh, are

1. Ignorance, or (which is all one) forgetfulneſſe,Ignorance or forgetfulneſs. whereby he takes or makes men diſarmed of that ſword of the Spirit which ſhould repel him; and either findes them blinde, or2 Cor. 4.3, 4 blindes the eyes of their minds, that the light may not ſhine unto them which ſhould diſcover him. The Philiſtines had too much advantage of the Iſraelites when they kept them all without weapons, and it is wiſdom (as we ſay) to aſſault on the blind ſide.

2. Security; Security. whenProv. 28.14 fear, the watch-man of the ſoul is aſleep, the Fowler firſt emboldeneth the birds, and then ſpreadeth his nets; ſo Satan firſt removed the feare of death,Gen. 3. ye ſhall not ſurely die; and then laid for the prey. There is alwayes ſome miſchief in hatching, when Satan is quiet and ſtirreth not.

3. Idleneſſe, Idleneſs. when the bow of the minde is unbent, and men give themſelves to keep the devils holiday.2 Sam. 11. Res age, tutus cris; buſineſſe is a barricado to tentations. When David went not forth to the warre2 Sam. 11. but ſent Joab and made much of himſelfe at home, then Satan drew him into the ſnare of luſt.

4. Ʋnwarrantable ſolitarineſſe; Solitarineſſe: woful experience approveth that of the Wiſe man, Woe to him that is alone: Deſerts are the devils dung-hill upon which our Saviour (I know not whether any other) found, and foyled him; he had need be an Angel that chuſeth alwayes to be alone, leſt Satan make a Devil of him.

5. Some notable diſtreſs: Diſtreſſe. As the Fowler taketh the opportunity of hard weather, ſo doth Satan of weakneſſe, terrour, aſtoniſhment. Simeon and Levi ſlew the Shechemites, when they were ſore of their circumciſion: So did Satan Achitophel and Judas, when they were wounded in conſcience. Peter was drawn to deny his Lord in the Prieſts Hall, beſet with enemies and Inquiſitors; and David in his feare ſaid, All men are lyars: Count worldly troubles forerunners of ſpiritual, and tribulations of tentations; for Satan watcheth as the Crow upon the ſick Sheep.

6. Scruple of conſcience; Scruple of conſcience. When a man is afraid of one extreame, Satan thruſts him forward to the other; If he cannot keep him in ſecurity and impenitency, he will urge him to diſpaire; as we ſee in the Apoſtles care for2 Cor. 2.7, 11 the inceſtuous; If he cannot put out the fire of zeal in the hearth, he will labour to make it break out of the chimney: If he cannot turne a man back, he will ſeek to ſhove him on his noſe.

His ſixth policy is to ſort his tentations according to the ſubject6. Sorting his tentations to the ſubject. he would work upon: He ſtriveth not againſt the ſtreame, but uſeth the tide of our affections; and chuſeth to drive the naile that will go; he tempteth ordinarily the young man, not to covetouſneſſe, but to pleaſures; the old, not to wantonneſſe, but to worldlineſſe; the rich, not to pilfering, but to oppreſſion; the poor, not to uſury, but to theft; the valiant, not to be baſe, but to ſpoile; the coward, not to ambition, but to treaſon; the wiſe, not to ignorance, but to ſubtilties; the ignorant, not to curioſity, but to a ſtupid and implicit faith; the ſick, not to riot, but impatience; the healthful, not to frowardneſſe, but to intemperance.

Seventhly, he cunningly ordereth his tentations,7. Ordering his tentations. ſo as the leaſt ſuſpected may make way for the other: His approaches are per cuneos & cuniculos; As a wood-cleaver firſt enters a ſmall wedge to let in a greater till the tree be in pieces; or as one that kindleth a fire firſt, with a ſmall breath cheriſheth the weak embers (Impoſitum cinerem, & ſopitos ſuſcitat ignes) till all be on a light fire, in like manner dealeth Satan; with Cain, envy made way to malice, malice to murder, murder to deſpair: with Judas, covetouſneſſe let in theft theft treaſon, treaſon deſpaire, and deſpaire ſelf-murder: Yea, holy David was thus circumvented; idleneſſe was the harbinger for luſt, luſt for adultery, adultery for murder, and murder for diſſimulation. No leſſe, in bleſſed Saint Peter, preſumption produced curioſity, curioſity fear, fear denial, denial perjury As a Serpent having gotten in his head, traileth in his whole body; ſo doth Satan eaſily winde in the greater ſins: when we once have given entrance to the leſſe; ſo dangerous a thing it is to hatch the Cockatrices egges, and to neglect the introductions unto ſinne by which, ere men be aware, the conſcience is ſplit and wrackt.

Eighthly, when he ſeeth men ſtand upon their ſtrength,8. Offering parley. he ſeeketh to over-reach them by conference. Like the great thieves of the world, who labour to get by treaties what they cannot ſeize upon by main force. Take heed of him when he falls to parley, and count the truth half loſt, if thou yeild to have it diſputed; our mother Eve could never make her party good, when once ſhe had yeelded to put it to the queſtion, Hath God ſaid indeed, &c? Parley cheriſheth traytors, and be ſure the devil intends thereby to ſift thee, and either (as Rabſhakeh) to diſmay the well affected, or rather (asJud. 9.1, &c. Abimelech) to find or raiſe up a treacheous party within thee; it is no wiſdome nor ſafety to capitulate with an irreconcileable enemy.

Laſtly, even in ſeeming to go out, he enters the farther in,9. Feigning flight. hypocrical profeſſion is like Popiſh exorciſme, or holy water, at which the devil laughs when he ſeems to flie: He retires himſelf (it is true) and gives thee leave to ſhut the door after him; but he leaves an unſanctified heart to keep poſſeſſion for him, and to make cleane the houſe againſt his return; ſo going out, not by compulſion, but compoſition; not by fine force, but by compact, he returneth as into his own, with ſeven ſpirits worſe then the former, which Saint Auguſtine Aug. Quaeſt ſuper Evangae. 9 calleth Septinariam ſimulationem, ſevenfold hypocriſie. Thus divers turning Proteſtants for preferment, become ſeven times more the children of hell then they were before: It is a notable deceit to make men in love with bondage under the name of2 Pet. 2.19 liberty. Satan playeth faſt and looſe with looſe hearts, and in ſeeming to looſe, bindeth them the faſter; as the Jeſuite, (and their ſpawne the Quakers) draw all to their Covents that they can lay hands on, under pretence of preaching and teaching gratis; but know, the devil is never ſo dangerous, as when he is moſt tame; he will give thee leave to defie and ſpit at him, to inſult and tread upon him, to bridle and ſaddle him, ſo he may carry thee to hell: We may ſhut up this point of the ſtratagems of Satan with the words of the holy Ghoſt touching the watchmen of Ephraim; Hoſ. 9 8. He is a ſnare of a Fowler in all his wayes and hatred againſt the houſe of God.

Notwithſtanding we muſt not think that he hath onely ſtratagems and policies to uſe: there are times alſo wherein he uſeth plaine dealing,At times he uſeth plain dealing. and pulling off his viſor profeſſeth himſelf to be the deſtroyer and devourer of ſouls. Thoſe times are, as I conceive, theſe four;

Firſt, when he thinketh his authority ſhall weaken the credit of the truth.1. When his teſtimony may diſcredit truth. For then the more he ſheweth himſelf in his colours, the leſſe is that beleeved which he ſeems to affirm. Thus raging in the man poſſeſſed, he confeſſed ChriſtMat. 8.29, 31 to be the Son of God, and after left the print of his malice in the drowned ſwine, not to give credit to that Doctrine, but to make it be accounted a doctrine of devils. In like manner by the mouth of the Pythoneſſe, Acts 16.17. he acknowledged the truth of the Goſpel, and the calling of the Apoſtles, knowing that nothing could ſo much undermine the authority of that truth, as his confeſſion and approbation, who was the known enemy thereof. Nothing is more pernicious then plaine dealing policy.

Secondly, when he hath wicked men at a vantage,2. When he hath men at a vantage. and now feareth they may bethink themſelves, for then he hurrieth them into the ſnares of perdition, as Huntſmen with loud cries do force their prey into their nets. Thus he dealt with Saul, Achitophel, Judas, not giving them time to bethink themſelves, but urging and precipitating them to a ſpeedy reſolution of ſelf murder, like the ſwine that were carried violently into the ſea.

Thirdly, when he maketh himſelf now ſure of his prey,3. When he is ſure of his prey. then for their greater terror and his greater glory, he letteth them ſee the face, and feel the force of their tyrannous conquerour. As Hunters, when the beaſts are hampered in the toile, come with their darts and inſtruments of death: For ſo Satan hath not only his nets, but alſo his darts; fiery darts, not onely inſinuating, but alſo commanding tentations; the former to win them into his power; the latter to exerciſe his helliſh power over them; the former to diſarme them of wholſom and timely fear; the latter to inſult over them, when they are now paſt hope.

Fourthly, when rage deprives him of reaſon, and fury drives him from his fence.4. When rage puts him out of his fence. For as men in deſperation forget their cunning, ſo doth Satan; when he ſaw that Chriſt began that judgement, whereby he was to be caſt out: his malice made him do that, which apparently tended to the prejudice of his kingdom in haſtening the death of him, who was by dying to deſtroy both death and him. And in like manner in theſe laſt dayes ſeeing hisRev. 12.12, &c time to be but ſhort, he waxeth wrath and woad, and in great rage perſecuteth the woman and her ſeed which keep the Commandments of God, and have the faith of Jeſus Chriſt.

Secondly, Satan the father.Thus we have ſeen how Satan is the arch-hypocrite, and now it remaineth to ſhew how he is the Father of all hypocrites.

That all wicked men are in the power of Satan,1. O all wicked men who are his ſubjects. it needeth no proof ſeeing the Apoſtle ſaith,1 John 5.19. the whole world lieth in evil, or in that evil one. HeEph. 2.2. worketh in them, and leadeth them2 Tim. 2.26 according to his will. He2 Cor. 4.4 blindeth them as horſes, that they may turn the better in his mill; they are his ſlaves body and ſoul,John 8.44 becauſe his lusts they not only do, but will do. They are his tenants, and hold of him both their preſent portion in this world, and their place aſſigned in the world to come. Living, they pay him the rent of a guilty conſcience, and dying the heriot of a damned ſoul.

But there is yet a neerer relation betwixt him and them. For they are not only his Subjects, but hisJohn 8.44 children andGen. 3.15 ſeed: His ſeed. not onely of his partie, but of his nature. Therefore the firſt diviſion of mankinde is into the ſeed of the woman, and the ſeed of the Serpent. Saint Auguſtine fetcheth the foundation of his two adverſe Cities farther off, to wit, from the diviſion of good and evil Angels. But there is ſome difference; good Angels differ from good men, becauſe thoſe were never pilgrims; and evil Angels from evil men, becauſe thoſe are all gone forth, never to return. Again, good Angels unto good men are onely companions, and guards in the way of well-doing: But evil Angels unto wicked men, are among the cauſes and councellors of evil; wherefore wicked men are ſaid to1 John 3.8 be of the devil; but good men, not of good Angels, but of God, and of Chriſt: And how wicked men are of the devil, our Saviour ſheweth when he telleth the malicious Jews what was their proper pedigree; Ye are of your Father the devil; and the bleſſed Apoſtle,John 8.44 when he blaſoneth the arms ofActs 13 10 Elymas, O full of all ſubtilty and miſchief, thou ſon of the devil; wicked men therefore are of the devil, not as made by him, but as mar'd and made wicked by him; not as naturally begotten, but as ſpiritually corrupted by him; for ſinne is the devils ſeed, as grace is called1 John 3.9 the ſeed of God. Of that ſeed are wicked men begotten, not as men, but as wicked; and from that ſeed we all by nature bear the image and ſuperſcription of Satan; and in whomſoever that ſeed is not mortified, they ſhew themſelves children of that Father by imitation; ye do that, ſaith our Saviour,Non naſcendo; ſed imitando, Aug. which ye have ſeen with your Father; Fathers affect to bring up their children in their own trade, and children are apt to do what their fathers do before them, imitation is enough to denominate even ſtrange children; for which cauſe all heardſemen are ſaid to be the ſonnes of Jabal, and all Muſicians the ſons of Jubal, which phraſe is interpreted when Tubal-Cain is ſaid to be theGen. 4.20, 21 22 inſtructer of all artificers; How much more may Satan be called the father of wicked men, who firſt were corrupted in Adam by his poyſonous tentation; Secondly, begotten in his likeneſſe; Thirdly, brought up in his School; Fourthly, remain ſtill practitioners in his helliſh Myſtery, who ſee him, and love to ſee and follow him, appearing familiarly to them in unghoſtly counſellors, in ſenſual objects, in diabolical ſuggeſtions? And ſo great is the communion between him and them, that the Holy Ghoſt forbeareth not to give unto the devil the name of man Mat. 13.28; and unto a man the name of Devil John 6.70; to ſhew, that men ruled by the devil, are devils incarnate.

But of all wicked men hypocrites may beſt claim this kindred, or rather wicked men, as in regard of all ſinnes, ſo eſpecially of their hypocriſie.2. More ſpecially of hypocrites. Other ſinnes transforme men into beaſts, as drunkenneſſe into ſwine, cruelty into lyons, craft into foxes luſt into horſes, &c. but hypocriſie into devils, therefore Judas is called a devil; and falſe teachers compared to Satan 2 Cor 11 3 the ſubtil Serpent, transforming himſelf into an Angel of light: Miſchief is not all, there muſt be ſubtilty Act 13.10 quartered with miſchief to blaſon a ſon of the Devil; a lie is not enough, it muſt be1 Tim. 4 1, 2. a lie through hypocriſie, to note a doctrine of devils; this maketh men a Deut. 32.5. perverſe and crooked generation, reſembling the crooked Serpent of whom they are deſcended; by this, Satan filleth their hearts to lie unto God, as is ſaid of Ananias; Satan ſo taught Adam Job 31.33, and Adam man-kinde, though ſome exceed others in the practice of that common leſſon: for Satan hath not only his vulgar profeſſors, but his Prophets, his Apoſtles and Martyrs too. He would ſeem an Angel of light, whoſe office is to have the Teſtimony of Jeſus, no marvel then if his champions have aſſumed the titles of Angelical and Seraphical Doctors: By theſe he2 Cor. 11.3 corrupteth the mindes of men from the ſimplicity that is in Chriſt; or this double Serpent cannot abide ſimplicity, either in doctrine, worſhip, or converſation. Of him men learn to be one to another, as Dan. Gen. 49 17 a Serpent by the way, an Adder in the path to bite the horſe heels, that the Rider may fall backwards. Of him they learn to hate the image of God inGal. 4.29 ſuch as are born after the Spirit, and yet toProv. 26.26 cover their hatred by deceit. Of him they learn to2 Tim. 3.3 accuſe and calumniate, whence we reade of men-devils, and women-devils. Of him they learn to be tempters and1 Tim. 3.11 ſeducers one to another. The Serpent was a devil to the woman, and the woman a Serpent unto the man, and ſince that time every man is by nature a tempter, a Serpent, a devil both to himſelf and others; To himſelf; for,James 1.14 whoſoever is tempted, is drawn away by his own concupiſcence and entiſed; To others; for company, counſel, example in ſinning are forcible perſwaſions, Homo homini aut Deus eſt, aut Daemon. He that is not Gods inſtrument for the good of his brother, is the Devils agent for his deſtruction, as Ahabs Prophets helped their Maſter to hell, andRev. 2.14. Balaam that taught Balack to lay a ſtumbling block before the children of Iſrael. Satan hath ſo ſtrong a party in man-kind, that he need not now to tempt any more by the Serpent. The hypocrite will ſerve that turn, who aſſociateth, and as it were incorporateth into himſelf the unclean ſpirits, and (as Saint Bernard ſpeaketh) una cum eis efficitur Daemon; He is both the devils child, and his harlot (as Lucretia to Pope Alexander) to make him a fruitful father of lies.

But in enlarging theſe things, I finde my ſelf in danger to touch upon divers particulars which will more fitly and fruitfully offer themſelves in their proper places; Wherefore it ſhall ſuffice that hypocriſie is the devils craft, in which wicked men are free by their fathers copy, and that he ſendeth up out of hell theſe falſe Samuels, as walking Ghoſts and phantaſmes to delude the credulous world.Application. Whence it followeth that we have need in the through-fare of this world (which is the devils dominion) of a threefold Caution.

The firſt, in regard of Satan himſelf, The great Impoſter of the world, leaſt he circumvent us with his methods and wiles.1. Beware of his wiles. We had need go ſtudy this black art, not to practiſe, but to avoid it; The knowledge of his art of offence is unto us the art of defence; O what wiſdome is required in a Chriſtian that muſt take heed of an Angel of darkneſſe, under the ſhew of2 Cor. 11.14 an Angel of light: O what watchfulneſſe, that muſt not take an Angel of lightGal. 1.8 upon his own report; the wound of the Scorpion is cured by his own blood; So the wiſdom of the Serpent is needful againſt this Serpent, and ſpiritual prudence to diſcern and withſtand theſe ſpiritual wickedneſſes; No truſt in revelations either againſt or beſides the word. We muſt queſtion ſuch apparitions, as Joſhuah did the AngelJoſh. 5.13. Art thou for us or for our adverſaries? ſo is this the perſwaſion of him that hath called us? He that ſpeaks not according to that rule, Hic niger eſt, Eſay 8.20 there is no morning light in him. Say not as the ſeduced charmer, I am in league with him, he will do me no harm; it is not ſafeEſay 28.15 covenanting with hell, nor taking Phyſick of an enemy. He hath nothing to give thee but death. Can any good come out ofHeb. 2.14 deaths dominion? ſay not, I hate and defie him with all my heart, yet living in a courſe of ſinne He is a baſe tyrant that ſeeketh not thy love, but thy ſervice, and that unto thine own deſtruction. He is content thou ſhouldſt ſpit at his name, ſo thou cheriſh his nature, and wrong the Lord to do him a pleaſure: Say not, he is an enemy indeed, but far off. Alas his home, his hold (till Chriſt caſt him out) is within thee, thine heart is his forge, thy corruptions his inſtruments, thy leud companions his very black Angels and ſub-devils. Fear him not ſo much for his horns and claws, as for his tentations. Many make God the authour of their ſin, and Satan of their puniſhment; but it is Satan that craftily ſeduceth thee, and God that juſtly puniſheth thee, and that by delivering thee into his hands to torment thee. If thou willingly admit him as a tempter, thou ſhalt ſurely fall into his hands as thy tormentor; ſay unto the Lord, the adverſary and enemy is this wicked Satan; but dwell thouPſal. 91.1, 3. Aug. in Pſ. 130 in the ſecret of the moſt high, and he will deliver thee from the ſnare of this Hunter. A Chriſtian (as the woman in the Revelation) hath wings given him to fly above the reach of this dragon, and may ſay (with Doedatus) non poſſidet aethera Satan; yea, the Lord will turn his malice into good unto thee. Little knoweth Satan (ſaith Saint Augustine) what good cometh of him, even when he rageth moſt like himſelf. The Lord though he ſuffer him to ſift, yea and buffet his dear children, yet will not give the ſoul of his turtle into the power of the dog.

Our ſecond caution muſt be to take heed of petty hypocrites, vice-devils.2. Take heed of ſub-devils. Evil men are the ſuburbs of hell, but hypocrites are his exchange. Every wicked man is the devils cuſtomer, but hypocrites are his brokers, his chapmen, his retailers they buy of him to ſell unto others: Every ſinner is deceived by him, but the hypocrite is his apprentiſe in the art of deceit;2 Tim. 3 13 deceiving and being deceived, no marvel they make ſo good a ſhew, and paſſe ſo currant in the world, ſeeing Satan joyneth with them, to advance his party and kingdome; but he croſſeth and diſgraceth all that ever he can the ſincere Chriſtian. Hence we ſee that Papiſts (with all the miſchief they do) can hardly get enemies, nor true hearted profeſſors, friends. Men are ready to plead for them.Mal. 2.10 Have we not all one Father? and it is true enough in the ſenſe before delivered; but according to their underſtanding of a Father;Mat. 3.9 God is able of ſtones, of infidels to raiſe better children unto Abraham; we ſhould therefore learn rather of the Prophet, to handle roughly the Miniſters of2 King. 6.32 this murtherer, and give them their anſwer without the door, for certainly the ſound of their Maſters feet is behinde them: Let not ſhews and titles deceive us. Satan ſmiles to ſee Gods image derided under his name; and his embraced under the name of Chriſt. Reject not truth becauſe he alledgeth it (for that he aimes at;) but reject his authority and communion, as havingActs 8. neither part nor lot in that buſineſs. See God in every truth, though uttered by2 Chr. 35.21 Pharaoh; and Satan in every falſehood, though fathered upon Peter. Mat. 16.23

Our third and moſt important Caution reſpecteth our ſelves, that we make our ſelves free, not of, but from this trade of devils:3. Be not of the devils trade. this ſinne of hypocriſie; I would not (ſaith the1 Cor. 10 20 Apoſtle) that ye ſhould have fellowſhip with devils. Hypocriſie is not only a communion, but a fornication with the unclean ſpirits. Wilt thou make thy ſoul his harlot? thy wit his bawd? thy profeſſion his midwife? thy practiſe his baſtard? Shall he make thy minde his tiring houſe? thy life his pageant? thy heart his quiver? thy tongue his boweJer. 9.3? Wilt thou do as ſome fooliſhly proud, who ſpoile a good complexion by painting? The King of heaven will never take pleaſure in a borrowed beauty. He had rather ſee in thee ingenuous defects, then counterfeit perfections. Painting is not intended to pleaſe chaſt eyes,Pſalme 49.11 and therefore is but an harlotry varniſh; no more is hypocriſie accommodated unto the pure eyes of Chriſt, and therefore it is but a deviliſh dawbery; though it make many a ſinne-burnt ſoule ſeeme faire to carnal beholders.

In fine, our ſinful nature is a Paſiphae; the devil not only a Taurus to adulterate her, but a Dae alus to build for every Minotaure a labyrinth of hypocriſie, but the knowledge of our ſelves and of God muſt be the clew of Ariadne to bring us in; and the power of the Word and Spirit of God more then the force of Theſeus to ſubdue theſe monſters.

CHAP. IV. The natural hypocrite is he, in whom nature uſurpeth the room of grace.

THough every hypocrite (as an hypocrite) be an artificial piece, yet there is a natural hypocrite among the reſt;Definition. ſo called, not becauſe he is without art, but becauſe his art is to give nature the place and prize of religion. That there are certain eminencies and advantages of natural parts in ſome men above others, cannot be denied. Experience ſhews that men, as blades all made of the ſame mettal, yet differ much by means of temper: Some more ſoft ſmooth and ducible, others more ſtiff and ſtubborn, that will break rather then bend. This difference Plutarch obſerveth in the natural diſpoſition of Marcus Brutus, Plut. in Bruto. compared with Junius his Anceſtor, and with Caſſius his fellow in conſpiracy. Reaſon confirmeth the ſame, becauſe though the ſoul of Solomon (as it is created and infuſed) differeth nothing from the ſoul of Nabal; yet being to work by bodily organs, even in the perfecting of her ſelf, her actions reſemble her inſtruments; and as in generation the birth uſually reſembles the mother; ſo in diſpoſition, the ſoul takes her temper from the body. 〈 in non-Latin alphabet 〉 . Hence we ſee ſome of condition ingenuous, ſhamefaſt, fit to be taken with the love of vertue; others of a baſer caſt, fit to be ruled, not by ſhame, but by fear; not by praiſe, but by puniſhment; not by reaſon, but by conſtraint. Naturaliſts obſerve that flegme predominating maketh a man ſlow, ſtupid, and ſervile: choler heady, various and violent; melancholy timerous, cloſe, ſoure and inexorable; blood voluptuous, riotous and retchleſſe. Therefore the ſanguine with a moderate mixture of melancholy to qualifie the motion of the blood, is commended as the temper that giveth beſt counterpoiſe, both to the humors of the bodie, and paſſions of the minde. The Scripture noteth a difference of natures in Eſau and Jacob; the one cunning, the other plaineGen. 25.27; the one a ranger, a man of the field; the other loved home, and went not out of the tent. If we compare the nature of Iſhmael aGen 16.12 wilde aſſe man, his hand againſt every man, &c. and every mans hand againſt him: with Jonathan ſo amiable,2 Sam. 1 26. paſſing the love of women; how great will the diſtance appear? Now they that have theſe ſeeds of nature, as they are generally gracious in the eyes of others, ſo are they apt to think highly of themſelves, and many times they enter into compariſon with the children of God, and bear away the prize from ſome of them: For good nature without grace maketh a fairer ſhew to the world then grace with an ill nature, as a cur outrunneth a grayhound with a clog: But when all is done nature is but nature, and giveth one man no more advantage of another, then tame beaſts have of wilde, which are beaſts alſo no leſſe then the wilde, or then the flower hath of the herb, which is graſſe no leſſe then the hearb. To this1 Pet. 1.24 flower of the graſs the Apoſtle Peter compareth all natural excellency, which he calleth a mortal ſeed; and (to our purpoſe) avoucheth thatver. 22. love without hypocriſie, cannot ſpring from that root. Without regenerating grace there is no ſincerity in mens affections, therefore neither in their actions: He therefore that is in his pure naturals, is in the liſt and roll of hypocriſie; he that beareth himſelf on them, marcheth under her banner; he that oppoſeth them to grace, fighteth in her quarrel.

Difference.But the child of God is he in whom the beſt nature is renued and refined by grace. He is a new creature2 Pet. 1 4 partaker of the divine nature, and therefore abſtaineth from the corruption that is in the world through luſt. Among worldly corruptions hypocriſie is not the leaſt; and it is grace, only grace that freeth from hypocriſie. The Apoſtle commandeth,Rom 12.9. that love be without hypocriſie: But whence may that be had? Saint Peter ſheweth, that1 Pet. 1 22 love unfeigned ſuppoſeth regeneration through the Spirit by the incorruptible ſeed of the Word. In like manner Saint James James 3.17 commending Chriſtian wiſdome, among other epithites ſaith, it is without hypocriſie; but withal he telleth us, this wiſdom is not from beneath, butJames 1.17 from above, even from the Father of lights. Natural parts and perfections may be either found or wanting in a childe of God; but if they be found, they are made ſervants and inſtruments unto grace; if wanting, grace hath the more trouble, and muſt do her work her ſelf: yet better is grace without theſe good helps, then natural parts without grace; asProv. 12.9 the poor man that hath a ſervant is better then he that boaſteth himſelf and lacketh bread. Grace hath the poore mans bleſſing, not to be without a ſervant, for her children ſerve her, yea ſhe can be her own ſervant.

In the one therefore generation ſtands inſtead of regeneration, in the other regeneration maketh uſe of the good, and ſupplieth the defects of generation.

The natural hypocrite deriveth his honours from his birth.

The great men among the Heathens had ſome reaſon to ſolemnize their birth days, becauſe the advantages they had of others that came from that mould not only in regard of honours and titles, but even of vertues alſo. Wherefore moral Phyloſophers required in their Diſciples a prediſpoſition of nature, as without which they perceived they ſhould do little good upon them. They muſt be nati or elſe they could not be facti; tempered before they could be framed, compoſed that they might be diſpoſed. This hypocrite therefore hath his vertue, as many have their nobility without their own labour or merit, and therefore without true honour. Vix ea noſtra voco, ſuch acceſſions are ſcarcely to be called our own.

Contrariwiſe,Difference the new creature deriveth his honour from his new birth as a Sonne of God.

That which is born of the fleſh (ſaith our SaviourJohn 3.6) is fleſh, and that which is born of the Spirit, is Spirit: Behold in a regenerate man two births, two originals; The former he remembreth with honour to God (who hath made himPſal. 139.14. fearfully and wonderfully;) but with ſhame to himſelf, ſaying,Pſalm 51.5 Behold I was ſhapen in iniquity and in ſin did my mother conceive me. The work of procreation is it, wherein the old Adam, even to this day,Gen 5.3. begetteth a Sonne in his own likeneſſe. If any have been goodJerem. 1.5 from the womb, it was not of the womb. The womb might be the terme from whence goodneſſe (by the extraordinary work of the Spirit) began; but not the cauſe or fountain of goodneſſe. Grace comes never the ſooner for good nature; For,1 Cor. 1.26 not many wiſe, not many noble after the fleſh are called; but it is the gift and calling of God. A man muſt be born again (though Nicodemus cannot reliſh it) that ſhall be good in the ſight of God A Chriſtians birth-day, is that whereinGal. 4.19 Chriſt is formed in him, and the travel of nature is bleſſed withLuke 19.9 the iſſue of grace.

Thus the one receiveth his honours his arms from his Anceſtors; the other winneth them in the field. The one hath elderſhip as Eſau; but the other, as Jacob, goeth away with the bleſſing.

The natural hypocrite hath his perfections from his body.

A baſe perfection that hath its original from the baſeſt part, like the motion of the Serpent, when the taile would lead the way to the head. We count thoſe creatures baſe, whoſe form ariſeth out of the potentiality of the matter ſo thoſe men muſt needs be of mean worth, whoſe perfection cometh from their complexion; and in whom the body giveth laws to the ſoul. Popular States may decree honeſt things; butEccleſ. 10.17 bleſſed art thou O land, when thy King is the ſon of Nobles: Bodily temper may encline men to ſome things that are good; but vertue looſeth her dignity, yea and her name, when ſhe cometh not armed with the command of reaſon. What commendation or thank is it for a man to do that whereto his nature enclineth him? we may praiſe a man for being tall, faire, welfavoured, as we may praiſe the ſnow for being white, yet no external feature of the bodyPſ. 147.10, 11 how comely ſo ever), but onely the endowment of grace commendeth a man unto God. The gifts of the body are no more ours, then thoſe of fortune (as they are called;) nay leſſe, for many times unto theſe our induſtry concurreth; unto thoſe never, for whoMat. 6.27 by taking care can adde unto his ſtature? or alter the colour of his haire? Many things are beautiful, proceeding from reaſon and grace, which if they come of nature alone, are rather defects. An Eunuch, ſo born, is aEſay 56.3. dry tree; but he that by graceMat. 19.12 makes himſelf ſuch for the Kingdom of heaven, hath aEſay 56.5. name better then of ſonnes and daughters. The gift of continency1 Cor. 7.7. it ſelf is a bodily priviledge, (and therefore makethVerſe 28 marriage as not neceſſary, ſo neither unlawful;) but it is temperance of minde that deſerveth the name of vertue, not temper (much leſſe diſtemper) of body. That is not vertue that is born with a man from the womb of his mother, nor a temperature not eaſily liable to temptation; but grace ſubduing temptation.Plutar. in Solon. And what vertues are they which may be loſt by age or ſickneſſe? yea, that may be gotten by diſeaſe or decay of nature? It is noted of Charles the fifth, that by age he grew more flegmatick, and thereby more moderate; a good turne for his Subjects, and for neighbouring Princes; but no commendation to himſelf.

Differ. But the new creature is perfected from his better part.

The better part of a man is his ſoul, and the better part of a Chriſtian is this Spirit or new man. As it is meet therefore that Art (the rule of reaſon) ſhould perfect nature; ſo is it alſo meet that grace ſhould perfect both nature and reaſon. A man of a cheerful ſpirit, though ſomewhat corpulent, moveth nimbly, becauſe he hath animam pro vehiculo, an active ſoul for his chariot; ſo a Chriſtians motion being from the ſoul of new life, is more then according to the activity of nature. As in evil the titillation is from ſenſe and appetite; but the reaſonable will conſenting, maketh it a vice: ſo unto good there may be an inclination by nature; but the royal aſſent of the inner man maketh it a vertue. Natural inclinations beare great ſway in humane actions; becauſe few men examine, fewer correct or croſſe them. Some naturaliſts have been very partial in behalf of natural cauſes. What will not he aſcribe to nature, who can finde in his heart to affirme, that a man unlettered by meer alteration of the temper of his braine, may come to ſpeak the Latin tongue?Atque idem jungat vulpes, &c. But in the childe of God, with a new Lord, there are new laws: the Law of grace improveth natural inclinations, if they be good, keeping the ſame courſe upon better grounds; reproveth them if they be evil; ſhaping her courſe, not according to the winde, but according to the compaſſe. And as Sea-men have an art to catch a croſſe wind, and make it ſerve their turne; ſo the childe of God maketh happy uſe of bodily diſtempers; making choler ſerve unto zeale; flegme unto patience; melancholy unto contemplation; and lively blood unto ſpiritual rejoycing.

Thus the hypocrite is as the Centaure, in whom the horſe is the better half of the man; and take away the horſe, the man is ſpilt; but the Chriſtian is good on foot, as wel as mounted. If his horſe be gentle, he rides him; if jadiſh, he breaks him; if weary he can lead or drive him; if ſtark tyred, he can go without him. He that hath good legges findeth leſſe lack of an horſe, and where grace is in breath, natural parts are leſſe miſſed.

The natural hypocrite is good, but not always.

As the cauſe is, ſuch is the effect. The cauſe of any goodneſſe of nature is appetite; the cauſe of appetite, temperament; the cauſe of temperament, bodily conſtitution. All theſe are mutable, and finally mortal; like Comets that kindle without expectation,

As Quakers, momento turbi nis.

Nova nunc religio in te iſtaec inceſſit. Terent.

and go out without warning. For that which begins without reaſon, will end without occaſion. Some men turn good ſo ſuddenly, that we may ſay, how came this new Religion to ſeize upon them? But the good humour laſteth not long, there is a dump and a damp coming after. The very flood it ſelf bodes an ebbe. Or if the beginning were more ancient even from the very conception; yet nature, like the firſt matter, hateth to be tied alwayes unto one forme. Her paſtime and recreation is in ſucceſſion, and viciſſitude, and that of contraries. Summer and Winter are not more ordinary, then to ſee a man out-live his good nature. For either it is ſoured by afflictions, or made brackiſh by encounter with others ill conditions; or time it ſelf turnes it into vinegar. Naturaliſts diſtinguiſh mans life into ſeveral ages, according to the alteration of humours in the body, and mutation of temperature thereon depending. Hence thoſe years are called climaterical, wherein the ſoul changeth climate, as it were, in her paſſage through the little world of her body. From the torrid zone of youth, to the temperate of middle age, and from thence by the frozen zone of age, to the pole of death. In the mean time,Non eadem eſt aetas, non mens. Hor. age it ſelf is a kinde of death, as to youth, ſo to the inclinations ariſing there-from Thus we ſee youthful fervency end in coldneſſe: liberality in ſparingneſs; modeſty in unſhamefaſtneſſe, and the like. Time devoureth both himſelf and his iſſue, and whatſoever is bred of nature hath his worm in it ſelf. Nature is alwayes in love with her preſent humour, as with her living husband, and proves a ſtep-mother to the children of her former diſpoſition.

Contrariwiſe, the new creature is conſtantly good, Differ. and unchangeably the ſame.

Grace being an immortal ſeed giveth a perpetual and immortal temper. It is as theProv. 4.18 morning light that ſhineth more and more unto the perfect day. A morning that feareth no evening, onely it looketh for an everlaſting noon-tide in heaven, where the Cant. 2.17 ſhadows ſhall flie away for ever. Abraham, Iſaac, Jacob, Moſes, all the Saints, whoſe hiſtories are recorded, were no leſſe amiable in age, then in the flower of their years. David was no leſſe affable and popular at the laſt act, then in the beginning of his reigne; witneſſe that his laſt and moſt glorious Parliament, unto which he prefaceth with this gracious compellation,1 Chr. 28.2, &c. Hear me my brethren and my people. Saint Paul aged, and a priſoner too (if either yeares or troubles might have leavened his condition) yet retaineth his accuſtomed ſpirit of love and tenderneſſe, as appeareth in his moſt Fatherly Epiſtle to Philemon. Age hath much to anſwer for depopulating the beauties of youth; but it hath this to ſay for it ſelf, that it taketh no ſpoiles, but of nature; againſt whom it hath letters of mart, under the ſeale of the God of nature. He hath pronouncedEccl. 11.10 child-hood and youth to be vanity; upon that vanity age feedeth. But it ſhall never come in queſtion for decay of grace. For the regeneratePſ. 92.14. bring forth more fruit in their age, fat and flouriſhing. Here the proverb hath place,Prov. 31.21 Of faire things even the Autumne is beautiful. Grace, 〈 in non-Latin alphabet 〉 . as the good houſwife, looketh for Winter, but feareth it not; and therefore feareth it not, becauſe ſhee looketh and prepareth for it; getting change of rayment, double rayment, to encounter with all changes of weather and ſeaſons. Yea, ſhe maketh a Summer in the midſt of Winter, and renueth that youth in the2 Cor. 4.16 inner man, which decayeth in the outward.

Thus the ones goodneſſe is aHoſea 6.4 morning cloud, or dew. the others is the early andVerſe 3. latter rain. The ones good parts are his movables; the others lands, which ſome call Hiſpan. roots, rayzes; the one holds by leaſe, the other by inheritance; the one is good at random, the other by rule; the one at pleaſure, the other at command.

The natural hypocrite is good without election.

Nature knoweth no choiſe of things, no difference of perſons, no diſtinction of times or occaſions, no bounds between meaſure and extremities. When Brutus pleaded before Caeſar, he ſaid of him, I know not what this young man would have, but quicquid vult, valde vult; whatſoever he would have, he would faine have it. Nature is a blinde guide, and impetuous; and he that is led thereby, is affected vehemently, but uncertainly; like2 Sam. 18.22, 23 Ahimaaz, that had rather a minde to runne and ſhew his footmanſhip, then diſcretion to conſider of the errand. Nature and counſel are contrary agents; the one ruleth the actions of beaſts, the other of men: And men that are led by nature differ little from beaſts; nay the beaſt hath the advantage; nature preferring her own iſſue before her nourſling. If forwardneſſe and fearleſſeneſs be taken for valour, a mad, or a drunken man ſhall be more valourous then a wiſe man; yea, a horſe then a man: forJob 39.25 he mocketh at fear, and turneth not back from the ſword. If willingneſs to part with that a man hath, be liberality, the fool is the moſt liberal perſon, for he giveth as well to them that deſerve not, as to them that deſerve, a fool and his money is ſoon parted.

Differ.Contrariwiſe, the new creature is good with diſcretion.

A wiſe Chriſtian is not only forward and fervent, but with choice and conſideration. And when there is juſt cauſe to alter his outward courſe, he is not afraid to be accounted light. Nature is as an horſe, whoſe pace is affection; if the Rider be ſanctified reaſon, ſometime there is uſe of the bridle to hold it in; for nature is apt to exceed, even in the purſuit of good, as well as in the hatred of evil; ſometime there is need of the ſpur to put on, for the forwardeſt natures are apt to wax dull in the rough wayes of ſome duties. But above all, the eye and hand of grace is neceſſary to keep nature in the right way, which if it have a diſpoſition to go, yet is ignorant of the end of the journey. There is no proof of grace more certain, or more beautiful then this, that it moderateth and regulateth natural inclinations; taking bitterneſſe from zeal, adding wiſdome unto meekneſs. It maketh all that are truly godly, of one heart, and of one temper, notwithſtanding differences of climates and complexions.

TheEſay 11.6. lion becometh a companion for the lamb; and the bear for the calfe, and the communion of Saints reconcileth natural antipathie; ſo that whereas by nature, you ſhall hardly ſee two men of a condition; by grace they agree, and ſeeme all (according to the proverb) one mans children. Bleſſed Saint Paul, before his converſion was a wilde boare, waſting the Church; but being converted, he put on the1 Cor. 4.15. bowels of a Father, theGal. 4.19. travels of a mother, the1 Theſ. 2.7, 11 tenderneſſe of a nurſe. Saint John Luke 9.54. one of the ſonnes of Zebede, fiery by nature, no marvel if he proved aMar. 3.17. ſon of thunder; but he was alſo ſo qualified by grace, that in his writings he breaths nothing but love.

The one of theſe therefore is good by diſpoſition; the other by election; the one by humour, the other by counſel.

The natural hypocrite worketh at eaſe and with facility.

Works agreeable to nature, are not only eaſie and familiar, but pleaſant. All this hypocrites ways are down-hill, ſo that he rather rolls, then walks. He goeth down the ſtreame, and ſo hath no need of arms, or oars. But he is not ſoundly good that is good without pains and ſtrife. 〈 in non-Latin alphabet 〉 . Therefore the vertuous man in Greek is named by a word, which ſignifieth induſtrious. You ſhall ſee ſome courteous, liberal, patient, becauſe they can be no other; but ſet them to work out a new nature by prayer, and practiſe of mortification to reform what is evil, to confirm what is good, to conform themſelves to Chriſt in the minde, as well as in the work; here they give off; nature accompanies them not beyond the ſphere of her own activity. But God is not ſerved with that which coſt us nothing; neither is ſuch goodneſſe a laſting fruit. For as many an one left rich by his friends, hath a ready way to thrift, yet ſeldome thriveth; ſo this hypocrite, finding a ſtock of good nature to his hand, hath a faire occaſion of vertue, yet ſeldome makes uſe of it. Eaſe in the entrance takes away the edge of induſtry, the only mother both of thrift and of vertue.

Differ.Contrariwiſe, the new creature worketh with ſtudy, ſtrife, and induſtry.

The Chriſtian not only worketh, but wreſtleth; being like thoſe that repaired the wals ofNehem. 4.17 Jeruſalem, who with one hand did the work, and with the other held the ſword. Such a wreſtler was Saint Paul, who cryeth out,Rom. 7.24. O wretched man that I am, who ſhall reſcue me from the body of this death? who alſo telleth us, that while the fleſh and the Spirit are together, they will be Gal. 5.17. contrary each to other, ſo that we cannot do the things that we would. Neither is our ſtrife with fleſh, as it is ſinful only, but alſo as it is natural. Therefore the Apoſtle compareth Chriſtians to ſuch as1 Cor. 9.25 try maſteries, and by his own example teacheth us toVerſe 27. beat down this our body as with a cudgel, importing a neceſſity to diſpleaſe our ſelves in our appetites and inclinations. And if any of Gods children ſhall ſeem to perform with eaſe ſome ſpiritual duties, as agreeable to their nature, we are to conſider,

Firſt, that all mens ſtrife is not alike, nor any one Chriſtians alike in all duties. Some, as ſmooth trees, are ſooner ſquared, yet the ax muſt paſſe upon them. Into a ſoft nature, grace ſlideth, ſinketh, ſoaketh; and is hardly perceived. And as fire in warme weather; ſo grace in ſuch is not ſo fervent, by reaſon of weaker oppoſition. But that which gives facility for the moſt part, denies perfection, for that is reſerved as a garland for induſtry. As in arts, they have moſt excellent, who have ſtriven with ſome natural defects (as Demoſthenes with an ill utterance) ſo in the profeſſion of godlinſſe, they have been moſt eminent, and have proved the greateſt Worthies, who have had the ſtrongeſt corruptions to tug withal, as we ee in holy David, and bleſſed Saint Paul.

Secondly, though natural diſpoſition may remove ſome rubs, and prepare a fair way for grace; though it may give ſome encouragement and acceptance unto goodneſſe, though it may be both an ornament and an inſtrument thereto, yet there is always work enough left for grace: For no temperature of nature will free a man from ſelf-love, profaneneſs, and ſuch like ſpiritual diſtempers.

Thirdly, even in that which a Chriſtian doth by help of nature, there wanteth not ſtrife. The motion and action is apparent, but lookers on ſee not the inward contention. As when a nimble man runs, we ſee his ſpeed, but diſcern not his travel; ſo in a Chriſtians race, we ſee how he gets ground, but perceive not with what ſighs and earnings he fetcheth daily ſupplies of grace from above; we ſee not how much ado he hath to ſhake off (whatever it be)Heb. 12.1 the ſin that cleaveth moſt cloſe and faſt unto him.

Thus the one is a peece of caſt mettal, ſoon made, but hardly mended: the other as in the barre or wedge, needeth much of the hammer to bring him to his due ſhape.

The natural hypocrite is diſpoſed to ſome vertues, but not to all.

Nature affecteth ſome vertue, not becauſe it is vertue, but becauſe it is agreeable; and therefore not all vertues, becauſe all are not to any nature agreeable. It is a partial guide; a Pilot only for her own coaſt and channel. And like a Badger, runneth apace, but where the unevenneſſe of the ground favoureth her diſproportion. Divers vertues in the conſtruction of nature, imply ſome contradiction againſt each other. As that a man ſhould be valarous, and conſiderate; patient, and ſenſitive; thrifty, and liberal; ſevere, and compaſſionate. Therefore he that is naturally one of theſe, doth as naturally abhorre from the other; without reconciling grace. And though reaſon findeth a temper to recon ••• e them, yet nature looking but one way, and aiming but at one mark) is too blinde to ſee it, too headlong to take notice of it.

Contrariwiſe, the new creature is framed and apt to every good work.

As of Arts, ſo of graces, there is an 〈 in non-Latin alphabet 〉 , a ring, a chaine, out of which,Differ. if one link be wanting, all the reſt are diſſevered. For he is no true Chriſtian, in whom is not found, even in this life the perfection of parts. Therefore the Apoſtle, not only profeſſeth of himſelf, I Phil. 4.12.13 can abound, I can want, I can do all things; but alſo encourageth his Scholars, undertaking (as it were) for them.2 Cor. 9.8. God is able to make all grace to abound towards you, that ye alwayes, having all ſufficiency in all things, may abound to every good work. To the ſame purpoſe he prayeth for the Epheſians, that they might beEpheſ. 3.19 filled with all the fulneſſe of God. It is true, that nature maketh ſome duties more familiar then other, and goeth more willingly about them (as an horſe travelleth more freely to his known baits;) but the wiſe Chriſtian makes choiſe of his way himſelf, and makes nature carry him, even againſt her mind, whitherſoever duty and conſcience call him.

Thus in the field of graces, the one as a paſſenger picketh a ſallat, or culleth out a garland; but the other cometh, as the owner to mow down, and carry away the whole crop.

The natural hypocrite abhorreth from ſome vice, but not from all.

Nature hath two taſters, ſympathy, and antipathy; which diſcern not things good from evil; but agreeable from diſagreeable: her motions therefore and inclinations are rather ſymptoms then vertues; effects of humour, then acts of reaſon. She hateth evil, not as the enemie of vertue, but as her own enemy. And ſeeing there is no temper of nature, to which all vices are diſpleaſing; therefore no nature abhorreth all vices: but ſome nature, one vice, and ſome another. None, becauſe it is ſin; but each one, becauſe it is not his ſinne. Thus we ſee ſome abhor from wantonneſſe, who embrace drunkenneſſe; as Alexander of Macedon: others hate drunkenneſſe, and yet exceed in uncleanneſſe; as Julius Caeſar. Sueton in Julio cap. 53. Theſe men abhor from ſin no otherwiſe then the Elephant from a mouſe; ſave that ſometime their nature ranging them in one extreme, bandieth them againſt the other; as the coward hates fighting, and the old churle cannot ſee with patience the laviſhneſſe of young folk: and ſo much are theſe deceived, that they wonder all are not of their minde; and none ſo ſharp cenſurers, as they of thoſe vices from which nature hath exempted them. Chaſt by nature do wonder that any ſhould fall by incontinency; as well may a left-handed man wonder that any ſhould have the uſe of the right.

Differ.Contrarily, the new creature abhorreth from every way of evil.

It is the intent of the godly nature 2 Pet. 1.4. to abſtaine from the corruptions that are in the world through luſt. The whole world of luſt is his enemy; and not the leaſt part thereof, the little world of luſt, that is within himſelf; againſt this he principally wardeth and fighteth.Pſalme 18.23 I have been upright in his ſight (ſaith David) and have kept me from my wickedneſſe; what that ſpecial wickedneſſe was, not only the ſtory manifeſteth, but himſelf elſewhere pointeth at it,Pſ. 119.36, 37 Incline my heart unto thy teſtimonies, and not to covetouſneſſe: Turn away mine eyes from regarding vanity, and quicken me in thy way. He that is truly good, pitieth others, who fall through natural impulſion; but himſelfe fighteth againſt this Goliah, as againſt the Devils Champion, in whom he hopeth to diſcomfit the whole Army of Philiſtines.

This hypocrite is ſo eager to ſhut one gate, that he gives the enemy leave to enter at another; but the regenerate maintains every gate, every quarter, every poſterne againſt the ſiege of ſin.

The natural hypocrite overweeneth the advantages of nature to the prejudice of grace.

It were not difficult to demonſtrate this in many inſtances of diſpoſitions, ariſing from differences of complexion. For, how eaſily may a man miſtake (eſpecially in the judgement of himſelfe) a ſtill nat re, for meekneſſe, fervency for zeale, want of affections for diſcretion, ſtupidity for patience, lenity for eaſineſſe to be entreated, obſtinacy for conſtancy, and the like. And ſo farre doth this prejudice prevaile with ſuch men, that when they ſee Gods children break out by violence of pungent humours, ſtirring paſſions, keene affections; they bleſſe themſelves and ſay, how long ſhall it be ere you ſee me in ſuch a mood? with like errour (or rather more dangerous) the abilities of the ſoul are overweened. It is well known that the pride of reaſon hath been the fountaine of all hereſies, and the magnifying of free-will hath brought forth, in Phyloſophers, the ignorance; in Pelagians, the denial; and in Papiſts, the extenuation of original ſinne. But I have confined my ſelf in this particular kinde of hypocrite, to ſuch perfections of nature as ariſe from bodily temperature; and even to thoſe, ſo farre forth onely, as may be without prae-occupating the ſubject of the Treatiſes enſuing. Here therefore I will content my ſelfe to inſiſt in the overweening of natural wit and capacity. Which as it ariſeth from a good temperament of the brain, with plenty of animal ſpirits; ſo it is a ſervant of ſpecial uſe unto underſtanding and diſcourſe. A gift not beſtowed on all alike; and many times they have a double ſhare herein, who have no part in God. But without ſanctification, the more wit, the more enmity againſt God. Thy wiſdome and thy knowledge they have cauſed thee to rebel Eſay 47.10, ſuch are moſt in danger to deſpiſeLuke 7.30. the counſel of Ged against themſelves. It is the Lords candle, but it oftener giveth light unto his enemy. It is like the body of the Moone, not light of it ſelfe; but apt to be made light, if Chriſt the Sun of righteouſneſſe vouchſafe to ſhine upon it. Without this it hath no morning light, and is but as a dark lanthorne in the hand of a night-walker, to abuſe others, but moſt of all himſelf.

Contrarily,Differ. the new creature prizeth not himſelf according to his natural endowments.

He is afraid to be miſtaken in thoſe diſpoſitions that have a ſemblance of vertue. Some he aſcribeth to defect, or redundancy, and hideth them as his ſhame, putting the comelineſſe of grace upon them. Others he cheriſheth as inſtruments of vertue, yet conſidereth that tools make not an Artificer, with skill and induſtry. He walketh underſtandingly in the way of vertue. True vertue is the object of ſpiritual ſenſe. This ſenſe therefore is not deceived in her proper object; eſpecially becauſe it is dailyHeb. 5. fin. exerciſed to diſcerne good and evil. Grace afordeth, not only a foot to move, but an eye to direct; ſo that here neither the lame need borrow of the blinde, nor the blind of the lame. He knoweth that though there beJob 32.8. a ſpirit in man; yet it is the inſpiration of the Almighty that giveth underſtanding. He acknowledgeth no true light in himſelf, which cometh not from the beames of the Sunne of righteouſneſſe ſhining in the word. It is the Pſalme 19.7. Law that giveth underſtanding to the ſimple, and to the childe Prov. 1.4. ſharpneſs of wit; that tranſlateth men from Acts 26.18. darkneſs to light, and from the power of Satan to God.

Thus the one maketh a good wit his Well; the other his waterpot or bucket to draw ſo much the deeper out of the Well of Divine wiſdome.

The natural Hypocrite is inclinable, as well to vice, as to vertue.

It is ſaid of the French, that he as ſoone forgets a benefit as an injury; becauſe he forgetteth an injury, not out of judgement and conſideration, but out of a ſudden and variable diſpoſition; not out of a good minde, but becauſe he cannot be long of a minde: So ſoon pleaſed, are ſoon angry. In like manner ſome are by nature conſtant or forward: but it is alike, either to good or evil. If to good, it may be aſcribed to occaſion rather then to election; and it may be ſaid of them, it was happy they took a good way. Alexander the Great was eminent, as in vertues, ſo in vices. Good natures once corrupted, prove worſt of all others, Auguſtus Sueton in Aug. c. 27. at the firſt was loath to conſent to the proſcription; but once in, he was more inexorable then his mercileſſe companions. None have done more vile things, then men (accounted) of good natures, when once the temptation hath prevailed upon them. Herod Agrippa ſlew James Acts 12.2, 3, and would have ſlain Peter alſo; and all out of popularity. What could Antipas, that fox; or his father, that lion have done more? Among wilde men (ſuch as Iſhmael) there is more apparent danger; asPſalme 57.4 among lions, then among oxen. Among tame ones, as there is no good to be gotten (no more then wiſdomeEccleſ. 38.25. among oxen;) ſo oftentime more harme; as more men are hurt by horſes and oxen, then by lions and bears. Theſe we flie from, or pen them up; thoſe we truſt oftentimes too farre. If it had been minePſalme 55.12 enemy (ſaith David) I could have hid me from him, but it was thou my companion. Reaſon ſubdued under luſt, is not only led by luſt, but becometh a leader unto luſt. Hence man being reaſonable, is (if not better) worſe then the beaſt, for the reaſonable appetite perverted, bringeth unſatiableneſſe to evil, and cannot beGen. 11.6. ſtinted. It ſeeketh after objects, not only abſent, but impoſſible; and being a ſpirit, becometh (like the devil) a ſpiritual wickedneſſe A man is never the more out of the devils way for natural parts, but rather more for his uſe. It is hard for a man to have them, and not to be proud of them; to have them, and not to be the idler for them; to have them, and not to abuſe them. As beauty and chaſtity, re ſeldom married together. Evil counſel hath great advantage upon thoſe that are of a pliant and pleaſing diſpoſition And as it prevaileth powerfully upon them; ſo it cometh moſt perniciouſly, becauſe moſt perſwadingly from them. Satan knoweth this,Naturali excellentiâ male uſus eſt, Aug. de Eccl. dogm. c. 60 and therefore as he himſelf became a Devil by the abuſe of his natural perfections; ſo he aimeth principally at ſuch as theſe we now ſpeak of, to make them, firſt ſubjects themſelves, and afterwards inſtruments of his tentations to others. Every man is not fit timber to make an heritick of (ſaith Saint Hierome Hieron in Hoſe, cap. 10.) but he that is of a fiery wit, and pregnant parts of nature. If thou be ſuch; ornari abs te Diabolus quaerit, the devil ſeeks to credit himſelf by thee, ſaith Saint Auguſtine. Aug. Epiſt. 41

Differ.Contrariwiſe, the new creature is diſpoſed to vertue only, and not to vice.

Natural diſpoſition, as the ſea, wouldPſal. 104.6 ſtand above the mountains: but grace ſetteth itVer. 9. a bound which it ſhall not paſs, nor return to cover the earth. It keepeth nature in her due channel, that ſhe may ſerve to tranſport us to all the regions of vertue, and not carry us away with a deluge of vice. If nature be ſtormy, and tempeſtuous, grace calmeth and compoſeth it. The Jews were worſt of nature of all peoples, (as appeareth by their hiſtories and off-ſpring) yet by grace how were they mollified and ſweetned? what ſtories, what ages can parallel the ſweet diſpoſitions of Moſes, of David, of Jonathan, &c? If nature be of her own accord tractable and gentle; grace humbleth the Chriſtian ſo qualified, making him conſider;

Firſt, that it was the favour of the God of nature, to give him ſo good parts.

Secondly, that there is daily need of new favour from the God of grace, to ſanctifie them, which elſe he is apt to abuſe unto evil. There is no eminent thing in him, which is not either the off-ſpring, or the Scholar and ſervant of the grace of Chriſt.Prou. 17.27 The man of underſtanding (ſaith Solomon) is of an excellent ſpirit; for excellent is that Spirit of God that liveth and ruleth in him. In him thoſe things meet, which ſeem in nature to be incompatible; as to bePſalme 103.8 ſlow to anger, and ready to forgive; the godly nature2 Cor. 3.18. transforming him into the image of God.

Thus in the one, good parts are as weapons in a Cutlers ſhop; as ready for the thief, as for the true man; in the other, they be as in the hands of Juſtice, for the terrour of evil works, and to give ſtrength to well-doing.

CHAP. V. The moral hypocrite is he, in whom reaſon putteth Religion out of office.

WHere nature ends, reaſon and morality (the improvement of reaſon) begin;Defin. adding a new luſter, and, as it were, temper unto nature. The reaſonable ſoul (ſaith the wiſe KingProv. 20.27) is the Lords candle, ſearching all the bowels of the belly. It may be call'd the light,John 1.9. that enlightneth every man that cometh into the world. It is1 Cor. 2.11 the ſpirit of man, which (in man) knoweth the things of man. In this ſpirit there are two faculties; the one diſcovering and diſcerning between good and evil; the other chuſing and refuſing; the one being the minde, the other the will. The Latines ſeeme to have joyned both under one appellation of Liberum arbitrium; which is commonly, but not conveniently Engliſhed, free-will; for it importeth free choice upon deliberation; wherein the deliberation is of the minde, the free election is of the will. Theſe two are the great idols of Moraliſts.

Firſt, light of reaſon which out-faceth illumination, counting1 Cor. 2.14 the things of God fooliſhneſs, becauſe reaſon cannot comprehend them; for it ſcorneth to be beholding to faith, the only perfecter of underſtanding. It hath indeed ſome reliques of the knowledge of God imprinted in creation, and preſerved in the fall, to leave men without excuſe; ſome common notions of good and evil (eſpecially in duties of the ſecond table) reſerved to maintaine peace and humane ſociety. But as the light of the ſnow from the ground, ſo thisJames 3.15. wiſdome from beneath doth rather dazle, then direct men in the way to life. For1 Cor. 2.14 〈 in non-Latin alphabet 〉 the natural man (that hath no more then a reaſonable ſoul to enlighten him) perceiveth not the things of the Spirit of God; neither can he know them, becauſe they are ſpiritually diſcerned. As for him his cogitationsEpheſ 4.18. are darkened, and ſoJerem. 10.14. every man is a beaſt by his own knowledge.

Secondly, freedom of will perketh up in the place of ſanctification, and is accounted of our moraliſts the fountaine of vertues. Liberty it hath by nature; but goodneſſe (that is application of that liberty to the choiſe of good things) it hath (ſay they) from it ſelf.Si nobis liberá voluntas ex Deo eſt, quaea il uc poten eſſe vel bona mala; bona vero voluntas ex nobis eſt: melius eſt i , quod à nobis, qua quod ab illo eſt. Aug. de Peccat meritis, &c. l. 2. c. 18 Rom. 2.14, 15. and 1.20. But that one Argument of Saint Auguſtine is ſufficient to poſſeſſe us of the abſurdity of this opinion. If our will be free of Gods making, and good of our own making; better is that which we have of our ſelves, then that which we have of God. Many by free-will have done ſome things of the Law, and have been a law unto themſelves. A Law ſufficient not to perfect, but reprove; not to ſave, but to condemn them; in ſome things excuſing, but in many accuſing the beſt that ever have been out of Chriſt. A Law not conforming them to the Law of God, but rather through pride of reaſon, maintaining them in rebellion againſt him. For the Rom. 8.7 Nouhabent illae paginae vultum pictatis hujus. Conteſ. l. 7. c. 21 wiſdom of the fleſh is enmity againſt God, for it is not ſubject to the Law of God, neither indeed can be. This hypocrite then is a Law to himſelf; what, tell you him of another Law? Fancy in ſome beaſts is the ape of reaſon, and reaſon in the Moraliſt is the ape of Religion. But the imitation is ridiculous. Thoſe pages, thoſe pageants have not the face of this piety, ſaith Saint Augustine, of Platoes writings, the mirrour, the miracle of morality. Yea, as nothing maketh an ape ſo deformed, as that he is ſo like a man, yet without reaſon; ſo nothing maketh our moraliſt, ſo miſhapen, as that he comes ſo neere grace, and yet is utterly deſtitute thereof.

Contrariwiſe, the Diſciple of grace is he, Difference in whom Religion bringeth Reaſon under command.

Religion, the anointed Sovereign of ſouls, is neither ſo young as to need a Protector, or ſo remote, as to governe by a Vice-roy; much leſſe ſo weak, as to endure an Uſurper. She diſplaceth not the noble faculties of the reaſonable ſoul, but diſpoſeth them in ſubordination to her ſupremacy;Heb. 11.3. underſtanding, to ſaith in things to be known; free-will toPhil. 2.13. grace, in things to be done. It is not in this government, as in the uſurpation of reaſon. For there, the more reaſon, the leſſe grace; becauſe reaſon will abide no Superior: but here, the more grace, the more t ue reaſon;Rationem rectā agnoſco nullam niſi à Deo directam. Lipſ. de Conſt. becauſe grace, though ſhe can endure no equal, yet perfecteth whatſoever cometh under her command. Who can ſufficiently conceive the glory of that State, where Religion reigneth as a rightful Prince, having Reaſon illuminated for her counſellour, and free-will ſanctified for her Miniſter?

The one of theſe therefore walketh by torch-light, the other by day-light. In the one, an aſpiring ſervant abuſeth a weak Prince; in the other, a prudent Prince governeth by able inſtruments.

The moral hypocrite fetcheth his perfection out of himſelf.

He is both the patient, and the Phyſician; he is reformed from within himſelf, and good of his own making: Yet he goeth a ſtep beyond the natural hypocrite. For he uſeth only Kitchin Phyſick; nature is both his Cook and his Apothecary: but the moral hypocrite uſeth exotical drugs, and compoſitions of famous Phyſicians, that is, Philoſophers; But as all drugs come from the earth; ſo even the beſt of Philoſophy is but humane; and as Phyſick is but a ſervant to nature; ſo Philoſophy doth but teach a man to make uſe of that which is within him. It is like exerciſe that ſtirreth up the natural heat, or haply hectical, ſuch as it findeth. Or like cloathes that cheriſh and call forth the heat from within, but cannot give heat. There is (as Philoſophers ſuppoſe) ſome divine thing in man, which to employ and improve, is the top of vertue. The Epicurean, placing mans felicity in the body, and the Stoick, Aug. de Civ. Dei, l. 8. c. 8. Sive ergo à parte qualibet, ſive à toto homine, non nifi ab homine. that placed it in the ſoul, differ in this, that one placed it in the worſt, the other in the better part of man. The Peripatetick placed it in both, ſo differing from both the former, but all agreeing to put their confidence in man, fall under the Prophets malediction Jer. 17.5. Aug. Ibid. c. 9 Curſed be the man that truſteth in man. And though ſome Philoſophers have gone beyond their fellows (in ſo much that Plato ſaid, to be a Philoſopher was to know God, to imitate God, to be in love with God;) yet becauſe they ſought not (much leſſe found) God, ſave in themſelves, and in the model of their own reaſons; theyRom. 1 21. became vaine in their imaginations, and their fooliſh hearts were full of darkneſs. For the ſpirit of man diſcerneth only the things of man;1 Cor. 2.11 but the things of God knoweth no man, but the Spirit of God. Neither were they full of darkneſs only, but of pride alſo; as wanting that only curb of pride,1 Cor. 4.7. What haſt thou that thou haſt not received? They therefore that ſaw no vertue in themſelves, but as the iſſue of their own endeavour; no defect, but as within the power of their own cure: what could hinder them from being proud? Now whatſoever nouriſheth in man a proud conceit of his own goodneſs, is a ſtrong block-houſe againſt grace, which cannot enter til theſe2 Cor. 10.5. high things be caſt down, theſe proud thoughts be brought into captivity. Grace hath no fiercer enemies then thoſe that confine upon her. In this kinde therefore, the better men are, the worſe they are; as Phariſees were worſe then the Publicans, becauſe not ſo eaſily convinced, and made out of love with themſelves. And as a ſhip under ſaile, though in a contrary courſe, is ſooner brought about then ſhe that lies a ground in the harbour can be lanched forth: ſo he that is in motion, though in an evil way, will ſooner be reduced then the hypocrite that is mored in his morality. And as we may ſooner overtake a ſwift horſe running from us, then our ſhadow that tarrieth faſt by us: ſo it is more poſſible to recover a groſſe offender, then this ſhadow of the moraliſt; who, although he never runne ſo farre from grace as the other, yet will be ſure to keep his diſtance.

Differ.Contrariwiſe, the Diſciple of grace hath his perfection from above himſelfe.

The voice of grace is;Prov. 20.9. Who can ſay I have made my heart clean? Job 9.30, 31. If I waſh my ſelf with ſnow water, and make my hands never ſo clean, yet ſhalt thou plung me in the ditch, and mine own cloaths ſhall make me abominable; from within is that which defiles a man; but from without comes that which cleanſes him. Morality as Phyſick, helpeth nature to do her own work; but grace,Epheſ. 2.1. giveth life, Pſal. 51.10. createth a clean heart, tranſlateth menAct 26.18 from darkneſs to light, transformeth them2 Cor. 3.18. into the image of God. Morality pruneth men, but grace graffeth upon them; which cannot be done without cutting off the goodly top of nature by denial of themſelves. The Moraliſt drinks the water of his own ciſtern; but the true Iſraelite 1 Cor. 10.4 drinks of the rock that followed the Elect people in the wilderneſſe, that is, of Chriſt. Morality is a pit within man, that will hold no water; but grace is a draught given by Chriſt; whichJohn 4.14 becometh a well of water, ſpringing up to everlasting life. Look what difference there was between Egypt, and Canaan; the ſame is between Morality and Chriſtianity. The one isDeut. 11.10 watred by the foot of man, deriving the exundation of other mens wits into our private trenches; the other by the dew of heaven deſcending from the bottels of God. The one is an effect of ſtudy and travel, the other a grace obtained by prayer; and may therefore be called (like Sampſons well) (k) Euhakkore, Jud. 15.19. the well of him that cryed, or prayed. David cryed for this well, when he ſaid,Pſalme 51.10 Create in me a clean heart O God, renew a right Spirit within me.

This hypocrite therefore is like grounds that have ſprings riſing in them; which prove but a weeping ſorry ſoile; but the Chriſtian receiveth his moiſture from above, from thoſe footſteps of God Pſalme 65.11 Veſtis accipitur, non cum capillis naſcitur: pecora de ſuo veſtiuntur. Aug. de verb. Epiſt. Serm. 15 that drop fatneſs. The one is as the beaſt, clad with his own skinne; but the other as the Prieſts of God,Pſalme 132.9 cloathed with righteouſneſs.

The Moral hypocrite placeth perfection in conformity to his meere naturals.

If a man have no worſe in him then what he brought into the world with him, and is found in all other men, Philoſophy findeth no lack, no fault. To be obedient to humane nature, is as much as of a natural man can be required. He that doeth ſo ſhall give no man cauſe to complaine of him.Hominem naturae obedientem homini nocere non poſſe. Cic. Aug. de vera Relig. cap. 3. If any bold Philoſopher adventured a little beyond the liſts of nature, it behoved him to ſacrfice to nature for amends; as Saint Auguſtine noteth of Plato. As for any natural (that is native and original) pravity, our Moraliſt is neither able to ſee it, nor willing to take notice of it. How ſhould he ſee it, being the very beame in his own eye? They that have laeſum principium, a crackt brain, cannot be brought to ſee their own defect; for what eyes have they, ſave thoſe that are preoccupate with conceit of perfection?Liberum arbitrium in non renatis. amat languores ſuos; & pro ſanitate habet, quod aegrotare ſe neſcit. Proſper Reſpon. ad capitula Gallorum. cap. 6. Hence Proſper both truly and ſweetly ſaith, free-will, in the unregenerate is in love with her own diſeaſe, and inſtead of health hath this unhappineſſe, that ſhe feeleth not her own ſickneſſe. Morality therefore can undertake none but perſonal diſeaſes, ariſing from paſſion; not natural, common, and hereditary: as Phyſick may cure a man that hath loſt the uſe of his eyes, or lameneſſe by accidentary diſtemper; but not him that is born blinde, or a creeple from his mothers womb. Nay, as among Moors, blackneſſe is counted a beauty, becauſe it is common, and they ſee no other: ſo with men unregenerate, the vitioſity of nature paſſeth for a ſeed of vertue; becauſe it is univerſal, and maketh them like to all other men. He that is as all men are, doth as all men do, cannot erre in the moraliſts opinion. But the Scripture ſaithHoſea 6.7. They have tranſgreſſed like men.

Contrariwiſe,Differ. the Diſciple of grace aſpireth to what he was by creation.

As the young men that had ſeen no other, ſhouted for joy at the re-edifying of theEzra 3. fin. Temple, under Zorobabel; but the ancient men who had ſeen that of Solomon, wept to think of the former glory now greatly abated; ſo is it with the moraliſt and the diſciple of grace. Both behold nature, as now it is, but with dfferent apprehenſions. One magnifieth the remainders of natural light and power; becauſe he knows not that ever it was better. But the other acquainted with our woful downfal in Adam, and beholding darkneſſe inſtead of light, corruption inſtead of innocency; and for freedom unto good, captivity under evil; cannot but with mourning acknowledge God hathEccleſ. 7. fin. made man righteous, and he hath ſought many inventions: Rom. 3.23. All have ſinned, and are deprived of the glory of God. Only our comfort is, (as theirs alſo was) that the Lord Jeſus will vouchſafe toHag. 2.9. Mal. 3.1. come into and dwell in this ſecondary and inferiour Temple; whereby the glory of man regenerate, far exceedeth that of his firſt creation. The Moraliſt looking neither back to Adam, nor forward to Chriſt, ſeeth neither the evil of the diſeaſe, nor the comfort of the remedy; and ſo knoweth neither himſelf, nor God. But the Diſciple of grace is acquainted with perfect innocency and integrity, once had by creation, then loſt by ſinne, unrecoverable by nature, yet reſtored in part by grace, and to be accompliſhed in glory. He is neither miſtaken in the knowledge of God, nor of himſelf. He ſeeth in the perfect mirrour of the Law of liberty, both his own deformities to bewaile and correct them; and the image of Chriſt (the abſolute Idea of all vertue) and is2 Cor. 3.18. transformed into the ſame image from glory to glory:

Thus the one, not minding the tree, deceiveth himſelfe in the fruit: but the other warranteth the fruit, by making the tree good firſt. The one reduceth man to nature; but the other reformeth nature according to the image of God.

The moral hypocrite cureth himſelf, by reſtoring to reaſon, the command of appetite.

I ſpeak here of the wiſer ſort of Moraliſts. Not of thoſe who placed felicity in ſenſual pleaſure; whom Saint Hierome Hieron. in Eccl. cap. 9. wittily called pecudes Philoſophorum, the Beaſts of Philoſophers: Nor of thoſe who made it to conſiſt of pleaſure, and vertue; which Saint Auguſtine aptly calleth ſcillaeum bonum, Contra Jul. Pelag. l. 6. c. 5. a monſter compact of the natures of man, and beaſt: But of thoſe who ſoared higheſt above ſenſe, and aſcribed moſt to reaſon. Such could not but ſee ſomewhat amiſſe, or apt to be amiſſe in the ſtate of their ſouls: Some obliquity of unruly affections, ſome uſurpation of inordinate appetites, rebelling againſt reaſon, and often captiving her ſo, as ſhe became a drudge to her own ſervants. Wherefore that they laboured in, was to ſet up this Princeſſe in her Throne of Sovereignty; to range all affections and appetites under her command; and to keep them ever after in due obedience thereto. In all this they perceive not that the rule it ſelf is crooked, which they apply; that theCol. 2.18. minde it ſelfe is fleſhly, and theJam 3.15. wiſdom it ſelf ſenſual which they meaſure by, no leſſe then the affections which they would meaſure. Such can never know how bad, and how baſe they are; becauſe they ſee not the blemiſh of their principal part. All is ſuppoſed there to be ſafe and ſound, fair and regular. An opinion bred of blind nature, broached by Philoſophy the School-Miſtreſſe of nature; and from thence (in deſpight of Scripture) inſerted into the Romiſh natural, and Philoſophical faith.

Differ.Contrariwiſe, the Diſciple of grace ſubdueth all, that is man, to the rule of grace.

In this family, Grace is the Sarah, and Reaſon her ſelf is the Agar, apt to rebel and runne away from her Miſtreſſe, if God look not out after her, and reclaime her. Reaſon indeed ſhould be as pure water to waſh us, but being mixed with the earth of fleſhly corruption, it becometh a very mire; and is ſo far from cleanſing appetite, that now the one is the fouler for the other: and we may ſay as Diogenes of a foule bathe; Where muſt they waſh, that have been waſhed here? Original corruption, as the flood of Noah, hath overflowed even the higheſt mountaines of nature. And now in the School of grace, reaſon is taught, firſt to reform her ſelf, and appetite after. Firſt, to ſee her own weakneſſe, or rather crookedneſſe (which none under heavenEccl. 1.15. can make ſtreight) and how ſhe is not only depreſſed by violence of appetite, but alſo depraved in her ſelf, and diſabled for government; not only hoodwinked, but blinded in the things of God; not only weakned but vitiated; not only clogged, but corrupted, and become willing to live in fleſhly captivity. Among other leſſons, ſhe learneth this alſo, that reaſon is not ſufficient to reform appetite. Philoſophers have taken great pains to keep in this wild beaſt. But all comes to this, they have made a park to encloſe paſſions, but they are wilde ſtill, and many times break forth, and muſt be hunted in. The Stoicks therefore, as in deſpaire knockt them all on the head. Only Chriſtianity tameth them, bringing them under the yoak of grace, and ſacrificing them alive in herRom. 12.1 reaſonable ſervice of God.

Thus the one talketh of right reaſon; the other rectifieth it. The one keepeth affections as his game, or deſtroyeth them as noyſome beaſts: the other yoaketh them in the plough of grace.

The moral hypocrite cannot be wrought upon, without the concurrence of natural inclination.

Si natura paululum obſtiterit, &c. Lact. l. 3. cap. 25. If nature be a little averſe, the Philoſopher is at a ſtand. He can neither prevaile with others, nor himſelf. The like may be ſaid of condition of life, of ſex, of country, of age, and what not? Philoſophy fleeth from the rude multitude; yea, rather the Philoſophers through envy and avarice made a monopoly thereof. Three bolts they clapt on ſucceſſively to keep off the vulgar.Multitudinem conſultò fugit Philoſophia Cic. Firſt, they wrote in verſe unto the dayes of Socrates. Plato (the Secretary of Socrates) took off the bolt of verſe, and put on a ſecond of fables. That liked not Ariſtotle; ſo he took away that of fables, and added another of his own deviſe; which was made of word and of art, and Mathematical demonſtrations. Thus they debarred the far greateſt part of man-kinde, and pronounced them uncapable of that which might make them happy. Neither women, nor ſervants, nor husbandmen and artificers, nor of any condition, the young man, have been accounted meet diſciples for moral Philoſophy.Lact. l. 3. c. 24 One only woman Themiſte, one only ſervant Phaedo, one only Barbarian Anacharſis, are ſaid to have attained this laurel. And who can doubt, conſidering the different and ſtrange ſects of Philoſophers, but that nature diſpoſed them, ſome this way, and others that? who can doubt but that Diogenes ſhaped his diſcipline according to his curriſh nature? Leo Hebr. Dial de Amore. or that Cato, ſterne of diſpoſition, even from a childe was borne a Stoick? Phyſick worketh not, ſave where nature leadeth the way. But the weakneſſe of this Phyſick is ſuch, that it muſt not only crave aid of the patient, but alſo beg leave of the diſeaſe. When youth is paſt, and the fervor of nature alayed, then is the time to hear the precepts of morality. But what if will be wanting? Philoſophy can no more impoſe neceſſity; then it can create aptneſſe and ſufficiency.Tam ſe hominem putat eſſe, qui audit, quam eſt ille, qui praecipit Lact l. 3. c. 26 Ariſt. Eth. lib. 10. cap. 9 He is a man reaſonable that muſt receive the rule, and he is no more that gives it. May not I as well give my ſelf a diſpenſation, as another man may give me a Law? I mean for private regiment. Ariſtotle therefore doth wiſely call in aid of civil law, and the power of Magiſtracy; becauſe all men are not fit to be made vertuous out of ingenuity, and love of commendation, which are all the coards morality hath to hold men by.

Contrariwiſe, the Diſciple of grace is made fit, by grace, Differ. to receive her impreſſion.

If morality finde ſome men averſe, and untractable, grace findeth all, not only indiſpoſed, but in termes of hoſtility. But this is the proper and moſt glorious trophe of Chriſtianity, that croſſing nature, it doth not only ſubdue,Volentes per populos dat jura. but alſo win and reconcile it. What it meeteth withal, directly oppoſite, it deſtroyeth as ſinne; what it findeth untoward, it correcteth as nature; what it findeth not, it createth as ſpiritual habits. Grace doth not only cure the ſick, but revive the dead; not only give knowledge to the capable, but alſo ſharpneſſe of wit to the ſimple; not only deed to the will; but firſt will, and then deed: By grace, not only pliable conditions are trained, but alſo the wilde are tamed, the ſturdy mollified, the dull quickned; ſervants are made ingenuous, plebeians generous, women cloathed withProv. 31.25. ſtrength, andPſalme 119.9 young men mortified. It cometh armed, not with the authority of ſome wiſe man, but withRom. 16.26. the Commandment of the everlaſting God; not with conditions of praiſe, or diſpraiſe; but upon peril of life and death. It ſummoneth not to the cenſure of grave men, but to the day andEccleſ. 11.9 Acts 17.31. doom of Chriſt. It calleth forth conſcience as the Eunuches of Jezabel, to caſt down the moſt potent corruptions, the beſt beloved ſins to be troden under foot by Jehu, that is, by the Lord Jeſus. Thus armed, give me (ſaith Lactantius)Lactant. lib. 3 de ſalſa ſapient. cap. 25. an angry man, and I will make him gentle; a covetous man, and I will make him liberal; a timerous man, and I will make him valiant; a luſtful man, and I will make him temperate; a cruel man, and I will make him merciful; an unjuſt man; and I will make him honeſt.

Thus the one is ſo taught, the other is ſo made. Morality ſeeketh diſciples, but grace formeth them. Morality hireth an houſe, but grace (as the ſoul) faſhioneth her own habitation.

The moral hypocrite maketh duty to man a diſcharge from piety toward God.

Morality being humane hath care of none but man. The things of God are 〈 in non-Latin alphabet 〉 , things beyond the ſphere of morality. Let God and Religion look to themſelves. Herein it is that the moraliſt differeth from the Religious hypocrite. Both theſe ſet the two tables of the Law at ods. The one is holy, what need he be righteous? the other is ſo righteous, what need he be holy? It is hard to ſay whether is better or worſe, his unrighteouſneſſe holineſſe, or this mans unhallowed righteouſneſſe; unleſſe the party wronged give the advantage of evil unto our moraliſt. For the other defraudeth them, but this man God. The other pretendeth a protection from the Prince, to wrong the ſubject; but this man maketh a party among the ſubjects, to riſe up againſt the Prince. For moraltiy reſted in, maintaineth a faction againſt Religion. And Socrates the father of this faculty, was condemned for Atheiſme. That which is noted of ſtrong wines and waters, that they undo the Phyſician, becauſe they either cure or kill; yea rather kill by overcuring; may be not unfitly applied to morality. It maketh Religion, and ſpiritual Phyſick ſeeme needleſſe to this hypocrite; ſo medicining him, that at laſt he dieth, not ſo much of the diſeaſe, as of the cure. What tell you him of prayer, hearing, reading and ſuch like niceties? Give him a man that keeps his word, payes his debts, tempereth his paſſions, &c. Theſe theſe things he doeth, and if he did them on good grounds, he were half a Chriſtian. But the Lord, when he ſeeth fit, meeteth with this mate, and becauſe he makes conſcience to pay men their dues; but payes no dues to God, therefore God giveth him over (through loſſes, ſuretiſhip, or improvidence) to the miſery of debt. Wherein (like Pharaoh in the red ſea, when his wheels were taken off) he driveth a while with much ado, till at laſt the waves of bankrupt ſwallow up both his eſtate and conſcience; and he becometh that very reproach, which he alone abhorred, even the wicked man, that hathJob 20.19 undone many; thatPſalm 37.21 borroweth, and payeth not again. Or if he fall not into this gulf; yet the Lord hath more wayes then one to be even with him. He will ſuffer him to ſee or leave children behinde him, as far from thrift, as he was from grace; as far from morality, as he from piety.

Differ.Contrariwiſe, The diſciple of grace performeth duties to man, out of piety towards God.

He dareth not undo the ſacred knot of the love of God and man; which the Lord himſelf hath knit in thoſe two great Commandments; but by the one, addeth ſtrength, and dignity to the other. Righteouſneſſe ſealeth his holineſſe, and holineſs ſanctifieth his righteouſneſſe.1 John 4. His love of God is approved by love unto man, and his love to man hallowed by the love of GodTit. 2.11, 12 The grace of God that bringeth ſalvation, teacheth him to walk righteouſly, ſoberly, and godly in this preſent world: toMicah 6.8 do juſtice, and to love mercy, and to humble himſelf, to walk with his God: ToJames 1.27. viſit the fatherleſſe and widows in their adverſity, and to keep himſelf unſpotted of the world, is a part and a proof of the purity of his Religion, but not the whole of his Religion. Compare the continency of Alexander and Scipio, with that of Joſeph, and there is no compariſon. They ſolicited not their captives; but he yeilded not, being ſolicited by his Miſtreſſe, that was able to prefer him, able to undo him: they forbore for honour; he for duty to his Maſter, and for the fear of God. Lucretia (if both ſtories be true) is not to be named with Suſanna; Liv. lib. 1. the one admitted the ſinne to avoid the ſhame; the other adventured upon death with diſhonour, not to ſin againſt God. Divers Heathen Princes have been counted gracious Lords, and Fathers of their people: butNehem. 5.15 Nehemiah took not the bread of the Governour, becauſe of the fear of God. I have not obſerved a greater act of humanity and magnanimity among all the records of the Heathens, then that of Alexander, Plut. in Alex. Raleighs Hiſt. l. 4. c. 2, 5, 12 ſlights this Act of Alex. who in extremity of thirſt, having water brought unto him, and perceiving how his Captains put forth their necks, as he put the helmet to his mouth, poured it on the ground, ſaying, If I ſhould drink, the hearts of theſe men would faint. But in the like caſe, the fact of2 Sam. 23.16, 17 David carrieth apparent pre-eminence; for he added Religion to his abſtinence, and fear of God to his humanity. The jeopardy of blood was too coſtly a draught for him; therefore he poured it forth, as a drink-offering to the Lord. If any will not be religious for his own good; God make him moral for the good of others: but he is not happy that is not more then moral, to wit, religious.

The moraliſt therefore loveth man inſtead of God: the Chriſtian loveth for Gods ſake. The one pleadeth honeſty to ſhift off godlineſs: the other adorneth godlineſſe with the fruits of honeſty.

The moral hypocrite hath for vertues onely ſome ſhining and glittering vices.

Aug. Contr. Jul. Pelag. l. 4. c. 3.Saint Auguſtine diſputing againſt Julian the Pelagian Heretick (who maintained the vertues of Heathens) with invincible Reaſons proveth, that true vertue cannot be in any that are out of Chriſt. He admitteth their definition of vertue, who ſay, it is an habit of the minde, agreeable to the meaſure and model of humane nature: but he excepteth, that infidels underſtand not what is agreeable and requiſite, for the reſtoring and making happy of this nature of ours: For that is performed by Chriſt alone, and him crucified; by whoſe death, death is ſubdued; by whoſe wounds our mortally wounded nature is cured. To the ſame purpoſe Saint Hierome Hieron. in Ep. ad Tit. c. 3 affirmeth, that there can be no vertues without Chriſt, who is the vertue and power of God. For, how can there be any vertue in that is not juſt? or, how can a man be juſt, unleſſe he Heb. 2. . Non bonè bonum facit, quia non bonus facit, quod non bona voluntate facit. Aug ub ſupra. live by faith? Though the thing done may be good (as to relieve a diſtreſſed man) yet the action, or doing, remaineth evil; becauſe he doth good not well, who worketh, not being good himſelf by reaſon of his unſanctified will. Though the ſoul ſeem to rule the body, and reaſon to have command over paſſions, yet if both ſoul and reaſon be not ſervants unto God, their government is not regular. For as it is not from the body, but above the body,Aug. de Civit. Dei, l. 19. c. 25 that giveth life to the body; ſo is it not from man, but above man, that enableth man to live bleſſedly. They were not therefore true vertues, but vices bordering upon vertue, and attired in the outward habit of vertues that made ſuch a glittering glorious ſhew among the ancient Heathens; and at this day ſeeme, in ſome, to out-face the profeſſion of piety. For.

Firſt, what vertues can they be, that have for their fountaine reaſon unſanctified? For though Pythagoras, and Plato allowed none for true vertues, but ſuch as were imprinted in the ſoul by God; Aug. ubi ſupra. yet even they alſo were ignorant of true righteouſneſſe, becauſe that is of faith; faith comes by hearing, and hearing by the Word of Chriſt. But unto ſuch as theſe the humility of Chriſt was vile, and his wiſdom fooliſhneſſe; ſo much the farther from the truth by pride, by how much they came neerer in underſtanding.

Secondly, what vertues are thoſe, which inſtead in Gods glory (the aime of all good actions) have any other end, and eſpecially the honour of him that performeth them? For where ſome Philoſophers (as the Epicureans Virtutes Epicurus induxit voluptatis ancillas Aug. and Pyrrhonians) ſowed pillowes under mens elbows, making vertues hand-maids to pleaſure; others were more cunning dawbers (as Pythagoras and Zeno) who for their auſterity, were the miracles of their times: yet if we diſtinguiſh (as we ought) between vertues and vices, non officiis ſed finibus, not by the acts done, but by the intents of doing; we ſhall finde even theſe latter to fall into the ſame predicament of vice with the former. For what charity is it in a covetous man, not to ſue his neighbour at the Law, becauſe he will ſpare his own purſe? what temperance, to abſtaine from pleaſures to avoid expence? What fortitude, to endure labour, hunger, (what not?) to compaſſe profit? what prudence to whet his wits to make benefit of all the ways of gain? But above all ſhadows, the affectation of glory is moſt deceivable, and with many paſſeth for the very ſubſtance of vertue. Yet who ſeeth not, that if men abſtain from all exceſſe in natural delights, only to be well thought of, or (as thoſe that were wont to try maſteries) to gain 1 Cor. 9.25 a corruptible garland, that unto ſuch may be applied that of our Saviour;Mat. 6.16 I ſay unto you they have their reward? And what is the liberality of the moral man, but a negotiation of vaine glory? his fortitude, but an honourable manner of doing wrong? his temperance, but a ſingularity to procure reputation? his prudence, but an artificial converting of occurrents to his own advancement? Pleaſure and profit are baits for baſe mindes; honour is the idol of noble ſpirits. Yet it is ſhrined no leſſe in a tub, then in a chair of State. Alexander and Diogenes were well met, when the one would be Diogenes, if he were not Alexander; the other would be Alexander, if he were not Diogenes. Each would have learned ambition of the other, but that his own pleaſed him better. Each would give the other the ſecond place, ſo he might keep the firſt for himſelf.

Contrariwiſe, the diſciple of grace hath the truth of vertue, Differ. though not the perfection.

The perfection of vertues he ſtriveth, and ſigheth after the truth he hath already attained to; becauſe1. John 5.20 he is in him who is true. In him he hath found the true cure of his diſeaſe: In him he hath found whatſoever is requiſite to make him truly vertuous, and ſo truly bleſſed. Faith in Chriſt poſſeſſeth him of true fortitude, to overcome all difficulties in the way of well-doing, of true temperance, to obſtain from all allurements unto evil; of true juſtice, to give both to man the things that are mans, and to God the things that are Gods; of true prudence to diſcern things good and evil. Theſe vertues are in him, Chriſt's armyPſalm 110.3. in the beauties of holineſs, under the conduct of faith, Lieuetenant-general under Chriſt;Virtus ei militat, à quo datur. Aug. in Pſ. 45. unto whom they ſerve as ſouldiers of his own making, which way ſoever faith, working by love, advanceth the royal ſtandard. For if prudence be the form of moral, faith is the ſoul of Chriſtian vertues. Theſe, though inviſible, make him not only glorious within; but alſo comely in his outward carriage. Glorious in the eyes of God, who acknowledgeth his own graces; comely in the eyes of men, who ſee the light of his good works, and glorifie his Father which is in heaven. If he want glory in any eyes, it is in his own. For he hath learned that ſingular leſſon (which morality never taught) to ſeem leaſt, and loweſt in his opinion; and aiming at perfection of beautie, to ſee thoſe deformities in himſelf, which neither God will, nor man ought ſtrictly to obſerve. Needs muſt thoſe be true vertues, which have the Father of lights for their Authour; faith in Chriſt; for their form; the glory of God, for their end; and humility for their inſeparable property.

Thus, in morality yee may diſcover ſome fair parts, or rather colours; but, totum illud, Martial Ep. formoſa, nego; but in the Chriſtian is rather comelineſſe of all parts, then fairneſs of face. The moraliſt ſhines like rotten wood, but the Chriſtian is obſcure as gold in the ore: The one ſeems better then he is, the other is better then he ſeems.

The moral hypocrite honoureth vertue, and diſcrediteth vice, rather by ſpeech then by practice.

The aime of hypocriſie is popular applauſe. Hereto for the moſt part, there is not much coſt or travel required. With ſome the beard is ſufficient to make a Philoſopher; a loud voice and a voluble tongue, a preacher, and they that are a little wiſer, are yet caught with words. This the ancient Greek Sages did well underſtand; and therefore gave words to the world good ſtore, but they did but verba dare, beſprinkle with words; not ſo much to perſwade others, as to commend themſelves. As for deeds, they left them to men unlettered, ſuch as the old Romans were; of whom (in compariſon with the former) the Orator ſaith (but a Roman.) We have heard of their ſayings,

Illorum dicta accipimus, noſtroris facta vidimus.

Ibo intro ad libros, &c. Plaut. Sticho.

Suavius ad legendum quam potentius ad perſuadendum ſcripſit Plato. Aug. de vera Relig. cap. 2

but we have ſeen our own mens doings. And as they differed in ſects, ſo their contentions were waged collatis verbis, by force of eloquence, being in the ſame taking with the Paraſite; who, when he heard of other ridiculous Paraſites brought from beyond ſea, had no help but to go home and ſearch his books, that he might be ſure to bring better ſayings then they. Here Plato cleerly won the ſpurs from all his Corrivals; yet ſo, that his writings were rather pleaſant to read, then powerful to perſwade, as Saint Auguſtine noteth. The Stoicks by degrees wan ground by their acuteneſſe in diſputation, auſterity in manners, and ſtrictneſſe of precepts. Of whom Plutarch wiſely noteth, that they ſquared the level to the ſtone, not the ſtone to the level; that is, the rules of vertue to their notion, not their notion to the rule; making the pitch of Philoſophy, not what a man could do, but whatſoever they could ſay. Thus they ſeemed paratragaediare, rather to furniſh a ſcene, then to keep a School. From them proceeded thoſe prodigious, and barbarous paradoxes. As that no man being vertuous, is more vertuous; or, vicious, more vicious then another; that unto tranquility of minde, all natural affections, and paſſions are to be quite taken away; that the way for a man to encounter or rather decline all troubles, is to kill himſelf, and ſuch like. This ſect after the former crept in among the Romanes, but wrought no better effect. For (as one well obſerveth) with the Greek eiterature, the Greekiſh levity alſo found entire into that maſculine people; and vertue vaniſhed into a winde of words. From thenceforth their actions were ſuch, as were rather to be talked of, then to be drawn into example. For neither Cato, with all his rigidity, was tolerant enough to reſerve himſelf for better dayes; nor tongue-valiant Cicero reſolute enough to keep the Common-wealth from falling (and that through his fearfulneſſe) into the power of the Caeſarians; nor Seneca (the Salamon of our moraliſts) with all his ſentences, wiſe enough to forbear that wealth which made his ravenous diſciple long to be his heire. Neither did this verbal Philoſophy die with that age. Even in our days Philologie hath given the mate to real Philoſophy, and the notions of vertue ſerve rather for ornaments of diſcourſe, then for utenſils of life. Who can endure to ſee him paſſe for a wiſe man, whoſe actions ſink as far beneath the vulgar in diſcretion, as he ſoareth above them in a theatrical pomp of ſentences? who can endure that in this light of heavenly truth, vertures ſhould be drawn (as nimph-like pictures) clad in witty moralities, naked of divine habiliments, as fearing the faſhion would change, and the world turn Heathen again? Whereto theſe moraliſts ſeeme to lead the way, being ſo devoted to thoſe idols of Gentiliſme, that in manners they affect to be their apes; in precepts, their parrats? who then can wonder, that ſuch in Religion prove themſelvesEph. 4.14. windmills and weathercocks; and in point of ſincerity, no better then1 Sam. 19.13 Michals images, or puppets (on pillowes of goats haire, to wit, hypocriſie covered with a faire cloth of morality) inſtead of David; not to pleaſe God, but to delude Saul?

Contrariwiſe, the diſciple of grace maintaineth vertue, and diſparageth vice, Difference rather by his deed then by his word.

I muſt crave here to be underſtood (as alſo throughout this whole firſt part of differences) of a Chriſtian walking according to his rule; ſave which heaven ſeeth not upon earth any thing that is truly glorious and coeleſtial: Far beyond the ſpectacle of Cato Ʋticenſis, tearing out his own intrals, De Provident. cap. 2. which Seneca ſuppoſed to be the beſt ſight that ever Jupiter beheld. As for thoſe who live not after their rule, it is pity they ſhould honour themſelves with the name of Chriſtians, whiles they abaſe Chriſtianity beneath heatheniſh morality. For a mean and defective rule, being followed, produceth a better forme then the beſt rule, when it is neglected. Of ſuch a Chriſtian therefore I ſay, that firſt he filleth his heart with vertue, and thenMat. 12.35 out of the good treaſure of his heart, bringeth forth good things: Firſt, he killeth vice in the neſt, and then throweth her out on dunghil. If you look for Temples of vertues amongſt Chriſtians, you muſt look inward. ForPſal. 45.13. The Kings daughter is glorious within; not like our moral Phariſees, who firſt kill vertues in their hearts, and then build monuments for them in publick;Quae corde geſtanda ſunt, in lapidibus adorare malucrunt. Aug de doct. Chriſt. lib 2. cap. 18. Aug. Contr. Adimant. cap. 11. and chuſe rather to worſhip them in ſtatues of ſtone, then to ſhrine them in their boſomes. But there is a proceſſion alſo of vertues, out of the heart of a Chriſtian into his life; that men may ſee and be directed by his light. For words, they are his laſt and leaſt care. For, as holy Writers differ from profane, ſo do Chriſtians from moraliſts. Their care was principally of things; but theſe mens almoſt wholly of words. And eaſie kinde of Philoſophy. For what is more eaſie, then to give vertue a good word, and let her go; or to reprove vice, and not remove her;Facilius eſt improbare vitia, quam deſerere Facillimum excorari carnem, difficillimum non carnaliter ſapere. Aug. or to deteſt and ſpeak evil of this fleſh, and yet to remaine fleſhly minded? It is therefore the laſt part of a Chriſtians care to ſpeak well of vertue, and ill of vice; but yet a part of his care. For thus the graces of God are notified, and vices diſcovered: yea, thus graces are communicated, and vices, if not decryed, yet diſcredited. For this cauſe the Chriſtian ſings with David, Pſalme 45.1. Virtutum conſcientiam magis quam jactantiam novimus. My heart enditeth a good matter, my tongue is the pen of a ready writer.

Thus the one hath the vaunt of vertues, the other the conſcience. The one ſpeaks great things, the other lives them.

The moral hypocrite doth not blot out vice, but blauch it over.

Philoſophy (ſaith Lactantius) cutteth not off, but covereth vices. It is a colour, not a cure; like a black patch inſtead of a plaiſter.Non loquimur magna, ſed vivimus. Cyp. de bono Patient. Non exſcindit vitia, ſed abſcondit, Lact. lib. 3. cap. 25. Sibi objecit [paupertatem] quiſquis abſcondit. Sen. It may hide ſome deformities of nature, but it amendeth them not. Nay, it maketh them worſe by hiding, as ſilly women do their faces by painting. And when the parjet is off, the chinks will be the more apparant; yea, and to wiſe judgements, even while it is on. For hiding is a kinde of confeſſion to them that underſtand; at leaſt, whatſoever a man hides, he layes it to his own charge, as a thing whereof he thinks he hath cauſe to be aſhamed. Morality is but net-work; it neither covers nor defends, but makes the ſluttiſhneſſe of vice the more noted, when there is ſo much wiping uſed. Who could but take notice of the skarre in Alexanders face, when he was drawn with his finger upon it? Pride in Diogenes was but put up in a ſlovens caſe, when he trampled upon Platoes carpets. And that renouned Curius, Curius dentatus, parvo quae legerat horto, ipſe facis brevibus ponebat oluſcula. Inv. Sat. 11. though he ſupped upon roots yet ambition was his ſauce. Ambition, that preferred before gold the command of them that had gold; ambition, that enlargeth her deſire as hell, and if it had as much territory as the Prince of darkneſſe, would yet remain unſatisfied. No marvaile if gluttony, or avarice yeild to ſuch a fury, as the paine of the gout, to that of the ſtone. Once as ſurgery without Phyſick, may cloſe the ſore, but will never dry up the iſſue; ſo morality, without grace, may peradventure keep the out-ſide fair, but cleanſeth not the heart, theMat 15.19. fountain of ill humours. Stoicks think they have a trick beyond their fellows, to take away, not the cauſe only, but the ſubject of vice. Not perceiving the root of it to be deeper then paſſion, and that by ſuch ſtupifying medicines, they only dull the ſenſe, but remove not the ſourſe of the diſeaſe.

Differ.Contrariwiſe, the diſciple of grace beginneth his reformation at the root of nature.

As morphew in the face, ſo outward vices have their cauſes in the inner parts. The cure therefore muſt be rather by potion, then by emplaiſter. Such applications reach not to the heart. What can Philoſophy help, whenTit. 1 15. the mind and conſcience is defiled? What can any thing help, but grace, that can unmake a man, and make him new againe? Chriſts Phyſick worketh properly upon that which isMat. 15 18 within, and defileth a man; therefore muſt be taken inward, and from thence the operation findeth ready paſſage to the outward parts. As in the caſe of theLev. 14.44 fretting leproſie, it was not enough to take out ſome ſtones, or timbers, to ſcrape, or plaiſter the walls: ſo in this fretting leproſie of ſinne, the whole houſe of our infected nature muſt be demoliſhed. A fault in the foundation is not mended by rough-caſt, or filling up the chinks: ſo in this caſe, not reparation, but re-edification is required. Diruit, aedificat, he pulls down, that he may build, is the Chriſtians Motto. Firſt, down with the whole pile of ſin; deny ſenſe, appetite, will, reaſon and all; then erect the new fabrick of holy life, upon the ground of a ſanctified heart. David in the expectation and purſuit of a Kingdome, avoucheth nevertheleſſe before the Lord, that his heart, his eyes, his actions were, as of aPſalme 131. weaned childe, farre from all haughtineſſe and ambition. Who ever ſo aſpired unto Sovereignty?

Thus the one is aActs 23.3 painted wall; the other aProv. 10.25 ſure foundation. Morality ſhreddeth ſinne as a garden knot; but Religion ſtubbeth it up by the roots.

The moral hypocrite keepeth himſelf from ſome groſſe ſins, but harboureth ſpiritual corruptions.

All that Philoſophy can do, is to reflect corrupt reaſon upon her ſelf; which as it occaſions her to look with loathing upon apparent crimes; ſo it helpeth her to cheriſh,

Apertiſſima vitia aliis vitiis vincuntur occultis, quaeque putantur eſſe virtutes: in quibus regnat ſuperbia, & quaedam ſibi placendi altitudo ruinoſa. Aug. de Civit. Dei. l. 21. cap. 16.

Mimicè affectant veritatem, & affectando corrumpant, ut qui gloriam captant. Tert. in Apolog.

Virtutes cum ad, ſeipſ s referuntur, &c. etiam tunc inflatae, ac ſuperbae ſunt. Aug de Civit. Dei, l. 19. c. 25

and hatch up her moſt ſecret and ghoſtly corruptions. It is good being a Phyſician where the diſeaſe is palpable, and the patient obnoxious. For who will defend theft, adultery, drunckenneſſe, and ſuch like loud-crying ſinnes? But there is a kinde of ſtill muſick of ſinne, admirably pleaſing to the unſanctified ſoul, to wit, the conſort of ſpiritual vices, affected ignorance of God, unthankfulneſſe, vain-glory; and above all, ſelf-love, which bears the baſe, and is the ground upon which the reſt do deſcant. Open ſins in them (ſaith Saint Auguſtine) are cryed down by others more ſecret, which are eſteemed vertues; amongſt which reigneth pride, and a certain lofty humour of ſelf-pleaſing, but portending ruine. Self-love the fountain of ſpiritual pollution, is the ground of all Philoſophical perfection. This inſtead of reſiſting, they nouriſhed in themſelves: This inſtead of repreſſing, they ſtirred up in their Scholars: this was their 〈 in non-Latin alphabet 〉 , their inſtrument for all purpoſes, their topique place for all arguments unto vertue. Their goodly 〈 in non-Latin alphabet 〉 , know thy ſelf, imported a contemplation; not how bad, but how good they were; did they ſearch after truth? It was out of a mimical affectation to corrupt the truth, and make it ſerve unto their own vaine glory. Did they ſubdue any ſenſual appetites, or paſſions? It was only, as taking their own part; only to ſhake off thoſe impediments of their tranquility, thoſe foiles of their glory; ſo being afraid of the knife, they ſurfetted freely upon the meat; and flying from ill neighbours, or malapert ſervants, they put themſelves into the hands of this worſt of tyrants. Did they perform any vertuous actions, and that (as they pretended) for love of the vertue it ſelf? It was to make them the more in love with themſelves, when with the neglect of the opinion of others, they reſted in the conſcience of their own worth. The Stoicks

Stoicorum ſapipiens, animal gloriae. Lud. vives in Aug. de Civ Dei. l. 9 cap 13.

Deum, virtutem & me conſtan ter colam. Lipſ.

defined their wiſe man, a living creature affected with glory. And a late vaine glorious animal of their caſt ſetteth up (as his Trinity) God, vertue, and himſelf. Where it is manifeſt the two former ſerved, but (as the Popes in nomine's) to uſher in the third.

Contrariwiſe, the diſciple of grace cleanſeth himſelf from all, eſpecially ſpiritual pollutions.

The ſeed of God is a counter-poiſon againſt every ſort, and linage of ſinnes.Differ. A rebellion there, is but no reigne; a returne there may be even of ſome groſſe ſinnes in the regenerate, but no quiet poſſeſſion. We read not that ever Aristides, or Phocion, did ſo foule a fact, as David did one, after his converſion; And yet ſin was ſuppreſſed in him, which in them was but repreſſed. In them it had no vent, for want of occaſion; and in him it brake forth by inadvertence or violence of temptation. The ſanctified ſoul is like the body of Mithridates; Epoto ſaepe veneno toxica non poterant ſaeva nocere. Mart. ſo attempered to the antidote of grace, that no poyſon of ſinne can kill it. Therefore he recovereth, though of ſtrong ſickneſſes; but the moraliſt periſheth with good ſignes. Above all, the Chriſtian hath this advantage, that he alone is freed from himſelf, and is maſter of himſelf, becauſe he only hath learned to deny himſelf. And where morality, as the North winde, makes men wrap the cloak of ſelf-love the cloſer about them; grace, as the Sun-ſhine, giving a greater heat, which is the love of God, maketh us caſt off the love of our ſelves. Hereto both our often ſlips and falls conduce, making us ſee our own weakneſſe (and how much happier is he, that is humbled by falling, then he that is proud of his ſtanding?) and the beginnings of goodneſſe, which put us in mind how much we owe to him, by1 Cor. 15.10 whoſe grace we are, whatſoever we are.

Thus the Moraliſt is likeJer. 48.11. Moab, ſettled on the lees of ſelf-love, and therefore in him his ſent remaineth: but the Chriſtian is emptied out of himſelf into Chriſt, and ſo his ſavour is changed. The one periſheth of an impoſtume undiſcerned: but the other (with Hezekiah) recovereth, though of a plague-ſore, becauſe his vital parts are ſecured.

The moral hypocrite compareth his rational courſe with Religion, taken at the diſadvantage.

If he will compare with the religion of Heathens, we will eaſily adjudge him the better. For (as Saint Auguſtine Aug. de Civ. Dei. l. 2. c. 26 wiſely noteth) their precepts of morality were better then their Religion; and their moral men far honeſter then their gods. The devils (cunning as they were) whiſpered honeſty to ſome few in ſecret cloiſters, but kept open Schools of filthineſſe in their publick feſtivals and ſpectacles;Ego homuncio non facerem. Tert. Eun. content that thoſe things ſhould be fathered on them which they never did, to draw the multitude to imitate them. Whence it came to paſſe, that their Philoſophy, that is, their wiſdom, was one thing, and their religion another; and the wiſer ſort worſhipped thoſe for gods, whoſe manners they were aſhamed to imitate. He is a bad School-maſter of vertue, that teacheth not better leſſons then the devil. If he compare with thoſe, who (Chriſtians in name) have defiled themſelves with monſtrous opinions, and groſſe ſuperſtitions, it is no hard matter for him to excel. For reaſon at liberty, is in better caſe to be her own guide, then conſcience, Supra. char. 5. clogged with a Talmud of unreaſonable traditions. If he compare with ſuch as under pretence of piety, neglect juſtice and charity, he hath met with his match, as hath been ſhewed before. Aug. in Pſalm. 25. fin. If he compare with looſe profeſſors, who hold the truth of doctrine, but openly deny the power of it; he hath the ſame advantage over ſuch, that a man hath, whoſe eyes are open in the twilight, over him that winketh in broad day-light. The one followeth a rule, ſuch as it is; the other diſgraceth his rule, and ſerveth but to pull down his own party.Non quod boni, ſed quod medioc iter mali. Aug ubi ſup. Theſe are the days wherein (if ever) moral men may juſtifie themſelves, becauſe, though they be not good, yet (comparatively) they are leſſe evil, then thouſands of profeſſors; and though not holy, yet not ſo filthy. But if the Moraliſt preſume to compare with thoſe who are truly religious, he certainly loſeth; yet he craftily maketh choice of ſuch, as through ſome perſonal infirmities, or inſufficiencies make not ſo fair a ſhew to the world, but let thoſe things he as they may, and as the Lord in wiſdom permitteth; asEſter 6.13. Haman was told by his wiſe men, if Mordecai be of the ſeed of the Jews, thou ſhalt ſurely fall before him; ſo ſay I, if this man be a true Iſraelite, thou Moraliſt ſhalt notPſalme 1.5. ſtand with him in the Congregation of the righteous. The haughty Moraliſt underſtandeth not, or over-looketh with diſdain that which is precious in a childe of God; and therefore, if he profeſſe not Atheiſme (which giveth greateſt ſcope to worldly wiſdome) he enclineth to Popery, which maintaineth a pomp of ceremonious gravity, but troubleth not the conſcience with the power of true piety.

Differ.Contrariwiſe, the diſciple of grace exalteth Religion above the beſt of morality.

Bring the whiteſt devil that ever deluded the world, and he ſhall appear black, in his right colour, compared with this true Iſraelite. The choiſeſt Heathens are but foiles to his vertues. He is more temperate then Curius; for he denyeth not only his appetite, but his reaſon alſo. He is more tolerant then Cato: for he can endure to ſee himſelf in the power of a tyrant; having learned of his maſter, both toHeb. 12.2 endure the croſſe, and to deſpiſe the ſhame. He is more juſt then Ariſtides: for he doth right to God, as well as to man; and to the ſouls of men, as well as to their bodily eſtate. He is more prudent then Phocion, or Epaminondas (the maſter-piece of morality) becauſe he ordereth his actions to a ſupernatural and ſpiritual end. He is more continent then Demecritus, Incontinentiam emendatione proficetur. Tert. in Apolog. that put out his eyes, becauſe he could not look upon a woman without concupiſcence; for his eyes are ſafe under Job 31.1. Animo adverſas libidinem caecus eſt. Tert. Covenant, and his ſoul is blinde in regard of luſt. He is more victorious then Caeſar or Alexander, for he hath overcome, not the fear of death only, but of judgement; not others only, but himſelf; yea ſinne, and Satan, thoſe others Lord and Maſter; In allRom. 8.37. he is more then a conquerour. Compare him with Scribes and Phariſees, and his righteouſneſſe ſhall exceed, not their iniquity only, but even theirMat. 5.20. beſt righteouſneſſe. Above all theſe, and above all others not regenerate, he hath 〈 in non-Latin alphabet 〉 ,Ibid. ver. 47 (as our Saviour calleth it) ſome apparent advantage. Apparent I ſay, not unto the carnal view, but to him that ſeeth as God ſeeth. He hath a ſweet child-like1 Cor. 14.20 ſimplicity, and uprightneſſe of heart: a deſire with denial of himſelf, to be ledPſalm 143.10 by the Spirit of God in the land of righteouſneſſe; a ſoul humbled with the conſcience of his own unworthineſſe;Gen. 32.10 and that ſetteth all good things (wrought in him, and beſtowed upon him) on the account of2 Cor. 3.5. mercy.

To conclude, the Moraliſt is like the ſtars which appear not but by night, or when the Sunne is totally eclipſed; but the child of God is as the Sunne going forth in his might, before whom the brighteſt of thoſeJud. 5.31 twinkling ſtars, erratique in the ſphear of morality, do loſe their glimmering light.

CHAP. VI. The Civil hypocrite is he, in whom reſpect of man ſtandeth inſtead of conſcience toward God.

THe natural and moral hypocrites receive their perfection (ſuch as it is) from themſelves; the one from bodily temper,Defin. the other from improvement of reaſon. But this hypocrite is framed by other men; and embraceth a ſhew of vertue for their ſakes to whom he beareth reſpect. The Moraliſt affecteth the commendation of a good man; but this man would be counted a good member. And without queſtion the reſpect unto man is a great means, either to cheriſh the good of an ingenuous nature, or to curb the rudeneſſe of a vicious diſpoſition; But,

Firſt, this worketh not on all; ſome are ſo hardened in folly, that though you ſhouldProv. 27.22 bray them in a morter, their fooliſhneſſe will not depart from them. Civility, as well as Morality, preſuppoſeth ſome pliableneſſe of nature. He muſt not be like blockiſh Nabal 1 Sam. 25.17, ſo wicked, that no man may ſpeak unto him; nor like theLuke 18.2 unjuſt Judg, that neither feared God, nor reverenced man, upon whom this Phyſick ſhall work. Such are paſt humane cure (ſave that, as frantique perſons, they may be held in by force, or trained by deceit) and are uncurable, unleſſe by that grace which worketh as by miracle, and turnethEſay 11. lions into lambs.

Secondly, where reſpect of man prevaileth, it worketh not a through cure. It is but a fleſhly circumciſion, framing men to outward honeſty, leaving the root of a profane heart unwilling to be at Chriſts command; as we ſee in the forwardMat. 19.18, &c young man, whoſe heart failed him when he heard that ſpecial mandate, Sell that thou haſt and give it to the poor, &c. Of ſuch, even while they perform outward duties, it may be ſaid,Bene currunt, ſed in via non currunt. Aug. de verb. Dom. in Evang. Joan. Serm. 55. Aug in Pſ. 61. They run well, but they run not in the right way. For, the way is Chriſt; they therefore that are out of Chriſt, are out of the way. And ſuch is the mixture of men in the Church viſible, that many belonging to Babylon perform the office of them that pertain to Jeruſalem, agreeing in the outward work with the children of God, but farre diſtant in regard of the end and ground of working. SaintAug. de Civ. Dei, l. 6. c. 5, 6. Auguſtine ſheweth out of Varro, that among the ancient Romans there was a civil theologie, that is, a Religion accommodate to the City, and to which the Citizens were to conform themſelves; ſo where there is good government, it produceth in the greateſt number a kinde of civil Religion, or Religion of civility, which being entertained without the power of godlineſſe, giveth definition to our Civil hypocrite. A Religion not freeing him from the bonds of iniquity, but teaching him to line his fetters that they may not clink, and to caſt a long cloak over them that they may not appear. A Religion which may make him carry the fruits of Canaan Numb. 13.24 (as the ſpies did) on a dry ſtaffe; but never to bear them from a living root.

Contrariwiſe, the Citizen of heaven is he,Differ. in whom conſcience toward God ſanctifieth his reſpect unto man.

He reſpecteth man, as is meet; but conſcience (neerer then man) he reſpecteth more; and God (greater then conſcience) moſt of all. Here Civilty and awe of man may be the porter, but grace is the houſholder. Princes and men of power need not diſdaine to do the office of door-keeepers Pſalm 84.10 in the houſe of Chriſt; nay, it is the proper ſervice of Princes, by religious government, to ſet open the gates unto this King of glory; by ruling theJerem. 13.20. beautiful flock committed to them, and whereof account ſhall be demanded of them, not in honeſty only, but firſt1 Tim. 2.2. in all godlineſſe, and then in all honeſty. As that godlineſſe is ungodly which extendeth not to honeſty, ſo that honeſty deſerveth not the name of honeſt, that either iſſueth not from godlineſſe, or is not referred thereto. Chriſtian Religion is not like that of HeathensAug. de Civ. Dei. l. 6. c. 3., who firſt built Cities, and then inſtituted a Religion fit for the inhabitants; nay rather, it firſt buildeth the heavenly City of the Church, and then ruleth it, as the Law of Chriſt the founder and King thereof. A Chriſtian therefore is either made civil by grace, or his civility is made gracious by Religion. No defect of nature is able to hinder this heavenly cure: no force of government can claim the credit of this ſupernatural effect. He doth not fear God for reſpect of man, but reſpecteth man out of conſcience towards God. Let the hypocrite drive as faſt as he will, carried on the wheeles of humane regard, the true Chriſtian had rather limp in the right way, then runne in the wrong.

Thus the hypocrite is civil, that he may not need to be Religious: the childe of God is civil, becauſe he is Religious. In the one civility is the the rival of Religion, in the other the handmaid.

The Civil hypocrite is all that he is by vertue of ſober and good education.

There are four things by which men do ſway one another; Education, Government, Company and Example. From theſe the ſeveral characters or kindes of this Civil hypocrite do ariſe; ſome from each of theſe ſeverally, and other joyntly from them all. This Character may ſtile our ſubject the well-bread hypocrite, who for all the ſavour he hath of vertue, or piety (though without ſubſtance) is beholding to good Parents, Guardians, School-maſters, Tutors. The veſſel ſtill reteineth ſome ſent of the firſt liquor: ſo they that have been ſeaſoned in tender years, cannot lightly be without ſome reliſh, and as it were, tincture of their good education. The want of this is a great diſadvantage unto vertue, a maime hardly cured; never ſo cured, but that it both leaves a skar, and makes a man limp as long as he lives. It ſuffers the canker of ſelf-will to fret ſo deep, that Reaſon, Law, Religion, have much ado to bring ſuch to the denial of themſelves.1 Kings 1.5, 6 Adonijah uſed to have his will (his father never diſpleaſing him, ſo much as to ſay, Why doeſt thou ſo?) at laſt ſaid,and 2.13, &c. I will be King, and nothing could make him let fall that purſuit, till he loſt his head. Plutarch Plut. in Coriol. noteth of Coriolanus, that though not of the worſt nature (as appeareth by the account he made of his mother) yet for want of education, he was ſo impatient and wilful, that no man could converſe or be acquainted with him. The neglect of education therefore is an infallible preſage of ruine, not only to perſons, but alſo to families and States. On the contrary ſide, good education giveth faſhion and beauty, not only to particular members, but to families, communities, kingdomes, and whatever bodies do conſiſt of members ſo educated and inſtructed. And to come neerer to our purpoſe, it maketh men either not ſo bad as others; or that it doth worſe become them to be evil; or at leaſt, that they ſinne not without many a check of conſcience more then others have. But what is all this to true goodneſſe? nay, it ſheweth a greater power of ſinne, which eaſily forceth theſe weak rampiers; yea, and can make uſe of them to keep our true goodneſſe from her rightful poſſeſſion. And as weak remedies uſe to do, ſo theſe lenitives do give more maſtery to the diſeaſe. They alter not the evil of nature, but reſtraine it for a time, and make it afraid to diſcover it ſelfe, as the Comick PoetTerent. Andr. ſaith.

Who could gueſſe to what riper years would draw him, While child-hood, fear and maſters eye did awe him?

This made2 Kings 12.2 Joaſh put on a face of Religion in the days of his uncle Jehoiada, not only following his counſel, but alſo ſtirring him up to levy the tax of Moſes 2 Chron. 24.6 for the repairing of the Lords houſe. This made Cain to offer ſacrifice; Eſau Gen. 28.8, 9 to marry a wife to pleaſe his father, and out of reſpect to his Father to deferre thecap. 27.41 murder of his brother. By this the cunning Jeſuites faſhion themſelves, and their diſciples to that plauſible carriage, wherewith they have in great part couſened and captivated the Chriſtian world.

Contrariwiſe, in the well nurtured Chriſtian,Differ. education receiveth power and perfection from grace.

Grace doth not beare children, and then put them out to nurſe, but affordeth the milk as well as the ſeed. Yea rather, it nurſeth them firſt, and after bringeth them forth; making uſe of good education, as of the womb, wherein they are prepared and formed unto the ſpiritual birth; and ſo they are commonly brought forth with leſſe paine and difficulty: Education without grace, proves but an abortive conception; for it is grace which actuateth all means and inſtruments of goodneſſe; A bleſſing which the Lord, though ſometimes in his unſearchable wiſdome he withholdeth, yet ordinarily affordeth to the conſcionable care of faithful Parents. For, as Abraham and Lot by hoſpitality lodged Angels; ſo theſe, by vertuous education, entertain Angels fellows, heires of heaven, into their houſes. If grace enter in tender years, it is by that door; if not, yet they ſhall not want their reward, who have given their attendance, and opened the door for the King of glory. Whiles Parents and Tutors are careful to ſeaſon thoſe tender veſſels, the Lord repleniſheth them with goodneſſe from above, and ſendeth down a ſoule of grace to animate, and enliven them. Herein the ſpiritual generation reſembleth the natural; ſpiritual parents (indeed all natural parents ſhould be ſuch) can give but the body of Chriſtian inſtruction; but the ſoul of ſanctifying grace is by God only and immediately infuſed. The moment of this infuſion is hard to diſcern; for holy education, as it cheriſheth, ſo it obſcureth the beginings of grace; as we ſee in Timothy 2 Tim. 1.5., who being trained up in the faith by his grand-mother Lois, and his mother Eunice, is ſaid to have2 Tim. 3.15 known the Scriptures of a child. But of things in being, we may preſume a beginning. And though the cauſe do not alwayes conclude the effect, yet the effect appearing (which is here the new creature) both the inſtrument is apparant, which is Chriſtian education, and the Author moſt evident, who is the God of grace. Of him in a ſpecial and ſpiritual ſenſe, we are ſaid to be bothJames 1.18. begotten and taught. He is both our Father and our Teacher John 6.45, a teacher of none but to whom he is a Father: ſo ſurpaſſing all other fathers and inſtructers, that in the Kingdom of grace, no man is to be called Father Matth 23.9, or Doctor, but he; no man is ſaid (comparatively) to have need Jerem. 31.35 to be taught by other, becauſe1 John 2.27 the anointing which is the holy Ghoſt, teacheth all and all things.

Thus the one hath education inſtead of grace; the other hath grace with, by, and beyond education. The one by parents,Potius ate ſubdita parentibus, quam à parentibus tibi Aug. de matre ſua Conf. l. 9. c. 9, is ſubdued unto God; the other by God himſelf is made ſubject to the diſcipline of parents.

The Civil hypocrite is good by Law.

We may call him in this place the hyrocrite at Law, or the Legal hypocrite. He lives as upon his guard, that the Law may take no advantage, the government no offence at him. His goodneſſe therefore muſt be aſcribed not to himſelf, but to the government under which he lives. The Philoſopher Ariſt. Ethic. lib. 10. c. 9. wiſely pondereth the neceſſity of Laws for the ordering of ſuch, with whom reſpect of ſhame, honour and reaſon will not prevaile; eſpecially ſuch laws as impoſe penalties directly oppoſite to the pleaſure men take in ſinning; For, ſeeing counſel, or command of parents, and private governors may be rejected, there is need of a more potent and coactive power. Yea, whereas a private man croſſing our appetite (though on never ſo good ground) is counted an evil willer, law is ſuppoſed to be indifferent to all, and hath approbation even from thoſe who are lawleſſe. So then, where education fails, the force of law begins, and undertakes ſuch as will not otherwiſe be ruled; being compared by Saint Auguſtine Leges humanae mundatoria inſtrumenta ſunt. Aug. de verb. Ap. Serm. 24. to brooms which ſerve to ſweep in the corn that flyeth out of the floore, but they cannot make corn of ſeeds, or of chaff. Laws (though good) may well make good ſubjects, good citizens; but cannot make good men. For he is never truly good, who maketh the authority of man, both the ground and meaſure of his goodneſſe. Thus doth this hypocrite; For the ground, he profeſſeth the Religion eſtabliſhed by Law; but it is for fear of the Law, not for love of the Religion. And were it not for the Law, he would as readily be of another, or of no Religion; for, he that takes upon truſt, muſt be no chooſer. Thus (though in the true Religion) he differeth not from the blinde heathens, who obſerved many unreaſonable forms of worſhip; not as pleaſing to the Gods (ſo ſpeaketh one

Tanquam legibus juſſa, non tanquam diis grata.

Magis ad morem, quam ad rem. Senec. citante Aug. de Civit. Dei. l. 6. c. 10

of themſelves) but as required by the Laws, not ſo much for the thing, as for the faſhion. Upon the ſame truſt he takes the meaſure of his Religion. And becauſe wholeſome Laws of men (though intending the truth of piety in the inner man) can exact no more but outward conformity; there this hypocrite ſetteth up his reſt; reſolved to allow as hard a penniworth of obedience as may be; as he that hath no other uſe of Religion then a malefactor hath of his Pſalme of mercy, to ſave his beſt joynt. Neither is he ſcrupulous to take any allowance of Religion from authority. If Solomon ſhould (for tryal) propound to divide this living child (this faith by which we live) his voice ſhould be dividatur; and better would he like it in halves then whole, as preferring a middle lukewarme courſe, before either cold or hot. But if authority adjudge the child to the true mother, that is, faith to the Scripture; none ſhall magnifie more then he the wiſdom of ſuch a Solomon; ſuch were the Iſraelites Joſh. 24.31 who in the days of Joſhua; and of the Elders that out-lived Joſhuah, made a ſhift to ſerve the Lord, Such was Joab, who living under a pious maſter, put on a face of piety, ſo farre as to reprove David 2 Sam. 24.3 himſelf about the numbering of the people. But, how ſlender (ſaith oneQuam anguſta innocentia eſt ad legem bonum eſſe? Senec. de Ira. l. 2. c. 27 ) is that innocence, for a man to be no further good, then the letter of Law requireth? then the eye of Law diſcovereth? The fear of Laws reſtraineth not wickedneſſe, but licentiouſneſſe in ſinning; driving them to that Popiſh ſhift, if not chaſtly, yet charily, and with convenient caution. Notwithſtanding, who ſhall hinder the Lord in the wiſdom of his providence, to make uſe of ſuch Aners and Eſhcols, as of mercenaries in his warres? who ſhall hinder wiſe men from holding them in the ſame rank with good men upon the Exchange; who though they be not juſt dealers out of the love of vertue, yet there is means to make them ſo? And if we muſt needs have to do with men without conſcience; better it is to fall into their hands, who conſult with many, then of thoſe who take counſel of none but themſelves. For he that adviſeth with his luſts, is a beaſt; he that calleth none to counſel but his own reaſon, is but an odling; but he that conſulteth with Law (which is the common voice of the wiſer ſort) ſhall be ſure to do all things decently and plauſibly.

Differ.Contrariwiſe, The Citizen of heaven obeyeth man as a ſubject of Chriſts Kingdome.

In none but him do theſe two properties meet, a good man and a good Citizen; nay (to ſpeak properly) though others may be uſeful ſervants to the Government under which they live,Vir bonus bonus colorius. yet he is the only good Citizen and ſubject; becauſe he only is ſubject to the power, not for fear, but for conſcience. The Roman Emperours (though enemies to the faith) had no ſuch ſubjects, no ſuch ſouldiers, as the Chriſtians. He only giveth to Caeſar all that is Caeſars, who giveth unto God that which is Gods. For, Gods Law is ſpiritual, requiring the obedience of the inner man, even in things belonging unto man; condemning carnal obſervers, as breakers even of the Laws of man. Religion properly and primarily obligeth man to God, and after to man for Gods ſake. Surely, if there be (as there is) a beauty in the due ſubjection of man unto man, needs muſt the ſub-ordination of all degrees of men under God, ſurpaſſe in glory: Thoſe Courts wherein the Kings perſon is repreſented, have greater majeſty then others. And if there be an heaven upon earth, it is among them who apply themſelves in earthly affairs to the Laws of heaven; whoſe treaſure is in heaven, their heart in heaven, their converſation 〈 in non-Latin alphabet 〉 Phil. 3.20 in heaven, their hope in heaven, and their everlaſting habitation prepared in heaven. For this cauſe (ſaith Saint Auguſtine) God ſhewed in the flouriſhing Roman Empire the validity of civil vertues, even without Religion, that men might conceive how happy they ſhould be, who by the additament of Religion, ſhould become Citizens of a better City, whoſe King is truth, whoſe Law is love, whoſe Bounds are eternity. Where theſe two Cities meet in one, and the Law of man giveth ſtrength to that of God; the Chriſtian acknowledgeth it a bleſſed direction (like the ſtar to the wiſe men) both moving to ſeek, and helping him to find the King of Iſrael. He followeth authority therefore willingly, but not blindfold, and the more he diſcerneth his way, the more rejoyceth he in his guide; being as glad of the occaſion of vertue, as of protection in a vertuous courſe. Hereto he addeth ſincerity, which the Law of man may intend, but only conſcience unto God can exact. And ſuch is the power of ſincerity, that what he doth in obedience to the Law of man, he would do though there were no Law of man to enjoyne it. Yea, if God ſuffer him, for tryal, to live under Laws contrary to piety, yet will he perform obedience to God and man. But then his obedience muſt be parted according to the divided power of God, and of Caeſar. God ſhall have his active obedience, for it is meet to obey God rather then men. No threats of Superiours, no fiery furnace, no den of lions ſhall make him deny the ſervice of his ſupreme Lord. Never will he conſent the living childe ſhould be divided; rather let it live in perſecution under a falſe mother. Unto the Civil Magiſtrate he will afford obedience paſſive, ſuffering him to diſpoſe of his body and outward eſtate, (which is all that he can take hold upon) nether obeying with impiety, nor oppoſing with reſiſtance; not at command in things againſt God, and yet alwayes under command.

Thus the one giveth himſelf firſt unto man, and after to God by the will of man; but the other giveth himſelf firſt unto the Lord 2 Cor. 8.5., and after to man by the will of God. The one regardeth the letter of humane Laws, the other the intent. The one acknowledgeth Chriſt for the authority; the other in the authority. The one ſerveth God becauſe of the Law; the other according to the Law, beyond the Law, without the Law, and (if the caſe be ſo hard) even againſt the Law of man.

The Civil hypocrite is good for company.

We may here ſtile him the good-fellow hypocrite; a name (as now it is uſed) not too good for ſo bad a ſubject For it ſignifieth not a fellow in good, but him that is good, to make a fellow in evil. He holds himſelf bound to do as the company, becauſe elſ he ſhould ſeem to condemn, or contemn them; and it is held incivility to croſſe the company, yea, not to joyne with thoſe with whom a man converſeth, eſpecially if they be many, if his friends, if his betters, &c. And they that know a man by no neerer marks, may make more then a conjecture of him by the company he keepeth; that ſuch as he is willing to ſeem, ſuch he is, or will ſhortly be if they be wicked; for, therefore he bringeth his tow to their fire. Such he is, or would ſeem to be, if they be good; for, therefore he lighteth himſelf by their candle. This man goeth to Church, and to the Tavern all with one devotion, that is, to the Company. And is like the ſheep that ruſheth after her fellows, as well into the ſhambles, as into the freſh paſture. An humour that hath made many do amiſſe. Herod had not been guilty of the blood of a Prophet, but for the reſpect he bare to his gueſts Mat. 14.9.. And thoſe two hundred men 2 Sam. 15.11 had not embarked themſelves in the treaſon of Abſalom, but that they were trained to Hebron for company, under colour of a feaſt. But ſometimes this blind guide chanceth to put men into the right way; no otherwiſe then ſome are carried to Church in a throng, when their errand was to the Ale-houſe. Ahitophel had been no ſervant for David, if he had not been one of the multitude, whom he led into the houſe of God Pſalme 55 14; neither yet ſo, had he been a friend for David, unleſſe he had more privately converſed and conferred with him about holy things. Above all reſpects, the reſpect of ſafety prevaileth with this man. For when it is dangerous not to profeſſe, he thruſts himſelf (like the hunted dear) into the heard of profeſſors: as many Heathens in the days of Queen Eſter became Jews, becauſe the fear of the Jews fell upon them Eſth. 8.17. Such ſervice is of baſe account in the eyes of the Lord. And well worthy; for he that ſerves for company, affords but ſome ſparings of time, ſome parings of attendance. He muſt take heed he be no better then the prevailing lukewarmneſſe of the times will comport. He may meet the Lord at Church for the other company that goes with him; but he will ſhun cloſet duties, becauſe there none but the Lord beholdeth him. He is a retainer, and will wear Chriſts livery on holydays, dayes of waiting; but in his ordinary converſation caſteth it off, or rather turneth the inſide outward, which is the lining of a profane heart. Yea, and if his great friends be Popiſh, he muſt have a diſpenſation alſo, now and then to go into the houſe of Rimmon.

Differ.Contrariwiſe, the ſociable Chriſtian both reapes, and ſowes good in company.

As he is the better for good company, ſo he makes the company better where he comes. He is glad when men ſay unto him Pſalm 122.1, We will go into the houſe of the Lord; and he is as ready to ſay unto them;Eſay 2.3. Come ye O houſe of Jacob, and let us walk in the light of the Lord. It is a great atchievement of Chriſtian prudence to make diſcreet difference, and choiſe of company. That one work well done, much after-labour is ſaved, much trouble and contradiction ſpared, much ſtrength and furniture unto vertue ſtored. If his lot caſt him upon evil company, how heavily he lamenteth! Woe is me that I remain in Meſhek, and dwell in the tents of Kedar Pſalme 120.5: Then he is a Lot in Sodom, a Joſeph in Egypt, another Joſeph of Arimathea among the Phariſees, a Denys among the Areopagites. But, if they fear God (be they otherwiſe what they may be) them he honoureth, them he inviteth as by proclamation,Pſalme 119. I am a companion of all them that fear thee, and that keep thy precepts. He alone is truly good in company, becauſe he brings goodneſſe into the company, becauſe goodneſſe brings him into good company; becauſe he is not without goodneſſe, when he is out of good company; for his Father who ſeeth in ſecret, is to him of more eſteeme and regard then all humane company. That of the ſage Iſocrates ad Demon. Orator with good Application is not to be contemned. Worſhip God at all times, ſpecially in publick; ſo ſhalt thou at once perform divine worſhip, and conforme thy ſelfe to thy fellow Citizens.

Thus the hypocrite ſuiteth or ſtrippeth himſelf of goodneſſe according to the company; the Chriſtian ſeeketh company to his vertuous diſpoſition. The one is no changling, like himſelf in lewd company, but out of his element in good; the other is alwayes himſelfe, at home in good company, and ill at eaſe in bad.

The civil hypocrite puts on goodneſſe for the faſhion.

We may call him in this regard the faſhionable hypocrite. His Motto is, more fit. Examples are very forcible, eſpecially of the moſt and greateſt. But it is not true goodneſſe, that enters only by the eye. As apes and dottrels imitate the geſtures of reaſonable men, but without reaſon; ſo doth this hypocrite the actions of good men, yet without goodneſſe. Summer brings in, not only flowers and fruits, but alſo butterflies and caterpillers, which feed upon them, and dreſſe themſelves up in the livery of the ſeaſon: ſo the Halcyon dayes of Religion; Solomons dayes produce not only piety in common profeſſion, but alſo a many of theſe Summer-birds, theſe butterflies (gay, but unprofitable) which make their advantage of the Churches proſperity. And though the feweſt number (at any time) be in love with Religion, yet in ſuch times many will court her. Joab a meer worldling, and a man of blood, yet living in good dayes had the phraſe and form of goodneſſe.1 Chr. 19.13. Be of good courage, and let us play the men, for our people, and for the Cities of our God; and the Lord do that which ſeemeth him good. The hypocrite putteth on goodneſſe as many do the faſhion, who yet are ſick of it, and beſhrew the founder. No man more faſhionable then he, but no faſhion more variable; he that hath no ground of vertue, but example, ſhall have the ſame, for vice more plentiful and more plauſible.

Differ.Contrariwiſe, The conformable Chriſtian takes in goodneſſe as an internal habit.

Example, and the current of good dayes may occaſion him to come and ſee John 1.46. But when grace (as the mantle of Elijah) hath once overſpread him, it is too late to bid him return to what he was before; goodneſſe hath gotten a perpetual ſervant of him. From thenceforth he is reſolved and ſettled, not only to flouriſh in good days, but alſo to hold faſt in evil; If he cannot bring goodneſſe into faſhion, yet to maintaine in himſelf the forlorne faſhion of being good. Such are the Lords Jewels, for whom a book of remembrance is kept before him; who, when wicked men open their mouth againſt heaven, do nevertheleſſe, not only fear the Lord, and think upon his name Mal. 3.16.; but alſo ſpeak in his behalf every one to his neighbour. Who Phil. 2.15. in the midſt of a nauhty generation, yet ſhine as lights in the world, and ſo prove themſelves the ſonnes of God; but if not, yet cleave to the counſel given to the holy Prophet.Jer. 15.19. Let them returne unto thee, but returne not thou to them.

The one of theſe therefore putteth on the habit of goodneſſe; the other is indued therewith, and habitutated therein: the one taketh it up as the currant faſhion, the other as his Lords perpetual livery.

The civil hypocrite often covereth miſchiefe under the cloak of legal honeſtie.

Civility is not only a counterfeit of vertue: it ſerveth alſo for a cover unto wickedneſſe. Sinne is aſhamed of the light, and walketh abroad as thieves do, with viſors or falſe beards. And ſo eaſily are men deceived in the judgement of good and evil that he ſeems to do well, who doth evil in a civil faſhion. A wiſe man noted of Caeſar, that he alone went ſoberly to work to overthrow the State of Rome; not as Cateline and his complices, for they were not their Crafts-maſters. It is reported of Caeſars murtherers, that the morning before they were to do that inhumane fact, they ſate in their ſeats of juſtice, and diſpatched buſineſſes without ſhew of perturbation. Cato, when he addreſſed himſelf to that horrible ſinne of ſelf-murder, was careful of the ſafety his friends and followers; Ahitophel firſt ſet his houſe in order; Judas firſt reſtored the thirty pieces of ſilver, a civil preamble to the hanging of themſelves; Simeon and Levi, under pretence of confederacy, butchered the Shechemites; Herod and Pilate were reconciled and friendly joyned together, in the putting to death of the Lord of life. Pilate himſelf waſhed his hands, and (as he thought) rid his hands of innocent blood, putting it off to the peoples account, and that with their own conſent. As malefactours and out-laws have laws among themſelves, which they muſt keep, or elſe cannot they ſtand: ſo this ſort of hypocrites do make Laws to themſelves of outward honeſty; being before God a generation of out-laws and rebels; and many times towards men hatching ſeven abominations; a generation (like the Jeſuites) then leaſt to be turſted, when they ſpeak moſt fair, when they look moſt demure.

Contrariwiſe,Differ. the Citizen of Sion expreſſeth an honeſt heart in plaine dealing.

His character is, he is good and true in his heart, he hath innocent hands, and a pure heart; that is, hands that do no wrong, and an heart that harboureth no guile. A dove in regard of ſimplicity, a childe in regard of innocencyPſalme 15.2.. Such have been the inhabitants of Gods holy hill in all ages of the Church. Abel, Enoch, Noah,— Abraham and the reſt. Jacob is commended for a plain man; Job upright; David ſimple. Such our Saviour would have his diſciples. Such Saint Luke deſcribeth the primitive Chriſtians; ſuch the bleſſed Apoſtle profeſſeth himſelf; ſuch he endeavoureth to faſhion his Scholars. Though this vertue be now had in deriſion, and as Job ſaithJob 12.14., The juſt upright man is laughed to ſcorn of his neighbour; and it is held a ſilly ſecurity to be juſt and plain-dealing: yet ſuch have the promiſe of Gods protection. The way of the Lord (ſaith Solomon Prov. 10.19.) is ſtrength to the upright: and he that walketh plainly, walketh ſafely. And David is bold to challenge defence from God on this groundPſal. 25.22., Let integrity and uprightneſſe preſerve me, for I wait on thee. But this may ſeem a ſtrange mixture, ſimplicity and ſubtilty, the Dove and the Serpent both in one. Indeed if it were meant of a Serpent, like Dan n. 49.17., that biteth the horſe heel, and overthroweth the Rider; or, of a Dove, like Ephraim, ſilly and without heart Hoſea 7.11.; it ſhould imply an impoſſible temper; but here, the wiſdome reaching but to juſt and honeſt defence; the ſimplicity, but to baniſh malice and treachery; one leaves room for the other,Prudens ſimplicitas. Martial. and both form a prudent and upright Chriſtian; not but that ſome dear children of God have at times, too much of the one, and too little of the other, (as Jacob when he lied to his Father, and David when he feigned himſelf mad;) but, the holineſſe of Saints in this world conſiſteth in this, that ſin in them is not perfected; and their happineſſe in this, that ſin is not imputed.

Unto the hypocrite therefore, Civility ſerveth for a mask; to the childe of God for a garment; in the one it is a diſguiſe upon malice, in the other a badge of true meaning.

The Civil hypocrite beareth himſelfe upon his civil carriage in oppoſition to Religion.

It is pity ſo faire a thing (and in theſe dayes ſo rare a thing (as Civility ſhould be ſo much abuſed, that we ſhould have occaſion to finde fault with it. But experience makes us ſee, that as they who have reſembled dead Princes ſuppoſed alive, have been fit ſtales for rebellion: ſo this dangerous counterfeit hath given occaſion to profaneneſſe, to riſe up in armes againſt grace, and to carry away a great part of the world after deceitful illuſion; dangerous I may well ſay, both to himſelf and others. To himſelf, becauſe he ſetteth this as a bolt upon his heart, and uſeth it as a ſtrong fence to ward off Religion. He juſtifieth himſelf, and deſpiſeth true purity of heart, becauſe he ſeeth not that evil outſide in himſelf, which happily appeareth in ſome that make profeſſion. And becauſe he ſeemeth neer to the Kingdome of God, he never careth to come to it; being like a parallel line, that keepeth a ſcantling with the way of goodneſſe, but never meeteth with it. How can he go right toward happineſſe that neither diſcerneth of the way, nor followeth the true guide? For in the ſea of this world there is no good ſailing without the ſight of heaven, much leſſe toward heaven. He that hath earth, that is, earthly reſpects, alwayes in his view, doth but creep along the coaſt, and will never arrive in the oppoſite harbour. To others, becauſe he objecteth himſelf as a Paragon to the view of the world, to pull down the price of true piety. Let them compare with me (ſaith he, or Satan that ſets him to Job) ſuch as make ſcruple of an oath, or conſcience of the Sabbath; ſuch as cannot live without the Word preached, nor ſatisfie themſelves without private prayer. Thus as Pharaohs Magicians by counterfeiting the miraculous works of God, hardened the heart of that King; ſo this man by ſome reſemblances, of good actions without piety, occaſioneth many to contemn true piety, and to condemne the generation of Gods children. But if heed be taken, ye ſhall alwayes diſcover ſome fallacy or other in the compariſon.

For firſt he compareth himſelf with ſuch as make only a profeſſion of Religion, without the practiſe and power thereof. Here it is not hard for him to excel. For a mean trade practiſed with diligence, giveth more hope of thriving, then the beſt neglected through idleneſſe; and bad ſpices beaten, yeild more ſmell then the beſt, barrelled up. Let a Chriſtian profeſſor live where he will among civil men, Papiſts, Turks, Infidels, if he be not far better then they, he will be ſhamefully worſe. The experience is too frequent, and lamentable of this heavy curſe of God on idle and barren profeſſion.

Secondly, he compareth himſelf with ſuch profeſſours, in whom there is a notorious diſadvantage. Religion in many beginneth late; and hath to do with corruptions habituated, and confirmed by long time, or by looſe education: But precepts of civility begin betimes whiles nature is tender and fit for impreſſion.

Thirdly, he ſhuneth the compariſon of the beſt, and (as a coward) maketh choice of a weak adverſary. And it is no marvel if civility get the ſtart lighting on wiſer heads, more active ſpirits, together with a more favorable aſpect of the times. For men do more willingly and mor in differently behold this civil ſhadow, then the ſubſtance of true piety. In them that are religious, even vertues are counted faults; but in men without conſcience, ſpiritual faults and defects are counted vertues. Beſides, Satan laboureth not either to interrupt with tentations, or diſgrace with oppoſitions, men that live in a civil courſe, but rather cheriſheth this counterfeit, to confront piety; whereas in them that fear God, he ſtirreth up paſſions, and ſharpeneth them with injuries, to bring an ill ſavour upon their profeſſion.

Finally, to our corrupt and carnal nature, this humane diſcipline is more natural, then that of Religion; which propoundeth to correct nature, reaſon, cuſtom and all; and, to bring a man to that, from which nature is ſo averſe; that is, the diſlike, and deniall of himſelfe.

Contrariwiſe the Citizen of heaven maketh civilitie march under the ſtandard of Religion.

He provideth for things honeſt in the ſight of God and man. 2 Cor. 8 21. But marke the order; Firſt, in the ſight of the Lord, and after in the eyes of men. Things of good report, and men, are his ſecondarie care. Even of thoſe, there is in him a truth and ſubſtance, which the hypocrite wanteth. In all things he deſireth his beſt and faireſt ſide may be inward toward God, and his own conſcience, for theſe are the beſt eyes to diſcern it. But he reſteth neither in outward civilitie, which may be in an hypocrite: nor in the truth of juſtice, and ſocietie, which makes him but halfe a Chriſtian. Piety toward God is the Queen of vertues, and all muſt come under her command, without piety whatſoever vertue ſeemeth to perke up, is but an Agar, an uſurper. Herewith a child of God (with any indifferencie of common gifts) proveth a non-pareil, matching and mating all the glorious paragons of men out of Chriſt. For, who ſhall ſtand in compariſon with Abraham, David, Paul, or any of theſe, in whom grace hath had her perfect work? Nay, that which was ſpoken of the Lord contending with his enemies, is true (in a meaſure) of every child of his in this competition: for, wherein they deale proudly, even in that is he above them. Exod. 18.11.;

Thus, the one uſeth civility as a barre againſt piety, the other, as an officer, or mace-bearer. The one, to cry down the price of Religion: the other to take away occaſion from them that ſeek occaſion to blaſpheme her.

The Civil hypocrite ſoon changeth his copy.

As he is taught by man, ſo may he be eaſily untaught. The reſpect of man giveth but a humane, and therefore an uncertaine and unlaſting ground of goodneſs. Joaſh, after the death of good Jehoiada, hearkned to flatterers, corrupted Religion, and became a perſecutor of him in his ſonne, whom he reverenced in his perſon; It is not humane reſpect, that can long keep nature (eſpecially in great ones) from returning to her beat; Yea, ſuch heat maketh men but the apter to take cold. Tamed beaſts have their time of rage, and then none more outragious: ſo in this hypocrite (howſoever reſtrained for a time) his madneſs will break forth, and be made manifeſt to all men; There is a day wherein a foole will be known, when the beſt of Civil men will prove but a bryar, Mic. 7.4. and the moſt righteous of them but as an hedge of thornes. Prove him a little in his profit, croſs him in his appetite, and you ſhall ſee him turne Tigre, or rather ſhew himſelf to have been no other, then a Panther, which (they ſay) will never be tame; There is much art in this hypocrite: but where is no godly nature, there can be no ſpirituall life. A man cannot live by accident, or by things miniſtred from without. Education, law, company, example, are but like ſtrong-waters, which may force a little cheare, but cannot infuſe an inward principle of life: Civility therefore without Religion cannot be long lived; And it is greatly to be feared, leaſt we (in this land) contenting our ſelves with Civility without Religion, do forfeit Civility, and all. Yea rather, this is more then a feare: the neglect of conſcience ſo far prevailing that it is now a kinde of wonder to ſee a man, I ſay not, Religious, but wiſe and ſober.

Contrariwiſe the fixed Chriſtian never altereth his well-choſen Principles. Differ.

Whoſoever firſt entred him into the rudiments of vertue, he is now become Gods owne Scholar. For they ſhall be all taught of God Joh. 6.45. ſaith our Saviour. And not only in the axiomes of faith, but alſo in the precepts of love; For (ſaith the Apoſtle) ye are taught of God to love one another. 1 Theſ. 4.9. now, whatſoever is wrought of God cannot be undone;Deut. 32.4. This is the difference between Gods workes, and the workes of man; I know (ſaith Solomon) that whatſoever God doth ſhall be for ever. Eccleſ. 3.14. Perpetuall are even his workes of providence, if we conſider the perpetuall ſucceſſion of them; much more if we conſider how they are all referred unto the everlaſting eſtate of man after this life; But eſpecially ſuch are his works of grace. He doth not only enlighten his children, but enlive and quicken them. He giveth not only directions unto them, but according to his moſt great and precious promiſes maketh them partakers of the godly nature. And that godly nature is a ſeed not only reforming them for the preſent, but alſo remaining in them to keep them from falling back into the ſtate of ſin. Thus there is a chang wrought in the child of God, not ſubject to any farther chang, as being the work of him, in whom is no ſhadow of change. Jam. 1.17. The gifts of God unto his child are without repentance. Rom 11.29. his obedience unto his heavenly father is without wearineſſe. God is alwaies preſent before him, alwaies preſent within him.

The hypocrite therefore puts on Civility as a masking ſuit; what marvell then to ſee him put it off; But the child of God is like the good huſwife, and grace, his ſcarlet or double raiment Prov. 31.21., which (the word importing double may ſignifie ſcarlet, or double dye, as ſome; or double rayment, as others more agreeably to the ſcope do interpret) adorneth him in ſummer, and maketh him not afraid of the ſnow in winter; The one ſlippeth the collar of Civility when occaſion is offered: the other, maketh verity his girdle, with which he is alwaies girded.

CHAP. VII. The politique Hypocrite, or Hypocrite of State. Is he whoſe piety is policy.Defin.

AS temperature, is the fountaine, of naturall inclinations; reaſon, of moral reſolutions; education, of the firſt impreſſions; cuſtome, of habits; civil government, of behaviours; company, of faſhions, ſo is State, of pretences. The Civil hypocrite, and This, of State, do both reſpect men; but, with difference. He, for the power they have over him. This, for the power he would have, and exerciſe over them. For ſeeing his ends are to be atchieved or advanced by others, he muſt therefore neceſſarily conforme himſelf to the regiment and opinion of others, as the ladder by which he climbs.

Wherefore, though in his heart he ſaith, as Pharaoh, Exod. 5.2. who is the Lord? yet he muſt pretend with Herod Mat. 2.8. 〈 in non-Latin alphabet 〉 . that he hath an intent to worſhip him. His Religion therefore is formed in the flexible mould of State, as beſt fits the kind of government that he manageth; So, it becomes a Municipal Religion, wherein he follows reaſons of State, not rules of conſcience, and yet he hath learnt from his Maſter Matchiavel, to manage that with ſuch a politick prudence, that though he neglect it, he will ſeeme to tender it, in himſelf and others. His piety, as 'tis out of policy, ſo it yeilds thereto, at his beck; withdraw thine hand, ſaid Saul, 1 Sam. 14.29. to the Prieſt, this is no time to ask Gods counſell.

It is to be bewailed that the ſpiders web of hypocriſy, takes hold not only in cottages, but on Palaces. Prov. 30.28. Job 34.30. and it were to be wiſhed, that all the Palaces of Princes were ceiled with Iriſh oake, that abides no ſpider; But alas! we ſee even under Davids roofe an Ahitophel, and a Joab; and ſhortly after, upon his throne, a Rehoboam, a Joaſh, an Ahaz; So hardly are theſe ſpiders either ſwept away, or kept away from the high places of the earth, where they transfuſe their venome into the body of State, and infect in a manner all that do, or would beare rule.

Indeed Religion hardly groweth on high grounds. The great men (ſaith the ProphetJer. 5.5.) have altogether broken the yoake and burſt the bonds; and again2.31. we are Lords, we will come no more unto thee; Yet, it is much for their availe to pretend piety, and rather to ſeeme, then to be Religious.

Thus, the whole Religion of the Church, or rather Court of Rome, is nothing but a meer pageant of State; The royal magnificence of their Temples, the rich ornaments of their Altars, the affected gravity of their Prieſts, the counterfeit holineſſe of their Monks, the theatricall pomp of their whole ſervice, their ridiculous rules of geſticulation, their various colours, and different faſhions of apparel; &c. all being a meer juglery and colluſion. Wherein their admired Emperour Charles the fifth was ſo well inſtructed, that he did Cum cretenſibus cretizare, jugled with them in their own box,Hiſt. Conc. Trid. when he held Pope Clement the ſeventh priſoner with his Forces; he ſeemed to mourn for his captivity, commands his triumphs to ceaſe, which were kept at Valledolit for the birth of his ſon, enjoynes prayers to be made for his enlargement through his Dominions, and yet kept him ſix moneths in hold, and thought to carry him priſoner into Spaine, had he not been diſſwaded upon reaſon of State, and not Religion. So Philip his ſon appointed ſolemne ſupplications for his ſafe voyage into the Low-Countreys, Strada Bell. Belg. Sueton. when he never meant to go. They had a holy preſident of old from Heathen Rome to warrant this mockery, Tiberius pro itu & reditu ſupplicationes indixit cum non intenderet. A common trick for great men in power, among their peccadillos to mock God.

On the contrary, The true Chriſtians policy is real piety. Differ.

Herein agreeing with Chriſt his Prototype or pattern, who was prudent Iſai. 11.3. or of quick underſtanding in the fear of the Lord. Princes, ſaith David, Pſal. 119.23, 24. did ſit and ſpeak againſt me, but thy ſervant did meditate in thy ſtatutes Alſo, thy teſtimonys are my delight and my counſellours. When it was told David 2 Sam. 16.31, 32. that Ahitophel had conſpired with Abſalom, he encountered him; Firſt, with prayer to God to infatuate his crafty counſell; and after, by wholeſome policy laboured to prevent his deſign: the occaſion wherof, by the coming of Huſhai, the Lord offered unto him immediately, as an anſwer to his prayer. It is not fleſh and blood, but the Word and Spirit of God that giveth counſell unto the faithful ſtatiſt, whereby his reines teach him in the night; Pſal. 16.7. and, he is made wiſer then his enemies. Though a ſhell of Religion may be conducible to outward ends, and aimes, a childe of God knows that God cannot be deluded therewith, and that he abhors nothing more.Pſal. 119.98. Thus while the State Hypocrite, asHoſ. 11.12. Ephraim compaſſeth God about with lies; and, the houſe of Iſrael with deceit; the true Chriſtian Statiſt, as Judah, ruleth with God, and is faithfull with the Saints.

The Hypocrite of State. Howſoever he be affected, yet deſireth that the people ſhould count him religious.

External ſhewes of Religion procure an awful regard.Polit. lib. 5. Therefore Ariſtotle adviſeth a Prince to ſeem religious, at leaſt, partly that the people may not fear evil from him being a friend to the Gods; partly that they may not dare to rebell againſt him who hath the Gods for his friends. Honour me, ſaith Saul, before the Elders of my people, and before Iſrael, and turne againe with me that I may worſhip. 1 Sam. 15.30. But the end of his worſhip of God, was his own worſhip; and, as ſome ſay, ad faciendum populum, to make him ſelf popular. Let the people know no other, but that God and I am good friends; let me make as if I did worſhip. Thus Abſalom counterfeited, not only humility, but piety alſo, to hide his treaſon,2 Sam. 15.7. he had a vow to performe in Hebrew, who, notwithſtanding this great ſhew of devotion, with the ſame conſcience afterwards lay with his fathers Concubines in Hieruſalem cap. 17.22. Jeroboam 1 Kings 12.28, 29. to confirme his new Kingdome, would not ſeem to aboliſh Religion, or to alter it; but, to eaſe the labour of the people in going up to Jeruſalem: he would worſhip God, in other places more fit, and with leſs toile to his ſubjects. Saul in ſhew encouraged David to fight the Lords battells, 1 Sam. 18.17. when indeed his deſigne was to engage him in that hot ſervice that he might fall by the hand of the Philiſtins. In the height of his piety he makes uſe of profitable impiety, Et quodcunque juvat hoc putat eſſe pium; Whatever furthers his deſigne muſt needs be pious; And therefore bleſſeth the Ziphites in the Name of the Lord, for giving malicious intelligence of Davids abode,1 Sam. 23.21. when he hid himſelf from Saul, that thereby Saul might have an opportunity to ſurprize and deſtroy him. Not ſo much as Rabſhekeh, but would pretend that he came from God, and was for God, againſt Hezekiah 2 King. 8.3.25. that had taken away his Altars. And thus Simeon and Levi, brethren in evil, pretended Religion,Gen. 34.15. when they intended the ſlaughter of the Shechemites.

Contrarily.Differ: A Chriſtian Statiſt makes true Religion the baſis of all his actions and undertakings.

Whatſoever he ſhews before the people in reference to heaven, is from an honeſt and an upright heart. He can truly profeſſe with good Hezekiah, 2 King. 20.3. Lord, I have walked before thee in truth, and with a perfect heart, and done that which is good in thy ſight. He knows how odious it is in Gods pure eyes to diſſemble piety before the people, and in ſecret to act ſtrongly againſt it.

It was the happineſſe and glory of Queen Elizabeths dayes, that though her Court had hypocritical Statiſts too many,S. E. W. T. R. Camdeas Anual. yet ſome ſhe had, who being moſt vigilant for her ſafety againſt numerous treaſons; and, moſt ſagacious diſcoveries of hidden plots, at exceeding great charges, yet they ever held up both the reputation and ſincerity of Religion in all thoſe their actings. And yet notwithſtanding they thought it meet and neceſſary before their deaths, not only to leave the wiles and fetches of Stateſ-men; but to ask God forgiveneſſe for whatever uſe they had made thereof.

Thus the Hypocrite of State, is all for ſpecious pretences that may exalt himſelf, by a ſhew of that outwardly, which in heart he deſpiſeth; the true Chriſtian Stateſman abhors all ſhews and pretences that may lift up any man, or promote any deſignes, but in ſubordination to God and the true Religion. The one ſeeks to advance himſelf by the ſhew of piety; the other to exalt God by the truth and power of godlineſſe.

The Hypocrite of State, hath a conſcience and religion for all times and turnes.

He hath Religionem innumerato conſcientiam verſatilem, ſo much juſt as will ſerve his turne, and a conſcience turning any way as the times change, after the manner of a Wind-mill, that turnes and makes uſe of every wind; or like the naked Engliſh man, with cloth in one hand, and a paire of ſheers in the other; ſo is he in doubtful times. His Conſcience as the ſheers, and his Religion as the cloth, fit to be cut out into any faſhion. But till the faſhion be reſolved on, his ſoul is naked of any good therein, like a white paper, in which write what ye liſt, and be receiveth it: ſay what Religion, or irreligion ſhall take place, and he is preſently in the faſhion: Now a Papiſt in Henry the eighth, by and by a Proteſtant in Edward the ſixth; then if Queen Mary come, Papiſt again. Let her be but dead, Queen Elizabeth reduceth him into Proteſtant again. In the mean time he is of no Religion in truth, but like the Chamelion takes his colour from whatſoever he ſtands next unto. He alike favoureth, and countenanceth true Religion, and falſe: with him, Orthodox, or Heterodox matters not: if he like any better than other, it is that which beſt ſerves his own occaſions and ends. But wiſe men may eaſily perceive that his heart is againſt the truth, rather then for it; for Baal rather then for God. Thus, as ſome Seamen, he boaſts that he can ſaile with all windes. He can do any thing againſt the truth by tolerating any errours, to promote his own intereſt, even while he goes out to do all things for it under pretence of conſcience.

Differ.Contrarily, the true Chriſtian is ſetled and fixed in his Religion.

Good times help him, but evill times cannot remove him from his God, or his truth. In the one he flouriſheth Pſal. 72.7. as the tree in ſummer; In the other, he holdeth the ſap of grace in the root of an honeſt heart, as the tree in winter. Good times do rather finde him then make him vertuous; and evill times do exerciſe, but not turn him off from truth, or change him from goodneſſe. He is as the compaſſe at ſea, which diſcovereth the wind, but pointeth only to the pole.

Thus, the one traveleth for pleaſure, according to the company or weather, and in matter of Religion, he is as the wandering begger, never out of his way; the other ſets out and holds on as a man in buſineſſe, that muſt go the ſame way fair or foule, in company, or alone;Joſh. 24.11. needs muſt he go, yea run whom Chriſt draweth; Cant. 1.3. and in that way he feares no Lions; or, to be ſlain in the ſtreets, becauſe he holds it needful that he go not needful that he live. The worldly Politian is reſolved to be nothing, but what h is ready not to be; that he may be fitter for thoſe in power and place whom he hath ine admiration for advantage ſake; the true Chriſtian Stateſman abhors all changes of Religion which may argue the leaſt unfaithfulneſſe to his Prince the Lord Jeſus Chriſt: and chooſeth rather to ſuffer afflictions with the people of God in greateſt diſgrace with the Pharaohs of the time, then to enjoy the pleaſures of ſinne, or the favours of ſinful men that lay Religion waſte to exalt their owne deſignes with ſleighting of God, or trampling upon the faithful of the Lord.

This hypocrite entertaineth Religion at the ſtaves end.

He is afraid it ſtould come within him, or too near him, and ſo get the advantage of him. Therefore he dealeth with it, as the Germanes do with the Italians; or as the Low-country men with the Spaniards with whom they enter not too neare familiarity, although they hold an outward cold correſpondence with them. As Jacob and Laban ſet up ſtones, Gen. 31.52. of diviſion, that one might not come too near the other: or, as Eliſha gave order, to ſhut the dore 2 King. 6.32. upon the meſſenger, of Jehoram, and to give him a ſhort and ſharp anſwer, leſt his maſter ſhould preſſe in with him.

Contrarily, the true Chriſtian embraceth Religion as a boſome friend. Differ.

Wiſdome entreth into his heart, and knowledge is pleaſant to his ſoule, Prov. 2.10. He thinketh it can never come near enough; His delight is in the Law of the Lord, and in his Law doth he meditate day and night; Pſal. 1.2. Gods testimonies are his counſellours, and hereby he hath more underſtanding;Pſal. 119.24 then Machiavel, or Malvezzi, or all the precepts of profane policy in the world could ever infuſe into their diſciples, I underſtand more then the antients, becauſe I keep thy poecepts, ſaith he,Pſal. 119.100 that had ſeen an end of all other perfections, and was as an Angel of God to diſcerne good and evil, 2 Sam. 14.17. and none could turne to the right hand or to the left of all that he had ſpoken; ver. 19. by way of diſcovery of the wilieſt Joab, in the tongue of a ſimple woman.

Thus, the one ſaith to Religion (where it is in power, and croſſe to his deſignes) ſtand apart, for I am (if not holier, yet) wiſer then thou; to the other Religion is as the garment which covereth him, and for a girdle wherewith he is girded continually. To the one, Religion is as the Philactaries upon the skirts of the garment; But, far from the heart; to the other, it is (as the Corinthians, to Paul, 2 Cor. 7.3.) in his heart to live and die together.

The hypocrite of State hath his Conſcience moſt exerciſed about ſmaller matters.

In things of light moment, he will deale ſquarely, ſeeme jealous of his word and faith; and careful to walk in or above the common roade, and rule of honeſty. But there are many reſerved caſes, of an higher nature then either his Religion or honeſty careth for: When it ſtandeth upon the advancement of ſome pernicious deſignes of State, then hath he other principles to walk by; then his poſitions are, Regni cauſa violandum eſt jus, no matter for right or juſtice when a Kingdom is in his eye; No faith is to be kept with Hereticks, that hinder his gaine or his greatneſs, if he get them into his net. No promiſe muſt bind a man to his inconvenience, if he find more benefit by breaking of it, then his plea is, I was miſtaken, God hath opened myne eyes to ſee a clearer light. Thus is he penny true and pound falſe: and his true dealing in petty things ſerveth but to purchaſe him credit, that he may the better deceive in great matters; But wo worth thoſe Ahitophels that have made Politiques to be anomalous from Chriſtians Ethicks; and Polititians to become out-laws from the Cōmon-Wealth of God.

Contrarily, a true Chriſtian keepeth a good Conſcience in all things. Differ.

Leſſer, and Greater, are but circumſtances of wrong, which either extenuate or aggravate the offence towards men; but, before God, where the conſcience is corrupt and ever is deſigned, the ſin is great even in the ſmalleſt matters; And he that makes bold with God and conſcience in ſmaller, will quickly fall to higher faults; For he that wittingly and willingly offends the Law in one point is guilty of all. Jam. 2.10. To deny obedience in any thing, is to obey in nothing; and is a great ſin againſt the dignity and authority of the whole Law. One allowed deliberate violation of the royall Law, even by the leaſt ſin, is an aggravation rather then an excuſe; forfeiteth all our righteouſneſſe, and makes us obnoxious to the whole Law Therefore a true child of God will have reſpect to all Gods Commandements, Pſal. 119.6. and walk in all the Commandements and Ordinances of God, blameleſſe. Luke 1.6. He will paſſe over nothing, which he ought to have done in the matter of Iudgement, or the love of God, nor will he leave the tithing of mint, rue, or any manner of herbes undone. Luke 11.42. So far as the Lawes either of God or man requireth it of him. He dares not ſet policy on horſeback, and make Religion go on foot; nor to uſe his Conſcience as Balaam did his aſſe-Num. 22.23, &c. to carry him on whither covetouſueſſe and ambition would willingly lead him; much leſſe will he ſmite her, when, for going that way, ſhe cruſh his foot againſt a wall; or, threaten to kill her for refuſing to go further therein.

Thus the one will do ſomething that he may not be thought to do nothing, (although his ſomething be nothing in compariſon of what he owes) the other will not only be carefull of the maine, but not omit the leaſt duty that may give proof of his conſcionable obſervance of the whole Royall Law.

The hypocrite of State favoureth Religion; but, againſt Religion.

He ſetteth up Altar againſt Altar, Preacher againſt Preacher, and Sect againſt Sects, countenances all. Henry 8. Thus many Princes, not loving the Goſpel, yet were willing to joyne againſt the Pope, as an enemy to their temporall State and quiet. And ſome have parted ſtakes with Anti-chriſt, abjuring his juriſdiction, but retaining his ſuperſtition.

Thus ſome of meaner ranke, not well affected to the preaching of the Goſpel, can be content to countenance ſome one Miniſter to the diſparagement of others; and, to commend one whom they love not,2 Chro. 25 16 to detract from others whom they hate. This man will have a pretence of goodneſs, though againſt goodneſs. Therefore he calleth good evil, and evil good, as either the one or the other ſerve his turne: he chargeth duty with undutifulneſſe; zeale, with faction; Jer. 9.26 & 38.4. Amos 7.10. &c. and ſedition and juſtice with cruelty.Numb 16 41

Differ.Contrarily, the true Chriſtian Statiſt favoureth true Religion out of Religion,

He favoureth men for their Religion; but, Religion for it ſelf. All Saints are to him excellent, Pſal. 16 3. all that feare God are his companions; Pſal. 119.63. if not in acquaintance, yet in the Communion of love and mutual prayers; all of them that bring the glad-tydings of the Goſpel, are to him beautiful. Rom. 10.15 He joynes himſelf to all that are religious, that he may be directed, or accompanied in the way of piety, and probity; remembring that of the wiſeman.Prov. 13.20. He that walks with wiſe men ſhall be wiſe, but a companion of fooles ſhall be deſtroyed; with him, every wicked man is a foole. Pſal. 73.3.

Thus the State hypocrite courts Religion (whiles beautifull, and obſerved) as his Courteſan, to ſatisfie his luſt; the other, marries her, and that for ever. To the one, when caſt off by the world, her old age is a Cooler; To the other, her antiquity is an incentive to his chaſt affection. If ſhe come into the aſſembly with a Gold ring and in goodly apparell, the one ſaith, ſit thou here in a good place. Jam. 2.2, 3. But to the other ſhe is pretious, even in vile rayment and raggs. Nor doth he love her the leſſe, if beſmeared all over with dirt and filth by a lewd world, but embraceth her as heartily on the dunghil, as on the throne; in an iron chayne, as in one of gold.

The hypocrite of State is a temporizer.

He ſerveth God for the times ſake, and the time for his own ſake; He liketh that reading of 〈 in non-Latin alphabet 〉 inſtead of 〈 in non-Latin alphabet 〉 Rom. 12.11. 〈 in non-Latin alphabet 〉 ſerving the time, rather, then the Lord; and could wiſh it ſo through out the Bible. The true Religion with him is like thoſe meates and cates that are not alwayes grateful. But in their proper ſeaſon like Ahitophels counſel, not good at this time. 2 Sam. 17.7.

He remembers that old Marqueſſe of W. who ſtood unſhaken in the viciſſitudes of foure Princes of alternate principles, by meer temporizing; being made of the plyant willow; not ſtubborne oak. He will be alwayes of the prevailing faction and faſhion, for his Religion. If Religion be like Eſther to Ahuſuerus, in requeſt, where he as high and proud as Haman, he will glory in her favours. Eſth. 4.12. and petition her even as for his life.Eſth. 7.7. At another time, he is as ready to do by Religion as Jezabels Eunuches by her, even to caſt her headlong out of the window, if a ruffling Jehu require it.2 King 9.32, 33.

Differ.Contrarily, the true Chriſtian Statiſt ſerves God in all times.

He eſpouſes Religion, as his honour and comfort in proſperity and adverſity. He ſerveth the Lord for his one ſake, and the times for the Lords ſake, as Dauid ſerved his time. Act. 13.36. and as Noah was ſaid to be iuſt in his generations. Gen. 6.9. a wicked man in his luſts and plots; he will not ſerve, knowing that he who is once a knave, ſhall be ever a ſlave. While the hypocrite writes for his motto, in ſeaſon; the true Chriſtian writes, for his, In ſeaſon and out of ſeaſon. No time is to him unſeaſonable to ſhew his love to God by ſerving him on any tearmes: The will of God he is content to do. Pſal. 40.8. though it coſt him his life.Heb. 0 9.10 Phil. 2.17. When God hath any work for him to do, it is meat and drink to him to be at it.Joh. 4.34. And this meat he will hold himſelf to, although others that have (as they think) prepared him better fare, know not of it, ver. 32. becauſe the ſame mind is in him that was in Chriſt Jeſus, Phil. 2.5. to eſteem every word of Gods mouth more then his neceſſary food. Job 23.12.

Therefore the Statiſt of the time, feedes upon Religion as the Locuſt, while it is ſummer; and ſtarves at winter. The true Chriſtian States-man, as the Piſmire, gathers ſo much of Religion in ſummer, that he hath enough to preſerve himſelf and Religion too in the ſharpeſt winter.

The hypocrite of State in publick affaires hath private reſpects.

One while he doth things generally good and profitable; But, for ſeveral ends reſpecting himſelf. Another while he urgeth Religion and juſtice upon others, himſelf being exempt by his own reſervation. Thus the unghoſtly high Prieſt charged our bleſſed Saviour by the living God, Mat. 26.63. to confeſs that whereupon he meant to condemne him. And thoſe Knights of the poſt that were hired to witneſs againſt him, put on the habit of juſt men, that they might bring our Saviour into a praemunire at leaſt concerning Caeſar. In a word, he is one of thoſe who preſſe many Laws upon others (and thoſe very ſtrict) but keep none themſelves; binding heavy burdens, and grievous to be borne, on other mens ſhoulders, but they themſelves will not move them with one of their fingers. Mat. 23.4.

He ſevereth the publick good far from the private; and, by the one, overthrows the other. Juſtice to private perſons whom he hath a minde to cruſh or oppreſſe, is born out with a preference of publick ſafety; It is, ſaith he, expedient that one man die for the people, Joh. 11.50. and with this maxime he thinks he may ſafely ruine, yea, murder any man that ſtands in his way. Likewiſe publick miſcheifes and depopulations are admitted and excuſed upon the ſame account, when in truth and indeed, nothing but private benefitCerte homines, plerique omnes, quicquid praeſe ferunt, non plus in publicis ſentiunt, quam quantum ad res privitas pertineat. Camb. Annal. is the firſt wheele that moves in thoſe eccentrick motions. And as he is in his own perſonal actings; So ſuch as are employed under him, either are, or quickly will be. If a Ruler hearken to lies, all his ſervants are wicked, Prov. 29.12. that they may make the King glad with their wickedneſſe, and the Princes with their lies; Hoſ. 7.3. If he be for bribes, and with ſhame loves, give ye, he will not be without fit hands to receive them. Galba had his favourites, Vinius, Laco, and Icelus, his man; ſo will theſe, their inſtruments, that,Hoſ. 4.18. with the horſe-leeches daughters, Prov. 30.15. without ſhame, will cry, give give: and he will ſuffer himſelf to be ſold every houre, that he and his may thereby enrich themſelves at the charge and damage of the Common-Wealth.

Contrarily,Differ. The religious Statiſt conſtantly carries a ſingle eye to the publick good in his moſt earneſt proſecutions of his own private intereſt.

He ſeeks not to make the State little, and himſelf great; Judg. 8.12, 13 to make it poor, and himſelf rich; Neh. 5.10. Eſther 10.3. to make it baſe, and himſelf honourable; but, his courſes are (like Demoſthenes counſels to the Athenians, not alwaies good for him to give, but alwaies good for them to take;) not alwaies good for his own private gaine, yet alwaies good for the publick emolument. He is a corrupt Polititian, that refers all things to himſelf; that never cares what becomes of the Argo of the publick intereſt, ſo he may ſave himſelf in the cock-boat of his own private fortunes. But if the ſhip of the State muſt needs miſcarry, he had rather periſh in the unhappy wrack, then ſave himſelf by any baſe inglorious ſhift, or ſubterfuge.Felix priamus ſecum excedeus ſua regna tulit. Felix quiſquis bello moricus omnia ſecum conſumpta tulit. Sen. Troas. He is of the ſame mind in Politicks, that Paul was in ſpirituals; in all things keeping himſelf from being burdenſome 2 Cor. 11.9. reſolving2 Cor. 12.15. very gladly to ſpend and be ſpent for the publick, although the more he love, the leſs he be loved; And while the Polititian will not ſuffer his Prince to do a benefit to a private man, but he will have a feeling of it, if his Maſter ſhall be ſo noble as to beſtow a benefit gratis, as Eliſha ſometimes in the cure of Naaman; this ſelf-ſeeking ſervant will be as forward as Gehazi, 2 King. 5.20. to ſay (and ſweare too) as the Lord liveth I will run after him and take ſomewhat of him. The godly Statiſt when the State is low, and the people in ſtraites, will rather forbear his own juſt allowance, not eating the bread of the Governour Neh. 5.14, 15, although ſet out by publick agreement, and formerly enjoyed by preceding Governours. And as he is careful that himſelf do not poll or oppreſſe; ſo he provides that none do it about himbid.. He will not ſuffer himſelf to be ſold by favourites or ſervants; or if he hath been over-ſeen and abuſed, as David by Ziba 2 Sam 16.3, 4. He will thereby learn to be more wiſe, and purge his Houſe and Court of all ſycophants and liersPſal. 101.. For well he knoweth that a States-man, if he permit thoſe whom he ought to have bridled, to take bribes, or any way to wrong the publick for the advantage of private men; or if he ſhall ſuffer himſelf to be ignorant of what he ought to have known, he thereby opens a way to his own deſtruction, although innocent of much evil that paſſeth under his name.

Thus the worldly Polititian is as the Hedg-hog that never goes abroad, but to gather what he can for himſelf, who ever ſuffer by it; the true States-man, is as the Pellican, that draws out her own blood for the good of others.

The hypocrite of State brings in religion to countenance miſchief.

He imputeth to God what he oweth to the devil, his own luſt or the ſin of others. Thus Saul religiouſly, or rather impiouſly makes uſe of the Name of God, and bleſſeth the Ziphites from God (as was noted before) for their miſchievous information againſt David; Bleſſed be ye of the Lord, ye have had compaſſion on me 1 Sam. 23.21.! Thus the Pope eſtabliſhing, Stewes by a Law, thinks himſelf diſcharged, by ſending Prieſts to exhort thoſe ſtrumpets to repentance. Pope Sixtus Quintus, in a ſolemn Oration touching the ſlaughter of Henry the third King of France, inſtead of deteſting the parricide, a work of the devil, wondreth at that work of God! that an unarmed Fryar ſhould kill ſo mighty a King! Jezabel 1 King. 21.9. under pretence of a Faſt, wrought the deſtruction of innocent Naboth. Herod Mat. 2.8. pretended alſo to worſhip Chriſt, when he ſhould know where he was, but his intent was to kill him. Thus Jehu ſaith to Jehonadab, Come and ſee my zeal for the Lord King. 10.16.; his word was the Lord, but his aime was the Kingdom. He pretended nothing but God, in deſtroying Ahab root and branch; but both might have lived, had it not been for hope the Crown to be ſet on his own head; and upon this account his zeal extends to the deſtroying of Baal too, the ſinne of Ahab, but retains and maintaines the Calves of Dan and Bethel; the ſin of Jeroboam, as a fundamental Law of that State, not that he cared for either, more than Judas for the poor, but out of State-policy to ſecure (as he thought) his Crown the better. But after all his vaine boaſting of falſe zeal, though he did not only Gods will, but his command, yet God diſcovers him to be but a Politick murderer in heart, when with his hand he executed all that was in the heart of God2 King. 10.30. Therefore God threatens, Yet a little while and I will avenge the blood of Jezreel up- the houſe of Jehu Hoſea 1.4.. He lookt at himſelf and his own ends; for accompliſhment whereof, when God was in his mouth, the devil and miſchief were in his heart: therefore that God who gave him a temporal greatneſſe for doing Gods work againſt Ahab, followed him and his houſe with an everlaſting curſe, for intending his own greatneſſe inſtead of Gods juſtice upon Ahab.

Differ.On the Contrary, a true Chriſtian Statiſt makes Religion a contramure and bulwark to keep off from miſchiefe and ſinne, even when it is in his hand to commit it.

He ſaith as Joſeph, How can I do (or ſuffer) this great wickedneſſe, and ſinne againſt the Lord Gen. 39.7.. It was Religion, not ſimplicity that ſtayed David from killing Saul, 1 Sam. 14.3, 4 when providence brought him into the Cave where David and his men wereGen. 39.7.. He dares not countenance evil, that good may come thereof, much leſſe pretend good to produce evil.Fox Mart. It was the noble reſolution of our Engliſh Joſiah King Edward the ſixth, much preſſed to allow Maſſe in his ſiſter Maries family, by reaſons of policy, from his danger of denying it, the breach of amity with the Emperour, who ſolicited it, and other miſchiefs; to expoſe his State and life to danger, rather then to grant any thing contrary to the truth, Camd. Annal. S. A. P. and diſhonourable to God. And, as Chriſtian-like an anſwer was that of a worthy Knight and Statiſt, who being deſired to connive at the corrupting of one of his ſervants, to betray a great Perſonage, that he might preſerve a greater; ſaid, Nolle ſe quenquam è famulis ſuis per ſimulationem praeditorem fieri; no ſervant of his ſhould by hypocriſie be made a traytor to prevent treaſon.

Thus, as the toade ſucks the herb to convert it into poyſon; ſo the Polititian makes uſe of Religion to deſtroy, not to do good to himſelf or others; but the true Chriſtian Sates-man, as Daniel makes uſe even of the oyle of Scorpions, and of the greateſt venome of evil men againſt Religion, to ſupport and preſerve it.

The hypocrite of State forbeares a ſmall evil that he may do a greater.

Haman thought ſcorn to lay his hands upon one ſingle Mordecai Eſth. 3.6., but refrained himſelf till he might be revenged on the whole Nation of the Jews at once. Simeon and Levi would not ſlay Sechem onely, &c.Gen. 34.13. ver. 25, 26. for raviſhing their ſiſter Dina, that they might cut off all the Shechemites in one day. He thinks it not glory enough to undo a man alone, but ſtirpem & genus omne; to oppreſſe a man and his houſe; even a man and his heritage Mica. 2.2.. Herod would not diſhonour himſelf by violating a raſh oath, that he might with more colour ſever the Baptiſts head from his ſhouldersMat. 14.9.

Contrarily; a Chriſtian of State abhors all evil, Differ. even the ſmalleſt as well as the greateſt.

He knows that an evil foundation will never ſupport a laſting frabrick, ſince God is the avenger of all ſuch things. He will rather with Joſeph, ſuffer any extremity, then commit any ſin, how common ſoever the world make it, and how little ſoever they do account it. He will endure the greateſt evil of affliction, rather then have his hand in the leaſt iniquity; and will abſtain, not only from real evil; but, from all appearance of it 1 Theſ. 5.2 ., hating even the garment ſpotted by the fleſh Jude 23., as well as the fleſh it ſelf that caſt on thoſe ſpots.

Thus the State hypocrite makes choice of ſins, rejecting ſome as contrary, not unto God, but to his deſigne; the other abhorres all, how conducible ſoever to his carnal ends, becauſe contrary to God.

The hypocrite of State embraceth Religion with respect to worldly greatneſſe.

The Scribes and Phariſees, who were hypocrites, ſeemed the moſt religious, and were the ſtricteſt Sect among all the Nation of the Jews. What drew them on ſo farre? The love of ſalutations in the market places, the chief ſeats in the Synagogues, and the uppermoſt rooms at Feaſts Mat. 12.39, 40; and, to be called of men Rabbi, Rabbi Mat. 23.7.; aiming rather to be great, then good. And if ſuch men find themſelves deceived in their expectation, and that Religion advanceth them not, they can ſoon take leave of it, and betake themſelves to any other ladder to climb up to their affected height, though they fall and periſh in the attempt, as Simon Magus Acts 8. who would purchaſe that with mony to make him more famous, which he ſaw his counterfeit converſion and external baptiſme was not likely to produce. If Conſtantine embrace the Goſpel, how many of his ambitious Officers and Courtiers will turne Chriſtians too? yea, it is reportedMagdebur. Cent. 4. cap. 1. out of Nicephorus. Lipſ. de Conſt. that the ſame year wherein Conſtantine was baptized, twelve millions of men, beſides women and children were baptized alſo. But, if Julian apoſtatize, they will not be long behind him; who have hopes that apoſtacy may raiſe their fortunes under the Apoſtate. Thus Lipſius turned Romaniſt, partly admiring the old Empire of Rome, and partly flattering the new riſing Monarchy of Spain. On the other ſide, ſome upon hope of advancement, or fear of miſchief have come over from Popery unto the reformed ReligionArch. biſhop of Spalato. , who, if baited with greater promiſes and hopes by the other ſide, will ſoon return with the dog to his vomit, and with the ſow that was waſhed, to the wallowing in the mire. Such State Converts were never known to be good, whatever pretences they made to goodneſſe, but ever retaine, Samaritan-like, too ſtrong a ſavour of the old leaven, being by ambition metamorphiſed into a new ſhape, but far from being changed into a new nature. They ſtill retain the ſubſtance of their old Atheiſme, varniſhed over with a light tincture of Religion.

Differ.Contrarily; A Chriſtian Statiſt prefers goodneſſe before greatneſſe, and Religion before riches.

If the tyde of Religion lift up goodneſſe unto greatneſſe, he rejoyces that God hath raiſed him up for ſuch a time as this, whereby he hath the greater opportunity to advance the Throne of Chriſt, to do good to them that feare God, to countenance the faithful in the land, and to cut off wicked doers from the City of the Lord Pſal 101.6. If the torrent of troubleſome and ungodly times ſweeps away all piety, ſo that he that departs from iniquity, makes himſelf a prey Iſa. 59.15, yet his reſolution is like holy Joſhuah's, I and my houſe will ſerve the Lord Joſh. 24.15; no decrees of men ſhall make Daniel even at the top of honour in Darius his Court, to neglect his duty to God, although he know that for ſo doing, He ſhall be caſt into the den of lions Dan. 6.7. And when perſecution is at the hotteſt, Obadiah will preſerve (what he may) the Prophets of the Lord, not fearing the fury of Jezabel in her bloody purſuit of them all2 King. 17.4 Jonathan will plead the innocency of David to his enraged father in deſpight of the javelin 1 Sam. 21.32, 33.. He will ever ſhew himſelf to be on the Lords ſide, and for his ſervants in their greateſt diſgraces and reproaches of men. He will no more have the grace of our Lord Jeſus Chriſt with reſpect of perſons James 2.1., then of times.

Therefore the common Statiſt entertaineth Religion as his ladder to riſe higher in the world; the Chriſtian States-man, as Jacobs ladder, thereby to get heaven. The one makes it Jehu's ſtirrup when he hath a minde to ride Poſt to preferment; the other, as Solomon's bed, wherein he deſires to repoſe himſelf with Chriſt, when weary of carnal policy.

The Hypocrite of State maketh a Religion of neceſſity.

Thus when Mordecai prevailed over Haman, many of the idolatrous people became Jews, becauſe the feare of the Jews fell upon them Heſt. 8.17.. David prevailing, had many ſuch Subjects, who though ſtrangers Pſal 18.44. in heart, yet made a ſhew of ſubjection. A thing ordinary ſeen in the conqueſt of truth, that they that cannot make their party good againſt it, will ſeem out of conſcience to ſubſcribe unto it, being as cunning as Marcellus, who when he was to ſtrike a battel with the Gaules, his horſe ſtarting forth in deſpite of him, and carrying him from his company, when he recovered the command, he wheeled to the Eaſt, and worſhipped the Sunne riſing, that his ſouldiers might impute unto devotion that which began in neceſſity, and could not by him be avoided. Or as Caeſar who caſually falling flat on the ground at his arrival in Africa, cunningly turned that ominous chance into a pretendedly voluntary deſigne, ſaying, I take poſſeſſion of thee O Africa.

Differ.Contrarily; a holy Statiſt embraceth Religion upon choice, and as his firſt and beſt choice.

A jove principium. He firſt ſeeks the Kingdom of God Mat. 6.32., all other things as acceſſories. The firſt work of good Rulers hath been the Reformation of Gods houſe, the Church2 Chr. 29 3, 4 34.3, 4. delighting in the beauty thereof. Thus David profeſſes, I have choſen the way of truth Pſa. 119.30. ver. 173. and I have choſen thy precepts Luke 10.42; underſtanding is rather to be choſen then ſilver. This is that better part, which ſhall not be taken from him Luke 10.42.

This was Davids vow for reformation of himſelf, his family, and Kingdom, as appears upon recordPſal. 101., that it might ſerve both as a bridle to prevent and redreſſe ſinne, and as a ſpur to ſtir him up to vertue, and keep him cloſe to the duties therein promiſed; which we finde accordingly performedPſ. 119.106.. I have ſworn and I will perform it, that I will keep thy righteous judgements.

Thus the Polititian makes Religion his muce hole, when he can no otherwiſe prevent a miſchief; the Chriſtian makes uſe of it as his cittadel wherein he is ſure to be ſafe.

This hpyocrite maketh Religion a meer inſtrument of State.

Thus Jehu will go beyond Ahab in ſerving of Baal, to make the Faſt he proclaimed,2 King. 10.18 an engine to get all the Prophets of Baal into his pit-fall! Jeroboam held up the calves, that he might hold up his new-gotten Kingdom1 Kings 12.. And indeed few there are who look further in embracing Religion, then to uſe it either as a means of correſpondence with neighbour Princes and States; or as a courſe to reconcile to bring under his Subjects, or as a ſupport to his own State and greatneſſe. Thus Numa Pompilius, Lycurgus, and other ancient State-founders have pretended acquaintance with the gods, to make the people receive their Laws with greater admiration and ſubjection. Thus the French ſtory aptly tearmeth Henry the fourth, his revolt to the Romiſh Religion, a great action of State. Such are leaſt to be truſted in matter of Religion, and little more in matter of State, ſeeing they diſſemble the one, to deceive in the other. As the loadſtone ſeemeth to point to the North, but yet hath his proper pole, and that in the earth, not in the heaven, (ſo that ſome have maintained that it pointeth only to the main land;) ſo it is with the State hypocrite, howſoever he ſeemeth to reſpect Religion, it is evident to them who look adviſedly, to diſcern as it were polum magnetis, a bye reſpect of earthly ends in all his proceedings.

It is reported of Phidias, that he did ſo cunningly enchace his own picture into the ſhield of Minervah, that it could not be taken out,Plutat. without the defacing of that ſacred monument. So this hypocrite, knowing Religion to be a ſacred and ſtable thing, uſeth it as a ſpell, or as a noli me tangere, to his own reputation. Thus the Pope hath in his own conceit ſo incorporated his own Grandeur into the faith of Chriſtians, that no man can touch his reputation, but he is pronounced Sacrilegious againſt Chriſt, againſt Peter, and againſt the Church.

Contrarily;Differ. the heavenly minded Statiſt makes Religion a ſtair to mount himſelf and others to heaven that he may more fully enjoy God.

Heaven is his Harbour, and Religion is his Cynoſure, by which he ſails ſafely through the boiſtrous ſtormes, and rolling waves he meets with in the ſea of this world. He hath his habitation on earth for a while, and is therefore willing to ſerve the State wherein he is placed, in any warrantable way of juſtice and truth, but even then he hath his converſation in heaven, 〈 in non-Latin alphabet 〉 Phil. 3.20.; and though it be well with him in this world, and this world be the better for him, yet he is not a man of this world; not coſmopolites a Citizen of the world, but, uranopolites, a Denizon of heavenPſal. 17.14. Diog. Laert. . He is of Anaxagoras his mind; Caelum mihi patria cujus cura ſumma eſt, heaven is my country which takes up my chiefeſt care; nay this ſerves not his turn; for unleſſe he may have God into the bargain, heaven it ſelf will not ſuffice him; much leſſe the whole earth or any thing in it, Whom have I in heaven but thee? and there is none upon earth that I deſire before thee Pſal. 73.25.? This holy and wiſe reſolution advanceth him, not only to a ſtanding happineſſe, but a growing greatneſſe; Thy gentleneſſe hath made me great, ſaith David, Pſal. 18.35.19.11. higher then the Politicians and Princes of the earth, for in keeping of Gods Commandments there is great reward.

Thus while the common Statiſt makes uſe of Religion as a ſpade to dig deep, and root himſelf further in the earth; the true Chriſtian uſeth it as the mantle of Elijah, to fill him more fully with all the fulneſſe of God.

CHAP. VIII. The Theatrical Hypocrite, or the Hypocrite in Behaviour. Is he whoſe Religion lies wholly in his face,Defin. habit, and geſture.

IT is true, that every hypocrite is a Stage-player; but acteth not the ſame part. This Hypocrites part lies moſt in mimical countenances, guiſes and geſticulations, by which he endeavours to proclaim himſelf Religious. And althongh ſometimes he ſeem to affect a careleſneſſe of behaviour, pretending to content himſelf with the uprightneſſe of his heart, (to which he is wholly a ſtranger;) yet for the moſt part he takes more care of a gaudy ſigne at his door, then to have good wine in the Cellar. For Deut. 32.32, 33. his vine is the vine of Sodom, and of the fields of Gomorrah; his grapes are grapes of gall, and his cluſters bitter; his wine is the poyſon of Dragons, and the cruel venome of Aſpes. And whereas ſome others will rather do ſervice to the Lord, than weare his livery; This hypocrite affects to wear his cloth and badge in his outward guiſe, but not to do ſervice. When he whom he calls Father, bids him work in his vine-yard Mat. 21.28, 29.30., his face and countenance ſaith, I go Sir, but his heart ſaith, I will not. He placeth all his perfection in the outward garb and deportment. He is an ape in a childes habit. He faſteth, but wherein doth his Faſt appear? in the hanging down of the head like a bulruſh Eſay 58.5., in a ſad countenance Mat. 6.16., and disfiguring of the face, that he may appear unto men to faſt. But as thoſe diſeaſes are for the moſt part moſt ominous and moſt of all dreaded that disfigure the patient, ſo is this ſort of hypocriſie, which alters the ſhape of a man into a changling or mongrel Chriſtian.

Indeed there are times wherein iniquity like the harlot Prov. 7.13., ſteeleth her face, and putteth on a brow of braſſe, wherein drunkenneſſe, ſwearing, and profaneneſſe are more in faſhion than common civility, and then this hypocrite will pull off his vizar; then,Eſay 3.8, 9. the trial of his countenance will quickly teſtifie againſt him; he will declare his ſins as Sodom, and not hide them. But for the moſt part, as whores in old timeGen. 38.14, did put on vails, covering their ſhameleſneſſe with a more then ordinary ſemblance of ſhamefac'tneſſe, and by that affected modeſty were commonly diſcovered and reputed to be immodeſt and light; ſo, while vertue hath any ſway, Religion any force to keep men ſober and grave, never an harlot in the world ſhall be more diſguiſed, nor more curiouſly pranked in a religious dreſſe, nor more cunningly ſet her countenance to allure, then this ſmooth-boots in his looks, veſture and geſture, to ſeem honeſt, religious, wiſe, grave, and what not, but what he is? He covers a fowle heart under a fair face; an ulcerous ſoul under neat cloaths, a wanton heart under a modeſt habit, and a world of ſpiritual wickedneſſe under an affected gravity of carriage and behaviour: yet, as the abſurd Actor (when he thinks to do beſt) commits a ſoliciſme with his hand; ſo this hypocrite, with his face. He is a large and a curious buble, very ſmooth and ſhining without, but empty of all but winde within; or like ſome vain-glorious Italians that have their rooms of entertainment richly hung and furniſhed, but little ſtore of ſolid proviſion in the Kitchin or pantry, or of mony in the purſe to buy it.

Differ.Contrarily, the true Chriſtian hath his greateſt perfection within.

Whatever ſhines in his face is from his inward integrity of heart. Not that all appears that is within, here is the hidden man of the heart, ſhewing it ſelf moſt to him that ſearcheth it & hath ſet up his throne there; but no beauty appears in the face as a Chriſtian, but what is from the ſpiritual life within. He looketh humbly, is attired modeſtly, does all things gravely and ſoberly, follows things that are comely and of good report Phil. 4.8., and walketh honeſtly as in the day Rom. 13.13, but all from a living principle within, that moves and acts him Rom. 8.14.. That out-ſide comes not out of a box, as the Lamia's eyes; but out of the bowels, as the ſpiders web. As in the ſtate of innocency, the natural skin was, of it ſelf, clothing ſufficient until ſin brought in a neceſſity of apparel to cover that nakedneſſe which ſin, not nature had made, when man being aſhamed of h s own skin, by turning beaſt Pſal. 49.20., muſt be beholding to the skins of beaſts to cover his ſhame; ſo is it in a manner in the ſtate of grace. Where grace hath once entred the heart, there needs no exterior counterfeit covering. Inward holineſſe giveth outward comelineſſe; grace in the ſoul ſhines in the face, and makes the countenance lovely. As nature maketh the skin, and after nouriſheth and repaireth it from within; ſo grace maketh the beſt beauty without, and cheriſheth it ſo, that it never fades nor withers, but it recovers again and grows more amiable. This makes a man a new creature, whoſe outward skin is a part of the man, not as apparel that may be caſt off: or, if it be apparel, it firſt appareleth the inner man 1 Pet. 3.3, 4.; then, the outward. It firſt ſets him into Chriſt, and then helps him to put on Chriſt; firſt within, then without. Cloaths are ſhifted, and the faſhion altered; ſo are the outward ſemblances and behaviour of the hypocrite; he will be in the faſhion, whatever it coſt him; and off goes the old apparel, although but lately put on, when a newer faſhion is more in requeſt. But the true Chriſtian being firſt made like unto Chriſt, continueth ever after like himſelf. He will never caſt off thoſe garments which are all glorious within, nor his external garb that holds proportion with the inward clothing, let others change faſhion never ſo often. His very outward countenance and complexion as a Chriſtian, is the ſame with that grace which is within. How leprous ſoever he was before, yet grace is to him what the waters of Jordan were to Naaman, cauſing his fleſh (that is his outward part of the Chriſtian) to come again unto him as the ſmooth fleſh of a thriving childe King. 5.14.. And as the pulſe maintained and encreaſed the beauty of Daniel and his fellowsDan. 1.15., rendring them fairer and fatter then all the reſt of the children which did eat of the Kings meat, which would have defiled them; ſo doth the Word and Sacraments make and preſerve the choiceſt beauty, the beſt complexion and lovelieſt countenance in a Chriſtian. He knoweth that men learn much by ſignes and heroglyphicks; and that as in Oratory Pronunciation; ſo in Chriſtianity, example may challenge, and win the firſt, ſecond and third place, as a ſpecial means to inſtruct and quicken the beholders to piety. Therefore he is careful even of his out-ſide alſo; but firſt he maketh the inſide clean; as well knowing that otherwiſe the out-ſide will never be purified according to the purification of the Sanctuary to be accepted of God, and that it will never become him, or at leaſt not hold long with him.

The hypocrite may for a while out-ſhine him in the eyes of ſome men, who take all for gold that glitters; yet as artificial things differ from natural, and fictions of men from works of God, ſo doth the hypocrite from him that partakes of the divine nature, what ſhew ſoever he make outwardly to the world. And as Artificials, the neerer we come to them, and the further we look into them, the leſſe perfection is found in them; but natural, the more inward, the more admirable. The image that had ſo much coſt and curioſity beſtowed upon it, was at length neglected, becauſe it wanted ſomething within to make it act and move, in which reſpect a living dog is better then a dead lion. But when we look into any thing of Gods making, whether natural or ſupernatural, we cannot but break out with admiration, as David, and ſay, I am fearfully and wonderfully made Pſal. 139.14.. His very out-ſide is excellent, but his in-ſide admirable.

Thus the hypocrite is fair afar off, he muſt have diſtance to grace him: the Chriſtian is moſt lovely at hand; and the neerer you come to him, and the more exactly you ſearch him, the more beautiful he will appear. The one hath as it were a good colour, the other a good complexion. The one hath his face well painted, the other hath his blood well purged and defecated: The one is as a glorious purſe, but no mony within it: the other, as the leather bag that is filled with ſilver and gold.

This hypocrite is what he is by imitation.

He ſtrives to imitate whatever he vainly imagineth to be commendable in others; wherein, it is many times a ſport to a curious obſerver, to ſee how apiſh he is, eſpecially in his behaviour toward thoſe whom he imitateth. If Moſes do wonders, he will ſhew tricks ſo well as he can, although ſmitten with boiles Exod. 9.11. for his paines. But as Pharaohs Magitians ſtriving to imitate Moſes in all things, really performed nothing, but counterfeited in all, ſo doth this hypocrite. Would his heart be firſt in the work he imitateth, his imitation were commendable. Be ye followers of me, as I alſo am of Chriſt, 1 Cor. 11.1. is an Apoſtolical precept; a Chriſtian duty; but when it is no otherwiſe done, than it is practiſed by the man of ſin 2 Theſ. 2.3, &c, with ſignes and lying wonders, and ••• h all deceivableneſſe of unrighteouſneſſe; this makes the hypocrite an abhorring to the Lord, for which he will one day finde himſelfe a ſonne of perdition.

They ſay, Apes are taken by putting on childrens ſtockins and ſhoes, which being on, they cannot climb, and ſo are ſurprized; ſo this hypocrite is diſcovered and taken as one of no worth, by putting on faſhions of others, wherein he cannot climb to heaven, and which he is no better able to manage to any ſpiritual advantage, then little David was to fight, in the Armour of Saul: ſo that thoſe outward geſtures and deportments which are commendable in a Chriſtian, becauſe ſpringing from an inward principle of grace, are in the hypocrite intollerable, becauſe but the counterfeitings of a graceleſſe heart.

And as the vanity of our travellers into forraine countries is become a diſeaſe almoſt univerſal to be in the faſhions of thoſe people among whom they travel; they muſt have France on their backs,Altero ad frontem ſublato, altero admentum depulſo ſupercilio. Spain in their face and countenance, Italy in their wrything brows and geſticulations, Piſo like, according to Tullies deſcription; to the great diſhonour of our Nation to which it boads ruine: [For, as the Chaldean Aſtrologers Curtius l. 3.; when Darius changed the faſhion of his ſcabbard from the Perſian manner into the mode of the Greeks, they prognoſticated that the Perſian Monarchy ſhould be tranſlated to them, whoſe faſhion he counterfeited; ſo we may juſtly fear a ſcourge from thoſe Nations whoſe faſhions we follow, as God of old plagued his people by thoſe whoſe manners they took up, not only in the matter of idol worſhipIſa. 2.6, 7, 8; but in theirZeph. 1.8. clothing with ſtrange apparrel, although Princes, and Kings children that were found ſo doing.] So this hypocrite is a great follower of faſhions of other men in matters of Religion; being as inquiſitive after every mode to gratifie (as he thinketh) thoſe Chriſtians whoſe garb he counterfeiteth, as ſome London Taylors are to enquire after the neweſt faſhions of the French, or others, to pleaſe their fantaſtick Cuſtomers, for their own advantage and gaine, without any care or conſideration of the diſpleaſure of God who hath threatned,Nah. 3.13. thy people in the middeſt of thee are women, the gates of thy land ſhall be ſet wide open unto thine enemies, the fire ſhall devoure thy bars; ſo is it with our Ape. But, as it is both diſgraceful and dangerous to lay aſide manly vertue and maſculine ſolidity, and for women to put off matronly modeſty and maidenly baſhfulneſſe, for an exoticke faſhion; ſo is it diſhonourable and damnable to put on the external faſhion and habit of ſober, grave and devout Chriſtians, without the inward ſubſtance and vertue, without which, all the outward comportment is but as ſtrange apparel to him that uſeth it.

Differ.Contrarily, the true Chriſtian is content with, and conſtant in that carriage and behaviour which nature, religious education, and God hath made his own.

He is not abhorrent from all imitation of others; as well knowing that, as in rhetorick, and oratory, ſo in Religion, there is a commendable uſe of imitation; he that hath denounced ſo many woes againſt hypocrites, hath yet commanded all to learn of him Mat. 11.29., not only what to beleeve, but what to be, and do, and how to walk as he hath walked1 John 2.6., that they may be followers of God as dear children Eph. 5.1.. Hence it is that he can and will follow and imitate others wherein they imitate Chriſt, andPhil. 3.17. mark them which walk ſo, as he hath the Apoſtles and other ſolid Chriſtians for an enſample; not in their haltings, but in their walkings, wherein they make ſtrait paths unto their feet Heb. 12.13. He will not imitate David counterfeiting madneſſe 1 Sam. 21.13.; nor Peter Mat. 36.74, in denying his Lord, much leſſe in ſwearing and curſing to make out that denial. As for his habit and attire, it ſhall be ſober, grave, and ſuitable to his rank and calling, therein propounding the beſt and graveſt of his own rank and condition for his pattern, to keep himſelf free from juſt cenſure of fantaſtick levity, or affected gravity. In like manner the women alſo will adorne themſelves in modeſt apparel with ſhameface'tneſſe and ſobriety 1 Tim. 12.9, and in behaviour, as becometh holineſs Tit. 2.3.. And as for his geſtures, he will have them grave, not affected; his own, if natural and uſual in the place where he liveth. Natural geſtures become well enough, which being affected prove ridiculous; the caſt of the eye, the bowing of the head or body, when not done to deceive, or in an apiſh imitation of ſtrangers or other Nations to whom it is natural, are not to be ſlighted, or cenſured. The Spaniſh gravity and ſlow pace in them is not unſeemly, becauſe national; but in an Engliſh man, uncomely and odious. In a word, his geſtures ſhall be ſuch as ſhew devotion, not affectation; but whatever they be, they ſhall never go without the heart. Hands or eyes ſhall never be lifted up to heaven aloneLam. 3.41; rather, the heart without themPſal. 25.1.. He had rather appear what he is, then be what ſuch appear, becauſe in him thoſe geſticulations are abſurd, how natural ſoever to them. He will in all things walk exactly Eph 5.15, not exotickly; gravely, but not affectedly.

Thus this hypocrite will be every mans ape, but no mans follower; the Chriſtian is every good mans follower but no mans ape. The one counterfeits in outward formality, the other really imitateth without counterfeiting.

The hypocrite putteth a face of wiſdome upon a fooliſh heart.

He firſt is wiſe in his own eyes Prov. 26.12; although his fooliſh heart depart not from evil; Then he labours to make others of the ſame opinion, although there be more hope of a fool that ſees his folly, then of him. His tongue boaſteth of wiſdome, and his great ambition is to ſeeme wiſer then he is. He talks much of the price in his hand to get wiſdome, but he hath no heart unto it Prov. 17.16. Yea, this fool deſpiſeth that wiſdom Prov. 1.7 which he ſo much courteth, and pretends to be married unto. This man is a fool, yet, in his own conceit, he is wiſer then ſeven men that can render a reaſon Prov. 26.16.. His ſhew of wiſdom is ſhewed moſt, either in advancing himſelf with a bragging tongue, and undervaluing others with a fooliſh heart. He entertaineth with a ſcornful hum, what is ſaid by others which himſelf underſtands not, that he may ſeem wiſer then they whom others not without juſt cauſe applaud: whereas it is the higheſt degree of folly to make ſhew of that wiſdome which he knoweth he hath not. The way of this fool is right in his own eyes Prov. 12.15, but he never was ſo wiſe, as to hearken unto counſel; or elſe he ſeems very wiſe in trifles, with neglect of things of greater concernment. It is the humour of many that ambitiouſly affect to be accounted wiſe, with great ſolemnity to do nothing; or to make great preparation, and to raiſe high expectation of bringing forth ſome great matter, when all theſe ſeeming mountains of wiſdom they are in travaile with, comes to the birth, it proves but a ridiculous mouſe; ſo that this hypocrite is not unlike to Caligula, who with banners diſplayed, and ſound of trumpets, cauſed his Army to gather cockleſhels. He is a Mountebank in wiſdom, ſuch as Hanno the Carthaginian Admiral, wiſe in aſpect, and formal in portraiture, and exceeding skilfull in the Art of ſeeming Reverend.

On the contrary, the Chriſtian is a true Philoſopher. Differ.

He is one that not only affects the name, but loves the ſubſtance of true wiſdome. He is wiſe in heart Prov. 16.21., therefore he only deſerves to be called Prudent. And while the mouth of a fool pretends to wiſdome, which never was in his heart: the Chriſtians heart teacheth his mouth Prov. 16.23. And ſo his tongue uſeth knowledge aright Prov. 15.2. He would not that any ſhew of what he hath not, ſhould hinder the attaining of what he might have. Wherefore he rather complains of ignorance that he might be inſtructed. [I Prov. 30.2, 3 have not the underſtanding of a man, I neither learned wiſdom, nor have the knowledge of the holy,] than to be vainly admired even for what he hath. What he hath, he modeſtly putteth on, forProv 17.14 wiſdome is before him that hath underſtanding; and that both for his own juſt ornament, forEccleſ. 8.1 a mans wiſdome maketh his face to ſhine; and for the inſtruction of others, for the lips of the wiſe diſperſe knowledge Prov. 15.7., to guide them to the ſame happineſſe to which himſelf looketh.

Thus the hypocrite ſeems wiſer then he is, the Chriſtian is wiſer then he ſeems; the one baſely beggeth an eſteem for wiſdom which he hath not, the other modeſtly puts from him the praiſe of what he hath, and chooſeth rather to hang out but a ſmall part of that which is in him, than to make ſhew of more.

This hypocrite hideth a crafty head under a ſhew of ſimplicity.

His plain habit is but a vail to cover his fraud and cunning. He will ſometimes counterfeit ignorance, that he may more craftily over-reach, and uſe plainneſſe of ſpeech, that his wiles may be leſſe diſcerned. He will ſeem honeſt that he may deceive; he is like the wily Gibeonites, Joſh. 9. in old ſhooes and clouted, and in old garments to circumvent, not only common Iſraelites, but Joſhuah himſelf; like Saul 1 Sam. 28.8, in a diſguiſe to delude the witch at Endor; or, the wife of Jeroboam, 1 King. 14.2. to keep her ſelf unknown from Ahijah; or like falſe prophets Mat. 7.15., who being wolves, come to us in ſheeps cloathing. This, the Popiſh Prieſts and Regulars have verified beyond all example, who under their hair-cloth and freeze, bare feet, and ſhaven crowns, have ſubdued Kings and Kingdomes; not unto Chriſt, but to their own avarice and ambition. Yet, too many among our ſelves write too much after their copy, for lower ends; that, as the ruſſet coat often deceives under that ſhew of ſimplicity, thoſe of better education; ſo this hypocrite, under a guiſe of ſimplicity, deceives unſuſpected; and, as the proverb ſaith, laughs in his ſleeve at thoſe who pretending to more ocular ſharpneſſe, are fooled by him.

Differ.Contrarily, the true Chriſtian is a Nathaniel in whom is no guile.

He is as Jacob, Gen. 25 27 a plain man, dwelling in tents. He is what he ſhews; his dealing is as down-right as his ſpeech and behaviour. You ſhall know his heart by his tongue; at leaſt, his tongue ſhall not belie his heart. If he have any policy, it is defenſive to ſave himſelf, as David 1 Sam. 21.13., that ſcrabled on the doors of the gate, and let his ſpittle fall down upon his beard, to avoid ruine by their hands, to whom he was now forced to flie for ſhelter from the malice of Saul; or, as Paul, that ſet the Phariſees and Sadduces by the ears,Acts 23.6. to free himſelf from the fury of both, divided, which would have deſtroyed him, if they had continued united. In a word, his habit is according to his eſtate; and his tongue agreeable to his minde. If he ſeem to deny what is in him, it is not to deceive, but to learn. If he uſe plainneſſe of ſpeech, it is but the dictates of a plainer heart. He had rather be circumvented then deceive, and to be over-reached himſelf, then to go beyond others. If his word be paſſed, it is his bond, or the accepting of a Bill of exchange, which his heart and hand will make good whatever it coſt him.

Thus the hypocrite by a ſhew of ſimplicity circumventeth by craft; the Chriſtian,2 Cor. 12. in ſincerity and godly ſimplicity, not with fleſhly wiſdome, but by the grace God maintaines his plainneſſe, as moſt abhorrent from deceit. The one is a true Iſraelite in whom is no guile, the other a Gibeonite, that minds nothing more.

This Hypocrite puts a faire face upon a fowle heart.

He harbours a prophane heart under a demure countenance; much of his Religion lies in forms, without the power of godlineſſe; in his habit, rather then his heart, and ſeldome laſteth ſo long as to get into his heart, but vaniſheth into ſmoak as a vapour that makes ſhew of mounting to heaven, but diſſolves by the way. He is an Apothecaries ſhop, wherein all the pots and glaſſes are curiouſly painted, or richly guilded, but have nothing within but duſt, or traſh. His face ſhineth, but his breath ſtinketh through rotten lungs. Jezabels paint, and Naboths blood, do ill agree, yet meet in the ſame party; the one in the the face, the other in the heart; and both in this hypocrite: His face ſhines through the oyle he hath borrowed; his heart is black and rotten through want of the wine of grace to cheere and revive it. If Ananias and Saphira Act. 5 1, 2, &c., can but firſt delude thoſe that received part of the price inſtead of all, they will not fail to bear down Peter himſelf with a good face, that they have ſold their land, but for ſo much and no more. He looks not at God who is inviſible, and therefore thinks of no more then what is obvious to the eye. If he affect gravity, he will but purchaſe the vizard of a Spaniſh face, and write upon it his own name, and his buiſineſſe is done. If he would be thought wiſe, it is but drawing his picture by that of Solon, Plato or Lycurgus, and he hath enough. If his heart be ſet upon uncleanneſſe, let him put on Herods face and reverence the Baptiſt, and this will ſuffice him, till he be compelled to ſhew his heart by taking off his head. The Romaniſts allow uncleanneſſe, ſo it be cleanly covered; and this hypocrite, if he can but have the time to wipe his mouth Prov. 30.20 he will tell you confidently, he hath not ſinned.

Thus our hypocrite is (as Alexander ſaid of Antipater, commended for his plainneſſe in apparel) all plain without, but all purple within.

Contrarily; the Chriſtians chief beauty of his face, Differ. is from his heart within.

His Religion begins in his heart, he hath not only a form, but real piety. The new creature, Chriſt in his image is formed in him;Gal. 4.19 he conveyeth ſobriety from his heart to his countenance: And while others vaunt of their outward cleanneſſe his prayer is,Pſal. 51.10 Create in me a clean heart O God. He is loath the ſhew of what he is not, ſhould bring into queſtion the truth of what he is and hath; he neglects not, but ſtudies all outward behaviour and comelineſſe that may bring honour to his profeſſion; but when he is moſt exact in his outward garb, it is not with a purpoſe to deceive, or of men to ſeek glory; but to approve himſelf to God and men by ſhewing forth outwardly ſome part of the treaſure that is in the heart; and that all his converſation may onely be ſuch as becometh the Goſpel of Chriſt Phil. 1.27.

Thus the hypocrite is as the Phariſees Tomb, very gay without, but fowle within; the true Chriſtian, as the Kings daughter, whoſe cloathing is of worught gold, and her ſelf all glorious within Pſal. 45.13. The one hath a ſmoothed face, and a withered heart; the other a true natural beauty from a ſound, healthful and well tempered conſtitution within. The Hypocrite maintains a ſigne without an houſe; the Chriſtian pulls down the ſigne that the houſe may ſtand; the one puts on a face of Religion to binde others to beleeve him, the other takes in the power of godlineſſe to binde himſelf from deceiving.

This Hypocrite puts a caſe of gravity upon a light heart.

Underſtand this, where gravity is in faſhion, not where men profeſſe levity and careleſſeneſſe as a choice piece of their education and profeſſion, (as in theſe times our young gallants count it their honour to glory in their ſhame, and to be aſhamed of nothing ſo much as of their true glory Jer. 9.24, till their glory be aſhamedLuke 9.26 of them:) But when gravity is in requeſt, you ſhall ſoone finde our hypocrite in that caſe of affected gravity which ever nouriſheth levity under her skirts. There is a kind of light gravity held forth by ſome old Bachelours, who while they glory in their continency and ſingle life, diſcover much wantonneſſe and lightneſſe, if not of their bodies, yet in their diſcourſe and behaviour. So there is always ſomething green and ſower in our hypocrites carriage able to ſet the teeth of a ſober man on edge, even when his almond gravity ſeems to flouriſhEccleſ. 12.5.; I mean, a ſet gravity, (like that of Socrates never ſeen to change countenance on any occaſion,) which muſt needs be affected, and much ſtraiten that lightneſſe and greenneſſe of luſts that is pent in, and will too often break out ere he be aware; for, whatſoever is forced, will not be perpetual. Things unnatural are troubleſome, and cannot long be endured. It is too much to be alwayes on the tenters. The ſinews of the minde no more than thoſe of the body, can abide a perpetual diſtention. Affectation of gravity is like a ſtreight ſhooe, that while it gives ſhape to the foot, wrings it, and therefore muſt either be ſhortly left off, or widened, that the ſhooe may come to the foot, not the foot to the ſhooe. Some put on a countenance for their better grace when they go abroad; which they put off when they return home for their greater eaſe; ſo, our hypocrite; yea, and at times too, while he is abroad upon the ſtage of diſſimulation, where it happens to him as to the Apes that acted Damon and Pythias; a few nuts thrown betwixt them, put them quite out of their parts; for the bait or object of this hypocrites ſpecial ſinne makes him forget his counterfeit acting, and to fall to that wickedneſſe which is to him as nuts to an Ape. The beard makes not a Philoſopher, nor the hood a Monk; yet this hypocrite hath nothing elſe of a grave man, but his countenance, geſture, apparel and gate, like thoſe, of whom it is ſaid,Zech. 13.4. they wore a rough garment to deceive. His countenance promiſeth ſtayedneſſe and ſolidity, but his heart is as fleeting as the weathercock. He is like a childe in black, or an Ape in mourning. Popiſh Regulars excel in this Craft. Their order and rule ſpeak them grave; but their heart and life proclaime them wanton. Again, ſome ſeeme grave, but not out of true gravity, but becauſe ſtupid, ruthleſſe, and ſenſleſs, without affections or bowels; or, becauſe they are by nature ſlow, like the Aſſe that cannot mend his pace, or like a woodden horſe that cannot go out of the way; yea, ſometimes his gravity is as miſchievous as that of Caeſar, who alone came ſober to the Senate, to overthrow the Common-wealth.

Differ.On the contrary, the Chriſtians habit is the true badge of a grave heart.

He knows there is good uſe of gravity even in outward carriage, and that it is pity it ſhould be ſo much out of faſhion. By a ſad countenance the heart is made better Eccleſ. 7.3. It is as the north-winde to drive away flattery and ſycophancy. For a grave and juſt Governour chaſeth away all evil with his eyes Prov. 20, 8.. Wherefore he maintaineth even a face and forme of gravity, not as an hypocrite, to deceive; but as Job Job 29.24., who even in ſmiling maintained an awful reſpect to hold up the reverence due to juſtice. Gravity and integrity meet in the Chriſtian that he may not deceive, but not in the hypocrite whoſe trade it is to delude. The Chriſtian makes gravity his ſtudy as well as his profeſſion; not to deſtroy affections; which were to dam up the fountaine, and to raſe the foundation of vertue, but to command and govern them. A man without affections is a woodden horſe that cannot go out of the way; but a Chriſtian having his affections gravely governed is the only man that goes right and is undefiled in the way. He is unmoveable from a good courſe, although not immovable in it! He may vary his Tropicks as neceſſity, or prudence may move him, but he never goes out of the eclyptick. If his paſſions do ſometimes draw him aſide, his prudence and gravity are the legs that carry him into his way again. And ſo he makes a wild horſe ſerviceable, which a woodden one will never be.

Thus the hypocrite couſens by his gravity; the Chriſtian is grave that he may not abuſe himſelf to the damage of others. The one affects gravity for a ſhew; the other loves it for it ſelf. The one is grave when he ſeems moſt merry; the other ſhews lightneſſe in his greateſt gravity.

This Hypocrite hideth a proud heart under the mask of humility.

This is the crouching hypocrite that lurketh like a lion in his Den Pſal. 10.9, 10, &c.. His word is humility, his acting is pride; and never ſo proud as when he moſt humbleth himſelf; that the poor may fall by his might. The Pope for advantage will proclaime himſelf ſervus ſervorum, your ſlaves ſlave; yet even then exalteth himſelf above all that is called God 2 Theſ. 2.4.. And he that is ſo ſeemingly humble as to offer a chain to the Devil, is yet ſo proud as to take merit from Chriſt. As the thrifty diſſembler is laviſh in courteſie that he may ſpare his purſe; ſo this hypocrite gives men the way or the cap, becauſe done without coſt, and conducing to his own vain-glory; this is a kind of imperious humility, that, by unprofitable complements pleaſing to the meaner ſort, renders himſelf the higher, and them more obſequious. Thus Abſolom with his loweſt humility, drew many an honeſt man unawares into the fellowſhip of his higheſt Treaſons. Counterfeit humility lifts up higher, and in the end caſts down lower then others ſins; for he that exalteth himſelf by ſeeming abaſement, ſhall be ſure in the end to be abaſed below the loweſt. Who ſo high, who ſo low, as Lucifer? There is alſo an impious humility, when men out of pretence of being no wiſer then their Fathers, no better then their neighbours, nor more religious then the Prince, take upon them to lift up themſelves againſt God and his truth.

Thus many perſecutors are mad againſt the truth, upon no other account, but that their Fathers never owned it, but have alwayes been of another Religion.

On the contrary,Differ. the Chriſtian endeavours to make his heart level with his eye.

His heart is not haughty, nor his eyes lofty Pſal. 231.1. If any difference be; he is more humble within then without, and his heart is more lowly of the too. He doth not cauponari-humilitatem, make Merchandiſe of his humility, much leſſe hunt after the glory of a ſhew of what he hath not in truth. He humbleth himſelf by eſteeming others better then himſelf Phil. 2.3., but not to draw them into his net Pſal. 10.9.. He gives all men their dues, honour to whom honour Rom. 13.7:; but, in Chriſtian ingenuity, he preferreth God, Truth, and conſcience before all men. Theſe he laboureth eſpecially to ſave harmleſſe, and to hold up their honour with the neglect of his own, who ever be offended; Hence of many he is accounted proud. But he had rather himſelf be a loſer in his credit then in his conſcience, or that God or his truth ſhould loſe by him; yea, that all men ſhould loſe rather than God ſhould be endamaged.

Thus the Hypocrite is as Haman doing honour to Mordecay with a proud heart; he leads his horſe when he would cut his throatEſter 6.11.; the Chriſtian, as the diſciple of Chriſt, waſhing the feet John 13.5, of the Saints in imitation of his true humility. The one counterfeiteth, the other acteth it.

This Hypocrite covereth a baſe hoart under a lofty look.

There is a generation; O! how lofty are their eyes, and their eye-lids are lifted up Prov. 30.13.! He pretends to magnanimity and Chriſtian fortitude beyond others, and danceth proudly upon his threſhold Zeph. 1.9., yet hath in him a dung-hill minde, a cowards ſpirit, and is but as a ſlave in Parliament-robes. Every proud man is baſe, and every wicked man is proud, but none like the hypocrite who is baſe all over. Some baſe humour of covetouſneſſe, ambition, uncleanneſſe or the like is his Genius, his familiar, cauſing his heart to drudge baſely after theſe Maſters, and making him a coward in the cauſe of God, which when it breaks out and appears, none ſo contemptible in the eſteem of others, as he that was moſt lofty in his own looks before others, that he might hide that baſeneſſe which indeed is in him.

Contrariwiſe, The true Chriſtian is higheſt in his reſolution, Differ. when furtheſt from vaunting.

Peter may boaſt of more then John Mat. 26.33. and may cut off an eare of him that came to apprehend his Maſter. Yet he that ſaid leſſe, performed more, altoough known to the High Prieſt John. 18.15.. He uſeth this world as one that lives upon God. He owns God whoever denies him, whatever it coſt him. If he cannot diſpute againſt errour, he can die for the truth; if he cannnot ſay ſo much as others, he will do the more. If his outward man be perſecuted, his heart is above all perſecutors; he can deſpiſe their torments even while he ſuffereth them;2 Cor. 4.16 Rom. 8.37, &c. and rejoyce in tribulation when it is at the ſharpeſt and higheſt.

Thus the hypocrite is like Goliah threatning David to give his fleſh to the fowles of the aire; the Chriſtian, as David, makes not ſo great a ſhew, yet with a ſtone and a ſling gives the Philiſtines fleſh to the wild beaſts of the field. The one vaunteth, as Lameck before his wives; the other ſlayes the Lion and the Beare, and (till after it be done) makes no words of it.

This Hypocrite covereth malice and miſchiefe under the cloake of courteſie.

He that hateth, diſſembleth with his lips, and layeth up deceit within him. When he speaketh faire, beleeve him not; for there are ſeven abominations in his heart Prov. 26.24, 25.. Eat, ſaith he, but his heart is not with thee Prov. 23.7.. The words of his mouth are ſmoother then butter, but warre is in heart; ſofter then oyle, yet are they drawn ſwords Pſal. 55.21.. Thus Caine Gen. 4.8. talked familiarly and courteouſly with his brother, to till him into the field, that there he might riſe up and kill him. Eſaus tears for a bleſſing was with an heart to ſlay Jacob Gen. 27.41. The communication of Simeon and Levi, with Shechem and Hamor his father, although it was fair, yet very deceitful Gen. 34.13., that they might be revenged upon all the Shechemites. Of the ſame nature were Joabs embracement of Abner, Iſhmaels tearsJer. 41.6., the faſting of hypocrites, for ſtrife and debate, and to ſmite with the fiſt of wickedneſſe Eſay 58.4.; the Phariſees long prayers to devoure widows houſes Mat. 23.14. This hypocrite will laugh in your face, and cut your throat; and the more courteſie, the more craft. A point too well known and too much practiſed, although bred elſewhere, and brought over-ſea, by thoſe that ſolemnly make leagues, and then maintain, no faith is to be kept with Hereticks, to corrupt ours who need no Tutors in a courſe of ſin.

Differ.On the contrary, the Chriſtian will not ſuffer his face to bely his heart, nor to bear falſe witneſſe to it.

If, out of the abundance of the heart the mouth ſpeaketh, the Chriſtian will not ſuffer his mouth to ſpeak what is not in his heart, but ſpeaketh the truth in his heart Pſalme 15.2.. He keepeth his tongue from evil, and his lips from ſpeaking guile Pſal. 34.13.. If it be fit he ſhould ſmile, he holds it needful to love; he dares not fawn where he may not favour, nor cover hatred with deceit. And albeit he hath too often cauſe to diſlike many, he can diſſemble with none: if he love not, he flatters not; yet is he loving to others ſo far as he may, either for being good, or that he might make them ſo: and, becauſe he loveth, he dealeth plainly, though the more he love, the leſſe he be loved. But where he pretendeth love, you may be ſure he loveth; for his love is without diſſimulation. Where he is affable, he is real.

Thus the Hypocrite puts on a countenance of popularity, mentientis aſtu, as Auſtin ſpeaketh, craftily belying his heart, that he may depopulate in a diſguiſe: the Chriſtian is truly affable, compatientis affectu, with affectionate compaſſion, as the ſame Father addeth. The one is curteous that he may be hid, the other ſpeaks that he may be ſeen; and is as farre from miſchief, as the other from truth.

CHAP. IX. The Heretical Hypocrite Is he that profeſſing himſelfe a Teacher of Truth,Defin. obtrudeth his own lyes as the Truths of God, and perſiſteth therein.

IN his profeſſion he is a great pretender to truth, to the truths of God, and to piety; transforming himſelf into an Apoſtle. 2 Cor. 11.13. (that is, a meſſenger, or Miniſter) of Christ: but, in truth and indeed, is a falſe Apoſtle, a deceitful worker. He is Satans Miniſter, transformed (in outward ſhew) into a Miniſter of righteouſneſs. verſe 15. a wolf, in ſheeps clothing: a fox, Ezek. 13.4. in a lambs skin. He muſt hold out a Colour of truth and piety, that by theſe he may deceive by untruths with more ſubtilty, and efficacy. Every ſinner is deceived by Satan; but this man, willingly, that he may deceive others more cunningly. He is content to be deceived; he would be deceived to chooſe, that he might be artifex mentiendi, his crafts-maſter in lying, under a Colour and ſhew of truth, whereby he lies in wait to deceive. Eph. 4.14. He ſpeaketh lies in hypocriſie. 1 Tim. 4.1. not venting them as lies, but as truths; ſome truths he muſt hold, or all would abhorre him; but, among thoſe truths he foiſteth and thruſteth in ſome counterfeit coyne, as currant money, braſſe, gilded over with ſome ſilver, to give it tincture and eſteem; but, with a purpoſe to couſen thoſe on whom he obtrudes it; He pretends to be a zealous diſciple of Chriſt, but is in truth the Scholar of the Serpent; learning all his arts and methods. Other hypocrites are the Devils children; but this hypocrite, his firſt borne; If not in time, yet in wiles, as Polycarp ſaid of Marcion: Novi te primogenitum eſſe Satanae. Euſeb. lib. 4. cap 14. toto caelo, toto genere hypocrita; An hypocrite all over, An hypocrite in grain.

To expreſſe this deceitfulneſs more fully, the ApoſtleEpheſ. 4.14. uſeth an heap of words which may ſeem tautologies; but do indeed intimate that he wanted words to decipher this wretch to the full. The doctrines he teacheth, they are but winds of doctrines; a ſhew, without ſubſtance; but, in ſubſtance what are they? the ſleights of men, and cunning craftineſs whereby they lie in wait to deceive. They are cheating gameſters, that ſlurre a dy, or play with falſe dice; And they do it ſo cunningly, that it cannot be diſcerned untill it be felt: (in vain is the ſnare laid in the ſight of any bird) nor is this done by accident, but out of ſet-purpoſe and deſigne; not openly profeſſed, but by ſecret lying in wait; not to do good to the ſoules of men, but meerely to deceive; And, if the heretick, can make a Proſelite, and draw away diſciples after him, (although he make them twofold more the children of hell then they were before;) he hath an anſwer ready for ſuch as complain of the cheate; what is that to us; look ye to that, when his own turne is ſerved.

But as in the caſe of common lying, not every one that uttereth a falſhood is a lyar, ſo here; not every one that uttereth a lie for truth, is an heretical hypocrite: but he that ſpeaketh lies in hypocriſie, in the great truths of God, and wilfully perſiſteth therein, after admonition, and cleare confutation.Tit. 3.10. It is not errour ſimply, but obſtinacy in it that denominates an heretick. It is one thing to erre, another to be guilty of hereſie; The very forme of hereſie lies in two things; Firſt, in a willing, witting, inventing, chooſing, or eſpouſing of ſome falſe opinion and doctrine, and holding it forth to others as the truth of God, and taking pleaſure ſo to do.Danaeus Iſa. par. 4. c. 38. Secondly, in maintaining and perſiſting therein againſt cleare evidences of truth.

There are heretici, and haereticati, as the old Chancellour of Paris John Gerſon. was wont to phraſe it; Hereticks that bring in, and others that are hereticated with damnable doctrines; 2 Peter 2.1. that is gangrend, or poyſoned with heretical opinions; they willingly and wilfully accept and imbrace what others have obtruded upon them, or their anceſtors,2 Tim. 2.17. and will not depart from them. They will be of their fathers Religion be it what it will:Acts 5.34. they will rather erre with Gamaliel, then imbrace truth with Paul, if branded with the Stigma of hereſie. Acts 24 14.

Now, an Heretick is then an heretical hypocrite, when he doth not ſo much openly profeſſe hereſie, as by ſecret and cunning ſleights winds in his lies, quaſi aliud agens, as intending nothing leſſe; like the ſerpent that winds in his head ere he be diſcerned, and then drawes in his whole body after, ere he can be withſtood and avoyded. This falſe-teacher privily brings in damnable hereſies, and with fained (pargetted playſtered) words 〈 in non-Latin alphabet 〉 . maketh merchandiſe of weak Chriſtians,2 Pet. 2, 3. v. 14 beguiling unſtable ſoules. Rom. 16.18. He hath a method and Art by himſelf, whereby he, under a ſhew of the ſimplicity of the Goſpel, with good words and fair ſpeeches, deceiveth the hearts of the ſimple. Sometimes he prevails further, by ſignes and lying wonders 2 Theſ. 2.9. alſo, but alwayes, with all deceivableneſs of unrighteouſneſſe. ver. 10. He pretendeth great ſhew of righteouſneſs, that he may deceive more ſlily with unrighteouſneſſe in a diſguiſe, as delighting, Cameron Myroth Evang. thus to ſport himſelf with his own deceivings. 2 Pet. 2.13. He is the ſnare of a fowler in all his wayes, and hatred in the houſe of his God. Hoſ. 9.8. Differ.

On the Contrary, the ingenuous diſciple of Chriſt embraceth the truth in her native purity, and ſimplicity, for the truths ſake.

As a new born babe he receiveth the ſincere (or uncorrupted) milk of the Word. 1 Pet. 2.2. He abhorres all diſguiſes, and adulteratings. He2 Cor. 4.2. renounceth the hidden workes of diſhoneſty, not walking in craftineſs 'nor handling the Word of God deceitfully. He doth not2 Cor. 2.17. Cauponari, 〈 in non-Latin alphabet 〉 , ā corrumpendo vino, atque infuſcando, ut Caupones ſolent. Jun. play the huckſter, mingling bad wares with good; or, the Vintner, putting water or other baſe liquor into wine; corrupt the Word of God, but as of ſincerity, but as of God, in the ſight of God, ſpeaketh he in Chriſt. He receiveth the truth in the love of it, that he may be ſaved. 2 Theſ. 2.10. and is better pleaſed that ſhe appeare in her naked Simplicity, then in the diſguiſe of an harlot, the inticing words of mans wiſdom. He is not for alchymy, but for ſilver; not for artifices, but for downright truth, in demonſtration of the Spirit, and of power. 1 Cor. 2.4. Errare poſſum haereticus eſſe nolo. Hieron. His deſire and prayer is, to be led into all truth If through ignorance, or inadvertency he happen to erre, he will not perſiſt in errour. * If the greatneſſe of any mans name ſway with him, or carry him, as it did Barnabas Gal. 2.13. into any diſſimulation, he will readily diſclaime it ſo ſoon as any Paul ſhall diſcover it to him. If he be as mighty in the Scriptures as Apollos, Act. 18.34. yet if in any thing he be ignorant, he will be content to learne the way of God more perfectly, not only from Aquila, but even from Priſcilla ver. 26. too. He lookes upon errour as a deformed monſter, how curiouſly ſoever dreſſed; and upon truth, as the choyſeſt beauty, how homely ſoever apparelled. Virgin-truth in rags is more welcome to him, then the ſtrumpet of errour in her richeſt attire. He hates the leaven of the Phariſees, Mat. 16.6, how toothſome ſoever the bread made of it may ſeem to be, and delights in the unleveaned bread of ſincerity and truth, how unſavory ſoever it be to a corrupt palate. He abhorreth to deceive in any thing, but moſt of all in the things of God. His teaching of others is not of deceit, or of uncleaneſſe, or of guile. 1 Theſ. 2.3. neither uſeth he at any time flattering words, nor a cloake of covetouſneſs, ver. 5. nor of men ſeekes he glory. He is well content that God alone ſhould ſpeak with abſolute authority, and mans wiſdom be ſilent in conſcience of humane infirmity; If the truth he maintaineth be pronounced a lie, he is well content to beare it, if the truth of God may thereby abound to his glory. Rom. 3.7.

Thus the heretical hypocrite is an Impoſtor even in his greateſt appearings for truth, the true Chriſtian is ſincere at heart in his greateſt aberrations from truth; The one abuſeth the truth, the other adornes it. The one ſels it, the other buyes it; The one makes uſe of it to deceive, the other againſt deceit; The one, to deſtroy others whom he pretends to ſave, the other, to ſave both himſelf and others that otherwiſe would be deſtroyed.

This hypocrite, that he may ſet Gods ſtamp of truth upon his own lie, ſets the brand of a lie upon the truth of God.

In oppoſing the truths of God, he gives God the lie Rom. 3.7. in obtruding his own fancies, he tels a lie for God, making the lie of man to be the truth of God; He is like the fooliſh Prophets that firſt ſee vanity and lies, and then father all upon God, ſaying, the Lord ſaith it, albeit he hath not ſpoken. Ez k 13.8. and that it may appeare that this Prophet is a foole, and this ſpiritual man mad, Hoſ. 9 7. he ſticks not to make God a lyar, by giving the lie to the truths of God that contradict his own lies. If Gods truth and his fancies cannot ſtand together; the truth is the lyar, not he. Either the Word is not the rule or, not, unleſſe interpreted by the Church, ſaith the Romaniſt: or by the ſpirit, that is his own ſpirit, ſaith the Euthuſiaſt. If a Perfectiſt be told he is a ſinner, he ſaith, and ſtands ſtoutly to it, that he hath not ſinned, and ſo makes God a 1 John 1.10. lyar; Thus the new, as well as the old Arrian, rather then acknowledge the divinity of Chriſt, will not believe in him as the true God and eternal life. 1 John 5.20. and ſo he makes God a lyar, becauſe he believeth not the record that God gave of his ſonne. ver. 10.

And indeed it cannot be otherwiſe. For, what communion hath light with darkneſs? what agrement can there be between errour and truth? Will not errours endeavour as Pharaohs lean kine to devoure the fat? Not that errour ſhall alwayes prevaile againſt truth: for however errour, like Dagon, be by Philiſtines, ſet up by the Ark, yet this Dagon ſhall fall before the Ark; 1 Sam. 5.4. his head and hands, his ſubtilty and his power, ſhall both faile him, albeit ſome ſtump of him remaine, for the tryal and ruine of others, in after ages, for their unſoundneſſe and hypocriſie. But, until God appeare in the defence and reſcue of his truth, as Abraham, in the reſcuing of his Nephew Lot, Errour that hath the impudence, as well as the enticing qualities of an harlot, will outface, not only truth, but even the God of truth; and in this reſpect, will ſet his mouth againſt heaven, and his tongue ſhall walke through the earth. Pſal. 73.9. Thus, the Phariſees, that could not ſtand before the truths preached by Chriſt, nor with-hold the people from hearing of him, could not hold from blaſpheming; He hath a Devil and is mad; why heare ye him? Joh. 10.20 No man can hold up the credit of his own errours, but he will diſparage Gods truth that condemnes them. He that loves darkneſs, muſt needes hate the light.

Contrarily, the true Chriſtians motto is, Let God be true, and every man a liar. Rom. 3.4.

He will never reply againſt God, nor decry that for an errour,Rom. 9.20 which God ſpeakes in his Word, how croſſe and contrary ſo ever to reaſon, and the doctrines of men. The clay will never riſe up againſt the Potter, nor the thing formed againſt him that formed it. When he cannot underſtand, or fathom it, he will with Mary, Luk. 1 8. believe it, and ſubmit unto it. On the other ſide, he will never receive that for a truth, which the Word of God condemns for an errour, or will not warrant to be a truth. He remembreth that charg,1 Joh. 44. believe not every ſpirit, and therefore will try, not only the spirits, but all things, and hold faſt that which is good, 1 Theſ. 5.21 Nay, he cares not how low himſelf be laid ſo God may be exalted. He will never account it a ſhame, but eſteem it his honour, to recant and renounce any errour that he hath never ſo confidently maintained, that the truth of God may be advanced, and more abound to his glory. Whatſoever Paul once thought;Act. 26.9. that he ought to do many things againſt the Name of Jeſus Chriſt; yet, ſo ſoon as it pleaſed God to call him by his grace, and to reveale his ſonne to him, immediately he conferred not with fleſh and blood, Gal. 1.15.16. that would account it a diſgrace now to renounce what he had before ſo furiouſly and publickly propugned, namely the doctrine of the Phariſees, and traditions of his Fathers: but he falls to the work of Chriſt, and (whether the Diſciples would own him or not) ſtraight way preached Chriſt in the Synagogues, Act 9.120. and that faith which he once destroyed. Gal. 1.23. As hereſie makes men proud,1 Tim. 6.3.4. and clamarous; ſo true converſion makes humble,1 Cor. 1 .9. and ſelf-denying, ſtudious of truth,2 Tim. 2.15. and meek in instructing thoſe that oppoſe it. v 24 25. er.

Thus, this hypocrite is like Anti-chriſt2 Theſ. 2.4. for ambition, oppoſing and exalting himſelf, and his fancies above God and all the truths of God; the true Chriſtian, like Paul, will part not onely with his errours and honour, but with his life alſo, ſo Chriſt and his truth may be ſet upon the throne, and vaine man abaſed.Rom. 3.4. The one like Simon Magus, Act. 8.9. being drunken with the pride of his own wit and opinions; giveth out that he is ſome great one: The other abaſeth himſelf as Peter, Luk. 5.8. O Lord, depart from me, for I am a ſinful man: not as not needing him; but, as worthy of him.

This Hypocrite diſguiſeth and deformeth truth, that he may with leſſe envy diſgrace it.

No reaſonable man can endure that truth ſhould be oppoſed under her own name, ſhe muſt therefore be miſcalled firſt, that ſhe may after be miſuſed. The Phariſees (and Jewes, ſeduced by them) called the faith of Chriſt, by the odious name of hereſie, Act, 24.14 that they might with more ſecurity and credit, perſecute it and all that profeſſe it. As the Popes dealt by tithes, firſt profaneing, and then impropriating them; and, by our godly Miniſters firſt degrading them as hereticks, and then burning them; and, by Princes themſelves, firſt excommunicating, and then depoſing them, and expoſing them to the knife or ſword; ſo do theſe hypocrites deal with truth that they have a mind to be rid of: Firſt, they put her into the habit and guiſe of hereſie, and then make it a matter of conſcience to riſe up againſt her. As Grandees, conſpiring againſt a good man that ſtands in their way; firſt they blaſt, and then break him; ſo theſe hypocrites, not liking the ſound Doctrine of Gods abſolute Decree, firſt accuſe it of making God the Authour of ſinne, and then explode it as a ſinful and blaſphemous opinion. And ſo, as Jehoſhaphat 1 King. 22.23. was once in danger (unawares to the Aramites) to be ſlain inſtead of the King of Iſrael, ſo truth is often expoſed to great hazards, even from ſuch as owe her no ill-will, meerly upon miſtakes ariſing from this device of Impoſtors. Thus, as in former ages, the Emperours were perſecuted by Popes upon the quarrel of Inveſtitures; but, under the names of Symony; ſo in later times, the ſame perſecutors have perſued Proteſtants with fire and fagot; but, under the brand of Lollards, Lutherans, Hugenots and the like: And Biſhops have perſecuted godly men; but, under the names of Puritans, and Schimaticks. So Papiſts have blaſted the Evangelical doctrines of perſeverance, and aſſurance, under the titles of Preſumption, faithleſſe, perſwaſion, the faith of Devils, and not of Apoſtles. Rhem in 1 Cor. 9. Thus, Arminians (the true ſpawn of Pelagius) have branded the Doctrines of abſolute Decrees, under the odious name of ſtoical fatality, &c.

Differ.On the contrary, the Diſciple of truth uſeth his eyes before his tongue, and preſents truth as lovely as he can, that it may be embraced.

He makes uſe of his wiſdome, firſt to diſcerne of things that differ Phil. 1.10.: and then, of weapons of warre, 2 Cor. 10.4.5. as the cauſe requireth. As he receives no truths upon truſt, ſo he refuſeth not any, till he hath firſt laid them to the rule, and put them to the touch. He feareth not to own truth, although infamouſly branded with the name of hereſie, but even in that very Act. 24.14. way will he worſhip the God of his Fathers, believing all things that are written in the Holy Scriptures. And when he ſeeth truths oppoſed by evil men under the name of errours, he will be rather apt to judge more favourably of them, than thereupon to oppoſe them; and, to conclude as he that obſerving the Chriſtian Religion to be ſo furiouſly perſecuted by bloody Nero, that muſt needs be good which Nero perſecuteth: So that muſt needs be true which profane Atheiſticall men under the name of Sect, Hereſie, or Schiſme ſo much impugne and oppoſe.

Thus the Hypocrite is as the falſe-hearted ſpies Num. 13.27.28. that brought an evil report upon Canaan, to diſhearten the people from looking any further after it: The Diſciple of truth is as ver. 30. Caleb, ſtilling the people, and encouraging them to go up at once and poſſeſſe it. The one is as Ziba 2 Sam. 16.3. ſlandering Mephiboſheth to the King, Cap. 19.27. the other is as Jonathan, 1 Sam. 20.32. taking off the unjuſt aſperſions caſt upon David and maintaining his innocency to his greateſt enemy.

This Hypocrite affronts not truth directly, but ſets up ſome companion with her, that may at length juſtle her out of her place, and bring in another Goſpell.

He pretends friendſhip to truth, by providing her an humble companion; but his meaning is to make that humble friend a proud competitor, to procure the ruin of truth by deſigne, which he cannot effect by force. He hath a good minde to follow Ahitophels counſel,2 Sam. 17.1.2. by perſuing and deſtroying David at once; but knowing the ſtrength of truth that it is as David 2 Sam. 17 10 who was a mighty man, and that they which be with it are valiant, and himſelf a coward, he reſolves rather to uſe this Stratagem. For well he apprehendeth, that if once an inferiour may be Cheek-mate with his ſuperiour, he will ſoon give, or cry Cheque-mate: If that proud Cardinal once be ſuffered to write My King and I, it will not be long ere he tranſpoſe it into I and my King. If any attendant upon truth once come to ſit down with her upon the ſame Couch, although at ſome diſtance, it will quickly become her equall, yea perk above her. This policy the Ministers of Satan uſed in the firſt plantation of the Goſpel If men that were Jewes would needs embrace Chriſt in ſtead of Moſes, they perſwaded them yet to retaine circumciſion and other ceremonies of the Law.Act. 15.1. If the Gentiles were brought into the Chriſtian Church, there wanted not ſome, who would needs introduce Heathen Philoſophy. Col. 2.8. And finally (when time gave colour to preſcribe) Eccleſiaſticall cuſtomes and traditions. Thus, he endeavours to bring in another, or another manner of Chriſt, another Mediatour, another Faith, another Salvation. For well he knoweth, that if once circumciſion be ſuffered to keep company with the Goſpel, Chriſt ſhall profit us nothing. Gal. 5.2. Let but works and grace be joyned together in mans election, and grace will be no more grace? Rom. 11.6. Give way to mans own righteouſneſſe to ſtand in the ſame roome with faith, and it will not be long ere it get into the place of faith; yea, of the object of faith, Chriſt himſelf, and cut off our part in the righteouſneſſe of God. Rom. 10.3. Let tradition come in to the aid of Scripture, either to tell us which is Scripture, or what it meaneth, it will ſoon get ſoveraignty over Scripture in regard of authority, and make the Commandments of God of none effect, Mat. 15.6. in point of interpretation. Let Saints give (I ſay not merit, but even) names and diſtinctions to Chriſtians, this will make Chriſt to be divided, and Paul crucified, 1 Cor. 12.13. in the opinions of men.

Mans corruption makes him (even at the loweſt) hardly endure a ſuperiour, but if once tickled with the entrance upon, or hope of ſovereignty, he brookes no equal. There is much ado to keep great ſpirits in the place of ſubjects: but let them be once admitted to ſhare in royalty with their Maſters, they are reſtleſſe till they engroſſe it, and make ſervants or nothing of their Maſters. If Charles Martel and Pipin his ſon, be admitted to ſteere with the Kings of France, they want but the Popes title or a new coyn'd diſtinction to get the poſſeſſion of ſole ſovereignty. So our hypocrite well knowes if he can but bring in a companion that will prove a rival, that in the end will thruſt truth beſides the Throne. Therefore if he have a minde to undermine any truth, let him ſet up any competitor, and his work is more then half done. He need but ſit ſtill and look on, he is ſure of the iſſue? Let but man or any thing wherein man hath to do, be once allowed to ſhare with Chriſt in the matter of merit, interceſſion, authority, juriſdiction; this will ſoon ſet Anti-chriſt above all that is called God, or worſhipped. 2 Theſ. 2.4. Thus traditions once magnified above proportion, began to accuſe Scripture as inſufficient, obſcure, a dead letter, a leaden rule, a noſe of wax; and in time, a very Childrick not fit to reigne. Let thoſe that troubled the Galatians, ſet up works to ſhare with Chriſt in the matter of juſtification; circumciſion to be joyned with Baptiſme; ſome legal ceremonies to go cheek by joule with Chriſtian Liberty, and this will ſoon remove them to another Goſpel. Gal. 1.6

Contrarily,Differ. the Diſciple of truth will neither preach nor receive any other Goſpel then what he hath received in the written word.

He knows but one Lord, one Lord, one faith, one Goſpel in truth and indeed. If any other be obtruded he rejects it as ſpurious, becauſe no change, no additament in matters of faith is henceforth to be expected or admitted, the ſame Doctrine, the ſame Sacraments are to continue to the end of the world. Jeſus Chriſt is the ſame yeſterday, and to day, and for ever. Heb. 13.8.

If any hand-maid will know her diſtance, ſhe is wellcome ſo long as ſhe keeeps her due limits, if Hagar once perk up, and grow malipert, out of doores ſhe ſhall, how grievous ſoever it be unto him in other reſpects. For well he knows the aſpiring nature of in-mates, and that God, abhorring the adultery of Alchimy-doctrine, hath made his Truths like gold and ſilver. Gold cannot endure the leaſt quantity of Latine to be mixed with it; nor ſilver of tinne: no more will truth brook the leaſt mixture with any adulterous wares, or ſociety with any competitor, nor will the judicious Chriſtian take Alchimy for current coyne, although it bear the ſtamp of the Kings image and ſuperſcription.

If the true Chriſtian once diſcovereth this plot of Satan, or of any his Miniſters, he reſolves not to give place by ſubjection (or admixtion) no not for an houre, that the truth of the Goſpel might continue Gal. 2.5. with him. In this caſe it was that Paul withſtood, not only thoſe of the circumciſion. Tit. 1.10. but even the bleſſed Apoſtle Peter, and that to his face; who, though free from erring in doctrine, gave offence by his practiſe in favour of the Jewiſh Ceremonies, and went not with a right foot according to the truth of the Goſpel, but admitted thoſe obſolete rites to come to neare it. We have a cloud of ſuch witneſſes oppoſing the uſurpations of Anti-Chriſt in every progreſs of the Mystery of iniquity. The Scriptures alone are abundantly able to make the ſimpleſt Chriſtian wiſe enough unto ſalvation, and throughly to furniſh him to every good work, 2 Tim. 3.16, 17. as a rule ſufficient for all the Iſrael of God; Therefore he gives heed to this as the ſureſt way-mark, the moſt infallible guide, without minding what others ſay that pretend to ſhew us a ſhorter cut or a ſurer way.

Thus this hypocrite under pretence of not ſuffering truth to go naked, puts her into linſey-woolſey, garments, thereby to pervert the Goſpel of Chriſt; * the diſciple of truth remembring him that forbad ſuch clothing, abhorres ſuch minglings, and the truth of the Scriptures alone is with him, all in all. The one ſets up ſomewhat elſe with truth, to pull it down; the other admits only of truth, that he may the better uphold and maintaine it.

This hypocrite, in all his erratick opinions, ever advanceth man, with derogation from God —.

It is not enough that he ſet up errours in the room of truth, unleſſe his errours ſet up man in the roome of God. If he admit of ſuch a thing as predeſtination, it is only ſuch as paſſeth upon fore-ſight of works, or faith, or free uſe of our own will; taking the freedome of Election from God, and giving the glory of his grace, to the free will of man. If he allow of juſtification by God, he gives it either to mans act of faith, or to the merit of his works; if not in whole, yet in part man muſt have his ſhare, and it muſt be beleeved for a truth, that the moſt honourable way for Chriſt to ſave ſinners, is not (as God would have itHoſ. 1.7.) to ſave them by himſelf; but by making man able to merit his own ſalvation. Thus as the Jews,Rom. 10.3 being ignorant of the righteouſneſſe of God, and going about to eſtabliſh their own righteouſneſſe, ſubmitted not themſelves to the righteouſneſſe God; ſo theſe will put in for a part at leaſt in the honour of ſaving, or they will not be ſaved. And what Lactantius Lib. 1. ca. 11 obſerved of the Heatheniſh idolaters, is true of this hypocrite; He ſeems zealous for God, but yet in truth he owns him no otherwiſe than as a Jupiter, an helping father, inſtead of an abſolute Saviour, beſide whom there is no other to ſave. For he that takes in man to help ſave himſelf, cannot own God as doing all.

If God tell us that we are kept by the power of God through faith unto ſalvation 1 Pet. 4.5.; this hypocrite makes it a great point of Chriſtian modeſty to be ſtill doubting of our ſalvation further then we earn it at fingers ends; not truſting ſo much to the power of God, as to our own will for perſeverance in grace. If he receive Gods Word for divine truth, it is for mans ſake, the teſtimony of the Church, and in mans ſenſe too, as the Church interprets it; mans traditions muſt be of equal authority with the written Word, and God muſt not be beleeved, unleſſe man ſaith he ſpeaks true. Thus the Romaniſt, who yet enjoyns blind obedience to be given to man, and to take all upon truſt from the ſea of Rome, or from their more immediate ſuperiors, although far inferiour to their Roman God; but let God ſpeak never ſo plainly, none muſt beleeve him further than thoſe Rulers or Phariſees have beleeved on him John 7.48; there they can be bold to enquire, diſpute, diſpence, contradict and blaſpheme; for, if Paul ſay, it is better to marry then to burn 1 Cor. 7.9., not ſo, ſaith Bellarmine, in the caſe of Prieſts; here, melius eſt urere quam nubere, it is better to burn than to marry, whatever the Adverſaries bawle to the contrary. If Paul withſtood Peter to the face, becauſe he was to be blamed Gal. 2.11.; I deny that, ſaith Baronius, who will maintain that Peter was not to blame. Dare theſe Cardinals uſe their Pope ſo? Thus theſe hypocrites who beleeve not God without a ſurety; but man upon his own authority, are by falſe ſureties brought to beleeve the devil inſtead of God? and to ſet up doctrines of devils ſpeaking lies in hypocriſie, that derogate from the truth and honour of God1 Tim. 4.1, 2..

Nor is this kinde of hypocrite to be found only in the adulterous bed of the man of ſin beyond the Alpes, but even neerer home. Are there not found elſewhere men ariſing, and ſpeaking many of the ſame perverſe things, to draw away diſciples after them Acts 20.30.? They pretend to more ſtrict examinations of the common Tenets, and to be more dilligent inquirers after truth. But mark their poſitions they broach, and we ſhall ever diſcover this ſnake in their boſomes, and this deſigne to lie at the bottom of them all. What elſe doth the doctrine of Election upon foreſight of faith ſet up, but man to be the cauſe of paſſing that decree? what means that of univerſal redemption, univerſal grace, and many more, but to make the whole work of mans ſalvation to depend upon the will of man in accepting if he pleaſe, or rejecting as he liſt what is offered by God?

Differ.Contrarily, the ſincere diſciple of Chriſt altogether advanceth God, how much ſoever man be abaſed.

He will not endure that any fleſh ſhould glory in Gods preſence 1 Cor. 1.29.. He can and doth make uſe of men as helpers of his faith 2 Cor. 1.24.; but not as having dominion over it, or as authours of it; which he freely acknowledgeth to be not of himſelf, but the ſole gift of God Eph. 2.8., as well as ſalvation it ſelfe. As he deſires to hear none but thoſe that receive only from the Lord what they deliver unto him; ſo he receives nothing from them, but what they have received of the Lord. He can eſteem them very highly for their works ſake 1 Theſ. 5.13.; but he looks upon them as no more but Miniſters by whom he hath beleeved, even as the Lord gives to every man 1 Cor. 3.5.. He can wait upon Pauls planting, and Apollos watering, but he looks only at God for the increaſe Ver. 6.. And when he findes the increaſe, he acknowledgeth the demonſtration of the Spirit and of power, and will not endure that his faith ſhould ſtand in the wiſdom of men, but in the power of God 1 Cor. 2.4.5. If his Miniſter wax proud, and exalt himſelf above that which is meet, and arrogate what is due to God, as Herod; he will not cry out, the voice of a God Act. 12.22, 23, but leaves him as one that is falling into the condemnation of the devil; as well knowing that only he that only ſeeketh his glory that ſent him, is true, and deſerves to be heard and honoured. He will make mans will and reaſon yeild and ſtoop, that the truth of God may alone be advanced. He detracts not from the juſt power and authority of man, as the Anabaptiſt, Familiſt, and other Separatiſts; but if man will reach any doctrine by which man comes in competition with God, under a fair pretence of making God amends ſome other way, he abhors it as a doctrine of devils. He tries not the word by the Revelations of man, but revelations by the Word of God. He diſclaimes that holineſſe of man which might move God to Elect him, and renounceth thoſe works and faith it ſelf, as a work that pretends to juſtifie him; that free grace might be magnified and man abaſed, and not rejoyce in himſelf. He will never joyn in that worſhip, in which God muſt be beholding to man to invent and preſcribe it. He will never be of that Religion which ſets up man above all that is called God, or that is worſhipped. He reverenceth and makes honourable account of thoſe Chriſtian Worthies, the ancient Fathers of purer times, as holy and learned men; yet men, and not God; holy, but not without blemiſh; learned, but not infallible, not without their errours. Yea, he receiveth not the Prophets and Apoſtles themſelves without exception, becauſe holy or learned above others, but becauſe they were infallibly inſpired 2 Tim. 3.16., and ſpake (and wrote) as they were moved by the holy Ghoſt 2 Pet. 1 21..

Thus this Hypocrite is as the Serpent in the fable, whoſe taile would needs take upon it to lead the way; the true Chriſtian will not ſet a ſtep in any way, but where Chriſt his head hath led the way, and left us an example that we ſhould follow his ſteps 1 Pet. 2.21.. The one cares not how low he ſets God, ſo he may exalt man; the other never troubles himſelf to lay man low, ſo he may exalt God.

This hypocrite makes the Scripture but a letter of credence, and his own fancies the inſtructions by which he acteth.

He will ſay as you do, that the Scripture is the Rule; ſo you will beleeve as he bids you, that his fancies are the meaning of that Rule. He will accept of any text, ſo you except not againſt his gloſſe. If you will believe as the Church beleeves, he cares not what you believe. Let but the horſe feed where he ties him, and he will be ſure to tie him where he ſhall have nothing to feed on, but what he gives him. If the letter of the word ſerve not his turne, you muſt take his interpretation contrary to the letter, to be the meaning of the letter. Hoc eſt corpus meum, this is my body, muſt be underſtood of inanimate bread, ſpeaking of a proper body, not of a living Chriſt, ſpeaking of inanimate bread, ſignifying his living body.

If you come to plead your evidence in his Court, he will take away your evidence, and tell you, you muſt truſt the Court, the Advocate; yea, the adverſaries themſelves. He will aſſure you he hath excellent wares; but he makes his ſhop as dark as he can; if he have any light, it is a back light, and that is ſure to be a falſe one. In d ctrines, he carries not his cuſtomers to the lightſome part of the Scriptures, but to the darkeſt end of his ſhop, or the ware-houſes under ground, ſuch as are humane traditions, authorities or inventions of men, that ſo he may ſell off his falſe wares inſtead of ſtaple commodities; alchimy inſtead of ſilver; yea, he can make a Cellar of a Shop, darkening the Scriptures with Allegories, &c. that his colluſion may not appear; juſt as Papiſts darken their Churches with pictures of the Fathers, that they may make children of their proſelytes; and then multiply their Tapers to give a greater luſtre to their images and ornaments. He locks up the Scriptures and the key too from the people, when he ſeems moſt ready to open and divulge them; as Plato, his Phyloſophy, under Allegories, or as Ariſtotle, under exotick terms of Art.

Differ.Contrarily, the Diſciple of Chriſt deſires to be credited in nothing, but what he makes out of the Scriptures alone.

If the Scriptures be under lock, he makes a key out of the lock it ſelf, and pretends to nothing but what is written. If he try the ſpirits, it is by the Word, and believes not that ſpirit to which the Word bears not witneſſeEſay 8.20.; nor will himſelf be tried by ought elſe. He never takes that for truth that ſeeks corners, nor that for evidence that loves concealments. He is not as the Egyptian that affects Hierogliphicks; but as the old Roman that wrote all his Laws in open Tables. He is not for dark lanthornes, or for putting a candle under a buſhel, but upon a candleſtick. Alchimy ſhews beſt in the dark, but he will not take that for ſilver that cannot endure tryal by the open day. If the Scriptures give not teſtimony to ChriſtJoh. 5.39, he pronounceth him a falſe chriſt Mark 13.22., cryed up by falſe prophets that are gone out into the world 1 John 4.1.. He will do nothing in the dark; but cometh to the light of ScriptureJohn 3.21., that his deeds may be made manifeſt that they are wrought in God; and manifeſted ſo, that they may be made manifeſt not only to God, who ſearcheth the heart, but to the conſciences of men2 Cor 5.11., who muſt judge by the works.

Thus the hypocrite pretends a commiſſion, that he may deceive; the other in all things produceth his commiſſion, that he may prove himſelf to be no deceiver. The one abuſeth an authority which he cares not for, but only to ſerve himſelf of it; the other keeps cloſe to his rule, that he may ſhew how much he makes conſcience not to wreſt or abuſe it; the one alledgeth the words of Scripture without the ſenſe; the other takes that for the word, which is the true meaning of God. The one falls down to an idol in the Sacrament of the Supper, and feeds upon a ſhadow in a dream, by wreſting of the words; the other lifts up his heart to God and feeds upon Chriſt indeed by following the ſenſe. The one knows no eating of Chriſt, but in the Capernaitical ſenſeJohn 5.52.; the other feeds on him by faith, which findes his fleſh to be meat indeed Verſe 55.; not for the belly, but for the ſoul, and ſo he lives by him Verſe 57.

This Hypocrite firſt hangs out an opinion of his own, then forceth the Scripture to countenance and own it.

Firſt, he ſeeth vanity and lying divination, and then ſaith, the Lord ſaith it Ezek. 13.6, when all is but a vain viſion Verſe. 7.. Thus the devil perſwaded Chriſt to tempt God, and then urgeth Scripture, (He ſhall give his Angels charge over thee, &c. Mat. 4.6.) to warrant the temptation. Thus the Pope uſurps the place of an head and foundation of the Church, and then flies to thoſe wreſted words of Chriſt to Peter Mat. 16.18., Thou art Peter, and upon this rock will I build my Church. He firſt begets a baſtard, then fathers it upon Scripture, and layes it at Gods doore to be nurſed and kept at his charge.

Thus moſt of the Popiſh opinions are more ancient then their proofs, and moſt of their proofs are more mans than Gods, yet father'd upon God to feather their own neſts the better. No Heretick enters the liſts with an Orthodox Chriſtian, but he is ready with Rabſhekeh 2 King. 18.25, to ſay, Am I come up without the Lord? He well knoweth that albeit the ſenſe of the Word deſtroy his fancies, yet the Name of the Word gives credit to his fables.

Differ.On the contrary, the diſciple of Chriſt, firſt hearkeneth what God the Lord ſpeaks in the Scripture, then speaks the ſame thing which the Scripture doth.

He comes not to a Scripture to corrupt the Word of God 2 Cor. 2.17., nor to make Merchandiſe of it; but to learn from it, and to teach as he hath learned, in all ſincerity, as of God, in the ſight of God, ſpeaking of Chriſt, as in Chriſt. He admits of no coyne, although bearing the image and ſuperſcription of God, but what is coyned in his own mint. He admits of no doctrine, brings forth none, but what was conceived in the womb of the Words: Let Papiſts call the Scripture the Exchange for Hereticks, becauſe ſometimes by them abuſed; and the Devils Voucher, becauſe by him alledged to tempt Chriſt himſelf unto ſinneMat. 4.; yet, as our Saviour refuſed not to be tried thereby, but oppoſed the ſame book in the genuine ſenſe againſt the Devils abuſe of the letter of it; ſo a Chriſtian that hath received the love of the truth, will not be aſhamed to own whatever Scripture (under the greateſt diſgrace) avoucheth, nor be to ſeek of weapons taken out of that armory to diſcover and repel all the fallacies of the Devils Sophiſters, let them be as cunning as he can make them to wreſt the Scripture to their own deſtruction 2 Pet. 3.16.

Thus, this Hypocrite hath recourſe to the Word for cloaths to apparel his baſtard; the true Chriſtian goes to the ſame word for milk to nouriſh the childe that was begotten of it; the one makes uſe of the word to name the childe of his own brain; the other writes the name of truth upon the childe of the Word.

This Hypocrite under colour of purging of errours crept into the Text, cuts off what makes not for his turne, and mangles the reſt to fit it for his uſe.

He is a great pretender to preſerve or reſtore the purity of Scripture, which he gives out to be corrupted; not that he careth for the Scripture more than Judas for the poore; but, that under colour of purging out this corruption, he may cut off what he liſt that makes againſt him. He can not only wreſt Scripture, but wring off the neck of it, if it ſtand in his way. He can mangle it by concealing a part, as Satan in alledging that of the Pſalmiſt, He ſhall give his Angels charge over thee, leaving out thoſe words (which indeed make the former capable of fulfilling) to keep thee in all thy wayes: that, ſhews where the protection and guard of Angels may be exſpected, not when we go without God, much leſſe when againſt him. Thus, the Papiſts, in their common Catechiſmes prepared for the vulgar, blot out the ſecond Commandment that might make their vaſſals to boggle at images, as if that were foiſted in by ſome Lutherans or Calviniſts, as the Northern borderers were wont to ſay of the eighth Commandment, when preſſed with it to ſuppreſſe their daily theeveries, that that Commandment was none of Gods making, but thruſt into the Decalogue by King Henry the eighth. And, as ſome Arrians not able to ſtand before the ſtrength of that text,1 John 5.7 There are three that bear record in heaven, the Father, the Word, and the holy Ghoſt, and theſe three are one, reject the whole as ſpurious, leſt their Dagon ſhould fall before it; ſo there are ſtill not wanting ſome who will make bold with Scripture to allow what makes for them, and to proſcribe what ever is againſt them; not upon that skore, but under colour of a ſpurious additament to the genuine Text.

Thus, they pretend the original of the Old Teſtament is corrupted by the Jews; and the original of the New by Hereticks, that thereby they may ſet up their corrupt vulgar Latine Iſidor Clarius Tranſlation (in whom one of their own hath noted above nine hundred errours) in the room of the Originals, preferring it before them for purity and authority.

On the contrary,Differ. the true diſciple of Chriſt eſteemeth every Word of God concerning all things to be right; nor daring to curtail, or alter it, or to adde unto it.

He doth not pick and chooſe, but he takes, and eats all the Book of God. He hath no deſign to croſſe the Word, therefore he hath no deſigne upon the Word to pervert or curtail it. He needs not to pervert, or decurt that holy and ſtreight Rule, or any Authour agreeing therewith, to maintain any private opinions. His Religion is cut out by the meaſure of the Word. And if in any thing his opinions deviate from it, he will bring his opinions to the Word, or caſt them away. He knows that all truth is uniforme, no one part thwarteth another; and that, he takes for his cloathing; neither uſing the ſheers nor the needle; for he neither cuts off any part of the word as too much for his purpoſe, nor ſowes on any ſhreds to patch up his Religion. He can ſpare nothing which the Word affords, nor admit of any thing, although coming from an Angel from heaven, which may adde to the Goſpel of Chriſt.

Thus the hypocrite is like the falſe mother that is earneſt to have the child divided; the diſciple of truth, as the true mother, abhors that diviſion. The one cares not for Scripture, unleſſe he may order it as he pleaſeth; the other reverenceth it ſo much that he will not endure to ſee it mangled, but gives himſelfe up to be abſolutely ordered by it.

This Hypocrite delights moſt in finding out new interpretations, and ſtrange ſenſes of Scripture, quarrelling the plaine and moſt generally received Expoſitions thereof.

Underſtand this chiefly in points wherein he differs from the Orthodox Tenets, and harmony of truth. And here, ſometimes he makes advantage of various and doubtful readings. Thus ſome Romaniſts to deprave the firſt Goſpel that ever was publiſhed to the worldGen. 3.15. reading haec for hic, and, inſtead of He (that is, Chriſt) ſhall break thine head, they read, ſhe ſhall break it, and ſo transfer to the Virgin Mary the work of our Redemption performed by Chriſt. So, to prove their Church to be the only and perpetually viſible Church inſtead of the true reading,Pſal. 19.4. In them he hath ſet a Tabernacle for the Sunne, they embrace the corrupt rendring of the vulgar Latine, poſuit in ſole Tabernaculum ſuum; he hath ſet his Tabernacle in the Sunne. And to make out their uncomfortable and heterodox poſition of uncertainty of ſalvation, they take hold of that of the Preacher miſtranſlating, No man knoweth either love or hatred by all that is before them Eccleſ. 9.1, which Hierome; through miſtake renders thus (if that tranſlation be his) neſcit homo utrum amore vel odio dignus ſit, ſed omnia in futurum ſervantur incerta. Man knows not whether he be worthy either of love or hatred, but all things are kept doubtful untill hereafter; and hence they will needs conclude, that a Chriſtian in this life cannot be aſſured of his ſalvation.

And, how many of that faction, and other diſciples of Pelagius have toiled and ſweated to put new interpretations upon the ſeventh and ninth chapters of the Epiſtle to the Romans, as they alſo wreſt ſundry other Scriptures to maintain the Pelagian Tenets touching the decrees of God, and divers other points depending thereupon, which are in difference between them and the Orthodox, who knoweth not?

Again, this hypocrite ſometimes, deſpairing of making out his fancies by plaine Texts, he flies to allegories, to prove the Popes tranſcendency above the Emperour, he quotes that place,Gen. 1.16. God made two great lights, the greater light to rule the day; to prove the Popes double power, he alledgeth Ecce duo gladii Luke 22.38. Behold here are two ſwords. To eſtabliſh the Popes coactive uſurpation, he produceth that,Acts 10.13 ariſe Peter, kill and eat. To prove the faith of Laicks to depend wholly on their Clergy, he quoteth that place,Job 1.14. The Oxen were plowing, and the Aſſes were feeding beſide them. To confirm further the viſibility of their Church, he alledgethMat. 5.14. the City on a Hill which cannot be hid; whereas we may rather conclude their Church to be Babylon, becauſe it retaineth the place that City of that is built upon ſeven hills. He would ſhew us the City, and have us imagine the Hill. I meane ſuch an Hill as Chriſt pronounced his Apoſtles to be. On the contrary, the Separatiſt, though he ſee the Hill and Rock of truth plaine enough in the Word and Sacraments preſerved among us, yet he will not beleeve there is a City, that is, a true Church, there. Sometimes this hypocrite, hath a doctrine, a revelation, an interpretation differing from all that ever went before him, and that he fathers upon a light within him, which yet he is not able ſo to make out that others may ſee as well as he. Whereas this light is an ignis fatuus, a light that befools him, and makes him ſtrive to make fooles of others. If it were a true light, it would illighten others. Whatſoever makes manifeſt is light (w), if then it cannot make manifeſt, it is manifeſt that it is no light, but a Jack with the lanthorn, or rather indeed palpable darkneſs * inſtead of light.

Thus this hypocrite perverteth the Scripture by corrupting the letter, or turneth off our eyes from the ſenſe, by drawing them after pretended Allegories. Plaine interpretations are not for his turne, and therefore let there be never ſo great a conſent of the beſt and ſoundeſt Expoſitors therein, he looks down upon them all with ſcorne and contempt, as being all wide, or ſhort of the truth, and is ready to ſay to them thwarting his forced gloſſes,1 King. 22.24 which way went the Spirit of the Lord from me to ſpeak unto you.

Contrarily, The true diſciple of truth, delights moſt in the plaineſt ſenſe, Differ. whereto the conſent of Scripture and Analogy of faith do most clearly lead him.

He knows that as the Word of God is plaine to him that with an honeſt heart, deſires to underſtand and obey itJohn 7.17.: ſo there are plain Texts enow, to prove every thing neceſſary to ſalvation, without help of allegories, which when made uſe of by the Spirit of God in Scripture (not invented by man to help midwife a baſtard into the Church) they were never eſteemed Argumentative, beyond their proper and literal ſcope and meaning. And ſo far is he from diſliking that ſenſe or Expoſition that is moſt common, that he loves it the better, becauſe ſo many of the judiciouſly learned concur in it; and is ſo much abhorrent from new coyned gloſſes, that he therefore ſuſpects them till he hath ſifted them to the bran, which if he want ability to do, he will ſuſpend his entertaining of them, until by the help of ſome more able diſcerner of things that differ, he hath tryed this Spirit whether it be of God or not 1 John 4.1., and ſearched the Scriptures to ſee whether theſe things be ſo Acts 17.11; eſpecially in thoſe times wherein he that is blinde may every where diſcover many falſe prophets gone out into the world. He is a childe of light 1 Theſ. 5.5; loves the light, and cometh to it, becauſe he doth truth John 3.21.. But he abhors falſe lights, that tend to deceive and cozen with a falſe gloſſe; not to manifeſt the true worth and goodneſſe of what is ſhewed to him by it. Let others pretend what they will of a light within them, if they cannot make it out by the light without them,Eſay 8.20. the Law and the Teſtimony of Gods written Word, he ſoon determines with God himſelf (the name of whoſe light they abuſe) that there is no light in them.

Thus this hypocrite uſeth the Scripture as Balaam his Aſſe, if ſhe will carry him on in his way, he rides her; if ſhe refuſe to go further, he will beat and abuſe her, being ſorry that he hath not a ſword to kill her; the true Chriſtian makes uſe of it, as of a Moſes rod which he preſerves entire without bending it one way or other, that it may better enable him to produce by it what ever is commanded of God.

This hypocrite is a great admirer of himſelf, and a deſpiſer of others.

He that dares be ſo bold with God himſelf, as to ſet up man above him, will not forget the lifting up of himſelf with trampling upon others. An Heretick, what ſhew ſoever he make of humility through hypocriſie, is ever a proud man 1 Tim. 6.4.. To ſpeak great ſwelling words of vanity 2 Pet. 2.18., is ſo natural to him, that it is a chief part of his art whereby he doth allure, and draw away diſciples after him, even thoſe that were clean eſcaped from them who live in errour. Simon Magus bewitched the people more by his giving out that himſelf was ſome great one Acts 8.9., than by his ſorcery. For to him (hereupon) they had regard, from the leaſt to the greateſt, ſaying, this man is the great power of God Ver. 10.. You ſhall ſee this ſpirit in every Heretick mentioned in Scripture. Zedekiah the falſe prophet, how doth he ſcorn and vilifie Micaiah, when he will not ſpeak as they did to the King1 King. 22.24? How ſcornfully do the Phariſees take up the Officers that commended the preaching of Chriſt? and, how contemptibly of him? Have any of the Rulers, or of the Phariſees beleeved on him? But this people that know not the Law are curſed! How diſdainfully do they anſwer that poor man who being cured of his natural blindneſſe, asked them if they would he Chriſts Diſciples Joh. 7 48.49! They reviled him, Job. 9.27, 28, 29 ſaying thou art his Diſciple, we are Moſes Diſciples; we know that God ſpake unto Moſes, but as for this fellow we know not whence he is!

Thus thoſe ſeducers in Corinth, how did they lift up the creſt above Paul, commending themſelves 2 Cor. 10. ; and diſparaging him for a man of neither grace in his preſence nor weight in his ſpeechVer. 10., his bodily preſence is weak, and his ſpeech contemptible, or nothing worth. How did thoſe falſe Apoſtles, deceitful workers transforming themſelves into the Apoſtles of Chriſt, boaſt and glory in themſelves, and vilifie Paul 2 Cor. 11.? and this is the common badge of all ſuch imps of Satan, under the guiſe of a voluntary humility, to be vainly puft up by their fleſhly mind Col. 2.18.; Nor is this any wonder; for, if even he that proclaims himſelf a ſervant of ſervants, exalteth himſelf ſo high, that God himſelf muſt be content with the lower hand2 Theſ. 2.4.;Mat 0.25 will not they who call the Maſter of the houſe Beelzebub, much more call them of his houſhold, until they periſh in the gain-ſaying of Core Jude 11.?

Differ.Contrarily, the true diſciple of truth doth nothing in ſtrife or vain-glory; but in lowlineſſe of mind, he eſteemeth others better then himſelf Phil. 2.3..

Thus Paul while a Phariſee and a falſe teacher, tells us what high thoughts he had of himſelfActs 26.5 Gal. 1.13, 14. Phil. 3.4, 5, 6. a man of the higheſt form, and the higheſt in his form. But when it pleaſed God, who called him by his grace, to reveal his ſon to him, and to make him a Paul, a teacher of truth, how doth he fal in his own eyes, and ſet others above him? I am the leaſt of the Apoſtles, not meet to be called an Apoſtle 1 Cor. 15.9. There is no true Teacher, but he is truly humble, and dares not make himſelf of the number, or compare himſelf with thoſe who commend themſelves 2 Cor. 10.12.. If he be put to it by falſe Apoſtles that thereby ſeek not only to derogate from his Miniſtry, but to ſhake the faith of thoſe who depend upon it; He will tell you when he boaſteth, and why; as being compelled to it by others, not affecting it himſelf; and even then corrects himſelf too, I am become a foole in glorying 2 Cor. 12.11. In ſuch caſes it is no more unſeemly to appeal to men that know his abilities, then to appeal to God from men when his innocency is unjuſtly traduced. He can be exalted where God may be honoured, but he will never exalt himſelfe againſt or above the meaneſt ſervants of Jeſus Chriſt, nor tread upon them to make himſelfe higher; and it is a trouble to him to glory, even when it is needful to hold up the reputation of his Miniſtry without cauſe calumniated.

Thus the Hypocrite is a Diotrephes, that loveth to have the preheminence John 3.9.; the true Chriſtian is as Paul, that though he be free from all men, yet makes himſelf (not in hypocriſie, but in reality) a ſervant to all, that he might gain the more 1 Cor. 9.19 unto Chriſt. The one ſtud es his own reputation more then the winning of ſouls; the other cares not how low he be in reputation1 Cor. 4.3. 2 Cor. 13.7., and how high others, ſo it may tend to the encreaſe of the body of Chriſt, to the edifying of it in love.

This Hypocrite, what ever ſhew of zeal for the truth he holds forth in his eccentrick opinions, hath chiefly ſelf-intereſt in his eye.

This is the firſt wheele, yea, the Phuſee, the inward ſpring that moves his watch ſo ſwiftly, and the haven he contends unto, although he ſeem never ſo earneſt to make another Port. He ſeems as zealous for the truth, as ever Jehu was againſt the houſe of Ahab; yea, ſo zealous, that he will not ſtick to perſecute the Church of God for thoſe truths which he calls hereſie; but all is to ſwim through the blood of the truth to his own gaine or greatneſſe. He is (as Canaan) a Merchant, but the ballances of deceit are in his hand Hoſ. 12.7. He is not for buying the truth, but ſells the ſouls of men Rev. 18.13. He pretends to be a great admirer of truth, and to have the perſons of ſome who hold it forth, in admiration for advantage ſake Jude 16.. But the naked truth is, if you uncaſe him, he runnes greedily after the errour of Balaam for reward Ver. 11.. He will forſake the right way, and go aſtray any whether, even following Balaam2 Pet. 2.15 the ſonne of Bozor, who loved the wages of unrighteouſneſs; for under pretence of teaching the way of God more purely, he privily brings in damnable hereſies; and, through covetouſneſs will he with fained words make merchandiſe of you Ver. 1, 3.; and under colour of buying the truth, he ſells it and the ſoules of men too, for the wages of iniquity.

What makes the man of ſinne ſo zealous for his doctrines of the Saints merits, works of Superirrogation, Indulgences, Purgatory, and many more, but that he may have the ſelling of all? Purgatory keeps his Kitchin warm, Indulgences be the commodities he ſells to deliver ſouls out of Purgatory, works of Superirrogation of the Saints (which he, as the common treaſury of the Church, hath in keeping) muſt be held out; or in vain to think of making a market of his indulgences, for they will never go off, without thoſe works as that which gives worth and value to them. Therefore he purſues with fire and fagot all that oppoſe them. All Germany muſt be in an uproar, the Emperour muſt fight, and all muſt aſſiſt, if Luther, but a poor Monk, ſhall oppoſe theſe great truths of Antichriſt. Our Henry the eighth ſhall be ſtiled Defender of the Faith, for writing in their defence. But when his emiſſaries ſent out to publiſh his indulgences, return with an huge maſſe of treaſure made of them, Pope Leo the tenth, then bleſſeth himſelf, and unmasketh to his Cardinals with this exclamation; What a world of wealth have we gotten by that fable of Chriſt! ſporting themſelves with their own deceivings 2 Pet. 2.13..

Indeed all are not led with that low bait of baſe gaine, ſome with Corah and his company are taken with ambition to make themſelves higher, by making Moſes and Aaron lower. The quarrel was,Numb. 16.3 that Moſes and Aaron took too much upon them, and lifted themſelves up above the Congregation of the Lord; their pretence was plauſible, all the Lords Congregation are holy every one of them, and the Lord is among them; but that which made them ſo zealous, was not indeed the ſuperiority of ſome above the reſt, but that themſelves were not thoſe ſuperiors. Therefore Moſes tells them back in the ſame words, that which lay deepeſt in their hearts, namely their ambition; Ye take too much upon you ye ſons of Levi Ver. 8.. It was not enough for them to be brought ſo neer unto God, unleſſe they might have the Prieſt-hood alſo Ver. 10.. Their word is parity, a levelling; but their aime was Domination. Balaam aimed at both, elſe he would never have been ſo mad and ſottiſh to go on, after ſo many extraordinary warnings to return. He could be well content to curſe Iſrael upon a civil account as enemies to Balack; but it was in hope of a bleſſing from Balack according to that engagement made by his AmbaſſadorsNumb. 22.17 I will promote thee to very great honour, and I will do whatſoever thou ſayeſt unto me. What makes the Pope ſo zealous to maintain the ſupremacy of Peter, but that he may under that title, the better require Kings and Emperours to hold his ſtirrup, and to kiſs his foot; that he may have not only dominion over their faith, but domination over them and all their Dominions.

And thus, as it was with the old Phariſees, They loved the praiſe of men more then the praiſe of God; ſo is it with all Hereticks, they have an eye at themſelves to their own gaine, wealth, applauſe, preferment, in all the ſtrugglings of their ſeeming zeale for their private opinions under the name and ſtile of the truths of God.

Contrarily, the true diſciple of Chriſt cares not what he loſeth, what he ſuffereth, Differ. ſo truth may prevail and triumph, and that the Word of the Lord may have a free courſe, and be glorified.

He loves the truth for the truths ſake, and abhors juggling in a thing ſo ſacred, and the proſtituting of divine verity to the baſe luſts of man.2 Cor. 13.8. He can do nothing againſt the truth (whatever he might gain by it,) but for the truth, (whatever he part with for it.) He will buy the truth at any rate, but not ſell it Prov. 23.23 upon any terms, What Balaam ſaid in hypocriſie, becauſe the Lord reſtrained him from doing what he would, that the diſciple of truth ſpeaks from the heart ſhould, God leave him to do what he liſt,Numb. 22.8. If Balack ſhould give me his houſe full of ſilver and gold, I cannot go beyond the Word of the Lord my God, to do leſſe or more. Every graine of truth is precious to a ſincere heart; it is like his faith 1 Pet. 1.7., much more pretious then the gold that periſheth, though tryed with fire, the Law of Gods mouth is better unto him then thouſands of gold and ſilver Pſ. 119.72.. Therefore he cannot be ſo weak and fooliſh as to put gold or honour in the ſcale with truth; or, ſo far forget himſelf to let go ſuch a price put into his hand to get wiſdom, for that which is ſo far below it; or to part with that which cannot be valued with the gold of Ophir, with the precious Onix, or the Saphire; And which the gold and the Chryſtal cannot equal, therefore with him, the exchange of it ſhall not be for Jewels of fine gold Job 28.16, 17.

Thus this Hypocrite, as the Waterman, rows one way, and looks another; the true Chriſtian as thoſe Converts, that ask the way to Zion with their faces thitherwards Jer. 50.5., the one under colour of giving witneſſe to the truth maintains a profitable errour, the other abhors even to maintain truth it ſelf upon the account of worldly profit; the one ſuppoſeth gain to be godlineſſe, the other from ſuch turnes away 1 Tim. 6.5.

This Hypocrite in his moſt glorious ſhews of holineſſe, is a Patrone and Teacher of ſin.

He is a great profeſſor of an holy and auſtere life, not out of love to holineſſe, but to gain the more credit to his errours, and to make the more proſelytes. But all his righteouſneſſe is Phariſaical, and a cloak for his inward covetouſneſſe 2 Pet. 2.14. and guile. Trace his footſteps to his den, and you ſhall finde this Fox at his prey, and theſe Wolves, ravening in their holes, notwithſtanding their ſheeps cloathing. The Phariſees pretended much piety in mantaining their bills of divorce Mat. 5.31, 32., although no fornication were committed; but in the judgement of Truth it ſelf, this was to teach him that, for any other cauſe put away his wife, to commit adultery, and to be guilty of what ſhe committed after ſuch an unlawful deſertion. Thus what Moſes permitted for the hardneſſe of their hearts, they maintained and allowed for good and warrantable, and ſo were both Teachers and Patrons of ſinne, how glorious ſoever their outſides were. Nor were they any better in teaching children, required of their parents to ſupply their wants, to ſay, it is Corban Mat. 15.5. Mar. 7.11; that is, a gift devoted and conſecrated to Corban, the publick cheſt, of which the Phariſees had the the keeping, (& the emptying of it too;) and then they ſhould be free from relieving their aged and needy parents. This was to make void the fifth Commandment by their traditions, and to teach ſin, to oppoſe duty in honouring their father and their mother. To ſay nothing of the doctrine of Balaam, Rev. 2.14 who taught Balack to lay a ſtumbling block before the children of Iſrael, to ſend out their faireſt Virgins and women under pretence to victual their camp, or out of curioſity to take a view of thoſe ſtangers, thereby to inflame the Iſraelites luſt, and to commit fornication; whereby he did them more miſchief then all his curſing could have procured. Nor will I make mention of the Nicolaitan Tenets,Rev. 2.15 to juſtifie obſcene practiſes. The Apoſtle Peter deciphers out thoſe hereticks which privily brought in damnable hereſies, not only by their more cloſe and ſecret practiſesNumb. 25, having eyes full of adultery, and that cannot ceaſe from ſinne 2 Pet. 2.14, how much ſoever they diſſemble it to beguile unſtable ſouls; but, by their tenets and aſſertions, wherein they teach to deſpiſe Government, by ſpeaking evil of Dignities Ver. 10..

Thus, as the Antichriſt (who as for other reaſons, ſo more eſpecially for teaching of ſin,) deſerves this brand from the holy Ghoſt to be called that man of ſin 2 Theſ. 2.3.; Becauſe he not only breaketh the Commandments of God, but teached men ſo, more then ever the old Phariſees did, who never received Chriſt, nor made profeſſion of him.) He openeth a School of vice, giving diſpenſations for inceſtuous marriages, from ſworne allegiance, from ſafe conducts of Princes, confederations of States (O! Regulus, how true a Roman wert thou, in compariſon of theſe, not Romans, but Carthaginians rather!) that eſtabliſheth wickedneſſe by a Law, allowing publick brothel-houſes, taking mony for whores (albeit no hire of an whore ſhould come into the Tabernacle of God,) teaching that fornication is but a venial ſinne; and in their Prieſts, not ſo bad as marriage, with many more, that I bluſh to name; ſo is this, more or leſſe the character of every Heretical hypocrite that teacheth and maintaineth lies in ſtead of truths of God, which layes men under greateſt contempt with God; for,Eſay 9.15 the prophet which teacheth lies, he is the taile, that is, the baſeſt, the very skum of all.

Differ.Contrarily, the Teacher of truth is truly a Miniſter of righteouſneſſe.

He intendeth the advancement of Gods glory, as well by the purity of his doctrine, as by the integrity of his life. In his doctrine he is a Teacher of righteouſneſſe John 13.17; in his life a doer of the will of God John 7.17.. In all things ſhewing himſelf a pattern of good works, in doctrine ſhewing uncorruptneſſe, gravity, ſincerity Tit 2.7, 8., ſound ſpeech that cannot be condemned, that he that is of the contrary part may be aſhamed, having no evil thing to ſay of him.

I do not ſay he is without his faults, his errors, in many thing we offend all James 3.2.. But his faults do not flow from his doctrine, but are forbidden by it: his errours nor are his continued, after better information. He may erre, but will be no Heretick. If he were Apollos himſelf, he will not think much to be more perfectly inſtructed Act. 18.26, and then he is ſure, that if in any point he be otherwiſe minded, God will reveale even this unto him Phil. 3.13. He knows that returning into the right path is no diſgrace to him that hath deviated. Pride will not do it, but humility will ſoon find the ſweet of it. Saint Auguſtine got more honour by his Retractations, then by any other work; and he that can take ſhame to give God glory, will be ſure to find the ſhame taken off, and immortal honour ſet in the room.

Thus, this hypocrite is as Ahabs Prophets that to prophecie good to the King, taught him to ſinne againſt God and his own life; the true Chriſtian is as Micaiah, who will rather endure a priſon, and eat the bread of affliction, then with falſe prophets to engage Ahab to his own deſtruction; the one is as that woman Jezabel teaching and ſeducing the ſervants of Chriſt to commit fornication Rev. 2.20, the other as the Angel, and the reſt of Thyatira, which have not this doctrine Verſe 24., nor any like it.

The more care and pains is taken with this Hypocrite to reduce him, the more obſtinately he retaineth his errours.

Obſtinacy in errour is the formalis ratio, the eſſential form, and ſpecifical difference of hereſie, by which it is diſtinguiſhed from ſimple errour; therefore it muſt needs be one of the cleareſt and moſt diſtinguiſhing characters of an heretical hypocrite, the more he is confuted and admoniſhed, the more violently and tenaciouſly to bend his tongue like a bow for lies, to hold faſt his deceit, and to refuſe to return Jer. 8.5.. He doth inſanire cum ratione, run mad with reaſon, that is, with that which he calls reaſon, and brings either reaſon againſt Scripture, or Scripture againſt reaſon; his own irrational Arguments againſt expreſſe and cleare evidence of Scripture, or Scripture wreſted againſt all Analogy of faith made out by ſound reaſon, and will give a reaſon (as he calls it) for things moſt apparently contrary to Scripture; and thus as the Sun-beams confounded by contraction, into a glaſſe do burne; ſo this Heretick makes the Scripture contorted, to ſet fire on the truth, and to become a ground for his errour.

At his firſt entry upon an errour, he is more modeſt; little more then a Sceptick, and perhaps vents it only by way of Quaere or Queſtion, to ſee how it will take; as the devil in his firſt onſet upon Eve Gen. 3 1.; yea, hath God ſaid, ye ſhall not eat of every tree of the Garden? as well knowing, that truth once queſtioned is half loſt, eſpecially where men or Satan being parties, make themſelves witneſſe and judge. He will firſt ſhake a truth, by drawing out from ſome other weak or unſtable ſouls that know not the depths of Satan, as they ſpeak, a reaſon of the truth they maintain, or of the errour they oppoſe; then, ſhewing to them the weakneſs of their reaſon (which cannot be ſtrong, themſelves being ſo weak;) he comes on with his own opinion and reaſon to back it, as the Serpent afterwards did to Eve Ver. 4, 5.. Ye ſhall not ſurely die, for God doth know that in the day ye eat thereof, your eyes ſhall be opened, and ye ſhall be as Gods, &c. and we all know and feel the iſſue, This he doth at firſt privily, in the garden, to the weaker veſſel, more ductile and eaſie to be deceived; and he takes his time, when the man, more able to diſcover and oppoſe his devices, is away. Of this ſort are they which creep into houſes, and lead captive ſilly women laden with ſinnes, led away with divers luſts; ever learning, and never able to come to the knowledge of the truth 2 Tim. 3.6, 7.; while men, that ſhould look better to him, ſleep, he ſows his tares Mat. 13.25.

Thus he begins, perhaps with one ſingle opinion, which by degrees he adventures to bring into the light, as cats do their kittins before they can well ſee, thinking that now others will be as much in love with his brat as he is himſelf; and being as much taken with his opinion, as Phidias the Painter with the firſt picture of his own drawing, who, where-ever he went, ſtrongly conceited that he ſaw his picture go before him; this idolizer of the childe of his own braine, begins to be confident, that where-ever he walks in the field of the Scripture, he findes his own idol as ſurely ſet up, as Nebuchadnezzars image in the plain of DuraDan. 3.1.. And now, as the fiſhes that are taken in an evil net, and as the birds that are caught in the ſnare Eccl. 9.12.; ſo is this poor ſelf-conceited ſonne of man in an evil time; the ſnare of the devil ſuddenly falls upon him, and he is taken captive by him at his will 2 Tim. 2.26. He himſelf, that before ſought to ſubvert others, is now perverted in himſelf; he not only deceiveth, but is himſelf deceived 2 Tim. 3.13.; the devil ſoon ſears his conſcience with an hot iron 1 Tim. 4.2., and makes him reprobate concerning the faith 2 Tim. 3.8..

Let now any ſound and godly Miniſter of Chriſt take him to do, and endeavour to ſhew him his errours, to confute them by plaine and pregnant Scripture, and to ſhew him the abſurdities that follow his fanatick opinion, he ſlights all arguments, ſcornes and derides all oppoſers, as ſo many ſilly boyes, not worthy to contend with this great Goliah; and as Jannes and Jambres withſtood even Moſes himſelf, ſo doth this man reſiſt the truth Ibid.. He is engaged, and he will go through with it; and as for thoſe which others call abſurdities, if he cannot evade them, but ſees they are neceſſary conſequents of his grand errour, he owns them all for truths; for he muſt take in them, or throw the head of Sheba 2 Sam. 20.21, 22. over the walls to Joab the purſuer, and ſo part with his darling, as Phaltiel with his whore 2 Sam. 3.15, which he is reſolved to keep, and rather then part with it, give his body to be burned 1 Cor. 13 3.), ſo true is that of the ſpirit of truth,2 Tim. 3.13. evil men and ſeducers wax worſe and worſe, deceiving and being deceived; worſe and worſe in being deceived, as well as in deceiving; yea, they deceive their own ſelves.

He is not only perverted; but paſt all help of admonition, although convinced in his own conſcience, becauſe he is ſubverted and ſinneth againſt the clear light, and will juſtifie his errours againſt all evidence of truth, being condemned of himſelf Tit. 3.11.. He knows himſelf to be in an errour, and his own judgement tells him ſo, and his conſcience calls upon him to renounce it upon paine of hell fire, yet he goes on in his ſinne. What he hath a will to hang out for a truth, he will never acknowledge to be diſproved and confuted; nay, he will preſume and conclude it proved by the fulleſt diſproof thereof.

Thus the Phariſees having once engaged themſelves in proclaiming Chriſt to be a Samaritan, and to haue a devil John. 8. 8., after our Saviour had proved to them that he had not a devil, both becauſe he ſought Gods glory and not his own, and propounded ſalvation and immortality to ſuch as receive the doctrine of the Goſpel, the Jewes hereupon concluded more confidently, Now we know that thou haſt a devil Ver. 52.. What he is reſolved not to believe, he will never confeſs to be proved, how ſtrongly ſoever confirmed; and what he reſolves to believe he will perſiſt in it, as not confuted, how clearly ſoever by Scripture it ſelf condemned. Nor is it any marvel to ſee ſuch men ſuffer death for their opinions, their diſeaſe being that of the Gangrene 2 Tim. 2.17, which not only ſpreadeth, but where cure is refuſed or neglected, certainly deſtroyeth; yea, though you bray this fool in a morter, yet will not this folly depart from him Prov. 27.22. Nor is the reaſon hereof leſſe evident then the thing it ſelf, that men may be ſatisfied with the truth hereof, and not be beguiled with the ſleights of this hypocrite, nd cunning craftineſſe whereby he lies in wait to deceive. He is,

Firſt, a proud man knowing nothing 1 Tim. 6.4., that is, as he ought to know 1 Cor. 8.2, becauſe what knowledge he hath, puffeth him up Ver. 1.. It cauſeth ſuch a ſwelling in his minde and heart that he cannot ſee his way, as ſwelling of the face that ſwells over the very eye-lids and ſhuts up the eye.

Next, he hath a ſeduced heart which leads him aſide Eſay 44.20., ſo that when (as people overcome of the green-ſickneſſe) he feedeth upon aſhes, meere deluſions, he cannot deliver his ſoul, nor ſay, is there not a lie in my right hand? An heart he hath exerciſed with covetous practiſes 2 Pet. 2 14, no marvel then if he commit idolatry with his own idol, covetouſneſſe being ſo inſeparable from idolatryCol. 3.5.. Adde hereunto, the witchery that is in hereſie, not only to intice, but to befoole and beſot men, as it did the Gallatians. It is not without truth, that the devil uſeth inchantments and witchcraft to draw people after the fondeſt and ſottiſheſt errours that ever he broached by the weakeſt and ſimpleſt of his ſeducing ſpirits. For the Apoſtle in expreſſe termes, imputes the falling off of the Gallatians from the truth to ſeducers, to plain witchcraft practiſed upon themGal. 3.1.; and the deluſions of Satan drawing men to believe a lie, are called ſtrong deluſions, or the energy2 Theſ. 2 11. 〈 in non-Latin alphabet 〉 . or efficacy of deceit, the very ſtrength of Satan, whoſe vaſſals they are, for being lifted up with pride, they fall into the condemnation of the devil 1 Tim. 3.6, not only to be condemned as he is, but condemned to him, to be under his tyranny here, and torments in hell. Therefore, what ever they pretend, they are the Apoſtles of Satan 2 Cor. 11.15., his works they doJohn 8.4 ., and their reward ſhall be according to their works2 Cor. 11.15, to which erratick ſtars is reſerved the blackneſſe of darkneſſe for ever Jude 13..

Contrarily, the true diſciple of truth in his greateſt ſeeking of truth with his whole heart, is ever jealous of himſelf, and quits any errour ſo ſoon as diſcovered. Differ.

While he is in a condition to know but in part (f), 1 Cor. 13.12. he knows himſelf ſubject to errour as well as others; and therefore in the firſt place, he ſeeks the teaching of God Pſ. 119.26.33 &c by the teachings of men; and prays, O let me not wander from thy Commandments Ver. 10. But if he do wander, in an errour he may be, becauſe this is humane; but an Heretick he will not be, becauſe this is Satanical. If in ſome points he be otherwiſe minded, than he ought, this often happens through infirmity, or want of information; but his ingenuity is ſuch, that when ever he hath information of it, he quickly and willingly parts with it, as true penitents from their idols, ſaying, get thee hence Eſay 30.22. He may through ignorance be as confident as Peter that Chriſt did too much, in waſhing his feet; but no ſooner doth Chriſt diſcover his errour, and tell him, If I waſh thee not, thou haſt no part with me John 13.8.; He ſoon changeth his mind and his language too; Lord, not my feet only, but alſo my hands and my head Ver. 9.. He may be ſubject through weakneſſe and errour, to diſſimulation; Peter, and Barnabas (an honeſt plain-hearted ſoul) were ſick of this diſeaſeGal. 2.12, 13.; but when a Paul comes that tells them plainly of their errour, they ſoon reform and diſcard their errour. The whole body of the Apoſtles together were in a great errour touching the reſtoring of the temporal and Civil power and Kingdom to the Nation of the Jewes, ſuppoſing Chriſt to have intended that by his reſurrection from the deadActs 1.6.. But ſo ſoon as he diſcovered their errour to them, they enquire no further after that matter, but according to his command, they after his aſcenſion, returned from Mount Olivet to Hieruſalem Ver. 12., and there waited for the holy Ghoſt, according to his promiſe, whereby they might be better enabled to promote his Kingdom which is not of this world. It is his grief, if he be in any thing otherwiſe minded then Chriſt and his Apoſtles; but it is his comfort, that God ſhall reveal this unto him Phil. 3.15., and his good ſpirit ſhall lead him into all truth John 16.13.; although not to know all that Jeſus did and ſpakeJohn. 21.25., yet to be ign •• ant of nothing neceſſary to be known,John 2 .31 for the ſecret of the Lord is with them that fear him, and he will ſhew them his Covenant Pſal. 25.14., to make them know it See the marginal reading of that verſe..

Thus this Hypocrite incorporateth his errour, as the ſtomack the nouriſhment of meat, the true Chriſtian vomits it up as poyſon, that he may not be deſtroyed by it; the one marries it, the other ſues out a bill of divorce againſt it; the one ſets ſo light by all confutations of his errour, as Job by the book that any Adverſary could write againſt him Job 31.35, 36. taking it upon his ſhoulder, and binding it as a Crown unto him; the other ſhakes it off as Paul the Viper, ſo ſoon as he feels it to take hold of his hand Act. 28.3, 5.. The one as Herod will keep his Herodias, let John Baptiſt ſay what he will againſt it, the other as Abimelech puts Sarah (how fair ſoever) away in haſt, ſo ſoon as it is diſcovered to him to be unlawful to keep her.

CHAP. X. The Schiſmatical Hypocrite Is he who under a colour of attaining to more purity,Defin. rends and wounds the body of which he is a member.

AS in the body politick, Seditious hypocrites rend and teare that, under pretext of redreſſing abuſes in the Civil Government; and of governing better, (with which Abſolom 2 Sam, 15.4. began his treaſon, and rebellion;) ſo in the Eccleſiaſtical body there are ſeldome wanting men purer in their own eyes then their neighbours, that will ſtill be quarrelling the preſent worſhip, or Order, inſtituted of Chriſt, and obſerved in that Church whereof they are members, untill under colour of reforming theſe, and of removing abuſes in the members of the Church, they break all rules of Order appointed by Chriſt, and of love between themſelves, and ſo put all into confuſion.

This hypocrite may well be yoked with the heretical. The Heretical hypocrite corrupts the doctrine of faith; this, the rules of worſhip, Order, and love commanded of Chriſt. Hereſie is a poyſon, and Schiſm a wound in the body; and many times this wound engendereth the poyſon; Schiſme is oft-times the inlet to hereſie: for he that cauſleſly quarrelleth with any worſhip or Order inſtituted by Chriſt, and exerciſed in the Church to which he belongeth, and that upon pretence of ſhewing a more excellent way, muſt needs infringe the doctrine touching thoſe Inſtitutions, and ſet up another of his own, contrary to, or at leaſt differing from that of Chriſt; and, if he perſiſt therein to ſeparation, wherein comes that man ſhort of hereſie? Yea, of apoſtaſie? This is the ſad caſe of men unſetled, heady, high-minded, ſelf-ended, and ambitious of glory. For daily experience ſheweth that ſuch men, although bottomed upon the right foundation of doctrine, and, in their firſt appearing in ſuch an eccentrick motion, they hold not any heterodox opinion in matters of faith (for this would utterly blaſt their deſigne,) yet wanting the morter and Cement of humility and love, they are ſoon diſlocated, and removed even to another Goſpel.

And to ſay truth, Hereticks who are open enemies, little differ from Schiſmaticks, who are mutinous parties, that ſeldome reſt till their mutiny break out into open hoſtility. The itch of ſchiſme growes, by often rubbing, into the ſcab of hereſie. There is no ſchiſme, Hieron. in Tit. 3. but runs up into ſome hereſie, to juſtifie her departure from the Church, if ſhe proceed to a ſeparation. The meaſures the Devil obſerveth, in his dance are, firſt ſchiſme; then ſeparation, the next hereſie, and the laſt is apoſtaſie. And all the variance, debate, ſtrifes, confuſions, and troubles, that like ſo many fits of the mother, riſe up in that Church (whoſe unhappineſs it is to have ſuch an Eſau ſtrugling with Jacob in the ſame womb,) is to be ſet upon the account of this hypocrite: for, as he that takes part in a fray which begins in words, and ends in blood, ſhall be found guilty of the murder committed; So this hypocrite muſt anſwer for all the miſchievous effects of his hare-brayn'd courſe, how ſpecious and plauſible ſoever his firſt ſetting out may ſeem to be.

This Schiſmatick being denominated from ſchiſme (the ſpawn of the Devil, of which he is engendred) will hardly be diſcovered aright, unleſſe we rightly underſtand the nature of ſchiſme, which however it often ends in ſeparation from that particular body of which it is a part, yet is too often found in thoſe who break not off all communion with the body in the aſſemblies thereof.

For whether we regard the firſt and native ſignification, which imports a rending of the ſame thing that was continuous, into parts; a ſciſſure or parting aſunder of that which before was but one, or undivided, as the rent in a cloth, Mat. 9.16: 〈 in non-Latin alphabet 〉 : or in the veile of the Temple; Mat. 27.51. 〈 in non-Latin alphabet 〉 . (which ſtill hung upon the ſame curtain rod even after that rent made in it;) or, whether we look upon it in the borrowed uſe of it, in a civil conſideration, it notes a dividing of the people one from another, not alwayes to a renouncing of all commerce and converſe; but, in point of opinion and affection, in reference to ſome other thing about which they differ; Some judging thus, others thus. So we read of many diviſions among the people becauſe of Chriſt, John 7.43. as whether they ſhould ſuffer him to be apprehended by the officers ſent to take him, ver. 32. or not: So, elſe where;John 9.16.10.19. In which places the word in the original is 〈 in non-Latin alphabet 〉 ſchiſme; where we read not that they thereby ceaſed from all civil Communication, and became of one, ſeveral civil bodies, but continued as one, yet much divided and torne among themſelves, which was no ſmall burden and trouble to them. So this muſt needes, in an Eccleſiaſtical ſence denote diviſions in opinion and judgment of members of the ſame Aſſembly; either about their Teachers and Guides, 1 Cor. 1 10. & ver 12, 13. compared. or about their Adminiſtrations, 1 Cor. 11.18. or about their members, in all which they neither ſpake the ſame thing, nor joyned together in the ſame mind, and in the ſame judgment, but had ſharp contentions, and ſuffered ſtrong convulſions to the diſturbing, diſtorting, and diſtracting of the whole body.

He that is guilty of this, is a ſchiſmatick: and he that doth thus under pretence of coming neerer to Chriſt, in a purer and more refined way, while in truth and indeed he raiſeth up, entertaineth, or countenanceth cauſleſs diſſenſions and diviſions in the Church, contrary to the order of Chriſt, and the rules of prudence and love, in forbearing one another, is a ſchiſmatical hypocrite. He is a breaker of unity, under colour of purity; an author of confuſion, under pretext of order; and an obſtructer of charity under a ſhew of love: His Religion is ad oppoſitum, it doth him good to do ſomewhat apart and ſingular, to preach Chriſt out of contention Phil. 1.16. He neither will be led nor driven, but thinkes himſelf fitter to drive his leader, and loves nothing, though of Chriſts own appointment, that is in faſhion and uſe in the Church, if not of his own introducing.

On the Contrary,Differ. the true Chriſtian endeavoureth to keep the unity of the ſpirit in the bond of peace. Epheſ. 4.3.

He finds and feeles the benefit of his prayer that is the Head, for all the members that are his body, to the Father, that they all may be one in us, John 17.21. and ſo made perfect in one. ver. 23. Therefore he makes it his main ſtudy to be like minded with them, having the ſame love, being of one accord, of one mind; Pſal. 2 2. and, his dayly care, to do nothing through ſtrife or vain glory; ver. 3. But, that all his things be done with charity.1 Cor. 16.14. By the truth of faith he cleaves unto Chriſt; the head, and is one ſpirit with him; 1 Cor. 6.17. by the bond of love, to all his fellow members, as one body with them.1 Cor. 12.12. He not only not forſaketh their aſſemblies,Heb. 10.25. but aſſembles with them, in love to them, not to irritate, but to conciliate, and to provoke one another to love and to good works. ver. 24. He deſires and ſtudies ſuch a Communion with the Saints on earth, that even in this reſpect, Gods will may be done on earth as it is in heaven by the ſpirits of juſt men made perfect: and that his agreement with his fellow-members here may not only reſemble, but hold ſome proportion with that perfect Communion he hopes to enjoy with them in heaven. And foraſmuch as he hath purified his heart in obeying the truth to unfained love of the brethren, he is careful to love them all with a pure heart, fervently. 1 Pet. 1.22. He will not ſeparate, as the manner of too many is; no, not for what he or others may, through pride, or prejudice, eſteem a better way. And in the Church of which he is a member, he will neither deſpiſe other members as having no need of them, 1 Cor. 12.15, 16. nor ſtart out of his place by a diſlocation, whereby the reſt of the members ſhould be put to the leaſt pain. In the place wherein he is ſet, he abides with God. 1 Cor. 7.24.

He knows that where the Saints communicate in love, there the Lord commandeth the bleſſing, even life for ever more. P al. 133.3. And every errour in doctrine, every failing in worſhip, every ſwerving from order is not ſufficient warrant for ſeparation, or non-communion. How then ſhould the Church of Corinth have come together, among whom the Apoſtle prayed and deſired that there might be no Schiſmes or diviſions (a)? 1 Cor. 1.10. He will paſs by offences which he cannot reforme; love the brother-hood, (b) partake of the Ordinances of Chriſt in Love, and maintain Order, Col. 2.5. and peace, Mar. 29.50. who ever breaks either the one or the other.

Thus this Hypocrite like Abſolom, pretends reformation, but puts all into confuſion; the true Chriſtian keeps back the paths of all breakings out by prudent forbearance in love: the one ſeeks to ſet the Church on fire by his zeal, the other caſts water on thoſe ſparks by his love, The one makes the paths of the Church ſo uneven and rough, that even the wiſeſt can hardly walk in them without danger of ſtumbling; the other covets to make them as ſmooth as Solomons PalaceCant. 9.10. that was paved with love for the daughters of Jeruſalem.

This Hypocrite hath the faith of our Lord Jeſus Chriſt in reſpect of perſons. Jam. 2.1.

Look what reſpect he beares to mens perſons, ſuch is his religion, ſuch is his carriage in the Church. If the place he holds there will bear it, he likes nothing better then to act Diotrephes; 3 Joh. 9.10. and in all things loves and ſeeks to have the preheminence. None muſt be received into the Church, either as Teachers, or Members, but whom he pleaſeth. None muſt continue in the Church, but thoſe of his own gang. If even an Apoſtle himſelfe be not of his opinion, will not yield him the right hand, is willing to eaſe the Church of ſuch unneceſſary and unwarrantable burdens as he impoſeth, he will not receive or admit even St. John himſelf, but prate againſt him with malicious words. If any of the Church have a mind to give to godly Chriſtians the right hand of fellowſhip, and to receive them as brethren, unleſſe he be ſure they will in all things vaile bonnet to him and his opinions, ſay as he ſaith, and do as he doth, he will not receive them himſelf, but forbiddeth them that would; and not only ſo, but caſteth them out of the Church as rotten members, that preſume to do ought againſt his declared opinion or practice, how ſingular or abſur'd ſoever.

If he be a private member (yet pragmatical) he will drive on his own particular deſigne in all his actings, and therefore if there be ſeveral teachers within his compaſſe, he conſiders who is moſt ſuitable to his private ends, and him he cries up beyond all reaſon and moderation; not ſo much to make him great whom he ſo applaudeth, as to make himſelf great in that applauded mans opinion, and to winde himſelf the further into his affections for ſelf ends and advantages. And here he will cry up Paul, to derogate from Apollo; 1 Cor. 1.12. or extoll Apollo to detract from Cephas; or applaud any of theſe, with neglect of Chriſt, as his own intereſt leads him; whereas theſe are but Ministers by whom the Church believeth. 1 Cor. 3.5. He will conſider nothing but his owne advantage, according to which he hath the perſons of men in admiration, 2 Pet. 2. or contempt.2 Cor. 10.

If a Miniſter never ſo able and godly, agree not with him in opinion or in ordering the Church Aſſemblies, he is either weak, or peeviſh; if any of the Church ſtand for him, this hypocrite is extreamly diſquieted: Thus thoſe ſeducing ſpirits in the middeſt of all their zealous affecting of the Galatians, not affecting them well, that is, upon right grounds and ends, they would exclude the Galatians, Gal. 4.17. from the truth of the Goſpel, and even from their own reaſon and underſtanding, making very focles of them, that they might affect thoſe ſeducers, and be ready for their ſakes to pluck out the eyes of Paul, for whoſe ſake they once would have pluckt out their own, and have given them to him. ver. 15.

Differ.On the contrary, the true Chriſtian receives truth not for his ſake that brings it, but for the truths ſake that is brought.

He lookes upon Paul and Apollo, and every faithful Miniſter of Chriſt with reverence and honour; yet, not to make them Lords of his faith, or abſolute directors in matters of worſhip or order in the Church, but as Miniſters by whoſe miniſtry he hath believed, even as the Lord hath given unto every man. 1 Cor. 3.5. He will receive truth from the meaneſt ſervant of Jeſus Chriſt, although he preach the Goſpel through much infirmity, Gal. 4.13. without deſpiſing or rejecting it: but, an errour, he will not willingly ſwallow down, although recommended to him by an Angel from Heaven. Gal. 1.8. If there be ſome diſorders, he will in the ſpirit of meekneſſe and humility deſire to remove them; if that cannot be, he will rather bear it with grief to preſerve peace, than oppoſe it with faction under colour of zeale, tending to ſeparation, in hope that God will in time reveal that which is truth unto thoſe that at preſent are otherwiſe minded. He will not forſake the Aſſemblies of the Saints, which cannot be left without ſinne, nor wanted without puniſhment.

Thus this hypocrites piety is but partiality; and his zeal, faction; the true Chriſtian obſerves all things preſcribed of Chriſt, without preferring one before another, doing nothing by partiality. The one exalteth ſome, that he may divide, the other is without partiality, that he may prevent diviſion.

The Schiſmatical hypocrite breaketh the rules of love upon pretence of holineſſe.

He is very pure in his own eyes, yet not purged from his filthineſſe Prov. 30.12., and therefore hath bitter envying and ſtrife in his heart Jam. 3.14., which breaks out againſt all rules of charity. Stand apart (or ſtand off ſaith this man) for I am holier then thou Eſay 65.5; at leaſt as holy as any, and as meet to be a maſter of the Aſſembly. If others exerciſe more authority, he ſticks not to tell them, they take too much upon them, ſeeing all the Congregation is holy every one of them Numb 16.3. Thus he puts holineſſe to mutiny againſt order, peace and love all at once; againſt order, by refuſing to ſubmit to it; againſt peace, becauſe diſorder ever ends in confuſion; and againſt love, becauſe the way of peace he hath not known.

That famous Schiſme of the Donatiſts confining the Church to their African Aſſemblies as the onely Staple of truth and holineſſe; ſpread it ſelf farre, and laſted long, but at length vaniſhed. But now it is at laſt revived partly in the Papiſts, and partly in the Separatiſts. The Papacy, eſpecially as ſuch, is a very Schiſme (though not without many hereſies ſerving to uphold that part;) for they confine truth and holineſſe, Church and Chriſt, and all, to that Sea of Rome. So that if we admit it the name of a Church (as a thief may be ſaid to be a true man) it is a very Schiſmatical one, that, deviating from the one true Catholick Apoſtolick Church, will needs yet retain the name and title, when for ſubſtance it is the moſt abſolute Synagogue of Satan on this ſide Hell.

For, are there not found in it Altars, againſt Altars, Popes againſt Popes at the ſame time, Councels againſt Councels; to ſay nothing of Friars againſt Friars, Dominicans againſt Franciſcans, and Jeſuites againſt both? do they not bite and devoure one another, teare and ſpoile one another to the utmoſt of their power? Do they not caſt us out of their Synagogues for not joyning with them againſt thoſe very truths, which the Apoſtles and true Primitive Martyrs ſealed with their bloods? yea, doth not Saint Peters Vicar, kill and eat the fleſh of his own Church and members, ſo often as they do but touch him in his patrimony, profits, or deſignes? Who is ſo great a ſtranger in Iſrael that he knoweth not theſe things?

And as for Separatiſts among our ſelves; what diviſions, ſub-diviſions and crumblings into nothing are not found among them? Firſt, they fall out with parochial Congregations as not pure enough for them to joyn with; either the Miniſter wants a lawful call, or gifts, or both; or, the worſhip is corrupt in whole, or in part; or the members are unſound, or diſorderly. Then among themſelves being ſeparated, every one hauking after the glory of making or promoting that ſeparation, muſt take upon him the moulding and ordering of their new Congregation; at which ſome others, as ambitious as the former, quarrel, and finde ſome errour in that way, and if this be not reformed, away go they and draw other diſciples after them till at length they fall off from all aſſemblies of the Saints, and throw off all duty. Firſt, they rend the Church while they continue in it, then rend themſelves quite off from the Church by ſeparating from it.

Contrarily, the true Chriſtian maketh love a part of holineſſe, Differ. and never accounts that holineſſe wherein love is wanting.

He knoweth that two things are requiſite to every member of a Church that would not walk diſorderly; truth and love, ſalt and peace. The truth muſt be ſpoken and held 〈 in non-Latin alphabet 〉 truthifying, that is, ſincerely and candidly holding it forth in love to the truth and to the members alſo. forth in love, thereby to grow up into him in all things, which is the head even Chriſt Eph. 4.15.; and this truth muſt be poudered with ſalt Mar. 9.50 Col. 4.6., of true wiſdom and diſcretion that a Chriſtian may know how he ought to anſwer every man. And love muſt cement every joynt, and cover all deformities and imperfections that are in the joynts; and ſo he and the reſt of the members have peace one with another. Truth is the naile that is driven by the Maſters of the Aſſemblie; the ſalt of wiſdom as the hammer by which that nail is driven; and love the oyle in which that naile is dipped, whereby it goes up to the head without rending or breaking in pieces any members of the Church, into which it is driven. In all profeſſions there muſt be unity and unanimity; unity to knit the members together; unanimity to keep them ſo. And as in trades, ſo in the profeſſion of godlineſſe, men muſt not only be free of the ſame occupation, but alſo members of the ſame corporation, and ſtudy the peace and welfare of it. Even Satan maintains a kinde of unity (or rather a conſpiracy) in his Kingdom, elſe it could not ſtand. How much more then the Kingdom of Chriſt (which Satan ſeeks to divide that he may overthrow it) ought to ſtudy unity as much as purity? his Church being as Hieruſalem Pſal. 122.3., a City that is compact, not as made of many ſtones, but as if all were but one ſtone, that it may be at unity within it ſelfe.

Thus this hypocrite ſets up an holineſſe which may caſt out peace; the true Chriſtian loves the truth and peace that he may promote true holineſſe. The one is for dividing under a colour of holineſſe; the other follows peace with all men and holineſſe Heb. 12.14, as verily beleeving that without both no man ſhall ſee the Lord.

This hypocrite hath always a prejudice againſt authority.

Government, Order, Antiquity, Cuſtom, conſent of Churches, are names and things little beholding to him. Becauſe they may erre, therefore he preſumeth that they do erre. With him all imparity in the Church ſavours of Antichriſtian Policy, and pride which muſt be rooted out. Therefore ſpeaks evil of dignities; whereas Angels which are greater in power and might, bring not railing accuſation againſt them before the Lord 2 Pet. 2.10, 11. Yet is it no leſſe pride for him to think himſelf equal with the higheſt and beſt, and none meet to be above him; and while he ſhutteth pride out of one door of order, be lets it in at another of parity. He loves (as Salmons) to ſwim againſt the ſtream, till he be taken in the net. Corah and his company had never been ſo bold with Moſes for his civil adminiſtrations, had it not been out of envy to Aarons mitre, and his exaltation above the reſt of the Levites; not becauſe unlawful to be worn, whatever they pretended, but becauſe it was on any head but their own. He ſtudies to know wherein he may not obey authority, rather then wherein he may and ought to obey it; and is better pleaſed to finde any fault to adminiſter matter of exception againſt obedience, then to find no fault at all, or to have faults amended.

Differ.Contrarily the true Chriſtian honoureth authority, and judgeth favourably of thoſe that are in it.

He knoweth God to be a God of order in all the Churches of the Saints; and that all are not one member, nor have one office in the body; all are not Apoſtles, all are not Evangeliſts, all are not Paſtors, Teachers, or helps in Government 1 Cor. 12.28, 29. in the Church. The ſeveral members have their ſeveral places, their ſeveral offices in the body, which if they keep not there will be a diſlocation, a convulſion, a Schiſm in the body. Therefore he looks upon Government adminiſtred according to the minde of Chriſt, as the Ordinance of Chriſt, and obeyeth thoſe that have the rule over him; ſubmitting himſelf Heb. 13.17., not oppoſing of them. Thoſe that in ſome things fail, he pitieth and prayeth for, covering their nakedneſſe, going backward with the garment of love, as Sem and Japhet did that of their father Noah Gen 9.23.. And the Elders that rule well, he accounteth worthy of double honour 1 Tim. 5.17.

Thus this hypocrite walking after the fleſh, deſpiſeth government 2 Pet. 2.10.; the true Chriſtian walking after the ſpirit, dares not have an undutiful thought of his Governors; the one ſeeks to pull down the government to exalt himſelf; the other upholds it to exalt Chriſt.

The Schiſmatical Hypocrite is a great ingroſſer of the Churches Commons.

Thus that man of ſin hath rent away a great part of the Chriſtian world from the unity of Chriſt and his Goſpel, whereof all Saints partake in common Jude 3., and excludes all that are not of his Synagogue, and have not his mark, from ſalvation; which yet belongs to all beleevers, and therefore called the common ſalvation Ibid.. They ingroſſe the title of Catholicks, whereby they would imply both truth of doctrine and univerſality of conſent to be found only with them; but upon no better grounds then the Turks arrogate the titles of Muſſulmanni, that is, Orthodox; and Iſlani, that is at unity. It is not his number that excuſeth from Schiſme, no more then the ten Tribes falling off from the houſe of David, could make the two Tribes that adhered thereunto guilty of that rent, and the ten Tribes innocent. Nor is it his reſidence in the chief City (once the ſeat of the moſt famous Chriſtian Church in the worldRom. 1.8. out of which he hath ſhouldred the Emperour, diſcharge him from being guilty of the rent, no more then Caeſars uſurping thereof, and forcing the Senate into a corner could acquit him of uſurping; elſe Caeſar muſt be a true Common-wealths man at Rome, and Cato and the Senate, rebels at Branduſium.

But there is nothing more abſurd than to hear the papal party call themſelves the Romiſh Catholick Church, which two words imply a contradiction, as if one ſhould ſay, a general particular Church. Neither is there any thing more ſacrilegious then the appropriations (or impropriations rather) of that Church, whereby they challenge to themſelves as their peculiar, whatſoever glorious things are ſpoken of that one Catholick militant Church, the true City of God on earth.

And there are not none elſewhere who arrogate all purity in doctrine worſhip and diſcipline as their own particular free-hold and peculiar; making their own opinions and adminiſtrations the only ſtandards to weigh and meaſure all other Churches by, who muſt all be pronounced too light at leaſt, if not Babyloniſh and Antichriſtian, if found to deviate from them, or not to come fully up to them in all things: Yea, he will (if not formally excommunicate, yet) in effect non-communion all of the ſame Church, and debar them the Sacraments, how ſound ſoever in the faith, and unblameable in converſation; if they cannot be ſatisfied of the truth of grace in his heart which is inviſible, and to be left to the judgement of the ſearcher of hearts, where their open wickedneſſe ſaith not in his heart, that there is no fear of God before their eyes, and that they have altogether broken the yoke.

Contrarily,Differ. the true Chriſtian holdeth communion with all wherein they communicate with God.

As he is at unity with all man-kinde, not degenerated into beaſts, in r gard of the common image of God, and with all men of honeſty and civility, for the love of humane ſociety, as a friend to the government of God; ſo is he with all that are called Chriſtians, as upon whom the Name of the Lord is called, and with all called to be Saints, with all that in every place call upon the Name of Jeſus Chriſt our Lord, both theirs and ours 1 Cor. 1, 2., that is, with all thoſe that profeſſe piety, and not openly contradict it with their lives, for the love he hath to the new creature, which is the ſpecial image of God; yea, with all thoſe of whom there is any hope to gain them 1 Cor. 9.22. to acknowledgment of the truth which is after godlineſſe Tit. 1.1., for love to their ſouls, and to the work of God in the converſion and ſalvation of men.

He dares not joyn with Idolaters and ſpirits of errour diſcovered by Scripture, againſt the clear light of Evangelical truth, though the Church of Rome count him a Schiſmatick for refuſing her. He accounts it to be a folly and madneſſe to be carried with ſhews and pretences of place, names, multitudes, or titles, when the Lord Jeſus himſelf appeareth as it were in the field againſt thoſe fooleries, as with the banner of the everlaſting Goſpel diſplayed, and his ſword drawn, calling all his faithful ſubjects to arms, and ſaying with Jehu, Who is on my ſide, who 2 King. 9.32.?

Nor doth he account it leſs madneſſe of the other ſide to think that we can never go far enough from Rome, in whatever they hold or practiſe, and to condemn all for Antichriſtian Idolatry and Popery that is to he found among them. For the devil is not ſuch a fool as to put his eldeſt ſon to make a total Apoſtacy, but he lets him hold ſome truths, and practiſe ſome duties allowed of God, the better to give countenance to the trumperies, witchcrafts, and deluſions which he hath received from the Devil. Baptiſme the Lords Supper, yea, the Goſpel it ſelf is not to be thrown off becauſe held and continued by Antichriſt. Nay rather, God permits him to maintain and preſerve theſe, that thoſe men who embrace true piety, may take them up and uſe them with more purity, and to better purpoſes. He will not go further from the devil himſelf, then he goes from God. He will not reject truth as errour, becauſe that father of lies confeſſeth it. Wil any wiſe man deny Chriſt to be the holy one of God, becauſe theMar. 1.24. devil once pronounced him to be ſo? Will any diſcreet Chriſtian throw off all truths that the devil hath taken up? Will any hate the light, becauſe Satan transformeth himſelf into an Angel of light 2 Cor 11.14?

The wiſe Chriſtian therefore ſeparateth from Satan as Satan, from Papiſts as Papiſts; from wicked men wherein they are wicked; from every one ſo far and no further, then he ſeparateth himſelf from God, as fearing the footſteps of ſuch ſeparation, for that they who affect and begin it, ceaſe not till they have ſeparated themſelves, not only from all Religion, but common honeſty.

Thus this hypocrite incloſeth other mens commons and ſo deſtroys his own benefit in the communion of Saints; the other throws open all incloſures which may prejudice the leaſt and weakeſt of Saints in the enjoying of his juſt rights. The one by incloſing, excludes himſelf; the other by giving all their rights, preſerveth his own.

The Schiſmatical Hypocrite pretends to much knowledge, but without judgement.

He hath gotten ſo much eye-ſight as to finde fault, but not ſo much judgement as to diſcover the true way to redreſs it. He findeth ſome errour in the one extreme which he oppoſeth, but ſees not the danger and miſchief in the other extreme, which he crieth up and applaudeth. He ſeeth the mote Mat. 3 7. in another, but not the beam neerer home. To joyn in evil, as in ſuperſtition, &c. is a great ſinne; but therefore to ſeparate from the ſuperſtitious in commanded duties is an evil which he ſeeth not. It is ſinne to joyn in will-worſhip; but not a duty therefore to refuſe to joyne in true worſhip, be the worſhippers what they will. It is good to abhorre the Popiſh hierachy, but evil to fall into an abſolute anarchy, and popular confuſion, where every one will be a ruler, but none willing or fit to be ruled. It is good to ſtick cloſe to the written word, even in worſhip and diſcipline, as well as in doctrine; but not to force the holy Ghoſt, ſeeking by ſtrained interpretations to make him father of all our conceits. If men have a minde to be contentious (as all Schiſmaticks have) there will be no end of ſtrife, eſpecialy in things wherein the Scriptures ſpeak not expreſſely and definitively. For in things of this nature, better have to do with an Heretick, then with a Schiſmatick; for although in the Schiſmatick the matter of contention be of leſſe weight, yet the ſpirit of contention is greater, and the violence more ſtrong to maintaine it.

Differ.Contrarily, The true Chriſtian joynes to his knowledge judgement, and to both love.

The wiſe man hath his eyes in his head, ſaid the wiſeſt of menEccl. 2.14., and he hath his heart at his right hand Eccl. 10.2., while the fools heart is at his left. He can ſee and judge; the other ſeeth without judgement; the true Chriſtian not only ſeeth what is before him, but what is not yet obvious to every eye. Where any Chriſtians aſſemble themſelves, holding forth the truth in the main, and deſire and endeavour to keep the Ordinances of Chriſt free from pollution and contempt, he dares not for every light errour in judgement or practiſe forſake thoſe aſſemblies as the manner of ſome is, but rather to bear with patience, and to bewaile with grief, what through their ignorance or weakneſſe he cannot yet reforme, while there is any hope of reformation; he can become a Jew that he may gain the Jews, 1 Cor. 9.20, 21 22. rather then wholly to ſeparate from them; to them that are under the Law, as under the Law to win them; to them that are without Law, as without Law (being not without Law to God, but under the Law to Chriſt,) that he might gain them that are without Law. To the weak he becomes as weak, that he might gain the weak. He can be made all things to all men, that he may by all means ſave ſome. Not that he joyned with the Jews in denying Chriſt, but conformed to what ever was not againſt Chriſt; nor to them that are under the Law, in matter of juſtification by works, but in making it the rule of his obedience to the Law of faith; nor to them that are without Law, as a ſon of Belial; but as not tying them to ought that concerned the Ceremonial Law; nor, to the weak as humouring them in their weakneſſe, but bearing with them in a ſpirit of meekneſſe, till of weak they become ſtrong. If he finde them head-ſtrong in paſſion where weakeſt in judgement; he doth not knock them down with violence, but overcome them by patience, as skilful fiſhers do the ſtrongeſt fiſhes, not vexing them with doing before them what he knows they cannot away with, but rather forbearing his own liberty, then offend their weak conſciences1 Cor. 8 13.. And all this he doth for the Goſpels ſake, that he may be partaker thereof with them 1 Cor. 9.23..

Thus this Hypocrite is as the bird-eyed horſe, that takes notice of every thing that may cauſe him to ſtart, and to endanger his rider; the other is as a ſober man that is not frighted with ſhadows, nor flies off for trifles; the one knows nothing as he ought to know, for lack of judgment; but the other being ſpiritual, judgeth all things 1 Cor. 2.15..

The Schiſmatical Hypocrite is all for things, but nothing for the right timeing of them.

As the State Hypocrite is wholly an obſerver of times, ordering things to the times to promote his own intereſt by both, ſo the Schiſmatical Hypoctite is all for unſeaſonable preſſing of things, without any conſideration of times. This man knoweth not his time, and ſo by unſeaſonable putting on of things in an unſeaſonable time, himſelf is ſnared, and he ſeeks to enſnare others, in an evil time Eccl. 9.12.. He would have the Church in all things ſo ordered now, as in the Apoſtles time; not only for doctrine and worſhip, but for all circumſtances then taken up for neceſſity to avoid perſecutions; (which might be avoided without prejudice to the Goſpel, as things then ſtood, as in the caſe of Pauls purifying Act. 21.23, 24, and ſundry other incidents:) Then, the Magiſtrate medled not with matters of Religion, unleſſe to perſecute it, and the Chriſtians never appealed to them, unleſſe in criminal cauſes, and caſes contrary to the Laws of the EmpireAct. 25.9, 10, 11.; therefore now, the Magiſtrate muſt have nothing to do in matters of Religion, no more then Gallio, who, to avoid the being a Judge in ſuch matters, cared not for the contempt done to his authority as a Civil Judge, before his face at the judgement ſeat it ſelfAct. 18.14, &c, which this hypocrite by his principle muſt needs juſtifie, and cries up as an excellent reſolution in a Chriſtian Magiſtrate; albeit the Spirit of God brands him upon record as a moſt profane wretch, for ſo doing, to all poſterity.

Thus he thinketh that the command to come out of Babylon Rev. 18.4., extends to all times and ſeaſons, for going not only from Rome, but from all that retaine any thing which he calls Romiſh, whether truly Babyloniſh or not; and that the leaſt offence given or taken, is warrant ſufficient to make a rent in the Church, and to prefer a miſchief before an inconvenience; which however it may in ſome caſes hold in the Laws of men, yet is ever ſinful and dangerous in the things of God, where notwithſtanding the inconvenience, Chriſt may be had and enjoyed, as in Corinth, notwithſtanding the many offences there given to ſuch as were truly godly, in the matter of the Lords Supper it ſelf1 Cor. 11., as well as in other things; and yet even there Paul would have no Schiſme1 Cor. 1.10.; and that conſidering the times, wherein many things muſt be born, for want of power and opportunity to reform them.

Contrarily, the true Chriſtian wiſely conſidereth the times and ſeaſons, Differ. as well as things.

He is as much in truth and in deed for an abſolute and compleat reformation as any Schiſmatick in the world; yea more, for he will omit no ſeaſon by which it may be promoted; whereas the other, for want of taking the due ſeaſon, is ſure to prevent the doing of what he pretendeth, and to bring in the miſchief of a rent and confuſion, inſtead of a true reformation. If he live in an age wherein an Aſa 2 Chr. 15.9, &c, an Hezekiah ch. 30.1, 2, 3, &c., or a Joſiah (h) reigneth, that will cauſe the people to worſhip the true God in the right order and manner,ch 34.32, &c. and under whom the houſe of God is by their care and zeal throughly purged, and that the righteous flouriſh, and are exalted; He will then apprehend it to be a fit ſeaſon for him to appear (within his own ranck and ſphere) to remove the very leaſt diſorders, and be as forward as any to purge out whatſoever does offend; and1 Theſ. 5.2 2. to abſtain from all appearance of evil, purging out the old leaven, that all may be a new lump Jude 23., ſaving (ſuch as need it) with fear, pulling them out of the fire, hating the very garment ſpotted with the fleſh 1 King. 12 32 33..

But if God let a Jeroboam reign, to ordaine Feaſts, Altars, Sacrifices and Prieſts deviſed of his own heart 1 King. 12 32 33.; making the loweſt of the people Prieſts, and ſuffering whoſoever would be conſecrated to become one of the Prieſts for his high places chap. 13.33.; Or if a profane Gallio be at the helme, who cares not what Religion men profeſſeAct. 18.13, 14. Then indeed he accounts it wiſdome eſpecially if a private Chriſtian, to lie hid as much as he can, as thoſe ſeven thouſand in Ahabs time; and to keep ſilence in that time, becauſe it is en evil time Amos 5.13.; unleſſe where God by his providence calls him out to bear witneſſe to the truth, ſo as either he muſt deny the truth, or ſuffer for it. In this caſe, he rejoyceth in being a partaker of Chriſts ſufferings 1 Pet. 4.13..

And even Miniſters of Chriſt who at ſometimes muſt not count their lives dear unto them Acts 20.24., but be partakers of the afflictions of the Goſpel according to the power of God 2 Tim. 1.8.; at another time, if they be perſecuted in one City, they may and ought to flee into another Mat. 10.23.; when it is to reſerve themſelves for better times, to do more and greater ſervice unto Chriſt. Then Paul and his company at Epheſus, will not expreſſely and openly inveigh againſt Diana Acts 19.37 when it may raiſe tumults to the hazzard of the Goſpel, and the ruine of thoſe few that in that City received it: Yea when it may advantage him for his preſervation from preſent miſchief, and unto future ſervice, he dares profeſs himſelf a Phariſee Acts 23.6., ſo far as the Phariſees held the truth, viz. touching the point of the reſurrection of the dead, and the acknowledgement of Angels and Spirits, which the Saduces denyed, and the Phariſees confeſſed Ver. 8..

Thus the Schiſmatical hypocrite obſerves not his time, and thereby deſtroys what he ſeeks to build; the true Chriſtian knoweth his time, and ſo ſerves Chriſt and ſaves himſelf: the one unſeaſonably venteth his paſſion, to the prejudice of Religion; the other ſeaſonably ſhews his prudence to the advantage of the truth.

The Schiſmatical hypocrite is zealous, but out of his element.

This is the fountain of Schiſme, the arrogating of that to a mans ſelf which belongs not to him, with contempt of others whom they ought to honour. This hypocrite thinks he doth nothing, if he keep within his own line. If he dares not execute the Magiſtrates office, for fear of a premunire; yet he will be ever finding fault with the Magiſtrate, if himſelf may not do what he liſt in contempt of Laws, and cry out, perſecution, when his own folly cauſeth the ſtripes to fall upon his fools back; or; that the Magiſtrate wants courage and zeal, if in all things (though never ſo unwarrantable and ſenſleſſe) that he would put the Magiſtrate upon. He thinks ſo well of himſelf, that he believes himſelf able to govern his Governours, and to rule his Rulers; and to be, if not a Magiſtrate, yet a reformer even of Magiſtracy it ſelf, and of all that execute it. He is like an ill man'd colt that takes the bit in his teeth, and runs away with his Rider, and never leaves running (unleſs ſtopped by force) till he hath caſt him.

And as for the Miniſters office, this Corah and his complices will make more bold, not only to reprehend, but uſurp it. For doting on his own conceited guifts, he makes no bones to become a Teacher cf the Law, underſtanding neither what he ſayth, nor whereof he affirmeth 1 Tim. 1.8; even before he hath learnt his Catechiſme, and while he hath need that one teach him again the firſt principles of the Oracle of God Heb. .12., having need of milk and not of ſtrong meat.

And even in theſe extravagancies, if you obſerve his ſtrain and temper of carrying them on, his wine is all turned into vinegar, which (without any oyle) he poures into the wounds of his brethren; yea, of his betters whom he ought not to mention without reverence and honour. He entertaineth irreverent opinions, and uttereth contemptible words of authority, and diſlikes men the more, by how much their places require more reſpect and obſerva ce: which is one of the Characters that no leſſe than two Apoſtles give of himJude 8. 2 Pet. 2.10.. He thinks a private man may execute the office either of Magiſtrate or Miniſter, or at leaſt direct and over-rule them in it.

He uſeth Religion, as men loving contention make uſe of the Law, that is, to make it a cudgel to break other mens heads (although many times with the ruine of themſelves) not as a means to reduce and reclaime them. His zeal is more againſt perſons then corruptions; and if againſt corruptions, it is for the perſons; ſake and he is againſt the perſons for their places ſake; not ſimply, but becauſe he may not have them, who in his own opinion is more worthy of them. Firſt, he falls out, and then hunts to finde out ſome fault to warrant his quarrelling; and (as the Donatiſts of old) is more glad to find a fault then to ſee it amended, and to proclaim then to cover it, to carp then to cure it, and is unwilling the colour of evil ſpeaking ſhould be taken away.

There is no duty which he practiſeth ſo much as reprehenſion, none that he more abuſeth in the practiſe of it. In reprehending, he ſets by the ſpirit of meekneſſe, and forgets all reverence: He knows not how to entreat an Elder as a Father, but rather as Shemei reviled David to his face, as his ſlave. He cannot ſpeak of authority, but with ſlighting; or of Miniſtry, but with contempt.

And as himſelf is, ſo he ſeeks to make his aſſociates and diſciples, whom by perverſe ſpeakings he can draw after him. He makes his choice among the meaner ſort of people, who are ſooneſt deluded, and moſt violent after engagement; for they being leaſt able to judge, are ſooneſt flatter'd into a high conceit of their own ſufficiency, and ſo are the fitteſt timber whereof he ſeeks to erect his frame, as being moſt apt to envy others above them, and moſt heady and furious in faction againſt thoſe whom they envy; contrary to the Papiſt, who delights to deal moſt with the rich and noble, who are ableſt to pay the beſt price for their ſalvation, and to help him to bear rule by their means.

Contrarily, the ſober Chriſtian meaſureth his duty by his place. Differ.

As he forſakes not his calling, ſo he exceeds not his bounds in that calling. He can heartily reverence the Magiſtrate for his place, even when he mourns for his failings and corruptions He giveth place to authority, as a power ordained of God Rom. 13.2; though not to build faith upon; yet to keep order, and to be the Miniſter of God for his good. He knows that God is a God of order, and hath appointed to each member his proper office, as well as place in the body; and that the leaſt diſlocation of any member, is both troubleſome and dangerous to the whole body. His main care therefore in reference to the community, is, that there may be no Schiſme in the body 1 Cor 12.25., even by the leaſt incroachment, or uſurpation upon thoſe above him, or contempt, or ſlighting of thoſe below him.

Thus, this hypocrite delights moſt to be eccentrick, the true Chriſtian keeps within his own ſphere; the one loves to play the Biſhop in another mans Dioceſſe, as a buſie body in other mens matters 1 Pet. 4.15., the other ſtudies to be quiet and to do his own buſineſs 1 Theſ. 4.11..

This Hyp crite is ſoon ripe, all fire on the ſudden.

He is no ſooner a Profeſſor, but a great zealot; and preſently eſpies great faults, many corruptions and impure mixtures, which never any man but himſelf ſaw before, in the Church whereof he is a member: Schiſme is like a contagious diſeaſe that ſeizeth moſt on the beſt complexions. A man muſt have ſome ſhew of knowledge and zeale before he be a Schiſmatick, although ſuch an one knows nothing as he ought to know 1 Cor. 8.2.; yet ſo ſoon as he thinketh he knoweth any thing, he will be correcting reforming and cenſuring as many as come in his way, and ſeeking to caſt out brethren for the Lords Name ſake, ſuppoſing and ſaying that thereby the Lord will he glorified Eſay 65.5., and that becauſe he thinks himſelf holier then they, and that God muſt needs own anything that he doth.

Popery indeed delights to meet with men either groſſely ignorant, whom her Agents may lead by the noſe; or, openly prophane, that never made conſcience of any thing; giving then not only liberty, but temptations to any wickedneſs; and, the groſſer, the better for their purpoſe, that afterwards they may confeſſe them with greater advantage to themſelves: firſt, they debauch, then, confeſſe them, that ſo they may afterwards fleece them to better purpoſe. But Schiſme muſt have her diſciples a knowing people, that is, in conceit, and in the eſtimate they raiſe of themſelves, that ſo they may ſooner ſerve the devil by making rents and diviſions ſo ſoon as this piece of new cloath is ſowed to the old.

He is like a muſhrome, up in a night; or, as the Caterpiller, engendred of the Eaſt winde on the ſudden. If Satan can but blow into him the ſpirit of preſumption, you ſhall ſoon find this turned into a ſpirit of contradiction and contention, cenſuring others contemning of ſuperiors; and then, exit Schiſmaticus, Out he goes a Schiſmatick in grain to vex all where ever he comes; no great need of ſolid knowledge; ſo there be a ſhew of it; leſſe of judgment, ſo he may be judge; leaſt of all the denyal of himſelf, of which he is now an admirer. So that it is no marvel to find a Schiſmatick to be formed and faſhioned in a night, and next morning in arms, like the brood of Cadmus his Serpent.

Differ.On the contrary, the true Chriſtian grows up by degrees, and walks on towards perfection by ſober ſteps.

He is not all upon the ſpur, but puts a ſtrong bridle upon his head-ſtrong paſſions, that he may make no more haſt then good ſpeed. He is fruitful, but not before his time, He is like a tree planted by the rivers of water, that bringeth forth his fruit in his ſeaſon Pſal. 1.3.; or like the wheat in the field, that though it grow up, he knoweth not how Mar. 4.27, 28; for the manner; yet for the meaſure the earth brings forth, firſt the blade, then the ear, after that the full corn in the ear, which is not done on the ſudden, but the husbandman waiteth and hath long patience for it 1 Pet. 5.7.; Or he is like the child in the womb, begotten at once, but the ſeveral parts are formed by degrees in time, and afterwards perfected for birth and living in the world; So is every one that is born of God, he comes on by leaſurely ſteps, and when he hath gone as far as he can, plus ultra is his word; there is yet much to which he hath not attained Phil. 3.1 2.. His knowledge is not by him held to be ripe, till it be ſeaſoned with a ſound judgement; his underſtanding not right till it be poyſed by prudence; his zeal not qualified, till it be allayed with humility and meekneſs.

Well may we waite and give time to the forming of ſuch a peice; well may we enquire and ſearch with the Apoſtle?James 3.13 Who is a wiſe man and endued with knowledge, let him ſhew out of a good converſation, his works with meekneſs of wiſdom.

Thus, this Hypocrite makes more haſt then good ſpeed, the ſincere Chriſtian makes better ſpeed then haſt; the one by impetuous violence deſtroys what he pretends to build;Cunctando reſtituit rem. the other by ſeeming to be more ſlow, more ſpeedily attains his end. The one is as a flaſh of lightning, that makes way for thunder; the other as the ſhining light, that ſhineth more and more unto the perfect day Prov. 4.18..

CHAP. XI. The Superſtitious Hypocrite. Is he that through groundleſſe fear worſhippeth God according to the fancies of man.Defin.

EVen in the middeſt of ungodlineſſe not come to the height of Atheiſme, there is in all men ſome impreſſion of a God-head, which is clearly underſtood, and manifeſted by the things that are made. Rom. 1.20. The apprehenſion of a God, calls for worſhip: But, want of true knowledge of God, breeds a ſervile fear; and the not underſtanding what worſhip he requireth, makes men (ignorant of both) to ſet up an Idol of their own braine in the room of God; and, through fear to proſecute him with a worſhip of their own: both which make up ſuperſtition, of which the ſuperſtitious hypocrite is moulded and formed.

All ungodlineſſe divideth it ſelf into two maine channels, Atheiſme, and Superſtition: and, in one of theſe ſtreames all the Sonnes of Adam, alienated from the life of God, Eph. 4.18. are continually ſwimming and dabling. Atheiſme denieth God, either in opinion, ſaying there is no God: Pſal. 14.1. or, in affection, wiſhing there might be none:Iſai. 30.11. or, in converſation, living as if there were none,Tit. 1.16. Superſition is little better, for albeit it acknowledge God, yet knows him not, makes an Idol of him; and then, gives him what beſt pleaſeth it ſelf, and takes from him what is beſt pleaſing to him; not out of love to ſerve him, but out of feare of miſchiefe from him.

Hence ſome Etymologize ſuperſtition, quaſi ſupra ſtatutum, a thing beyond Statute, or Rule: that is, as the Greek word importeth 〈 in non-Latin alphabet 〉 ., a ſervile and prepoſterous feare of an imaginary God, which the true God neither enjoyeth, alloweth, or regardeth. Hence ſome learnedPlut. 〈 in non-Latin alphabet 〉 . (among the Heathens) who knew not the true God, nor his true worſhip, place ſuperſtition, not ſo much in the matter or forme of worſhip, as in the degree and exceſſe of feare which is vain and unwarrantable. Nor is this all: for, this feare produceth ſundry errours in worſhip; fear diſpoſing or rather forcing to a worſhip, but not ſhewing how. Hence the ſuperſtitious perſon inventeth and uſeth ſundry ceremonies and rites of his own head, or takes them up by tradition in the worſhip of God; accounting himſelf ſo much more religious than others, by how much his brain is more firtile, and his hand more active in ſuch kinde of ceremonies and worſhip as beſt pleaſeth his fancy, with greater feare and more ſhew of zeal then appears in others who knowing the unwarrantableneſſe and folly of them, cannot but ſleight and abhor that in which he placeth all his devotion.

Thus the affrighted Philiſtines, by the counſel of their Prieſts and Diviners, 1 Sam. 6.2, 3, &c. offered five golden Emerods, and five golden Mice to the God of Iſrael, according to the number of the Lords of the Philiſtines, as a treſpaſſe offering for making to bold with his Ark, when themſelves had been ſmitten with Emerods, 1 Sam. 5.12. and many with death; thinking by this meanes to eſcape further evils. And upon no better account did the Athenians erect an Altar, 〈 in non-Latin alphabet 〉 , to the unknown God Act. 17.22, 23.; hoping by unwarranted ſacrifices to appeaſe, and pacifie his anger breaking out upon them.

Yea, to come nearer to our purpoſe, the Iſraelites themſelves were too ſick of this malady in the middeſt of their higheſt formal devotions, having their feare towards him taught by the precepts of men Iſai. 29.13., whereby the Hypocrite abuſeth and affronteth God inſtead of worſhipping and honouring him. For, whereas God is a Spirit, and will be worſhipped in Spirit and in Truth John 4.24. the Superſtitious Hypocrite, in ſtead of truth, ſets up his own ſeeming wiſdome (wherewith ſhall I come before the Lord, &c. Mic. 6.6.) as if God had left him in the dark: and, for Spirit, a natural blind devotion, rather fearing in exceſs, than loving God in any tolerable meaſure; not ſo much hoping for help, as deſiring to be freed from hurt.

Naturally, men (not wholly given over to a reprobate ſenſe) affect to be religious: but no man by nature is rightly devout. The Atheiſt indeed naturally fights againſt natural conſcience, when once he hath maliciouſly fought againſt God; and ſo becomes worſe then the worſt nature could make him. But the ſuperſtitious perſon is far more dangerous in the conſequent and iſſue, becauſe he maketh God to be what he is not, and the creature to be what it is not, putting upon God his own ſuperſtitious fancies as true worſhip: and gives rules to others to do the like. An Atheiſt for the moſt part hurts but one, or few, with his opinion: but the Superſtitious layes a foundation of abomination for many generations. Jeroboams Calves held all the Kings of Iſrael faſt in the cords of the ſame ſinne. If men be pluckt out of the pit of Atheiſme, they will eaſily be perſwaded to climb the high places of ſuperſtition, as delighting to go from one extream to another, without taking the mean in their way, as Plutarch In Numa & Liv. li. 1. obſerveth in Tullus Hoſtilius; and as we have daily experience in godleſs men, who of Atheiſtical livers turn Popiſh zealots in an inſtant, it being an eaſie converſion from no religion to a falſe, whereby they become twofold more the children of hell than they were before.

Differ.On the contrary, the true Chriſtian worſhippeth God in ſpirit and truth, John 4.24. without the fear Luke 1.74. of man.

He conſults not with fleſh and blood, how or wherewith to worſhip him who is a Spirit: but takes notice what God himſelf hath ſhewed him, and what the Lord requireth of him Mic. 6.6., and keeps only to that.

His feare is Gods, not mans. He feareth God truly, becauſe he is taught of God how to fear him, and feareth none but God in the things of God. Feare of God in him is as the true Serpent of Moſes that devoured all the counterfeits of the Magitians; for it is coupled with love to God, which caſteth out all falſe feares 1 John 4.18.. He feareth God, none more, or ſo much: but it is a godly feare joyned with true reverence; both which produce an acceptable obedience: For, he ſerveth God acceptably, with reverence and godly feare Heb. 12.28.. His heart is devoted to the feare of God Pſal. 119.38., not which is after the precepts of men, but according to the Commandment of the everlaſting God, who teacheth not onely whom to fear, but how to feare himPſal. 34. 1.. And, from that ſlaviſh feare of this Hypocrite he is graciouſly delivered by him which is his feareLuke 1.74., partly by faith, which teacheth him his duty, and the rule to performe it, whereupon he doth it not out of feare to be hurt, but out of hope to be accepted and bleſſed: and partly by Love, which cannot dwell with ſo diſmall a companion as ſlaviſh feare, and therefore expelleth it (as light doth darkneſs) not only as unworthy of harbour, but as an enemy to true piety under a ſpecious vaile of devotion.

He knowes that however falſe gods be good fellowes, and care not how many we worſhip, ſo themſelves be not left out, and be content with any worſhip (as the Devill from ChriſtMatth. 4.9.), ſo they may have ſome; yet the true God is more jealous, and admits neither of fellowes, nor ſo much as of worſhip that is not of his own preſcribing for manner Iſai. 1.12. as well as for matterMat. 25, 9.. Therefore he regulates his devotion by the ſtandard of the Scriptures, caſteth out ſlaviſh feare as an enemy to godlineſs, and as the mother and womb of all ſuperſtition.

Thus, this Hypocrite ſerves God out of a falſe feare, without love: the truly devout Chriſtian fears him out of love. The one is ſatisfied, if to be rid of his fear, he ſerves any God, in any manner; the other to ſhew his love, worſhippeth the true God in the right way only. The one (like Darius who would have parted Aſia) is content to divide with God, to be rid of his fear; he other (as Alexander that would have all or none,) reſolves againſt all diviſion between God and man.

The ſuperſtitious hypocrite obſerveth and ſerveth the creature more than the Creator Rom. 1.25..

Superſtition is a large field containing whatſoever is taken from God, and given to the Creature under pretence of ſerving God more exactly. He will worſhip Angels Col. 2.18. that thereby he may ſeem more devoutly to worſhip God. He will in a voluntary humility, worſhip Saints, under colour of being more humble in his addreſſes to God by them. Ignorant he is of the true God, and his ignorance makes him abound in ſuperſtition, even untill he riſe up at laſt to groſſe Idolatry, if not ſtopt in his courſe by inſtruction touching the nature of the true God, and the true worſhip of God.

He ſeemes in his profeſſion to abhorre Idolatry, yet naturally fals into it ere he be aware, even when he thinks himſelf furtheſt off from it. For he that pretendeth to worſhip God otherwiſe then himſelf hath preſcribed, worſhippeth not God, but gives a will worſhip to ſome other thing that is not God, but a god of his own making, whether through a falſe notion of the mind, as ſometimes Saint Auguſtine conceived of the God head, as of a Globe of fire; Aug. Confeſſ. or, through a falſe repreſentation, as Aaron, under the ſimilitude of a calf. Exod. 32.5. And towards ſuch a God, he is very devout, while that which he worſhippeth is not God, but his own vaine fiction and opinion.

To ſpeak here of the innumerable ſuperſtitions found among heathens without the pales of the viſible Church, upon which they engraffed all their Idolatries, Divinations, Incantations, Adjurations, Sorceries, and other abominable practiſes, is out of our line at this time; we being now upon the ſent of an hypocrite within the Church, whoſe religion is little other then meer ſuperſtition: Nor ſhall I purſue all the ſuperſtitious fopperies of that Schiſmatical Synagogue of Satan, the pretended Church of Rome: for we are now hunting of thoſe cloſer hypocrites among our ſelves that profeſſe departure from Babylon, and make great ſhews of devotion, which yet is nothing elſe but a mask for their more cloſe and ſubtile ſuperſtition.

He is a great Devoto; but, wherein? If the creature command any thing in worſhip; as, cringing, or ducking to an Altar, obſerving of meates, or dayes, or formes: No man ſhall go beyond him, or reach him. A Saints day is more religiouſly obſerved than the Lords Sabbath; a Surplice more carefully put on, than the New man: the Letany more devoutly attended, than the moſt ſoul-piercing Sermon. He can better away with a Crucifix, than with a diſcourſe againſt that ſuperſtition. He is more affraid of an Hare croſſing his way, than of an Harlot in his bed: more troubled at a ſalt falling towards him, than of the guilt of ſinne lying heavy upon him. He ſetteth up ſome Saint in Heaven as an over potent favourite in groſſing both the graces of the Prince, and the priviledges of the Subject. With him the bleſſed Virgin is above her Sonne, if not to command him, yet to do feates in heaven, more than faith in the heart, to prevaile with him. Images and pictures are unto him better inſtructers then the written word, and greater helps to his devotion then the Goſpel of Chriſt. An Image, an Ephod, and a Teraphim Hoſ. 3.4. are all one to him that reſpects not truth ſo much as blind devotion. If be have them, he is never the better; but, if he want them, farewell his Religion.

With him the Starres, who were ſet for ſignes and ſeaſons of things natural, are made more ſurely prophetical and predictionary, than the Prophets of God that decry thoſe fooleries: he can gather more things future, contingent, and voluntary, from the Starres, than from the Scriptures, touching the ſad providences that may befall him or others for ſinne. He aſcribes more to Hali than to Paul: he can tell you more what weather is likely to be, from the obſervation of Saint Swithines day, the twelve dayes of Chriſt-tide, the Converſion of Paul, or of the Thurſday before the change of the Moone, than he is able to diſcerne of the Kingdome of God, even when Chriſt himſelf is preached unto himLuke 12.56.. And thus, as common people uſe to be more favourable in their opinions to Empericks and Wizzards, than to the ſolid Phyſician (obſerving when they hit, and diſſembling, when they miſſe;) ſo this hypocrite will plead more for thoſe ſenſeleſſe and abſurd rules and predictions of Aſtrologers, Calculators of nativities, Figure-caſters, and other impoſtors, even when God hath fruſtrated the tokens of thoſe lyars, and made thoſe diviners mad Iſai. 44.25.; than he will for the Scriptures themſelves, which he makes uſe of no otherwiſe than the Heretick, who learnes the Devils leſſon out of Gods Book. A judgement from the Starres, as he calls it, is of more weight with him, than the judgement of him that made them againſt ſuch judgments.

Nor will he ſet out of Dreames neither, (which alwaies give wings to fooles,) but is a greater obſerver of dreames, (in the multitude of which there are many vanities Eccleſ. 5.7.); than of what he doth or may ſee without ſpectacles in the waking Word againſt filthy dreames Jude 8.. For, as in old time, when the written Word was not compleat, God ſometimes ſpake by dreames, not to make men ſuperſtitious, but more holyJob 33.15.; the Devil who is Gods ape, too often mingled himſelf with dreames; ſo he doth ſtill, to encreaſe ſuperſtition among men, as Gregory the Great well obſerved, that he may the better delude man in his ſleep whom he thinks not enough to ride in the day; and many times ſuggeſteth that in the night, which he cannot make good in the day: So that this hypocrite had need of thoſe two gates which the Poets Homer 〈 in non-Latin alphabet 〉 . virg. Aenead. 6. fained to be ſet up for ſleep; one of horne for true dreames; and another of Ivory for the falſe. Yet all would be too little to ſhew this dreamer, which came through the Horne, and which through the Ivory: Seeing ſuch dreamers are given up to ſtrong deluſions to believe a lie, which they love, inſtead of the truth wherein they have no delight.

Yea, this devout hypocrite is not without his Charmes and Spells ſometimes: but, as thoſe wretched Exorciſts in Popery, make uſe of Oyle, Salt, Spittle, &c. (even in the Sacrament of Baptiſme,) and of holy water, and croſſes, to drive away Devils; So this hypocrite feares not to uſe, apply, and repeate words or ſentences of Scripture, either pronounced or written, for cures of diſeaſes in man and beaſts. And for chaſing of evil ſpirits from houſes and other places. In all which the devil is content to be at command, that he maymore ſurely take all ſuch ſilly birds in his net, and make them his own for ever.

To which may be added, fond adjurations by the creatures, by which he putteth them in the place and office of God, calling them in to be witneſſes of truth and avengers of perjury. But what a folly, yea madneſſe is it for a man bearing upon him the Image of God, and the Name of Chriſt, to ſweare by this fire, this light, this bread, &c! as if thoſe inanimate creatures were able to judge of truth and falſehood, and had a commiſſion from God ſo to do. Wherefore as Lactantius ſometimes proved Jupiter to be no god, becauſe he ſwore by Stix, or Hell: So may we argue ſuch ſuperſtitious hypocrites to be leſſe then men; or at leaſt then true Chriſtians, becauſe they ſweare by things inferiour to themſelves, contrary to the good old rule, He that ſweareth, ſweareth by the greater Heb. 6.16.. Of the ſame nature were all thoſe Oathes (forbidden by our LordMat. 5.34, 35), by the Heavens, the Earth, by Hieruſalem, by their Heads, &c. and eſpecially thoſe ſuperſtitious Oaths by the Temple Mat. 23.16, &c. or the Gold of the Temple; by the Altar, and the gift that is upon it; like thoſe of the ſuperſtitious Papiſts, by the Maſs, by Saint Mary, Saint Peter, Saint Paul, all which the ſuperſtitious hypocrite frequently uſeth with as much, yea with more veneration and reverence, then he doth the glorious Name of the bleſſed God himſelf.

Differ.On the contrary, the truly devout Chriſtian obſerveth and uſeth the creatures in that rank and place which is due unto them.

He neither careleſly ſlighteth them, nor ſuperſtitiouſly ſtands in awe of them, nor immeaſurably dotes upon them out of a fond opinion that they will, or can do for him what ſuperſtitious minds conceit of them. He ſuffereth not his corrupt reaſon blinded with ſuperſtition, to imagine, or create unto it ſelf a forbidden uſe of the creatures, but ſearcheth to what office God hath ordained them, and what uſe it is that God himſelfe hath allowed us to make of them; and there he ſtayeth.

He dares not worſhip Angels, when he underſtands them to be his fellow ſervants Rev. 19.10., (although of a higher rankPſal. 8.5.); yet, as being taught of God ſo to do, he can honour them; and praiſe God for them, as appointing them to be his guard while he livesPſal. 91 11 Heb. 1.14., and his convoy to heavenLuke 16 22 when he dies. He is careful not to ſhame 1 Cor. 11.10. or weary them while they attend him. He goeth on in his wayes appointed him of God, that they may conduct and preſerve himGen. 24.7.32.1.; not, out of that way, leaſt they come as adverſaries Numb. 22.22 againſt him. He propounds them as patterns of obedience, to do Gods will on earth, as they in heaven Mat. 6.10.. He dares not oppoſe the leaſt of Gods little ones, as knowing their Angels do always behold the face of God in heaven Mat. 18.10, and will finde a means to requite it. He learneth of them to eſteem highly of the work of grace where ever he diſcerns it, becauſe therein the Angels are ſo greatly delightedLuke 15.10. Finally, he rejoyceth much the more in his Chriſtian condition and communion, in that he is hereby admitted to fellowſhip with ſuch glorious companionsHeb 12.22; yea, whereby he is in ChriſtHeb. 2.16.; exalted above them; not to puff him up, or to debate them, but the more, on both ſides to lift up Chriſt above all.

Touching Saints departed, how glorious ſoever, he dares not apply to them as Mediatours to pray for him, becauſe he findes that Abraham himſelf, the father of the faithful is ignorant of us Eſay 63.16.; and of our condition on earth, and Iſrael knoweth us not, as diſcerning how it is with us. He honoureth the Prophets, but abhors to erect glorious Sepulchres Mat. 24.29, &c. to their memories, and yet hate their vertues, and perſecute them in their ſucceſſours; but his main care is, when he mentions them with honour, to imitate their graces,Heb. 12.1 and to bleſſe God for the benefit of their examplesGal. 1.24..

And as for other creatures, he will not ſet thoſe above him whom God hath put under his feetPſal. 8.6.; but only make them the matter of his praiſe unto God, that the Lord may rejoyce in his works Pſal. 104.31. He admireth Gods goodneſſe in making them for him, and uſeth them to his glory1 Cor. 10.31, that while he hath the uſe, God may have the praiſeRom. 14.6.. He is careful not to adde to their bondage Rom. 8 21, &c, by nouriſhing that corruption that ſubjected them to vanity, but learns of them to ſigh for a full deliverance.

He makes not only an ordinary uſe of them in moderation for natural neceſſities, and lawful refreſhings, but alſo a ſpiritual, and a ſabbatical uſePſal. 19 1.92.4, 5. of them, therein to behold the glory of God the Creator of them.

Finally, if he be ſubject to dreams, he doth not thereby take upon him to prophecy future events, but improves them to preſent uſe. He hunts not for revelations by them, but obſerveth thereby (in a profitable way) his complexion, ſtate of health, or, as critical obſervations in ſickneſſe. He takes notice by them of his ſpecial inclinations to ſpecial luſts and corruptions, becauſe in ſleep nature erects her ſelf more freely without reſtraint, and ſo he takes them (as Joſeph) as warnings, not what ſhall inevitably beſide him, though he do what he can to prevent it, but to avoid what luſts are in him, or evils before him, to prevent the miſchiefs that otherwiſe are ſure to fall upon him; yea he makes uſe ſometimes of falſe fears, and of groundleſs apprehenſions, to become unto him profitable cautions.

Thus, the ſuperſtitious hypocrite, becauſe he beleeves every word, except that of God; ſets the creature, to whom he makes himſelf a ſlave, above God whom he believeth not; the devout Chriſtian ſets up God in whom alone he beleeveth, above the creature, which is but vanity, and a lie, beyond what truth it ſelf ſpeaks of it. The one believeth the worſt of God, and therefore flies to the creature; the other believes the beſt of God, and therefore depends wholly on the Creator.

This Hypocrite is then moſt devout, when he hath moſt of his own will in his devotions.

Superſtition is rightly called will-worſhip Col. 2.23., becauſe by its good-will, it would have no other worſhip. Humane invention is the grand Magazine of all ſuperſtition, and mans own will, the maſter of it. This hypocrite will like no way but of his own chooſing Eſay 66.3., and in that his ſoul delighteth, how abominable ſoever. He will chooſe that in which God delighteth not Verſe 4.. Let him but go to Bethel or Gilgal, he ſhall bring his ſacrifices every morning, and what not? for this liketh him well Amos 4.4, 5..

This is the true reaſon why all ſuperſtitions are ſo greedily embraced, ſo ſtrenouſly aſſerted, not only by the deviſers, but by the receivers alſo, becauſe proceeding from one humane root, and principle which in one man anſwereth to another, as in water face anſwereth to face Prov. 27.19.. Here no pains will be thought too great, no coſt too much, if a man may come before the Lord, and bow himſelfe before the moſt high God, with the invention of his own braine, and the reſult of his own heartMicah 6 6, 7..

Yea, he will not ſtick at things required of God, ſo he may have his minde in the doing of them, at leaſt in the manner and inward affections. He will faſt, afflict his ſoul, ſo he may but find pleaſure Eſay 58.3, 4., in ſeeking his own will and ends, and keep his old ſins. They are willing to do what God would have them, ſo they may do it when themſelves pleaſe, although then he forbid it. The Iſraelites Num. 14.1, 2 that were cowards below the meaneſt faith, when God bad them march, were forward enough, beyond all reaſon, to ruſh on upon forewarned danger, after God had forbidden themV. 40, 41, &c. Thus as ſome ſelf-will'd ſervants will work hard when they have their own minds, although otherwiſe idle enough when commanded to do things in their maſters way; ſo will this hypocrite take great pains to ſerve God, as he himſelf liſteth.

Upon this ground it is that Popery findeth ſo many friends, ſo many Devoto's. becauſe it is a religion ſutable to carnal reaſon, grateful to ſenſe, framed to pleaſe the natural man that is apt to ſuperſtition, and fitted to every diſpoſition. If a man be looſe, there are diſpenſations; if ſtrict and auſtere, there be not only rules, but orders of perfection (ſuch as it is;) if a man be carried with ſhews; there is more then a Theatrical pomp, if any be otherwiſe affected, there is a counterfeit ſimplicity and beggarly rudeneſſe in their Cappuchins and ſundry others among them. If he be taken with doctrines that are the children of mens brains, and the figments of men, there is that which will pleaſe him, free-will, merit, works of ſuperirrogation, any thing to gratifie proud fleſh that loves to be its own Saviour. Gloſſes are preferred before the Text, and the ſenſe of the Church leadeth captive the ſenſe of the holy Ghoſt: the Statutes of Omri are more heeded then the Law of God; the definitions of Popes are more religiouſly embraced than the principles of the Goſpel. Gods expreſſe will and authority is confronted with pretended antiquity; Scripture rules, with cuſtome. And here the ſuperſtitious mole will digge to chooſe; and, (as thoſe people of old thought they might ſafely erre, or rather that they could not erre, with Aaron no not in worſhipping a calf inſtead of God) confidently concludeth that it is better to erre with Rome, than to be in the right with Zion: and he more willingly (although very dangerouſly) enquires what others do in Gods ſervice, that he may bear himſelf upon his neighbours; then keep cloſe to what God plainly and peremptorily forbids, or commands in his word.

Differ.On the contrary, the true worſhipper is beſt pleaſed when he comes up neereſt to Gods will with renouncing of his own.

As is his birth and original, ſo is his life and contentment, the Chriſtian acts as he is principled of God, as the men of the world ſpeak and do what they have ſeen with their father, ſo he ſpeaks and doth what he hath ſeen with his Father John 8.38.. He is born not of blood, nor of the will of the fleſh, nor of man, but of God John 1.13,. Therefore he is for Gods will, not mans; Privation is as neceſſary a principle of regeneration, as of generation, whereby not only inferiour concupiſcence or ſenſuality, but reaſon, and the reaſonable appetite, the will comes to be denied, and opinion mortified. Philoſophy ſaith, know thy ſelf; but Chriſtianity, deny thy ſelf Luke 9.23.: He cannot truely ſay as a good ſubject, thy Kingdome come, that ſaith not in truth, not mine, but thy will be done Luke 22.42..

Chriſts army, as that of Barak Judg. 5.1., conſiſteth all of voluntariesP al. 110.3.: yet ſubject, and are called the chariots of Aminadab: th t is, of my willing people. Reaſon and Will are principal, as in humane, ſo in divine actions; but not with like liberty. For here, reaſon muſt aſſent, but not invent; prove, and approve, but not reprove; apply the rule, but not be the rule. Will muſt ſubſcribe, not preſcribe. Reaſon muſt be the diſciple of faith to believe what God promiſeth; Will, the hand-maid of obedience to do what God requireth. He ſaith, let God be true, and every man a liar Rom. 3 4.; he gives due honour to antiquity, authority, univerſality, as under God, for God, with God, but in no caſe againſt him.

Thus, the one offereth God a will-worſhip, the other a willing worſhip: the one ſerveth God according to his own heart, the other with his heart. The one ad placitum, at his own pleaſure no man reproving or reſtraining his forwardneſs; the other according to the will of God, but pleaſing to none elſe; nature ever diſtaſting, men oppoſing, and Satan reſiſting what God in his wiſdome enjoyneth.

This hypocrite holds not the head Col. 2.19..

While he pretends to be a great ſervant of Chriſt, yet a ſlave to the world; He lets go Chriſt, yea oppoſeth and excludeth him, by cleaving to what is contrary to him. As he that is a friend to the world; in the guiſes, faſhions and curſed practiſes of it, is an enemy to God Jam. 4 4; ſo he much more that follows the world in the things of God, muſt needs be an enemy to Chriſt. What is free-will but the ground of merit? and what is merit by works, but an enemy to the righteouſneſſe of God which is by faith? He that will be his own Saviour, although but in part, muſt needs give him the lie that ſaith, beſides me there is no Saviour Eſay 43.11. He that will take of the honour of his merit, and ſole interceſſion, and give it to Saint or Angel, muſt not think by a complement of per Jeſum Chriſtum, through Jeſus Chriſt, at the end of his prayer, to hold Chriſt the head, whom in this practiſe of his he denyeth; for either he thinks Chriſt not as willing as Saints or Angels, or not ſufficient of himſelf without them, to help and ſupply him, whereby he gives the lie to him that ſaid,Heb. 7.25 He is able to ſave to the uttermoſt all th ſe that come unto God by him, ſeeing he ever lives to make interceſſion for them. He therefore that honoureth the members with praying to them, looſeth the head whoſe honour alone this is, to be prayed unto. He pleads for works in the matter of juſtification, and ſo oppoſeth grace in God, by which we are freely juſtified Rom. 3.24 as much as he that pleads againſt works as not neceſſary to a juſtified perſon (for that which is of works is not by grace, and that which is of grace is not by works, Rom. 11.6 and therefore ſuch an one cannot hold the head, by whom alone this grace is communicated and conveyed to all the ſons of faith.

He will have the will to be as free to good as to evil; if not by nature, yet by common and univerſal grace purchaſed by Chriſt, whereby every man equally now may be ſaved if he will, therefore he cannot hold the head, who ſaith, I will have mercy on whom I will have mercy Rom. 9.15.; and that it is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy Ver. 16., and whom he will he hardeneth Verſe 18.; ſo that this alone is enough to cut him off from the head; for, albeit it be of the eſſence of the Will to be free: that is, to will freely what it willeth, without neceſſity of coaction; yet not to be at liberty to will what God would have it, although at firſt ſo created and enabled. Sinne hath how bound and determined it to ſinne, not to ſin by compulſion, but of choice; not in the nature, but in the uſe of it; not in this, that it actually willeth; but, in that it cannot now of it ſelf will what in duty it ſhould. So it freely willeth evil, but it can will nothing elſe; as in heaven the will chooſeth only good, and can will nothing elſe; being altogether abhorrent from whatſoever is evil. The will then throughout, in the uſe of it is voluntary in the chooſing of what it would, yet not arbitrary to chooſe what is contray to the preſent State of the perſon endued with it.

Yet mark here a notable fraud; this Hypocrite pretends to be a great exalter of grace, and yet even therein abaſeth it; and, to be an abaſer of nature, and yet in the ſame thing exalteth it. He aſcribes mans perfection in the ſtate of innocency to grace, not to nature, that the decay may ſeem to be only of grace, nature remaining ſtill entire, and able now to joyn with grace in the work of reparation: But hereby nature is exalted, as being able to joyn with grace in mans converſion; and grace is abaſed as being able to do nothing without the free and voluntary help of nature; which is to caſt off the head, the authour of grace, and the reſtorer of nature by putting a new life into it to make it live; and not, only furniſhing her with crutches to enable her to go the better.

And, doth he hold the head, that denies the imputation of Chriſts righteouſneſſe (who is the Lord our righteouſneſſe Jer. 23.6. unto juſtification? He that denies his ſatiſfaction, or the imputation of his righteouſneſſe and ſatisfaction, denies him to be made unto us of God, wiſdom, and righteouſneſſe 1 Cor. 1.30.. But this he would not be thought to do without reaſon. How can one, ſaith he, that is a ſinner in himſelf become righteous by the righteouſneſſe of another? Thus he grows mad with reaſon that he may oppoſe the head.

For, did he conſider and beleeve the union between Chriſt and beleevers, he would ſoon finde that they are all one in him and in his father John 17.21, Fleſh of his fleſh, and bone of his bone Eph 5.30.; not naturally, but myſtically, yet really, and truly. They are the body of Chriſt, and members in particular 1 Cor. 12.27.. For, as the body is one, and hath many members, and all the members of that one body being many, are one body, ſo alſo is Chriſt Verſe 12.. He therefore that denies Chriſts righteouſneſſe to be ours, ſevers the body from the head, and himſelf from both.

And whereas he ſhould be dead with Chriſt from the rudiments of the world Col. 2.20, ſuperſtition keepeth him alive thereto, and therein, by a ſlaviſh ſubjecting him to humane Ordinances in the matters of worſhip and conſcience. This alſo thruſteth him off from the Head. For, where the true beleever is dead, and buried with Chriſt Col. 2.12., not only in regard of the guilt of ſin, by the merit; and of the dominion of ſin, by the crucifying power of Chriſts death; but alſo of the thraldom of conſcience under humane Ordinances, by the liberty Gal. 5.1., which Chriſt hath likewiſe by the ſame death purchaſed for him; this Hypocrite, having never attained to the former benefits of Chriſts death, is likewiſe deſtitute of this, and ſo he is as living in the world, and under as much bondage by it, as if Chriſt had never died. He receiveth Laws from men to binde the conſcience, putting from him the liberty wherewith Christ hath made free all that hold the head; and ſo he puts from him Chriſt himſelf, who now can profit him nothing Ver. 2.. Vaine men may count it a great perfection to receive all Ordinances of men in the worſhip of God; and their rules of touch not, taſte not, handle not Col. 2.21., in meats and drinks; but the holy Ghoſt pronounceth ſuch perfect ones to be ſevered from the Head, and to cut off themſelves from all communion with Chriſt in his death.

Differ.On the contrary, the Religious Chriſtian holdeth faſt, and groweth up into him in all things; who is the head, even Chriſt Eph. 4.15..

He hath parted with the world, and is crucified to it Gal. 6.14. by the croſſe, to wit, the death of Chriſt; and therefore will not as one living in the world be any longer ſubject to worldly Ordinances, in the things of Chriſt. He is ſevered and delivered by Chriſt from humane Ordinances and dependencies in all things that properly concerne God Chriſt, and conſcience. So that he cannot receive doctrines from men, or Laws from the Church which contradict, or enervate the Laws and truths of Chriſt. He accounteth the moſt ſpecious Ordinances of men in this kinde, but as golden fetters, which he is loath to put on, or to be ſubject unto them, leſt he ſhould put off Chriſt. Therefore as Moſes was to make all things according to the pattern ſhewed to him in the Mount Heb. 8.5.; ſo the true Chriſtian will in all things keep cloſe to his rules that ſhewed that patterne, between whom and him there is ſuch an union, ſuch a communion, that from this Head, He and all the body, by joints and bands having nouriſhment miniſtred and knit together, increaſeth with the increaſe of God Col. 2.19..

He renounceth all liberty of will, but what he hath from Chriſt, to think or will any thing (ſpiritually good) as of himſelf, as knowing and acknowledging that all his ſufficiency is of God 2 Cor. 3.5.. If he ſeek juſtification it is only from Chriſt and his righteouſneſs with renouncing of his ownPhil. 3 8, 9., as droſſe and loſſe; droſſe in it ſelf, becauſe all his righteouſneſſes are as filthy rags Eſay 64.6; and loſſe, becauſe he that reſteth upon it looſeth Chriſt; whoſoever ſeeks juſtification by the works of the Law is fallen from grace, Chriſt is become of ne effect unto him Gal. 5.4..

Thus, this hypocrite forſaketh Chriſt by depending on man; the true Chriſtian departeth from man to cleave unto Chriſt; the one will have his own righteouſneſs or none; the other relies only on the righteouſneſſe of God, as knowing his own to be none. The one is all for the Ordinances of Chriſt, which have nouriſhment in them; the other feedeth upon aſhes, and ſoweth the wind, by receiving the Ordinances of men.

This Hypocrite cannot content himſelf with the body Col. 2.17., but it very zealous to joyn the ſhaddow with it.

In this he is a Jew of the later edition; not one that renounceth Chriſt, but joyns Moſes with Chriſt. The Law, in the morning of the world, before the riſing of the Sunne of righteouſneſſe Mal. 4.2. by his incarnation, was a ſhadow that went before the body; for the Ceremonial Law had then a ſhadow of good things to come, not the ſubſtance Heb. 10.1.. But after his appearance, and the diſpatch of the work of redemption in his own perſon, all thoſe things that went before him to give notice of his coming, fell back behinde him, and became worthleſſe and uſeleſſe: ſo as, the not retaining of them is a denial of Chriſts coming in the fleſh; and, now to joyn them with the body, is to make the body but a ſhadow that can profit us nothing Gal. 5.2..

What troubles ſuch ſpirits have created to the Church, even after Chriſt was aſcended and had fulfilled all things, the hiſtory of the troubles at Antioch Acts 15.1., the Schiſmes at Rome Rom. 14. & 15, the diviſions in the Churches of Corinth 1 Cor. 8. and 9, Galatia Gal. 2.3, 4, 5., Coloſſe Col. 2., and other places (even in the Apoſtles own times) ſufficiently bear witneſſe; in all which, half-Jews, half-Chriſtians, albeit they admitted of Chriſt for a Saviour, yet they confidently aſſerted, that without circumciſion, and the retaining of ſundry other Rites and Ceremonies enjoyned in the Ceremonial Law of Moſes, men cannot be ſaved, no not by Chriſt: which one aſſertion occaſioned no ſmall diſputes and diſſentions Acts 15.2..

But as in other points of Arianiſme, Pelagianiſme, &c. although the Authours be dead, yet their opinions live; and, with brows of braſſe appear with open face in the cleareſt Sunſhine of the Goſpel; ſo doth this Judaiſing ſuperſtition, to eat out the heart and life of true devotion.

Hath not this Hypocrite been at Rome? doth not a great part of his Religion conſiſt in meats, in drinks, in dayes, wherein he placeth both piety and neceſſity yea, merit and perfection? His Faſts, his Feaſts, his Jubilees (at firſt every fiftieth, and of late (becauſe gain is ſweet) every fifteenth year) are all profeſſedly aſcribed to the Jewiſh ſolemnities. His Prieſts, Altars, Sacrifices, his Sanctum ſanctorum, or Holy of holies, are they not all in imitation of the Jewiſh Ordinances? and, in the Church of Lateran, in his Holy of holies, inſtead of the Tables of the Law, and the pot of Manna, there are, if you believe him, Circumciſa caro Chriſti, ſandalia chara, Atque umbilici viget hic praeciſio clara. Chriſts circumciſed foreskin, his ſandals deer, And navel ſtring cut off doth flouriſh here.

Yea, at length he hath found out Aarons rod, and put it in an Ark. He hath an High Prieſt after the manner of Aaron; or (as ſome blaſphemouſly ſay) rather,Summus Pontifex. of Melchiſedeck. He hath his unction and conſecration too, not only of Prieſts, but of Altars and Temples, and of all veſſels and utenſels belonging to his ſuperſtitious devotion; and that upon this account and reaſon; If the Jews (ſaith he) who ſerved ſhadows, had ſuch things among them, much more we that enjoy the ſubſtance; contrary to the Apoſtles Logick and Divinity too, who from the appearance and preſence of the body, proves the abolition of the ſhadow Col. 2. Heb. 10; and the taking away of the firſt, that is the ſhadow, by eſtabliſhing the ſecond, to wit, the body Verſe 9..

And were this Hypocrite confined only to Rome and her territories, we ſhould not allow him a room among theſe Characters: but we have too many ſuch among our ſelves, half Proteſtants, half Papiſts (all hypocrites, if not Atheiſts,) who more admire and imitate the Jewiſh pomp of Rome, than imbrace the ſimplicity of the Goſpel. He muſt have his Holy of holies, his Altar, his Tapers, his real preſence, his Sacrifice, his Prieſts, his dayes, his meats, his conſecrations, his duckings, his bowings, his elevations, his adorations; is loath to let go any thing formerly uſed in Pope holy Church, becauſe of the cuſtome, antiquity, eſteeme of it among them who profeſſedly take all theſe from Moſes, not Chriſt; from mungrel Jews, not primitive Chriſtians. And ſo vaine is he, that theſe ſhadows affect him more then the ſubſtance; he lays out more of his heart, purſe, and labour upon them, than upon the body it ſelfe; whereby it comes to paſſe that, embracing (as he did, a cloud inſtead of Juno) the ſhadow of Chriſt our King, he lets the Prince himſelfe go unſaluted; and, catching at the ſhadow of meat, dreaming that he eats, when he comes to awake he will finde himſelf empty and hungry, and muſt needs ſtarve for want of ſolid food.

Contrarily, the faithful Chriſtian embraceth the ſubſtance as ſucceeding to the ſhadow.

He knows that many things which had a good beginning and uſe, are not therefore perpetual; but, many times, of a temporary nature and office. What better then the brazen Serpent? yet, what worſe when abuſed to ſuperſtition? At firſt, it led to Chriſt; afterwards, from him to the devil: Therefore then, he will break it in pieces 2 King. 18.4. He looks upon Chriſt in the Old Teſtament, as ſhining out of the Eaſt, that made large and long ſhadows to thoſe Fathers that then lived; but now he beholds him as in his Meridian, or rather Zenith, where he neither makes, nor admits of any ſhadow at all. The body at a diſtance is the cauſe of the ſhadow; not the ſhadow, of the body. Therefore, when the body is preſent, and neer us, even in the mouth and in the heart Rom. 10.8., he looks no longer after the ſhadow, but fixeth only upon the body, and keeps cloſe to that. He that was the cauſe of them, hath taken them away, and is come himſelf in their room.

The ſhadow is not the ſubſtance, but a mere accident that can never do the deed exſpected from the ſubſtance; but the body is the ſubſtance that muſt effect it. He wiſely conſidereth that thoſe ſhadowes of rites and ſacrifices could never make the commers thereunto perfect; Heb. 10.1, 2. for then they would not have ceaſed to be offered: He finds no true righteouſneſſe, expia ion of ſin, or peace of conſcience in them; but in Chriſt, the Body, he hath all. And when he looks upon the ſhadow, he finds it to be a very obſcure and imperfect figure of the Body; eſpecially in former times, before the body, appeared. It is hard to know a man by his ſhadow till himſelf appeare, So Chriſt was hardly and rarely known by thoſe ſhadowes before his coming in the fleſh. And when he comes, he cauſeth the ſhadow to flee away, Cant. 2 17. yea, not to be. With good reaſon therefore doth the faithfull Chriſtian content himſelf with the Body, looking no more after the ſhadow.

Thus, the ſuperſtitious hypocrite imagineth unto himſelf a night at noone, and ſtumbleth at noone day as in the night. Eſay. 5.10. The other rejoyceth that the day is broken, and the ſhadow fled away. Cant. 4.6 The one lookes upon the ſhadow, as the fathers upon the Law of ſhadowes, before the Son of God appeared; The other lookes on them as being removed, as things that are made; and, upon Chriſt which cannot be ſhaken, as the only remaining Heb. 12.27 ſubſtance coming in their roome. The one lookes on them as they who came from Judea, to teach their continuance; Act. 15.1. the other, as the Apoſtle to the Hebrewes, to prove their abolition.

The ſuperſtitious hypocrite loves carnal ſlavery better then ſpiritual liberty.

Where Chriſt ſets him at liberty, he is unwilling to be free. Let the y ke of bondage be never ſo hard and heavy, his ſaying is, I love my Maſter — I will not go out free. Exod. 21.5. He will rather run the adventure of looſing all benefit by Chriſt, then not be circumcized. Gal. 5.2, 3. He had rather be a debter to do the whole Law, then be looſed from that yoke from which Chriſt hath freed him. He loves mans yoke better then Chriſts manumiſſion. Pope, Witches, any man that ſpeaketh perverſe things, ſwayes more with him by humane Impoſitions, then God or Chriſt, by divine Inſtitutions. Let a Friday, a Lent, any day be impoſed by man, and he Religiouſly obſerves it even to ſuperſtition: Let God free him from theſe, and only charg him to remember the Sabbath day to keep it holy, this pleaſeth him not.

Let Paul tell him, ye obſerve dayes and moneths, and times, and yeares, I am afraid of you leſt I have beſtowed upon you labour in vain;G l. 4 10, 11 This ſtirres him not, he will obſerve them ſtill: but let God ſay to him, if thou turne away thy foot from the Sabbath from doing thy pleaſure on my holy day, and call the Sabbath a delight, the holy of the Lord honorable, and ſhalt honour him, not finding thine own pleaſure, nor speaking thine own words, Eſay 58.13. He counts this a burden, and a wearineſs. M l. 1.13. He loves a maſs, better than a Sermon, any thing better then that which is the command of Chriſt, ſo that it is hard to ſay whether his baſeneſs be greater in not accepting of liberty; or his inſolence, in impoſing new burdens upon himſelf and others, after Chriſt hath freed him; to create new virtues, or new vices; to ſet prizes upon his own Inventions, and to bind God to the payment; as they who by Regular Profeſſions and Vowes under colour of giving God an over-plus of ſervice, bind themſelves to that which they need not, and offer to him what he accepts not, and in the mean time ſcant him of that duty and ſervice which he juſtly expecteth.1 Cor. 7.9 If God ſay it is better to marry then to burne, and allowes him liberty of marriage; He ſaith, it is better to burne then to marry, if once he hath fooliſhly vowed ſingle life.

On the Contrary,Differ. the faithful Chriſtian ſtands faſt in the liberty wherewith Chriſt hath made him free Gal. 5.1..

If God impoſe, he is ready to ſubmit. If man ſubjugate him where Chriſt hath called him to liberty, he hath no ſhoulders to bear it. Obedient to ſuperiours, he will be in things lawful; but, blinde obedience, under the notion of Regular, will not down with him. And even in things impoſed by God, he looks moſt at that which muſt take the firſt place. Sacrifice is good, but Mercy is better, and the greater duty: therefore where both cannot be performed, Mercy is preferred, and his conſcience not enſnared, nor troubled for not offering that Sacrifice which could not conſiſt with Mercy Mat. 12.7..

If God bring poverty upon him, he knows how to want, and in all Eſtates to be content Phil. 4.11, 12; but, to make choice of poverty, being called to an eſtate of plenty; or, ſet in a lawful way thereunto, and remembring that it is a more bleſſed thing to give, then to receive Acts 20.35.; and that charge given to the rich, to be rich in good works 1 Tim. 6.17,, which is impoſſible, where all is wilfully given away without warrant; he dares not make himſelf poor by vowing of poverty. And albeit God may give a ſpecial Commandment to a boaſting Perfectiſt, to ſell what he hath, and to give to the poor Mat. 19.21.; yet he looks upon that as upon the tempting of Abraham, to offer his Iſaac Gen. 22.1: but with this difference, God did it to Abraham for trial of his faith; to the other, for diſcovery of his hypocriſie in his confident boaſting.

He can like well of continency and chaſtity, but if God call him to marriage, he looks upon it as both lawful and honourableHeb. 13.4. He accounts it no leſſe violence to nature, and tentation to ſin, without the ſpecial gift of continency, not given to all, to vow perpetual virginity; becauſe, neither is virginity in it ſelf ſimply good; for then the commoner the better: which is not ſo in this caſe, becauſe then, both man-kinde and the Church muſt periſh: nor is it (as every vertue is) an habit of the minde, but a privation, and belongeth to the body; nor is the contrary of virginity evil, as the contrary to chaſtity is. Therefore he interprets our Saviours ſayingMat. 19.11., He that is able to receive it, let him receive it, not as meant of all, nor to any ſort of men, (for all men cannot receive it;) but to them only to whom it is given Verſe 10., by ſpecial and extraordinary gift for advancement of the Kingdom of God.

Nor will he be raſh with his mouth to vow againſt what is not ſimply ſinful, in a paſſion; or, for compaſſing the better ſome carnal deſign. He knows ſuch vowes are ſnares, and do often hurry men upon temptations and ſins, as Jephthah's vow, and many more.

Thus this hypocrite is content to purchaſe ſlavery with the loſs of liberty; the true Chriſtian will not ſell his liberty upon any conditions. The one, if he have liberty, uſeth it as an occaſion to gratifie the fleſh Gal. 5.13.; the other, if he be under any tyranny of the fleſh, will never give himſelf or Chriſt any reſt; till the Sonne hath made him free, that he may be free indeed John 8.36; the one is under a ſpirit of bondage, and likes beſt of ſlavery, the other under a ſpirit of Adoption, and therefore prizeth and preſerveth his ſpiritual liberty. The one boaſts of being Abrahams ſeed, that never was in bondage to any man Verſe 33., yet is a ſlave to every man; the other is truly his ſeed that is free indeed, even while he makes himſelf a ſervant unto all 1 Cor. 9.19..

This Hypocrite is ever hampering and intangling conſcience.

It is the nature of ſuperſtition to binde where God looſeth, and to looſe where God bindeth, to fiſh in troubled waters, and to delight in puzzling and perplexing both himſelf and others: for being purblinde, the ſuperſtitious hypocrite is alwayes poaching and poring in the dark, and naturally ſtumbles upon that which proves a ſtumbling block both to himſelf and others, cauſing diviſions and offences. He is dogmatized, that is, ſubject to, and burdened with Ordinances, Col. 2.20. that perplex and trouble him, and he is well contented with it. For, he ſuffers, if a man bring him into bondage, if a man devoure him, if a man take of him, if a man exalt himſelf, if a man ſmite him on the the face 2 Cor. 11.20.

He wil ſtand ſtil with the pack-horſe, or rather kneel down with the Camel, to take his load, till his back crack again. Moſt of his inquiries, moſt of his zeal runnes out upon doubtful ſubjects, doting about queſtions and ſtrifes of words whereof cometh envy, ſtrife, railings, evil ſurmiſings, perverſe disputings of men of corrupt minds, and deſtitute of the truth 1 Tim. 6 4, 5.. His chief Quaeres are, whether ſuch and ſuch meats be lawful? whether ſuch dayes be to be obſerved? and, being ſtupified with ſuperſtition, and terrified with ſome helliſh apprehenſions, he eaſily ſubjects his conſcience to every mans tyranny, that wil lay a ſtumbling block, or an occaſion to fall, in his way Rom. 14.13.. He can ſwallow a Purgatory, a whip in Lent, with greateſt devotion.

And as he is a troubler of his own houſe and ſoul, ſo is he a great diſturber of others, eſpecially if he be, or conceit himſelf to be of any learning and parts. He is ever in his doubtful diſputations, even when he is to deal with the weakeſt Verſe 1., whereas he ought to bear the infirmities of the weak, and not pleaſe himſelf, but to pleaſe his neighbour for his good to edification Rom. 15.1, 2. He zealouſly affecteth the people he hath to do with, but not well; yea, he would exclude them, that they might affect him Gal. 4.17.. He can preſſe upon them a Purgatory, Images, a Crucifix, and what not; and ſo troubles them, that he deſerves to be cut off Gal. 5.12. for his puzzling diſputes about enſnaring queſtions. The yoke of ceremonies was a burden that neither the later Jews nor their fathers were able to bear Acts 15.10, yet this he endeavours with might and maine to put upon the necks of the diſciples: and, it is ſtrange to ſee that men ſhould be ſo mad and greedy when God hath pull'd down the wall of that Bride-wel, to run again into that priſon, and to fetter themſelves, and other anew.

Differ.Contrarily, the true Chriſtian is ever delighted moſt in thoſe truths which ſet the conſcience free.

He will not be the ſervant of men 1 Cor. 7.23., that load and entangle him with niceties and ſcruples; but, as the free ſervant of Chriſt, he will keep himſelf free from all men that attempt it. He looks upon himſelf as redeemed1 Pet. 1.18 from whatever he received by tradition from his fathers.

He diſdains all comforters that pretend to give eaſe to his conſcience by penances, pilgrimages, whippings, confeſſions in the ears of a Prieſt, and ſuch like miſerable comforts. He looks upward above all theſe to the blood of Chriſt, to ſatisfie divine juſtice, to expiate ſin, and to pacifie conſcience. Aſhur ſhall not ſave him, he will not ride upon horſes of his own ſtrength or merit; neither will he ſay to the works of his hands, ye are my gods. But, in God alone he expects to finde mercy Hoſ 14.3.. His cordials drawn hence, the more they are examined, the more they are approved, and do give more full and laſting, yea everlaſting conſolations and good hope through grace; for mercy is infinite whereby God was moved to promiſe grace; his truth infallible whereby he is engaged to keep promiſe, and his power omnipotent to make good his engagement; which he apprehends, not as the deſpairing conſcience apprehends God to be ſtrong to condemn or deſtroy; but, mighty to ſave. And into theſe, the more narrowly we look, the more bottomleſſe we find them.

Thus, this hypocrite hath the art of diſturbance; the true Chriſtian labours to ſettle all upon a firm foundation. The one cares not how he loads the conſcience with unneceſſary burdens, the other ſeeks to eaſe it of uncomfortable fears; the one troubles his own houſe, and inherits the winde Prov. 11.29.; the other by avoiding doubtful diſputations, poſſeſſeth his ſoul in peace.

The ſuperſtitious hypocrite affecteth darkneſſe.

Darkneſſe in the underſtanding, darkneſſe in the tongue, darkneſſe in the eye, darkneſſe in his deeds too.

Of ſome things he is willingly ignorant, that he may not abate of his blind devotion; he loves not to hear what may open his eyes to ſee the vanity and folly of what he affecteth, but rather gives a ſtop to ſuch diſcourſes. He cloſeth his eyes that he might not ſee Mat. 13.15, and ſtoppeth his eares that he might not hear, and loves to be groping in the dark as if he had no eyes Eſay 54.10.. If comfort or counſel be offered him even in ſecret, contrary to his own way and blinde profeſſion, he cries out as once that Popiſh Biſhop lying on his death-bed did, when one of his fellow Biſhops viſiting him, perſwaded him to relie upon the merits of Chriſt alone for ſalvation: O my Lord, quoth he, no more of that; if you once open that gap to the people, then farewell all. Thus as the Athenians ſometimes puniſhed thoſe who made known the cauſes of Eclipſes, becauſe it diminiſhed fear and ſuperſtition in the people; ſo this hypocrite ſhuns nothing more then too much knowledge in himſelf or others, whereby the eſteem of his ſuperſtitious vanities, and his own judgement about them ſhould be abaſed. As ignorance in natural Philoſophy raiſeth a belief and reputation of counterfeit miracles; ſo ignorance in the ſuperſtitious is not only the mother but ſupporter of all ſuperſtitious devotion. Therefore he will not hear of confutations of merits of works of indulgences, Purgatory, ſuperſtitious cuſtomes, &c. but avoids all diſputations about them all he can, and had rather be blinde with ſuperſtition, than have his underſtanding opened to deliver him from it.

When he ſpeaks, he loves to ſpeak darkly and ambiguouſly; leaſt, ſpeaking out plainly, all would decry him. Therefore as painted faces ſeek a ſhade, ſo doth ſuperſtition endeavour to deliver it ſelf in the dark. He is good at darkning counſel, by words without knowledge Job 38.2.. Hence as the Heatheniſh Prieſts had their mythologies, and ſtrange canting expreſſions of their imaginary unacceſſable deities, to amaze and low-bel their blinde ſuperſtitious followers, and thereby to hold up their Popiſh and apiſh idolatries in greater veneration; ſo this hypocrite hath his termes of Art ſutable to his ſuperſtition wherein he nuzzleth his blinde diſciples. He can alſo tell them of ſtrange apparitions, terrible whippings by ſpirits that walk in the dark, and thouſand ſuch like old wives tales meerly to hold men in the ſame bondage, with himſelf.

His very Temples and places of devotion muſt be as dark as ſumptuous; as ſecluſe as pompous. The windows muſt be darkned with pictures in them, that ſo the very places may ſtrike a kinde of terrour into all that frequent thoſe places. He knows that counterfeit beauties are more glorious by torch-light, or in the ſhade than in open Sun; ſo are all his fopperies and counterfeit devotions more lovely, or rather leſſe ridiculous in a darkiſh room.

His works alſo are in the dark Eſay 29.15, therefore he hateth the light. And as of old, the ancients of Iſrael had their groſſeſt idolatriesJoh. 3.20. in the dark, every man in the chambers of his imagery Ezek. 8.12; ſo this hypocrite hath his more odious ſuperſtitions in corners and in the dark, where he may more fully ſtretch and glut himſelf upon them, with leſſe contradiction or notice. He hath his private Oratories, and in them his Altar, Tapers, and all other Maſſing trinkets more compleat than in the Cathedral. And there he powers out his ſuperſtitious devotions, with greater zeal, and with ſtronger opinion of better acceptance, for the place ſake, and will not be perſwaded to pray in any room of his houſe but there.

Differ.On the contrary, the true Chriſtian loves the light.

True Religion ſtands with all truth, and is like unto God in whom is no darkneſſe at all 1 John 1.5.; and therefore rejoyceth in the light, without ſeeking of corners, ſo doth the true Chriſtian, who hates every falſe way Pſal. 119.104 of ſuperſtition, out of love to the Law. He maintains nothing, but what he is well content ſhould be brought to the teſt and ſtandard of the Word. If he be in an errour of opinion or practiſe, he doth not hide it, as Adam did his nakedneſſe, but brings it to the Law and to the Teſtimonies Eſay 8.20.. If he hear ought from others, he carries all to the Scriptures, to ſee whether thoſe things be ſo Acts 17.11., although delivered by Paul himſelf. He will not be carried by names of men, or Churches, jurare in verba Magiſtri, to ſubſcribe to all they deliver; nor will he contradict even his maid-ſervant, if ſhe ſpeak more truth, or better reaſon then heJob 31.13.. He is a childe of light, and therefore loves it, and walks in itJohn 12.35; and is ever jealous of thoſe that skulk in the dark.

Thus, the ſuperſtitious hypocrite is a blinde leader of the blinde Mat. 15.14; the true Chriſtian cometh to the light, that his deeds may be made manifeſt that they are wrought in God John 3.21. The one is a teacher of lies in the dark; the other a diſciple of truth in the light.

The Superſtitious Hypocrite is moſt ſtrict in matters of ſmalleſt moment.

He will pay tythe of mint, and annis, and cummin; but; to the weightier matters of the Law, judgement, mercy and faith Mat. 23 3, he is not ſo forward. He is very zealous and preciſe in his touch not, taſte not, handle not 〈◊〉 . 2.21; whereas he can let righteouſneſſe, peace and •• y in the holy Ghoſt, (wherein the Kingdom of God conſiſtethRom. 14.7) to ſtand by unſaluted; yet he cannot but know, that meat commendeth us not to God 1 Co . 8. ; and that all things of this nature (wherein ſuperſtition buſieth her ſelf moſt) periſh and are conſumed in or with the uſing Col. 2.22, yea, and are 〈 in non-Latin alphabet 〉 ordained and appointed to periſh with their uſe.

Thus the ſuperſtitious Prieſts made no ſcruple to hire a traitor, to ſuborne falſe witneſſes, to apprehend, to binde, to ſmite, to ſcourge, to blaſpheme, to condemn the innocent Lamb of God, and to crucifie the Lord of glory; yet made great conſcience not to ſtep over the threſhold into the judgement hall of an heathen Judge, leſt (forſooth!) they ſhould be defiled, but that they might eat the Paſſeover Joh. 8.28. yet this ſhunning of Pilates Hall was no Commandment of God. They made no conſcience to give a price for innocent blood; but made great ſcruple of putting it into the Treaſury as being unlawful Mat. 27.6.

In theſe later times this hypocrite ſpeaking lies in hypocriſie, forbids marriage 1 Tim. 4.3., and alloweth flews: is very ſevere in commanding abſtinence from meats, which God hath created to be received with thanksgiving, yet makes nothing for the good of the Catholick cauſe (as he varniſheth over his own intereſt) to poyſon and maſſacre Emperours and Kings, which God hath forbidden to be touched. He will not touch mony, or eat fleſh on a Friday, but he will take rent for brothel-houſes, and allow Prieſts an abſolution for defiling ſilly women laden with divers luſts, upon a very eaſie penance, whiles he makes their taking of wives to avoid fornication 1 Cor. 7.2, piacular, and unpardonable. He is all for Sacrifice, nothing for Mercie.

Differ.On the contrary, the faithfull Christians chiefeſt care is for the greateſt duties.

If God will have tythes of mint, and annis, he will not rob him therein Mal. 3.8, but his maine care is for judgement, mercy, and faith, becauſe theſe are the weightier matters of the Law Mat. 23.23. If God hath left things indifferent, and left him to his liberty in the uſe of any meats that are wholſome. He judgeth preſently that now, every creature of God is good, and nothing to be refuſed, if it be received with thanksgiving 1 Tim. 4.4, and therefore uſeth or forbeareth them, with freedom of conſcience, and obſerving the rules of charity to a weak brother1 Cor. 8.13., with reſpect to ſpiritual duties which he prefers before his own liberty and contentments; and, unto grace which he valueth beyond meats; for that he knows it to be far better that the heart be ſtabliſhed with grace then with meats, which have not profitted (as to ſpiritual benefit) them that h ve been occupied (as placing Religion) therein Heb. 13 9. He will be open handed, and free-hearted to any pious uſe, and rather part with all, than let the poor Saints periſh; yet he will not ſay, Corban to his parents in their wants, and take himſelfe by that to be diſcharged from ſupplying them. Here he knows mercy muſt take place of ſacrifice. He will make conſcience of the leaſt duty, but his eye, heart, and hand are moſt for the greateſt, and he judgeth of things as God judgeth; and he ſo uſeth even periſhing things, that to him they periſh not; for he will freely, in obedience to God, lend them to the Lord Prov. 19.17, and thereby provideth himſelf bags which wax not old, and puts up treaſure in the heavens that faileth not Luke 12.33., and lay up in ſtore for himſelfe a good foundation againſt the time to come, that he may lay hold on eternal life 1 Tim. 6.19..

Thus, this hypocrite ſtraines at a gnat, and ſwallows a camel Mat. 23.24; the true Chriſtian is moſt careful of avoiding the camel, yet not careleſſe of ſhunning the gnat: The one is officious in things not ſimply required; the other is moſt obedient in things chiefly commanded The one makes himſelf work, as if God had laid too l ttle on him; the other buſieth himſelf moſt where God hath laid moſt weight: The Religion of the one is periſhing, becauſe chiefly placed in periſhing things; the Religion of the other is everlaſting, he having choſen the good part that ſhall not be taken from him Luke 10.42.

The Superſtitious hypocrite is a great pretender to the knowledge of things concealed.

He intrudeth into thoſe things which he hath not ſeen Col. 2.18. There are many things touching the nature of Angels their manner of conference, their knowledge, order, number, laws, offices, imployments, which God hath concealed from man in this mortality; to ſay nothing of other divine ſecrets not cleerly revealed in Scripture, becauſe not neceſſary to ſalvation; yet uſeful to exerciſe mans faith and humility, and to let him ſee what knowledge he loſt in Adam, by ſeeking more knowledge then was meetGen. 3.6.. Yet this hypocrite ſcorns to ſeem ignorant of any thing, even while he knows nothing, as he ought to know of any thing. And ſuch is the over-weaning conceit of carnal wiſdome corrupted by ſin, and blinded by it and for it; that this hypocrite takes upon him with great confidence to ſoare into the Angelical conclave, as high as Plato, or any forged Dionyſius of them all.

He can tell you punctually how many degrees and orders there are among the Angels, their names, natures, offices and degrees, as if he had been a traveller in heaven as many years, as Lucian in the orb of the Moon; and can relate as many ſtories of them, as ever Lucian did of the inhabitants of that Lunary world; only with this difference, that whereas Lucian, although an enemy to Religion, and to God the Authour of it, was yet ſo ingenuous as to acknowledge, that in his book de vera hiſtoria, his Readers ſhould take nothing for true in it, but only this one confeſſion, that in it there was nothing true; this hypocrite will have all his lies to be taken for truths; and thoſe, no leſſe than divine.

And whereas there are in this ſublunary world, many things viſible, or otherwiſe ſenſible, or ſeen by the effects, as, the blowing of the wind, the flowings of the ſea, the pointing of the load-ſtone to the North, and a thouſand ſympathies, antipathies, and inſtincts, and infinite paths which no fowle knoweth, and which the vultures eye hath not ſeen, nor the Lions whelp trodde, nor the fierce Lion paſſed byJob 28.7, 8.. This Phaeton, this Prometheus will undertake to deſcribe whatever he pleaſeth, not only above, but below it; Paradiſe, Purgatory, Hell, and what not? He can tell you what Peter, the Angels, the Virgin Mary, and other friends do in heaven: what fiends do in hell; How many years ſuch an one muſt lie in Purgatory: how ſoon delivered thence, if his friends will go to the price.

Nay, he can tell you the very time of the day of judgement (which he never beleeved;) and in what manner it ſhall be holden, and who condemned in it, although he hopes never to ſee it. He takes upon him to foretel future events which he never expecteth; and, to tell you what ſhall be hereafter; although it never come to paſſe.

Differ.On the contrary, the true Chriſtian contents himſelfe with things revealed.

This is his utmoſt Tether, to which he confines all his knowledge, all his enquiries both for himſelf, and all that enquire of himDeut. 29.29. Not that he refuſeth to improve reaſon the light of the ſoul, and candle of the Lord, to ſee what cannot be diſcerned by ſenſe ſo far as reaſon can diſcover it; and ſo, ſecond faith in beleeving. There are ſome things inviſible to ſenſe, which reaſon can deſcry; and ſome things may be diſcovered to reaſon, which only faith can believe: Not that faith makes reaſon the ground of belief, but only ſatisfies the beleever, that what he believeth, is not unreaſonable. So that the Chriſtian, not only by the eye of ſenſe, can ſee both earthly and heavenly bodies; and by the eye of reaſon, he underſtands things univerſal and immaterial, meditates on things abſent, attains to concluſions of Art, and to the order of cauſes and effects yea, to ſome diſcovery of the inviſible things of God, (not to know all that God doth or intendeth; but, to finde out an eternal power and God-head) from the things that are made Rom. 1.20: But (which is the greateſt mercy of all) by the eye of faith (which begins and goes on, where reaſon is at a ſtand, and can go no further; yea, leads reaſon beyond it ſelfe) he ſeeth him that is inviſible Heb. 11.27, and not only a preſent viſible world created of nothing, but a better world; (that is, an heavenly) beyond, and after this, as the recompence of the beleever; and God the King thereof for ever and ever.

What the Scripture ſaith of God, Heaven, Hell, or ought elſe revealed by God in his Word, he reverently receiveth, diligently enquireth into, and firmly beleeveth. But there he erects his Herculean pillar; further he will not go, no not to ſee Pope Gregory deliver the ſoul of Trajan out of hell; much leſſe will he keep a Catalogue of all the ſouls delivered out of Purgatory, or kept from thence by the devout friends of the deceaſed.

He never troubles himſelf about the houre or day of the laſt judgement: only he conſidereth that it muſt be, and therefore (by all holy converſation and godlineſſe) looketh for, and haſteneth to the coming of the day of God 2 Pet 3.11, 12. He beleeves the benefit appointed of God by the Miniſtry of Angels; and therefore honoureth them as his guard ſet about him by God, but doth not worſhip them as God, becauſe his fellow ſervants; he makes uſe of their Miniſtry, without enquiring after their names, orders, or degrees which Scripture hath not diſcovered. He beleeves all things written touching the laſt times, but it is the leaſt of his care to ask, When ſhall theſe things be Mat. 24.3.? He is inquiſitive after duty, but not after ſecrets.

Thus, the hypocrite is like mad Oreſtes, that ſaw two Sunnes, and a double Thebes, ſeeing things inviſible to faith; the true Chriſtian like ſober Elihu, ſees things inviſible to reaſon. The one takes upon him go affirm from God, what God ſaith not; the other dares not aſſert any thing but what God ſpeaks in his word; the one ſeemingly beleeveth, becauſe he thinks he doth underſtand; the other truly underſtands, becauſe he believeth.

This Hypocrite is all for new models, and ſenſes in things revealed.

His capritious brain cannot long conſent to the pattern of wholeſome words 1 Tim. 6.3., according to the ſimplicity of the Goſpel; but he muſt have his new coyn'd models and formes, as being able to ſet all the world to School touching the very body of Divinity: not to explain or methodiſe things more obſcure, and without order; but, to obſcure things, plain; and to make God ſpeak in the language and method of men, thereby darkening counſel by words without knnowledge Job. 38.2..

What elſe is the ſingularity of the ordinary Popiſh School divinity, but an adulterated body tempered with the drugs and dregs of humane reaſon? A Reconciliation of Paul to Ariſtotle, and Plato; rather then a tranſlation of them over to Paul? ſome gold may be found in it, but with ſo much toile amidſt the mountaines of rubbiſh and droſſe, as the gold is not worth the labour and pains ſpent to come at it. Some wholeſome food may be in it, but more poyſon, and therefore dangerous to young Students, raw Philoſophers, ſmattering ungrounded Divines, who for want of uſe and experience, have not their ſenſes exerciſed to diſcern both good and evil Heb. 5.14.; nor knowledge and judgement to diſcern of things that differ, and to approve the things that are excellent Phil. 1.9, 10.; and to holdfaſt that which is good 1 Theſ. 5.21.

For this hypocrite is like Penelope's wooers, who corrupted her maids to make way to their miſtreſſe, ſo he corrupteth the moſt uſeful Sciences, thereby to defile Divinity. But as Ʋliſſes returning, kill'd thoſe luſtful wooers, and hanged up the waiting maids; ſo will Chriſt one day deſtroy thoſe Arts and Artiſts that have ſo far attempted the chaſtity of faith and Religion.

Nor is the curious Queſtioniſt to be left out of the rank and number of this ſort of hypocrites, whoſe Religion lies moſt in moving impertinent and unprofitable Queſtions. Is it lawful to give tribute to Caeſar Luke 20.22.? Are there few that ſhall be ſaved Luke 13.22? What did God before he made the world? What ſhall this man do John 21.21? Why doth he yet finde fault? who hath reſiſted his will Rom. 9.19.? When ſtall the day of the laſt judgement be? Where is the promiſe of his coming 2 Pet 3.4? and a thouſand ſuch vain Quaeres, of men doting about queſtions 1 Tim. 6.4. Thus he pleaſeth himſelf in controverting and objecting, to ſhew the ſtrength of his wit, not out of love to the truth, but affectation of curioſity and vain-glory.

Of the ſame ſpirit and ſtamp is the Allegorizer who hath opened the flood-gate of errour by turning the Scripture into a Poetical fiction. Origen was in this kind exceeding heady, but the ſuperſtitious Romaniſt and Familiſt have far exceeded him; the one making this wilde mythology one of their foure Senſes; and the other, the only ſenſe of Scripture. The ſource of all theſe and the like dotages in the ſuperſtitious Hypocrite proceeds from the admiration of his own fooliſh reaſon, whereby he hath maintained a private conference with his own brain-ſick heart, the greateſt ſeducer and impoſtor in the world.

On the contrary, the faithful Chriſtian asks for the old paths, the good way, Differ. and walks therein Jer. 6.16.

While others are for the new wine, he ſaith, the old is better Luke 5.39.. It is true that every Scribe inſtructed unto the kingdom of heaven, is like to a good houſholder which bringeth forth out of his treaſure things new and old Mat. 13.52; but not new truths, or another Goſpel: but the ſame truths in the moſt profitable way; in acceptable words; but ſtill, in words of truth Eccl. 12.9, 10; even the words of our Lords Jeſus Chriſt, and the doctrine which is according to godlineſſe, ordering and ſharpening them ſo, that they may be as goads and nailes given from one ſhepheard Verſe 11..

He makes uſe of ſenſe as an intelligencer to reaſon; and of reaſon as a counſellor of State unto faith: but faith is judge of all, and makes her own choice; is not ſwayed by others that ſerve her, but incouraged to go on in her own way the better; making uſe of their counſel, but ſeeing more then her counſellors.

He can admit of new methods and models that may make truth more cleare, and facile to the underſtandings of thoſe he hath to deal with all, but ſhuns all ambiguous and dangerous expreſſions, as inlets to errour, and enemies to the truth, although they may with an interpretation be defended. He conſidereth that he that delights to walk in amphibologies and doubtful expreſſions, either is or would be a deceiver, that as yet dares not ſpeak plainly, till he ſee how his opinions will take, therefore he reſolves both in opinion, language and practiſe to walk uprightly according to the truth of the Goſpel. He will not bribe Reaſon to corrupt Faith, but bring her into ſubjection unto faith. He will hear reaſon, but not be judged by her in matters of faith. Reaſon ſhall be his torch; but, the Word, his ſcene, and to this light, he brings every opinion in queſtion.

He may ask Queſtions; but he doth it, not for trial, but ſatisfaction; not to vent or open a way to a new opinion, but to be ſetled in the old truth, and to be made ſound in the faith: not to quarrel, but to edifie; not out of curioſity, but love to the truth, as the Diſciples oft-times asked Queſtions of Chriſt.

Yea more; when he findes men highly conceited of their own abilities, and yet ſtrongly ſeducing men from the truth to errour, or ſeeking to intrap him by captious propoſals, He holds it not amiſſe by asking queſtions which he knows they cannot, or dare not anſwer, to lay open their folly before all men, whom they ſeek to deceive. Thus Chriſt often propounded Queſtions to the Phariſees, when he ſaw their erroursLuke 2.46., or ſmelt out their temptings Mat. 22.20. Mar. 11.29., or thought fit to lay open their ignorance who gave themſelves out to be the profoundeſt and moſt occular Rabbi's Mat. 22.42. So alſo when he would inſtruct the ignorant, he findes the asking of queſtions to be one of the beſt inlets to the truths he would informe them in, becauſe the very propounding of a Quaere touching what they know not, puts their mind and thoughts on work to conſider more of the thing propounded, and ſo renders them more docile and willing to receive inſtructionMat. 16, 13, &c..

And as for the ſenſe of Scripture, he dares no more impoſe a new ſenſe, than a new Goſpel. He admits of thoſe allegories which he findes in Scripture, but makes none of his own; when the words are figurative, he conſiders the context and ſcope, and from thence collecteth the ſenſe and mind of the holy Ghoſt. He will be as wiſe as he can; but, according to ſobriety, and open Scripture as clearly as he can; but according to analogy, or proportion if faith, that he may not make truths to enterfeir, nor put a ſenſe upon an obſcure text which may croſſe another more plaine.

Thus the Hypocrite is no body, if you admit not his novelty; the true Chriſtian is an enemy to novelty, and to all that introduce it. The one mindes nothing but his own things; the other onely the things of Jeſus Chriſt; the one makes plain things obſcure, the other makes obſcure things plaine.

This hypocrite affects humility even beyond duty.

Humility is preſcribed of God, and Chriſt gives the pattern to which he requires conformityMat. 11.29; but this hypocrite will needs go beyond it, or elſe he thinks he doth nothing. He is for a voluntary humility Col. 2.18, even beyond precept or exemple that is, an humility ſtretched out by hypocriſie beyond what in duty is required, an humility choſen and taken up by his own will, thereby the more to inſinuate himſelf and his own opinions into the minds and hearts of thoſe whom he ſeeks to corrupt and deceive.

It pleaſeth men well to ſee others carry themſelves low and beneath him. Therefore this grace is carefully counterfeited, and this net cunningly ſpred by the hypocrite. This argument he uſeth for prayer to Saints, dare any man be ſo bold as to go directly and immediately to Chriſt? nay, be more humble, and take ſome Saint in your way: for Purgatory, think you ſo well of your ſelf, as when you die to ſtep immediately into heaven? nay, take Purgatory in your way; For beleeving in the Church, will you take upon you to be wiſer then the whole Church, or then Saint Peter, or Chriſts Vicar-general upon earth? will you queſtion the deciſions of Councels, received by your Anceſtors? nay, beleeve as the Church believes, and as your father and grand-father have believed: for blinde obedience, will you refuſe to follow the rules of Saint Benedict, Saint Dominick, Saint Francis, &c? Were not this intolerable pride? nay, ſubmit abſolutely to your Superiors. Thus the maſters of ſuperſtition bear themſelves out among their novices and vaſſals, againſt all arguments brought to refuſe their follies, upon their great (but fained) humility, becauſe thoſe things have indeed a ſhew of humility Col. 2.23; and ſeem to commend the ſame humility to others, the more eaſily thereby to ſeduce them.

But ſuch humility is but a cloak for pride by them objected to others who will not ſubmit to their traditions and trumpery. For it magnifieth man above God, by making man wiſer than God, and mans will a more abſolute rule and Law of faith and obedience then the will and Law of God, for that when God appoints none of theſe things, this hypocrite takes upon him to ſhew you a more excellent way. And becauſe all men are of one nature, end every vain man would be wiſe; he that magnifieth others, magnifies himſelf. All wicked men are proud, even towards men, and too apt to lift up the horn even againſt God himſelf; but none are cunningly proud, but the ſeemingly humble hypocrite that knows how to put on humility for a cloak, in which he is his crafts-maſter: he is more proud of his masked humility, than others of their bravery, and can do the more miſchief, as that dog which fights loweſt, will ſooneſt take hold of the bull, and hold him faſt when he hath him.

On the contrary, the true Chriſtian is humble according unto Chriſt. Differ.

He takes pattern from Chriſt, and is truly humble without affectation. He knows that true humility is the ſumme of piety; and to walk humbly with God Mica. 6.8, is better then all inventions of our own, to bring us with acceptance into his preſence. But he will not walk humbly without God; nor be more humble then he hath appointed. What greater pride then to invent an humility of our own? He will not preſcribe to God, but will be content to do what God hath ſhewed to be good. He abhors all humility that is not taught by Chriſt, nor practiſed by his diſciples and members according to rule. If God ſay, come unto me: he accounts it no malepertneſſe to go boldly to the throne of grace Heb. 4.16. If Chriſt ſay, This day ſhalt thou be with me in Paradiſe Luke 23.43, and pronounce them bleſſed that die in the Lord, for they reſt from their labours Rev. 14.13. He troubles not his heart with the fear of Purgatory pains, nor gives one penny towards his deliverance thence.

If Chriſt tell him, theſe things are written that ye might beleeve John 20.31. He accounts it no humility at all to believe what is not written, whoever would obtrude it; nor pride to hold him accurſed of God that brings him any other Goſpel Gal. 1.9.. If Paul bid him to be a follower of him, as he is of Chriſt 1 Cor. 11.1.. He thinks it no diſobedience or arrogancy to refuſe to go with him, or after him, one ſtep farther; or, to try all things 1 Theſ. 5.21 by whomſoever impoſed, and to hold faſt only that which is good. He will no more give blind obedience to man, then give the chair to the devil. What God enjoyneth or alloweth, he humbly obeyeth, what man further impoſeth (eſpecially in the things of God) he humbly refuſeth. He is as Huſhai, well enough contented that Ahitophel be reputed the abler Counſellor; but if he once finde that he conſulteth againſt David, he is then bold to ſay plainly, that Ahitophels Counſel that he hath given is not good 2 Sam. 17.7. If any man counſel againſt Chriſt, he will not only refuſe to embrace it, but boldly oppoſe it, for that he can do nothing againſt the truth, but for the truth 2 Cor. 13.8, how proud ſoever counterfeit humility account him for ſo doing.

Thus the hypocrite is humble in affectation; the true Chriſtian in affection; the one towards man, who can deceive; the other towards God, who will not be mocked. The one is proud in his loweſt humility, the other is humble in his higheſt reſolutions.

This hypocrite deals injuriouſly with the body.

He is all for bodily Religion, bodily exerciſe, yet in the midſt of all his bodily devotions, he is not only neglectful of, but cruel to his own body: not the body of ſinne, for that he too much favoureth and pampereth, taking thought for it, how to fulfil the luſts thereof; but his natural body, which no man ever hated, but loveth and cheriſheth Eph. 5.29, and ſo under a colour of Religion deſtroys nature. This is that 〈 in non-Latin alphabet 〉 , that imparcentia, or not ſparing of the body, but dealing hardly and harſhly with it out of an opinion of merit, and ambitious deſire of vain-glory, which Paul Col. 2.23. takes notice of in the ſuperſtitious hypocrite, as one of the cleareſt Characters to know him by, and as one of the maine branches of the myſtery of ſuperſtition, which carries a great ſhew, and gaineth a great opinion of extraordinary pietey.

An old ſtratagem that Satan puts upon all ſuperſtitious impoſtours. Baals Prieſts cut themſelves with knives and lancers till the blood guſhed out; not upon the preſent extraordinary occaſion alone, but this was their uſual manner1 King. 18.28. The Phariſees could not hold a faſt, but they disfigured their faces Mat. 6.16 〈 in non-Latin alphabet 〉 , that they might look grim and gaſtly like a wilde beaſt, or bear robbed of her whelps, that they might appear unto men to faſt, placing more Religion in that coarſe uſage of the face, then in rending of the heart.

It is with him an high point of perfection, to deny to his body the honour due unto it, and to macerate, not his corrupt, but natural fleſh. One while he ſeeks to ſtarve it by ſuperſtitious faſting in an apiſh imitation of Moſes, or Chriſt, which he was never enjoyned by God, as if God muſt be beholding to him for going ſupperleſs to bed; another while he placeth great Religion in wearing hair-cloth, going barefoot, whipping of himſelf. Happily, he gives his body to be burnt, thinking by a ſuppoſed Martyrdome, not only to eſcape purgatory, but to merit unto ſuperrirogation. Wherein what doth he more then ſome Heatheniſh Indians, who willingly throw themſelves under the wheeles of that chariot which carrieth their Idols?

Differ.On the contrary, the true Chriſtian gives due honour to the body.

This is Gods allowance, and nature craves it, therefore he dares not defraud his body of it. The fleſh as oppoſed to the ſpirit, taken either for grace or the worker of it, is a wicked quality, and this he endeavours to crucifie Gal. 5.24, and deſtroy Rom. 6.6: But the fleſh or body oppoſed to the reaſonable ſoul is a created ſubſtance, and neceſſary inſtrument for the ſervice of God and man; this therefore he preſerveth and nouriſheth, not unto intemperance, but to ſtrength and fitneſſe for ſervice. He will not deſtroy nature under colour of mortification, nor pamper it to gratifie luſt, under pretence of cheriſhing the body. Here he will rather beat down his body and bring it into ſubjection 1 Cor. 9.27, then humour his natural fleſh to gratifie his ſinful fleſh. He will no more make fleſh to ſerve fleſh, than ſee fleſh againſt fleſh, the fleſh of ſin againſt the fleſh of nature.

He never accounts that to be true grace, that is an enemy to Gods creature; nor that to be worſhip of God, which deſtroys the worſhipper. He looks upon the body as the lodging and inſtrument of the ſoul, which God is ſo careful of, that whoever deſtroys it, ſhall himſelf be deſtroyedGen. 9.6. And for as much as Chriſt himſelf aſſumed a body as well as a ſoul, redeemed the body1 Cor. 6.20 by the price of his own blood, and hath honoured it ſo far as to make it the Temple of the holy Ghoſt Ver. 19.; and a partaker of his glory. The true Chriſtian will not neglect it; he will neither faſt himſelf into a conſumption, nor watch himſelf into a phrenſie, nor feaſt himſelf unto exceſſe. He will give it a temperate allowance, with reſpect to ſtrength or weakneſſe; he will neither deny it wine when it needs it, nor overcharge it with ſtrong drink, to diſable it from duty. He can feaſt, and faſt without wronging the body, but in all is careful to maintain the honour due unto it.

Thus the hypocrite mortifies the body it ſelf, and thereby ſinneth; the true Chriſtian, the deeds of the body of ſin, that he might not ſin. The one crucifies the natural body by bodily exerciſe, the other mortifies the ſinful body by the ſpirit, that he may live.

The ſuperſtitious hypocrite is then moſt fleſhly, when he ſeems moſt ſpiritual; and moſt wordly, when he would be thought moſt heavenly.

He muſt have ſomewhat to look upon, while he worſhippeth, as the Iſraelites their calf to go before them Exod. 32.1, when Moſes was out of ſight. A ſenſual worſhip muſt have a ſenſible object. Superſtition can no more act upon a ſpiritual ſubſtance, than idolatry it ſelf; for that which in it ſelf is carnal, cannot be ſatisfied with that which is meerly ſpiritual.

He ſpareth not the body indeed, but in the mean time pampereth the fleſhly minde; he ſtarveth the bodily ſubſtance, while he feedeth the fleſhly ſenſe. Th s one thing alone proveth ſuperſtition to be ſenſual, becauſe that it is delighted and nouriſhed with ſenſual objects, as ſhades, lights, ſounds, ſmells, and ſuch like as it conſiſteth in fleſhly rites, waſhings, laſhings, veſtures, geſtures, wherein the body and ſenſe bear the greateſt ſhare. It pretends to auſterity in life, but cannot ſubmit it ſelf to a ſpiritual rule. It is a great profeſſor of piety; but, of that which is of mans deviſingEſay 29 13, not of Gods appointment.

In like manner he is a perfect worldling, even in abſtaining from ſome worldly acts, or objects. He is acted by the ſpirit of the world 1 Cor. 2.12, while he ſeems to renounce it; as they, by the ſpirit of Satan, who ſpit at his name while they practiſe his luſts. He ſeeketh his reward in the world, and from the world, while he makes ſhew of acting for God. If he ſeems to turn his back upon the pleaſures, or wealth of the world, yet then (in almes, prayer, faſting) he hawks after honour and fame, or ſome ſuch other ſmoak that he may have glory of men Mat. 6.2..

When he ſeemeth to retire himſelf moſt from the world, yet it is but as he that dreameth, who from the common world with-draweth into a world of his own; framing to himſelf a new way to gain, or glory, ſo that his way is worldly, and his very heaven is earthly. This is that which gives ſuch a vogue to points or ſingle life, veneration of Saints, authority of the Church, pomp in Gods ſervice, rigour of diſcipline, affectation of Martyrdom, on the one hand; and, to a carnal rejecting of all order, diſcipline, and government, on the other.

Wherefore the Canons of ſuperſtition are by the Apoſtle branded, by the names of rudiments of the world Col. 2.20., carnal Commandments Heb. 7.16., carnal Ordinances Heb. 9.10, beggarly element Gal. .9., &c. and that not only in reference unto ſuch things as God for a ſeaſon impoſed on the Jews, conſiſting in diſtinctions of meats, times, places, &c. which were directed to a ſpiritual end, while their inſtituted uſe remained; but became carnal, weak and beggarly, when men would retain them after Chriſt had put an end to them; but alſo, in reſpect of all humane inventions in the things of God, obtruded by men; which as they are earthy in their original, ſo are they carnal in their uſe, and worldly in their end, to nouriſh one or other of thoſe worldly luſts of the fleſh, or of the eye, or of the pride of life 1 John 2.16.

He will write his name a Regular; but in life, none more Secular. He will not touch money, unleſſe with a double glove, leſt he be defiled; but put it into his cowle or hood, or give it to his covent, he asketh no queſtion for conſcience ſake. His vow is wilful poverty; yet who ſo rich in the lands and treaſures of Princes? If he be invited to return to the world, he ſeemes to diſdain the motion: yet one way or other he will come at it, although he ride towards it as with his face to the horſe taile. And if he be ſo ſtrict as not to receive the wealth of the world; yet (as Curius) he loves to command thoſe that have it, and to appoint them how to beſtow it.

Contrarily, the true Chriſtian truly renounced all ungodlineſs and worldly luſts, Differ. when he gave himſelf unto God.

He can worſhip God truly in ſpirit and truth John 4.24., without the help of any ſimilitude before him, or of any Idea, or image within him. He will no more pleaſe his fancy, without God, than he will gratifie the devil againſt God. His devotions are ſpiritual, not only for the rule, but for his ends propounded to himſelf therein1 Cor. 10.31.. He hath received, not the ſpirit of the world, but the ſpirit that is of God, and thereby judgeth of and practiſeth religious duties, not according to the luſts of men, but to the will of God. He taketh no thought for the fleſh, becauſe he hath put on the Lord Jeſus Chriſt. He uſeth worldly bleſſings in a heavenly manner.

He can eat and drink, and enjoy the good of his labour, and take his portion and rejoyce in his labour, as the gift of God Eccl. 5.18, 19; yet he rejoyceth as though he rejoyced not, and buyeth as though he poſſeſſed not, and uſeth this world as not abuſing it 1 Cor. 7.30, 31. He neither ſets his heart upon it when he hath it, nor is he troubled to part with it for God. He neither commits adultery Jam. 4.4. with it, by beſtowing his heart upon it, which is due only to Chriſt his husband; nor commits idolatry Col 3.5. to it, by making it his ſtrong City, or as an high wall in his own conceit Prov. 18.10., nor undertakes Religion upon any ſuch baſe accounts.

There is a plain covenant and tranſaction between Chriſt and him, whereby the world is crucified unto him; and he, unto the world Gal 6.14.. He not only openly profeſſeth a denial of ungodlineſſe and worldly luſts, but renounceth the hidden works of diſhoneſty, and walking in craftineſſe: yea all alliance, and compliance with fleſh or the world, that he may become a free Burger, and Deniſon of heaven, and in all things converſeth and walketh as if he were there alreadyPhil. 3.20.

Thus, this hypocrite is a perfect worldling; in his greareſt perfection of devotion the true Chriſtian is heavenly in his greateſt toyling upon earth The one hath his eye looking heaven-ward in outward appearance, yet mindes and loves the world and the things of the world; the other hath his eye on heaven, while converſant in the world. The one ſetteth his heart on theſe things, but not his hand; the other hath an hand upon them, but his heart far above them. The one forſakes the world, as the fiſher man his ſtation at ſea, but goes no further then where he may hope to let down his net to better purpoſe; the other abandons it, as ſeeking a better country, without any mind to return.

CHAP. XII. The Ignorant Hypocrite Is he who wilfully refuſeth,Defin. or wittingly concealeth the cleare and diſtinct knowledge of good and evil, that his ignorance may be an excuſe for ſinne, and a diſcharge from Duty.

IGnorance and Hypocriſie ſeem incompatible, ſeeing hypocriſie ſuppoſeth cunning, which ignorance ſeems to deny. But, as no where more craft, than (as men uſe to ſay) among clouted ſhoes (witneſs the Gibeonites; Joſh. 9.5) ſo ſhall we ſcarce finde more hypocritical deceit than under the veile of ſeeming ſimplicity. Of ſuch is that complaint of God to his Prophet,Jer. 9.6. Thine habitation is in the middeſt of deceit, through deceit they refuſe to know me, ſaith the Lord.

Ignorance is a mother ſinne, a fruitful mother of ſinne; therefore uſed ſometimes to comprehend under it, not only the ſtate of unregeneracy, which is called the former luſts in our ignorance 1 Pet. 1.14; and, of impenitency, called the times of ignorance Act. 17.30; but, all manner of actual, and moſt highly provoking ſinnes that men commit. Therefore my people is gone into captivity, becauſe they have no knowledge Eſay 5.13., the want whereof hath led them on to all ſinnes that had now ſpewed them out of their own land.

In every ſinne and ſinner there is much ignorance, either ſimple, or affected: both of them being both ſinful, and penal. Simple ignorance is the juſt puniſhment of mans firſt ſeeking of forbidden knowledge, and an inlet to all other ſinnes; and, when he knows moſt, he knows nothing as he ought to know 1 Cor. 8.2 His very knowledge how to do well without wel-doing, is both a ſin Jam. 4.17, and a great aggravation of ſinne. All that ſuch a man doth is ſinne, although varniſhed over with ſome colours of vertue; ſo all he knows is ignorance, although ſhadowed over with the name of knowledge. Eli s ſonnes, being Prieſts ſhould have had their lips full of knowledge, becauſe men ſhould ſeek the Law at their mouths, as from the meſſengers of the Lord of Hoſts Mal. 2 7.; yet were they ſons of Belial, and that upon this account, they knew not the Lord 1 Sam 2.12. Even the devil himſelf is a dunce in true underſtanding; becauſe he underſtands not what he ſhould, or as he ſhould: and ſo are all his imps, notwithſtanding their knowledge of his depths Rev. 2.24, without withſtanding of his wiles Eph 6.11.

But that which makes an ignorant ſinner an ignorant hypocrite, is affected ignorance: he pretends to worſhip God, and to call God Father, while he doth as evil things as he can Jer. 3.4, 5.: yet, when reproved for ſin, he pleads ignorance: and, leſt conſcience within ſhould read him a curtain-lecture, he is willingly, and wilfully ignorant 2 Pet. 3.5., of what he ſhould, and might know; that ſo he may ſinne more freely, and conſcience may not ſee what he doth, and laſh him for it. Other ſinners are ignorant, but this man loves ignorance, becauſe he loves other ſins, to which his ignorance may be a cloak. Such ig orance is the cauſe of not ſimple ſins alone; but, as Plato (although an Heathen) ſpeaks 〈 in non-Latin alphabet 〉 ., of barbarous illiterate, or brutiſh ſins.

Who ſo blind as he that will not ſee! Wiſdom cryeth, but fools love ſimplicity Prov. 1.22, for which God juſtly gives them over to a reprobate ſenſe Rom. 1.28.; not only to neglect the means of knowledge, but to harden their hearts againſt it.

And if God deal thus with Heathens without the Church, how much more will he puniſh the ignorance of thoſe within it, eſpecially where he finds gray hairs that underſtand not: ever learning 2 Tim. 3.7, never learned!

A ſtrange thing! that men ſhould profeſs the ſervice of God, without knowledge of him or his will, or any deſire to know it. Of ſuch the Lord complainethHoſ. 8.12, I have written to him the great things of my Law, but they were counted as a ſtrange thing. Light is come into the world, ſaith our SaviourJohn 3.19., and men love darkneſs rather then light. Yea, their eyes have they cloſed, leſt at any time they ſhould ſee with their eyes Mat. 13.15.. Such ignorance is a conſequent of former ſinnes, either of negligence, wilfulneſs, or a reſolution to wallow in the mire of ſin (as in the dayes of Noah, Mat. 24.38, 39.) and therefore excuſeth not (ſo much as à tanto, but) aggravates the ſin, and addes to the heap of wrath. For if ſimple ignorance make a man equal to beaſtsPſal. 49.20.; affected ignorance muſt needs render him, more brutiſhEſay. 1.3 then the beaſts that periſh.

On the contrary, the true Chriſtian acknowledging his ignorance, Differ. bewailes it, and not only enclineth his eare to wiſdome, but applyeth his heart to underſtanding Prov. 2.2..

He is ignorant of many truths, but there is nothing needful or profitable of which it may be ſaid, he is willingly ignorant. He confeſſeth, in the ſenſe of his ignorance and deteſtation of it, ſurely I am more brutiſh than any man, and have not the underſtanding of a man Prov. 30 2.. But he pleaſeth not himſelf, nor ſits down in this condition; but prays, open thou mine eyes, that I may behold wondrous things out of thy Law Pſ, 119.18. Teach me O Lord the way of thy Statutes, and I ſhall keep it unto the end; give me underſtanding, and I ſhall keep thy Law, Verſe 33, 34 &c. He accounteth ignorance both his ſinne, and his ſhame. As his ſin, he beggeth pardon for it; as his ſhame, he ſeeks not ſo much to hide, as remove it.

Thus, the Hypocrite winketh that he may not ſee, the true Chriſtian anoints his eyes with eye-ſalve that he may ſee Rev. 3.18.. The one walks in the dark, that no man may blame him for ſtumbling; the other cometh to the light, that there may be no occaſion of ſtumbling in him 1 John 2.10.

This hypocrite excuſeth ſin, by ſaying, he little thought it had been a ſinne; or, ſuch a ſinne.

The fools non putaram; I had not thought it, he takes to be a wiſe plea; and, ſo it is, for fools, that neither know, nor care to know that they do evil: This he thinks to put on as his cloak, when he ſaith before the Angel, it was an errour. But God will ſtrip him naked, as being angry at his voice Eccleſ. 5 6.. For this is not a ſinne of ignorance, but a ſin with ignorance committed knowingly, which he would commit, although he knew it never ſo well; and therefore neither ſeeketh, or admitteth of better information, but continues his reſolution to hold on his practiſe. Nay, as Ahab, whoſe heart was ſet upon going up to Ramoth Gilead, who ever ſhould diſſwade from it, could not be content not to conſult Micaiah, but did all he could to hinder Jehoſhaphat from adviſing with that Prophet1 Kin. 22.7, 8; ſo doth this hypocrite endeavour what he can to keep others ignorant, when he perceives them deſirous of better inſtruction, and thereupon more unlikely to ſerve his luſts after information.

Differ.On the contrary, the childe of God condemns himſelf the more for his ignorance, when he hath ſinned.

Where ignorance was the ground or cauſe of ſin, he bewails that as well as his ſinne cauſed by it. So fooliſh was I, and ignorant, ſaith he, I was as a beaſt before thee Pſal. 73.22. If his ignorance proceed from nature, he laments it; if of negligence, he condemnes himſelf the more for it, and makes haſte to get rid of it, to prevent further ſinning. He ponders his way Prov. 4.26, before he adventure on it, becauſe he knoweth that all his wayes are before the eyes of the Lord, who pondereth all his goings Prov. 5.21.. He w ••• let no action paſſe wittingly and willingly, of which there is, or may be any ſuſpition, but ſuſpends the practiſe of it till his judgement be informed and ſatisfied, that ſo what he doth maybe of faith Rom. 14 2, 3.

Thus, this hypocrite makes ignorance his plea; the true Chriſtian, his lamentation; the one ſuſpendeth information that he may continue his practiſe; the other ſuſpends practiſe, till better informed.

This hypocrite applauds himſelf in this, that what he doth was never made out to him to be a ſin.

If others reprove his practiſe, as ſinful; he never heard ſo much before, which he would have you take for a ſufficient apology. Let them who accuſe him of ſin in it, make out this ſinfulneſſe, he knows no ſuch thing. He thinks, he need make no ſcruple, till they who accuſe him, can prove that others have told him of the danger of that very particular; and, that what he doth, is lawful enough until others prove it unlawful. What ever his judgement or conſcience tell him within, goes for nothing: you muſt prove who elſe hath informed him, before you condemn him.

Thus Saul would not be convinced of ſin in ſparing Agag, and the beſt of the prey of the Amalakites, but ſtood to it ſtoutly againſt Samuel himſelf, that he had obeyed the Commandment of the Lord, and gone the way which the Lord ſent him, becauſe he had brought Agag the King of Amaleck, priſoner; and, utterly deſtroyed the reſt of the Amalakites 1 Sam. 15.20.. No man had given him other charge touching Agag in particular, why then ſhould that be a crime? He had only a general warran to deſtroy the Amalakites; and, what General ever did more, then lead the captive King who fought againſt him, priſoner, even when he gives no quarter to the reſt? But that ſtory ſufficiently tells the hypocrite, that this will be ſo far from excuſing him to God, that it is no leſſe then rebellion, which is as the ſin of witchcraft; and, ſtubborneſs, an iniquity that mounts up as high in Gods account, as idolatry it ſelfVerſe 23..

Differ.On the contrary, the true Chriſtian attends more to conſcience within, then to mens ſilence without.

If conſcience tell him it is evil, he will not meddle with it, although no man rebuke him for it; yea, if conſcience do but make the leaſt ſcruple (which is leſſe then a doubt) of the lawfulneſſe of it, he will not adventure on it, although the thing in it ſelf be not unlawful, but warrantable enough to others whoſe judgements are better informed, and their conſciences ſatisfied. That which is no ſin in them, would be ſin in him, becauſe not of faith Rom. 14.23. beleeving the lawfulneſſe of it. He is as much afraid of evil that none but his own conſcience tells him to be ſuch, as of that which all men proclaim to be ſinful. He meaſures not the lawfulneſſe or unlawfulneſſe of his actions by other mens opinions, or practiſe, but by his own conſcience, and the rule of the Word. He is willing to receive intelligence, but will not make the want of it his warrant.

Thus, this hypocrite would be thought to be good, becauſe others forbear to tell him of the evil of his way; the true Chriſtian concludes himſelf to be an evil doer, though none but his own conſcience inform him that it is evil which he doth. The one makes other mens ſilence his warrant; the other makes the voice of his own conſcience his bar.

This hypocrite, if he, do any good, he neither conſiders why, nor cares to know how.

He contents himſelf with doing what others commend, rather then enquires what God doth command, and ſo he doth the work, as himſelf thinks beſt, not in the manner which God preſcribeth. So that in truth, what Sophocles ſometime ſaid of Eſchilus, (Eſchilus doth well, but he knows not what he doth,) may be well applied to this hypocrite, ſomewhat he would faine do, but he knows not what, nor how much. Sacrifices he will offer but knows not how. His zeal herein runnes beyond his knowledge. Will the Lord be pleaſed, ſaith he,Micah 6, 7. with thouſands of rams, and ten thouſands of rivers of oyle? Shall I give my firſt born for my tranſgreſſion, the firſt fruit of my body for the ſinne of my ſoul? Ignorant ſot! Who hath required this at thy hands? yet, as men having loſt their way, ride more ſwiftly in the wrong way, then they did in the right; ſo it is natural to the ignorant hypocrite to outſtrip the godly in bodily and coſtly performances, as much as he comes ſhort of the true Chriſtian in the right underſtanding of his duty.

Contrarily, the true Chriſtians firſt care is to underſtand his way; Differ. and then to walk in it.

The wiſdom of the prudent is to underſtand his way Prov 14.8.; for blind obedience is brutiſh, and ignorant devotion is ſottiſh. He is not truly good that knoweth not why; nor can he exerciſe goodneſſe with acceptance, that knows not how to ſet about it. Therefore, firſt he will go up to the mountaine of the Lord, that he may teach him of his ways; and then, he walks in his paths Eſay 2.3.. He deſires not the knowledge of evil, to learn to commit it, but to abhor it; nor, the knowledge of good, for diſcourſe, but direction. His prayer is to be led in the way everlaſting: and, his endeavour ſuitable, to walk everlaſtingly in it. He is ready to follow any man as he followeth Chriſt; but he will be carefull firſt to underſtand the way wherein Chriſt went before; and not fooliſhly believe every Spirit, nor raſhly run after every one that ſaith, Lo here is Chriſt; Mat. 24.23. eſpecially, if pretended to be in the deſart, or in the ſecret chambers Ver. 26., and not in the Congregations of the Saints. He dares not forſake the publick Aſſemblies (as the manner of ſome is Heb. 10.25.) and to go forth into the deſart, in hope to finde Chriſt, where Chriſt himſelf ſooner met with a devil to tempt him, than with good Angels to miniſter unto him Mat. 4.1. & 11.

Thus, this hypocrite is an Ape that imitates every body, but without underſtanding; the true Chriſtian is a childe, that firſt goes to his father to be taught the fear of the Lord Pſal. 34.11, and then will be in that fear all the day long Prov. 23.17. The one runs, without fear or wit; the other looks well to his goings.

This hypocrite uſeth more art not to know what is ſinne, than care not to commit it.

If he can but keep conſcience quiet, that it may not trouble him for committing ſin, he cares not what ſin he commits; but that cannot be, unleſſe he keep the underſtanding dark, that conſcience may not ſee what he doth. His hope is, that what the eye ſees not, the heart will not rue. Hence he is very careful to avoid information of the evil of that which he loves, and is loath to leave. He ſhuns no diſcourſe ſo much as that which condemns, or but diſcovers the ſinfulneſſe of his way. If Paul offer to reaſon of righteouſneſſe before Felix an unjuſt Judge; of temperance, before Druſilla, an intemperate woman; and of judgement to come, which will be ſure to meet with them both, he trembles at the doctrine which he likes not, but not at the ſin which he loves: and his concluſion is, go thy way for this time, when I have a convenient ſeaſon, I will call for thee Act. 24.25..

Of all the Word of God, he leaſt cares for the Law, becauſe that brings the knowledge of ſinne Rom. 7.7, which drives him out of his fools Paradiſe, where he thinks to cover his nakedneſſe with this fig-leaf of ignorance. This knowledge of ſin is death to him. For he was alive (at leaſt in his own opinion) without the Law Rom. 7.9; he took himſelfe to be a brave fellow that needed no repentance, becauſe ignorant of what he ſhould repent of. But he knows, that if once the Law appear to his underſtanding; and, the breach thereof to his coeſcience, he is a dead man. Therefore he ſaith (at leaſt in his heart) to the Seers, ſee not; and to the Prophets, propheſie not; ſpeak unto us ſmooth things, prophecy deceit, get ye out of the way, turn aſide out of the path, cauſe the holy one of Iſrael to ceaſe from before us. He will rather part with God than with his luſt, becauſe he loves his luſt more than God; and there is no ſhorter way to part with God, and to keep his luſt, than to keep himſelfe ignorant of both.

Differ.On the contrary, the true Chriſtians care is to get more knowledge of ſin, that he may the more ſhun and abhor it.

He is ſo far from being afraid, that information ſhould awaken conſcience and diſturb him for ſin; that he prays and ſtrives to get more and more knowledge of the nature and quality of what he practiſeth, that conſcience may give him no reſt till it hath beaten him out of every ſinful way. He knoweth that no conſcience is good but that which is firſt rowſed by the Law to make him to take a full view of in himſelf that glaſs (which will preſent him ugly and lothſom enough;) and after, is pacified by faith.

He deſireth to ſee his ſins, that his heart may rue them, and to take a full view of his enemies, that he may the better avoid them: and then only counts himſelf qualified for mercy, when he is able to ſay in truth, and with deep grief of ſoul, as for my iniquities I know, them Eſay 59.11, and my ſin is ever before me Pſal. 51.3. Therefore he not only conſenteth to the Law that it is holy and good Rom. 7.16, but he delights in it, when moſt ſharp and ſevere againſt his moſt ſpecial corruptionsVer. 22., and can as well brook, yea as ſincerely deſire and pray for the checks and rebukes of it, as David did, the ſmitings of the righteous, which he eſteemed a kindneſſe, and an excellent oyle, which ſhould not break his head Pſal. 141.5, but heale his heart. He is reſolved not to help the ungodly, nor to love them that hate the Lord 2 Cor. 29.2., I mean, his fleſhly luſts that war againſt the ſoul 1 Pet. 2.11. He will not take part with his corruptions againſt the Law; but, with the Law, againſt his corruptions; and therefore he looketh himſelf often in that perfect ſpiritual mirror, that he may have a true view of himſelf, and more perfectly diſcover how much he is carnal, and how far ſold under ſin Rom. 7.14; and, that ſin by the Commandment might appear how exceeding ſinful it isVer. 13..

Thus, this hypocrite will rather put out his own eyes, than be willing to ſee what may take him off from his luſts; the true Chriſtian inceſſantly cries out, as the blinde men, unto Chriſt, Lord, that mine eyes may be opened Mat. 20.33. The one hates knowledge becauſe he loves ſin; the other loves knowledge that he may the more hate ſinne.

This hypocrite is never without an invective againſt thoſe that are more ſtudious of knowledge.

Who is the better, ſaith he, for knowledge? none worſe then they who know moſt; for my part, I mean as well as the beſt of them, and hope to go to heaven as well as the wiſeſt of them.

Thus, he out-faceth knowledge, with his bold ignorance; as if of the two, ignorance were the better. And what the Popiſh Biſhops in this land, heretofore practiſed upon the Kings and Nobility, ſuffering them to live in ignorance, whereby they might not boggle at any looſneſſe or wickedneſſe of life, that ſo the Clergy might afterwards confeſſe, and fleece them to purpoſe; this hypocrite practiſeth upon himſelf and others with leſſe hope of gaine: for he doth not keep a rowle or regiſter of the evils that he, or others commit, that it may after be brought to confeſſion and penance; but, he ſtrives to take away pen, ink, and paper from conſcience, that nothing may ſtand upon account to be confeſſed, or puniſhed; and, to teach men, as Alcibiades taught Themiſtocles, to ſtudy rather to give no account, them to trouble themſelves to give any, when they know they can give none that is good.

Thus, as ſometimes Bellarmine doubted not to ſay, that faith is better defined by ignorance than by knowledge (becauſe, if men once come to know what he and his fellows would perſwade them to believe, they would ſoon give over beleeving;) ſo this hypocrite decries knowledge, becauſe he knows it cannot but condemn what he hath a mind to practiſe.

Of the ſame ſtamp are the Jeſuitical fratres ignorantiae, or lay-Jeſuites (which are not a few in any country where the Jeſuites can practiſe) who are taught that ignorance is a modeſty beſt becoming lay Chriſtians (as if it were with us as with Heatheniſh Pagans of old, that held it a high point of preſumption to enquire what that God is whom they worſhipped,) and that it was fitter for the Oxen of the Clergy to plow in the underſtanding of the Scriptures; and, ſafeſt for theſe lay aſſes to feed by, on the thiſtles of implicit faith, that ſo, in the womb of ignorance they may better feed and breed the moon-calf of blinde devotion. Miſerable cattle! but, moſt cruel guides, who not content to keep away the key of knowledge, that might enable them to ſee; perſwade them that blindneſſe is better then ſight!

On the contrary,Differ. the true Chriſtian pronounceth them bleſſed who are beſt acquainted with God and his Will.

Bleſſed (ſaith he) are they that dwell in thy houſe, they will ſtill be praiſing of thee Pſal. 84.4. The childe of God, conſidering that the ſoul being without knowledge cannot be good Prov. 19.2, laboureth to grow in knowledge, that he may thrive in grace 2 Pet. 4.18.. And, becauſe the juſt ſhall live by his faith Hab 2.4, not by the faith of another, therefore he will be careful to know whom he hath truſted 2 Tim. 1.12, and what he beleeveth.

To know and to obey, are branches of the ſame, yea, of every Commandment. Bleſſedneſſe is appropriated to both, and not to be had by either alone. If ye know theſe things, happy are ye, if you do them. He will not therefore break one part of the Commandment, that he may imagine to himſelf a diſpenſation from the other; but, be ſure to joyn both, that he may be more ſure of the bleſſing. He knows that to him that knoweth to do good, and doth it not, to him it is ſinne. Yet he will not therefore condemn knowledge, as if that were a ſin; but joyn knowledge and practiſe, that he may avoid ſin; and he accounts it as great an evil wilfully not to know to do good; as to do evil, notwithſtanding his knowledge.

Thus, this hypocrite diſgraceth knowledge, that he may countenance ſin, the true Chriſtian advanceth knowledge, that he may ſuppreſſe evil; the one prefers ignorance, that he may ſin more freely, the other, ſtudies knowledge, that he may caſhire ſin more fully.

This hypocrite affects to be thought ignorant of what he knows well enough.

As old men ſometimes (making advantage of infirmity) faine themſelves deafe, when they hear well enough; and, dark, while they ſee; ſo this hypocrite will ſeem ignorant of what he knows, that he may call light darkneſſe without offence, and go on to do evil without control. Thus Cain, when asked even of God himſelf, where is thy brother, anſwereth, I know not, am I my brothers keeper Gen. 4.9? And ſo every hypocrite ready to pretend and to plead, Behold I knew it not Prov. 24.12, although he cannot but know, that he that pondereth the heart, and keepeth his ſoul, doth know that he knows it.

The Phariſees knew that Chriſt was a Teacher ſent from God, as Nicodemus confeſſethJohn 3.2.; yet they pretend that they knew not whence he was John 9 29.; but are ſhamefully reproved for their wilful and counterfeit ignorance by him that was borne blinde Ver. 30, &c.. Thus, moſt notoriouſly tardy were they in this kind, in anſwer to Chriſts queſtion touching Johns baptiſme, whence it was? whereto they could not without prejudice and ſhame to themſelves give a poſitive anſwer, whether true, or falſe; they flie to this ſhameful ſhelter, we cannot tell Mat 21.27

This anſwer is oft uſed in hope to cut off all further demands, or queſtions; and, to exempt from danger, where idle ſervants are more willing to make uſe of their wits, than to put forth their pains, or to confeſſe the truth, and deſire rather not to be ſet on work, eſpecially in caſe of imminent danger, than to acknowledge what they know. A fault wherein even Peter (through the infirmity of fear) ſought to ſhrowd himſelf; firſt, diſſembling his knowledge of the matter wherewith he was charged, I know not what thou ſayeſt Mat. 27.70; and, when that would not ſerve his turn, he addeth, I know not the man Ver. 72..

Differ.On the contrary, the true Chriſtian will never make pretended ignorance a cloak for ſinne.

He will give glory to God and confeſſe to his own ſhame, wherein he hath been overtaken, and not be unwilling to be known of his knowledge. He will not hide his talent upon pretence that he knows not how to uſe and improve it; nor adventure upon ſin, upon the account of pretended ignorance. Not that he knows all or ſo much as he ought to know, but will not diſſemble his knowledge to avoid duty, or to commit ſinne. He is willing to make known not his knowledge only, but his ignorance too; not to boaſt of the one, but to ſet it on work; nor to bear himſelf out on the other, but to be rid of it; and he holds it meet to be ſaid unto God, That which I ſee not, teach thou me, If have done iniquity I will do no more Job 34.32.

Thus, this hypocrite ſeeks to hide knowledge, that his knowledge may not way-lay his ſin; and, his ſeeming ignorance excuſe from duty; the true Chriſtian will not conceal his knowledge either of duty, thereby to avoid it; or of ſin thereby to commit it. The one will not know what he doth, that he may do what he ſeems not to know; the other confeſſeth his knowledge of what he doth, even when he knows that he hath done what he ought not.

This Hypocrite takes upon him the knowledge of what he knows not.

Ignorance is a blot and a ſhame where ever it is lodged; therefore this hypocrite, that he might not be thought ſtark blinde, ſaith, he ſeeth John 9 41.. And what doth he ſee? not what is; but, what he imagineth, a reed ſhaken with the wind Mat. 11 7, inſtead of the Baptiſt; and to make men believe that he ſeeth, he will raſhly and ſuddenly ſhoot the bolt of his cenſure againſt any that comes in his way, in reference co God and Religion; as if meer zeal for God and his glory put him upon it. Give God the praiſe, ſay the blind ſeers to him that was born blind, We know that this man (meaning Chriſt, who knew no ſin) is a ſinner John 9.24.. This they pronounce with ſo much confidence, as if they knew all things, who by this declared themſelves more blind, than he that was born ſo.

And yet, they dare challenge any man that dares pronounce them blinde; Are we blinde alſo? Verſe 40 as if Chriſt himſelf durſt not ſo to affirme. But, he that for judgement came into the world: that they which think they ſee, might be made blind John 2.39, that is, might diſcover the groſſe blindneſſe that is on their hearts Epheſ. 4.18, as well as in their underſtandings, to all the world; and, be left to periſh in it, even upon this very account, becauſe they ſay, we ſee, extends the ſame judgement to all ſuch hypocrites who take upon them to be teachers of the Law, yet underſtand not what they ſay, nor whereof they affirm 1 Tim 1.7.

Where he doth ſee, there he is willingly blinde; and where he is blinde, there he is the greateſt pretender to ſight. And how doth he imploy this ſeeming ſeeing? In carping at things which he knows not Jude 10., and in ſpeaking evil of the things that he underſtands not 2 Pet. 2.12. Not ſo much becauſe the things are evil, as becauſe thoſe that do them are in better eſteem than he would have them. And here, who ſo bold as blind bayard! who ſo confident as a blind Phariſee! who ſo true to the devils intereſt as he that is willingly blinde!

Thus, the Phariſees (more glad of the occaſion, then grieved for the offence) carp at the diſciples, who for extreme hunger, pluckt and eat ſome eares of corn, as they paſſed through the corn field on the Sabbath day, for having done an unlawful actMat. 12.1, 2. Howbeit, the ſinne here lay not in the diſciples profanation, but in the ignorance of their accuſers. David did as much, nay more, in his hunger, in eating the ſhew-bread, which in ordinary courſe, was lawful to none but only to the Prieſts Verſe 3, 4. If the Phariſees reply, we blame them not for eating; but, for plucking the ears of corn, and rubbing them in their hands Luke 6.1, which was a ſervile work, therefore unlawful upon that day. Here was another piece of their ignorance: for, the Prieſts did more; yea, did as much bodily ſervice on the Sabbath in the very Temple it ſelf, as on any two of the weeks dayes; (for on the Sabbath they doubled their Sacrifices.) yet were blameleſſe Mat. 12.5; not ſo much as any of theſe blinde Phariſees ever found fault with thoſe Prieſts, who ſo deeply cenſured the diſciples of Chriſt for a farre leſſe matter. And why ſo? nothing but ignorance was the cauſe of this cavil, as our Lord plainly tells them, If ye had known what this meaneth, I will have mercy, and not ſacrifice, ye would not have condemned the guiltleſſe Verſe 7..

This hypocrite will never be thought ignorant of any thing needful to be known; but either thinks he knows as much as he needs, and therefore neglects the means of knowing more: (for, what, ſaith he, can all the Preachers in the world teach me more, than to love God above all, and my neighbour as my ſelf; which, I do?) or, that all others are ignorant in companion of him, and therefore diſdaines their trial of a reaſon of the hope that is in him, leſt he ſhould bewray his own ignorance; or elſe, (either as apprehending the difficulty of learning; or, out of pride, or ſhame Multa ſcienda neſciuntur, aut ſciendi incuria, aut diſcendi defidea, aut inquirendi, verecundia. Ber. to lay open his ignorance) he refuſeth to make any inquiries to know more.

On the contrary, the true Chriſtian confeſſeth his ignorance, even when he knows moſt; Differ. that he may learn more knowledge.

He doth not vainly pretend ignorance, as hawking at praiſe of his knowledge; but, humbly confeſſeth his wants, that he may get into the way of ſupply. He knoweth that the way to wiſdome is an ingenuous acknowledgement of our own folly; and, that if any man would be (what too many pretend, yet are not) truly wiſe, he muſt become a fool (that is, acknowledge his ignorance and folly as truly ſenſible of it,) that he may be wiſe 1 Cor. 3 18. Wiſdome calleth to the ſimple, that is, to him that knows and acknowledgeth his ſimplicity; Whoſo is ſimple let him turne in hither Prov. 9.4. It is a ſhame to ſeeme ignorant, but a greater ſhame and ſinne too to continue ignorant, rather then to diſcover ignorance that it may be cured.

Some have not the knowledge of God, ſaith the Apoſtle to the Corinthians, I ſpeak this to your ſhame 1 Cor. 15.34. Therefore in the childe of God one ſhame drives out another; an ingenuous ſhame becoming grace, drives out ſinful ſhame unworthy of a gracious heart. The ſinful ſhame of continuing ignorant, is driven out by the ingenuous ſhame to be found ignorant. And ſo the confeſſion of folly is an introduction to wiſdome. Surely I am more brutiſh then any man, and have not the underſtanding of a man Prov. 30.2; not as denying the knowledge which he had; but as not having attained all that he needed. He knew but in part, and that part was ſo little in compariſon of what he knew not, that (to ſpeak as he did, comparatively,) it was nothing; as well knowing that ſuch confeſſion of ignorance was the beſt preparative to more knowledge. He is a true diſciple of Chriſt that is alwayes a learner, and whole word is, not as if I had already attained, or were already perfect Phil. 3.12.. Knowledge preſumed is a ſure ſymptome of ignorance which is incorrigible; but ignorance confeſſed is a clear evidence of ſome ſaving knowledge, and an inlet to more.

Thus, this hypocrite pretends unto knowledge, yet is ignorant; the true Chriſtian confeſſeth his ignorance, even when he hath in part attained to true ſaving knowledge: the one boaſteth of what he hath not, the other bewailes what he hath too much of: the one by giving himſelfe out to be a ſcioliſt, continues a ſot; the other by acknowledging his ignorance, continually grows in the knowledge of Jeſus Chriſt.

This hypocrite is moſt curious to pry into things forbidden, and careleſſe to know things commanded.

This he learnt of our firſt parents (whom all men are more ready to imitate in evil, than in good) who were more inquiſitive after forbidden knowledge, then careful of an expreſſe command to avoid that experiment; not through any previous corruption in their nature, but in their actual departing from the holy Commandment delivered unto them; whereby their perſons infected their nature, as afterwards their nature infected both their perſons, and the whole nature of man.

He is more apt to know of Chriſt how few or many ſhall be ſaved Luke 13.23, than careful to learn of him to be meek and lowly, that he may find reſt for his own ſoul in particularMat. 11 9. He is more inquiſitive to know who ſhall be greateſt in the Kingdome of heaven Mat. 18.1, than to get thither himſelf. He takes more pains in finding out the day of judgement (of which day and houre knoweth no man Mat. 24.36, no not the Son of man himſelf, as the Son of man) when it ſhall be, then what manner of perſon he ought to be in all holy converſation and godlineſſe, looking for, and haſtening to the coming of the day of God 2 Pet. 3.1.12. He buſieth himſelf in matters of controverſie, being unable to anſwer to points of Catechiſm. He is hot upon Enthuſiaſmes, revelations, and new lights; but, careleſſe enough of faith, repentance, mortification of ſin, and of obedience to the revealed will of God contained in his Word.

Differ.On the contrary, the true Chriſtian is moſt careful of things revealed.

He remembreth who ſaid,Deut. 29.29. The ſecret things belong unto the Lord our God, but thoſe things which are revealed, belong unto us and to our children for ever, to do them. Therefore he buſieth not himſelf in things too high Pſal. 131.1, becauſe he thinks not of himſelfe more highly then he ought to think, but thinks ſoberly Rom. 12.3, and ſpeaks humbly, according to the (analogy, or) proportion of faith Ver. 6.. And what ever his knowledge be, yet he will ſo much mind the teaching and knowledg of one Chriſt alone, as revealed in the Goſpel, as if he had determined to know nothing ſave Jeſus Chriſt and him crucified 1 Cor. 2 2. He will not neglect prophecies, not yet fulfilled, but accounts them to be faithful and true Rev. 20, 6; but he accounts them moſt bleſſed, that do his Commandments, that they may have right to the tree of life, which he rather beleeveth, than too curiouſly ſearcheth into.

Thus, this hypocrite is like a rambling travailer that is more inquiſitive after the manners and cuſtomes of forraine countries, than careful to underſtand his own; the true Chriſtian is more diligent to be well verſt at home, than to be exact abroad: the one, with the Philiſtine, pries into the Ark, with neglect of the Covenant, and is ſmitten with a curſe; the other worſhippeth at the doore of the Tabernacle of the Congregation, where God more manifeſtly appeared to all, and ſo receiveth the bleſſing: The one intrudeth into thoſe things which he hath not ſeen, being vainly puft up of his fleſhly minde Col. 2.18; the other contents himſelfe with what all may ſee, if with humility they ſeek what is to be ſeen in the Word

CHAP. XIII. The Profane Hypocrite Is he that ſuborneth Religion to beare falſe witneſſe againſt her ſelfe.Defin.

HE takes up Religion for no other end but to countenance profaneneſſe. Not that Religion her ſelf can be ſo abuſed; but that he doth what he can to put her to it: he cloatheth his own practiſe, and imagination in the habit of Religion, and makes her his Knight of the Poſt to delude both the world and himſelf. Yea, ſo impudent is this hypocrite, that he fears not to challenge Gods own approbation of all his villany, even contrary to his own purity. For ſo the Lord chargeth him,Pſal 50.20 Thou thoughteſt I was altogether ſuch an one as thy ſelf; as liking, and allowing all that this Hypocrite doth. And though both the world and his own conſcience are witneſſes of his leudneſſe, and that he hates to be reformed; yet becauſe he taketh the Covenant of God in his mouth, he bleſſeth himſelf, and thinks he need not be better, (yea, not leſſe then a ſinne to attempt it,) and that he hath attained the true pitch of piety; and, to go further, were but curioſity and ſingularity.

The Publican and the Phariſee meet in him and both at their worſt; a Publican, in the practiſe of evil; yet a Phariſee, in opinion of his own goodneſſe Prov. 20.6: Pure enough in his own eyes Prov. 30.12, becauſe he makes ſome ſhew of purity; yet, utterly impure, becauſe no whit purged from his filthineſſe. Out of reſpect to his credit he profeſſeth to know God, and to have ſome acquaintance with him: but, out of love to his luſts, in works he denies him, being abominable and diſobedient, and to every good work reprobate Tit. 1.16..

None ſo wicked, but while he lies wallowing in wickedneſſe, he is apt to think well of, and to be in love with himſelf. In that rabble of leud ſymptoms of the worſt times, wherein men are covetous, boaſters, proud, blaſphemers, diſobedient to parents, vnthankful, unho y, without natural affection, &c. ſelf-love leads the ring; and, a ſhew, or form of godlineſſe 2 Tim. 3.2, 3, &c. cloſeth it up. A ſhew indeed; but, without ſubſtance, a forme without power, as if it were Religion enough not to be a profeſt Infidel or Atheiſt; to ſalute God at Church, although he defie him at home.

Thus, though in Davids opinion, wickedneſſe her ſelf ſaith to this man, That there is no fear of God before his eyes; yet he flattereth himſelf in his own eyes, untill his iniquity be found, even by men as well as by God, to be hateful Pſal. 36.1, 2.; ſo that there is no difference between him and a pure Atheiſt, ſave onely in an external ſhew of an halfing, halting profeſſion of God, with a ſecret hatred of the life of godlineſſe. For every hypocrite is in heart an Atheiſt, and would be ſo in profeſſion too, if he durſt: but therefore is he an hypocrite, becauſe he dares not openly profeſſe, what ſecretly he is.

On the contrary,Differ. the true Chriſtian had rather endure any thing than call in Religion to bear him out in the leaſt ſin.

He had rather periſh, than God ſhould deny, or be unlike himſelf. Let God, ſaith he, be true and every man a liar Rom. 3.4. He had rather any diſcredit ſhould light upon himſelf and his action, than that Religion ſhould ſuffer in the leaſt by being put to tell a lie for him, as if it were not a ſin, or he were not guilty, when he hath done any wickedneſſe; and that Religion would be his warrant, and bear him out in it. He knows that God is of purer eyes then to behold evil, that he cannot look on iniquity Hab. 1.13., without abhorrency, and deteſtation; and, that he hateth all workers of iniquity Pſal. 5.5.. Therefore he dares not call in God to patronize his covetouſneſſe, worldlineſs, or any other ſinful practiſe, although in him but an infirmity; but lays himſelf low before God, as having highly diſhonoured him by the leaſt deviation from the holy Commandment.

He that dares not tell a lie for God, much leſſe dares to put God upon telling a lie for him, as the profane hypocrite doth, when he fathers upon God, and the impulſion of his ſpirit the evil he doth, and wreſteth the Scripture to countenance whatever ſin he commits; eſpecially when he is to deal with men that profeſſe honour to God, and obedience to his Word.

When he is purged, he yet thinks not himſelf clean enough. When he is pure in moſt mens eyes, he is not ſo in his own, becauſe he comes not up fully to the purification of the true Sanctuary. Yea, when he is pure in Gods eyesCant. 4.10., becauſe waſhed with the blood of Chriſt perfectly, unto Juſtification; and, with the Spirit of Chriſt truely, unto Sanctification; (and happily too pure, in the eyes of ſome men, for which they ſpeak evil of him 1 Pet. 4.4., Yet ſtill he cries out, waſh me, much-waſh me (that is, more throughly) from mine iniquity, and cleanſe me from my ſin Pſal. 51.2.; and, create in me a clean heart, O God Ver. 10.: waſh not only my feet from groſſer abominations; but, my hands from leſſer ſins; and, my head too, from vain thoughts and all contrivance of the leaſt evils. Thus, he is ſtill complaining of himſelf, and juſtifying God; he holds up Gods honour and the credit of Religion, whatever become of himſelf. And when he hath moſt need of a cloak to cover his nakedneſſe, he will never call God to caſt Religion upon him to hide his ſhame; nor ſeek patronage from that which he knows condemneth his practiſe.

Thus, this hypocrite profaneth Religion to ſave his own credit; the true Chriſtian ſets more by the honour of Religion, than by his own life; the one ſtrives to make God and Religion like himſelf; the other upholds the honour of Religion by acknowledging his wandrings, and ſtriving to be like unto God.

This Hypocrite will not ſimply deny God; but refuſeth to own ſuch a God as his Word propounds and deſcribes.

It is not the voice of every Atheiſt to ſay, there is no God; yet this fool, in his heart, ſaith no leſſe in effect. He that makes God an Idol, denies him to be. For, an idol is nothing in the world 1 Cor. 8.4. He that moulds a God in his brain, cannot own the true God in his heart: But makes a God to ſuit with his own luſts in hope to meet with no other to puniſh his ſins. A God he will have, that he may not be worſe then his neighbours; but the true God, he will none of, that he may not be divorc'd from his luſts.

It is ſaid of the Tyrians, that they bound their gods with chains, that they might not in their greateſt need, paſſe over to the enemy; and, of the Romans, that they uſed to court the Gods of every country with whom they had war, in hope to draw them over to their party. This hypocrite deals no better with the true God, whom he likes better in a chaine of his own fiction, than upon the throne of Gods own inſtitution; and is better pleaſed to have him at command, to countenance his ſinne, than that God ſhould command him off from his ſinne. He will court him, in hope to draw him to allow of his ſinful practiſes; but not with any deſire to become like unto God in the hatred of ſinne. Rather then God ſhould put him out of his own wayes; his heart ſaith unto God, Depart from me, for I deſire not the knowledge of thy ways Job 21.14..

He will allow him to be God, but deny his attributes of omniſcience, juſtice, hatred of ſin, holineſſe, &c. He ſaith Job 22.13, 14, how doth God know, can he judge through the dark cloud? thick clouds are a covering to him that he ſeeth not, and he walketh in the circuit of heaven, not coming down to behold things below: unleſs perhaps in ſome extraordinary caſe, as in that of Sodom Gen. 18.21. He ſaith in his heart (although he dwell in Jeruſalem) The Lord will not do good, neither will he do evil Eph. 1.12; as if, with Gallio, he cared for none of theſe things Acts 18.17.. And ſo confident is he that there is nothing to be gotten by more than he hath a minde to perform; that he addes further, It is in vain to ſerve God, or, to walk mournfully before the Lord of Hoſts. Therefore, he accounts the proud (who take not ſo much pains in Gods ſervice as he hath done, yet fares better, much more) happy Mal. 3.14, 15.; and pronounceth that it is better with thoſe that work wickedneſſe, than with him; for they are ſet up and advanced, when he is kept low; yea, that their condition that tempt God, is better then his; for they are delivered out of troubles, when he ſticks faſt in the mire.

If God will be content to favour good fellows, not to be too ſevere againſt drunkards, whore-mongers, riotous perſons, covetous mammoniſts, &c. then, the Lord ſhall be his God. If he will give him leave to ſtrain a point of conſcience to bow down in the houſe of Rimmon, to diſpenſe with honeſty, if by ſwearing, lying, flattering, bribing, purloyning, circumventing, he may gaine profit, pleaſure, preferment; and, under the vizard of Saint, play the devil; he will then give God as much ſervice as he will, even an hecatomb of ſacrifices, and offerings, ſo many as ſhall make him weary to receive themEſay 1.11..

On the contrary,Differ. the true Chriſtian takes his notion of God from none but God himſelfe.

If God once ſay, this is my name Exod. 2.15, he owns him by no other. If God will be called Iſhi; (my husband) the true Chriſtian will call him no more Baali Hoſ. 2.16, (my Lord, that is ſuch an one as is but an idol of their own imagination,) becauſe the Lord hath taken away the names of Baalim out of his mouth Verſe 17.; yea, out of his heart too; for he now looks upon God, as himſelf deſcribes himſelf; The LORD, the LORD God, merciful and gracious, long-ſuffering, and abundant in goodneſſe and truth, keeping mercy for thouſands, forgiving iniquity, tranſgreſſion and ſin, and that will by no means clear the guilty Exod 34.6, 7; that is, that retaines his guilt by going on in iniquity, becauſe God is merciful.

He owneth no God but whom he finds in Gods Book. He will not go to School to the fleſh, to learn what God (who is a Spirit) is; as well-knowing that the wiſdome of the fleſh is an enemy; yea, enmity it ſelf againſt God Rom. 8.7.; and enemies ſeldome give right characters of thoſe with whom they are at enmity. He will not ſo preſume upon his mercy, as to deny his juſtice; nor bear himſelf out upon his goodneſſe, ſo as to ſlight his ſeverity Rom. 11.22. He owns him in all his attributes, fears him in all duties, loves him in all his properties, ſerves him in all his Commandments, and will have the true God for his God, or none at allPſal. 73.25.. This God is his God for ever and ever, and ſhall be his guide even unto death Pſal. 48.14.

Thus, this hypocrite maketh a god of his own to go before him Exod 32.1; the true Chriſtian ſtrives to own the true God before whom he may walk in the light of the living Pſal. 56.13.. The one ſeeks to dethrone God, and to ſet an idol in his room; the other abhorreth idols by whomſoever ſet up, and exalteth God by whomſoever dethroned. The one will admit of ſo much of God as will ſerve for his purpoſe; the other will have whole God, or he is not for his purpoſe.

The profane hypocrite pleads conſcience to warrant licentiouſneſſe.

So cunning is corruption grown in this hypocrite, that he hopes to make it inherit incorruption; and, to make conſcience an advocate for leudneſſe. Chriſtian liberty is with him a good occaſion and warrant to gratifie the fleſh Gal. 5.13, or a fair cloak of malitiouſneſſe 1 Pet. 2.16. Thus, he turnes grace into laſciviouſneſſe Jude 4.. Becauſe Chriſt hath ſet us free from the curſe and bondage of the Law, he concludes for Libertiniſme; and, that every one may live as he liſt: the Familiſt concludes he can now no more ſinne then Chriſt himſelf; the Anabaptiſts, that Chriſtians are no longer to be under a compulſory civil Government; the Antinomian, that he is no longer under the Law, as a rule of life to him that is in Chriſt.

Even among our ſelves men are riſen up, ſpeaking perverſe things to draw diſciples after them; for, there are who reject the whole Law; others, one Commandment at leaſt.

For, as the Papiſts have thruſt out the ſecond Commandment that forbids worſhiping of images, ſo this hypocrite thruſts out the fourth, that commands the publick worſhip of God in the time preſcribed of God, that it hath much ado to keep a place in the Decalogue. And this, out of pretence of conſcience to maintaine the liberty purchaſed by Chriſt. He pleades that now, not one day of ſeven alone, but the whole life of a C •• iſtian muſt be a Sabbath, yet if we look narrowly into his carriage, he lives, for the moſt part, not ſabbata, after a ſabbatical manner; but Bacchanalia, in all exceſs of riot; and heatheniſh deboſhſcerie, under a light tincture of ſome overly profeſſion of Chriſtianity at large.

But, no wonder to ſee this hypocrite to begrudge God his time, who grudgeth him his heart; and, that he delights not in God, who bethinks the time and means of converſing with him. For the property of the prophane hypocrite is, to be, if not ſo farre from God as he would be, yet to be as little while in his company, and to as little purpoſe as may be: Counterfeit piety affects paucity of precepts, and looſe hearts make void as many rules as they can, and the reſt as wide as their profane brains are able to ſtretch them.

Differ.On the contrary, the true Chriſtian, being called unto liberty, uſeth it, not as an occaſion to the fleſh.

Every point of Religion, even liberty it ſelfe, bindes a Chriſtian heart unto duty, not loſe it from obedience. If he were looſe before, he is now under a bond; no longer his own, but a Covenant-ſervant to Chriſt, who hath freed him from the ſervitude of ſin, but bound him to the ſervice of himſelf, He that is called, being free, is Chriſts ſervant 1 Cor. 7.22., He is bought with a price, and therefore glorifies God in his body, and in his Spirit 1 Cor. 6.20., becauſe both are Gods due.

Hath the Law of the Spirit of life in Chriſt Jeſus made him free from the Law of ſinne, and of death Rom. 8.2.? that he is no longer a ſlave to the one, nor ſubject to the ſt ng of the other; he then reſolves more heartily and cheerfully to give himſelf unto God as one alive from the dead; and his members as inſtruments of righteouſneſſe unto God Rom. 6.13.; ſo that now, being made free from ſinne, and become the ſervant of God, he hath his fruit unto holineſſe, that his end may be everlaſting life Ver. 22..

Hath the Lord diſcharged him every ſeventh day from the cares and toils of this life, to ſerve him onely? he will make the Sabbath a delight, the holy of the Lord honourable Eſay 58.13., and conſecrate it as glorious to the Lord; for albeit mans corrupt nature doth moſt furiouſly kick againſt the ſpiritual obſervation of that day (which is one ſtrong argument of the morality of it;) yet knowing that no ſpiritual duty was ever retracted or diſcharged, but rather eſtabliſhed and inforced by the Lord Jeſus Chriſt in the Goſpel, who came to call all to worſhip God more exactly in ſpirit and in truth; he turnes away his foot from doing his own pleaſure on Gods holy day, not doing his own works, nor ſpeaking his own words. Nor can he ſpare that which this hypocrite ſo prodigally pares away. Thus being by the Sonne made free, he is free indeed John 8.36.; but his freedome is to curb ſinne, and to exalt holineſſe; to ſerve Chriſt, and not his own luſts.

Thus this hypocrite uſeth Religion as a file to get off his fetters; the true Chriſtian, as a bond, to tye him cloſer unto God; the one pleads conſcience againſt her ſelfe; the other takes part with conſcience againſt ſuch corrupt plea's.

This hypocrite from the riches of free grace, concludes continuance in ſin.

The better God is to him, the worſe he is to God. The more God cauſeth the light of his countenance to ſhine upon his darkneſſe, the more he ſeeks to extract darkneſs out of that light. He turnes grace into poiſon, light into darkneſſe, life into death, heaven into hell. If where ſin abounded, grace much more abounded Rom. 5.20.; he makes this graceleſs concluſion from it, Let us continue in ſinne that grace may abound Chap. 6.1.. And no marvail; for, even when he heareth the words of Gods curſe, he bleſſeth himſelfe in his heart, ſaying, I ſhall have peace, though I walk in the imagination of mine own heart, to adde drunkenneſſe to thirſt Deut. 29.19.. God is merciful, and receives all penitent ſinners, come they in when they will for their pardons; then he concludes to go on in ſinne for the preſent, and to repent hereafter, as if he had both repentance and mercy at command. This is, for Gods love, to become his enemy; and to returne hatred for his good will. When a man finding that the moe and greater ſinnes God pardoneth, the more the glory of his grace and mercy is advanced, he ſhall upon that account make work for mercy by adding ſinne unto ſinne, this is to despiſe the riches of his goodneſſe, and forbearance, and long ſuffering, all which ſhould lead him to repentance Rom. 2.4..

On the contrary, the true Chriſtian feares God moſt, when God is moſt kinde.

The feare of the Lord is his treaſure Eſay. 33.6, as well as his wiſdom Pſ. 111.18.. And he accounts it his wiſdom, not only to praiſe the Lord for his goodneſſe Pſal. 107.8., but to fear him and his goodneſſe Hoſ. 3.5., that is, for his goodneſſe. He is one of thoſe that loveth moſt, becauſe one to whom much is forgiven Luke 7.43 and ver. 47.. But the hypocrite to whom little is forgiven, loveth little, that is, not at all.

If the Hypocrite ſay, God is good, I may make therfore the more bold with him; the true Chriſtian ſaith, God is good, therefore I will feare him. If the hypocrite ſay, God loves me, therefore I will ſue out a diſpenſation to hate him, the Chriſtian will conclude the contrary, and ſay, if God love me, I will love him who loved me firſt 1 John 4.19. If he cannot love God ſo much as he would, yet he is glad of pardon for not loving ſo much as he ſhould; and no leſſe deſirous of grace from God to ſerve God more, for the grace that he findes in God to be more and more towards him. He is a great admirer of grace given, becauſe that comes neereſt to the nature of God, and therefore is reſtleſſe, till through grace he hath augmented his ſervice.

Thus, this hypocrite ſets a price upon grace according to what it is likely to produce him in the matter of ſin; the true Chriſtian values grace according to what ſin it is able to curb and ſuppreſſe. The one makes grace a baud to ſin; the other, a ſpurre to duty.

This Hypocrite gathers arguments from outward bleſſings, that God approves of his courſes.

As Leah ſometimes, called her fifth ſon Iſſachar, as a reward from God for giving her maid to her husband Gen. 30.18. So this hypocrite takes wealth and worſhip (I may ſay, in ſome ſenſe) too kindly from God, abuſing both his patience and bounty, by looking upon them as a reward of his wickedneſſe, and bleſſeth God for that for which he is a debtor to the devil. Thus, when through covetouſneſſe the ſhepherds of Iſrael made merchandiſe 2 Pet. 2.3 of the flock of the ſlaughter, ſlaying them, yet not holding themſelves guilty, they ſold them, and ſaid, bleſſed be the Lord, for I am rich Zech. 11.4, 5.

If when this hypocrite conſenteth with a thief, partakes with adulterers in their filthineſſe, gives his mouth to evil, and his tongue to deceit, evil ſpeaking, and ſlandering, God keeps ſilence; this wretch preſently concludes that God likes all this well enough, and is altogether ſuch an one as himſelfe Pſ. 50.21. Prodigious impiety! to ſeek to draw in God, not only to bear witneſs unto wickedneſs, but to beare a part in it!

In this he is worſe than the Atheiſt, that when he thrives in wickedneſs, attributes all to his own wit and induſtry: or, than thoſe who take up all of them with the angle, they catch (all, as fiſh) in their net, and gather them in their drag, therefore they rejoyce and are glad; therefore they ſacrifice unto their net, and burne incenſe to their drag; becauſe by them their portion is fat, and their meat plenteous Hab. 1.15, 16. Here, although God be neglected, he is yet not ſo far abuſed, as to be made an acceſſory to the luſts of men.

When he thrives in bringing evil devices to paſs, he is no better then the harlotry Nun, of whom it is reported, that being the mother of three pregnant Peters Comeſtor, Gratian, Lumbard., ſhe could not finde in her heart to repent of her threefold ſin of uncleanneſs: for, he boaſteth of his hearts deſire, and bleſſeth the coveteous whom God abhorreth Pſal. 10.3.; yea, bleſſeth himſelf in his own wickedneſſe.

The ground of which unnatural evil is, another more natural, the over-prizing of theſe earthly things, as if outward proſperity were a thing ſo precious as none could have, but ſuch as are highly in Gods favour, whereas many times his enemies enjoy more thereof then his deareſt friends and followers. He conſiders not, that (as Saint Auguſtine excellently,) God gives riches ſometimes to good men, that we may not ſuppoſe them to be ſimply evil; but, more often to evil men, that we might not conclude them to be abſolutely good. Therefore as the Turks uſe to give cenſure of actions from the temporal ſucceſſe; ſo this hypocrite conculdes favour from ſucceſſe; and if the ſucceſſe be ill (although in evil;) he is apt to complain of hard dealing: Wherefore have I faſted, ſaith he, and thou ſeeſt not? wherefore have I afflicted my ſoul, and thou takeſt no knowledge Eſay 58 3?

Differ.Contrariwiſe, the true Chriſtian dares not conclude either love or hatred by all that is before him Eccl. 9.1.

However others thrive in wickedneſſe, he dares not imitate them in ſinne, in hope of like ſucceſſe; nor to accuſe God of partiality, becauſe he fares not alike. If ſometimes he takes upon him with Jeremy Jerem. 12.1, to plead with God, touching his judgements and ſtrange diſpenſations; he firſt layes down this for an irrefragable concluſion, Righteous art thou O Lord, although the way of the wicked proſper, and they are happy that deal very treacherouſly. What he cannot give a reaſon of, he will yet juſtifie; and, what he cannot fathome, he will with ſilence admire, not murmur at it.

If David or Aſaph in a paſſion, ſtumble at the proſperity of the wicked; he will not impiouſly infer, that therefore the proud are happy; or, more in Gods books than the godly; but, from ſenſe and reaſon, by faith he appeals to Sanctuary; and there he underſtands their end Pſal. 73.17, and ſoon puts an end to his envy & folly in miſtaking their condition and Gods purpoſe towards them. There he findeth another Shekel to weigh his and their actions by, then to lay them in the ballance of ſucceſſe. He ſees the common proverb daily verified, that fortune (or rather providence) favours fooles, whoſe proſperity in the end ſhall deſtroy them, and therefore he reſolves to be as farre from imitating as envying of them.

If at any time he compare his courſe with the event, he learneth this wiſdome. If in an evil courſe, evil befal him, he bleſſeth God who hath hedged his way with thornes and made a wall that he might not finde his paths Hoſ. 2.6, and thereby checkt, and reſtrained him. If good befall him in an evil way, he feareth that God hath given him over to his own luſt Pſal. 81.10, concluding that there can hardly be on earth a greater judgement than to do evil, and fare well. Thus Auguſtine trembled when he conſidered the extraordinary wit and parts in his baſe child, to think what God meant to him, infuſing ſo precious a ſoul in ſo impure a conception.

On the other hand, if in a good courſe he thrives, he takes it as a favour that muſt oblige him, but not as evidence of ſo much love as may ſatisfie him: if he meet with evil in a good way, he will not alter his judgement of the righteouſneſſe of God, but rather ſuſpect himſelf guilty of ſome evil that with-holds good things from him: or that the things, though good, is not good for him; and that to him the yoke Lam. 3 27 is better then the ſtirrup. He will take it as a trial, not as a reproof; as an exerciſe of his faith, not as a diſcouragement in well-doing.

Thus the hypocrite as impious Domitian (who thought the gods favoured Sacriledge, becauſe he had ſuch a good gale of winde and weather, after he had robb'd their Temples;) thinks God likes well enough of proſperous wickedneſſe, becauſe he doth not preſently avenge it: the true Chriſtian knows that he hates it even when he doth moſt for him that commits it. The one goes on in wickedneſſe, becauſe he thriveth; the other fears it the more, for proſpering in it.

This hypocrite ſaith, if you be religious, keep your Religion to your ſelfe.

Becauſe the Apoſtle in a partiular caſe, for avoiding of offence, once ſaid,Rom. 14.22 Haſt thou faith? have it to thy ſelf, before God; meaning it, of knowledge of our liberty in things indifferent, wherein we ſhould not by our practiſe offend ſuch as yet believe no ſuch thing; this hypocrite concludeth, that no man muſt make open profeſſion of walking in a ſtricter courſe of godlineſſe then the openly profane; nor ſo much as talk of Religion in ordinary diſcourſe; but ſaith (as he,Amos 6.10 in another caſe,) Hold thy tongue; for we may not make mention of the Name of the Lord; not conſidering how much, in the great things of the Goſpel of Chriſt, Chriſtians are both edified and comforted by declaring to one another the mutual faith of each otherRom. 1.12..

But what hath Religion committed that this hypocrite would have her kept cloſe priſoner from the acceſſe, and ſpeech of her friends? yet, ſtand committed ſhe muſt. If you have any newes, or merriment (ſaith he) impart it; but matters of conſcience keep to your ſelf. I have Religion and conſcience as well as you; but I make no talk or boaſt of it, but keep it to my ſelf. For theſe things, let every man look to one; every tub ſhall ſtand upon his own bottome. Religion muſt be ſuppoſed, not examined. Although in contracts of marriage, men love the bird in hand, by making the dowry or joyncture ſure; yet he thinks it enough for Religion, if the bird be in the buſh, and that you believe him to be religious. Doth he fear God? O, no doubt of that, although there appear not viſibly any fear of God before his eyes. It is want of charity to make ſuch a queſtion: yea, though he ſeeme never ſo bad, yet his heart is as good as the beſt for ought you know. Thus it is enough for him, if he can make you believe that he hath Religion within, where none but God can ſee it, who (he hopes) will keep councel; and, that he makes no more ſhew of it outwardly, is out of modeſty, not of profaneſſe.

Contrarily,Differ. the true Chriſtian is ready always to give an anſwer to every man that asketh him a reaſon of the hope that is in him 1 Pet. 3.16.

Although he will not caſt pearls before ſwine Mat. 7.6, but will keep his mouth as with a bridle while the wicked is before him, as one dumb with ſilence; and hold his peace even from goodPſal. 39.1, 2., eſpecially in evil times Amos 5.13., wherein Religion will go by the worſe, as well as himſelf, by his ſpeaking: yet, among thoſe that profeſſe God, Chriſt and Religion, he never thought modeſty to be placed in ſilence; but in time, manner, and temper of ſpeaking.

Firſt, he will ſee, if days will ſpeak, and the multitude of years teach wiſdom Job 32.7.. But, if after waiting he findes them to ſtand ſilent, he then ſheweth his opinion, as one full of matter, and whom the ſpirit within conſtraineth Ver. 16, 17.18.

He knows that God hath choſen his people to ſhine as lights, and to ſhew forth the vertues of him that hath called him out of darkneſſe into his marvellous light 1 Pet. 2.9. Therefore he forbears not ſpeaking (for, the fire of grace in his heart, will break out, and force him to ſpeak with his tongue.) But then his ſpeech is alwayes with grace ſeaſoned with ſalt, that he may know how to anſwer every man Col. 4.6. Eph. 4.29., it ſhall be good to the uſe of edifying, adminiſtring grace to the hearers (h).

He feeles both the comfort and want of holy conference by which Chriſtians are provoked to love and to good works Heb. 10.24.; and, that the fire of zeale never kindles to a juſt height, but when it is as a bon-fire, where every man caſteth his brand into it to encreaſe the flame. He findes by experience that as a gracious heart moveth the tongue, ſo a gracious tongue cheereth the heart. Hence, when God hath turned and tuned his tongue to a pure language Zeph. 2.9., the words of the pure are pleaſant Prov. 15.26, and the tongue of the juſt is as fined ſilver Prov. 10.20; why is not the tongue of the wicked and this hypocrite ſo? Becauſe his heart is little worth. It is impure. But, he that loveth pureneſſe of heart, for the grace of his lips, the King (of heaven at leaſt) ſhall be his friend Prov. 22.11.

Thus the hypocrite impoſeth ſilence upon others, becauſe unable to ſpeak himſelfe; or leaſt his actions as well as the heart ſhould give his tongue the lie; the true Chriſtian cannot but break ſilence, becauſe out of the abundance of the heart his mouth ſpeaketh Mat. 12.34 the one placeth his Religion in keeping his mouth ſhut; the other in opening it to the praiſe of God, and the edifying of his neighbour: the one takes all diſcovery of a mans Religion to be but hypocriſie whoever commands it; the other accounts that no Religion which forbears to ſpeak the things which he hath ſeen and heard, whoever forbids itAct. 4.20..

This hypocrite thinks it a fair plea for ſinning, that by taking ſome liberty therein, he ſhall learn the more to loath ſin.

When the heart doth not abhor evil Pſ. 36.4. it is natural to man to ſet himſelf in a way that is, not good, and to promiſe himſelf much good, either in that way, or by it; either he ſhall finde all precious ſubſtance, and fill his houſe with ſpoyle Prov. 1.13, in the purſuit of it; or, at leaſt gaine ſo much wiſdome by ſeeing the vanity and villany of it, as for the future to ſhun and abhor it. Not conſidering the deceitfulneſſe of ſin, of all ſinne; and that what is ſaid of them, who are enſnared with an entiſing whoriſh woman, none that go down unto her return againe, neither take they hold of the paths of life: is true with every man that loves to play with ſin; he is more ſure to be hardened in it, than againſt it; it being juſt with God to let them be led into temptation, that dally with it; and, that they who love danger ſhould periſh in it.

Yet this hypocrite thinks he ſhould hate ſinne more, if he made ſome trial of it; and that tyring himſelf in ſinful pleaſures will bring on a more ſpeedy repentance: as if repentance ſerved but for an hoſpital for the lame and decrepit ſouldiers of ſinne. Hence he concludes, he may learn as much at a play, as by hearing a Sermon; for, in the one he ſhall ſee ſin acted, which will make him more to loath it; in the other he ſhall only hear it inveighed againſt, which will ſignifie little to any of the ſenſes, but only the eare. Hence he is content to let his children frequent play-houſes without control; yea, and brothel-houſes too, with little reproof, that by the ſight, or glut of ſin, they may be brought out of love with it.

Ter. in Eunuch.This is a practiſe better becoming that leud ſervant in the Comedy (than an hypocrite in the Church;) who when he had conveyed his maſters ſonne into a Stews, boaſted of his good ſervice, becauſe thereby he ſhould come to know betimes, the manners and miſchiefs of thoſe leud ſtrumpets, which to underſtand by ſome experience, was in his opinion, ſalus adoleſcentulis, the only ſhip to ſave young men from wrack.

But O! how doth Satan ſmile to ſee thoſe pageants and nurſeries of the fowleſt vices, to be eſteemed and frequented as the only Schooles of the faireſt vertues?

But, in a play, ſaith he, there is good as well as evil repreſented? Grant it to be ſo; yet it may eaſily be preſumed before, what choice corruption will make, where both are indifferently offered? Indifferently, ſaid I, nay ſure the advantage is given to vice; for, if the ſtory favour chaſtity, the action ſtirs up luſt: and the ſpectator deſires ſic fieri turpis, that he may get the like opportunity: Thus many looking on the picture of Joſeph and his wanton Miſtreſſe, are ſo enamoured with naked vice, that they depart of her mind, rather then of his.

Differ.Contrarily, The true Chriſtian will touch no unclean thing, that God may receive him.

He knows that vertue ſhuns all entries by the door of vice, but removes her way far from her, and comes not neer the doore of her houſe Prov. 5.8.. He conſiders that a ſecret curſe is upon all that run into the mouth of temptation, which expoſeth the heart to the malice of Satan; as well as to the tyranny of its own corruption; and ſo he hath not onely ſinne and Satan, but God himſelf againſt him in every ſuch attempt.

Therefore, he will not do evil that good may come of it. He will not tempt his concupiſcence to become an everlaſting temper to his heart; nor God, to give him over to the looſneſſe of it. He knows that whoſoever comes over to good, only becauſe he is weary of evil, will, after ſome reſt, returne to it; or repent, that he cannot; and that he that turnes the unclean ſpirit out of his houſe, upon no better account, and after findes it empty and ſwept of his former practiſes, and garniſhed with a ſhew of ſeeming reformation, he takes with himſelf ſeven ſpirits more wicked then himſelf, and they enter in, and dwell there, and the laſt end of that man is worſe then the firſt Mat. 12.44.45. Therefore he will be ſo far from making any experiments of ſin, that he hates the very garment ſpotted by the fleſh Jude 23..

Nature may defervere wax cool: but luſt grows more hot: natural luſt may abate, but ſinful luſt encreaſeth her unnatural heat. Wherefore the childe of God is afraid to call to minde (unleſſe in a prayer) the ſinnes of his youth, even in repenting of them, when they appear with all the diſadvantage that may be; leſt they ſhould kindle a new flame in him, when he moſt hateth themRom. 7.15. Much more then will he keep himſelfe farre from the publick ſhops of evil and perillous repreſentations, ſo leud, that neither a Cato can abide them, nor they him.

Thus the hypocrite out of love to ſin, would faine be fingering of it, under pretence to loath it. The true Chriſtian truly loathing ſin, will not come neer it, out of love to God: the one ſeeks for light in the midſt of darkneſſe, for good in evil; the other will have no fellowſhip with the unfruitful works of darkneſſe, becauſe a childe of light: that will not adventure to heaven it ſelf by the ſuburbs of hell.

This Hypocrite is a great cenſurer of that in others, which (with much more) he doth himſelf, without remorſe or regret.

He can eſpy and point at the ſmalleſt errours and infirmities in thoſe who in the main, out-ſtrip him in godlineſſe. He hath a quick-ſighted conſcience for other mens faults, but none for his own. And there is none whom he ſo much obſerveth, as Profeſſors, not to imitate, but to diſgrace and revile them; thereby declaring himſelf, not to be the Bee that gathers honey in Gods garden; but the ſpider that ſucks up the poyſon in Gods houſe.

Hence thoſe malicious out-cries, veiled over with a ſeeming ſorrow and amazement at the report; Wot you what? would you think it? ſuch an one (I heare) ſwore an oath, or was taken in a falſe tale: O! theſe pure ones; are the vileſt people alive; under a ſhew of ſanctity; they commit any wickedneſſe in the dark, &c. But, doth not he the ſame things cuſtomarily, and with an high hand without any complaining of them in himſelf? Yes, but that's no matter; he makes no profeſſion to do contrary, the other doth contrary to his profeſſion: (If indeed he hath done it, and that rumour and malice have not conſpired, the one to raiſe, the other to receive an evil and unjuſt report.) But, is this hypocrites ſinne the leſſe, becauſe they who profeſs better, are guilty of the ſame? Will the others pollution waſh off this mans guilt, or excuſe him ſo much as à tanto, from any aggravating circumſtance, in the great day of account?

He eaſily beleeveth the worſt of profeſſors, not becauſe they are ſo bad, but becauſe they will be no worſe: and that he may juſtifie or wreak himſelf (who is worſe) upon them, whom even at the worſt, he knows to be better then himſelf at his beſt: Faine he would have them to be what he reports them; and, is loath to hear any thing (how true ſoever) in their vindication. Of others he hopeth well beyond hope; but, here, where there is matter of more than hope, even real grace in being, he findes matter of exception; yea, of deſperation.

On the contrary, the true Chriſtian deales only with himſelf by way of cenſure; Differ. with others in a way of charity.

He hath conſcience for himſelf, compaſſion for others; and while the hypocrites rules are looſe for himſelf, ſtrict for others, the Chriſtians ſeverity is moſt towards himſelf; and his charity largeſt towards others. He notes and bewailes the ſmalleſt errour at home; but is loath to ſee farre greater abroad; not as conniving at ſinne, but as loath to turne his finger in other mens ſores. If others be his fellow profeſſours, he judgeth well of them, till plaine and full evidence compels him to alter his judgement. If they be looſe and unreformed, he mournes for them, and (which is all the favour that charity alloweth) he hopes, and prays for better.

He conſiders the occaſion, and the temptation, as well as the offence it ſelf; ſome he endeavours to reſtore with the ſpirit of meekneſſe Gal. 6.1., having compaſſion, and making a difference Jude 22., others he ſaves with fear, pulling them with more violence out of the fire Verſe 23. If their nakedneſſe be diſcovered, he labours to cover it with the mantle of love going backward, ſo far as Religion it ſelf do not ſuffer by undue palliating of it. His charity is ſuch, that of himſelf he thinkeh no evil; nor will he eaſily take up an evil report from others againſt his neighbour Pſal. 15.3.. Although his charity be not blinde, yet is it loath to ſee, becauſe love covereth a multitude of ſinnes 1 Pet. 4.8..

Thus the hypocrite (like the lap-wing, that makes a great noiſe and fluttering, not over her neſt, but as far as ſhe can from it) ſets other mens faults between you and himſelf, that his own may not be diſcerned; the true Chriſtian will not hide his own iniquity, nor ſtand upon termes of comparative ſanctity with others. The one condemns ſin in others that he may juſtifie himſelf; the other lets other men alone, and condemnes himſelf that he may juſtifie God: the one concludes his own eſtate to be good, becauſe others be worſe; the other ſuſpects and fears his own ſtanding, when he ſees others to fall.

This Hypocrite oppoſeth goodneſſe under the brand of ſingularity; and zeal, under that of popularity.

As he maintaineth evil, not as evil, but as good: So he labours to knock down what is good, under the name and notion of evil. The Jews when they took up ſtones againſt Chriſt, would by no means be thought to do it for a good work: for a good work we ſtone thee not, but for blaſphemy, and becauſe thou, being a man makeſt thy ſelf God John 10.33.. Either he was a blaſphemer, or they will pronounce him ſo; and that, in their opinion was enough to make him ſo; although he was neither ſo, nor ſo.

Thus the blinde Phariſee was content to love thoſe that love him; but, to extend it to the love of enemies was, in his eſteem, a ſingularity, and more then needs; albeit Chriſt requires love to enemies, bleſſing for curſing, good for hatred, from all that would approve themſelves children of that Father who is in heaven Mat. 5.43, 44. Thus Maries love and zeal in the anointing of Chriſt with a rich and precious ointment, againſt the time of his burial, was lookt upon by that hypocritical perfideous theefe and traitor, Judas, as a great and vain-glorious waſt, that might have been ſpared, and the ointment ſold, and employed to a better uſeJohn 12.5.; which yet Chriſt himſelfe pronounceth to be a good work Mat. 26.10, and approved it ſo highly, that he took order, that where-ever that Gospel ſhould be preached in the whole world, there alſo ſhall this that this woman hath done, be told for a memorial of her Verſe 13..

Differ.On the contrary, the true Chriſtian thinks he can never ſpeak honourably enough of goodneſſe and zeale.

He looks upon goodneſſe as a choice fruit of the Spirit Epheſ. 5.9., as a glorious ray of the divine nature 2 Pet. 1.4, and the fulleſt and ſweeteſt repreſentation of God, who is eſſentially goodneſſe it ſelf; and, upon Zeal, as a coal from the Altar, as the glory of ChriſtJohn 2. 7, and knows it to be good to be zealouſly affected alwayes in a good thing Gal. 4.18.. Therefore he honoureth goodneſſe where-ever he meets with it; yea, where he leaſt expected to finde it. So Nathanael (being a true Iſraelite), although he firſt made a doubt whether any good thing could come out of Nazareth John 1.46; yet, when he went and found it ſo, he ſoon ſalutes Chriſt (who was that good thing) with the higheſt titles, not in complement but in ſingleneſſe of heart; Rabbi, thou art the Son of God, thou art the King of Iſrael Verſe 49.

When Chriſt, through ſuch a fervent zeal as in outward expreſſions, he never ſhewed the like before or after, manifeſted his deep reſentment of the great profanation of the Temple by thoſe who ſold oxen, ſheep and doves, (and by the mony changers, who there attended upon that occaſion) to ſuch as at the ſolemn feſtivals came up to Jeruſalem for to worſhip; and by reaſon of the long journey, bought their offerings there with their money, which was allowed by the LawDeut. 14 25; but, not to be bought or ſold within the Temple, as then was the practiſe, whereupon our Lord in the height of his zeal, made ſcourges of ſmall cords, with which he drove all thoſe huckſters out of the Temple, and the ſheep and oxen, and poured out the money, and overthrew the Tables on which the mony was told: this holy flame, his Diſciples did not (as our hypocrite would have done) cenſure as a piece of popular or frantick fury, but gave it the honour of an heavenly zeale, remembring that it was written, the zeale of thine houſe hath eaten me up. Joh. 2.15, 16, 17..

Thus the hypocrite cloſely ſtrikes through the ſides of that good which he would be thought to affect and defend; but ſecretly hates; the true Chriſtian owns and honours it indeed, by what names ſoever decryed and diſgraced, becauſe he truely loves it: the one puts true piety into a bears skinne, that all may riſe up and worry it, the other takes off that diſguiſe, and preſents her in her own habit, that both he and all good men may ſtill go on to love and embrace it.

This Hypocrite glories much in this free acknowledgement (which yet is falſe too) that he is no hypocrite.

This is all he hath to ſay for himſelf when found in his ſinne; he lives according to his profeſſion, and is no worſe then he ſeems: A bad world when that is, become a vertue, which God himſelf cries out of as the height of ſinne; they declare their ſinnes as Sodom, they hide them not Eſay 3.9.! If others ſeem better than he, he will make you beleeve that certainly they are worſe then they ſeeme; very hypocrites: for, if they would uſe plain dealing as he doth, they would appear no other then he s.

With him, that man is in no degree vertuous or honeſt, whom he calls hypocrite. Let who will out-run him in piety, (as he is well content every man ſhould, rather then forſake his own profaneneſſe of heart,) it is enough for him to tarry behinde, and traduce, not only his ſteps, but his heart, as if he went not a right path, or with a right foot, or ran too faſt. And hereby he thinks himſelf ſufficiently juſtified, although he lie as impudently, and in the proof fail as ſhamefully, as the devil himſelf in his accuſation of Job Job 1.9..

But what is hypocriſie if this be not? Did not this hypocrite vow in Baptiſme to do as much (and perhaps more) as he who in obedience to God and conſcience of his vow, hath ſo much out-ſtript him? Doth he not yet ſeem to ſtand to that vow, or at leaſt bear himſelf out upon it, to enjoy the priviledges of a Chriſtian? Whether then is it hypocriſie to endeavour to keep that vow, though in weakneſſe; or to think the vow not obſerved, makes a better Chriſtian? He baſely abuſeth his Creditor, who enters into a bond that he means never to diſcharge. Howbeit God hath too many ſuch debtors; and, among them, this hypocrite, But he can at pleaſure call them to account And what then ſhall he anſwer, who will not ſeeme what he profeſſeth he ſhould be; but glories in this only commendation, that he hath freely laid open to view of all the inward corruption of his heart, and fomed out his own ſhame?

Contrarily, the true Chriſtian bewaileth his hypocriſie, Differ. even in his greateſt ſincerity.

He is a Nathanael, in whom there is no guile; not becauſe wholly free from corruption; but, from holding faſt of deceit: not becauſe there is no evil in him, but becauſe his goodneſſe is not diſſembled. Evil in him is, firſt, conſcientiouſly mortified: next, wiſely (not craftily or guilfully) ſuppreſſed (if it cannot be wholly purged out) that it become not offenſive to others. It imports him that would caſt goodneſſe into chaines, to let wickedneſſe looſe to raiſe evil reports of the priſoner; but the childe of God lets grace go abroad as a good ſubject and ſervant to Chriſt, and ties up the remainder of corruption at home as a malefactor, and rebel to his Lord; and bewaile, his miſery in being forced to be a Jaylor to ſuch a priſoner that night and day ſtudies and ſtrives to break priſon; and cries out, O wretched man that I am, who ſhall deliver me from the body of this death Rom. 7.24., (lamenting his forced retaining of the body of ſinne (the reliques of corruption) even after the ſoul (the dominion of ſin) is departed out of it,) more then he glories in his graces, which yet are imperfect, through the continuance of ome fleſh within him.

And although it befits him well enough who wilfully brings upon himſelf a neceſſity of being wicked, to profeſſe no better, but to ſhew what he is without ſeeming to be more; (yet would this hypocrite faine be accounted a good Chriſtian in the groſſe;) but a true Chriſtian will both ſeem and be what his profeſſion requireth, although he come ſhort of what he ſeemeth; for, his very holding out a ſeeming of being vertuous, engageth him the more to vertue, and againſt ſinne; and addes a neceſſity of being what he ſeemes. If he do any evil, he alone may he ſaid to retain an upright heart, even while he walketh not with a right foot: either, becauſe he intends not the evil which he doth, or hates what violence of corruption forceth his heart, not yet fully eſtabliſhed with grace, to commit.

Thus this hypocrite cares not how bad he be himſelf, ſo others may be deemed not to be better. The true Chriſtian is contented to eſteem others (who perhaps are worſe) to be better than himſelf, ſo he do what he can to be better: the one judging others to be hypocrites, for not being ſo profane as himſelf, thereby condemneth himſelf to be a prophane hypocrite; the other, by doing his beſt, and bewayling his worſt, is diſcharged of profaneneſſe, and plainly declared a ſincere Chriſtian.

CHAP. XIV. The Worldly Hypocrite Is he that makes uſe of Religion to compaſſe the things of the world.Defin.

HE takes up Religion, not as a meanes to get heaven; but, as a trade to get earth; Suppoſing gayne to be godlineſs. 1 Tim. 6.5. He converſeth about things of the World; with a ſhew of piety; but is acted by the Spirit of the World. 1 Cor. 2.15. He putteth on Gods Livery; but Mammon is his Maſter, And albeit Worldlyneſſe (like Pride) be ſo notorious that it can hardly be concealed, yet this hypocrite hath ſuch variety of Maskes, that when the ſin is ſo palpable in his forehead that (were the Mask taken off) he that runs might read it; now, he that moſt diligently obſerveth him, can hardly diſcover and convince him.

The Superſtitious hypocrite, and the Worldly hypocrite do both love the World: but, with difference, thus; The Superstitious holdeth faſt the World, when he ſeemes wholly to diſclaim it; The Worldly hypocrite ſeeks to juſtify all he doth, when he can no longer deny his purſuit of the World. He will not wholly diſclaime the World, but ſtrives to make good, even from the rules of Religion, his owning of it, ſo farre as he is willing to confeſſe his uſing of it.

No Wordling will acknowledge how much and how farre he minds earthly things, even when he condemneth others of the ſame ſin. He hath ſo many holes to run out at, when you purſue him, that it is hard to catch him: and Chamelion-like, he transforms himſelf into ſo many ſhapes, that it is no eaſie matter to lay hold upon him, and ſay this is the man, even when you have found him. He hath ever ſomewhat to ſay for himſelf, and his courſe; which though it ſatisfie not others, yet it contents himſelf, eſpecially if they who accuſe him cannot with any colour of reaſon, reply; and this makes him to think that all other men, who trouble themſelves about him, do either miſtake, or wrong him: and ſo, he hardens himſelf in his ſin through the defect of their diſcoveries, as Jayle birds ſtrengthen themſelves in wickedneſs, when quited by the Jury, for want of evidence.

This is He whom Chriſt intended in the Parable of the thorny ground Mat. 13.22.. He is an hearer of the Word, but a lover of the World, and of the things of it, which thornes choak all the ſeed of the Word beſtowed upon him. TheMark. 3.19. cares of this life, the deceitfulneſſe of riches, and the luſt of other things; (to wit, the luſts of the fleſh in the matters of ſinful pleaſures, the luſt of the eye in the buſineſs of worldly gain, and the pride of life, 1 Joh. 2.15. in reference to power, pomp, and honour; all, of the World) ſpring up ſo faſt, and overtop the Word ſo much, that it can yeild no fruit, but that which not only condemnes him to be a bad piece of ground, but exceedingly aggravates his ſin, and addes to his plagues.

He is a pretender to Religion (as all other hypocrites be) and many times more, than others who truly embrace it. But it is to avoid exception, to purchaſe reputation, to palliate his Worldly courſes, and to blind the eyes of thoſe whom he ſeemes ſometimes to reverence and honour, that they may cry him up for a godly man; and, that he may retain and encreaſe his covetous practiſes under that guiſe, with leſſe feare of cenſure. But his heart is altogether earthly, and acted by the World, a ſoyle, that never admitts of the ſeed of the Word, or of grace, but to ſtiffle or bury it.

To Religion he pretends much love (but without ſincerity) in hope to corrupt her, to ſerve his worldly ends; but, to the World he is a ſlave, in regard, of the luſtful love he beares to her. He courteth Religion, but the World is his Miſtreſſe. Therefore neither God, nor Religion can have any ſhare in his love. The love of the World, and the love of the Father are incompatible: Yea, the love of that, is enmity with God. Jam 4.4. This love of the World ſteales away the ſeed of the Word out of the heart, and the heart from God; and ſo makes the whole man to deny him Prov. 30.9.. To love the World is to deny God: for, he that confeſſeth a God and denyes him that love he beſtowes upon the World, in workes denyes him whom with words he acknowledgeth.

The Nutmeg-tree makes barren all the ground about it, ſo doth the ſpice of worldly love make the heart ſterilous of grace: therefore this hypocrite loves nothing of God, but in order and ſubordination to this Diana of the World; and ſo, loves not God, but the world. He is really as irreligious as the Profane hypocrite; yet differs from him, as one w cked man from another, by the more proper and immediate Genius that acts him. The Profane hypocrite is acted by a ſpirit of Profaneneſs which makes him not much to care for the World; this hypocrite is wholly moved and led by the ſpirit of the world, which makes him not much to mind profaneneſſe, but rather to avoyd it, as a hindrance to his gaine among thoſe who are truely religious.

On the Contrary, the true Chriſtian ſo makes uſe of the things of the world, as to advance Religion. Differ.

Religion is his Pilot ſteering his Courſe through the Sea of this World: the World is the Sea through which he ſayleth, not the Port which he intends to make. He uſeth this World 1 Cor. 7.31., as a Carpenter his tooles, to produce ſomewhat elſe: not as the end of his work or the crown of his labour. He knows the ſoyl of his heart to be as apt to bryars and thornes, as any other; therefore when the ſeed of the Word is to be ſown there, he berakes up his fallow ground, and will not ſow among thornes. Jer. 4.3. He is as much afraid of covetouſneſſe as another, (yea more than he that is moſt covetous;) but he will not ſecretly foſter an heart exerciſed with covetous practiſes, as the hypocrite doth: but ſtrives openly againſt that ſecret Enimy, by praying againſt all inclinations towards it, incline mine heart unto the Teſtimonies and not unto Covetouſneſſe Pſal. 119.36..

God, who hath made every thing beautiful in his time, hath alſo ſet the world in this mans heart, Eccleſ. 3.11. whereby he may ſee more of the wiſdome, power, and glory of God in the things that are made, and take his portion, and rejoyce in his labour, ſo far as it is given him of God. Eccleſ. 5.1 . But, he will not ſet his heart on the World. If God give riches, he thankfully improves them to be rich in good works. 1 Tim. 6.1 He will neither ſet his heart upon them, Pſal. 62.10. as an Adulterer, upon a ſtrange Love;Jam. 4 4. nor place confidence in them, as an Idolater in a ſtrange god.Col. 3.5. Where God gives outward bleſſings he enjoyes them ſoberly, and humbly giveth God thankes.Iſay. 1.18. If God deny them, he can live upon God himſelf, as well as upon bread If he be oppreſſed,1 Pet. 4.12. he thinks it not ſtrange, no, though it be a fiery trial, nor marvailes at the matter, Eccleſ. 5.8. becauſe he wiſely conſidereth, that he that is higher then the higheſt regardeth; and that there be higher than they that oppreſſe him. He lookes upon Godlyneſs with Contentment, as the greateſt gayne, 1 Tim. 6.6. although it ſhould never make him a gayner in outward things (which yet is impoſſible;) therefore having food and rayment, he is therewith content. ver. 8. Yea, he can extract gold out of iron, heaven out of earth, and behold in every earthly mercy, a special love, and a pledge of more ſpirit and heavenly bleſſingsHeb. 11.9, 10..

Thus, this Aypocrite makes Religion his Baud, to make way for his Adultery with the world; the true Chriſtian makes the world his ſtirrup to mount himſelf above itRev. 12.7.: the one makes the world his inheritance, the other, his movablesHeb. 13.14.: the one makes it his Miſtreſſe; the other, his ſervant; the one obeyes it, the other commands it.

This hypocrite makes Religion his ſhryne, but the World, his God.

He muſt profeſſe Religion, elſe all would abhorre him, becauſe he hath not onely envy and malice to accuſe him, but piety it ſelf to look narrowly into his goings. Therefore he ſeeks to gratifie piety with a ſhew; that ſo, that being deluded, he may more eaſily ſhake off the charge of the other two. He loves not Religion but from the teeth outward: yet (when Religion is in faſhion) he muſt Court it, or fall ſhort of his deſigne for the World. Were he to chooſe, or could he obtain his worldly end without Religion, this ſhould never be his choice. But ſeeing the profeſſion of piety and ſanctity is an inlet to wealth and preferment, who ſo great a zealot as he?

And this he takes up more eminently, when God is doing great things in the World. For when Gods hand is apparently viſible in extraordinary changes, and revolutions, the Inſtruments of ſo great alterations muſt needs (to ſatisfie the multitude) ſay, Am I now come up without the Lord againſt this place to deſtroy it? 2 Kin. 18.25. Therefore he muſt needs ſcrape acquaintance with Religion, in hope to promote and gain countenance to his Covetous practiſes. For he that will at ſuch a time make his advantage, muſt tune his Inſtrument to the ſame key with the world turned ſeemingly pious, or loſe his opportunity of growing rich and great in it.

When Zion is built up with blood, and Jeruſalem with iniquity, and the Heads thereof judge for reward, then will the Prieſts teach for hyre, and the Prophets divine for mony: and after all, they will lean upon the Lord, and ſay, is not the Lord amongſt us; no evil can come upon us. Mic. 3.10.11. This hypocrite therefore at ſuch a time will not ſit out, nor loſe his ſhare in the preſent advantage of counterfeit ſanctity, but ſtudy the faſhion that he may conſult his gain, and will be this, and that, and every thing whereby he may get any thing. Tell not him of conſcience againſt his profit, nor of godlineſs againſt his gain. He hath a conſcience for any thing that may advance him, for nothing that may obſtruct his promotion.

But ſuch are the ſleights of Satan the god of this world, that not the true God whom he profeſſeth, but the world whom he ſeems to deny, hath his heart, whoever tunes his tongue and orders his devotions. This he embraceth with the ſtrength of his ſoul. When Religion and the World part Company (as oft-times they do) Demas will forſake Paul, (yea Chriſt himſelf,) having loved this preſent World 2 Tim. 4.10. This commands him more then ever God did, even when he made moſt profeſſion of godlineſs. He will adventure his ſoul for the World, but not the leaſt limb of his body for God. And ſo when he doth more for the World then he will do for God, in Gods account he adoreth and worſhippeth the World,Phil. 3.19. as that which can do him moſt good; and, neglecteth the true God, becauſe being evil in himſelf, he can expect nothing but evil from God.

Differ.On the Contrary, the true Chriſtian is crucified to the World, that unto him there may be but one God.

In the World there be that are called gods: So that, where the true God is not alone worſhipped and glorified, there be gods many, and lords many 1 Cor. 8.5.: yet, to the true Chriſtian there is but one God, the Father of whom are all things, and wee in him, as there is but one Lord Jeſus Chriſt, by whom are all things, and wee by him. ver. 6. The World ſhall have his hands, becauſe God hath commanded him with quietneſſe to work, and to eat his own bread. 2 Theſ. 3.13. but God alone hath his heart, Pro. 23.26. becauſe none elſe can ſatisfie it. The World paſſeth away, and the luſt thereof 1 John. 2.17: but he muſt and will have a God with whom is no variableneſs neither ſhadow of turning, Jam. 11.17. but is the ſame yeſterday, and to day, and, for ever. Heb. 13.8. His ſoul being immortal nothing will content him but an eternal God. If he labour for meat, in reference to his ſoul, it ſhall not be for that which periſheth, but for that which endureth to everlaſting life. Joh. 6.27. The choiceſt Cates of the World are but huskes for ſwine, and therefore not food for him that will live for ever.

Offer him whatever the earth affordeth, whatever nature can bring forth out of her choyceſt treaſury to preſent to her deareſt darlings, all this is nothing to a ſoul whoſe reaſonable infinite appetite longs after that which is truly and every way infinite. Therefore, when he hath all that the World can afford him, he ſtill cryes out, whom have I in heaven but thee? and there is none upon earth that I deſire beſides thee. Pſal. 73.25. He is clothed with the Sun, and therefore muſt needs have the Moon under his feet. Rev. 12.41. He will never make earth his heaven, who enjoyes heaven upon earth, as an heire of the Kingdome which God hath promiſed to them that love him. Jam. 2.5. A heaven upon earth he may have; becauſe he converſeth as one in heaven, while on the earth; but all the earth with the fulneſs thereof, will never fill him, who can never be full, but by and with the fulneſs of him that filleth all in all, Eph. 1.23.

Thus this hypocrite makes a god of this World, becauſe given up to the god of this World; the true Chriſtian abhorreth all thoughts of making the World his god, becauſe his God is in heaven: The one worſhippeth and ſerveth the creature more then the Creator; Rom. 1.25. the other maketh the creature his ſervant, and ſerveth him onely who is God bleſſed for ever.

This Hypocrite will be of that Religion which is moſt for his Worldly advantage.

He that makes the World his god, will be conformed to this World, for gayning the wealth and good things thereof, as well without God as with him. He admits of no Religion that will overſway this reſolution, but makes this reſolution the Elector and Maſter of his Religion. His continual lay is, Who will ſhew us any good? Pſal. 4.6. Any good, who ever ſhewes it, whence ſo ever it comes, by what means ſoever attayned, ſerves his turne. So that, what ſometimes Ittai the Gittite ſpake unto David, 2 Sam. 15.21 in what place ſo ever my Lord the King ſhall be, whether in death or life, even there alſo will thy ſervant be; this hypocrite, in the ſecrets of his ſoul, ſaith to the World, where ſoever profit is; hers will I be, and her will I ſerve, and follow after, all the World over. If God, or Religion will make up an eſtate and put him in a way of gayne, God ſhall be his God, and Religion his favourite. If not, he knowes no God, Religion, or conſcience but in ſubordination to any thing elſe which will accompliſh his worldly ends. If Gaine be godlineſs, godlineſs ſhall have enough of his ſervice. But if godlyneſs hinder his gaine, or prophecy evil unto him for it, he puts it off as Felix did Paul, Act. 24.25. Go thy way for this time, when I have a convenient ſeaſon, I will call for thee. Time enough hereafter, when he is going out of the World to converſe with Religion that hinders his thriving in the World.

If Popery prevail, and likely to be the quickeſt way to preferment, he hath preſently arguments more than enow at his fingers ends to take him off from the true Reformed Religion, and to juſtifie his reconciliation to Rome. He finds ſo much diverſity and contrarietyes of opinions and parties, among Proteſtants, that he can bear it no longer. He would willingly have continued Proteſtant, could he have known where to fix his faith; but ſeeing he could not, that, now, makes him a Roman-Catholick; and to ſet up his reſt there as the only center of a pious ſoul. In the mean time, he knows no more than the Collier, what that Church beleives, but to beleive as the Church believes, and to yield blind obedience to he knows not what, ſo it open a way to his thriving in the World, and to get up at Court. With this he huggs himſelf as much as ever did Micah the Ephraimite when he had gotten an houſe full of gods, and made an Ephod and a Teraphim, and at length hired a runnigado Levite to officiate in his houſe; and from hence concluded, now I know that the Lord will do me good, ſeeing I have a Levite to my Prieſt. Judg. 17.11.13. The hope of advancing his eſtate makes him willing to allow ten ſhekels of ſilver by the year and a ſuit of apparell, beſide diet, to maintain a falſe worſhip; whereas otherwiſe, he would ſcarce have afforded bread and water alone to a true Prophet of God.

Or, if he go not over to Rome, becauſe that ſuperſtition may not be the only way left to get wealth; yet his heart being ſtill for his profit; his eye ſhall be upon that profeſſion, or way of Religion, which at the preſent is moſt in requeſt and power. Evangelical, or Reformed; Lutheran, or Calviniſt, Browniſt, Anabaptiſt, Familiſt, Libertine, &c. are alike to him, ſave only in the matter of his gain: for this, he bids adue to what ever he profeſſed before, when he perceives his former way and party to be left behind. He is reſolved with Huſhai (but for a worſe purpoſe) to worſhip the riſing Sun: and Abſolom ſhall be now as much eſteemed and honoured by him, as ever David himſelf was, when at the higheſt. Of any Religion, he is ready to ſay, as he of Abſolom, 2 Sam. 16.18. whom all the men of Iſrael ſhall chooſe, (although with rejecting their true leige Lord and Sovereigne,) his will I be, and with him will I abide. Upon every change, he is ready to comply with this Epiphonema (and invitation of others to the ſame compliance) O come let us ſing a new ſong.

If he find the temper of the times to be ſuch, that there is nothing to be gotten by one Religion more than another; he is indifferent what Religion you impoſe on him, A Maſſe, and the Lords Supper in the reformed way; the Scriptures, and Traditions; Popery, and the Proteſtant Religion, do ſuit as well with his palate, and go down as willingly, one as the other. If he prefer any, it is that by which he gets moſt, although it be of all other the worſt. Here Demetrius, that otherwiſe never troubled himſelf much with matters of Religion, will ſeem very Zealous for Diana, and for the ſupport of her magnificence Act. 19.25.27: not that he cared for Diana, more than for a painted poſt; but, becauſe by that craft, he and his fellow ſilver ſmiths had their wealth. If he happen to be a looſer by Chriſt in the things of the World, although Chriſt and his Religion be of all other the beſt, he is of the Gergeſenes mind, who had rather part with Chriſt, than hazard their ſwine by his company, and choſe rather to have no Chriſt,Differ. than no hoggs.Mat. 8.34.

On the Contrary, the true Chriſtian is only for the pure Religion and undefiled before God, whether the World ſmile, or frowne.

He embraceth Religion for Religions ſake: therefore if God once teach him the way of his ſtatutes, he will keep it unto the end, Pſal. 119.33. If he have once choſen the way of truth, he will ſtick unto Gods Teſtimonies, ver 30. 31. and take them as an heritage for ever, ver. 111. how ever God deale with him in the things of the World; He can love God as well, and bleſſe him as much, when God not only denies, but takes from him the outward comforts of life.Job. 1.2.

If with Jacob, he make a Vow, ſaying.Gen. 28.20.21. If God will be with me, and keep me in this way that I go, and will give me bread to eat and raiment to put on, &c. then ſhall the Lord be my God, &c. He doth it not as indenting by way of condition: and, to be free, in caſe God performe not: but, as ingaging his heart by a ſtronger obligation to ſerve the Lord only, and to give more ample teſtimonies of it, as aſſuredly believing that God would do all that, and more, for him.

Thus, when he obſerveth the Worldlings enclination, by that inquiry, who will ſhew us any good? the true Chriſtian preſently makes out to God to lift up the light of his countenance upon him: thereby giving all to underſtand that if God ſhould deny him Corne, wine, and oyle, yet ſo long as he could but enjoy the ſpecial favour of God in Chriſt, that ſhould ſuffice. The World ſhould never part God and him, Let him enjoy God, and take the World who will. Then, though God ſlay him, he will yet truſt in him. Job. 13.15. He will not change his God for gold, nor his Religion to ſave his life. All the rage and fury of a Nebuchadnezzar himſelf ſhall not once move him, nor ſo much as put him to the leaſt care, or ſtudy for an anſwer to an unreaſonable and impious command; If threatned, he feares not, if caſt into a fiery furnace, he reſts upon God, who is able to deliver him. Prov. 30.8. and whether he deliver him or not he will not be falſe to his God, by ſerving the gods of mens ſetting up. He will not change his Lord for wages, nor his Religion for ſafety. And even thoſe outward bleſſings which God hath caſt upon him, in a lawful calling, he lookes upon more as the return of his prayers, than as the fruit of his labours; and is as willing to part with them all for God that beſtowed them, as he is to enjoy them while God ſeeth fit to continue them.

Thus, this Hypocrite while he makes ſhew of greateſt honour to Religion, is no better than Demetrius, who loved the Shrynes better then his Saint, and the Silver better then her Shrynes: the true Chriſtian, with David, loves Religion better then thouſands of Gold and Silver, and his God, better then his life: the one makes ſure of the world, whatever becomes of Religion; the other chooſeth to keep cloſe to Religion, whatever become of himſelf: The one conditioneth for plenty, and a great eſtate, the other is contented with a pilgrims allowanceProv. 30.8..

This Hypocrite apologiſeth for all his worldly practiſes, by pretence of ſuch ends as none can deny to be good.

Covetouſneſſe being conſcious, ſeekes ſhelter under ſomewhat that is either really good, or at leaſt ſeems to be ſo. Therefore Covetouſneſſe never walks without a Cloak, 1 Theſ. 2.5.. nor can well make her Market without fained words, 2 Pet. 2.3. the better to ſet off her wares. And herein Covetouſneſſe hath the advantage of moſt ſins: For, no ſin hath ſo many faire pretences to make its way into the hearts of ſinfull men: Drunkenneſſe, Adultery, and ſuch like, may have ſomewhat to plead to ſuch as love theſe ſins; but not to others who are not thoſe wayes addicted: but Covetouſneſſe hath Arguments of all ſorts and ſizes, to fit, not only the worldling, but to gravel and nonplus many of thoſe that have renounced the world. So as this Hypocrite (if he cannot make others, yet he) makes himſelf at leaſt to believe that he ſhould do ill, to do otherwiſe then he doth.

If he be charged with oppreſſion, his anſwer is ready, I muſt pay every man his own, and nothing is mine till that be done, therefore I muſt make the beſt of mine own; for I am in debt. As if a man could not live out of debt, unleſſe he live out of charity. If taxed of Ʋſury, he tells you, he takes no more then the Law allowes him, nor performes leſſe then the Law enjoynes him: Not conſidering that mans lawes muſt tolerate and yield to the hardneſſe of mans heart, many things which the Law of God never allowed, but requires to love mercy as well as to do juſtice. If upbraided with niggardlineſs, he anſwers, he muſt be thrifty and frugal, that it is a ſin to be profuſe and riotous, and that Gods bleſſings muſt not be ſquandred in waſteful courſes. As if God did not allow a man ſoberly to eat and drink, and to enjoy the good of his labour; and that to a man to whom God hath given riches and wealth, the addition of a power to eat thereof, and to take his portion, and to rejoyce in his labour, were not the gift of God. Eccleſ. 5.18, 19.

If he be cenſured of griping and cruelty to Tenants, &c. He thinks he hath abundantly ſatisfied you, if he plead, I muſt maintaine my ſtate and part, and provide for my family and charge accordingly; elſe were I worſe then an infidel 1 Tim. 5.8.; not conſidering that he that doth no more is no better; nor doth he more, who thinks one duty cannot be performed, unleſſe another as neceſſary be neglected. If demanded, for whom he heaps up ſo much? His anſwer is, I muſt get ſomewhat to do good withal hereafter. This is an ordinary cloak for oppreſſion, bribery, robbery, &c. to build Almes-houſes after death, who made many to ſtand in need of an Almes-houſe while he lives. But, what a vaine thing is it for a man to be evil while he lives, that ſome good may be done when he is dead? to undo many, to provide for a few; and then, to think that ſuch robbery ſhould be accepted of God for a burnt-offering?

Thus he thinks himſelf guiltleſſe, if he can delude the world, whereas his guilt is the greater, by how much more artificial he is in maintaining his ſin. If he can prevaile ſo far as to procure the vile perſon to be called liberal, and the churle bountiful, Iſai. 32.5. he hath his deſire; although herein he deceiveth himſelf more then he can deceive others: For this makes him not to feel, or apprehend his ſickneſſe, even when he is moſt deadly ſick, becauſe thoſe ſtupified medicines which he made uſe of to ſilence others, have their effects moſt upon himſelfe, for that hereby he is induced to think himſelfe, of all other ſinnes to be moſt cleare of covetouſneſſe, which is his ſpecial and reigning ſinne.

On the contrary, the true child of God (poſſeſſed of an eſtate, Differ.) fears himſelf moſt of being moſt guilty of this ſin.

The leaſt ſhivering towards the world makes him afraid of this Ague. He knows that both nature and neceſſity are apt to make men love the world, and that therefore the common practiſe and cuſtome of all, or of moſt of the moſt ſober men are biaſſed this way:Jer. 6 13. all which is apt to make this ſin familiar unto him, while he looks ſtrangely on it; and, to be in his boſome, ere he be aware. Therefore is he very jealous of the leaſt inclinations to this diſeaſe, becauſe ſo common that few who have matter to feed it, can be freed from it, and leaſt of all himſelf, whom he looks upon as the greateſt of ſinners, and the leaſt of Saints. He finds and complains that the very Law which forbids it, makes him to covet the more,Rom. 7.7. as irritating that corruption which is inbred in him, from the antipathy it hath to the Law which condemns it; and therefore, when he is moſt converſant in the perfect Law, he is moſt earneſt in this petition, encline mine heart unto thy teſtimonies, and not unto covetouſneſs Pſal. 19.36..

He conſiders the ſeveral veiles with which men are moſt apt to cover this malady; and that they who are moſt deeply infected with it, are like men ſick of the plague, moſt hardly perſwaded that they are in danger to die of it. Therefore he more ſtrictly examineth, and looketh through all the Figg-leaves wherewith covetouſneſſe ſeeks to hide her nakedneſſe. If but a wiſh of a greater eſtate croſſe his heart; if but an eye wander after objects of avarice, by coveting a field, an houſe, &c. he preſently goeth to God againſt it; and, with Paul, accuſeth himſelf as guilty of that ſinne, from which all other men would free him. He knows how apt the ſpirit of corruption within him is, to luſt after Covetouſneſſe, as well as after envy, Jam. 4.5. or ought elſe that is evil. Therefore, he endeavours to give the water no paſſage, no not a little; but, to cruſh this ſinne in the egge, leſt out of this Serpents root there come a Cockatrice, and his fruit become a fiery flying Serpent. Iſai. 14.29.

Thus, this Hypocrite ſeeks a cover for his ſin, which he reſolves to cheriſh; the true Chriſtian layes it open to the view of all, becauſe he is reſolved to deſtroy it: the one is deadly ſick and complaineth not, becauſe the diſeaſe hath gained the vital parts; the other complaineth, and ſo is not mortally ſick, becauſe his fear makes him prevent the deſperate danger of the other.

This Hypocrite ſeekes the things of the world abſolutely, and with all his might.

He looks upon them as that which would make him happy, and therefore deſireth them accordingly, not with condition, or ſubmiſſion; but, abſolutely, as reſolving to take no nay; and, with all his might, that he may obtain them, whoever ſayes nay. He never putteth it to Gods wiſdom to conſider whether the things he deſireth be good for him, or not, but takes that for granted, how groſſely ſoever he be deceived Therefore as Rachel, in paſſion, cried to her husband, Give me children, or elſe I dye Gen. 30.1.; So he in the ſtrength of his concupiſcence,1 Tim. 6.9, 10 cries out to all, likely to help him, give me ſuch or ſuch an eſtate, preferment, &c. or I ſhall never be contented, or ſatiſfied. He will be rich, whatever tentations and ſnares of the Devil he fall into to compaſſe riches.

Hence it is that he ſeeketh theſe things with all his might; riſing early, lying down late, and eating the bread of carefulneſſe: Pſal. 127.2. There is no end of all his travel, neither, ſaith he, for whom do I labour and bereave my ſoul of good, Eccleſ. 4.8. For a very vanity, which is toſſed to and fr ef them that ſeek death; Prov. 21.6. Thus he walketh in a vain ſhadow, being diſquieted in vain, to heap up riches, not knowing who ſhall gather them: Pſal. 39.6. Turning and tormoiling himſelf like a dog in a wheele, ſtill labouring, yet alwayes remaining in the ſame place: for though he ſeek and ſeem to climb, yet his weight ſtill caſts him back to the bottome. And whether he compaſſe riches or not, he is deceived, and pierced through and through with many ſorrowes. If he get riches, his heart is ſet upon them; if not, his heart ſinkes, and dies within him: ſo that being had, they bind him; not had, they torture him. So are the wayes of every one that is greedy of gain, which taketh away the life of the owners thereof Prov. 1.19..

Contrarily, The true Chriſtian ſeeketh theſe things ſecondarily, ſubordinately, and moderately.

He ſeeketh first the Kingdome of God and the righteouſneſſe thereof, Mat. 6.33. waiting for theſe things, to be rather added of God, then earneſtly ſought by himſelfe.

Firſt, let Gods will be done, and then let God give him his daily bread. He ſeeks only that which God ſees to be good for him, not what he concludes to be ſo, becauſe he deſires it, and would faine have it. He is content to ſubſcribe to Gods wiſdome, and to put the matter wholly into Gods own hand: for though he may ſignifie in a prayer, what he conceiveth to be good, yet he leaves it to the wiſdome of God to diſpoſe otherwiſe, if God ſee cauſe. He placeth no happineſſe in the things of the world, and therefore is more moderate in ſeeking, and better ſatisfied in Gods denial of them. Therefore, when the world is reſtleſſe, God, ſaith the Pſalmiſt,Pſal. 127.2. giveth to his beloved, reſt. He carrieth a ſweet temper in worldly cares, and accordingly reaps a comfortable meaſure of heavenly contentment in the midſt of them all. For, God giveth to a man that is good in his ſight, wiſdome, and knowledge, and joy: but the ſinner he giveth travel, to gather and to heap up, that he may give to him that is good before God Eccleſ. 2.26..

Thus, this Hypocrite ſets his heart on the world, to dote upon it as his happineſſe; the true Chriſtian hath the world in his heart, not to love it, but to ſee the vanity of it: the one perſues it as his greateſt care, the other neglects it, and caſteth all his care upon God. The one thinks he can never do enough to obtaine it, the other feares he doth too much, when he doth leaſt to procure it.

This Hypocrite bringeth conſcience to concupiſcence; The Law to his luſt.

Firſt, he would faine have ſuch a thing; but it is not lawful. But is there no way to make it ſo; at leaſt in ſome caſes and conſiderations? He ſits not down by the Baptiſts, Non licet tibi, it is not lawful for thee to have her: but he goes on with the covetous to ask councel, how he may poſſeſſe himſelf of it. As men that have but a broken title, ſeek by the wit and cunning of a crafty Lawyer, to piece it up. Thus he ſeeth a field and coveteth it, but finding a barre, he ſuſpendeth the action, till the way ſeem to be cleared; and then having fetched a circle, and wheeled about, at the laſt he leapeth (as a Lyon) upon his prey, upon the field and life of Naboth 1 King. 21.. Thus Saul, who had deſtroyed all witches and wizzards he could light upon, when he ſaw that God anſwered him not, repaires to the witch at Endor, not abſolutely to conſult with the Devil in proper kinde; but, to make uſe of her to raiſe up old Samuel now dead, that from him he might learne what to do when God had forſaken him, and the Philiſtins began to be too hard for him1 Sam. 28.16.. He can here diſpenſe with the Law, which forbade him to ſuffer a witch to live; but he doth it ſo, as to make it ſeem, at leaſt in his caſe, not ſimply unlawful.

Of the ſame ſpirit and temper was that wretched worldling Balaam, who loved the wages of iniquity with all his heart; although at firſt he durſt not touch it, untill he had by importunity hoped to win over God to give way unto it. When he found not that anſwer from God which he expected, he makes great ſhewes of not dareing to go; yet, not without greater ſtruglings to obtain liberty of going. He, who pretended ſo much acquaintance with the true God (although a falſe prophet, and no better at beſt than a Simon Magus, who had heard too much of God to deny him; and, loved his own luſts too well, to obey him) as to conſult Jehovah, before he would give his anſwer to the Princes of Moab ſent from Balaak with the reward of Divination in their hands; could not but imagine at leaſt, that he ſhould never obtaine from God a commiſſion to curſe thoſe whom the Lord had bleſſed Num. 22.12.. Yet when Balaak ſent a ſecond Embaſſie by Princes more, and more honourable than the firſt, with promiſes of very great honour as well as wealth, he reſteth not in Gods firſt anſwer; for although he make great proteſtations of keeping cloſe to Gods directions; and, that if Balaak would give him his houſe full of Silver and Gold, he cannot go beyond the Word of the Lord his God, to do leſſe or more: Yet he is willing to make one trial more, and inſtead of ſending them away, he now prayeth them (which he did not before) to tarry that night alſo, that he might know what the Lord would ſay unto him more. ver. 19.

When, God finding him mad upon the journy did after permit (not allow) him to go; with an hank of reſtraint when he came there.ver. 20. Balaam hence gathereth hopes that he who at firſt denied him liberty to go and after granted it; would at laſt be drawn to give him power to curſe Iſrael, although at preſent he ſeemed to refuſe it. Hence Balaam built ſo many Altars, and offered ſo many Bullocks and Rams, upon them; firſt, in one place,Num. 23.12. then in another.ver. 13. 14. and after all, when he ſaw that it pleaſed the Lord to croſſe his deſigne, he went out againe; not as before, to conſult God; but, to ſeek for enchantments, ſetting his face now, not towards Altars, but toward the wilderneſſe; Num. 24.1. Where he had often conſulted the Devil.

In all which he pretended ſtill to follow Gods command, whoſe reſolution he could not alter; But, rather then loſe all his paines, and hazards, and return without ſome reward, when he found God inexorable, he then (as a wretched hypocriticall Worldling) betakes him to another ſtratagem; for by wicked counſell he taught Balack to lay a ſtumbling block before the children of Iſrael, to eat things ſacrificed to Idols, and to commit fornication. Rev. 2.14. The plot was this, Balack ſhould ſend out ſome of the faireſt of their Midiniatiſh Women, near to the Camp of Iſrael, then at Shittim; either out of a pretended curioſity to view a ſtrange people, or counterfeit humanity to victual their Camp in a ſtrange Countrey; Whence the Iſraelites (natuturally given to the fleſh) kindled in their luſts; ſolicited the women to uncleanneſs; they refuſe, unleſſe the Iſraelites will ſacrifice to their gods, and eat and drink with them in their Idolatrous feſtivales; this the Iſraelites; now in flames of luſt, conſent unto, rather than not enjoy them.

Hereby Baalam obtained his end, being (as he wickedly imagined) now too hard for the Lord; putting a trick upon God, to make God to curſe thoſe himſelf, whom he would not ſuffer Baalam to curſe upon any intreaties. And thus, this Hypocrite will (as he thinkes) make that lawful and practicable at length, which he found moſt difficult, and boggled at, at the firſt: And, rather then faile, make God himſelf his Inſtrument, to do that which God will not ſuffer him to attempt: Not that God will be ſo mocked; but, that this hypocrite will do what he can thus to mock him.

On the Contrary, the true Chriſtian ſubdueth concupiſcence unto conſcience, and deſtroieth that luſt that will not be ſubject to the Law of God.

Let the World account him what they pleaſe, a Puritan, a preciſe f ole whom vain ſcrupuloſity keeps from preferment: yet he will not taſt of their delicates upon their termes, nor ſtudy to make that lawful which God hath once forbidden, or ſhewed the leaſt diſlike of. When the men of this World laugh him to ſcorn for being afraid of riches, honours, &c. As being a foole in graine, he is ſtill of Ag rs mind give me neither poverty nor riches. Pro. 30.8. Becauſe he ſees thoſe ſnares and temptations in them, which others will not believe till it be too late.

He ſtudies to bring his will to reaſon, his luſt to the Law; labouring not to find diſtinctions to help out a covetous luſt, that it might not come within compaſſe of the laſh; but laſheth his luſt with the whip of the Law, (which ſaith, thou ſhalt not covet) when it begins to move towards any thing which the Law alloweth not If there be a luſt that gives a Law to his members to war againſt the Law of his mind, Rom. 7.23. he preſently cries out (not as David, to Joab touching Abſol m, 2 Sam. 18.5. deal gently for my ſake with the Young man); but, as Paul unto God, O wretched man that I am who ſhall deliver me from this body of death? Rom. 2.24.

If he find his heart unable to ſtand againſt ſuch or ſuch a luſt, he gets out of ſight of that which might prove a tentation. He is ſo far from pleading for ſin, that he ſtops his eares, and ſilenceth all plea's for it. Conſcience is his bridle, luſt his ſlave, which he will not only curb, but rather whip to death, than ſuffer it to bribe conſcience to give way unto it; or, reaſon, to make it lawful. When the hypocrite, ſaith,Amos 8.5. when will the New Moon be gone, that we may ſell Corne? and, the Sabbath, that we may ſet forth Wheat? the true Chriſtian ſaith, when will the Sabbath come, that I may ſhut up ſhop, and ſerve God in his houſe, rather than my beſt cuſtomers in mine own? becauſe the Sabbath is to him a delight, the holy of the Lord. Ira. 5.8. With him nothing is lawful, that luſt cryeth up; and conſcience cryeth down.

And when others borrow a point of the Law, in treading wine preſſes, bringing in of ſheaves and ſelling victuals on the Sabbath, under pretence of neceſſity, and preſerving the good creatures of God: he not only avoids ſuch practiſes, but teſtifieth againſt them as bringing wrath upon Iſrael. Neh. 13.15 and 17.

In a word, thus, this hypocrite, in the immoderate ſeeking of earthly things, impowreth Luſt to give Law to Conſcience in hope thereby to make his Worldlineſſe lawful; the true Chriſtian gives Law to Luſt, that conſcience may keep him off from unlawful Luſting: the one ſtrives to make the narrow way of God broader, that he may take in more of the World; the other ſeekes to make the broad way of ſin narrower, that there may be leſſe room for the World.

The Worldly Hypocrite receives the things of the World, without reſpect to Chriſt.

As he is Worldly in ſeeking, ſo is he no leſſe earthly in receiving the things of the World. He takes them not in upon the account of Chriſt, either as an Head, and he; a Member; or, as Chriſt is the Bridegroom; and he, the Bride; or, as Chriſt is as heire of all things, Heb. 1.2. and he, an heire of God; and joint heire with Chriſt: Rom. 8.17. nor lookes he upon theſe things, as his becauſe he is Chriſts, and Chriſt is Gods; 1 Cor. 3.13. nor by vertue of the Covenant of Grace wherein God becomes his Father in Chriſt by Grace of adoption; but rather, by the Covenant of nature, as his Creator, whereby the Lord ſaveth both man and beaſt Pſal. 36.6.; and hath given the earth to the children of men; Pſal. 115.16. cauſing the Sun to riſe on the evil as well as on the good. Mat. 5.46. Or, as he rewardeth with outward favours, the outward and overly ſervice of hypocrites.

There is a Covenant of Nature which God ordinarily keepeth, and a voice of nature which God indifferently heareth, as well in Iſhmael Gen. 21.17. as in Iſaak; as well in the Young Ravens, Pſal. 147.9. and Lions, Pſal. 104.21. as in the children of men. And upon this ground this hypocrite goeth unto God; without ſeeking further to make out his title to them, as additions to his ſhare in the Kingdome of God and his righteouſneſs. Mat. 6.23. And the reaſon is, becauſe not the cry of faith, but the voice of nature; yea, of his Luſt craveth theſe things at the hand of God, neither of which can go to God as to a Father in Chriſt, but rather as to a Jupiter to help him, upon no better account than the Heathens to their Idol, whom they apprehended as an helping Father.

Nay, he receiveth theſe, in ſtead of Chriſt and the Covenant of Grace, As Eſau's mouth was ſtopped with a meſſe of pottage, in ſtead of the birth, right Gen. 25.31 &c. (which when he had ſold, he deſpiſed)ver. 34.; and with the fatneſs of the earth, in ſtead of the bleſſing Gen. 27.39.. So this hypocrite, is well contented, if his belly be well filled, with a portion in this life, whatever become of his ſhare in the next: being willing enough to take Chriſts counſel (care not for to morrow,) Mat. 6.34. in a contrary ſenſe, by leaving off all thought for the morrow of the world to come; but, laying out all his thoughts for the morrow of the preſent life. By meanes whereof, as the fatting Oxe is better fed than the labouring, So this ſubject of Gods patience oft-times fares better in this world than many a veſſel of mercy.

On the Contrary, the true Chriſtian receives all as the allowance of Chriſt, Differ. his head and husband, in the Covenant of grace.

He lookes upon the moſt common earthly bleſſings as the fruit of the choiceſt love of his Saviour, and as a part of the Covenant ſealed in his blood: without which he finds no more taſt in the greateſt earthly mercy, than in the white of an egge; nor more content, then Rachel found in all the kindneſs of Jacob, without children Gen. 30.1. of his body. This is that alone which gives reliſh and ſweetneſs to all bleſſings, when they are given with Chriſt, and for Chriſt; that he may ſee, read, taſt, and feed upon Chriſt in them. This makes every pittance like Benjamins meſſe Gen. 43.34.; and gives him evidence of more ſpecial affection from Joſeph although others have alſo meſſes ſent unto them, and drink and are merry with them.

Eſau had the fatneſſe of the earth bequeathed to him, that was before given unto Jacob. The Legacy was the ſame, but not the bleſſing. Eſau's portion was a fruit of natural relation, the bleſſing given to Jacob was more; even the fruit of the Covenant of grace made with Abraham, as appears by that addition, curſed be every one that curſeth thee, Gen. 27.29. which was Abrahams priviledge. The child that is heir, may at preſent have leſs allowance then an hired ſervant:Gen. 12.3. but in the iſſue he gets the ſtart, becauſe deeper in the Fathers love. And although they ſit at the ſame table (becauſe the heyre in his minority differs not from a ſervant, though he be Lord of all; Gal. 4.1.) Yet they ſit there upon different accounts, as they ſtand under different relations; and eat of the ſame meat upon different titles.

Abraham had many ſons by Keturah, Gen. 25.1, 2, 3. beſides Iſhmael by Hagar. But Abraham gave all that he had unto Iſaac Ver. 5.. Not that the reſt got nothing; for, he gave them all gifts, and ſent them away from Iſaac his Sonne Ver. 6.; but, that all which they had was nothing in compariſon of Iſaac's inheritance.

Thus, this Hypocrite receives earthly things as fruits of common favour; the other as the pledges of ſpecial love; the one, by providence; the other, by Covenant; the one as an hireling, the other as an heir: the one receiveth theſe things as ſpoiles gotten by hunting as Nimrod got Kingdomes; Eſau, the maſtery; and Iſhmael, maintenance; the other receives all from the hand of God in Chriſt, from whom he is aſſured that he ſhall lack nothing that is good, and ſaying of all he receiveth, as Jacob of his children, theſe are they whom God hath graciouſly given his ſervant Gen. 33.5.. The one as a traitour in rebellion, lays hold on all he can, but uſurpeth whatever he enjoyeth the other as an offender pardoned, and reſtored in blood, holds all by an indefeiſable Title.

This Hypocrite thinks all he hath to be but a little.

Let God be never ſo bountifull, this Hypocrite looks upon all as a ſmall pittance; as Lot upon Zoar, is it not a little one Gen. 19.20.? He hath an high opinion of every ſervice he tendereth, how hypocritically ſoever performed; and thinks he is neglected much (when he hath moſt) in reſpect of what he deſerveth: So that what the Pſalmiſt ſometimes ſpake raſhly in a paſſion, Verily, I have cleanſed my heart in vaine, and waſhed my hands in innocency, Pſal. 73.13. this Hypocrite ſpeaks upon deliberation ſeriouſly, as reſolving to ſtand by it. It is in vaine to ſerve God; and what profit is it that we have kept his Ordinances, and that we have walked mournfully before him Mal. 3.14.. The returning them from captivity, the giving them liberty and opportunity of building the City, the Temple; yea, their own houſes, and that in a ſumptuous manner, while the houſe of the Lord lay waſte Hag. 1.4., was nothing with them, while God plagued them in their eſtates for neglect of his houſever. 9, 10, 11..

He conſiders not how little he deſerves, but looks how much God gives unto others, which his pride makes him think to be more due to him; and therefore unthankful for what he receiveth. He looks for more than his penny for working all day, if another receive as much who wrought but an hour: His eye is evil, becauſe his Lords is good, and thinks himſelf ill requited, for bearing the burden and heat of the day, if another get as much (whoſe labour was leſſe) though bounty, although himſelf receive no leſſe than his bargaineMat. 20.11, 12.. He is as high with his heavenly Father if he do any thing for another more then for him; as the brother of the Prodigal returning to his father, Thou never gaveſt me a kid that I might merry with my friends, &c. Luke 15.29. Thus to a murmuring Iſraelite, Mannah from Heaven is not enough, unleſſe he may have fleſh for his luſt, as well as bread for his belly.Numb. 11.4, 5, 6. Yea, when he hath all, he thinks he poſſeſſeth nothing becauſe not all he expected.

Differ.On the Contrary, the true Chriſtian thinking little of his merit, thinks much of his reward.

Be it never ſo little, he unfeignedly acknowledgeth it to be more than he deſerves, to whom belongs nothing but confuſion of face Dan. 9.8.. If God make Jacob in ſtead of a naked traveling ſtaffe to paſſe over Jordan with all, to become two bands, he quickly caſts up the accounts of his merits into a very ſmall ſumme, I am not worthy of the leaſt of all the mercies, and of all the truth which thou haſt ſhewed unto thy ſervant Gen. 32.10.. He knowes that Gods children are ſoone ſatisfied: Nature being content with little, and grace with leſſe, becauſe aſſured, that the man that hath it ſhall be ſure to want nothing that is good Pſal. 34.10..

Hence he is of Pauls ſpirit, when in priſon, and living wholly upon almes of charitable Chriſtians, of Philippi, I have all, and abound, I am full, having received from Epaphroditus the things which were ſent from you Phil. 14.18.. Having food and rayment he is therewith content: and now he is one having nothing in the account of others, yet poſſeſſeth all things 2 Cor. 6.10., becauſe contented with ſuch things as he hath Heb. 13.5.. He is more in prayer for abundance of grace then of wealth Pſal. 4.6. Prov. 30.8., then for abundance of wealth and a mediocrity of grace. He rather thinks he hath too much, then too little of the world, becauſe he hath not too much, but too little of grace.

Thus this Hypocrites eye is more then his belly, and both too great, to be thankful: the true Chriſtian is rather aſtoniſhed at the bounty which his eye beholdeth, and thinks his eye too greedy, when ſatisfied with the leaſt proportion: the one ſets too high a value upon his own ſervice; the other ſets all the price upon Gods bounty; the former, thinks much he hath no more; the other, breaks forth with admiration, Who am I, O Lord God? and what is my Fathers houſe, that thou haſt brought me hitherto 2 Sam. 7.18.?

The worldly Hypocrite hath ſorrow with his ſops, and more trouble with his largeſt enjoyments then they are worth.

His ſorrows and troubles are not from men for his profeſſion of Religion, but from God for his hypocriſie in it; and, from his riches, through his Covetouſneſſe in ſeeking, or his evil conſcience in compaſſing of them. This is a perpetual Harpy at his feaſt, a vulture that feeds upon his heart, when he feeds himſelf moſt up on his poſſeſſions. This is as the hand-writing upon the Wall unto King Belſhazzer Dan. 6.5, 6., making him in the middeſt of his feaſting, not only to change countenance, but to be troubled in his thoughts. And rather then want tormentors, his love of money will make him his own tormentor, to pierce himſelf through with many ſorrowes 1 Tim. 6.10.. If he now look towards Chriſt for a ſalve for this wound, all he gets there is this, Woe unto you that are rich, for ye have received your conſolation Luke 6.24.. And this, Go to now, ye rich men, weep and howle for the miſeries that ſhall come upon you Jam. 5.1.. So is he that layeth up treaſure for himſelf, and is not rich towards God Luke 12.21.. And, however he be not alwayes in the furnace, yet he is alwayes in the danger, the fear whereof often torments him before the time: eſpecially when he finds and conſiders how much he hath ſet his heart upon that which is not Prov. 23.5., and diſquieted himſelf in vain Pſal. 39.6..

On the Contrary, The true Chriſtian hath two feaſts in one. Differ.

The feaſt of food which cheereth his body, is accompanied with the continual feaſt of a good conſcience which reviveth his heart. Whether he hath leſſe or more, the leaſt pittance is better then great treaſure and trouble therewith, Prov. 15.16. which ariſeth from it. He eateth of the labour of his hands, and it is well with him Pſal. 128.2.. Yea, he hath a feaſt, without a feaſt even in faſting his conſcience feaſteth him,Prov. 15.15. and makes him to rejoyce even in tribulation. The bleſſing of God maketh rich, and he addes no ſorrow with it. Prov. 10.22. Not that a godly man meets with no ſorrow; for, who more perſecuted and oppreſſed?Iſai. 59.15. 2 Tim. 3.12. But this is his comfort, that he hath never the more ſorrow from his riches. Envy may maligne him, and ſo cauſe him ſorrow for his riches: but conſcience doth not gaul him within, nor are his riches as a burden to his ſoul, that when he hath ſwallowed down riches, he is conſtrained to vomit them up, becauſe God ſhall caſt them out of his belly, Iob 20.6. as he did the thirty pieces of Silver which Judas bought ſo dearMat. 27.3..

Thus, this Hypocrite, even in laughter, hath his heart ſorrowful, and the end of his mirth is heavineſſe Prov. 14.13.; the true Chriſtians ſorrow occaſioned by things of the world, is ever accompanied with joy in God: the one hath a faſt in his feaſt; the other a feaſt in his faſt: the former hath ſorrow from God when the world like Delilah, lets him ſleep in her lapJudg. 10.19.; the other comforteth himſelf in the Lord his God, when the world, like the men of Ziklag, ſpeak of ſtoning him 1 Sam. 30.6..

This Hypocrites joy in God falleth or riſeth, as God lets the world ebb or flow in upon him.

If he receive not theſe earthly things, he is all amort: his hope periſheth, and his heart, as Nabals, dies within him, for the loſſe of a few raiſins and figges, although given to ſave his life1 Sam. 25.37.. He ſaith, I truſt in God, but if the world faile him, his truſt vaniſheth. If the world ſmile, and lade him with thick clay, he is then a jovial zealot, a great ſacrificer to his net, burning incenſe to his drag, becauſe by theſe his portion is fat, and his meat plenteous H b. 1.16.; and for his better grace, ſaith, Bleſſed be God, for I am rich Zech. 11.5.. But if God croſſe him in the world, he cannot bear up, but diſcovers his want of faith, and deſpaires of the help of God. And well may his truſt faile him, when Mammon his god forſaketh him.

If he be in preſent want, or but conceit of a want, who can hold him up, or bear up his ſpirit! He will rather queſtion Gods omnipotence, then give way to faith in dark times to believe it. Can God furniſh a table in the wilderneſſe Pſal. 78.19.? If the Lord would make windowes in heaven, can this be 2 Kings 7.2.? He is better at queries that argue his own infidelity, then ſtudious to give glory to God, and to live by faith in extremity. An unbelieving heart thinks that impoſſible to God, which is not within compaſſe of humane reaſon and hope. He that in truth believes not in the true God, thinks nothing poſſible but what is within the reach of the creature; nor comfortable, but that whereof man is in preſent poſſeſſion. He likes well a God that will be at his whiſtle; but not ſuch a God as will prefer his own wiſdome to mans, in diſpencing his bleſſings.

Differ.Contrarily, the true Chriſtian having God for his pertion, rejoyceth in God however the world goes with him.

If God ſet him out a plentiful proportion of outward bleſſings, he rejoyceth in the love that beſtows them, more then in the bleſſings beſtowed. And becauſe he knows this love is unchangeable, he will not change his thoughts of God, nor abate of his joy in him, when God (who is alwayes as good as wiſe) makes an alteration in his outward condition. Job is the ſame when God ſweeps all away, as when he poured in abundance upon himJob 1.2.. If not only his eſtate, but his heart begin to lag and flag, yet he ſets up this reſolution from which he will never go, God is the ſtrength of my heart and my portion for ever Pſal. 73.26..

Even with the beſt portion on earth, God is his chiefeſt portion, without whom he accounts himſelf miſerable in the middeſt of abundance of earthly bleſſings. Heaven it ſelf is too little to be accounted a portion to him that hath God for his own. If he finde God there, he is ſatisfied: Whom have I in heaven but thee? And if God be his God, he cares for no more. This makes him ſay and ſing, of whatever outward eſtate God of his grace affordeth, The lines are fallen unto me in pleaſant places; Yea, I have a goodly heritage Pſal. 16.6.. Why? But becauſe, the Lord himſelf is the portion of his inheritance, and of his cup, and it is God that maintaineth his lot, making it to ſtand by him, and to be ſufficient for him.

When God gives moſt, he dares not truſt in the uncertainty of riches, but in the living God, who giveth richly all things to enjoy 1 Tim. 6.17.. When God gives leaſt, he knows that God denies not himſelf in whom are all good and perfect givings, but ſaith, as unto Aaron who had no lot among his brethren, I am thy part and thine inheritance among the children of Iſrael Numb 18.20. Thence, the believer concludes, I ſhall not want Pſal. 23 1.: but goodneſſe and truth ſhall follow me all the dayes of my life Ver. 6.. For even when he ſeems to have nothing, he poſſeſſeth all things, upon this very account that he is Chriſts, and Chriſt is Gods 1 Cor. 3.23., of whom are all things, and the believer in him 1 Cor. 8.6.: and that it is an infinite advantage to be heir of all that God hath to give, both in heaven and in earth, either in proſperity, or in exchange with advantage, although at preſent this heire differs nothing, in outward condition, from a ſervant?

Well may he ſay, when I have nothing, I want nothing, becauſe I have God who is unto me all things.Gal. 4.1. If he be under a Tyrant, as Iſrael under Pharaoh; he can yet ſay, Thou art my King, O God, command deliverances for Jacob Pſal. 44.4.. If under a bad Maſter, as Jacob under Laban: he knoweth that he that is called in the Lord, being a ſervant, is the Lords free-man 1 Cor. 7.22.. It may be he hath a bad wife, as Job had, yet is he married to the Lord in righteouſneſſe, in judgement, in loving kindneſſe, and in mercies Hoſ. 2.19.. Perhaps, the believing wife hath a bad husband, as Abigail, yet ſhe hath a better at the ſame time, without danger of Law: for, her Maker is her husband Iſai. 54.5.. He may have an undutiful and rebellions ſon, as David had in Abſolom; an unfaithful friend, like to Ahitophel; rebellious ſubjects, like thoſe that clave to Abſolom, yet it cannot be ſaid that he ſerves not a good maſter, who is in ſtead of, and better then all relations unto him.

Thus this Hypocrite is as the brain which riſeth higher, or falleth lower in the brain-pan, as the Moon increaſeth or decreaſeth; the true Chriſtian is as the Sun that keepeth one conſtant tenor of light and heat, even in the midſt of Winter: the one hath his chief dependance upon earth, and ſo is affected as that flowes in, or runs out from him; the other depending wholly upon God, lives upon him, when the earth failes him, and ſo rejoyceth always, although not always alike.

The Worldly Hypocrite hath his heart ſet upon the things of the world.

He maketh not God his strength, but trusteth in the abundance of his riches Pſal. 52.7.. This is his strong City, and as an high wall in his imagination Prov. 18.11.. This makes him high and proud, to ſlight all above him, and to ſcorn all below him. To conceit himſelf the wiſeſt, the beſt, the moſt godly, becauſe richeſt: and ſo, none more uncapable of the true riches. All pride is an enemy to grace: and none ſo much as purſe-pride: the word hath no worſe ſubject, nor the miniſtry a worſe friend. He accounts himſelf wiſe enough; for, he hath wherewithal; and ſo will learn nothing: Godly enough, for God proſpereth him; therefore he cares not for more godlineſſe: and honeſt enough, for the world truſteth him: therefore he will not be thought to ſtand in need to be minded of honeſty. Thus with the fork of pride, he keepes off the rake of grace.

He hath this worlds goods ſo, as he is rather had of them as a conquered ſlave, then enjoyes them as a Maſter. He is even bridled, and ſaddled, and ridden by them, as the pro •• horſe, which is not only ridden and managed, but laſh't and ſpur-gall'd by his rider. And whereas man ſhould be as a tree inverſed, whoſe root is in heaven, this Hypocrite is a man reinverſed, and turned into a tree, whoſe head and heart is mored in the earth, and heaven ſet at his heeles. And ſo, in earthly things he enlargeth his deſire as hell, and is as death that cannot be ſatisfied: whereas in heavenly things his affections are more then moderated; for they are quite thruſt out of doore, by the impetuouſneſs of the other, as good meat out of the ſtomack before it be concocted to afford nutriment to the body.

Contrarily, The true Chriſtian when his hand is most upon the world, Differ. his heart is above it.

If riches encreaſe, he remembreth his rule, not to ſet his heart upon them Pſal. 62.10.. He knows there is a glutinous quality in them to glue the heart ſtrongly to them, if the heart ſuffer it ſelf to come too neer them; Therefore he keeps off from it, as from pitch that will defile him, and from poyſon that will infect and invenome him. He looks upon the things of the world as lumber, not as his treaſure; and therefore keeps them off in out-roomes, and will not bring them into his Jewel-houſe or Treaſury, to take up room there, and to turn God and grace out of doors.

He is willing to uſe them, but afraid to love them. He ſets his affections on things above, and not on things below Col. 3.2. If the affections be once clog'd by things below, the ſoul will have a hard pull to get them freed, and harder to flie to heaven with ſuch a milſtone about her neck. Therefore he keeps off his heart as fire from tow; and while he doth ſo he is ſure to have his deſires at command, that otherwiſe would command him as their vaſſal.

A little of that we love not, but uſe only for neceſſity, will ſerve our turnes: nor are we apt to complaine of too little 〈◊〉 it: no more than men neceſſitated to take phyſick, do uſually find fault that the potion is too ſmall. Where need is the cauſe of deſire, deſire is ſoon ſatisfied, becauſe neceſſities are ſoon ſupplied. But where deſire cauſeth need, the need multiplies and is unmeaſurable, and cauſeth deſire to go beyond all the daughters of the horſe-leech, that cry, give, give; and to exceed hell, and the grave, which never ſaith it is enough Prov. 30.15, 16.. The Chriſtian therefore limiteth himſelf to neceſſaries, and confineth his appetite to neceſſities in earthly things, that ſo he may open his mouth wider that God may fill it with heavenlyPſal. 81.10.. Then, can he be without worldly things, and not want them; or, if he want what others have, yet he needs not any thing requiſite for himſelf to have.

Thus this Hypocrite turnes the things of the world into bird-lime, that do ſo intangle and clog the wings of his ſoul, that in ſtead of making a flight to heaven, he becomes a prey to the fowler; the true Chriſtian turns them into ſailes, that further his voyage to glory1 Tim. 6.18, 19.: the one puts them on as an helmet which he cannot be without; the other throwes them off as Sauls Armour, as being too heavy, and an intanglement to him2 Tim. 2.4..

The worldly Hypocrite is at home in this world.

He talkes of Heaven, but is loth to leave the World; and while he is in it, he takes more care to ſetle here, then to provide for his departure. He is like a Wooer that talkes much of being gone, that he may be entreated to ſtay; wherein if he faile, he ſtayes without intreaty, and is loth to depart when he can ſtay no longer. Even when he ſeeth that wiſe men die, and fooles periſh and leave their wealth to others, whatever he may talk of leaving the world, yet his inward thought is, that his houſe ſhall continue for ever, and his dwelling place to all generations, and therefore he calleth his Lands after his own name Pſal. 49.10, 11.: not that it is ſimply ſinful to call his own Lands by what name he pleaſeth, more than to give names to whatever he enjoyeth: but this is his ſin, that by naming his Lands after his own name, he declares his deſire at leaſt to enjoy thoſe Lands for ever; and makes that very naming of them to be a motive to his ſon, to be of the ſame opinion.

He is like thoſe bad husbands that being never at home, yet wherever they be, they are never from home. An Inne is to them as their own habitation; yea, better if it give more content to their luſts, as uſually it doth, that it may enjoy them longer, although it undo them the ſooner. Do but feed his luſts, he never deſires other heaven. Let him be but aſſured it ſhall alwayes be ſo, he never thinks of other home; and if he have any other, it is rather his grief that he muſt return to it, than his joy that he hath another home to go unto. But what a vain, yea mad thing is it for a man to think himſelf at home in the houſe of his pilgrimage?

Great men think they have great reaſon to love the world, becauſe the world makes much of them: So hath the Devil too, who is better ſerved then the beſt and greateſt of them. But were great men ſo wiſe as they ſhould be, and take themſelves to be; yea, had they but a dram or ſcruple of that wiſdome of which they pretend to be the ſole owners, they would ſoon diſcerne that all the ſmiles of the world are but the fawnings of an enemy, and therefore not to be truſted, unleſſe by thoſe who have a minde to give power to their enemy to undoe them.

Differ.On the contrary, the true Christian is a stranger and pilgrim where he enjoyes moſt of the world 1 Pet. 2.11..

If true title be diſputed, the godly hath more right to the world then the wicked: but, if inclination be conſidered, he that hath the beſt right is moſt willing to part with it: Not as deſpiſing the leaſt bleſſings of God, but as valuing the hopes of a better inheritance at an higher rate. Wherefore, as Joſeph in Egypt, notwithſtanding his preferment to be the ſecond in the Kingdome, accounted himſelf a pilgrim, and gave Commandment concerning his bones Heb. 11.22., to be carried into Canaan (as ſhewing his faith in the promiſe, rather then accounting an earthly Canaan, the true and laſt reſt that remaineth to the people of God:) So the true Chriſtian will not by any of his actions give any man juſt cauſe to think that he looks upon himſelf as having here any abiding City; but, that he ſeeks one to come Heb. 13.14.: and looks upon the world with a double aſpect.

Firſt, as Gods high-way paved for the commodity of Travellers, that travaile to ſeek the face of God; and as a ſtore-houſe of proviſion for thoſe that travaile that way; and is thankful for all proviſions he finds in his journy. He indents not for a great eſtate, but is content with a pilgrims allowance; food, lodging, and rayment are enough for a pilgrim; and, things neceſſary, for a ſtranger. He leaves others to look and hunt after great places and things in the world, he is in his journy, and minds them not. If God will let him carry the bagg and bottle himſelf, he is careful to preſerve it, and thankful for being truſted with it. If God will keep it in his own Land, he lookes on him as his Father, and doubts not but to live comfortably on his fathers allowance.

As for the ſmall portion which he craveth in this life, under the notion of daily bread, he uſeth it without diſtruſtful care for to morrow: and lookes upon it as his journal proviſion, not as his prepared inheritance. He would willingly ſerve God here, without worldly reward, which he never receives, but he lookes upon it as a debt, not from God that beſtowes it, but in himſelf that receives it. If he could here live of nothing of the world, that would pleaſe him as well, as if God gave him all things; but, ſeeing he cannot, he comforts himſelf with this, that he ſhall once do it in heaven. And ſo, as Abraham and the Patriarchs, were firſt pilgrims in Canaan, and, after, Lords, in their poſterity: ſo this man is firſt a pilgrim here, and afterwards an inheritor in glory.Rev. 2.26.

Secondly, he lookes upon it too, as Satans armory of tentations, as his ſhop of vanities, and pack of trinkets, where (like Ʋliſſes) he hath baites for all, even a ſword and armour for Achilles, but ſuch as he can eaſily pierce; and a Deianeira's ſhirt for Hercules, but ſuch as will make him run mad: ſo that, the moſt generous cannot eſcape him. In regard whereof the Chriſtian ſtandeth upon his guard, reſolving not to truſt the world although he hold ſome correſpondence with it; holding commerce with it, but not ſeeking the friendſhip of it: He drinks of this brook in the way, as the dog doth of Nilus, running for feare of the Crocadile. He is like him that ſetting forth to Sea, looſeth ſight of the ſhore, as haſtening onwards all he can, to another Country, leſt Pyrates ſurprize him in his voyage.

Thus this hypocrite is like Lot lingring in Sodom, when all is like to be deſtroyed, and himſelf with it; the true Chriſtian thinks every minute a year wherein he is conſtrained to dwel in Meſech: The one is as Behemoth, that thinks to ſwallow Jordan with his mouth, and therefore is never well till he be drowned with over-drinking: the other is as David, who will not drink a drop of the well of Bethlehem, when he found it to be the price of their blood that adventured to fetch it: the former, ſeemes to put out to Sea, (as the other doth,) but ſtill creepeth by the Coaſt, and is ready to put in at every Creek, a ſigne that he never intended a long voyage: the other, hoiſeth ſaile launcheth forth into the deep, and is glad to ſee the world going from him, and himſelf from the World.

The Worldly hypocrite is as much out in the valuing of the things of the world, as in the uſing of them.

Sometimes he placeth his happineſſe in them; happy are the people that are in ſuch a caſe. Pſal 144.15.. Then he overvalues them, and undervalues God the giver of them; as Eli honoured his ſons above God: 1 Sam. 2.29 yet even then, he takes none but the natural, or ſenſual uſe of them; and ſo makes not that benefit he might by well uſing the Mammon of unrighteouſneſſe. He makes them to be drudges to his luſt, that might be wings to his ſoul, and ſo undervalues them moſt, when he ſeemes moſt to prize them, becauſe he uſeth them not to his beſt advantage, but to ſatisfie his worſer part. Wealth and friends (ſaith one) are no poſſeſſion to him that knows not how to uſe them; whereas enemies are beneficial to him that knows how to improve them.

Sometimes he ſeemes to contemne them, but it is out of ignorance, or a worldly heart. Out of ignorance when he would be thought to deſpiſe the world, he knows not why, nor wherefore, as they ſpeak: as Country-men cry out againſt courtly delights and favours, becauſe unacquainted with them; which did they know, none ſhould haſten thereunto more than they Eccleſ. 2.25.. The bramble, Judg. 9.15. hearing of ſoveraignty, could preſently take it upon him; and ſay, come, put your truſt in my ſhadow; if not, let fire come out of the bramble, and conſume the Cedars of Lebanon. Thus ſome, whoſe neceſſ •• y and ignorance make them ſtrangers to all ingenuous education, and to the free and comfortable uſe and improvement of earthly advantages, do trample on the more high fare and proviſions of others, with a greater pride, as Plato ſaid of Diogenes, there being more ignorance in that contempt, than pride in the uſe of the thing contemned.

Sometimes he doth thus, with a worldly heart that aimes at what he ſeemes to deſpiſe, and therefore deſpiſeth them, becauſe he cannot hope to compaſſe them. For, as the Parthian, in his warres was wont to ſhoot, and fly, all at once; So this hypocrite ſhootes at the world in hope to gain it, even when he flyes it, under pretence of contemning it. Either he makes himſelf poore and ſeemes to deſpiſe the world, when he hath great riches and hawkes at more; or if he be poor, without hope to be rich, there is the more reaſon to ſuſpect his contempt, as proceeding from envy, or as ſavouring of the foxes humour; that deſpiſed the grapes becauſe he could not come at them. Thus divers, when fallen into diſgrace, have written of the contempt of the Court, and bidden adieu to the world; not as being above it, but as having loſt themſelves in it, without hope of recovering their former luſtre.

Sometimes he condemnes them as ſimply evil, becauſe he will not be at the charge and trouble to keep them. Worldly things bring with them both a delight, and a charge. This hypocrite will be quit of the one rather then undergo the other; as Democritus who left his landes and ſuffered them to be laid common, and waſte, rather than be troubled to manure and improve them. Crates would rather drown his ſilver in the Sea, than be in danger by keeping it, to be drowned by it: as if there were no way to eſcape drowning in perdition, but the deſtroying of innocent ſilver, which might have been a refreſhing to many, and a comfort to him, had he ſo employed it. Thus, ſome refuſe the comforts of life, becauſe others abuſe them; not conſidering the root of the abuſe to be in thoſe that pervert them, not in the things which are ſo abuſed; and ſo they ſin as much in not uſing what God freely befloweth, as they who abuſe what was given to a better purpoſe. Ahaz ſinned as much, and tempted God as farre in refuſing a ſigne when God bade him ask it,Jſa. 7.11.12. as they who except they ſee ſignes and wonders, will not beleive:Joh. 4.44.. both being hypocrites in grain.

Thus is he in and out, up and down, both in their uſe and value, ſetting his own price upon them without weighing them aright, or bringing them to the teſt of the Word. And although it be natural to ſeveral complexions to differ in their rates of worldly things, ſome ſetting leſſe by one thing, ſome by another; (as, the Melancholick perſon ſets light by pleaſures; the Sanguine, by profits, the Phlegmatick by fame; the Cholerick, by ſafety;) yet it is not ſo much natural inclination, as a perverſe diſpoſition and choice in this hypocrite, to weigh all in his own ballance; to value all by his own eſtimate, or at leaſt by the opinion of others, rather than by the ſtandard of God, or the rate which God puts upon it: and, to take the worlds own word for the price, rather than to go to God to know the true worth of the things.

Differ.On the Contrary, the true Chriſtian both uſeth and valueth the things of the World, according to God.

The uſe that God teacheth, he puts them to; the price God ſets them at, he is content to give for them: and, at the ſame, to part with them. He maketh a ſpiritual and ſupernatural uſe of earthly things, becauſe himſelf is heavenly. He ſeeth God in them, as Jacob in his children and riches,Gen. 33.5 and he enjoyes God in them, as he that lives not only by bread. He values them not onely according to their natural uſe, but their ſupernatural appointment to be as pledges of more high, and ſpiritual bleſſings; as Abraham, and the fathers look't upon Canaan, not only as a type, but as an aſſurance of a better inheritance.

His contempt of the World is not out of humour, but grace; not out of ignorance but the knowledg he hath attained both of it and a better. He is as the Vine, and the Fig-tree, able to give a reaſon of his refuſal of great things in the World, which the bramble ignorantly embraceth.Judg. 9. Shall he leave the ſtate of grace, his ſweet communion with God and the hope of glory, for a little worldly pelfe, or preferment? The Worldling knoweth not what the child of God embraceth, but the child of God knoweth what the World either vainly magnifieth, or ignorantly refuſeth: Yea further, he knowes not only the good of them, but how to uſe them to profit: how to want them without damage, and how to abound in them without ſin; to want without murmuring, and to abound without abuſe. He compareth the good with the evil; and underſtandeth not only the ſlippery condition to which they are ſubject, but the dangerous tentations to which they expoſe him: therefore he is more afraid of fulneſſe, then of want, as knowing there are more that, being full, deny God, and ſay who is the Lord; than through poverty, ſteale, and take the Name of God in vaine. Prov. 30.9.

Nor doth he trample on Plato's pride with Diogenes his heart, but with Davids ſpirit, and with affections ſet upon things above. He counteth all things below, but droſſe and dung; not as ſcorning to be beholding to God, or as hawking after the vain applauſe of carnal men for ſo doing, but becauſe he hath fixed his eye and his heart upon things that are heavenly. He can take joyfully the ſpoyling of his goods, knowing in himſelf that he hath a better and an enduring ſubſtance: Heb. 10.34. and can esteem reproach for Chriſt greater riches than the treaſures of Egypt, as knowing and eying the recompence of reward. Heb. 11.26.

He ſheweth his Contempt of the World by his ſober uſe thereof: and, as Navigators have learned to take the height of the Sun, by the ſhadow, without a direct aſpect which might dazel and indanger their ſight, ſo the true Chriſtian takes the eſtimate of worldly things, by a ſafe and harmleſſe experience of their vanity, without endangering himſelf by too much gazing upon the Luſtre and Splendor of them.

When he contemneth them, it is only for the abuſe, not as being unlawful to be uſed. He ſo contemneth them, that he yet eſteemeth them good in their kind: and, ſo rejecteth them, that he retayneth an honourable memory of Gods bounty in them. He conſidereth their uſe as well as the abuſe; and that they are talents as well as tentations. Therefore, if God will, he receiveth them; while God will, he keepeth them; as God will, he employeth them: and when God will, he willingly parteth with them, as glad to give up his account, and to receive a diſcharge. And as for, the abuſe, he knoweth the World to be vain, therefore not to be loved; and evil, therefore not to be truſted; yet ſo far as, through mercy, God makes it a reconciled enemy, Job. 5.23. Prov. 16.7. it may profitably (if warily) be employed.

And as for the price, which is ſet upon earthly Commodities, he weigheth the world in one ſcale, and heaven in another: for no man can judge rightly of either, but he that weigheth both together, and obſerveth the difference of the Counterpoiſe. Nor will any ballance ſerve for this trial but that of the ſanctuary. Thither will he therefore go, and there he ſhall underſtand the difference between the worldling and the true Beleever by the ends of both.Pſal. 73.17. This ballance will ſoon pronounce Tekel, upon the World, as finding it too light Dhn. 5.27.. and will alſo make manifeſt that the things of heaven are full weight, and that the end of him that embraceth them is peace. Pſal. 37.37.

He knoweth that worldly things weighed by themſelves may be eſteemed as every man will, that hath a mind to be deceived: but, compared with heavenly, God himſelf muſt award the difference. Every man may ſet price upon Counters, and reckon them for as much as he pleaſeth, but only Kings ſet rates upon Coyne: ſo every man may value worldly things, but heavenly things have their price, as well as their worth only from Chriſt, and from thoſe who in him are made Kings, and know how to rate them. And, in rateing, the Chriſtian conſidereth theſe differences in good things, ſome, the World can both give, and take away, as wealth, and honour; ſome, it can give, but not take away, as Learning and skill: ſome, it can take away, but not give, as life and health: ſome, it can neither give, nor take away, as Grace and Glory. Of all which, thoſe are better, over whom the World hath leſſe power, and thoſe beſt, over which the world and the God of the world have none, and which the God of heaven himſelf will neither take away or withhold Pſal. 84.11.. And this the Chriſtian chooſeth as the beſt part, which ſhall not be taken from him. Luk. 10.42.

Thus, this hypocrite abuſeth the World in the uſing of it; the true Chriſtian uſeth it, as not abuſing it; the one ſets too high a price upon things below, becauſe he weighs them in a falſe ballance, the other, brings them to their true rate, becauſe he weighs them in the ballance of the ſanctuary: the one deſpiſeth them, becauſe he cannot get or keep them, and ſo makes a vertue of neceſſity; the other is not careful to get them, becauſe he contemnes them, ſo farre as they carry him off from God, and ſo, he maketh a neceſſity of vertue.

The Worldly Hypocrite contemneth this World, without exchange for a better.

He ſeemes much incenſed with this preſent World as an enemy to God, yet never ſeekes in truth to make God his friend. He is weary of this World, rather for the croſſes and troubles of it, than for the ſweetneſſe and comfort he finds in God. Thus the Iſraelites forſook (and after repented their forſaking) the fiſh which they eat freely in Egypt, the cucumbers, the mellons, the leekes, onions, and garlike. Num. 11.5. Without taking hold (ſo ſolidly and effectually as they ought) of the promiſe of Canaan, and therefore, not only murmured, but quarrelled at every croſſe providence which met them by the way: and ſo, in their own opinions at leaſt, were not gainers, but loſers by leaving Egypt. No man leaveth the World to his profit, that did not firſt take hold of God. He that cleaves to the World as a friend, is an enemy to God: and he that leaves the World, not having made his peace with God, is an enemy to himſelf; like him that being at Sea, ſets fire on his Ship, before he come to his harbour; or, caſteth off an old friend, before he make ſure of a new.

This can be no true or comfortable contempt of the World, which is made without laying hold of another of more worth. And although it be not the letting go of the ſubſtance to catch a ſhadow; yet, it is the parting with a ſhadow without hope of a ſubſtance; and ſo, to loſe all for nothing. To contemne riches for fame, life for honour, pleaſure for pride, and all, to have his will; is but to exchange one World for another; a bad, for a worſe; and, to add folly to his pride, ſin to his miſery; and, to put himſelf into a condition of ſin out of meaſure ſinful, and, into a condition of miſery beyond expreſſion miſerable.

Differ.On the Contrary, the true Chriſtian never parts with this World, but he is ſure of a better.

He can let go his lead, when he is ſure of gold in the room. He is not ſo unwiſe, as to forſake the World for nothing: nor ſo fooliſh as to part with a preſent in-come, for a more uncertain revenue. If he ſhake hands with periſhing things, it is becauſe he is ſure of more durable riches and honour; or, at leaſt, hath them in his eye, and makes towards them with all his might, not without more than probability of ſucceſſe. Although he be a plain man as Jacob was, yet he is not ſo ſimple, as to part with his pottage, untill he had bargain'd for the birth-right. Gen. 25.33 34.

He is not a Pilgrim for nothing; or, barely to ſee ſights, and make viſits, for other mens profit more than his own; to enrich the Prieſts who ſhew him reliques, with impoveriſhing of himſelf by his travels and offerings. But, as ſeeking a Country, a better Country; that is, an heavenly; Heb. 11.16. not ſo much to coaſt it, as to enjoy it. An houſe and a Country, every man muſt have, if not other where, then here; ſo ſaith the Worldling: If not here then elſewhere, ſo ſaith the Chriſtian.

Thus this hypocrite while he confeſſeth a bird in the hand to be worth two in the buſh, lets go that in his hand, without hope of ſo much as one in the buſh. The true Chriſtian makes ſure of better than of two in the buſh, before he part with that in his hand, how meanly ſo ever eſteemed by him. The one, as Eſau, parts with his birth-right, without making ſure of the bleſſing; the other, as Jacob had an eye to the bleſſing, before he would part with ſo much as a meſſe of pottage to purchaſe the birth-right.

This Hypocrite, when it comes to ſpending, or giving, gives words rather than goods.

Sometimes he is called upon for a work of charity, or piety; and, knowing how infamous Nabal ſtill is, for a flat denial of ſupply to David, 1 Sam. 25. he will ſeem to do ſomewhat, although that ſomething be nothing. And albeit good words do butter no parſnips (as, in the proverb;) yet words are the beſt gift he meanes to beſtow, as being beſt cheap, and of ſome uſe to put off a ſuitor, if not to ſave his own credit. If a brother, or ſiſter be naked, and deſtitute of daily food, He ſaith unto them, depart in peace, be ye warmed and filled, but gives them nothing that is needful to the body, to do it with allJam. 2.15.16. Bare words argue a cold charity, and, cold charity mercileſſe hypocriſie. And, who ſo boaſteth himſelf of a falſe guilt, is like clouds and wind without rain. Pro. 25.14

He that moſt paſſionately wayleth over his neighbours miſery, and helpeth him not, is like him that with teares looketh on the lively acting of a Tragedy, yet mourneth not for them whoſe miſery is then repreſented. Many there are whoſe ſeeming and wordy love is guilty of ſuch diſſimulation, who are full of ſugred words, deep complements, large Profeſſions, Superfluous humilities; and all, to ſave charges: Such men have a reward ſuitable, to be counted very curteous and civil to thoſe that prove them not, or need them not: but cruel and hard-hearted to all that need them.

On the Contrary, the true Chriſtians hand out-doeth his tongue. Differ.

His hand ſhall be doing, where his tongue is ſilent his almes ſhall be real, but without a Trumpet. Mat. 6.2. If it be a private charity, he is ſo farre from blazing it with his tongue, that he keepes ſecret from the one hand what is done by the other, ver. 8. becauſe he doth it not for oſtentation, but out of duty, wherein he will follow the rule of his Lord, not the courſe of the hypocrite. And being afraid leſt his tongue in promiſing ſhould out-go his hand in performing, he rather prevents expectation, than ſeekes to raiſe it, cauſing his almes to be as quick and ſudden, as it is ſecret, unleſſe where ſome expectation is neceſſary for the greater benefit and comfort of the receiver.

In promiſing he is ſlow, but yet not ſlothful in doing more than he thinks fit to promiſe. In doing of good (which he never forgets) he is as quick as Jacob in providing ſavory meat for his aged father Iſaac, ſo ſoon as the Lord brings it to his hand. Gen. 27, 20. He would not put off his father, by ſaying, it is Corban that is a gift by whatſoever thou mayſt be profited by me Mat. 15.5.; but honoureth his father and mother, as his father, and mother. And delights more in doing his duty, then his parents can in receiving his ſupply.

Nor, is he only for natural relations, but does good unto all, eſpecially to the houſhold of faith Gal. 6.10., and he not only worketh good, but is rich in good works; not taking his ſcantling by the practiſe of others who perhaps are behind him in eſtates; but, from thoſe who go furtheſt in workes of piety and charity, or rather from God himſelf, who is kind to the unthankful and evil. Luk. 6.35.

Thus, the hypocrite is like ſounding braſſe or a tinkling Cymbal, that make a loud noiſe, but nouriſh not: the true Chriſtian is as the ſilent raine that refreſheth the earth when it is weary, no man ſcarce knowing how: The one is as Ziba making larg promiſes to David, 2 Sam. 9.9.10.11. to take care of Mephiboſheths eſtate, not intending to promote it, but to ſupplant him.2 Sam. 16.2. The other is as Joſeph, that ſent to his father Jacob, not only a parcel of good words to cheere him, but all neceſſaries to feed him, and Wagons to carry him, even when the good old man could ſcarce believe the report, or knew him to be alive.

The Worldly Hypocrite, if he muſt be at any charge, he will ſpend upon Gods account, and with reſpect to gain.

If he be to maintaine a Miniſter, it ſhall be out of Tithes and offerings, which he ſacrilegiouſly uſurpeth: here perhaps the Miniſter ſhall have ten or twenty pounds, where the Appropriator receives two or three hundred pounds. But whatever it be, he payes it out of Gods purſes, not his own. If he be rated to ſome extraordinary aſſeſſement, he thinks it now no robbery to rob God in tythes Mal. 3.8., and to pinch on the Parſons ſide (as the ſaying is) to make up his extraordinary payments, out of Gods part.

He will favour, at leaſt, connive at ſwearing, ignorance, prophaneneſſe, drunkenneſſe, &c. in his ſervants, if he may have the more work for the leſſe wages. He can ſuffer them to make bold with the Lords day, that they may look for no eaſe or liberty all the week after: and divers ſuch arts he hath, to get love and praiſe, and to ſpare his purſe.

He giveth the world to God, but with condition that God ſhall reſtore it to him again with intereſt. As Monks leave private eſtates, to live like Princes on the revenues of their Covent; ſo this hypocrite ſeems very willing to part with a piece of his eſtate, in hope to get more by parting with it, then he could have expected by keeping of it.

He entertaineth ſuch of whom he may make benefit, with all manifeſtations of love and ſtrength of affection: but, in the next bargain or contract, they ſhall be ſure to pay a deere ſhot; as gueſts in an Inne, that pay ſoundly for all their good words and welcome, as well as for what proviſions they called for. He inviteth thoſe who will invite him again to better fare: or, at leaſt commend and applaud him for his noble entertainment. He ſometimes gives gifts and preſents, but with hope that all his gifts after the fetching of a compaſſe, will return with advantage. He lets his money fly, as boyes do Kites, in a ſtring, that when he will, he may ſay (and make good his ſaying) retraham ad me illud fugitivum argentum: I will draw in to me that fugitive ſilver. Even almes are made a Merchandize, when given for ſome mans ſake, that muſt owe a good turn to him or his that giveth them. And his purpoſe of a work of charity hereafter, is proclaimed with a trumpet, to bear out his preſent bribery, or oppreſſion, which otherwiſe would not be endured.

Differ.Contrarily, the true Chriſtian will ſpend, and be ſpent for God, without reſpect to himſelfe.

He advanceth Gods ſervice, although with his own detriment. He will not ſerve God with that which coſt him nothing; but, accounts all as nothing which he ſpends in Gods ſervice. He will not pull down a ſtone of Gods, to build up his own houſe; but chooſeth rather to pull down his own, to build up Gods. He is affraid of ſacriledge in himſelf, more then of luxury in others: becauſe the one, if committed, will coſt him deer: the other, if proved, will light only on others. And as for private affaires, he ſeeketh the beſt ſervants, not the beſt cheap: the beſt for Gods honour, although not beſt for his own profit in a worldly way: yet not without hope, that while God is honoured, himſelfe ſhall be better ſerved, and obtaine a bleſſing by meanes of his ſervant, although not ſo profitable in his ſervice.

He casteth his bread upon the waters Eccleſ. 11.1., not as careleſly ſquandring, or profuſely laviſhing it where there is no need, but giving it where there is need, although no likelihood of return. In Almes, he reſpecteth rather humanity than the man, his duty rather then the others deſert; nature more then the goodneſſe of the receiver; and grace, above both. He gives, out of love to God, for which Chriſt himſelf will be the debtor, and pay-maſter; and is loth to be paid here, to the prejudice of that reward. In invitements, he is more in inviting thoſe that cannot invite him againe, although he ſometimes invites others, to maintain friendly neighbourhood, and to cheriſh love. He had rather be ſtill doing good, living, that his works may follow him dying; then to delay doing good, till after he can do no more evil; and, that his whole converſation ſhould be honeſt, and praiſe him in the gate, rather then hope to get fame by ſome one action, after he is ſetled in his long home.

Thus, this Hypocrite, in ſerving of God, ſerveth none leſſe; the true Chriſtian in doing ſervice, accounts it both his gain and honour to ſerve God moſt: The one accounts it detriment to be at charge for God, the other eſteems it his greateſt gain to lay out any thing for him. The one reſolves to be a gainer where God is a loſer; The other will loſe all; rather then God ſhould not gaine by him.

This Hypocrites hopes and comforts periſh with theſe periſhing things.

Although he cannot but know and finde that all earthly things periſh in the uſing, and with the uſing Col. 2.22.: that God will destroy both the belly and the meat that feeds it 1 Cor. 6.13.; that mans life conſisteth not in the abundance of the things which he poſſeſſeth Luke 12.15.; that riches profit not in the day of wrath Prov. 11.4., that they certainly make themſelves wings, and flee away as an Eagle, ere he be aware Prov. 23.5.; yet when he ſees any of this come to paſſe, and that all for which he truſted in God is gone, and that this uncertaine pawne of Gods love is fetch't away, his heart like Nabals, dyes like a stone within him: then, away goes faith, conſcience, and comfort: and he is ready to ſay in deſperation, Ego quoque unâ ipſe pereo. I alſo periſh together with them.

He findeth the curſe of Simon Magus, (thy money periſh with thee Acts 8.20.) to ſeiſe, yea to be doubled upon him: for there the money continued till the man periſhed here the man periſheth becauſe the mony continued not; and this proves his conſumption, which he lookt upon as his conſummation: ſo that, as a ruſh without mire can no longer flowriſh; ſo a worldling, when his wealth and earthly comforts forſake him, dies downward, and, with Rachel, he refuſeth to be comforted, becauſe theſe things are not.

Contrariwiſe, the true Chriſtian holds faſt his comforts, Differ. when he can no longer hold earthly things.

As his hopes, ſo his comforts depend not on tranſitory things: therefore when earthly things vaniſh, he is not troubled, becauſe that whereon his hopes and comforts are built, periſheth not, but ſtands by him for ever. When he is faine to confeſſe that his fleſh and his heart too, do both faile him; yet then, God is the strength of his heart and his portion for ever Pſal. 73.26.. He hath alwayes his meditata in commoda, his premeditated diſaſters, ſo as he looks upon theſe things as loſt, even while he enjoyes them; and, by that means, enjoyes himſelf, when theſe come to be loſt. He is impoveriſhed, and dieth every day in the preparation of his heart; and ſo, by dying daily, the bitterneſſe of death is past, before it come at him; and the diſcouragement of poverty is over, before it come upon him, ſo that it comes not as an armed man; but, as ſpoiled of its armour, and ſo does him no hurt.

He remembers that the more and longer uſe he hath had of theſe worldly commodities, the nearer the time of his parting with them approacheth: and that it were great ingratitude to think much of reſtoring the borrowed thing. And, becauſe he ſerved not God for them, he can the better, with Job, both ſerve and truſt God without them.

He needs not fear a ſtorme that is above the Moon; nor he to be troubled with fear of nakedneſſe that is clothed with the Sun. He that is owner of large Territories, need not break his heart nor his ſleep, becauſe ſome one cottage in it is burnt to aſhes; nor he that is heire to heaven, to be bereft of his comforts, becauſe things on earth go not ſo well as he would have them. Did his life conſiſt in theſe things, there were ſome cauſe to be troubled; but ſeeing he can live without them, why ſhould he dye for them? It was Jonah's paſſion (unworthy of a Prophet, yea of an ordinary believer) not his faith becoming the meaneſt Chriſtian, to be ſo angry for the withering of his gourd, of which the true Chriſtian takes warning, that he fall not into the ſame perplexity.

He that can willingly endure the ſpoiling of his goods by men, will patiently bear, when God takes poſſeſſion of his own, without his prejudice that parteth with it.

Thus, this Hypocrite when God takes any thing from him, he runs after it, crying, as Micah after the Danites, when they carried away his gods Judg. 18.24.; the true Chriſtian is as David at Ziglag, when the Amalakites had ſwept all, and the inhabitants ſpake of ſtoning him, he encouraged himſelf in the Lord his God 1 Sam. 30.6.; the one, when theſe things are demanded by the true owner, followes them, as Phaltiel did his wife, weeping when recovered by David, her firſt and true husband2 Sam. 3.16; the other, parteth with them, as the Eunuch with Philip; who being taken away that the Eunuch ſaw him no more, the Eunuch went on his way with rejoycing Acts 8.39.. Or, as David, who after he perceived his child was dead, he aroſe and did eate 2 Sam. 12.20.

The Worldly Hypocrite is very unwilling to ſettle his VVorldly estate.

He talks much of going out of the world; but, finds o much to do in it, and is ſo loth to part with it, that it requires much labour to perſwade him to diſpoſe of what he hath in it. This is an infirmity too often found in Gods children (having what, and on whom to beſtow,) to neglect a duty of ſo good uſe and report: Inſomuch that Hezekiah when he received a meſſage of death, had not ſet his houſe in ra r Iſai. 38.1.. But, it is a thing ſtudied by the Hypocrite, who will, for fear of death, rather dye inteſtate, then to do an act which convinceth him of the neceſſity of dying. Therefore he leaveth the World, without taking leave, becauſe hee is afraid that his taking leave of it, will enforce him to leave it?

A paſſionate lover abhorres the word a diew, to his love. And he that loves the world better then God, muſt needs ſtartle at that Language, I give and bequ ath; for, he that dares not truſt the earth with his body, will hardly truſt God with his ſoul, which he too well knows never cared for God. Nay rather, let the world ſcramble, and catch that catch may: for, could he but have carried in it, he would have ſaved them the trouble of a diviſion.

And, as an ill Tenant payes his rent with an ill-will, ſo this man ſo much envies others that are likely to enjoy what he unwillingly parteth with all, that he had rather ſay with him in the Tragedy, Me mortuo terra miſceatur incendi (when I am dead, let the fire take all) then do as Hezekias was required, to prevent ſuch confuſion. As a ſwine that is next in election to make puddings, alone cries, when all about him are merry: So dyes the worldling, who doing no good in his life, was loth to take notice of death, till thoſe that ſurvive him, enjoy his leavings, with more trouble then profit in what he leaves to them. So dies the worldling, who did no good in his life, and is ſorry that he muſt now die to do any good after death; and ſo, as he liv'd undeſired, he dies unlamented.

Differ.On the Contrary, the true Chriſtian ſets his houſe in order, as knowing he muſt dye.

We ſpeak of him as acted by faith, not as overſwayed by paſſion. When he is himſelf, he ſpeaks and doth like himſelf. He can think and talk of his departure, as freely as he that is taking a journey, of which he hopes to reap benefit. He can take order for his leaving the world and the things of it, as being weary of it, and aſſured of a better reverſion He is not ſo ſorrowful to think what he muſt leave, as carefull to leave it ſo, that they who ſervive may have leaſt ſorrow about it.

He is not ſo much affected to think what he muſt part with to others, as joyful to conſider what he is going unto. And although for ſome reaſons he may be willing to live, yet farre greater are thoſe that make him contented to die. He is careful ſo to order his eſtate, that the ſtrivings of the living may not be imputed to the negligence of the dead. He loveth, pitieth, and prayeth for thoſe, to whom theſe doubtful, uncertaine dangerous things are to be reſigned, but he loves himſelf better then to deſire to live longer, to keep the others out of poſſeſſion: and when all men are ſorry to think of his departure, he only is not ſorry for himſelf. Nor doth he fear or delay to make his Will, leaſt that ſhould be ſpeak his change the ſooner; but rather haſtens the ſetling of his worldly eſtate, that afterwards he may have nothing more to do but to ſettle the eſtate of his ſoul. He that hath done the former will be not only at more leaſure, but in a better frame of ſpirit to ſet about the other, that he may alwayes be fit to die, and to prevent ſudden death, how ſuddenly ſoever death ſeize on him. So, while he lives, he will live more uſefully, and when he dies, he will dye more comfortably.

Thus, this Hypocrite had rather adventure the undoing of others that ſurvive him by not diſpoſing his eſtate, then to fix ſo long upon the thoughts of death, as the making of a Will may occaſion; the true Chriſtian is the more willing to make his Will, that he may prevent quarrellings among thoſe he ſhall leave behind him, and more ſeriouſly think of his own diſſolution; the one is ſo loth to part with any piece of his eſtate, that he is unwilling to appoint who ſhall have it, even after himſelf ſhall be forced to leave it; the other is ſo willing to leave the world, that he cannot be quiet, untill he hath diſpoſed of the things of the world, even while he is in it: not as weary of Gods bleſſings; but as careful to improve them for the greater benefit of thoſe that ſhall after enjoy them.

The worldly Hypocrite hath a ſad heart even when he ſets a good face upon a forced farewell to the world.

He may ſet his houſe in order, as A itophel; make restitution, as Judas; take a faire leave of the world, as a thief upon the Gallowes, and leave to his heires what he cannot carry with him, as Nabal; He may give to good uſes, as Ananias and Saphira; but, with bad ends, to expiate former ſinnes, to maintaine his reputation, or to purchaſe a ſucceſſion of fame; and after all, he may give Commandment concerning his bones, his buriall, and Sepulchre; not as Joſeph in faith Heb. 11.22., but as Shebna Iſai. 22.16., in pomp.

Thus farre, he may ſet a good face upon the matter; and, becauſe he cannot chuſe, make as if he were willing to die. But Oh! that I might live, ſaith he in ſecret, and therefore looks wiſhly and ſadly upon every one about him, and by his countenance ſpeaks, when his tongue cannot, Is there no hope left of my recovery? no further courſe to be taken to prolong my dayes a little longer, if it were, but to ſee my children brought up and diſpoſed of, or ſuch or ſuch a thing done which I long ſince intended? And then, every one muſt pray for him, not ſo much for a comfortable departure, as for longer continuance here, which if he may attain, his ſoul within him ſaith, I can well enough be longer without heaven. And, when he muſt part indeed, the world leaves him, not he the world, which he carries with him in his ſoul, when he muſt needs leave his body behinde him.

Contrarily, the true Chriſtian takes his laſt leave of the world, Differ. with confidence and deſire to be gone.

Confident I ſay, and willing rather to be abſent from the body, and to be preſent with the Lord 2 Cor. 5.8.. For, albeit nature be unwilling to a divorce, and conſcience ſometimes (eſpecially in caſe of relapſes after repentance) cannot but tremble to think of the tribunal of Chriſt, when he is reflecting upon and conſidering his own former falls; yet faith overcometh fleſhly feare, and maketh that fear a means of better preparation for death, not an hindrance of his reſolution to die, or of ſaying from his heart, I have a deſire to depart, and to be with Chriſt Phil. 1.23..

He doth in order thereunto, the ſame things outwardly, making reſtitution, ſetling his eſtate, give to good uſes, as the Hypocrite doth, but with a better heart, upon better grounds, and to better purpoſes: not as one loth to leave the world, but as glad to be gone out of it, as being aſſured of a better eſtate in ſtead of the 〈 in non-Latin alphabet 〉 , or bitter-ſweets of this world mixed with profits and loſſes, pleaſure and paine, joy and ſorrowes; and ſo in obedience to God, who hath appointed all men once to die, and in faith of the reſurrection of his body which he muſt lay aſide, he willingly and readily reſignes up his ſoul into the hands of him that gave it, as being glad that he hath done with the world, and that there is here no longer ſtay for him.

Thus this Hypocrite is loth to depart, when he knows he can ſtay no longer: the true Chriſtian is as loth to ſtay, but willing to be gone, ſo ſoon as ever God licenceth his departure; the one would faine put farre away the evil day, like thoſe that are at eaſe in Zion Amos 6.1. & 3., becauſe he cannot hope to be better; the other looks upon it as a good day that will better his eſtate, and therefore is glad when it approacheth. When Chriſt ſaith, I come quickly; the one anſwereth cheerfully, Amen, even ſo, come Lord Jeſus Rev. 22.20., the other ſadly ſpeaks in his heart, as thoſe Devils to Chriſt, What have I to do with thee, art thou come hither to torment me before the time. Matth. 8.29.

Thus, having brought the worldling, and the heavenly minded Chriſtian to their deaths, let us leave them to be further differenced at the great day of Chriſt.

CHAP. XV. The Religious Hypocrite Is he that profeſſeth Religion without being religious; and godlineſſe, without being godly.Defin.

OTHER Hypocrites, formerly ſurveyed, do miſtake, or ſuppoſe ſome other thing for Religion; as, the Natural Hypocrite takes nature for grace; the Moral Hypocrite ſuppoſeth reaſon to be Religion; the Civil Hypocrite thinks education to be Conſcience; the State Hypocrite imagines Policy to be Piety; the Theatrical Hypocrite believes grave geſtures to be Godlineſſe; the Heretical Hypocrite, takes errour for Truth; the Schiſmatical, faction for Zeal; the Superſtitious, deluſion for Devotion; the Ignorant, lack of knowledge for vertue; the Prophane, godleſsneſſe for Simplicity; and the Worldly Hypocrite takes Mammon for God. But this Hypocrite takes true Religion it ſelf as a cover for ſome other thing; and, godlineſſe with limitation, and reſpect to ſomewhat elſe. He taketh Religion in another nature, and by the wrong end, although the Religion hee takes up bee right for kinde.

All Hypocrites pretend to Religion; elſe, could they not be Hypocrites in a religious ſenſe: and, willingly they would all be accounted religious; but, in ſeveral kinds, and upon ſeveral accounts. There are, who would have all that they do to be accounted Religion: of this ſort are they before deſcribed, and differenced: others, put on Religion upon all that they do, ſuppoſing that their doing of duties in their own way, is all the Religion they need. Theſe take not all that they do to be Religion (for, they know the contrary;) but, they think the prof ſſion of Religion will beare out, or excuſe all that they do; or, at leaſt themſelves, in doing thereof: and therefore they take up Religion to be their advocate as well as a cloak, for the evils they commit.

Now, although it be a task almoſt inſuperable to put a preciſe difference between the ſeveral ſorts of Hypocrites; (as it is, to take an exact ſurvey of all the monſters in nature, and to ſet out their ſeveral differences;) becauſe albeit every Hypocrite be a Proteus, or continual Changling, ſhifting ſhapes as often as new objects preſent themſelves; yet, every ſort takes part with other; ſo as finding them in the ſame lump, and company, it is hard to diſtinguiſh one from the other: therefore, in deſcrying and diſcovering this Hypocrite, we ſhall conſider him; firſt, in the general, and in ſome large circumſtances; and after, deſcend to the particular kinds and ſorts of Hypocrites that march under his colours, and may be reckoned as under-ſetters and inmates under him.

This Hypocrite makes a right Profeſſion of that which is Religion indeed: but, it is but a profeſſion, leaves without fruit; he appeares outwardly a gracious creature, but this is but a cover for a profane heart, and an irreligious life, where he is not known, or cannot be proved to have done what he is guilty of. He is as vile as others, but more cunning: and the more vile, the more religious he would appear to be; as ſeeking to layon the richeſt lace upon the courſeſt cloth; the better paint upon the worſt deformed or wrinkled face.

Of this Hypocrite, or rather, of all of this kind, the Apoſtle gives this Character, as that which ſhould compleat the perilouſneſſe of the later times; that, for a cover of other vices, he is one that hath a forme of godlineſſe, and denies the power 2 Tim. 3.5.. He holds out nothing for godlineſſe, but that which is ſo indeed, if the power and life of what he holds out in the forme, were added to his profeſſion. He runnes well in regard of the race propounded, and of the truth profeſſed; but yet there is ſomewhat that hinders (to wit, his beloved luſt within,) that he doth not obey the truth Gal. 5.7., which he profeſſeth, but perſueth ſomewhat elſe which his profeſſion renounceth. He hath a forme of godlineſſe, that he may not be thought profane, nor be excluded the ſociety of the godly; but, he hath but a forme, and therefore is but a profane wretch, uncapable of the true communion of Saints. We therefore may fitly call him the Religious Hypocrite: Religious, becauſe he makes a ſhew of Religion: yet, an Hypocrite, becauſe this is but a ſhew, without the life and power of godlineſſe.

On the contrary, the ſincere Chriſtian is as careful to expreſs the power of godlineſs, Differ. as to profeſs the form.

He is not careleſs of the forme, but carefull to enquire after it, and to embrace, and retain it. But he ſo holds the faith, that he holds a good conſcience too; as well knowing, that whoever puts away the laſt, will ſoon make ſhip-wrack of the firſt1 Tim. 1.19.. Although he believe not every ſpirit, yet he embraceth every truth, after trial of the ſpirits 1 John 4.1.: and, albeit every forme of worſhip will not down with him; yet he keeps cloſe to the patterne of Chriſt1 Cor. 11.1.: but this is not all, nor the maine of his care, which is, to obey from the heart, to the forme of Doctrine, to which he is delivered Rom. 6.17.; for the Doctrine of Chriſt is no ſooner delivered to him, but he delivers up himſelfe unto it, to be moulded and aſſimilated into the nature of it, that where the Goſpel is preached he may be Goſpelized, as that which is caſt in a mould beareth the figure and print of the mould; and that which is caſt into the fire is converted into the colour, heat, and properties of the fire. He looks upon the Goſpel not only as the effigies and true pourtraiture of Chriſt, but as his glory alſo: and ſo is transformed into the ſame image from glory to glory, 2 Cor. 3.18 never giving over the work of transformation, untill Chriſt be perfectly formed in him Gal. 4.19..

Thus, this Hypocrite profeſſing to know God, in works denies him: the true Chriſtian accounts himſelf to have no more knowledge of God then his works be proportionable. The one is as Sardis, whoſe works are not found full before God Rev 3.2.: the other as Caleb that followes God fully Num. 14.24.. The one, as Cuſhi, ſeems to make great haſte, but runs over mountaines and boggs of ungodlineſſe, as thinking that the next way; the other, as Ahimaaz, runs over the plaines of true godlineſs, and ſo over-runs Cuſhi, that ſet out before him2 Sam. 18 23..

This Hyp crite putteth on Religion as a Masking ſuit.

He puts on Religion not as liking it for it ſelf, but as needing it for his carnal ends: and men uſe to meddle as little as they can with things they like not; although ſometimes they muſt uſe them in order to ſomewhat elſe, which cannot be had without them. Therefore, as a Stage-player puts on the name and habit of a King, for an hour or two, but ſtill retaines the heart and quality of a Rogue: So this man appeareth in a vizar and robe of Religion, not as his wearing apparel, but as beſt ſuiting with his deſignes and occaſions; not as being anſwerable to his practiſe, but as moſt conducing to his ends: Not as fitting his perſon, but his purpoſe, for which he put it on: not as ſerving the time, for Gods ſake; but, the Lord, for the times ſake.

Contrarily, the true Christian puts on Religion as his wearing apparel, Differ. yea as his skinne.

He puts on Religion not only to cover his nakedneſſe, but to adorne his perſon. He is careful that it ſhould ſuit, not ſo much emergent occaſions, as his place, calling, qualities, and relations: yea, that it ſhould be as his skin (of all other, the moſt natural cloathing) when food digeſted turnes into cloathing by nutrition, and augmentation. For, thus the child of God receiveth the Word, to be not only meat and drink, but cloath alſo unto him. For, by digeſting it inwardly, he feels it without as well as within, and is cloathed without, becauſe nouriſhed within; the skin is fed and nouriſhed by the blood in the veines; and ſo both profeſſion, and practiſe are made correſpondent: when he is made glorious within, he is comely without: nor can he be more without the glory within, than the rayment of needle work without.

Thus the one putteth on Chriſt, without taking him in; the other firſt takes in Chriſt, and then puts him on: the one, as Tamar, puts it on as a diſguiſe, to couſen Judah, Gen. 38.14. the other, as the Kings daughter Pſal. 45.14., to become more amiable to her huſband.

The Hypocrite makes Religion a by-buſineſſe, and as a lacquee to his ends.

In ſhew, it is his work; in truth, it is but as a recreation; not wherein he delights; but, whereof he hath need: It is beſide his ordinary courſe of practiſe, even when he ſeemes moſt to profeſſe it. If we look upon what his heart is moſt ſet upon, Religion is not his 〈 in non-Latin alphabet 〉 , his buſineſſe; but his 〈 in non-Latin alphabet 〉 , a work upon the by that drawes him off from his own buſineſſe; yet ſo, as to promote it too, although he account all time loſt (were it not for neceſſity) that is not ſpent upon his luſt, ſo that he takes up Religion, obiter, as meeting it in his way, or finding a neceſſity to take it with him in his way, as his paſſe and convoy; as he that makes the Church his way to the Tavern, or Revel.

As ſin is in a child of God, 〈 in non-Latin alphabet 〉 , a buſineſſe that he ſtumbles upon, and is ſorry for: ſo is Religion to the Hypocrite, as being ſorry he cannot be without it. Religion is his ſtalking-horſe to bring him to his game: but it ſets ſo hard to his luſts, that could he compaſſe his ends without it, he would never be troubled with it. Nor will he be troubled with the uſe of the thing, which he looks upon as a cumber, although he make uſe of the name, that it may be an honour.

It goes againſt the hair with him to walk in Gods wayes, even when he finds it neceſſary to look that way. He is for the time out of his own way, while he is in Gods; and, hath loſt himſelf till he be in his old bias again. Yet, as travellers, for pleaſure care not much to go a mile or two out of their own way for company, eſpecially if the way be fair, and the company pleaſing: So this Hypocrite, if he meet with no diſtaſte or oppoſition, and can accompliſh his own ends the better, he will be content (if it be but for more ſafety upon the way) to take a walk, in that way which is neither his own nor very pleaſing to him. But, if there be no ſuch inducement, or, if beyond that inducement, it is no way for him, who will rather tarry at home, or part company, to keep on his own courſe.

Differ.On the contrary, the Chriſtian makes Religion his conſtant way, work, and trade.

It is his high-way, by keeping whereof he preſerveth his ſoul Prov. 16.17: his right way, not his miſtake, his roade way for travel, not his walk for pleaſure. If he be out of this way, he is at a loſſe, and cryes unto God, I have gone aſtray like a loſt ſheep; O ſeek thy ſervant for I do not forget (although now I keep not) thy Commandments Pſal. 119.176. Yea, while he is in it, he ſtill calls out to his guid, lead me in the way everlaſting Pſal. 139 24.. If he can get good company, and fair weather, it is a great refreſhing and encouragement unto him. If he muſt go alone, he will go howſomever, as holding this more needful than life. And as men of buſineſſe, that are in a journey of neceſſity, whether the way and weather be fair or foule, reſolve to go thorough: So the true Chriſtian even when his way is fowleſt, and the weather moſt tempeſtuous, he reſolves to paſſe on, by honour and diſhonour, by evil report and good report 2 Cor 6.8., untill he appear before God in Sion.

And as godlineſſe is his way, ſo is it his work too, his trade, and calling, which God hath before ordained that he ſhould walk in Epheſ. 2.10.. It is to him what tillage is to the Huſbandman, which plowes all day to ſow, and ſowes in hope. Therefore he ſoweth to himſelf in righteouſneſſe, that he may reap after the meaſure of mercy Hoſ. 10.12.. He ſo puts his hand to the plough of Chriſt, as not to look back Luke 6.62., as well knowing that if any man draw back, Chriſts ſoul ſhall have no pleaſure in him Heb. 10.38.; therefore, he will not be of thoſe who draw back unto perdition, but of thoſe that believe to the ſaving of the ſoule Ver. 30.. To feare God, and to keep his Commandments, is this mans All Eccleſ. 12.13.

Thus, this Hypocrite makes Religion his way no otherwiſe than Ahaziah did the way of the garden-houſe 2 King. 9.27, wherein he was at length purſued and ſlaine, becauſe he took it for neceſſity to eſcape an enemy; the true Chriſtian makes it as the two kine that drew the Arke, the high-way of his own coaſt, not turning aſide to the right hand, or to the left 1 Sam. 6.12., till he come to Bethſhemeſh, the houſe of the Sunne, to wit, Chriſt the Sunne of righteouſneſſe, his everlaſting light, and glory. The one, in Gods way, doth but wander, to whom meeting him there, we may ſay as Eliſha to the Syrian horſemen, this is not the way, neither is this the City 2 King. 6.19.: the other is never in his own way, but where he heares a word behind him, ſaying, This is the way, walk in it Iſai. 30.21.. The one, pretending Gods work, doth his own; the other, in doing his own, worketh the work of God.

This Hypocrite borroweth his Religion from others.

He is not religious from an inward principle of grace, but takes it up by imitation, and hath no more of it, but what he is beholding for to good neighbours. Therefore he can be holy in good company; but, not alone. He cannot ſeriouſly ſet himſelf to think of God, much leſſe to ſerve him, when he is in ſecret; nor ſolace himſelf in Chriſt, nor keep his thoughts with any intention upon heavenly things, without company.

Howbeit, as borrowers make a ſhew for a time in the world, till at length the borrowed thing muſt go home; ſo doth this Hypocrite, till at length the Devil ſtrips him, and ſhames him, as ſometimes he did the ſonnes of Sceva Act. 19.15., with, Jeſus I know and Paul I know; but who are ye? Such borrowers are not able to bear a loſſe, becauſe they are worſe then naught: For, although they can ſay with the Trapezite, Dives ſum ſi non reddo quae debeo, I am a rich man, if I pay not my debts, yet if they either pay, or loſe any thing, they are undone, and may well cry, Alas! Maſter, for it was borrowed. 2 King. 6.5

He hath no other zeal but this, that he frequenteth the company of zealous Chriſtians, Preachers, or Profeſſors. Peradventure he hath ſeen ſome of the Martyrs; he hath a Levite to his Prieſt, a good Miniſter to his Paſtour, and he is ſometimes with him; he hath a good father, ſo had Manaſſeth; or a good friend, ſo had Ahitophel; or a good Maſter, as Gehezi. Of theſe, he ſpeaks much in good company, that he may ſeem to be ſome body himſelf, when he means to fall into his holy day diſcourſe, that by the names that he uſeth, he may gain reputation of ſavouring of the ſame ſpirit.

But ſuch words are neither a ſlander to others, nor commendation for himſelf, no more than theirs that built Sepulchres for the Prophets, being dead, yet perſecuted Chriſt and his ſervants living; as ſome now adayes cry out againſt others for ill dealing with their Miniſter, yet hate and deſpiſe their own. Thus, as the glaſſe receiveth images and figures; and the Cameleon colours from the things that are before it; ſo all the Religion of this man is but a reflection from ſome object or other that is or hath been in his eye.

Nay, happly, he may be religious ad oppoſitum, to hold up a conteſt with ſome other whō he deſires to maſter, or oppoſe. But as the Philoſopher puts a difference between pugnaces & fortes, fighters, and valiant men; ſo muſt we in ſuch as ſtand for Religion; ſome, upon true courage and judgement, as knowing and effecting the cauſe for it ſelf; others, out of a quarrelſome diſpoſition, deſirous rather to thwart and controvert, than to find out the truth, or to ſtand for it, being found out; ſo, ſome are Proteſtants, becauſe the oppoſite to Popery, ſome on the contrary turn Papiſts, becauſe they love not the Proteſtant Religion; although why, or wherefore, they cannot well tell. So have I known ſome turn Arminians that they may quarrel with thoſe who are none, not becauſe they care for the cauſe, but love to be oppoſite to thoſe who are in more requeſt than themſelves for learning, wit or piety, in hope to give them the foile, and to wear the Garland themſelves, not for clearing the cauſe, but for beating their Antagoniſt out of the field.

Differ.On the contrary, the true Chriſtian hath a root and ſtock of Religion of his owne.

He is truly touch't with the true loadſtone Chriſt, and therefore turn him which way you will, his heart ſtill pointeth to the North-pole. His reſolution carries him Heavenward, as well alone, as in company: he is the ſame in the cloſet when his door is ſhut, that he is at Church. Yet he refuſeth not the comfort of company, or the office and help of borrowing. But, he doth as well lend, as borrow; give, as receive. The bleſſed Apoſtle that had been in the third Heaven, yet communicateth with the believing Romans; and (being the moſt glorious Saint alive) becomes a debtor, both to the wiſe and to the unwiſe Rom. 1.14.; not only in regard of his office to preach the Goſpel unto them, and to impart unto them ſome ſpiritual gift, but alſo in regard of the benefit of being comforted together with them by the mutual faith of bothVer. 11..

The true Chriſtian, if he borrow comfort, he lendeth grace; if he borrow zeal, he lendeth knowledge; or if he borrow knowledge, he lendeth zeal: or elſe, in the ſame graces, he helps to make up a larger joynt ſtock. He is able to bear a loſſe, and is not out of trade or ſtock, although ſome part of his adventure miſcarry. He can never be Banqrupt, for grace remaining, raiſeth him again, and ſets him up anew to go on in his heavenly calling: as David, after that great Shipwrack upon thoſe deſperate rocks of Adultery and Murder. He could not be utterly undone, becauſe he was out of debt, and had ſome ſtock left him to trade again.

He not only knoweth good folk, but laboureth to be like them, that he may not ſhame his acquaintance. If he have a good father, he will not bear himſelf upon his fathers goodneſſe, but endeavour to uphold it by walking in his fathers ſteps. If he have a good Miniſter, he will be a follower of his faith, conſidering the end of his converſation Heb. 13.7.. Good company may caſt a luſtre upon him, as ſcarlet cloths do upon a good complexion; but they make not his colour, much leſs his complexion: he hath that from within himſelf.

And ſo far will he be from doing any thing out of ſtrife or vain-glory Phil. 2.3., that he is a compoſer of differences, and healer of breaches, leſt that which is lame be turned out of the way Heb. 12.13.. He will neither caſt down the Gauntlet, nor take up the Cudgels againſt every oppoſer, but will rather in meekneſſe inſtruct thoſe that oppoſe themſelves, to ſee if God will at any time give them repentance to the acknowledging of the truth 2 Tim. 2.25.. Not that every truth is not precious to him, but that he believes the entring the liſts of contention with every gain-ſayer upon every challenge, or provocation, is none of the beſt wayes, either to find truth, if loſt, or to keep it when it is found: but rather, that more truths are loſt in the ſcuffle of contention, than found by wrangling oppoſitions.

Thus, this Hypocrite is all for borrowing, and payeth not again, having nothing of his own; the true Chriſtian is as much for lending, as borrowing, and where he borrowes, he makes a return with intereſt, having enough of his own to do it; The one, with the Phariſee, bears himſelf out upon his Anceſtors title, We have Abraham to our Father Matth. 3.9.; the other walks in the ſteps of Abrahams faith Rom. 4.12.. The one drives a great trade with other mens ſtock; the other trades chiefly with his own eſtate.

This hypocrite is very preciſe in things which the world obſerveth; and in the reſt takes liberty.

What duties others obſerve, and obſerve him for, he is punctual in the external exerciſe of them. If prayer be more cried up than preaching; he will not miſſe prayers, but perhaps may borrow leave to go out in the time of Sermon, if not before it. If preaching be preferred, he will not miſs a Sermon, but ſlights prayers. And ſo in the reſt. He will be there where he is moſt obſerved, and moſt converſant in that which is moſt in faſhion.

He doth holy duties with others; but not as others, not as the children of God. In matters of forme he is curious, but in matters of ſubſtance, careleſſe. He makes ſcruple to be abſent from Church, becauſe that would be a thing noted, and he perhaps puniſhed for it, but he makes no conſcience at all how he behaves himſelf in the Church, whether he hear, or offer the ſacrifice of fooles Eccleſ. 5.1.; whether he gaze about, or ſleep, mourn for ſinne, or laugh at ſin: whether his heart be upon the Word, Deut. 32.46. or going after his covetouſneſs Ezek. 33.31., for theſe things men cannot cenſure him, therefore here he takes liberty.

He putteth on that part of religion which is moſt in eſteem and faſhion; but regardeth it not much whether that become him, or he it, ſo he wear it when he goes abroad, as his mantle or looſe garment which he may caſt off at pleaſure when he comes home. And indeed clothes beſt faſhioned will never become a miſ-ſhapen body, nor true Religion ſo crooked a ſoul. And how can any thing ſit cloſe about him, who wanteth the girdle of verity to gird it on? How can it be ſuppoſed that he will not take his liberty where he may, and when he may, that never cared for more of Religion than may make him to be ſeen of men? Nor longer for that than it is in requeſt.

If Religion be in favour, he may ſometimes court it, and do ſomewhat for it, as Joab for Abſolom 2 Sam. 13.39. chap. 14.1, 2., till he ſet his fields on fire: but, if ever Religion be in diſgrace, and under perſecution, and happen to be (as Abſolom) hang'd by the haire, he will be as ready with his darts to ſtrike through her heart, as ever Joab was to diſpatch Abſolom 2 Sam. 18.14., let David take it as he will. He never loved Religion, even when he courted her moſt, although he ſerved himſelf of her, while able to do him ſervice: therefore, when opportunity is offered, he will not faile to make her finde and feele it, as Herod did the Baptiſt Matth. 14.9., after all his glaverings, Saint-ſeeming reverence, and piece-meal obedience to what John preached.

On the Contrary,Differ. The true Chriſtian hath reſpect to all duties as well as to any.

He is as David, that had reſpect to all Gods Commandments Pſal. 119.6., that he may prevent that ſhame which is ſure to light upon the hypocrite for doing his dutie by halves. He will walk in all the Commandments and Ordinances of the Lord blameleſſe Luke 1.6., as well as bear them reſpect; as knowing that not the hearers of the Word, but the doers of the work ſhall be bleſſed in his deed. He is reſpectful of all outward duties, but moſt careful of the inner man, and of the inward part of the duty; of the ſoul and life of the duty, as well as of the body of it.

He doth as others in publique duties, but not without a diſpoſition and frame of heart peculiar to the upright and ſincere Chriſtian. He refraines not the Congregation, becauſe ſome Ahitophels are permitted to the Ordinances, no more than Chriſt excluded Judas from his ſociety at his laſt ſupper. He goeth with others to the houſe of God Pſal. 55.14., but this he hath of his own, that he is glad to go thither Pſal. 122.1, 2, and that others are ſo forward.

He maketh conſcience of thoſe duties whereof none but God and his own heart can be witneſſes, as well as of thoſe upon which every one hath his eye: and of the manner of doing, as well as of the matter of the duty to be done by him; eſpecially that it be done in ſpirit and in truth John 4.24., as becomes a true Iſraelite in whom is no guile John 1.47.

Thus, the Hypocrite takes up Religion, becauſe it is in faſhion; the true Chriſtian rejoyceth that it is in faſhion; and endeavours to bring it into faſhion where it is not, the one will pick and chooſe, the other will take in all, becauſe he hath choſen the way of truth: the former minds the faſhion more then religion, the other minds religion more than the faſhion.

This Hypocrite performes duties chiefly upon Cuſtome.

Whatever his grounds of his profeſſion were at the beginning, he now hath either forgotten them, or laid them aſide, yet holds on his courſe upon this ground, chiefly and commonly, becauſe he will do as he hath done. He once made ſhew of conſcience to pray at ſet times in his family; or, privately: now, being rooted in the love of the world, his affections are cooled, and conſcience corrupted, yet the order remaineth. Ʋſu, non ſenſu gratias agit; he ſayes grace by uſe, not out of ſenſe of the mercy as Bernard well. And in the performance, he hath good words, and formes by rote, into which he falleth of courſe without thinking what he ſaith. It is but the exerciſe of the phantaſie, not of faith; as ſome men in their ſleep walk in the way which they uſed waking.

Even Gods children ſometimes are guilty of this decay, or abatement (as Epheſus) of their firſt love Rev. 2.4.; but they continue not in it, but recover. Sometimes they pray out of cuſtome, but it is not their cuſtome ſo to pray. Haply, once, for love of charity, the hypocrite ſets himſelf a pitch or courſe in giving, or in uſing Hoſpitality; thus many he would relieve, thus much he would allow; now, though it goes againſt his mind, and cometh from him, not cheerfully, but with much grudging, yet he holds on: he cannot yet ſo far prevaile with his credit, or conſcience, as to break the cuſtome.

He once engaged himſelf by promiſe or proteſtation, not to take or give a bribe, not o make a ſymoniacal contract, nor to multiply charges and cures of ſouls. Now, if that were to do, he would not begin to make ſuch promiſes: but, (as Herod in the caſe of John Baptiſt head) becauſe he ſtands engaged, and an expectation is raiſed of him, he muſt do no other. There are not, I confeſs, many of theſe ſcrupulous Hypocrites, for it were not for the Devils profit: yet, ſome there be, with whom he is content to bear, till he can win them to be worſe.

Differ.Contrarily, the true Chriſtian performs duty out of an abidnig ſeed of goodneſſe in him.

He that is born of God, hath the ſeed of God remaining in him 1 John 3.9.. This not only keeps him off from reigning ſin, but is the ground of his duty. He is careful to maintain a good courſe, as well as forward to begin it. Yea more, becauſe Satan is a greater enemy to our ſtanding, than to our entrance, for he getteth much by ſuch muſhroomes as are up in a might, and waſted in a day. If he can once ſet a worm in the Gourd, he knowes how much Jonah will take on, and talk as malepertly to GodJohn 4.8., as the Devil himſelf could. Such bring an ill name upon Religion, which doth it more prejudice than open profaneneſſe: for this doth but neglect God, that mocks him to his face.

Therefore is the Chriſtian careful to maintaine his firſt grounds, as well as his firſt growth; his firſt love, as well as his firſt works Rev. 2.5.. He will not be ſo fooliſh, as having begun in the ſpirit Gal. 3.3. to end in the fleſh. He feareth himſelf more and more in matters of forme and courſe, where neceſſity many times ſteps into the place of vertue and piety. He rejecteth not all formes in Divine worſhip, nor refuſeth to uſe the ſame words twice, with the ſame faith that becomes a ſuitor at the throne of Grace, when he finds that his Saviour did it thrice,Ma . 16.44. but labours to raiſe and feel new flames of affections in obſerving of formes; and between while he enlargeth himſelf (beſide and beyond thoſe forms) unto a further exerciſe of faith in wreſtling with God: for theſe exerciſes betoken a free ſpirit, though otherwiſe obedient to publick forme and order.

Thus, the Hypocrite leadeth Religion about for ſhew (as wandring cheaters carry about Monſters) to get money, or praiſe; or maketh uſe of her picture; to make others ſtand at the gaze; the true Chriſtian entertaineth her as his Miſtreſs, to whom he owes honour and ſervice, and giveth her the power and keys of his heart: to the one, cuſtome is the cauſe of his goodneſſe; to the other, goodneſſe is the ground of cuſtom and conſtancy.

CHAP. XVI. The Stinted Hypocrite Is he that would be thought good,Defin. but ſets a ſtint to his goodneſſe.

HE thinks he may do by godlineſſe, as God by the dayes of man, to whom he hath appointed his bounds which he cannot paſſe Job 14.5.; or, as with the waters, which he hath compaſſed with limits Job 26.10.; yea, as with the proud waves of the Sea, ſetting barres and doors unto it, and ſaying, hitherto ſhalt thou come, but no further Job 38.10, 11.. This hypocrite will be godly, but will not ſuffer godlineſſe to be his Maſter; he will give Lawes to godlineſſe, for the extent of it, as reſolving no inmate ſhall be a Law unto him, to carry him further then he thinks fit.

Our Saviour deſcribeth this Hypocrite by the ſimilitude of a bad Husband-man, that putteth his hand to the plough, and after looks back Luke 9.62.: he ſoon thinketh he hath done enough; and, if he draw not back his hand quickly, he may do to much. Therefore, he ſets himſelf a pitch, beyond which he will not go. His looking back ſo ſoon, ſhews he hath no mind to go forwards; but rather, repents that he hath gone ſo farre.

In three kinds of examples three ſorts of Stinted profeſſors are noted in the GoſpelLuke 9.. One, that would follow Chriſt whetherſoever he ſhould go; but repented, as being diſcouraged at the coarſe fare and hard lodging (ſhort of the proviſion of Foxes and Birds of the aire ver. 58.), which he was likely to find in following of Chriſt. Another, would come; but, not till he had buried his father ver. 59.: being loth to hazzard his patrimony or legacy, by going ſooner. A third would follow, but muſt at leaſt take a ſolemne farewell of thoſe which were at home at his houſe ver. 61.. To him, and to the reſt Chriſt gives but one Anſwer, which in effect was, that in his ſervice there is no place for ſuch deliberation, delay, or tergiverſation. He that layes hold on this Plough, muſt never let it go, nor ſo much as look behind him. For, where thou lookst back, thou art in danger (ſaith Saint Auguſtine De verb. Apli. Serm. 15. ) to ſtand for a mark, as Lots wife, that had a like mind to return.

Eliſha, when Elijah had caſt his Mantle upon him, deſired leave to kiſſe his Father and Mother 1 King. 19.20, that he might follow the Prophet without let or blame, which he obtained, and accordingly did ſo. But, the hypocrite alledgeth theſe things, animo cunctandi, with a deſire to linger, that he may ſhift off the ſervice with reputation. The ſervice of Chriſt is a ſpiritual tillage, both in regard of our general calling, wherein every man muſt plow his own ground Jer. 4.3.; and, of our ſpecial, wherein every man muſt lend aid (in his own ſphere) to the husbanding of his neighbours heart1 Theſ. 5.11.. But, above all, the Miniſter is engaged hereunto, who therefore muſt diſengage himſelf of the affairs of this life 2 Tim. 2.4, and turn his Oxen into Books, and his Plough into Parchments 2 Tim. 4.13..

Every Profeſſor putting an hand to this Plough, enters Covenant with Chriſt, to be not only of his retinue, but his houſhold ſervant; not, to chooſe his own work or to ſet a ſtint to his labours; but to put his hand to whatever his Maſter requireth; and, to work all day, till the night cometh, in which there can be no working. But, the Hypocrite like a loytering and unfaithful hind, looks over his ſhoulder, as afraid to over-work himſelf, or to bring in too much gain to his Maſter: and therefore ſits down and thinks, what a dayes work have I done! It is time to unyoke, leſt I over-do. Even when he entreth into Gods ſervice, he caſteth beforehand, what, and how much ſervice he will do, and where he will make a ſtop; as a coward that thinks of the retreat, before he give the onſet.

Differ.Contrarily, the child of God ſtill looks, and goes forward.

He ſtands not ſtill in the middle of the field, but drives up to the head-land, or head-ridge with all his heart and might. He remembreth Lots wife Luke 17.32., and therefore will loſe any thing, rather than return back to recover it. He knoweth that his Maſters buſineſſe brooketh no omiſſion, remiſſion, or intermiſſion: and that he can never do too much, nor enough, whereby he may boaſt of his profitableneſſe Verſe 10.. Whoever could look back on a greater dayes work, than bleſſed Saint Paul 1 Cor. 15.10.? Yet even he forgetteth that which is behind, as if he had done nothing; and endeavoureth himſelf ſtill to that which is before, as that which muſt alſo be done; preſſing as hard towards the mark Phil 3.13, 14, as if he had but newly ſet forth, and not made ſcarce one ſtep in the way unto it.

The Chriſtian, in this life, goeth on unto perfection Heb. 6.1.: but, he is alwayes travelling, never at the end of his journey, becauſe in this world never perfect. His perfection here, is Viatoris, non Poſſeſſoris, a fitneſſe for his travel, not an end of his way; fit for the earth, while he is in his pilgrimage, not for heaven, where he comes to his inheritance. He therefore thinks what is yet to do, and will up and be doing, while daylight continueth. And no marvel; for, his Maſter is engaged in the ſame condition; I muſt work, ſaith our Saviour, while it is day John 9.4., ſhall the ſervant then, give over before the night cometh, wherein no man can work? Only the night of death diſchargeth Gods labourers.

We uſe to ſay of wayes longer then the common eſtimate, He that ſits down at the miles end, ſhall never come there: So, he that takes the way to heaven upon the common account of fleſh and blood (viz. upon hope well, and have well; do as others do, &c.) and ſits down where the world ſets up her reſt, or appoints him his, ſhall never come to the end of his hope, unleſs of that which ſhall periſh Job 8.13., and be as the giving up of the ghoſt.

Thus, this hypocrite quickly writes nil ultra, stop Here; how little ſoever of the race he hath runne, as loth to go any further; the true Chriſtians word is, Plus ultra, On, On, how great a progreſſe ſoever he hath made, as reſolving to hold on his way: The one is as Rachel, making a blind excuſe for not riſing up before her father Gen. 31.34, 35., when the true cauſe was another thing, which ſhe was more loth to be known of; the other is, as the kind neighbourMat. 5.41., that if Chriſt require him to go a mile, he will go with him twain.

This Hypocrite contenteth himſelfe to be none of the beſt, nor none of the worſt.

He likes not to travel with company too high metled for his more reſty temper, leſt he be tired: Yet, if an ordinary pace will be accepted, he is content to make one in the journey. He that cares not to be good, when he is all alone, yet is not willing in the exerciſe of godlineſſe to be yoked with any company that are too fleet for him to run with all, and will not let him go at his own rate. As in ringing, men that love their eaſe as well as the ſport, will take the ſtint Bell, becauſe then they can lead, riſe, and fall as they liſt, and give over when they pleaſe; So this Hypocrite is all for leading, till he think fit to give over, provided others will give him leave to keep to his owne pace, and not force him beyond it.

But, no greater trial of vertue, than in competition; not who ſhall ſooneſt take up, but who ſhall excel in going furtheſt. He that knows the goodneſſe of a blade will bend it to the hilts; but he that doubts of the mettle, thinks he hath done very much to bend it half way. He that takes up a race after goodneſſe, and immediately lets fall the perſuit, Saying, ſuch and ſuch had need to be better than I, yet have ſcarce gone ſo farre, is of a baſe and ignoble ſpirit; farre unlike that of Nehemiah Nehem. 6.11, who would by no perſwaſion give over working till the work was finiſhed, nor ſo much as go into the Temple to ſave his life. He that ſatisfied himſelfe that he hath done more then many others, and that there are ſome worſe, is in danger to be as bad as any; the Devil himſelfe, perhaps, not excepted.

This hypocrite when he ſees others go beyond him, in ſtead of emulating, he envieth at them; and, in ſtead of treading on their heels, carpeth at their ſteps. If you point him to a Saul, that after he became a Paul, made more haſte; he bids you look on a Gamaliel Acts 5.34., even Pauls Tutor, a wiſe man, yet not half ſo ſwift. If you ſhew him any that have out ſtript him, he bids you to look back to Zaccheus, Mary Magdalen, and other Publicans and harlots, that were farre behind him. And yet, even in theſe, he is deceived, becauſe he looks only on the ſhadow of their ſinful courſes coming behind him, but obſerves not how by repentance they have in the body and ſubſtance of grace gotten far before him. There is no man worſe then he that thinks himſelf good enough, becauſe he is not the worſt.

But, ſaith he, ſee you not that many dear Saints of God have done as ill; yea, worſe then ever did I? Noah was drunken: Lot added inceſt to drunkenneſſe; David fell into murder and adultery; Peter into apoſtacy, &c. Why then find you ſuch great fault with me who was never ſo bad? You dare not deny them to be godly, or, to be now in heaven; Why then muſt I be thought not godly enough, becauſe ſome of the godly be better, while many of them be worſe? Thus, he abuſeth unto preſumption, what is recorded for caution; and, of warnings to avoid ſin, he maketh warrants to commit it; In ſtead of ſtriving to be like them in grace and repentance, he pleaſeth himſelf that they were like him, nay, worſe then he in ſinning.

But even here alſo he puts another cheat upon himſelf; for, never any of them ſinned in ſo high a nature, as to ground a liberty to themſelves upon other mens infirmities; or to gather a toleration from that which God intended for admonition, that he that thinketh he ſtandeth, might take the more heed leaſt he fall 1 Cor. 10, 12. He that propoundeth for his imitation the worſt of thoſe that are good, will never reach his patterne in the good they performed, but will ſurely out-ſtrip them in the evils they committed.

Contrariwiſe, the true Christian aimeth at the beſt examples, Differ. and to out-go them if he can.

He remembers the exhortation that ſpeaks to him and all Chriſtians, as unto children. Whatſoever things are true, whatſoever things are honest, whatſoever things are just, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, if there be any vertue, if any praiſe, to think on theſe things Phil. 4.8.: that is, ſo to think of them as to do them. Not after the rate of ordinary Chriſtians and the loweſt patternes; but, to ſtrive to come up to the higheſt examples. Not a beleever in all Philippi, but he muſt propound Paul himſelf for his Copy to write after, and to come as neere him as he can. Thoſe very things (in the exerciſe of godlineſs and practiſe of piety) which he hath both learned, and received, and heard, and ſeen in Paul, he muſt, and will do verſe 9..

He propounds to himſelf, not the ſloweſt, to excuſe and juſtifie his backwardneſſe; but the beſt, to provoke and whet his diligence; as knowing that, as iron ſharpeneth iron, ſo doth a man ſharpen and quicken the countenance of his friend Prov. 27.17.. He is moſt gladly compaſſed about with a cloud of witneſſes, as being a great quickning to him to lay aſide every weight, and the ſin that ſo eaſily beſets him, that he may make the better ſpeed in running with patience the race that is ſet before him Heb. 12.1.. Yea, and if thoſe high examples of all thoſe glorious worthies mentioned in that little Book of Marters and Confeſſors Heb. 11. foregoing, be too low to heighten him to his deſire, he will propound to himſelf an higher example then all the former, even Jeſus himſelf, the authour and finiſher of his faith Heb. 12.2..

It is the ſureſt evidence of Chriſtian ingenuity 〈 in non-Latin alphabet 〉 . in all good things to labour to be beſt (as it is the beſt ſign of true humility, when a man is at the beſt, to think meanly of him ſelf, that he may yet ſtrive to be better:) and to incorporate 〈 in non-Latin alphabet 〉 into every branch of his calling and practiſe, that he may be found, if not in name, yet in deed, an Ariſtarchus, an Ariſtobulus, an Aristogeiton, the beſt Governour, the beſt Councellor, the beſt neighbour; and, ſo in the reſt.

They that ſhoot, aime at the very pin, although they ſeldome or never hit it. But if they ſhould take their aime at the leaſt diſtance from it, they would be ſure to be much farther off. He that ſtrives to have his name among the thirty of Davids Worthies, muſt labour to be one of the firſt three, or elſe he may be excluded the Catalogue of the thirty 2 Sam. 23.. Hence, in Scripture are propounded to us the examples, not only of wicked Heathens which we muſt avoid; and of Phariſees, and Publicans whom we muſt exceed; but, of the moſt holy and perfect Saints, to whom we muſt endeavour to come up as cloſe as we can; yea, the Lord not only ſetteth before his people his moſt accompliſhed ſervants, and his elect Angels that did not erre; but, our bleſſed Saviour himſelf, and God our father who cannot erre, that no ſervant of his may ſet down to himſelf any ſcantling in holineſſe.

Thus, this Hypocrite, unwilling to keep pace with the beſt, ſerves them as Jacob, (out of fear) did Eſau; praying Eſau to go before, with promiſe to follow fair and ſoftly,Gen. 33.14. but never meant it; the true Chriſtian is as John, who in running to Chriſts Sepulchre, out-ran Peter John 10.4.; the one thinks himſelf good enough, if he be any thing; the other accounts himſelf nothing, if he ſtrive not to keep up with the beſt, or at leaſt to follow them in view, when he cannot hold company with them.

This Hypocrite is a great applauder of the golden mean.

Mediocrity carrieth a good name among men, becauſe it hath a ſhadow and ſemblance of vertue, if not miſtaken. Herewith this Hypocrite (who is apt to miſtake all things) deceiveth others, and moſt of all himſelf. For mark what he meaneth by his golden mean: not a mean between two evils in the extreams, (as between exceſſe and defects in the ſame quality, which is the only good and vertuous mean;) but, either a mean between evil and evil in the degrees only; as Lukewarme in zeal, ſomewhat covetous, partly proud, meetly profane: Or, between good and good; as halfe good, almoſt a Chriſtian: or, between good and evil; as, indifferent, neither good nor bad, neither Proteſtant, nor Papiſt. So that the hypocrites mean, is, not to be over good, nor extreamly bad.

Somewhat he would faine do, that he may not be accounted profane; but, not very much, leſt he be thought too preciſe. He commends the mean, but never knew what it meant. If he can do ſomething for God that croſſeth not his luſts, this is his mean; if God require more, that is too much. His luſts command him, they therefore muſt be the rule of his mediocrity, although the Word ſhall have the name of giving that rule and name to his practiſe; when yet none of the kindred of godlineſs was ever called by that name.

When the Scripture warneth men not to be over juſt, or over wiſe Eccleſ 7.16., he thinks it ſpeaks for him: not conſidering, that the Holy Ghoſt, to ſpeak to our underſtandings, is faine to borrow our words; and, to call things, as we (although ſometimes perverſly,) ſtile them. But, the true meaning of God, is this: that, whereas we account ſummum jus, juſtice in extreamity; (which admits of no qualification, or regard to equity, or charity,) to be in juſtice, the Lord forbids this exceſſe of juſtice; and, becauſe men count him to be over wiſe, who preſumes to be wiſer than all men, or than himſelf indeed is; and, to know more than all; when perhaps, he knows nothing as he ought to know; the Lord condemneth this proud conceit, under the name of over much wiſdome: whereas, of true juſtice and wiſdome there can never be too much.

But, this hypocrite would have goodneſſe in ſo remiſſe a degree, that his evil might not be driven wholly out of doores. He would have Sarah and Hagar, Iſaac and Iſhmael, Chriſt and Belial (things in compatible) both houſe together; a little religion for Sundayes, and ſome ſinne for week dayes, need not (as he thinks) to part company. He would profeſſe grace, and expect glory, yet have a little liberty for ſome ſinne, which he hopes will do no great harm for him to live in, and it to live in him. An Hypocriſie which is to Chriſt, as Lukewarme-water that procureth vomit Rev. 3.16., for want of ſome exuberant quality to affect the ſtomack, and to put it upon ſome other work.

Contrarily, The true Chriſtian expatiateth in the true holie Mean. Differ.

He is for a mean, not between evil and good, ſo as to participate ſomewhat of either, as Agrippa Act. 26.28, 29.: nor, between the leaſt good, and the higheſt pitch of goodneſſe, ſo as to ſtand ſtill in the way to perfectionPhil. 3.12.; but, he is for the mean between evil and evil in oppoſite extreams. He is for the true fear of God, as the mean between profaneneſſe and ſuperſtition: For zeal, between looſeneſſe, and Lukewarmneſſe; between indifferency and ſchiſme of admitting all dogges to holy things, and ſohiſme for not refuſing all but whom ſome pleaſe.

This mean hath a long latitude: yet, that ſaying Ne quid nimis (beware of any thing too much) hath here no place. No danger of exceſſe in vertue, unleſſe by wreſting the name againſt the nature, it be forced to degenerate into vice. No man can be too Righteous, too Wiſe, too Holy, too Faithful. Nay, in every thing truly good, there ought to be (as our Saviour calls it) 〈 in non-Latin alphabet 〉 Mat. 5.47., a kind of redundancy beyond the common ſtandard, as well as practiſe; which haply, the world counts ſingularity, if not madneſſe; and preferres the Hypocrites meane (who is no medler, nor eye-ſore by his over-forwardneſſe) to this over-doing, as the world accounts it.

But, the judgment of the world in the things of God is not to be regarded, nor will be taken for the true Chriſtians bounds in duty. Unto the right conſtitution of a Chriſtian, which is ſanctification, belongs an holy exceſsEpheſ. 5.18, (although not of wine, which he abhorreth; but, of the ſpirit, wherein his ſoul delighteth) wherby he is carried above the ſphere, of not only the actions and apprehenſions, but he rules alſo of carnal men.

Thus, this hypocrite is as one that would needs ſaile in ſight of both Poles (which is impoſſible) but approacheth neither; the true Chriſtian makes Chriſt his Cynoſure and Steeres-man, and ſo goeth elevating more and more the Pole of goodneſſe, and ſaileth further and further from that of evil: the one would keep a mean that may hold him in from being too bad; the other is for the mean, that will make him more good.

This Hypocrite is as good and religious as he means to be.

He is already come, in his own opinion, (which with him is more prevalent than Gods expreſſe will to the contrary) to his Acmè and Aux, to his full growth and perfection; to his Zenith, and Meridian, to his full height, and noone-tide of goodneſſe. God keep me, as I am; (ſaith he) and grant I be no worſe, and then no fear. He is not now to learn his duty, nor to begin to ſerve God. If others go further, he looks on it as their folly, and pride. For his part, he hath ſet up his reſt, and (he hopes) not without good warrant. He hath ſaid to Religion, as God to the Sea, hitherto ſhalt thou come, and no further; and, to prevent an inundation of Religion, and a deluge of conſcience, he ſets bounds and barres, viz.

He will hear but once a Sabbath; or, if twice, yet not repeat, or meditate: or, whatſoever he doth on the Sabbath, he will be ſure to do nothing on the week-day. At the publick prayers none more zealous, devout and reverent; at a Sermon none more remiſſe, careleſſe and irreverent. He will have prayers once a day in the family, and that going to bed, becauſe he may die before he get up again, but, he hath haſte of work in the morning. Or, ſay he come twice to family duty, that muſt excuſe him for the cloſet. He will not exceed that upon any occaſion. You ſhall not take him with that over-doing of praying three times a day, as Daniel Dan. 6.10.; much leſſe ſeven times, as David Pſal. 119.164. Nor will he riſe at midnight to praiſe God, nor prevent the night-watches to meditate on the Word ver. 148.. And, whatever others do, he thanks God he hath learnt more wit; and never a Puritan of them all ſhall make him do more; and, if you will not take his bare ſaying ſo, he can bind it with an oath. When he prayeth, he tieth himſelf to time, forme, and meaſure. It is down upon account how much God ſhall have of him. He holds him to an allowance; never, more; many times, leſſe. He cuts out the Lord hard penny-worths of ſervice. Sure there is more hope of a Publican, than of ſuch a Phariſee. Not that all formes are in all perſons, alwayes to be blamed: but, that to tie devotion on all occaſions, to a forme or pittance, is the killing of affection the life and ſoul of Religion.

He that is as good as he means to be, will never be ſo good as he ſhould be. He that ties himſelf to an Ordinary, which he will in no caſe exceed, even his Ordinary is of hypocriſie; and, in caſes extraordinary, he muſt needs be as far to ſeek, as the Virgins that had their Oyle to buy, when they were to uſe it M t. 25.10.. No grace is true, which makes a man think it to be enough. It is not out of the perfection of due ſtature that men are paſt growing in grace; but, of ill conſtitution, yea, out of want of a principal of ſpiritual life. Such ſtarvlings ſhame the Lords Houſe-keeping in theſe dayes of plenty of good proviſion. Many in times of famine (in compariſon) have been more fat and in better liking; But theſe, coming up; as Pharaohs lean Kine, and starved eares, having eaten up the former and fatter, and yet continue leane and ill favour'd.

He hath no true talent that improves it not: and grace cannot be kept at a ſtay, but will die, if it be not ſtrengthened Rev. 3.2.. As the bodily habit, ſo that of the ſoul, is alwaies either growing, or pining, by reaſon of the mixture of contrary principles. No grace is ſound that grows not: no meaſure of grace ſufficient that is not ſtill encreaſing. Is ſi dixeris ſufficit, defeciſti. This hypocrite ſaying, he hath enough, hath forfeited all, and himſelf loſt.

Differ.On the contrary, the child of God never thinks himſelf ſo good, but he ſtill ſtrives to be better.

He is never ſo good as he would be, or as he endeavours to be. On all occaſions he reneweth his repentance, and his vow of new obedience. His ſorrow is that he is not ſuch as he ſhould be: but he ſomewhat comforts himſelf with this, that he is ſo farre from being contented with being as he is, as he is from being what he ought. Therefore he reinforceth his care, winds up the ſtrings of his heart that are apt to ſlacken and to put all out of tune, and doubles his diligence to be and do better.

He knoweth that what is but ordinary will quickly faile, if it be not now and then helped with extraordinary; as wines that feed upon themſelves, if there be nothing elſe to feed them. Be awake, or watchful (ſaith our Saviour) and strengthen the things which remaine, and are ready to die. Therefore the Chriſtian often looketh back to his principles, and to the vow of Baptiſme; and, wherein he finds himſelf impaired, he mourneth, and haſtneth to recover: wherein he thrives and growes, he is more carefull to manure and dreſſe his heart better, that it may yet grow more. For, he conſiders that where God hath planted and ſowed, he looks for not only fruit, but much fruit; John. 15.8. and, where he ſeeth ſome, he calleth for more; and, that God would have all to be on the amending thriving hand; the evil, that they may be good; the good, that they may be better. And where God is pleaſed to bleſs, he cauſeth the Chriſtian, as Iſaac in Gerar Gen. 26.13. Is probus eſt quem non poenitet quam probus ſit., ſtill to go forward and grow, untill he become very great.

Therefore the Chriſtian, how good ſoever he be, never repeats it, never reſteth in it; nor looks upon his goodneſſe as being enough; but, to find out his wants of more. He is a Chriſtian in good earneſt, that goes ſo far from evil, till he be paſt knowledge, or thought of returning. He is alwayes diſpleaſed with what he is, that he may be the more quickned to aſpire to what he wanteth. He is ever waking, ever walking, afraid to ſtand ſtill, for feare of taking cold; holding on his way, and growing ſtronger and ſtronger Job 17 9.; leaſt he ſhould turne out of the way like a wandring ſheep; or, halt in the way, as a lame traveller; or, ſtick in it, as Lots wife, that never reach't Zoar.

Thus this Hypocrite is like the good fellow in a journey, that finding good fare and liquor in an Inne, takes up his reſt there, and never goes further; the Chriſtian is a true traveller that goes ſtill on, from ſtrength to ſtrength, till he arive at Zion: the one is as Zacheus that (being little of ſtature, yet, at his full growth) climbed a tree to ſee Chriſt Luke 19.3, 4., but was as tall the firſt houre he came unto him, as ever after: the other as the Baptiſt in his childhood, who continually grew and waxed strong in Spirit, till the day of his ſhewing to Iſrael Luke 1.80.. The one is as graſſe upon the houſe top, that withers as it ſtands; or, as corn, blaſted before it be grown up Iſai. 37.27.; the other is an handful of corne in the earth upon the top of the mountaines, the fruit whereof ſhall ſhake like Lebanon Pſal. 72.16.. The one, is arbor infelix, a blighted tree, at a ſtand, and looks for the Axe; the other, is as a tree planted by the river, ever green, ever growing: Holy still, becauſe holy more.

This Hypocrite ſtints himſelf in good, that he may take more liberty in evil.

There, he puts on the bridle; here, he claps to the ſpurre. Indeed every one that ſtints grace, gives the reignes to his luſt, and liberty to ſinne; and therefore ſets bounds to goodneſſe, that corruption may have the more ſcope. He committeth Zeal to priſon, for a very ſmall offence; nay, perhaps, for doing but her duty, and make Lukewarmneſſe her keeper, which he knows to be her mortall enemy. But, as rank fences take up too much of the ground which would yield better fruit; ſo profane limitation and reſtriction laid upon himſelf in good things, take up, and eats out the heart of the field of goodneſs: for, from ſuch hedges, the briars of vice ſpread over the whole incloſure.

His pittance of Religion will never do him good, while he ſtints himſelf to that pittance. It is with him in this, as with other men in other things. We ſee ſuch as have but a little skill in phyſick, to be for the moſt part ill at eaſe; a ſmattering in Law, and ever wrangling, three letres in learning and ever cavelling; a little conſcience, and ever ſtretching it; a little knowledge, and ever wavering; ſo, a little goodneſſe, and ever ſinning. Religion ſtinted, is as the Sunne-beames in March; pleaſing, becauſe the dayes be longer; yet hurtfull, becauſe they ſtir humours, which they are not able to reſolve, and ſo, occaſion diſeaſes, which may prove the death of the party.

On the contrary. The true Chriſtian ſets bounds upon evil, Differ. that he may be unbounded in good.

Not that he would not utterly root out all the Philiſtins in Canaan, if he could: but when he cannot do that, he pens them in as narrow a corner as he is able, although ſome Amalekites remain, he hath yet warre with Amaleck to all generations, and kills as many of them as he is able, not ſparing ſo much as Agag their King: but till he can do this, he will be ſure to coop them up in as ſmall a room as is poſſible, and to make the borders and rampiers ſtrong to prevent invaſion, that he may more quietly follow his own buſineſſe and occaſions. What luſts he cannot put to the ſword, he will caſt into priſon, and lay on them the ſtrongeſt fetters he hath, or can procure; and if they be unruly, they ſhall feel his fingers, and his cudgel to1 Cor. 9.27.. He will maſter them, if he cannot deſtroy them; he will keep them in the dungeon, till he bring them out to execution. He will not allow them (as the Hypocrite doth) the liberty of the priſon; but puts bolts and fetters on hands and feet, and loads them with irons all the time they lie there.

As men that recover Land from the Sea, get every day as much as they can maintain, and ſo go on ſtill getting, making good fence againſt over-flowings of the water. So the Chriſtian recovers dayly ſome ground, although not all at once, from the dead Sea of ſinne that is in his corrupt nature. And ſo, although he that curbeth goodneſſe can never be good, yet he that gets and grows upon his corruptions, ſetting narrower and ſtronger bonds upon them, cannot but be good, and will be excellent. His bounds that he ſets upon evil, is not to keep it in, but to keep it out.

As the tree, by pruning is made leſſe rank, and more fruitful; ſo a Chriſtian, by mortification. He is like the Olive, the Figg-tree, the Vine in Jothams parable, which would not leave their fruitfulneſſe to rule over the trees Judges 9.; he will not leave his goodneſſe for all the power, pleaſure, honour, wealth in the world, or to be ſole monarch of the world. He rejecteth all that might ſet barres to his goodneſs, or block up his grace.

He had rather the Lord ſhould prune him, and lay bare his root by ſeaſonable chaſtiſements, than that any wilde-ſhootes ſhould ſtarve or diminiſh in him the fruits of holineſſe. He transferreth to heavenly things the exceſſe of earthly affections. There, he will love, even inſanato animo, as one (ſeeming to others who know not how to judge aright) to be beſide himſelf 2 Cor. 5.13.; and, it becometh him well, towards Chriſt. There, he will be as ambitious as Haman, the ſonnes of Zebedee, or Dictrephes; but, for ſpiritual favour, and preferment. There, he will be as covetous as Nabal to gather and hoard up; and will lay out nothing but for advantage, that he may be ſure to find it in heaven.

Thus, this Hypocrite in goodneſſe, is as one that wadeth; fearful to ſtep forward, leſt he ſhould go paſt his depth; but the Chriſtian is as he that ſwimmeth, or ſaileth; the deeper, the better, and leſſe feare of ſplitting, or drowning; the one in evil, launceth into the maine, as accounting himſelf in beſt caſe when he hath moſt ſea-room; the other dares not venture into the deep, but ſcrambles along by the banks till he can get to land. The one checketh goodneſſe, that he may have his full careir in ſinne, the other curbeth ſinne, that he may have a more full courſe in goodneſſe

This Hypocrite, in evil, doth but ſtint himſelf.

He muſt have ſome liberty. He will ſinne; but, within compaſſe. He will rob the Lord, but caſt him ſomewhat back again, as theeves to a traveller. If he do borrow of God, as high-way men uſe, judgement, mercy, and faith; he will be ſo kind as to leave him tithes; not, of corn (that were too much) but of mint, annis, and cummin Mat. 23.23.: and he muſt account himſelf well dealt with too, that he allowes him the leſſer, when he ſweeps away the greater; and, payes him mint, when he cannot ſpare him faith.

He imagineth he can pitch ſome bounds in evil, beyond which he will not paſſe: and upon that account, adventures on the evil: but, before he is aware, he exceeds his limits, and his intentions, and leaps deeper into the mire of ſin than ever he meant; as Judah that intending no more but to give way to his luſt to commit ſimple fornication, fell over head and eares into inceſt with his own daughter-in-LawGen. 38.18.. Satan is too cunning for him; as Tamar, he diſguiſeth not only himſelf, but the ſin: and ſo while the Hypocrite flatters himſelf in his own eyes, that he will go no further in ſin, than at firſt he propounds to himſelf, nor meddle with any ſin, but ſuch as at preſent ſeemes to him to be no great matter; he ſuffers himſelf to be ſo long, and ſo far hoodwinkt by this flattery, that his iniquity is found to be hateful; not only as all ſin is, to the godly; but, as the groſſeſt ſinnes are to the moral and civil men of the world. His ſinne hath couſened him, not only in the degrees of ſinning beyond what he propounded; but in the very kinde, and circumſtances, which he never dream't of.

He ſometimes ſeems to draw blood of ſin, when it grows too rank for a man of his rank and profeſſion: but, as a Chirurgion not as an executioner: he ſtops the vaine, before there be any danger of life to the ſin. Thus, under the colour of forbearing groſſer ſins he intireth himſelf to other ſins without feeling or ſtartling; as men by degrees frame themſelves to an ill aire, till it become ſo natural, that it now fits their conſtitution better than a purer, which would ſooner make them ſick, than the worſt: or, as ſome ſo long accuſtome themſelves to phyſick, yea to poyſon, that it no longer works upon them, nor can they be well without it.

Differ.Contrarily, The True Chriſtian deſires to be totally rid of all evill.

He would not willingly give the water any paſſage, no not a little. Sin is the Serpents ſpawn, and very like the parent, the ſerpent hath a ſubtile head, but very little. If therefore ſin by ſubtilty but once thruſt in her little head, it is ſcarce all the Chriſtians skill that can keep out her whole body: which the Chriſtian knowing, will kill that at firſt ſight of ſin, which he could not cruſh in the egge of his luſt within him: he will ſhake off this viper ſo ſoon as ever it catcheth hold of his hand, leſt otherwiſe he ſoon beomea dead man if it once get into his heart.

Evil is a weed that he would fain root up, that it might not at all grow in the meaneſt plat of his garden; no not in the baſeſt part of his baſeſt court. In the mean time he keeps it down as much as he can, and ſpits up as much of the root as he is able, that it may never ſeed, or flower. He is of opinion that he that hath a mind to taſte a little of madneſſe and folly, as Solomon didEccleſ 1.17, cannot point how far and no further, he will be fooliſh or frantick. Therefore he ſets not termes to folly, within which, if it keep, he will be content; but ſets himſelf wholly to exterminate it; His ſtinting, is his endeavour to deſtroy it, not to cheriſh or permit it to ſuch a degree.

Neither ſin nor grace can endure to be ſtinted; the one muſt be killed out right, or it will ſoon grow exorbitant; the other if ſtinted, is killed; therefore in the work of mortification, he ſpares not the throat or heart blood of any luſt, that he can come at, nor will it ſuffice him to naile it to the Croſſe, unleſſe he alſo bury it with Chriſt, and be ſure it be left there, with his grave-cloaths, without hope of a Reſurrection.

Thus this Hypocrite by ſtinting ſin that it may be little, makes it much, as by ſtinting grace, of little, he makes it none; the true Chriſtian by mortifying ſin in ſtead of ſtinting, of great, makes ſin little, till it ceaſe to be; the one treats with ſin as borderers about their confines; the other makes war upon ſin in good earneſt, even within her owne borders. The one playes the Chirurgeon with ſin to open a vein, to give it a breathing, by which it becomes ſtronger; the other, as the Prieſt, doth kill and ſlay it, letting out the very life with the blood, if he once come ſo near as to lay his hand upon the head of that unruly heifer.

This Hypocrite makes one Vertue a Protection and Convoy for many vices.

He is not altogether naked of ſome Vertue, Moral at leaſt; but, as the bed of his vertue is ſhorter, than that he or any man elſe can stretch himſelf out at length upon it, it is ſo very ſhort, and narrow; ſo this covering of the Hypocrite is narrower then that he can wrap himſelf in it Iſai. 28.10.. He hath but one poor ſmall thread-bare vertue to cover a multitude of vices; when ſtretch't to the utmoſt, it will not do his work. But, however he is reſolved to try it, as being the beſt cover for that which he hath no minde to leave, nor muſt ſuffer to go altogether naked.

The Phariſees of old tithed mint, and withheld faith: now the caſe is altered. This Hypocrite, if you will believe him hath faith good ſtore, and God ſhall have as much of it (fruits excepted) as he will: alwayes provided that this be accepted in ſtead not only of mint and cummin, but of thoſe other parcels of righteouſneſſe and mercy. No more tithes then needs muſt; no more righteouſneſſe or mercy than may be expected from a Turk, or a Jew. Any one vertue will beare up like a bird with one wing. He never ſued any man at the Law, never took the forfeiture of a bond, nor above ſo much in the hundred as the Law alloweth; this muſt beare out all his avarice and unmercifulneſſe. For, the tender mercyes of the wicked are cruel Prov. 12.20.: Much more his juſtice: therefore he muſt have ſome coarſe ſugar or other to ſweeten thoſe ſower crabs.

If he give you what he undertakes to ſell you, no matter how much he over-reach you in bargaining, although God be the avenger of all ſuch 1 Theſ. 4.6. If he furniſh you with money or wares (which you muſt ſell off at a far leſſe rate, perhaps to himſelfe) to ſupply your need, no notice muſt be taken what advantage he maketh of your neceſſities. If he pay preſent debts and duties demanded, it is but a ſcrupuloſity to make reſtitution of old wrongs, which none will dare to challenge him for.

But, juſtice in one buſineſſe will not alwayes bear out oppreſſion in another, courteſie in words or complements cannot excuſe the ſecret envy and malice of the heart. I love no ſwearing, lying, or theeving ſaith this man; but, drink, play, and game as much as you will. If you can let go your money quietly, without choller like a fair gameſter, no matter what wrong you do to your wife and children. If he make conſcience of private duties, he deſpenſeth with himſelf for publick. Let Michael and the Dragon fight, he will be a looker on, and ſtrike in with the Conquerer. He is none of Chriſts Angels, nor will be enrolled (if it be like to come to a pitcht battle and hot ſervice) to help the Lord againſt the mighty. He wiſheth well to the cauſe, but loves to ſleep in a whole skin. He commends Chriſts title to be the better, and that he hopes may ſerve in ſtead of further engaging. He thinks it better policy to keep both factions on foot, than to be neceſſitated to come up fully to either. He will be as good as you liſt in any particular, ſo that may be accepted as a full recompence and warrant for all the evil that he hath a minde to commit: provided that his goodneſſe be weighed in his ballance; and, the evills he commits, be not imputed.

Differ.On the contrary, the true Chriſtian embraceth all vertues as an antidote againſt every vice.

He knows that all vertues are linked together in one chaine; and this chaine to be too ſtrong for all vices in their ſtrongeſt combination. Therefore he will adde to his faith, vertue; to his vertue, knowledge, &c. 2 Pet. 1.5, 6, 7 not omitting one link, or leaving out one vertue, as knowing that the leaving out of one is the breaking of all; and that, if this chaine be broken, vice will be too hard for him, when he thinks himſelf beſt armed againſt it. One vice entertained diſſolves the whole fabrick and chaine of graces; as one grace neglected makes every vice too hard for the reſt. Neither vertue nor vice conſiſts all of one link; and, albeit vices, cut and mangled never ſo much, make work enough for grace; yet graces ſevered, are over-matcht by vice. There is a circle and concatenation of graces, and a conſpiracy of vices; ſo that he that will have any grace muſt have all, or none: but he that will have any vice, ſhall be ſure to have all, although he begin but with one.

No one vertue makes a vertuous man, no more than all can ſave him: yet one vice alone, allowed, will deſtroy him; as, the leaſt aberration in letting ſlip the arrow makes a wide errour at the mark Benefacta benefactis pertegito, &c. Vertues muſt be laid like tiles, one over-lapping another, to keep out all rain of corruption. Thus Zacheus went the right way to work, when he over-lapt juſtice with ſo much mercy; and almes with ſo large reſtitution. For, well he conſiders that all things neceſſary muſt not onely be in him, but abound; or, he ſhall be idle and unfruitful in the knowledge of Chriſt Verſe 8.. It was the praiſe of the Corinthians, that they came not behind many in grace 1 Cor. 1.5., but were enriched in every thing to all bountifulneſſe 2 Cor. 9.11.: and, it will be the Chriſtians aime, not to live upon other mens ſtocks, or at other mens Tables, but to wait upon God who is able to make all grace to abound towards him, that he alwayes having all-ſufficiency in al things, may abound to every good work, in the mortifying of all deeds of the body of ſin by the ſpirit of grace.

Thus, this Hypocrite concludes himſelf a Chriſtian, becauſe he hath ſome one vertue to grace him, the true Chriſtian concludes himſelf a no-body, a nothing in grace, till whole Chriſt be formed in him; the one thinks any thing enough, to cover his ſin: the true Chriſtian thinks all things to be nothing, while he hath any ſin to cover: the one is as Nebuchadnezzars Image, whoſe head was of Gold, and the reſt baſer mettle; the other is as the Kings daughter, all of a piece, and mettle; all glorious, but moſt of all within

This Hypocrite acknowledgeth ſin only in the general.

As all other duties, ſo his humiliation is ſtinted; and overly wrapped up in this common packet, peccavimus cum patribus, we have ſinned with our Fathers: which he takes to be enough to quit himſelf of any charge brought againſt him, whether by conſcience or God himſelf. He ſlubbereth over his confeſſion in general termes, loth to come to particulars either of the ſins committed, and to ſay with David, Deliver me from blood-guiltineſſe, O God, Pſal. 51.14. (being greater than that of adultery, becauſe more premeditated, and acted in cold blood to cover the other;) or ſo much as of the perſon committing it, and to pray with the Publican, God be merciful to me a ſinner Luke 18.13..

Nay, if you offer to help him, or to come neere his Herodias, you are beſide your text, beyond your commiſſion, and out of protection. His galled conſcience wil endure no handling; he winceth, if it be but pointed at. He will have Zoar, his little one; and, with him, no ſin is great, from which he will not be turned.

Contrarily, the true Chriſtian resteth not in generals, Differ. but deſcends to particulars.

He begins indeed as Daniel, Dan. 9.5.6. with a more general confeſſion not thereby to excuſe his own ſin, as being an hereditary diſeaſe, which he knowes not well how to help; but, the more to magnifie Gods infinite patience and long-ſuffering that hath borne with ſinners for ſo long time, and for ſo many generations. Yet he reſteth not ſo. He deſcends to particulars, and mourneth for his particular and ſpecial falls and defects; as David, who not only knew his iniquities in the groſſe, his birth-ſin, and daily failings, but his ſpecial ſin too, which was ever before him Pſal. 51.3.. He not only confeſſeth with the Apoſtle James, that in many things we offend all; Jam. 3.2. and, with Paul, that all have ſinned and come ſhort of the glory of God, Rom. 3.23. But, with Peter, he goes out and weeps bitterly for his particular ſin: and ingenuouſly not only confeſſeth but under his hand ſets down and records it to all poſterity as David, Pſal 51. the title, & ver. 14 and Paul, what his ſpecial ſins were, giving God the glory of his mercy and taking to himſelf the ſhame of thoſe very ſins that needed ſuch pardons.

He alloweth himſelf in no ſin, in no degree of ſin, but,1 Tim. 1.13 with Job makes a Covenant with his eyes, Job. 31.1. that he may prevent adultery of the heart, Mat. 3.28. as well as of the body; and with his lipps, as David Pſal. 39.1. to prevent what he may, all offending with his tongue; as being well aware, that although he be a none-ſuch for perfection that doth not at all offend in his tongue, Jam. 3.2. yet he is a nothing in Religion, that refraineth not his tongue all that he can.Jam. 1.26.

Thus, this hypocrite, being impleaded, declineth the trial: the true Chriſtian confeſſeth the action, although he do what he can to ſtop judgement, the one pleadeth the general pardon of courſe, not conſidering the exceptions; the other procureth a ſpecial pardon for his proper offence, leſt the exceptions in the general pardon, exclude him from mercy: the one confeſſeth by halves, and with concealment of the main thing to be confeſſed, and ſo looſeth his labour, the other confeſſeth all, and gets his pardon.

This hypocrite is bold where he ſhould keep diſtance; and, ſtands aloof, where he ſhould come neerer.

That ſawcy Phariſee drew neere in boldneſſe, when he went up into the Temple to pray, Luk. 18.10.11 and to tell God a ſtory of his owne goodneſſe, for which he offered a ſacrifice of thanksgiving, as welcome to God as the cutting off of a Dogs neck, or the offering of Swines blood, Iſa. 66.3. whereby the neerer he preſſed into Gods preſence the further off from acceptance, becauſe ſo far from true grace, and repentance: Thus, the proud Hypocrite draws neere, when he crieth, My God we know thee Hoſ. 8.2.. When God knowes no ſuch matter, but tells him to his head, Iſrael hath caſt off the thing that is good ver. 3.. And it is a common preſumption, to ſcrape acquaintance with God in neceſſity, before men turne to him by true repentance, to remove their miſery, crying to him, My Father, My Father; even when they go on to do as evil things as they can Jer. 3.4, 5..

On the other hand, where he may and ought to come neere, he ſtands aloof: yea, where he would be thought to be very neere, he ſtands afar off; Thus, they who draw neere with their mouths, and honour him with their lips, but their hearts are farre from the Lord. Mat. 15.8. He keepeth God at ſtaves end, and gives God the Law, rather then come up to Gods. He reſteth in ſome outward means, and enjoying the bodily part of Ordinances; which is but bodily exerciſe that profiteth little, 1 Tim. 4.8. and contenteth himſelf to be ſacramentally holy, Num. 16.3. a Church Chriſtian, as all others are, within the pale of the Church viſible.

All the holineſſe he hath or deſireth, is no more but what puts a difference between him and a heathen that hath no right to the holy things of God diſpenſed in the viſible Church: which only admitteth him to the Feaſt, but is no warrant for his welcome. Not Religion known, profeſſed, diſputed, and aſſerted; but, God obeyed, makes us differ from reprobates.

He ſaith of inward holineſs, and holy things which make up the wedding garment for the ſoule, as Paul of things indifferent, I will not be brought under the power of any. 1 Cor. 6.12. The feare of being too much under the power of godlineſs makes him to ſtand aloof (as the Fox at a diſtance, from the Lions Den) even when he ſeems to preſſe nee eſt into Gods outward preſence; and, to uſe greateſt Court-ſhip, where he intends nothing but cheating

There are many approaches to Chriſt and Chriſtianity, that hold men off at a very great diſtance from ſalvation; yea, that ſets them further off (as they uſe the matter) than Sodom. Mat. 11.24. Agrippa was almoſt perſwaded to be a Chriſtian: but almost, is no better than nothing at all. The righteous ſometimes are ſcarcely ſaved; 1 Pet. 4.18. yet ſaved, becauſe that is more then almoſt. Quod vix fit, fit; quod feré fit, non fit. That which is ſcarce done is done, although with much ado: but that which is but almoſt done, is not done, becauſe all that is done, goes not beyond almoſt. The Young man that came running to our Saviour had ſomething in him that was lovely; Mat 10.21. yet when Chriſt put him to the trial of the truth of what he profeſſed, he loſt all his labour, and would rather leave Chriſt, with ſorrow, than come neerer to him in dutyver. 21.. The Scribe that anſwered diſcreetly, was not far from the Kingdom of God Mat. 12.34., in outward performance, yet never got into it, becauſe he never came neere it in ſpiritual obedience.

Many dwell in the outer Court, that have no place in the Temple; many arrive at the Suburbs of Hieruſalem who never dwelt within the gates of Zion. Profeſſion not anſwered, good motions not ſeconded, grace ſtinted, the Spirit quenched is the Religion of moſt that would be thought religious. Men hold correſpondence with the Lord rather than a confederation; friendſhip at a diſtance, rather than familiarity as intimate friends, make uſe of him for commerce and profit, rather than for delight.

This hypocrite will be content ſometimes to go to God, and that God ſhould come to him; but, rather to give God a viſit, than to ſerve him; and that God ſhould be an honour and countenance to him, rather then command him. Nor doth he like God ſhould come too neer, or to take him aſide in private, leſt he tell him that in his eare that he is unwilling to heare of. He likes well with Balaam, the comforts of death that the righteous reap: but, (as you love him,) not a word of living their life. He may look on at a diſtance, to ſee God in the Buſh; but he cares not to go neerer, becauſe God is too holy for his turne. He may pry into the Ark, as the Philiſtines did, and performe ſome external duties of praying, hearing, communicating, &c. But, to enter into that which is within the vayle, by that new and living way laid open by Chriſt;Heb. 10.20. is too much for him to attempt. He is content to heare off God by the hearing of the eare, but cares not to ſee him Job. 42.5. with his eye of contemplation, or faith, or to take a full view of him, and to have a ſpiritual ſenſe, and ſavour of Gods fatherly love in his heart that may bring him out of love with his luſt He can lodge Chriſt in the ſtable or ſome other out-houſes, in the eares, lips, and perhaps in the Garret of his thoughts and memory, but not in the inner Chambers of the conſcience or affections, much leſſe in the chief Chamber, the heart, which is Gods proper ſeat, and by him expreſſely chalengedPro. 23.26..

Differ.On the Contrary, the true Chriſtian is not ſatisfied without private and neereſt acceſſe to God.

He will not be contented that God give him a meeting in Gods houſe, unleſſe he will go home, and ſup with him, Rev. 3.20. and lodge with him, and make his abode with him, Joh 14.23. what ever others do, it is good for me, ſaith he, to draw neere to God. Pſal. 73.28. He will not only repair to his Court; but as Abſalom he muſt ſee the Kings face, (d) thy face Lord will I ſeek, Pſal. 27.8. ſaith all the generation of them that ſeek him: and he will behold his face in righteouſneſs, not in hypocriſie as compaſſing him about with lies, and flattering him with his lips.

If the Church meet Chriſt in the ſtreet, although overjoyed to find him, yet ſhe is not content with that, but ſhe holds him faſt; nor with that, untill ſhe had brought him into her mothers houſe, yea into the inmoſt and moſt ſecret Chamber and cloſet of her ſoule, where Chriſt and his Spirit had firſt begotten her againe unto a lively hope through grace; that he dwell there.Epheſ. 3.17.

Thus a Chriſtian may be ſaid to bring the Church home from Church; publick exerciſes to private meditation; the Sabbath to the week day to ſabbatiſe every day by rumination and chewing the end, after his double portion of Mannah upon the Lords Day. He laboureth all the week to keep his heart at that pitch that it was at the time of hearing. He ends not his leſſon as Boyes do ſo ſoon as they get out at the Schoole doore, but minds even at home what was given him in charge againſt the next meeting.

The Lord delights not ſo to overlay his people with Legal dues, but that he leaves ſome roome and time for voluntary ſervice and free-will offerings; not in a legal, but evangelical ſenſe; not as meriting, but as ſhewing their willingneſs to do more than in ſtrictneſs is required of him that is ſaved by grace, although it be exacted of him that would be juſtified by works of what nature ſoever. God cals not for Sabbath duties that we ſhould give him no more, but that we might not put him off with leſſe, but freely adde to it, to ſhew how much wee made the Sabbath our delight, feeding upon it all the week after; not needing an Almanack or Dominical letter to tell us when the Sabbath will come about again, but bearing it ſo much in our hearts, that our own breathings after God will tell us when it is time again to go to Church, albeit never a Bell wag to call us thither. The Chriſtians heart is his Bell, and will ſave his eare the labour of liſtening after any other.

He is not content to be ranged among thoſe who are of Iſrael by common account and in the judgement of charity, but he will be a true Iſraelite, a Nathanael in whom is no guile, that he may receive from God himſelf the bleſſing belonging to Iſrael, as well as the name. As he lodgeth Christ in his own heart, ſo he prayeth Chriſt to ſet him as a ſeale upon his, Cant. 8.6. and as a badge upon his arme. He deſires more acquaintance and countenance from the Lord than Princes vouchſafe to all their ſubjects, who give them common greetings at publick Conventions. He muſt have more; even private favours uſually beſtowed on Favourites in the Court of heaven. He muſt be not only of the Bed-chamber, but ſleep in the boſome of his Lord, and know all his ſecrets communicable to thoſe who fear him in truth,Pſal. 25.14. and are eſteemed his friends Joh. 15.15. He is not ſatisfied, to gaze upon the adorning of the Temple with goodly ſtones and gifts, Luk. 21.5. but he muſt himſelf become the Temple of the living God, 2 Cor. 6.16. unto whom God muſt ſay, this is my reſt for ever, here will I dwell, for I have deſired it, Pſal. 132.14. as well as he. In a word he never gives over ſeeking and drawing neerer and neerer to God, untill he find that prayer of Chriſt to his Father in behalf of the whole body and of himſelf, as a member thereof, [That they all may be one in us; Joh. 17.21.] fully accompliſhed.

Thus, this hypocrite is as the proud Phariſee never further off than when he ſeems to draw neereſt to God; the true Chriſtian; as the penitent Publicane, that drew much neerer in acceptance, when he ſtood fartheſt off.Luk. 18.13, 14. The one, contenteth himſelf with Bethel the Houſe of God; the other, longeth after Peniel, the face of GodGen. 32.30.: the one viſiteth his Temple, the other is built up for an habitation of God through the Spirit. Epheſ. 2.22.

This hypocrite is a great admirer of Formalists, and a ſharp cenſurer of thoſe who go further.

He that can content himſelf with a forme of godlineſs, and a ſtinted exerciſe of Religion, muſt needs be beſt pleaſed with thoſe of his own judgement and practiſe: and is unwilling to be thought alone in it. Therefore if he find any Gamaliel ſome learned, grave man, that all know and own to be a great Scholar, that is in reputation among all the people, he thinkes he can never ſufficiently admire and applaud him: You ſee, ſaith he, ſuch an one a great learned man, an honeſt godly ſober Christian; he is not ſo preciſe and ſingular, ſo zealouſly fiery; He contents himſelf with the Book of common Prayer, and one Sermon a day. He thinks it is as much as any man can do, if not too much, to preach as he ſhould do once a week. He is not againſt harmeleſſe recreations upon the Sun-day; nor keepes ſuch adoe about faith and troth, &c. as the Puritans do, but ſometimes uſeth it himſelfe. Here's a man, ſaith he, for my money. Let all the Puritans in the Country ſhew me his fellow, for learning, honeſty, and gravity. Therefore let them ſay what they will, I am reſolved to follow him for my patterne: God make me but half ſo good as he, and I ſhall never care to be better. Thus, if Gamaliels name be once up, let him give what advice he will, all agree to it Acts 5.40..

This Hypocrite looks not who is the devouteſt man, but who is moſt like himſelf; not who is the beſt man, but who is the more learned; and he applauds him, not for his learning, but his opinion; not for his goodneſſe, but his practiſe ſutable to his courſe that admires him; in other things that ſuit not his luſts, he will as ſoon leave him as he would any other man; as they who would by force make Christ a King, for feeding their belliesJohn 6.15. afterwards thruſt him out of the City, and led him to the brow of an Hill (upon which their City was built) that they might caſt him down head-long Luke 4.29. and break his neck.

And while he is ſuch an admirer of the Formaliſt, can any man think it ſtrange to heare him ſharply to cenſure all that go beyond him? If Chriſt be followed more then a Phariſee; if the people once begin to follow him, and he grow popular, and the Phariſees perceive it, it ſhall not be long ere they ſend their Purſevants to apprehend himJohn 7.32.. But woe to the Officers, if they bring him not. If they plead for themſelves, Never man ſpake like this man Verſe 46.: the great Rabbi's think this the pooreſt anſwer that could be given. What, ſay they, are ye alſo deceived? Your betters know better. Look upon us your Guides and Maſters, that know more than you. Have any of the Rulers or of the Phariſees beleeved on him verſe 48.? As if it were a great crime to go beyond their betters in religion, and in taking him for Chriſt, whom they looked upon as an Impoſtor: and therefore concluded (as this hypocrite doth of all that out-go him in godlineſs) this people that know not the Law, are curſed Verſe 49.. Whoſoever does more, he is a preciſe fool; and ſo are all that put him upon it.

Differ.On the contrary, the true Chriſtian is no cenſurer of any, but humbly imitates the best.

Charity thinketh no evil 1 Cor. 13.5. to others, or of others, of whoſe actions any tolerable conſtruction may be made. Therefore, the Chriſtian abhorres to be many Maſters, that is, one of thoſe ſupercilious cenſurers of other mens actions, that take upon them magiſterially to mount the chaire of pride and arrogancy (without commiſſion from God or man) and to ſit in judgement upon all, or any at their pleaſure: as knowing, that whoever doth thus, ſhall receive the greater condemnation James 3.1. for he ſhall not only be paid home in his own coyne by others, becauſe with what judgement he judgeth, he ſhall be judged Mat. 7.2.: not for the kinde alone, but for the meaſure too; but eſpecially from God himſelf, who is moſt ſevere againſt cenſurers, that are mercileſſe to others, and are greater offendors themſelvesRom. 2.1.; and in condemning others, paſs a judgment, which in the iſſue, will light heavieſt upon themſelves, and ſo pronounce their own doom, by dooming others.

Therefore, when the Chriſtian ſeeth this in others, he meekly and humbly endeavours to allay and divert this humour; and where he findeth this laſhing temper to abound, he ſeeks to let it out; as Jehoſhaphat did in Ahab, bitterly declaring his diſtaſte and hatred againſt Michaiah, I hate him, for he doth not Prophecy good concerning me, but evil; Jehoſhaphat pacifieth him, ſaying, Let not the King ſay ſo 1 King. 22.8. Thus Jonathan ſought to appeaſe the fury of Saul againſt David, upon the baſe opinion he had of him, that he would ſurely keep Jonathan from the Crowne, and therefore reſolved that he ſhould ſurely dye: Jonathan reſolutely replies, Wherefore ſhall he be ſlaine? What hath he done 1 Sam. 20.3 ?

And ſo farre is he from envying or cenſuring thoſe that out-ſtrip him, that he makes them his patternes; he will follow their faith, conſidering the end of their converſation; if he cannot keep company with them, he will keep in ſight of them at leaſt, and follow them ſo faſt as he can, as Jacob promiſed to follow Eſau, as his flocks and children were able to endure Gen. 33.14.. And when he finds himſelf compaſſed about with a cloud of witneſſes that have gone before him with a more ſpeedy and exemplary courſe of faith and holineſſe, he will then haſten to caſt off every weight that before was a clog, and even thoſe ſinnes that were moſt ſweet and did moſt eaſily compaſſe him and held him back; and ſo, mends his pace; reſolving now no longer to walk after an ordinary rate; but to runne with patience the race that is ſet before him Heb. 12.1., and to preſſe towards the mark Phil. 3.14. with more reſolution and violence than ever before.

Thus, this Hypocrite is like thoſe that choſe rather to ſacrifice with Harlots, Hoſ. 4.14. that would not be too haſty in their devotions; the true Chriſtian had rather with Abraham, run to the herd for a Calfe and give it to him that will make moſt haſte to dreſſe it, leſt the Lord depart before he make readyGen. 18.6, 7, 8: the one bleſſeth the loiterer, that doth the Lords work negligently; the other rather imitateth Ahimaaz that out-runnes all; the former cenſureth thoſe that are fervent in ſpirit, ſerving the Lord, as being too hot and too fleet; the other concludeth it to be much better to be zealous in a good thing, alwayes, remembring Gods cenſure and threatning of Laodicea, for being too dull and too ſlow.

CHAP. XVII. The Waxing Hypocrite Is he who ſeemeth to encreaſe, but groweth not.Defin.

IN ſhew, he ſhooteth up, and waxeth big, but in truth groweth not at all, even when he would be thought to thrive moſt. Therefore I terme him the Waxing Hypocrite, becauſe however, in his own conceit, and perhaps in the opinion of others, he wax bigger then others, yet is he but a very Changling, no true convert; ſeeming to be what he is not; and rather ſwelling through tumors, (as a child diſeaſed with the rickets,) than truly coming on in grace, by ſpiritual growth as a New-born babe 1 Pet. 2.2. in Chriſt.

Growth, in a Chriſtian, is proprium 〈 in non-Latin alphabet 〉 , the proper affection of ſaving grace2 Pet. 3.17.. And this, as much as any thing, diſcriminateth a true Iſraelite, from ſuch as are of Iſrael, but are not Iſrael Rom. 9.6.. Yet even herein alſo this hypocrite puts in for a part, although he hath no more part nor lot in this matter, than Simon Magus Acts 8.21., becauſe his heart is not right in the ſight of God.

He makes a great ſhew of being very good, like the creatures in their firſt creation: but, his goodneſſe is as the morning cloud, and as the early dew that goeth away Hoſ. 6.4., without performing what it promiſeth. A morning cloud promiſeth rain, but oft-times proveth like the niggards liberality, dry and barren: he boaſteth himſelf of a falſe gift, being like clouds and winde without raine Prov. 25.14.. The early dew maketh as much ſhew upon the graſſe, as a good ſhower falln on the ground, but is only a ſign of an hot ſcorching day. So this Hypocrites goodneſſe, and ſeeming increaſe in it maketh ſhew of much for the preſent, and promiſeth more to enſue, as if none were likely to bring in ſo much fruit and ſo plentiful an harveſt unto God, as he, whereas in the iſſue, he is as the graſſe upon the houſe tops, which withereth before it groweth up, wherewith the Mower filleth not his hand; nor he that bindeth ſheaves his boſome Pſal 129.6, 7..

The crop is ſo lean and thin, that it quits not the coſt of the Husbandman, nor gives ſo much content to the obſerving paſſenger going by, as to move him to ſay to the reapers, the bleſſing of the Lord be upon you Verſe 8.: becauſe he thinks them ill employed to beſtow ſo much labour for ſo little fruit. Wilde Oates ſhoot up as high and faſt as other graine, but yield not like profit. A Dwarfe may be as great as a Gyant by addition of clothes, yet is he but a Dwarfe and Urchin ſtill. So is this Hypocrite, farre from ſpiritual growth, nowithſtanding his ſeeming encreaſe.

Differ.On the contrary, All is truly growing in the Christian, and himſelfe groweth in all.

Creſcens 2 Tim. 4.10. is a fit name for him, becauſe he is ever in a growing ſtate: grace having the fame efficacy upon the ſoul, which the ſoul hath upon the body, while the body is in a growing condition; the ſoul inlargeth the body in all the parts and dimenſions that the members may not only fill more cloths, but take in more nouriſhment, and ſo become more ſtrong and ſerviceable: in like manner the inner-man truly groweth up in Chriſt in all things, by the working of the Spirit of Chriſt as the ſoul of new life within him, ſo enlarging and ſtrengthening every member that it may be a meete inſtrument of righteouſneſſe to bring forth fruit unto God.

There is great difference betwixt the ſweat of the earth, which is the dew, and the dew of heaven, which is the rain. For the one makes the earth more ready to ſcorch, the other watereth the earth, and maketh it fruitful. The oddes is no leſſe between this Hypocrite and the true Chriſtian. Whatever dew of goodneſſe ſeems to lie thick upon the Hypocrite, it hath only earth for its original, and ſo cannot make any thing to grow which ſeems to be wet with this dew. But every drop that falls from heaven upon the true Chriſtian, makes him to grow and to yield fruits of encreaſe.

Thus, this Hypocrite is like a Gyant in a painted cloth that never attained thoſe dimenſions by any growth from a principle of life within; the true Chriſtian is in proportion like to the humane nature of Chriſt in his child-hood, encreaſing in wiſdome, and ſtature, and in favour with God and man Luke 2.52.; the one is like a ſnowball that by rolling waxeth bigger and bigger in bulk; the other, as Meale Mat. 13.33., which by Leaven put into it, riſeth within, and ſo becometh more uſeful.

This Hypocrites ſeeming growth is onely by accretion, not by vegetation.

Many things without life waxing greater, ſeem to grow, by an accretion or addition of like things from without, as ſtones, and clouds, as well as the ſnow-ball: So this Hypocrite living under the Meridian of Ordinances and godly Chriſtians, coming among them, catching here a piece, and there a piece, by hearing, faſhion, example, and imitation; and ſo ſomething or other ſtill hangeth on, and cleaveth to him, like moiſt ſand to a wheele going upon it, that makes the wheele ſeem bigger in the ſpoaks and vellews, then indeed it is. And ſo the Hypocrite grows bigger in ſome phraſes, geſtures, outward garb and motions of a true Chriſtian, but without any augmentation from life and heat of grace within; And ſo, all his growth is but like a thick coat of morter laid upon a wall; He waxeth, but he groweth not: there is an augmentation ſuch as it is, but not by vegetation from an inward principle of life that firſt operates within, and then makes the augmentation to be in the whole body, not in the clothes with which the body is covered. And ſo, when he ſpeaks religiouſly, it is but as a Parret, uſing the voice of a man; but, without the mind and intellect: when he moves to or to any ſpiritual duty, it is like an Ape imitating reaſonable actions without reaſon to guide him in them.

Contrarily, the true Chriſtian hath his nouriſhment without, Differ. but his growth from within.

His nouriſhment comes as from the market; but as meat is firſt taken into the ſtomack, and afterwards nouriſheth the parts within, and then ſendeth it ſelf forth again into all the outward members; ſo the Chriſtian, from the word taken in as Milke 1 Pet. 2.2., receives nouriſhment from without, which operates firſt within, after he hath hid the word in his heart Pſal. 119.11.; and then, from the heart, he begins to ſpread and encreaſe more and more outwardly, till it bud forth (as ſap from the root, through the bark of a tree) and ſhew it ſelf in the outward man, and in his whole converſation alſo.

He putteth on Religion, not only, or firſt, as an outward garment to cover him; or, for faſhion; but, as his skinne which is firſt formed and perfected by grace from the nouriſhment of life within, and thence it receives all the lovelineſſe and beauty that afterwards appears in it. He firſt growes within, and then without. He is as the ſilk-worm, that ſpins her coat out of her own bowels, after ſhe hath received all her alterations and growth from an inward encreaſe. He is firſt engraffed into Chriſt; then, from Chriſt, the heart drawes ſo much nouriſhment, as thereby Chriſt is formed in him, that is, within him (as the ſeed by natural heat and warmth comes to be faſhioned into members, and into a body like the parent); and ſo, from hence it is that he groweth, and bringeth forth in the life, not only the leaves of profeſſion, but the fruits of obedience unto GodJohn. 15.5..

Thus, this hypocrite is as Hercules in a ſuit of hangings; in one piece a little childe, in another, a grown man; the other as Hercules living, that from an infant grew to that ſtrength and proweſſe as to be able to encounter and maſter the ſtrongeſt Gyant, the felleſt creatures; the one is as a Basket in the Market, full of fruit which never grew there; the other, as a tree in the Orchard, that bare thoſe fruits, and many more.

The Hypocrite groweth by excretion in the outward parts only.

His growth is rather like that of the haire and nailes which nature puts out as excrements of the skin and outward parts, and as purgaments of the body, of which nature deſires to unburden her ſelf, and which grow even when a man is dead, ſo long as there is any moiſture left to feed them. It is not a growth in the inner man: Or, if there be any ſhew of an encreaſe within, it is no other than as the kernels that are found in the body, which are rather the errours, than the effects of concoction. There may be an extuberation of knowledge, ſome flaſhings and flaſhes of an unkindly zeal, ſome violent affections, rather than well-guided motions; all which are but as kernels in the body, no kindly fleſh; as a mola or timpany of pride or affection, proceeding from rankneſſe of heart, being vainly put up of his fleſhly mind Col. 2.18. which is diametrally oppoſed by the Apoſtle to the encreaſe of the members of the body of Chriſt, from whom they have nouriſhment miniſtred.

Wherefore, although this Hypocrite may have ſome accretions of knowledge, zeal, and of ſome external formalities, yet they are all but as wens in the body, or as exuberances in the blood, ſeek vent by the pores. For which reaſon the Apoſtle pronounceth ſuch knowledge, no knowledge 1 Cor. 8.2.; ſuch zeal, no zeal Rom. 10.2.; ſuch grace, no grace Acts 8.21., and conſequently ſuch growth to be no growth; no otherwiſe than as the growth of the nailes and haire in a dead man; for, this hypocrite hath onely a name that he liveth, but is indeed dead Rev. 3.1., even as ſhe that liveth in pleaſure (pretending to Religion, and making ſhew of ordinary zeal) is dead while ſhe liveth 1 Tim. 5.6..

Contrarily, the true Christian encreaſeth with the encreaſe of God. Differ.

His encreaſe is kindly, and it is from nouriſhment received from his head, which diffuſeth it ſelf to the whole man, and makes him to grow in ſolid grace not in exuberances of wit; in his limbs and ſtrength, not in ſwellings of heart, nor in external profeſſion and formalities, which, were ever found alone, are no better then excrements. Whatever grows, whatever ſhews of growth appear in him, proceeds not from the excreſcency of corruption, but from the godly nature 2 Pet. 1.4. from the encreaſe of faith, drawing more vertue from ChriſtPhil. 3.10, 11; and of love, whereby he groweth up into him in all things, which is the head, even Chriſt Epheſ. 4.15..

All his gettings, all his growings are the fruits of Hearing, Meditation, Prayer, a good conſcience, and all the fruits of the Spirit. In all things he is 〈 in non-Latin alphabet 〉 , taught of God, and ſo taught, that his teaching quickens him, makes him to thrive, to grow in the grace and knowledge of our Lord Jeſus Chriſt 2 Pet. 3.18.; God continually perfecting, and throughly furniſhing him unto all good works 2 Tim. 3.17.

Thus, this hypocrite is as the muſhrome, or puffe, which are but excrements; the true Chriſtian is as the new-born-babe that grows up by the ſincere milk of the Word; the one is as the oake-apple, that turnes to no benefit or uſe; the other is as the tree planted by the rivers of water, that bringeth forth his fruit in his ſeaſon Pſal. 1.3.

This hypocrite groweth a pace at firſt, but ſoon withereth.

This ſeed made moſt haſte in the stony ground, where there was leaſt earth; for there it forthwith ſprung up Mat. 13.5.; but ſoon withered for want of depth of earth, and for lack of root Jonas his gourd was up in a night, and became a great ſhadow to him; but there was a worm at the root which ſmote the gourd that it alſo withered. This is our hypocrites caſe; He is very forward; ſoon ripe, I mean, at his beſt: yet even then, is far ſhort of being good: inſomuch as he is as the early ſpring, the haſty fruit which are grown into a by-word for their ominous and commonly unprofitable forwardneſſe. He is as the graſſe on the houſe top Pſal. 129.6. which perks higher than that of the meadow, but withereth much ſooner, and comes to nothing.

A falſe perfideous heart that devoureth the hope of goodneſſe, uſually lies at the bottome of a more than ordinarily forward beginning; when theſe like a worm at the root of a gourd; ſo that man is ſo ſwift as hardly any man can keep pace with him, he will not long be able to hold pace with himſelf, for that he ſoon out-runs his own breath and power; and ſo ſits down in the mid-way, and never comes to the end of his race.

All violent motions are ſo ſwift at firſt, that 'tis impoſſible they ſhould be perpetual. Such is the motion of this hypocrite, who for a while ſeems to run well Gal. 5.7., but it is but for a ſpurt. He will ſoon flag, and tire, and give over, and come to nothing, as a top that wil ſoon ceaſe running longer than he is laſht and ſcourged by ſomething from without to keep him going, becauſe he hath no principle of life in himſelf to perpetuate the motion.

And no marvel. For the hypocrite being moved only by a corrupt principle of fleſh, whether pride, vain-glory, or ambition, ſets out furiouſly, and hath few or none to oppoſe him. He will not attempt profeſſion of Religion, but when Religion is in requeſt, and thoſe by whom he ſeeks to riſe, are very religious, or at leaſt ſeem to be. And as for all other corruptions within him, he is at truce with them, untill he hath either attained his ends, or is wholly croſt in them. Nor will Satan oppoſe, while he finds him at work upon no better foundation, but rather help him to be more cunning and active, untill he ſee his time to turn him quite off from the way of godlineſs, which in the iſſue he is ſure to do.

Differ.On the Contrary, The true Christian ſtill goes on, and growes as he goes.

He is as Iſaac who waxed great, and went forward, and grew untill he became very great Gen. 26.13.. He not only waxeth, but growes very great: not for a fit, or in an humour; but for continuance, upon ſetled reſolution from a ſerious deliberation. The righteous ſhall hold on his way Job 17.9.. His light ſhineth more and more unto the perfect day Prov. 4.18.: in this life it is alwayes morning with him, he never attains his noon-tide untill he hath aſcended heaven: therefore he is ſtill advancing, ſtill aſcending, alwayes going farward unto perfection Heb. 6.1.: not only in knowledge, but in all good works, which are more and better at the latter end than at the first Rev. 2.19..

If he receive a pound, he trades with it, and never gives over till the day of account; by which time, that pound hath gained ten pounds Luk. 19.16.. He is ſtill on the thriving hand, and brings forth more fruit in old age, than at his beginning; nor ſhall he wither and decay, but ſtill be fat and flouriſhing Pſal. 92 14.. And that becauſe he is the planting of the Lord, that he might be glorified: Jſa. 61.3. and herein is he glorified, that they who are ſet into Chriſt, bring forth much fruit Joh. 15.8.. He is a tree of righteouſneſſe, alwayes growing, alwayes bearing; either leſſe or more: not moſt at the beginning, (which were ominous) but at the laſt, which is moſt honourable and comfortable. And God ſtill beſtowes more husbandry upon them who are fruitful, that being purged, they may bring forth more fruitver 1.. A young plant may afford a taſte; but as he growes older, he is more fully laden with the fruits of righteouſneſſe Phil. 1.11..

A time may be wherein peradventure a Chriſtian may have a ſtop, through his own default, (as obſtructions may happen to the body, through ill dyet, or other diſorder,) whereby Chriſt hath ſomewhat againſt him, for leaving his firſt love Rev. 2.4.. But he that diſcovers that infirmity, offereth alſo the meanes of recovery, Remember whence thou art fallen, and repent ver. 5.. As for natural decayes, breaking in by age, ſickneſſe, or the like, they may obſtruct ſome fruit (as a blaſt by a wind) in a Chriſtian, but not his inward growth in habit and affection. And his comfort, is that although the outward man decay, yet the inner man is renewed day by day 2 Cor. 4.16.. And when he cannot performe ſo much outward ſervice, as when yonger and ſtronger in body; yet his ſoul thriveth,Job. 17.9. and glorieth more and more in his God, even to ſee others ſtand up in his ſteed, whom by counſel, and prayers he much furthereth in the work of the Lord1 Joh. 2.12, 13, 14..

Thus, this hypocrite is as Jehu, who in his beginning drove furiouſly 2 King. 9, 20.; till he had gotten into the throne; and then gave over his deſtroying of Idols, for which he was employed to deſtroy Ahab: the true Chriſtian is as Jacob, who led on ſoftly, as his cattle and children were able to endure, and ſo continued to go on, till his journies endGen. 34.14.: The one is as a Comet in the aire, which ſhines very brightly for a ſeaſon, but is at laſt extinct with a ſtench, becauſe but a ſlimy ſlough; the other is as the morning ſtarre in the heavens, that never gives over ſhining, even when we are not able to diſcerne it to ſhine: the motion of the one is violent, therefore moſt ſwift in the beginning; and ſo cannot hold out: the motion of the other is natural, which is ſwifteſt at the end, never reſting till it attain the Center: or rather, ſupernatural, which moveth not to reſt or ceſſation; but, like the heavens, never ſtands ſtill; As perpetual motion is to the heavenly bodies their chiefeſt reſt and contentment; Their reſt is their motion, their motion their reſt: ſo is conſtancy in well-doing, to the Chriſtian, till he reſt from all his labours together.

This Hypocrites pretended growth is without all proportion.

He is as one having the Rickets, great beyond proportion in his head, and a meer ſtarveling in the reſt of the parts. In one part, a Gyant; in the reſt a dwarfe. He is big and ſwells in knowledge, but little in conſcience; inſomuch as it is a wonder, in ſuch a plentiful harveſt of knowledge, to find ſuch poor gleanings of conſcience and true piety. He is all in a flame in zeal, but little in diſcretion; much in wiſdome in his own opinion, but little in love. Yea, one part ſtarves another. A bunch of diſcretion on the back, makes but a ſpindle-ſhank-zeal in the heart. As in the body the ſpleenes increaſe is the pining of the body. So in this Hypocrite where ſeeming ſufficiency groweth, true affection decayeth. So that all his growth is but a deformity, farre worſe than that of the body: for, deformity of body is but an affliction, but all deformitie of the ſoule is a ſin.

Contrarily, the true Chriſtian groweth up in Chriſt in all his parts. Differ.

In his growth there is an effectual working, from the Head, in the meaſure of every part Epheſ. 4.16.. Every Chriſtian is a member, and a part of Chriſt; and every part (as corn ſown and growing up in good ground) aſpireth to the nature and figure of the head, in his proportion; that every part may be a model and reſemblance of the whole body which is the fulneſſe of him that filleth all in all Epheſ. 1.23.. Yea, ſo doth every peece and particle of each part thrive and grow in Chriſt. When he growes in knowledge, he growes in grace too: yea, by growing in grace, he growes in knowledg 2 Pet. 3.18..

He as much aymeth at every grace, as at knowledg, as knowing there is no true growth in the one, without growth in the other. Therefore he is ſtill adding to his faith, vertue; to his vertue, knowledge, &c 2 Pet. 1.5, 6, 7. And is careful not only that theſe things be in him, but that he abound in them ver. 8.; and that as in other things; faith, knowledg, diligence, love 2 Cor. 1.7., he aboundeth, ſo in all other graces and duties, that nothing of parts at leaſt, or of growth in them be wanting to make him perfect, throughly furniſhed to every good work 2 Tim. 3.16.. Here is a general growth, no miſ-matching; all parts hold proportion one with another.

It is true, that ſome graces have, in ſeveral believers, been more eminent and conſpicuous: as Faith in Abraham; zeal in David; Knowledg and Love of Chriſt in Paul: yet, as it fals out in the parts of the body, ſome man may have a ſtronger arme, another a better leg, a third a ſweeter face; or ſome one other part that may more affect the beholder; yet, all comely, and holding a good ſymetry and proportion; ſo is it among Chriſtians in the endowments of the ſoule; Some may excel more in one grace, ſome in another; yet not ſo, as one grace in the ſame ſubject is alone, or hindereth the growth of another, or to render any unſerviceable, or diſproportionable to the reſt. There may indeed be ſome obſtruction in ſome part of the ſoule, and of ſome particular grace in it, that it thrives not equally as ſome other graces do; but yet there is life and ſome growth, even in that very part, and in time the obſtruction will be removed by him who is able to make all grace abound in him.

No body, how perfect ſoever, is wholly free from ſome diſtemper or obſtruction in ſome parts of it, nor any ſoul ſo exempt from all diſcracy and diſorder, but that ſome graces may be obſtructed in their growth, ſo as, his humility, patience, contempt of the world, or ſuch like, do not hold pace with his faith, zeal, and love. An ague may hinder the growth of a child for a while, ſo may ſome remaines of corruption hinder the growth of a Chriſtian, which being more maſtered and ſubdued, proves a meanes of greater and firmer growth afterwards.

Thus, this hypocrite in his greateſt growth, is but a monſter in grace; the true Chriſtian, in his greateſt obſtructions hath all the parts of the new creature proportionable; the one, grows in ſome particular with neglect of the reſt; the other growes up in all things, applying moſt care, coſt, and paines upon any particular that thriveth leaſt.

This hypocrite ſeems to grow, but thriveth not.

As ſome trees or plants in an Orchard, or hedg-row, every ſpring ſend up ſome ſap, and ſend forth ſome buds and leaves, but they are either bark-bound, or otherwiſe hindred from thriving in height, thickneſſe and fruitfulneſſe, ſo as they only take up ſo much ground, and cumber it, without profit to the owner: ſo 'tis with this hypocrite, he hath a place in Gods Vineyard, a name that he lives; yea, an opinion that he growes; yet it never comes to any thing worthy of expectation. He is ever learning, yet never able to come to any ſaving knowledg of the truth 2 Tim. 3.7.: as boyes that often patter over their leſſon, yet are never perfect in it, movent, ſed non promovent, they move, but without progreſſe to purpoſe.

He is as a ſtake pitcht into a moiſt piece of ground, where it ſtandeth as if it grew, and perhaps may bud, and put forth a few green leaves the firſt year, till a drowth come: but, no more. Nay, he is afraid of thriving too much and growing too faſt in grace, as Auguſtine ſometimes before his converſion, as doubting to be too ſoon divorced from his darling luſt. As nice mothers fearing their daughters ſhould exceed the proportion of a beauty, and of a curious creature, ſometimes ſhorten them in dyet, ſleep, &c. that they might not grow too great, and huge in body; ſo this hypocrite is afraid grace ſhould ſhoot up to faſt and to high in ſtature, and prove Athletical to his luſt. By which means, his conſcience is like a ſtrait laced girle in the waſte, ſo ſmal and ſlender, as makes it as weak and worthleſſe as a ruſh: liking his graces beſt, when they be leaſt, as Ladies do dogges, when ſmalleſt; and dwarfes, when leaſt and loweſt. Whereas God delights not in ſuch dwarfs and ſtarvlings, the ſhame of the holy ſeed, and unworthy of the breed of grace.

On the contrary,Differ. the true Chriſtian is ever a thriving plant that grows more and more.

He never repenteth of much growing, but all his griefe is that he growes no more. He is like the Vine that ſhootes out as farre as he can, while either wall, or pole will help him along. He not only lives, but flouriſheth like the Palme tree, and groweth like a Cedar in Lebanon: for, he is planted (as a Noble Vine) in the Houſe of the Lord, and therefore muſt needs flouriſh in the Courts of our God, where he will get up by every wall, and bring forth, not only ſpacious leaves, but precious fruit even in old age, and ſtill continue fat and flouriſhing, Pſal. 92.12, 13, 14. as a tree of righteouſneſs, of the Lords own planting, that God in him may be glorified Iſai. 61.3..

The true Chriſtian is as covetous in ſpirituals, as any earth-worm in carnals. He coveteth earneſtly the beſt gifts 1 Cor. 12.31., and is never ſatisfied. He thinks he hath gotten nothing, while any thing more may be had: as Paul, he forgets whatever is behind him, which he hath in poſſeſſion, out of his covetous deſire to reach thoſe things which he hath not already attained, that he may at length hit the very mark it ſelfPhil. 3.12, 13, 14., which is every mans aime, but few mens attainment. He had rather be cut down by death, than not thrive continually. He is as a thriving tree, not a dead poſt, or ſtake, as a quick-ſet, not a dead hedge. His talent is in the bank, not in the bagge. He will not pinch his conſcience, to make it ſmall in the waſte, as they that affect handſomeneſſe more then health; but ſtrives to have animam athleticam, a ſoul well-ſpread, and well-grown, able to try with all comers, and to be ſtrong in the Lord, to wreſtle with the greateſt principalities, and powers, even the greateſt Devils within, or without him, that ſhall encounter or obſtruct his growth in grace.

Thus, this hypocrite is as a young tree in a Coppiſſe, or wood grub'd up, which thrives not, even when the nouriſhment of all the earth neere it is afforded to it; the true Chriſtian, as the Cammomel, which ſtill thriveth, even while moſt trodden upon to keep it down; the one is as a man in an hectick feaver, that although ſometimes he ſeems ruddy and freſh, yet daily pineth away, under beſt means of cure, and moſt nouriſhing gellies; the other is as Daniel and his fellowes, that with pulſe and water waxed ſairer and fatter Dan. 1.12, 15, than they who had far better fare; the one hath his pitch and period beyond which he would not grow; the other admits of none, till he grow up into heaven it ſelf, as knowing that grace will not receive a ſtop till it end in glory.

This Hypocrites growth is all out of emulation.

He ſeeks not ſo much to grow, as to out-grow others whom out of envy he emulates like the Toad in the fable, that would needs ſwell as big as the Oxe, envy putting him upon the hazzard of the burſting of his skin, without the leaſt bettering of his condition. It grieves him not that himſelf is defective in grace, but it vexeth him at heart to be matched by the common ſort, and to be over-matched by thoſe of the beſt rank. If he ſee others go before him, this diſpleaſeth him, not out of ſorrow that himſelf wants grace, but that he comes behinde others, whom he envies for having more.

Were he to go alone, he cares not how ſlowly he goeth; but, when company calls on him to mend his pace, this troubles him that they out-go him, and that he is left behind. Not love to grace, but a ſpirit of envy maketh him to advance; as ſelf-guiltineſſe cauſeth him to envy. No man envies another for vertue, but he that is known and taken notice of, to have none, or at leaſt leſſe then the other.

He deſireth gifts, and haply the beſt of apparent gifts; not for the gifts, but for the praiſe that attends them; that ſo he may be thought to preach, or pray, or do, or be better than others: and if he cannot do it beſt in the common eſtimate of others, he cares not to do it at all; for, his love is not to the work for it ſelf, but to his applauſe in the doing of it. Thus envy ſteps into the room of grace, and puts him upon that which grace doth not.

Differ.On the contrary, the true Chriſtian ſtrives daily to out-grow himſelf, as hungring after more grace.

The growth of others is matter of his joy, not of his repining; of his holy emulation to follow them, not of his envy for getting the ſtart of him. He is glad that God be better ſerved, though it be by another; his only grief is, that himſelf can ſerve him no better. He is content to be reckoned by others, and by himſelf too to be 〈 in non-Latin alphabet 〉 not only little, but the least; not only leaſt, but leſſe than the leaſt of all Saints Epheſ. 3.8.; ſo he labour, daily what he can to grow greater, and better in grace; and not to reſt in his beſt proceedings, no more than in his firſt beginnings.

He looks upon the graces of God in others as patterns for imitation, as glorifying God for them: not as matter of envy and emulation to out-go them for his own praiſe, rather than for doing ſervice to God. He propounds for his patterns not thoſe that come ſhort of him, that ſo he might rejoyce and think well of himſelf; but, thoſe that go furtheſt beyond him, that he may the more ſhame his owne negligence, and the more provoke his diligence to make the more haſte after them.

Thus, this hypocrite groweth (like Apuleius his Cupid) in meer ſpite and competition, for vain-glory; the true Chriſtian groweth out of love to goodneſſe, and duty to God, in bringing in more glory to his Name; the one would never care to be ſo good, if others were worſe; the other ſeeks ſtill to be better, though others come behind him in goodneſs.

This hypocrite groweth in his own conceit.

Whether he grow or not, yet in his own opinion he groweth; and, out of this conceit, no man can perſwade him, although there be no more ground for his conceit, than there is for his, that believes the houſe and all things in it to run round, when himſelf is giddy. And this imagination of growing is a notable hindrance of growth. He that thinks himſelf to be rich when he hath nothing, will never take the right courſe to be truly wealthy. Multi ad ſapientiam per veniſſent, niſi putaſſent ſe jam perveniſſe. Seneca. Many had arived at the haven of wiſdome, had they not conceited themſelves to have attained it before they ſet forth towards it. Many had become wiſe men, had they firſt became fools that they might be made wiſe 1 Cor. 3.18..

He is like him that came into an harbour, where ſeeing a great many ſhips richly laden, conceited very ſtrongly that they were all his own, whereas he was never owner of the leaſt part of one. He ſaith, I am rich, and encreaſed in goods, and have need of nothing, when yet he that knowes him better than he knoweth himſelfe, pronounceth him wretched, and miſerable, poore, and blinde, and naked Rev. 3.17..

Yea, it is enough to him if he grow in the opinion of others, and that he hath a name that he liveth, although he be dead Verſe 1.; Yea, twice dead and pluckt up by the roots Jude 12.. He deſires no more of Religion than to be accounted religious, to ſuch a degree as may ſerve his purpoſe to attain his carnal end. Therefore, as ſome by Chiapins and long garments to cover them, do ſeem ſo tall of ſtature as to deceive the eyes of others; and, therein, do ſatisfie themſelves: ſo this hypocrite, finding others to be of opinion that he groweth, ſits downe contented with this, in ſtead of growth, till he come perfectly to deceive himſelfe in conceit, as he deceives others with a ſhew.

Differ.On the contrary, the true Chriſtian is the laſt that ſeeth his owne proficiency.

He deſires ſo to walk on in love and holineſſe, that his profiting may appeare to all 1 Tim. 4.15, who may bear not falſe, but true witneſſe to his growth. He is afraid to be too well thought of, leſt it ſhould make him proud, and ſelf-conceited. When others commend him, he complains: and, whatſoever they ſay of him, yet he liſtens more after what God judgeth 1 Cor. 4.4.. Much leſſe will he dare to make himſelf of the number, or to compare himſelfe with thoſe that commend themſelves 1 Cor. 10.12; as knowing, that not he that commendeth himſelfe is approved, but whom the Lord commendeth Verſe 18..

Secum habitat, novit quam ſit ſibi curta ſupellex. He dwells at home, and well he knows, how ſhort his own proviſion grows.

Let others ſay of him what they pleaſe, his lay alwayes is, I have not already attained, neither am I already perfect Phil. 3.11.. He ſeeth indeed that God is very liberal in meanes, and encouragements, but his improvements conſiſt rather in deſires than in actual progreſſe; and thoſe deſires not ſo good and ſo fervent as they ſhould be. He is afraid that if he ſhould be too well ſpoken of, the godly may afterwards take offence, and the wicked take advantage, if he come not up fully to what they ſay of him, and therefore he rather refuſeth what others give him, than ambitiouſly ſeeks to be ſeen and praiſed of men. He is aware of thoſe ſecret enemies, pride, and over-weaning, which lie in wait for him within his own heart. And as for the good report that goeth of him, he makes good uſe of that, labouring not ſo much to ſeem what he is, as be what he ſeemeth.

Thus, this hypocrite is like a mad man needing phyſick, but defying the Phyſician becauſe he thinks he needs him not; the other, as one ſenſible of his diſtemper, ſeeks to the Phyſician for help; the one ſaith, what need I further goodneſs, being accounted to be good? the other concludes, I had need to be every day better, being ſo well thought of.

This hypocrite would ſeem to grow in greater matters, without making any reckoning of ſmaller.

In evils to be avoided he pretends (as the Phariſees) to be very zealous of ſhunning the great and fouleſt acts; as murder, adultery, theft, &c. interpreting the Commandments, as the hypocrites of old did, of killing out-right, of actual defilement of his neighbours wife, and of actual purloyning and taking away his neighbours goods; and of theſe (he thanks God) he is wholly free; yea, hates them; but, for raſh and unadviſed anger, and foule reviling Language, of dolt, and aſſe, and foole, &c. the ſins of the eye in looking after a woman, to luſt after her, wanton glances, geſtures, attrectations, &c. defrauding, over-reaching in bargaining, and couſening men with falſe or counterfeit wares, for vain thoughts, contemplative wickedneſſe, ſins in faſhion and in requeſt, he is altogether careleſſe, and thinks theſe may be as well deſpenſed with, as Naamans bowing himſelf in the houſe of Rimmon, to ſerve and pleaſe his Maſter: not conſidering that the very luſt of the eye, and the luſts of the fleſh are fleſh, and works of the the fleſh; yea, when terminated upon a particular object, are actual ſins, although the act of the body in the more groſs commiſſion of the bodily part of the ſin be not committed.

So, in duties to be performed, he judgeth of duties, as men who look on his performances of them, are apt to judge of him for ſo doing; thoſe, to be greateſt, which are moſt in view, and for which men are moſt apt to commend him. And, of theſe, he ſeems very careful; he will not miſſe a Sermon of a famous preacher, nor a Sacrament, nor a publick faſt; of all theſe, he ſeems every day more zealous; but, of more private duties, in the family, and in the cloſet; he is, for the moſt part (if not altogether) careleſſe; becauſe theſe in his opinion, are of leſſe concernment, foraſmuch as men cannot ſo eaſily take notice of theſe, as of thoſe more publickly performed, and ſo cannot reward him with the praiſe of men, which he loveth more than the praiſe of God.

Contrarily,Differ. the true Chriſtian is careful to grow in the ſmalleſt matters that concern his duty.

He is as the thrifty worldling, that will not loſe the leaſt opportunity of the ſmalleſt gain, but will lay hold upon it, if the leaſt profit preſent it ſelf to him. He knows that he will never be rich who is not penny wiſe, as well as careful of pounds. Indeed, in worldly things, ſome are too thrifty, whom I commend not; yet in ſpirituals, a Chriſtian can never be too frugal and careful; and therefore, therein, if he imitate the worldling, he is not to be condemned, but rather approved. He will not, in couſening his Maſter in earthly things, imitate the unjuſt Steward, whom his Lord commended for doing wiſely Luke 16.8. for himſelf; yet he will not come ſhort of him, in ſeeking to make ſure all the grace he can, by all wayes and meanes poſſible, eſpecially when he ſees all going from him, or himſelf from it. He wi l herein call in any man to help at a dead lift, nor will his Lord ever find fault with him for ſo doing: for, even Chriſt himſelf would have Chriſtians learn by ſuch examples to provide better for themſelves in ſpirituals.

Covetouſneſſe of grace is not blame-worthy, becauſe exceſſe herein is no ſin, but a deſireable bleſſing. Ambition to be above, and to go beyond others in ſpiritual advancements, whereby we may be more acceptable to God, (ſo the heart be kept humble) is not a blot, but an honour. Here is no fear of a nimium, where no care is ſufficient.

Thus, this hypocrite, like the careleſſe Prodigal, is careleſſe of ſmaller expences and waſtes, and thereby comes to poverty ere he be aware; the true Chriſtian is careful (as the thriving tradeſ-man) to ſave whatever may be gotten, be it never ſo little, as knowing this to be the ſureſt way to grow rich; and therefore, will gather up the fragments that nothing be loſt John 6.12.; the one, is as the deceitful builder who is careful to have good ſtuffe in the out-ſides of his wall, but cares not what traſh and rubbiſh he throws into the middle, which is out ofſight, and ſo after ſtanding a while, down comes the wall; the other, is as the faithful Artiſt, who will have all choice ſtuffe, and take as much care of the inward fillings, as of the outward frontiſpice, becauſe his building is for ſtrength and uſe, as well as beauty and ornament: for continuance, as well as for preſent ſhew.

This hypocrite grows in quantity, but not in quality.

He groweth in greatneſſe, but not in ſtrength; in limbs, but not in agility. As ſome have great heads, but little wit; or, much wit, but little wiſdome; ſo the hypocrite holds out a great bulk of profeſſion, and haply of knowledge too, which are but the body of Religion, but little zeale, affection, ſpirit; which are the life and ſoul of Chriſtianity, and the power of godlineſſe.

Even Judas, by converſing with Chriſt, could not but grow in knowledge; but, not being ſet into Chriſt, never grew in grace. Nor need we doubt, but before he fell into treaſon, he preached Christ, as many others after did, even out of envy and ſtrife Phil. 1.15.; but we never read any ſillable of any good he did to himſelfe or others thereby. All the newes we hear of him, is, of his wickedneſſe; nothing, of grace.

Where we meet with a learned hypocrite, the greater his learning and parts, the more miſchief he doth in the Church; and the more miſchievous he groweth, the leſſe pious he daily declareth himſelf, Alexander the Copper Smith, being a witty man, (as moſt Mercurialiſts that deal in mettals are) did Paul and the Goſpel more hurt, than others of weaker parts could poſſibly do; for he, ſaith the Apoſtle, hath greatly withſtood our words 2 Tim. 4.15. Men of ſtrongeſt parts, where grace is wanting, are the Devils ſtouteſt champions, and Chriſts greateſt enemies.

Differ.On the Contrary, the true Chriſtian growes more in quality than in quantity.

If he grow in bulk, he growes more in ſolidity, and even when he growes not in limbs, he growes in ſtrength. For, the righteous ſhall hold on his way, and he that hath clean hands ſhall be ſtronger and ſtronger Job 17.9.. So that it may be truly ſaid of him, compared with the Hypocrite, Major in exiguo regnabat corpore virtus: the hypocrites body may be greater, but the ſtrength and vertue of the Chriſtian is far more. And as Zeno ſaid of his Scholars compared with thoſe of Theophraſtes: His is the greater Quire, but mine make the better Muſick; ſo may it be truly ſaid, of the true Chriſtian, that his melody is ſweeter to Gods eare, although the hypocrites be much the louder.

He growes every day more ſpiritual, although he make not ſo great a ſhew. His knowledge becometh more judicious; his zeal, more diſcreet; his love, more ſolid and active; more to God, and leſſe to himſelf and the world. He ſettles himſelf more and more in his good courſe, he is more inwardly ſound at heart Pſal. 119.80, although not outwardly more faire. Haply ſome outward warts, or freckles of infirmity, (as indiſcretion, ſudden paſſion, want of a ſtrict watch at ſometimes, may at times appeare on him) but, the ſickneſſe is ſo much the more expelled from the vitals, whereas the hypocrite is full of apoſtumations, and ſuppurations of guile and falſhood within, even when he ſeemes moſt ſmooth, faire, and well-liking without.

Thus, the hypocrite is as light eares, that perke up above heavier corn; the Chriſtian rather hangeth the head, as the well grown eare: the one inwardly pineth as a periſhing tree at the heart, while he ſeems to flouriſh without; the other ſtill groweth to moſt profit to the owner, even when he ſeemes to be bark-bound, and to ſtand at a ſtay in outward appearance; the one ſwelleth, the other truly groweth.

CHAP. XVIII. The Temporary Hypocrite Is he that entertaines Religion and Goodneſſe for the time being.Defin.

I Deale not here with the Temporizer, who takes up only a ſhew of Religion (knowing himſelf to be a counterfeit) meerly to ſerve the time, and himſelf of it; but, with him that ſeems to himſelf, as well as in the opinion of others, to take up Religion and goodneſſe really, and in good earneſt, at the preſent; but, not into an honest and good heart, and ſo abides in it but for a time.

This is he that of all others will give us moſt matter, and moſt labour, ſhould we trace him to the end of all his wandrings; for, how ſhall we do to know and diſcover him to the bottome, that knows not himſelf?

The Temporizer indeed deceiveth others, mocketh the Church, and collogneth with the world; yet, knoweth his own meaning and intent well enough, as Judas that followed Chriſt for the bag and bagage, being a thief, a traitor, a Devil from the beginning. Such another alſo was Simon Magus, who when he ſaw it was no boot to ſtrive in the open habit and profeſſion of a Sorcerer, becauſe men, formerly great admirers and followers of him, daily fell from him to Philip, when they heard and ſaw the miracles which Philip did Acts 8.6.; by which, the Evangeliſt cryed down his deluſions: he then betook himſelf to this Stratagem, to profeſſe beliefe in Chriſt; and, being baptized, continued with Philip, making great ſhew of wondring at him, beholding the miracles and ſignes which were done Verſe 13.: in all which notwithſtanding, he onely lay in the winde for advantage, hoping to make a better market of his new faith, than (as things now ſtood) could be expected from his old ſorcery.

But this our Temporary is the great deceiver of the world, of the Church, and himſelf: for, when he thinks to put tricks upon his own heart James 1.26, his heart, being the more cunning Jugler, deceiveth himſelf Verſe 12. moſt. He not only deceiveth others in ſhew, but himſelf in conceit. For, for any thing he knows or perceives, he is in good earneſt, and means in good faith. For, he becomes not only like, but equal, yea ſuperiour to the true Chriſtian in his own opinion, in his beginnings of profeſſion of grace and converſion; the difference lyes only in the honeſt and good heart Luke 8.15., receiving the Word, and cleaving to the Lord with purpoſe of heart Acts 11.23., without ſeparation, or backſliding.

Yet, becauſe theſe two hypocrites, the Temporizer, and the Temporary, do often enterfeire one upon another, I muſt crave patience of Logical Readers, if I ſeem ſometimes to mingle Heterogenials, and to tautologize, ſpeaking things of the one that agree to the other, and then come over ſome of the ſame things again, in ſpeaking of the other.

Our greateſt buſineſſe with the Temporary, is, to turn his inſide outward, and to lay open his heart: where, if any ſhall move that queſtion of the Prophet; the heart being deceitful above all things, and deſperately wicked, who can know it Jer. 17.9.? Thanks be to God who maketh this anſwer, (by which we may be guided in this enterpriſe), I the Lord ſearch the heart, I try the reines Verſe 10.. And thanks to our bleſſed Saviour, who as he knew them, that knew not themſelvesJohn 2.24.; he hath left us ſome direction how to find out this ſelf-deceiving hypocrite, whom he deſcribeth under the Parable of the stony ground Mat. 13.5, 6., wherein there is ſome earth, but more stone and rock Luke 8.6.; Some earth it had, but not enough: no deepneſſe of earth to give nouriſhment to the ſeed ſown in it and to preſerve it from withering. This ſtony ground he deſcribeth two wayes; firſt, by the ingreſſe, and progreſſe; then, by the baſe regreſſe of this Hypocrite.

Firſt, upon ſowing the ſeed of the Word, he with joy receiveth it Mat. 13.20., and immediately it ſprings up; not becauſe well-rooted; but, becauſe it hath no depth of earth Mar. 4.5.. He is ſoon won, even before he conſidereth what that which he ſo haſtily embraceth, will coſt him: and, being ſo won to, and by the Word, the Word ſpringeth up in him with greater celerity than it uſeth to do in better ground, as graſſe on the houſe, or wall; which having the advantages of aire and Sunne, ſhootes up ſooner, than other graſſe in the richeſt ſoile.

He receiveth the Miniſters of the Word (eſpecially ſuch who are in greateſt eſteem) gladly and honourably, as Herod did the Baptiſt Mar. 6.20.; and, for a while, as the Galatians did Paul Gal. 4.14., receiving him even as an Angel of God, yea even as Chriſt. Jeſus He condemneth of impiety thoſe that refuſe or neglect hearing. His heart is ſomewhat ſoftened, as Ahabs 1 King. 21.27, 29.; but yet not opened to purpoſe, as Lydia's Acts 16.14.; nor enlarged, as Davids Pſal. 119.32. So that ſome root the Word taketh, but not enough. Chriſt is wellcome to the hatch, or door, perhaps to the Hall, (where all comers are entertained, and thereby ſome acquaintance is begun;) but, not to the cloſet, or Bed-Chamber Cant. 3.4., whereby there may be a nearer friendſhip contracted.

Secondly, our Lord deſcribeth him by his too haſty regreſs alſo, after all that glorious ingreſſe, and progreſſe. He hath no root, no depth of earth, therefore no moiſture for continuance. He dureth but for a ſeaſon. The Winter nips him, the Sunne ſcorcheth him. When tribulation cometh becauſe of the Word, he is by and by offended, and angry with himſelf that he engaged ſo far. He goeth away, as corn parched, or withered. If the ſummer be not too hot, he may perhaps make a ſhift for a while: but if once the heat ſcorch him, he is like Jonahs gourd, that can hold up no longer. While the peace of the Goſpel laſteth, this Hypocrite holds up his head; who, higher? But, if that be withdrawn, this greene Bay tree paſſeth away, and loe he is not, and cannot be found Pſ. 37.35, 36 in his former ſtation and rank.

In the general, he entertaineth Religion and Goodneſſe by whole ſale. He not onely layeth a true ground, or general propoſition, he that believeth ſhall be ſaved; but, hath a part in the aſſumption, I alſo believe; which for ought he knoweth, he doth for a time; and hath, to his own thinkings, ſome beginnings of grace in him, and doth not intentionally and induſtriouſly counterfeit, as ſome others do, but ſeems to have ſome true ſeeds in him; but, not in a true heart, and therefore they never attain their true growth and perfection.

He entertaineth goodneſſe therefore for the time being, but not from a good heart. For, he caſteth not before hand what it will coſt him. He looks only at the preſent ſun-ſhine, without conſidering future ſtorms, or preparing for them. He knoweth not his own mind, but thinks to hold out, and will ſee no reaſon to the contrary. He hath meditata commodas, but not incommoda. He looks on what he may gain by Religion, but not what he may loſe. He enters into his profeſſion, without fore-ſight or care of after-inconveniences. He layes a foundation of an houſe, not conſidering the coſt, and ſo leaves off building, as unable to finiſh it Luke 14.28.. He engageth in a warfare, without ſitting down firſt, and conſulting whether he be able with ten thouſand to meet him that cometh againſt him with twenty thouſand Verſe 31.. He begins like a freſh-water-ſouldier and ends like a coward. He is a hot-ſpurre that tyres ere he come to the end of his journey, becauſe he neither conſidered the length of the way, nor the difficulties in it.

On the contrary, The true Christian casteth up his coſts, Differ. and perils afore hand.

He knows and conſiders, that, to be truly religious, is a buſineſſe to which nature (as now corrupted) is not only a ſtranger, but an enemy, becauſe Religion is an enemy to the out-leaps of nature; and never gives over the purſuit of natures greateſt delights, untill it hath taken them alive, and ſlaine them in the place where it took them, as Jehu did the ſonnes of Amaziah 2 King. 10.14. He therefore caſteth before hand, how far he can engage in this quarrel, and what the iſſue may bee.

He well underſtandeth, that if he will walk fully after Chriſt, he muſt take up, and bear his Croſſe how heavy ſoever, and follow him Mat. 16.24., through thick and thinne, through fire and water: and that, not once or twice, but even daily Luke 9.23.; that he muſt not only forſake all to follow Christ Mat. 19.27.; but even hate his neareſt and deareſt relations when they hate and oppoſe Chriſt: for, well he remembreth that ſaying of his LordLuke 14.26., If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Siſters; yea, and his own life alſo, he cannot be my Diſciple. Not to caſt off duty to natural relations wherein God binds him to honour them; but, ſo far to caſt off their commands as they command things contrary to Chriſt: and to hate them, as they ſeek to wrap him up in their ſins againſt Chriſt; ſin being hateful wherever it be found.

Yea, he takes more into his conſideration, than all this: for, he knows, he muſt not only deny all relations, and his own life, but even himſelf alſo in all his earthly enjoyments, Wiſdome, Will, Hopes, Concernments, and Aimes, and whatever in the world is deereſt to him, which to a natural man, is more than life it ſelfe. He ſaith, even in things moſt deſired and prayed for, not my will, but thine be done. He had rather ſuffer any torture, than not deny himſelf for Chriſt, even when Chriſt ſeems moſt reſolute to put him upon the greateſt hardſhips, the ſharpeſt conflicts.

Every one makes a ſhift to hold on in Summer, while the peace of the Goſpel ſhineth in full ſtrength and brightneſſe; ſo long, the hypocrite will keep his rank and ſtation. But the Chriſtian keeps a good houſe in winter. He can keep a Sabbath, without a Sabbath, and erect a Sanctuary in the wilderneſſe Pſal. 63.1, 2.. Out of the depths, he can call and cry Pſal. 130.1. to his God, becauſe he wiſely conſidereth how low God can caſt him: and ſo, he is ſemper Idem, ever the ſame in the greateſt alterations, becauſe he fore-caſt all this, when he firſt reſolved to caſt himſelf wholly upon God and Chriſt. He entreth into Chriſtianity as into a Covenant of marriage ſeriouſly deliberated before entry into it; and therefore reſolves to forſake all, and to endure the worſt, rather than on his part to break that contract.

Thus, this hypocrite engageth before he conſidereth; and ſo, breaks his engagement becauſe of the evils which he conſidered not: the true Chriſtian conſidereth before he engageth; and ſo, makes good his engagement maugre all the evils that can befall him: the one, by not caſting his coſts before hand, goes not through with his work; the other, goes on, becauſe he caſt up before he undertook the work, what it would coſt him.

The Temporary takes Religion to farme.

He is willing to be dealing; but, he will firſt try a while, before he engage too farre. He will firſt take a leaſe for a time, before he bargaine for a free-hold during life. Not that he doth it out of deliberation as conſidering what it may coſt him: but, as having ſomewhat elſe in his eye which he cannot well compaſſe without adventuring for a while to take in this to farme, to drive on his other deſigne: and ſo, when after trial, be finds Religion either too hard a bargaine; or, that it will not contribute what he expected to his private ends, he gives it up againe. Therefore, when he findes his farme too hot, and his bargaine too hard, he layes the key under the doore, goeth his way, and leaveth his Lord to go look his rent.

Religion is his farme, not his free-hold. He will be a Tenant at his own will, not at his Lords. He will hold it no longer then himſelf pleaſeth; and, throw up all when he liſteth. At preſent, having need of Religion, (not for the good of his ſoul, ſo much as for ſome preſent worldly advantage,) he muſt needs make uſe of it; and therefore, courteth and embraceth it with all the affection that a luſtful man endeavours to expreſſe to her whom he would corrupt and abuſe. No marvel then, if when his luſt is ſerved, or croſſed, he throw off Religion, becauſe he either hath his ends by it, or is abſolutely left in an impoſſibility of attaining them, or muſt give more for the accompliſhing of them, than Religion continued will (in his opinion) countervaile. No wonder therefore, if when perſecution ariſeth becauſe of the Word, he be by and by offended; Mat. 13.21. and, in time of ſuch temptation, fall away Luke 8.13.. The fiery trial ſeems a ſtrange thing unto him1 Pet. 4.12.. It is that he never looked for, much leſſe agreed for.

Differ.On the Contrary, The true Chriſtian takes Religion for his inheritance.

He conſidereth before hand that the benefit of it will abundantly recompence all the evils and inconveniences that attend it: and therefore ſtrikes a bargain for the fee-ſimple, as not only reſolved, but prepared to run all hazzards. He knows it to be a bargain worth the purchaſing; he will therefore ſell all he hath to purchaſe it Mat. 13.46., let it coſt what it will. He reſolves with David Pſ. 119.11, 12., thy teſtimonies have I taken as an heritage forever, for they are the rejoycing of my heart: I have enclined mine heart to performe thy ſtatutes alwaies, even unto the end.

It is his free-hold, his fee-ſimple; a purchaſe Rev. 3.18. bought even of Chriſt himſelf, who hath a good title, and will not deceive the purchaſer; but, though he ſells dear in the opinion of a carnal heart: yet, ſuch a penny worth, as he that truly knows the worth of it, will part with all that he hath for it, rather than go without it. The world may look on it as an hard bargain, but he knows it to be worth his money, and that he is made by it for ever; and, ſhould he let it go, he were undone.

Perhaps the true Chriſtian had not this in his eye from the beginning. Poſſibly, at firſt, he might not look ſo far into the bargain. But afterwards, as ſome Farmers thriving, at length prove purchaſers, and become Free-holders; ſo he, who, at his firſt taking up of Religion, ſeemed to differ little from the Temporary, proves afterwards a ſincere and ſolid Chriſtian, as the Samaritans John 4.42., who begain to believe, upon the report of the woman, were afterwards better grounded upon the authority of Chriſt.

Thus, this hypocrite is as he that bought a piece of ground Luke 14.18., and afterwards went to ſee it; the true Chriſtian firſt ſees and tryes it, and then makes his purchaſe: the one, buyes upon condition that it every way anſwere his corupt ends; the other, makes an abſolute bargaine, as knowing it to be worth more than he is, or can be worth without it.

The Temporary imbraceth Religion on temporary and tranſitory grounds.

Either he knoweth no better, he was born and bred up in, and hath ever been accuſtomed to religious exerciſes, and practiſes, and never was acquainted with thoſe groſſer corruptions which are in the world through luſt 2 Pet. 1.4.. Authority countenanceth this Religion, and perhaps injoynes it, upon the greateſt penalty; as Aſa 2 Chr. 15.12, who made it death to any perſon whatſoever, man or woman, ſmall or great, that would not ſeek the Lord God of Iſrael. Thus Austin at firſt believed, for the authority of the Church.

Or, he imbraceth Religion for novelty, becauſe 'tis new, and broached at firſt by ſome ſtrange man and meanes. So the Jewes entertained John and his Baptiſme, when he firſt began to preach, and baptizeMat. 3.5.6.7.; not ſo much out of a ſerious apprehenſion of the neceſſity of faith and repentance, as to be in the faſhion, when they ſaw that all accounted John as a Prophet Mat. 21.26..

Or, he entertaineth Religion, with respect of perſons Jam 2.1.. His Anceſtors friends, rich men, great men, that are in place, and can preferre him, are of that profeſſion: The Rulers are of that Religion. Were there none but poore men, none but the meaneſt, the Vulgar, the out-caſts, ſuch as Chriſt in his loweſt condition; even he that could reverence John grown popular, would not own Chriſt whom John preached, when despiſed and rejected of men Jſa. 53.3., a man of ſorrowes and acquainted with grief. Then, will this hypocrite hide his face from him; when others deſpiſe him, he eſteemeth him not. He will not ſtand alone, as Elias 1 King. 19.9, no, not for God himſelf; nor, as Jeremy, contend with the whole earth, when every man doth curſe him Jer. 15.10.

Or, he receiveth Religion in oppoſition He is a Proteſtant, and that upon this very reaſon that he will not be a Papiſt: and it may be a good reaſon for the Negative. For, who would be of that Religion which turnes Chriſt out of office under pretence of honouring him, (as Herod that would worſhip him, yet meant to ſlay him;) and, cauſeth men to take him for no leſſe then a Commiſſionated God who exalteth himſelf above God and all that is called God, and is the authour, or abettor of all the Traitors, parricides, and incendiaries of the world, againſt all that oppoſe his horrid uſurpaons? But he that hath no more but this, hath but a negative Religion. He hath reaſon to be no Papiſt; but this is not reaſon ſufficient to be a Proteſtant. Theſe are good inducements to hate Popery; but, weak grounds, when alone, to take up Religion. Many ſuch Proteſtants, if the ſtreame and tide turne, quickly make as good Papiſts; as ſad experience ſheweth.

All theſe and the like reaſons make this hypocrite like a ſerpent, humi repere, but to creep upon the ground, and ſo ſtretch himſelf at length to receive the warmth of the Sun, whereas he will ſhortly creep into the dunghill, and lie hid from the cold, when winter approacheth. It is an earthen Religion; or rather, Religion in an earthy heart, which is never converted into the nature of that which is contayned in it. It may be heated by it, as an earthen veſſel by fire put into it, but never aſſimilated into the nature of it, as wood put to fire. He is an abortive fruit, born before his time, or rather never born, but a perpetual conception without birth: for, in the time of travail and trial, when he ſhould be born and begin to live, he is ſtifled, and ſticks faſt in the birth or place of the breaking forth of children Hoſ. 13.13..

On the Contrary,Differ. the true Chriſtians grounds are heavenly and everlaſting.

They are, as himſelf, an everlaſting foundation Prov. 19 25.. His foundation is in the holy mountaines Pſal 87.1.. He is built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief corner stone Epheſ. 2.20., that tryed ſtone that pretious corner ſtone, that ſure foundation Jſa. 28, 16.; in whom all the building fitly framed together, groweth unto an holy Temple in the Lord Epheſ. 2.21.. And ſo being heavenly by original, he is everlaſting for continuance. For,

The Word of which he is begotten, is an immortal ſeed 1 Pet. 1, 23. and the ſeed of God abideth in him 1 Joh 3, 9.: not as lying dead in a cheſt, but as taking root in good ground, and bringing forth fruit unto everlaſting life, ſome thirty-fold ſome ſixty, and ſome an hundred Mar. 4.20.. And as he is begotten of the Word, ſo is he fed, nouriſhed, and groweth up thereby 1 Pet. 2.2.; that being able to build him up further, and to give him an inheritance among all them which be ſanctified. Acts. 20.32..

As for the World, he ſets ſo light by that, that he, preferres Chriſt having nothing of the world, before all things in it. He ſaith to him as Peter, whither ſhall we go? thou haſt the Words of eternal life. He ſaith not, thou haſt the wealth of the world, the honour and glory of the world; he knoweth the contrary, and that unleſſe he forſake all theſe actually, when they ſtand in competition with Chriſt ſo that both cannot be enjoyed, he is no diſciple for Chriſt. Yea, and where there is no preſent occaſion of actual relinquiſhing of them, yet then they be forſaken in intention and reſolution, as ſuppoſing there may be an occaſion actually to part with them, although none yet appear.

This takes away many rubs in the Chriſtian race: for what can hinder him in the purſuit of heaven that hath caſt the world behind his back? What can turn him back, that is gotten above the world, and whatever is in it that may entice and corrupt him? He is crucified to the world, and the world unto him Gal. 6.. And what can work upon a crucified man? The grief of loſſe is prevented, becauſe the trouble is foreſeen: and the danger of falling off is avoided, by ſetting his heart upon treaſure in Heaven.

Thus; this hypocrites religion is as the dew, which is but ſudor terrae, the earths cold-ſweat, that is ſoon licked up, the true Chriſtians Religion is as rain from heaven, that ſticks by the earth: the one, wets not a fleece; the other, throughly watereth the ground; the one, ſerves only for Snailes, Froggs, and Graſhoppers; the other, ſoketh the root, and makes it to bring forth herbes meet for them by whom it is dreſſed, and receaveth a bleſſing from God Heb. 6.7..

The Temporary entertaineth Religion for proſperity.

When Chriſt and Religion are in a triumphing poſture, this hypocrite will take branches of Palme trees, and go forth to meet him Joh. 12.13 s ; and with the multitude, cry Hoſanna to the ſon of David, bleſſed is he that cometh in the Name of the Lord, Hoſanna in the higheſt Mat. 21.9.. But if he once find Chriſt to be apprehended, and led away to the High Prieſts Palace, and there to be ſpit on in his face and buffeted, he will with Peter deny him; and ſay, I know not the man Mat. 26 72.: and, if this will not do, he will bind it with curſing and ſwearing, that once men may be ſatisfied that he is none of his company, So that, in this reſpect alſo, all his goodneſſe may be compared to the morning dew or cloud, which is both a fruit, and a ſigne of fair weather, becauſe the early dew of grace in the Temporary; ſhewes fair weather to have gone before, and betokens drought to follow after. For,

He beginneth to profeſſe Religion, when it is in credit and eſteem, even with thoſe that care not for it; and when it goes well with the Church, and ill with her enemies. Thus, many of the people of the Land became Jewes Eſth. 8.17. even in Babylon, and in the Land of the Jewes captivity, when they ſaw the King favoured them, and would not give them up as a prey to their enemies, but rather encouraged all to protect them: Many ſuch ſwallowes and butterflies there are, whenſoever the Church hath good dayes, that will be ſure to ſide with her in her proſperity, although in her adverſity none have more trampled on her, or done her more miſchief.

And as this hypocrite begins Religion when the Church is in proſperity, ſo he takes it up only for proſperities ſake, that he may ſhare with her in it. If any plague lie upon him, then he can collogue and flatter God, not only as Pharaoh to get a judgment removed (the Lord is righteous, and I and my people are wicked Exod. 9.27.; but even as the Jſraelites themſelves, who, when God ſlew them, then they ſought him; and they returned and enquired early after God, and remembred that God was their rock, and the moſt High God their Redeemer; nevertheleſſe they did but flatter him with their mouth, and they lied unto him with their tongues; for, their heart was not right with him, Pſa. 78.34, &c &c. Even drunkards will aſſemble themſelves for corne and wine, howling upon their beds, but not crying unto God with their hearts Hoſ. 7.14.; that is in ſincerity as a people that reſolve to take God for their God, let him deale with them as he will; but only to ſerve their own tunes of him, even while they rebell against him.

Contrarily, The true Christian receaveth the Gospel with affliction.

If the Goſpel be in affliction, he will be partaker of the afflictions of the Goſpel according to the power of God 2 Tim. 1.8.: not ſlacking his duty even when he ſuffers for it; but even then is more forward in duty, as the Churches of Macedonia; who in a great trial of affliction, and deep poverty ſhewed forth the abundance of their joy, even unto the riches of liberality 2 Cor. 8.2. towards the relief of the Saints then under great ſtraites and wants by reaſon of perſecution. Thus, he will receive the Word in much affliction, with joy of the Holy Ghoſt 1 Theſ. 1.6., although he no ſooner receive light, but he be put to endure a great fight of afflictions Heb. 10.32..

Or, if at preſent he be free from troubles and trials by reaſon of the Word, yet he enters upon it with an eye upon and expectation of the croſſe and perſecution, which he knowes that all that will live godly in Chriſt Jeſus muſt undergo and ſuffer 2 Tim. 3.12.. He never took up Religion, but as reſolving that ſome trouble would certainly aſſault him in that way. It will hinder his wealth, eaſe, credit, or advancement in the world. If no open enemy ſhall appeare againſt him, yet he cannot hope to eſcape an Iſhmael Gen. 21.9., or a Michal 2 Sam 6.16., to mock and deſpiſe him: yet he embraceth Religion notwithſtanding all this, be the perſecutors who, or what they will. If Princes ſpeak againſt David, he is not deterred from meditating in Gods Statutes Pſal. 119.23.. If they perſecute him without a cauſe, yet his heart ſtandeth in awe of the Word, not of them that perſecute; (becauſe this is no more than he looked for, when he firſt ſet his heart to embrace it;) but, of the Word perſecuted, becauſe that is of God.

Thus, this hypocrite, takes up Religion not to honour God or Religion, but to better himſelf by it; the true Chriſtian takes it as in marriage, for richer for poorer; for better for worſe: the one, will gaine by it, or caſt it off: the other, will ſtick to 〈◊〉 , although he looſe all he hath for it: the one, takes leave of Religion, as rpah of her mother in law, when there was no further hope of another husband Ruth. 1.12, 13, 14., the other ſaith to Religion, as Ruth to Naomi, perſwading her alſo to do the like, intreat me not to leave thee, or to returne from following after thee, for whither thou goeſt I will go, and where thou lodgeſt I will lodge, thy people ſhall be my people, and thy God my God; where thou dyeſt will I die, and there will I be buried: the Lord do ſo to me and more alſo, if ought but death part thee and me ver. 16.17..

This hypocrite is beſt at firſt.

He is as a Pitcher, that is ſooner a tree, than a graffe, but of leſſe continuance. He thrives mightily at firſt, with bloſſomes at leaſt; but ſoon withereth in a ſcorching Summer. He hath footing in the ground, but no firme rooting. The Mould about him is ready to afford nouriſhment, but he wants an honeſt heart to ſuck and draw it in. Therefore, he cannot hold out, but growes every day more clung and withering, even in the richeſt ſoile. He is for this cauſe alſo compared to the morning dew, becauſe, as the ranker the dew, the hotter the day, and the ſooner the dew vaniſheth; ſo the greater ſhew of goodneſſe appeares in him, the ſooner it is drunk up by the ſcorching Sun of perſecution.. And as a faire morning is oft-times a ſigne of a foule day: So his early profeſſion with ſo great a promiſe of continuance, is a ſure prognoſtick that he will alter before night.

In all experience, earlyeſt things are not the ſureſt ſymptomes of future perfection. Nimis properè minùs proſperè, ſaith Bernard, too much haſt never makes good ſpeed. He is early up, but never the neere. He is ſoon ripe, and as ſoon rotten. The rain-bow which in the evening is a ſigne of faire weather, in the morning is a forerunner of rayne. The haſt this hypocrite makes in the morning, and his being ſo hot upon the ſpurre, is a ſure ſigne of his tyring before night. A too forward Spring, is never the moſt fruitful yeare: the ſooner and fuller the buds and bloſſomes appear, the more apt to be nipt, and fall off before the fruit be formed and hardened. It is ill truſting of young beginners in profeſſion, when over forward, and zealous; eſpecially, if too confident of their owne reſolutions, and boaſting of them.

Naomi was as likely to have carried Orpah with her out of Moab into the land of Judah Ruth. 1.7., as to have carried Ruth. Orpah, at the firſt, ſeemed as forward as Ruth, ſurely we will return with thee unto thy people ver. 10.. But yet, when ſhe had wept, and wept againe, at length ſhe took the parting kiſſe of her mother in law, and ſo departed from her. Thus this hypocrite makes a great flouriſh at firſt and talkes high, what he will do for Chriſt. I ſaith he, will follow thee whither ſoever thou goeſt Mat. 8.19.. But when he is told that it was worſe with Chriſt in his outward condition, than with foxes, and birds of the aire, for that he had not of his own where to lay his head ver. 20., we heare no more of this forward profeſſor, he ſoon alters that reſolution, and hath enough of ſuch a profeſſion. Thus overmuch fervency at firſt, is ſoon at an end; and they that at firſt blame others as being too cold, prove afterward frozen and dead themſelves.

Differ.On the Contrary, the true Chriſtian is beſt at laſt.

He is not only engraffed, but rooted in Chriſt, and built up in him, and ſtabliſhed in the faith Col. 2.7.. He is ſo planted in the houſe of the Lord, that he flouriſheth not only for a time, but for continuance in the Courts of our God; He ſhall ſtill bring forth fruit in old age, and be ever fat and flouriſhing Pſ. 92.13, 14.. He is as the Angel of Thyatira, whoſe works at laſt, were more than the firſt Rev. 2.19.. He is as the morning light that ſhineth more and more to the perfect day Pro. 4.18., becauſe truly illightened by the Son of righteouſneſs riſing upon him with ſaving in his wings Mal. 4.2..

There may be many clouds, and miſts, and foggs in this day of grace, yet the Sun breakes out againe, and the glory of the Lord ſhineth upon him afreſh. And albeit his light be neither clear nor dark, not day nor night, yet it ſhall come to paſſe that at evening time it ſhall be light Zech. 14.6.7.. His day is all fore-noon here, no afternoon: yea, it is not high-noone with him in this life, untill he come to heaven where he ſhall enjoy a perpetual noon-tide, the Lord himſelf being his everlasting light Iſa. 60.19..

Thus, this hypocrite is like a fiery metled horſe, furiouſly running away with h rider at firſt ſetting out, but proves a reſty Jade long before the end of his journy; the true Chriſtian, although perhaps ſlow of pace at firſt, patiently continueth in weldoing, untill he receive the end of his faith, the ſalvation of his ſoule, the one, is as a flaſh of lightening, as ſoon gone as come; the other, as a morning-ſtarre that ſhines brighteſt at laſt.

This Hypocrites profeſſion of godlineſſe is with violence to himſelf.

The Temporary hypocrite is uſually a man hot and fierce by nature, through the predominancy of choller. This warmes and heates his affections before his judgment be throughly informed and ſetled. And hence it is that he is raſh and heady in all his undertakings; and his paſſions all in flame before his underſtanding be truly illightned. Quicquid vult valde vult. What ever he hath a mind to, he purſueth with all his might; Right, or wrong makes no great oddes with him while he is in a carrere. And commonly he moves with more violence in a wrong way (becauſe that is more ſuitable to a corrupt heart,) than when he is in the right, becauſe his motion is never more eccentrick than when he moves for God. He is then off the wheeles, and drives heavily.

His Religion is taken up out of paſſion, as well as out of deſigne to promote his own ends wherein he is paſſionately violent: this makes his beginning more ſwift, after the manner of violent motions, wherein men firſt run, beyond reaſon, and then reſt before they be at the end of the race, contrary to reaſon. Forced grounds ſend forth fruit ſooneſt, but it is but a ſower kind of graſſe that anſweres not expectation. It may pleaſe the eye in the ſhooting up, but it will never ſatisfie for the coſt, in the iſſue when it is grown. Who ſo ſterne and ſtrict as a Phariſee, he will faſt twice a week, he will deny himſelf not only of the comforts of life, but of the neceſſaries of nature, he will whip himſelf till the blood come, and be ſo auſtere to his own body, as if that were made to be only a ſlave, and himſelf were born to be the tyrant over it.1 Kin. 18.28. Hence Baals Prieſts exceeded Elijah, in cutting and launcing themſelves 1 Kings 18.28, when Elijah ſpared himſelfe. They were violent even unto madneſſe, to ſupport the reputation of their Idol, while the Prophet with more calmeneſſe and quietneſſe aſſerted the honour of the true God.

But no violent thing is perpetual in nature, neither is any motion kindly that exceeds moderation in grace. A Jehu may pleaſe and applaud himſelf in his furious march to deſtroy the Idols of Ahab, to make way to his crown which he thirſteth after; but he will never pleaſe God, becauſe his zeal againſt Baal, made him forget his duty againſt Jeroboams Calves. And uſually the greateſt hot-ſpurres in ſome particular duties, are the dulleſt ſpirits in the perſuit of ſome other as neceſſarie (if not more than) that wherein they lay out ſo much labour and fervour.

And he that offers violence to himſelf, will not faile to be harſh and violent to others, as the Phariſees to the Diſciples; not permitting them to rub an eare of corne Mat. 12.1, 2, without a charge of prophaning the Sabbath, even when they were ready to faint through hunger. Yea, this hypocrite is ſo ſeemingly zealous of the honour of the Law, that rather than it ſhould be made too common by permitting it to the Vulgar, he takes from them the key of knowledge Luke 11.52, ſhutting up the Kingdome of Heaven againſt men, neither going in himſelf, nor ſuffering thoſe that would enter, to go in Mat. 23.13. This ſhews that the Temporary was never truly won to Chriſt, even in his greateſt heat for Chriſt, nor throughly (but only almoſt) perſwaded with Japhet to dwell in the tents of Sem, even while he ſeemes to over-do Sem in ſome outward ſervices of devotion. For, if his own heart were truly ſoftened, he could not be ſo harſh, ſowre, and hard unto others.

On the contrary, the true Christian hath his heart mollified, and made tender by grace.

He is not as the ſonnes of Zerviah, rough and boiſtrous, but milde, and ſweet of diſpoſition to all, not out of affectation as Abſolom, but out of grace as David, whereby he boweth the hearts of all 2 Sam. 19. , not ſo much towards himſelf, as to a love of Religion. That Religion which is pure, is alſo peaceable, gentle, eaſie to be entreated James 3.1 , and entreateth others kindly, even where he might command. He that is truly ſanctified is kindly ſweetened in his affection and converſation towards others. True charity ſuffereth long and is kind 1 Cor. 13.4, and maketh all in whom it is to be kindly affectioned one towards another with brotherly love Rom. 12.10.

A ſtrained zeal and forced ſhew of piety makes a man froward, bitter, and unpleaſing in his carriage, becauſe he takes up Religion againſt the haire, to make uſe of it, not out of love and choice, but meerly for his own ends and neceſſitie: and this being not ſuitable to his temper, it ſecretly vexeth him to be cumbred with that which is ſo unſutable to his natural diſpoſition of mind and temper of body, which makes him to be untoward and crabbed where he hath to do. But the Chriſtian is caſt into a better mould, and the new creature in him eates out all that natural frowardneſſe and peeviſhneſſe which he is naturally ſubject to, and makes him of a Lyon to become a Lamb: to be filled with bowels of mercy, kindneſſe, humbleneſſe of mind, meekneſſe, long-ſuffering Col. 3.12. He receiveth the engraffed Word with meekneſſe James 1.21, and therefore ſhewes forth out of a good converſation, his works, with meekneſſe of wiſdome James 3.13. He is the better friend, neighbour, husband; and, in every relation, his Religion makes him the better companion.

Thus, this hypocrite is as Eſau an hairy man, rough and boiſtrous; the true Chriſtian, as Jacob, Smooth and plain-hearted: the one is as Iſhmael, his hand against every man; the other is as David that will ſhew kindneſſe to his enemies, rather than exerciſe that cruelty which they might juſtly exſpect.

This hypocrite cleaveth to Gods party, but not as a part.

He joyneth himſelf unto the Church, adhereth unto profeſſors, receiveth the ſap of doctrine, but altereth the quality of it, and corrupteth it by his own evil heart, as bad ſtomacks corrupt the beſt meat, ſo that in ſtead of nouriſhment, it ſerves only to feed bad humours. For the time, he hath goods things in him, yea great good things; and, in his own opinion, obſerveth all the Commandments from his youth Mar. 10.21.: he is illightned, hath a taſte of the heavenly gift, is made partaker of the Holy Ghoſt, in reſpect of common graces; he hath taſted the good Word of God, and the powers of the world to come Heb. 6.4, 5., as a man that goes to taſte (not to drink) wine, and ſpits it out againe.

He hath not only ſhews of goodneſſe (as the humiliation of Ahab,) but ſome ſeeds thereof, which God himſelf ſoweth, obſerveth, and countenanceth, at leaſt ſo far as to maintaine the reputation of his own outward ordinances and ſervice, to ſet an edge in his true ſervants, that they may not come ſhort, but exceed the righteouſneſſe of ſuch ſeeming Saints, to get himſelf glory by diſcovering of the heart, and to teach his people wiſdome to diſcerne, and to beware of ſuch mongrel Chriſtians who can hardly be known from the truly godly. Great things are found in him and done by him, if they were not corrupted by an ill digeſtion, and turned into putrefaction by the vicious quality of the ground wherein theſe ſeedes are ſown.

But all being weighed by Gods ballance are found to be too light to be good indeed, that is, to purpoſe. His wiſhes are but ſlothful, his purpoſes ſhallow, and according to the fleſh, his vowes, ſudden and unadviſed; He is like a Sea-ſick man, that is extreame ſick, but not from the heart; and therefore ſoon returns to his former temper ſo ſoone as he is off the water. He makes advantage even of levity it ſelf to help him forward in his haſty profeſſion. Seed caſt into light ſhallow ground ſhooteth up ſooneſt. Thoſe flaſhes of grace that light upon this eaſie ſhallow temper, do not argue him to be ſound at heart, or a part of that body whereof Chriſt is the Head.

He is but an Accident, an Adherent, a Burre, an Excrement, as the Ivy or Moſſe about the tree; not as a friend, but a ſecret enemy unto it. He ſeeks to be reputed among the children, but is no more of them, then the Devil was when he ſtood among the ſons of God that came to preſent themſelves before the Lord Job 1.6.. He enter commons with them, but is not of their Communion. The Polipody grows out of the moſſe or duſt, but is not of the ſubſtance of the tree. The Miſciltoe taketh ſap from the tree, but not the nature of the tree; it hath no root of its own, yet is no part of the tree. He enters his name among Gods people, but is not partaker of the Divine Nature. He is one of thoſe of whom the Apoſtle John ſaith1 John 2.19., they went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out that they might be made manifeſt that they were not of us. This hypocrite pretends and gives out that he is not only one of the Saints, but ſo ſerviceable that they cannot be without him; whereas he may well be ſpared without endangering of the body; yea, to the great benefit of the body whereto he did adhere.

Differ.On the contrary, the true Chriſtian is a living member, and part of the true body of Chriſt.

He is a member in particular, or, a member for his part 1 Cor. 12.27. He not only taſteth, but eateth, drinketh, and digeſteth the true fleſh and blood of ChriſtJohn 6.53., and is partaker of the root and fatneſſe of the true Olive-tree Rom. 11.17.. He liveth by the true ſap of grace drawn effectually from the root, not as a ſucker that conſumeth the ſap to the prejudice of the tree, but as a branch that beareth fruit: and he groweth up into him in all things from a right inward principle of ſpiritual life derived to him from Chriſt, becauſe partaker of the divine nature 2 Pet. 1.4., not only in reſpect of receiving, but of digeſting, and improving whatever he receiveth from the Spirit of Chriſt. For, what he receiveth from Chriſt is not put into a dead mans mouth, which may be forced to contain it a while, but without benefit; but, he as a living member ſucks and draws more and more from Chriſt, as the branches of the Vine from the root; he corrupts it not in the drawing, as the ſpider in taking in the beſt juice of the choiſeſt flowers; but, but incorporateth it into himſelfe, and is transformed himſelfe into it, and beares a lively image of him that hath created him unto good works.

He is ſo a part of Chriſt, that Chriſt can no more be without him, than he can be without himſelf, the body cannot want the leaſt member without deformity and mutilation. The body of Chriſt is his fulneſſe who filleth all in all Epheſ. 1.23.. How can he be empty whom Chriſt filleth? How can Chriſt be full, if he want a member? Chriſt-myſtical is not a mained or imperfect body: nor can that be perfect to which the leaſt part pertaining to it is wanting.

Thus, this hypocrite cleaves to the body of Chriſt as ſnow faln and frozen, ſticks to a tree; the true Chriſtian cleaves to it as a living member, receiving life, heat, and nouriſhment from him his Head: the one converts all he receives from Chriſt into corruption, as a Cancer, or Wolfe in the breaſt turnes all nouriſhment to the feeding of it ſelf; the other improveth all that Chriſt by his Spirit conveyeth to him, to become ſtrong in the Lord and in the power of his might; the one, takes in food not to nouriſh, but to weaken nature; the other receives it to be ſtrong in the grace Epheſ. 6.10., that is in Jeſus Chriſt 2 Tim. 2, 1..

CHAP. XIX. The Preaching Hypocrite Is he that Preacheth Chriſt, but not for Chriſt.Defin.

WE Suppoſe him a Minister legally admitted, but not called of God Heb. 5.4.. He pretends the ſervice of Chriſt, but ſerves himſelf of Chriſt. Not zeal to do good, but hunger, or lucre makes him an hanger on upon thoſe in Gods Houſe that have power to admit him, to whom he croucheth for a piece of ſilver, and a morcell of bread, and ſaith, put me (I pray thee) into one of the Prieſts Offices, that I may eate a piece of bread 1 Sam. 2.3.

He is a perfect Balaamite, that will Divine for money Mic. 3.11.: and 'tis all one to him whether he bleſſe, or curſe the people of God, as the rewards of Divination Numb. 22. appear unto him for either purpoſe. He loveth the wages better than the work, although it be the wages of iniquity 2 Pet. 2.1 . He will not teach without hire Mic. 3.11.: and let him be hired, he ſhall teach any thing; even to lay a ſtumbling block before the children of Iſrael, to prophane the Lords day; yea, to commit fornication, or any thing,Rev. 2.14. by which himſelf may thrive by gratifying the luſts of thoſe that imploy him, and will reward him.

He is a cunning Merchant, the ballances of deceit are in his hand Hoſ. 12.7.. He will pollute God himſelf among his people Ezek. 13.19., (by uſing his name contrary to his will) for handfulls of barly, and for pieces of bread, to ſlay the ſouls that ſhould not die, (by making ſad the hearts of the righteous whom the Lord hath not made ſad verſe 22., in denouncing evil againſt them, and condemning the generation of the just), and to ſave the ſouls alive which ſhould not live, in strengthening the hands of the wicked, that he ſhould not return from his wicked way, by promiſing him life, even in a wicked way.

He is not for ſaving, but hunting of ſouls verſe 18., and will not only lay pillowes already made to his hand by others; but, ſow pillowes to all arme-holes, and make kerchiefs upon the head of every ſtature, that is, ſtudy, preach, and write books to juſtifie any abomination that perſons in power applaud and practiſe, rather than loſe his preferment by not upholding great mens courſes how much ſoever decryed and condemned by God and all good men. He is for his own profit, and through covetouſneſſe will he with fained words make Merchandize 2 Pet. 2.3., of any that come in his way, even of the ſouls of men Rev. 18.13; yea, of thoſe very men whoſe luſts he ſerveth. He can for a need, break any Commandment, and teach men ſo Mat. 5.10.: he will not only juſtifie other men in their profanations of the Lords-day, by his own practiſe, but by his doctrine too; and be not only a ſpectator but a countenancer of thoſe that do the ſame, if thereby he may pleaſe thoſe that are above, how much ſoever God be diſhonoured and diſpleaſed.

Yea, ſometimes very envy makes him to preach Chriſt Phil. 1.15.16, in hope thereby to breed ſtrife, between the people and thoſe that preach Chriſt of good-will, hoping to adde affliction to thoſe who are in bonds for the Goſpel, and have more eſteem and place in the hearts of men than himſelf. There is a ſpirit within every man that luſteth to envy James 4.5.. This is too common in ambitious and contentious ſpirits that take up the miniſtry for advantage ſake, and reſolve to croſſe and oppoſe all whom they envy for their parts and acceptance.

Thus Jannes and Jambres the magicians of Pharaoh, withſtood Moſes 2 Tim. 3.8., when he began to grow more famous then themſelves for miracles in Pharaohs Court: ſo doth this hypocrite reſiſt the truth, being of a corrupt mind. If the Devil furniſh him with parts and opportunities, no man of eminency ſhall eſcape his oppoſition and laſh, even for maintaining thoſe very truths which this envious one once held and defended before the ſtreame and tide of the times ranne againſt them.

He is a Preacher (perhaps) of righteouſneſſe, but a worker of iniquity. He preacheth Chriſt, but hath no acquaintance with him; He never knew Chriſt, nor was known of him. This is one of thoſe many who (after all their preaching, and prateing) ſhall endeavour at the laſt day, to ſcrape acquaintance with Chriſt, and ſay, Lord, have we not propheſied in thy Name, &c Mat. 7, 22? He thinks in his heart thus to ſay, and plead; and, in this opinion perhaps he dies, without diſcovering this ſelf-deceit while he liveth and believes he doth well enough; even till he come to judgement, particular at leaſt after death. So that he beares not only the world, and the Church, but his own ſoul in hand, that what he doth will ſerve his turne even before Chriſt his Judge. He profeſſeth to teach truth; he ſaith, Lord, Lord, which argues ſome fervour and zeal, as well as ſervice. Yea, he hath gifts too, perhaps more then ordinary, even to the working of miracles and the caſting out of Devils, if the times require it, in thy Name have we caſt out Devils, &c. but all this will not ſerve in the day of Chriſt, whoſe anſwer will be a ſad proteſtation, I never knew you, depart from me ye that work iniquity Verſe 23.. He renounceth all acquaintance with him, paſſeth an heavy ſentence upon him, as judging no better of him than of a worker of iniquity. For, indeed, ſuch an one is declared by Jeremiah to be no other but the ſtaple of all prophaneneſſe and hypocriſie, from whom profaneneſſe goeth forth into all the Land Jer. 23.15. His wickedneſſe is wickedneſſe in the Watch-tower that may endanger all. Such an one may call himſelf the ſervant of Chriſt, for his better grace, but he ſerveth not the Lord Jeſus, but his own belly, how many good and faire words ſoever he uſeth to deceive the hearts of the ſimple Rom. 16.18. And one time or another, the Devil himſelf will diſowne and reprove him ſaying, Jeſus I know, and Paul I know, but who are ye Acts 19.14?

On the contrary, the true Miniſter of Chriſt, ſpends and is ſpent only for, and upon the interest of Chriſt.

He not only preacheth, but labours to adorne the Doctrine of God our Saviour in all things. And if Chriſt be preached, in truth, and ſincerity, he hath enough. For his part, he looks not ſo on his own things, as on the things of Jeſus Chriſt. He not onely ſpeaketh the things which become ſound doctrine Titus 2.1, but is a patterne of good works; in doctrine ſhewing uncorruptneſſe, gravity, ſincerity, ſound ſpeech that cannot be condemned, that he that is of the contrary part may be aſhamed Verſe 7, 8. He will be an example to believers in word, and converſation, in charity, in ſpirit, in faith, in purity 1 Tim. 4.12, that in ſo doing he may both ſave himſelf, and them that heare him Verſe 16.

He is not only an Officer commiſſionated by Chriſt, but ſo waites on his office, that he really ſerveth God with his ſpirit in the Goſpel of his Sonne Romans 1 9. He is careful not only of his parts and gifts to make him an able Miniſter of the New-Teſtament 2 Cor. 3.6, but to receive a commiſſion and calling from God, by man to exerciſe thoſe gifts which he hath received, with hope of a bleſſing. He knows that as God never ſent meſſage by the hand of a fool, ſo he never gives a bleſſing to their labours who run before they be ſent; and, that no man (who deſires to be found faithful) takes this honour unto himſelf, but he that is called of God, as was Aaron Heb. 5.4. He looks upon the work of the Miniſtry as a diſtinct Office, which none but ſuch as are called of God unto it, can meddle withall, without high preſumption, and ſinful uſurpation, by which they do not edefie, but deceive the hearts of the people. Never did any people thrive and grow in the grace and knowledge of Jeſus Chriſt; who, forſaking the publique Aſſemblies, betook themſelves to ſuch Uſurpers and ImpoſtorsActs 5.38.

And albeit he will not teach for hire, nor Divine for money, as making that the motive, much leſſe the ground of undertaking the Miniſtry; yet, he believes the labourer is worthy of his hire Luke 10.7 1 Tim. 5 18, and that Chriſt never required him to go a warfare at any time at his own coſt 1 Cor. 9.7; nor, to work with his hands Verſe 6, to give a free Goſpel to thoſe who are a conſtituted and eſtabliſhed Church, whatever he may do among unconverted Heathens not yet brought in to the acknowledgement of Chriſt, and the profeſſion of the Goſpel. He knows that God himſelf hath ordained that they which preach the Goſpel ſhould live of the Goſpel Verſe 14; and, that charge is given to every one that is taught in the Word to communicate to him that teacheth him, in all good things Gal. 6.6.. Therefore he feareth not the unjuſt aſperſions of earth-wormes, or ſectaries, that proclaime him an hireling, a Balaamite, becauſe he takes maintenance; and a legal Prieſt, becauſe he takes tithes, for that he is well ſatisfied, that among other Argumens by which the Apoſtle proved Chriſt himſelf to be a Prieſt for ever after the order of Melchiſedech, his receiving of tithes is one, foraſmuch as he receiveth them, of whom it is witneſſed that he liveth Heb. 7.8. But his main aime is to approve himſelf to God in the matter he delivereth as alſo in his zeal, and practiſe.

Thus, this hypocrite preacheth himſelf when he pretends moſt ſervice to Chriſt, the true Chriſtian Miniſter preacheth Chriſt ſincerely, with denial of himſelf. The one undertakes the work meerly for the wages, the other takes the wages ſet out by God, when he hath done his work; the one cares not what becomes of the ſheep, ſo he may have the fleece; the other is more carefull to feed the flock, than himſelfe.

The Preaching Hypocrite is very ambitious to ſhew Learning, without learning.

He ſtands not ſo much upon ſolid and profitable matter, as to make ſhew of his own learning, therefore he pitcheth on ſuch ſubjects as he is beſt verſt in, and that may occaſion the bringing out of moſt of that ſtuffe which he calls learning, not that which is moſt needful and ſuitable to his Auditory. It is below him to be ſetting milke before babes, he is altogether for ſtrong meat for men, although his meat be rather ſtrong lines than ſtrong food, borrowed of his neighbour Luke 11.5, 6, rather then of his own providing.

There is a kind of forced learning, or rather a ſhew of it, which a ſmatterer and mean Scholar, with ſome ſtock of wit, help of Books (eſpecially of Indices) Flores, Polyanthea's, Poſtils, and length of time ſet out upon the ſtaule, when with long turning of Books he hath made up a rapſody of ſeveral ſorts of flowers (ſome no better then gayweeds,) which he calls a learned Sermon, not ſo much for the ſolidity or depth of matter, as for the multitude of quotations of Authours, on which (ſave upon this occaſion) he never ſpent his time, or ſtudy. Peradventure he never ſaw the Authours themſelves, but took them upon truſt, from others who collected them to his hand. Yea, haply, he hath taken all out of a printed or written copy, and without variation, uttered it as his own: as young ſhop keepers, having but ſmall ſtock of their own, ſet out pictures of wares in ſtead of parcels; or, as Apothecaries that paint the outſides of their pots and boxes with names of drugges, that are not to be found within

And as Empericks beare out their reputation with their ignorant patients with the force of ſtrange words, and names, and termes of art, which neither their patients nor themſelves underſtand, ſo this hypocrite affecteth high-flown expreſſions, exotick language, and obſcure words by which he endeavours to ſore beyond the capacity of his auditory; deſiring rather to be admired then underſtood; and, to low-bell his hearers, rather than to edifie. And having a while thriven in this way of trade, he growes in confidence and Pride, to cenſure and contemn his betters, as ſome of his ſtamp did Paul himſelf2 Cor. 10.10; in which courſe this Novice, being lifted up with pride falls into the condemnation of the Devil 1 Tim. 3.6..

Differ.On the Contrary, the faithful Miniſter is a Scribe inſtructed unto the Kingdom of heaven, and brings forth out of his owne treaſure things new and old Mat. 13.52..

He is not a Novice, but rooted and built up in Chriſt, and ſo is better able to build up others, as 1 Cor. 3.9. a labourer together with God. He is more careful to ſtore himſelf well with the beſt wares than to hang them out at all times upon his ſtall. He is afraid to ſeem; or to be ſeen by others, more than he is, leaſt any man ſhould think of him above that which he ſeeth, or heareth him to be 2 Cor. 12.6.. He is not ambitious, and therefore ſeekes not to raiſe an expectation, yet humbly ſtrives to go beyond it. He labours to be wiſe as well as learned, that he may ſtill teach the people knowledge Eccleſ. 12.9.. He is not careleſſe, under pretence of extraordinary inſpired aſſiſtance, but takes good heed, and by ſtudy ſearcheth out, and ſets in order many Proverbs, that is ſolid, wiſe, grave, experimented truths that become an able Miniſter of the New Teſtament.

He affects no language made up of enticeing words of mans wiſdome, yet he ſeekes to find out acceptable words ver. 10. that may edifie. He will not be rude, looſe, light, vain, frothy, in his expreſſions, nor be raſh with his mouth, nor let his heart be haſty to utter any thing before God Eccleſ. 5.2.. He is not for jerkes of wit, but whatever words he uſeth, are upright, even words of truth; and ſo they are as goads and as nailes fastened by this Master of the Aſſembly, which are given from one Shepherd Eccleſ. 12.11.

He diſdaineth not the help of others, how able ſoever he be in himſelf; and although much ſtudy be a wearineſſe to the fleſh ver. 12., yet he will ſtudy to ſhew himſelf approved unto God, a work man that needeth not to be aſhamed, rightly dividing the Word of truth 2 Tim. 2.15.; and albeit he would not have it taſt too ſtrongly of humane wit, yet he loves to have it ſmel of the candle. He maketh himſelf maſter of what he delivereth, and he cites with choyce; not every thing, to bring in the name of an author, or to fill up roome, but ſuch things as are pertinent, and not obſerved by every Reader of his Author. What he cites he makes himſelf owner of, ſo as to make it more uſeful and profitable than he found it. He not only reades the Authour himſelf (the meanes by which one man derives knowledg from another,) but he alſo pondereth, judgeth, applyeth and ſo improveth what he borroweth, to his own purpoſe, thereby giving it as it were a new concoction, as 'tis ſaid of Ʋirgil that he tranſlated many things out of Homer, but made them all his own, by clothing them in a new notion, and better habit.

Although he neglect no paines or care, no ſtudy, nor art; yet he endeavours more that his Sermons may ſavour of judgment, piety, practiſe and conſcience than of wit or humane learning. He brings forth his old ſtore (which is beſt digeſted) as well as new: He will not be put to go to the Market for new, ſo long as he hath ought of the old wine (which is better) remaining: Not as neglecting to lay in new proviſion, but as chooſing rather to ſet forth that upon which he hath formerly beſtowed moſt paines.

He affects not to be commended for making a learned Sermon, but is glad to heare that it is profitable. He glorieth not in making up a Sermon in a few dayes or houres, but is ready to make it out that he hath ſtudied for this all his life: His Sermon was perhaps quickly framed when he went about it, as Jacobs ſavoury meat was ſoon made for his Father, when his mother undertook it: but the Kid, the materials was at hand, and well grown in the flock Gen. 27.9..

It were folly to ſay to a Joyner, you have made a Table in a day or two, that I could not have done in a year. For, what marvail? He ſerved an apprentiſhip to the Trade; after that wrought journy-work for a good ſpace together, hath his hand alwayes in ure, his tooles in readineſſe, and his timber cut out, and at hand: whereas another man is to learn, and to borrow all. There is great difference between a workman, and one that only now and then tryes an experiment: for this man for the moſt part doth magno conatu magnas nugas edere, toyles extremely to bring forth a bungled piece, and takes great paines to no purpoſe.

A mean Scholar, with time, may make one of thoſe learned Sermons which this hypocrite is ſo proud of, and make ſhew of much more than ever he was maſter of. But a profitable popular Sermon well digeſted, and fit for edifying, is not made without much more judgment and experience than this hypocrite ever attayned. For, theſe, to wit, judgment and experience, work an habit without which one or a few pickt Sermons will never make an expert Preacher, no more then one learned ſpeech will make an Orator. It is the property of Art to conceal Art, when it is moſt exactly made uſe of; and, to make learning popular and familiar is the moſt infallible demonſtration of a learned man.

Thus, this hypocrite, like Simon Magus Act. 8.9,, gives himſelf out to be ſome great one; the ſervant of Chriſt cryes out, who is ſufficient for theſe things 2 Cor. 2.16.? The one being an empty veſſel, makes a greater noyce, and magnifieth himſelf without cauſe; the other, being fully taught with learning and guifts of edification dares not make himſelf of the number, or compare himſelf with thoſe that commend themſelves 2 Cor. 10, 12. The one boaſteth of a falſe gift, the other improveth a real ability, to the glory of him that beſtowed it. The one takes it to be below him to attend upon Lambs, when himſelf hath not in truth a ſufficiency to feed them; the other knowes himſelf as much obliged by the great Shepherd, to feed the tender Lambs, as the ſtronger ſheep, and acknowledge himſelf a debtor even to the unwiſe as well as to the wiſe Rom. 1.14..

This hypocrite brings learning, but not the true, that is, divine.

The former Character pointed to him that pretended to learning; but had it not, this, diſcovers what his is that in his kind, is learned. He hath learning, and that from God (for every good gift, wit, all arts and ſciences originally are from himJam. 1.17., as wealth and honourPſ. 75.6, 7., beſtowed on thoſe who moſt abuſe it,) but, not for Chriſt, to promote his Goſpel and Kingdome. It is like worldly wiſdome, that though, as wiſdom, it came from God, yet as it uſed, it fights againſt him. It is a Cannon turned againſt him that firſt furniſhed the preſent poſſeſſor with it. Without God no man can have learning; but, for the moſt part, learning is ſo much abuſed, that none ſuffer more from the learned, than God himſelf, becauſe that when thereby they come to have ſome knowledge of God, they glorifie him not as God, neither are thankful, but become vaine in their imaginations, whereby their fooliſh heart is darkened Rom. 1.21.. Chriſt hath no enemies like thoſe who have received from God moſt knowledg in the brain, without true grace in the heart. He receives moſt wounds in the houſe of his friends Zech. 13.6..

This hypocrites learning is not like that fire which came out from before the Lord and conſumed the burnt-offering and the fat, upon the Altar Lev. 9.24.; but, like that of Nadab and Abihu, who offered ſtrange fire before the Lord which he commanded them not Lev. 10.1.. Not fire from heaven, but from their own hearths. So this man brings learning, but not that which is divine but only humane; that is, ſuch as he beholds not God in, but learnes it only of men, and makes uſe of it againſt God, not for him, as it proves, at leaſt in the ſequel. It is not a learning received from the Scriptures of God, but from Plato, Ariſtotle, Porphyry, and others, enemies to the Scriptures, rather than teachers of them, or of the truths contayned in them.

If the matter be examined, what is it but Philoſophy and vain deceit after the tradition of men, and the rudiments of the World, not after God (k): or, Poetry degenerated, which is but the excremental ſuperfluity of a frothy wit, or, Philology abuſed to make God to ſpeak in the dialect of men, as if he ſpake the ſame Criticiſmes which, they who are his enemies, do moſt uſe and affect; or (which is not much better) Schoole-Divinity of the third editionSee Lamb. Dan. Prolegom. , wherein not only Scripture and Fathers, but Philoſophers and Poets, have their ſuffrages allowed them in matters of faith and manners contayned in the Scriptures; whereby that kind of learning alſo, for the moſt part, fals into that common gulf of the depths of Satan, as they ſpeak Sent. Petri. Lumbardi.. And what can Philoſophy do, to the converting of the heart? Poetry, to the raiſing of the ſoule to heaven? Philology, to ſatisfie the conſcience? or Schoole-divinity to build a man up in divine faith? yet this hypocrite, like one of Penelope's Wooers, (who being not able to corrupt the Lady, betook themſelves to her Hand-maides) ſeeks to humane Authours (the hand-maides to divinity) to make out that, which in ſacred Writ is not ſo cleare, for his purpoſe.

The manner of his proceeding is made up with more Art and exactneſs of method, than becomes the ſimplicity of the Goſpel. Much of Art, little of the Spirit, life, and power of God appeareth in it. His preaching is more artificial than ſpiritual. It may benefit ſuch as have ſome grace already, or rather give them occaſion to benefit themſelves more by making better uſe of that Art which he abuſeth to oſtentation. His artificial light hath no warmth in it: it gliſters with a cold light, like that of the glow-worme, but burnes not; like that of the Baptiſt who was a burning as well as ſhining lamp. He teacheth the eare well, obſerving a meaſure that pleaſeth ſenſe, and makes men rather to look at him with admiration, than upon themſelves to converſion, but he keepes aloof from the heart and conſcience: whence it comes to paſſe that men exalt him, but abaſe not themſelves; yea, they think it a great argument of their owne ſufficiency (never finding, by his preaching, any neceſſity of more goodneſs) to be able to judge of his excellency, without any reflection upon their own hearts or wayes to reforme them.

And as his matter is (for the moſt part) humane; and his manner, ſavouring more of Art, than of God; ſo is the authority of what he delivereth very ſmall and deſpicable, becauſe but carnal: Moral, yea divine truths delivered meerly, or chiefly, or but in part recommended, upon the credit of Plato, Aristotle, Seneca; yea, or of Hierom, Ambroſe, Augustine; or other of the Fathers, become but humane teſtimonies; and, ſuppoſe an humane authority to be a ſufficient ground of faith, ſo as all the faith wrought thereby is but humane, cauſing it to conſiſt in, and rely upon the wiſdome of men, not the power and authority of God, which that learned Apoſtle by all meanes endeavored to prevent1 Cor. 2.5..

Differ.Contrarily, the ſervant of Chriſt determines ſo to preach, as if he knew nothing ſave Jeſus Christ and him crucified.

He is learned, but ſhowes no more learning in his preaching, but what he may make a flarre to lead more directly unto Chriſt. He is no child in underſtanding, but knowes how to ſpeak wiſdome among them that are perfect ver. 6.. yet to the weak, he can become as weak; not to nouriſh them in it, but to apply milke to babes, gentle phyſick, to the ſick, that of weak they may become ſtrong. He is jealous of the pride of his own heart, and very careful that his ſpeech and preaching (both for matter and manner) may not be with entiſing words of mans wiſdome, but in demonſtration of the Spirit and of power. He ſpeakes of the things of God, without mingling chaffe-with the wheat Jer. 23.28., ſpeaking them as the Oracles of God 1 Pet. 4.10.; not with wiſdome of words, leſt the Croſſe of Chriſt ſhould be made of none effect 1 Cor. 1.17., by attributing that to his learning and parts, which none but Chriſt and his death can effect. By this learning Paul deſires to be tried, and eſteemed, to wit, by his knowledg in the myſtery of Chriſt Epheſ. 3.4. Even that learning, which not fleſh and blood hath revealed unto him, but the Father which is in heaven Mat. 16.17..

Not that he deſpiſeth humane learning, nor wholly layeth it aſide in his preparations to preach the Goſpel of Chriſt, but humbly uſeth it, and improveth himſelf by it, the more to illuſtrate the truths of God when juſt occaſion is offered.

He looks upon it as a neceſſary furniture for a Miniſter wherein he is to be before hand trained up, as Moſes was in all the wiſdome and learning of the Egyptians Acts. 7.22, the better to fit him for his after employment; and, as Paul, who excelled, not only in all the learning of the Jewes, but in all other humane learning, even of Philoſophers and Poets, the better to inable him to deal with all ſorts, when after called to be an Apoſtle to the Gentiles. And he makes uſe of it (without boaſting of it) to furniſh him for his preſent ſtudy, to interpret, and divide his Text, to couch and diſpoſe his matter to more edification: becauſe he knoweth that God ſpeaking to men, ſpeaketh after the manner of men; to reaſonable creatures, rationally; and, to thoſe that ſpeak by rule, according to the rules of ſpeech, if pertinent and neceſſary to convey what is ſpoken to the underſtanding with more facility and benefit.

He well conſidereth what excellent uſe not only Solomon, in his Proverbs; but even a wiſer and greater than Solomon, in his Parables, made even of humane things and of the knowledg of them, by way of illuſtration, alluſion, inſinuation, conviction of natural and carnal men who are ſometimes more ſilenced by reaſon, antiquity, authority of men, than by the Word of God, ſo as to have their mouths ſtopped, when their hearts are not converted.

Thus, Paul cites Aratus to the Athenians; Act. 17.28 Menander, to the Corinthians 1 Cor. 15.33 and Epimaenides againſt the Cretians Tit. 1.12., the more to ſhame and condemn them: each of theſe being known Authors and looked upon as claſſical, among thoſe to whom he wrote.

And thus doth he make uſe of authority without the Church, to convince Infidels who acknowledge that authority, but not the true God: and, of eccleſiaſtical authority, to confute Papiſts, who ſet more by the authority of the Church, than of God himſelf in his Word. Not with intention, to ground faith upon it, becauſe all men are lyars; they only excepted, who in delivering the rule of faith, were in fallibly aſſiſted by the Holy Ghoſt, as the Prophets, and Apoſtles, but only, to defend the faith and the truth of the Goſpel againſt all gain-ſayers, who will not be judged by it.

He uſeth it as an hand-maid to the truth of God; ſo long as ſhe keepes diſtance, without uſurping the place of the Miſtreſſe, to obſcure or abaſe the wiſdome of God in his Word, he is reſolved that divine truth ſhall ever be predominant, and have the honour of being Lady and foundation of our faith. He will with David, lead the multitude to the houſe of God; but, being there they ſhall all be taught of God, or from God: nothing ſhall be heard there as the rule of faith or manners, but God himſelf, either in the Word, or in that which leads to a more clear and diſtinct underſtanding of it: ſo as the Word in all things may have the preheminence.

He will not read a Philoſophy lecture out of the Pulpit, although haply he may, by the way, tell us how farre Philoſophy may be uſeful in the ſubject whereof he is treating (ſuppoſe it to be a diſcourſe of the ſweet influence of the Pleiades, or bands of Orion, Job. 38.31. &c.) to help us to underſtand the Text the better. He may in ſhooting an arrow out of the Quiver of the Word take the feathers, and, perhaps the ſhaft, from men, but, the ſteele head (as oneReynolds againſt Hart. ſaith) muſt be from God: elſe, it will not pierce the heart of the Kings enemies Pſal. 45., whereby they may fall under him. It will never wound the Heretick, nor kill the old man of ſin.

Nor will he eſpouſe humane learning to himſelf how beautiful ſoever ſhe appeare, and how great ſoever his deſire be to her, but on condition that, as the Captive woman firſt ſhaved her head, and then pared her nailes; before an Iſraelite who had taken her in warre, might take her to wifeDeut. 21.1 .; ſo all humane learning ſhall ſhave off all her wiſdome that may oppoſe Chriſt, and pare her nayles that ſhe act nothing againſt Chriſt, and ſubmit her ſelf wholly to the obedience of Chriſt.

Thus, this hypocrite ſets up Hagar to deſpiſe her Miſtreſſe and to uſurp over her, becauſe in a carnal way more fruitful; the true ſervant of Chriſt when once he perceives this, as Abraham, he turnes Hagar and her brat out of doore, how grievous ſoever it be unto him: the one ſo uſeth humane learning that he abuſeth it; the other uſeth it, as a true Chriſtian doth this world as not abuſing it: the one makes his learning no better than Achans babyloniſh garment and wedg of gold that proved his ruine; the other improveth it as the Iſraelites did their ſpoiles of Egypt, for the ſervice of the ſanctuary.

This Hypocrite uſeth Divine Learning, unto humane and carnall ends.

As the godly Miniſter extracts honey out of weeds, and makes an holy uſe of ſecular and profane literature; ſo this hypocrite, with a carnal ſpirit and profane heart, polutes the holy things of God, and ſtaines all that Word of God which he laies his hand upon; dallying with words, mincing of Texts, playing with Scripture, and darkening it with Allegorical, or other ſences, refuſing to reſt in the plaine meaning which the words naturally afford, and the context amply gives witneſſe to. If he find not a knot in a Bull-ruſh, and diſcover not ſome great difficulty in the plaineſt Text, he thinks it too low and mean a ſubject to beſtow his pains upon. If he keep to the plain-ſong of the text, and ſeem zealous in the proſecution of it, yet his carnal heart hath a baſe end in it. Either he preacheth Chriſt of contention, not ſincerely Phil. 1 16., out of faction, emulation, oppoſition, envy, and strife, as the Adverſaries of Paul, to cry him down; taking more than ordinary pains not ſo much to make Chriſt to ſhine, as to eclipſe thoſe they envy and emulate, where how good ſoever the Sermon be, yet the end of the preacher makes his preaching evil, and hypocritical; the Doctrine good, and, the Ʋſe, evil;

Or, he doth it for vain-glory, of lucre, making Merchandize of the Word of God 2 Cor. 2 17., for his own advantage, not for the benefit of the hearers; teaching his Auditors to know not God and themſelves, but his good parts; to admire him, rather than to be bettered by him; and to ſhew what he can do, rather then to teach what they ſhould do. Or he carries on the work of preaching as a Trade or Occupation to which he was brought up, to get wealth by, and ſo he followes it as a ſecular buſineſſe, wherein his own ends and intereſts require him to be diligent and induſtrous: for the people expect it, and muſt be ſatisfied: the market muſt be ſerved, he muſt take pains, becauſe by this craft he hath his living Acts 19.25..Differ.

Contrariwiſe, the true ſervant of Chriſt handleth the Word of Christ not deceitfully, but by manifeſtation of the truth, commendeth himſelfe to every mans conſcience in the ſight of God 2 Cor. 4.2..

He renounceth the hidden things of diſhonesty, not walking in craftineſſe; and having the Word of God with him, he will ſpeak it faithfully Jer. 23.28.. He is ſo far from preaching it of contention, that he is content to be oppoſed and vilified by thoſe that do ſo; ſo Chriſt may be preached Phil. 1.17., and God honoured in the propagation of the Goſpel. Let who will abaſe him, by ſtriving to go beyond him in preaching, ſo Chriſt may be exalted by it, he cares not how meanly others ſpeak of the earthen veſſel, ſo the excellency of the power of God, may appear to be of God, and not of him 2 Cor. 4.7.. And if others can do it better, although from a worſe principle, while Chriſt is preached, whether in pretence or in truth, therein he doth rejoyce and will rejoyce Phil. 1.18..

He is not of thoſe who corrupt the Word of God, but as of ſincerity, but as of God, in the ſight of God, ſpeaketh he in Chriſt 2 Cor. 2.17.. He opens not a ſtory to man, but his heart to the Lord. He reſolves to be made manifest unto God, and truſteth alſo to be made manifeſt in the conſcience of his hearers 2 Cor. 5.11.. He likes well that good works be viſible, yet doth it not to be ſeen; ſo he is content learning ſhoud be uſed in his preaching, but makes it not his end that it may appear. Opinion of diligence addeth reſpect both to the matter, and to the ſpeaker; therefore he uſeth it, that men may not juſtly complaine for want of it; yet aimes not at applauſe by it: Demoſthenes would never ſpeak to the people without preparation, much leſſe will he, to the people of God, in the preſence of Chriſt.

And ſo far is he from making preaching a ſecular employment, to get money by it, that though he do preach the Goſpel, he hath nothing to glory of; for, he looks upon it, as a neceſſity laid upon him by Chriſt, for higher ends and uſes; and, as being obnoxious to a wee if he preach it not, whether he receive pay or not1 Cor. 4.16. He will preach whatever his allowance from men be, expecting his reward from God, with whom his work is, and for whom he worketh; and whatever he receiveth from men (which he fears not to do, becauſe God allowes it him) he reſpecteth it, not as the recompence of his work, or as that for which he worketh, but as neceſſaries while he is employed in the Vineyard, in the work of his Lord.

Thus, this hypocrite makes uſe of learning and ſpeech, as a thief doth of a pick-lock to open other mens Coffers; the ſervant of Chriſt uſeth it as a key to open the ſoule, that the Word may find paſſage into the inner-man; the one converts heaven into earth, the other raiſeth earth up to heaven; the one preacheth Chriſt, but mindeth himſelf; the other, denieth himſelf that he may preach Chriſt ſincerely.

The Preaching Hypocrite makes choice to ſpeake of ſuch ſubjects as may pleaſe.

He that ſeeks himſelf more than Chriſt, muſt pleaſe men, that he may finde what he ſeeks. Men-pleaſing is ſometimes a duty, when it is not with ſeeking a mans own profit, but the profit of many that they may be ſaved 1 Cor. 0.33. Otherwiſe it is a baſe occupation; which ſhews plainly that he that pleaſeth men, is not the ſervant of Christ Gal. 1.10., even in the Lords ſervice. He ſerveth himſelf of mens corruptions, making his avarice the Merchant to ſell their ſouls, with fained words 2 Pet. 2.3. 〈 in non-Latin alphabet 〉 ., to their own luſts, which will in the iſſue draw all to the Devil.

Faire words (we ſay) make fooles faine, the way therefore to beguile unſtable ſouls,Col. 2.4. 〈 in non-Latin alphabet 〉 , is, to be much in entiſing words; to ſpeak, not to the judgment, but to the fancy, not to the conſcience, but to the appetite and corrupt palate of the hearers. He is a right Prophet for Ahab, he will be ſure to ſpeak good to the King 1 King. 22.13, not that which proves ſo, but that which he loves to heare. If he will be deceived there will be four hundred to one, to bid him go, and proſper Verſe 6., becauſe they knew his heart was ſet upon that engagement, eſpecially in that juncture of time when Jehoſhaphat, a pious and puiſſant Prince, was ready to engage with him.

Non bene conducti vendant perjuria vates.

Hirelings, ill choſen will ſell their lyes at dear rates; as Ahabs Prophets ſold theirs at the price of his life. Where the Ruler hearkens to lies, all his ſervants will be wicked Prov. 29.12.: They will ſell their lies too deare, and their Maſter too cheap.

He ſpeaks not in the nature of an Ambaſſadour of Chriſt, but of a mercenary Oratour, who, to get benevolence, makes both his office and meſſage a proſtitute to his Auditory. And if, as an Advocate, he plead hard as minding the cauſe; yet it is not with that feeling as if himſelf were a party; but, either for the fee, or for the victory, not of the cauſe, but of his Antagoniſs.

On the contrary,Differ. the faithful ſervant of Chriſt diſclaimes men-pleaſing as the forfeiture of his Maſter Christs livery and ſervice.

He will pleaſe men in all things unto edification, but not to feed their humour, or to fill his own purſe. He makes not preaching a device to get money, nor a bridge to fame, nor a bait to catch fooles, but a wiſdome to win ſouls. He uſeth not a parcel of good words and faire ſpeeches to entice and beguile the ſimple, but ſpeaks the Word in the evidence of the ſpirit to bind or looſe the conſcience. And look what difference between a Prologue to a play, with his populo ut placeret, and an Herauld from a Prince proclaiming conditions of life and death to mutining ſubjects, the ſame is betweene that hypocritical Pulpit-man, and this faithfull ſervant of Jeſus Chriſt.

Should the Herauld of Chriſt forget his Lords errand, paſſe over to the enemies Camp, and curry favour with the Rebels? Nay, he will not ſay a confederacy with them that this people ſay a confederacy Iſai. 8.12.? Nay he knows that it is required of every steward that he be found faithful 1 Cor. 4.2.; and, to put a difference between the precious and the vile, that he may be as Gods mouth, whereby they may returne unto him, not he unto them Jer. 15.19..

If he be in bonds, yet, with bleſſed Paul, he aſſerteth the word, and ſpeaks it out confidently that the Word is not bound, even when himſelf ſuffers trouble as an evil doer, even unto bonds 2 Tim. 2.9.. And therefore therewith he bindeth even Kings with chaines, and their Nobles with fetters of Iron Pſal. 149.8.: inſomuch that while he ſpeaks at the Bar, he wrought on the Bench, ſo that Felix tremblied Acts 24.25., Feſtus exclaimedActs 26.24., and A grippa ſtaggeredVerſe 28..

Thus, this hypocrite is like Ahabs flatterers that declared good unto the King with one mouth 1 King. 22.13; the true ſervant of Chriſt is like Micaiah that will by no intreaties be perſwaded to ſpeak ſo, nor by any threats deterred from ſpeaking what the Lord ſhall ſay unto him Verſe 14.; the one is like the hungry Paraſite emptying his book of phraſes, that he might fill his belly; the other is as the faithful and wiſe ſteward whom his Lord makes Ruler over his houſhold, to give them their portion of meate in due ſeaſon Luke 12.42..

This Hypocrite affects doubtful and ambiguous expreſſions.

He would be thought to ſpeak Oracles: and ſo he doth, not for depth of wiſdome, but for ambiguity of language, like thoſe among the Heathens of old, that ſo his words may be interpreted either way. He will not expreſſely, or abſolutely condemn Popery, leſt the times ſhould alter; and he, be compelled to eate his words. He will not declare himſelf too violently againſt any popular vice, til he ſee whether the great ones wil be offended at him for ſo doing. And, as a Fencer, in favour of his Scholars, will ſometimes ſmite over, ſometimes above, alwayes beſide them, but ſeldome or never right upon them; ſo the preaching hypocrite will be very careful not to come too neare the ſore, or the evil that attends it, eſpecially if it be the ſin of his honour, or of but his worſhip.

In the City he declaimes againſt the ſins of the Court, and Country; at the Court, he cryes out againſt Country, and City; but, ſeldome or never, againſt the ſins of the place wherein he preacheth. With the Lap-wing he cries moſt and loudeſt when fartheſt from the Neſt. He is alwayes flattering moſt, where he exſpects greateſt gain: an eaſie task, at Athens to praiſe the Athenians; or, to accuſe the Lacedemonians.

But ſuch milke from the Nurſe breeds no good blood in the child. Hence it comes to paſſe that his hearers are neutral; and, for the moſt part, are neither good fleſh, nor good fiſh, as we ſay: Proteſtants, but once removed from Papiſts; Profeſſors, removed ſcarce one degree from the moſt profane; poſſeſſed they are with a ſtrange and uncouth zeal for their Linſie-Woolſie Preacher; ready to commend him highly, and factiouſly; but, not able to ſhew wherein they are the better, or the wiſer for him.

Differ.Contrarily, the man of God ſpeaks down-right and plainly to the condition of his preſent hearers.

He is not furious through paſſion, but zealous out of duty. He will not be ambiguous, to ſave his own ſtake, but down right, to ſave other mens ſouls. In abſence he is more gentle, becauſe no eye-witneſſe: in preſence, plain and ſharp, becauſe evil doers cannot be hid, When he is remote from the Corinthians he ſpares them 1 Cor. 7.28, eſpecially in difficult and doubtful caſes: but he dares to call God to record upon his ſoul, that, when he comes amongſt them, he came not to ſpare them 2 Cor. 1.23., therefore he profeſſeth plainly both to them which heretofore have ſinned, and to all others, that if he come again, he will not ſpare 2 Cor. 13.2..

He remembreth that he is as Gods mouth, and therefore muſt ſpeak plainly; not the Devils, who delights in ambiguities that he may more effectually entiſe, where he cannot force. He ſo divides the Word, that thereby alſo he may difference the ſheep from the goates, and diſtinguiſh between the precious and the vile. Therefore, of looſe hearers he is hatedAmos 5.10, becauſe he teſtifieth that their works are evil John 7.7; and, their eſtates dangerous. He preſſeth not only the letre, but the end, power, and profit of the Scripture, to teach, to reprove, to correct, to instruct in righteouſneſſe 2 Tim. 3.16, to perfect his hearers in knowledge and holineſſe. He is able to appeare and to ſet himſelfe and thoſe poor of the ſheep Zech. 11.11. that waite upon him, in any conteſt againſt the proud goates that oppoſe, ſaying, Behold, I and the children whom the Lord hath given me Heb. 2.13..

Thus, this hypocrite is a Jugler, that you know not where to have him; the ſervant of Chriſt is as Jacob, a plain man, that loves down-right dealing: the one flutters about the window, to be gone as far as he can from thoſe before him, the other flies in the very face of ſinne wherever he deſcries it: the one playeth with his work where he thinks ſeriouſneſſe would be diſtaſteful; the other is ſerious even where they who are greateſt, and moſt concerned, are moſt apt to frown upon him for his fidelity.

This hypocrite puts on a face of zeal, without zeal.

Towards others he ſeems very zealous, to move them; but, himſelf is not moved. His zeal makes an hiſſing noiſe, but it burnes not. It doth not cate him up, as Chriſts zeal did himJohn. 2.17.; but, rather licks up others, as fire doth ſtubble. He is mighty hot towards others, yet is but luke-warm himſelfRev. 3.15.16. His fire flames moſt at the Ovens-mouth, it heats not the Oven within. As there is a forme of godlineſſe, ſo this man hath a forme of zeal, that makes a ſhew, and a great light, like an ignis fatuus, or fools fire, which never does good, but harme; it leads out of the way, rather then guides men in it.

His zeal is either Heatheniſh, lighting his Torch at Seneca's fire, or other Stoicks, whoſe ſentences being very acute, and pungent, ſerve his turn, as well as if he had it from Paul: yea, better, for the zeal of Paul, David, or Chriſt, would make him a Puritan. But all the zeal of Heathens was but a counterfeit heat, that ſerved to warm others; as a burning-glaſſe may ſet other things on fire, without being it ſelf fired. It never makes him, as it did the Baptiſt, a burning as well as a ſhining lamp Joh. 5.35.. It is enough to him, if others ſeem willing to rejoyce in his light (as in the light of the moon, which warms not) for a ſeaſon, till he (who is but a ſlimy ſlough, no true ſtar in the hand of Chriſt) have his own ends upon them.

If he ſeem hot againſt ſin, it is after the manner of Satyriſts; either by the way of Irriſion, as Horace, whereby he cauſeth laughter, rather than mourning for ſinne; whereas laughter in the Church, is (as Chryſoſtome well,) fitter for the devil to procure, than for the ſervant of Chriſt to occaſion: or, he doth it by way of Inſultation, as Perſius; thus, divers crow loud againſt Papiſts, without bringing matter (whereof they might ſoon be ſtored) to confute them; and, chide the world upon advantage, being ſecure not to be anſwered: or, peradventure he doth petere jugulum, flie at the throat, as Juvenal; but, it is rather of the man, than of his ſin; piercing ſome adverſary with bitter ſcoffs, or Sarcaſmes, as Socrates, or Archil cus ſometimes did theirs.

Or, haply, he hath only a Monkiſh zeal; which ſeems exſtatical, but is apocriphal, becauſe he hath read that Paul once could have wiſhed himſelf accurſed from Chriſt, for the great zeal he had for his brethren and kinſmen according to the fleſh Rom. 9.3., that they might come to the true acknowledgement of Chriſt, and be ſaved by him; therefore, he will needs give out his wiſh, that all the ſinnes of the people may be ſet upon his account, and that their ſouls may be in his ſouls ſtead: never conſidering how far from Pauls ſpirit he is, in becoming all things to all men, that by all meanes he might ſave ſome 1 Cor. 9.22.. He lights his Torch at Pauls fire, when he is abroad; but, ſoon puts it out again, when Paul and he are parted; and he alone. He hath theatrical fires, that never burn in his own private hearth, or ſo much as ſmoake in his Chimny at home. He would (if you believe him) have them ſaved, but he will never ſpend, and be ſpent for them 2 Cor. 12.15, eſpecially when the more abundantly he loveth, the leſſe he is loved.

He may have a zeal by rote, not by heart. He may ſtore himſelf with ſundry quick ſayings of Fathers, or of the Scriptures, and be ſo earneſt in the delivery, as to put himſelf into a ſweat all over, ſo as to need ſhifting: yet, all this, without inward feeling in the heart, as duly affected with what he delivers. He is a Tragedian; he ſpeaks paſſionately, but without paſſion. All his hot expreſſions are but his Minerva, the children of his braine, not the fruit of the womb of his heart, which cauſed any ſtrong pangs of ſoul in the birth. He can lay wood together; and, haply, blow; but he adminiſtreth only breath, not fire. If the hearer were before converted, he may profit by him; but, ſeldome doth this hypocrite convert the diſobedient: ſharp reproofs and carnal glances do but anger a ſinner, and nouriſh the ſin, as cold water doth a feaver: and, where good things be delivered without love to goodneſs, as they come but from the lips, ſo they reach but to the eare.

He may, poſſibly, have ſome ſudden feelings and affections, as Balaam, when he wiſhed to die the death of the righteous Num. 23.10.: but, he never goes about it by living their life. He wiſheth himſelf as much good as any man, but never takes the way to attaine it. And, if they that hear, be ready to wiſh themſelves a ſhare, Give me of this water Joh. 4.15., Lord give us evermore this bread Joh. 6.34.; much more may he, that ſpeaketh and laboureth to ſet forth thoſe things of God with which the hearers are ſo taken: but yet all this is no permanent expreſſion, but a ſudden flaſh that paſſeth with the ſound and action.

Some zeal he may have for the Church, (as Jehu for the Common-Wealth:) not for the ſpreading of the Goſpel in the regions that formerly never had it, or for advancing the ſpiritual growth of the Church in grace, and the enlarging of Chriſt's Kingdom, as Paul 2 Cor. 10.16.; but, for the temporal ſtate, wealth, and pomp, of what he calls the Church; to wit, the Clergy, that is, ſuch as have gotten the beſt preferments of the Church, of whom one, too truly, Non tu 〈 in non-Latin alphabet 〉 , Clere, 〈 in non-Latin alphabet 〉 amas. 'Tis wealth, not Chriſt, that thou, O Clergy, lov'ſt In this caſe and argument, he is very eloquent, he is as zealous for his gaine, as Micah for his gods Judg. 18.23, 24.; eſpecially, if in danger to be taken from him. He can plead more for the garlick, onions, and fleſh-pots, than for Canaan it ſelf. He can be pathetical for the one, but hath little to ſay for, but much againſt the other. He talkes high of the Church,Plut Sympos. lib. 4. but never knew more than to eate the fat of it: Not unlike the Painter Androcides, who taking upon him to deſcribe the gulf of Scilla, painted excellently the fiſhes that were in it, becauſe himſelf loved fiſh; but, the gulf it ſelfe, ſleightly and careleſſely, becauſe he never regarded it, ſave onely for the fiſh.

Differ.Contrarily, the ſervant of Chriſt hath zeal in his boſome, more than in his tongue.

He is as Elijah, very zealous for the Lord 1 King. 19.10., not for himſelf; or his own intereſt. If he be conſtrained ſometimes to keep ſilence, becauſe it is an evil time Amos. 5.12., yet the Word of the Lord, and the cauſe of God is like fire in his bones, making him weary of forbearing, ſo that he cannot ſtay, whatever his going on may coſt him. He learnes not his zeal from counterfeits, nor takes his patterne from men, but from Chriſt, as acted by the Spirit of Chriſt as well as obſerving the acts of Chriſt. He reproves ſin with ſorrow for thoſe whom he reproveth; and, with as much pity and compaſſion. His ſoul mourneth in ſecret Jer. 13.17. for the ſins he reproveth; he beareth his part in the burden of the common ſins, becauſe he dwells in the middeſt of a people of polluted lips Iſa. 6.5.. He hewes the ſinne, as Samuel did Agag; but he ſpares the ſinner repenting, as Chriſt did the woman taken in adultery Joh. 8.11.; and, whiles he kills the ſinne with the ſword of the ſpirit, he raiſeth up the ſinner with the ſpirit of meekneſſe.

He profeſſeth no more than he can warrant for the good of his hearers. What mercy himſelf hath found he willingly ſets forth to the height, for a patterne to them which ſhall after believe on Christ to life everlaſting 1 Tim. 1.16.. The great things God hath done for his ſoul Pſal. 66.16., he gladly publiſheth in the great Congregation to all that fear God. Nor is he alwayes in reprehenſion, and denouncing hell and damnation to the rebellious and obſtinate; but he is as much, yea more in ſetting forth the rich grace, free love, and infinite mercy and bowels of God in Chriſt to poor ſinners; the one of theſe is but a work of neceſſity which he delights not in, the other is the joy and rejoycing of his heart, wherein, were it not for the baſe luſts of ſinful men that ſometimes divert him, he would ever be employed.

His zeal is in his heart more than in his head or tongue, and that makes him many times to find and expreſſe more in the Pulpit then he brought thither; and his ſpirit is ſtirred in him, as Pauls at Athens Acts 17.16. Above all, he is firſt warmed, then warmeth others; his web of zeal is woven wholly out of his own bowels fired by the Spirit of Chriſt. He firſt eates and digeſts the Book, and then preacheth it. He draws it firſt through his own heart, and thereby is better skill'd to cut out a way for it into the hearts of others. He teacheth nothing but he can write probatum eſt, upon it, becauſe himſelfe hath had experience of it. He firſt preacheth to himſelfe, then to others, that he may not preach to others and himſelf become a caſt-away 1 Cor. 13.27, but may ſave himſelf and thoſe that heare him 1 Tim. 4.16. He goeth forth in the ſpirit and power of Elias to convert the diſobedient to the wiſdome of juſt men Luke 1.17. He hath not only the tongue of the learned to ſpeak unto others, but an eare wakened to hear as the learned Iſai. 50.4. He firſt heareth, and learneth, and then ſpeaketh. His fire is firſt kindled within, then it breaks forth into a flame for the good of others.

Thus, this hypocrites zeal is culinary, or from the Kitchin; that, of the ſervant of Chriſt is fire from the ſanctuary; the zeal of the one is like fire at the mouth of the Oven, when there is none in the Oven it ſelf, he is tongue-zealous and heart cold; the others fire is moſt within; the zeal of the one is furiouſly bitter and bitterly paſſionate, the zeal of the other is ever accompanied with compaſſion, and a ſpirit of meekneſs; the zeal of the one conſumeth others, the zeal of the other ſaveth them and conſumeth himſelfe.

This Hypocrite is a Preacher of Righteouſneſſe, but a worker of iniquity.

As is his zeal, ſo is his converſation: he is ſtrict in rules, looſe in practiſe: yea, the more ſtrict in the one, the more looſe in the other, becauſe he neither cares, nor means to go that way himſelf, which he directeth others unto. He preacheth as if he believed in earneſt, but liveth as if he preached in jeſt; therefore though he be in profeſſion a Preacher, yet he muſt needs be in great part an Atheiſt. In preaching to others he divideth himſelfe from his hearers, as not concerned in what he preſſeth on them. He feedeth others, as the Bird her young ones, but forgets himſelfe.

He bindes heavy burdens on other mens ſhoulders grievous to be born, which himſelfe will not move with one of his fingers Mat. 23.4. 'Tis no great pain to ſay, what others ſhall do; Therefore he can loade others, and lay on till their backs crack again; take it off, who will. He is a Phyſician that will bind his patient, being looſe himſelf; or, as a Cook, cloyed with the ſight and ſent of meat that he cannot eate himſelf, yet for his credits ſake, he is careful to dreſſe for others He is a Mercury that points others the way which he never goeth himſelfe. He is one of thoſe ſpies that coaſted Canaan for others, but never entred themſelves. He thinks his office is, to ſay; to others, it belongs to do, and ſtrives more to be a good preacher, then a good man.

Contrarily, the faithful Miniſter is afraid to preach, Differ. what he endeavours not to practiſe.

He well underſtandeth that it is not enough to ſit in Moſes his chaire, unleſſe he walk in his ſteps; nor, to ſay what others ſhould do, unleſſe he do it himſelf; not, as a young beginner whoſe any-thing may ſerve the turne, but as a Maſter Work-man ſetting a pattern to othe s. Ordinary Righteouſneſſe, Humility, Meekneſſe will not ſerve for him, he muſt be an example to the flock; and, ſhould he do otherwiſe, he ſhould not anſwer his calling, he ſhould preach to others, and himſelfe become a caſt-away 1 Cor. 9.27.

He rightly conſidereth that a faithful Miniſter ſuſtaineth a double perſon, the one of a Speaker to his hearers; the other of an Hearer with them, even while he ſpeaketh: and ſo looks to his duty as a Chriſtian, as well as to his office as a Miniſter. He doth not hold it enough to be an hearer, but is careful that he be not a forgetful hearer. He will be a doer of the work, that he may be bleſſed in his deed James 1.25. He will ſo ſpeak, and ſo do, as they that ſhall be judged by the Law of liberty James. 2.12. He is for graces of adoption, as well as of edification. He knows, he may be an Apoſtle, yet a Judas; but, cannot be a ſincere Chriſtian, unleſſe he live the life of Chriſt, and walk as he hath walked 1 John 2.6. He ſaith to his hearers, as Caeſar to his ſouldiers, venite, non ite; follow me; not, go ye in the Van, I will come in the Rere. Himſelf will be in the front, and beſpeaks the reſt, to be followers of him, as he is of Chriſt 1 Cor. 11.1. He ſtrives as much to be ſtored with Thummim, or ſanctification, as with the Ʋrim of light. He will have holineſſe as well as illumination. They were both the portion of the Prieſt, and they ſhall be equally his care and ſtudy, both ſhall be upon his heart Exod. 28.29, and that continually: nor will he eate of the holy things allowed for his livelihood, untill furniſhed with both the formerEzra 2.63.

Thus, this hypocrite is as the Phariſee ſitting in Moſes chaire, he ſaith, but doth not Matth. 23.3: the ſincere Miniſter is as Timothy, an example to believers 1 Tim. 4.12; the one teacheth others, but not himſelf Rom. 2.21, 22, the other teacheth himſelf that he may the better teach others; the one abhorreth Idols, but committeth Sacriledge; the other, abhorreth Sacriledge, becauſe he teacheth men to keep themſelves from Idols 1 John 5.21; the one confuteth by his life what he preacheth, the other by his converſation confirmeth all that he teacheth.

This Hypocrite makes the way to Heaven as broad as he can, eſpecially to himſelfe.

He that is crooked muſt have his cloathes wider in ſome parts, to give ſcope to the parts that are defective, as well as to hide his deformity. And a criple requires more room to walk in, than he that makes straight paths for his feet Heb. 12.13, as not being lame. He that is a lover of pleaſure more than a lover of God, muſt maintaine ſenſual recreations on the Lords day, and confute that Puritan-tenet maintained by the graveſt and moſt learned of all ages ſince Chriſt left the earth (Die Dominico, toto die Deo vacandum; the Sabbath is to be ſpent onely and wholly in the ſervice of God). He that is for humane inventions, muſt hold an indifferency in worſhip, and a lawfulneſſe to impoſe what man liſteth, under the notion of things indifferent. He that hath a prophane heart, muſt uphold a liberty and uſe of petty oathes, eſpecially of ſuch as cuſtome and education never bogled at. If he have an heart exerciſed with covetous practiſes, he will maintaine uſury, deceitfulneſſe in trading, any thing that brings in gain to be lawful. That he may uphold his own courſe, he preacheth peace to the wicked, and warre to the righteous: like one that can skill of Medicines, but miſ-applyeth them. He giveth ſtrong wine, or water in a feavour, and preſcribeth phlebotomy in a conſumption. Gods children may ſometimes erre in this kind, for want of experience, or better conſideration, as Jobs friends. But this hypocrite uſually offendeth for want of conſcience in himſelfe, and of compaſſion towards others He healeth others ſleightly, becauſe he is ſick of the ſame malady, and is loth to ſearch to the quick at home, not onely for fear of ſmart, but out of love to his luſts.

Differ.Contrariwiſe, the faithful Miniſter makes the way narrower to himſelf then to his hearers.

Some ſmaller things, as Cards, Dice, &c. which upon a ſerious ſcanning, he dares not abſolutely to condemne as ſimply ſinful in ſome others, he dares conclude them to be unlawful to him. He will not be peremptory in things doubtful, in reference to others, but rather leaves them to ſtand or fall to their own Master Rom. 14.14; yea, though himſelf be ſatisfied touching the lawfulneſſe or unlawfulneſſe of them: yet he is reſolved to forbear them himſelf, how lawful ſoever, if others take offence at his uſing of them1 Cor. 8.13. He will not, for meate, deſtroy the work of God Rom. 14.20..

He will not teach duties which he means not to practiſe, nor mince them becauſe himſelf is deficient in them. He will not forbear teaching, becauſe himſelf faileth in practiſe, but rather rowſe up himſelf to the doing of what he finds a neceſſity to teach. He will not therefore faile to diſplay ſinnes, becauſe he hath no mind to forego them; but rather forſake them the ſooner, becauſe he finds a neceſſity to cry aloud againſt them. He knows that more is given to him than to others, and therefore more will be required. Peter muſt love Chriſt more than others of lower rank and leſſe experience of his power and love. He muſt not only live as a Chriſtian, but ſhine as a Miniſter. A Chriſtian muſt not take all the liberty that the beſt civilized and moral Heathen doth; nor, a Miniſter all that ſome Chriſtians do. Therefore he winkes at divers things in others which he will not ſuffer in himſelf.

He remembreth with holy trembling, who hath ſaid, I will be ſanctified in them that come nigh me, and before all the people I will be glorified Lev. 10.3.. Therefore he will glorifie God in holyneſſe, and not leave it to God (as the hypocrite doth) to glorifie himſelfe, in his confuſion. He is Chriſts Herauld, and reſolves to deliver his meſſage faithfully, although it ſhould fall moſt ſharply upon himſelf; but, will be the more careful in his carriage, that he may not fall into the greater condemnation. He is willing to let the Word have a free paſſage, whereever it lighteth, becauſe he knowes it to be not only a promptuary of graces unto well-doing, but an Armory of weapons againſt the ſtrongeſt corruptions; which he not only brandiſheth, but really applyeth with moſt vigour againſt thoſe within himſelf, in hope thereby to get more ſtrength to reſiſt evil, and to follow that which is good; praying for not only his hearers, but for himſelf, Let thy Ʋrim and thy Thummim be upon thine holy one Deut. 33.8., let thy Prieſts be clothed with righteouſneſſe; and let thy Saints ſhout for joy Pſ. 132.9..

Thus, this Hypocrite imitates the old Serpent Gen. 3. his father, in perſwading that God is too ſtrict in his commands; and that it can be no danger but advantage, to take a little more liberty: the faithfull Miniſter of Chriſt dares not go beyond what he is allowed of God when put in truſt with the Gospel 1 Theſ. 2.4.. The one, having a club-foot, ſtrives to make every ſhooe wide enough for himſelf; the other keeps cloſe to the Laſt of the Word, although his one foot be pinched thereby: the one will take from his neighbours allowance to make his own clothes wider: the other will rather ſtraiten himſelf than wrong his neighbours of his juſt allowance.

CHAP. XX. The Hearing Hypocrite Is he that heares the Word of Chriſt, without acceptance,Defin. or benefit.

HE is a dayly hearer, a greedy frequenter of the Word in outward appearance. He ſeeketh Chriſt daily as delighting to know his wayes. He asketh of God the Ordinances of juſtice, and takes delight in approching to God Iſa. 58.2., in his outward carriage among others who are better affected, and more ſincere; And having, with this ſhew, pleaſed, and deluded others who could not diſcerne his inward hypocriſie, but judged of him by his outward carriage, he pleaſeth himſelf ſo well with his deceiving them, that he thinks he ſhall be able at laſt to deceive Chriſt himſelf, even at the great Day: and intends to plead (as a good plea) that Chriſt hath prophecyed in his ſtreets Luk. 13.26.. and he hath been an Hearer of him.

In the Word Chriſt ſpeaketh, as the Bride-groome to his Bride. This hypocrite heareth as one going out to meet the Bride-groome Mat. 25.1.; taking this common rode-way to Chriſt that leadeth to him and to ſalvation, and rejoyceth greatly to hear the Bride-groomes voyce Joh. 3, 29.; not as one that takes the right courſe to become his Bride; but, as an attendant only, that waites for a Point, or Ribbond, without further hopes, or ayme. He preſſeth to be as neere the Bride-groome and Bride as he can; not ſo much to partake with either, as to catch what he can from both. Let him but get a Favour, to weare abroad, he hath enough.

In this alſo he is as the stony ground, in hearing the Word, and with joy receiving it Mat. 13.20.; not into his heart, but into his eare, which it tickleth, but openeth not, to penetrate the heart. Herein he differeth from the Profane. The Prophane comes not to the light Joh. 3.20. becauſe he knowes full well that thereby he ſhould be rebuked of all, and judged of all 1 Cor. 14.24.. An evil life makes an evil conſcience; and, an evil conſcience hath Owles eyes, that can endure none but Owle-light. The Profane hates the light, and therefore ſhuns it; but, this hypocrite comes to it although he hate it as much as the other. He comes, but, not in love to the Word, becauſe he knowes it condemnes him; yet he brookes it, and cometh to it, becauſe it condemnes him not openly, but in ſecret whiſpers to his conſcience even when openly preached to others as well as to himſelf; ſo as they who ſee the light, cannot diſcerne the voice as it more particularly concernes him in ſecret, in point of application.

Hence, he hardens himſelf ſo far againſt reproof, as to be Sermon-proof. He can hear any thing, but not with love: for, how can he love the light that delights in darkneſſe, and loveth ſin? All ſin is from the heart, which no ſooner conceives it, but is infected by it with hatred of goodneſſe, and conſequently with hatred of the Word the rule of goodneſſe, untill the guilt be taken away by reconciliation, and the corruption by repentance. This makes his ſin the greater, to come for faſhion to that Word that he hateth, which argues an whores fore-head, that refuſeth to be aſhamed Jer. 3.3..

But, what gets he by his hearing? Chriſt quickly deſcryes him and paſſeth ſentence on him, as being but ſtony ground Mat. 13.13.; as building his houſe upon the ſands Mat. 7.25., and already declaring what the doom of ſuch ſhall be, at the laſt day: I know you not, depart from me all ye workers of iniquity Luk. 13.27.. Poſſibly he ayming at ſome preſent private worldly advantage, may attain that, as other hypocrites have done in this worldMat. 6.2, 5, 16.: but, no further and therefore are of all men moſt miſerable 1 Cor. 15.19.. His hearing may, and will adde to his condemnationJoh. 12.48.; but will contribute nothing to his ſalvation.

Differ.Contrarily, the Chriſtian heareth Chriſt in the Word, and is ſo taught by him, that his profiting appears to all.

He heares not only the Word of Chriſt, but Chriſt himſelf ſpeaking in that Word, and is taught not only by the Miniſters of Chriſt, but by Christ himſelf, as the truth is in Jeſus Epheſ. 4.1.. This is an apt Scholar that not only hearkeneth, but learneth, ſo as to give account, to the credit of his Maſter, and to his own benefit. He gives himſelf wholly to the things taught, that his profiting may appear to all 1 Tim. 4 15.. He hearkens what God the Lord will ſay Pſal. 85.8., not what man will invent. When he comes to the Word, he beholds him that is inviſible; and whatever God ſpeaks, that will he do. He looks upon man as Gods conduit-pipe; but, upon God himſelf as the fountain of living water ſpringing up and iſſuing forth the water of life to his ſoule.

Thou hast the words of eternal life, ſaith heJoh. 6, 68. (as well as Peter) unto Chriſt: therefore he will not ſtirre from him. He receiveth the Word which he heares from the Miniſter; not as the Word of man, but (as it is in truth) the Word of God, which therefore effectually worketh in him that ſo believes 1 Theſ. 2.13.. When he comes to the Word he knowes he hath to do not only with man whom he may deceive, but with God that tryeth the heart, and will not be mocked: and therefore as the faithful ſervant of Chriſt ſpeaketh, as of God, in the ſight of God; ſo, he heareth Chriſt.

He comes to the Word not as to a lovely ſong of one that hath a pleaſant voyce, and can play well on an Inſtrument Ezek. 33.31, nor takes his liberty to heare and not to do, as Ezekiels hearers did to him: but he comes to it as Iſrael to Mount Sinai to receive a Law from Gods own mouth, which he muſt obey, or periſh. He lookes upon it as that which ſhall judge him in the laſt day Joh. 12 48.. He goeth to it as to Chriſts Standard lifted upIſa. 11.10. that all his Souldiers may reſort to their colours: or, as to the Law of God going out of Zion, and the Word of the Lord from Hieruſalem Iſa. 2.3.. He gives himſelf up unto it as to a mould in which he is new caſt, and transformed into the faſhion of it. He turnes towards it, and followeth it as the Heliotrope or flower of the Sun, turnes to, and followeth the Sun. He is to the Word what Jehoſhaphat was to Ahab: every way the ſame with it, and engageth for it even to the perill of his life.

He frequenteth it out of love to the Law, as well as to partake the benefit of the promiſes. He doth not caſt it behind his back as hating to be reformed, but hath it in his heart as his choyceſt treaſure. He doth not harden himſelf againſt it, but is ſoftened by it, as wax by the Sun. Nor is he a forgetfull hearer, but a doer of the work preſcribed in it, and ſo is bleſſed in his deed Jam. 1.25..

Thus this hypocrite is as the people in Jeremiahs time that made great ſhew of much deſire to be directed of God with promiſe to obey it whatever it ſhould beJer 92 5.6,; yet diſſembled in their hearts ver. 20.. The true Chriſtian is as Ezekiel, that cauſeth his belly to eate, and filleth his bowels with the rowle that God gives him Ezek 3.3., although it make his belly bitter Rev. 10.9.: the one heareth it as the dictate of man, the other receiveth it as the Word of God.

This Hypocrite will heare only ſuch as ſuit with his own humours and luſts.

He pretends great love to hearing, but will heare none by his good will, but ſuch as rather ſtroak his luſts than ſtrike through the loynes of his corruptions. If the Seers and Prophets be not for his turne, if they be down-right and plain againſt his ſins, even this mock-hearer will ſay to the Seers, ſee not; and to the Prophets, prophecy not us right things: ſpeak unto us ſmooth things, prophecy deceits; otherwiſe, away with ſuch Preachers, and preaching as will not comply; and, cauſe the Holy One of Iſrael to ceaſe from before him Iſa. 3.10, 11.. If he be ſet upon voluptuouſneſſe, give him a Preacher that will prophecy of wine and ſtrong drink, although he walk in the ſpirit of falſhood, and lies Mic. 2.11.. He will not endure ſound doctrine, but after his own luſts will heap to himſelf teachers, having itching eares, turning them from the truth, unto fables 2 Tim. 4.3, 4. None but a Balaam will fit Balaack: none but a lying Prpohet will be acceptable to Ahab.

And as there are many ſuch hearers, ſo there are too many ſuch Preachers, that ſtudy to be popular; to pleaſe rather, than to profit: that will act Tertullus much better than imitate Paul. Tuning their pipes to their Auditors key; and it is hard to ſay, whether they have marr'd their hearers more than their hearers have marred them. Curious, and voluptuous hearers muſt have obnoxious Preachers, who muſt ſtand in awe of the hearers; and not be too bold leſt they heare of ſomewhat as bad, or worſe done by themſelves. They muſt be careful to quit themſelves well, by toothleſſe preaching; becauſe they ſpeak at their perill; not at theirs that heare them.

Nor is he wanting to paſſe his cenſures upon all the faithful ſervants of Chriſt; one is not learned enough, another not eloquent, a third rigid, another indiſcreet. Thus he can play the Preacher himſelf, and reprove the Prieſt Hos. 4.4.; ſeldome doth he judg right of a Miniſter, his judgment being ever guided by his luſts. I hate him, ſaith Ahab for he doth not prophecy good concerning me, but evil 1 King. 22.8.

On the Contrary, the true Chriſtian heareth any Preacher of Gods ſending; and the more faithful, the more acceptable.

He will heare what God the Lord will ſay, by whomſoever he ſpeaks even when truths come ſo neare and cloſe, as to cut and launce his boſome darling: he would no more have Agag (his Maſter corruptions) ſpared, than thoſe which he leaſt careth for. Tros Tyriu que ſibi nullo diſcrimine agetur. Trojan and Tyrian are both alike to him, and ſhall drink of the ſame cup. Whoever preacheth Chriſt, whether Paul, or others, makes no difference to him who hath not the faith of our Lord Jeſus Chriſt with reſpect of perſons Jam. 2.1.. if they preach ſo, ſo he believeth 1 Cor. 15.11. He will with Cornelius preſent himſelf to Peter as in the preſence of God, to heare all things that are commanded of God Act. 10 33.. He heareth not one in oppoſition to others, or as ſleighting any faithful Miniſter of Chriſt, but lookes upon all as in commiſſion from the Lord: therefore, he receiveth all his ſervants, as the Galatians ſometimes did Paul, as ſo many Angels of God, yea even as Chriſt Jeſus Gal. 4.14..

He lookes not ſo much at the workman as at the work; honouring the man for his works ſake. He runnes not after teachers by heapes, but wiſely makes choyce of thoſe who are moſt faithful in preaching ſound words that cannot be condemned Tit. 2.8.. He judgeth not of the Word by the Preacher, but of the Preacher by the Word; And as the mouth taſteth meates, chooſing that which is moſt wholeſome, not which is moſt toothſome; ſo doth he; and therefore heareth with feare and trembling, becauſe he lookes upon it not as a vain Word, which little concernes him, but as his life Deut. 32.47. who ever brings it. He declines no truth that any ſervant of Chriſt offereth: only he ſearcheth the Scriptures dayly to ſee how it is grounded. He will heare his own Miniſter before others, if induſtrious and faithful: yet if opportunity be offered, he will heare Timothy as well as Paul; Apollos, Cephas, any man that worketh the work of the Lord 1 Cor. 16.10.

Thus, this hypocrite is as Ahab, who will heare foure hundred falſe Prophets before one true Prophet; the Chriſtian is as Jehoſhaphat that will heare one Micaiah, before them all: the one hath an itching eare which man muſt claw, the other hath an hearing eare which God hath opened.

This hypocrite heares, but it is in hope to heare ſome new thing.

He is a newes-monger, he is very attentive to newes. A new point, or device that is rare, will chayn his eares to the Preachers lips. He is an Athenian-Academick. He will be content to heare Paul (whom he accounts but a babler Act. 17.18. if he bring any ſtrange thing to his eares; Then he muſt needs know what thoſe things meane ver. 20.. If any Preacher ſet a broach any new doctrine, he ſhall have hearers enow. All Athens it ſelf will go after him, as ſometimes the Jewes to the BaptiſtMat. 3.5.. Any new Preacher is a welcome man, while new: afterwards, when he growes ſtale, though his matter be as quick and pungent as ever, his Auditory growes leane and thinne. When he ſees the utmoſt of the Miniſters parts, the Miniſter ſhall ſee his back more often then his face.

This makes many forſake truth and hunger after fables, ſo they ſeem new. Their ſtomacks will ſoon be queſie, which makes them deſirous often to change the Cook, in hope of ſome rarity from the next commer. The neweſt man is ever moſt welcome to him, becauſe now he hopes for new matter. Coleworts twice ſodden are nauſeous. He cannot be of Pauls mind, that it is ſafe to heare the ſame things againePhil. 3.1.. If his Miniſter do preach or write ſo, away with him. As they that are ſweet-mouthed like nothing but new and luſhious wine full of flatalent and windy ſpirits, ſo this hypocrite being full, deſpiſeth an hony comb Pro. 27.7.; New Quelque choſes and new notions ſuit better with his palate, than wholeſome doctrine of more antiquity. He will never be of their mind who having heard a good Sermon this day, deſire even a Paul that the ſame words may be againe preached to them the next S •• bath Act. 13.42..

But, as there is no greater note of a foule ſtomach than to loth ſolid food, and to pick ſallets, or to feed upon aſhes: ſo there is no ſurer ſign of an unſanctified heart, than not to reliſh a ſetled Miniſtry; or, to grow weary of his own Paſtor as if he had got all he can from him, and knowes the beſt that he can ſay or do. To have a Miniſter to become like a Comet that is much obſerved for a while, (as people were willing to rejoyce in John Baptiſts light for a ſeaſon Joh. 5.35.). but, after a nine dayes wonder, to neglect him and grow weary of him, is a dangerous ſymptome of a corrupt ſpirit;

Contrarily, the true hearer having once taſted the ſincere milk of the Word, deſires, Differ. where he beginneth, to end.

His palate is in frame; he deſires no new wine, becauſe he ſaith the old is better Luk. 5.39. The milk of his own nurſe is moſt kindly and agrees beſt with him at all times. He refuſeth not to heare any, where providence caſteth him: and he can profit by any that are profitable: but, variety and novelty are not his choyce: his own Paſtor is moſt natural and ſavory to him. He expects a bleſſing under his Miniſtry, but cannot promiſe it to himſelf in a wandring, gaddy, gidding courſe. He that affects a multitude of teachers, may pleaſe his palate (as a glutton, with variety of diſhes;) but will never thrive in his ſoul by variety of Preachers. Therefore, he will not willingly go from Gods bleſſing into a warmer Sun, nor leave him who in the name of Chriſt bringeth the words of eternall life, unto him, leſt he be turned away from the truth, and ſlip into fables. Heb. 6.1.2.

He likes well the ordinary grounds of faith and repentance, and is never weary of the Apoſtles Catechiſme. He hath a good ſtomack to wholeſome food, and can alwayes eate beſt of the ſame diſh. Mannah is to him the ſame at forty yeares end that it was the firſt day, and agrees every day better and better with him; ſo that he ſaith, out of judgment and experience, what they once did out of ignorance or a jeere, Lord, evermore give us this bread Joh. 6.34.. This is, to him, cibus dimenſi ſui, food convenient for him Prov. 30.8.. He may poſſibly meet with ſome other pleaſant and toothſome; but, none more nouriſhing and truly comfortable or welcome.

Thus, this hypocrite in choice of matter is a child, and therefore can never be in underſtanding a man: the true Chriſtian never deſires change where he hath once fared well, and therefore growes in grace, and in the knowledg of his Lord and Saviour Jeſus Christ 2 Pet. 3.18.: The one covets variety, the other contents himſelf with the ſincere milk of the Word, and thrives thereby. The one feeds upon novelty, and falls into a conſumption; the other is wholly for ſolidity, and thereby becomes fat and wel-liking.

This hypocrite hearkens more after eloquence then ſubſtance.

As St. Auguſtine before his converſion confeſſeth, that he heard St. Ambroſe more for his elegancy than for his divinity; ſo this hypocrite liſteneth more how comptly rather than how ſoundly the Preacher delivers himſelf. He entertaines a Prophet but not in that name and nature; a Miniſter, as he is an Apollos an eloquent man Act. 18.24., but not an Ambaſſadour of Chriſt 2 Cor. 5.20.. Flowres of theorick reliſh better upon his palate than Mannah from heaven. He is a great admirer of the Miniſters parts, if a maſter of language and happy for elocution: but it is not ſo much for the grace of the Word in his lipps, as for the grace of his lipps in a quaint delivery of that Word.

He makes no other uſe of his Miniſter than of a skilful Muſitian, he applauds his voice and skill, but cares not much for the ditty. He lookes on him to tickle his eare, not to edifie the heart. He heares him for his pleaſure, and credit that he hath judgment to make ſo good a choyce, but never regards any real benefit by him to beget him unto Chriſt by the Goſpel.

So that upon the whole matter, he heares in jeſt, till God ſet home his Word in earneſt, laying the axe to the root Mat. 3.1.: and untill he heweth him by his Prophets, and ſlayeth him with the words of his mouth Hos. 6.5.. It is ill jeſting with ſuch an edge-toole. For, as the Philiſtines ſporting with Sampſon were at laſt ſlaine by him, ſo this hypocrite ſerveth the Word: he muſt clip the locks of the Word, leſt it be too ſtrong for him; and the eyes of it put out, leſt it be to prying into his dark and black heart, and, play with the Miniſter (as either delighting too much in his gifts, or laughing at his infirmities;) but he will hereby bring an old houſe about his eares ere he be aware, cauſing the Miniſter of life to become unto him a ſavour of death 2 Cor. 2.15..

On the contrary, the true Chriſtian lookes most at the power of God in the Word heard.

He comes not to hear the words of a man, but the Word of God, as mighty through God 2 Cor. 10.4: as able to work in him what it requires of him; to be the Word of life, by ſanctifying him through the truth John 17.17, and to make him cleane through the Word ſpoken unto him John 15.3. He comes not unto it as to a May-game to make him ſport; but, as to the Crown-Office, for a pardon. For, therein the Lord ſpeaketh peace unto his people and Saints Pſal. 85.8. It is the Word of reconciliation committed to Chriſts Heraulds, upon hearing whereof he labours to be reconciled unto God, to this end he heares; and, by ſuch hearing attains this end.

He conſiders the Miniſters Errand, not his Oratory; his Commiſſion, not his Rhetorick; his Office, not his Perſon (ſo Titled, ſo Qualified, or ſo Friended); not his excellency of ſpeech, but the uſefulneſſe of the matter, and the efficacy of the Word upon his own heart. Yea, if through much infirmity of the fleſh, and temptation in the fleſh, the Miniſter preach the Goſpel ſincerely, he will not deſpiſe nor reject him, but receive him as an Angel of God Gal. 4.13, 14. He puts a difference between the treaſure and the earthen veſſel into which it is put; between the excellency of the power of God, and the weakneſs of man2 Cor. 4.7. If a Phariſee ſitting in Moſes Chaire, teach Moſes his Law truly, he will do as he ſaith, but not as he doeth Matth. 23.3. If the matter be of God, he dares not refuſe to heare it, becauſe the man pleaſeth him not, but with meekneſſe receiveth it, becauſe it comes from him who will ſave or condemne by it.

Thus, this hypocrite playes with the Word, for mans ſake, but receiveth it not for Gods ſake; the ſincere hearer trembles at the Word, becauſe he finds God to be in it indeed: the one falls down and worſhippeth man for his oration, as the people did Herod Acts 12.22, as if it were rather the voice of a God than of a man; the true Chriſtian falls downe and worſhippeth God for giving ſuch gifts unto man; the one feeds greedily on the hony-comb which will never nouriſh him; the other eats the hony that hath not only ſweetneſſe, but ſtrength in it, whereby he is nouriſhed up in the words of faith, and of good doctrine 1 Tim 4.6.

This Hypocrite will not hear all.

He will hear not only when, but what, he liſteth. Comforts are generally liked, unleſſe when reſtrained to ſuch of whom he cannot hope to be one; but, no reproofes will down except they hover in generalities only; Promiſes, that containe Priviledges, are welcome; but Precepts, that enjoyn duties, are not ſo pleaſing. If the Preacher touch his ſpecial ſinne, he is too buſie; if he reſtrain him from ſome unlawful or offenſive liberty, he ſtormes with indignation, and pronounceth of it; That's but his private opinion; others are of another minde: he is not bound to all he ſayeth, &c.

Tell him he muſt renounce inordinate pleaſures, diſcard evil company, make conſcience to ſanctifie the Sabbath, &c. Tuſh ſaith he, God is not ſo preciſe or auſtere, the Preacher is too harſh, Profeſſors are too riged, the light of doctrine and example is too glaring; he needs a Curtaine, a Veile, or an Huke. No man ever heard a reproof, but he hated the reproover, if he love his ſinne. If the ſword be drawn, whetted, and brandiſhed, if it pierce too deep to the dividing of ſoul and ſpirit, of the joynts and marrow, and layes open too much of the thoughts and intents of the heart Heb. 4.12, as the intrailes of an Anatomy: He is offended, and hates the light more, either the Word muſt be but a wooden ſword, or confin'd to the ſcabbard, or the edge rebated, that it draw not blood.

But, if he cannot effect this, but he muſt hear the words of reproof, he will either diſſemble his opinion of the Preachers application of it, ſaying, he meant not me; or, if it be in ſome ſmaller matter he regards it not, but puts it off with a jeſt. If it be of concernment, and he muſt needs take it to himſelf, he takes it as an injury done unto him to be ſo charged, not as a fault committed by him. He aſſures you it proceeded from miſinformation, ill-will, or a maligrant eye. Therefore he is angry in earneſt, and ſaith to, or of his Miniſter, as Zipporah to Moſes Exod. 4.25., thou art a blood, Miniſter unto me; and if he have opportunity, this hypocrite is likely to prove a bloody hearer; an Herod, to John Baptiſt: plain reproof putteth an hypocrite out of his fence, and turns the Fox into a Wolfe.

Contrarily, the Chriſtian hearer, Differ. heareth whatever God ſpeaketh in his Word.

Reproof, correction, inſtruction in righteouſneſſe are as welcome to him, as promiſes and priviledges. He will not be his own carver, but gladly lets God chooſe for him: and he is beſt pleaſed when the Word cometh neareſt, and entreth deepeſt into his heart. He likes not ſo well that neighbour who refuſed to ſmite him; when deſired1 King. 20.35, but rather ſaith to his Miniſter (as he to another) ſmite me I pray thee; and likes him beſt, that in ſmiting, woundeth him ver. 37.. He quarrelleth, not as Ahab, haſt thou found me, O mine enemy? Nor, as the idle Scholar, commends him moſt, who takes leaſt account of him; but is as the wiſe child who likes that maſter beſt, who drives out the drone, and drives in learning.

The wiſe Chriſtian likes thoſe words beſt which are as Goades and Nailes Eceleſ. 2.11., driven to the head by the Maſters of the Aſſemblies; and holds him to be the beſt Chirurgeon that goes to the quick, that turnes the inſide outward, and layes the conſcience ſtark naked before God, and himſelf. He is glad his ſin is diſcovered ſo ſoon as it begins to move, and peep up, and followed as with Hue and cry, to prevent Gods purſuit of it.

As he that going into a curious garden, is much taken with all he finds in it, yet culleth out ſome one choice flower or herb, moſt deſired, for his own uſe; ſo the Chriſtian in hearing liketh well whatever ſavoureth of truth and ſoberneſſe, but carrieth home with him that which is moſt neceſſary in order to his own particular ſtate and condition. He is not for that preaching which is intended to pleaſe all his humours, (as wares in a ſhop, to pleaſe all Chapmen) but hopeth for benefit by that which diſpleaſeth the worſt. He conceiveth comfort or hope, when the voice of Chriſt from heaven ſtrikes him to the ground, as ſometimes it did Saul Act 9.4.: for he is confident of this, that when men are caſt down, there is a lifting up; and, that God will ſave the humble perſon Job. 22.29..

Thus, this hypocrite is as a pedling chapman that picks out a few wares to fit his cuſtomers; the true Chriſtian deales by wholeſale, and buyes up all. The one takes exceptions to what he likes not, and throwes it away as unworthy of regard, becauſe it ſuites not with ſome of his ſecret wayes of ſinne; the other eſteemeth all Gods precepts concerning all things to be right, becauſe he hateth every falſe way Pſ. 119.128..

This Hypocrite looks on the Word as a Landskip.

He beholds it as a repreſentation of the actions and ends of others, not his own: as a ſtory of other men, without application. He is content for information, or out of curioſity, to behold, or hear the Tragedies of Cain, Korah, Dathan, and Abiram, Saul, Judas, the rich glutton, &c. to underſtand their ſtories, but not to receive inſtruction by them. He maketh the Word as a Spectacle, to ſee other things without him; or, a Perſpective to diſcern things a far off; or, as Merlins glaſſe, to divine of ſtate-matters.

He takes pleaſure to ſee the world ſet forth in lively colours in the Map of the Word, ſo there be nothing of him in particular to lay him open in his colours. If there be, he drawes a curtaine before his own picture. He cares not who be deciphered to the life, ſo he be concealed. He ſaith to the Miniſter, purſuing him too cloſe, as Abner, to Aſahel, following him2 Sam. 2.22.; turn thee aſide from following me; Wherefore ſhould I ſmite thee to the ground? He is content to be an hearer, but one thing he is reſolved upon, he will not part with his luſt, nor willingly hear ought againſt it; for who can with patience hear any thing ſpoken againſt his moſt dearly beloved? Shew him as many pictures as you pleaſe, paint them as deformedly as you liſt, ſo you let alone his, or draw it to his content.

On the Contrary, the true Chriſtian looks into the Word as a glaſſe. Differ.

He looks into the perfect Law of liberty Jam. 1.25., as into a mirrour to behold and take a perfect view of himſelf from top to toe. To that end, although he ſee many more pictures in it beſide his own, yet he looks moſt directly & fixedly upon his own, and but obliquely on others. He conſidereth with moſt care how the Law repreſenteth him unto himſelf. The Law is ſpiritual, ſaith he, what ſeeth he in it concerning himſelf? this; I am carnal, ſold under ſin Rom. 7.14.. He compares the Word and his own way together, by which he ſees and bewailes his wandrings; and knowes more of his own ſinne by the Law ver. 7., than ever he could by other meanes diſcover.

This is Davids direction to the young man that deſires to clenſe, and better his way; to take heed thereunto according to the Word Pſal. 119.9.. That is the compaſſe by which he muſt ſteere his courſe, if he mean to arrive at the deſired haven; as Saylors, that compare the Coaſt with their card, and their courſe with the compaſſe. This is Davids own practiſe, as well as his rule to others, thy Word have I hid in mine heart that I might not ſin againſt thee ver. 11.. He is a way faring man travelling among many turnings and windings of croſſe wayes, and therefore makes diligent enquiry for the old paths, and the good way, that he may walk therein Jer. 6.16, as knowing it to be the wiſdom of the prudent to underſtand his way Prov. 14.8..

Thus this hypocrite makes no better uſe of the Word, than idle boyes do of their books, gazing more on the pictures they find in them, then minding their leſſons; the true Chriſtian improves all to his own proficiency in knowledge and grace; The one lookes on it with a direct aſpect; the other with reflection upon himſelf: the one lookes on it no otherwiſe then a beaſt, meerely to behold it, the other as a man, to know it for himſelf.

This hypocrite heareth, but without preparing his heart to hear.

He is as careleſſe of the manner of hearing, as he is humorouſly careful of the matter which he heareth. He will heare nothing but what ſuits with his humour, and that he heares as beſt pleaſeth himſelf. When he hath drawn the ſpeaker to prophecy to him thoſe things only, which may pleaſe his Palate and not offend his luſt, in what he heareth Mark. 4.24., let him alone for the manner, how he heareth Luk. 8.18.. Whereas this is of as great concernment, as to his concernment, as the former Phyſick; through careleſſeneſſe abuſed, will never work a cure.

He comes indeed to the houſe of God, but without looking to his feet Eccleſ. 5.1.. He hath eares, but they are deaf: his eare is not boared, nor wakened, to heare as the learned Iſa. 50.4.. He goeth to a Sermon, no otherwiſe then he goes to a Play; whether from bed, from board, from game, from Brothel-houſe, it matters not. If his clothes be handſome, and ſuch as may draw the eyes of others to gaze on him with applauſe, he takes no care for the heart, (when the very Word that he is to heare is matter of lifeDeut. 32.47. or death;2 Cor 2.16. Will any man come ſo to the barre to receive his ſentence?

He comes without prayer, repentance, faith, ſenſe of his wants, or of any Ordinance of God to which he comes, much leſſe of Gods own preſence in it. And whereas a wiſe man will not eat without appetite, which if he want he will uſe exerciſe, thereby to ſtir up natural heat to enable the ſtomack both to crave and digeſt meat with more benefit and contentment; this man comes without a ſtomack to wholeſome food, and without any exerciſing of himſelf unto godlineſſe, and ſo for want of this care, ſurfeits on the Word not by taking too much (for a ſmall pittance ſerves his turne;) but by being unable to digeſt the leaſt morſel, through want of exerciſing of himſelf unto godlineſſe.

The prudent Husband-man will not ſowe without plowing and harrowing too, where he finds weeds or bryars: but this hypocrite being fool-hardy, feares not to ſowe among the thornes. He comes meerely upon his own account, and in his own might (by which no man ſhall prevaile. 1 Sam. 2.9.) He is confident that, although he pray not before hearing, yet he will carry away as much of the Sermon as he that prayeth: But it is as an horſe that carryeth a burden, which may break his back, but will be of no benefit to him: Or, he carries the Sermon, as Ʋriah did Davids Letters, to his own c nfuſion.

His eare may heare, but as a man heares a noiſe in the ſtreet, which he paſſeth over as not concerning himſelf; his underſtanding may be employed, but not his affection; or his affection may be moved, but his conſcience not awakened. The firſt is as maſtication or chewing of meat in the mouth, without ſwallowing it down; The ſecond is as the firſt concoction making it a Chylus but not furniſhing the liver; the third is as the digeſtion of a feavouriſh man, whoſe liver may poſſibly be in good temper, but his heart much diſtempered; and ſo no pure ſpirits, no clean life can be expected, be the food what it will.

Contrarily, the true Chriſtian is as careful of his preparation for hearing, Differ. as he is of the Word which he heareth.

He dares not come to a Sermon, to the reading of the Word, but he prayeth, open thou mine eyes that I may behold wondrous things of thy LawPſal. 119.18.. He ploweth up the fallow ground, before the ſeed be caſt in, and he will not ſow among thornes Jer. 4.3.. He lookes upon hearing as hard and difficult, to heare with profit, and therefore is careful to waſh his hands in innocency, before he compaſſe Gods Altar Pſal. 26.6.. He is careful to purge not only his eares but his heart and conſcience; from all filthineſſe and ſuperfluity of naughtineſſe Jam. •• .1., with all malice, guile, hypocriſie, envy, and evil ſpeaking 1 Pet. 2.1., that he may with meekneſſe receive the ingraffed Word; that is, ſo receive that it may be ingraffed into him and he into it; that as a new born babe he may deſire, hunger. long for the ſincere milk of the Word, that ſo he may receive and digeſt it with more profit, that he may grow up thereby, and that it may be able to ſave his ſoul.

He ſtirs up, not his natural, but heavenly Spirits, the Spirit of faith, love, zeal, and renueth and ſharpeneth his ſpiritual Palate, that he may the better taſt how gracious the Lord is to his ſoul in the Word ſpoken to him. He deſires that his eare may ſo be opened as to hear Christ himſelf in the Word, that he may be taught by him as the truth is in Jeſus Epheſ 4.20, 2 . And that God would teach him wiſdome in the moſt inmoſt ſecrets of his ſoul. He bringeth conſcience and affections with him to the Word. That the Word may work upon the whole ſoul, the whole man with more efficacy and advantage.

Thus, this hypocrite comes to the Word without an heart, and ſo doth but only v e w; but not receive the Word; the Chriſtian ſeekes God with his whholeheart and ſo findeth God in his Word: the one offers up the ſacrifice of a fool, that knows not what evil he doth, the other lookes to his feet with more care ſo often as he entreth the houſe of God, and ſo offers up a ſpiritual ſacrifice acceptable to God through Jeſus Chriſt.

This hypocrites end in hearing is only to heare for the time preſent.

As he is a ſinful reſpecter of perſons whom he heares, humurous for the matter, and careleſſe of the manner; So is he as corrupt in the ends of his hearing. His hearing expires with the Preachers ſpeaking, he minds it no longer: when he is at the end of the Sermon, there is an end of his care of what he hath heard. He went not to better, but to entertain himſelf; he is content the Miniſters doctrine ſhould a drop as the raine, and that the Word ſhould diſtil as the dew Deut 32.2., but it ſhall be only upon the ſuperficies, or outward ſurface of the eare, as the dew upon the tops of the graſſe, which eaſily diſſolves, or is dryed up, or licked off; it ſinkes not down into the inward care Luk. 9.44., but only, as a ſound, ſtrikes upon it, and then vaniſheth; it goes not to the root. The Word heard profiteth him not, nor did he hear that he might profit by it.

He may perhaps have a ſpiritual Bulimy or dog like-appetite that makes him to devour (or rather to ſeem to ingurgitate) much, but it does him no good at all. What he eates and drinkes at Church, he caſteth up again at the Church door, or in the very Pew wherein he hearerh. It makes him ſick as it did Felix Act. 24 25.; it comforteth him not, as it did David Pſal. 119.50.. The Word flaſheth in upon him like a flaſh of lightening, and is as welcome to him, eſpeciaily when it comes ſo near as to give him a glimpſe of his conſcience, which he as immediately (in the twinkling of an eye) forgets, and is willing ſo to do; as he that lookes in a glaſſe forgets the faſhion of his face Jam. 1.24.. He is much in hearing, but allowes himſelf no time to meditate and digeſt, much leſſe to practiſe what he heareth, or to come to the knowledge of the truth 2 Tim. 3.7.. This is no better then a riot in hearing, which encreaſeth bad humours; but never breeds good blood: it cauſeth a ſurfeit, but nouriſheth not.

He heares; but, ask him what he hath heard, and he can ſcarce tell you any thing, at leaſt any thing that he is the better for, he hath no reliſh of his meat, therefore cares not for it, even when he would have you to think he eateth. The Word of life hath no ſavour in it upon his Palate; he hath no feeling of comforts, is not terrified by threatnings. He openeth his eare, but heareth not, becauſe his heart is ſtill ſhut againſt the Word: therefore he never taſteth how gracious the Lord is 1 Pet. 2.3., nor how much good the Word doth to thoſe that walk uprightly Mica. 2.7.: for, let both be what they will to an hungry ſoul, he never minds it.

Differ.On the Contrary, the true Chriſtian will not only hearken for the preſent, but hear for the time to come Iſa. 42.23..

He conſiders not only what, but how he heareth; and propounds to himſelf a further end then only to heare. He not only looketh into the perfect Law of liberty; but continueth therein, and thereby becomes, not a forgetful hearer, but a doer of the work, which was his ayme; and therefore is bleſſed in his deed Sam. 1.25.. He heareth to do: he not only looketh in the glaſſe of the Word, but he is all day a dreſſing, ſomewhat he findes continually that needs mending, ſomething to be added, that the Phyſnomy of Grace may be perfected; not with painting, but with a conſtant endeavour to put all into better order, to amend the conſtitution of the inward man, as well as the complexion without.

He lets not this Manna to lie upon the graſſe, without gathering till it diſſolve and melt to nothing, but he puts it into the beſt veſſel he hath, even into his heart, he ſuffers the rain to ſoak into his root, that it may bring forth fruits of encreaſe. He will not let the water of life to run waſt, but brings his bucket or pitcher to draw water out of the wells of ſalvationIſa. 12.3., and will be ſure to fill his Ceſterne with it. He never goes to the Word, but he is alwayes careful to bring home ſomething for the good of his own ſoul, and for the benefit of others alſo to whom he is related, as the bird to her young ones, when ſhe goes abroad for proviſion.

He addes to his 〈 in non-Latin alphabet 〉 an 〈 in non-Latin alphabet 〉 to his ſimple knowledge, application, which bringeth knowledge to conſcience, and conſcience to practiſe. He heareth to know, and knoweth to believe, and obey: To know God, in Chriſt, to truſt in him; in his benefits, to be thankful in his commandements, to be obedient; in his graces, to improve them; in his quarrels, to take them up. Yea, he heareth ſo, that there may be in him not only 〈 in non-Latin alphabet 〉 , but 〈 in non-Latin alphabet 〉 ,Phil. 1.9., a ſenſible experimental knowledge of God in Chriſt, that not only his eare, but all his ſenſes to wit, the whole ſoul may be actually exerciſed to diſcerne both good and evil Heb. 5.14. 〈 in non-Latin alphabet 〉 .

Every man that is a Scholar, may be able to prove by reaſon, argument, and teſtimony that faith only juſtifieth; but, only the experienced Chriſtian findes it to be true indeed. He only can ſay, I have tryed both, and finde comfort only in the doctrine of faith. The good hearer therefore heareth that he may have a feeling of what he heares, and a taſt of the ſweetneſſe of God that ſpeaketh, and is thereby incited to deſire more of the ſincere milk of the Word 1 Pet. 2.2.. He never heareth Sermon, but he feeleth the vertue and Power of Chriſt, burning in him Luk. 24.32., diſcovering the thoughts and ſecrets of his ſoul1 Cor. 14 25, and more and more transforming him into the image of Chriſt who ſpeaketh to him.

Thus, this hypocrite comes to the Word, as many of the Epheſians came together at the Oration of Demetrius, not knowing wherefore they were come together Act. 19.32.; The true hearer is as Cornelius and his company (when he deſired to heare Peter) al preſent before God, to hear all things that ſhould be commanded the Preacher, of God Act. 10.33.. The one heares to no end, but that he may be thought to be an hearer: the other propounds faith and obedience as the end of his hearing: the one is like unto a man beholding his face in a glaſſe, and then going his way, and straightway forgetteth what manner of man he was Jam. 1.24.; the other as he that never lookes off the glaſſe, and ſo hath perpetually in his eye a true repreſentation of himſelf.

This hypocrite, if he propound to himſelf any end in hearing, it is carnal.

This hearer being himſelf carnal propoundeth ends ſuitable to his conſtitution; He heareth, it may be; but, it is either for gaining of applauſe for his diligence, to become a good Church-man: the Bell no ſooner tolls, but he is preſently there: or out of faction to preferre Apollos before Cephas; or out of malice, to watch for iniquity, that is for ſome advantage againſt the Preacher, and to make him a transgreſſor for a Word, and to lay a ſnare for him that reproveth in the gate Iſa. 29.21.; to carp, cenſure, cavil and to entangle him, laying wait for him, and ſeeking to catch ſomething out of his mouth, thereby to accuſe him Luk. 11.54.; or, to ſpend time: the market, or the dancing begins not, good-fellows meet not, till the Sermon be done. Or, to keep his ſeat, or to take away, (ſtollen ſleep is ſweet, eſpecially when ſtollen from God:) or, to out-face the Word; to go to the water, and not drink; to go into the Sun, without feare of being burnt; as Caeſar, reſolved not to be moved with Tullyes Oratory; to be Sermon-proof; or, to gratifie a friend whom he reſpecteth as Ahab was content to heare Micaiah for Jehoſhaphats ſake; and, Felix to heare Paul, to pleaſe Druſilla; and, Feſtus, to content Agrippa: or, to furniſh himſelf with diſcourſe and arguments: with many other windings and extravagancies, which the Lord will one day find out, and record among the ſacrifices of fools Eccleſ. 5.1..

On the Contrary,Differ. the true hearer heareth only for edification both of himſelf and otehrs.

He heares that he may get knowledg: not that he may only know, which is but curioſity; or, be known, which is vanity; but that he may be edified, which is wiſdome; and edifie others which is charity. The ſpirit of new life is in him a vegetative ſoul, intending nothing more or leſſe, than to grow up by the Word 1 Pet. 2.2., he heareth; and to be built up further that he may receive an inheritance among all them which are ſactified Act. 20.32,. He comes to it, as to his appointed food, not as to a Banquet of ſweet meates; that may be miſſed without prejudice: he lookes upon it as his dayly bread without which he cannot live. He layeth it up not for diſcourſe or ornament, but for uſe; not for oſtentation, but for ſanctification; not for the mans ſake that brings it, but for the matter which he brings; not to entrap the Miniſter, but to deliver himſelf out of the ſnares of the Devil. Not to ſpend time, but to redeem it; not to ſleep, but to watch and pray: not to ſhew how many bullets and thunder-claps he can beare, without piercing; but, to get his heart ſoftened and changed.

Thus, this hypocrite heareth the Word, as thoſe Iſraelites which gathered Manna not for uſe, but to try concluſions, and then it bred wormes and ſtank Exod. 16.20.: the Chriſtian-hearer is as they who gathered and reſerved Manna for uſe on the Sabbath, in which caſe it stank not, neither was there any worme therein ver. 24.. The one poyſoneth himſelf by over-charging his ſtomack with good meat to make experiments; the other thrives by all that he takes in upon his ſingle deſign of growing thereby

This hypocrite ſometimes pretends practiſe as an excuſe for not hearing.

This head of the hearing hypocrite, containes under it many ſorts of hypocritical hearers: ſome ſeem very zealous of hearing, yet truly and ſavingly heare not: others are as much againſt frequent hearing under colour of being very buſie to learn and practiſe what they heard before. We muſt practiſe one leſſon ſaith he, before we take out another; theſe frequent hearers are in his opinion, but dull practiſers. Therefore he thinks one reaſon of their ſlow practiſe is their over-charging themſelves with hearing: and, a ſufficient plea for him to heare but ſeldome. One Sermon in a week is well: nay, one in a moneth, or in a quarter of a year (he would, if it were not for ſhame, adde, in a year) is more then he can learn and practiſe well [and, in this you may believe him:] which is as much as to ſay, a child ſhould learn but one letter at once throughout the whole book; or but one word firſt, throughout all Authors before he ſet himſelf to learn any other;Socrat. lib. 4. cap. 18. or that every one ſhould be like Pambo [in the eccleſiaſtical hiſtory] who deſiring to be taught the thirty nine Pſalme, after he had heard the firſt verſe thereof [I ſaid I will take heed to my wayes, that I ſin not with my tongue] bad his teacher to hold there: this one verſe, ſaith he, is enough at once to learn; and he was ſo long a learning that [even above nineteen yeares] that he never went further, and ſo he remained 〈 in non-Latin alphabet 〉 . an illiterate Dunce as that Hyſtorian termes him.

Differ.Contrarily, the true hearer makes practiſe and hearing to go hand in hand together.

He is careful to practiſe what he heareth, but doth not upon that ground that he cannot perfectly practiſe it, forbear to hear frequently, but rather heares more often, that he may be better inſtructed, and more effectually ſtirred up to practiſe better; He finds exerciſe of the body doth not only help digeſtion, but encreaſe appetite; and that none have ſo good appetites to more food, as they that uſe moſt action. He knowes that one Sermon helps him to underſtand, remember, apply, and practiſe another: and that one Sermon is as an hammer to drive the former nailes fastened by the Maſter of the Aſſembly, to the head. He obſerveth that a child growes not one year in a leg, another in an arme; one year in one eye, another, in the other; but, in all, together, therefore he takes in food accordingly: ſo the new creature (after once formed) in a Chriſtian, groweth in all the parts together, not in one limb alone; therefore he often receiveth food, that he may have a full ſupply to carry on the whole work together, as the Maſters in Architecture give direction in building to carry up all the building together, and to avoid pawſes and intermiſſions in carrying up of the whole, till ſome one part be finiſhed.

Not that he ſets no limits to his hearing, although he hear ſo often as he can; There are occaſions ſometimes offered by God in his providence, not only extraordinary occaſions (as when an Oxe, or an Aſſe falleth into a pit; a child, a wiſe, a parent, &c. ſuddenly falleth dangerouſly ſick on the Sabbath, and there is a neceſſity to go for the Phyſitian, &c.) but even ordinary; as the following of his lawful calling in dayes of labour; and, the private duties of Religion in his own family at times requiſite; he will not neglect his calling under colour of hearing, ſeeing Adam even in innocency, was ſet to till the ground as well as to converſe with his Maker: neither ſhall private exerciſes be omitted under pretence of the Publick, ſeeing David, when he had ſet up the Tabernacle, returned to bleſſe his houſhold 2 Sam. 6.20.. Howbeit, for both he will labour to improve time, ſo as neither of theſe ſhall be neglected. He will riſe more early, labour with more induſtry, and avoid other occaſions that may withhold from hearing, to redeem time to hear.

Thus, this hypocrite thruſts out one duty with a ſhew of diligence in another which he never performeth, the true Chriſtian hearer is diligent in both, and ſo hath time enough to heare more, even when he is moſt in learning and practiſing of what he hath heard; the one with Judas, under colour of charity to the poor, ſeekes to rob Chriſt of what is due to him; the other will not let Chriſt go without his box of precious ointment, nor wholly neglect the poor, although there be but two mites left him to caſt into the Treaſury, the one pretends practiſe as a bane to hearing, the other makes frequent hearing a ſpur to practiſe.

This hypocrite ſometimes trembles at the Word, when yet he deſpiſeth it in his heart.

He makes great ſhew of being deeply affected with the Word heard: but he ſtands ſtill in his ſin, snotwithſtanding his trembling: and as the tree, the more it is ſhaken by the wind, the faſter it rooteth it ſelf; ſo he ſhaken in conſcience ſettles deeper in the love of the world and of himſelf. He can tremble, but knowes how at preſent to ſhift off the Word, as Felix did Paul, with, go thy way for this time, &c. Act. 24.26, He trembles not willingly, he would do otherwiſe if he could help it. Not out of ſenſe of the Majeſty of the Word, but of the terribleneſſe of the judgments denounced in it: not out of any grief for ſin condemned by it, but out of apprehenſion of the dreadfulneſſe of the puniſhment prepared for him. Fearfulneſſe hath ſurprized this hypocrite Iſa. 33.14., ere he was aware. The Law is in his eares, as it was to the Iſraelites upon Sinai, ſhril, and dreadful. It workes, and ſtirres up in him a ſpirit of bondage filling him with ſlaviſh fear.

He trembleth, but runs not to God, but from him, as Cain who went out from the preſence of the Lord Gen. 4, 16., that is from having entercourſe with God in any Ordinances then uſed: and ſo he and his poſterity were after called, ſons of men in oppoſition to the ſons of God, that is, ſuch whom God owned as his people by external profeſſionGen, 6.2.. Thus he anathematizeth himſelf in departing from God, when through horrour he can endure his preſence no longer; he wil come no more at God in ſeeking of his grace, nor will God come to him in a way of ſaving mercy. He trembleth, but is angry and offended that the Word ſhould come ſo neere him, yet at the ſame time could finde in his heart to cut it with a pen-knife, and caſt it into the fire Jer. 26.23., becauſe it ſo directly points at his ſins, and layes him open to the view of all. His heart is ſo generally exulcerated with the guilt of many ſins, that a man can hardly ſtep beſide him. His pride, his covetouſneſſe, ambition, are ſo notoriouſly viſible, that ſcarce any thing can be ſpoken (although with no glance at him in particular) but he takes it as an high affront purpoſely put upon him, to expoſe him to ſhame.

On the contrary, the true hearer trembleth at the Word, Differ. as afraid to ſinne againſt it.

He ſo standeth in awe of the Word, that it keepeth him from ſinning againſt God. He trembles at the Word, out of a poor and contrite ſpirit Iſa. 66.2.; not out of a guilty conſcience uncleanſed. He feareth alwayes Prov. 28.14., that he may be bleſſed from an hardened heart. He ſo trembleth, that his heart is made ſoft and malleable. The needle of contrition makes way for the thread of conſolation, to ſowe him the faſter unto Chriſt. He ſo trembles, that he is not only moved, but removed from the way and love of evil. He trembleth, but ſo as not to depart away from God; but to work out his ſalvation with fear and trembling Phil 2.12.; and then feares not to come again to God for comfort; he trembles that he may tremble again to commit ſinne; and then, dares to draw near, and to caſt himſelf upon God that wounded him, to bind up and heale him.

And as whenHos. 6.1. Jeruſalem was ſurrounded and taken by the Chaldeans, ſome fled, others were put to the ſword, others yeilded, and were ſpared: ſo it falls out in this caſe, the wicked tremble, and fly from God, or harden themſelves againſt him, and periſh by him: the godly caſt down their weapons, ſubmit to mercy, and are received to it. He trembleth in himſelf, that he may reſt in the day of trouble Hab. 3.16..

Thus, this hypocrite trembles as the men of Iſrael, when the Lord ſent terrible thunder and rain in the time of wheat-harvest, for their great ſin in unſeaſonable asking of a King 1 Sam. 12.17.; the true hearer trembleth, as Moſes when he went up into the holy MountHeb. 12.21.. The one trembleth, yet is hardened, as Pharaoh; the other trembleth, and is ſoftened, as Joſiah, and at length was deſtroyed; and is ſaved.

This hypocrite is ſometimes in hearing tranſported with joy, without being made better.

He ſeemes to be much taken with the Word heard, as the ſtony ground, that receiveth the ſeed with joy Mat. 13.20.; as Herod did the preaching of John without forgoing his inceſtMar. 6.17.: and to the Jewes, who rejoyced in his light for a ſeaſon John 5.35. thereby he making a faire ſhew of grace; for what more, in outward expreſſions, can the beſt hearer do than to ſay, O how beautiful upon the mountaines are the feet of him that bringeth glad tidings Iſa. 57.7. of good things Rom 10.15.; and, to acknowledg the Miniſter to be his rejoycing, as he is alſo the Miniſters, in the day of the Lord Jeſus 2 Cor. 1.14.. But notwithſtanding all this his joy is far from the joy that is of the holy Ghoſt. For, if we look more narrowly into the hypocrites joy, we ſhall find many differences between them.

He rejoyceth in hearing, but it is rather in the gifts and excellencies of the ſpeaker, than in the Word ſpoken, as Ezekiels hearers, that were much taken with his voice, but not all with the matterEzek. 33.32.. It is his ambition and glorying that he hath a learned eminent man to his Paſtor, and that he is the diſciple of a man of note and worth, ſuch an one as Moſes Joh 9 28.. Or he joyeth in the Word, becauſe it procures him countenance and favour from men of power and authority, as being thought the better Subject, or Common-wealths-man for his profeſſion of Religion, as it ſometimes fals out in times of pretended reformation. Or he rejoyceth in the Word as a true Chriſtian rejoyceth in outward things; rejoycing, as if he rejoyced not 1 Cor. 7.36.. He lets not that joy to ſettle in his heart, leſt it ſhould diſturb his beloved ſin by coming too neer it. He rejoyceth from the teeth outward, as we ſay. But if the Word be too buſie with his Herodias, or his conſcience, he is preſently dog-ſick, and throwes up all, accounting that Word, that Miniſter an enemy which tels him the truth; and will, if he dares, reward him as Herod did John the Baptiſt.

His joy in the Word is like a flaſh of lightning, therefore ſudden; extemporary, and therefore temporary; much like a fire of thornes, ſoon kindled and ſoon conſumed and extinct: ſoon hot; ſuddenly cold. In a moment he is light all over, by and by his light vaniſheth, and he is left more melancholick and mopiſh: more blind in mind, and hardened in heart.

Now, John Baptiſt is a Prophet: all Jeruſalem and Judea, yea, many of the Phariſees and Sadduces flock after himMat. 3.5 6 7, ſo that the Kingdome of heaven ſuffereth violence Mat 11.12.; ſhortly after, the tide is turned, and then John Baptiſt hath a Devil ver 28.. He is too ſowre, too ſharp, too bold; he brings the light too neere to the bleered eye of this hypocrites guilty and unſound conſcience.

Or his joy in the Word is ſecondary, not like the joy he taketh in outward things. He is delighted in the Word, but he will not be at ſo much coſt for that, as for his pleaſures, his profit or other luſts. He will ſpend more freely at a Whitſon-Ale, or in a Taverne, than he can afford to his Miniſter. He affords more time for his ſports, than for hearing; for a merry-meeting, than for a Sermon: he likes well a ſhort Sermon, and a long play; a ſhort grace, and a long dinner; he will ſuffer more for outward things, than for Religion: he will travaile further to a Bul-baiting, or to get gaine, than to a Sermon; he will contend more earneſtly for his luſts, than for the ſaith once delivered to the SaintsJude. 3.; Yea, he will ſooner take up the patronage and defence of the worſt cauſes the vileſt perſons, than of Gods cauſe, or of good men. He can better want the Word, than the world; a Sermon may be better ſpared, than his ſports or gain. And let him but have the calf Ex. 32, 1, 2.3., he can be without Moſes as long as he will: give him liberty, and take much preaching who will: he can joy in hearing, ſo he be not tyed to it. He can delight in it as in a jeſt or paſtime, when his work is done, not as in a deare friend, for whoſe company he leaves all buſineſſe. He can rejoyce in it when it brings him in proſperity, but takes no comfort in it when he ſuffers for it.

Finally, he is much in joy, but he is never the better for it; he expreſſeth much delight in the Word, but he growes not by it, he thrives not under it. He is ſtill like Pharaohs lean kine in the fatteſt paſture; yea, his latter end is worſe then the beginning: his love pines away, his humility become flatulent, and degenerates into complements, or pride. His fear is taught by the precepts of men: he is ever learning, as if he delighted much in the Ordinances, but never comes to the knowledg of the truth 2 Tim. 3.6.; or, if he do, he is ſoon turned from the truth unto fables2 Tim. 4.4., even to the believing of lyes 2 Theſ 2.11.: for, evil men and ſeducers will wax worſe and worſe, deceiving, and being deceived 2 Tim. 3.18..

Differ.Contrarily, the true Chriſtian rejoyceth in the Word with the joy of the Holy Ghoſt.

He rejoyceth in the Word, and in him that brings it; in the Word for its own ſake, in him that brings it, for the Words ſake, and in both, as in the glory of Chriſt 2 Cor. 8 23.. He joyes more in the meſſage then in the Meſſenger, although one of a thouſand Job. 23.23., yet he rejoyceth in him too, as the wiſe men did in the ſtarre, as it conducted them to their Saviour, not as it gratified their curioſity. He will be a follower of faithful leaders, not only when they lead him to preferments, but even unto bonds; for even then he will receive the Word with joy of the holy Ghoſt Mat. 2 10., although with much affliction 1 Theſ. 1.6.. It is his comfort in his trouble Pſ 119.50., and his ſongs in the houſe of his pilgrimage ver 54.. When trouble and anguiſh take hold upon him, the commandements of God are his delights ver. 143.; and even when Princes perſecute him without a cauſe, for the Words ſake he rejoyceth at the Word, as one that findeth great ſpoiles ver. 161.192., as ſure not only of the victory, but of a rich booty.

He rejoyceth in the Word, as the worldling in outward things. He preferreth it, as David did Jeruſalem, before his chief joy Pſ. 137.6., It is to him as a diſcoverie of treaſure hidden in a field, which when he hath found, for joy thereof he ſelleth all that he hath, and buyeth that field Mat. 13.44.: yea, ſo powerful is this joy, that it makes him to delight in the Law of God, diſcovering and croſſing his corruptions to the utmoſt height of oppoſitionRom. 7.22.23., even to a giving of Law, and bringing him into captivity to the Law of ſin. His joy is not only full, but laſting. It is perhaps not ſoon obtained: the Word firſt diſcovereth unto him both the nature, loathſomeneſſe, hainouſneſſe, and wages of his ſin, caſteth him down to hell, makes him a loſt man in his own eyes, and to cry out, O wretched man that I am vtr. 24., but afterwards, it ſhewes him a well, as God did to Hagar in a mortal extremity of thirſt, and cauſeth him to draw waters with joy out of itIſa. 12.3., which joy ſhall be an everlaſting joy; he ſhall obtaine joy and gladneſſe, and ſorrow and ſighing ſhall flee away Iſa. 35.10.. He rejoyceth as in a good bargain, which the longer he holdeth, the better it proves, and the more joy it yeilds. He went about it with diſcretion and deliberation, and therefore holds it with more content and rejoycing; every uſing of it addes to his joy, and becomes a perpetual promptuary to further rejoycing. And albeit he ſometimes feel the Word ſharper than a two edged-Sword, yet when he finds it directed not againſt him, but his luſts, he is of the mind of honeſt Citizens who are glad of the coming of the Judge to a goal-delivery, becauſe he comes to cut off thoſe troubleſome and unruly malefactors whom they were forced to watch with much care and feare.

His joy is magiſtral and magiſtratical: it overtops all carnal joyes; and, as love caſteth out feare, ſo this joy caſteth out all falſe joyes of the hypocrite which are as the crackling of thornes under a pot Eccleſ 7 6. The Law of the Lord is better to him then thouſands of gold and ſilver Pſal. 119.72.. Nay, he hath no joy without this, but his ſoul is diſquieted and caſt down within him Pſal. 42.6., if this be wanting, he hath indeed no joy but this: all his ſprings are in thisPſal. 87 7.. And as nothing can ſtill and content the child but the breaſt, ſo nothing can ſatisfie him but the ſincere milk of the Word. This is a joy which no man ſhall take from him Joh. 66.14.; a joy that remaines with him Joh. 15.11..

In a Word, it is ſuch a joy as makes him to thrive and grow by it, as herbes and plants by the warmth and influence of the Sun. He ſhall rejoyce, and his bones ſhall flouriſh like an herb Iſa. 66.14.. All joy and mirth, if not forced or counterfeited, is apt to make men fat and flouriſhing, and to lengthen out nature and the concernments and contentments of it; much more then doth ſpiritual joy make the true Chriſtian to flouriſh in old age, to be fat and wel-liking Pſal. 92.14.. He goeth to the Word with joy as an healthy man to his meat; not as a ſick man to his meat, whoſe ſtomack loathes the ſight of it.

Thus, this hypocrite rejoyceth in himſelf, but not in the Lord, the true Chriſtian rejoyceth in God, when he cannot rejoyce in himſelf: the joy of the one is carnal, and therefore fleeting; the joy of the other is heavenly, and therefore everlaſting: the joy of the one is as a painted face without bettering the complexion, the joy of the other is true joy, and therefore not only cheereth, but every way addes to his conſolation.

This hypocrite is a ſeeming friend, but a ſecret foe to the Word.

Sometimes he makes great ſhew of friendſhip, a good Sermon tickles him, ſo it bite not, as Tullyes Oration did Caeſar, but never removes him from his former bottome: he is as good a friend to an enterlude that makes him weep, as to that which makes him laugh, ſo it concern not himſelf. He commends the Sermon, and lets the Preacher enjoy his liberty, as the Officers ſent to take Chriſt, did him. Never man ſpake like this man Joh. 7 46., but never was the better for what he ſpake; and ſo they befriended him out of admiration, not becauſe edified by him. Bleſſed is the womb that bare thee, and the paps which thou haſt ſucked (m), ſaid the woman to Chriſt; but if this were all, this all was nothing to make her bleſſed in him. If he commend the Preacher, he thinks that to be enough for him, and it may be ſo indeed for the Preacher (and perhaps too much;) but not enough for himſelf, unleſſe to his condemnation, for applauding the Preacher who condemned this hypocrites unforſaken ſins.

He may be almost perſwaded. Festus acknowledged much learning in Paul; Agrippa much force of reaſon, and evidence of Scripture, yet neither of them converted. He eſcapes ſtormes and Pirates at Sea, and makes ſhipwrack in the Haven, where deſtruction is no leſſe ſure, but much more miſerable. He eſcapeth the waves, and ſplits upon the rocks; he out-lives the ſtormes, and periſheth by a leak. He hath eſcaped the more groſſe luſts of Publicans and harlots; and yet is further than both from ſalvation. Or if he make a ſhew of being altogether perſwaded and wonne unto God, yet he doth but verba dare, beſprinkle God with court-holy-water, and is like the Daw, or Parret, that ſpeakes, but hath no meaning. He ſpeakes well, but Oh! that there were an heart in him Deut. 5.28, 29., ſaith the Lord. He will with Johanan, and his companions, intreat the Prophet to ask of God the way wherein he may walk, and the work he ſhould do Jer. 42.3., with great proteſtations of obeying the voice of the Lord whether it be good or evil ver. 6. in the corrupt account of fleſh and blood. But his after carriage ſoon bewrayes a diſſembling heart and tongue in all this profeſſion, which will at laſt fly out upon the Prophet and charge him with falſhood and conſpiracy,Jer. 43.2, 3. as if not God had ſent him but Baruch had provoked him to make that anſwer from the Lord: and ſhortly after, in plain termes to tell the Prophet to his head, as for the Word that thou haſt ſpoken to us in the name of the Lord, we will not hearken unto thee Jer. 44.16.. And ſo he turnes the inſide outward, and profeſſeth himſelf of a ſeeming friend to become an open enemy.

Sometimes he is a ſecret foe, under a diſguiſe of friendſhip. The Word preached is a naile driven by the Masters of the Aſſemblies; which rives and drives this hypocrite farther from Chriſt than he was before. If Chriſt ſpeak but of ſpiritual eating of his fleſh, this hypocrite is one of thoſe that ſlink from Chriſt, and walk no more with him Joh. 6.66.. There is a knot, or ſtump of infidelity, and diſobedience in his heart, that cauſeth the naile to recoile and to fly back into his face that drives it, ſo as it can take no hold. In publick he may perhaps (for his credit) diſſemble his wrath, but inwardly he is all in a flame at the Word, although with Herod he can diſſemble it, till an opportunity of revenge; which, notwithſtanding his ſeeming ſorrow; he not unwillingly layeth hold upon.

The Word is an hammer appointed to break the rocks it finds in mens hearts in pieces Jer. 23.29.: this hypocrites heart is not only a rock that is unmalleable, but as an Anvil that is made harder and harder by often beating upon it. Yea, he maketh his heart as an Adamant Zech. 7.12., that he may not heare with profit, and ſo fals under that further penal hardening under which Pharaoh periſhed; and ſo he frets at that Word which ſtill followes him, ſo that he can neither avoid it, nor be quiet for it. Yea, the Word is a ſharp two-edged Sword, which cutteth and gaſheth, and cleaveth this hypocrites heart, which cannot but fill him with inward rage; even when he diſſembleth with his lips, he layeth up deceit within him, and when he ſpeaketh fair, there are ſeven abominations in his heart Pro. 26.24..

When the Word is as fire to melt, this hypocrites heart is as clay which in burning is hardened, and baked up to brick: ſo that let Chriſt declare himſelf againſt any of this mans luſts, he will not only continue them, but mock him Luk. 16.14. for his admonition. And whereas the Word is as Phyſick, this hypocrites heart is as a queazie ſtomack that favors the diſeaſe, and loathes the medicine. He may partake take it, as by force; and be ſick with it, (as many are Sermon-ſick.) The Word hath ſtirred the ill humour in him, but it is too tenacious to let go its hold and ſeat; too much impact and confirmed to be purged away. He may be moved with a rowzing Sermon, but it is to anger, not to ſorrow. His conſcience may be troubled and terrified, as Ahabs was, at Elijahs prophecy; but never be cleanſed. Therefore his heart hates the medicine, and at laſt caſteth it up againe2 Pet. 2.22.. He hates to be reformed, and therefore caſteth the Word at his heelesPſ. 50.51., when he can diſſemble his hatred no longer.

Differ.On the Contrary, the true Chriſtian-hearer is truly reconciled to the Word, and transformed into it.

His heart is not tickled, but pricked Act. 2.37.: not exaſperated by gawling, but cleanſed by letting out the corruption of it: nor gloweth, but burneth Luk. 24.32., untill it be converted into the Word, and caſt into a new mould, to be made a new creature. His hearing is not ſcenical to pleaſe and delight fancie; but ſerious, to work upon the whole ſoul, the whole man. To his hearing he addeth meditation, for this is the life of hearing. It is the plaiſter for the wounded conſcience that feeles and complaines of the wound: they that are whole uſe it not, becauſe they do not think they need it. Only the ſoul that finds it ſelf ſick of ſin, or of love to God, finds no ſuch lenitive, no ſuch fomentation as to meditate on the comforts of the Word.

He ſaith not, what an excellent man! but what a mighty Word! He prayſeth the Work-man by ſhewing forth the power of the Word taught by him. He hath the ſervants of Chriſt in ſingular reſpect and honour, for their works ſake; but he knowes that if he be not a doer of the Word taught by them, he requiteth their labour with no better than unthankfulneſſe and intollerable contempt. He is not only almoſt, but altogether perſwaded, as Japhet, to dwell in the Tents of Shem Gen 9.27.. He takes up bag and baggage, and removes whither God would have him, although he know not whither that be. He will not indent with God for fair way and weather, for peace and plenty, but is content to follow God through thick and thinne, and to partake of the afflictions of the Gospel according to the power of God 2 Tim 1.8.. He is fully ſatisfied not only by faith, but by experience that the Goſpel is truth, and the power of God unto ſalvation Rom. 1.16.. Therefore he really and without all diffimulation, reſervation, or tergiverſation, he receiveth the Word of God from the Miniſter, not as the Word of man, but as (it is in truth) the Word of God 1 Theſ. 2.13; and he receives it in the love of it, without which he knowes he ſhall never be ſaved by it2 Theſ. 2.10.. He comes to the Word, as a child to the breaſt, that he may ſuck out and be ſatisfied with the breaſts of her conſolations Iſa. 66.11.. He is for ſincere milk, without minglings, that he may grow the better by it.

He not only promiſeth, but voweth and thereby bindes himſelf, as by an oath, to keep Gods righteous judgements Pſ. 119.106.. He gives himſelf up to the Word, and to Chriſt in it, and obeyes from the heart, Rom 6.17. the Word to which he thus delivereth up himſelf. If the Word ſnib and check him, he ſoon cries peccavi 2 Sam. 12.13, if the Word ſpeak comfort, he is cheared; if terrour, he is humbled; that God may, (as certainly he will) exalt him, upon all which accounts he may well make this appeal to God, O how I love thy Law Pſ. 119.97.! Thus is he a true friend to the Word, and to all that are friends unto it.

If the Word be a naile, it faſtens him only to Chriſt. When the Goſpel exhorted to cleave unto the Lord, as Barnabas did, the firſt Christians Act. 11.23.. He will be one of the firſt that joynes himſelf unto Chriſtver. 24.. If the Word be an Hammer, he is well content his heart ſhould be beaten to Powder by it, rather than ſtand out againſt the Word. And let it be a Sword, and a ſharp one too, he is content to be diſſected by it, ſo as to have all his thoughts laid open to God and himſelf, and to have the fowleſt corruptions diſcovered, that they may be the ſooner, and the better cleanſed; for which he will fall down on his face, and worſhip God, acknowledging that God is in the Minister diſpenſing the Word, in deed 1 Cor. 14.25 He is well pleaſed that by a ſpiritual inciſion, he may be cut for the ſtone in the heart: and that the goodlyeſt tops of his corrupt nature may be all cut off, and the ſtock cleft, that Grace may be graffed on it by the powerful Miniſtry of the Word.

If the Word be as fire, yet it is welcome: for his heart is as wax which melteth and diſſolveth by it, and not as clay that ſtands out againſt it. He hath much droſſe in him, that he deſires may be either burnt up, or ſeperated: and he cryes out, hic ure, burne and ſpare not here, ſo I may be ſaved hereafter, although it be as by fire 1 Cor. 3.15.; If it deprive him of an hand, a foot, or an eye, he will endure it, as knowing it to be more profitable for him that one of his members ſhould periſh, than that the whole ſhould be caſt into hell Mat. 5.29.. He never complaines of the Hammer, but of the ſtonyneſſe of his heart that needs the hammer. Nor doth he cry out of the fire, but of the droſſe within him, which needes to be burnt up. He willingly ſuffers the ſtrongeſt Phyſick which the Word affordeth, not only to ſtirre, but to ſcowre and carry away all his ill humours, that he may once hear Chriſt ſay unto him, now art thou clean through the Word that I have ſpoken to thee Joh. 15.3.. Which he can never hope for, untill by faith, applying the Word, his heart be purified Act 15.9.. For, though the Phyſick adminiſtred to all, be, in it ſelf, all one; Yet, the Holy Ghoſt as the Spirit of faith, infuſeth and mixeth one ingredient more in the hearts of the godly, and that is faith, without which the Word profiteth not thoſe that heare it. He hath woful experience of his Infidelity, that it is aſtringent and obſtructive, it ſtops the paſſages, but faith is as opening Phyſick that mollifieth the heart and makes it capable of any impreſſion, which the Holy Ghoſt by the ſtamp of the Word ſhall make upon the heart.

Thus, this hypocrite is to the Word as Mical to David, who never hated him in her heart Sam. 6.16. more, than when ſhe went to meet him ver. 20.. The true Chriſtian is unto it, as Jonathan to David; ſaying unto it, whatſoever thy ſoul deſireth, I will even do it for thee 1 Sam. 20.4., becauſe he loveth it as his own ſoul ver. 17.. The one ſaluteth the Word with Judas his kiſſe Mat. 26 49.; the other embraceth it as Joſeph did Benjamin, his bowels yerning upon it Gen. 43.29, 30.. The one is as the adverſaries of Judah, offering Zerubbabel and the reſt of the fathers to build with them Ezra. 4.2., as pretending to ſeek and worſhip the ſame God with them, when their purpoſe was to undermine, or deſtroy the building; the true Chriſtian is to the Word what Jehoſhaphat was to Jehoram, deſiring his aſſiſtance againſt the Moabites, I am as thou art, my people as thy people, and my horſes as thy horſes 2 King 3.7.. He will engage with it, and for it, body for body, and life for life.

CHAP. XXI. The Praying Hypocrite, Is he whoſe tongue prayeth,Defin. but not his heart.

HE draweth near unto God with his mouth, and with his lips pretendeth much honour to him, but he removeth his heart from him Iſa. 29.30.. He ſacrificeth the calves of his lips, but without an heart, which the very Heathens account ominous. If any beaſt ſacrificed by Heathens (who ever lookt narrowly into the intrals)Ezek. 21.21. was found without an heart, this was held ominous, and conſtrued as very prodigious to the perſon for whom it was offered, as it fell out in the caſe of Julian. This hypocrites ſacrifice of prayer is no better: He flattereth God with his mouth Pſal. 78.36.; but is, as Ephraim, a ſilly dove, without heart Hoſ. 7.11.. He cryeth not to God with his heart, even when he howleth upon his bed ver. 14.. Therefore his calves are as unacceptable to God, as Aarons calf, in the wilderneſſe; by which he made the people naked to their ſhame Ex. 32.25., or, as Jeroboams calves in Dan and Bethel, after which the ten Tribes went a whoring to their ruine.

His prayers are Idol-calves, Moon-calves that cannot ſpeak: at beſt, they do but lough as beaſts, or babble as Heathens Mat. 6.7.; and ſuch praying would make God an Idol too, that cannot heare. For, albeit God accepteth the calves of the lips, when the heart indireth the petition, and the Spirit of God directeth it in ſo doing, (becauſe he that ſearcheth the heart, knoweth what the mind of the ſpirit isRom. 8.27.), this man, mentem imprecatam gerit, carries about him an unhappy ſoul, that drawes down a curſe inſtead of bleſſing. He may cry Lord, Lord, praying again and again; but, all his importunity will not procure him entrance into the Kingdome of heaven Mat. 7.21., becauſe he doth not the Will of the father which is in heaven, in praying with the heart, as well as in other things. There is a ſacrifice of fooles offered in praying, as well as in hearing. Such is every prayer of the hypocrite, who knoweth not what evil he doth Eccleſ. 5.1. For, how can it but highly diſpleaſe and provoke the Lord, to find this hypocrite dayly telling lies, not only to the world, and the Church, by his profeſſion without anſwerable walking; but, even to God himſelf, by a prayer that proceedeth from fained lips; and, ſo groſſely to diſſemble, not only in ſpeaking of God, but in ſpeaking to him? He that undertakes to pray, dares to tell God to his face, that he loves him, feares him, and truſteth in him; in all which, this hypocrites heart doth, or can give his tongue the lie: There is no forgery to that of counterfeiting the voice of Gods own Spirit: no mockery, like the praying God to heare and conſider, what he that prayeth conſidereth not himſelf, nor ſcarcely heares what he raſhly uttereth with his mouth before God. No marvail then, if ſuch mock-prayers be not only returned into the boſome, empty; but, turned into ſin to him that prayeth, and into abomination to him to whom they are directed.

On the Contrary, the true Chriſtians heart is firſt in prayer. Differ.

He knoweth that prayer is the key to all the treaſures of grace, but the heart is the hand that muſt turn this key; as faith is the hand by which he receiveth whatever is given him of God upon his praying; Therefore he lookes very carefully to this key that it ruſt not for want of uſe, and manageth it dextrouſly in all addreſſes to the throne of grace.

He maketh uſe of the tongue in prayer, but is careful that his prayers go not out of fained lips Pſal 17.1.. Therefore firſt, his heart inditeth a good matter: then, his tongue is the pen of a ready Writer Pſal. 45.1.. If he lift up a prayer 2 King. 9.4, it ſhall not be only with his tongue or hands: but, he will lift up his heart with his hands, unto God in the heavens Lam. 3.41.; If his eyes (as Jehoſhaphats 2 Chr. 20.12) be towards God in prayer, he lifteth up his ſoul unto God alſoPſal. 25.1..

The Spirit is the chief Muſitian to which every ſong of prayer and praiſe is committed, to compoſe it to the mind of God. The heart is the chief ſtring in the ſoul, to which all the reſt, to wit, the tongue, eye, hand, underſtanding, muſt be tuned. The Spirit of prayer firſt, ſets up the heart to its due height, and then windes up the reſt accordingly to it, and ſo makes up a compleat Diapaſon, Macrob. Comment. in Somn. Scipion. or harmony of the whole, to yield a grateful ſound in the eares of God, and to offer up a ſpiritual ſacrifice acceptable to God by Jeſus Chriſt 1 Pet. 2.5..

Thus praying, he ſweetly communeth and converſeth with God, and God with him, by anſwering prayer, as he did with Abraham Gen. 19.33., Moſes Exod. 33.11., David, and all the faithful. And when he ſpeaketh, it is not ſo much the ſpeech of the tongue, as of the heart by the tongue, as the Bell being firſt moved, yieldeth a ſound by the clapper ſtriking upon it. The heart may ſpeak without the tongue, and be heard without the moving of the lips; but if the tongue ſpeak without the heart, the man goes away without anſwer. There is nothing uttered before God in prayer, that turnes to profit, either for matter, manner, meaſure, time, place, or end of prayer, but the heart muſt be, Rector Chori, the chief leader of the Quire, being it ſelf firſt prepared and guided by the Spirit of Prayer. When God calls him to this duty, and ſaith, ſeek my face, his heart ſaith unto God, thy face, Lord, will I ſeek Pſal. 27.8.. He knowes that he can never ſhoot one prayer ſteddily into the throne of grace, to hit the white, untill he be able to ſay, my heart is fixed, O God, my heart is fixed: I will ſing and give praiſe Pſal. 57.7.; that ſo; he may pray with the Spirit, and with the underſtanding alſo; and ſing with the Spirit, and with the underſtanding alſo. 1 Cor. 14.15.

Thus, this hypocrite is no better than the Prophets of Baal who cried aloud to their Idol; but, without anſwer or regard 1 Kin. 18.28, 2 .. The true Chriſtian prayeth as the Prophet of the Lord, being anſwered with fire from heaven that conſumed his ſacrifice ver. 37 38.: the one is as the Nightingale, nothing but a voice; the other as David, whoſe prayer is ſet forth as incenſe, and the lifting up of his hands as the morning ſacrificePſal. 141.2. which God accepteth: the one prayeth as Eſau, for the bleſſing, ſeeking it, perhaps with teares, but goeth without itHeb. 12.17.; the other wrestleth, as Jacob Gen. 32.24., whereby he had power with God, and prevailed, when he made ſupplication to him Hoſ. 12.4..

This hypocrite prayeth for what himſelf hath a mind to, without looking farther.

Whether the things he hath a mind unto, be according to the Will of God (which ought to be the rule of prayer Rom. 8.27., as well as of righteouſneſſe) with him it matters not. His heart is ſet upon them, and he muſt have them, whether Gods will be ſo, or not. Gods will and his ſubmiſſion to it, is a thing he eyeth not in prayer. If he conceit that what he deſireth is good for him, he admits of no other judge in the caſe, nor ſits down by any anſwer, but a grant. Not Gods will, but his own muſt be done. Yea, ſometimes he prayeth, and is importunate for things diſagreeing with the will of God, as the Iſraelites for a King1 Sam 8.5., after God had declared his diſlike of that requeſtver. 7.8, &c., becauſe himſelf was their King 1 Sam 12.12.

This is a ſin too common in the praying Hypocrite, ſeldome doth he preſent himſelf before God in prayer, but he makes bold with him in this kind, ſinning in the very matter prayed for. He muſt be his own carver, or like the child (as ſilly, as ſullen) that will not eat his meat, if himſelf may not cut it, he flings away from God, as Naaman from Eliſha 2 King. 5.12., in a rage. This, if done with knowledge and deliberation, is groſſe impiety, little ſhort of Atheiſme; if of ignorance, it is a fearful degree of ſupine negligence not to informe himſelf before hand what the will of the Lord is Epheſ. 5.17.. No wiſe man dares put up a ſuit to his Prince, but that which he thinks will be acceptable and feaſable.

And yet in ſuch ſuits he is commonly moſt importunate, even unto wilfulneſſe, (as men are naturally more violent and furious in a wrong way, than willing to make ſpeed in the right.) as Balaam, for leave to go with the Princes of Balack; the Iſraelites for Quailes; and after, for a King. And ſometimes God yields to ſuch prayers, not in mercy, but to their greater puniſhment, who would take no nay. For men never fare worſe, then when God lets them be their own carvers without ſubmiſſion to his will. So God gave the Iſraelites Quailes Exod. 16.12., which they asked for their luſts: but, while the fleſh was yet between their teeth, yet it was chewed, the wrath of the Lord was kindled againſt the people, and the Lord ſmote them with a very great plague Num. 11.33. So, he afterwards gave them a King in his anger [to their vexation] and rock him away in his wrath Hoſ. 13.11., to their greater miſery. Thus, many in their imprecations and curſes upon themſelves, or others, are heard, ere they be aware: but, in vengeance, ſo that they have no cauſe to boaſt of their audience. Thus God heard the imprecations of thoſe murmurers, who wiſhed that they had died in the wilderneſſe Num. 14.2.. And ſends them word by Moſes, as ye have ſpoken in mine cares, ſo will I do unto you, your carcaſſes ſhall fall in this wilderneſſe ver. 28.29..

Contrarily, the true Chriſtian makes ſure his warrant from God, before he preferre his ſuit.

He dares not open his lips, or give way to his heart, to ask any particular, before he be aſſured that his ſuit be according to the will of God. If God make a promiſe, he pleads it. Remember thy promiſe unto thy ſervant wherein thou haſt commanded me to put my truſt Pſ 118 49.; thou haſt revealed this unto thy ſervant, ſaying, I will build thee an houſe, therefore hath thy ſervant found in his heart to pray this prayer unto thee 2 Sam. 7.27.. If Gods honour be engaged, that is ground ſufficient to preſſe God for mercies to our ſelves or others. What wilt thou do to thy great Name Joh. 7.9.? If his power and mercy be intereſſed, he prayes, let the power of my Lord be great according as thou haſt ſpeken Num. 14.17., and pardon the iniquity of this people according to the greatneſſe of thy mercy ver. 19. If any diſhonour ſhould happen to God by not helping, he flyes to God upon that account, that the Lord would aſſiſt him without going to others for aid, as Ezra, who was aſhamed to ask a band of ſouldiers of the King, for a convoy, having given it out, that the hand of his God is upon all them for good that ſeek him, and his power and his wrath is againſt all them that forſake him Ezra. 8.22.. If God give him a rule what to pray for, and in what order, he keeps cloſe unto it, as taking that to be warrant ſufficient to pray for any thing, God allowes and teacheth him to ask Firſt, therefore he prayeth that the will of God may be done; and then, ſo farre forth as may ſtand with that will, he asketh daily bread, that is, food, and all things convenient and ſeaſonable for him Prov. 30.8..

When he hath his warrant, he is bold, and cannot be too importunate, becauſe his prayer is grounded upon Gods will, ſteeled by faith, ſeconded by the Spirit, and handed unto God by his own Son, who alſo perfumeth it to make it more acceptable. Here, if God will wreſtle with Jacob, and for a long time tooGen: 32 24.: while Jacob is weeping and making his ſupplication to him, Jacob will not be put off ſo; no,Hoſ. 12.4. not when God himſelf ſaith to him, let me go; but tells him plainly, I will not let thee go except thou bleſſe me Gen 32.16.. No more would the Canaanitiſh woman give over her conteſt with Chriſt, untill ſhe got what ſhe came forMat. 15.27, 28., not that by his own ſtrength can any man prevaile 1 Sam. 2 9.; but he wreſtleth with God, with Gods own ſtrength, where God himſelf makes way. For the ſuit, and the Spirit of God frames it, and encourageth the heart to preſſe it home with warranty of ſucceſſe, as knowing the mind of God who alſo knoweth the mind of his own ſpirit, that is more deeply engaged in the ſuit than the ſuitor himſelf. Therefore he ſues boldly and will take no nayProv. 30.7.; no, not when providence ſeemes to croſſe the promiſe Deut. 9.14. & ver. 18..

Notwithſtanding all which, he is not peremptory in things doubtful, becauſe not clearely revealed. Herein he prayeth with ſubmiſſion: ſo alſo when nature, ſeeking her own preſervation, puts him to pray againſt that which nature abhorreth. Herein he will be a follower of Chriſt, and when he hath prayed again and again, Father if it be poſſible, let this cup paſſe from me: nevertheleſſe, not as I will, but as thou wilt Mat. 26.39.: and again, O my Father, if this cup may not paſſe away from me, except I drink it, thy will be done ver. 42.. He can tell what himſelf would have, but he chooſeth rather to take, and reſt contented with what God would have, as well underſtanding that a friendly denial is better than an angry grant.

Thus, this hypocrite is as Rachel, that muſt have children, or die Gen 30.1.; the true Chriſtian, is as Hannah who after ſhe had prayed ſubmitted all unto God, and therefore went away, and did eat, and her countenance was no more ſad 1 Sam. 1.18.: the one looks only at the pleaſing of himſelf, and therefore thinkes he muſt needes have whatever he asketh for; the other lookes firſt and chiefly to the will of God, and therefore is beſt pleaſed when Gods will is done, although with croſſing of his own.

Thus this hypocrites heart and prayer runs more naturally after earthly things, than heavenly.

Here, he is moſt frequent, moſt fervent, in his element Every hypocrite is a worldling whatever pretence he make to heaven: and the worldly mans Pater noſter begins and ends with, give us daily bread; all the other petitions do but beare this company, as the reſt of the Virgins that follow the Bride: for that alone is married to his heart. David hath taken his prayer at large, but he hath enough of him, and his prayer too, and deſires to be rid of both. Rid me, ſaith hePſ. 144.11. &c, from the hand of strange children, whoſe mouth ſpeaketh vanity: and, what vanity was that? this: That our ſons may be as plants grown up in their youth, that our daughters may be as corner ſtones poliſhed after the ſimilitude of a Palace; that our Garners may be full, affording all manner of ſtore; that our ſheep may bring forth thouſands, and ten thouſands in our ſtreetes, that our oxen may be ſtrong to labour, that there be no breaking in, nor going out, that there be no complaining in our ſtreetes. Thus, there be many that ſay, who will ſhew us any good? but very few, who pray with David, Lord lift thou up the light of thy countenance upon us Pſ. 4.6.. Let him have earth, take heaven who will: For thus his heart ſpeaketh, whatever his tongue talketh to the contrary.

Not that it is unlawful to ask bread, or earthly neceſſaties; we have as good warrant to pray for them, in their order and rank with ſubmiſſion, as for heaven it ſelf; Godlineſſe having promiſe of the life that now is, as well as of that to come 1 Tim. 4.8.. But this hypocrite prayeth for lawful things unlawfully; either neglecting the better part of the promiſe for the things of the life to come: he deſires God to be a Sun and ſhield unto him, without care whether he beſtow grace and glory Pſal. 84.11.: thoſe whom God hath joyned he ſeparateth; or, at leaſt, minds moſt the leſſer and the worſer part, without chooſing the better. Or, if he look after ſpirituals, it is not in the firſt place: he ſeekes not firſt the Kingdome of God, the ſubſtance; and the righteouſneſs thereof Mat. 6.33., the chief commodity; but, he makes the things of this life the main thing which he firſt ſeeketh after; and, ſpiritual things the ſurpluſſage, and but as packthread and paper to wrap the other in. And therefore in praying for theſe things which concern this life, he doth not exerciſe faith, but nature. Pro ſe orat neceſſitas, neceſſity becomes her own advocate. All his prayers are but vox naturae, natures voice, not the prayers of faith; they only call out providence, not the promiſe.

Differ.On the Contrary, the true Chriſtian puts up moſt petitions for heavenly things.

Theſe he hath moſt in his eye, in his heart, and therefore in his tongue. His heart is, through grace, moſt naturally carried after theſe things, as the heart of the worldling, after things of the world. When others are for any good, he is for the light of Gods countenance. He ſeeketh firſt the Kingdome of God and the righteouſneſs thereof; leaving the reſt to God. And while the man of this world ſeekes to have his portion in this life, and his belly filled with Gods hidden treaſures of the world, and to have enough not only for himſelf, but his children Pſal. 17.4.; this man of God the Chriſtian, prayes to be delivered from ſuch an earth-worme, as from a Sword ver. 13.: and, for himſelf, he reſolveth on the contrary, as for me, I will behold thy face in righteouſneſſe, I ſhall be ſatisfied, when I awake with thy likeneſſe ver. 15..

Not that he neglecteth prayer for daily bread, becauſe he needs it, and God hath promiſed it. But that he doth è peſt liminio, as having recovered his former right and title before forfeited; not as taking them from the hand of common providence, when caſt before him, as food to beaſts: not as the main promiſe, but as neceſſaries for his ſupport and comfort in his pilgrimage. He prayeth for them not as his inheritance, but as ſprings of water neceſſary for preſent uſe, as Achſah the wife of Othniel prayed to her father for that bleſſing, after he had given a field, to her husbandJudg. 1.15.. And when he prayeth for theſe things, it is not the voice of nature but the wreſtling of faith, becauſe he craves them by vertue of the promiſe; nor is it the language of his luſts, but the ejaculations of the Spirit; not to conſume them upon his luſts Jam. 4.3., but to improve them to ſpiritual ends, that they may further his account in the day of Chriſt Phil. 4.17..

Thus, this hypocrite prayeth with the voice of Iſhmael, crying for water to quench his thirſtGen. 21.17.: the true Chriſtian prayeth with the heart of Iſaack, meditating in the field Gen. 24.63.. the one is as Martha, troubled about many things whereas one thing is neceſſary Luk. 10.41.: the other, as Mary prayeth for the good part which ſhall not be taken from him, the one prayeth with the voice of ravens, and lions that ſeek their meat from God (z); the other prayeth with the Spirit of Gods children, that draw neere in full aſſurance of faith to the throne of grace, for the pretious things of the earth.

This hypocrite prayeth carnally for ſpirituals.

He is a pretender to heavenly things, how elſe ſhould he maintaine his correſpondence and eſteeme with ſuch as are heavenly? But he is carnal and earthly in all his thoughts and endeavours for the compaſſing of ſpiritual things. For, either his prayers are but carnal wiſhes, ſudden flaſhes, as ſoon gone as come, as that of Balaam, let me die the death of the righteous Num. 23.10.; but never preparing for death, nor perhaps thinking more of it ſeriouſly, till he comes to die. Thus the people that took ſhip to follow Chriſt to Capernaum Joh 6.24., hearing his diſcourſe of the bread of God, that giveth life unto the World, they ſay unto him, Lord evermore give us this bread ver. 34.. but it was but a cold-faint prayer, without labouring for it as he had exhortedver. 27.: If heaven will fill his belly and drop into his mouth, it may be welcome: but otherwiſe, he will adventure to be without it. He hath not an heart to work for it; and ſo this is no other than the deſire of the ſlothful that killeth him, becauſe his hands refuſe to labour Prov. 21.25..

If he be more earneſt in prayer for ſpiritual things, it is rather for ſuch as may keep him out of hell, than for ſuch as fit him for heaven; for pardon of ſinne, rather then for power againſt it; for happineſſe, rather than holineſſe; for quieting a ſcolding conſcience, rather than for grace to walk in the wayes of peace with God; for faith, rather than for repentance; for faith to remove mountaines, rather than to mount him above the world; for heaven in hope of a Turkes Paradiſe, rather than for purity of heart to make him partaker of the Paradiſe of God with ChriſtRev. 2.7.: ſo that in all that he asketh of God he ſo carries the matter, that God may rather ſerve his turne, than that he may be ſerviceable to God.

Or, if he pray for grace, he is loath to be too earneſt, leſt he ſhould have too much of it, as Auguſtine before converſion was afraid to be heard too ſoon againſt his beloved luſt. He prayes for ſo much as may ſerve his turne at Church, and in company, but not for communion with God in ſecret; for ſo much as may deal gently with his luſts, but not for ſo much as may turne them out of doores: for ſo much as may cauſe him in ſome ſort to out-ſtrip others in outward ſhew; but not for ſo much as may equal them in ſincerity and truth in the inner parts, which God loveth ſo muchPſal. 51.6..

Or, if he pray for grace, yet it is not with keeping off from the courſe of ſin. When he cryeth unto God, my Father thou art the guide of my youth, he will not let him be the guide of his wayes, but for all this glavering and courting, he ſpeaketh and doeth as evil things as he can Jer. 4, 5.. This is the voice of Jacob, but the hands of Eſau. He may perhaps pray againſt idleneſſe, drunkenneſſe, uncleanneſſe, riot, gameing, lying, &c. but ſtraightway he putteth himſelf into evil company, and hunts after occaſions, temptations and opportunities of renewing thoſe very ſins he hath prayed againſt; as too many do, who would have God to cure them, but throw up, or away the potion, and pull off the plaiſter that ſhould do the deed.

Contrarily, the true Chriſtians prayer for every thing, Differ. is every way ſpiritual.

As in ſpeaking of the things of God, he compareth ſpiritual things with ſpiritual 1 Cor 2.13., he goes about them in a ſpiritual manner; ſo in ſpeaking unto God who is a Spirit; he is carefull to do it ſpiritually: he is aſſiſted in it by the Spirit who helpeth his infirmities, when himſelf knowes not what to pray for as he ought Rom. 8.27.. He ſpeakes the language of the Spirit, not of the fleſh; he doth not court God with humane rhetorique, but wreſtles with God with divine ſtrength, and overcomes God with his own weapons, praying in the holy Ghoſt Jude 20.; and ſo is ſtrong in the Lord, and in the power of his might Epheſ. 6.10., not only to encounter Devils, but to prevaile with GodHoſea 12.4..

His prayers are not only ſudden ejaculations, or cold wiſhes, but premeditated, prepared petitions at leaſt for the matter of them, preſſed home, and ingeminated as minding his ſuit, and following on to ſollicite it, untill it be granted; as being in earneſt with God, and reſolving to take no denial; Blot out my tranſgreſſions Pſal. 51.1.; waſh me throughly, (again, and again,) from mine iniquity, and clenſe me from my ſin ver. 2.; and yet againe, purge me with Hyſop, and waſh me ver. 7.: nor ſtayes he here, but he prayes further, hide thy face from my ſins, and blot out all mine iniquities ver. 9., nor doth he give over ſo, but addeth a more ſpecial requeſt, Deliver me from blood-guiltineſſe, O God ver 14.. This he chiefly aymed at before; but by all theſe iterations of the ſame thing, he is farre from vain repetitions, but ſhewes the earneſtneſſe and fervency of his ſoul as if all the words he could uſe, were too few to expreſſe the ſtrength of his deſire, and the vehemency of his heart to get this petition granted.

Nor doth he pray only for pardon of ſin, but for clenſing of his ſoule; create in me a clean heart, O God! and renew a right Spirit within me ver 10., in order to the hearing of joy and gladneſſe. It contents not him to be freed from the guilt, unleſſe he may be delivered from the power of ſin; not that ſin be ſuppreſſed, but that the body of ſin be deſtroyed Rom. 6.6.. Nor is it enough for him to ſee Chriſt upon the croſſe to bear his ſins, unleſſe his old man be crucified with him; never giving over that lamentable out cry, O wretched man that I am who ſhall deliver me from the body of this death? untill he finde himſelf ſo eaſed of it that he may be able to change his note, upon his deliverance from it, into that voice of joy, I thanke God through Jeſus Chriſt our Lord Rom: 7.25.. He deſires not only a worſting of Satan, but an utter overthrow of Satans Kingdome in his heart. He prayeth not for a taſt, but a full draught of grace, yea, to be filled with all the fulneſſe of God Epheſ. 3.19..

He doth not only pray for grace, and open his mouth wide for God to fill it Pſal. 81.10., but by the ſtrength of God, he puts his own hand to the work alſo; not lying ſtill in the ditch, and crying God help me; but ſtriving, by and with Gods help, to get out. Therefore he not only prayeth God to turne away his eyes from beholding vanity Pſal. 119.37., but himſelf alſo maketh a covenant with his eyes not to look upon a luſtful objectJob. 31.1.. He not only prayeth God, to ſet a watch before his mouth Pſal. 141.3.; but he will alſo ſet one himſelf, and keep his tongue as with a bridle Pſal. 39.1.. Thus he ſeeketh in his carriage to ſecond his petitions, and not to way-lay his own prayers by his practiſe; that he may with more confidence and experience expect from God the grace which he begged. And as Eliſha, being to paſſe over Jordan, after Elijah was taken from him, took his mantle, and ſmote the waters, and ſaid, where is the God of Elijah, whereupon the waters, inſtantly parted hither, and thither, and Eliſha went over 2 King. 2.14.. So the Chriſtian going from prayer unto practiſe, ſmiteth the waters of ſin, with the mantle of grace, falling from the God of Elijah into his lap, and ſaith where is the power and ſpirit of prayer? where is the ſtrength I prayed for? and thereby gets over the deepeſt rivers and the ſtrongeſt torrents of his fleſhly luſts that would hinder his paſſage. And thus when he calls upon the name of the Lord, he departeth from iniquity 2 Tim. 2.19., which is a ſure evidence that he belongs unto God, under ſeale.

Yea, even in praying for carnal (to wit, earthly) things, he is in a ſpiritual frame of heart and therefore prayeth ſpiritually even for them: for as the hypocrite is carnal in ſpirituals, ſo, the true Chriſtian is ſpiritual in carnals: and deſires them only in ordine ad ſpiritualia, that he may by them be better enabled to honour God with his ſubſtance Prov. 3.9., and to make a ſpiritual uſe thereof, uſing faith to ſpiritual, not fleſhly ends: not as the rich worldling, ſaying to his ſoule, take thine eaſe, &c. but as Davids ſoule to God, my goodneſſe, or benificence, extendeth not unto thee, but to the Saints that are in the earth, and to the excellent, in whom is all my delight Pſal. 16.12.. He lookes upon them as ſurrogated by God, in his room to receive his bounty; firſt giving his own ſelf to the Lord, and then unto his ſervants by the will of God 2 Cor. 8.5.: and ſo he makes a heavenly uſe and improvement of the good things of the world.

Thus, this hypocrite when he prayes to God for ſpirituals, is like thoſe Ephraimites that pronounced Sibboleth inſtead of Sſhibboleth, and were cut off by the Gileadites Judg. 12.6.. The true Chriſtian is as thoſe Cities of Egypt that ſpake the language of Canaan Iſa. 19.18,, which God well underſtandeth, and accepteth: the one by his counterfeiting a prayer for ſpiritual things, diſcovers himſelf to be carnal; the other even in praying for earthly bleſſings, declares himſelf ſpiritual, to whom is given a pure lip to call upon the Name of the Lord Zeph. 9.3..

This hypocrite wavereth in prayer.

How he behaveth himſelf in the matter of his prayer we have ſeen. Here and in the foure next Characters, we ſhall further trace and diſcover him by the manner of his praying. He prayeth, but either he knowes not his own mind, he is 〈 in non-Latin alphabet 〉 Jam. 1.6. a wavering man divided in his thoughts whether he ſhould pray or not, for that which he hath now in his thoughts. He askes, ſhall I? ſhall I? Till the fit be over, and the opportunity paſt. He is like a wave of the Sea, driven with the wind and toſſed: he goes any way, not which a right ſpirit leades him, but which the wind of company, or the time drives him: and ſo, he flotes up, and down, like froth upon the water, till it conſume into vapour; or like the wave that breaks upon the rock, without benefit to it ſelf. It is in vain therefore for him to think that he ſhall receive any thing from the Lord ver. 7..

Beſides, he is 〈 in non-Latin alphabet 〉 a man of a double-heart, ſometimes he lookes one way, and faine would go that; ſometimes another, and then he is as hot upon that: he is fickle, and giddy-headed what way to take to attain his deſires, he knoweth not: Sometimes he thinkes prayer will do it, by and by he deſpondeth, and dares not truſt God, upon his prayers. Sometimes he queſtions the power of God; can God furniſh a Table in the Wilderneſſe, where no proviſion appearesPſal. 78.19.; Sometimes, his truth, what profit ſhould I have, If I pray unto him Job. 21.15.? and moſt of all his love. He ſees no fruit of his prayers, but findes that God loves the proud, the wicked, and they that tempt him, better, then he loves him. Therefore he calls the proud, happy; becauſe he findes that they that work wickedneſſe are ſet up, and advanced, while he is kept low; yea, they that tempt God are even delivered Mal. 3.15., while he, notwithſtanding all his prayers, ſticks faſt in the mire. This makes him to be 〈 in non-Latin alphabet 〉 unſtable, (and dancing, as over a quagmire where he dares not ſtand ſtill for feare of ſinking) in all his wayes Jam. 1.8.. When he prayes, he is unreſolved whether that be beſt. Therefore, when he hath begun, he gives over, then, goes to it again, and by and by deſiſteth: he cannot tell what he would be at, nor what courſe to drive to accompliſh his ends. He lookes upon prayer as a thing highly commended by others; therefore he thinks to try it: but, for his own part, he never found good of it anſwerable to the high commendations that others give of it; therefore, he cannot tell how to truſt God with his prayers, or his prayers with God: and ſo, he prayeth, and doubteth; he doubteth, and fainteth, and thereby loſeth all his labour.

On the Contrary, the true Chriſtian asketh in faith, nothing wavering. Differ.

His heart is fixed, truſting in the LordPſal. 112.7., he flotes not up and down like a wiſp of ſtraw upon the top of a wave; but anchors by faith and hope upon a ſure ground. He knoweth whom he hath believed and truſted 2 Tim, 1.12.; and, to whom he hath prayed; and that he is both able, and faithful, and unchangable in his love. As he calls upon him, ſo he lookes upon his warrant, call upon me in the day of trouble, I will deliver thee Pſal. 50.15.: and thence confidently concludeth, the Lord ſhall deliver me, &c. 2 Tim. 4.18 When he prayeth, he lookes upon God, and beſpeakes him as a Father, a name of no leſſe pity than of power, and a relation that cannot deny what he goes unto him for. He troubles not himſelf with the iſſue, when he hath done his duty: therefore having prayed, he is confident, not deſpondent, cheereful, not ſad. His prayer of faith is the cure of ſadneſſe, and caſteth all his burden upon God, reſerving nothing for himſelf to do, ſave only to walk and wait in the meanes and way of Gods appoinment and providence, and thus is he kept by the power of God through faith unto ſalvation 1 Pet. 1.5..

He hath not his election to make, when he goes unto God in prayer; nor is he unreſolved, when he hath prayed: but, peremptorily concludeth, I am perſwaded that he is able to keep that which I have committed to him againſt that day 2 Tim. 1.12.: and that all things whatſoever he ſhall ask in prayer, believing, he ſhall receive itMat. 21.22.. His heart is eſtabliſhed with grace, and his prayers are ſteeled by faith to penetrate, not only the heavens, but the very heart of his father, that he can no more refuſe his requeſt than deny himſelf 2 Tim. 2.13..

Thus, this hypocrite is as the Iſraelites purſued by Pharaoh, when they cryed to the Lord, but expected nothing but deathExod. 14.10, 11.; the Chriſtian is as Moſes, who alſo cryed unto the Lord, as they did; but, as believing the Lord would fight for Iſrael ver. 14.15., although when he ſaid ſo, he knew not which way the Lord would take for them: the one prayeth as a Coward fighteth, winking, and doubting the iſſue; the other ſeeketh God as David, in full aſſurance of faith that the Lord hath heard his ſupplication, even before his prayer comes at himPſal. 6.9.; remembring who hath ſaid, before they call I will anſwer, and while they are yet ſpeaking I will heare. Iſa. 65.24..

This hypocrite in praying, is preſumptuous.

He is in extreames: ſometimes wavering, ſometimes over-confident and bold. In extremities, he prayes with much doubting, for want of faith to believe and of hope to wait upon God: When he takes himſelf to have the oddes of the evil that accoſteth him, then he is arrogant and ſaucie with God, as if he had God at command to grant any thing that he asketh for his luſt, and quarrelleth if he refuſe him. Wherefore have I fasted, ſaith he, and thou ſeeſt not Iſa. 58.3? even when he faſted for ſucceſſe in strife and debate, and to ſmite with the fiſt of wickedneſſe ver. 4. He is bold even unto impudence, and comes before God crying unto him, my Father, thou art the guide of my youth even when he walkes not one ſtep in Gods way. When he hath gotten wealth by unjuſt gain, or enriched himſelf by rapine and ſpoile, he will entitle God to be Author of his riches, bleſſed be the Lord for I am rich Zech. 11 5.. He immediately fathers his wickedneſſe upon God, under a colour of giving him thankes for what he never beſtowed, in hope that this complement will ſtop Gods mouth going about to reprove and condemne him, and procure him ſome countenance from heaven, even in his fraud and oppreſſion.

And when he makes his addreſſes, he is more ready to ſay, God I thank thee Luk. 18 11: (yet, it is far from true thankfulneſſe) than to cry, God I pray thee, as ſenſible of his wants. He thinkes it more reaſon for him to pray, God, reward me, than to ſay, God be merciful to me a ſinner ver 13.. He glorieth more in himſelf for what (in his own imagination) he is, than rejoyceth in God for what he hath wrought in him, for him, or by him. He is highly conceited in his own deſerts, therefore no mean boon will ſerve his turne, he will worſhip Christ, and ſeeme very humble in his geſtures, when he comes with a prayer; but, it ſufficeth not him to get into heaven, unleſſe he be one of the uppermoſt there; he muſt ſit next to Chriſt (on the one hand, or other) in his Kingdome Mat. 20.20, 21.

Differ.Contrarily, the true Chriſtian ſueth in forma pauperis.

He lookes not what he hath, but what he wanteth; he conſiders not what he is in the world, as if he were to purchaſe of man; but what his riches are towards God, when he is going to the throne of grace. Here he knowes his wants are more then his ſtore his neceſſities beyond his bags. He lacks ſpiritual wine, milk, and bread, and every, thing, but he hath no money to buy. Therefore he muſt either come to Gods ſtorehouſe, without money and without price Iſa. 55.1, or go without ſupply. He muſt beg, or ſtarve, how great ſoever he be in the things of the world, he knowes he muſt be one of Gods Paupers, or prove a begger indeed. Hence, he rather begs, than boaſteth. He comes not to Gods door as to a Market, but as to a rich mans dole, where Dives muſt put in for a ſhare as well as Lazarus; or elſe Dives ſhall one day inſtead of begging of God, beg a boon of Lazarus, and go withoutLuk. 16.24 25.. He prayeth God be merciful to me a ſinner, and ſtands at a diſtance too, as not worthy to come neererLuk. 18.13.; and not, God reward me for my righteouſneſſe for my merits, for my works of ſupererrogation? He hath (to his own apprehenſion) a ſad, ſorrowful, dejected heart when he comes before the Lord: he is more in longing then in ſpeaking, more in ſighings then in utterance; yea, the more holy, the more low, mean and poor in his own eyes, as Abraham Gen. 18.27, Jacob Gen. 22.10., David, whoſe language, not in a complement, but in a due ſenſe of his own emptineſſe, was, I am poor and needy P al. 40.17.

And when he doth call to mind graces received, this alters not the caſe, to make him change his opinion, touching his own riches: even when he is fulleſt, he denies himſelf moſt, not as undervaluing the graces of God in him, but himſelf that enjoyes them. Here he emptieth himſelf of the glory of them, and gives him the honour that is the Authour of them. If he labour in the Goſpel more than ſome others, and be compelled for the neceſſary vindication of himſelf and his Miniſtry, to ſay that he laboured more abundantly than they all 1 Cor. 15.10; he hath his 〈 in non-Latin alphabet 〉 . his emendation of his ſpeech at hand, whereby he reſtores the honour to him to whom it was more due; yet not I, but the grace of God which was with me. Not I, but Chriſt that liveth in me. Not I but Chriſt that ſtrengtheneth me Gal. 2.20.. He is afraid of any word that drops from him, which may in the leaſt derogate from God or Chriſt. If he do any thing, give any thing, he freely acknowledgeth, de te Domine ſuppleo, quod non habeo in me: all things come of thee, and of thine own have I given thee1 Chr. 29.24..

Thus, this hypocrite comes unto God as the Elders of the Jewes unto Chriſt in behalf of the Centurion, for the cure of his ſervant, ſaying, he is worthy for whom thou ſhouldſt do this Luk. 7.4.; but the true Chriſtian addreſſeth himſelf to God, as the Centurion himſelf, I am not worthy that thou ſhouldſt enter under my roof, neither thought I my ſelf worthy to come unto theever. 6.7.: the one is as bold with God, as Simon Magus, with Peter, thinking to buy the Holy Ghoſt with mony Act. 8.18, 19. the other is humble, as Peter, falling down at Jeſus knees, and ſaying, depart from me for I am a ſinful man Luk. 5.8.. The one by his ignorant preſumption gets no better anſwer from God, then the Sorcerer from Peter, thy many periſh with thee, becauſe thou haſt thought that the gift of God may be purchaſed with mony Act. 8.20.; the other by his humility hath boldneſſe and acceſſe with confidence through ſaith Epheſ. 3.12., whereby he comes boldly (through his High-Prieſt) unto the throne of grace, and ſo obtaineth mercy, and findeth grace to help in time of need Heb 4.16..

This hypocrite in prayer is rather quarrelſome, than ſubmiſſive.

He is proud, and therefore a ſmall matter makes him quarrel. By pride cometh contention Prov. 13.10.. He rather complaineth of God, if God be not at his beck, or come not at a whiſtle, to gratifie his luſts, and even to help him to ſmite others with the fist of wickedneſſe: rather than confeſſe his own wickedneſſe in putting up ſuch a prayer, or holding ſuch a faſt. Wherefore have we afflicted our ſoules and thou takeſt no knowledg Iſa. 58.3.? He is not (by his own account) behind with God, but God with him. He hath done a world of ſervice, but is ill requited of God for his paines. His wages come ſhort of what he might expect. He is farre from that ſubmiſſion, not my will, but thy will be done. If he be croſſed in his expectation, he thinks God doth him wrong: If God delay him,1 Sam. 13.8. he fainteth as Saul when Samuel ſtayed longer then Saul would have had him. If he deny him, his heart (as Nabals 1 Sam. 25.37) dyeth within him and becomes as a ſtone, He hath as baſe an eſteem of God, when he findes he will not heare him in his unreaſonable or unſeaſonable petitions, as Baals Prophets had of him when he refuſed to anſwer or regard them: for thus he ſaith in his heart, the Lord will neither do good, neither will he do evil Zeph, 1. 2.; and, that it is in vain to ſerve God Mal. 3.14..

On the Contrary,Differ. the true Chriſtian imputeth to himſelf the want of anſwer to his prayers.

He will not charge God fooliſhly Job. 1.22., when he deales moſt ſharply; much leſſe will impute to God what is the fruit of his own folly. If David be not healed ſo ſoon as he deſires, and that for want of cure his wounds be ready to putrifie, yet he doth not lay the fault upon God as if he wanted either skil or care, power or love; but he layes all at his own door; my wounds ſtink and are corrupt; why? becauſe of my own fooliſhneſs Pſal. 38.5.; either he was loth to be known of them; he concealed them till Nathan came and opened them2 Sam. 12.7: or he was loth to have them ſearched to the bottome, till God was faint to break his bones Pſal. 51.8, to bring him to it; or the plaiſter ſmarted too much and pul'd it off too ſoon, and ſo the ſore putrified. Whatever was the reaſon of his mourning, and waring, he would acquit God, that he might be juſtified when he ſpeaketh, and cleared when he judgeth Pſal. 51.4..

He examineth what ſin it is that ſtoppeth the paſſage of his prayers unto God, or obſtructeth the bleſſing deſired. He checketh himſelf complaining for his miſery, without ſearching his malady; and calls himſelf to the barre for Gods ſilence. Wherefore doth living man complain? whats a man for the puniſhment of his ſin? Nay, give over this for ſhame till one thing be done; let us ſearch and try our wayes, and turn again to the Lord Lam. 3.39, 40.. He therefore diligently enquireth, when God anſwereth not, what want of repentance, faith, zeal, humility hath ſhut up the doores of Gods treaſure, and reſtrained the ſweet influence of his mercies, who in himſelf is willing not only to heare prayer Pſal. 65.2., but to prevent him with the bleſſings of goodneſſe Pſal. 31 3..

Not, but that the righteous do ſometimes expoſtulate with the Lord, as the Church under a great cloud of ſpiritual deſertion, as well as of outward affliction; Why haſt thou made us to erre from thy wayes, and hardened our hearts from thy fear Iſa 63.17.? But this they do, not as quarrelling, but as wreſtling by further prayer, Return for thy ſervants ſake the Tribes of thine inheritance Ibid.. Not as accuſing God, but as bemoaning the hardneſſe of their own hearts: not that God had done leſſe then he owed them, but that they had leſſe grace than they ſhould, and might have had: not charging him as the Authour of their diſeaſe, but lamenting that the Phyſitian had left them: they confeſſe the ſickneſſe to be of their own preparing; but the remedy whether granted, or delayed, to be only of God, It is an expoſtulation putting God in mind of his promiſe to cure them of the ſtone of the heart Ezek 36.26.; to put his feare into their hearts that they never more depart from him Jer. 32.40.; that he may be pleaſed to make good his word, and to keep thoſe weak beginnings of goodneſſe ſowed in them by his Spirit, in the purpoſe and thoughts of their hearts for ever, and to prepare their hearts unto himſelf 1 Chr. 9.; not arguing their impatiency at Gods delay, but lamenting their own iniquity in procuring the malady, and keeping off the remedy: it is their moan, not their clamor; their lamentation, not their objurgation: it is rather a wooing of him, than a chiding; as lovers ſometimes expoſtulate with their loves, the more to incline them to them.

Thus, this hypocrite is ready to ſcold at God as Zipporah at her husbandEx. 4.25.26., if any thing come from God which he likes not: the true Chriſtian ſpeakes unto God as Ezra when he ſaw things proſpered not as he had prayed and expected, Behold we are before thee in our treſpaſſes; for we cannot ſtand before thee, becauſe of this Ezra. 9.15.. The one murmures for not receiving more than bargain, having born the heat and burden of the day Mat. 20.11, 12.; when others, who wrought leſſe, received as much as he; the other thinkes all too much, and cries out with David, who am I, O Lord God: and what is my fathers houſe, that thou haſt brought me hitherto 2. Sam. 7.18.? the one ſaith as that wicked King, Behold, this evil is of the Lord, what ſhould I wait for the Lord any longer 2 Kings 6.33; the other ſaith, I will beare the indignation of the Lord, becauſe I have ſinned againſt him, untill he plead my cauſe, and execute judgement for me Mic. 7.9..

This hypocrite, in prayer is altogether againſt formes, or lookes most at formes.

Either he throwes away all formes, or he is more for forme then for ſubſtance, for the clothing, then for the body: and more for the body, then for the Spirit of prayer. The bodily exerciſe, whether within forme, or without, is his Darling, how void ſoever of the life and power of the prayer of faith. Not that every one who uſeth a forme of prayer, is an hypocrite; no more than every one that prayeth without a ſet forme, is ſincere. There is a difference to be put between no forme at all, and nothing at all but forme, either of them may be nought, neither of them abſolutely good, or ſufficient.

All formes are utterly hateful unto ſome ſpirits, who will have no formes at all, in whom yet there may be deep hypocriſie. The Spirit of prayer lies not in a gift to conceive a prayer in our own words according to the occaſion, ex tempore, without all premeditation: although this be an excellent gift, eſpecially in a Miniſter, Houſhoulder, or other that is to be the mouth of the company in prayer. But yet ſuch as an hypocrite may attain unto (as well as to the gift of prophecy) by uſe, by often hearing of the words and prayers of able Chriſtians, by reading, memory, and boldneſſe, many become both able to expreſſe their petitions in fit words, and forward (haply too forward) to ſhew their faculty; being proud to be the mouth of the company, and fitted and affected more or leſſe according to the company. And from the pride of their extemporary gift, they eaſily grow to extravagant and inconſequent petitions, vain repetitions, and (which is more ſinful and dangerous) to a looſe and unreverent boldneſſe with the Lord; ſo that, praying in company, they either cool the zeal of the company, or make them afraid to joyn with them: many of Gods dear children may want that natural Anamneſtes, or art of memory, through defect of education, uſe, or conſtitution; but they have all that ſpiritual Remembrancer which at all aſſaies helpeth their infirmities Rom. 8.26. and bringeth to their remembrance whatever is meet to be ſaid unto God.

This hypocrite therefore in praying may conceive a prayer well, without a ſetforme, and yet be but formal: yea, and in expreſſing thoſe conceptions, may feel ſome warmth of affections (becauſe pleaſed with the child of his own brain;) yea, he may ſhed teares in prayers, as Eſau for the bleſſing, which both before and after he deſpiſed. Nor is it unlikely, but, while good notions paſſe through his head, and good wordes through his lips, ſome good motions alſo ſhould ſtirre in his heart. But they are but ſparkes which fly out at the tunnel of the Chimny that ſuddenly vaniſh. So that God may ſay of them as of the good words of old Iſrael, they have well ſaid, all that they have ſpoken; O that there were ſuch an heart in them, &c. Deut. 28.29. that is, an heart anſwerable to their tongues, which he knew to be wanting.

Or, on the other extreame, he is all for forme, pleaſing himſelf in a forme of words, not becauſe more ſpiritual, but becauſe more eaſie and familiar: not becauſe they better expreſſe our wants and deſires, but becauſe they ſuit better with a carnal heart. Men are loath to be at too much paines to draw up their petitions, and more unwilling to lay open their hearts too farre in a more particular confeſſion of ſins, which general formes will eaſe them of. They like well the ſhort prayer of the Publican confeſſing ſin in the general (although not with his Spirit) God be merciful to me a ſinner; but, not to labour as David in his Penitentials, to lay open particular ſinnes. By this meanes it comes to paſſe, that he repeateth the words of another, without ſight or ſenſe of his own peculiar wants or ſinnes, as many men by often ſwearing come to be altogether ſenceleſſe of the ſin; and without ſpiritual affection to the thing deſired, much more without deſiring any thing not mentioned in the forme; for, he accounteth it needleſſe, as holding the forme, how general and ſhort ſoever, to containe as much as he needeth to deſire.

He that is ſo ſuperſtitiouſly wedded to this of a forme, that he accounts all other prayer but babling, declares plainly that he is a ſtranger at home, and that he is of opinion that he needes to go no further in ſearching out his own ſinnes, than to his Prayer-Book; being loth to heare conſcience ſpeak in his eare, much more in the eares of others any more then general failings and frailties which no man is free from; and, which he thinkes he may without prejudice, more freely confeſſe, it being no more than every one knowes by himſelf. But (as the Wiſe manEccleſ. 34.17., ſaid truly) a mans mind is ſometimes wont to tell him more then ſeven watch-men that ſit above in an high Tower. And let the forme be what it will, he cannot pray for every thing by book: other mens words cannot alwayes expreſſe what he ſometimes hath moſt need to crave; normeet with and rip up thoſe more ſecret ſins that he hath need to confeſſe; no nor haply his own words neither; no nor yet the words preſcribed of God, unleſſe he bring a Spirit to thoſe words, to animate them, and to make them extend to reach all his wants, by putting under thoſe generals ſo many particulars as they naturally comprehend under them, and he hath need to enumerate in his prayers, to make his prayer effectual.

It is an eaſie matter for the hypocrite to ſay Abba, Father, with his mouth, but, as no man can ſay that as Jeſus is the Lord but by the Holy Ghoſt 1 Cor. 12.3.; as believing it, and receiving benefit by him, ſo no man can cry Abba, Father, with faith, feeling, and affection, but he that hath received the Spirit of Adoption enabling him thereuntoRom. 8.15.: The more dextrous and ready therefore, he is in his formes, the further off he puts ſpiritual praying, and the Spirit of prayer from him

On the Contrary, the true Chriſtian uſeth all other things in praying, Differ. as attendants upon the heart.

He is for the ſubſtance and life of the duty, that his prayer may be ſet forth before God as incenſe, in the Cenſer of faith, and the lifting up of his hands, by the Spirit of faith, as the evening ſacrifice Pſal. 141.2., in what manner ſoever uttered.

He refuſeth not the help of all formes, eſpecially in publick, wherein God himſelf had a hand in preſcribing them for publick uſe. Aaron had his forme of bleſſing preſcribedNum. 6.23.. Hezekiah kept the Levites to the Words of David, and of Aſaph the Seer; who ſang praiſes with gladneſſe, and bowed their heads and worſhipped Hoſea 14.12; as being ſpiritually affected therewith, although they kept to thoſe formes. And even ſuch words, when uttered with the heart, are acceptable calves of the lips Hoſea 14.12. Yea, and in his more private devotions, if he be ſlow of ſpeech, unable to compoſe a prayer of his own inpertinent expreſſions and apt method fit for others to joyn with him in, he can without ſcruple, or prejudice make uſe of printed or written bookes that ſuit beſt with his occaſions and neceſſities, and which ſavour moſt of the Spirit of prayer in the matter, and compoſure. Becauſe this, in time, will bring him to pray in his own words by imitation; and, in the meane time, furniſh him for the exerciſe of prayer in his family, or with others, when not fitted to ſpeak before others in his own words, which yet he maketh his own by pouring out his heart with the words he readeth, or heareth read unto him: hereby alſo he holds up the reverence and honour of the duty: for though God will bear with many ſoloeciſmes in the private cloſet-prayers of a devout ſoul; yet unto men, unapt and rude expreſſions (although coming from an honeſt heart) are either tedious, or ridiculous and occaſion their taking of Gods name in vain; as is too often ſeen in many that are proud of their own parts. Thereby alſo is he put in mind of ſundry petitions for private prayers, which of himſelf he thought not of; to confeſſe ſundry ſins which he took no notice of, and to ſtirre up good affections, which he may the more eaſily renew in the ſame or the like words in his ſecret devotions.

He uſeth holy prayer, not as acting a part of wit, memory, or rhetorick, as cunning beggars that make a trade of begging; but, as a duty, and as a work of wiſdome and grace; and therefore he takes that way wherin he may beſt glorifie God, and do moſt good to himſelf in the due performance of it. If he cannot go without crutches, he is not aſhamed to uſe them, rather than ſtumble and fall by the way.

On the other hand, he tyeth not himſelf nor the Spirit of God to a ſtint, or a forme of Words, never to vary upon any occaſion. Nay, variety of occaſions neceſſitate Gods people that would aptly expreſſe themſelves to God, to vary their very publick formes, as well as more private addreſſes. For this makes them expert beggars and prevalent ſuitors at the throne of grace: for a Chriſtian having variety of wants and complaints, wanteth for no ſuits, and variety of ſuits makes him to ſuit himſelf accordingly with words, wherein to put up his petitions; at leaſt in private; or, if not with words, with groanes, that ſpeak, and ſpeak more then other mens words. It is enough to God, if the heart ſpeak, although the voice be inarticulate. We heare of no words uttered by Moſes, when God cryes out unto him, let me alone that I may deſtroy them Deut. 9.14.. If the Chriſtian do but bray as the hart Pſal. 42.1., chatter like the ſwallow Iſa. 38.14., pray by ſighing, where he can do no more, if the lips do but wag, although the tongue be not heard, as Hannahs did1 Sam. 1 13., through extremity either of affection or affliction; God heareth and anſwereth. Sometimes his heart longeth for ſomething, but he knoweth not what (as children that cry, but cannot tell what they ayle) till the Spirit ſuggeſt it, or the Word hit upon it: yet even in this caſe, he that ſearcheth the heart knoweth what is the mind of the Spirit Rom. 8.26.; and even before the poor Chriſtian is able to ſpeak, God anſwereth, and granteth the thing even to him that could not ſpeak for himſelf.

Thus, this hypocrite is more for the mouth than for the heart, for a ſound or forme of words, than for the mind of the Spirit; the true Chriſtian is more for the heart than for the lips: the one keepes a ſtirre about or againſt words, the other lookes above all things that his prayer [whatever his words be] proceed not forth of fained lips Pſal. 17.1.; the one affecteth the ordering of the voice, the other takes more pleaſure in the melody of the heart. The one is very choice of the cabinet, the other takes more care of the jewel.

This hypocrite is joyleſſe in prayer.

He may rejoyce to ſhew his faculty, wit, memory, elocution, paſſion and earneſtneſſe; or, as a man rejoyceth to pay his rent to his Landlord, when yet he takes little pleaſure in the parting with his money: ſo he is glad he hath paid God this debt, and that the buſineſſe is done, rather than becauſe it is well done. He is more glad he is at the end of his prayer, then when he began it. Amen, is the beſt word in it, not becauſe 'tis the word of his faith, but the cloſe of his prayer He is more glad of ſomething that followes after, than of the prayer it ſelf: and he more willingly goes to pray with an eye to that, than to ſee him that is Inviſible. After prayer, he ſhall go to dinner, to play, to bed, therefore is very glad to heare you call to prayers: he comes to it with all his heart; but it is for the belly, the bones, &c. Food, or reſt; that makes him ſo willing; not as delighting himſelf; in God Job. 27.10., or as drawing neere unto him.

No time comes amiſſe for thoſe things, wherein we delight: but this hypocrites delight is in ſomewhat elſe which is not to be enjoyed, till prayer be over. He performes it therefore as a task in reference unto God, but delights in it as a key to ſomewhat elſe he loves better. All men are in part fleſh, but the hypocrite is altogether fleſhly, notwithſtanding his partaking of ſome common graces. Hence prayer and all ſervice of God is a wearineſſe to the fleſh, even in the beſt. But unto this hypocrite a meere drudgery which were it not for ſome other end, he would never be tyed unto. And ſo much unſanctified men, when they are diſpoſed to ſpeak truth, are content to ſpeak; Behold what a wearineſſe is it? and yee have ſnuffed at it, ſaith the Lord of Hosts Mal. 1.13.. He likes well the Prieſts allowance, but he hath no delight in his work: he is weary of it, and takes it in ſnuff to be tyed to ſo much, eſpecially after ſo long an an intermiſſion during the Babiloniſh captivity.

Contrarily, the true Chriſtian prayes with delight, Differ: and joy in the Holy Ghost.

Joy in the Holy Ghoſt is a principle Territory of the Kingdome of God Rom. 14.17, for the coming whereof, is one of the chief petitions in the Chriſtians prayer. He therefore muſt needes with joy draw water; with this bucket of prayer, out of the wells of ſalvation Iſa. 12.3.. He muſt needes joy in that which brings joy unto him, a full joy, a joy that no man ſhall take from him. If believing make him to rejoyce with joy unſpeakable and full of glory 1 Pet. 1.8.; Prayer, that brings him into the preſence of that God (in whoſe preſence is fulneſſe of joy Pſ. 16.11.) and brings God into his boſome not only to lean on it, as Chriſt on Johns, but to enter in and dwell there, muſt needes make him to joy before God according to the joy of harveſt, and as men rejoyce when they divide the ſpoile Iſa. 9.3.. By this meanes, the meek ſhall encreaſe their joy in the Lord, and the poore among men ſhall rejoyce in the Holy one of Iſrael Iſa. 29.19..

Deſires after him whom his ſoule loveth, ſtirreth up prayers, and prayers obtain ſatisfaction, and ſatisfaction procureth joy. This brings God and the Chriſtian together as two lovers, who take pleaſure and joy in one anothers company; and make the Chriſtian to break out into ſinging, I love the Lord, becauſe he hath heard the voice of my prayer Pſ. 18.1.. As David, he goes to the houſe of God with the voice of joy and prayer Pſal. 42 4.. When he goes to the Altar of God, he lookes on him, as his exceeding joy Pſ. 43.3.. He is never well nor merry at heart, but when he is by prayer of faith converſing with God. I have loved the habitation of thy houſe, and the place where thine honour dwelleth Pſ. 6.8.. In abſence he is reſtleſſe, my ſoule thirſteth for God, when ſhall I come and appear before God Pſ. 42.2.? he hath no joy of his life, till prayer have brought God and his ſoul together again.

Yea, the time of prayer is the beſt and ſweeteſt time that the Chriſtian enjoyeth on this ſide heaven. Therefore though he yield to the neceſſities of nature, and calling; yet is he ſorry that ſo much time muſt be ſpent upon them, and withdrawn from this exerciſe of prayer; but glad to think of that day wherein prayers ſhall be wholly turned into praiſes and Hallelujahs for ever. And although corruption be an heavy enemy to all holy duties but eſpecially to prayer: yet it is the comfort of his ſoul that ſhenow drags corruption in chaines after the triumphant chariot of grace, and he rejoyceth to think how he ſhall leave the body of ſin behind him at the entrance of the ſoul into the Capitol of glory.

Thus, this hypocrite goes to his prayers, as the Iſraelites went on their journy to Canaan, with murmuring and repining; the true Chriſtian accounts of prayer as the Pſalmiſt of Jeruſalem, preferring it above his chief joy Pſ. 137.6.: the one is al'amort, for want of faith to believe that he ſhall receive any thing from the Lord: the other is merry, becauſe he knowes his prayers cannot miſcarry. The prayers of the one are like Jehoſhaphats ſhips of Tharſhiſh that were made to go to Ophir for gold, but were broken by the way 1 King. 22.48; the prayers of the other are like Solomons Navy that go through with the voyage; and bring from thence the gold that they went for1 King. 9.28. Mo marvail then if the one be joyleſſe, and the other full of rejoycing.

This hypocrite prayeth, but without repentance.

He knoweth that God will never ſuffer him to plead and reaſon with him for his benefit untill he hath waſhed and made himſelf clean by putting away the evil of his doings Iſa. 1.16., and that ſo long as he regards iniquity in his heart, the Lord will not heare him Pſ. 66.18.. Yet he will adventure to ruſh into Gods preſence with unwaſhen hands and heart, without remorſe or godly for ſin, even when in a formal manner he confeſſeth it ſorrow While he confeſſeth it, he loves it and when he asketh pardon of it, he is unwilling to forſake it; when then will this man find mercy Prov. 28.13.? And, although it be a maxime in reaſon and nature unknown ſcarce to any that God heareth not ſinners. Yet ſometimes he growes ſo impudent, that he will ſteale, murder, commit adultery, ſwear falſly, &cJoh 9 21.. (ſo he can do it cloſely and not be diſcovered) and come and ſtand before God in his houſe Jer. 7.9., and thinkes that by a few prayers he can wipe his mouth Prov. 30.20. ſo clean, that no man ſhall be able to ſay this is the man that hath done theſe abominations: Thus he comes to the houſe of prayer, to make it a den of theeves Mat. 21.13.; a ſty of ſwine and unclean beaſts, a kennel of dogs; a brothel houſe! the voice of prayers ſoundeth ill in the mouth of a ſwearer, drunkard, lyar, &c. yet, who ſo ſeemingly devout and diligent at Church, and ſo affectedly zealous of attending upon the publick prayers of the Church as thoſe wretches who are ſo leud and vile as all civil men ſhunne their ſociety, as fitter rather to keep company with beaſts and ſwine then with men, profeſſing godlineſs.

Differ.On the Contrary, the true Chriſtian dares not look God in the face without confeſſing, and forſaking his ſin.

He never adventures into Gods preſence, but he firſt ſits down and conſiders what the Lord requireth of him. He findes that he muſt waſh and cleanſe himſelf from all filthineſſe of fleſh and ſpirit, or he will finde a ſowre welcome from him that is of purer eyes than to behold iniquity. He therefore reſolveth, I will ſearch and try my wayes, and then make his addreſſe to GodLam 3.40.. I will waſh mine hands in innocency, and then, will I compaſſe thine Altar O Lord Pſ. 26.6.. He is not a God that hath pleaſure in wickedneſſe, neither ſhall evil dwell with him Pſ. 5 4.. Therefore he ſeekes by all meanes to bath himſelf in the ſavour of Chriſts blood and to uſe all poſſible endeavours to be freed from his ſins and to keep himſelf from his iniquity, that God may not reject his prayers.

Not that he can hope to be abſolutely freed, as to be able to ſay he hath no ſin remaining in him (which, whoſoever ſaith, hath the ly 1 Joh. 1.8. given him by the God of truth;) but, he doth not willingly retaine it as a ſweet morſel under his tongue; he doth not hide, but diſcover it; he doth not beg the life of it, but deſires the ſpeedy death of it, and cryes out as a man undone, untill he be delivered from the body of this death. It is one thing for a man to carry about him a ſore which he cannot wholly be cured of after all meanes uſed to heale it; another, to lap it up and let it feſter wilfully not ſuffering any hand to cleanſe or touch it. He layes open his grief, he ſeekes cure, omits no meanes, layes hold on all opportunities: and this makes him capable of acceſſe to, and acceptance with God.

Thus, this hypocrite like Naaman likes well of Gods mercy, and earneſtly craves it, but he hopes God will wink at his bowing down in the houſe of Rimmon 2 King. 5.18, will take no notice of his petty oathes, ſecret fraudes, adulteries, covetouſneſſe, &c. The true Chriſtian deales with his moſt beloved luſts, as both people and Prieſts were to do with the ſin-offering, bringing it before the Lord, and laying his hands upon it and kill it, and dip his fingers in the blood thereof Lev. 4.4, &c.; the one hardeneth his heart in ſin, and falls into miſchief Prov. 28.14., the other confeſſeth and forſaketh his ſin, and ſo findeth mercy.

This hypocrite prayeth without affiance.

And this muſt needes be ſo, ſeeing he prayeth without repentance. How can he caſt himſelf upon God, that will not caſt off his iniquity? Sin lies like a great gulf between God and the ſinner, as between Abraham and Dives; affiance is the higheſt act of faith, impenitency the ſtrongeſt argument of infidelity. How then can he place affiance in him, with whom evil ſhall not dwell? Hence it comes to paſſe that the ſinners in Zion are afraid, inſtead of truſting in God; why? they cannot apprehend him as a God reconciled, as a Father, but as a devouring fire, as an everlaſting burning, with whom they have no hope to dwell Iſa. 33.14., but to be conſumed by him.

The ſame force that luſt hath to draw men from obedience, unto ſin, the ſame power the hypocrite will ſurely find it to have to keep him off from truſting in God in his greateſt need of rowling himſelf wholly upon the Lord, neither can the prayers of the righteous, no not of Noah; Daniel, or Job, ſtand this wretch in any ſteadEzek. 4.14. For as the Load-ſtone rubb'd with Garlick loſeth his attractive vertue, ſo prayer tainted with the rank ſavour of a rotten heart cannot draw any mercy from the God of mercy. The foule wide mouth of ſin out-cryes the voice of prayer uttered by the moſt righteous man on their behalf, makes deaf the eares of mercyJer. 7.16..

Contrarily, the true Christians prayer is the voice of faith. Differ.

His faith firſt ſues out a pardon, and then out-cryes all his ſinnes. Faith takes livery and ſeiſin of the purchaſe Chriſt made for the penitent ſinner, and then by the manuduction of the ſame Chriſt, it leades him into the preſence of God with confidence and boldneſſe. It makes him go boldly to the throne of grace, whereby he finds grace to help in time of need Heb 4.16.. It entreth into that which is within the veile Heb. 6.19., even into Chriſt himſelf.

Therefore if he begin his prayers with weeping, as Jacob Hoſea 12.4.; if he have mingled his drink with his teares, as the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord Pſal. 102.9.; yet ſo often as he ſoweth in teares, he reapes in joy Pſal. 126 5..

He that begins his prayer with how long wilt thou forget me Pſal. 13.1.? cloſeth thus, I will ſing unto the Lord becauſe he hath dealt bountifully with me ver. 6.: What makes him ſo ſuddenly to change his note? this, I have truſted in thy mercy, my heart ſhall rejoyce in thy ſalvation ver. 5.. If at ſometimes he maketh his bed to ſwim, and watereth his couch with his tearesPſ 6.7.; the next newes we heare of him is an 〈 in non-Latin alphabet 〉 , or a ſong of triumph, Depart from me all ye workers of iniquity, for the Lord hath heard the voice of my weeping, the Lord hath heard my ſupplication, &c. ver 89. His teares are teares of faith, as well as of repentance that ſoak the ſoyle of divine mercy to make it yield more plentifully to his afflicted ſoul. He may go forth weeping, but he beareth precious ſeed, therefore he ſhall doubtleſſe come again with rejoycing, and bring his ſheaves with him Pſal. 126.6.. He hath no ſooner ended his prayer (which he laid in water) but immediately he receiveth what he prayeth for, either in fruition, or in certain expectation; if not in kind, yet in exchange and to advantage, becauſe he truſteth God with his prayers.

Thus, this hypocrite is like an unwiſe Archer that ſhootes away his prayers without expectation of ever finding them again; the true Chriſtian ſends his faith, as Jonathan did his boy, to gather up all the arrowes 1 Sam. 20.38, which he ſhootes, and to bring them to his maſter. The one fiſheth all night, and catcheth nothing, becauſe he goes a fiſhing without Chriſt: the other no ſooner, at Chriſts command, exerciſeth his faith as the plummet, to ſink the net of his prayer, to make a draught, but he encloſeth a multitude of fiſhes Luk. 5.46.; bleſſing in abundance beyond expectation; or prayers.

This hypocrite oft-times reſtraineth prayer.

He ſeemes in the general to be much for it, but he oft-times ſtifles it in the birth. He offends as much in the meaſure, as in the manner of his praying. He caſteth off fear, and reſtraineth prayer before God. That is true of this hypocrite, although unjuſtly charged upon Job Job. 15.4. the word From 〈 in non-Latin alphabet 〉 imminuit detraxit, reſtrinx it. ſignifieth the with-holding or diminiſhing of that which would abound; as, where it is ſaid, he maketh ſmall the drops of water Job. 36.27; that is, he reſtraineth that plenty of rain that otherwiſe would fall like a Cataclys, or as whole rivers at once, cauſing an inundation like that of the Deluge, when the windowes of heaven were opened and the fountaines of the great deep broken up Ger. 7.11..

He not only neglecteth occaſions and opportunities of prayer, eſpecially in ſecret (which he cares little for,) but alſo checketh and ſuppreſſeth many motions thereunto in his own heart; or, if he give any way thereunto, it is with an unwillingneſſe; with laying hands upon the movings of his ſpirit that they may not exceed ſome ſhort come-off with God, as men that care not how few words they uſe to them, of whom they are weary. Sometimes he is for ſuperfluitie of words, ſo that he runnes out into vain repetitions, not only unto tediouſneſſe, but even unto nauſeouſneſſe or loathing, as the Heathens, who think to be heard for their much ſpeaking Mat. 6.5., as the Prophets of Baal from morning even untill noon 1 Kings 18.26. But this is in publick, that he may be ſeen of men Mat. 6.5.; but in private he is ſhort enough. He is not so long in the one, but he is as brief, even to quenching of the Spirit, in the other. But this is, one of thoſe adverſaries of which God will eaſe himſelf, and one of thoſe enemies of which he will be avenged Iſa. 1.24..

Differ.Contrarily, the true Chriſtian poureth out his ſoul unto God.

This is not only Davids practiſe, I pour out my ſoul in me Pſ. 42.3.; but his precept to others, poure out your hearts before him Pſ. 62.8.. He doth not mince the breathings of his ſoul, and ſuppreſſe them, as he did from good words while the wicked were before him Pſal. 39.1., untill he could hold no longer, but layes open to God all his heart at once. All my deſire is before thee Pſ. 38.9.. He concealeth nothing, ſuppreſſeth nothing, opens all the windowes of his ſoul, breakes up the fountain of that great deep, that nothing ſhall be reſtrained or diminiſhed. As a man opens all his heart to his friend, imparts to him dulcia at que amara, all his ſweets and bitters, that he may rejoyce with him for the one, and pitty and pray for him by reaſon of the other; ſo the Chriſtian acquaints God with the ſowre as well as with the ſweet part of his condition, afflictions as well as comforts, wants as well as bleſſings, corruptions as well as thankſgivings, with humiliation as well as rejoycing. He is afraid to ſcant God in prayer (eſpecially when the Spirit of prayer jogs him by the elbow) leſt God abridge him in his graces and comforts; or, that his enemies ſhould exceed him in devotion, and that God ſhould heare their bawling to his prejudice.

Thus, this hypocrite is as thoſe that ſwallowed up the needy by making the Ephah ſmall, and the ſhekel great Amos. 8.5., letting God have as little of his prayers as he can, for his mony; for the mercies he beſtoweth: the true Chriſtian is as they who give good meaſure, preſſed down, ſhaken together, and running over Luk. 6.38.; ſo poureth he his prayers into Gods boſome: the one prayes, as the niggard gives, and receives accordingly; the other prayeth as the beggar, he openeth his mouth wide, and God fills it Pſ 81.10..

This hypocrite at other times, exceeds meaſure in his praying.

When nothing is (in his account) to be gotten by his prayers (as what thinkes he ſhall I get by praying long in ſecret, where no body ſees me, nor mindes me?) he is ſhort enough, as we ſaw but now. But when either affectation to be ſeen of men, or his belly, avarice, and an heart exerciſed with covetous practiſes, call forth his prayers, there he needes rather a gag than a raw egge; If any body will take notice of him, applaud him for his excellent gift in prayer, and point after him and ſay, this is he: he will then wyre-draw his prayers, pump for words, even unto vain repetitions, in the Synagogue, ſtreets, market-place, any where, every where, if company flock about himMat 6.5.. If he mean to make a gain of his devotion, away he gets to ſome rich widdow or other women of eſtates, and there he will be very devout, frequent, fervent, large in prayer: this is not his main buſineſſe there, he aimes at ſomewhat elſe, by cauſing her either to ſpend upon him, or to give unto him, ſo long till ſhe want it her ſelf. He devoures widdowes houſes, and for a pretence makes long prayers Mat. 23.14..

And, indeed all prayers of the hypocrite are long, too long, although never ſo brief: either, becauſe the words out-go or go without the heart; there, even two words are too many: when men draw neere to God with their mouthes and lips, but with their hearts are farre from him Iſa. 29.13.. Or when men repeat the ſame things over and over again, to make up the talee of their prayers; as Papiſts, their Ave-Maries, and Pater-Noſters, by fives, ſevens, and tens, or any other number, preſcribed by their Prieſts to their ignorant and ſuperſtitious Devoto's, that think they have abundantly ſerved God, and merited too, by ſaying their prayers (which they underſtand not) untill they have runne them up to ſuch a number. This is not Chriſtian but Heatheniſh Mat. 6.7. 〈 in non-Latin alphabet 〉 .; Or when prayer is ſo long continued, that other neceſſary duties are curtailed, yea thruſt out. As ſome ſeem very zealous for the publick prayers to be read all at length, even when both the Sacraments happen to be adminiſtred at the ſame time. Nothing muſt be left out of the prayers, for the Sermon: but rather let the Sermon ſtand by, or be abbreviated; not that this hypocrite is ſo much in love with prayer, but becauſe out of love with preaching, that ſometimes flies at his boſome and takes his luſts by the throat. Such were thoſe Hereticks of old called, Euchitae, tantùm orant, alias otioſi Auguſt. de Haeres. cap. 57. . Only they pray: otherwiſe are ilde beaſts. And ſuch the Monkes at this day who profeſſe to do nothing but pray.

Contrarily, the true Chriſtian meaſures his prayers by his affection.

He conſiders not how many words he uttereth, but with what heart; not ſo much the ſmoak that goes out at the top of the Chimney, as what fire and fuel there is on the hearth. If occaſion requireth he can enlarge; if neceſſity call for abridgement he can contract. Not the voice, but the heart makes the muſick in Gods eare, and in his own eſteeme too: if theſe go together, he ſticks not at length.

Non ſunt longa, quibus nihil eſt, quod demere poſſis Mart.. That is never too long, that hath nothing too much.

His heart having firſt begun the work, wordes are ſeldome wanting, eſpecially to an experienced Chriſtian, an old diſciple: but yet he had rather want words, than matter; and both than ſpirit: he is not curious of his words, but careful of his heart; Nor will he let the Mill go longer, than the heart affords water enough to drive it, although he ſhut down much ſooner than he intended, to prevent hurt and damage to himſelf. He prayes ſoberly and reverently, as to a wiſe and mighty God, remembring that of Solomon, Be not raſh with thy mouth, and let not thine heart be haſty to utter any thing before God: for God is in heaven, and thou upon earth, therefore let thy words be few Eccleſ. 5.2.. that is, no more than he hath well weighed, and findes to be acceptable to God and to obedient eares.

He uſeth prayer to ſanctifie other duties, not to exclude them: to draw down a bleſſing upon them, not to deprive himſelf or others of them. Prayer fitteth him better for every other duty; and every duty duly performed fitteth him better for further prayer. Therefore he exerciſeth himſelf unto all duties, that by their joynt force and mutual aſſiſtance, he may gain the more, and go on with more comfort. Chriſt had his times for Duties, for praying as well as preaching, for preaching as well as praying. He prayed much, yet he did not only pray. In the evening he went to the Mount of Olives to pray; and early in the morning, returned into the Temple to preach. The Chriſtian therefore will ſometimes abbreviate his prayers, at leaſt vocal: not that he may withdraw himſelf from God, but that he may performe duties to men.

Thus, this hypocrite is found with the ſcant meaſure that is abominable Mica. 6.10.; even in the meaſuring of the things of God, and thereby ſcanteth, yea robbeth both God and man of their due proportions, the true Chriſtian obſerveth his rule even in theſe things as well as in other matters; he will do no unrighteouſneſſe in mete-yard, in weight or in meaſure Lev. 19.35.. The one ſeeking himſelf, meaſures all corn by his own buſhel; the other, ſeeking the good of many that they may be ſaved, brings all to the ſtandard of the Sanctuary: the one cares not who ſuffers, ſo he may pleaſe himſelf, the other pleaſeth his neighbour for his good unto edification Rom. 15.2.; the one prayes, as ſome preach Chriſt, even of envy and ſtrife, the other doth both of good will Phil 1 15..

This hypocrite is not for prayer alwayes.

He will pray when he ſeeth his own time. He will ſtint God in time, as well as in meaſure. He will be maſter, not only of his own time, but of Gods too; When will the Sabbath be gone Amos 8.5.? Sometimes he will delight himſelf in the Almighty: but, will he alwayes call upon God Job. 27.10.? Every one that knowes him, can make the anſwer for him, no, he will not: eſpecially, in ſecret, where none but Gods eye can behold him. Upon ſome extraordinary occaſions, in extraordinary caſes he may ſeem very devout. But he is modeſt, he will not trouble God too farre, nor too often, Ahaz will not ask a ſigne, even when God bids him, leſt he ſhould tempt the Lord Iſa. 7.12.; A great piece of modeſty in ſhew; but a ſure ſymptome of infidelity. He would not ask a ſigne, becauſe he could not believe the thing; not to avoid troubling of God, but himſelf. He ſeemes very mannerly, but ſhewes himſelf very malapert.

Or, if he pray at ſet-times; they are for the moſt part times of his own, or of mans ſetting: and beyond that you cannot drive him. In a Lent, eſpecially upon a Good-Friday, he hath a great praying fit upon him, which is no better then Sauls fit of prophecy. He is then mighty devout, he could then finde in his heart to out ſtrip a very Papiſt. But take him out of that mood, and you ſhall never finde him ſo again, till the ſame time come about anew. He conſiders not that there are times and ſeaſons wherein God will be found, as there was a time wherein, Saul (had he had eyes to ſee it) might have been eſtabliſhed in the Kingdome: but that being let ſlip, there will after no place be found for repentance in God, to give ſuch another opportunity. Thus as negligent Suitors loſe their molliſſima tempera fandi, their beſt opportunities of ſpeeding, and therefore never ſpeed, ſo this hypocrite miſſeth of the acceptable time, of the day of ſalvation wherein God might be found, becauſe he will never come at God but when himſelf pleaſeth. God waiteth to be gracious Iſa. 30.18., and he ungraciouſly ſleighteth all that waitingProv. 1.30.. Therefore, in the floods of great waters he ſhall not come nigh unto him Pſal. 32 6..

Differ.On the Contrary, the true Chriſtian prayeth continually.

He is not an Euchite, a praying Heretick, whoſe whole Religion and work is to do nothing but pray: for he that ſo doth, never prayeth. Evangelical duties are ſubordinate: and they are more than one. He that ſets them by the eares is an enemy to them all. Every duty hath its time, place, and ſeaſon. He that ſo takes up one as to exclude another, doth not take them up to ſerve Chriſt, but to oppoſe him. There is preaching for the Miniſter, hearing for the people (and he that turnes away his eare from hearing the Law, his prayer ſhall be abominable Prov. 28.9.); meditation for both1 Tim. 4.5. Pſal. 12.. There is a labouring with the hands the things that is good 2 Theſ. 3.11.; and many other duties are incumbent on Chriſtians as well as this of prayer. Therefore he is not here tyed never to do other, but never to omit this in its proper ſeaſon.

Negative precepts require perpetual actual obſervance at all times, they admit of no intermiſſion becauſe ſinne forbidden is at no time lawful: but Affirmatives bind only to the times and ſeaſons proper for them. Then they are done alwayes, when done in their ſeaſons. He omitteth none of the ſet-times and ſeaſons of prayer, publick, or private. There are certa tempora orandi; ſet-times of prayer, as Auguſtine ſpeakethDe haeres. c. 57 ; which if not fixed, men will ſoon neglect the duty; and if not obſerved, in vain are they appointed. To obſerve dayes and times Gal 4.10., as placing Religion in that obſervation, is Superſtition and Will-worſhip; yet, not to ty our ſelves to ſome times wherein we will pray, is Irreligion: For this makes us looſe and careleſſe of the duty, poſting it off from time to time, till no time be left to performe it. At morning, evening, and at noon were Davids ſet times, wherein he would pray and cry aloud Pſ. 55.17.. Beſides which, as occaſions were offered, he had his extraordinaries, ſometimes at mid-night Pſ. 119 62.; Yea, ſometimes, ſeven times a day ver. 164.; Daniel, three times a day Dan. 6.10.. Our Lord beſides his daily devotions in ordinary, ſpent whole nights in prayer.

He prayeth all manner of prayer, ſometimes he taketh to him words Hos. 14 2., ſometimes his ſpirit prayeth when the tongue is ſilent, when his thoughts and deſires are ſent up unto God, even while he ſeemes to be doing another thing; ſhort ejaculations in the midſt of buſineſſe, as old Jacob while he was bleſſing his ſons, taketh breath as it were with this ſhort expreſſion, I have waited for thy ſalvation, O Lord Gen. 49.18.. As Nehemiah, while he was in conference with the King prayed to the God of heavenNeh. 2.4.; and as Moſes while he exhorted the people to caſt themſelves upon God with faith and conſtancy, cryed unto the Lord on their behalfEx. 14.15..

He prayeth alwayes, as not being weary, or fainting in his mind, even when he doth not preſently receive an anſwer to his mind. Although the Lord do not preſently appear in granting his petition, yet he knowes that importunity will at laſt prevaile even with unjuſt menLuk. 18.1.; much more with the faithful God: therefore minding of the parable of his Lord, that men ought alwayes to pray, and not to faint ver. 1., He will pray, and wait, and watch, and pray again, untill he receive an anſwer of his prayers. He will not only direct his prayer unto God, but he will look up Pſal. 5.3. as a man that lookes after the arrow that he hath ſhot out of his bow. Yea, if God be in a way of judgement, yet even in the way of his judgements will he wait for him Iſa. 26.8., obſerving and ſerving his providence in every change of it, never giving over till he hath obtained grace to help in time of need.

Thus, he prayeth alwayes as a ſuitor at Court, who doth not deliver a new petition every moment, yet is a conſtant petitioner untill his buſineſſe be diſpatcht. He is ever in Gods way, ſtands in his eye; and, by his very countenance and carriage, lets God underſtand plainly enough what he would have, and what he waiteth for; and therefore is never out of mind, nor without hope of a bleſſing, which is there, and not elſewhere to be found. He is grown expert and skilful by his waiting, when to take his opportunities of time and place to advance his ſuit both for ſpirituals, and temporals. His wants are continual, he muſt have daily bread, pardon of ſin daily, he is every houre ſubject to many evils and tentations, therefore he prayes daily, and never gives over at leaſt in his heart and affections, in his thoughts and ejaculations, in his frame of ſpirit to the duty, and in the actual performance of it upon all occaſions and opportunities: ſo that longer than he is praying, he is out of his element, he is not himſelf. Thus by prayer he walketh with God, as Enoch; he is ever in his way, and eye: no gratious opportunity can eſcape him.

Thus, this hypocrite will ſerve God only by fits and ſtarts, when he liſt himſelf: the true Chriſtian ſerveth him at all times without intermiſſions or out-lips. The one prayeth as Mariners at Sea in a ſtorme, but the ſtorme being over their devotion is at an end; the other is as aged Anna the Propheteſſe, who ſerved God with faſting and prayer day and night Luk. 2.37.; the one prayeth not at all, becauſe he prayeth not alwayes, the other prayeth alwayes (although he do many things beſide) becauſe he neglecteth no opportunity of praying.

This hypocrite if he pray in adverſity, he caſteth off prayer in proſperity.

He never troubles God, but when God troubles him. In health, wealth, peace, he can comfort himſelf. He never prayes but in trouble: in his affliction he will ſeek God early Hoſ 5.15.. God is faine to go away and return to his place, elſe this man would never look after him. When God hath touched him, he acquaints God with his miſery, but when times grow better with him, he excludes God from his mirth. He is of the mind of Ajax in the Tragedy; with God, a coward can overcome; but, a valiant man may do it, without God. He makes uſe of God, as of a doubtful friend: if he be in any great extremity, and can make no other ſhift, God ſhall then heare of him; he will try what God will do for him at a dead lift; as Mariners in a ſtorme; as the Iſraelites that could ſtand it out no longer, when he ſlew them, then they ſought him Pſ 71.34.: ſo will he, not before, nor yet after; but hardeneth his heart as Pharaoh, ſo ſoon as the plague is over.

Moſt men in ſickneſſe and in diſtreſſe run to God for cure, that at other times have no remembrance of him. When they would have him to do any thing for them, that none elſe can: then they come about him as the young man in the Comedy; O mi Pater! but, deſerve to be anſwered as he was, Quid mi Pater? quaſi tu hujus indigeas Patris. What do you come now with my Father, in your mouth? as if forſooth you wanted this poor old man, whom you have ſo long ſcorned. So God will anſwer thoſe who ſcrape acquaintance with him in their troubles, and hang about him in their miſery for deliverance, as ſometimes the Prophet anſwered the King of Iſrael coming to enquire of him; Go to the Prophets of thy Father, and to the Prophets of thy mother 2 King. 3.13.. They run to God in extremity, who afterwards think of him, as a woman paſt childbearing of a mid-wife, as a luſty youth of a Phyſitian; and, of prayer, as of a potion. Thus this hypocrite through the pride of his countenance, in his proſperity, will not ſeek after God; God is not in all his thoughts Pſ. 10.4.: therefore, no more will he be in Gods, when his hand is gone out againſt him. He will laugh at their calamity, and mock when their feare cometh Prov. 1.26..

Differ.On the Contrary, the true Chriſtian prayes more, and more fervently in proſperity, than in adverſity.

Prayer is not only his ſupport in trouble, but his delight in triumph. In affliction he prayeth, for his comfort; in proſperity, for the ſanctification of it. He ſeeth as great cauſe of returning to Chriſt, after healing, to give thankes, as there was at firſt to come to him for cure. He is as willing to acknowledge a debt, as to receive a favour: and to do his homage, where he cannot ſatisfie his rent. All the ten Lepers were haſty to come for cure; but only one (by Nation a Samaritan, but in heart an Iſraelite) came back to give glory to God Luk 12.15.. He knoweth that prayer is ordained not only to procure good to himſelf, but to give honour to GodPſ. 50.15.. Therefore he willingly offereth thoſe voluntary and votary ſacrifices, which the hypocrite withholdeth, when his need is over.

If he never prayed in earneſt, till he was in a ſtrait, as Manaſſe, and the Prodigal that had not God whipt them home, would never have come of themſelves; yet though he began then, he will not end there. If he never poured out a prayer to his God till his chastening was upon him: It is becauſe he was not before converted. Sometimes his life as a Chriſtian, begins in praying, as a childs in crying: ſo did Sauls (who afterward was called Paul) to whom God ſent Ananias to comfort him, and that upon this account, for behold he prayeth Act. 9.11.. Affliction may make ſome Chriſtians take up prayer, but then grace will never ſuffer them to lay it down again: His reſolution is, I will ſing unto the Lord as long as I live, I will ſing praiſe to my God while I have my being; my meditation of him ſhall be ſweet, I will be glad in the Lord Pſ. 104.33, 34.

Thus, this hypocrite in adverſity, is a flatterer; flattering God with his mouth Pſ. 78.36.; in proſperity, a ſcorner: joining in his heart with thoſe that dare tell God to his head, We are Lords, we will come no more to thee Jer. 2.31.: the true Chriſtian is as David, the more God exalteth him, the more he exalteth God, ſaying unto God that hath ſhewed him light; thou art my God and I will praiſe thee: thou art my God, I will exalt thee Pſ. 118.28.; the one in time of his trouble will ſay unto God, ariſe and ſave us Jer. 2.27.; and, when he is ſaved, ſaith, depart from us; what can the Almighty do for us Job. 22.17.. the other ſaith, after deliverance given, as Hezekiah, The Lord was ready to ſave me, therefore we will ſing my ſongs to the ſtringed inſtrument, all the dayes of our life in the houſe of the Lord Iſa. 38.20.

This hypocrite, if he pray in proſperity, he will not do it in adverſity.

Sometimes he prayeth in adverſity, but then he will not pray in proſperity: on the other ſide, he ſometimes prayeth in proſperity, but then he refuſeth to pray in adverſity. He will never come up to both. He is but almoſt a Chriſtian; and therefore cannot be entire in duty. What he will do, he will do. If God require more, he muſt do it himſelf, if he will have it done.

This hypocrite out of ſelf-love, may have ſome kind of tenderneſſe towards God, and relenting for his hard opinion of him in former times, through apprehenſion of Gods ſuppoſed love, which he gathers from theſe outward things that are ſo ſweet and ſavoury to him, and loved dearly by him; therefore he cannot but take it kindly that God is ſo liberal to him: upon which account he may be in ſome ſort thankful for what he hath, and go to God for more. But in adverſity he thinks the Lord deals hardly with him, and handles him too roughly: therefore he cryeth not, when he bindeth him Job 36.13. He returneth not to him that ſmiteth him neither doth he ſeek the Lord of HoſtsIſa 9.13. The rods put him out of love with the hand that uſeth it, and makes him really to do what Satan (who knew the nature of hypocrites, but underſtood not the power of grace) undertook Job ſhould do, namely to curſe him to his face Job 1.11. So that wretch, in a time of extream famine, Behold this evil is of the Lord, why ſhould I wait on the Lord any longer2 Kings 6.33?

So, in trouble of conſcience (which to the hypocrite is his firſt taſt of hell) he is ſcar'd away, as Cain from the preſence of God, who fell to building of Cities Gen. 4.17 to put the curſe out of his mind: In a word, inſtead of praying there is no voice comes from him, but that of murmuring and quarrelling, as if Gods wayes were not equal, or juſt: like the vaſſals of Anti-Chriſt, who gnawed their tongues, and blaſphemed the God of heaven becauſe of their paines and their ſores, but repented not of their deeds Rev. 16.10.

The hypocrite when he is at eaſe and hath nothing to diſturb or diſcourage him, may by ſome helpes of education, natural parts, common illumination, and meditation, make a ſhift to pray, and that eloquently, and aptly, to the admiration of many that hear him, yet without the ſpirit and life of prayer; But when the floods of great waters come, then he failes. Prayer indeed is a ſpiritual work, but is many times done carnally. He brings the body of the ſacrifice, and is his crafts-maſter in killing and dreſſing it, and laying the ſeveral parts and peeces in due order upon the Altar, but he wants fire to burn and conſume it: at leaſt, he wants the fire of the Sanctuary. It is ſtrange fire, if any, that he puts to his ſacrifice, and ſo it cannot be acceptable to God by Jeſus Chriſt: It is a fire kindled by a burning glaſs in the ſummer of proſperity; not fire from heaven, that will keep in, in the winter of tribulation.Differ:

Contrarily, the true Chriſtian prayeth as well in woe, as in weale.

He draweth water with a double-bucket, whereof the one is going down while the other is coming up. If one be coming up in his proſperity, the other is going down into the wells of ſalvation in his greateſt extremity. And although the ill natur'd child, and the baſtard, the hypocrite runs away when he is beaten, as fearing his father more than he loves him, yet the true child of God ſubmits to his fathers correction, even when he uſeth moſt ſeverity. Not fainting when rebuked of him Heb. 12.5., much leſſe running from him. Correction diminiſheth not his love and duty, but rather addes more filial fear and reverence thereunto; making him no leſſe natural, but more reſpective; nor leſſe ſerviceable, but more diligent; no leſſe confident of Gods favour, but more careful to recover and keep it. In his affliction he will ſeek God early Hoſ. 5.15 and ply him with moſt diligence.

Affliction therefore is noted as a ſpecial time and occaſion laid hold upon by a child of God to pray. Is any afflicted? let him pray? As if prayer were never more in ſeaſon then when God not only layes on troubles, but goes away and hides his face: Then is his child moſt earneſt to ſeek him, not giving over till he hath not only found him, but overcome him by his prayers and teares: then is he moſt forward, moſt hopeful, filling heaven with the ſighes of his heart, till his heart come to befilled with heavenly comforts.

Thus, this hypocrite ſhewes himſelf a Baſtard, becauſe he will not endure chaſtiſement whereof all are partakers Heb 12.8, without running away from God; the true Chriſtian never ſhewes himſelf more to be a ſon in keeping cloſe to his father, than when he is under the rod: the one is ſtubborn, and will not bow, and therefore is brokenIſa. 1.5; the other is ducible, kiſſeth the rod, and therefore is healed Hoſ. 6.1.

This hypocrite when he prayeth, affects most to do it in publick, and in the view of others.

Although the place of prayer ſeemes not to be much material in it ſelf, ſince the houre now is, and long hath been, that neither in that mountaine, or parcel of ground that Jacob gave to his ſon Joſeph (in which the Samaritans oft worſhippedJoh. 4.20 with ver. 5.) nor at Hieruſalem; (which God himſelf made the place of worſhip for a time) are Chriſtians tyed to worſhip God; but Gods will is, that men pray every where; provided that they lift up holy hands, without wrath and doubting 1 Tim. 2.8.: yet, as this hypocrite ordereth the matter, the places he prayeth in, will be very material to ſhew his difference from the true Chriſtian.

He is little ſhort of Balaam in the choice of his places to offer ſacrifice. An high hill (although one of the high places of Baal) from whence he may ſee the utmoſt part of the people Num. 22.41; and they him, is in his opinion, the fitteſt place for his devotion.Num. 23.1. If that will not do it, the top of Piſgah, mayver. 14. If he have not company enough to witneſſe his devotions in the Synagogue, he will out into the Corners of the ſtreetes, where men can paſſe no way but they muſt take notice of him. Theſe are the places wherein his ſoul delighteth: he loves to pray ſtanding in the Synagogues, and at the corners of the ſtreetes that he may be ſeen of men Mat. 6.5. And, to be ſeen the better, he will rather ſtand, then kneele before the Lord his Maker Pſal. 95.6. For which purpoſe, kneeling in prayer is almoſt out of faſhion. He is content to leave behind him, in all places tokens of his jollity, or ſinful delightsWiſ. 2.9; but not of his piety: the higheſt and moſt frequented Theatre is his ſtage for that. He reſerveth his goodneſſe for company, for ſome ſpecial company, as men do their beſt cloathes. It is too much for him to be good in private or alone. For, either,

He hath no ſpecial or ſecret errand to the Lord, which none can utter, nor muſt know, but God and himſelf. He pretends that he hath nothing to ſay to God, but he cares not who heareth it. He hath no ſecret ſins that he meanes to rip up, no particular wants that he is willing to be known of, no ſpecial graces that he cares to be a ſuitor for. He hath enough for the Market, and can ſet face good enough upon his publick devotions. Therefore publick audience is enough for him. If he may be heard as others, or for others, and fare as they do (as the ignorant Papiſts) it is all he ſeeketh. More would but put him to more labour, which he likes not. Or,

He is afraid of God, if with Jacob, he come to him alone Gen. 32.24. Ten to one but there will be a wrestling, that will end in making him to halt ver. 31.. Although he hath no private buſineſſe with God, yet he is afraid God hath ſome ſpecial controverſie with him Mic. 6.2., and will plead with him more than he is willing to heare of. He knowes how he hath carried himſelf towards God, and what God knoweth by him; and that it is terrible for ſuch an one as he is to look God in the face, and to give a particular account of his doings to ſuch a prying Judge, at a private enter-view and conference. Yea, he findes conſcience her ſelf within him, ready to rack him on Gods behalf, and to ſet his ſecret ſins (as well as thoſe that are more open) in order before him.

And, if after all this, he do ſo ſteele his heart and face, as to give God a meeting in private: he is in little eaſe till he be diſmiſſed. He is never well till the conference be ended, the action over, and he, in other company, to put all that God ſpake to him at that meeting, out of his mind. And ſeeing praying cannot (for he reſolveth it ſhall not) make him weary of ſinning, he will ſo uſe the matter that ſinning ſhall make him weary of praying.

Nor is it his meaning to refuſe or put by all private prayers, in down-righttermes; but, he is for the publick prayers of the Church, as being much better, and more acceptable to God, then the private devotions of a few particular men. He would not have you think that he waveth private prayers out of feare, but rather chooſeth the publick out of judgement. Thus many men love to make compariſons between publick and private prayers, that truly care for neither; yet they do it, to ſhift their hands off that which they care leaſt for. And many times both are beſt reconciled when they agree to throw off both. And indeed, ſeldome do hot ſticklers in ſuch a controverſie get good by either.

On the Contrary,Differ. the true Chriſtian delighteth to meet God in private.

He is no enemy, no neglecter of publick prayer. He ſtayeth not in his houſe, or ſtudy untill the publick prayers be over, as thinking he can be better employed; Nay, he is glad when any ſay unto him, let us go into the houſe of the Lord Pſ. 122.1., he will pay his vowes to the Lord (which the hypocrite will make, but not pay) in the preſence of all his people Pſ 116 14.. He will give thanks unto God in the great congregation, and praiſe him among much people Pſ. 31 18.; Yea, he will invite others, and ſay, come ye, and let us go up into the mountain of the Lord, to the houſe of the God of Jacob ſa. 2.35.. But, he contenteth not himſelf with publick performances. Therefore being to pray, he firſt enters into his cloſet, and ſhuts the door Mat. 6 6.. Yea, he communeth with his own heart upon his bed Pſ. 4.4.. This makes him fitter for the publick; hereby, God prepareth his heart to pray, that he may cauſe his own eare to heare Pſ. 10.17.. Hither alſo doth he reſort, afterwards to harrow in more effectually the good ſeed that hath been ſowen in publick.

Prayer in general, diſtinguiſheth a profeſſor from perſons openly profane. For they who call upon the Name of the Lord, are Saints by calling. Private prayer excludeth the hypocrite before men (for ſcarce will any man pray ordinarily in private, that prayeth to be ſeen of men;) but only hearty and ſpiritual prayer, excludeth the hypocrite before God: and this makes the ſincere Chriſtian accepted where ever he performeth it.

To him all the world is Gods houſe, and every houſe an houſe of prayer, every cloſet a Chamber of preſence, and every place a Temple for ſpiritual worſhip. Therefore he will not be tyed to ſolemn places or times, but takes the advantage of all for promoting his ſuites. He that hath an earneſt ſuit, waiteth not, till the King ſit down in the chaire of ſtate, but watcheth where he may ſooneſt come at him, and delivers his petition where ever he meeteth him. So the Chriſtian who is more for ſeriouſneſſe than ſolemnity, preferres his prayer where ever God can be found. He hath ſome ſuites to move to the Lord where ever he meets him.

But, as Queen Eſther, in that ſpecial ſuit, ſingled out the King and Haman, at a private Banquet in her own houſe Eſther 5., that ſhe might there have greater liberty of ſpeaking her mind in particular (which perhaps had not been ſo fit, in publick) and better opportunity of making the King her friend, againſt ſo potent an enemy; and, leſt one invitation and entertainment ſhould prove too little to carry ſo great a buſineſſe, ſhe takes the ſame courſe againcap. 7.; ſo this Chriſtian is careful to invite the Lord again and again home to his houſe, to a ſecret Parly, where he hath his petition ready to emplore his favour againſt ſome ſpecial corruption, or temptation, perhaps (as ſome diſeaſes, in ſome parts of the body) not ſo fit to be particularly mentioned in publick; and, as in caſe of life and death, to plead againſt his ſpecial ſin, and tell God boldly to the face of his luſt, the adverſary and enemy is this wicked Haman Eſt. 6.7.. This pride, this envy, this ſecret murmuring, this unclean luſt, this earthly-mindedneſſe, this hardneſſe of heart, &c.

He is not content to ſee or meet the King with others in publick ſhewings of himſelf, but he muſt be as Huſhai, the Kings companion 1 Chr. 27.33; his friend, as Abraham Jam. 2.23.; his favourite as John to Chriſt, and our Saviour alloweth it to all his obedient diſciples, I have called you not ſervants, but friends Joh. 15.15. He hath no intimate acquaintance with God that hath not ſomewhat to ſpeak in his eare, and to poure into his boſome, which all muſt not heare, and which the Miniſter himſelf cannot hit upon. Therefore he redeemeth times and opportunities, and divideth the times of ſurceaſe from outward labours, that he may have ſome for heavenly meditation and prayer in ſecret, as well as for his bodily food, and reſt.

If he be a ſervant, he is glad of the night, not only as the end of his work, but as affording opportunity to pray privately to his beſt friend, and deareſt love: and to take up his ſong in the night Pſal. 77.6. If lovers cannot come together by day, how hard ſoever they have wrought all day long, and how narrowly ſoever they be watched, they will make an hard ſhift to ſteale an opportunity of meeting in the night, when others are in bed and faſt aſleep. Nor will the Chriſtian-ſervant be behind in this, his ſoul deſireth his God in the night, and with his ſpirit will he ſeek him early Iſa. 26.9. By night upon his bed will he ſeek him whom his ſoul loveth Cant. 3.1. And if he find him not there, he will get up, and go about the City, he will adventure a taking by the Watch; yea, a beating too, for Chriſt, rather than not find himCant. 5.7.

He is glad of ſolitarineſſe, after the manner of lovers too: therefore he ſhunneth, not only ill company at all times, but alſo good company at ſome times: becauſe all company, leſſe or more hindreth him from private enjoying of his beloved. He can make uſe of any place to converſe with God; of a mountaine, as Chriſt of Mount Olives, Moſes of Mount Nebo; and, of the houſe-top, as Peter; not as being neerer heaven, or out of ſuperſtition, but as more remote from company and diſtraction, and ſo more elevated above the world; and to ſee the Hill, as a finger pointing him to heaven-ward. He can alſo do as much in a Dungeon, as Joſeph , Paul, Silas and others. Every place where his heart hath a ſacrifice ready, and fit for God, is to him an Altar to offer it upon. For he ever carries about him a ſuper-altare, which is his faith, that will enable Abel to offer a better ſacrifice in the wide field, then Cain, in the houſeHeb. 11.4.

Thus, this hypocrite is glad of pnblick prayer, to avoid private, as a man is to beſtow a few cold complements in the ſtreet upon him than he is loth to entertaine at his houſe; the true Chriſtian is as a man that meeteth in the ſtreet a friend whom with great joy he carrieth home to his houſe, and is loth to part with himCant. 3.4. The hypocrite is content to attend aloof, as a ſervant at large, but no favourite; as one of Gods Court, but none of his Councel; but the child of God thinkes he can never be neer enough, he will dwell in the ſecret place even in the heart of the Moſt High, and abide under the ſhadow of the Almighty Pſal. 91.1; nor will this ſatisfie him, unleſſe Chriſt ſet him as a ſeale upon his heart Cant. 8.6.

This hypocrite prayeth with reſpect to his lust.

His ends in praying are as bad as all the reſt. He hath ſome corrupt end, ſome luſt or other to gratifie, in every prayer he maketh, it is either to ſatisfie his voluptuous James 4.3, covetous Mat. 13.14, or ambitious deſires; that he may have ſomewhat to put in, or to put on, or to ſet him up higher; at leaſt, to procure commendation and applauſe of men, and to have that for his rewardMat. 6.5; which feedeth in him the pride of life 1 John 2.16. In a word, he lands all at himſelf, ſelf begins, and ſelf endeth his prayer. That it may be well with him Jer. 42.6., that he may be rich here, and not go to hell hereafter.

If God will but grant him this, he will ask, or deſire no more.

He ſeldome (or ſuperſtitiouſly and coldly) prayeth for others: he had rather others ſhould ſave him that labour; and pray for him. As Pharaoh made uſe of Moſes to pray for him in his troublesExod. 9.28., ſo he had rather make uſe of the Miniſter to pray for him, than put himſelf to the trouble of praying for himſelf; juſt as Symon Magus, when adviſed to pray for mercy, Pray ye to the Lord for me, that none of theſe things which ye have ſpoken, come upon me Acts 8.24. Yea, he can for a need, thus put off his own father, Abi pater, tu potius Deos comprecare? be gone father, and rather petition the Gods thy ſelf, than expect this of me.

It is the laſt and worſt part of his prayer that he maketh and beſtoweth upon the Churches at home, or abroad, and upon proſperity that ſhall ſucceed, unleſſe for the continuance and proſperity of his ownPſal. 144.12. He ſeldome or never remembreth the afflictions of Joſeph Amo 6.8. He had rather his right hand ſhould forget her cunning, then that he ſhould be troubled to remember Jeruſalem Pſal. 137.5; and that his tongue ſhould cleave to the roof of his mouth verſe 6, then he be put to pray for her. But leaſt of all doth he reſpect or look after the honour of God, or the hallowing of his Name in prayer; rather he leaves the care thereof to God himſelf, and to thoſe that have a minde to eſpouſe his quarrels, and to lay ſuch matters to heart.

On the Contrary,Differ. the true Chriſtian in prayer hath chiefeſt respect to the higheſt ends.

In things that concern himſelf, he prayeth for what is good for the body, but more for the good of his ſoul. For outward things he prayeth; but, as they are held out in the promiſe, ſo far as they are good for him, as well as in themſelves: not to ſatisfie his appetite or luſt; but to ſupport and ſupply him while employed by God in his ſervice: he prayes for ſufficiency and conveniency, not for ſuperfluity, not for abundance, neither for poverty nor riches, but food convenient for him Prov. 30 8, for bread to eate, and rayment to put on Gen. 28.20; and therewith he will endeavour to be content 1 Tim. 6.8. But his main care is for ſpiritual, sby how much the ſoul is more pretious then the body; here he prayes that he may have plenty, that he may be bleſſed with all ſpiritual bleſſings in heavenly things in Christ Epheſ. 1.3., that he may be compleat in himCol. 3.10, that he may be filled with all the fulneſſe of God Epheſ. 3.19, not with all the fulneſs that is in God, for that is incommunicable; but, with all the fulneſſe that is of God; that he may be as full of that, for his part, ſo far as he is capable, as God is for his, of that which is eſſential.

In praying for others he obſerveth the ſame rule, the ſame fervency, which he doth in praying for himſelf. He prayes for that, not which ſome of them have moſt mind unto, as the Iſraelites had to Quailes, but which will do them moſt good. He prayeth, either thus, Da ut dem, enable me to help them; or at leaſt, Da ut dent, furniſh them to miniſter unto me. Thus whom he cannot help with his hand or purſe, he helpeth them with his prayer both in hand and purſe; in body and in ſoul, in carnals and in ſpirituals, that they may be every way the better for him, and find by experience as Laban did, that the Lord hath bleſt them for his ſake Gen 30.27. Yea, thus doth he help whole Churches too. He is as David, that when he never had ſo much need in his life to beg hard for pardon of his own ſin, yet he cannot forget to pray alſo to the ſame God, to do good in his good pleaſure unto Zion, and to build the Walls of Hieruſalem Pſal. 51.18., which his ſins perhaps hath or may pull down: to encreaſe Labourers, and to ſend them forth into his harveſt Mat. 9.38..

Hereby he may be a good States-man, a Common-Wealths man, a Pillar to the Church of God, how mean ſoever he be in reſpect of his outward rank and eſteem among men. Hereby, be he never ſo weak, he may be a Warriour, one of Chriſts Worthies (exceeding thoſe of David 2 Sam. 23.8) in the Warres of the Lord; as Elias 2 Kings 2.12, and after him Eliſha 2 King. 13.14: were proclaimed the Chariot of Iſrael, and the horſe-men thereof. Hereby Moſes fought more powerfully againſt Amaleck on the top of the Hills, then Joſhuah, with his ſword in the Plain Ex. 17.10, 11; and Samuel did more by his prayers againſt the Philiſtines, than all the Army of Iſrael1 Sam 7.8, 9, 10.. It was ſaid of the Romanes, that they overcame their enemies, ſitting; meaning, that their Senate by their wiſdome wonne more victories than their Armies did battailes by fighting. But the Chriſtian gets his victories kneeling; the enemy fights by crafty counſel, but he fights by prayers, as David againſt Ahitophel, and prevailed2 Sam. 15.31. Thus the pooreſt may be a bountiful giver, and that, of a greater gift then the almes he receiveth; bleſſing being better than clothing Job. 31.20..

But eſpecially he hath both his eyes moſt intent upon the honour of God, looking upon the chief part in prayer, which is praiſe, that more immediatly concerneth God, as 〈1 page duplicate〉 〈1 page duplicate〉 a part of that homage and ſervice that is a more peculiar tribute to his Glory, For ſo God accounts it, who ſo offereth praiſe, glorifieth me Pſal. 50.23.. Yea, the ſame value he puts upon his own deliverances given at the prayers of his ſervants.ver. 15. Therefore the Chriſtian is careful that what ever market he maketh for himſelfe, God may be the chief gainer; and that what ever becomes of himſelf, God may ſtill be advanced by glorifying his Name? Joh. 12.28. to which he is ſure to receive this anſwer, I have both glorified it, and will glorifie it againe, and that in and to the comfort of him that ſo prayeth.

Joh. 6.16.Thus, this Hypocrite is a Paraſite that gives God a parcel of good words, but with an ayme at his own belly or back, as they that followed Chriſt for the loaves, not the miracles (l), to fill their bellies, not to nouriſh their ſoules; the true Chriſtian is more for others, then for himſelf; more for God, then for himſelf, and all others put together; the one goes to God as Gehazi to Naaman, for a talent of ſilver, and two changes of garments 2 Kin 5.22. pretended to befor his maſter, to beſtow upon others, but, meant for himſelf; the other is as Dorcas, which made many coates and garments for others, while ſhe was with them Act. 9.39., but few for her own wearing: the one is wholly for ſelf-intereſt, the other for charity.

This Hypocrite prayeth to put off other duties.

He careth not for prayer more then for other duties: but ſeeing he muſt own other duties, or loſe in his reputation among the godly, he dares not expreſly to oppoſe them, but ſets up prayer in competition with them: and becauſe this is the eaſieſt, he confeſſeth a judgement for prayer, againſt the other. Prayer, for his money; not becauſe he loves it better, (for he loves none at all) but becauſe the reſt are more cumberſom. Either the work of his Calling requires much & troubleſom bodily labor, prayer therfore being the eaſier, is preferred, and the works of his particular Calling muſt ſtand by, till prayer be diſpatched, and ſo that is imputed to his devotion, which is but his corruption. Hearing of the Word requires more time then prayer onely, keeps him longer from his dinner, cometh neerer to his conſcience, and makes more bold with his ſecure heart. No marvel therefore if ſuch an one cry for leſſe preaching, and more prayer: not as loving prayer more: for how can he with love pray to him, whom he loves not to heare? But becauſe he loves neither, yet muſt not ſay ſo, he uſeth the ſtratagem of the Horatii to kill him firſt that is in beſt breath, that he may afterwards deſtroy the other that at preſent doth not come up ſo cloſe to him. Let him firſt remove Preaching, and he may ſooner ſend praying packing after.

But here in vaine man fighteth with his own ſhadow making Preaching an enemy to Prayer, which never had the leaſt jarre or quarrel one with the other, but what he maketh, or imagineth. He deſireth Prayer without Preaching; not that preaching would juſtle out prayer; but, becauſe he fancieth that ſome men plead for preaching without prayer; which none that truly knew either, ever did. Only they would have both to go hand in hand, which goes to his heart.

Prayer, if ſpiritually performed, is as great an enemy to the carnal heart as preaching, yet he liketh prayer better, becauſe in praying he hath the matter in his own hand and power, both for matter, words and time: eſpecially if a ſet-form be uſed, or if he be the mouth of the company. But let him that ſeeks thus to ſever theſe duties that God hath ſo wiſely joyned, read his ſentence from Gods own mouth; He that turneth away his eare from hearing the Law, even his prayer ſhall be abominable P ov. 28.9..

Differ.On the contrary, The true Chriſtian the more he prayeth, the more he loveth, and engageth himſelf to every other duty.

In prayer he deſireth to be taught righteouſneſſe, judgment and equity, yea, every good path Prov. 2.9.: give me underſtanding, and I ſhall live, ſaith hePſal. 119.144; and becauſe he knoweth, that to him that knoweth to do good, and he doth it not, to him his very knowledge is a ſin; Jam. 4.17. therefore the very genious of prayer naturally leadeth to vow obedience, and to call upon God for ſtrength to obey. Thou haſt Commanded to keep thy precepts diligently; O that my wayes were directed to keep thy ſtatutes Pſal. 119.4, 5! give me underſtanding, and I ſhall keep thy Law; yea, I ſhall obſerve it with my whole heart ver. 34.. He returns from prayer, as a ſuiter from Court where he hath gotten an Office, that he may attend thereon with diligence and fidelity.

Nor can he more be without the Word, than without prayer, nor without obedience to the Word, than without the Word it ſelf. The Word directeth what to pray for according to the Will of God; he cannot put up one Petition but what the Word warranteth: therefore he muſt keep cloſe to the Word, or be extravagant. The Word alſo ſupporteth him with hope till his ſuit be granted; it is ſaith he, my comfort in my trouble, thy Word hath quickened me Pſ. 119. v. 50.. It is the treaſury of comforts and cordials, to a diſtracted ſoul, in the multitude of my thoughts within me, thy comforts refreſh my ſoul Pſ. 94.19.. It is his monitor to duty which he hath vowed in prayer, with my whole heart have I ſought thee, O let me not wander from thy Commandments. Pſ. 119 10.. What preventeth his wandring? this, I have hid thy Word in mine heart, that I might not ſinne againſt thee ver. 11.? The Word calleth upon him to pay what he hath vowed? Eccleſ. 5.4. and telleth him further, that he had been better he had never vowed, than that he ſhould vow and not pay ver. 5.. Which all men know impoſſible to be payed, but by taking heed thereunto according to the Word.

Beſides, prayer is a ſpender, the Word is a nouriſher. While a man prayeth, he layeth out his ſoule and ſpirits at the Market to buy food; the Word in the mean time ſupports and feeds him till he hath made his market, and brought home what he went for; man lives not by bread only, but by every word that proceedeth out of the mouth of God Mat. 4.4.. Chriſt himſelfe lived upon it, till the Angels came and miniſtred unto him. ver. 11. He that prayeth is as the ſons of Jacob going down into Egypt, to buy corne for him and his family. But they muſt take ſome food with them, or faint by the way: So muſt the Chriſtian in going for a bleſſing. He muſt ſtill keep cloſe to the Word till he attaine that which the Word directed him to pray for, not only as his warrant, but as his life. Yea, and when he hath gotten the bleſſing, the Word is as neceſſary to ſanctifie it, as prayer it ſelfe: for it is ſanctified by the Word and prayed 1 Tim. 4.5..

Thus this hypocrite is a bountefeu, ſetting duties together by the eares, that he may either be rid of all, or pick and chooſe. The true Chriſtian is a reconciler, that endeavours to keep all duties in good correſpondence one with another. The one ſets up one duty to pull down another; the other ſets up all, to ſtrengthen each other: the one ſeekes to divide them, that he may deſtroy them; the other keepes them together, that he may ſave himſelf.

This hypocrite by his praying palliateth ſin.

The Jewes of old took Sanctuary and protection in the houſe of prayer to bear them out in all their abominationsJer. 7.9 10.. The Phariſee will not make a long prayer, but he will be well paid for his paines. He hath a mind to devoure the Widowes houſe, and for a cloak to throw over this rapine, he uſeth prayer Mat. 23.14. This hypocrite hath ever ſome wickedneſſe in his eye; when he is more then ordinarily buſie at his prayers. The Papiſt ſeemes devoutly charitable to ſet a rich man out of Purgatory, but it is to cheat the heire of a good part of his eſtate under colour of praying for his fathers ſoul. This hypocrite prayeth, but it is the better to cover ſome boſome-luſt, ſome ſecret way of ſinning that he would fain hide by ſpreading this ſpecious veile over it; in hope that however ſome men may talk their pleaſure of him, yet no good man that converſeth with him, and heares him pray, will ever believe what others charge him with.

On the Contrary, the true Chriſtian by prayer growes into more hatred of ſinne, Differ. and ſtrength againſt it.

The very duty of prayer makes ſin more loathſome, and grace more active againſt it. He that hath often uſed all his art and skill againſt a priſoner at the Bar, to ſet forth the venome of his heart and the leudneſs of his practiſe, muſt needs riſe more and more in his heart againſt him. And he that in prayer hath uſed ſo many hard words againſt his luſt, and aggravated the foulneſſe of it by ſo many Arguments, and done it in good earneſt, muſt needes grow into greater deteſtation of it For there needes no more Arguments to draw an ingenuous ſoule to hate ſinne, but to ſet forth ſinne naked in all her deformities before him.

And as it is a curb from evil, ſo it gives ſtrength to the ſoul againſt it. Prayer is a main peece of the ſpiritual ArmourEpheſ. 6.18. Yea it is 〈 in non-Latin alphabet 〉 , the weapon of weapons which helpeth us to make uſe of the whole Panoply of a Chriſtian. This is that weapon which he muſt not only brandiſh, but uſe to purpoſe, to kill and ſlay all thoſe luſts that war in his members and fight againſt his ſoul, even when he hath put on the whole Armour of God. It is that which makes him ſtrong not only againſt corruption, but even to wreſtle with God himſelf, as Jacob with the Angel, and to prevaile with himHoſ. 12.3, although not againſt him.

A Chriſtian having prayed in the morning, is both ſtronger every way in himſelf, and better guarded by God and Angels all the day after, as Jacob was in his greateſt feares. Prayer binds the hands of blood-thirſty-men, as once it did the mouth of the Lions when Daniel was thrown into the Den amongſt themDan 6.20, it is the key of the day to open the door of grace and bleſſings unto him: and it is the lock or bolt of the night that ſhuts him in ſafe from the dangers and terrours of the dark.

Thus, this hypocrite maketh uſe of devotion to cover, or countenance iniquity; the true Chriſtian emproveth his prayers to be rid of all evil. The one prayeth, and fasteth too, for ſtrife and debate and to fight with the fift of wickedneſſe Iſa. 58.4. the other prayeth to unlooſe the bands of wickedneſſe, to undo the heavy burdens, and to let the oppreſſed go free, and to break every yoke ver. 6. The one prayeth, to take the bread out of the poor mans mouth; the other, to deale his bread to the hungry, and to bring the poor that are caſt out; to his houſe ver. 7;

This hypocrite prayeth, rather for deſire of the bleſſing; than for love to the duty.

He lookes upon prayer as an hook to draw in bleſſings; and ſo he likes it: but not as a Sword to deſtroy his luſts, for ſo he loaths it. Were it not for the fruit of prayer dropping into his own mouth, he would not give one ſhake to the tree on which that fruit groweth. As the covetous earth-worme toyles and drudgeth early and late, not to honour God in a lawfull calling, but to get wealth which is all the Gods he careth for: ſo doth this hypocrite toyle and drudge at prayer, as Saul forced himſelf to offer a ſacrifice, meerely for his own ends1 Sam. 13.12. Not that he careth for prayer, more then Saul for a burnt-offering. Could Saul have ſtayed the people together without it; he would have ſtayed long enough without giving Samuel occaſion to chide him for offering of it. And could this hypocrite have his hearts deſire without praying, he would ſoon be of their mind who had rather pay then pray;Seneca. magni emitur quod precibus emitur, ſay ſome high Spirits, he payes deareſt that buyes with prayers, ſo thinkes this hypocrite, becauſe as prayer helpes him one way, ſo it ſhames and vexeth him another way, in that it brings him too near to a God that careth for none ſuch as he is.

Differ.On the Contrary, the true Chriſtian loves prayer for it ſelf.

He loves it as an Ordinance of God, as well as a meanes of bleſſing to himſelf. He findes ſweetneſſe in the duty, as well as in the ſucceſſe: as it brings him into the preſence of his God whom his ſoul loveth, as well as it drawes down bleſſings from God as a fruit of his love: as it drawes down ſpiritual bleſſings, as well as things of this life, Yea there are many things in prayer beſide the bringing in the hypocrites God, Mammon. It ſanctifieth every bleſſing to a Chriſtian as well as procures it for him1 Tim 4.5.

It maketh every bleſſing the ſweeter, a Ring ſent as a love-token, is more eſteemed, then that which is bought with ones money, or found by chance. How ſweet was the bleſſing of Iſſue to Iſaack and Rebeccah, to Elkanah and Hannah, when it was not only the fruit of the womb, but the return of prayer! It was the ſweeteſt water that ever Sampſon drank of, out of the Jaw-bone of an Aſſe, which he got by prayer; and for which he named it En-hakkore, the Well of him that prayed Judg 15.19. He that prayeth not, cannot ſee Gods goodneſſe in any thing. Therefore the Chriſtian prayeth that he may ſee it in every thing, as Jacob did in the countenance of his brother Eſau Gen. 33.10. To him that converſeth with God by prayer, a letter, or meſſenger, or ſome ſleighter accident many times caſteth in greater comforts into his boſome, then great wind-falls to them that live without God in the world. To the one, great matters come ſhort of ſatisfaction, to the other ordinary benefits exceed expectation: becauſe the one lookes for comfort in the gift, the other is ſwallowed up in the boundleſſe mercy and bounty of the Giver: eſpecially compared with the unworthineſſe of the receiver. Nothing can be accounted ſmall that comes from ſo great love, and is beſtowed on ſo mean deſert.

Prayer is that which not only ſweetens mercy, but nouriſheth faith and hope in God of farther and greater bleſſings, making the receit of one, a pledge and pawn of another; thou haſt delivered my ſoul from death, wilt not thou not deliver my feet from falling Pſal. 56.13? He being and proclaiming himſelf to be a God hearing prayer, this cannot but encourage all fleſh to come unto him Pſal. 65.2.; eſpecially when himſelf gives it in command, look unto me all ye ends of the earth, and be ye ſavedIſa. 45.22..

It encourageth him to the labours of his calling, becauſe prayer addeth to the ſtrength of the labourer as well as to the iſſue of his labour, which it crowneth with ſucceſſe; and where the labour endeth, the ſucceſſe beginneth: ſo that prayer is a Coadjutor in his labours, and an Inſurancer of his profit. It not only makes the burden light, but the gaines heavy, if not alwayes in the purſe, yet in the heart. By this meanes, the bleſſing of God maketh rich, and he addes no ſorrow with it Prov. 10.22: not that a rich man (although an holy man) hath no ſorrow: for, who more? But he hath never a whit the more for his riches, as they come from God into his poſſeſſion, whatever he may ſuſtain through the envy and malice of the world, at the hands of men. His riches have no thornes in them, although men may caſt him upon a bed of thornes for them.

It maketh him more in love with God, when he hath ſo much experience of the goodneſſe, bounty, fidelity of God, in hearing prayer. Every return of prayer is a new love-token from heaven that raiſeth the heart of the receiver unto heaven; Therefore he concludeth that he can no more live without prayer, then he can live without God, his prayer is his breath: without breathing, the body would be enflamed by the heat of his own entralls; ſo without this breathing of prayer, the ſoule would ſoon wax ſo hot, as to ſet all on fire within him Pſal. 39.3.. He hath no help againſt it, but to ſpeak unto God in prayer. He meetes with much evil in the world, where ſhould he take Sanctuary? where ſhould he poure out his complaints? but into Gods boſome. To what ſhelter ſhould he retire, but only to God? and how to him, but by prayer? this is that which ſecures him, not only from the world, but his own evil heart; and brings him not only into the Court of heaven, but to the throne of grace, the fountain of light and life.

Thus, this hypocrite is a fool that hath a price in his hand to get wiſdome, and all other treaſures of heaven, but he hath no heart unto it. The true Chriſtian is as the skilful Chymist, that can extract all good things out of that one body of prayer. The one knowes no uſe of it, but only to get the good things of this world; the other improves it as the Angel did the ſacrifice of Manoah, to go up to heaven in the flameJudges 13.20.

CHAP. XXII. The Inſpired Hypocrite, Is he in whom the Holy Ghoſt is,Defin. as a Spirit of illumination, but dwelleth not as a Spirit of Sanctification and Adoption.

HItherto we have given a view of the out-ſide of the Religious hypocrite, we muſt now diſſect his in-ſide, and ſee what he hath within, either of the gifts of the Spirit, or of the appearances of ſaving grace. And becauſe the Spirit is the fountain of all grace, as well common, as ſpecial, we might call him, by a Catachreſis, the ſpiritual hypocrite, not as being made truly ſpiritual, but as pretending to it, even while he is carnal. He takes upon him the name without the thing. Somewhat he hath of the Spirit, but is not ſpiritualized throughout, which is the priviledge of the Regenerate; as ſpiritual is oppoſed to carnal. But yet, as there are degrees of wickedneſſe in carnal men, ſome are more outragiouſly wicked in their actings then others; ſo ſome carnal men attain to more gifts of the Spirit then others, for which they may be ſaid to have more of the Spirit, and for which the Spirit of God ſometimes termes him ſpiritual (the ſpiritual man is mad Hoſ. 9.7.. Not as being regenerated by the Spirit, but as partaking of ſome gifts beyond other men meerely carnal, by Inſpiration, as breath upon the blade of a Sword; not by regeneration, as he that is begotten again to a lively hope 1 Pet. 1.3.. Therefore we terme him the Inſpired hypocrite, not as being infallible, like the holy Prophets and Apoſtles, when God dictated to them his own truths: but, as having nothing in him from the Spirit, but certaine tranſient breathings ſerving for preſent purpoſes, without any ſaving benefit to himſelf.

This is he that may be taken up by the haire of his head to look into heaven, as Balaam, to ſee the happineſſe of thoſe that are made truly ſpiritual; and ſo may get a taſt of heaven; but never was taken with it in his heart, ſo as to labour truly to partake of that himſelf, which he deſcribeth unto others: and therefore from his higheſt aſcent, may fall ſo low, as to be over head and eares in that unpardonable ſin againſt the Holy Ghoſt. A ſin which none other can commit, but he that formerly hath been inſpired. But, as all go not alike far in the degrees of inſpiration, ſo all fall not alike low; none ſo low, as he that hath gone higheſtHeb. 6.4, 5, 6, whom God doth utterly forſake and reject, after he hath utterly forſaken and rejected the Lord with malice and obſtinacy, doing deſpight to that very Spirit of Grace Heb. 10.29.; that inſpired and illightened him, by a total, final, and malicious Apoſtacy; when he ceaſeth to be an hypocrite, and turnes Devil incarnate by open profeſſion, as well as action, as Julian.

While this man continues an hypocrite, the Holy Ghoſt may be ſaid to be in him; but, not to dwell in him. In him, by ſome operations; but, not dwelling in him, as being in him to all intents and purpoſes. The Holy Ghoſt is, whereever he dwelleth; but, he doth not dwell whereſoever he is. He is in all, but workes not alike in all: He is in all, per divinitatis praeſentiam, by the preſence of his divintiy; but, only in the godly, per inhabitationis gratiam Lumba Sen. diſt. 17., by the grace of indwelling.

The Holy Ghoſt is in all; but, variouſly according to ſeveral acts and purpoſes. He is in all creatures: he was even in the very Chaos Geneſis 1.2 Enter praeſenter Deus hic, & bi que potenter. or maſſe of matter not digeſted and formed into particular bodies; afterwards educed out of it. He filleth all places by his eſſence, preſence, and power Pſ 139 7. He is in man among other creatures: in him we live move and have our being Acts 17.28. The Holy Ghoſt is the vertue or power of the moſt high Luke 1.35, conſerving, ruling, directing all creatures to their ends. Spiritus intus alit, 'Tis the Spirit that quickneth. The Philoſophers were not out in that maxim, Sol & homo generant hominem, the Sun and man begets man; man by his ſubſtance, the other by his influence; but they being ignorant of the true God, never took notice of that higher efficient, who ſendeth out his Spirit and they are created and, that it is He that reneweth the face of the earth Pſ. 104.30.

But in every man, he is above all other creatures in this lower Orb. He illighteneth every man that comes into the world John 1.9, from the Spirit it is, that men are endowed with reaſon and conſcience, and what elſe that differenceth them from the beaſts that periſh. He is in ſome men more than in others, cauſing them to excell others in humane skil and abilities, whether in Arts liberal, or manual; ſome in Philoſophy and other learned Sciences; others in skill of handy-craftes, or trades: as we ſee in Bezaliel and Aholiab Ex. 28.3. In the Sydoneans for ordering of timber1 Kings 5.6. And even the Husband-man is inſtructed of God to the tilling of the ground, for his God doth inſtruct him to diſcretion and doth teach him Iſa. 28.26. What ground is fit for corn, what grain ſuites beſt with it, what ſoyl is moſt proper for it, what times and ſeaſons are fitteſt for plowing, ſowing, &c. Thus, all good things are from above James 1.17: therefore wiſe men reject not learning from Heathens, building of Cities from Cain, dwelling in Tents from Jabal Geneſis 4.7, muſick from Jubal, handy-crafts from Tubal verſe 20; but, vicious and unprofitable things are diſcredited by their AuthourJoh. 8.44.,John 3 8 as polygamy, by Lamech Geneſis 4.19.

Nor, is this all. He goeth further yet in his workings in ſome men, as members of the Church viſible, whom he maketh partakers of more than humane excellencies in reference to an oeconomical, or Politick body. For, to ſome are given ſpiritual gifts; and theſe, of divers ſorts ſome to one, ſome to another, all wrought by one and the ſelf ſame Spirit dividing to every man ſeverally as he will 1 Cor. 12.11. One may have gifts of edification for the edifying of the body of Christ Epheſ. 4.12; and for the good of others, without benefit to himſelf. As Balaam (before but a Conjurer) had the ſpirit of Prophecy given him, even when he went to curſe Iſrael in hope of gain to himſelf; and Judas, the gifts and furniture of an Apoſtle: or he may (as our Hypocrite) have ſome ſpecial perſonal gifts reſpecting himſelf; as, Illumination of the mindHeb. 6.4, giving him ſo the knowledge of God and Chriſt in and by the Goſpel, by the irradiation of the Spirit enabling him to ſee what by the light of the Goſpel is to be ordinarily ſeen. Light is not diſcerned without ſight, nor ſight employed with light; the Goſpel gives light unto the Object; the Spirit, ſight unto the beholder, by which he knowes the things of God held out in the Goſpel. This puts him upon taking a taſt of the heavenly gift John 4.10; to wit Chriſt, the gift of God Heb. 6.5 by a temporary faith for a while believing Luke. 8.13.. And hereby he comes to partake of the Holy Ghoſt, not as a Spirit of faith, but of conviction by illumination and, ſo farre forth he taſteth of the good Word of God (to wit, of the Goſpel bringing glad tidings of good things, which is welcome to every body) and of the powers of the world to come, as puts him upon the external imbracing and profeſſing of the Goſpel, in relation to eternal life in the world to come, which yet he never takes the right courſe to attain, further then making ſome proffers and offers in a way of his own, and upon his own termes.

On the Contrary,Differ: the true Chriſtian partakes of the Spirit as a Spirit of Sanctification and Adoption.

The hypocrite never goes ſo farre, nor retaines the Spirit ſo long, as to come up to regeneration, or adoption. He ever quencheth the Spirit, and thereby miſcarryeth before the Spirit can produce either of theſe fruits in his baſe and barren heart. Regeneration and Adoption are the peculiar of Gods children, not of baſtards. They make and conſtitute a child of God, in regard both of condition, adopting him not only into Gods family, but into the number of heires that ſhall inherit with Chriſt himſelfRom. 8.17., which the hyred ſervant, the hypocrite muſt not expect. And it qualifies him for it, by making him like unto God, in imparting to him the divine nature 2 Pet. 1.4., whereby he becomes in his proportion holy as God is holy 1 Pet. 1 15.16, as one that is begotten, and born again of God. Theſe and ſuch like, are the graces which the Apoſtle affirmeth to be 〈 in non-Latin alphabet 〉 Rom. 11.29., ſuch as God never repents of, nor takes away again; they are not like the hypocrites graces, that endure but for a ſeaſon, but permanent and ſtable, and keep the Chriſtian ſo faſt unto God, that he never departs from him Jer. 32.40..

The graces which are in an hypocrite are true, for kind, they are merited by the blood of Chriſt, wrought by the Spirit of Chriſt: but they are not of the ſame kind with thoſe in the Chriſtian that do accompany ſalvation. He may have the ſame light, the ſame ſight, ſo farre as to behold the things of God, as in glaſſe, but not as in his heart. Dimly, but not clearely; for conviction, not ſalvation, for the benefit of others, not of himſelf. If he pretend to more, he counterſeiteth; there, he hath not the Spirit Jud. 19.; not the Spirit to ſanctifie him, for he is not purged from his filthineſs, how pure ſoever he he in his own eyes Prov. 30.12: not the Spirit to witneſſe his ſon-ſhip; for he is a bastard, and not a Son. In ſome things therefore his graces be true, but ſhort: where he pretends to more, he is ſhorter; for there he hath none at all: which how ever he may for a while lay up by him, as Joſephs Miſtreſſe did his garment, yet at length ſhall be taken from him whatſoever he ſeemeth to have Luk. 8.18..

Thus, this hypocrite may ſee much, but enjoyeth nothing, of what he ſeeth: the true Chriſtian enjoyeth more than he is able at all times to diſcern: The one taſteth often of Chriſt and his Word, but never makes meale upon either, and ſo thrives not; the other taſteth ſo as to deſire both, as a child the breaſt1 Pet. 2.2.3., and is nouriſhed up in the words of faith 1 Tim. 4.6.. The one pineth away, the other groweth by the ſame meat. The one in whatever he ſeemes to have, which a reprobate cannot have, is a counterfeit; the other in all things that accompany ſalvation, not only ſeemeth to be, but really is poſſeſſed of them.

This hypocrite may have the Spirit of Chriſt, but not as one truly united and incorporated into Chriſt.

A kind of union there may be, and as it were, an incorporation, even in many that piriſh. As is evident by thoſe branches in him that beare not fruit, whom his father taketh away Joh. 15.2.. Although he be the true vine, yet there are ſome branches in him that are not true. If we judge of branches by their adhaeſion to the ſtock, by their colour, or leaves, theſe branches will eaſily deceive us: for they are called, and after a ſort knit unto Chriſt, ſo as if we look on the outward knot, there is little or no difference: and he that will go beyond that in judging of others, may be deceived. The hypocrite is rather tyed to Chriſt than incloſed by Chriſt. He is tyed to him by carnal motives and inducements. He is convinced of the truth; but, by force of reaſon: he is comprehended in the Covenant; but, by an outward league, and external confirmations. Thus Ananias and Saphira Act 5.1., Simon Magus Act. 8.13., Demas 2 Tim. 4.10.. And many others joyned themſelves to the Apoſtles doctrine and fellowſhip, who yet were not of them by any true ſpirituall bond of union and communion from any vital principle of the Spirit of Chriſt within; in which reſpect one of the Apoſtles ſaith, they went out from us, but they were not of us 1 Joh. 2.19. They were among them, elſe they could not go out from them: they were not of them, elſe they would have abode with them. They were not of them by Spirituall conjunction, yet were of them by external adminiſtrations.

Differ.On the contrary, the true Chriſtian receiveth the Spirit of Chriſt as inſeperably united unto Chriſt.

He hath the Spirit of Christ, as one of his Rom. 8.9.: he is ſo joyned to the Lord by his Spirit that he is one ſpirit with him 1 Cor. 6.17.. That Chriſt is ſo indiſſolubly & arctly, that they can no more be ſeparated than a Spirit can be divided. God hath ſpoken to his heart Hoſ. 2.14.. He hath ſhed abroad in his love, in his heart by the Holy Ghoſt that is given unto him. Rom. 5.5.. God hath given him an heart (not an underſtanding only) to know him to be the Lord, and to return to him with his whole heart Jer. 24.7.. He hath alſo an underſtanding given him to know him that is true, and to be in him that is true, as well as to know him.

He is entirely knit to Chriſt and his Saints by the ſtrongeſt bonds of the Spirit within him, whereby he is called to fellowſhip with Chriſt and the Saints as one with them, as one of them, and that by God that is faithful 1 Cor. 1.9.. He therefore with purpoſe of heart cleaveth unto the Lord Act. 11.23.; and being of the fellowſhip of Saints, he continueth for ever with them.

Thus, this hypocrite partaketh of the Spirit to ſome intents and purpoſes, as a ſervant takes up money of his Maſters friend, upon this account, that he is one of his Maſters family. The true Chriſtian partakes of the Spirit, as a wife takes up a commodity in the name of her husband, ſhe being a part of himſelfe. The one is knit to Chriſt by his cloaths, or joyning of hands; the other is united to him by joyning of hearts; The one gets the Spirit, but for a ſeaſon; the other, to enjoy him forever.

This Hypocrite partakes of the Spirit, in the body of Chriſt, but not as a true and neceſſary member of it.

He may partake of Spirit, as of the root and fatneſſe of the true olive-tree Rom. 11.17., the body of Chriſt, as leaves partake of the ſap of the tree as well as the fruit. Or as the hayres and nayles, that doth beautify and fortify the body, partake of the radical moiſture, yet are not true and ſolid parts of it. If all hypocrites were taken away, the Church would ſeem to appeare as were too neer ſhorne, and pared. It will make her outwardly more naked and weak; but yet, not maymed, or lame; he is as the teeth that chew meat for the ſtomack, but not to taſte the meat themſelves: as the fat that ſtuffes out the body, but ſtrengthens it not; The Church by ſuch adherents, looks fat and fair, but is never the ſtronger: they adde to her plight, but not to her might. He may be as the fleſh that waſteth, and after fills again, without the deſtruction of the body, when it waſteth, or better conſtitution when it encreaſeth. But he is not as thoſe ſpermatical parts in which the radical humour reſideth. When ſuch an one is removed, the Church may be the leaner, but no loſer.

He helps to make up the Church viſible, which for his ſake, and ſuch as he is, is compared to a Vine, Pſal. 80.40. wherein there is aliquid amputandum, ſome ſuperfluous ſuckers that muſt be cut off by the Pruner, which makes the Vine the better: to a barn-floor Mat 3.12., wherein there is ſome chaff, which being blown away, the grain is the purer: to a great houſe Iſa. 48.1., wherein many make mention of the God of Iſrael, but not in truth, nor in righteouſneſſe, to a great Feast Mat. 22.10. &c., whither even they that are compelled, come; yea, they that are without a wedding garment, come; good and bad, all come. Chriſt, the maſter of the Feaſt, enviteth all without differenceJoh. 7.37., findeth fault with all that come notJoh. 5.40., entertaineth all that do come, as not deſpairing of a Church among ſo manyMat. 22.10.11, and viſiteth all that do come, with ſo much exactnes, that if there be but one in the company not fitted for ſuch a Feaſt, he is ſure to be found out, diſcarded and puniſhedMat. 22.11, 12 13..

Contrarily, the true Chriſtian receiveth the Spirit from Chriſt, Differ. as being a living uſeful member of his body,

He receives the Spirit, not as clothes that draw out the natural heat, yet are not animated by it, when they are moſt buſily employed to draw it out; but as the godly drawes life from the ſoul when animated by it. He takes in of the Spirit, not as a Sieve in the water that lets it run out as faſt as it comes in; as the ſtomack doth meat, for the benefit of it ſelf, and the good of the whole. He receiveth it as life and nouriſhment ſpringing up to everlaſting life John 7.37, 3 .

In the living body every joynt ſupplyeth another; with the nouriſhment received from the ſtomack; ſo, in the ſpiritual, whereof this Chriſtian is a member, every part receiveth from Chriſt as an Head, which effectually worketh in the meaſure of every part, and thereby maketh an encreaſe of the body Eph ſ, 4, 1. He receiveth not a dragme of the Spirit, but both himſelf and all the members neer him are the better for it.

Thus, this hypocrite takes in the ſpirit as a ſpunge doth water, without benefit; the true Chriſtian takes it in, as the veines do blood, for the generating of ſpirits, and the comfort of every part in a living body: the one receives the ſpirit, and yet remaines carnal, the other by partaking it, of carnal is made ſpiritual: the one receives it as lice or other vermine got into the body; the other, as the members themſelves that are peſtered with that vermine.

This hypocrite hath a ſpirit by himſelfe.

A ſpirit that none but himſelfe and thoſe of his way ever attained. A ſpirit that moves him to do things not onely beſide the Word, but contrary to it, like thoſe prophets or dreamers of dreames, to draw men to go after other Gods Deut. 13.1. A common thing with thoſe that tell lies, in Gods name, to ſay, I have dreamed, I have dreamed. Jer. 23.25.. Thus, the prophets of Ahab had a ſpirit by themſelves to prophecy what might pleaſe their Maſter1 Kin. 22.13, how much ſo ever diſpleaſing unto God. And if Micaiah prophecy otherwiſe, it muſt be ſuppoſed that the Spirit of the Lord was gone out of Zedekiah to ſpeake to Micaiah ver. 24.. which muſt not be admitted, eſpecially in Ahabs Court, and to Ahabs face. Yet, this was not the Spirit of the Lord that prophecyed ſo much good to Ahab, but another ſpirit came and ſtood before the Lord; a lying ſpirit in the mouth of all thoſe prophets ver. 22., imployed to perſwade Ahab to go up, and fall at Ramoth Gilead ver. 20..

And even in the Goſpel there is a Caveat given not to believe every ſpirit 1 Joh. 4.1 there are more lying ſpirits than true, not only without the pales of the Church, but within it. The Spirit of truth is but one, whom the world cannot receive ſo, as to caſt off lying ſpirits that prophecy of wine, and ſtrong drink, of gain and wealth, of pride and luſt. This hypocrite is never without aſpirit to move him to any filthineſſe or wickedneſſe; how unnatural and horrid ſoever. The laſt age, and this ſwarme with ſuch Enthuſiaſts as never find any motions of the Spirit, ſo prevalent with them, ſo magnified by them, ſo confidently aſſerted before all, as when they walk after the fleſh in the luſt of uncleanneſs, & deſpiſe Government, when they are moſt preſumptious, and ſelfwil'd and not afraid to ſpeake evil of dignities 2 Pet 2.10.. Tell this hypocrite of a word forbidding & condemning his practice, he ſleights both you & it, and tels you back a taile of the ſpirit which is and will be his warrant againſt all gain-ſayes. And no marvel: for he that deſpiſeth the Word, the breath of the Spirit, muſt needs betake him to another Spirit, as Ahabs prophets did, to juſtifie that contempt.

Differ.On the contrary, the true Chriſtian admits of no Spirit but that which goes along with the Word.

He remembreth that the promiſe of the Spirit and the Word, is that they ſhall go together; not for a time only, but even for ever in the moſt glorious dayes of Evangelical light. It is that God hath covenanted with his people to beſtow upon themIſay. 59.21. My Spirit that is upon thee and the words which I have put into thy mouth, ſhall not depart out of thy mouth, nor out of the mouth of thy ſeed, nor out of the mouth of thy ſeeds ſeed, ſaith the Lord from henceforth & for ever. Where the promiſe runs mainly upon the Word in the mouth give to notice to all that the Spirit of God moves the mouth to nothing elſe. He forgets not that aſſertion of his Lord, It is eaſier for heaven and earth to paſſe, then one tittle of the Law to faile Luk. 16.17: and that he is commanded to try the Spirit whether they be of God 1 Joh. 4.1. And the rule of trial given him by God himſelf is this. To the Law and to the teſtimonies; if they ſpeak not according to this Word, it is becauſe there is no light in them to Iſay. 8.20.. Therefore he is for no Spirit in himſelf, or others, but that one Spirit of truth ſpeaking in the Word; and, to his heart from the Word.

Thus, this hypocrite is like Zedekiah that thinks the Spirit of God is in none but himſelfe and his fellowes. The true Chriſtian is like Micaiah that will keep cloſe to that which the Lord ſaith unto him (z). 1 King. 22.14 The one likes no ſpirit that will go no further then the written Word; the other will own none, but that Spirit which owns that Word, and will not go beyond it.

This hypocrite may have the ſpirit of bondage, but not of adoption.

The ſpirit of bondage is an operation of the Holy Ghoſt by the Law, convincing the conſcience of ſinne, terrifying it with the threats of the Law, and making a man to be loſt in his own judgement and feeling, and imprinting in him ſuch an apprehenſion and ſenſe of the wrath of God, as makes the very remembrance of God to be a terror to him; His terrors ſet themſelves in array againſt himJob. 6.4.. He taketh him by the neck, and ſhakes him to peeces, and ſets him up for his mark Job. 16.12..—He breaketh his reines aſunder, and doth not ſpare, he poureth out his gall upon the ground ver. 13.. He woundeth him with the wounds of an enemy, with the chaſtiſement of a cruel one, for the multitude of his iniquites Jer. 30.14..

This ſpirit of bondage may ſometimes be, and is without ſaving grace; making not only Cain, and Judas, but the Devils themſelves to trimble Jam. 2.19., and endeth in deſpair: for it breeds ſuch a feare in this hypocrite, as in reprobates, that makes him to conclude againſt all poſſibility of mercy, or careleſſe of the meanes of recovery.

On the contrary, the true Chriſtian hath the ſpirit of bondage, Differ. as a fore-runner of the Spirit of adoption.

He may have ſuch a ſpirit upon him, as may for a ſeaſon terrify him to purpoſe, but it continueth not. This rod prepared for the wicked, ſhall not alwayes remaine upon his back. He hath not received the Spirit of bondage to feare againe, but the Spirit of adoption Rom. 8.15. It is a ſtep towards ſaving grace, and an in let to ſaving comforts. It makes him feare; but, to quicken his diligence to look out and purſue all means of reconciliation, thereby to prevent the thing feared. Thus they who were pricked to or in their hearts, preſently cry out, men and brethren what ſhall we do Act. 2.37? that is, to be ſaved Act. 16.30.. And ſo, he worketh out his ſalvation with feare and trembling Phil. 2.12.: not as doubting the iſſue: for then, in vaine to bid him work; but, as hoping for ſucceſſe, and therefore his feare in working, is from vigilancy not from deſpaire; as fearing he ſhould omit any thing neceſſary, not as ſuſpecting he ſhould come ſhort of ſalvation, when he hath done his outmoſt to work it out.

This feare is as the needle that makes way for the thread, as phyſick that makes men ſick in order to health. And as privation is reckoned among the principles of generation, as cauſa fine qui non, becauſe till the old forme be removed, there can be no roome for a new. So the ſpirit of bondage by bondage prepareth for the Spirit of adoption, that we receive the adoption of Sonnes Gal. 4.6.. And ſo, by enmity way is made to attonement; by feare, to love and aſſurance.

There is no child of God but hath had ſome experience of that work of the Spirit, although the degrees and ſymptoms be not in all alike, But no hypocrite ever had or ſhall bave any part in the Spirit, or grace of Adoption, which Chriſt deriveth only to Sonnes Gal. 4.6.. The Spirit of adoption is nothing elſe but the powerful and ſweet operation of the Holy Ghoſt, revealing and aſſuring to a true Chriſtian that he is Gods childe and enabling to believe, and cry Abba father. Which becauſe it is of great comfort and uſe, I ſhall further give you the ſeveral differences between the true child of God and the hypocrite, in point of adoption, in ſeveral characters next enſuing, wherein the hypocrite comes ſhort of the Chriſtian in four acts of the Spirit of Adoption, which are, witneſſing, ſealing, comforting, and crying.

Thus, this hypocrite is ſurprized by the ſpirit of bondage, as Agag by Samuel; and ſo is hewen to peeces1 Sam. 15.32 33., even where he expected quarter. The true Chriſtian is as Hagar, that at firſt ſeeing nothing but preſent death to her ſelfe and her ſon, for want of water, hath afterwards her eyes opened, and God ſheweth her a Well to the ſatisfaction and preſervation of bothGen. 21.19.: the one is haunted, to his deſtruction; the other is ſcared to his reſcue and deliverence.

This hypocrite hath no witneſſe of his adoption, but his own ſpirit.

Quod volumus facilè credimus. We are willing to believe what we have a mind unto: And to be eaſily perſwaded, we ſhall have what we long to enjoy. Every man is a ſelf-flatterer, & willing to be lul'd aſleep with ſelf-deceiving, as he that plays by himſelf, wins all, yet in the iſſue gets nothing: Thus is it with this hypocrite. He gives out that he is Gods childe, takes the name and title upon him, even to God himſelfe: wilt thou not from this time cry unto me, my father Jer. 3.4,? But who ſhall witneſſe that he is not a child of fornication, a baſtard laid at Gods door? Himſelf, for, none elſe will. He ſaith it, therefore you muſt believe him: For he knoweth, you cannot prove the contrary by any judgment paſſed on his heart which God alone ſearcheth. And if you will take upon you; he will ask you from God, who art thou that judgeſt another mans ſervant Rom, 14.14? And thus, when he hath ſtop't your mouth, he never takes further care to make out his title unto God.

But if Chriſt himſelf, who is truth it ſelf, be content to put himſelf into the rank of common men in witneſſe-bearing, and ingenuouſly confeſſe, If I bear witneſſe of my ſelf, my witneſſe is not true John 5.31.: that is, not ſufficient to ſatisfie a Judge or Jury in a judicial way for clearing up a doubt to thoſe that make the doubt, albeit in truth and indeed, as to point of conſcience, Chriſt might ſay, as at another time he did, though I bare record of my ſelf, yet my record is true, becauſe I know whence I came, and whether I go John 8.14.. Where then ſhall the hypocrite appear, and who ſhall give credit to his own ſingle teſtimony of himſelf alone?

For albeit he herein ſtrikes in with ſome Anabaptiſts, and others of like ſtrain, that pretend to the Spirit, yet it will never be made out to be any other ſpirit but his own, as may thus appear.

Where the Spirit of God witneſſeth, he doth it not by immediate revelation, with out, and beſide the Word, but by and upon the evidence that may be made to any rational man out of the Word it ſelf: firſt, giving the rule of trial. The Spirit himſelf is received by the hearing of faith Gal. 3.2., that is, the Word of faith. Becauſe the Word both teſtifieth of him, and conveyeth him to the believer. How then can the Spirit of God witneſſe without the Word, that cannot be in the heart without the Word? The Spirit of God ſpake by me, ſaith David: and what did he ſpeak: nothing but Gods Word; his Word was in my mouth 2 Sam. 23.2.. The Spirit cannot ſpeak a word, but the Word of God, either as the rule of trial, or warrant for application: as the rule; thus, he that believeth is Gods child; for, to as many as believe, to them he gives power to be become the ſonnes of God John 11.2.. But thou doſt believe ſaith the Spirit; for thy faith is ſuch as purifies thy heart Acts 15.9, and worketh by love Gal. 5, 6.. Therefore I am witneſſe with thee, even to God himſelf that thou art the child of God. Can the hypocrite find the Holy Ghoſt bearing him witneſſe that he ſo believeth? that his faith purgeth him from his filthineſſe, in the ſight of God, or that it workes by love in the ſight of men? where then is his witneſſe?

Again, where the Spirit witneſſeth from the Word, the Spirit worketh in man what the Word requireth of him; the Word requireth him to repent and believe the Goſpel Mark 1.15. Now, the Spirit of Chriſt, is a Spirit, of ſupplication or lamentation Zech. 11.10, that is, of repentance unto life Acts 11.18.. For, it is ſuch a Spirit, as makes them both pray and mourn ibid. Zech. 12.; he alſo is the Spirit of faith 2 Cor. 4.13.. becauſe faith is one of his fruits oppoſed to the works of the fleſh Gal. 5.22.. But in the hypocrite theſe are not wrought, as we ſhall hereafter ſee more at large in the Believing, and in the Repenting hypocrites; therefore the Spirit is no witneſſe for him.

Differ.On the Contrary, the true Christian hath the Spirit of God witneſſing with his own ſpirit, that he is Gods child.

He that believeth on the Son of God, hath the witneſſe in himſelf (1 John 5.10.: not only to be himſelf a witneſſe, but as having in him the Spirit of God that wrought that faith to witneſſe with him. And, whereas the Word ſetteth down, firſt a general promiſe, he that believeth in Chriſt ſhall he ſaved Mark 16.16. Act. 16.31.; and then gives an univerſal command, ſo to do, look upon me all ye ends of the earth and be ye ſaved Iſa. 45.22.. And thereupon the Spirit of Chriſt, that worketh all our workes in us, thus proceedes to witneſſe; Firſt, illightning him, ſo, as to ſee the truth of the Word, ſo as to be able to ſay by his light, that Jeſus is the Lord 1 Cor. 12.3; ſo that there is in him, a concurrence of the Spirit, even to Hiſtorical faith, or to faith of aſſent. Then, he affecteth the Chriſtian ſo, as to deſire, long, and thirſt after a ſhare in Chriſt; not only as Balaam, whoſe mouth watered at the happineſſe of Gods people, yet it was but as a ſupper-thirſt, quenched with atale, or any other diverſion; but the Chriſtian is in good earneſt, he panteth after God, as the Hart panteth after the water-brookes (i). He muſt have it, or die for thirſt, as Iſhmael (k). After this, the Spirit worketh (as before was ſhewed the conditions and tokens of ſalvation deſcribed in the Word. For, God by his Spirit giveth both faith and repentance, by which the Chriſtian comes to have, a ſpirit of his own to witneſſe for him with the Spirit of God. Then, the Spirit openeth his eyes to ſee the work of the Spirit, and the truth of grace in him. And for this end he receiveth the Spirit which is of God, whereby he knoweth the things which are truly given him of God 1 Cor. 2.12. He that believeth perceiveth himſelf to believe, the Spirit enabling him to ſee and feel it. Not that the Chriſtian alwayes ſeeth this, even when it is plain enough to be ſeen. In times of relapſes, tentations, and ſpiritual deſertions, it is otherwiſe with him: but when ever he doth ſee theſe, it is the Spirit of God that ſhewes them to him. Yea, the ſame Spirit helpeth him to uſe and improve natural reaſon in this ſpiritual Argumentation, and from undeniable evidences and premiſes to conclude himſelf to be a ſon of God. For, in tentations, and ſpiritual conflicts of conſcience, the ſpirit of a man hath not power of himſelf to conclude, be the premiſes never ſo plain, unleſſe it be aſſiſted, and as it were, actuated by the Holy Ghoſt.

Thus, this hypocrite is like the Jewes labouring to ſuborne falſe witneſſes to ſerve their turnes, how void of truth ſoever. The true Chriſtian is careful that by the mouthes of two witneſſes at leaſt, by Gods Spirit and his own, every word touching his own eſtate, ſhould be eſtabliſhed: the one would have a lying Spirit, like that againſt Naboth to be taken for a witneſſe to a ly; the other is altogether for the Spirit of truth, who is truth and is noly 1 John 2.27, to bear witneſſe with him.

This hypocrites confidence of the Spirit of Adoption is from a bare Writing, without a ſeale.

He is confident even unto impudence, that he hath an undoubted title to whatever the Spirit worketh, becauſe he findeth in himſelf ſome work of the Spirit: which is, as if a beggar, having a few braſſe tokens in his purſe, ſhould conclude thence that he hath right to all the gold in the Mint; or, as if a ſervant ſhould inferre, that, becauſe he finds the Maſter of the houſe to provide bread for him as well as for the heire, therefore he hath as good right to the inheritance as the heire; and, that Eliezer of Damaſcus ſhould be Abrahams heire, becauſe born in his houſe, although he came not out of Abrahams loines Gen. 15.2, 3. But, to undeceive this hypocrite; or, at leaſt others, concerning him; It is to be conſidered that there are two workes, or impreſſions of the Spirit, both which he worketh, where he is a Spirit of Adoption; the one is Writing, the other is ſealing. He writeth, firſt in the mind, by illumination of the eyes of the underſtanding, opening that, whereby the truth of the Goſpel is made known to the mind. And this cannot be denied to the hypocrite, at leaſt in part, whereby he ſeeth ſomewhat of the Myſtery of the Goſpel, as he that being before blind, by the firſt touch of his eyes by Chriſt, ſaw men walking like trees Mark 8.23, 24, as Balaam ſaw Chriſt from the top of the rocks, and beheld him from the Hills Numb. 23.9, at a diſtance a very farre off. Thus farre the hypocrite may be once illightened Heb. 6.4; but, as Chriſt touched that blind man a ſecond time, and made him to look up, and then he was reſtored. and ſaw every man clearely Mark 8.25, ſo the Spirit of God writeth a ſecond line in the Chriſtian, and that is, written upon his heart Heb. 10.16; whereby he is now the Epiſtle of Chriſt, written, not with inke, hut with the Spirit of the Living God, not in Tables of stone, but in fleſhly Tables of the heart 2 Cor. 3.3. The hypocrite never had ſuch a writing upon his heart, which is a Table of stone, and that of Adamant, made ſo by himſelf, on purpoſe, leaſt he ſhould heare the Law, and the words which the Lord hath ſent in his Spirit by the Prophets Zech. 7.12.

The other impreſſion of this ſpirit, is ſealing. And the uſe of this is to appropriate, confirme, and ratifie to the believer what ever is contained in the Promiſe, as the ſeale is commonly uſed to confirme what is granted in a writing of Indenture. There is a twofold ſeal in the Church, the outward ſeal of Baptiſme, under the Goſpel, in room of the old Circumciſion Rom. 4.11; which is then ratified when there is a ſtipulation, or anſwer of a good ſeal of conſcience unto God 1 Pet. 3, 21, and the Covenant kept on mans part. The other ſeale is inward, which is nothing but the impreſſion of the Spirit himſelf upon the ſoule, cauſing a perfect impreſſe of all the fruits of the Spirit that accompany ſalvation; that as in water face anſwereth to face, and as the print in the wax anſwereth to the ſeale ſet upon it, ſo here is even grace for grace appearing in the Chriſtian thus ſealed. Unto this, the hypocrite never comes: for this belongeth only to thoſe that are truly believers, and effectually waſhed in the blood of Chriſt: as will by and by appeare.

Differ.On the Contrary, the true Chriſtian hath the ſeale as well as the Writing.

He hath not only the Law written in his heart, whereby he anſwereth and reſembleth God, but he hath a confirmation of all that God hath promiſed to him in whom he hath ſo written, whereby this heire of Promiſe may be aſſured of the immutability of Gods counſel concerning him, and have ſtrong conſolation, having thus fled to God for refuge to lay hold upon the hope ſet before him Heb. 6.18. For, he is now ſealed up as Gods own goods, and Gods mercies in Chriſt are all ſealed up unto him as his own undoubted treaſure. A ſeal that is never ſet on before ſaving faith be wrought in the heart, and ſets it ſelf on work to believe and reſt upon the Promiſes of the Goſpel; as the Apoſtle tells the believing Epheſians, In whom after that ye believed, ye were ſealed with that Holy Spirit of Promiſe Epheſ. 1.13. And when this ſeale is once ſet on, it is never torn off again, untill all be accompliſhed that was by this ſeal confirmed to him: for, he is ſealed to the day of Redemption Epheſ. 4.30, with this inſcription, the Lord knoweth who are his, on the one ſide of the ſeale; and, with this on the other, let every one that calleth on the Name of the Lord, depart from iniquity 2 Tim. 2.19.

This ſeale is not only a confirmation of what ſhall be, but an earneſt of the inheritance untill the Redemption of the purchaſed poſſeſſion Epheſ. 1.14. God gives his Spirit as handſel, as ſomething in hand, untill more come; not as a pledge or pawn to lie for a time in his hand, and afterwards to be taken home again from the Chriſtian, but as a part of the main inheritance never to be redeemed or taken back. Therefore is the Spirit called an earneſt, and firſt-fruits, to aſſure us of more to follow; here the hypocrite muſt hand off. A taſte, or a ſay he may have, as many have, that bargain not. But the earneſt, which argueth a plain bargain, is peculiar only to the believer truly regenerated.

Thus, this hypocrite ſhewes up and down a Writing, and that not truly ingroſſed neither, but never had the ſeale of the Spirit to confirme it: the true believer layes claime to nothing without producing the ſeale to the Writing perfectly ingroſſed: the one produceth either a Counterfeit, or at leaſt imperfect ſeale, a ſeale manual, as that of Baptiſme; the other ſhewes the great ſeal, the Spirit of Adoption. The one ſhewes a ſeal, but without livery and ſeiſin; the other hath livery and ſeiſin given, ſo ſoon as the Writing was ſealed; the one pleades a grant, but all is in reverſion, the other hath preſent poſſeſſion in part conferred on him.

This hypocrite boaſteth much of comfort, but without comfort from the Holy Ghoſt.

He is over-joyed and tranſported with comfort upon the firſt receiving of the glad-tidings of the Goſpel, as the ſtony ground, that firſt receives the Word with joy Mat. 13.20, while the Sun ſhineth, and faire weather laſteth; but it is otherwiſe when tribulation or perſecution ariſeth becauſe of the Word verſe 21. If he muſt part with any thing, eſpecially with all, he goes away ſorrowful, as the Young man that came to Chriſt for direction in the way to heaven, but little dream't of running ſuch a Gant-lop as Chriſt put him upon, to ſell whatſoever he had, and to give it to the poor, and to expect treaſure in heaven; and, to take up the Croſſe and follow Chriſt Mark 10.21.

He is bold in running upon comforts, before he ſee or underſtand what they be, or upon what termes to be had. He hath ſome glimmerings of heavenly conſolations, as ſore eyes that adventures ſometimes to open, to behold the light, but forced inſtantly to ſhut them again: or as a pur-blind man that ſeeth ſomewhat, but knowes not well what to make of it. He is 〈 in non-Latin alphabet 〉 , & 〈 in non-Latin alphabet 〉 2 Pet. 1.9 He is a Mole, or Want, that uſeth ſo much to the earth, that when he workes himſelf, or is caſt by others, above ground, the light dazles him that he cannot ſee, but he ſcrabbles and digges, to get into the ground again. Or, he is a pur-blind man that cannot ſee afar off, the great things of God are too high, above his ſight: if you deſcribe them, he may ſay, yes, as conſenting to what you ſay, to ſave his credit; but, not ſeeing them as you do, to take real comfort in them.

True comfort flowes from a fountaine and abundance of grace; not from a pittance, much leſſe from a bare ſhow and ſhadow of that in which the comfort is pretened to be taken. He that will abound in hope through the power of the Holy Ghoſt, muſt be filled with all joy and peace in believingRom. 15.13.. This Hypocrite may have a taſte of thoſe things which adminiſter comfort; but, it is but as a cook, or carver, that may lick his fingers, but fills not his belly. He may ſo far taſte them, as to commend them highly to others, who take more than a taſte of them, but remaineth himſelf empty; and, with leſſe ſtomack to them, by how much he hath toyled more to dreſſe, and diſh them.

On the contrary, the true Chriſtian liveth, Differ. and walketh in the comforts of the Holy Ghoſt.

He not only ſeeth and taſteth them, but feeds heartily, and lives upon them. He ſucketh, and is ſatisfied too with the breaſts of conſolation, and is delighted with the abundance of the Churches Glory Iſay 66.11. He knoweth the Comforter, for he dwelleth in him, and ſhall be in him John 14.17.. He hath everlaſting conſolation and good hope through grace 2 Theſ. 2.16. This comfort hath two properties that make it differ toto coelo, as farre as the Eaſt from the Weſt, from all the comforts of the hypocrite.

True comfort is ſo apprehended by the Chriſtian, that he thrivs, and grows by it, not only in joy, but in holineſſe. The Church that walked in the comforts of the Holy Ghoſt, had the feare of God joyned with it, and were edified Acts 9.31. thereby. This effect is promiſed to the people of God receiving of the comforts of the Church of old, when ye ſee this, your heart ſhall rejoyce; with what manner of rejoycing? with that wich will make them to be like the herbs and plants by the influence of the Sunne in the ſpring, your bones ſhall flouriſh like the herb Iſay 66.14. No herb grows faſter by the heat of the Sunne, than a Chriſtian by his comforts. Wereas the hypocrite by falſe apprehenſion of comforts, never groweth by them, even when he ſeemeth to be fulleſt of them: Rather they make him idle and ſecure, and ſo he grows worſe, not better by his conſolations, as Herod, notwithſtanding his gladneſſe in hearing of John.

Another inſeparable property of true comfort is, that it gives a joy that none ſhall take away John 16.22.. Not that the actual ſhining of comforts by the Holy Ghoſt, admits of no intermiſſions, and interpoſitions of darker waether. Nothing more frequent, in thoſe eſpecially that are prone to relapſes, than to be under clouds of ſadneſſe, and ſometimes of terror, to the breaking of the bones Pſal. 51.8.38 3. of all true comforts and joy. But, the Spirit of Comfort is never taken from him; therefore the ground of comfort continueth, when the act is intermitted; yea, the comforts once given out, are a ſtock ſufficient to live upon till new comforts come. Even he that is ſo far from preſent comfort, that the very remembrance of God that was his Comforter, is now a trouble to him, in ſo much as his ſoul refuſeth to be comforted Pſal. 77.2, 3. Yet even then, in the cloſe, he acknowledgeth his refuſing of comfort, and ſad apprehenſions of God, was but his infirmity, and therefore comforteth himſelf in remembring the years of the right hand of the moſt High ver. 10., wherein the power and goodneſſe of God poured comforts into his ſoul, which in the multitude of his amazing thoughts within him, refreſh his ſoule Pſal. 94.19. Whereas the comforts of the hypocrites are like the crackling of thornes under a pot, as ſoon extinct as kindled, like a flaſh of lightning, as ſoon gone as come; after which, the remembrance of former felicity now adds to his miſery, his former comforts are now ready to thruſt him over head and ears into deeper grief and more deſperate ſorrow.

Thus, this Hypocrite is but a pretender to comfort, without true conſolation; the true Chriſtian only enjoys it as his portion, and as being the better for it. The comforts of the one are like the lips of a ſtrange woman, which drop as an honey-comb, but her end is bitter as wormwood Prov. 5.3, 4; the comforts of the other are like the ſtreames of Jordan to Naaman, cauſing his fleſh to come freſh againe; as the fleſh of a little child 2 King. 5.14. To the one comforts are like ſtrong drink, bitter to them that drink it Iſay 24.19.; to the other, they are cordials that ſupport and ſtrengthen the ſoul.

This hypocrite when he moſt boldly calls God, Father, is yet tongue-tyed in his heart.

In words, and from the teeth outward, none ſo ready to cry, my Father, thou art the guide of my youth Jer. 3 4: yet is this but the voice of impudence, not of faith; for it comes from a whores forehead, that refuſeth to be aſhamed of any thingver. 3.. It is from preſumption, not due conſideration: which ends in revolt and deſpaire. For if God once comes to chalenge him for his ſawſineſs, and require what is due by vertue of ſuch a relation, If I be a Father, where is mine honour Mal. 1.6.? If God once tell ſuch home you have corrupted your ſelves, your ſpot, is not the ſpot of my children; you are a perverſe and, crooked generation Deut. 32.5.. Then he begins to change note and countenance, he is creſt-fallen and heart-fallen too: fearfulneſſe hath ſurprized the hypocrite: and now all his lay is, who among us ſhall dwell with the devouring fire? who among us ſhall dwell with the everlaſting burnings Iſa. 33.14.? Or, elſe as the man without the wedding garment, at the very voice of him whom before he boaſted to be his Father, is altogether ſpeechleſſeMat. 22.12..

Differ.On the contrary, the true child of God is enabled by the Spirit of Adoption to call God Father.

He comes not only upon his own account, he hath not only right to call God Father, becauſe Adopted and regenerated, but he hath might and boldneſſe alſo, above his own, a voice and help of the Spirit of God that cries louder then his own ſpirit, Abba Father Rom. 8.15.. He not only cryeth by the Spirit, but the Spirit it ſelfe in him, cries Abba Gal. 4.6.. Poſſibly he may forget his Father for a time, when he forgets himſelf: but when he comes againe to himſelf, he will then remember he hath a Father to go unto, and dares go to him, even when he hath ſinned againſt him; I will, ſaith he, ariſe and go to my father. Not carrying his ſins with him, but leaving them behind, without any purpoſe to return to them, and ſo he is ſure to finde mercy Prov. 28.13. Nothing can then take away his confidence from him, becauſe he goeth to a God, that being once a Father, will never caſt him off; but cauſe him to caſt off iniquities, whereupon he heales his back-ſlidings, and loves him freely Hoſ. 14.4.

When a child of God dares not go to God by himſelf, the Holy Ghoſt encourageth him, and is not only leggs unto him, but is mouth too, and veſteth him with two benefits, relation and ſupplication. He firſt makes it out that God is ſtill his Father, ſo that he may, after all his own wandrings, when once he returneth, make his claime. Doubtleſſe thou art our Father, although Abraham be ignorant of us, and Iſrael acknowledgeth us not. Thou O Lord, art our Father Iſa 63.16.. And as it enables him thus to go to him, ſo it is a Spirit of ſupplication alſo, whereby he pleads with God, and goes boldly to the throne of grace, that he may obtaine mercy, and find grace to help in time of need Heb. 4.16. For he hath good warrant for ſo doing. God himſelf calls upon him to do as much. Put me in remembrance; let us plead together: declare thou that thou mayeſt be juſtified Iſa. 43.26.: that is, by Gods righteouſneſſe, although he hath none of his own.

Thus, this Hypocrite is like a cheater that claimes acquaintance and kindred with God, to get ſome thing from him; the true Chriſtian makes out his pedigree, that he is a ſonne, and no baſtard: the one ſaith as the Jewes, we be not borne of fornication, we have one Father, even God John 8.41.. When yet they were the children of the Devilverſ 44., by doing of his luſts: the other is enabled by the Holy Ghoſt, to cry Abba, Father, even when he muſt needs confeſſe againſt himſelf, Father, I have ſinned againſt heaven, and in thy ſight, and am no more worthy to be called thy Son Luk. 15.21.

This hypocrite hath nothing to do with the Spirit of ſanctification, unleſſe to vex, and reſiſt him.

If the ſpirit of holineſſe enter into him, he ſhall find but cold entertainment, matter of diſquiet and girefe Epheſ. 4.30, reſiſtance Acts 7.51., and quenching 1 Theſ. 5.19. As the wicked of old, that rebelled and vexed the holy Spirit Iſay 63.10.. The Spirit it may be in him to reſtraine and repreſſe ſome corruptions, that, might they be ſuffered, would prove too miſchievous to others, as well as to himſelf; but not to renue and regenerate him: to over-rule him, but not to new make him. He hath a Devil ſtill, which this Spirit over-powers, but doth not caſt out.

Chriſt knocketh at his door, as well by his Spirit, as by his Word, but he opens not unto him. He had a good gueſt at his door, but loſt him for want of entertainment. Yea, the Holy Ghoſt, may breake open the door and come in: How elſe can he be ſaid to grieve, and quench him? Therefore it is granted that as he is in all men, as God in the creature, to ſuſtain him; in all within the Church, as a light, to illighten them; in all of eminent parts, to furniſh them; ſo he is often in the hypocrite that hath any good motions, to ſuggeſt, and ſecond them, which motions they repel, or ſtifle, and ſo grieve and reſiſt him.

On the Contrary, the Holy Ghoſt is in the true Chriſtian, not only to ſuggeſt and propound, Differ. but to work ſaving grace.

The Holy Ghoſt enters the Chriſtian to all intents and purpoſes. To illighten, to direct, to guide him in the right way to work grace, as a workman in his ſhop,Pſal. 143.10 that is never idle. Not only to work grace, but to actuate it, by acting the ſons of God as the ſoule the bodyRom. 8.14; working all his workes not only in him, but for him tooIſa. 26.12. Not only making him his workmanſhip, by a new creation Epheſ. 2.10; but ſetting him on work being ſo createdPhil. 2.13. He is in the Chriſtian as the Lord in his Temple to fill him with his glory, the Spirit of God and of glory reſteth upon him 1 Pet. 4.14, even when moſt unglorious in the work. He is as the Prieſt in the Temple, ſlaying the ſacrifice, that is mortifying the deeds of the body Rom. 8.13.

The Holy Ghoſt is in a Chriſtian as graffing in him the Word of life to bring forth fruit unto life, cauſing the graff or ſyen to alter the very nature of the ſtock, the heart on which he engraffeth. He not only worketh in him but is himſelf there to cheriſh and perfect the work. He not only worketh love, but ſheds abroad Gods love in his heart: not only faith, repentance, prayer, &c. are graffed on the ſtock, but himſelf lies at the root, to give it life, nouriſhment, and growth, cauſing him ſtill to go forward unto perfection.

Thus, the hypocrite, if the Holy Ghoſt come neere him, will entertain him no better than the Sodomites did the Angels, even forcing the Holy Spirit of God, if he can, to ſerve his baſe luſtsGen. 19.5; or, as the leud Gibeonites did the Levites concubine, abuſing her even unto deathJudg. 19.25; the true Chriſtian entertaines the Holy Ghoſt as Abraham and Lot did the Angels that came unto them, with all ſervice and honourGen. 18.2 Gen. 19.1, 2. The one hath the Spirit to illighten him; the other to enliven him: the one, to his greater condemnation in the iſſue; the other, to paſſe him from death to life in the concluſion.

The Spirit of Regeneration is in the hypocrite, as in a paſſage or thorough-fare only.

As a gueſt in an Inne, as water in a Conduit-pipe, as gun-powder lighted in the Cannon. He rather ſhewes what grace is, then worketh what is ſhewed. He may work ſome deſires after grace, that may make this hypocrite to cheapen it, but not to buy; he may like the commodity, but not the price. There may be in him a muſter, a ſhew of military forces, but no fight that ends in the maſtery and victory over his corruptions. The hypocrite may have ſome conference with the Spirit in his paſſage, but no abode of the Spirit in his ſoul; to him the Spirit of God is as a ſtranger, and as a way-faring man that turneth aſide to tarry for a night Jer. 14. , with whom he can have little converſe or commerce, and from whom he can expect little benefit, becauſe he ſtayes no longer.

Contrarily, the true Chriſtian hath the Holy Ghoſt dwelling in him. Differ.

The Holy Ghoſt is in him as an Inhabitant in his own houſe. He dwelleth in you, and ſhall be in you Joh. 14.17. A thing ſo notorious, that the Apoſtle appeales to the whole body of the Corinthian Church, know ye not that ye are the Temple of God, and that the Spirit of God dwelleth in you 1 Cor. 3.16? This dwelling importeth under it ſundry Priviledges; peculiar to the Regenerate, wherein the hypocrite hath neither part nor portion.

1. Dwelling imports reſidence. If the Lord chooſe Zion, and deſireth it for his habitation, he preſently declares what he meaneth, this is my reſt for ever, here will I dwell Pſ. 132.13 14. The Spirit of God therefore ever keepes home in a regenerate ſoul. He dwelleth in him, and ſhall be in him; and as himſelf, ſo his graces ſhall ſtill abide: the anointing which ye have received from him abideth in you 1 John 2.27, The Comforter ſhall abide with you for ever John 14.16; So ſhall his comforts tooJohn 16.22, although not alwayes alike perceived. But as for the hypocrite it is not ſo with him. He is ſaid to depart from the WickedJeremiah 6.8; not by ſhifting places, but ceaſing to work, and then woe unto them Hoſea 9.12. He makes uſe of ſuch, as Sheriffs of Executioners, for the preſent occaſion only, which being over, he caſheires the Inſtrument, as he did Saul.

2. Dwelling implies Lordſhip. Where the Holy Ghoſt dwelleth, he dwells not as a ſervant, as a ſon in his minority, or as a ſojourner, or other underling; but as a Maſter of the houſe. The Lord God in the midſt of thee is mighty Zeph. 3.17. Gods children 〈 in non-Latin alphabet 〉 , they are led by his Spirit Rom. 8.14, as a ſervant by his Lord, as a Souldier by his General, ſaith Chryſoſtome. But in the hypocrite, the Prince of the power of the aire is 〈 in non-Latin alphabet 〉 Supreme Head and GovernourEpheſ. 2.2. He is not Maſter of his own houſe, of his own ſoul; but he holds his houſe as Tiplers hold theirs, at the diſcretion of unruly gueſts. Yea, how many ſlaves command him, whom one Spirit commandeth not! He is a Lacedemonian ſlave, maximè ſervus, none like him for ſervitude. He cannot, if he would, ceaſe from ſin 2 Pet. 2.14.

3. Dwelling ever ſuppoſeth Proviſion, He that provideth not for his own, and eſpecially for thoſe of his own houſe, hath denied the faith, and is worſe then an Infidel 1 Tim. 5.8. The Spirit therefore dwelling in a Chriſtian ſtores him plentifully. His divine power gives him all things pertaining to life and godlineſſe 2 Pet. 1.3. He is a Sun and a ſheild, he will give grace and glory, and no good thing will he with-hold from them that walk uprightly Pſ. 84.11. Contrarily, the hypocrite is deſtitute of all ſuch proviſion. Surely he is poor Jeremiah 5.4: yea, as wretched and miſerable, and blind, and naked, as ever was Laodicea Rev. 3.17.

4. Dwelling includes reparations too. A good houſ-holder repaires, and, if need be, new builds his houſe: ſo doth the Spirit, all thoſe in whom he dwelleth, ye are built up for an habitation of God through the Spirit Epheſ. 2.22. When the Spirit firſt ſeizeth on a man, he findes him a den of wilde beaſts, a ruinous houſe, yea, all ſpread over with the leproſie of ſin, which he muſt take down to the very foundation: and then builds all a new. But as for the hypocrite he is like the ruines of an old Abbey, without any repair, a Den of Lions and Dragons.

5. This Dwelling neceſſarily comprehends one thing more then all other dwellings: for it imports animation, or the enlivening and quickning of the whole houſe, every ſtone in this houſe is living, as coming to that living ſtone, in whom is built up a ſpiritual houſe 1 Pet. 2.5. Such as both lives, and groweth up to an holy Temple in the Lord Epheſ. 2.21. But the hypocrite is ſtill as dead as before, yea twice dead and pluckt up by the rootes Jude 12.

Thus, this hypocrite entertaines the Spirit; as the Bethlehemites did Mary and her ſon, in a ſtable Luke 2.7, becauſe he can ſpare him no other room: the true Chriſtian brings him into the ſoul; not to lodge there for a night, but to dwell therein for ever. The one hath no more hold of the Holy Ghoſt, than the hypocritical Jewes of Chriſt, who every day almoſt, ſhifted places; the other is poſſeſſed of him, and will not let him go. He is in the one, but dwells not, and therefore doth no great matter for him. He dwells in the other, and therefore abideth with him, ruleth over him, provideth for him, new buildeth him, and that as a living houſe for himſelfe to dwell in for ever.

Whatever Sanctification appeares in this Hypocrite, is but an Apiſh imitation.

As Phantaſy in Beaſts doth in many things reſemble reaſon, becauſe in ſundry acts the Beaſt is cunning and very artificial in his kind, which hath drawn ſome to think and affirme that ſome bruit creatures have the uſe of reaſon, although not the faculty of ratiocination.Plutarch. So affectation in an hypocrite makes him ſo farre to ſtudy and practiſe imitation, that it is hard to diſcerne the difference between him and the ſincere Chriſtian in ſundry parts and peeces of the new creature. He hath faith, hope, love, repentance, humility; but, all counterfeited: Faith, without workes, which is a dead faith James 2.20; Hope without purifying himſelf 1 John 3.3.; therefore a falſe hope which ſhall periſh Job 8.13. His love is with diſſimulation Rom. 12.9, his repentance falſe and counterfeit, like that of Judas; yea, much ſhort of it: for, Judas acknowledged his ſinne, the hypocrite denyeth it. Judas was deeply touched with ſorrow, this man never knew what ſorrow for ſin meant. Judas returned what he had unjuſtly gotten, this hypocrite juſtifyeth all that by fraud or otherwiſe he hath raked together. He turneth the motions of the Spirit into notions, 〈 in non-Latin alphabet 〉 into 〈 in non-Latin alphabet 〉 ; walking with a right foot, into a method and formality: he hath many good things by rote, but none in his heart.

Yea, as Artificial Birds may be made to do that which a living Bird will hardly be taught to do; ſo an hypocrite, by education, company, imitation, ſelf-intereſt, ambition of glory, may in divers outward performances, and in ſeeming inward affections out-go and out-do the true Chriſtian, in the eye and eſteem of man; but not, in his that tyeth the heart, and doth not judge by outward appearances.

And yet nevertheleſſe, the Holy Ghoſt, even in all the liveleſſe and apiſh motions of the hypocrite may in ſome ſort have an influence. For, as Planets are ſaid to move by Intelligences, as formes aſſiſtant, not inherent: or, as ſome hold obſeſſion of evil ſpirits without poſſeſſion, ſo the hyhocrite may in ſome ſenſe be acted and moved by the Holy Ghoſt; for although the proper motions of the hypocrite be irregular, yet are they ſwayed to ſerve the ends of providence by the power and prudence of the firſt Mover to the Actions which the hypocrite undertaketh.

On the Contrary,Differ. the true Chriſtian hath the ſubſtance of that whereof the other hath but the ſhadow.

He is partaker of true ſanctified Reaſon, which maketh him to be a living ſacrifice Rom. 12.1 and his worſhip of God a reaſonable ſervice; the body of grace that is in him, may many times be without a ſhadow in the darkneſſe of tentation; but, the ſhadow that is in the hypocrite cauſed by an unnatural light, is ever without a body. He hath a price in his hand, but no heart unto it. He is as a Puppet moved by wires and poyſes. A meere Phantaſme without a ſubſtance, but the true Chriſtian hath the Spirit of power, of love, and of a ſound mind 2 Tim. 1.7; given unto him of God. His heart is ſound in Gods Statutes Pſ 119.80.

Thus, the hypocrite ſeemeth to be what he is not; and to do what he doth not. the true Chriſtian really is what he ſeemes, and acteth from a real principle of ſpiritual power within him: the one acteth a part in what he hath no part, the other performes a work whereof he reapes real benefit.

Whatever ſhew of Sanctification the hypocrite make, it is but partial.

Either his knowledge is without zeal; or, his zeal without knowledgeRom. 10.2. If he waſh his head, his hands are defiled James 4.8; if his hands be clenſed, his head is not informed. If he have a wiſe head, he hath a fooliſh heart: if both head and hands be refined, yet his heart is unpurgedProv. 30.12. If he ſhew ſome juſtice in his dealing, as the Phariſee did, he wanteth love, mercy, and bowells of compaſſion. If he be a forward talker, he is all words, and nothing elſe. If a diligent hearer, he is negligent in his calling, not redeeming time for both, as he ought, and might.

On the Contrary, the true Chriſtian is entire, and ſanctifyed throughout. Differ.

He is no ſmatterer, no mungrel, no linſy-woolſie peece. He doth what he doth faithfully, entirely, compleatly. His workes are full before God, in the parts at leaſt: He is as a wiſe Maſter-builder that carrieth up all the parts of the building together. He is careful that all the building be not only fitly framed together Epheſ. 2.21, but joined together and compacted Epheſ. 4.16. He is clean every whit John 13.10; for he cleanſeth himſelf from all filthineſſe of fleſh and Spirit, and ſtriveth to perfect holineſſe in the fear of God 2 Cor. 7.1. He is ſanctified wholly in ſoul, ſpirit, and body 1 Theſ. 5.23; and ſo preſerved blameleſſe. He addes to his faith, vertue, and to vertue, knowledge, &c. 2 Pet. 1.5, &c. yea, every good and perfect gift, that he may not come behind in any grace1 Cor. 1.7. yea, he is careful not only to have all grace in him, but that he abound in it alſo2 Peter 1.8; He hath not only a reſpect to all the Commandements Pſal. 119.6, but he walketh in them all Luke 1.6.

Thus, this hypocrite is as a Monſter that is born imperfect, and therefore all his actings are monſtrous: the true Chriſtian is truly born again with all his parts and lineaments in due proportion; the one is as the forward young man who pretended to have kept all the commandements from his youth, yet lacked one thing which was more then all the reſtMark 10.21. The other is entire, having lack of nothing 1 Theſ. 4.12: the one is a Comet, whoſe rayes or beard run out all one way, the other is a fixed ſtarre, that ſparkleth on every ſide: The one makes a great glittering, yet is but a ſlimy ſlough, that in a ſhort time conſumeth: the other is a true ſtarre fixed in the heavens, that being elevated higher makes not alwayes ſo great a ſhew, yet ſtill continueth.

CHAP. XXIII. The Believing Hypocrite, Is an Infidel under the vizar of faith.Defin.

FAITH is the primum vivens, the firſt thing that lives in a Chriſtian, as ſuch. And as the natural heat is the general inſtrument of the reaſonable ſoul to faſhion and adorne her houſe of the body; ſo is faith the general inſtrument of the Spirit, to faſhion and reforme every part of the new creature. Now, it may be thought, that of all graces, Faith is moſt peculiar to the truly regenerate; and leaſt communicable to any other; for the Apoſtle, not only ſaith, all men have not faith 2 Theſ. 3.2: but calls this grace, the faith of Gods Elect Tit. 1.1, as belonging to none but thoſe of that Corporation. And it is an undoubted truth that true ſaving faith which juſtifieth and ſaveth, is no where found but- in them that are truly and actually regenerated.

Notwithſtanding, for as much as Temporaries are ſaid to believe for awhile Luke 8.13; that he taſteth of the heavenly gift Heb. 6.4 (and what more heavenly then faith, that gives heaven upon earth, that is, peace with God, and unites unto Chriſt; who is the way for our poore earth to aſcend from earth to heaven?) and, that it is ſaid that many beleeved on Chriſt, upon ſight of his miracles, to whom he would not commit himſelf Joh. 2, 23.24; that Simon Magus alſo believed Act: 8.13: yea, that the Devils themſelves, who are enemies to Evangelical truths, and have no part therein, do yet believe and tremble James 2.19; it cannot be wholly denied that hypocrites (who are indeed Infidels, as to ſaving believing) do after a ſort believe. Not only as ſeeming to others, even to Gods dear children who cannot judge of the heart, (as Simon, to Philip) in the judgment of charity and probability, to partake of faith: but, even to themſelves, in the judgment of partiality, to believe. For as they delude others, by their outward conformity in profeſſion, ſo they moſt of all, and moſt dangerouſly deceive themſelves by ſome of thoſe hand-maids which accompany ſaving faith as well as theirs.

For this hypocrite doth not lay a falſe ground as the Worldling doth, He that hath worldly wealth is in Gods favour; but, his ground is true enough, He that believeth on the Son of God ſhall be ſaved. But his errour is in the Aſſumption or application, when he aſſumeth, or rather preſumeth, But I believe on the Son of God. Herein other men may be abuſed, who judge both according to the outward profeſſion they ſee in him, and the charity they have in themſelves towards others; and himſelf alſo may be much more deluded, he being moſt willing in his own behalf to be deceived. Only Chriſt, who knoweth all men, and what is in man John 2.24, 25; and, from the beginning ſeeth who they are that believe not John 6.64: knoweth this man to be an Infidel or unbeliever; and will alſo, early or late, make it known both to his own conſcience, and to all the world1 Cor. 4.5 1 Tim. 5.25.

But becauſe it concerneth every man to know his own eſtate, and not to hood-wink himſelf through wilful blindneſſe, in a buſineſſe of ſuch high concernment; untill Satan come at the houre of death, and make him, not only by cleare conviction of his judgment and conſcience, but by woful and inevitable experience, to ſee and find himſelf to be his prey; and, to the end the common deluſion whereby every man is apt to be overtaken and ruined, thinking and preſuming that he hath faith, and hath believed in God ever ſince he could remember, prove not his everlaſting confuſion; It will be good, yea neceſſary, for every one to conſider what Chriſt ſometimes ſaid to ſuch ſelf-deceivers, that followed him with others for the preſent, and thought as well of their own faith as any in the company, there are ſome of you that believe not John 6.64. And againe, one of you is a Devil verſe 70. All ſeemed to believe, but eſpecially the Twelve. He ſaith not, none of you believe (although at times he found the beſt of them, to be 〈 in non-Latin alphabet 〉 of little, weak faith when they had moſt need to have it ſtrongerMat, 8.26, 16 8.. But ſome of you &c. that is, ſuch, who following him,Luke 12.28 were apt upon occaſion to fall from him, and accordingly did; yea, to betray him, although of the Twelve, as Judas John 6.71. Such even while they believe are Infidels. They be not the men they take themſelves to be, they do not the thing which they ſuppoſe they do, as ſhall anon appear.

On the Contrary, the true Chriſtian, Differ. even in his feared infidelity is a Believer.

The true Believer hath his non-age of faith; and, his diſeaſes too, by lapſes into ſin; and, his weakenings of it, by tentations; in all, which he is in great ſtraites, feares and perplexities. In the non-age of his faith, even while he believeth weakly, (yet ſo well as he can,) he cries out, Lord help my unbelief Mark 9, 24. I confeſſe I have much infidelity in me, more infidelity then faith, Lord cure me of this: help my Infidelity; that is, eaſe, and rid me of it.

David, and Peter by their great falls, gave great wounds to their faith, inſomuch that they aſtonied it, that it was not able to move, nor breath; it lay ſprawling upon the ground, ready to yield up the Ghoſt: yet even then, it might be ſaid of their faith as Chriſt of the Rulers Daughter whom the father, and all the company concluded to be now dead, give place, the maid is not dead, but ſleepeth Mat. 9.24. Even their faith was not then dead, although caſt into a dead ſleep.

I know a Bellarmine, or ſome other confident Papiſt, or his younger brother the Arminian, will, for this, ſerve me, as the Fidlers did Chriſt, even laugh me to ſcorne, for ſo affirmingibid. ver. 24: but this is no leſſe a truth, for all their laughing. David had ſtill the holy Spirit in him, untaken from him, when he was at the worſt of his ſin, and at the loweſt of his ſorrow for it. Take not thy holy Spirit from me Pſ. 51.1 1. He could never make ſuch a prayer, if the Spirit were wholly departed; for, as yet he had it. And this was the prayer of faith, for he was heard in what he prayed for. And, as for Peter, he was fenced and fortified by the prayer of Chriſt, who was heard alwayes John 11.42, and ever ſped at the throne of grace, I have prayed for thee that thy faith faile not Luke 22.32. It failed in the act, but not in the habit: for albeit it was not ſo ſtrong as to hold out in the High Prieſts hall; yet it was ſo true, that upon the firſt look of Chriſt towards him after his fall, he got up, went out, and wept bitterly verſe 61.62.

So tentation may prevaile ſo farre, as to make a Believer to feare, and aske; wil the Lord caſt off for ever? and will he be favourable no more? Is his mercy clean gone for ever? doth his promiſe faile for evermore &c? Pſ. 77.7, 8. Yet, after all this, faith (that ſeemes to be dead, when it lies only hid) breakes out, and tells him the truth; that the miſtake is in himſelf. This is but his own infirmity ſo to think and ſpeak of God: he hath cauſe to judge otherwiſe of God, and would do ſo too, if he would but look back upon Gods former dealing with him, therefore faith doth put him now upon other work, and inſtead of complaining of God, to rejoyce and take comfort in him. I will remember the yeares of the right hand of the Moſt High verſ. 10.: thoſe times wherein God ſpake peace to his ſoule, and aſſured him to be his God for ever. Thus, he had recourſe from feeling to faith, which yet was alive, although ſo deeply raked up under the aſhes of tentation, that he verily thought it had been quite extinct.

Thus, this hypocrite is in the matter of faith, as the wanton woman living in pleaſure 1 Tim. 5, 6, dead while he liveth; the true Chriſtian is as Eutichus, ſleeping; and, falling down from the third loft, is taken up dead, of whom yet it may be ſaid, trouble not your ſelves, for his life is in him Acts 20.9, 10. The one as Sardis, hath a name that he liveth, but is dead Revel. 3.1; the other is as Abel in another ſenſe, who being dead, yet ſpeaketh by his faith Heb. 11, 4. The one deceiveth others, by a vizar of faith; and afterwards himſelf, by a conceit of faith, (being loth to queſtion that which he ſees ſo many others to believe;) the other firſt undeceiveth himſelf by caſting away that vizar, and labouring after the truth of faith; and then undeceiveth others by the fruits of his faith, whith before were but counterfeit.

In giving this hypocrites Characters, I ſhall firſt give thoſe by which he deceives others in ſhew, and himſelf in conceit; and then thoſe by which he deceiveth, whether it be in the matter of Aſſents or of application, or of the inward joyes and contentments which he apprehendeth in himſelf, as the fruits of that faith to which he is a Pretender.

This Hypocrite is a counterfeit in the Church, that is, a Church hypocrite.

There are many counterfeits in the world, and all nought: counterfeit fooles, that have wit, and conceale it, the better to make fools of others: counterfeit cripples that have limbs, & uſe them not, that they may live by loytering; counterfeit tradeſ-men, that either make a ſhew of wealth, & have it not, or pretend loſſes, & need not, that they may gaine either more credit by the one, or pity by the other than they deſerve. But, as it was ſaid of the vertuous woman, that many daughters have done vertuouſly, but thou excelleſt them all; ſo may it be on the contrary, of this hypocrite, many counterfeits have done cunningly, and wickedly, but thou exceedeſt them all.

This hypocrite deceiveth the Church, even of the Elect, whom the Devil himſelf cannot wholly deceiveMat. 24.24., by joyning with them in Church duties. Thus Ahitophel, by his walking with others to the houſe of God in company, deceived David; for, even then, wickedneſſe was in his dwelling Pſa. 55.14, 15. Thus, the diſciples of Chriſt were deceived in Judas, till his wickedneſſe brake out, they thought him to be a believer as well as themſelves; which made Peter to ſay, in the name of them all, we believe and are ſure that thou art the Chriſt John 6.69, when yet Chriſt knew one of them to be a Devil ver. 70.. So at another time, he ſpeaketh in the behalfe of all, we have forſaken all and followed thee, Matth. 19 27, what ſhall we have? Thus not only Philip, but even the ſame Peter, long afterwards was deceived for a while, in Simon Magus, who gave in his name to Chriſt, received the ſeale of baptiſme, & not only joyned, but continued with Philip, and the reſt of the ChurchActs 8.13., among whom he paſſed for a true Believer, till the nuts were thrown before this ape, the giving of the Holy Ghoſt, of which he hoped to make a good market, and thereupon would have bought that guift at any price; by which he ſhewed himſelf in his colours, and was diſcovered.

Thus many Church-Papiſts either by diſpenſations, or at leaſt by diſſimulation, for impunity, credit, preferment, (or haply, for worſe and more dangerous ends) appear ſometimes in our Aſſemblies, yet are arrant Romaniſts ſtill in heart. Many Church-Atheiſts (who, as 'tis to be feared, make up the greater number in all Church-Aſſemblies in the world) reſpecting neither God nor his people (no more then the unjuſt Judge when by importunity he did juſtice,) ſeek to delude both; frequenting the Aſſemblies of the Saints, joyning in the exerciſes of prayer, hearing, receiving of Sacraments, taking it in ſcorn not to be accounted good Chriſtians and true Proteſtants, yet in their hearts deſpiſe the power of godlineſs wherever they finde it.

Such an one will, perhaps, talk of good things, commend the Preacher and (it may be) his Sermon too, profeſſe liking of ſome ſpecial points in it: above all, points of comfort, wherein he ſeemes to claime a great ſhare. And ſuch an one hath his reward, which is, to be well thought of; and made much of for the time, even of the Saints, which is all he lookes for. But what is he the better for all, or any of this? When not only God, but his own heart alſo condemneth him within, all the while; and all men ſhall ſee, and deride him hereafter?

On the Contrary, the true Believer is one that anſwereth his name. Differ.

He is what he is reputed. He knoweth that a good name is not to be deſpiſed, but is better then precious ointment Eccleſ. 7.1. Therefore he is deſirous both to be, and to deſerve to be well thought of among the faithful; yet hating to be well thought of without a cauſe; and afraid to be better thought of then there is cauſe; forbearing all boaſtings, and ſhewes, that might make any man to think of him above that which he is 2 Cor. 12.6. Therefore he labours to be, and to find at home, what he is thought to be abroad. Am I accounted a believer? It is enough, ſaith the hypocrite; but, ſaith the faithful Chriſtian, the more cauſe have I to look throughly into my own heart, and make it out to God and my own conſcience that I have faith indeed. For, well he knoweth, that not he who commendeth himſelf, or is commended of others, is approved, but whom the Lord commendeth 2 Cor. 10.18. And that, he is not a Jew who is one outwardly, whatever ſhew he make of Abrahams faith; but, he is a Jew that is one inwardly, with the heart believing unto righteouſneſſeRomanes 10.9, whoſe praiſe is not of men, but of God Rom. 2.29: not of men, without God; but, of God and men too.

Thus, the one is ready to accept of acclamations and reſpect from the godly, upon no better termes then the Sorcerer, who for fear he ſhould not be cried up to his deſert, gives out himſelf to be ſome great one Acts 8.9; the other is as Andronicus and Juniae, who were old diſciples, and of note among the Apoſtles; yet made no ſuch noiſe by their own cracklings; the one careth to get a good opinion, the other to deſerve it: the one reſteth in mans judgment, knowing it to be miſtaken; the other labours to adde the witneſſe of his own conſcience, yea of God himſelf, that he may not deceive, or be deceived.

This hypocrite is a meere Cheater of himſelf as well as others.

Somewhat he hath, or rather ſeemeth to have of faith: and this contents him. The ſtony ground upon receiving the ſeed with joy, for awhile believes Luke 8.13; here is faith ſuppoſed, but at moſt it is but a ſeeming faith; as appeares afterwards, by the taking from him that which he ſeemeth to have verſe 18. He had not faith indeed, he did but ſeem to have it. Something of faith appeares in him, he hath ſome illightning, ſome taſt of the heavenly gift (which I take to be faith;) of the good Word of God, and of the powers of the world to come (as Balaam of the happineſſe of the righteous after death;) and ſo farre forth it cannot be denied that he is Partaker of the Holy Ghoſt Heb. 6.4, 5. Yet neither is this ſincere (for then ſhould he never looſe it and fall away;) nor ſufficient becauſe as yet he believeth not with the heart unto righteouſneſſe. Yet, becauſe he neither doth, nor can go further, this contents him: yea, many times, leſſe ſerveth his fooliſh heart to make this wilde concluſion; I believe, becauſe I profeſſe the ſame with others that do believe, and becauſe others who are godly and judicious do take me to be a believer. What greater cheat can any man put upon him, then he willingly puts upon himſelf by this looſe kind of arguing?

On the Contrary, the true Chriſtian is more afraid to be cozened in his faith, Differ. then in any thing elſe.

He knows that not only the Devil will ſeek either to delude him with a falſe faith, or rob him of that which is true, which made Paul above all things deſirous to be ſatisfied concerning that1 Theſ. 3.5. That being the godly mans ſhield wherewith he is able to queneh all the fiery darts of the wicked Epheſ. 6.16.; but, that his own heart alſo is apt to deceive and abuſe him, as Peters did when he durſt to give it out even to Chriſt himſelf, Lord I am ready to go with thee both into Priſon, and to death Luke 22.33. Therefore in the ſame breath wherein he ſaith; I believe, he cries out, Lord help my unbelief Mark 9.24, leſt his heart deceive him. He remembers Philips ſpeech to the Eunuch, deſiring to be baptized, If thou beleeveſt with all thine heart, thou mayeſt Acts 8.37; he contents not himſelf with ſome flaſhings of light darted into his underſtanding; ſome taſte of faith, or of the Word, or powers of the world to come to make his mouth water only; but he lookes after an illightning that illightens the whole ſoul, as the day-ſtarre ariſing, (and never ſetting) in his heart 1 Peter 1.19; as that which doth not only warme him, as the ſun a cold wall; but, cauſe his heart to burne within him Luke 24.32. He ſtrives to believe not only animo in his heart, but ex animo with and from the whole heart, not fainedly, or with a double heart; not partly, or with a divided heart; but though imperfectly, yet truly, with a perfect heart. For faith where it once comes, let it enter in at what part of the ſoule it will, it is like leaven that runneth over the whole heap of meal, it penetrates every part of the ſoule, and not only takes up a roome there, but acteth in it and by it in every act that true faith truly putteth forth. It is a faith unfained 1 Tim. 1.5, that giveth credit to God in all things; but, to himſelf in nothing, without God and his Spirit witneſſing with his heart.

Thus, this hypocrite is like him that ſo often tells his ly to others, that at laſt he comes to believe it himſelf; the true Chriſtian finding that all men are lyers Pſ. 116.11; and that the heart is the greateſt lyar of allJer. 17.9, being deceitful above all things, he giveth leaſt credit to that of all others: the one is contented to delude his heart with a painted fire, as fearing it would, (if true,) be too hot for his luſts; the other is careful to blow up the coales, that by the heat in all parts of his ſoul he may experimentally finde and feele his faith to be no counterfeit.

This hypocrite aſſenteth to ſome truths of God, but not for God.

We have ſeen what he ſeemeth to himſelf, and others to be, and is not: we come now to ſee what it is that he hath of faith, and which he taketh for faith: beginning with the firſt Act of faith, which is Aſſent.

He heareth the Goſpel, and is ſo convinced by his own underſtanding and reaſon; that he cannot but yield unto the apparent evidence of it. The Devils themſelves do as much as thisJames 2.19: not in honour to God the firſt Truth that ſpeaketh in his Word, but becauſe by reaſon and experience their underſtandings are convinced, that they cannot deny it. Thus may a Papiſt be ſaid to believe the Scripture, and the matters contained therein; not becauſe God there ſpeaketh, but becauſe the Church ſo teacheth: which is not to believe God, but man, and to give Aſſent not to the truth of God upon his own ſingle authority, but to the truths which the Church pleaſeth to acknowledge; upon her own uſurped liberty. And what greater indignity can be put upon God, then not to believe him upon his own word, but upon the credit of a ſurety, too often known to be partial and falſe? Let ſuch an one but be told by that he calls the Church, that God never taught ſuch a truth, that only faith juſtifieth, he dares give the lie to God and all the world, that ſhall go about to perſwade him that that is a truth, let the Scripture ſpeak it never ſo clearely. But, tell him of juſtification by workes and inherent righteouſneſſe; you ſhall have him aſſent hereunto even unto obſtinacy. For indeed, in all points delivered by his Church, inſtead of aſſent he bringeth obſtinacy: not that he is perſwaded of the truth of what he holds, but is reſolved that all the world ſhall never perſwade him to the contrary. Not ſo much for love of that he maintaineth, (for what love can he have to the doctrine of Juſtification by inherent righteouſneſſe and good workes flowing thence, who is a ſtranger to good workes and an enemy to all righteouſneſſe?) but in hatred of the other ſide, that deſires to depreſſe man, and to exalt free grace. Such alſo, are all Jewes, and moſt Hereticks.

This Hypocrite, if a Scholar, where he is pleaſed by being admitted to take the height of Divine truths by his Jacobs ſtaffe, Philoſophy and force of reaſon, that is of humane ratiocination, he profeſſech to be a great Believer; and to give firme Aſſent. But all this faith is but philoſophical, humane, and the childe of diſcourſe. What can be ſo concluded, he yieldeth unto, in the reſt he will 〈 in non-Latin alphabet 〉 ſuſpend his beleef:Prius ut confitear me cognant, quam ut aſſentiar. Cic. Tuſcul. Q. lib. J. Differ. and you muſt think he deals modeſtly and friendliy that he proceeds no further. But if it were poſſible ſo to believe the whole Bible, and the entire Body of Religion contained in it, yet were this not faith, becauſe not upon the credit of Gods teſtimony. This were rather, with the Orator (c) to confeſſe the truth, then to belive it.

On the contrary, the true believer ſetteth to his ſeale that God is true.

God ſaith it, therefore he believes it ſo firmly, that if need be, he will ſeal it with his blood. He believeth the Creation of the World, and the immortality of the ſoul, and not ſome, but all other divine truths contained in the Word, not becauſe the Church teacheth it, or becauſe Saint Auſtin, or any or all of the Fathers have avouched it; but, becauſe Moſes, David, Solomon, the Prophets, Evangeliſts, Paul, or other Penmen of the Holy writt have delivered it from God himſelf: And thoſe not as they were men learned, wiſe, holy, &c. But, as 〈 in non-Latin alphabet 〉 inſpired and infallibly aſſiſted by God himſelf2 Tim. 3.16 2 Pet. 1.21.. So ſaith the Apoſtle, 〈 in non-Latin alphabet 〉 by faith we underſtand that the worlds were framed by the Word of God Heb. 11.2., that, the World was made of nothing. A chriſtians underſtanding is the diſciple of faith; and his faith, of God. He crediteth man in the things of man; but, none but God, in the things of God.

Thus, this Hypocrite in aſſenting is like him that reads his neck-verſe, not ſo much minding what is in the book, as liſtening after what his ordinary bids him ſay; the true Chriſtian is as the Samaritan after they had heard Chriſt, who told her that firſt invited them to come unto him, now we believe, not becauſe of thy ſaying, for we have heard him our ſeves, and know that this indeed is the Chriſt, the Saviour of the World John 4.42. The one ſaith, I believe but knowes not whom; (whether a generall Councel, or Pope and Cardinals;) the other ſaith, I know whom I have believed 2 Tim. 1.12.

This Hypocrite reſteth in a bare aſſent, without truſt.

He aſſenteth that God is Holy, Wiſe, Juſt, Merciful, Omnipotent, &c. But he truſteth not in him for the fruits of any of theſe properties, that he will be ſo and ſo unto him. He believes him to be Holy, but not as truſting in him to make him ſo; to be Wiſe but not to caſt himſelf upon his wiſdome: to be Juſt, but not as to do him juſtice againſt his enimies, to be Merciful; but not as ſhewing mercy to or having mercy in ſtore for him: to be Omnipotent, but not as one that will ſtir up himſelf and come and ſave him: And ſo, in the reſt of his Properties, and Promiſes. He hath a faith to confeſſe a judgement, but none to take out execution.

He hath a popiſh faith, a faith of generalities, but none to caſt him upon particular promiſes with application as having any warrant to caſt himſelf upon God by vertue of thoſe promiſes. By aſſent, he layes a foundation, ſuch as it is, but never builds upon it. He makes a propoſition right, He that believeth ſhall be ſaved: but he hath no skil in the aſſumption, I do believe, and therefore can never inferre a comfortable concluſion. Or, if he go ſome what further, it is but for a fit, a ſtart, ſome ſhort time: he believeth God for the time, upon ſome preſent feeling, or taſte of his goodneſſe in temporal things, or haply alſo in ſpirituals: but it is not upon this account that he caſteth himſelf upon God, but that God caſteth all he hath into his lap, of his own good pleaſure and bounty. But, as the taſte and feeling of ſuch undeſerved love and kindneſſe ſoone vaniſheth in this hypocrite, ſo doth his truſt in God, ſo ſoon as the ſenſe of Divine Goodneſſe is over, although the bleſſings themſeves remaine.

On the contrary, The faith of a Chriſtian delights to caſt him upon God, Differ. as appropriating generals unto himſelf.

He looks upon general promiſes, as made in particular to him, as well as to others; yea, if at firſt but to one, many hundred years agoe, he will have a ſhare out of it, as all believers are taught by the Apoſtle to caſt themſelves upon God, for all neceſſaries, by vertue of that promiſe, God hath ſaid, I will never faile thee, nor forſake thee; Heb. 13.5.; which was never made to any one particular, but only to Joſhuah, and that upon an extrnordinary occaſionJoſh. 1.5. which might ſeem to confine it to a farre narrower compaſs. And albeit charity delights not to go alone, but to take in all whom it conceives to have God for their Father, ſaying, Our Father: but faith ſhews it ſelf moſt in particularizing, ſaying, I believe.

Faith looks upon Gods warrant as a command to apply general promiſes as made particularly to every believer, and to apply them to himſelf in particular. Remember thy promiſe unto thy ſervant wherein thou haſt commanded me to put my truſt Pſ. 119.49. A Chriſtian therfore is not contented with theſe general propoſitions, Chriſt came into the world to ſave ſinners, without going further, and ſaying and believing too, of whom I am chief 1 Tim. 1.15. God is the Saviour of all men, eſpecially of them that believe 1 Tim. 4.10, in whom he profeſſeth himſelf to truſt. He deſires God to ſpeak out to him in particular, ſay unto my ſoule I am thy ſalvation Pſ. 35.3. He ſaith with Thomas, my Lord and my God John 20, 28; with Paul, who gave himſelf for me Gal. 2.20. So doth every Chriſtian, not by ſpecial revelation, above Scripture, but by the very properties and nature of faith it ſelf which enableth all Saints to comprehend what is the breadth and length and depth and height Epheſ. 3 18, of all the myſteries of the Goſpel in the general promiſes of God, thereby to know the Love of Chriſt which paſſeth knowledge, to every mans own ſoule in particular.

And this he believeth not only when he actually feeleth, but even when he feeleth not ſenſibly the love of God towards him, but rather the contrary. For even then he is reſolved, though he ſlay me, yet will I truſt in him Job 13.15, for his faith (no more than hope) is not grounded upon ſenſe, but upon promiſe. As the ſap is not alwayes in the branch, yet ever in the root: ſo the ſenſe of ſpiritual priviledges and comforts by vertue of the promiſes, is not alwayes in the believer, yet the ground of his conſolation is never removed, becauſe that is ſo firmly laid up in the promiſe, that when in himſelf; his ſoule refuſeth to be comforted, yet the Word is a continual ſpring to refreſh him, that when he can find no comfort in his own feeling, he finds it in the Word, and is able to ſpeak in faith, that is my comfort in my trouble, thy Word hath quickned me Pſ. 119.50.

Thus this hypocrite is like a Geographer, that coaſteth a Country, and can give you an exact map of every nook and creek in it, but brings home nothing for himſelf out of it: the true believer is as Caleb and Joſhuah that ſo diſcovered Canaan, that themſelves meant to go up and poſſeſſe it: The one looks upon the Word as not belonging to him, the other layeth hold upon it as his own heritage for everPſ. 119.111.

This hypocrite aſſenteth to the truth, but without experimental knowledge.

He ſpeaks of the promiſes by hear-ſay, not as taſting them. He diſcourſeth of them, as a man writeth of the warres of ſuch or ſuch a Countrey, who was never in it, or not in the action: or, as he that deſcribeth ſtrange Countries, but never travelled them himſelfe. As a blind man diſcourſeth of colours, as a patient, that commends Phyſick, believes the Phyſitian in all he writeth, or ſpeaketh, but will make no proof of his art upon himſelf. Thus the hypocrite believes the Goſpel, or at leaſt tels you ſo, yet never made trial of it, nor means to do. He is as thoſe that would heare Chriſts words, but never come in to himſelf, that they may have life John 5.40. It is delightful to read or hear the great works and miracles which Chriſt did, and upon that account, he readeth the ſtories of his life in all the Evangeliſts, but never cares nor ſeeks to be Evangelized, or to find any of the power and influence of the ſame Chriſt upon his ſoul, according to that power which he exerciſed upon the bodies or ſouls of men, in giving them firſt, faith to believe, and then cure upon their believing. He is no more deſirous to feel the power of Chriſt, and to have experience of him in himſelf, then the Phariſees, Sadduces, and the reſt of the Jewes to whom he preached, and before whom he wrought all his mighty works, were, to be doers of his Fathers will, that they might know of his doctrine, whether it be of God, or whether Chriſt ſpake of himſelf John 7.17. He had rather according to the proverb, believe than try; becauſe he is a ſpiritual ſluggard that is loth to take paines, or a cunning fox that knows the Word will not pleaſe him, if he make trial of it: and therefore it pleaſeth him better to take that for granted which he never did, nor means to try.

Contrarily, the true believer hath experience of what he believeth.

He never aſſenteth to any Word upon the Authority of God ſpeaking in it; but, from his own experience, he can after write probatum eſt, upon it. Herein he differs from hypocrites and devils, that whereas they believe not for Gods ſake, but their own: he believes firſt upon the account of God, and then upon trial, further believes from his own experience as the Samaritans did Chriſt.

Thus Job did not only heare of God by the hearing of the eare, and thereby believed; but his eye alſo ſaw him Jobe 42.5., which further confirmed his belief. There is great difference between hear-ſay, and ſight; between diſcourſe, and acquaintance; imagination, and ſealing to the truth of GodJohn. 3.33.

An hypocrite may heare what the Spirit ſaith unto the Churches, but only the Chriſtian knoweth the meaning of the Lord, and the mind of the Spirit, becauſe he only hath the mind of Chriſt 1 Cor. 2.16.. The ſecret of the Lord is revealed to them that feare him Pſal. 25.12.; his own conſcience and heart is a commentary to him written by the ſame Spirit, that ſpeaketh in the Word to make him know it. This, to the true believer is a ſeale to the truth of Scripture to ſatisfie him fully that it is the truth of God. Which a Papiſt will not, muſt not acknowledge: becauſe he takes not his ſeal from the experience he hath within him, but from the ſuppoſitory Church without him. Nor indeed can any natural man be capable of ſuch a confirma ion.

This is that wherein the meaneſt Chriſtian goeth beyond the greateſt Clerks (unſanctified); yea, beyond Satan himſelf. Becauſe the Chriſtian hath received not the ſpirit that is in the World, but the Spirit which is of God, that he might know the things that are freely given him of God 1 Cor. 2.12.; which Spirit not only teacheth, who is a child of God, but alſo beareth witneſſe with his Spirit that he is the child of God Rom. 8.16.. So that his experience extendeth to thoſe things that are moſt ſpiritual, and moſt remote from ſenſe. Many taſte how good the Lord is in outward things, how good he is to beaſts: but, the true believer taſteth how good he is to his children, and among them, to himſelf.

Thus, this hypocrite is as the parents of the blind man, that could tell that he was their ſonne, and that he was borne blind, but by what means he now ſeeth, they knew not John 9.20, 21: He knowes the thing to be true, but that is all: the true believer is as the blind man cured, that not only knew the thing to be true, but had experience of the truth: the one believes the Word, becauſe he cannot gain-ſay it, the other, becauſe his own trial of it witneſſeth on Gods behalf, that it came out from God. The one may commend it as he that commends what he knows not, that he might be thought a man of art and judgment; the other commends it, as he that hath taſted the old wine, and thereupon prefers it before the new Luke 9.39..

This hypocrite aſſenteth to the truth, but not ſo as to be transformed into it.

He talks much of his faith, but ſhews nothing of the fruit, eſpecially of this moſt natural and moſt proper fruit of it, without which all other fruits are to little purpoſe. He is, in his ſoul, for want of true faith, like the three children, in their bodies, in the mid'ſt of the fiery furnace, through the ſtrength of faith; on whoſe bodies the fire had no power, nor was one haire of their head ſinged, neither were their coates changed, nor the ſmel of fire had paſſed on them Dan. 3.27. No more power hath the Word (which this hypocrite aſſenteth unto) upon his heart. He is not ſo mcuh as altered in the leaſt, unleſſe to the worſe. As he that is not better, is certainly the worſe for his knowledge in the Word.

Such light of knowledge and ſuch aſſent may be compared to the light, and influence of the Moon, which ſhineth, but without heat; hindereth not, but rather encreaſeth the cold, ſtirreth up humours, but allayeth none; worketh upon mens bodies, as upon the Sea, cauſing a flood of humours that riſe high in diſeaſes. His knowledge warmeth not, it is an illumination without vegetation. His cold profane heart is not thawed, but rather frozen harder in the dregs of ſin. The more knowledge, the leſſe zeal, more coldneſſe, more pride and ſelf-love. For ſuch knowledge puffeth up 1 Cor. 8.1.. His wiſdome and his knowledge perverteth him, ſo farre is it from transforming him into the ſame Image. This is all his faith, a bare knowledge: and this knowledge makes a full ſea, an 〈 in non-Latin alphabet 〉 and Paroxiſme of ſin in him: and is the high-way to the ſinne againſt the Holy Ghoſt.

Differ.Contrarily, the true believers faith of aſſent, not only affecteth, but transformes him.

He never by faith lookes into the Word, but he beholds in it the lively Portraiture of Chriſt, and is thereby changed into the ſame Image from glory to glory Cor. 3.18. Faith never exerciſeth it ſelf upon the Word, but it hath this effect, it tranſlates and tranſformes the believer every day more and more, till Chriſt be throughly formed in him. The Sun is both the husband and phyſitian of nature, his ſight both heates and heales, it cleanſeth the aire, concocteth humours, diſſolveth vapours; ſo doth the knowledge and faith of Chriſt in a Chriſtian; it doth beget and reforme him, it brings h m to his due ſhape and proportion. For it brings him to the Sun of righteouſneſſe which brings health and cure in his beames, or wings.

It kindleth in him the fire of love, the flame of zeal; it ſtampeth and imprinteth goodneſſe in his heart; abateth in him the love of the world, and of himſelf; ſo that he ſaith with Job, mine eye hath ſeen thee, therefore I abhorre my ſelf and repent in duſt and aſhes Job 42 5, 6: and with David, I have ſeen an end of all perfection, but thy Commandment is exceeding broad Pſ. 119 96. He could never have ſeen how narrow this world is, and how eaſily a man go round all the perfection of it, if he had not ſeen how broad the Word is, and what influence it hath on a believing ſoul. He never beleeveth the Word, as the truth is in Jeſus: but he puts off the old man, and puts on the newEpheſ. 4 21, 22, 23.

Thus, this hypocrite, hath a body or ſhadow of faith, but without the ſoul; the true believer hath the life of faith manifeſted both in his ſoul and body: the one boaſteth of faith without any work of faith upon him, or in him; the other makes out to all the world the truth of his faith by the work of it in him, as well as by thoſe produced by him.

This hypocrite applyeth the Word, without aſſent, or knowledge.

Hitherto we have ſeen his haltings in Aſſent, we ſhall now find him as lame in the application, when he claimes a part and a ſhare in the Word of faith, and in all the good things promiſed in it, as having a portion therein. Before we found him laying a foundation, ſuch as it was, without going on to build an houſe, he gave ſome aſſent, but without application; now, we ſhall ſee him raiſing of an houſe, but without a foundation; very buſie ln laying hold on promiſes, before his aſſent ever cloſed with them upon the account of Gods authority, or he ever clearely and diſtinctly underſtood what they contain, or what termes to be had: which is a building of Caſtles in the aire; or at beſt no better then building upon the Sand.

He boaſteth of faith, and layeth hold on the promiſes, but with the faith of ignorant people for the moſt part, who think they truſt God very farre, when they either have no need of him, or are ignorant of him, and lean only upon their own fooliſh hearts, in ſtead of truſting in God; the more blind, the more bold; For, how can they believe in him, of whom they have not heard Rom. 10.14, by the eare of faith as we l as by that of the body? As the mad man at Athens, ſtanding on the key with his Tables in his hand, entred all the ſhipping and goods in the Port as his own: but, without Bill of lading, conſignement, or mark of his own. So this hypocrite writes down in his book, not in his heart, all Gods mercies and promiſes of more; without any warrant, or mark, to inable him to land them and to bring them to his own ſtore-houſe: or ſo much as knowing, or looking into them to ſee what they contain.

Differ.On the Contrary, the true believers knowledge goes before his aſſent, and both before application.

He knowes that true faith is aſſenſus cum notitia, an aſſent grounded upon knowledge. He firſt knowes that the ſon of God is come, and that he hath given him an underſtanding to know him that is true 1 John 5.20, and that this is the true God, and eternal life. He knowes that all the Promiſes of God in him are yea, and in him Amen 2 or. 1.20. So that hi firſt care is to know whom he hath trusted 2 Tim. 1.12. then, for whatcap. 4.8, and upon what termes and conditionsPſ. 85.8, that if God do ſpeak peace, he muſt ſet down this for a firme reſolution to return no more to folly. To all which he fully aſſenteth, and as firmely aſſents to the conditions, as to the promiſes themſelves: this being an undeniable concluſion that every one that calleth on the name of the Lord muſt depart from iniquity 2 Tim. 2.19.; and that God ſpeakes to the wicked that dares to apply otherwiſe, with deteſtation & terrour, what haſt thou to do to take my Covenant into thy mouth, ſeeing thou hateſt inſtruction and caſteſt my words behind thee Pſ 50.16, 17.?

He knoweth more over, and findeth in himſelf; after this, the ſeales of God, not only thoſe of the Sacraments, which are outward and generall; but alſo thoſe more ſpecial and privy ſeales of Adoption and Sanctification: theſe are his Bills of lading, true conſignements, and the markes by which he knoweth the promiſes, and graces of God in them do truly belong unto him.

Thus, this hypocrite preſumes to lay hold upon promiſes and mercies, as the Danites boldly entred Micahs houſe, and took away, his Ephod, Teraphim, and graven Image Judg. 18.18 without his leave, even when themſelves ſcarce knew what it meant: The true Believer, as David in taking home of the Ark 2 Sam. 6.17; he will lay hold on nothing of Gods, without ſeeking of God, and offering up of peace-offerings before the Lord, for fear he ſhould make too bold with God in ſo doing; the one layes hold on all without examining his Title, the other makes ſure his title before he preſume to lay hand on any thing.

This hypocrite applyeth, by wiſhing.

In this he is Balaam up and down, let me die the death of the righteous: Oh that when I die I may fare as he! Oh that I might then have a part in his happineſſe! Thus, the ſluggard lies lazing and ſtretching out himſelf wiſhing for bread, but will rather ſtarve then labour. If wiſhes would make him rich, who but he? for wealth But the Proverb tells us, what becomes of Wiſhers and Woulders. The eazy lazy wiſh ſlayeth the ſluggard, the deſire of the ſlothful killeth him, becauſe his hands refuſe to labour Prov. 21.25. He coveteth greedily all the day long ver. 26. But hath nothing, becauſe he will do nothing for it. His covetouſneſſe is not that of the Mammoniſt that riſeth up early, and goeth late to bed, and eateth the bread of carefulneſſe, and even over-laying himſelf with toyle and labour: but it proceedes partly from neceſſity that cries for ſupply, and partly from ſlothfulneſſe that would fain have it with bare wiſhing, which becauſe it is eaſily done, he is the more greedy in wiſhing: and becauſe he is eager upon it, he thinkes that will do it, and ſo he cozens himſelf till he ſtarve.

Such is this hypocrite, fain he would have the bleſſings of grace and glory, if bare wiſhes would do it. O that Chriſt were mine! O that I might go to heaven and be ſaved! O that I had ſuch a mercy, ſuch a bleſſing! O that I were aſſured of my ſalvation! but will do nothing for it, not ſo much as pray for it, unleſſe in a faint, lazy, dull, cold manner, that himſelf can ſcarce tell whether he pray, or not. He doth wiſh but not pray, therefore he coveteth and hath not. To wiſh, and not take paines in the uſe of meanes, is not only vain but preſumptuous, it is a deſire to have a thing beſides Gods order, and without his leave. Therefore as the groundleſs hope periſheth, ſo the idle wiſh vaniſheth.

On the Contrary, the true Chriſtian applyeth by apprehending and labouring: Differ.

He ſtretcheth out not only his tongue, but the hand of faith to lay hold on Chriſt in the Word and Sacraments, if by any meanes he obtain him: He followes on cloſe, he leaves no meanes unaſſayed if preſcribed of God, that ſo he may apprehend that for which he is apprehended of Chriſt Jeſus Phil. 3.12. He as earneſtly deſires to apprehend, that is, to uſe all meanes to lay hold upon ſalvation, as ever Chriſt laid hold upon him to beſtow ſalvation on him. He doth not only wiſh he may be ſaved, but worketh out his own ſalvation with fear and trembling Phil. 2.12.. His faith is energetical and active, it abhorres ſloth and idleneſſe.

It is true that ſometimes the deſire of faith in a perſon regenerate, is faith: but not, in the hypocrite; becauſe in this man, deſire is never accompanied with any proſecution of apt meanes to attain the thing deſired; but, in the regenerate, it is ſeconded with labour and diligence, with ſtriving and induſtry to compaſſe the thing deſired, which therefore is not only accepted 2 Cor. 8.12, but ſeconded and aſſiſted by God, that will ſurely fulfill the neſires of them that fear him, he will hear their cry, and will ſave them Pſ. 145.19.. For as in journying deſire with travaile, brings a man to the place, or at leaſt ſets him forward in his way: ſo it is in our travaile towards heaven. He that cannot go, creepeth; and he that doth but creep, getteth ground; but he that lieth ſtill, is never like to be neerer. The deſire therefore of a childe of God, doth not reſt, but proſecute: ſuch deſire giveth not only propinquity, but alſo poſſeſſion in part, and aſſured hope of the whole.

Thus, this hypocrite is like David, wiſhing for ſome of the Waters of Bethlehem that was by the gate 2 Sam. 23.15, but never thought of adventuring for it, that being then a garriſon Town of the Philiſtines: the Chriſtian is as thoſe three mighty men of David, that no ſooner heard him ſpeak the word, but they preſently brake thorough the Host of the enemy, and fetcht it: the one is as the fooliſh Virgins that fain would have entred after the bride-groom, but were refuſed, becauſe they through idleneſſe and ſloth neglected to provide oyl for their lamps in time; the other is like the five wiſe Virgins, that deſiring to enter with the Bride-groom, were admitted, becauſe careful to provide oyle in due ſeaſon.

This hypocrite will apply and beleeve ſome things whether God will or no.

None, at ſometimes, ſo great a Courter of God, as this hypocrite, ſometimes he will not take ſo much as God bids him ask: Witneſſe Ahaz, who being bade to ask a ſigne to confirme the prophecy for deliverance of himſelf and his people, in plaine termes refuſed, ſaying, I will not ask, neither will I tempt the Lord Eſay 7.12. He would have the Prophet to know that his faith needed not ſuch a confirmation, and that he beleeved him without it: but, hypocrite as he was, he ſoon ſhewed plainly that he beleeved him not at all: for he that would not ask a ſigne from God, to avoid tempting of the Lord, refuſed it, not as not needing it, but as beleeving that if he had it, it would do no good: for therefore he that did neglect Gods means, ſet up means of his own in the place of God. For after his pretending ſo much faith in God to deliver him from Rezin the King of Syria, and Pekah King of Iſrael, as not to trouble him to work a miracle to aſſure him of theſe, he preſently ſent to Tiglah Pileſer King of Aſſyria to come and help him againſt thoſe his enemies that aroſe up againſt him 2 King. 16.7, who came indeed upon the invitation, pretending his aide; but, in the iſſue, he proved his ruine, as was foretold by the ſame ProphetIſa. 8.7, 8, &c., upon his refuſal of the way that God put him upon for deliverance.

Sometimes he will force himſelf (as Saul, to offer ſacrifice) to beleeve what God never promiſed nor ſpake. He will beleeve events without means, miracles without a word, as Papiſts beleeve tranſubſtantiation by miracle contrary to the Word and all right reaſon: and as the Jews by an obſtinate and arrogant faith, will needs beleeve in a Meſſiah not yet come, although they have found themſelves blinded and deluded above one thouſand ſix hundred yeares already; longer than the Mahumetans have been abuſed by their prophet. Such an hypocrite is he that will needs beleeve he ſhall be ſaved by Chriſt, although he repent not of his ſinnes; that God will be merciful beyond what he hath ſpoken in his Word, but not ſo ſevere as he hath threatned. Whereupon, he is ſetled upon his lees, and ſaith in his heart, the Lord will not do good, neither will he do evil Zeph. 1.12. He will not trouble himſelf for every miſcarriage of man, but at laſt will take pity and ſave him however. He will therefore bleſſe himſelf in his heart (let God ſay what he liſt to the contrary) ſaying, I ſhall have peace, though I walk in the imagination of mine own heart to adde drunkenenſſe to thirſt Deut. 29.19.

Differ.On the contrary, the true beleever dares not promiſe to himſelf any thing from God, without a Word for his warrant.

If God ſay to David, I will build thee an houſe, David can then boldly preſſe God in prayer for performance. The Word that thou haſt ſpoken, concerning thy ſervant, and concerning his houſe, stabliſh it for ever, and do as thou hast ſaid 2 Sam. 7.25. Here he can be importunate and never give over till he hath an anſwer to his full ſatisfaction. Therefore he goes on to double and trebble the ſame petitionV. 26, 27, &c, For thou Lord of Hoſts, God of Iſrael, haſt revealed to thy ſervant, ſaying, I will build thee an houſe, therefore hath thy ſervant found in his heart to pray this prayer unto thee. And, as if this were not enough, he comes over it againe, And now O Lord God (thou art that God, and thy words be true, and thou haſt promiſed this goodneſſe unto thy ſervant.) Therefore now let it pleaſe thee to bleſſe the houſe of thy ſervant, that it may continue for ever before thee: for thou, O Lord God haſt ſpoken it, and with thy bleſſing let the houſe of thy ſervant be bleſſed for ever.

But if God have made no ſuch promiſe, he then remembers his rule, Ye ſhall not tempt the Lord your God as you tempted him at Maſſah Deut. 6.16. Not ask what God never promiſed, to try what God can do, and will do, if you have a minde to put him to it. He will not put God upon the trial whether he be able to do what ſinful man craves, and whether he be amongſt his people or no Exod. 17.7, and reſolve to try it, by putting him upon that which they have a minde to; ſo that he muſt do that, or they will conclude that either he is not among them according to promiſe; or not able to make good what he hath promiſed. The beleever is of another ſpirit: He looks for a word, and that he lays hold upon as carefully as Benhadads ſervants did on the words of the King of Iſrael, which they diligently obſerved, and haſtily caught 1 King 20.33.. Or, as the Church, that ſo ſoone as ever thoſe words, ſurely I come quickly, be out of Chriſts mouth, ſhe haſtily catcheth them, ſaying, Amen, even ſo come Lord Jeſus Rev. 22.20.

Thus this hypocrite is like Iſrael in the Wilderneſſe, when God will have them to march, they will not; when he forbids them, they are madde to go, and preſume to go up againſt his prohibition, thinking now by their over diligence to make amends for their former diſobedience;Numb. 14.40, 41, &c. the true Chriſtian is ſeriouſly bent to do that in ſincerity, which Balaam ſpake out of neceſſity, and much againſt his will. If Balack would give me his houſe full of ſilver and gold, I cannot go beyond the Word of the Lord my God, to do leſſe or more Numb. 22.18. The one is as he that ſaith, as they, to day or to morrow, we will go into ſuch a City, and continue there a year, and buy and ſell, and get gain, not knowing what ſhall be on the morrow Jam. 4.13, 14; the other is as he that ſaith, if the Lord will, we ſhall live, and do this, or that Verſe 15.

This hypocrite applieth promiſes, but not threatnings.

He beleeveth the Goſpel, wherein he hath no part; but, not the Law, by which he ſhall be judged. He is willing to truſt God for mercy, but not to fear him for his judgements. He is willing to hear of heaven, but not of hell. He likes better to be told that God is merciful, than to hear that he is juſt; or at leaſt that mercies, not judgements belong to him. For, ſaith he, what uſe is there of terrours, but to make men deſpaire? and, to drive Judas to hell? Therefore he findes great fault with thoſe that preach terrors. What! will ye drive men into deſperation? And no marvel, for he would have others preach no otherwiſe to him, then he preacheth to himſelfe. He preacheth not ſo roughly to himſelf, he prophecieth ſmooth things to his own ſoul; therefore cannot abide that others ſhould prophecy evil to him, though he be as Ahab, a none-ſuch for diſobedience, one who hath ſold himſelf to work wickedneſs 1 Kin. 21.25. Therefore he ſaith to the Seers, ſee not; and, to the Prophets, prophecy not right things: ſpeak unto us ſmooth things, prophecy deceits Eſay 30.10.

On the contrary, the true Beleever taketh heed unto, and hold upon every Word of God, Differ. as well as any.

He eſteemeth all Gods precepts concerning all things to be right Pſal. 119 128. He knoweth that no Word of God is in vaine, or fruitleſſe, nor ſhall return unto God void, but ſhall accompliſh that which he pleaſeth, and it ſhall proſper in the thing whereto he ſent it (x). Eſay 55.11. He findeth he hath need of that hard hammer, to break the ſtone of his heart. Even in the finiſhing of his ſalvation, it is good, not only to work, but to feare and tremble Phil. 2.2. Yea, when God is doing moſt for him, he trembleth in himſelf, that he may reſt in the day of trouble Hab. 3.16; as fearing God for the very judgements he executeth upon others; and leſt he ſhould provoke God to bring the like upon himſelf; and leſt for want of holy feare and trembling inſtead of finiſhing his ſalvation, he finiſh his damnation: for they that do not the former, certainly do the other.

Thus, in ſerving God, he will ſerve the Lord with fear, and rejoyce with trembling Pſalm 2.11. He will labour after that grace more eſpecially that may quicken him to ſerve God with reverence and godly fear, even in the receiving of a Kingdom that cannot be ſhaken, as knowing God to be a conſuming fire to all that will not ſo ſerve himHeb. 12.28, 29. Therefore with Paul, he will ſpurre himſelf up to duty by the terrors of the Lord 2 Cor. 5.11; yea, ſets a woe before himſelf, to make him more diligent in preaching the Goſpel 1 Cor. 9.16. He findeth fear to be the beſt Watch-man, and therefore counteth him bleſſed that feareth alwayes Prov. 28.14; but, calamitatis ſeges ſecuritas; the foole rageth, and is confident, which makes him careleſſe to his confuſion; but, the wiſe man feareth, and departeth from evil Prov. 14.16.

Thus this hypocrite is not as the devils, but worſe, for they fear and tremble; whereas he beleeveth a falſhood, and preſumeth; the true beleever is as the bleſſed man that feareth alwayes; The one will be his own carver, the other refuſeth nothing that God ſets before him: The one truſteth God without feare, till at length he feare God without truſting in him: the other ſo feareth God in his greateſt truſt in him, that he is ſure to take hold of God in his greateſt feares.

This hypocrite will truſt God for heavenly things, but not for the things of this life.

He thinks it ſafeſt to caſt himſelf upon God for the greater, but not to truſt him too far for leſſe matters; for the heavenly inheritance, but not for earthly maintenance; as if herein, God had left every man to uſe his wits and induſtry to ſhift for himſelf. His faith ſeemes very ſtrong in beleeving his ſalvation by Chriſt, but not able to bear him up againſt temptations to ſin in providing for the things of the world. And no marvel both his faith by which he beleeveth is but a fancy, and ſalvation in heaven is in his eſteem no better; therefore, there he can make you believe any thing, becauſe he apprehends no danger of miſcarriage: for it is not to him a pin to chooſe, whether he get to heaven or not, however he hath taught himſelfe to ſpeak otherwiſe. But as for the things of this life, he looks upon them as matters of ſubſtance indeed; his fancy-ful faith cannot faſten upon the promiſes of them, becauſe he ſees that no man gets them but by his own wit and induſtry. And 'tis not promiſes (in his opinion) that ever made any man rich: therefore he reſolves to look to himſelf, and to take the beſt courſe he can to be rich in the world.

If he did indeed equally value heaven with earth: he would be as loth to truſt God for that, as for this. He is content to truſt him for heavenly things, becauſe he looks upon them as trifles in compariſon of earthly; but denyeth him credit in the things of the world, as being of more conſequence and value in the hypocrites eſteeme. He deales with God, as ſome wary men do with ſlippery chapmen, they will truſt them for a ſmall parcel, or for ſome braided wares, or things out of date; but not with any commodities of uſe, and in preſent requeſt, which are every mans money.

Differ.On the contrary, the true beleever makes no difference, but equally truſteth God for all.

He knoweth that godlineſſe hath the promiſe of the life that now is, as well as of that to come 1 Tim. 4.8. That God is as much engaged to give him daily bread, as pardon of ſinne, or glory it ſelf; that the promiſe for the one, ſo far as it is good for him to receive it, is as abſolute as the other. He doth indeed value heaven before earth; but relieth equally on the promiſe for both, becauſe the ſame God promiſeth both, and is equally engaged for both. Therefore David prayes as confidently for building of his own houſe 2 Sam. 7, here, as for the houſe of his ſoule, eternal in the heavens. He remembreth that his heavenly Father knoweth that he hath need of theſe things Matth. 6.32, and that he careth for him; therefore however he will be diligent in obedience to God, to honour him in a lawful calling, yet he casteth all his care, for the iſſue, upon God that careth for him 1 Peter 5.7.

He will not take thought for any thing, as miſtruſting God will not provide in a lawful way; but is afraid onely of his own heart, that he ſhould diſhonour God by ſtealing, or by any other unlawful courſe of getting gaine; and ſo take the Name of his God in vaine Prov. 30.9, by not caſting himſelf wholly upon God for maintenance, when he hath profeſſed before all the world, that he hath truſted in God for this, as well as for heaven.

Thus, this hypocrite, in heavenly things pretends to more faith then any wiſe man would wiſh him; the true beleever, in earthly things hath no leſſe confidence in God, than may keep him in the way of God to procure them. The one is like a mad man that leaps for joy to think in how good caſe he is, for heaven; the other is a ſober friend that pities and laments his condition, when he ſees him, notwithſtanding his boaſting of faith, to take ſuch indirect wayes to the things of the world.

This hypocrite applyeth mercies and promiſes without conflicts.

He is inſtantly cock-ſure (as we ſay) of every thing that he layeth hands upon. He is not in the leaſt troubled with fears and doubtings, that they belong not to him. He knows not what doubting meaneth. The foole believeth every word Prov. 14.15, not with God, but with man that ſeekes to cheat him by flattery, ſpeaketh to him. What is more improbable, or impoſſible, then a man wallowing in all wickedneſſe and living in impenitency ſhould conclude to himſelf that he is in the way of ſalvation, and in a capacity to apply all promiſes made to beleevers for that purpoſe; yet this the fool beleeveth, and ſaith, I ſhall have peace Deut. 29.19, he doubts nothing of it; and wonders any man elſe ſhould; for, fools caſt no perils, nor admit any queſtioning of their title to what they would have. Thus the fool flattereth himſelf in his own eyes, until his iniquity be found to be hateful Pſalme 36.2; until men hate him for this wickedneſſe of his ſelf-flattery, as well as for the reſt of his villany.

Indeed he that beleeveth on good ground, is oppoſed by Satan, and ſometimes cauſeleſly conflicted with by his own conſcience, ſo that he knows not what to think of himſelf and his title to the promiſes; yea, ſometimes God himſelf hides his face from him, that he cannot tell what to think of Gods meaning towards him; and then he is troubled to purpoſePſalme 30.7. But corruption is not offended with preſumption, but rather cheriſheth it. Neither is Satans Kingdome weakned, nor his conqueſt leſſe by ſuch confidence, but more aſſured. For, who would deſire more of his vaſſals; yea, of his enemies, then that they ſhould be ſecureLuke 11.21?

Contrarily, the true beleevers faith is militant. Differ.

As his own condition in this world is not only a wayfare, but a perpetual warfare, engaging him to wreſtle not with fleſh and blood, but againſt principality, againſt powers, Eph. 6.12 &c. So his faith is, and muſt be alwayes in armes, in conflicts and agonies, not only againſt infidels abroad, but againſt infidelity at home, making him ſometimes to cry out, Lord help my unbelief: yea, not only againſt devils, but as Jacob againſt God himſelf that will try our faith, as a man that tries his own ſword by bending it up to the hilts, ſo that his infidelity flies out ſometimes ſo farre, as to ſay, All men (Prophets and all) are liars Pſalm 116.11; I am caſt out of thy ſight, &c. Not that hereby it followeth that it is beſt to doubt of ſalvation Pſalm 31.22; for, the command is, to give diligence to make it ſure 2 Peter 1.10. And what God enjoyneth, who ſhall forbid, or neglect?

It were a wilde concluſion; that becauſe we ſometimes do doubt, therefore we alwayes must doubt: or that becauſe by reaſon of ſinne dwelling in us, we cannot at ſometimes but doubt, therefore it is a part of Chriſtian modeſty, yea of duty to doubt alwayes. They deceive themſelves who cannot be perſwaded that they have infidelity, doubting, yea, ſome Atheiſme to cope with; and they, no leſſe, who count doubting a friend. The beleever knoweth by experience that it is not an ingredient into the nature of a faith, but a poiſon againſt which faith ſtriveth: nor belonging to the conſtitution of a Chriſtian, but following him as a diſeaſe; and ſuch a diſeaſe againſt which he laboureth (how ever weakly) and not which he ought to feed, all his dayes. The very doubting of a Beleever tendeth to a reſolution; as, when an objection is moved, that it may be removed. He reſteth not in doubting as a Sceptick, as knowing that it is neither needleſſe, nor impoſſible, by ordinary diligence, to reſolve, and be aſſured.

Thus, this hypocrite is as Laiſh, in which the people dwelt careleſſe, being quiet and ſecure, having no buſineſſe with any man Judg. 18.7, and ſo were eaſily over-run by the Danites, when they thought of no danger; ſo is he by his infidelity while he glories in the undiſturbedneſſe of his faith; the true Chriſtian is as the Centinel that is never off his watch-Tower day nor night, hearkening diligently with much heed, and crying a Lion Eſay 21.8, until God make him anſwer, that the enemy that he feared is fallen, and broken: the one by ſecurity is ruined, the other by fears and conflicts is preſerved.

This hypocrite conceiteth that he apprehendeth Chriſt, but is not apprehended of Chriſt.

He is confident that he hath ſo ſurely taken hold of Chriſt, that Chriſt and all his benefits are undoubtedly his: He thinks he can, for a need, ſhew you Chriſt in his hand; as a Papiſt can his Crucifix, or mock-Chriſt; and can lay out all the benefits of Chriſt before you ſo exactly and methodically, that you ſhall not call for one of them, but he hath it ready to ſhew; at leaſt, in a map, or picture; in his head, in his brain. In a diſcourſe he is cunning and nimble at it, as ever Judas, or Alexander the Copperſmith were. And becauſe it is ſo perfectly at his tongues end, he ſtrongly conceiteth it to be in his heart too, where it never came.

He relieth more on his faith, than on the truth of Chriſt. Let Chriſt ſay what he will to the contrary, yet if this hypocrite have but a ſtrong conceit that he is a partaker of Chriſt, all that Chriſt can ſay, ſhall never beat this opinion out of his head, which he calls faith in his heart. He reſteth more on his own ſtrength, than on Chriſts power. And is ſure he hath Chriſt, becauſe he thinks ſo: and, as if he were able to take Chriſt priſoner at his pleaſure, he talks ſo confidently and freely, what he can put Chriſt upon and make him at any time do for him, as if he had made him as ſure, as the Tyrians, who uſed to tie their gods with chaines, that they might not forſake them.

But all this while, no ſigne or ſhew of Chriſts apprehending of him: he hath nothing of Chriſt formed in him, no ſubſtantial ſolid image of Chriſt, but only a paper-picture appeareth upon him. Where Chriſt comes he goes preſently to work; If any man be in Chriſt, and Chriſt in him, he is 〈 in non-Latin alphabet 〉 , a new Creation, not only patched up, and painted over in ſome places; but, old things are paſſed away, and all things are become new 2 Cor. 5.17. This is to be apprehended of Chriſt, when Chriſt ſo takes hold, as to take poſſeſſion of the whole man, to new mould and model him, to put on him the whole new man, which, after God is created in righteouſneſſe and true holineſſe Eph. 4.23, to which this hypocrite is altogether a ſtranger.

Differ.On the contrary, the true beleevers apprehending of Christ is mutuall.

He never apprehendeth Chriſt, but it is for that for which he alſo is apprehended of Christ Phil. 3.1, 2. Thus the Patriarchs and Fathers of the Old Teſtament, were ſaid to imbrace or to ſalute the promiſesHeb. 11.13, they and the promiſes kiſſed each other, as the word 〈 in non-Latin alphabet 〉 , doth import. The Spouſe never comes neer Chriſt, but he kiſſeth her with the kiſſes of his mouth Cant. 12; he doth communicate all his graces, of his fulneſſe ſhe receiveth grace for grace Joh. 1.16. And this is both the ſafety and ſtrength of a Chriſtian, that as he hath Chriſt in his hand, ſo Chriſt hath the beleever in his: ſo that when faith is weak in the beleevers hand, yet the Chriſtian is ſtrong in Chriſts hand, and enabled upon good ground to ſay, when I am weak, yet then am I ſtrong 2 Cor. 12.10.. For, Chriſt is mighty to ſave Eſay 63.1; and well is it for the beleever, who of himſelf is weak in his greateſt ſtrength, ſo that by his own strength ſhall no man prevail 1 Sam. 2 9., but he is now held by and in a ſtronger hand, and kept by the power of God through faith unto ſalvation 1 Peter 1.5.

This is it that makes him even an omnipotent man; for, all things are poſſible to him that beleeveth Mark 9.23: becauſe Chriſt holds him faſt united in his own hand, that all the power of Satan cannot make him to let go his hold, nor obſtruct him in obtaining any thing from God; becauſe he not ſo much holdeth faſt Chriſt, as he is holden faſt by Chriſt. Therefore it is that even he who one while looking on his own palſy-feeble hand of faith, cries out complaining? Quis eripiet, &c. who ſhall deliver me Rom. 7.24; another while (relying upon the power of Chriſt, and on his hand out of which no man is able to pluck him John 10.28); he caſteth his gauntlet, and with triumph ſaith, Quis abripiet? who ſhall ſeparate me from the love of Chriſt Rom. 8.35?

Thus this hypocrite indeed imbraceth (what is fabled of Ixion imbracing a cloud inſtead of Juno) a ſhadow inſtead of the ſubſtance; an imaginary Chriſt of his own fancying, inſtead of him who was the Sonne of God; the true Chriſtian is partaker of him, who ſo layes hold upon him, that he transformes him into the ſame image: the one by his imaginary Chriſt produceth nothing but Centaures, monſters in opinions and practiſe, of whom that Proverb, mens non in eſt Centauris, is verified, for he can effect nothing that he undertakes; the other is in the hand of Chriſt, as wood aſſimilated into the nature of fire when caſt into it.

This hypocrites faith is but one handed.

And that hand is a left-hand too. He hath an hand to receive, but none to give. And an hand that more gladly receiveth bleſſings of Gods left-hand (as Auſtin ſtiles them) earthly bleſſings, rather than thoſe of his right-hands, ſuch as are all ſpiritual bleſſings in heavenly things in Chriſt Epheſ. 1.3. Or if he ſeem to deſire theſe; willing he is Chriſt and all his benefits ſhould belong to him, but he will give nothing for him. He is willing with the young man to have treaſure in heaven; but, not part with his own treaſure upon earthMat. 19.21, 22. He likes well a bird in hand. If God will cauſe all his goodneſſe to paſſe before Exod. 33.19, this hypocrite he likes well of that; but if God will have him to extend any of his goodneſſe to the Saints, ſuch a requeſt is as welcome to him as that of David to Nabal 1 Sam. 25.10, which he never meant to grant.

While God ſaith, I give, his hand is ſtretched out: but when God ſaith, give me, either thy heart, thy tongue, thy wealth, thy life, &c. he ſoon draws back not only his hand, but his heart alſo. He comes unto God to get by him, and not to give to him; and therefore ſaith in effect, as Pharaoh Exod. 5.2, Who is the Lord that I ſhould let ſuch or ſuch a thing, my wealth, liberty, life go for him? What is the Almighty that I ſhould ſerve him? Is all come to this? I expected great matters from God, and doth God come a begging, or borrowing to me? This is the language of the hypocrites heart, however his tongue be employed.

Contrarily, the true beleever never comes to God without two hands. Differ.

He never brings an hand to receive Chriſt, but he with the other gives himſelf unto God as one that is alive from the dead: yea, there is not a member of his body, but he conſecrateth it as holy to the Lord, by laying his hand upon it, and offering it up, as, not only an inſtrument to work for God, but as a weapon of righteouſneſs to fight for God, if need beRom. 6.13. He never laid hand upon a mercy, but he accounted it as a debt on his part, to offer up the ſacrifice of praiſe; For, although he know Gods grace to be free in reſpect of money, that is, of merit to procure it, yet he will not let it be ſo free, as not to returne ſome duty and ſervice upon the receit of it. In this ſenſe he follows the Councel of Chriſt, to buyRevel. 3.18; but, with Gods money, not as deſerving the gold he purchaſeth, but as performing the homage which he oweth.

He knoweth that God would never admit of a lame, or imperfect ſacrifice. If it wanted any thing it muſt not be offered upon his Altar. He will therefore never offer up a maimed imperfect faith, that hath not an hand to work by love, as well as an hand to receive for neceſſity. He not only ſaith with Abraham, Lord what wilt thou give me Gen. 15.2? but he reſolves with Abraham, to offer up his only Son, and that by the ſame faith wherewith he received him, whenſoever God calleth for himHeb. 11.17.

Thus, the hypocrite is like the ſluggard who pulls one hand out of his boſom, wherewith he may receive; but hideth the other in his boſome wherewith he ſhould labour: the true beleever is like Aaron that layeth both his hands upon the head of the goat Levit. 16.21, that he may give as well as receive, the one is as lame in his hands, as Mephiboſheth in his feet; and ſo cannot ſtirre for God, but as others (whether his pleaſures or profits) carry him up and down: the other is dextrous and ſtrenuous in giving as well as receiving as knowing; it to be a more bleſſed thing to give then to receive Acts 20.35.

This hypocrite is more affected with terrour then with comforts.

We have ſeen what he is in the matter of Aſſent, and Application, or truſt: we muſt now trace him further, and conſider his feeling, as the effect and fruit of both the former; eſpecially of application. For it is not poſſible that Application ſhould be without affection. And the affection is according to the objects apprehended, and the manner and meaſure of mans apprehending of them. The objects of faith moſt proper for Application, are either threats or promiſes; anſwerable whereunto the heart is affected, either with terrors and diſcomforts; or with peace and joy. In which method, the remaining Characters of this hypocrite are to be carryed on.

He ſeemeth to be much affected with joy upon the Application of promiſes: but, as the application was but counterfeit, and pretended for his own better grace, ſo his joys and comforts are but forced and without continuance, as we ſhall ſhew anon; but his terrours, upon the apprehenſion of threatnings, affect him indeed. For theſe are not fained (as his comforts be) but real, and ſuch as he can neither avoid nor diſſemble. The reaſon is, becauſe the comforts being but from his own ſtraining of promiſes, applied without warrant, or leave from God; they affect but from the teeth outward; but his terrours ariſe from another foundation, the ſetting of his ſins in order before him Pſalm 50.21, and ſetting home of threatnings, by God himſelf: ſo as now he cannot but be terrified in another manner then before he ſeemed to be comforted.

He was comforted in jeſt, but is terrified in earneſt. In the one he made ſhew of what he had not, in this he cannot diſſemble what really lies heavy upon his heart, this like Pharaohs leane kine devoureth the fat, ſo that there is no ſigne or relique of them remaining. The one was but a borrowed thing, but this is the portion of his cup Pſalme 11.6.. No ſinner in Zion ſo much afraid, as the hypocrite; fearfulneſſe hath not only overtaken, but ſurprized him Eſay 33.14. It is a thing he lookt not for: and therefore affecteth and amazeth him the more. A Piſtol ſhot off at ones powle, makes the ſtouteſt to tremble, when he would not ſo much as ſtartle at the going off of a whole Canon, when he ſeeth the fire given to it.

Every hypocrite having a guilty conſcience, muſt needs when God takes him to do, have an accuſing conſcience too, eſpecially when the light of the Word ſhineth upon it, letting him ſee in what termes he ſtandeth with God his Judge. Now, the Word is to his conſcience, as the Sun that ſhone upon the water early in the morning, cauſing the water to appeare to the Moabites as red as blood; and then to conclude this is blood 2 King. 3.22, 23.; and therefore calling upon conſcience, to gaul him to purpoſe, as they to themſelves, now Moab to the ſpoile. Now, even Felix a Judge, trembleth before his priſoner, to hear of a judgement to come Act. 24.26. For now he ſeeth that there is a judgement for all, and a hell for the wicked, but chiefly for the hypocrite, and therefore now he knowes there is no eſcaping of devouring fires, and of everlaſting burnings. He is therefore now terrified to purpoſe, whoſe comforts and joyes were but a pageant for ſhew.

Differ.On the Contrary, the true Believer is moſt affected with Comforts.

Contrariorum eadem eſt ratio. If the hypocrite be moſt affected with terrours, becauſe theſe are moſt properly applicable to him: then the believer muſt needes be moſt affected with comforts, becauſe theſe are not uſurped, but properly belonging to him, and ſhed abroad in his heart by God himſelf, when once he hath made him capable of them. Time was, while he was yet unregenerate, that he was under a ſpirit of bondage: and then fear Rom. 8.15. chaſed him up and down like a ſmitten Deere till he got ſight and hold of Chriſt by faith: but after faith was once come, he was no longer under that ſmarting rod, but received the Spirit of Adoption enabling him to call and cry to his formerly-angry Judge, Abba Father ver. 16..

The proper food, and ſtate of Gods children is Conſolation 2 Theſ. 1.16.: this is the breaſts allowed them of GodIſa. 66.11.. There is indeed an uſe of terrours belonging unto them, to humble them for ſin, and to prepare them for grace; but, terrours are not their proper allowance as they are children, but only as the rod or ferular to keep them in order. Sometimes fire is uſeful to the living, but clothes are more proper for all times and ſeaſons. Men uſe to cloath the living, not the dead, to whom, according to the ancient cuſtome of ſome countries, fire was rather applyed; yet ſometimes fire was made uſe of for the benefit of the living. Clothes warme by cheriſhing and drawing out the natural heat that is within: they never warme a dead body. But fire will heat, yea roſt and burne up dead fleſh. The clothing of a Believer are the mercies of God in Chriſt covering him with the robes of righeeouſneſſe and clothing him with the garments of ſalvation Iſa. 61.10.. And, he having in him the inward heat of ſaving faith, theſe cloathes do warme and comfort him. But the fire of judgement is more proper for the Reprobate, firſt not warming, but rather burning him at preſent with an adventitious and unnatural heat; yet, beginning with cold, as a feaver that begins in ſhaking, and quivering, and ends in ſcorching comforts are his cloathing, the fire of terrours, the hypocrites portion.

Thus, this hypocrite holds forth comforts, as commodities painted upon a cloth without his door, but apprehendeth terrours as a fire in his bones: the true Believer feedes upon comforts as his meat, and upon terrours as his phyſick: the one makes uſe of comforts, as a chap-man of his credit, when he knowes to his grief, that he muſt ſhortly ſhut up, and hide his head; the other hath comfort within when he is at the loweſt without, becauſe his faith hath compounded with his creditor, who will again ſet him up.

This hypocrite feeleth, and beareth terrours unwillingly.

Even when he beareth leaſt, he is ſoon weary, and deſireth to be eaſed: But if God give him his load, he is as a wild Bull in a net Iſa. 51.20.. He ſaith not, hîc ure, hîc ſeca, here lay on the ſeiring Irons, cut and launce, as ſometimes Auſtin; but, as Pharaoh, intreat the Lord to take away the Frogs from me Exod. 8.8., theſe croaking terrours that creep upon me wherever I go. He murmures and repineth at terrours, but labours not to be truly humbled under them, and therefore ſtrives to be rid of them, as Saul of his evil ſpirit. For no man is willingly tormented in that flame which tends to burn him up. Therefore Felix being terrified, putteth Paul to ſilence. He will hear no Preacher that ſhall follow him ſtill with the terrours of the Judgment to come, although they be no other but the terrours of the Lord. No man will endure a corroding ſmarting plaiſter, of which he hopes for no good. Thus Cain being affrighted, ſtayed not till God put him away; but, the place and communication being too hot for him, He went out from the preſence of the Lord, and dwelt in the Land of Nod Gen. 4.16., that is, in a place of exile, baniſhing himſelf in the moſt remote countrey that he could find. And Judas deſpairing, turnes his back upon Chriſt, never coming more at him. So this hypocrite looking for no good of his trouble, cares not how ſoon, or by what meanes he rids himſelf of it.

On the Contrary, the true Believer willingly beares the terrours of God, Differ. till humbled under them.

He knowes that it is good for a man to be ſometimes under terrours, that he may thereby take occaſion to lay himſelf low before God: Therefore albeit no afflicton be joyous as ſuch for the preſent, yet he bares this as a man doth a corroſive to eate out proud fleſh that hinders the cure of his wound. David was under great terrours for his great ſinnes, but when he was loweſt in the Dungeon we finde him praying for taking away his ſinne, purging of his heart, and creating of a clean heart in him, and then, and not till then, to be freed of the Rack that he was upon.

He is content to ſtoop under the hand and diſcipline of God, patiently learning by bearing the power of his wrath, that he might after taſte a more full draught of his ſweeteſt mercies. He hath ever hope in his greateſt tortures, as he that is ſick with phyſick given for his recovery, that his terrours ſhall end in comfort, his hell in heaven. Therefore in the greateſt terrours he runneth not from God, but cleaveth cloſer to him as a child to his father when moſt frighted with the rod; O Lord, ſaith he, I have heard thy voice, and was afraid. What then? Did he hide as Adam? or, go away from God, as Cain? No, but cleaves cloſe unto God by prayer, revive thy work, that is, of mercy; in wrath remember mercy Hab. 3.2.. Yea, ſo farre is he from deſiring to be eaſed, till he be humbled and bettered, that he rather feares Gods hand will be taken off, and the plaiſter pluckt off, before his deadly wound be cured.

Thus, this hypocrite makes no other uſe of the terrours of God ſeiſing on him, than the impenitent thief on the croſſe, that fell to railing at Chriſt, becauſe for his ſake he ſuſtained ſuch a dolorous death to bear him company; the true Believer is like the other thief, by his torments brought to a more thorough ſight of his ſinnes, and to juſtifie God in his proceedings, with rebuking of his fellow, and cloſing with prayer to Chriſt to receive him to his Kingdome: the one blaſphemeth, the other prayeth.

This hypocrites peace is without capitulation or parly.

Hitherto we have ſeen his deportment under terrours, we ſhall now view him in his ſuppoſed peace and comforts.

He would not be thought to be without peace with God, nor much interrogated, when or how made. That he rather would have to be ſuppoſed, then ſifted. He hath framed to himſelf a peace with God; but without God. He is fallen into it, and is ſtrongly perſwaded of it: but he knowes not how he came by it, or upon what termes. It is not a peace of Gods proclaiming, but of his own deviſing; God peremptorily bids Iſaiah to proclaime this to all the world, There is no peace, ſaith my God, to the wicked Iſa. 57.21.. Therefore when this hypocrite talkes loudeſt of his peace with God, he cares not how little he hath to do with God in it. He will rather have recourſe to them that ſay, peace, peace, when there is no peace Jer. 6.14..

Thus, he talkes of peace as if a Rebel ſhould dream or fancy to himſelf a peace between him & his Soveraign, without ever treating with, or ſubmitting to his Prince, but ſtill continuing in Armes againſt him: I ſhall have peace, ſaith he, though I walk on in the ſtubborneſſe of mine own heart to adde drunkenneſſe to thirſt Deut. 29.19.. This is rather a peace with the Devil, a covenant with death and hell Iſa. 28.15., not with God; it will never hold, it ſhall be diſſolved ver. 28.; when God proclaimes warre, the Devil himſelf will break the league and be the firſt that ſhall fly in his face, and take him by the throat. God will not only diſclaim, but diſſolve it. His Covenant with death ſhall be diſanulled, and his agreement with hell ſhall not ſtand ver. 28.. This peace is no better than for a thief to get a pardon of the Hang-man. This peace will be no diſcharge, it is but his own forgery. His peace is no other but the ſuppreſſing of the clamour of his conſcience forthe preſent, by hardening his heart more in that ſin for which his conſcience ſometimes whips him, and winking with his eyes that he may not take a full view of his ſin ſo often as conſcience would hold before him the glaſſe of the Law, till he can no longer ſtifle the terrours of God within him.

Differ.On the Contrary, the true Believer will have his peace with God, from God, or not at all.

He will have God ſpeak the word: or, he knowes it will do him no good, who ever elſe proclaimes it. His reſolution is, I will hear what God the Lord will ſpeak: for he will ſpeak peace unto his people, and to his Saints Pſal. 85.8.. If he ſpeak it, it is worth accepting: otherwiſe 'tis not worth the hearkning to. Cauſe me to hear the voice of joy and gladneſſe, that the bones which thou hast broken may rejoyce Pſ. 51.8.. He had rather be in trouble ſtill, then to come out of it without a diſcharge from God: ſay thou unto my ſoul, I am thy ſalvation Pſ. 35.3.. He values not ſalvation it ſelf, unleſs it come from God.

Not that he deſpiſeth the peace of conſcience within, if true. He is not ignorant that if conſcience rightly informed and duly doing his office is Gods mouth to his ſoul truly renewed by grace. And therefore, if his heart, freed from ſelf-love and partiality, condemne him not, then he hath or may have confidence towards God 1 Joh. 3.21.. Then, and not before, the heart ſpeaketh as God ſpeaketh, that is, from the Word in the mouth of the faithful Miniſter, to whom the Word of reconciliation is committed 2 Cor. 5.19.. The Lord createth the fruit of the lips peace Iſa. 57.19.. He bindeth and looſeth by his Miniſters, not as giving away unto man his own authority or infallibility, to bind and looſe at his pleaſure; but, commiſſionating him as his Herauld, or Ambaſſadour to declare and publiſh Gods own binding and looſing, as to the rule of either, leaving to man the application of the rule to particular perſons. As he Prieſt that was to view and order a perſon, or houſe infected with the plague of Leproſy; firſt, giving him the ſymptomes of the ſpreading; and ſignes of the abatement of the diſeaſe, and then appointing him diligently to view the Patient, and by thoſe ſymptomes and ſignes to proceed with him. Thus God abſolved, David repenting, by the mouth of Nathan, the Lord hath put away thy ſinne, thou ſhalt not die 2 Sam. 12.13.. But this God doth upon condition too: he will ſpeak peace to his people: but, let them not turne again to folly Pſ. 85.8.. Never Prince received Rebels to mercy, but under the ſtrongeſt aſſurance of future allegiance.

Thus, this hypocrite pretends to peace upon no better termes then Rogues to a Paſſe which they have made for themſelves underan hedge. The true believer never accounts himſelf at peace with God, till he be juſtified by faith, and hath gotten his peace through our Lord Jeſus Chriſt Rom. 8.1.. The one hath gotten his peace from hell; the other from heaven.

This hypocrites peace with God is without warre with his enemies.

He would have peace with God; and, by his own telling he hath it: but he is loth to eſpouſe Gods quarrels; and to engage in any of the Warres of the Lord, either offenſive, or defenſive; leſt he ſhould thereby have war with ſome of his neereſt neighbours and deereſt friends and allies, the corruptions within his own breaſt, with which he reſolves to hold all correſpondence and peace.

His peace is without purgation; yea, without pacification: for the quarrel on both ſides is ſtill maintained. The hypocrite harbours the old Traytor ſin, againſt even the Prince of peace, and God ſtill abhorreth the receiver and abettor of his enemies, as much as he doth the chief Rebel; God comprehendeth none in his peace, but with expreſſe exception of ſinne, and with condition not only to bear armes, but to fight ſtoutly with the whole Nation of this Amaleck, with whom he hath ſworne to have warre unto all generations Exod. 17.16.. Or, if he do make ſome preparation, and muſter up his forces againſt the Amalakites, yet he takes no heed to the charge and order he hath received from God in the proſecution of that warre.

Gods commiſſion and command to Saul is, now go and ſmite Amalek, and utterly deſtroy all that they have, and ſpare them not, but ſlay both man and woman, infant and ſuckling, oxe and ſheep, camel and aſſe 1 Sam. 15.3.. This hypocrite, as Saul will muſter up his men, and forme a very great Army and make as if he would not leave ſo much as one man or beaſt alive. But what is the iſſue, the common ſort, the luſts that he cares not for, they perhaps are deſtroyed, his ſwearing, drunkenneſſe, leud company, &c. are caſt off; but Agag the King ver. 8., his chief, his capital luſt is ſpared; ſo alſo the beſt of the ſheep, oxen, and all that was good, whatever luſts or means of ſerving and feeding his maſter luſt; only that which is vile and refuſe, that will be a diſgrace to him among his new company, that he is content to deſtroy utterly ver. 9.. Thus the hypocrite pleaſeth himſelf in deluding of himſelf and the world for awhile, untill God ſend Samuel to tell him his own, and to let him know that, notwithſtanding all his ſpecious pretences of ſaving of ſome of the beſt, for ſacrifice, that this was no other then rebellion, which is as bad as the ſin of witchcraft, which Saul had ſo ſharply puniſhed; nor then stubbornneſſe that ran up as high as the greateſt iniquity, even Idolatry it ſelf (k), that God himſelf would never endure even in thoſe that were neereſt to him. So that, how ever this hypocrite at preſent takes all to be peace between God and him, yet it will not be long ere God ſend a Jehu, his own conſcience or ſomewhat elſe againſt him, of whom if he demand, Is it peace? he is ſure to receive no better anſwer then Jehoram from Jehu 2 Kings 9.22, what peace ſo long as thy ſecret, thy beloved ſinnes of whoredome, covetouſneſſe, pride, &c. are yet ſo many, and remain unmortified? In vain then ſhall it be for him to fly; for Jehu will then draw his bow in full ſtrength; and cauſe the arrow of God entring his back, to go thorough his heart.

Differ.On the Contrary, the Believers peace is a change of war.

His peace with God is his war with ſinne. Before he fought againſt God in behalf of ſin: now, he comes over to God, and beares armes againſt his former Lord. He is engaged in a warre ſtill, and not only dippeth his foot in the blood of his enemies, but cauſeth the very dogges to lick it up; he muſtereth up all his graces, and not only ſo but all moral vertues too. He is content his members that were formerly weapons of warre, ſhould not be turned into plow-ſhares or pruning hookes, inſtruments of peace; but be employed ſtill as weapons only the war is changed. He will not now give up his members as weapons of unrighteouſneſſe unto ſinne, but of Righteouſneſſe unto God Rom. 6.13..

He paſſeth from the worſe and weaker, over to the ſtronger and ſafer ſide. As Jehorams meſſengers turned behind Jehu, ſo he behind Jeſus. And as Jezabels Eunuches offered themſelves to the ſervice of Jehu, even to the caſting down of their Miſtreſſe out of the window, ſo the true Believer approveth his fidelity and love to Chriſt, in laying hands upon and deſtroying of that luſt, that ſinne which before he ſerved. A peace therefore he hath with God, but no ſecurity from war in the world. Upon every aſſault or conſpiracy of ſinne diſcovered, the alarme is ſounded, he ſtands to his armes, and goes out to battell upon every inſurrection of concupiſcence, aid from heaven is demanded, and granted: his life is a continual warfare, even when his peace is at the firmeſt with God.

Thus, this hypocrite comes to God for peace, as the Gibeonites to Joſhua; for a leagueJoſh. 9.8.9. wilily pretending that he comes from a far Countrey, meerely upon the fame of the greatneſſe of the Name of the Lord: but, the true Chriſtian comes unto him as Amaſai to David, bringing with him the children of Benjamin and Judah, ſaying, Thine are we David, and on thy ſide thou ſon of Jeſſe: peace, peace be unto thee and peace be to thy helpers 1 Chr. 12, 18.. The one miſtakes a truce for a peace, the other makes a ſure peace never to be diſſolved: the one contents himſelf with peace in the world, although he have none with God: the other hath peace in Chriſt, even when he hath tribulation in the world John 16.33..

This hypocrites joy in believing, is as an haſty birth, or too early ſpring.

Joy in the Holy Ghoſt, is the brighteſt luſtre of faith; unſpeakably glorious, ſo that he that truly feeles it cannot expreſſe it; much leſſe comprehend it. To this therefore as well as to peace, this hypocrite layeth claim, but without a Title. He hath a joy, but it ſhootes up too faſt to be right: the haſt it makes to get up ſhewes plainly enough that it growes up out of the Dunghill. A worldly joy, with a falſe name given it: It is too ſoon ripe to be good: and therefore proves quickly rotten. His heart is like tindar, it takes fire of joy ſo ſoon as it is but ſtricken upon, not like more ſolid wood that askes more labour to kindle it. The Temporary is ſaid, 〈 in non-Latin alphabet 〉 , immediately to receive the Word with joy Mat. 13.5. & 20. Luk. 8.13. The joy is in, as ſoon as the Word. But this is fancy, not true joy; fancy is quick, conſideration is ſlow: and that fruit which laſteth longeſt comes up ſloweſt. That Gourd which ſhot up in a night was as ſoon deſtroyed. His joy is as a ſudden blaze made with ſtraw, or thornes: not enough to warme him, even when it flames higheſt.

Contrarily, the true Believers joy takes more leaſure.

Differ.He hath ſometimes a winters night of heavineſſe, before the morning joy appearethPſ. 30.5.. Light is ſown for the righteous, and joy for the upright in heart Pſ. 97.11.? And they that ſow in teares ſhall reap in joy Pſ. 126.5.. but, joy is a grain that is long ere it ſhoot up, and be white to the harveſt; the husband-man waiteth for the pretious fruit of the earth, and hath long patience for it James 5.7.; and, the more pretious, the longer he waiteth. The good ground brings forth fruit; but, with patience Luke 8.15.. Faith indeed, in ſome ſenſe maketh haſt, to lay hold on the promiſe, but, maketh not haſt Iſa. 28.16, to reap it, or to claim performance. Faith maketh haſt to make ſure of Chriſt: but doth not make haſt as an hungry diſtruſtful creditor, that is ready with a Sargeant to arreſt him, even before the day. He can ſtay for his joy, ſo he be ſure of it at laſt, not, as undervaluing it; but, as accounting it worth the ſtaying for.

Fancy is very nimble, eſpecially in mad men: but, in ſober men, judgment is ſlow, becauſe mature. Preſumption is forward, deliberation is cautious. Preſumption catcheth at all probabilities, appearances, poſſibilities; and ſo, fiſheth all night, and catcheth nothing But faith pauſeth upon the matter, conſiders difficulties as well as furtherances; and will not adventure to cry 〈 in non-Latin alphabet 〉 , I have found it, till it be for ſome time poſſeſſed, that then it may rejoyce with joy unſpeakable and full of glory 1 Pet. 1.8.. It loves not to ſet foot on any ground of joy, untill it hath made that ground its own.

Thus, this hypocrite is like a flaſh of lightening, as ſoon gone as come; the true Believers joy, is as the morning light, that ſhineth more and more unto the perfect day Prov. 4.18, The joy of the one is as the joy of children at a Bon-fire that doth no body good; the joy of the other is as the joy of harveſt, wherein all have their ſhare and portion.

The hypocrites joy never came out of ſorrow.

That which is light ſown, & ſoon up, can have no deep root. The ſtony ground that wanteth earth wil never be able to yield an enduring fruit, for lack of moiſture to feed it There is little hope of harveſt, or joy in it, when the former, and the latter raine hath not made way for it. There is no reaping in joy without ſowing in ſorrow. This it altogether wanting to the hypocrites joy; unleſſe perhaps he hath bin under the watering pot of ſome worldly ſorrow, which may keep herbes alive, but will never make them thrive to purpoſe. Such ſorrow will never end in joy, but rather in death 2 Cor. 7.10. For the joy of the hypocrite is but for a moment Job. 20.5.; his joy is a triumph without a victory, a trophee without a fight; a Judgment without debate, and hearing of both ſides: The Jewes rejoyced in the Baptists light, for a timeJoh. 5.35.: they were much taken with the newes that the Kingdome of God was ſo near at hand: but that joy vaniſhed; like beauty that laſteth not long even where it is in greateſt perfection (becauſe, but skin-deep;) that they never mourned with himLuk. 7.32.: they took no notice of the neceſſity of repentance which he alſo preached: nor, of bringing forth the fruits thereofMat. 3.8.. Even Herod was glad to heare him, but not at all humbled for the ſinne which John reproved. This is a very pleaſing deluſion to our hypocrite, to comfort himſelf in the hope of good; without troubling himſelf to repent of the evil.

On the Contrary, the Believers joy is the harveſt of ſorrow. Differ.

Heavineſſe is the fore-runner of joy to him that is heavy with godly ſorrow; as carnal joy is the inlet to all helliſh terrour, where godly ſorrow takes it not at the rebound, and makes it fly back to make him mourne that is ſo full of falſe joy. Such joy is the ground of ſorrow, as godly ſorrow is, of ſpiritual joy. Bleſſed are they that mourne for they ſhall be comforted Mat. 5.4. Chriſts way of giving joy is to give the oile of joy for mourning, and the garment of praiſe for the Spirit of heavineſſe Iſa. 61.3.. He never ſtrowed joy, but where he found the waters of mourning running, and even overflowing the ſoule, whereby he findes the Believer to have need of ſome dryer path and ſome more pleaſing ſteps to walk upon. This, the Believer knowing will go this way, or none, to joy.

In him therefore joy ſucceedeth ſorrow, as the thread the needle; he remembring that promiſe; bleſſed are ye that weep now, for ye ſhall laugh Luk. 6.21.. It comforteth in ſorrow, for he ſaith, as the Pſalmiſt, upon good experience, in the multitude of my thoughts within me, thy comforts refreſh my ſoule Pſ. 94.19.. No ſickneſſe; no Phyſick; no wounds, no plaiſter. And as true joy ariſeth from, ſo it is cheriſhed and encreaſed by godly ſorrow: for, as the ſufferings of Chriſt abound in him, ſo alſo his conſolations much more abound by Chriſt 2 Cor. 1. .

Thus, this hypocrites joy is like fire in an oven ſoon ready to blaze; the true Chriſtians joy is like fire in the Smiths forge, that will never burn kindly, till it be throughly ſprinkled with water: the one blazeth, the other heateth: the one, the greater it is, the more it ſcorcheth and burneth; the other, the ſtronger it is, the more it diſſolveth and melteth the mettal that is caſt into it.

This hypocrites joy is only for the preſent.

He is rather jovial, then truly joyful. Let all things be to his content, and he can be wildly merry: Let any thing croſſe him, and he is thunder-ſmitten. He can with Jonah rejoyce in his Gourd while it flouriſheth, but be angry to the death, if it wither. He is like the Melancholiſt, all in extreames: tranſported with joy, or ſuffering an inundation of ſorrow. But his deſire is to be joyful, while it will hold. When Chriſt the Bridegroome is with him, he rejoyceth greatly; becauſe of the Bridegroomes voice John 3.29.. He knowes there is now good cheere, muſick, and mirth good ſtore preſent, or at hand; every one can be merry at a wedd ng; elſe, he will not come there; Yet it is not ſo much the preſence of Chriſt, as the good cheere and the mirth of the company that gladdeth this hypocrite: the circumſtances of his preſence; not the vertues of Chriſt, but his feaſt and favours: as many a man is loved and commended for his good-houſe-keeping, that is little regarded for his juſtice and piety. If Chriſt once with-draw himſelf, this hypocrites joy is loſt, not in godly ſorrow for his abſence, but in diſcontent at his own loſſe of the loaves.

On the Contrary, the true Believers joy is perpetual.

Differ. His joy no man ſhall take from him Joh. 16.22.. He lookes on joy not only as a priviledge, but as a duty. The precept is, rejoyce in the Lord alwayes, and again I ſay rejoyce Phil. 4.4.. Therefore he ſtudies to be ioyful in his God. He lookes upon the promiſe too, of everlaſting joy upon the heads of the Redeemed, who ſhall obtain joy and gladneſſe, and ſorrow and ſighing ſhall flee away Iſa. 35.10.. Therefore he endeavoureth to rejoyce evermore 1 Theſ. 5.16., Chriſt is never abſent to faith, therefore faith, even when the eye ſeeth him not, believing in him, rejoyceth with joy unſpeakable and full of glory 1 Pet. 1.8.. And when Chriſt is moſt preſent, the joy of a true Believer is rather in him then in his gifts. Lord lift up thou the light of thy countenance upon us Pſ. 46.. I will behold thy face in righteouſneſſe. I ſhall be ſatisfied with thine Image, and, with thy likeneſſe Pſ. 17.15..

He joyeth more in himſelf, then in his hoſpitality; in his holineſſe, then in his bounty. In his inward preſence, then in his outward additaments. Yea, when Chriſt is abſent, the Believer fainteth not: becauſe Chriſt hath not forſaken him, although he with-draw his preſence, he hath taken care for his ſecurity whatever happeneth. In the world he may have tribulation, but Chriſt tells him this for his comfort, I have overcome the world Joh. 16.33.. He takes care for this, and did it in his own perſon before he left the world. Therefore with faith (and not without ſome comfort) ſaith, I will wait upon the Lord who hath hid his face from the houſe of Jacob, and I will look to him Iſa. 8.17..

And although ſorrow then be ſeaſonable, for the friends of the Bridegroom is taken from themMat. 9.15.. Yet, this departure leaveth not the Believer without ſome joy to think of his return. Indeed to rejoyce with Chriſt in the proſperity of the Goſpel is no ſure ſigne of grace; for many rejoyce with the Bridegroom at the marriage feaſt, yea, and not none that have not the wedding garment. But to mourn in abſence, and to finde no comfort but in remembrance of his former company, and in hope of his return, this is of the Spirit and of the Bride. I ſhall yet praiſe him who is the health of my countenance and my God.

This hypocrites joy is but a ſay, or a tast only.

Many take a ſay of that they buy not, and taſte of that on which they feed not. The Merchant will deny no man a ſay, or taſte of his commodity. Such a taste hath the hypocrite of this heavenly guift; It ſeemes to him a goodly thing, and worth having to him that would go to the price. And he is willing to ſubſcribe to the bleſſedneſſe of Gods Iſrael: The Lord his God is with him, and the joyful ſhout of a King is amongſt them Num. 23.21. It is good being in their company at ſuch a time, when even the King himſelf ſhouteth for joy at their company and ſociety. Thus his heart is tickled with the taſte and conſideration of theſe things, as in reading of a pleaſant ſtory which concernes his fancy more then his intereſt: or in hearing the deſcription of a pleaſant country, whether he hath a moneths minde, but no ſetled reſolution one day to go.

On the contrary, the true beleevers joy is deeply taken in, not only as preſent food, Differ. but as an earneſt of more joy.

The bargain is driven and concluded between God and him. Therefore as when a trades-man buyes of the Merchant, after they have bargained, he takes ſome part of the commodity which he is able to bear, home with him preſently, till he can get home the reſt of his bargaine: ſo doth the beleever, he carries home joy with him, as being no burden, yet of much Contentment to him, and this he takes as a beginning and earneſt of eternal life. And God ſpeaks unto his heart, when he takes up this joy, as you like this, ſo ſhall you finde the reſt, and better. So ſoon as he beleeveth to purpoſe, as taking God for his own, he rejoyceth with joy unſpeakable. He conſidereth of heaven as a City prepared for him, and of God as his maine portion in it, and of joy as the chief food, he ſhall there feed upon: therefore he labours to take in as much therof at preſent as he can hold, becauſe he looks upon it as his own, with which he may be free, and of which he heareth Chriſt, the chief authour of it, ſpeaking to all ſuch as he is, Eat O friends; drink, yea drink abundantly O beloved Cant. 5.1. He looketh upon heaven as his own, in which his name is writtenLuke 10.20, to be one of the poſſeſſours of it, as a portion caſt out by Gods own lot for him from all eternity, and that as his eternal inheritance for ever to be enjoyed.

According to this intereſt, is his joy; a ſincere, maſſie, ſubſtantial, feeding, nouriſhing joy; a full joy, even when without outward things wherein the hypocrite rejoyceth moſt. It is that which gives him not only contentment, but ſtrength. It layeth hold on God even when he is departing, and lives upon him when the beleever cannot live in himſelf.

Thus, this hypocrite rather makes a ſhew of joy, then ever took it down: the true beleever takes it down, even when he makes no ſhew of it at all: the one floteth upon the face of the water of joy, the other diveth down to the bottome of it: the one likes it, but bargaines not for it, the other ſelleth all he hath to buy it.

This hypocrites faith throughout is but a ſpiders web.

Take it not only in what it ſeemeth to be: but, in what it is too in all the parts and effects of it, it is a meer ſpiders web: curious, but ſlight; cunningly wrought, but good for nothing; artificial, but not ſtable, or uſeful. It is ſmooth as a bulruſh, but not to be leaned upon. Thus God chargeth the hypocrites of old, that thought much he did not ſave them as in former times; they weave the ſpiders web Eſay 59.5, they truſt in vanity, and ſpeak lies. All their faith was but a ſpiders web, and that is no other but vanity to be truſted in: and while they speak great ſwelling words of vanity, in magnifying this web, this vanity; they ſpeak but lies, their own conſciences cannot (if they may ſpeak) but tell them that they know all that they ſpeak of it to be lies. And therefore God tells them plainly, their webs ſhall not become garments, neither ſhall they cover themſelves with their works Verſe 6.

This is the hypocrites chief houſe, his ſtrongeſt cittadel, upon which he leaneth, but it ſhall not ſtand; he ſhall hold it faſt, but it ſhall not endure Job 5.15.. He ſhall hold it, and thinks he needs no better, but it ſhall not hold him, much leſſe hold out with him. It ſeemeth to be a ſtrong piece, while a man hath no need of it; but if he need a ſtrong Fort, or Bulwark, he will ſoon finde this to be what Tobiah in ſcorn ſpake of the Jews building, even that which he buildeth, if a fox go up he ſhall even break down the ſtone wall Nehem. 4.3. If this hypocrite lie down on this bed for pleaſure, it may ſerve for a ſhift; but if he be conſcience-ſick, and muſt lie by it, and truſt to the ſtrength of the bed-coards, he will ſoon finde the weakneſſe of his confidence. Every affliction how ſmall ſo ever, will prove a beeſome to ſweep down this web Eſay 14.23. But trouble of conſcience, will be as the haile of vengeance, that ſweepeth away the refuge of lies: and the terrours of Gods wrath; as the waters that overflow his hiding place Eſay 28.17.

Differ.On the contrary; the faith of a true beleever is too ſtrong for Hell.

This makes him as Mount Zion, that cannot be removed, but abideth for ever Pſalm 125.1. No ſtormes can overturne it, becauſe built on a rock Matth. 7.25.; and on ſuch a rock, that the gates of bell ſhall not prevaile againſt Math. 16.18. This makes the righteous to be an everlaſting foundation Prov. 10.25; when the wicked paſſeth away as a whirl-winde. It makes the beleever to be a tree, well rooted, (becauſe planted of the Lord Eſay 61.3) which is not blown down by the ſtrongeſt winde, but rather more ſetled, and more deeply moared, or rooted; ſo is the faith of a true beleever, by the ſharpeſt afflictions. The more affliction, the more aſſurance. That which blows away the hypocrites truſt, and diſſipates his joy (as winde doth a bubble) confirmes the faith of the Elect, which the more it is preſſed, the more it flouriſheth; the more it is trodden upon, the more fruit it yeildeth.

Abraham against hope, beleeved in hope Rom. 4.18; againſt all hope that by courſe of nature might be expected, he beleeved in hope which by faith he had conceived in the God of nature; and prevailed. Jonahs faith failed him not even in the Whales belly, out of the belly of hell I cried, and thou heardſt my voice Jonah 2.2, ſaith Jonah to God in the triumph of faith Paul, when he fought with men 1 Cor. 15.32., that were indeed but beaſts in conditions, wanted not ſtrength; but when he fought with Satan that went to buffets with him 2 Cor. 12.7, his ſtrength was doubled. His faith laid faſt hold on Gods ſtrength, as Jacob of the Angels, and thereby found his grace ſufficient for him, and Gods ſtrength made perfect in mans weakneſſe Verſe 9..

What ſay I, with men, or with Satan? when Jacob had power with God, and prevailed Hoſea 12.3; and the woman of Canaan, with Chriſt; who gave both the Bell, and the Bucklers to her faith, as we uſe to ſpeak? The Bell, when he cryed out with admiration, and as it were raviſhed with joy to ſee it, O woman great is thy faith Matth. 15.28. Great indeed, that from the name of Dog could retort the argument, and out-argue the Lord of reaſon, and make that a prevailing argument for mercy, which Chriſt had uſed againſt her as his laſt and ſtrongeſt reaſon to deny it; (but ſuch is the nature of true ſaith, that if God take up the ſword, faith gets within his weapon, and in his very boſome ſheltreth her ſelf from his blow.) And as he gave her the Bell, for her faith; ſo he even throws her the bucklers too (which the devil could never wreſt out of his hands) as unable to ſtand out any longer againſt her; Be it unto thee, even as thou wilt.

Thus, the believing hypocrite hath ſpun a faire thread of imaginary faith, which if good for any thing, ſerves only as Judas his halter to hang him; but the true beleevers faith is as the net-work of braſſe that encompaſſed the Altar Exod. 27.4, whereby he is ſecured againſt all annoyances: the faith of the one is like Mephiboſheth, lame of both his feet 2 Sam. 9.3, that it is not able to ſtir a foot to God upon any occaſion; the faith of the other is like the Angel, having one foot upon the ſea, and the other upon the earth Revel. 10.2, as being able to encounter and vanquiſh all difficulties both by ſea and land.

CHAP. XXIV. The Hoping Hypocrite, Is he that hopeth in God without God.

AS is the mother, ſo is the daughter, Defin. ſaith the Hebrew ProverbEzek. 16.44. Such as this hypocrites faith is, ſuch is his hope: the one is a reed ſhaken with every winde; the other a bladder filled with winde; which we muſt therefore prick and let out. As faith is the primum vivens, the firſt thing that lives, ſo hope is ultimum moriens, the laſt that dieth in a Chriſtian. If it were not for hope, oft-times the heart would break. While there is life, there is hope; and while there is hope, there is life in a Chriſtian. It therefore concernes every one very neerly, that would enjoy cleane life, as we ſay, to ſee carefully to his hope, that he be not cheated, as this hypocrite is, with an imaginary falſe hope that will periſh, when he hath moſt need to leane upon it, and to be borne up by it.

True it is, that he can no more entitle himſelf to hope, than unto faith; but he that hath the fore-head to lay claime to the one, will have the impudence to challenge a right in the other. Therefore we often read of the hypocrites hope; not that he indeed hath it, but ſtrongly imagineth he hath it. He beleeves ſo with the beſt faith he hath: therefore is that often attributed to him, which he ſo confidently claimeth, that yet neither is, nor can be at all truly found in him. So, we call him the hoping hypocrite, not that he truely hopeth, but only ſeemeth ſo, and would ſo be eſteemed.

A hope he hath, and that (if you beleeve him) is in God; but ſuch, as God never wrought nor owneth. For, true hope is a ſupernatural grace wrought by God in the heart of a true beleever, whereby he waiteth and expecteth the accompliſhment of all the promiſes which by faith he hath beleeved. God who is the God of all grace 1 Pet. 5.10, is particularly ſtiled the God of hope Rom. 15.13, as being the Authour as well as the object of all hope that is true. But how can this hypocrite entitle God to his hope, whom he never knew, but by the hearing of the eare, and whoſe hope is wholly deſtitute of all thoſe properties which are in that hope which God worketh in a beleever, as we ſhall after demonſtrate? True hope is alſo as properly the daughter of faith, as grace is the workmanſhip of God. Charity therefore is ſaid to hope all things, becauſe it beleeveth all things 1 Cor. 13.4. How then can he hope any thing with a ſupernatural hope, that never was owner of ſaving faith?

It is not denyed that faith differs from hope in ſundry things: faith is before hope, and leads it up to the object, hope followeth as faith leadeth; they differ in their objects; faith hath for its object the whole Word of God; hope, only the promiſes (we beleeve the torments of the wicked, but we do not hope them;) the object of faith be things paſt, preſent and to come; but the object of hope is onely ſomething futureFutura ſpaerant quicunque ſperant. Auſtin. ; the objects of faith be all things revealed, the object of hope, only good things to come. They differ alſo in their acts, faith aſſenteth to, and applieth the promiſe; hope expects and waits the accompliſhment; faith gives intereſt, hope expects livery and ſeiſin; faith is imployed about reconciliation and holineſſe of life; hope is chiefly taken up about the retired and raviſhing thoughts of glorification, the end and crown of faith; faith in ſome part, takes poſſeſſion of Chriſt here, hope waits for a more full and glorious poſſeſſion and fruition of Chriſt hereafter. But all theſe differences notwithſtanding, there is no parting of theſe two graces; he that will have one muſt have both: he that wants the one, cannot be truly poſſeſſed of the other. I therefore conclude that what ever this hypocrite boaſt of his hope, it is but vaine boaſting; he will one day finde it ſo, when God ſhall unmask him, and give him the juſt recompence of reward, fo all his counterfeiting, which he muſt expect; for, coyners and counterfeiters of the Princes money was never reputed or puniſhed leſſe then high treaſon. And what is the hope of the hypocrite, though he hath gained, when God taketh away his ſoul Job 27.8? His hope, that is, his boaſting of it, might be an inlet to ſome profit and gain among men; but the taking away of his ſoule ſhews what his hope was at the beſt.

Differ.On the contrary, the true Chriſtian never hopeth in God, but he doth it from God.

God firſt by his Spirit works hope in him, before he preſumeth to hope in God. He hath firſt the habit before the exerciſe: And when he hath that, yet he ſets it not on work without a ground to work upon. He firſt looks on the promiſe by the eye of faith, before his hope dares expect the thing promiſed. Whatſoever God promiſeth, hope waiteth for; ſo that the promiſe is the ground, as well as object of hope. Faith is the plummet, Hope the Anchor, and love the Cable of the Chriſtian ſoul. The Anchor muſt have ground to faſten on, ere it can ſecure the ſhip: and the ground muſt be ſounded by the plummet of faith, ere the anchor be let down. Abraham had firſt a promiſe, of which faith took the depth, and then he ſets the anchor of hope, to faſten on it for the accompliſhment thereof: and ſo, againſt hope he believed in hope Rom. 4.18.

Yea, the promiſe is ſo the ground of his hope, that he makes it the only ground. Gods goodneſſe, power and faithfulneſſe, looked at by ſome as grounds of hope, are not ſo to him, without the promiſe: for, what warrant can he have to hope in Gods goodneſſe, faithfulneſſe, or power, but by vertue of the promiſe; and, that promiſe applied by faith? But, when once he hath made ſure the promiſe, then theſe are excellent props and pillars to ſtrengthen his hope, even to rejoycing in hope Rom. 12.12. He therefore faſtens his anchor upon the promiſe, and the things within it, and upon nothing elſe.

He knoweth indeed that faith is the ground of things hoped for Heb. 11.1; and ſo he makes uſe of it, not as the object on which hope faſteneth, for that is only the promiſe; but, as the inlet to hope to faſten on the promiſe, faith having firſt laid this foundation, that God is faithful God, and his words are true 2 Sam. 7.28, and he hath made the promiſe, which faith believeth, applieth, and reſteth on; and ſo layes a good ground for hope to build expectation of accompliſhment thereupon. Therefore he ſaith, I waite for the Lord, my ſoul doth waite, in his Word do I hope Pſalm 130.5.. His waiting is his hoping; and, Gods Word, that is, his promiſe, is the ground of his hope even in God himſelfe.

Thus, this hypocrite, is as ſhe that undertaking to diſcerne a needle on the top of an houſe, would ſtill ſtand in it that ſhe ſaw the needle, even when by her own confeſſion ſhe could not ſee the houſe; for he profeſſeth to hope in God, yet never came ſo near God as to believe in him, or to know what he is, and what he hath promiſed. The true Chriſtian is as Abrahams ſervant, that when meat was ſet before him, would not eat, until he had told his errand, and had ſome aſſurance of ſpeeding in the thing he went for; ſo the Chriſtian will not feed himſelfe with hope, till he ſee what God hath in ſtore for him, upon which he may faſten. The one hopes in God, in whom he believeth not, the other beleeveth, and therefore hopeth to purpoſe.

This Hypocrite will hope, what he neither doth, nor dares beleeve.

We have ſeen in his deſcription, how prepoſterous he is, to hope before he have faith: here we ſhall finde him ſuperſtitiouſly modeſt, in not daring to believe what he profeſſeth to hope for. It is preſumption, ſaith he, to make too ſure of my part in heaven by a certainty of ſaith, faith muſt go no further than generals. Chriſt came to ſave ſinners; of which number I hope to be one, but I dare not abſolutely believe it. I ſhall never deſire more then a certainty of hope, leaving certainty of faith to preſumptuous ones that dare be ſo bold with God. Thus he divideth hope and faith, which like hypocrites twins are never aſunder.

Hereby he declareth plainly what his hope is, when he neither knoweth the Scriptures nor the power of God. For, if faith be the ground of things hoped for, what can he hope for that by faith he believes not? He can look upon rem verbi, the thing promiſed, by hope, before he beholds verbum rei, the Word of promiſe, by faith? Faith looketh on the evidence and aſſurance which is the promiſe, in regard whereof the thing promiſed is preſent to faith, which is the evidence of things not ſeen Heb. 11.1.. Hope looks on the inheritance and performance, in reſpect whereof the promiſe is expected. And what more abſurd, than that hope ſhould have any certainty at all without faith. any more then an anchor ſhould have any ſtay without ground to faſten upon. Hope is the anchor of the ſoul Heb. 6.19., and faith muſt go before to ſound the ground or hope cannot do its office. No marvail then if this hypocrites hope be as the houſe of ſpiders Job 8.13.; for ſuch is his vaine waiting for heaven without faith, who becauſe cannot believe (not finding in himſelf the conditions and effects of faith), will yet pretend to hope to do himſelf a pleaſure; but by no means to believe; becauſe that is too much: as he accounts every thing elſe, which he ſeeth in others and cannot reach himſelf.

On the contrary, the Chriſtians hope is ſubordinate unto faith, Differ. what he dares not believe, he dares not hope.

He looks not upon hope as a natural prop to ſtay up mens hearts that have to do with men, whom he cannot well tell what they be, or what they intend. Sometimes their countenance, words and carriage promiſe faire, but without any poſitive and certaine engagement by word or writing: ſometimes, they are more ſevere and reſerved: and ſometimes when they promiſe, it is but a mans promiſe; and nothing more ſure than this, that men of low degree are vanity, and men of high degree are a lie, to be laid in the ballance they are altogether lighter than vanity Pſalme 62.9.; therefore here many times, let him be as ſtrict an obſerver of man as he can, and by the judgement of charity judge of him as honourably as he can, yet he knows not well what to believe, to be ſure of it; therefore he dares not be over confident: many things fall out between the cup and the lip; and how many have broken promiſe that yet have been counted very honeſt and juſt of their words? He will therefore not be over confident: only becauſe he ſeeth all things have a promiſing aſpect, he will hope well. And further than this he dares not go. This is humane hope in man; and yet this is all the hypocrite hath in God.

But the true Chriſtian hath to do with a God that liveth for ever; and changeth notMal. 3.6., nor is there in his nature ſo much as the least variableneſſe or ſhadow of turning James 1.17. He knoweth whom he hath beleeved, and his hope is of a more ſublime and divine extract, and given him immediately by the God of conſolation 2 Theſ. 2.16.; therefore here keeps to the nature and rules of this hope, which is as inſeparable from faith as heat from fire. If he rejoyce under hope, it is becauſe he hath acceſſe by faith Rom. 5.2.; and never dares to expect performance by hope, till he firſt give glory to God in believing the promiſe. And then againſt all diſcouragements of humane hope, he believeth, in divine hope Rom. 4.18; he believeth ſo as to be in hope and aſſurance of the performanceCredidit in ſpe gratiae contraſpem naturae, Auſtin. . He knows that the God of hope muſt not only give him ſome joy and peace, but fill him with all joy and peace in believing, ere he can abound in hope Rom. 15.13. And that hope ſo built and bottom'd will never make aſhamed Rom. 5.5.

Thus, this hypocrite pretending modeſty betrayes his ignorance and infidelity both at once; his ignorance of the true nature of hope to which he pretendeth; and his infidelity, in not believing God upon his Word; the true Chriſtian declares his true modeſty and faith too in not daring to own any hope towards God, but that which ſprings out of faith; the one playes with the word hope, without the thing; the other improves the thing to the utmoſt, becauſe he hath both word and thing in him.

This hypocrites hope is carnal.

It ſavours more of the dunghil, not only for the pedigree and extract, but for the uſe and exerciſe of it. For, how ever this hypocrite will ſometimes ſeeme very eager after the things above, as David longed much after ſome of the waters of Bethlehem; yet, as David would not drink it, but poured it out upon the ground 2 Sam. 23.16., when brought unto him, ſo this hypocrite is not inwardly ſo haſty or thirſty after the things of heaven, when God even thruſteth them into his boſome, and ſtretcheth out his hand all the day long, to perſwade and draw him to accept thereof; he will rather poure out this water of life upon the ground, Rom. 10.21 or cast it behinde him; and, when Chriſt again and again, yea, very often would have gathered him in for himſelf, as an hen her chickens under her wing, he would not come at himMat. 23.37: But he runs yapping or chirping after any meat thrown by any other hand before him, or rather lieth ſcraping in a dunghil, till the Kite make him his prey.

So that, if you mark him ſtrictly, you ſhall ſee him for one wiſh for true grace, to put out ten for a large eſtate, peace and freedome from trouble in the world, for towardly children, and good portions for them; for honour, preferment; his hopes runne moſt naturally and ſtrongly this way. O that I could once get ſuch or ſuch a thing done! then were I made for ever (perhaps, undone for ever:) but as for heaven, and for giving you an account of his hopes that way, and of the reaſon of that hope which he vaunts to be very high in him: you ſhall ſeldome or never hear him that way inclined, unleſſe when he is caſually asked the queſtion: and then commonly he gives ſuch an anſwer as tends more to commend himſelfe, than to give glory to God, unleſſe from the teeth outward: rather to ſave his credt, than to comfort his ſoule from any ſolid ground of conſolation laid up in him.

Differ.On the Contrary, the true Chriſtians hope is heavenly.

He labours not ſo much ſtrengthen his hope touching the things of this life, as to get aſſurance of better, that is, of heavenly and everlaſting conſolations and of good hope through grace. He neglecteth not the meaneſt promiſe for the meaneſt b eſſing of this life, no more then he reſteth in the greateſt. He looks higher, he never reſteth ſatisfied, till he get the hope laid up for him in heaven Col. 1.5., and hope for it with full aſſurance unto the end Heb. 6.11.. His hope is as the needle truly toucht with the load-ſtone, that never ſtands ſtill, till it directly point to the North-pole; it never reſteth and fixeth on any thing below heaven. Yea, heaven it ſelf is too little to ſatiſfie his hope, unleſſe God himſelf may be had and enjoyed too, Whom have I in heaven but thee, and there is none on earth that I deſire beſide thee Pſalm 73.25:. Here his hope is in his element: here would he dwell, till he enjoy his hopes.

Thus, this hyp crite pretending for heaven, lays out all his hopes upon earth, as the Mariner that roweth one way, and looketh another; the true Chriſtian ſetteth his hope in God, and affections on things above, and not on things below Col. 3.2.; the one hath his eye towards heaven, and his heart in the dung-hill; the hope of the other is as the woman clothed with the Sunne, having the Moon under her feet Rev. 12.1..

This hypocrites hope is Popiſh hope.

This hath been in part made out before Charact. 1.. But that is not all nor the worſt; for he that dares not be aſſured of God by an aſſurance of faith, dares hope in himſelf, as believing there is cauſe. He beleeves he hath good works enow to warrant his hope in God; yea he believes it to be no better than preſumption to hope without merit. Thus with the Phariſee, he delights to tell God a ſtory of his own good works. But he thinks to ſalve all with this, that he placeth no confidence in works done by ſtrength of nature, or before regeneration and juſtification, but ſuch as the fruits of the grace of God in his heart. And did the Phariſee do leſſe? He begins his ſtory with God, I thank thee I am not as other men Luke 18.11.. He attributes to God and his grace, his being better than others: ſo that a Phariſee, a Papiſt, and this hypocrite all agree in this one concluſion that their hope muſt be grounded in part at leaſt upon their upon their own works and merits, or they offend in hoping; which offers an high affront to the free grace of God, as if his grace without concurrence of mans merit were not ground ſufficient to hope in God, notwithſtanding all his promiſes in Chriſt.

On the contrary, the true Chriſtians hope is a deſpairing hope. Differ.

Not in the ſenſe of the hypocrite who deſpaireth of God unleſſe he finde ſomewhat in himſelf to eek out his hope; but in Davids ſenſe, I will not truſt in my bowe, neither ſhall my ſword ſave me Pſalme 44.6.. He deſpaires of any thing of his own, that he may hope only in God, as he had before expreſſed himſelfe, through thee will we puſh down our enemies; through thy Name will we tread them under that riſe up againſt us Verſe 5.. In the ſame inſtant wherein he begins to hope for heaven, he utterly deſpaires of all meanes and merits of his own to bring him thither, and cordially joyneth with the people of God in that juſt confeſſion; We are all as an unclean thing, and all our righteouſneſſes are as filthy rags, we all fade as a leaf, and our iniquities; like the wind, have taken us away Eſay 64.6.; and therefore he wholly relieth upon the free grace, and undeſerved mercy of God in Chriſt, as that ſelf-condemned Jeſuite Bellarm. Tutius eſt &c., after all his wranglings and forced concludings againſt it, is even compelled to conclude this to be the ſafeſt way.

Thus, this hypocrite is a proud man that tranſgreſſeth by the wine Hab. 2.5. of pride, which the mother of harlots and abominations of the earth Rev. 17.5., hath carouſed to him, and put to his noſe to make him drunk alſo Hab. 2.15.. He will not ſo much as hope for heaven, unleſſe he may, in part at leaſt, earne it at his fingers ends: the true Chriſtian when he looks upon himſelfe, is as the Publican, ſmiting upon (if not his breaſt, yet) his heart, and ſaying, God be merciful unto me a ſinner Luke 18.13.; and when he looks upon God, he ſaith, In God we boaſt all the day long Pſalme 44.8.; the one will not truſt in God without ſome hope of himſelf, the other cannot hope in God, until he deſpaire of himſelf.

This hypocrites hope is a lazy loytering hope.

He faine would have heaven, and hopes for it; but he makes no haſt towards it, or to make ſure of it. Counterfeit hope is in ſhew very modeſt, becauſe in truth but a counterfeit, and knows well that ſhe ſhall come ſhort of what ſhe hopes for, and therefore no haſt, to be made aſhamed. Shame will come faſt enough upon her, although ſhe make no haſte towards it. Few people after ſentence, make haſte to the whipping poſt, or galllows. This hypocrite knows his hope muſt periſh, therefore he will hold it up, and himſelfe in it; ſo long as he can. Hence he will tell you, he is not ſo haſty to be gone out of the world, as ſome pretend to be; he can ſtay for heaven, till his work be done on earth. And, if God will let him live to Methuſalems age, before he take him out of the world, he ſhall be very well contented: not becauſe he can hope for any great content here, but becauſe he hath leſſe hope of any when departed hence.

And, as for thoſe things which ſtrike terrour to the wicked, and are as daggers to his heart, death and judgement: he is ſo far from hoping for either of thoſe dayes, that he heartily wiſheth they may never come, and trembles to hear and think that they will come, as not only Faelix an Heathen, not yet admitted within the pales of the Church, did at the very mention of the judgment to come Acts 24.25.; but even the ſinners in Zion are afraid; and among them none like the hypocrite, who is nothing but trembling all over, to conſider how ill he ſhall be able to dwell with devouring fire, and everlaſting burnings Eſay 33.14. Thus, the hope of the hypocrite is not ſo earneſt or haſty, it can very well ſtay; and the longer the better.

On the Contrary,Differ. the hope of a Chriſtian is earneſt for the thing hoped for.

When once he is in hope of the thing believed, his hope makes him earneſt for the poſſeſſion of it. Hence Paul calls his hope his earneſt expectation. Yea, the expectation that is in all creatures to be delivered from the vanity and bondage of corruption to which they are ſubject by mans ſinne, until the diſſolution of the world,Phil 1.20. is called a groaning and travailing in paines Rom. 8.22, even as a woman in travaile longs to be delivered, and thinks even the ſhorteſt time long, till ſhe be over that work. There is nothing that looks like hope, but it is very earneſt, much more then is true hope earnest, not in ſhew only, but in deed. He ſaith as David, my ſoul waiteth for the Lord, more then they that watch for the morning; and leſt men ſhould think he had watched ſo long that he ſpake this between ſleeping and waking, not well knowing what he ſaid (no more then Peter, on Mount Tabor) he repeats it againe, I ſay, more then they that watch for the morning Pſalm 130.6.. Look how a poor watchman, that hath ſate up and been abroad in a cold night (whiles others hath been taking their reſt and ſleep in their warme beds) doth watch for the firſt break of day, that he be diſcharged and take ſome reſt alſo; ſo earneſt is a Chriſtian after God, when once he truly hopeth in him. Neither is true hope dulled or diſcouraged, but rather whetted and made more earneſt, by delayes. As Gregory the Great hath well obſerved. Cuncta deſideria dilatione creſcunt; ſi non, deſideria non fuerunt. All deſires are increaſed by delay: if not, they were never true deſires: wiſhes they may be, hope they are not.

Yea, hope is ſo earneſt, that it is earneſt by grace, for that which is to nature moſt terrible. What more terrible than death? yet the Chriſtian deſireth to depart and to be with Chriſt Phil. 1.23.; he hath in him 〈 in non-Latin alphabet 〉 , a luſting, a longing after it. What ſo dreadful, as the laſt day? yet even the Chriſtian (who in many things ſinneth every day) can no ſooner hear a meſſage from Chriſt, ſurely, I come quickly: but the Chriſtian catcheth it as haſtily as ever Benhadads ſervants did the word of Ahab, to ſave their maſters life, and takes him at his word, Amen, Even ſo come Lord Jeſus Rev. 22.20.. Not that ſuch a day can be without terrour, even to a Paul 2 Cor. 5.11, in regard of the expectation of nature: but yet it is otherwiſe to grace, and to this grace of hope; for this makes them, who have received the firſt fruits of the Spirit, 〈 in non-Latin alphabet 〉 , to groane (or ſigh even with tears) waiting for the Adoption, to wit, the Redemption of their bodies Rom. 8.23.; and ſtill to be looking for, and hastening to the coming of the day of God 2 Pet. 3.12..

Thus, this hypocrite pretending hope of heaven, makes no more haſte out of the world, than Lot out of Sodom Gen. 19.16: the true Chriſtian hearing of Chriſts coming, is as the Spirit and the Bride, that ſaith come Rev. 22.17.. The one talks much of heaven, but likes well to ſtay upon earth; the other is ſo full of his hope, that he looks upon his body as fetters, and on the world as his faile.

This hypocrites hope in ſome things is very impatient.

He is not ſo patient and well contented, to ſtay for heaven and the day of judgement, but he is on the other ſide as eager, earneſt, and impatient after the enjoying of his hopes on earth. Here he muſt be ſerv'd preſently, or God ſhall hear of him, and the world ſhall ring of him. If he do but hold up his finger to heaven, he thinks God muſt attend him preſently, and that he ſhould be with him at a whiſtle. But, if he not only pray, but faſt too, and God do not preſently anſwer and gratifie him, although it be but in ſome ſinful requeſt to enable him to commit more wickedneſſe, he preſently arraignes God, at the hypocrites own barre, Wherefore have we fasted, ſaith he, and thou ſeeſt not? wherefore have we afflicted our ſouls, and thou takeſt no knowledge Eſay 58.3.?

If any evils befall him, or others, and he hath waited ſome time for their removal, but ſees them continued: he flees out into a rage, yea breaks out into blaſphemy, this evil is of the Lord, what ſhould I wait for the Lord any longer 2 King. 6.33.. He thinks he may juſtifie any impatiency and malapert carriage towards God, if God make him wait but an houre beyond the time that this hypocrite ſets him. If God croſſe him in his hopes of outward things: then, hope and waite who will: for his part he will take another courſe: he hath not the patience to tarry the Lords leiſure: he will not longer follow providence; but either lead it, or leave it.

Differ.On the contrary, the hope of a Chriſtian is a patient hope.

He can be as earneſt as another for heavenly things truly hoped for; but he can with all wait the Lords leaſure for any things of this life. Therefore as hope is an expectation, ſo it is a waiting too; for if we hope for that we ſee not, we do with patience wait for it Rom. 8.25. Hence the Chriſtian when he hopeth, ſaith, I wait for the Lord, my ſoul doth wait, in his Word do I hope Pſalm 130.5.; then he hopeth in the Lord, when he waiteth patiently for him ſalme 37.7.. True hope makes a Chriſtian patient till God ſatisfie his hopes; therfore patience is called the patience of hope 1 Theſ. 1.3., as being no leſſe requiſite to hope then water to blood in the veins. For he findeth that things hoped for are not viſible, unleſs to faith: hope that is ſeen as preſent to the eye, is no hope; for what a man ſeeth, Rom. 8.24 why doth he yet hope for? He alſo conſidereth that the chiefeſt things hoped for, are furtheſt off. It will or may be a long time before he be in full poſſeſſion of heaven, and of God in glory. He muſt go to heaven through the grave, where his fleſh alſo muſt reſt in hope Pſalme 16.9., and there it muſt ſtay and rot, and diſſolve to duſt, ere it be raiſed and poſſeſſed of its hope. Yea, there is one thing more that will exerciſe patience to purpoſe, and that is, the flouts and ſcoffs of hopeleſſe wretches in the world, that mock and perſecute him as Iſhmael did Iſaac Gal 4.29, and as the wretched Jewes did Chriſt upon the croſſeMat. 27.43, for his very hope. Thus Paul found it to befal him and his fellows. Therefore we ſuffer reproach, becauſe we trust in the living God 1 Tim. 4.10.. In all which reſpects the Chriſtian is well aware that he hath need of patience (and accordingly armes himſelf with it), that when he hath done the will of God, he may receive the promiſe Heb. 10.36.

Thus, this hypocrite diſcovereth his hope to be counterfeit in expecting heavenly things by this, that there he can be content to ſtay long enough; while in the mean time he is ſo impatient in earthly things hoped for, that he will not tarry the Lords time and leiſure to receive them; the true Chriſtian declares his hope to be right in that it can both hope and quietly wait for the ſalvation of the Lord Lam. 3.26, till the Lords time come; and that although it tarry, yet he waits for it, till at the end it ſpeaks Hab. 2.3; the one is as Saul that will not tarry till Samuel comes, although Samuel delayeth not a day ſet for his coming1 Sam, 13.9, the other,Verſe 10. is as the husbandman that waiteth for the precious fruit of the earth, and hath long patience for it James 5.7..

The hypocrites hope is a dull melancholick hope.

He talks of hope, but ſo ſadly and dully as if his heart were fuller of ſadneſſe and fear, than of hope; his hope in God breeds no cheerfulneſſe in him: he is like David under a cloud, the act of of whoſe hope is intermitted; his ſoul is cast down and diſquieted within him Pſalme 42.5., not becauſe he hoped, but becauſe at preſent he did not hope in God, which David calls upon his ſoul to do. But it was never ſo with David, when he actually exerciſed his hope: for, even then, when he hoped not, he could tell his ſoule, that if ſhe would but hope in God, he ſhould ſoon turne his mourning into joy: hope in God, for I ſhall yet praiſe him who is the health of my countenance and my God Pſalm 43.5.; and this he could not apprehend, but he muſt needs praiſe him with joyful lips Pſalm 63.5. But the hypocrite is all amort and lumpiſh at heart, even when he talks moſt of his hopes. Even in laughter his heart is ſorrowful, and the end of his mirth is heavineſſe Prov. 14.13, becauſe his hope muſt periſhJob 8.13.

He may ſometimes force a mirth upon himſelf, and be therby merry at heart too for a while. But he is never the merrier for his hope; his mirth is from ſome other cauſe, either wealth flows in upon him, he hath had the better of his adverſary, he ſwims in pleaſure, or he is naturally cheerful, but the joy of the wicked is but ſhort, and the rejoycing of the hypocrite is but for a moment Prov. 4.13.. God will unmask him, and turn his inſide outward, wherein every man may read written upon his heart, lamentations, and mourning, and woe Ezek. 2.10. as upon Ezekiels rowl..

On the contrary, the Chriſtians hope is a merry hope.

Not merry, like Nabals when he was drunk1 Sam. 35.36, but as the people,Differ. feaſted by Sololomon at the Dedication of the Altar, who were glad and merry in heart for the goodneſſe of the Lord2 Chro. 7.10.. He rejoyceth in hope Rom. 12.12; ſometimes joy in beleeving goes before and makes way for hopeRom. 15.13, As David, when he ſpeaks of his hope, he makes joy the prologue, my heart is glad, my tongue rejoyceth, and then addes, My fleſh alſo ſhall rest in hope Pſalme 16.9.. Here joy is the inlet to hope. But hope is never without true joy as the reſult of it, becauſe hope expects, and makes ſure of the chiefeſt object of the greateſt joy.

Sometimes hope deferred proves the fainting of the heart, making the heart ſick Prov. 13.12; but this is humane, not true ſupernatural hope, the hope of the hypocrite, not of the Chriſtian; for he can wait when the hypocrite will not, and is ſure, that early or late, in Gods good time, the deſire, that is, the thing hoped for, cometh to him, and ſhall be to him as a tree of life. And albeit the object of hope be ſome good not yet enjoyed, while the object of joy is preſent good in poſſeſſion, yet the Chriſtian looks at two things at once in his hope, the one is, the aſſurance of the thing promiſed and by faith believed, and this cauſeth expectation and waiting; the other is the excellency of the thing aſſured, and this cauſeth joy; for if glory be promiſed, and hoped for, he will rejoyce under the hope of the glory of God Rom. 5.3. And to ſpeak properly and truly, there is no joy but in hope (except joy in believing) for what joy can any man take in the things of this life, if he ſeriouſly conſider that he hath no hope of a better? If in this life only we have hope, even, in Chriſt himſelf, we are of all men moſt miſerable 1 Cor. 15.19. Can a man rejoyce, when he indeed conſidereth that he lieth under the greateſt miſery? It is only for a fool to go laughing to the ſtocks; and for a beaſt to go leaping and skipping to the ſhambles Prov. 7.22..

Thus, as Caine had his countenance caſt down, notwithſtanding his ſacrificeGen. 4.5; ſo this hypocrite hath a ſad heart in the midſt of all his moſt glorious pretences to very high hopes:Gen. 17.17 the true Chriſtian is as Abraham, laughing for joy at the news of a Sonne, when he had given ſo much glory to God Rom. 4.18, &c, as to believe and hope it, how improbable and impoſſible ſoever the performance of that promiſe was to fleſh and blood; in the ordinary courſe of nature: the one derogates more from God by his dumpiſh ſadneſſe, then he gives him honor by his hope; the other honoureth God both in his hope that is true, and in his joy that is full.

The hypocrites hope is a looſe and unclean hope.

His hope hath no cleanſing property in it, it ſuffers him to be as leud, filthy, and ſecure in his leudneſſe as the Atheiſtical Epicure in Maenander, Let us eat and drink for to morrow we ſhall die 1 Cor. 15.32. He talks much of his hopes to go to heaven, but he never provides for it by cleanſing himſelf from that filthineſſe which is in him, and will lie as a barin his way. His hope is at full tide, yet cannot ſpare one tear for ſin, he hath no hand for the poor, nor for any good work. He hath no ſtomack to endure faſting, no knees for praying, no time for humiliation, for waſhing his hands, or for purifying his heart James 4.8. He knows God is merciful, and therefore he will take the more liberty in ſinne. If God ſhould, ſaith he, deal with me according to juſtice, then I confeſſe I am gone and undone. But God, he hopes, will be more merciful then ſo, there be thouſands in the ſame caſe, which, God forbid, ſhould go to hell. Wherefore ſerves Chriſt but to keep him and them thence? Many ſuch roaring hopers there are in the world, that talk this out aloud; and if God will accept of him upon theſe termes, well and good; if not, he will runne the hazard. But, this hypocrite is of a more demure and auſtere deportment: he profeſſeth hope with his lips, and doth keep in from open and profeſſed debauchedneſſe; yet in his heart he ſo carries his confidence, that he concludes, he ſhall have peace howſoever: to all ſuch may juſtly be applyed that of the Prophet,Jer. 2.37. The Lord hath rejected your confidences, ye ſhall not proſper in them.

Differ.Contrarily, true hope is a purging hope.

Hope is to the Chriſtian under Chriſt, a refiners fire, and fullers ſope Mal. 3.2, it will ſeparate the droſſe from the gold, it will purge out all that filth, and thoſe ſpots that ordinary water cannot cleanſe. He that hath this hope purgeth himſelf even as God is pure 1 John 3.3. What hope, but that of being made like unto God in a more glorious manner then now we are capable of, when we ſhall in glory ſee him as he is Verſe 2.? He that hath thoſe promiſes that God will be his Father, and he ſhall be his ſonne, will purge himſelf from all filthineſſe of fleſh and ſpirit, and perfect holineſſe in the feare of God 2 Cor. 7.1. For well he knoweth, that this God requires of all that deſire and expect him to be a Father. Come out from among them, and be ye ſeperate, ſaith the Lord, and touch not the unclean thing, and I will receive you 2 Cor. 6.17; he therefore mortifieth his earthly members, fornication, &c. upon this very account and hope, that when Chriſt, who is our life, ſhall appeare, then ſhall we appear with him in glory Col. 3.4, 5. He that is moſt in hope is moſt imployed in mortification and holineſſe of life; his hope is like a careful governour that ſtirreth him up to all duty; upon expectation of a full reward. Becauſe he is aſſured, that though the Gates of heaven stand open to him and for him day and night, yet there ſhall in no wiſe enter into it any thing that defileth, or worketh abomination, or maketh a lie Rev. 21.27..

Thus, as the four Lepers that being put out of the gates of Samaria, fell to the Hoſt of the Syrians 2 King. 7.3, 4, minded their bellies more then their cure; ſo this hypocrite, if he can but compaſſe what he hopes for, let others look out for holineſſe that will; but the true Chriſtian is as the Leper that is firſt healed of his leproſie by Chriſt, before he wil preſſe into the preſence of God to ſhew himſelf to the Priest Mat. 8.4; the one preſſeth into the marriage-feaſt without a wedding garment, and ſo is caſt out with diſgrace and confuſion: the other is as the Lambs wife that makes her ſelf ready for the marriage, by being arrayed in fine linnen clean and white Rev. 19.7, 8, and ſo ſhe is married to the Lord for ever Hoſ. 3.19.

This hypocrites hope is uncertain and doubtful.

If he be not careleſſe altogether, but looks a little about him, he knows his hope to be of ſo baſe an original, and ſo meere a phantaſme that well may he doubt, not as one of little faith, but as having none at all. Therefore he is alwayes wavering, floating like a wave of the ſea. Now in ſome hope, by and by concluding there is no hope Jer. 2.25.; And becauſe he knows that if it be once taken for granted, that hope gives aſſurance, then he is gone: therefore ſeeing he cannot hope to get aſſurance himſelf, he will do his beſt (or rather his worſt) to drive all others from aſſurance too, that all may fare alike.

Hence, he calls aſſurance of ſalvation an unhappy ſecurity, preſumption and a faithleſſe perſwaſion Rhem. Annot. in 1 Cor. 7.27,; and ſo it muſt needs be in him that is ſo void of faith.

On the contrary,Differ. the hope of a Chriſtian gives full aſſurance of the thing hoped for.

I deny not but ſome who have true hope may be without aſſurance, as he that is truly living may be without health. But where hope hath her perfect work, it worketh aſſurance, as naturally as life produceth not only motion, but a good ſtate of health that the body may move with more vivacity and activity. As faith begets a plerophory of faith; ſo hope, a full aſſurance of hope to the end Heb. 6.11. Hence hope is compared to an Anchor, and is called the Anchor of the ſoul, which hath theſe two properties, to be both ſure and ſtedfaſt verſe 19; now an Anchor muſt take not only true hold, but faſt hold, or it can never ſecure the ſhip. If it take faſt hold the ſhip is ſafe, unleſſe the ground be looſe and uncertaine: but here is no fear of that, becauſe this Anchor enters into that which is within the veile, which is no other then Chriſt himſelf now in heaven, and there appearing in the preſence of God for us.

Yea, ſuch aſſurance doth hope give to a Chriſtian (unleſſe when extraordinarily aſſaulted by ſome violent tentation) that it makes him (having a promiſe believed by faith) to hope, as Abraham, not only for things difficult, but even impoſſible in nature, and contrary to all humane reaſon: as he did for a ſonne long after Sarah was paſt child-bearing. And even the troubled conſcience, when moſt toſſed on the waves of tentation, dares not let go his hold to caſt off all hopes of heaven, when it ſees nothing but hell before him, but reſolves thus, though he ſlay me, yet will I truſt in him Job 13.15 Seneca. , and is of his minde, qui nihil poteſt ſperare deſperet nihil. He that cannot hope at all, let him not deſpaire; for though he hath nothing in himſelf to ground hope upon, yet when he looks upon the promiſe, there is hold enough for his anchor.

Thus, this hypocrite is as the adverſaries of Judah, that when they could not be permitted to build with Gods people, hired Counſellors to hinder the workEzra 3.4, 5; ſo he ſets Jeſuites and others to plead againſt that aſſurance, which he cannot get: the true Chriſtian is as Zerubbabel, bringing forth the head-ſtone thereof with ſhouting, crying, grace unto it Zech. 4.7.; the one diſgraceth the aſſurance of hope, becauſe not acquainted with it, the other gives her her juſt due, as having experience of it.

This hypocrites hope is a preſumptuous hope.

He is ever in extremes, without taking hold on the mean. Either he is all for doubting, or all for preſumption. If he be not for controverſie, to diſpute againſt hope, he is for impudence to abuſe the name of hope while he goes on in wickednes. Either he bears himſelf out upon his hope, even when he knows and confeſſeth that he walloweth in all iniquity without ſo much as ever thinking to do otherwiſe, in hope God will be kinder then he threatens to beLuke 29.29; or at leaſt makes bold at the preſent to go on in ſin, taking day to repent hereafter, preſuming he ſhall live to that day, and have grace at command, to repent, as the fool that having gotten wealth, thinks of nothing but of enlarging his barns, and gives his ſoul her glut of pleaſure for many years, when he had not one day more to liveLuk. 12.18, 19, 20.. Or he builds upon his external formal profeſſion of Religion, and from thence concludes an aſſured hope of ſalvation, when he cannot be ignorant that his heart is like the inſide of the Phariſees pot, filthy throughout, how fair ſoever the outſide be, to whom Chriſt denounceth a woe, & denyeth ſalvationMat. 23.25.

Differ.On the Contrary, the true Chriſtians hope is humble, and coupled with feare.

He never looks with hope upon the promiſe of entring into Gods reſt, but he fears leſt he ſhould through unbelief, impenitency, or other miſcarriage, even ſeem to come ſhort of it Heb. 4.1. He will ſo manage his hope, and his hope will ſo qualifie him, that he will be ſo circumſpect and diligent in all his walking, as not only not to fall ſhort of heaven, but not ſo much as give any occaſion to himſelf or others, as to ſeeme come ſhort of it. He will walk exactly, accurately Eph. 5.15, and look diligently leſt he faile of the grace of God Heb. 12.15; leſt by any careleſneſſe, earthly mindedneſſe, or other luſt he abate or cool, or blunt the edge and activity of any grace of God within him; working out that ſalvation which he thus hoped for, with fear and trembling Phil. 2.12, not as doubting the iſſue of his diligence, but as fearing, yea, trembling at the very thoughts of giving way to negligence; leſt that happen to him which befel Eſau, who for one morſel of meat ſold his birth-right, and afterwards when he would have inherited the bleſſing, was rejected, though (when it was too late) he ſought it carefully with teares Heb. 12.16, 17.

Thus, this hypocrite takes that counſel of the Devil, which Chriſt with indignation refuſed, caſting himſelf head-long from the higheſt pinacle of preſumption, hoping for ſome good Angel to ſave him from deſtruction; the true Chriſtian hath learned of his Maſter, not ſo to tempt the Lord his God Mat. 4.7.; the one abuſeth his hope to his irrecoverable ruine, the other improveth it to his everlaſting ſalvation.

CHAP. XXV. The Fauning Hypocrite, or feigned Lover. Is he that, in loving, loveth not.

AMong thoſe glorious Stars, Faith, Hope, and Charity. Defin. Charity is of the firſt magnitude; the greateſt of theſe is Charity 1 Cor. 13.13, Faith and Hope have their uſe, but Love is tranſcendent. Faith and Hope are wrought by God, yet are not in him: but, God is Love. Faith and Hope bring us unto God, but Love ſhall be turned into union with him in heaven; they bring us to heaven, but this ſhall abide in heaven. Among the elements, fire is moſt eminent; among mettals, gold is moſt refulgent; among the ſtarres, the Sunne is moſt reſplendent; and among graces, love is ſupereminent. Therefore the hypocrite will be tampering with this grace above all other. As we have therefore traced him in his walkes and attempts upon Faith and Hope; ſo we muſt now enquire into his arts and diſguiſes in the matter of his love.

All graces have need to beware of being alloyed by the levaen of hypocriſie; but, moſt of all, love the bond of perfection Col. 3.14.; which, being more familiar, and communicative, is moſt apt to be counterfeited and abuſed: Philoſophers make Juſtice the ſumme of all vertues, but God makes love the comprehenſive grace that containes in it all duties, even to the fulfilling of his own whole Law Rom. 13.10. Therefore Chriſtianity ſetteth love in the firſt place, like the chief of the firſt three, among Davids worthies2 Sam. 23.; being the mother of Juſtice her ſelf, and giving forme unto her. A juſt action not done out of love, is not juſtice. All duties proceed from love, and love is a duty that is owing to all. He loveth not, that performeth not every duty out of love. He payeth not his debts, that rendreth not love: this is a debt that grows due faſter then it can be paid, and muſt be alwayes paying, when all other debts are diſcharged. A man muſt not only give; but in giving love, ſaith the Philoſopher, he may leave giving, but not loving. Among ſpiritual graces (which are all Kings daughters, of the blood-royal coming down from the Father of lights) love as the principal Lady of honour, holds up the traine of faith in the wedding ſolemnity, and is given with her, as Bilhah with Rachel to beare fruit for her unto Chriſt.

This makes love to be ſo often counterfeited, where true love is wanting. Many that are farre from love, yet being aſhamed to profeſſe hatred, cover their hatred by deceit, till their wickedneſſe can be hid no longer, but ſhowed before the whole Congregation Prov. 26.26. Simulation and love are incompatible. He that loves, cannot feigne, and he that feignes, cannot love. He therefore that counterfeits love, is worſe then he that coyneth counterfeit money. The Devil began his legerdemaine, he firſt invented, and practiſed this Art upon our firſt parents, pretending more love to man than God himſelf; he having even then ſeven abominations in his heart to blow up all mankinde at a blaſt.

Ever ſince, he hath kept a School of deceivers, wherin he hath trained up many cunning Scholars, but none like the religious hypocrite: nor in any age hath he brought forth ſo many Crafts-maſters in this trade, as in this: never more ſhew, never ſo little love. He that hateth, diſſembleth with his lips, and layeth up deceit within him Prov. 26.24. They ſpeak vanity every man to his neighbour, with flattering lips, and with a double heart do they ſpeak Pſalm 12.2..

But this hypocrite exceeds the ordinary ſort and ſize of diſſemblers with men; for he carries his diſſembling up as high as God himſelf, and ſeekes to put as great a cheat upon heaven, as upon earth; being grown ſo cunning, as thoſe cut-purſes and pick-pockets that will uſe their Art, not only in the face of the Court, or at the very time and place of execution of ſome of their fellows: but, will pick the pocket of the Judge himſelf. God may ſay to him, as Dalilah to Sampſon Judg. 16.15., How canſt thou ſay I love thee, when thy heart is not with me? All is but lip-love. He flattereth him with his mouth,Pſal. 78.36 and lyeth unto him with his tongue (x). Pity it is, that ſo excellent a vertue as love, ſhould be ſo embaſed. Indeed, he many times diſſembles with an ill grace, as he that carries a long ſword unker a ſhort cloak; and ſometimes he is taken in the manner. But yet he will adventure again, and force his endeavour beyond his Art, delighting in no trade ſo much as to be a Jacob to ſupplant his brother; or, a Judas, to betray his Maſter; or, a Devil, to out-face his Maker. He covereth hatred with a cloak of love, in dealing both with God and man. He will put his skill to the venture, though loath to bring it to the trial. He ever returnes hatred for love, and ever makes ſhew of moſt love when he intendeth greateſt hatred: not that he alwayes means ſo, or hath it in heart to think ſo; howbeit in the iſſue it always proves ſo. For he that maketh ſhew of love without real intention of good, doth really hate, although at preſent he intendeth no ill.

Differ.On the contrary, the true Chriſtians love is real, it is, what it ſhewes to be.

He keeps to his rule; and therefore loves not in word, or in tongue only, but in deed and in truth 1 John 3.18. For well he knoweth that this is made by God himſelf a moſt diſtinguiſhing character between thoſe that are made up of guile, and thoſe that ſavour of ſincerity, to dare to look God in the face; for, hereby we know that we are of the truth, and ſhall aſſure our hearts before him verſe 19. The deed witneſſeth our love, and the truth ſanctifies it: or rather, the deed witneſſeth it before men; and the truth, before God to our own conſciences. He knows that among others, love, and true love are for the moſt part two things; but, in himſelf he would have them an Identity, becauſe he would have his love to be (as it is required) 〈 in non-Latin alphabet 〉 , without diſſimulation Rom. 12.9.

It is true, that love is no love, unleſſe it be true, no more then the picture of a man is truly a man. Nevertheleſſe, he that ſeeks for love in the world, ſhall meet with more pictures of it, than ſubſtance; and thoſe pictures, to bear away the name of love from that which is love indeed. The Chriſtian that he may not deceive with a ſhew, purifieth himſelf to the unfeigned love of the brethren 2 Pet. 1.22: becauſe the end of the Commandment is charity out of a pure heart, and of a good conſcience, and faith unfeigned 1 Tim. 1.5; he ſtrives therfore to demonſtrate 〈 in non-Latin alphabet 〉 , the naturalneſſe, that is, the ſincerity of his love in all things2 Cor. 8.8. He loveth naturally, that is, as borne with it (in his regeneration) in his heart, loving with a pure heart fervently, being born againe, &c. 1 Pet. 1.22, 23 ſtriving ſo to love, as Chriſt hath loved him John 15.12.

Thus, this hypocrites love is more in ſhew then in ſubſtance; the true Chriſtians love is more in ſubſtance then in ſhew; the one pretends love, as Abſolom did justice, when he meant to be moſt injurious; and, kiſſed thoſe whom he meant to draw into rebellion1 Sam. 15.4, 5; the other hath learnt of Chriſt, to do more then he will promiſe; the one makes a ſhew of what he never meant,John 16.26 the other truly intendeth what he ſheweth forth both to God and man.

This hypocrite loveth God, but not for God.

We will take a view of his fauning firſt upon God, then upon man; and, in both diſcover him to be but a feigned lover.

He would be thought not only a lover of God, from his cradle; but, to go beyond all others in love, yet never went ſo far as to love him truly. He loveth God; but, for his own endsJohn 6.26; as a flattererPſalm 78.36, not as a friend; to gaine by himActs 19.25, not to bring honour to him. He loves himſelf in God; not God for himſelf. He loves God to ſerve his own turne, not to ſerve God. As God, he hates him; as omnipotent, he fears him: but, loves him only to ſerve himſelf of him. He makes uſe of God that he may enjoy the world, rather than uſe the world ſo, that he may enjoy God; If he may be ſure of wages, he will ſerve God for a while; but, God and he are of two ſuch croſſe and contrary diſpoſitions, that he cannot heartily love him, even while he ſerveth him. And therefore when he hath received his wages that he ſerved for, he oft-times leaves his ſervice, without giving him lawful warning. He loveth God, if you will believe him, but, hateth his brother made in the image of God, and therefore is not to be believed1 John 4.20. His love is mercenary, as the Switzers ſouldiery for the ſould, or pay, whatever the cauſe be. As the hireling loves his Maſter, not for himſelf, but for his wages.

On the contrary, the true lover, loveth God for himſelf. Differ.

He loveth God, not only for what he doth; but, for what he is. He hath reaſon to love him for his love. But findes cauſe to love him more for himſelf. The object of love is ſome excellency in the thing love faſteneth upon. If it love more for ſomewhat in that object which feedeth the lovers humor, and ſuits beſt with his diſpoſition, this is luſt, not love: for he loveth him in hope to enjoy what himſelf hath a minde unto, rather than for what the party in himſelf truly is, without reflection upon himſelf. And this love is mercinary, if not fornicatory. Ille mercenarius, &c. He is a mercenary that hath his eye upon the wages more then upon the work. And he is no better then a fornicator, who loves God meerly to enjoy his own pleaſure. But the true Chriſtian loves God better then al the world, yea, better then heaven it ſelf; Whom have I in heaven but thee Pſalm 73.25? he loves him for himſelf. He cares not for heaven, were it not for God. Nay, heaven is no heaven to him without God.

Not that it is unlawful to love God for, what he doth for thoſe that love him; but, that it is more noble and genuine, to love him for what he is in himſelf. We cannot be without the former, therefore good reaſon we ſhould love him for the ſupply he affordeth. I love the Lord, becauſe he hath heard my voice, and my ſupplication Pſalm 116.1., ſaith he that was no feigned lover, but yet, becauſe that is a truth in Divinity as well as in Philoſophy, Quod efficit tale, eſt magis tale, that which makes good in the effect, is much more good in the cauſe. Therefore, every man that rightly underſtands the worth of the effect, muſt needs know the cauſe and fountaine whence that effect iſſued, to be worth much more: and that, if any thing in the effect requireth love, the goodneſſe of the cauſe commandeth it much more: So that the Chriſtian is then moſt rational, when he moſt paſſionately loves God for himſelf. The infinite wiſdome, goodneſſe, power, holineſſe, love, mercy that is in God, as in the Ocean, muſt needs attract more love from a wiſe and conſiderate lover, than thoſe ſtreames that iſſue thence. Herein the Chriſtian takes pattern from God. God loves for his own ſake; therefore a true lover loves God chiefly for God, as he is in himſelf. For he that loveth God becauſe God loved him firſt 1 John 4.19, and duely conſidereth that God did thus not for his ſake that now loves God: but, for his own, who was firſt in the love: he cannot but make that the chief ground and object of his love in God, which God himſelf made to be his own in loving man.

Thus, the hypocrites love to God is like that of Amnon to Tamar 2 Sam. 13.2 and 15., he was firſt ſick for her; and then having ſatisfied his luſt, was upon all other accounts more ſick of her; the true Chriſtian is as Ruth that loved Naomi, even when ſhe had no more ſonnes in her womb, of which, Ruth might hope to chooſe another husband Ruth 1.11; the one loveth God to make God his ſervant: the other loveth God to be his ſervant; the one loveth God as a King that can advance him; the other as the fountain of holineſs that doth delight him.

This hypocrite loveth God, but not in Chriſt.

He loves him as a God able to help him in his need; but not as a father, out of pure natural affection. He may love him as a Jupiter, an helping father; but not as a Father in Chriſt by CovenantJoh. 20.17 2 Cor. 6.18. He loves him as Lions and other beaſts of the wilderneſſe, who ſeek their meat from God Pſal. 104.21, but not as a child going to a father for bread. He loves him for a bleſſing upon his land, for the precious things of heaven, that is; for the dew of heaven, and for the deep that coucheth beneath; and for the precious fruits brought forth by the Sunne, and for the precious things put forth by the Moone, and for the precious things of the earth, and the fulneſſe thereof Deut. 33 13, 14, rather then for the good will of him that dwelt in the buſh Verſe 16, upon his ſoul: or, for thoſe rich and precious promiſes whereby he might partake of the divine nature, and eſcape the corruptions that are in the world through luſt 2 Pet. 1.4. He looks up to Gods providence, more than to his promiſe; as a Creator, rather then as a Father in Chriſt; as his creature, rather then as a childe accepted in the beloved Epheſ. 1.6. He deſires rather thriving children, than an heavenly Father: a barne well filled, than a God of grace: a good flock of ſheep, rather than the good ſhepherd; a good teeme of Oxen, rather then a ſtrong God, as his by CovenantPſal. 144.12, 13, 14.. He hath good skill in the bleſſing, as Herams ſervants had in hewing timber to make an houſe for the God which they knew not; but, little of Solomons knowledge of the true God for whom the houſe was built; or, of the intereſt his people have in him. He never looks after a Chriſt; but when he is dropping into hell: or as roaring boyes that never mention him, nor think of him, but when they ſweare by him. Let him have the bleſſing, and let others diſpute the title, or his intereſt in it. He that loves not God for Gods ſake, will not much look after Chriſt, ſo he may have what he loveth better then either.

Differ.On the contrary, The true Christian never thinkes of loving God without Chriſt.

He conſidereth that God was in Chriſt reconciling the world unto himſelf 2 Cor. 5.19; that therefore there is no loving of God, but in the ſame Chriſt; naturally man hateth God, and muſt be reconciled, ere he can love him. He then in whom he is reconciled, muſt be the perſon, the medium, in which he meeteth God to love him. Yea, he knoweth that there is no coming at God but by Chriſt. He muſt be Chriſts before he be Gods: and even then, no man comes to the Father, but by him John 14.6. And the Father bl ſſeth him with all ſpiritual bleſſings in Chriſt Eph. 1.3. So that as we come not at God but in and by Chriſt; ſo neither doth God come at us, but in and by the ſame Chriſt. He muſt therefore love God in Chriſt, or not at all.

Nor doth he love God in Chriſt as the way unto him only; but, as in the relation of a ſonne to his father He loves him with a filial love, as made a ſonne in Chriſt, accepted in the beloved Ver. 6., and as expecting ſuch love from God as becomes his adoption, more than as fitted to his preſent neceſſities as his creature and ſervant. He looks not for ordinary things only which every ſervant in the family may expect, but he expects a love due to an heire; and, in that capacity, loves him, not only as his ſtrength Pſalme 18.1, but as his Father that hath given him his Sonne; and, with him all things Rom. 8.32; as, all things are his, and as he is Chriſts, and Chriſt is Gods 1 Cor. 3.21, 23. His love can no more reach God without Chriſt, then he can reach the Sun with his hand.

Thus, this hypocrites love is like that of the whore-monger that pretends great love to his neighbours wife; but, not for her husbands ſake, or with his privity; the true Chriſtian is as the chaſte Spouſe, who loves her husband in, and for God, that hath ſet them into Covenant; the one loves God without Chriſt, and ſo loves neither; the other loves God in Chriſt, and ſo performs his duty to both.

This hypocrites love to God is grounded upon expectation.

He hath ever reſpect to ſome future benefit: upon this account he is a ſoothing fauning ſuitor, not unlike of the young men, who profeſſe great love to old widows, or deformed creatures, if very rich, in hope once to be fingering of their bags. He loves with palpation, as feeling after what he hath in his eye; but not with palpitation of heart, as thirſting after God for himſelf, or for mercies received. Benefits paſt are with him ſwallowed up, and forgotten. He loveth God, not for that he hath, but for what he would have further from God. While there is any hope of any good to be further gotten by courting of God, this hypocrite will be a diligent waiter, an obſequious ParaſiteHoſ. 11.12. But if he once finde that God, for his ſecret wickedneſſe and hypocriſie, begins to hedge his way with thornes Hoſ. 2.6; to croſſe him in his deſignes and hopes of gaine, or deliverance out of thoſe briars he hath by his ſinnes caſt himſelf into; then, he throws off all attendance upon God, and diſcovers plainly for what he had all the former while made love unto God; namely, not for miracles, or ought elſe paſt; but, in hope of more loaves, whereof he had before eaten and been filled Joh. 6.26..

He can, with the Iſraelites Pſalm 78.36., flatter God in extremity, and court him in hope of deliverance. In his perplexity, he will with Pharaoh, confeſſe the Lord is righteous Exod. 9.27., but not depart from his own unrighteouſneſſe, a great point of hypocriſie, when a man makes uſe of love, or of the name of love to traffique and trade with it for gaining of ſome commodity; which being obtained, the love is preſently cooled, or perhaps turned into hatred. For an unthankful man never loves him to whom he is moſt beholden. There is indeed a proud thankfulneſſe, when men aſhamed, profeſſedly to brag, uſe thanks as an uſher to their pride: I thank God I am a better man than he, &c.

Contrariwiſe, the true Chriſtians love is grounded upon experience. Differ.

This worketh in him both thankfulneſſe for what is paſt, and aſſurance of ſupply in time to come. He boaſteth not what, but acknowledgeth whence he received, that it may appear God is a gracious giver, and himſelf an happy begger. He is 〈 in non-Latin alphabet 〉 , a lover of God, becauſe, 〈 in non-Latin alphabet 〉 , beloved of God. He loveth much, becauſe much is forgiven him. Quid retribuam? What ſhall I render to the Lord for all his benefits? is his Motto. He is to be loved exceedingly, by whom he is, lives, and is made wiſe. The loadſtone of love is love. They eaſily love more, who finde themſeves to be more beloved. He therefore carefully keepeth a faithful record of all the Lords mercies: among which ſpecial and ſpiritual mercies have as it were a Dominical letter ſet upon them to bring them more readily to minde. If he owe himſelf to God over and over for giving him his own being; how much is he in debt for God himſelf! God gave me, ſaith he, to my ſelf by Creation, he reſtored me to my ſelf by redemption. I owe my ſelf twice over for my ſelf: what ſhall I render to God for himſelf!

Thus, this hypocrites love is like the ſhadow of him that goeth from the Sunne, it leadeth the way to the benefit aimed at, which being obtained, the ſhadow ſtill runnes forward after more, and the man ſtill following, leaves the benefit received behind him, without returning to give thanks; the true Chriſtian is like the ſhadow upon the Dial that numbers the degrees of favours received; the one loveth for the bird in the buſh; the other is glad and thankful for any thing in hand, which he looks upon as an earneſt of more.

This hypocrite loveth God with a ſecondary love.

He cutteth out the Lord an hard penny-worth of love, ſuch as he can afford with reſpect to his profit, his pleaſure. When his own turne is ſerved, he will think of God: But his turne is never ſerved, that ſets his heart on any thing ſave the Lord; Other objects do but irritare amorem, provoke appetite, but never ſatisfie deſire, or warrant the lover from being miſerable. Theſe laſt days abound with ſuch miſerable lovers, who having a form of godlineſſe; are yet lovers of pleaſures more then lovers of God 2 Tim. 3.4.

This hypocrite can borrow from Gods day, and from his ſervice, for his own affaires; but in no caſe from himſelf, to beſtow upon the Lord. His own ſix dayes will not ſerve the turne: but, as David muſt have Ʋrijahs one ſheep, ſo muſt he have Gods one day who hath reſerved no more unto himſelf. If a feaſt (though not unlawful in due time and manner) or a paſtime come in the way, ſo that one muſt yeild, either no Prayer, Sermon, or no paſtime, God muſt be the loſer. He is not early and forward in holy exerciſes, but driveth off, till the time grow too ſhort. So God hath either no ſervice, or to no purpoſe.

Delay is a degree of denial. To let an honourable friend ſtand knocking and dauncing attendance till we be at leiſure, and all our own buſineſſe done, were great incivility. But men anſwer God ſo, as he forbiddeth them to anſwer one another. Go, and come againe, and to morrow I will give thee Prov. 3.28. It was the Churches fault that ſhe opened not readily unto ChriſtCant. 5.2, 3, and ſhe paid deer for itVer. 5, 6, 7. In the mean time this is the beſt of the hopocrites ſervice; in whom ſelf-love driveth into ſtreights the love, not only of man, but of God. Where in the firſt place, love and honour are due, it is a wrong to put Chriſt our husband and Prince to take the ſecond. To honour him with a ſecondary honour is treaſon; as, to love him with a ſecondary love is adultery.

Differ.Contrarily, The true Chriſtian giveth God every way the prime of his love.

True lovers are the only Larks, the only Nitingales; they are early and late, day and night expreſſing love. David prevented the night watches Pſal. 119.148. He thought on God by night, yea at midnight Verſe 62; With my ſoul have I deſired thee in the night, and with my ſpirit within me will I ſeek thee in the morning Eſay 26.9. The morning prayers and meditations do ſweeten and ſanctifie the day. Evening prayer is a ſweet cloſe of the day-light, and haply of our life. Therefore a Chriſtian goeth to his bed, as he would to his grave, and riſeth in the morning with a taſte of the reſurrection. He ſeeketh firſt the Kingdome of God and his righteouſneſſe. If any love be too proud to come behind that love, he giveth it a bill of divorce. Tuas res tibi habe, take thine own, and be packing. Out of doores with the bond-woman and her ſonne; elſe were he not fit to follow Chriſt as a Diſciple, or a true lover, but muſt heare that ſharp reproof uttered with indignation, Get thee behinde me Satan Mat. 16.23.

Thus, this hypocrite is as a woman that promiſeth marriage, but ſhe muſt firſt marry, and bury another husband; but the Chriſtian contracteth with the Lord in verbis de preſenti, to be preſently his, only his, and that for ever; the one will follow Chriſt when he hath firſt done his own buſineſſe which he mindes more, and loves better; the other, as Peter and his fellows, forſake all to follow Chriſt Mat. 19.27, without indenting, or preferring ought before him, whom he loves more than himſelfe.

This hypocrites love is ſoon cooled.

Fond lovers are ſoone on, and ſoon off: their love is ſoon kindled, ſoon quenched; like children, won with an apple, loſt with a nut. So this hypocrite loves God before he knows him, and flies in his face, or flies off, ſo ſoon as he feels him in the leaſt, contrary to expectation. Although he want nothing, yet he is angry for any good another receiveth, for any love expreſſed to another. He is a murmurer as the Iſraelites of old, upon every occaſion is hard to be pleaſed, but never ſeeks to pleaſe; he muſt have all the love, although he ſhew none; which argues not only a weak faith, but a wavering love. He is up in armes, and at defiance with God every day for one trifle or another, for bread, for water, for quailes, which ſhewes him to be but an humorous peeviſh lover, whoſe love is too dearly bought, and more hardly kept. He is ſuch a lover, as will ſoon turn enemy, and blaſphem the Lord to his face, if he want his will, or fail of his carnal deſires.

Differ.On the contrary, the true Chriſtians love will take no check.

Many waters cannot quench his love, neither can the floods drown it; if a man would give all the ſubſtance of his houſe for this love, it would utterly be contemned Cant. 8.7.. Lovers, the longer acquainted, the more loth to part, and the more deſirous to meet again. Their dayes of abſence, and of want of full fruition, is a life of longing and ſighing. Sometimes they are joyful, ſometimes ſorrowful: now, a breath; then a reconciliation, and thereby a re-inforcement of love. Then, the love-tokens walk; ſo it is with the Chriſtian. His love to God may be diſturbed by tentation; but, it is not extinguiſhed by infidelity, or put out of the courſe of obedience by violence of paſſion or deſpaire. For, ſeeing all things work together for good to them that love God Rom. 8.28., therefore a reſolved Chriſtian (as Job Job 1.21.) is thankful even for afflictions.

He conſidereth that the change which appeareth in Gods dealings towards him, is occaſioned not on Gods part, but on his own, whoſe heart is ſtarted aſide from God, and become out of frame. All is kindly taken by the truly loving ſoule, becauſe aſſured of the fidelity of God, and of the reality of his love. He acknowledgeth the ſame love, though he finde not the ſame effect. For when the caſe differeth on mans part, the courſe on Gods part, muſt needs vary, yet without variation of his love. In health, food; yea, a feaſt: in ſickneſſe a bitter potion, and purgation proceeds from the ſame love. Wherefore the true Chriſtian can caſt himſelf upon the love of God, though God ſhould think fit to kill him out-rightJob. 13.15.. As thoſe that ſailed with Paul, muſt needs keep the ſhip, as the only means of ſafety; ſo a Chriſtians ſafety, in the midſt of the greateſt ſtorme, is to continue in the love of Chriſt, which giveth him footing, as it were, on dry land, in the midſt of the ſea of this world.

Thus, this hypocrite is in and out with God, as God pleaſeth to diſpenſe outward bleſſings or croſſes to him, as thinking himſelfe to deſerve better; the true Chriſtians heart is fixed, and cleaves to him what ever befals him, acknowledging the worſt that befals him to be leſſe then his deſert; and the leaſt that is beſtowed, to be beyond his merit: the one falleth out with God, for his skinne, if but touched; the other had rather God ſhould ſcourge him with whips of Scorpions, while he loves him, then let him alone in his ſins to periſh by them, rather then diſpleaſe him.

This Hypocrite, even when he ſaith he loves God, doth not like God.

He is ever and anon apt to finde fault with Gods dealing, as not ſufficiently requited for his love. Againſt providence he excepteth, that it is too partial; that others have too much, and he too little. He excepteth againſt the Law, as being too ſtrict. What? ſaith he, may I take no liberty on the Lords day? no pleaſure or ſatisfaction, by taking revenge? no thought for the fleſh, to gratifie and ſatisfie ſome luſt thereof Rom. 13.14.? Who can love truly, and yet abhor to be like him whom he loveth? who can love his Prince, and miſlike his juſtice? who can love his image, that hateth his perſon? Nay, where there is diſlike, upon unlikeneſſe, there can be no love. Affection cannot ſubſiſt, and be conſtant without judgement; nor love, without conformity.

Contrarily, the Chriſtians love honoureth, Differ. and juſtifieth God in all things.

He loveth adviſedly, becauſe he liketh; and liketh the more, becauſe he loveth upon choiſe. Love is the palate of the ſoul to taſte how ſweet the Lord is. Becauſe he likes God, he cannot but love him; and loving him, he affecteth to be like him, even to be transformed into the ſame image 2 Cor. 3.18.. What he cannot attain unto, he miſliketh not, but admireth. However the world chargeth the Lord, he ſeeth no unrighteouſneſſe Pſal. 92.15., no imperfection in him. He hath none but honourable thoughts of God. If he cannot preſently aſſoile all objections or doubts, yet he pronounceth God righteous, and himſelf a beaſt. He ſubſcribeth to providence, and is content with whatſoever portion God ſetteth out for him in outward things. His concluſion is not, God loveth me not, becauſe he giveth me no more: but this, he giveth me no more, becauſe he loveth me wiſely, and for my good. He approveth whatſoever God ſpeaketh; yea, if God threaten him with ſharp judgements, good is the Word of the Lord Iſa. 39.8.. He liketh well whatever the Law commandeth, or forbiddeth. The Law, ſaith he, is holy, and the Commandment is holy, and juſt, and good Rom. 7.12.: but I am carnal, ſold under ſinne ver. 14.. He ſaith not, the Law is too ſtrict, but I am too looſe.

Thus, this hypocrite is like a woman marryed to an husband, whom ſhe never loved, nor liked, nor can ſcarce aford him a good look, or good word; the true Chriſtian is ſo much taken with the love of Chriſt, that he will hold up his honour againſt all gain-ſayers; the one is like a ſcoulding wife, that will never be pleaſed: the other is like the vertuous woman that is a Crown to her husband Prov. 12.4, and whoſe works praiſe her in the gates Prov. 31.31.

This hypocrites love is unactive and idle.

He loveth God, but will do nothing for him. That he loveth God, muſt be ſuppoſed, or you wrong him: for he muſt be thought to love him, even when he can not expreſſe it. It is in mine heart, ſaith he; but, examine it not by my actions. The greateſt injury that can be done him, is to call in queſtion his love to God; becauſe he is never able, (if you put him to it) to prove it by any thing done for God. He is content to afford the Lord a parcel of good words, my God we know thee Hoſ. 8.2.; my Father, thou art the guide of my youth Jer. 3.4.. But he caſteth off the thing that is good Hoſ. 8.3., and doth evil more and more. He would have Gods love towards him to be fruitful in bleſſings; but, his love to God is barren of obedience; God -mayſowe liberally, and reap nothing: but he would reap all, and ſowe nothing; unleſſe, to the fleſh, of which he can in reaſon expect nothing, but to reap corruption Gal. 6.8.. He would drink in the dew of heaven, but never let truth bud out of the earth. But ſuch barren and unprofitable earth is nigh unto curſing, whoſe end is to be burned Heb. 6.8..

Differ.Contrariwiſe, The Chriſtians love of God is diligent and operative.

The Apoſtle aſcribeth work, and labour unto love Heb. 6.10., becauſe love refuſeth no paines. It will ſpend and be ſpent, even where there is leaſt love returned for moſt expended2 Cor. 12.15.. Much more will it lay it ſelf out for God whoſe commandments are not grievous 1 Joh. 5.3.; nay, love is glad of any command, what wilt thou have me to do? ſaith he unto God, even before the command is gone forthAct. 9.6.. Love is a diligent affection, and the fountain of diligence. We may well derive diligentiam á diligendo, diligence from dilection or loving; the things are conjugate no leſſe then the names. A part of that diligence is in word and profeſſion. Love is no mute, but rather a Blab. It muſt tell the Lord how well it loveth him. I love thee, O Lord my ſtrength, ſaith David Pſal. 18.1.. And againe, I love the Lord, becauſe he hath heard my voicePſ. 116.1.. But it ſtayeth not there; it proceedeth to action. He is mindful of that of his bleſſed Saviour; If ye love me, keep my Commandments Joh. 14.15.: and that, to Peter, loveſt thou me? feed my ſheep Joh. 21.16:; as well knowing that love is the fulfilling of the Law Rom. 13.10..

Nay, his love reſteth not in action, but cheerefully carryeth him on to ſuffering. No paines, no hardſhip night or day, heat or cold will be thought too much for him, whom his ſoule loveth: no taske ſeemeth hard. I account not my life dear unto me Act. 20.24.; ſaith the Apoſtle. No condition is refuſed, that may bring him to the preſence and fruition of Chriſt his dear and loving Spouſe, though it be by death, yea by martyrdome. There is no one thing he deſireth more, or ſo much, in this world; as that Chriſt may be magnified in his mortal body, whether it be by life, or by death Phil. 1.20.. Which he accounts ſo great a joy to him, that he calls upon others to rejoyce with him for it Cap. 2.17, 18.

Thus, this hypocrite in his love to God, is like Ezekiels hearers, who with their mouths ſhewed much love Ezek. 33.31, but in his actions, like the Sluggard, that hideth his hand in his boſome, it grieveth him to bring it again unto his mouth Prov. 26.15.: the true Chriſtian is like Jacob, that will ſerve ſeven, and ſeven yeares for Rachel, rather then go without herGen. 29.20, & ver. 30, even when in the day the drought conſumed him, and the froſt by night, and his ſleep departed from his eyes Gen. 31.40.: The one thinkes to deale by God, as the Harlot, that with much faire ſpeech cauſed one of the ſimpletons to yield to her inticement, meerely to fleece him, and make him her preyProv. 7, 21.. the other, is like the vertuous woman in whom the heart of her husband may ſafely trust, ſo that he ſhall have no need of ſpoile Prov. 30.11.; for, ſhe will do him good, and not evil all the dayes of her life ver. 12..

This hypocrite loveth man, without God, and out of God.

We have ſeen what counterfeit wares this hypocrite ſerveth God withall. It cannot therefore well be expected that his love ſhould be better to man, either in the grounds, kindes, or exerciſe of it, which we ſhall now look into.

Firſt, his grounds be rotten; the ſtructure therefore cannot anſwer expectation. He loves not in God; and indeed, how can he? In Deo diligere non poteſt, qui Deum non diligit Bernard.; he cannot love in God, that loveth not God. This is the great Errour of his love, that he loveth not with conſcience of Gods commandment, or reſpect of his Image, eſpecially of the New man in him he loveth. Love is not in him, the end of the Commandment 1 Tim. 1.5., but love without it; not an evidence of his faith, but of his humour. Let God commend to him the care of his neighbour, and it is no more regarded by him than by Cain, who being demanded what he had done with his brother rudely and ſaucily anſwered, am I my brothers keeper Gen. 4.9.? He thinkes it an unreaſonable queſtion, becauſe he never loved his brother upon any ſuch account, as to be accountable to God, for his brother; or his carriage towards him.

This hypocrite then may call that profeſſion he maketh to his brother, by the name of love, if he pleaſe: but, very Heathens can tell him, that only vertue on both ſides is the bond of love, that all other combinations are but a conſpiracy, and all other profeſſions of love, but hypocriſie. Indeed, Heathens could not go ſo farre as to ſay, love of God is the ground of vertue, as vertue is the ground of love. They could not love a man, becauſe God made him; much leſſe, becauſe God hath new made and redeemed him. But this hypocrite who profeſſeth ſo much of the knowledg of God, and love unto him, cannot but be taught ſo much of God as to love one another 1 Theſ. 4.9.; and that for his ſake: and becauſe this is not onely the great Commandment of the LawMat. 22.38., but the ſpecial command of Chriſt; this is my Commandment that ye love one another, as I have loved you Joh. 14.12.. His love therefore is farre from true and ſpiritual love: eſpecially where under colour of love he drawes another, man or woman, into ſinne. It is rather a knot, then love, hatred, then good will: a rebellion againſt the Peace and Crown of Chriſt, a brother-hood in evil, as between Simeon and Levi, a combination in miſchiefe againſt God, as that of Herod and Pilate againſt Chriſt.

Sometimes Gods own are overtaken, to love whom they ſhould not; at leaſt, not ſo farre as they engage; as, Jehoſhaphat a good man, and of a ſweet diſpoſition, loved both Father and ſon, Ahab and Jehoram, too well, and too farre. So that he was charged with helping of the ungodly, and loving them that hate the Lord 2 Chron. 19.2. Yet this was not in hypocriſie, although without warrant from God. But the hypocrite never loves, but he playes the hypocrite with man, as well as he tranſgreſſeth againſt God. Sometimes alſo love is begun for vertue, and then by being tranſported with the perſon, men love the perſonage more then the vertue; the Caſe in ſtead of the Jewel: and this, however the godly fall into it, yet they do not diſſemble in the reality of love, but onely miſtake in the Object. This they do without God, and out of God, in regard of warrant; but not in regard of the ſubſtance of their love.

But the hypocrite not only loves without God, but contrary unto God, counterfeiting love, even when he placeth it not on a wrong Object, as Ahitophel in pretending love to David; or, calling that love, which is but luſt, or a Pander to it, as that of Jonadab, Davids brother, to Amnon his Nephew; putting him into a way to ſatisfie his luſt on his half-ſiſter Tamar, which Amnon thought hard for him to accompliſh, till he was taught that wile2 Sam. 13.2, &c.. A truſty friend to his luſtful Coſin; contrary to the Law of God and nature, the dignity of the Prince, and the honour of his Neece.

Contrarily, a true Chriſtian lover loveth all, in God, and for God. Differ.

In God, not without him: for God, by vertue of his command: and to his honour. His love is as that between Jonathan and David, the knot of friendſhip was the oath of God 2 Sam. 21.7., as the ground of it was the feare of God, not to joyne in, or to be privy to the conſpiracy of Saul againſt innocent blood on the one hand; or, to the corruption of nature in David againſt Jonathan, to ſupport his own greatneſſe, or to revenge Sauls unworthy dealing with him, when he came to the Kingdome. True love ſaith St. Augustine, is motus animi ad fruendum Deo propter Ipſum; ſe, & proximum, propter Deum. A motion of the ſoul to the enjoying of God for himſelf; and himſelf and his neighbour, for Gods ſake; by loving God, all cleaveth to one; by loving one another, all become one.

Wherefore as God is the Saviour of all men, but eſpecially of thoſe that believe. 1 Tim. 4.10.. So a Chriſtian loveth all men, but eſpecially thoſe of the houſhold of Faith Gal. 6.10.. He loveth all, as made by God, in his image, capable of bleſſedneſſe, and of the ſame blood with himſelfAct. 17.26., with true natural love: but eſpecially he loveth thoſe that are ſanctified, in whom there is yet another Image of God, the new creature; with true Chriſtian love; as Regeneration brings in a new conſanguinity, which Chriſtian-love acknowledgeth: for, every one that loveth him that begat, loveth him alſo that is begotten of him 1 Joh. 5.1.. And this he doth as being a better Argument of true goodneſſe, then his believing. For, if the queſtion be, whether a man be good, it is not demanded, (ſaith Auguſtine) what he believeth, but what he loveth.

It is true, that where there are more relations of kindred, neighbourhood, coheirſhip of grace, and the like; there love admitteth of multiplication and encreaſe: but this draweth not the lover from God, or from his way of loving, who is Author of thoſe relations, and the rule of love. The Chriſtian here hath a larger field for his love to walk in, but ſtill his love is both grounded and bounded in, upon, for, and by the God of love.

Thus, this hypocrite loveth as the unjuſt Judge did juſtice to the Widow; not out of fear of God, or regard to man Luk. 18.4.5.; the true Chriſtian in loving man, hath his eyes upon God, as the eyes of a maid to the hand of her Miſtreſſe Pſ. 32 2.2.: the one loveth, not truly, conſidering why, nor how: the other, is as careful of the ground and end of loving as he is to love.

This hypocrite loveth for his own ſake.

His main care is to look to himſelf, and to advantage himſelf, or his luſts by his loving of others. If nothing be likely to be returned, he will hardly adventure any great matter out. He loveth others as wicked men love ſome that are godly; not for their vertue or goodneſſe, but for the good they receive by them; as Laban loved Jacob Gen. 30.27., as Potipher Gen. 39.3, 4., and Pharaoh loved Joſeph Cap. 41.40.; as Belſhazzar Dan. 5.29., did Daniel. Or, he loveth them as children love their parents for maintenance, or parents their children, for their neereneſſe to them, being a part of themſelves, for their wit, feature, or ſerviceableneſſe, little caring to plant vertue or knowledge in them to make them amiable in the eyes of God and man. Sometimes, he loveth others that are like him in age, in condition, or perhaps in vice, as one drunkard or idle perſon loves another: but, never for his ſake, whom he pretends to love.

Differ.Contrarily, the true Christian-lover reſpecteth himſelf leaſt, and in the laſt place.

The Object of his love is not himſelf, but his brother: and that is not for what he will do for him, but what he is in himſelf. The load-ſtone of love is vertue and goodneſſe in the Object. This draweth out his affection; not, to ſerve himſelf, but his brother through love Gal. 5.13.. He principally loveth for Gods ſake, in whom he loves him: and next for his ſake whom he loveth, as intending his good more then his own, in loving of him.

He obſerveth that precept, to love his neighbour as himſelf. He knoweth what is good for himſelf; and thence concludeth, if health, credit, juſtice, mercy, knowledge, holineſſe be good for me, then are they good for him alſo, and he will do what he can to procure them. For, he makes conſcience of his Maſters Rule, whatſoever yee would that men ſhould do to you, doe ye even ſo to them Mat. 7.12..

It is not denyed, but a man in loving another, may have ſome reſpect to himſelf; if he be learned, wiſe, judicious, to learn of him; if humble, loving, gracious to imitate him: if any way profitable, to be a gainer by him, in a way of God, not of luſt, or of the world. But this is not the maine, nor the firſt thing for which the Chriſtian loveth another, but as the reſult, not as the moving cauſe, but as the reward of love; as man and wife, by ſhewing more love to one another for loves ſake, do reap more love from each other. No man can love God with the pureſt and moſt abſtracted love that is moſt refined from all ſelf-love and mercenary baſeneſſe, but he hath ſome aime at the chiefeſt happineſſe, in loving of the greateſt good: not making a mans own happineſſe the firſt ground, but the laſt motive to love him beſt, whom we love moſt for himſelf. So, in proportion, a Chriſtian loveth his Chriſtian friend; not moſt, or, in the firſt place, for himſelf.

Thus, this hypocrite loves his brother as Hamor and Shechem taught the Shechemites to love Jacob and his family (ſhall not their Cattle, and their ſubſtance, and every beaſt of theirs be ours? Gen. 34.23.) the true Chriſtian loveth his neighbour, as Abraham loved the King of Sodom and his people, when for his Nephew Lots ſake, he reſcued the prey from the Kings that had ſwept all away, not taking ſo much as a thread or ſhooelatchet to himſelfGen. 14.23., of ought that was theirs: the love of the one beginneth and endeth in himſelf; the love of the other beginneth in God, extendeth to his brother; and endeth in the mutual comfort and rejoycing of both: not ſo much for the good received, as beſtowed.

This hypocrite loveth not out of judgment, or diſcerning of worth.

He loveth not out of choice, but chance; not as diſcerning the worth of the party loved, but out of humour, or at a blind venture: and then fancieth ſome worth in it; not to quicken his love, but to ſave his credit, and to prevent the diſparagement of his judgment; as a man that ſometimes marryeth a crooked peece, for her mony, and then muſt imagine ſomething elſe to be the ground of his love. He firſt pleaſeth his fancy, and then his affection muſt act, let the Object be what it will. If he be loving, he cares not whom he loves. To him godly, or ungodly are much at one. He makes no difference between the houſhold of faith, and the fraternity of carnal men. They that beſt ſuit with his humour and palate, have moſt place in his heart. Although God make a difference between Jacob and Eſau Rom. 11.13., he will make none. He is as one of thoſe ſons of God that ſeeing the daughters of men to be fair, took them wives of all they liked best for their beauty, without reſpect to their goodneſſeGen. 6.2 . He conſiders not who is beſt deſerving, but moſt pleaſing; and uſually they pleaſe him beſt that do leaſt pleaſe God. For indeed an hypocrite can take no great delight in an exact Chriſtian, whoſe true piety and fire of zeal will too much diſcover and eclipſe his hypocriſie and painted fire.

On the Contrary,Differ. the true Chriſtian loveth out of ſound judgment and deliberate choyce.

He loveth, becauſe he diſcerneth worth in the party. And although, he will carry himſelf lovingly to all, yet he will be very wary and circumſpect in the choice of a friend. David behaved himſelf wiſely, and ſo got the love and praiſe of all in Sauls Court. But he choſe none but Jonathan to be his beloved friend and companion. And he that was ſo loving to all his people, that he accounted them his brethren and companions Pſ. 122.8., yet he hated the congregation of evil-doers, and would not ſit with the wicked Pſ. 26.5.. Yea, he would not ſit with vaine perſons (ſuch as are all carnal men) nor go in with diſſemblers ver. 4., ſuch as this hypocrite: He profeſſeth himſelf a companion of all that fear God and keep his precepts Pſ. 119.63.. And therefore prayeth unto God, Let thoſe that fear thee turn in unto me, and thoſe that have known thy teſtimonies ver. 79.. Therefore his goodneſſe is extended to the Saints; in them is all his delight, and that becauſe they are the excellent Pſ. 16.3..

Where there is liberty of Election, at leaſt in loving, a Chriſtian laboureth to make his child, ally, friend, ſuch as may be lovely and acceptable. True love ever findeth worth, or maketh it. Or rather, the natural love prepareth the beloved for that love which he beareth to vertue. To love a man firſt, and then to endeavour to make him honourable, is a proceeding from nature to vertue. Nature of her ſelf honoureth a man, becauſe ſhe loveth him: but vertue either loveth, or deſires to love, becauſe ſhe honoureth him for the worth ſhe findes in him: love growing from honour being a better Argument of worth; then honour from love.

Thus, this hypocrite ſetteth on the roof, and then thinkes of laying the foundation; or rather, cares not much whether there be any foundation at all: the true Chriſtian maketh ſure of the foundation firſt, and then buildeth thereupon: The one putteth on love as a falſe Spectacle, and thereby every thing ſeemes fairer and greater than it is in his beloved: the other, endeavours to ſee without Spectacles, the true ſhape and worth of the party that he would love, before he let out his affection.

This hypocrites love is mental and kept ſecret.

Men uſe ſometimes, ſpeaking jeſtingly, to ſay, you ſhall never know what I will do for you. Such is the love of this hypocrite. He ſheweth little love in the fruits, even while he profeſſeth much; and, to maintain his profeſſion of love, tells you, you little think what he intends to do for you; that, by ſuch hints, that do you no good, nor him hurt; he may hold up your expectation; and his own reputation. He means to do nothing, but he would not have you to know ſo. He will make you to believe he meanes well; but, forbeares to ſpeak it out, that you may not grow too bold upon him for his promiſe: This is the conſtruction he would have you to make of his preſent ſilence, and cloſe-handedneſſe. If you make other, he quarrelleth.

Open rebuke, ſaith Solomon, is better then ſecret love Prov. 27.5.. Open rebuke miniſtreth occaſion and meanes of bettering, at leaſt of the exerciſe of patience where the rebuke is not deſerved, or the manner uncomely: But ſecret love that is no way manifeſted, no man was ever the better for. Such an hypocrite (to ſtop your mouth from preſſing him to ſhew more love) will tell you, wiſe men muſt not be too fond, but love with diſcretion. But, too much diſcretion rebates the edge of affection, whereas, in love, if the Object be right and warrantable, God alloweth a little wandring Prov. 5.19.; eſpecially in the husband to the wife, who is bidden to erre 〈 in non-Latin alphabet 〉 alwayes in her love. Here, better erre on the right hand, then on the left.

Differ.On the Contrary, the true Chriſtians love is diſcernable, and manifeſt.

His love is a labouring love Heb. 6.10., a love that is very neere of kin to that wiſdome which is from above, that is, full of mercy and good fruites Jam. 3.17.. He loveth the mean, but yet in love, he is more afraid of the defect, than of the exceſſe. He is afraid if he ſhould be too preciſe in paying but juſt ſo much love, as is in exactneſſe due, he ſhould give under meaſure, therefore he chooſeth rather to give good meaſure, preſſed downe and ſhaken together, and running over Luk. 6.38.. He ſo loveth, that he meaſureth love by it ſelf, and reduceth it to the firſt love, and higheſt meaſure, that he can bring it unto. He is careful to adde not only reality to profeſſion, but plenty of love to the ſincerity of it.

He propounds to himſelf no lower patterne then Chriſt himſelf, who hath commanded him to love others, as Chriſt hath loved him Joh. 14.22.. Now he knowes that Chriſts love neither would, nor could be concealed, nor ſtinted with the bounds and limits of the higheſt love among menJoh. 15.13. Rom. 5.8.. Not that he will ſtarve himſelf to feed others, (for charity begins at home) but he will reduce himſelf to the loweſt ſcantling, rather then ſuffer any member of Chriſt to famiſh. He will in no office of love within his power come ſhort, but even beyond his power he is willing to ſhew his love2 Cor. 8.3..

Thus, this hypocrite loves to play with love, but not to love: the true Chriſtian puts on charity Col. 3.14., as a garment, and as that which he accounts not his burden, but his perfection: the one, puts love under lock and key, like holy-day cloathes, that are more worne out in the cheſt, then on the back; the others love is unto him, what the curſe is to a wicked man; as the garment which covereth him, and for a girdle wherewith he is girded continually Pſ. 109.19..

This Hypocrites love is Ʋerball; rather in wiſhing, then ſupplying.

He hath words at will; Oyle and Butter enough in his mouth to ſupply all: but, he keepes all to himſelf: he will ſpare none of it to his neighbour, whatever his need be; or at leaſt ſo little, as will do him little good; too little to ſupply his neceſſities. He gives as good words as need to be: Depart in peace, be warmed, and filled: but gives him not thoſe things that are needful Jam. 2.16.. He may freeze for cold, and ſtarve for hunger for all this parcel of good words. Thus he deales with his brother, as many that will ſay to a younger brother of a good family, I would you had been the heire, or, as ſome others, I would you had ſuch a living, ſuch a ſeat, &c. for which he gets, I thank you, Sir, for nothing.

He that bewailes another mans miſery, and putteth not to his helping hand, is, ſaith Saint Auguſtine, like a Spectator in a Tragedy, that mournes much to ſee ſome ſad ſtory acted, but lets the Play go on: Whereas if true pity were ſeated in his heart, it would expreſſe it ſelf as well by the hand, as by the eye, or tongue.

Contrarily, the true Chriſtians love is helpful. Differ.

Otherwiſe, it is not real. According to his power his heart joynes with his tongue and his hand with his heart. His wiſhes are not idle or handleſſe: he is as ready to do good, as to wiſh well. If he cannot do all he would, yet he will do what he can: and where he can do no more, he will turn wiſhes into prayers; and from prayer conclude for thoſe that are godly: My God ſhall ſupply all your need, according to his riches in glory by Chriſt Jeſus Phil. 4.19.. If I cannot help you my ſelf, yet I will move my friend, even the Lord Jeſus Chriſt, who is able to do this and more both for me and you. One way or other, his love will help: at leaſt will ſhew a willing mind to do, as well as to talk. And this makes a man accepted, even of God himſelf; according to what he hath, and not according to that he hath not 2 Cor. 8.12.. God rejects him not for what he hath not, but accepts him for that he hath.

Thus, this hypocrite is like a man of clouts, that may skare birds, but not relieve men: the true Chriſtian is like one of Davids Worthies, that though he cannot reach the firſt three, yet he will do his part, as Benaiah and others2 Sam. 23.23. to be of the thirty: the one, hath tongue at will, but no hand; the others hand is longer, at leaſt buſier, then his tongue.

This hypocrites love is in promiſe, not in performance.

He is as Antigonus (by a ſarcaſme, nick-named 〈 in non-Latin alphabet 〉 ,) alwayes about to give, but never giveth. He hath perfectly learned the merchandiſe of words and traffique of promiſe: but breakes, when it comes to performance. He gives nothing at preſent, when not only your neceſſity, but relation may expect preſent ſupply; but to ſalve the matter, he tells you ſeriouſly, I will put you in my will: perhaps, as he did whoſe legacy to his friend, was an halter to hang him. He boaſteth of a falſe gift, and therefore is no better then clouds and wind without rain Prov. 25.14..

It is he that hath holpen the world to that proverbial ſpeech; Ampullae verborum, which if it import not a bubble in the water, yet ſurely comprehends no more but a pot with an empty belly, an Apothecaries box, faire written on the outſide giving you notice of ſome rare drug or liquor contained in it, but hath nothing within anſwerable to the gaudy title. It is like Abſoloms low-belling of the people that had no more wiſdome than to hearken to him. O that I were a Judge in the land, that every man that hath any ſuit or cauſe, might come unto me, and I would do him juſtice 2 Sam. 15.4: but he meant nothing leſſe; So, fair words make fooles fond.

On the Contrary, the Chriſtians performance overtakes his promiſe, Differ. if not goes beyond it.

His word is his bond, yea his oath: therefore he will performe, although to his own hinderance, or hurt Pſ. 15.4.. An oath with him is ſacred, ſo is his promiſe, although not ſo bound. For, he makes not a promiſe without God, as his witneſſe, as well as his warrant. And he will not forfeit himſelf to ſuch a witneſſe who muſt be alſo his Judge. God tyes him where man cannot binde him. Therefore he is careful, if it may be, to prevent his word, by doing the deed ſooner then he promiſed, (as lightnings appeares before the thunder be heard:) partly leſt the benefit ſhould loſe of 'its grace by coming loyteringly after the promiſe, and be ſued out as a debt, rather then accepted as a gift, and partly leſt himſelf, being a man, ſhould after be tempted to alter his own word, or prove (if not falſe, or unkind, yet) unable to performe.

With him, it is an undoubted and indelible maxime, better give and not promiſe, than promiſe and not give. Yet in caſes of extremity, where expectation it ſelf may be ſome ſtay and comfort, he refuſeth not the bond of promiſe. But then, he entreth into another bond to his own heart, not to faile in that promiſe, whatever detriment happen to himſelf by performance. He is willing to help every way: by actual giving where he hath it in his hand, and preſent neceſſity preſſeth; or, by a faithful promiſe to give ſo ſoon as he hath it, and the other needeth it.

Thus, this hypocrite is as Saul, who thought he might take liberty to break Articles and engagements with the Gibeonites 2 Sam. 21.1., who had abuſed Joſhua many hundred yeares before: the true Chriſtian is as Joſhuah, that having once engaged will not be worſe than his word, even to diſſembling and cheating Gibeonites Joſh. 9.18.. The one hath his excuſe, that the parties to whom the promiſe was made are unworthy, yet for breach is plagued: the other, lookes more to his duty than to the others unworthineſſe, and therefore performeth, for which he receives a bleſſing from God.

This hypocrites love conſiſteth in counſelling, not in ayding.

If, by Gods hand, a man be caſt into great ſtraits, not by any wilful negligence, profuſeneſs or building Caſtles in the aire; but, it may be to try, and humble him, and to drive him cloſer up to God; and he, in ſuch a caſe, make his moan to this hypocrite, who is able to help him: the hypocrite will give him good counſel, becauſe counſel is cheap. Agree Sir, with your Creditors, pay every man his own, buy what ye lack. Thus he will afford him counſel, but not a penny to help him. He is (as too many elſe are) ready to look angerly and frowningly upon a man upon whom God hath frowned, and tells him, this you ſhould do, when he ſees that he cannot do it: this you ſhould have done, when now it is too late to do it, but helpes him not in the leaſt. For he could have and perhaps hath, told himſelf as much as this, without going to this hypocrite. He came to him for advice that is practicable, that might do him good, whereas all his counſel, is onely to upbraid and vex him in his greateſt grief and neceſſity. To whom the poore man might reply as he in the Epigram, quod peto, da cui; non peto conſilium: give me what I come for, or keep your counſel to your ſelf.

Yea, there are not none of theſe hypocrites, who finding a friend, in neceſſity, inſtead of counſel for the good of his friend, counſelleth 〈 in non-Latin alphabet 〉 , for himſelf Eccleſ. 3.7., making uſe of his neceſſities, infirmities, paſſions, for ends of his own. Are you in want, ſell ſuch or ſuch an houſe or Land, I will give you mony for it: when perhaps he hath by uſury haſtened and encreaſed his wants, not without purpoſe to work upon his neceſſities when he hath him faſt in his net; for then he reſolves to have his land (at his own price,) or his bones. If he ſee him engaged in law-ſuits, he claps him on the back, and upon good ſecurity lends him mony to wage law, that he may at once gain by the others loſſe, and be revenged by the hand and at the coſt of his friend, upon one that is more his enemy than his friend: or, he helpes him, to engage with him in ſome faction, or for other ends of his own; ſaying, as his friend ſaith, or rather adding to it. Doſt thou tell him thou art angry, with ſuch an one? he bids thee hang him, and ſhewes thee perhaps a way to do it. Doſt thou covet ſuch a mans houſe, or field? he bids thee never give over till either by foule means or fair, he be forced to ſell it to thee. Art thou afraid of ſome miſchief? he bids thee fly, and leave what thou haſt with him. Doſt thou ſuſpect ſuch an one that pretendeth friendſhip, to be falſe to thee? he bids the beleeve it, and truſt him no longer. Thus thou ſhalt never want counſel to do thee miſchief: nor finde aid, that may do thee good.

Differ.Contrarily, the true Chriſtian counſelleth from the heart, and to the heart.

He will give counſel that is practicable, and profitable to his friend. Counſel that is ſweet, like ointment or perfume that cheereth his heart. Hearty counſel, or counſel of the ſoule, proceeding not from a crafty head to over-reach or deceive, but from a faithful heart that ſtudies his good, ready no leſſe to aid, then to adviſe: nor leſs willing to put to his hand than his tongue. He diſdaines to be of thoſe counſellours, that knowing before hand what uſe thou haſt of him, will ſeeme to counſel thee, but counſelleth for himſelf; and, inſtead of helping thee, caſt the lot upon thee Eccleſ. 37.8; he encourageth thee in thy way which thou propoundeſt to him; telling thee, thy way is good; and afterwards standeth on the other ſide, to ſee what will befal thee verſe 9.

Nay, he will rather diſſwade thee, then encourage, if he doubt any danger; as he that ſaid to his friend that would needs have his approbation in a way that was not good, thou canſt not have me a friend and a flatterer. If he ſee thee to miſtake thy way, and to ask advice of thoſe that will abuſe, not help thee: he will give thee faire warning what Counſellours to avoid, and bid thee, not to conſult one that ſuſpecteth thee, but to hide thy counſel from him that envieth thee verſe 10; even as no wiſe man would conſult with a woman touching her whom ſhe is jealous of, nor with a coward in matters of warre, nor with a Merchant concerning exchange, nor with a buyer of ſelling, nor with an envious man of thankfulneſſe, nor with the ſlothful of work, nor with an hireling for a yeare, of finiſhing work ſooner; nor with an idle ſervant of much buſineſſeverſe 11. But he will adviſe thee to be continually with a godly man, that thou knoweſt to keep the Commandments of the Lord, whoſe minde is according to thy heart, and will ſorrow with thee, if thou ſhalt miſcarry verſe 12.

Thus, this hypocrite is like Rehoboams young Counſellors, 1 King. 12.10 that counſelled ſo as that they might dominere over thoſe whom he ſhould oppreſſe; the true Chriſtian is like that Kings old Counſellors, that counſelled for his good, not their own endsverſe 6, 7. The one is as the Pope that gives way to inceſtuous marriages, in ſhew to gratifie a Prince that deſires it; but, in truth to oblige and enſlave that family to himſelf for juſtifying their inceſtuous brood: the other will give way to nothing that may in the leaſt wrong his friend. He will be a co-worker with him, not a competitor, much leſſe a conſpirator: he will partake with him in ſuffering evil, but not in doing any.

This hypocrites love conſiſteth in praiſing, not in profiting.

Sometimes he prevents a ſuit that he eſpies to be making to him, by commending ſomewhat in the ſuitor, and confidently avowing that he hath great plenty of it, that ſo he may ſtop his mouth, or anſwer his ſuit, by telling him he hath more of that already, then he to whom he makes the ſuit hath for himſelf: as many a man coming to borrow money is ſent away with a confident aſſertion that he is very rich, and hath no need. This hypocrite by his mouth one way or other deſtroyeth his neighbour Prov. 11.9; nothing more currant coyne than flattery, which yet all know to be counterfeit.

He bleſſeth his friend with a loud verſe, which is no better then a curſe unto him Prov. 27.14. For he that flattereth his neighbour, ſpreadeth a net for his feet, he makes him a ſure prey. If his feet be entangled, he is faſt enough for running away. He is very courteous in his complements; but the kiſſes of an enemy (and ſuch is every hypocrite) are deceitful, giving opportunity to this Serpent to infuſe his poyſon more ſurely,Prov. 29.5 and with leſſe notice. He meanes no good faith in them, no more then Judas when he kiſt his Maſter. He healeth with ſweet words that wound which ſhould be ſearched with reproofs; claps on a healing plaiſter upon a feſtered ſore. He will praiſe in evil as well as in that which is good; as Ahabs Prophets flattered their Maſter to his deſtruction1 King. 20. Thus the Princes of Judah, after the death of Jehoiada, did great obeyſance to Joaſh, meerly to flatter him into idolatry2 Chr. 24.17, 18; as the Princes of Iſrael made their Kings glad with their lies Hoſ. 7.3; and as Herod flattered the people by the ſlaughter of James, and the perſecution of Peter Acts 12.2, 3, for which they gratified him with a flattery again, by an acclamation not ſhort of blaſphemy, which coſt him his lifeverſe 22, 23.

Yea, this hypocrite will not only flatter with his lips; but, in imitation too, imitating the defects of great men, as if they were rather commendable, then blemiſhes; as they who imitated Alexander in wrying of the neck, when none but Pirrhus will follow him in his valour and proweſſe. And by his good will he will have none ſhall eſcape his flattery, unleſſe in ſuch things wherein his flattery cannot prevaile. This makes many proud and unuſeful, that otherwiſe might by diligence have deſerved true praiſe; as Carneades obſerved in the ſonnes of Princes, who could indeed learn noth ng deſerving honour, but horſemanſhip; for, in all other things their teachers would flatter them, by commending without cauſe; and ſo keeping them from labouring after the truth of thoſe excellencies for which they falſely praiſed them; but the horſe will be ſure to ſhew them no favour, if they ſit not faſt; and therefore there they muſt learn and excel, or hazard their necks.

Differ.On the contrary, The true Christian friend will rather wound, then not heale.

He is no ſound friend that alwayes praiſeth, no more then he can be a ſweet friend, who alwayes reproveth. Therefore the Chriſtian duly conſidereth the ſtate and neceſſity of his friend. If he deſerve praiſe, he ſhall have it, not with a loud voice, riſing early in the morning Prov. 27.14; but modeſtly, ſparingly, and rather any where then to his face; teaching him by his praiſing him to love, more to deſerve then to heare commendations; that his commendations may be the debt of his worth that is praiſed, not the froth of a falſe heart, to make his friend vain or mad that was fooliſh enough before, and too apt to entertaine flatterers, as falſe-witneſſes of his ſelf-conceited worth; yea, teaching others, how to flatter and come within him.

He is ſo wiſe as to remember that his friend conſiſteth of an old man, and a new man; and ſo joyneth himſelf to him to counſel, encourage, and aid that part which is reaſonable, or rather regenerate, helping him to ſee and amend his errours, loving not ſo much the eaſe, as the credit; nor the credit, as the conſcience of his friend. If gentler reproofs will do it, he tries their ſtrength firſt, gently telling him, you were too blame, too much tranſported with paſſion, intemperance with the world, &c. Reduce your ſelf to your grounds, ſet limits and bounds to your appetite, your paſſions, &c.

If this will not do, he then woundeth that he may cure; becauſe he knoweth that faithful are the wounds of a friend Prov. 27.6; yea, that open rebuke is better then ſecret love Ver. 5. He woundeth, but, as a Chirurgion, not as an enemy. It is no other wound then his friend, if he be ſo wiſe as he ſhould be, will rather deſire than decline. His lay is, let the righteous ſmite me Pſalm 141.5. Therefore the Chriſtian never fears ſuch breaking of his friends head, but goes on with his love and his work. One while he imbraceth, another while he draweth blood: And as a loving Phyſician, one while he entertaines his friend with a feaſt, and at another time preſents him with bitter pills, or a ſtrong potion.

Thus, this hypocrite is as he that praiſeth his friend with a loud voice, and brings on him a curſe: the true Chriſtian is as a wiſe Phyſician that conſidereth his patients needs, and gives him not that which may pleaſe, but that which may profit him: the one like the horſe-leech, ſticks cloſe to his friend; but it is to fill himſelfe with the blood of his friend; the other is as the Pellicane that is content to let himſelf blood to feed his friend.

This hypocrites love is complement, courteſies, affected phraſes, nothing but words and geſtic lations.

He turnes love into a complement mercy into a Ceremony. If you come to his table, perhaps furniſhed with dainty diſhes, although he be a very churle: yet at his table, he makes great proteſtations of hearty welcome, and bids you eat and drink, but his heart is not with you Prov. 23.7. Rather as Nabal he is ready to die to think of his coſt. If he meet you in the way, where you ſtick faſt in the mire, or are able to go no further, either he wiſheth you ſome of his help at home, or, tells you of ſome body at hand coming after him that will help you, but never puts finger of his own to the work. He is your ſervant, and at your command, he kiſſeth your hand, or the hem of your garment, but with the kiſſe of a Joab, or a Judas. If words and complements will do, he will ſoone ſhew himſelf better bred than Nabal, yet not better affected than Laban who is all one with Nabal, in name ſpelled backward, and in his heart, ſpelled by his actionsGen. 31 41.

If he meet any man in the ſtreet or market, you would take him to be a Damon met with Pythias, ready to creep into the others boſome, or to lie at his feet; but, no ſooner is his back turned, but he is ready to look over the ſhoulder in deriſion, and to traduce him to the next he meets, and perhaps to boaſt how exquiſitely he complemented and diſſembled with him. And ſo he is not content onely to carry two faces under one hood; but he will pull off the mask and ſhew them to any that will be troubled to take a view of them.

On the contrary, the true Chriſtian is little in circumſtances, Differ. but ſtrives to abound in the ſubſtance of love.

David and Jonathan contended together in weeping 1 Sam. 20.41, not in crying your ſervant, Sir, in diſcovery of treacheries, not in ceremonies, in real friendſhip, not in empty words. It is not denied but ſome ceremonies, that is outward expreſſions in the very geſtures and countenances of friends will thruſt in with true love: not ſo much for the loves ſake, as for reſpect the witneſſe and acknowledgement of deſert which is the ground, nurſe, and guardian of love; therefore love makes no difference between affected complements, and down-right rudeneſſe, but ſhunneth both alike, that it may neither waſte complements, nor neglect that reſpect which civility, modeſty, and Religion require as a part of the debt of love. But to be a Maſter of the art of Ceremonies, and to aſſert ſuch a neceſſity of them as to exceed in their uſe, as it ſavours not of a ſimple, ſincere, ingenuous ſpirit, ſo it ſets the teeth of true love on edge. The Chriſtians maine care is to love, not in word, or in tongue, but in deed, and in truth 1 John 3.18.

Thus, this hypocrite is as Huſhai to Abſalom (whom he meant to ſupplant) when he cryed, God ſave the King, God ſave the King 2 Sam. 16.16; not naming what King, yet, would be underſtood as ſpeaking of Abſalom ver. 18, 19.; the true Chriſtian is as Jonathan to David, as faithful in his abſence as in his preſence; the one by complements, juſtles out love, the other by ſome reſpects ſhewed, maintaineth the ſubſtance of love.

This hypocrite, if he really do a work of Charity, it is for pomp and oſtentation.

We have hitherto traced him in his verbal charity, wherein he gives only words inſtead of Works. But he, knowing he muſt needs give more than a ſound of words; elſe, he ſhould be judged of all to be but as ſounding braſſe, or a tinkling cymbal 1 Cor. 13.1; He will therefore do ſomewhat more; he will adde deeds to his words; but ſuch as argue him no leſſe hypocrite then before. And his deeds are of two ſorts; the one reſpecting the poore, ſo farre below him as to need his almes; the other, of an higher rank, to whom he profeſſeth friendſhip; but, in both, an hypocrite, the Ape of Gods children, no childe of God.

In his almes, he many wayes diſcovers himſelfe: but, in nothing more groſſely, then in the manner of doing them. If he doth it not with ſound of trumpet, he doth it as ill, with beat of drumme. He will do it in the Sinagogues, where the Aſſemblies are fulleſt; or, at leaſt in the ſtreets where moſt meet, that he may have glory of men Mat. 6.2.. He will draw ſpectatours, or not draw his purſe. He will give only at his doors, for that requires the leaſt care, and makes the moſt noiſe, though that which is given be given at a venture, as the Roman Sportala, to all comers and clients. He can do nothing without ſtore of witneſſes; for, otherwiſe he doubts his conſcience will ſcarce witneſſe it for him another day; and, God may forget it, unleſſe to puniſh his hypocriſie in it.

Contrariwiſe, The true Chriſtian is beſt pleaſed with ſecrecy in his almes. Differ.

He will eſpecially in giving private almes to particular men, take care ſo neere as he can, that his left hand ſhall not know what his right hand doth Mat. 6.3; his left hand of oſtentation ſhall not be privy to what he doth with the right hand of commiſeration; as knowing that his ſecrecy in duty will be ſo farre from being an obſtruction to his reward, that the more ſecret his almes, the more publick ſhall be Gods remuneration. His Father which ſeeth in ſecret, will reward him openly. He that turneth his eyes from the hypocrite giving private almes in publick, fixeth them upon the Chriſtians ſecret almes, that he may publickly declare the great difference he puts between them.

Secrecy in private almes, is a great ſigne of ſincerity; as the calling in of witneſſes is an argument that a man dares not truſt God without them. Therefore, pure Religion viſiteth the fatherleſſe and widow in their affliction Jam. 1.27; to ſee how it is with them at home before they come abroad to complaine; or, having been abroad, remain unrelieved. This, 'tis better at a dead lift when none eye pitieth, no hand relieveth, becauſe then the guift is double welcome, and the giver leſſe tempted to vanity and pride. The true Chriſtian conſidereth the poore Pſalme 41.1; that is, wiſely caſteth about where is moſt need and deſert, and there he laies out moſt, where leaſt can be expected from man by way of reward, becauſe he looks for none, but from God himſelf; not doing it to merit, but to perform a duty; to be a gainer, not to his purſe, but to his peace.

He is not againſt publick almes in a publick way; he diſliketh not, but forwardeth, by his hand and tongue, neceſſary collections in the Aſſemblies. How elſe ſhould the Churches light ſhine before men Mat. 5.16.? ſuch almes were enjoyned in all the Churches1 Cor. 1 .1. Almes muſt not ſo ſhunne the light, as to be aſhamed to be ſeen, but ſometimes ſhew themſelves that men may ſee charity is not barren, but fruitful with a witneſſe. Not doing them, to make other mens obſerving them the chiefe motive or end of giving them. Where-ever the poore brethren are in want, they are to be relieved when occaſion and opportunity call for it. If it be moved in publick, although but for a private perſon, even in publick, charity may and muſt be publickly expreſſed as a part of the obedience of faith2 Cor. 8.7. Not to do an almes, unleſſe it may be ſeen to account it loſt, if it be not ſeen; or, not to do any almes at all but what is publickly ſeen, he leaves to the hypocrite. The true Chriſtian hath in ſome almes many witneſſes, for the glory of God, and for the incitements of others to more liberality; yet, in ſome, only the receiver, without any other, in ſome, only God, not the receiver, knoweth the benefactor.

Thus, this hypocrite manageth his almes, as Jehu did his zeal: Jehu cared not for God, but for the Kingdome; he pull'd down Ahab and his family, not to exalt God but to make way for himſelf to the Throne: zeal was the pretenſion, the Crown was the meaning; the good of the poore is pretended in the almes, but his own glory who is the Almner is intended: The true Chriſtian is as Joſephs Steward that ſo ſecretly conveyed his brethrens money into their ſacks, that they could not tell how it came there. We cannot tell, ſay they, who put our money into our ſacks Gen. 43.22. The one will give nothing but in publick; the other giveth in publick when called upon, yet ſo as not to hold his hand in ſecret.

This hypocrites charity is unjuſt.

One vertue is enough for him at one time. If he be juſt, he thinks he may well be excuſed from giving almes. If he muſt give almes, he muſt be excuſed from juſtice, not as confeſſing injuſtice, but as pleading a warrant of his rigour for the enabling of him to give almes. He pulls from him upon pretence of debt, when he ſhould rather feed and cloath him. If asked why? He ſaith, I take but mine own, and ſo I hope I do no man wrong. Let me firſt be paid what is owing, and then I can think of charity afterwards. Extremity of juſtice is the extremity of injury, and that is no other, to exact the utmoſt where nothing is to be had, but with the utter ruine and ſtarving of thoſe, that if we feed not, muſt ſtarve, although we take nothing from them. Charity ſeeketh not her own in ſuch caſes1 Cor. 13.5. It is therefore uncharitable juſtice, which is injuſtice to ruine a man upon an account of juſtice, that we may after exerciſe our charity towards him.

He that took his fellow by the throat, ſaying, pay me that thou oweſt Mat. 18.28, never uſed ſuch a word as, pay that thou oweſt not; yet for that which he both did and ſaid, His Lord condemned him as a wicked ſervant Ver. 32, for not ſhewing the ſame pity to his fellow-ſervant in forgiving him, as his Lord had ſhewed to him. Rules of juſtice may be ſtrained ſo high as to turn judgement into gall, and the fruit of righteouſneſſe into hemlock Amos 6.12, this is no good foundation to build charity upon, firſt to deſtroy a man with a ſhew of juſtice, and then to relieve him with a ſhew of charity; the juſtice is uncharitable, and the charity is no charitie.

It may be he relieveth ſome, which deſerve puniſhment before relief, and this is a wrong to others; as, to give to rogues and vagrants, without puniſhing them firſt as malefactors, this is lawleſſe charity, being a contempt of the Laws, and an injury to others who better deſerving his charity are hereby beguiled of it. To relieve a malefactor in his place, that is the priſon, where he is ſub lege, under the puniſhment of the Law; or when he is in ſome extremity and danger of life, humanity teacheth firſt to relieve, and then to enquire; but elſe, firſt enquire, and puniſh; then, relieve, is the rule of true charity as well as juſtice; to do otherwiſe is hatred under the mask of loveLev. 19.17

Or, this hypocrite ſeemes a very charitable man to ſome to whom he owes leſſe, while he is uncharitable and unjuſt to them to whom he owes more. He cares not what he giveth to, or waſteth upon ſtrangers, while his own friends, kindred, children, the wife of his boſome are neglected, and ſuch as have deſerved farre better of him, are not requited; pity it is, that charity ſhould come under the laſh, yet this man with his falſe charity, cauſeth true charity to hear ill, becauſe his pretended charity is ſo far from doing well.

Or, perhaps he hath another humour, which is not to make an heire, but to ſettle a perpetuity in ſome corporation that will finde ſome way to lick their own fingers, or to pervert it; yet this pleaſeth him (although he might eaſily have foreſeene the abuſe) and this he will do, that his charity may bear his name like an Abſaloms Pillar, and all other offices of kindneſſes and retribution, and doing good to others who more need it, and may better challenge it, are ſwallowed up and buried under that one Pillar. Thus that he may make a noiſe in the world, and ſeem to go beyond other Chriſtians, he falls ſhort of very Infidels 1 Tim. 5.8. Dat, ne reddat; to do what he is not bound to, he omitteth that to which he is bound; and, to be at liberty in giving, he caſteth off the duty of paying, like ſome who give largely to a Lecturer, but deceive their Paſtour. This is not charity, but humour and vain-glory; yea, injuſtice.

On the contrary, the true Chriſtians charity ſucceedeth juſtice. Differ.

Charity is juſt as well as kinde; orderly as well as compaſſionate. It is no time with him to do works of charity, till debts and duty be diſcharged. As our Law ordereth firſt, debts to be paid, then legacies; ſo charity it ſelf ordereth him, ſo to be charitable, as none ſhall have juſt cauſe to complaine of his wilful omiſſion of any other neceſſary duty; or, of Gods order in the performance. Not that a man ſhould give no almes at all, while he owes any money to others: for then, many men ſhould ſeldome finde times wherein to give; but that no man ſhould be ſo large, or profuſe, as to diſable himſelf to pay his juſt debts, and to provide for thoſe of his family; or to give away any conſiderable ſummes whereby any creditour ſhould be unpaid at the time of payment, unleſſe with his conſent. For he that ſo doth, doth not give his own, but another mans, which is not charity, but robbery.

He will therefore take pattern, not of Ahitophel, who ſet his houſe in order, (of whom we read nothing of paying any debts;) but, of Zacheus who firſt divided his goods, that he might make reſtitution with over-plus, and then gave to the poor Luke 19.8. It is the undoubted Character of a truly charitable Chriſtian to begin with juſtice in paying debts, that is, all duties to which he is bound, before he proceed to voluntary enlargements of his charity, where he is free; and, to do duties freely, and fully, betokeneth love and care of humane ſociety, to which all particular and more private acts of an arbitrary charity muſt give place.

Thus, this hypocrite deals by juſtice and charity, as Paul in a different caſe, by the Phariſees and Sadduces Acts 23.6, ſetting them together by the eares, that he might ſooner be quit of both; the true Chriſtian, is as Hezekiah that not only gave order for the Paſſeover to be kept, but appointed the courſes of the Prieſts and Levites, every man according to his courſe and ſervice 2 Chron. 31.2. His charity directeth his bounty, as well as it puts him on to be bountiful. The one begins where he ſhould end, not unlike the ſelf-juſtifying Phariſee in being very buſie about tything of mint, rue and cummin, but neglecting the weightier matters of the Law which were firſt to be done; the other as the ſpider in weaving of her web, begins at her bowels, ſo he begins at the center of duty, and after extendeth himſelf to the circumference of charitie.

This hypocrites charity is ſuperfluity.

He is like thoſe that out of their abundance or ſuperfluity caſt much into the treaſury, yet were out-done by the poore widow that caſt in but two mites Mat. 2 43, 44. He doth it not for uſe, but for oſtentation; to ſhew his magnificence rather then his charity, or wiſdome: a charity, to walls and buildings, rather then to men; a charity, rather to the bellies and luſts of thoſe who inhabit them, then to the ſoules of thoſe who erect them. The charity of ſuperſtitious perſons and times, wherein not for want of ignorance, they were at charge to beggar their own families, to enrich thoſe who made merchandiſe of their ſoules, and then perſwaded them to buy them again at very dear rates, and even therein meerly cheated them too. A mad charity, that ſtriveth to exceed the pomp of Princes in their Palaces (if his purſe can reach it) in erecting Hoſpitals to lodge beggars; and, Monaſteries, to be ſties for God-bellie beaſts: nay, which is worſe, to endow them with revenues like Dukes and Princes, who pretend the devoting themſelves to voluntary poverty; yea, which is worſe, a charity (piety they call it) to images of ſtocks and ſtones, to maintain their Lady in the faſhion, and a new gown againſt every good time, after the example of the old Iſraelites, who out-vied one another in giving their ear-rings of gold, to make a calf Exod. 32.3.

Differ.On the contrary, the true Christian maintaineth good works for neceſſary uſes.

His heart is large, but his hand is better guided then the hand of the hypocrite. He obſerveth the Apoſtles ruleTit. 3.14, not the practiſes of vain-glorious men, whoſe charity oft-times occaſions the carrying of many more to hell than to heaven. His charity is to the fatherleſſe and widow in their affliction James 1.17; not cauſing the eye of the widow to fail, or eating his morſel alone, but letting the fatherleſſe to have a ſhare thereof Job 31.16.27. He will not ſee any to periſh for want of clothing, nor any poore for lack of covering; but cauſe their loynes to bleſſe him, by being warmed with the fleece of his ſheepVer. 19, 20. He will not ſuffer the ſtranger to lodge in the ſtreet, but openeth his doors to the traveller Verſe 32.

And albeit he knoweth that every fruit of his charity, ſhall abound to his own account Phil. 4.17. Yet he makes not merchandiſe of it, to lay it where it may be moſt ſeen, beſt remembred, and himſelf moſt praiſed and applauded. He conſidereth where is moſt need, moſt deſert, where he may do moſt good, and bring in greateſt glory to God, there he layeth out moſt although there be little probability that he ſhall ever heare more of it: yet he will caſt his bread upon the waters Eccleſ. 11.1, which carry it down the ſtreame, ſo as there is little likelihood that he ſhall ever ſee it againe. He will give a portion to ſeven, and alſo to eight, becauſe he knoweth not what evil ſhall be upon the earth Verſe 2; what miſchiefs may befall himſelf ere he die, and therefore will take the preſent opportunity; His wealth may be all ſwept away as Jobs was, and he perhaps may be forced to beg himſelf; therefore he is reſolved to take that counſel, while he hath opportunity, to do good unto all, especially unto them who are of the houſhold of faith Cal. 6.10.. He will take pattern by Philemon, by whom the bowels of the Saints were refreſhed hilem. 7. He is for any thing, whereby not only the want of the Saints may be ſupplied, but moſt thanksgivings alſo may be given unto God 2 Cor. 9.12..

Thus, this hypocrite goes about works of charity, as Nebuchadnezzar about the builing of Babylon, for the houſe of the Kingdom, by the might of his power, and for the honour of his Majeſty Dan. 4.30.; the true Chriſtian is as that better King, who ſent his ſervants into the high-wayes, and to bid as many as they could finde to his marriage Supper Mat. 22.9. The one gives rather out of hope, or flattery, as men who give gifts to their betters; the other is as Gaius (the famous Hoſt of the Church Rom. 16.23) that doth faithfully, whatſoever he doth to the brethren, and to ſtrangers 3 John 5, although he never ſee them more.

This hypocrite giveth of goods that are not his own.

He firſt makes many beggars by oppreſſion and fraud, and then builds an Almeſ-houſe with ill-gotten goods to feed a few poor people, perhaps not a twentieth man of thoſe he hath impoveriſhed, like him that firſt robbeth, and then offers part in ſacrifice, which the Lord hateth Eſay 61.8. He doth as they who built Abbies and Monaſteries in times of Popery, by his rapine and ſpoiles wickedly committed before; and gives almes as thoſe Abbots, who kept great houſes to feed loyterers out of impropriate tythes, which will one day bring in a ſad reckoning to thoſe that ſo pervert them, and do little good to thoſe that are ſo fed by them.

Or, he doth it of goods ill ſpared, like him to whom God hath given riches, wealth, and honour, ſo that he wanteth nothing for his ſoul (that is his luſt) of all that he deſireth, yet God hath not given him power to eat thereof, but a ſtranger eateth it Eccleſ. 6.2. He defraudeth himſelf and his family, not only of comforts, but of neceſſary maintenance, chooſing rather to live miſerably, then not to die rich and give much away.

Contrarily, The Chriſtians charity is of his own well-gotten goods. Differ.

He caſteth his own bread, not another mans, upon the waters; all duties diſcharged both to himſelf and to thoſe that belong to him. He knoweth that it is good and comely, to eat and to drink (with moderation and ſobriety) and to enjoy the good of all his labour, that he taketh under the Sunne all the dayes of his life, which God giveth him, for this is his portion, here; and, that every man alſo to whom God hath given riches and wealth, and hath given him power to eat thereof, and to take his portion, and to rejoyce in his labour, this is the gift of God Eccl. 5.18, 19. Therefore he will at convenient times, eat the fat, and drink the ſweet, and ſend portions to them for whom nothing is provided Neh. 8.10.

And if herein he have unworthily failed, he hath defrauded himſelf. Therefore as reſtitution is neceſſary before charity, to others, ſo alſo is it to himſelf; for as he that defraudeth others, eateth or giveth bread which is not his own: ſo he that defraudeth himſelf in not eating his own bread is bound to make reſtitution; God requires juſtice to our ſelves as well as to others. And although more offend by intemperance than by parſimony and miſerableneſſe, yet no temperance warranteth any man to deny himſelfe Gods own allowance; yea, there may be intemperance in denying too much, as well as in granting more then is meet.

Thus, this hypocrites charity is like his devotion that bringeth the hire of a whore; or the price of a dog into the houſe of the LordDeut. 23.18. The true Chriſtian is as David that would not offer ſacrifice of that which was but the gift of another, and not bought with his money, that he might truly call it his own2 Sam. 24.24: the one firſt robbeth, before he giveth; the other before he give, will ſee that all have their due

This hypocrites charity is a churliſh charity.

He giveth againſt his will; with a nec bene vortat, or, the devil take him. His bread that he gives is greety, and doth him little good that receiveth it. It is given againſt the haire, it is drawn from him like drops of blood, of which there is no comfort to the receiver, nor thanks to the giver. It is given even with curſing; as that of old churliſh Demea Terent. Adelph. , who curſed that which his brother Mitio gave to his own ſon Aeſchinus, profundat, perdat, pereat, let him ſquander and laviſh it out, yea let him deſtroy himſelf and periſh with it. He wiſheth him more miſchief then good by it.

Such give, not milk, but wormwood; not bread but ſtones; not pottage but poyſon. He muſt needs give a churliſh and graceleſſe benefit, that gives it rather out of force then out of affection; out of humour, rather then out of charity or any vertue. This hypocrite is ſo farre without natural affection and compaſſion, that he readily ſubſcribeth to Zeno's opinion, who reckon'd commiſeration among the diſeaſes of the ſoul. Such a giver, and ſuch a gift muſt needs want the true condiment of liberality, which is bounty, ſweetneſſe and cheerfulneſſe in giving.

Yea, ſometimes he gives an almes in deſpight, either to diſgrace the receiver afterwards, by blazing it abroad, that he hath been fain to relieve him; and had it not been for him, he might have ſtarved; this is upbraiding charity; or, (which is as bad) when he gives to a poor man that is to have a collection; or, to any more publick charitable uſe, he firſt enquireth what ſuch an one (who perhaps is richer then himſelf, or above him in rank, and whom he envieth and hateth) hath given to that work; and, being told what, he giveth more than the other, not out of love to the work, but to ſhame the other, that it may be proclaimed of him that he gath given below himſelf, becauſe out-done by him that was leſſe able, and from whom leſſe was expected.

Differ.On the contrary, the true Chriſtian giveth with cheerfulneſſe Rom. 12.8.

There is in him, firſt, a readineſſe to will; then a performance alſo out of that which he hath 2 Cor. 8.11. And, according as he purpoſeth in his heart, ſo he giveth, not grudgingly, or of neceſſity, becauſe God loveth a cheerful giver 2 Cor. 9.7. He not only giveth, but loveth to give, and loveth him to whom he giveth, even upon this very account, that God hath made him the object of his charity, wherein he ſo much delights. He not only relieveth, but pitieth and condoleth, that his very compaſſion and bowels refreſh more than his gift, and double his alms.

He weepeth with them that weep Rom. 12.15; not ſhedding the tears of a Crocadile, as Iſhmael the ſonne of Nethaniah Jer. 41.6; but rather of his Saviour, who not only raiſed Lazarus, but alſo wept over him John 11.35, to make it appear how he loved him verſe 36. He is 〈 in non-Latin alphabet 〉 , a man of much natural affection, and therefore 〈 in non-Latin alphabet 〉 , kindly affectioned with brotherly love Rom. 12.10. For well he underſtandeth that where there are no bowels of compaſſion, there can be no love either of man, or of God; and, that tenderneſſe of heart, and gentleneſſe of diſpoſition are two indelible Characters of a ChriſtianCol. 3.12.

Thus, this hypocrite is to the poore, as Nabal to David, deſiring ſome refreſhing from him at a time, when he held a feaſt like a King 1 Sam. 25.36; ſhall I take my bread and my water, and my fleſh that I have killed for my ſhearers, and give it unto men whom I know not whence they be verſe 11.? the true Chriſtian is as the old man of Ephraim, ſojourning in Gibeah of Benjamin, who though not ſo rich, (for he was faine to work all the day in the field Judge 19.16) yet, ſeeing a wayfaring man in the ſtreet, without entertainment, that wanted nothing but a room to lodge inverſe 19; cheerfully took him in, with this friendly welcome. Peace be unto thee, let all thy wants lie upon me, &c. verſe 20 The one gives as if he meant to ſtrike; the other heales by his giving more then he ſupplyeth by his gift; the one ſaves as if he meant to kill; the other addes another life by his manner of ſaving one.

This hypocrite when he ſeems compaſſionate, his compaſſions are cruel.

His tender mercies (or bowels) are cruel Prov. 12.10. That which perhaps he accounts mercy, becauſe leſſe then he could inflict, or more then by the Law of man he is bound to, being leſſe then his brothers neceſſity craveth, and God requireth, is no leſſe, no better, then cruelty in the account of God. It is like that of Adoni-bezek, who cauſed the thumbs and great toes of threeſcore and ten Kings to be cut off, and after that, to make them eat meat under his Table Judg. 1.7; he took this to be mercy, for he might have taken their lives, inſtead of their thumbs and toes. Or it is like that of the Jews, who five ſeveral times whipt Paul, but gave him but nine and thirty ſtripes at a time, which was one leſſe then God allowed. God limitted ſtripes to fourty, but they gave one under. O what compaſſion! He will adde to affliction, and be a miſerable comforter, under pretence of taking Gods part, as Jobs friends in viſiting him, vexed his ſoul, and broke him in pieces with words Job 19.2, perſecuting him as God, and were not ſatisfied with his fleſh ver. 22. Or he ſheweth the compaſſion and clemency of uſurpers, giving life, but taking away livelihood. He is pitiful where God would have him ſevere, as Saul to Agag; and cruel, where God commands to ſhew compaſſion, as he that would abate nothing to his fellow-ſervant Mat. 18.29, 30. When he is kind to one, he is cruel to others, as Saul to the Prieſts of God, ſlaying eithty five of them1 Sam. 22.18, upon a bare ſuggeſtion of one Doeg, a fauning Paraſite to Saul, and a profeſt enemy to the Prieſts, becauſe an Edomite; when yet he was over-kinde to Agag whom the Lord commanded him to deſtroy1 Sam. 15.3; or as Ahab who had compaſſion on Benhadad 1 King. 20.33, but cruel to Naboth King. 21.19. He will where he liſt be more compaſſionate than God, that at another time he may be more cruel then a Tigar.

Contrarily, The Chriſtians charity, and mercy, Differ. is the kindneſſe of God 2 Sam. 9.3.

As ſtars lend light in the abſence of the Sunne, ſo Chriſtians out of love lend comfort and counſel to thoſe whom God hath humbled. If it be but any of the houſe of Saul, his implacable enemy, he will ſhew him the kindneſſe of God for Jonathans ſake Verſe 1. He loves to ſhew kindneſſe, but loves alſo to ſee God go before him to ſhew him the way. Will God, ſaith he, have me relieve this man in this caſe? I will do it. He learneth of God, to make choice of the object, time, end, manner, and meaſure of his charity. And, as he is careful not to go before God, or without him, ſo he will be ſure to follow his ſtandard, and patterne, and make himſelfe a willing inſtrument of that good which he ſeeth to be intended of God.

Nor is his charity to one, mixed with cruelty to others in the ſame heart. He is not partly a Lamb, and partly a bear robbed of her whelps. His bowels of compaſſion take up all the room in his heart, leaving no place for cruelty. He may perhaps refuſe to relieve ſome, where God forbids him; as the giving to diſorderly Chriſtians, that will not work 2 Theſ. 3.10, but make their profeſſion a ſhelter for idleneſſe, that they may live upon the ſweat of other mens brows; whom they account (and perhaps call) the wicked of the earth. But he will never be cruel to any; unleſſe to their luſts, by reclaiming them from ſinne, and reducing them to duty, which is the beſt charity, the greateſt mercy; for, he converteth a ſinner from the errour of his way, and ſaveth a ſoul from death Jam. 5.20. He is well ſatisfied that, as zeal, ſo, clemency and bounty without diſcretion and rule, be not vertues, but vices; and, are vertues, not ſo much in their nature, as in their uſe.

Thus, this hypocrites charity is like that of Ahab to Micaiah, if he allow him bread, (as he did to the reſt of the Prophets) it ſhall be the bread of affliction, and the water of affliction, and that in a priſon too 1 King. 22.17; and glad may he be, that he eſcapes ſo; the true Chriſtian is as the converted Jaylor, that took Paul and Silas out of the dungeon, waſhed their ſtripes, brought them into his own houſe, and ſet meat before them with rejoycing Act. 16.33, 34. The one is a tyrant in mercy, the other is merciful in ſeverity.

This Hypocrites charity is rather to the body, and belly, then to the ſoule.

He glorieth in keeping a noble houſe, in the entertaining of all commers to his Table, to his Cellars, till they be drunk, and reele, and ſpew again: and perhaps either himſelf, or ſome ſervant (which he keeps more for that quality then for any better) will do their utmoſt to put the cup to his noſe, to make him drunk that comes to eat with him. And ſo he fills his panch, but deſtroyeth his ſoule. He accounts it no diſparagement, but a mark of his love, to be, as Nabal, drunk with his gueſts, eſpecially if he can make them as drunk as himſelfHab. 2.15.

And ſo for the poor to whom he gives almes, he will feed, but not reforme them of what he knoweth and ſeeth in them. Idle vagrants, wandring beggars that will not work, idle droanes, drunken ſwearing unclean beaſts, that live in the neighbour-hood, ſcarce ever out of the Ale-houſe, while their poore wives and children ſtarve, or beg, through his wickedneſſe, are welcome to his door, he never does ſo much as the Laws of man, much more what the Law of God requireth2 Theſ. 3.10, for their reformation; he feeds them, and perhaps cloaths them too, that he may have the name of a good houſe-keeper, and of a very charitable and merciful man to the poor, while in the mean time he is moſt unmerciful and cruel to their ſoulsLev. 19.17. He affordeth hoſpitality, but denieth inſtruction.

Yea, this is too often found even in too many Miniſters, who getting into the richeſt and higheſt preferments of the Church, under the name of maintaining hoſpitality, maintaine more diſorders, and riot then any others of their eſtates round about them. Hence, like people, like Prieſt; nay, worſe Prieſt then people. He is firſt in the riot. Come, ſaith he, I will fetch wine, and we will fill our ſelves with ſtrong drink, and to morrow ſhall be as this day, and much more abundant Eſay 56.12. Thus, both are better fed then taught; both have fat bodies, but lean ſoules.

Nor is this hypocrite better to his family, or to the children of his Ioynes. He provideth well for their backs and their bellies, feeds them to the full till they kick with the heele, at him that feedeth them; he cloatheth them with garments above his rank, or above his purſe, which makes them proud, even to the deſpiſing of their betters, and of him too: But of the ſoul he hath no care at all, to cloath it with vertue, with humility, and good diſpoſition. He may be at charge for their education, to ſet them out, and make them more capable of preferment in the world; but, uſeth no meanes to traine them up in the nurture and admonition of the Lord Eph. 6.4, for the good of their ſoules in reference to eternity. His care is only of the vegetative faculty, that the ſoul may do the office of ſalt to the body, to keep it from putrefaction.

Differ.On the contrary, the Christians charity extends to the whole man, and to the best part moſt.

He will feed ſoul and body too; if not at the ſame time, yet with the ſame care and charity. He will take his time for the one as well as for the other. And as the body is more worth then rayment Mat. 6.25; ſo he knows one ſoul to be of more value then ten thouſand bodies without ſouls, or with loſt ſouls; yea, then the whole world, & that there is nothing to be given in exchange for the ſoul Mar. 8.36, 37. Therefore he carefully obſerveth the difference between the ſoul and the body, and the preheminence of the one above the other. He neglects not the body, becauſe it is the houſe, the caſe the organ of the ſoul; but his chief care is for the ſoul, whether it be of his wife, children, ſervants, hearers, friends. His charity is entire; He loveth not as a luſtful lover, that loveth chiefly for a face, or what elſe he hath a minde to abuſe; but he loveth as the father his child whom he loves in the Lord. He loveth thoſe that are good, becauſe they love God, and thoſe that are evil, that he may bring them in love with God.

Thus this hypocrites love is like that of Dives, the rich man which was cloathed in purple and fine linnen, and fared deliciouſly every day; and kept a good Table for all commers;Luke 16.19 eſpecially for his five brethren, but for their ſouls he never took care till himſelf was in hellVerſe 28.; the true Chriſtian is as Solomon entertaining the Queen of Sheba, giving a ſpecimen of his wiſdome, as well as of his magnificence1 King. 10.4, 5, that all, ſervants as well as others, might be bleſſed in his preſence, as well as in his meatVerſe 8, 9; the charity of the one is gut-love; of the other, ſoul-love; the alms of the one is caſt away; the charity of the other ſaveth all.

This hypocrites charity is in the way of merchandize or traffique.

He caſteth not his bread on the waters, but ſets it forth as in a Merchants ſhip, of which he exſpects a returne with good advantage; and, very careful he is, to aſſure the adventure. He doth not dare, freely give, but mutuò dare, put forth upon uſury, and and expecteth a valuable profit, in one kinde or other. He gives to them that can procure him friendsActs 12.20, that can help him to good penny-worths, that will conceale his cloſer adulteries, frauds and cheats in trading; or, that at leaſt will extol and applaud him, and ſo pay him in report what they cannot returne in kinde. Thus he exerciſeth a kinde of commutative charity. In every almes, he aims at a reward from man, and he hath itMat. 6 4, or he will give no more. And God in judgement letteth him reap here what he hath moſt minde to, (becauſe ſome be better for his charity;) that he may expect nothing hereafter. He doth nothing but to be ſeen of men, therefore nothing more ſhall be given him. He will be paid in this world, for all his good works, which makes him a miſerable gainer by the loſſe of his ſoul, and of his works together in the world to come.

Contrariwiſe, The true Chriſtians Charity is a dole. Differ.

A free guift, to the poore mans belly; not a commodity ſold in the market. He expects no returne on earth; yea, he rather fears than hopes it, leſt it ſhould happen to him as to the hypocrites almes, to be unaccepted of God. He ſeriouſly carrieth in minde that admonition of his Lord, When thou makeſt a dinner, or a ſupper, call not thy friends, nor thy brethren, neither thy kinſmen, nor thy rich neighbours, leſt they bid thee again, and ſo a recompence be made thee Luke 14.12. Not as concluding it unlawful to bid rich friends at all, (for Chriſt himſelf was at a wedding feaſt John 2.; and Abraham made a great feaſt at the weaning of Iſaac Gen. 21.8., at which, no doubt, there were ſome beſide beggars:) to ſay nothing of the feaſt of Purim, which laſted two dayes, by ſolemne Ordinance of the Jews every year Eſth. 9.27, wherein the richer ſort ſent portions one to another, beſide gifts for the poore ver. 22; but, as being more careful to feed the bodies of the poore, that it may appear that he remembreth the words of the Lord Jeſus, how he ſaid, It is a more bleſſed thing to give, then to receive Act. 20.35. Wherefore, if any thing come home, he will ſend it out again, by a new largeſſe, that he may die a creditor to God.

Nay, he loves not ſo much as to hear of his good works. The conſcience of a good work is enough to him: let the benefit accrue to the Receiver, and the glory to God. To have whereof to give, and to finde to whom to give, and eſpecially to obtaine grace to be willing to give, is an abundant reward to ſuch a giver. Wherefore he is more glad of a meet object on whom to beſtow, then the poore man is to receive. For, if the Philoſopher could ſay, that unto a fortunate man, friends are neceſſary; not, to receive of them, but to have on whom to beſtow; much more muſt it needs adde to the happineſſe of a Chriſtian, to be ſo furniſhed, as having a better God to reward him in a better world. All that behold him thus giving, muſt needs ſay O happy Giver! rather then, O happy Receiver! Poſſibly he may tender a gift to a great man to prevent a miſchief, as Abigail preſented David, to ſave her ſelf and family from ruine, occaſioned by the churliſhneſſe and wicked folly of her husband1 Sam. 25.27; and, as Jacobs ſonnes did unto Joſeph Gen. 43.26. But, he doth not with an aime to be a gainer by the gift, but only to be a ſaver when ſo forced to give. He uſeth not this as a trade, but as an extraordinary aſſay at a dead lift.

Thus, this hypocrite is like Dives that made great proviſion for his rich kindred and friends at his own table, but gave not ſo much as of the crums that fell from his table, to Lazarus lying at his gate, ſo that his very dogs ſhewed more compaſſion then himſelfeLuke 16.21; the true Chriſtian is like the Jews at their feast of Purim, wherein he is as careful of ſending gifts to the poor, as portions to others: the one is like a briber, who gives a preſent to buy a better thing with it, and expecteth to ſee it againe with intereſt; the other is like Polycrates of Samos, caſting his ring of very great value into the ſea, without expecting ever to ſee it more; being alſo herein like him too, that as a fiſh unexpectedly brought that ring to the owner, ſo providence, without looking for, brings bleſſings to the Almner.

This hypocrite ſeeks a friend for his own ſake.

Look what this hypocrite hath ſhewed himſelf in his charity, or almes, ſuch, and no better, will he appear in the matter of Friendſhip. This is he, of whom warning was ſo long ſince given, trust ye not in a friend, put not confidence in a guide Micah 7.5; for, this is a brother that will utterly ſupplant Jer. 9.4., he diggeth a pit for his friend Job. 6.27. Sometimes, as Artaxerxes proved men of worth, not for love of vertue, but to make himſelf honourable by putting them upon the proof; ſo this hypocrite is a great pretender of friendſhip to many whom he flattereth, that thereby he may try which among them all is likely to be moſt beneficial to himſelf; and to him will he be a friend, ut bene ſit ſibi, that he may be ſure to make a good market for himſelf. This argues him to be no friend, for that, as Phocion told Antipater, a friend, and a flatterer, are inconſistent.

To do all things for his own ſake, is the general property of an evil man, and the more evil he is, the more this agreeth to him. Yet herein this hypocrite doth not truly love ſo much as himſelf, even when he loves none elſe but for himſelf: for he differs from himſelf. One thing he willeth, another thing he deſireth, and doth as the riotous perſon, that faine would be rich, but ſpends all. He makes a friend to ſerve his turn now, when he meets with a foole: but, ſo ſoon as his own minde, or intereſt alters, this friend will go with him no further, until he can work further upon his friend to make him turn knave. And this is the juſt recompence of him that will firſt be a fool to ſerve an hypocrites turne; He muſt after be a knave, or be turned out of favour. Yea, this alſo is the juſt puniſhment of the hypocrite, that, by diſſembling friendſhip, draws in others to ſerve him in a corrupt way, he muſt inforce them to turn knave, ſo often, that at length he dares neither to truſt them longer, nor to be rid of them at all, for fear they ſhould do him more miſchief then ever they did him good. This is the true reaſon why knaves finde ſo much favour in the world.

He ſeeketh not ſo much the friendſhip, as company of others, becauſe he is weary and aſhamed of his own company. He ſeeth nothing in himſelf, neither wiſdome in his head, nor vertue in his heart, to make him lovely to himſelf or others; therefore he ſeeks company that he may forget himſelf. There is, as the Phyloſopher obſerveth, a kinde of ſedition or ſeceſſion in ſuch a mans minde; no marvel then, if he make bad uſe of his friend, when he cannot maintaine true termes of friendſhip with himſelf. For of the two, he had rather be a friend to himſelf, then to his friend, and his care is to be loved rather then to love; and becauſe he is ever unſtable and fickle, and forced ſo to be (for evil men commit ſo many errours every day, while in a wrong way, that they muſt daily ſhift reſolutions, yea, vows and oaths too;) that he is ſtill apt to think himſelf not ſufficiently paid in that kind, and cries out, utinam aeque mihi pars eſſet amoris tecum. I would my ſhare in thy love were equal to thine in mine; when, if it be not, the fault is only in himſelf. He loves his friend to make uſe of him as a ſervant; therefore loves him not as a friend; Cum ſervo non colitur amicitia, True friendſhip cannot ſtoop to ſhake hands with a ſervant, not only becauſe too low, but becauſe diſproportionable, which makes the other as jealous as he. If this hypocrite be alone, and hath no friend, vae ſoli. Woe unto himEccleſ. 4 10. He is as a man that hath but one leg, and cannot go. If he get a friend, it is but only to ſerve himſelf, to which friend he is at beſt but a wooden leg, which he can ſet on, and take off at his pleaſure.

Differ.On the contrary, the Chriſtians friendſhip is the good of his friend.

He is the true Philadelphian, that knows what belongs to brotherly-love. He looks upon friendſhip as it is in it ſelf, not as wreſted to ſerve turnes. Friendſhip hath alwayes been counted ſacred; and Law-givers have therefore been more careful of love and concord than of juſtice, that friendſhip may be preſerved inviolable, whatever become of private commodity. Where love is, there is little need of juſtice, ſave what love it ſelf executeth. But we cannot ſay, where there is juſtice, there is no need of love. Every man needs friendſhip for the civil and ſociable life, as he doth fire and water for natural life; meane men need friends to ſupport them; and great men, to tell them the truth. Even the happieſt and wiſeſt men need friends, if but to exerciſe vertue, and to encreaſe it by communion.

A friend therefore is a moſt precious jewel, as honey for ſweetneſſe, as oyntment and perfume to rejoyce the heart Prov. 27.9. He is as a brother, yea, as a mans own heart, in the intending and procuring of good to his friend more then to himſelf. Such a friend is this Chriſtian, he begins with benevolence, the ground of friendſhip; he wiſheth and intendeth all the good he can unto him, and chooſeth rather to be a loſer by his love, then a gainer by loving. And as he is hearty in willing; ſo is he as ſerious and ſincere in procuring what he willeth: Alwayes provided that the thing willed be good in it ſelf; and good for him, honeſt as well as pleaſing. Friendſhip is only between thoſe that are good; and, in goodneſſe alone. Friends, if brethren in evil, become enemies.

He regardeth the good of his friend in the firſt place, that it may be well with his friend, although with ſome loſſe to himſelf. Not that his own loſſe is intended; but that his friends good is chiefly in his eye. Friendſhip aimes at the good of both; elſe, were it no friendſhip; but each friend eſteeming the other better then himſelf, neither of them looketh chiefly to his own things, but to the things of the other alſo Phil. 2.3, 4. The love of a friend is natural and fatherly, deſcending, and providing for the good of him whom he loveth.

But in things honeſt, and communicable the Chriſtian ſeeketh his own good alſo: His heart truſteth in his friend, he takes delight and comfort in ſuch an one whom he may truſt, expects counſel, comfort, prayers and helpfulneſſe otherwiſe alſo, as opportunity is offered. We took ſweet counſel together, ſaith David, even of a falſe friend, till he diſcovered his falſhoodPſal. 55.14. There is a lawful ſelf-love, even in loving others; to be the better for them in ſpirituals eſpecially. The Chriſtian therefore in that nature loveth himſelf, and his neighbour as himſelf. Gods image in himſelf is neereſt to himſelf, that he loveth in himſelf. But he reſteth not there, he ſeeketh companions in vertue, not as being weary of himſelf, but that he may have a larger field to exerciſe goodneſſe, and both to impart and receive more good. Home is beſt, yet he goeth abroad to communicate his goodneſſe, as they that go to market to make many partakers of their commodities. He therefore having friends, ſheweth himſelf friendly, and ſticketh faſter then a brother Prov. 18.24. He is more afraid not to love, then not to be loved; yet he would never love with the love of friendſhip, did he not expect love again. The mutual love of both is intended and expected, but he intends not ſo much his own profit, as the benefit of his friend whom he loveth as himſelf.

Thus, this hypocrite is as Laban, profeſſing great friendſhip to Jacob, and deſiring his continuance, not for the benefit of Jacob (whoſe wages he had changed ten times Gen. 31.41, as thinking it too much) but becauſe the old fox had learned by experience that the Lord had bleſſed him for Jacobs ſake Gen. 30.27, the true Chriſtian is as Jonathan to David, preferring the preſervation of his friend before his own ſafety1 Sam. 20.33, 34; the one makes uſe of his friend, as Amnon of Jonadab, to aſſiſt him in his luſt1 Sam. 13.4, 5; the other as Mordecai of Heſter, for the ſaving of her ſelf, and of the reſt of the Jews NationEſth. 4.13, 14.

This hypocrites friendſhip is confined by profit, or luſt.

He loveth ad arcas, non ad aras, as farre as the cheſt, but not as the Altar, as for matter of Religion he can eaſily ſtep over that block; the only thing that ſtops the courſe of his friendſhip, and breaks the league of love, is reſpect to his own gain and profit. And if Religion can be brought within that compaſſe of his gaine, then he cries up Religion with all his throat; and then, pro aris & focis, for alters and gaine both meeting together, he will be as mad as Demetrius and his fellows for Diana of the Epheſians Acts 19.28; but the main buſineſſe debated was, the danger of loſing their trade, if Diana went downverſe 25..

Or, if his friend prove his rival, then farewel friendſhip. Here, figulus figulo (one tradeſ-man envies another of the ſame occupation) will quickly be verified. If his friend prove to be his corrival in love (yea, in luſt) his competitor in honour, his partner in profit, theſe are like the pillar of Hercules, beyond which, friendſhip ſhall never move. He leaves his friend in the plaine field, and turnes his enemy. If his friend be diſhoneſt, irreligious, ſuperſtitious, all this may be borne, without making a breach. 'Tis but a queſtion of Words, and Names, and of one Jeſus, and of the reſurrection, ſome ſuch matters as in Galio's opinion, deſerve not to be taken notice of among wiſe men. Here he can hold on a courſe of friendſhip without quarrelling. But, if once the bone of profit or ſome other luſt be caſt in between them, this parteth him, as it did Demas 2 Tim. 4.10, from his deareſt friend, which he loves not ſo well as he doth this preſent world.

Differ.Contrarily, The true Chriſtian limitteth his friendſhip by the bounds of Religion.

So far as God will own his friend, ſo farre will he, but no further; he loveth ad aras, not ad arcas, till Religion part them; gaine ſhall not do it. If God ſtand with his ſword drawn againſt him or his friend, as once againſt Balaam, his friendſhip dares go no further. God keeps his conſcience in awe, and conſcience his friendſhip: ſo that he will not help the ungodly, nor love them that hate the Lord 2 Chron. 19.2. Unto a profane wicked man he is ready to give the anſwer of Ageſilaùs to the Perſian King (deſiring his friendſhip) common amity is enough with the common enemy of our countrey. With the enemy of Religion, or godlineſſe, it is enough to obſerve the general rule, to live peaceably, if it be poſſible Rom. 12.18, peace without enmity, but not friendſhip with familiarity.

But, if he light on a godly and a vertuous friend, the penny ſhall not part his friendſhip: He is a companion to all them that fear God, and that keep his precepts Pſal. 119.63. He will (upon better ground) ſay to ſuch an one, as Jehoſhaphat to Ahab, I am as thou art, my people as thy people, and my horſes are as thy horſes 1 King. 22.2.. Such friendſhip hath a ſtronger tie than that of nature or civil commerce and covenants, it is confirmed by Religion, as that of David and Jonathan by the oath of God 2 Sam. 21.7. So that we may call it a Sacramental friendſhip, becauſe confirmed by the fear, that is the oath of the Almighty Job 6.14. The fear of the Almighty maketh him keep the law of friendſhip; but where Religion is neglected, God himſelf caſteth in bones of contention, and breaketh the knot of friendſhip, as we ſee in Solomon who was at firſt a Prince of peace with all the Nations round about him; but after his fall to idolatry God ſtirred up Adverſaries, as Hadad, Rezin, and Jeroboam 1 Kin. 11.23, &c. againſt him.

Thus, this hypocrite is as Balak who by ſeveral meſſages promiſed to be a friend to Balaam, ſo he would curſe Iſrael whom the Lord had bleſſed; but if Balaam will not, or cannot do that, he that before courted him ſo much, now bids him flee to his own place; and he that before might have had honour, or any thing, is now ſent away with threatning; the true Chriſtian is as Jonathan to David, a friend unto him even after he had been told by his own father that Jonathan had choſen David to his own confuſion, meaning in regard of Jonathans ſucceſſion to Saul in the Kingdome 1 Sam. 20.30, 31.: The one will be a friend to none but for his own ends: the other diſdains to be a friend to any upon ſuch a baſe account.

This hypocrite loveth his friend in proſperity, but not in adverſity.

If his friend be never ſo diſhoneſt, that breaks no friendſhip, ſo long as he beares up his port, and thriveth in the world: for he that choſe him to be his friend, not for his honeſty, but in hope to gaine by him, will not forſake him for diſhoneſty, ſo long as there is hope of profit. But if once he ſink and grow poor, or fall into diſgrace and danger, and that all hope of gaine is at an end what ſhould this hypocrite hold friendſhip with him any longer? Well may his friend finde him a razor to ſhave him, but he will never finde him a ſword to defend him. Yea, look what a broken tooth, or a foot out of joynt is, ſuch will his confidence be in ſuch an unfaithful man Prov. 25.19. If he come to this hypocrite in his poverty, he will not own him. And no marvel; for, if all the brethren of the poor do hate him, how much more doth ſuch a falſe friend go far from him? He may purſue him with words, yet will he be wanting to him Prov. 19.7, as to any relief, or eaſe. A wiſe man therefore will try friends, as he doth money, not in the exigent, when he is to uſe them, but before hand, while he hath time to amend the errour of his choice, and to provide better in the roome.

Differ.On the contrary, the true Chriſtian is a conſtant friend.

He looketh well to his choice at firſt, but having once choſen he remembreth the rule; thine own friend, and thy fathers friend forſake not. Prov. 17.10 This friend loveth at all times, he is that brother that is borne for adverſity Prov 17.17. Even nature teacheth every one to be true to his own intereſt, much more doth grace, a Chriſtian. He chooſeth not his friend for wealth, or for proſperity, or for any unworthy ends of his own, theſe things therefore being removed, cannot put a period to his love which had no hand in the beginning of it. It was honeſty, piety, wiſdome, ſweetneſſe of diſpoſition that drew on his love to ſmite a league of friendſhip at the firſt; and while theſe remaine he cannot ceaſe to love. Adverſity doth not take away, but rather ſcoure off the ruſt that by long proſperity perhaps is gotten into them: So that he is never better, nor ſcarce ſo good a friend and companion, as when he is at the loweſt. If then he need more help, he will deſerve it; for then is he in a better frame of ſpirit to be helpful to his friend, eſpecially in the choiceſt acts of true godly friendſhip, then ever he was before. Therefore as it is the true touchſtone of friendſhip, ſo it is the property of every truly Chriſtian friend, ſo farre to purſue his own intereſt, to be a companion without envy in proſperity, and without wearineſſe in adverſity; to ſtick to his friend in danger, but never in diſhoneſty.

Thus, this hypocrite is as lice that feed on men living, but forſake them when they are dying; the true Chriſtian is to his friend like good works that follow a good man after death: the one is as the Cuckoe, that will let you have his company even till you be weary of him, in Summer; but, before Winter, takes leave; the other is as the Black-bird that keeps conſtantly with you; and, is of uſe (if need be) to feed you in Winter.

This hypocrite affecteth to be accounted a friend to every man.

He is a Pamphilus, quaſi 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 , all mens friend: So he would be thought. Not that he is ſo, no more then Abſalom was to thoſe of Iſrael whom he kiſſed 2 Sam. 15.5; but would ſeeme ſo to make himſelf the more popular, and the more to get by all. He hath exactly ſtudied the Polititian in this point, to be a faire ſpoken man to all; to blame none, leſt he diſpleaſe ſome, and ſo loſe his opportunity of making his own advantage of them. Popularity he takes to be good policy, in hope that his verbal and cringing curteſie will at length paſſe for real friendſhip, and gaine him credit to be truſted till he hath cheated his fill.

But he that is a friend to all men, is a friend to no man, and leaſt of all to himſelf. For he muſt promiſe ſo much, that he cannot performe withall: and ſo breaking promiſe with ſome, he is truſted at length by none. Therefore, as he who boaſted he had no enemy, was well reproved by Chilon, when he asked him, if he had any friend. So he is farre from a capacity to be truly be friended of any, who is ſeemingly a friend to all; but really a friend to none, and, encreaſeth enemies by pretending friendſhip.

On the contrary,Differ. The true Chriſtian is a friend to none that are enemies to God.

He findeth out Gods friends, and them he makes hisPſalm 119.63. He findes out alſo the enemies of God, and thoſe he keeps at ſtaves end. He honoureth them that fear God, but a vile perſon is deſpiſed in his eyes, as well as in his heartPſalm 45.4. He will grace him ſo much by his eye and countenance as to give him any reaſon to think or ſay that the Chriſtian is his friend. He hateth them that hate God, and is grieved with thoſe that riſe up againſt God: yea, he hateth them with perfect hatred, he accounteth them his enemies Pſ. 139.21, 22.

Friendſhip is a chooſing out of ſome men from amongſt the reſt, and a becoming one with them as better worthy to be beloved. His love is without diſſimulation, therefore he cannot ſo farre forget himſelf and his God, as to ſay, a confederacy to all them to whom this Nation of hypocrites ſaith a confederacy Eſay 8.12. To the godly he ſaith, in you (the excellent of the earth) is all my delight Pſal. 16.3 But to the profane and ungodly, Depart from me ye evil doers, for I will keep the Commandments of my God Pſal. 119.11 . He will not ſo much as ſit with them Pſalme 26.5; and that becauſe he hateth them. He knoweth that as friendſhip with the world is enmity with God; ſo to contract friendſhip with the wicked, is to joyn with Gods enemies, and to make him to turne enemy to him that ſo doth. The very holding of correſpondence with rebels and traitours although there be yet no taking part with them in the rebellion, is taken for treaſon. He forgets not that ſharp check to Jehoſhaphat for joyning in friendſhip with two ſuch wicked Kings, as Ahab and Jehoram: ſhouldſt thou help the ungodly, and love them that hate the Lord? therefore is wrath upon thee from before the Lord 2 Chr. 19.2.

Thus, this hypocrite is as Herod that ſtrove by popularity to pleaſe all, whereby he diſpleaſed God, and loſt himſelfAct. 12.22, 23. The true Chriſtian will pleaſe God in the choice of his friends how many enemies ſoever he create unto himſelfe thereby; the one ſeeking by flattery to win all, loſeth all and himſelf too; the other, by wiſdom and goodneſſe, is a friend to all, even while he is lookt upon as an enemy, and at the long run gaineth all.

This Hypocrite careth not to better thoſe whom he ſeemeth to love beſt.

If he can draw him to his lure, to ſerve his ends; it is all he aimeth at; all, he ſtriveth unto. He uſeth him as men uſe laborers whom they hire by the day: They look not how tattered they be in clothes, ſo they do their work. They put them not in new cloaths, but only pay them their wages. If he be halfe-naked, 'tis all one to him that hires him. It is a part of the hypocrites boaſting, that he can love without deſire, therein, he thinks he imitates God; but, where ever God loveth, he makes the party better;John 15.2 this, the hypocrite takes no notice of, but pleaſeth himſelf in his own deceivings; letting any man be as bad as he will, ſo he be good for his purpoſe.

The wiſer and more vertuous his friend is, the worſe for his deſigne; the more fooliſh and vitious, the fitter for his turne; as Zedekiah the falſe prophet, ſuited better with Ahab then Micaiah the Prophet of the Lord. He cares not to employ or conſult with ſuch as will deal wiſely and plainly; but he chooſeth rather ſuch tools as are fitteſt for his work; men that will be, and do any thing to pleaſe him; which he cannot hope for, of good men; nor, of his own inſtruments, if he make or ſuffer them to be made better. If he can debauch him that once pretended unto piety, that's the man for his mony. He ſhall have any thing of him, becauſe he knows he will do any thing for him. Give him a converted Puritan (for ſo he calls him that falls off from godlineſs) above all others to deale with the Puritans. For he is now as Abſalom, lying with his fathers Concubines; there is no hope of his reconciliation to his former companions with whom he walked to the houſe of God in company.

He is much of Socrates his minde, affecting commendation for loving the worſt; as he did, forbearing with ſuch a ſcould and ill-natur'd wife as Xanthippe. He thought himſelf the better man for being able to bear one ſo bad. But, true vertue ſtands in no need of ſuch a foil; but rather delights in being out-gone by all that ſhe vouchſafes to company with. Nor is he much better that loved Alcibiades, upon pretence to make him better; for, even therein, he loved himſelf beſt, as the ſoile, that made a barren field fruitful. He loves ſuch a piece, to ſhew his own skill to make broth of a ſtooles legge: and to publiſh his own worth, by having it ſaid of him, that he hath made Alcibiades vertuous. He is now vertuous; but, of his making.

Differ.On the contrary, the true Chriſtians friendſhip is chiefly ſeen in making his friend more like unto God.

He would have his friend in ſome degree good before he give him the right hand of fellowſhip, but, this ſufficeth not; he will ſtudy his bettering, and further progreſſe in knowledge and grace. He is of Pauls minde, towards all; this we wiſh, even your perfection 2 Cor. 13.9.; eſpecially to his friend, whom he wiſheth to proſper even as his ſoul proſpereth 3 John 9. He loveth his friend, as Chriſt loveth his Church, which he purgeth more and more to make her yet more beautiful, that he may preſent it to himſelf a glorious Church, not having spot or wrinkle, or any ſuch thing, but that it ſhould be holy and without blemiſh Eph. 5.27. He travelleth with his friend, as Paul with the Galatians Gal. 4.19, that Chriſt may be yet more perfectly formed in him. He neither takes liberty to himſelf, nor willingly ſuffereth his friend to do amiſſe. He would grow in goodneſſe, and would have his friend grow with him, and is content his friend ſhould partake in worth, as well as in worſhip.

Thus, this hypocrite is as Saul, who loved Doeg an Edomite, becauſe he ſerved his turne better in ſlaying eighty five of the Lords Prieſts at once, then his own ſervants who refuſed that butchery1 Sam. 22.17, 18; the true Chriſtian is as Mordecai, that ſought the wealth of his people Eſth. 10.3; to make them good, as well as to procure good unto them: the one is as the Prieſts that made uſe of Judas for their own bloody purpoſe; but never take care of his healing when wounded in conſcience for it, bidding him to look to that himſelf Mat. 27.4. The other is as David, taking care of Abiathar, who eſcaped the hand of Doeg that ſlew the Prieſts upon Davids occaſion; bidding him to abide with him, and aſſuring him of ſafety1 Sam. 22.23.

This hypocrite loveth ſo, as if he meant to hate.

He that never had good ground whereon to fix his love, will eaſily, without ground, remove it. He is very hot for a while, and the hotter and larger his affection, on the ſudden, the ſooner it is apt to coole and dwindle into nothing. He loves to extremity, while pleaſed; but hates more furiouſly, if croſſed in his humour. He is a man made up of humour, not of judgement. And humour is like tinder; as ſoon on fire, as touched. He takes not a friend for better, for worſe; but to pleaſe his fancy; therefore he will forbear him in nothing wherein his friend daſheth againſt his darling. He may with leſſe danger break an arme or a leg, then touch an humour. Diſcontent him therein, and he ſhall purſue his friend as fiercely as he that, upon the leaſt occaſion, vexeth his neighbour to his undoing, with ſuits of Law: and be as eager as the harlot to have the living child divided, on purpoſe to grieve the adverſe party1 King. 3.26

If a ſpirit of envy poſſeſſe him, his friends thriving is enough to make a quarrel, which ſhall be purſued with ſo much heat, that he will account it a good iſſue of the conteſt, if by loſing one of his own eyes, he may put out both eyes of the other. And yet, forſooth, this hypocrite muſt not be charged with being out of charity, or as having any want thereof. Wiſely therefore doth Solomon baniſh all ſuch furious fooles from the Court of friendſhipProv. 22.24. The like may be ſaid of the ſuſpitious and jealous man, that ever carries his hell about him, and never goes without bellows to blow up the fire, leſt it ſhould go out too ſoon. For, as fury, ſo fancy and frenzy, is a foe to friendſhip.

On the contrary, the Chriſtians friendſhip is patient. Differ.

His friendſhip is from chartiy, not from fancy; and charity ſuffereth long, and is kinde, envieth not, vaunteth not her ſelf (or, is not raſh) is not puffed up, doth not behave it ſelf unſeemly, ſeeketh not her own, is not eaſily provoked, thinketh no evil, beareth all things, believeth all things, hopeth all things, endureth all things 1 Cor. 13.4, 5, 7. If his friend be injurious, he ſuffereth it; if froward, he is kinde; if fallen, he vaunteth not himſelf over him, nor is raſh in cenſuring; if farre behinde him in parts, he is not puffed up; if provoking him to paſſion, he doth not behave himſelf unſeemly; if a ſelf-ſeeker, he ſeeketh not his own; if he vex him daily, he is not eaſily provoked; if he carrie himſelf ſo doubtfully that he knows not what to make of him, he thinketh no evil; if he load him with injuries, he beareth all things; if he promiſe amendment, he beleeveth all things; if yet he reform not according to promiſe, he hopeth all things; and, if in all things he be croſſe and thwarting, the Chriſtian endureth all things.

He knoweth that never were friends ſo well ſorted and ſuited, but that there would be ſomething unſuited, making each burdenſome to the other, and requiring not only patience, but wiſdome to bear one anothers burdens if ever they mean to fulfil the Law of Christ Gal. 6.2. They muſt provide ſhoulders to bear, as well as hands to aſſiſt, and bear what cannot be avoided, if they will do as they would be done unto. They caſt this before hand, and expect it, although they do what they can to prevent it. This, people who are wiſe, prepare for, and buckle to, even in the neereſt and deareſt bond of love, marriage it ſelf; yea, even in marriage in the Lord; they ſhall have trouble in the fleſh. And therefore however it be a mans wiſdom ſo to love a friend, as one that poſſibly may prove an enemy, yet it is his care to do whatever he may to prevent it on both ſides.

He entreth into friendſhip with the denial of himſelf, and of his friend too if he deviate and fall off from piety and honeſty. And he ſo carrieth himſelf in friendſhip, that if his friend prove an enemy, he may have no ſuch advantage againſt him as to lie at his mercy, as knowing there is no hatred like friendſhip turn'd into enmity. Therefore he takes out that leſſon, Truſt ye not in a friend, put ye not confidence in a guide, keep the door of thy mouth from her that lieth in thy boſome Micah 7.5. Somethings are not to be told to friends by him that is a friend to himſelf. He accounts it a folly to commit himſelf to the power and danger of another, where he may avoid it. Chriſt himſelf would not do itJohn 2.24, becauſe he knew the danger. A Chriſtian therefore ſhould ſhun it the more, becauſe Chriſt himſelf, who was ignorant of nothing, ſhunned it ſo much. For hereby whether he be compelled to hate where now he loveth, or be forſaken of his friend whom he deſireth ſtill to love, he is ſtill on ſure ground, not to forfeit himſelf to the hatred of an enemy.

Thus, this hypocrite is like ſome ſworne brothers that engage to live and die together, yet in the turning of an hand, or for the wagging of a feather turne mortal enemies; the true Chriſtian is to his friend what Paul (upon better grounds) was to the Corinthians, who were in his heart to live and die with them, and ſo continued2 Cor. 7.3: the one is as Laban quarrelling with Jacob more for carrying away his idols, then his daughters Gen. 31.30; the other, as Jehoſhaphat pacifying Ahab in his hatred of Micaiah 1 King. 22.8; the one, even in loving layeth a foundation of hatred by his own ſelf-love and ſelf-will; the other preventeth the breach of friendſhip by arming himſelf with denial of both his ſelf and his will.

This hypocrite is a palate friend.

He is amicus à voluptatibus, a friend meerly upon the account of pleaſures, pleaſe his palate, or other luſt, and you have him body and ſoul. And if you be a man for pleaſures, he is yours for ever. He will fit you to an haire. Jonadab never fitted Amnon better, then he will fit you. He will be ad omnia quare; ſay what you will have, and he will be your Pandor. He is for pleaſure, if you love that; for profit, if you be covetous; for raiſing you (ſo far as he can) if you be ambitious. He will be to you as pleaſing as the harlot, whoſe lips drop as an honey comb Prov. 5.3 He is willing to ſow pleaſure, that he may reap profit. But when his profit endeth, your pleaſure may toll the bell.

He looks only to that way that may ſooneſt catch you, not what may do you moſt good. His gratifications are like the drunkards wine that looketh pleaſantly in the glaſſe, and goeth down merrily, but at laſt it biteth like a Serpent, and ſtingeth like an Adder Prov. 23.32? you ſhall pay dear for his friendſhip, and for your own pleaſures of his procuring. He will not ſerve you for nought. His kiſſes are pleaſant; but, deceitful. He pretends friendſhip, but never more your enemy, then when he is moſt for your pleaſure.

Differ.Contrarily, The Christians friendſhip is rather wholeſome then tooth-ſome.

True friendſhip is a mixed thing, not of ſincerity and deceit, but of ſweetneſſe and ſharpneſſe. It is a kinde of 〈 in non-Latin alphabet 〉 , a bitter-ſweet. It hath not only ſweet-meats, but pills; coroſives as well as healing playſters. It can wound as well as heal; yea, it muſt wound, that it may heal, The blewneſſe of the wound clenſeth away evil Prov. 20.30. He muſt ſometimes beat his friend, as Paul did his own body;1 Cor. 9.27 black and blew by reproach, and cauſe his ſtripes to ſearch the very bottome of the belly; to rub it over and over as hard as it can, as men do a veſſel that is deeply eaten with ruſt to get it off. The Chriſtian deſires not to be harſh, yet will be faithful. If feculent matter that nouriſheth vice, cleave to his friend, he will ſtraine a point of kindneſſe, to purge it out although with more rough then pleaſing Phyſick.

Thus, this hypocrites friendſhip is like the kiſſes of an enemy, which are deceitful Prov. 27.6; the friendſhip of a Chriſtian is like the wounds of a friend, which are faithful; the one is a baud, the other, a Phyſician.

This hyprocrite is a friend more for profit then for friendſhip.

True friendſhip conſiſteth not ſo much in praiſing or hugging, as in bettering a friend. But he that is himſelf evil, cares not to have any man better. If he can turne friendſhip to the account of profit, he will be any mans ſervant that will ſerve him in this way, let his profitable friend be as wicked as he will, mali non gaudent malis, niſi propter utile. It is profit that links evil men together. Who will ſhew us any good Pſalme 4.6? is the grand enquiry of ſuch men, but they account nothing good, but what fills the purſe. Such friends are like cheating gameſters that play no longer then each can hope to get victory over the other in cheating. This hypocrite is ſuch a gameſter, a friend to any man by whom he may get: to none, by whom he is likely to loſe.

The very forme of his friend is a contract for gain. Help me, and I will help thee; ſerve my turne and I will ſerve thine, is the great Covenant between them. If he can convert the dead mans Apothegme (hodie mihi cras tibi, what to day is to me, to morrow ſhall be to thee,) to his own profit while he lives, he embraceth a friend with all his heart; only he is careful to ride the fore-horſe; his turne is to be firſt ſerved, to day, to me. And, in this account he is your ſervant for ever; meaſuring for ever, by profit, not by yeares.

In caſes of judgement and juſtice, if this hypocrite eſpy a Legion of Angels (good ſtore of gold) coming towards him, he muſt needs fall down and worſhip; and if not the cauſe, but the perſon; bribery, perjury and all unrighteouſneſſe get the day, you muſt not blame him: for he was as buſie when your cauſe was in hearing, as ever Abraham or Lot were in entertaining of a far leſſe number of better Angels. Nay, he will play at ſmall game, rather then ſit out. If he be a man for gaine, he will reſpect perſons as they reſpect him; and, for a piece of bread that man will tranſgreſſe Prov. 28.21; yea, he ſhall pollute God himſelf by any kinde of injuſtice, for handfuls of barley and pieces of bread Ezek. 13.19. This makes him that could be content in regard of his own diſpoſition to do juſtice, to alter his minde for a corrupting friend, unleſſe the other ſide ſet him right again by a greater gift. While profit bindeth, he is faſt enough: when that faileth, or runs quicker through another pipe, he and his friend fall aſunder; but if profit turne to the other ſide, he is an utter enemie.

Contrariwiſe, the true Chriſtian is a friend more for vertue then for profit; yea, Differ. for vertue againſt profit.

He that is himſelf good (as every man who is a true friend, muſt be) looks more at goodneſſe then profit; at godlineſſe more then at gaine. If he can put his friend in a way of profit, he rejoyceth; but if gaine and goodneſſe will not walk together, he leaveth gain to follow goodneſſe; and this he preferreth to his friend before gain. He commends goodneſſe to him as the chief commodity; and gaine but as the ſweepings of the market. And while the hypocrite ſuppoſeth gain to be godlineſſe 1 Tim. 6.5; he on the contrary, findeth and commendeth godlineſſe to be the greateſt gain Verſe 6.. For this he is a friend; and, herein, he will moſtly ſhew himſelf friendlie.

If he ſee his friend apt to contention, he will endeavour to put out that fire by caſting upon it this water, why do you not ſuffer your ſelf rather to be defrauded 1 Cor. 6.7.; than to be quarrelſome? And although this be ſtrange, counſel in contentious days, yet he cannot take himſelf to be a true friend, if he give not counſel to his friend to be in ſome things a loſer, that he may be a gainer in his peace, and more Chriſtianly diſpoſed in his heart. He never was true friend to his neighbour that endeavours not to make peace between neighbours, if either will heare him as a Counſellor of peace Prov. 12.20.

Thus, this hypocrite is as Ahitophel giving counſel to Abſalom to advance his deſign, by wickedneſſe in lying with his fathers Concubines in the ſight of all Iſrael 2 Sam. 16.21, 22; the true Chriſtian is as the Prophet counſelling Amaziah to loſe his hundred talents given to the Army of Iſrael, becauſe Lord was not with Iſrael, to wit, with all the children of Ephraim 2 Chron. 25.7; the one counſelleth for gaine, accounting all fiſh that comes to net; the other giveth counſel for profit which may indeed adde to the comfort and happineſſe of his friend who otherwiſe might loſe by his gaine Mar. 8.36.

This hypocrite concealeth the imperfections of his friend, with intent to diſcover them.

He is a ſtrict obſerver of his friend, and the more wickedneſſe he ſecretly commiteth with the privity of this hypocrite, the better; for now, he muſt either be his ſlave to charm him to keep counſel, or be undone. This hypocrite hath him now where he would have him, and as he would have him, to chooſe. Let him now deny him any thing, or not be ſtill heaping favours upon him, if he dares. His care is to keep himſelf blameleſſe, and not his friend. Therefore he ſo obſerves, as if he took no notice; or, ſo takes notice, as if he meant to be ſecret, and tender of his friends reputation.

Nevertheleſſe, he notes them as carefully, captiouſly and maliciouſly as any other, although it be yet no time to take notice of them; for a while, he muſt laugh in his ſleeve. If he ſpeak of it, it is in private behinde his back, where he thinks the other ſhall not heare of it, to make himſelfe merry with the infirmities of his friend. But when he hath no more uſe or need of his friendſhip, and can gaine by him no longer, then he bolteth out at once all his friends frailties and his own venome together, inſulting over him whom before he ſeemed to adore. Then it appeares what uſe he made of his familiarity; namely, to lay a ground to contemn him and tyranniſe over him, and to lay open his ſhame to make him odious to others, when he ceaſeth to be beneficial to himſelfe.

He is firſt a flatterer, and then a tale-carrier Prov. 20.19. He is perhaps the firſt tempter of his friend to evil, as Ahitophel was of Abſalom to that inceſt with his fathers Concubines, which till adviſed to it, he perhaps never dreamt of, and he had at that time, other matters of more concernment, then ſuch wanton wickedneſſe to think upon. Or, if he tempt not to it, yet he flattereth him in it; or at leaſt concealeth his knowledge of it, keeping his friend hood-winkt from a true ſight of his own faults whereby he might mend them; but will not long keep them from others who will deſpiſe his friend for them. Yea, therefore he refuſeth to hold the glaſſe to thee, that he may when he ſeeth his time, and when thy wickedneſſe is riper, hold forth a picture of thy deformities to others; for, a flatterer will ſurely prove a ſlanderer.

He that flattereth thee to thy face, will ſlander thee when thy back is turned. He that will hide thee from thy ſelf, will diſplay thee to others. He that ſeeth his friends face fowle, and will not tell him of it, ſheweth that he meanes it ſhould not be made clean till others have noted it, and made ſome ſport with it; and therefore will not ſpeak of it, leſt it ſhould be mended.

He that is ſuch a flatterer is alſo a wanderer, thruſting into every company to hear and tell news; and to make himſelf more acceptable, he begins with a ſtory of thee. He goeth about as a tale-bearer, revealing ſecrets Ibid., ſetting friends at variance Prov. 16.28, and then makes ſport with their differences: yea, and advantage too, if any thing may be gotten by them. He that doth thus, uſually traduceth others firſt unto thee, eſpecially if he diſcerne that thou loveſt them not, and loveſt to heare tales of others. But, he that makes bold with other mens names unto thee, will deal thee the ſame meaſure when he is with others. And he that proſtituteth all his other friends to thy ſcorn, that he may flatter and pleaſe thee, will put thee in the ſame number and condition, to gratifie another. For he cares for no more but one friend at a time, and that is the party preſent.

On the contrary,Differ. the Chriſtian friend concealeth what may tend to reproach or prejudice.

It is not more incident to the tale-bearer to reveal ſecrets, then it is proper to him that is of a faithful ſpirit, to conceal the matter Prov. 11.13. He knoweth his own infirmities, and how ill he ſhould hear in the world, if others ſhould blazon him, notwithſtanding his beſt care to reforme what he can. Therefore he will not ſee all, but wink at ſmall faults in his friend, he pryeth not curiouſly, nor interpreteth captiouſly, all that he cannot but ſee. He is content to be ignorant of what he cannot amend in his friend, love maketh him content to be blinde in his friends behalf, ſo long as his friend be not too much prejudiced by it. He findes that God himſelf is pleaſed ſometimes to ſee no iniquity in Jacob Num. 23.21, when others endeavour to perſwade him to ſee ſo much as to make him to fall out with Iſrael, even to the curſing of them, to gratifie their enemy. No more will he ſee evil in his friend, to upbraid him with it, or to expoſe him to ſhame. What he ſeeth, it is to cover and amend it: Not to reproach his friend but to adviſe and counſel him better.

When he muſt ſpeak of it, it is to himſelf, not unto others; ſo long at leaſt as there is any hope that his friend will hear Mat. 18.15, and hear him ſo, that he ſhall not need to call witneſſes of the admonitionverſe 16. And if there ſhould be need of publiſhing it, it ſhall be to the Church that may cure himverſe 17., not to ſcorners that will harden him. He holdeth a true glaſſe to his friend, but draweth a curtaine before his picture. He maketh it one and the ſame point of friendſhip lovingly to reprove a friend to his face, that he may be benefited, not reproached; and to praiſe him behinde his back, that he may be encouraged, not puffed up.

And even when he hath no longer need of his friend; nay, when there is no longer friendſhip, nor his friend himſelf no longer living to take offence; yet then he throws not off his friend as caſt-rags to the dung-hill, but ſo doth he honour the memory and Sepulchre of his old friendſhip, that what was good in his friend, he is careful to publiſh it for imitation, and is aſhamed to diſcover the nakedneſſe of him that was once his friend, although perhaps too guilty of too much evil.

Thus, this hypocrite deals by his friends ſhame, as Cham by his fathers nakedneſſe, to laugh at it, and to make ſport with itGen. 9.22; the true Chriſtian is as Shem and Japhet taking a garment on their ſhoulders, and covering it, going backwards that they might not ſee it verſe 23.; the one for a while concealeth the errours of his friend, for his own greater advantage, by the others going on in wickedneſſe; the other concealeth it from others, that he may expreſſe more love to his friend in taking notice of it only to himſelf, that he may repent and amend; the one diſcovereth the faults of his friend, to ſhame him, the other concealeth them ſo long as he may, that he may c ver ſhame.

This Hypocrite chooſeth for friends thoſe whom he can ſooneſt draw to his lure.

Whom he can beſt make a booty of, him he courteth, and plies with more ſhews of friendſhip then he doth others that may be far beyond him for parts, power, and eſtate, but not ſo maleable by his tooles, as he whom he chooſeth for his friend. The moſt ducible and gentle diſpoſition is fitteſt for his purpoſe, becauſe moſt eaſie to be drawn by his flatteries.

He muſt not have too much in-ſight, fore-ſight, judgement, conſtancy in him, with whom this man joynes in amity, for ſuch a man skareth away both flatterers and them that love to be flattered, unleſſe he be withall ſo facile, or at leaſt ſo ſelf-ended, that he may be made a knave at pleaſure. This made Caeſar and Pompey, although of contrary factions, unwilling to ſtrike in cordially with Cato, who was too wiſe and too auſtere to ſerve the luſts of either; ſuch is the unhappineſſe of weak mindes and variable diſpoſitions (which ever go together) as not to endure down-right plain dealing, until they be ſo farre deluded as to be deſtroyed, ere they diſcerne the danger.

Differ.Contrariwiſe, the true Chriſtian chooſeth (ſo near as he can) for his friend, the moſt ſtayed and judicious.

He may be deceived in his judgement, but his choice ſhall follow the beſt judgement he hath upon the ſtricteſt enquiry. He would have him ſtayed, not fickle; judicious, not ſelf-conceited; grave, not auſtere; becauſe he findeth too much auſterity an enemy to ſociety; therefore, to friendſhip, which without ſociableneſſe is a paine, not a pleaſure; a vexation, not a commodity. In ſome caſes he will deale with his friend as the nurſe in playing with her childe; being, and doing any thing to content him at preſent; yet, with intent, by degrees to weane him from his childiſhneſſe.

The Chriſtian therfore layeth two things in the ballance at once; auſterity in the one ſcale, and lightneſſe or facility in the other; but finding both too light, pitcheth upon a mean between them, wherein vertue conſiſteth. Auſterity he findes to be a churle to friendſhip; and, lightneſſe or unſtayedneſſe an enemy to vertue, which of the two, to a good man is moſt diſtaſtful. Therefore his choice runneth upon gravity without auſterity; wiſdome, without ſelf-conceitedneſſe; conſtancy, without unſettledneſſe; affability, without lightneſſe; ſociableneſſe, without vanity; faithfulneſs, without hypocriſie. And at length pitcheth upon this above all the reſt, Let him love me leſſe, ſo he love God more

Thus, this hypocrite is like wormes that grow ſooneſt in ſweeteſt woods; the true Chriſtian is like the choiceſt flowers that delight to be only in the beſt manured gardens; the one loves to be fiſhing where moſt will bite at his bait; the other, where only ſuch take the hook, as are beſt worth the taking.

This hypocrite ſoon changeth his old friend for a new.

He likes no man longer than he is for his turne. If a new friend be better for his uſe, he knows how to be rid of the old. He is for a market, not for keeping any commodity longer, then till he can make moſt of it. Moſt men commend houſes and garments; ſo doth he friends, for the newneſſe, and faſhion. He is as much aſhamed to be ſeen with his fathers friend, if out of date; as, to be ſeen in his fathers cloaths. Every new thing pleaſeth vaine mindes to whom nothing is welcome, but that which is new come; and if the old ſubſtance remaine, yet it muſt be put into the new faſhion. So muſt his friends, if they will have the continuance of his friendſhip. He being vaine and various himſelf, expects that his friends ſhould not be as pillars, while himſelf is a weather-cock. If the winde turne with him, and force him from his former reſolutions and courſes, his friend muſt turne too, or be turned out of doores. If Huſhai's counſel ſuit better with Abſaloms deſigne, than Ahitophels, Ahitophel may go hang himſelf when he pleaſeth: Now, Huſhai is the better friend. If Huſhai's counſel do not take effect, he and Ahitophel may hang together. Abſalom muſt betake him to new counſels, to new friends.

Differ.On the contrary, the true Chriſtian maketh moſt of old friends.

He makes reckoning of all friends, but ſetteth higheſt price on the oldeſt. He knoweth whoſe counſel that is; Thine own friend, and thy fathers friend forſake not Prov. 27.10. He chooſeth friends, as men chooſe wine, by age and continuanceLuke 5.39. If he be forced to caſt off an old friend, it is becauſe his friend hath firſt caſt off friendſhip, as David caſt off a Ahitophel, either willingly, when he proved unworthy, and turned rebel; or, unwillingly, becauſe the other would be held on no longer. No man can hold that which will not ſtay. But, whether willingly, or unwillingly, he doth it not out of lightneſſe of diſpoſition.

Friendſhip is not a Covenant for a time, but a league for ever, between thoſe that are good. He therefore parteth with his friend as with his blood, which he never lets out but in extreame neceſſity. And his friend is rather rent, then ript from him. Their parting is rather a violence offered by the other, then a ſurceaſe of affection in him. He mourns after him, when he hath loſt him, as a man mourneth for his ſonne that is dead; and is more afraid, then deſirous of a new friend in room of the old, leſt the new prove worſe then the old. He likes nothing new, but the new creature, and that is moſt welcome in an old friend of whom he hath moſt experience.

Thus, this hypocrites friendſhip is as the ſowing of two peeces of cloth together, which, if the thread of profit, or other intereſt faileth, the peeces fall aſunder of themſelves: but the true Chriſtian is as cloth torne aſunder, when he is deprived of his friend againſt his will: the one is fickle, and therefore affects variety; the other is ſtable, and therefore deſires perpetuity: the one is for a new friend, being yet to begin friendſhip; the other is ſetled in that courſe already, and therefore loves the old.

CHAP. XXVI. The Repenting Hypocrite, Is he that repenteth, but not with repentance unto life.Defin. Acts 11.18

SInne is ſometimes ſick in him, but never dieth. He is alwayes (by his own telling) repenting, but never amendeth. He rather intendeth, than doth the work; as the foole that alwayes beginneth to live, but never lives the life of reaſon. He ſometimes tameth ſinne, and makes it come to hand, when, and as he pleaſeth: but never diſpatcheth it out-right. The devil is more afraid then hurt by his ſickneſſe. Some concuſſion or ſhaking there may be in the heart of this counterfeit, but he ſoon pitcheth againe in the ſame, or in a greater ſinne; and that, in a deeper degree. He is as a tree ſhaken with the winde, that falleth not; but roots it ſelf the deeper. A veſſel of wine is troubled by being removed, yet the lees continuing, it retaineth its former ſavour. So is it with this hypocrite: He is as Moab, ſettled on his lees, and not emptied from veſſel to veſſel, — therefore his taſte remaineth in him, and his ſcent is not changed Jer. 48.11. Yea, he feedeth himſelf in ſinne when he ſeems to diſgorge it, and feedeth his ſin by his very repentance. He is moved, but not removed; ſick of ſinne, but not dying unto ſin, and therefore cannot live unto God. He repenteth as Pharaoh, Judas, Ahab, and divers others have done, that ended their repentance in hell.

On the contrary,Differ. the true Chriſtian repenteth unto ſalvation not to be repented of 2 Cor. 7.10.

Sin, in him, is ſick unto death. He hath the ſpirit of repentance, that will by degrees eat out the life of the fleſh, it will caſt out the bond-woman and her ſon, never to returne. He hath a ſpirit in him that will never make a League with the Canaanites or Philiſtines, although he cannot wholly root them out, he will do his beſt to drive them out, as knowing that thoſe which remaine will be pricks in his eyes, and thornes in his ſides to vex him Numb. 33.55. He will vex theſe Mideanites, and ſmite them who vex him with their wiles Num. 25.17.18. He hath a ſpirit luſting againſt the fleſh, as well as fleſh luſting against that ſpirit Gal. 5.17.

There are two words in the Scripture uſed to ſignifie repentance; 〈 in non-Latin alphabet 〉 , importing ſorrow for ſome fault committed; and 〈 in non-Latin alphabet 〉 , after-wit, making a man to grow wiſer. Theſe, if joyned, cauſe repentance, and do good: but if ſevered they be like Caſtor and Pollux divided, ominous and fatal. For 〈 in non-Latin alphabet 〉 , poſt fuctum dolere, to grieve after the fact committed, if alone, is no more then Judas did, it may make a man ſadder, but not better; and 〈 in non-Latin alphabet 〉 , poſt factum ſapere, after the fault to grow wiſer, and to learne wiſdome by his errour; this, ſeparated from the former, takes too large a ſtride, and goes not to Chriſt by weeping croſſe, whereby a Chriſtian is made ſorry after a godly manner 2 Cor. 7.9, which is a neceſſary ingredient in that repentance which is unto ſalvation Verſe 10. The firſt taketh away ſecurity, and implyeth perturbation; therefore is ſo neceſſary to repentance, that it is ſometimes put for repentanceMatth. 21.29, being indeed a preparative rather then a part, or performance of it. The other takes away errour, and ſets a man in his right courſe or minde; as the Prodigal is ſaid to return to himſelf Luke 15.17: mentem ſuam quaſi ab inſania recipit, he recovered back his minde from his former madneſſe, ſaith Lactantius.

〈 in non-Latin alphabet 〉 , or after-wit, goeth further than 〈 in non-Latin alphabet 〉 , or after-grief. As, of beaſts falling into the ſnares of the hunter, all are grieved, ſome are killed, and others eſcape and grow wiſer: ſo ſtandeth the difference between the wicked and the godly; the hypocrite and the true Chriſtian, in repenting. All ſee their danger, but only the children of God eſcape it. To theſe belongeth not only 〈 in non-Latin alphabet 〉 , after-grief, but alſo 〈 in non-Latin alphabet 〉 , a repentance for which a man ſhall never have cauſe to be troubled 2 Cor. 7.10. All ſinners, early or late, ſhall 〈 in non-Latin alphabet 〉 undergo grief good ſtore; yea, all hypocrites ſhall wiſh they had never been born, for they ſhall mourn in their latter end, when they perceive the wages of ſinne to be death. But they ſhall never 〈 in non-Latin alphabet 〉 , grow wiſer unto life, this is proper only to the Elect.

Thus, this hypocrite is like a man that is ſick at ſea by the toſſing of the ſhip and rolling of the waves; the true Chriſtian is heart-ſick of ſinne, and never recovereth till he be quite dead unto ſin: the one is like a man alwayes on horſe-back, but never riding; alwayes making ſhews of repentance, but never repenting; the other is as the Sun in the firmament, alwayes moving till he hath run his race, alwayes repenting till he come to heaven.

The Characters of this hypocrite are many: ſome that reſpect the parts of repentance, ſome the grounds, 1. Touching the Parts. ſome the object, ſome the extent and meaſure, ſome the time, and ſome the end.

This Hypocrite makes a falſe enumeration of the Parts of Repentance.

He that builds upon a falſe foundation, muſt needs erre throughout, and loſe all his coſt. So doth this hypocrite, if leavened with that doctrine which makes repentance to conſiſt only in contrition, confeſſion, and ſatisfaction; by contrition, underſtanding the humbling of the heart, in roome whereof attrition, whereby the heart for the time being is caſt down with the fear of hell and damnation, is thought to be enough. By Confeſſion, he underſtandeth a particular enumeration of all ſinnes in the eares of a Prieſt: By ſatisfaction, a valuable recompence made to the juſtice of God for the offence of ſinne. But in all this there is a double hypocriſie and deluſion.

One, in requiring no more in ſaving repentance then what may and hath been done by a reprobate. Judas ſhewed all theſe: Contrition or attrition at leaſt, being ſo much affected and dejected for betraying innocent blood, that he could not but confeſſe his offence to thoſe very Prieſts that had corrupted him to do it, and made ſatisfaction too, for he brought the whole money back unto them, and threw it at their feet, when they refuſed otherwiſe to receive it.

The other errour or hypocriſie is, in miſtaking the very things which he confeſſeth to be requiſite unto Repentance. For, his contrition is only legal, without faith apprehending mercy and pardon. His confeſſion required is only unto man, which of neceſſity is no where enjoyned to be made to man (eſpecially if the ſins be ſecret, as for the moſt part, this hypocrites are) but unto God, where his name and Goſpel are not openly violated and blaſphemed. And, his ſatisfaction muſt be ſuppoſed to be made unto God, which is impoſſible; whereas the ſatisfaction that God requires us to make in perſon, is only to man whom we have wronged. In this laſt lies the greateſt part of Popiſh repentance, in which, if ſatisfaction be made, by giving ſome large gobbet to ſome Covent or Religious Houſe, (as they ſtile their Cages of unclean birds) or to the Church, (which they call ſatisfaction made to God) this is enough to expiate the ſins of the penitentiary, even in the Court of Gods Juſtice; although the parties wronged and oppreſſed by him (whereby he is enabled to give this great gift) be not at all ſatisfied or conſidered. Yea, this ſatisfaction, if made by a Son, a Grandchilde, Nephew, any body, in behalf of any ſinner deceaſed, is held enough to redeem his ſoule out of Purgatory, who hath layen there long, and died without ſuch repentance, having wherewithal ſo to ſatisfie.

On the contrary,Differ. the true penitent compriſeth in his repentance whatever belongeth to a thorough change of heart and life from evil to good.

He looketh upon ſin as a forſaking of the Creator for the ſervice of the creature, yea, of baſe luſts as bad as the devil; therefore his repentance conſiſteth of an averſion from evil, and converſion to God. He putteth off the old man by mortification, and putteth on the new man by vivification; in which he findeth faith in the firſt place to be moſt requiſite, as the fountain of true Evangelical repentance, becauſe he well underſtandeth, that by faith God himſelf purifieth the heart. And as for Contrition, Confeſſion, and Satisfaction; although in the Romiſh ſenſe, (wherein they are made a meer trade to get money) he cannot allow them; yet, in a true ſenſe he admitteth them not as proper parts; yet ſometimes as Symptomes, ſometimes as Inſtruments, ſometimes as Concomitants, ſometimes as Effects of the grace of Repentance in Gods children.

There is a Contrition which he acknowledgeth to be the temper of a truly penitent heart, calcined by the fire of the WordJer. 23.29, broken to ſhivers, and beaten to powder by the Peſtle of the LawPſal. 51.17, and mixed with the waters of Shiloah that go ſoftly Iſa 8.6, to wit, the ſweet ſtreams of the Goſpel, now, no longer an heart of ſtone, or of bone, but an heart of fleſh Ezek. 36.26, trembling at Gods Word Iſa. 66.5, and as it were of dough, fit to be mouldedRom. 6.17; and to receive the ſacred ſtamp of Gods Image, in holineſſe. This while he acknowledgeth, he doth not allow every kinde of concuſſion to be a kinde of penitential Contrition.

Confeſſion unto God he acknowledgeth to be a duty to GodPſal. 32.5, as againſt whom alone every ſin, as ſin, is committed. He yeeldeth that man may be injured and offended by the circumſtances and conſequents of ſin; but the ſin it ſelf, as a breach of the Law is an offence againſt the Law-giverPſal. 51.4. Therefore he ſubſcribeth to that truth, that whoſoever hideth his ſin from God ſhall not proſper Prov. 28.13. He deſireth therefore not to run into Adams fault; but, with Job, appeals; If I have hid my ſin as Adam Job 31.33 &c. As for men, he granteth and maketh confeſſion alſo unto them, when the offence being publick, or publickly knownPſal. 51 tit., the Church, offended thereby, may be ſatisfied by the ſelf-ſhaming acknowledgement of Confeſſion, eſpecially when the Church her ſelf enjoyneth it2 Cor. 2.6. Yea, and in caſe of private wrong, not otherwiſe to be righted, as in the caſe of defamation, he maketh confeſſion unto man. And, in the weakneſſe of a labouring conſcience, which requireth the aſſiſtance of an able and faithful Miniſter, or Brother, he ingenuouſly confeſſeth, perhaps a ſecret ſinJam. 5.16, that where he hath fallen, the other may raiſe him up again, and reſtore him with the ſpirit of meekneſſe Gal. 6.1. But where by the ſtrength of grace recovered, he is able to make his peace with God, without ſuch particular confeſſion, which might redound more to the diſhonour of the Goſpel, and to the diſſatisfaction of the party wronged, then ſatisfaction (as in the caſe of any ſecret ſin, truly repented of) and prove dangerous to the party confeſſing and repenting; there the Miniſter may ſafely and warrantably pronounce Abſolution, where he ſeeth the true tokens of repentance, without the particular knowledge of every ſin committed.

As for Satisfaction, wherein he hath offended God, he caſteth himſelf upon the ſatisfaction made by Chriſt: but, wherein he hath offended man, he acknowledgeth it to be his duty, and makes it his endeavour to give ſatisfaction. If he hath falſely accuſed any man, and thereby pilled him, he maketh reſtitutionLuke 19.8. If he hath weakned or ſcandalized the Church, he endeavoureth ſatisfaction by his earneſt prayer, that ſhe may be healed by his exemplary repentance, of that wound ſhe received by his fallPſal. 51.18. If he hath been a perſecutor of the Goſpel, he maketh ſatisfaction by preaching that faith which once he deſtroyed Gal. 1.23. If he hath drawn any into errour and idolatry, he endeavours ſatisfaction to the Church, by uſing his authority to reduce thoſe whom he led aſtray, and to countenance and maintain the truth and true Worſhip of God2 Chro. 33.16. Thus he maketh a publick Profeſſion of repentance in the open view of the Church, as to any ſcandal given, (not expecting Indulgences or Diſcharges from thoſe ſatisfactions) as in the pureſt times of the Primitive Church was enjoyned, but not as a payment to Gods Juſtice, which he cannot hope to accompliſh, but muſt leave only to him alone, who hath borne our ſins, in his own body on the tree 1 Pet. 2.24, and hath borne our griefs alſoIſa. 53.4.

He is too humble to imagine that either of himſelf, or by any obligation laid upon God by the good uſe of his own free-will, God is bound to enable nature without grace, to diſpoſe it ſelf unto grace; for he freely acknowledgeth, not only Evangelical repentance; but, all motions towards it to be only of God. As for Attrition, the fruit of legal terrours; and the ſpirit of bondage, in a natural conſcience, he looks upon it in it ſelf, as a ſtep downwards towards Hell, as in the example of Judas, rather then upwards, towards Heaven: unleſſe where God himſelf makes the way of Hell the rode to Heaven. He prayeth for the grace of repentanceLam. 5.21, but looks not upon it as a Well riſing up of it ſelf in his ground, that he ſhould ſay unto it, Spring up O Well Num. 21.17. It is 〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉 , à Jove delapſus, a grace that comes from Heaven; not as a ſuppoſed Image from Jupiter Acts 19.35, but as a ſhower of grace poured out upon the Church from GodZech. 12.10, as the Father of light Jam. 1.17, and life. His heart is not, as Egypt, watered with the foot of man; but, as Canaan, with the dew of Heaven.

Thus, this hypocrite is as Janus, feigned by man, to look as far backward and forward as he needeth, but doth neither. He is as Nero, who ſhut up the doors of the Temple of Janus, tanquam nullo reſiduo bello Sueton. in Neron. c. 13. , as if no reliques of warre remained behinde, when yet the Empire was at Civil warre within it ſelfe, and he ſtill at warre with God: The true Chriſtian is as Noah, the true Janus, looking both to the old world, as taking leave of it for ever; and, to the New, as reſolving to ſtick only to that. For ſo repentance looketh back to the former life which hath been evil, and is therefore called repentance from dead works Heb. 6.1; and, forwards unto God and new obedience, and is therefore ſtiled repentance toward God Acts 20.21. In the hypocrites penance, his contrition hath reſpect to Hell and the Devil; his confeſſion to man; and his ſatisfaction to God. But in the true Chriſtians repentance, his Contrition proceedeth to the mortification of his ſin; his Confeſſion is made unto God; and his Satisfaction to man; and ſo he truly repenteth.

This hypocrite is loth to ſee too much evil in himſelf.

Sight of ſin.In turning away from ſin, a true Penitent firſt makes diſcovery of his ſin, and then diſcomfits it. To the firſt, belongs a ſight, and hatred of ſin, then ſorrow, and laſtly, ſhame for ſin. This hypocrite failes in them all, as by the ſeveral Characters following will appear, both in the diſcovery of ſin, as well as in the diſcomfiture of it.

Touching the ſight of ſin. He rather chooſeth to ſee ſin in others, then in himſelf; or, to content himſelf with generals, and to acknowledge that we are all ſinners; and likes better to repent in groſſe, then to go to it by retail. To view his ſpecial ſins would be too troubleſom, and make him too much out of love with himſelf, which of all things the hypocrite can leaſt endure. He is content to look what good wares he hath in his ſhop; and there, with the PhariſeeLuke 18., he will be as particular as he can, even unto falſe boaſting; he will tell a faire tale for himſelf, how juſt, chaſte, devout, conſcientious in tything, &c. he is. But he is loth to look in his Shop-book to take notice of the debts he oweth. And ſo concludeth, with him in the Comedy, Dives ſum, ſi non reddo quae debeo, I am a rich man, if I can ſhift off paying my debts; The hypocrite confeſſeth, I am in debt, ſomewhat behinde hand; and who is not? But he meanes to take day, and hopes to get it: he is ſtill for modo, modo, anon, anon, until his delays exceed omnem modum, Bern. all reaſon and conſcience.

Therefore he hateth both Miniſter and Miniſtry, that is too buſie in turning over his debt-book, or calling too haſtily to make ſatisfaction; he cannot endure him that is daily bringing in new bills, and calling for payment. He is as a man that hath an ill face, that would not be known. He is content to look upon his ſhadow, but loth to view himſelf in a clear and true glaſſe. He likes not that you ſhould draw his picture, but he is content to give you one of his own drawing. He commends that preaching that makes all men look of the ſame hue and faſhion, although perhaps it be unpleaſing and uncomfortable enough: that ſpeaketh againſt ſin in the general, and againſt the devil in particular, but not againſt pride, covetouſneſſe, drunkenneſſe, uncleanneſſe, if he be guilty: nor putting his finger in his ſore, and teaching him to repent of his wickedneſſe in particular, telling him, thou art the man 2 Sam. 12.7.

If he muſt needs look into his own ſins, it is but a confuſed ſight he takes of them; he will not pore too much or too long on ſuch an unpleaſing object, in relation to repenting of them. It may fall out that he may be troubled in conſcience, and poſſeſſed with ſome melancholy fit or fright, which may force him to a dull and ſudden glance of his eye upon his ſin, ſeeing his ſins, as the man that ſaw men like trees Mar. 8.24. Or, he may be troubled with ſome ſins which are indeed no ſins, neglecting true and proper ſins; making great ſhew of looking earneſtly and ſadly upon ſin where there is no cauſe, and over-looking that which is true cauſe of trouble; as he that vieweth himſelf in a troubled water, may conceive he hath a wry mouth, at which he is troubled; but never looks at the ſpots in his face, for which he hath more cauſe of trouble; he hardly eſpieth a ſcarre, a true blemiſh or wrinkle, of which his face is full. He loves not to be too plainly dealt with, or to have his ſins made too plain and palpable. He will take a curſory view of his ſins, and accordingly performeth a curſory repentance, whereupon he demandeth a pardon of courſe; being contented with any comfort, although not applied to the purpoſe.

On the contrary,Differ. The true Chriſtian deſireth to have a full ſight of his own deformities, diſtinctly; eſpecially of that ſinne wherein he hath most offended.

The better any mans eſtate is, the more he deſires to know the moſt of his debts, and the worſt of his caſe, that he may accordingly apply himſelf to get out of it. And the better any Chriſtian is, the more he deſires to know the worſt of himſelf. He knoweth his tranſgreſſion, and his ſin is ever before him Pſal. 51.3. And if he doth not know them fully, he crieth out unto God, How many are mine iniquities and ſins, make me to know My tranſgreſſion, and My ſin Job 13.23. He looketh alſo into the pure mirrour of the perfect Law of Liberty, that will be ſure to ſhew him all his ſpots. He loveth to make a ſtrict account, and to ſee how much he is worſe then naught, that he may the better underſtand how much he is beholding to his Surety, by whoſe gracious interpoſition, and meritorious paſſion, he is ſure not to ſuffer, nor God to be a loſer by him. He deſireth to ſee, and know himſelf, not only as other men do, but as the Angels; yea, as God Himſelf beholds him; that, wherein he cannot approve his wayes, he may by repentance humble himſelfe unto God.

He is far from the bankrupts humour, that cannot endure to look narrowly and particularly into his eſtate; but, rather goes beyond all others in caſting up of his debts, as knowing he hath one Creditor that will not be fob'd, by concealing or denying the debt. He not only particularly enumerates his ſins, but ſingles out his ſpecial ſin from the reſt, and purſueth that moſt eagerly beyond all the reſt. I have done this evil in thy ſight Pſal. 51.4. And at length he comes to the very core, Deliver me from blood-guiltineſſe, O God Ver. 14.. His repentance pointeth at the very boyle and ſoreſt part of the ſpecial ſin; not omitting others, but inſiſting chiefly on this? as thoſe Iſraelites, making confeſſion to Samuel of their folly in deſiring of Saul, we have added unto all our ſins, this evil, to ask us a King 1 Sam. 12.19.

Thus this hypocrite in reſpect of his beloved ſin, is as loth to be known of it, as Cain was to confeſſe what was become of his brotherGen. 4.9.; the true Chriſtian is as willing to lay open his boſome-ſin, as Shechaniah in behalf of thoſe Jewes who confeſſed their ſpecial wickedneſſe, We have treſpaſſed against our God, and have taken ſtrange wives Ezra 10.2.. The one favoureth all ſins the more, that he may not come too near to this; the other loves them the worſe, from the true ſight he hath of his ſpecial ſinne. He knowes the Lion by his paw, and the miſchief of ſinne, by the wounds that even that ſinne which he favoureth moſt, hath given him.

This hypocrite hateth ſin, not as ſin; ſome ſins, but not all; ſins, in other men, not in himſelf.

He hateth ſin,Hatred of ſin. not out of goodneſſe, but rather out of indiſpoſition to ſome particulars. Some ſins are ſo diſagreeable to his nature and temper, as ſtrong drink is to ſome complexions, that he cares not much for any ſin that the world cries out upon; as he that hates the Maſter of a family, can brook none that dwell in it. He hateth ſin, as ſome of a cold complexion, or from ſome natural infirmity and imperfection; or, out of ſcorne, not grace, hate uncleanneſſe of body; and none ſo eager as they againſt thoſe who through frailty fall in that kind: yea, they are tranſported againſt things lawful; as, againſt marriage, or at leaſt againſt ſecond marriage, although allowed by God and by his Virgin-Apoſtle1 Cor. 7.39. So, he hateth prodigality, himſelf being moſt gripple and tenacious. Or, he hateth covetouſneſſe, himſelf being moſt prodigal and riotous. Or, he hateth Popery, and the corruptions of that Church, being himſelf fickle, that cannot long hold communion with any Church. Or, of all things he hateth indiſcreet zeal, becauſe himſelf is very cold and frozen in the dregs of his ſin. In a word, 'tis an eaſie matter to hate that ſin ſecurely, which he either feeles not in himſelf, or feareth not an aptneſſe or ſtrength to fall into.

He therefore hateth ſome ſins, but not all: he hateth what he likes not, or cannot commit: but not other ſins which ſuit better with him, and for which he hath opportunity. In a general way, he may hate ſin, as it is an enemie to Civil Society, but not upon a ſpiritual account, as contrary to God; as a moral Heathen, not as a Citizen in Heaven. He hates ſin in the general, not in particular, at leaſt not in that particular which he ſhould. He hovereth, as the Swallow that makes many offers, but never lighteth. And ſo, while he hates not all, even the whole body of ſin, he hates none at all: yea, he hateth none, becauſe he hateth not ſome, ſpecially; and, all the reſt, the worſe for that.

He hateth ſin in other men rather then in himſelf. He hateth them the more in others, becauſe he favoureth no man but himſelf. In his enemy he hateth them moſt, becauſe under colour of zeal againſt ſin, he may revenge his own quarrel to the utmoſt. There is an humane, and partial hatred even of ſin, yea, diabolical alſo: when men are willing to take into other mens dunghils, as glad to ſee ſin, that they may hate the ſinner, not the ſin: diſgrace the perſon, not mourn for the wickedneſſe, and glad to ſee evil in thoſe whom they would have a pretence to abhorre.

Differ.On the contrary, the true Penitentiary hateth all ſin, as ſin; but moſt, in himſelf; not in general only, but in particular.

He abhorreth all ſin as oppoſite to Gods Nature, as well as a tranſgreſſion of his Law; for Gods ſake, more then his own. And to give a certain teſtimony of the truth of his repentance, he abhorreth that ſin moſt, which without grace, is moſt agreeable to his conſtitution and temper, and to which he hath moſt opportunity. His love to God makes him to look upon all ſinnes, as the greateſt enemies to his honour and ſervice; and, hating himſelf for ſin, he ſeeth ſuch ſins as being the firſt-borne, and as it were the darlings of his corruption. Therefore he is more milde to others in thoſe ſins whereto he is not tempted himſelf, looking on them as more capable of excuſe, becauſe they have more tentation; and, in thoſe whereto he is, or may be tempted, he deals the more tenderly with others, as being privy to his own frailty. In every ſinne he is leaſt favourable to himſelf.

He hath an hard heart of his own to tug withal, and that he feeleth to his grief, more then he can the hearts of other men. He therefore ſpares leaſt, where he hath moſt toile: and hates moſt, where he feels moſt enmity and warre waged againſt him. How far other men ſuffer by a ſecret enemie he knoweth not. He therefore is careful not to judge too hardly of them, but rather pitieth and prayeth for them the more, by how much he findeth the ſmart and miſery of ſuch enemies in his own boſome. His own ſufferings make him the fitter to pity ſufferers. He will not take upon him Gods office in ſearching the heart, unleſſe in his own caſe, where God hath made him his deputy. Above all, he is leaſt inquiſitive after the faults of his enemie, that he may not be thought deſirous to ſee their nakedneſſe where corruption moſt endangereth him to be tranſported, and grace adviſeth him to be moderate. He wiſheth none ſo ll as to ſee them offend God, in hope to draw vengeance thereby upon th •• r own heads; but mourneth for the ſins of thoſe that hate both God and him. Gods enemies he hateth Pſ. 139.21, 22; his own he favoureth, ſo far as it may ſtand with fidelity to God, leſt he ſhou d ſeem to turne juſtice into private revenge; and, to feed malice under pretence of zeal.

Nor is his hatred only a general riſing againſt ſin in the lump, and in groſſe: but he directeth it againſt all, by falling upon particulars, that his hatred may proceed from one ſin to another, till he hath ma e it good againſt all ſin. And when he hath gone through all his actual ſins, he purſueth his e emies even into the moſt in moſt parts of his ſoul; and hates original concupiſcence the more and worſe, becauſe the mother and fountain of ſo many curſed brats within himPſal. 51.5. And h hates actual ſin the more, becauſe the baſe off-ſpring of ſuch an helliſh parent: And ſo he makes his hatred of ſin, as God makes his pardon of ſin; Firſt, general, pardoning all ſins; then particular, forgiving the ſpecial ſin, and applying it to every particular, even to the leaſt, as well as to the greateſt; leaving no ſin out in Gods pardon, or in mans hatred, which proceedeth ſo far as to hate even the garment ſpotted by the fleſh Jude 23..

Thus, this hypocrite hateth ſin, as Judah hated whoredom in Tamar his daughter-in-law, commanding her to be burnt; but, underſtanding that himſelf was the perſon by whom ſhe was with childe, he ſoon altered the ſentenceGen. 38.24, 25, 26; the true Chriſtian is as David (knowing his own guilt) that deſires Gods hand may be against him and his fathers houſe 2 Sam. 24.17 rather then againſt thoſe who ſuffered for his off nce: the one is as the Preſidents and Princes of Darius againſt Daniel, hunting after any occaſion to accuſe and deſtroy him, but never minded their own offence, in neglect of duty to God; he uſeth all meanes to impeach another, that he himſelf may vent his malice againſt him, rather then to puniſh him for any wilful neglect: the other is as the Revengers of Gods children in Babylon, taking their Babyloniſh brats, and daſhing their braines againſt the stones Pſal. 137 9., not ſparing or pitying the leaſt of them all.

This hypocrite maketh a ſhew of ſorrow; a ſoure face, without a ſad heart; a ſleight, but no deep ſorrow for ſin.

He is as a childe that counterfeits a cry,Sorrow for ſin. but laughs when he ſeeth you ſtartled at it: He can disfigure or rough caſt his face at a faſt, deluding the world with ſignes and ſhewes of ſorrow, in ſtead of real grieving. He can be as loud as Eſau, and make as much ado with his voice and teares, and all to no purpoſeGen. 27.38.. He can put on Ahabs ſackcloth 1 King. 21.27, the Jewes aſhes, and hang down his head as the bulruſh Iſa. 58.2.. He is for a Ceremony or Proceſſion of ſorrow (after the popiſh faſhion) without any ſubſtance. He can ſooner draw blood from his ſhoulders, then ſorrow from his heart; he ſheddeth tears by artifice, to delude the ſimple, but ſheweth no real ſorrow acceptable to God. He ſorroweth by rule, not at heart. If he can delude the world with a vain ſhew of ſorrow, he deſireth no more. Reputation with men, not acceptation with God, is his main deſigne; yea, if he can thrive better in a contentious way, and give a more thorow blow to his enemy, by holding a faſt, he will faſt for ſtrife and debate, and to ſmite with the fiſt of wickedneſs Iſa. 58.4; And thinks he never ſpends a day better, then when he thrives moſt in a way of wickedneſſe, after a ſolemn devotion. He is as devoutly ſorrowful as Pope Boniface the eighth (being himſelf a Guelfe) was upon an Aſh-wedneſday Faſt;Platin. in Bon. 8. who for all his devotions, forgat not his own faction, but took occaſion to put an affront upon the Arch-biſhop of Genoa, (of the contrary faction, a Gibelline) in ſtead of ſtrawing aſhes on his head, he threw them into his eyes; and in ſtead of thoſe words, Remember, O man, that thou art duſt, and to dust thou ſhalt return, inverted the words, and ſaid, Memento, O homo, quia Gibellinus es, & cum Gibellinis in cinerem reverteris, Remember, O man, that becauſe thou art a Gibelline, thou ſhalt return to duſt with the Gibellines: and ſo deprived him of his Arch-biſhoprick. And when he howles loudeſt upon his bed, he is not heart-ſick: at moſt, his ſtomack doth but wamble a little: a pang, or qualme comes over his heart: a ſigh and away; as David at the newes of Ʋrijah's death2 Sam. 11.25 betrayed by himſelf, when ſlain by the ſword of the children of Ammon Chap. 12.9. If it come within view of his heart upon ſome other account, it ſhall never lodge there, but rather be kept out, as Adam out of ParadiſeGen 3.24, by the flaming ſword of luſt. He can, if need be, cut and lance himſelf, as a Prieſt of Baal, and yet not truly mourn for his ſin.

Contrarily, the true Chriſtians ſorrow for ſin, is deeply drawn out of the Well of an humbled heart.

He brings not out a tear, but he dives to the bottom of his heart for it. His ſorrow aſcends from his heart to the eye, and from his eye returnes to his heart, as the water of a fountain from the top of the pipes falls back into the ſame place whence it ſprang up. His ſorrow not only riſeth thence, but ſettles there. He cares not for witneſſes of his teares, unleſſe where there be witneſſes too many of his offence. Ille dolet verè qui ſine teſte dolet. Sorrow the more ſincere, the more ſecret. He had rather, with Peter, go out from the company, and weep in private, then perſonate a Mourner in their Congregation. Where the ſpirit of ſupplication and mourning is beſtowed, not only each family, but each perſon mourneth apart, not ſo much as their wives in company with them. He ſeeth him that is inviſible, and knoweth that the inviſible God ſeeth him and putteth all his tears into his bottleZech. 12.12, which to him is enough.

And the more private his ſorrow, the deeper it is. Sometimes it is like the mourning of Hadadrimmon in the valley of Megiddon Pſal. 56.8, the place where Joſiah was ſlain, for whoſe death the people made publick and bitter lamentations; ſometimes even in private, he maketh his bed to ſwim in the night 2 Chro. 35.25; and even in the day, he watereth his couch with his teares. Not that a Chriſtian repenting, doth alwayes neceſſarily weep: ſome are naturally ſo dry-eyed that they cannot ſhed a tear, even to ſave their lives. Therefore not the teares, but the heart affected, as ſteeped in teares, is to be heeded. Sorrow for ſin lies more at the heart, then in the eye. Yea, ſometimes he is ſo overwhelmed with grief, that he cannot weep, as a veſſel without vent cannot run, yet give a little aire of comfort, and then both heart and eyes will melt, and be diſſolved.

Poſſibly he may (which is his trouble) mourn more feelingly for outward loſſes and croſſes then for ſin; becauſe, in worldly grief he hath the help of nature and affections near at hand, even while nature is an enemy to godly ſorrow; yet he ſorroweth not more truly, deeply, or reſolvedly. And the meaſure of ſorrow is to be taken by the underſtanding and judgement, not by ſenſe: by will, not by affection. Sorrow is a great part of this Chriſtians ſacrifice which muſt be rational, or reaſonableRom. 12.1. We ſee a wiſe man to ſorrow more feelingly for the loſs of an horſe, an hawk, a dog, or ſome matter of pleaſure, then of an adventure by ſea, or of a ſuit at Law of far greater importance; yet, in his judgement, he eſteemeth the latter a far greater loſſe; which he would much rather have eſcaped. So is it here. David mourned more feelingly for Abſalom the ſon of his delight, then for Ʋrijah the ſubject of his ſin. And who would equal childrens tears to the ſorrows of men, yet thoſe are more feeling and affectionate then theſe. The Chriſtian mourneth more underſtandingly and ſolidly, with more intention of heart, although not ſo ſenſibly in affection. He eſteemeth the Premunire, or out-lawry of Gods diſpleaſure, to be more bitter then all miſeries of life: yea, he accounteth himſelf to be thereby in a worſe caſe, (till God ſpeak peace) then to be unborn, therefore ſorrow for ſin makes a deeper wound inwardly, then that which bleeds more outwardly.

Thus this hypocrites teares are like the harlots ſmiles or flatteries; (only with this difference, that ſhe hath to do with a fool that is willingly beguiled by her, the hypocrite hath to do with a God that will not be deluded by him:) the true Chriſtians ſorrow is like Iſrael truly repenting, when they drew water, and poured it out before the Lord 1 Sam. 6.6, as lamenting after him Ver. 3. The one is as the woman of Tekoah, feigning her ſelf to be a mourner, that had a long time mourned for the dead 2 Sam. 14.2, the other is as Rachel weeping for her children, and refuſing to be comforted: not, becauſe theſe children of the fleſh are not; but becauſe they are.

This hypocrites ſorrow for ſin is but momentany, wherein he is a meer Patient againſt his will.

He hangeth down his head for a day, like a bulruſh Iſa. 58.5, which, while the winde bloweth, bendeth downward, but the winde no ſooner ceaſeth, but it perketh up again; ſo that an oak is ſooner broken, or turned up by the winde, then a ruſh. Such is this pliant hypocrite: his ſorrow, like that of Pharaoh, was a ſhort qualm, or fit like a ſea-ſickneſſe, ſoon over; if he once but ſmel land he recovereth. It is but febris Ephemera, an Ague that gives one fit, and away; as the qualm that came upon Felix Acts 24.25, which ended with Pauls turning his back. The next newes we hear of Felix was, his diſmiſſion from the Government, and his leaving of Paul bound, meerly to do the Jewes a pleaſure, as he pretendedVer. 27: although the true reaſon was that Paul gave not a bribe to be releaſed, as Felix hoped, but Paul neglectedVer. 26: which ſhewes the ſhort continuance of Felix his ſorrow.

And no marvel; for the hypocrite in his ſorrow is a meer Patient: as a man that is ſick againſt his will; or melancholy, and cannot help it. If he ſorrow feelingly it is unwillingly. He would fain laugh as others do: or ſleep, or drink it out. He wiſheth for his former joy and ſecurity; In a word, he is ſorry that he ſorroweth.

On the contrary, The Chriſtians ſorrow for ſin is perpetual, Differ. and willingly undergone.

He is alwayes renewing his repentance, and hath an eye to his own unworthineſſe, as David, even after God by his Prophet had pronounced Abſolution upon his Confeſſion; the Lord hath put away thy ſin, thou ſhalt not die 2 Sam. 12.13. He remembreth, and is confounded, &c. even when the Lord is pacified towards him Ezek. 16, 63. Every new benefit puts him on upon further humiliation. He is well content the world ſhould now be to him a vale of tears: and 'tis enough to him that God puts them into his bottle Pſal. 56.8. The day is not yet come wherein they ſhall be quite wiped from his eyes Rev. 7.17. He is ever ſighing for what he would have in reference to a total and abſolute riddance of all ſin; and, burdened with that which of all other things in the world he would be freed fromRom. 7.24.

In ſorrow for ſin, he is a willing Agent as well as a Patient. He willingly takes this phyſick of godly ſorrow for the diſeaſe of ſin, and is well content that in the working it ſhould make him more ſick, and that he ſhould finde more trouble in repenting, then ever he found pleaſure in ſinning, that ſo he may be more ſoundly healed, he readily takes the bitter pills of the terrours of the Law for phyſick: and does all he can to make them work. He ſtirs up ſorrow in himſelf, and is content to be afflicted, and to mourn, and weep Jam. 4. : hoping his ſorrow may awaken him out of the ſleep of ſecurity.

He is a man of thoughts, and taketh many things to heart, upon this very occaſion. He ſorroweth as a godly Stateſman, that others are ſo evilEzek. 9.4; and, as a Chriſtian, that himſelf is no better; he ſeeketh cauſes of ſorrow without him, that every thing may help forward his ſorrow within him, and his ſorrow becometh him. He is not as children that laugh and cry in one breath. He offereth his ſorrow as a ſacrifice to God Pſal. 51.17, and that with a willing heart, as he would that God ſhould give him joy. He knoweth God delights to hear a ſinner lamentingJer. 31.18, as that which makes a penitent capable of hearing from God the voice of joy and gladneſſe.

And, whereas the wicked would be rid of his ſorrow, becauſe he ſeeth no good coming towards him by it, the true Chriſtian expecteth the bleſſing of joy upon the ſacrifice of his mourning; and would be loth to part with his ſorrow, and to be as he was before, until he ſee ſome fruit of it. He ſoweth in tears, that he may reap in joy Pſal. 126.5, and is content with the husband to wait long for this precious fruit Jam. 5.7. As a woman in travel comforteth her ſelfe in hope of a childe in ſome ſhort time; ſo he is comforted, not only in his ſorrow, but from his ſorrow, from whence he is aſſured to reap the quiet fruit of righteouſneſſe Heb. 12.11, although he cannot through the weight of affliction at all times expreſſe this hope: and he is ready to call it Joſeph, becauſe upon the like hope he would be in the like caſe againGen. 30.24.

Thus this hypocrites ſorrow is like a boile, ſoon dried up and gone: the true Chriſtians ſorrow is like an iſſue that ſometimes continueth to the grave; the ſorrow of the one is as the ſorrow of Gods enemies, the Curſe of God upon himLam. 3.65, the ſorrow of the other is the grace of God in him, and a prognoſtication of much ſpiritual peace unto him.

This hypocrites ſorrow begins in joy.

He obſerveth not the Papiſts method,Mar. 1.15 to repent firſt, and then to beleeve the Goſpel, with application to himſelf. He likes not to ſow firſt in teares, he would rather be reaping of joy, without ſuch ſowing. He cloſeth with the glad tidings of the Goſpel, at the firſt newes of it, before he prepare himſelf to be capable of them. He thinks repentance to be a legal whipping-poſt, unworthy of the Goſpel, although firſt called upon and inculcated by him that firſt preached the Goſpel.Ib. and Mat. 3.8. He is as the ſtony ground; although he hath a ſtony heart, yet he receives the Word with joy, as a man of large affectionsLuke 8.13. He joyneth with it at firſt hearing of it; for novelty, not in ſincerity. But that joy endeth in heavineſſe Prov. 14.13; for, when he ſhould rejoyce, as, on his death-bed, or, in affliction and tribulationRom. 5.3, then woe and ſorrow ſelfe on him, and poure out his very gall upon the ground; the very terrours of God before neglected and kept off, run upon him like a Giant. And ſo his joy that was not laid in the foundation of ſorrow, ends in offence, and deſpairMat. 13.21.

Differ.On the contrary, the true Chriſtians joy begins in ſorrow.

His joy is firſt a Benoni, the ſon of his ſorrow, before it be, or can be called Benjamin, the ſon of his right handGen. 35.18. His heart is dry and barren naturally, and ſuch a ſoile is not for joy to grow in, until it be throughly watered, not only by the former raine of godly ſorrow, that is, more legal, upon the apprehenſion of terrours for ſin before God ſpeak peace; but, alſo by the latter raine, or ſecond ſhowres that drop from love upon the apprehenſion of pardon receivedLuke 7.38 and v. 42.43, the more he travelleth with this fruit, the more love he hath to it, and delight in it. He can rejoyce in raine, as well, as in the ſhining of the Sun: and taketh comfort in godly ſorrow, as a man doth in ſure phyſick, even when it makes him ſickeſt, becauſe he is aſſured from Chriſt himſelf of the bleſſing of joy upon ſuch a wateringMat. 5.4. He feares not a flood, for it makes his heart the richer ſoile, not only for righteouſneſſe, but for peace and joy in the Holy Ghoſt Rom. 14.17. And as his ſorrow is laſting, ſo his joy ſhall be anſwerable, not only fullJohn 16.24, but everlaſting John 16.22.

Thus this hypocrite is like ſome young tradeſmen, that leap into great eſtates left them by their fathers, they begin where their fathers left, and ſo ere long they are forced to end where their fathers began, and in much worſe condition; the true Chriſtian is as Jacob going over Jordan with his ſtaffe, and fain to endure much hardſhip ere he was owner of any thing wherein he might take comfort: the one is as Judas that was at firſt taken with Chriſt and his Goſpel, and undertook to preach it to others, but ended all his preaching in an halter; the other is as the woman taken in adultery, and brought unto Chriſt, that he might condemn her; where for a while ſhe ſtood weeping, but was after diſmiſſed with comfort and peace.

This hypocrite ſorroweth for himſelf, not for God.

This hypocrite is in his ſorrow, as in all other things, for himſelf. Self-love and hypocriſie cannot be ſevered. We ſorrow for nothing but what is hurtful to that we love. What a man apprehendeth to be moſt hurtful to that he loves beſt, he is moſt grieved for, when it lights upon that object of his love. If it fall any where elſe, it never troubleth him. This hypocrite loving himſelf beſt, and God leaſt, yea, not at all; can never be truly ſorrowful for any thing, but as it falls upon himſelf. Let God ſuffer never ſo much, this hypocrite is not moved with it. He ſorroweth neither with God, nor for God.

He is no friend to God in his ſorrowing, nor God to him. He mourneth not for God, neither doth God bemoan him. He ſorroweth both profanely and deſperately. Profanely, for he runneth from God, as Cain, to the land of Nod Gen. 4.16, as Saul, to the Witch of Endor 1 Sam. 28.6, 7, as ſome young Gallants to a popiſh Prieſt, and ſo turn Traitors. He mourneth deſperately too, as Judas, that went firſt to the Prieſts, and afterwards to the devil, not having the power or grace to ſeek God and his mercy to prevent it. He firſt begins haſtily with carnal joy, and therefore is afterwards juſtly ſwallowed up of overmuch heavineſſe and horrour. He would not offer unto God an heart contrite for ſin, his ſpirit muſt at length lie down in ſorrow of heart as a puniſhment for ſinneLuke 16.25; his faith was of his own making, without repentance, and this endeth in a repentance of his own, without faith.

On the contrary, the Chriſtian ſorroweth with reſpect to God, Differ. and according unto God.

His ſorrow is more for God then for himſelf, more, for that God is broken by his whoriſh heart, that hath departed from him Ezek. 6.9: then that God hath broken him for that departure. His ſorrow alſo is a godly ſorrow, being made ſorry after a godly manner, and thereby it comes to paſſe that he receives damage in nothing 2 Cor. 7.9. A ſorrow that worketh repentance to ſalvation not to be repented of; not the ſorrow of the world, which worketh death: A ſorrow wrought by God, not by terrours of the devil; a ſorrow that drives him unto God, not from him; that makes him to lie at Gods feet to do what he will with him; caſting himſelf wholly on God to heal his broken heart, and to bind up his wounds.

And as he reſpecteth God in his ſorrow, ſo the Lord comforteth him. His ſorrow therefore is moderated, not in regard of his diſpleaſure againſt the ſin which he hath committed; but in regard of the comforts of the Goſpel with which it is mixed. It makes him ſo to draw near unto God who hath ſmitten him, that God thereupon draws near unto him to heal himJam. 4.8. And it ſo humbleth him, that God exalteth him. The hypocrite and the Chriſtian may be ſick of the ſame diſeaſe, and ſore of the ſame wound, but the hypocrite hath the pangs of conſcience without comfort; the diſeaſe, without the remedy; the wound, without the cure; but the true Chriſtian hath a merciful Father, a powerful Phyſician, that not only ſhaketh, but comforteth him; and healeth as well as woundeth himIſa. 57.19.

Thus, this hypocrite is a man wounded in warre, which makes him flie ſo far as he can from him that fell upon him; the Chriſtian is as he that being lanced by the Chyrurgion, puts himſelf further under his hand, to binde up and heal the wound which he hath made: the one when ſorrow ſeiſeth on him, is as Nabal, thunder-ſmitten, that he dies away like a ſtone1 Sam. 25.37; the other, is as they who were pricked in their hearts, at the preaching of Peter Acts 2.37, but never left him, till healed of that wound which his Sermon had made.

This hypocrite ſorroweth for ſin at random, and ſo is not ſoftened, nor humbled, even when his ſorrow is greatest.

He ſometimes feigneth a ſorrow that he might not be thought to come behind others in repentance. But that makes him never the better penitent, but rather the worſe; becauſe he ſo much pleaſeth himſelf with his mock-ſorrow, or with that which is not to the purpoſe, that he never looks after that which is true, and neceſſary. He aimeth aloof at ſome petty ſins, or ſuch as are common to him with others: but never comes near to the ſpecial and chief cauſe of controverſie between God and his ſoule. As the Lapwing crieth fartheſt from his neſt, ſo he makes moſt ado and complaint of thoſe things, for which he hath leaſt cauſe to be troubled; in the mean time ſuffereth a far greater wickedneſſe to ſleep in his boſome, without the leaſt diſturbance or notice taken of it. So that he ſets up his ſorrow but as a blinde, to keep men off from eſpying his beloved ſin, and from all ſuſpition of his being guilty of harbouring ſuch a viper.

And whether his ſorrow be feigned or true, little or much, he is not ſoftened or humbled by it, but rather hardened the more. His heart is as an Anvil, or armour of proof, that is not mollified, but either more hard, or broken to peeces, never to be capable of ſetting together again. As Pharaoh by every plague or hand of God upon him, he becomes more ſtiffe, and unmalleable. Abigail told Nabal enough to have drawn from him a flood of teares; but his heart, hardened in wickedneſſe before1 Sam. 25.3, was ſo far from melting, that it died within him, and he became as a ſtone Ver. 37; So doth this hypocrite, be his ſorrow as great an overflowing flood, as that of Eſau, which filled him with rage and rancour, not as being angry with himſelf for ſelling, and deſpiſing his birth-right, but with his bleſſed brother, and that unto deathGen. 27.34. and ver. 41.

Differ.Contrarily, the true Chriſtian ſorroweth most for his ſpecial ſin, and is thereby diſſolved, and melted.

He applieth the plaiſter to the right ſore, and putteth the tent of repentance in to the true wound. This ſorrow he poureth out like water, his heart is like wax, it is melted in the midſt of his bowels Pſal. 22.14. If he hear any ſad newes of his own heart, upon hearing the words of the Law, that draweth ſorrow from him, that ſorrow is a ſoftening, melting, diſſolving ſorrow. It is with him as with Joſiah, whoſe heart was tender, which cauſed him to humble himſelf before God, when he rent his cloathes and wept before him 2 Chro. 34.27. His heart is made ſoft by God, when the Almighty troubleth him Job 23.16. Yea, he cannot commit the leaſt ſin, when he hath greateſt ſecurity againſt being queſtioned for it, but his heart ſmites him, as Davids heart did him, for cutting off but a lap or skirt of Sauls garment, when he might as eaſily have taken his life1 Sam. 24.5.

Thus, this hypocrite is as Saul overcome by Davids tenderneſſe in ſaving his life when he had it in his power, he lift up his voice and wept 1 Sam. 24.16, partly through ſhame for unjuſt perſecuting of David, yet his heart was no way ſoftened towards him, for he perſecuted him ſtill; the other is as David, whoſe heart having ſmitten him for numbring the people 2 Sam. 24.10, made him preſently to diſſolve into particular acknowledgement of his ſin, and craving pardon for it; the one, together with his teares, is as Niobe, congealed into marble; the other diſſolved into a fountain of waters; the ſorrow of the one makes him more ſinful; the grief of the other makes him more watchful.

This hypocrite is ſometimes brazen-faced, holding forth impudence for innocencie.

Shame for ſin.He can ſin boldly, and yet nullà palleſcere culpâ, never change colour for it, nor be known of it by his countenance. He hath a brow of braſſe, as well as an heart of Adamant. He hath a whores forehead that cannot bluſh, that refuſeth to be aſhamed Jer. 3.3. He forceth impudence upon himſelf, and will rather raviſh his heart, then ſuffer it to make the leaſt ſhew of guilt in his face. Gebazi himſelf ſhall not go beyond him, in bold telling of, and ſtanding in a broad lie; thy ſervant went no whither 2 Kings 5.25. Such is this hypocrite, when he hath once gotten paſt all ſhame in ſinning. When he hath committed abomination, he is not at all aſhamed Jer. 8.12. The unjuſt man knoweth no ſhame Zeph. 3.5: He declareth his ſin as Sodom, he hideth it not Iſa. 3.9. The filthy Sodomites that were ſo impudent in their filthineſſe that they proclaimed it in the open ſtreets, at Lots door: yea, and after, for their attempting it, they were ſmitten with blindneſſe, they would not give over the attempt, were never more ſteeled in wickedneſſe, then this hypocrite, (after he hath been once or twice taken in the manner) in ſetting a good face as he calls it, upon the buſineſſe, ſo as what he cannot hide or deny, he will out-face. Thus his graceleſſe heart quickly becomes ſo far paſt hope and grace, as to be paſt all ſhame, and to prevail with his conſcience ſo far, as both dedolere, and depudere; to be ſorry for his former ſorrow for ſin; and to be aſhamed of his former ſhame.

On the contrary,Differ. the true Christian is truly aſhamed of whatever ſhameful act he committeth.

If he be not ſo aſhamed of ſin as not to commit it: he is ſo ingenuouſly aſhamed of himſelf afterwards, as to ſhame himſelf for ſin committed. Nothing puts him to the bluſh like ſin; nor is there any ſin at which he bluſheth not. The ſins of his youth ſtick by him, when he comes to riper years, to reflect on the reproach that the ſins of his youth, (when men think ſin to be moſt excuſable) have brought upon him: at this he is aſhamed, yea, even confounded, in the bearing of itJer. 31.19. He cares not how much he ſhames himſelf, to give glory to God, when he hath diſhonoured him by ſin; So fooliſh was I, (ſaith he to God.) and ignorant; I was as a beaſt before thee Pſal. 73.22. He remembers Gods Anſwer to Moſes interceding for Miriam, If her father had but ſpit in her face, ſhould ſhe not be aſhamed ſeven dayes Numb. 12.14? The contrite ſinner therefore needs not to be bid to be aſhamed and confounded in himſelf, when God and his own conſcience ſeem to ſpit in his face for not preventing that ſhame which he muſt now be contented to lie under. He will ſoon caſt up his accounts, and find what little fruit he now hath in thoſe things whereof he is aſhamed Rom. 6.21, as expecting no better harveſt of ſuch a ſowing.

Thus, this hypocrite is as the adulterous woman which eateth, and wipeth her mouth, and ſaith, I have done no wickedneſſe Prov. 30.20; he dares boldly ſay, he hath committed no fault, how faulty ſoever: the true Chriſtian, when he hath ſinned, and others are puniſhed, he will come in, and take the ſhame to himſelf, and ſay, Lo, I have ſinned, and I have done wickedly; but theſe ſheep what have they done? Let thine hand, I pray thee, be againſt me and my fathers houſe 2 Sam. 24.17: the one is profeſſedly impudent, that he may not ſeem to be guilty, the other confeſſeth his ſin with ſorrow and ſhame, that he may be freed of the guilt of it.

This hypocrite is ſometimes unſeaſonably, and extremely baſhful.

He that can be ſeemingly ſorrowful for a ſmall offence, but not grieve at all for a greater, which he loves better: can do as much in the point of ſhame: If he think, bluſhing for a ſmall matter, and impudence in a greater, will have this effect, that he who ſeeth him to bluſh for a trifle, of which he confeſſeth himſelf guilty; and not to change countenance for a greater ſin, which he denieth, will conclude him not guilty in the greater; he will bluſh ſo often as he pleaſeth; and yet be never the leſſe impudent in other matters, which deſerve more then a bluſhing. He will bluſh, to ſave his credit in a greater matter wherein he refuſeth to bluſh.

He ſometimes alſo taketh up a baſhfulneſſe that betokeneth guilt, rather then ingenuity and innocent ſhamefaſtneſſe. An harlot will bluſh ſometimes to hear of that in others which ſhe hath too much minde unto in her ſelf; only ſhe ſeems to bluſh at what others ſay wantonly, that ſhe may not be thought to be what indeed ſhe is, that thereby ſhe may be the more ſolicited to be what ſhe ſeems leaſt to affect: She ſtill ſeems moſt baſhful to grant, what ſhe is moſt willing to yield. It is not denied that in ſome there is a pudor ruſticus, a natural infirmity beyond all reaſon this way, ariſing from complexion, or clowniſh education, melancholy, or perhaps tentation; but this hypocrite is troubled with none of theſe in the baſhfulneſſe he ſheweth. His ſhamefaſtneſſe is not forced, but affected, not ariſing from natural modeſty, rural education, freedom from guilt; but from a meer projected policy to cover greater deformities, the better to hide the guilt of an evil conſcience, or, to give vent to boyling concupiſcence, which ſhews it ſelf in the face, not to ſhame, but to gratifie ſome ſecret luſt: and, as it were, to hang out a flag and enſign to envite and call whatever may tend to the ſatisfaction of it, wherein our hypocrites will not ſit out.

Differ.Contrariwiſe, a true Chriſtian is never aſhamed willingly, but where guilt is the cauſe.

If natural infirmity cannot be maſtered by grace or reaſon; he beareth it as his burden; doth not feed it, to make a gain of it, as his project. The more innocent, the more bold he is in what becometh innocency. If he be overtaken, he will ſhrink, and hide as Adam in Paradiſe. But ſo far forth as the Image of God is reſtored in him, and he hath been bumbled for his errour, he recovereth his original boldneſſe, and ſo far as he is righteous, he is bold as a Lion Prov. 28.1.. Let them be aſhamed, ſaith he, but let not me be aſhamed Jer. 17.18.. Here he maketh his face strong againſt their faces, and his forehead ſtrong againſt their foreheads; and, as an adamant harder then flint hath he made his forehead; ſo that he feareth them not, nor is diſmayed Ezek. 3.8, 9.; when innocency is the ground of confidence and reſolution.

If he be taken with the leaſt ſin, none ſhall ſhame him more then he will ſhame himſelf. But if he be reproached for the Name of Chriſt, he accounts himſelf happy, becauſe the Spirit of glory and of God reſteth upon him. And, if he ſuffer as a Chriſtian, he will not be aſhamed 1 Pet. 4.14, but glorifie God in his behalf Ver. 16. If his adverſary write a book againſt him, cauſeleſly to calumniate him; he will ſurely take it upon his ſhoulder, and binde it as a crown unto him Job 31.35, 36. Shall he be aſhamed of holy wedlock, becauſe the unholy Pope Siricius hath condemned marriage, as living in the fleſh? Shall he bluſh to do that which God alloweth, and man condemneth? Nay, his Concluſion is, Let God be true, and every man a liar Rom. 3.4. He is therefore ſo far from being aſhamed, for holding faith and a good conſcience, that he accounteth it his greateſt rejoycing, to be counted worthy to ſuffer ſhame for the Name of Chriſt Acts 5.41.

Thus, this hypocrite pretendeth ſhame to cover his guilt: the true Chriſtian out-goeth him in ſhaming himſelf where he is guilty: the one is ſhamefac'd where there is need, and ſhameleſſe where there is moſt cauſe of ſhame; the other keepeth his ſhame to uſe it where there is need; but abandoneth ſhame where he ought to be without ſhame: the one is aſhamed of Chriſt and his Word, more then of denying both, when there is moſt cauſe to own them; the other is as Moſes, eſteeming the reproach for Chriſt greater riches then all the treaſures in Egypt Heb. 11.26, even when he ſuffers moſt for them.

This hypocrites ſhame proceedeth from ſelf-love.

He that doteth upon himſelf, is eaſily ſhamed at whatever may leſſen his price. None is ſo much in love with ſelf as the hypocrite, therefore whatever blotteth himſelf, he is aſhamed of; not becauſe God is thereby grieved, but himſelf diſhonoured. He is in love with his own credit, which he is loth to have ſtained: therefore he maketh all to veile to that. If that be empaired, pudore ſuffanditur, he is confounded with ſhame. If he undertake a combate againſt the truth, and be worſted, he is more aſhamed (as the adverſaries of Chriſt, put to a non-plus Luke 13.17,) for the loſſe of his own reputation, then joyed with finding the truth. The Ruler of the Synagogue was filled with indignation, to ſee a cure wrought by Chriſt on the Sabbath-day, pretending it to be a breach of the Sabbath; Chriſt ſomewhat ſharply reproves him, but truly gives him his due, in calling him hypocrite; but when he comes to grapple with him, by that invincible argument, (do not each of you looſe his oxe or his aſſe from the ſtall, and lead him away to watering; and ought not a daughter of Abraham, bound eighteen years by Satan, be looſed from this bond, on the Sabbath-day Ver. 15.16? all his adverſaries were aſhamed, not that they had oppoſed Chriſt and the truth, but that they were put to ſhame before the people, who rejoyced for all the glorious things done by him.

On the contrary,Differ. the true Chriſtian is aſhamed for the filthineſſe and baſeneſſe of his ſinne.

He is not regardleſſe of his own reputation, where he may maintain it without diſhonour to God: but, where his credit and Gods honour come in competition, he diſdaineth the congreſſe, and will maintain Gods honour even againſt his own; for, God is dearer to him then all the world, yea, then his own ſelf. God muſt ſave him, if he be ſaved at all: therefore he will give God the glory, that he may be ſaved, rather then ſupport his own credit in that for which he deſerves to be damned; This he knows to be Gods own preſcript to his own people repenting. He eſtabliſheth his Covenant with them upon theſe very termes, that they may remember and be confounded, and never open their mouth any more becauſe of their ſhame, when he is pacified towards them, for all that they have done Ezek. 16.63.

God is not aſhamed of him, when he looks upon him in his Son: but he is aſhamed of himſelf, when he looketh upon what he hath done, and is aſhamed to call God Father, till God further encourageth him; and ingenuouſly confeſſeth that he is no more worthy to be called his ſon Luke 15.19. If God will meet him, fall on his neck and kiſſe him, that is more then he dares promiſe, until it be done: and if his father do it, he will then take courage and comfort; but not before. Until then, although God be pacified towards him, he is not pacified towards himſelf; not as taking upon him to be more juſt then God; but, more ſevere, till God ſpeak peace. Wonderful is the ingenuity of a Saint; he will rather record his own ſhame, that God may have honour, then conceal his own ſin, to maintain his own credit againſt God. If Moſes offend through paſſion and unbelief but once in his life, he will record it, although to his own ſhame, that God may not ſuffer by cauſing a man of ſo great deſert as Moſes to loſe the honour of bringing them into Canaan whom he led out of Egypt, and from whom he endured ſo much hardſhip in the wilderneſſeNumb. 20.12. So David Pſal. 51. tit., not only repenteth, but reporteth his ſin to all poſterity, that the mercy of God may be the more exalted in his ſhame, that put God to the exerciſe of ſo much mercy to ſave him.

Thus, this hypocrite is as Judah, that when he had met with his match, and found an harlot, no leſſe cunning then himſelf was luſtful, he was willing to loſe his ſignet, bracelets and ſtuffe, to prevent ſhame, but aſhamed of the filthineſſe of his ſin committed with herGen. 38.23. The true Chriſtian is as that Noble Perſian Gobryas, in purſuit of the Magi, the arch enemies of his countreyHerod. in Thalia lib., who choſe rather to call upon Darius to diſpatch him and the Tyrant too, with whom he was grapling in the dark, then to let the Tyrant live for feare of hurting Gobryas; he will endure any thing rather then let ſuch an enemy as ſin to draw breath: the one never cares for ſhame, but to ſave himſelf: the other cares for no ſhame to himſelf, ſo he may uphold the honour of God.

This hypocrite is aſhamed only of ſuch ſins as men know, and abhorre.

He ſhameth not to do the moſt ſhameful things in ſecretEph. 5.12. If he can carry it cleanly, no matter how filthy he be. Si non caſtè, tamen cautè, cunning filthineſſe is with him as good as chaſtity. Nay, if he be never ſo open in his ſin, if that he doth be not condemned by his companions and the times, he never bluſheth at it. He is not aſhamed of ſwearing, lying, flattering, cheating, rotten ſpeech, prophaning of the Lords day, or other holy things, and ſuch like faſhionable ſins, although never ſo apparent in him. Yea, he rather glorieth in his ſhame, when he findeth the committing of ſhameful things is his way to glory with men.

His eye is upon men, and he weigheth ſin and vertue by the ſhekel of man, although he know both would carry other weight by the ſhekel of the Sanctuary, which in the general he profeſſeth to be tried by; therefore he is more aſhamed of ſome petty folly that may diſparage his education, parts and wit among vain men, then of leudneſſe, that may give God cauſe to diſcard him. He bluſheth more at weakneſſe before men, then at wickedneſſe before God. He is more aſhamed to be taken in the mannerJer. 2.26, then to ſteal; to be poor Luke 16.3, then diſhoneſt; to be diſproved, then to lie; yea, he is rather aſhamed of good then of evil Luke 9.26.

Differ.On the contrary, the true Chriſtians ſhame is most with an eye to God.

He looks moſt at what will ſhame him moſt before God: and there he is moſt aſhamed. His care is to provide for honeſt things, not only in the ſight of the Lord, but of men 2 Cor. 8.21, to follow things that are honeſt, lovely, and of good report among menPhil. 4.8. But if God and men be not all of a minde, he remembreth with whom chiefly he hath to do; and, to whom, to ſtand and fall. Here he will rather endure ſhame from men, by doing what they like not, that he may prevent ſhame from God, for doing what he forbiddeth. And if he be overtaken in a fault Gal. 6.1, for which men perhaps will like him never the worſe, but rather the better; he will beare his ſhame in the preſence of God, for being ſo bold with his honour.

He is a true Iſraelite, partaker of the inward circumciſion in the heart and ſpirit, and therefore affecteth the praiſe not of men, but of God Rom. 2.29. If God praiſe him, he hardeneth his face as a flint, againſt the ſhame of men; but if God diſallow of his wayes, he is aſhamed and confounded, although all the world commend and applaud him. When he hath ſinned, he ſtandeth afar off from God, as the Publicane Luke 8.13, as aſhamed to lift up ſo much as his eyes to heaven. Whatſoever is odious to God, although of good eſteem among men, maketh him hang the head; if it be but the wildneſſe, vanities, and follies of youth, theſe he accounteth his reproach, for which he beareth his ſhame before GodJer. 31.19, not without indignation, at that, which perhaps other men as vain as himſelf commend him for. But if any thing be pleaſing to God, let men ſay what they will to ſhame him for it, as making himſelf vile by it, he will not be afraid of the flouts of a Michal, or of any others of her temper, but boldly anſwer, I will yet be more vile then thus, and be baſe in mine own ſight 2 Sam. 6.22.

Thus, this hypocrite is as Herod, not at all aſhamed of perſecuting the Church, even unto blood, if he finde that it pleaſeth the people Act. 12 3; the true Chriſtian is as Ezra, aſhamed to require that of the King, which he knew him not unwilling to grant at the firſt asking for, if it ſhall in the leaſt derogate from the honour of GodEzra 8.22; the one ſhunneth whatever may honour God, if it tend to his ſhame with men, as loving the praiſe of men more then the praiſe of God John 8.43; the other purſueth whatever wicked men deſire to ſhame him for, if it tend to the glory of God; as loving the praiſe of God more then the praiſe of men.

This hypocrite, if he be aſhamed of ſins in himſelf, yet not in thoſe that belong to him.

When he is taken in the manner with idleneſſe, riot, drunkenneſſe, uncleanneſſe, &c. in himſelf, haply he may be aſhamed, or at leaſt make wiſe as if he were; but he counteth it no ſhame, that his ſervants are rude and untaught, his children unruly and riotous, his wife profane and wanton, his people and charge wicked and ignorant. If it be his diſgrace, yet he bluſheth not: or if he do, it is for his own diſgrace, not for their wickedneſſe. Nay, rather he upholdeth them in their wickedneſſe, to his greater ſhame, if not ruine alſo, as David did, Adonijah, never diſpleaſing him in the leaſt, nor ſaying, why haſt thou done ſo? until Adonijah firſt aſpired the throne1 King. 1.5, 6, and then attempted his fathers bed, and ſo periſhed for his wickedneſſe1 King. 2.17. &c., (a juſt recompence of Parents cockering their children; and, of children abuſing their Parents indulgence.) But how ſhall he be accounted a Chriſtian, or to have a good heart towards God, that can endure his wife, children, ſervants, charge, to be as heathens before his face, he never bluſhing at their wickedneſſe, nor uſing meanes to prevent their miſcarriages, or endeavouring afterwards to reclaim and reduce them.

Differ.On the contrary, the true Chriſtian bluſheth for their ſins that are about him, as well as for his own.

He laboureth what he can to make all his relations that are near unto him, to be like himſelf, in godlineſſe. He dwelleth with his wife according to knowledge, (as endeavouring to impart unto her the knowledge of God,) giving honour to her as unto the weaker veſſel, (not ſuffering her to be deſpiſed for her infirmities) as being heires together of the grace of life 1 Pet. 3.7. He bringeth up his children in the fear and nurture of the Lord Eph. 6.4.. He will command his children and his houſhold that they ſhall keep the way of the Lord Gen. 18.19. His eyes ſhall be upon the faithful of the land, that they may dwell with him, and he that walketh in a perfect way ſhall ſerve him Pſal. 101.6. He will take heed to himſelf, and to all the flock, whereof the Lord hath made him Overſeer Acts 20.28. But if after all his care, this will not be, it is his abaſement and humiliation: a fooliſh wife maketh him aſhamed, and is as rottenneſſe in his bones; a wicked childe is a diſhonour and ſhame to his father, as Eli's ſons to him. If he be a Miniſter, and have the charge of a perverſe people, he accounts himſelf undone, becauſe he dwelleth in the midſt of a people of unclean lips Iſa. 6.5. He expecteth, yea, ſuffereth abaſement and ſhame, bewailing thoſe that have ſinned, and have not repented 2 Cor. 12.21. He is aſhamed and bluſheth to lift up his face unto God, for the wickedneſſe of the people, as well as for his own iniquityEzra 9.6; He accounteth their ſhame his own; and where they take no ſhame to themſelves, he takes it upon himſelf on their behalfe.

Thus, this hypocrite is as Eli, that honoured his ſons above God 1 Sam. 2.29, in not being ſo far aſhamed of their wickedneſſe, which he knew, as when they made themſelves vile, he reſtrained them not, nor ſo much as frowned upon them 1 Sam. 3.13; the true Chriſtian is as Jacob, even confounded for the wickedneſſe of his two ſons, Simeon and Levi, butchering of the Shechemites Gen. 34.30; the one never bluſheth where he can avoid it; the other never avoids bluſhing where it is deſerved.

This hypocrite is never aſhamed, till he can hide his ſin no longer.

He ſeeks rather to hide his ſhame, then to confeſſe it; his care is more to put ſin behinde the door, then to ſhut it out: to covet it, as Rachel did her idolsGen. 31.35, then to part with it. If he can ſowe a few fig-leaves together to cover his nakedneſſe, this pleaſeth him as much as innocency; and this makes his ſin to cleave the faſter to him, and will in the end double his ſhame; for, he that covereth his ſin ſhall not proſper Prov. 28.13. Such an one ſhe •• s that he loveth the ſin, becauſe he ſhunneth ſo much the ſhame of it; therefore his ſhame is not a clearing ſhame, but a ſhifting ſhame, that will in the iſſue break in upon him to his utter confuſion.

He loves as much to put off ſhame, as to put on ſin; to excuſe and hide ſin as much as to commit it; like thoſe qui primò peccant, inde purgitant, who firſt offend,Plaut. and then cover it by an excuſe. So even Adam dealt at firſt with God, thinking to put off his own fault, by laying it to the woman, which ſhort cloak doubled his ſin; as they who think to put off ſhame for other evils whereof they are accuſed, by adding a lie to their former tranſgreſſions, which being derected, makes them more odious and notorious; as Gehazi 2 Kings 5.25, who thereby drew a garment which he little dream't of, upon him and his ſeed for ever, even the leproſie of Naaman, whom he had abuſed, and now ſought to cover it with another lie to his MaſterVer. 27.

Contrarily,Differ. the true Chriſtians ſhame drives him to the only true ſhelter.

He knoweth that ſin hidden is never the farther off, and that the ſhame will be doubled in the iſſue; a ſhame will follow him for the ſin which he hideth, (for, his ſin will finde him out Num. 32.23, let him hide himſelf from it as warily as he can;) and a ſhame for hiding it too. He therefore putteth off the fig-leaves of hypocriſie, by a free Confeſſion of his ſin againſt himſelfPſal. 32.5, and then God takes off the ſhame, by covering him with the righteouſneſſe of his Son, applied by faith; that being a garment of Gods own making for our firſt Parents, figured by the skins of thoſe beaſts wherewith he clothed themGen. 3.21.

He is fully ſatisfied that none can hide ſin from God but God himſelf, by not imputing it; nor can any hide his nakedneſſe and ſhame, but the robes of Chriſts righteouſneſſe; nor ſhelter him from Gods eye and vengeance, but the skin of that Lamb that was ſlain from the beginning of the world Rev. 13 8.. He findeth that one way to obtain pardon of ſin, is to confeſſe it 1 John 1.9; and therefore to make it out that he truly repenteth unto ſalvation, he doth among other things clear himſelf of his ſin, not by hiding, but by diſcovering it; not by pleading for it, but by juſtifying God in his proceedings againſt him, taking to himſelf the ſhame, and giving God the glory.

Thus, this hypocrite is like Alexander, who ſitting to have his picture drawn, laid the finger upon the skar in his face, as pointing to that which he would have to be hidden; the true Chriſtian is as Hezekiah, when he had dealt weakly in ſhewing all that he had to the Babyloniſh Ambaſſadours, ſent to congratulate his recovery; he freely, without mincing or Apology, confeſſed the whole truth, that there was not any thing which he had not ſhewed them Iſa. 39.4; the one careth not how ſhameleſſely he hideth ſhame, in hope not to be ſhamed; the other ſticks not to ſhame himſelf to the utmoſt to him who is able for his ſhame to give him double comfort.

This hypocrites ſhame endeth in confuſion.

He never taketh, nor beareth his ſhame for his ſin, willingly even when he hath moſt ſhamefully ſinned; therefore he is never bettered by it, when it is inflicted upon him againſt his will; but either it makes him impudent ſo long as God will forbear his execution; or it fills him with ſo much confuſion, that he apprehendeth his ſhame as the greateſt puniſhment that can be laid upon him. And indeed this will be the end of every hypocrite. He covereth himſelf with his own confuſion, as with a mantle Pſal. 109.29. He never took ſhame to himſelf to give God glory, therefore God turnes his glory into ſhame, and makes him ſo to apprehend his ſhame, as to take comfort in nothing. God will bring an everlaſting reproach upon him and a perpetual ſhame that ſhall not be forgotten Jer. 23.40. He ſhall bear his ſhame hereEzek. 16.52, whether he will or not; and in the world to come, when his body awaketh out of the duſt, he ſhall awake to ſhame and everlaſting contempt Dan. 12.2.

Differ.On the contrary, the true Chriſtians ſhame endeth in joy and honour.

At the preſent, none ſo much abaſed; in the iſſue, none ſo much exalted: he ends not in confuſion, but in joy unſpeakable and full of glory. He is aſhamed to his humiliation, not to his confuſion. He is abaſed, not abaſhed; confounded in himſelf, but not ſo amazed as to be kept off from ſeeking covert under the wings of Chriſt He is troubled on every ſide, yet not diſtreſſed; perplexed, but not in deſpair 2 Cor. 4.8; caſt down, but not without hope; he is as dying, in regard of his own merit; yet he lives through the merits of Chriſt; as chaſtened and not killed 2 Cor. 6.9, His ſhame is ingenuous, therefore hopeful; free, therefore fruitful; he beleeveth, therefore he ſhall not be aſhamed Rom. 9.33. His own heart ſhames him, therefore God honoureth him, and keeps him from that utter ignominy of everlaſting ſhame. He ſhall not be aſhamed nor confounded world without end Iſa. 45.17. Yea, for his ſhame, he ſhall have double; and for confuſion, he ſhall rejoyce in his portion—. Everlaſting joy ſhall be unto him Iſa. 61.7.

Thus, this hypocrite is as Tamar, firſt forced by Amnon; but afterwards, chooſing rather to run any hazard, yea, to continue her wickedneſſe with her inceſtuous brother, (after ſhe found her ſelf with childe,) then to run the gant-lop of ſhame among her companions, which after ended in her greater ſhame2 Sam. 13: the true Chriſtian is as thoſe Corinthians, truly humbled, and effectually ſhamed, that in all things approved themſelves clear of that matter wherein they had failed2 Cor. 7.11; the one, ſeeking to avoid ſhame, is overwhelmed with it; the other, ingenuouſly taking ſhame, is bleſſed by it.

The Diſcomfiture of ſin.Hitherto the Diſcovery of ſin: the Diſcomfiture follows; and therein, the Conflict, Conqueſt, and Revenge, offer themſelves. In the Conflict are conſidered the cauſe of it, the enemies, the field, the weapons, the minde and purpoſe of the Combatants. The Conflict is firſt.

This hypocrite fighteth againſt ſinne, out of feare of miſchief to himſelfe.

Every Combitant propoundeth to himſelf ſome cauſe of his combate;The Conflict. ſo doth this hypocrite: but ſuch as in the iſſue will afford no comfort. He that fights out of feare, little regards any iſſue at all, in relation to any good to himſelf. This hypocrite is afraid; therefore in ſome ſort fighteth againſt ſin, to avoid falling into that danger, either of God or man, which he otherwiſe apprehends to be inevitable; and ſo one feare offereth violence to another. He will take up the cudgels, leſt God, too ſtrong an enemie, ſhould deſtroy him; or man, too near an enemy, ſhould too much reproach him. And ſo he fights to avoid ſhame, but without hope of ſucceſſe. He fighteth, as Cowards and Traitours, to avoid Martial Law: refuſing to take quarter for feare of a more tormenting and ignominious death; when he ſeeth there is no remedy, but either fight, or die; he that loves not fighting, will yet fight rather then die out-right, even when he hath little hope to live. Feare is a predominant paſſion with a Coward; ſo is it with a guilty perſon; it makes him deſperate, that never was valiant; and to fight winking, for feare he ſhould ſee the blowes that are made at him, remembring the Proverb, What the eye ſees not, the heart rues not.

Contrarily, the true Chriſtian fights againſt ſin out of love to God. Differ.

He will adventure all, becauſe he loveth his Captain, and his Cauſe. God hath loved him, and taken his part againſt ſin and damnation, therefore he alſo will be for the Lord, in hatred and enmity againſt ſin. It is the Law of amity to have common friends and common foes. Gods enemies ſhall be his, becauſe his are Gods enemies. Abraham is called the friend of God Jam. 2.23, not only becauſe God took his part, I will bleſſe them that bleſſe thee, and curſe him that curſeth thee Gen. 12.3, but becauſe Abraham took Gods part, even againſt all the idols of his own fathers houſe; getting him out of his countrey and from his kindred, and from his own fathers houſe Ver. 1; not knowing whither he went, in obedience to Gods callHeb. 11.8.

The Chriſtian argueth thus, hath Chriſt made death his enemie, becauſe it was mine, and ſaid, O death, I will be thy death Hoſ. 13.14? then my Lords enemies muſt be mine. Yea, if he fell out with his own Sergeant and Executioner, in my behalf, how much more reaſon have I to fall out with my ſins, (which are alſo my greateſt enemies as well as his) in his quarrel? It grieveth him much for the diſhonour of the Kingdom and Goſpel of Chriſt, by the ſin and treachery of thoſe who profeſſe themſelves ſubjects thereto. The goodneſſe of the cauſe, wherein the Law and honour of God are ſo much engaged, doth both arme and animate him againſt ſin, the arch-enemy of Chriſt, although found in himſelf.

Thus, this hypocrite hath no quarrel to ſin, but his apprehenſion of the miſchiefe that it is likely to bring upon him; the true Chriſtian purſueth ſin with mortal hatred, out of his love to Chriſt who hath put him out of the reach of miſchief by ſin; the one fights, becauſe he dares do no other, the other becauſe he can do no other.

This hypocrite fights againſt Satan as he is a tormentor.

There are three arch-enemies to be encountred in the ſpiritual warfare; the Devil, the World, and the Fleſh; every of which the hypocrite oppoſeth, or ſeemeth ſo to do, but in a wrong manner, and without benefit. The Devil is the firſt, becauſe he ſinneth from the beginning 1 John 3.8; whoever ſits out, he makes one, ſo that he muſt be oppoſed, or there can hardly be a warre. But the devil is to be conſidered as a Temptor unto ſinne, and as a Tormentor for ſin. This hypocrite is never angry with him for his tentations, ſo he might hear no worſe newes of him afterwar •• , which he feares more then the tentation.

If it were only matter of ſin in difference between him and the devil, the buſineſſe would ſoon be compoſed, but conſcience tells him, that if he follow the devils counſel, he muſt expect the devil to be his pay-maſter; and that he is to be his Tormentor, who was firſt his Temptor; and his wages is no leſſe then death, and that eternal. Therefore he abhorreth his malicious cruelty in tormenting, but not his ſuggeſtions. He is more ready to defie and ſpit at him for the one, then to reſiſt him in the other. Yea, he is ſorry that he cannot partake with him in ſin, and be divided from him in puniſhment. Here he will flie from him, as the Exorciſts, that would needs take upon them to conjure out the devil in the Name of Jeſus; when they felt his paw in wounding them, they fled away naked Act. 19.16, but not before.

Differ.On the contrary, The true Chriſtian fights against Satan as a Temptor.

He fights againſt him upon the ſame quarrel only, thas his Lord General, 〈 in non-Latin alphabet 〉 Heb. 12.2 Chriſt himſelf did before him. Chriſt fought with him, and overcame him as a Temptor Mat. 4, having no cauſe to fear the leaſt miſchief from him as a Tormentor. For he ſhall never need to be afraid of the devil as a Tormentor, againſt whom the devil hath not firſt prevailed as a Temptor. The Chriſtian therefore hath his eye upon Satans wiles, devices, methods, ſtratagems and artifices, whereby he lieth in wait to deceive, more then upon his open violence; not as deſpiſing his violence, but as labouring to prevent it, by not giving way to his tentations.

He now and then caſteth fiery darts Eph. 6.16, dreadful tentations in the face of the ſtrongeſt Chriſtian, as knowing if he can firſt wound his face, or throw duſt or aſhes in his eyes, the Chriſtian will be leſſe fit and able to manage his weapons againſt Satan in his aſſaults upon other parts: therefore he is careful to be furniſhed with the ſhield of faith, above all, wherewith he may be able to quench all the fiery darts of that wicked one. But being not ignorant of Satans devices 2 Cor. 2.11, he looks upon him as then moſt dangerous when he is moſt tame, when he offereth kindneſſe and worldly benefit, and would teach the Chriſtian, not ſo much how to be cunning in ſome ſecret groſſe wickedneſſe, as to do ſome feats of activity to get himſelf a name; how to perform duties, after his directions, not Gods; and how to tempt either the Providence or Patience of GodMat. 4.

Thus the hypocrite feares, ſhuns, and oppoſeth Satan as a black devil, dealing with him as he did by Job, ſweeping all that he had; the true Chriſtian fears him moſt as a white devil, transforming himſelf into an Angel of light 2 Cor. 11.14. If Satan will be a merry devil and make ſport, this hypocrite will be glad of his company, and only ſ ••• s him when he turnes a mad devil; but whether he rage or laugh Prov. 29.9, the other knoweth there is no reſt, in having ought to do with him: the one never oppoſeth h •• 〈◊〉 he comes to teare him in pieces; the other keeps him off when he ſmiles moſt upon him.

This hypocrite fighteth againſt the world only when it frowneth and croſſeth him.

If he hath any deſigne to be wealthy or great, and hath courted the world, or otherw ſe thinks himſelf ſo able and worthy, as to expect the world ſhould firſt court him, to raiſe him according to his expectation, in ſtead whereof the world loures or looks doggedly upon him: he then falls into a pet, and marvellouſly declaimeth againſt the ingratitude, hypocriſie, and wickedneſſe of the world; yea, and writes books and ballads againſt it: and provideth whips of ſcorpions to laſh it even unto death, if he could. He knows there be others that ſpeed as bad in the world as himſelf, and that he ſhall very much pleaſe them with his Satyres; however, he is reſolved to pleaſe himſelf in it, how much ſoever it diſpleaſe the world, and rather (as the Proverb is) to loſe his friend then his jeſt, whatever his bable may coſt him to vent it.

His hatred is not againſt the corruption that is in the world through luſt 2 Pet 1.4, as it militateth againſt God; but as it croſſeth himſelf; not becauſe the world lieth in evil 1 John 5.19, and ſo is an enemy to God; but becauſe it is evil to him that never was a true friend to God; not becauſe it croſſeth him in ſin, as ſin (which the world is ſeldom guilty of;) but becauſe it will not ſatisfie his covetous or ambitious luſts, and give him entertainment in the ſervice of ſin. Let it be as bad as it will, he is not troubled at it, ſo it be good to him. All his quarrel (in truth and indeed) is, becauſe it will not be kind to him, although he conceal this, when he fights againſt it.

Differ.On the contrary, the Chriſtian renounceth the world as an enemie, when it fawnes moſt upon him.

It is impoſſible to win his love from God unto Gods enemy. But as the love of the world, in a worldling, baniſheth the love of the Father 1 John 2.16. Such amity with the world being enmity against God Jam. 4.4.. So in a Chriſtian, the love of God baniſheth and putteth to flight the love of the world. Even in regard of the neceſſities and comforts of life, he uſeth this world 1 Cor. 7.31, to ſupply his wants, and to ſupport his eſtate, but dares not ſet his heart upon it Pſal. 62.10, nor ſo much as to truſt it, nor what he hath from it1 Tim. 6.17.

He looks upon the world at the beſt, as a reconciled enemy, therefore not to be relied upon. He knoweth the world will do nothing for him further then he will comply with it. If he thwart it after it hath done him any courteſies, wo unto him; the world will watch a time to be revenged to purpoſe, and turn a more bitter enemy then ever before. He will therefore uſe it, as a man makes uſe of a Tradeſman that hath commodities to ſell in the Market, but not as a friend whom he deſires to take into his boſome. He will uſe it ſo far forth as it is ſerviceable, without prejudice to his fidelity to God; but for the reſt he will hold it as with bit and bridle, leſt having the reines of his heart it turn upon him; or he will keep it at ſtaves end for fear of a Judas his kiſſe. For well he knoweth it to be vain, and therefore not to be eſteemed; treacherous, therefore not to be truſted; evil, through the common abuſe, therefore not to be loved.

Thus, this hypocrite fights againſt the world, as ſome Netherlanders were wont to fight with the Spaniard; when the Spaniard fell upon him in the field, or at ſea, in an hoſtile way, the Netherlander would ſtrenuouſly oppoſe him; but at another time ſell him armes and ammunition, if he brought money in his hand; the true Chriſtian fights with the world, as Benhadad gave command to his officers, who told him of the young men that came out of Samaria towards his Camp, whether they be come out for peace, or for warre, take them alive 1 King. 20.18, the one hath no quarrel with the world, but only in behalf of himſelf; the other hath no quarrel to the world, but only in behalf of God.

This hypocrite in waging war with the fleſh, mistaketh his enemy.

The fleſh being neareſt, is the moſt dangerous enemy of all; for, in the fleſh, both the world and the devil do continually wage warre. Theſe two make the invaſion, but can do no miſchief further then they hold correſpondence with, and receive intelligence and aſſiſtance from the fleſh within. Thence they get all the advantages which they make uſe of. Here therefore, both the hypocrite, and Chriſtian have moſt to do, as will appear not only in this Character, but in ſundry other following.

And here firſt, this hypocrite fights with his ſhadow in ſtead of the ſubſtance; he ſets up a ſhaw-fowle of his owne, and then ſhoots at it; or rather, fighteth with a friend in ſtead of an enemy: with the ſubſtance of his natural body, in ſtead of the corrupt qualities of ſin in the whole man, which make up the body of ſin within him: for, if he be ſuperſtitiouſly addicted and ambitious to merit, he thinks there is no other combate with the fleſh required, then to macerate and ſtarve his natural fleſh, to wit, his outward man; or, to wound it by whipping and other unrequired and unwarrantable hardſhip, until he hath by this ſhew of wiſdom and Religion, in the neglecting Col. 2.23, and diſhonouring of the body, made it unſerviceable for God: Whereas God would have this fleſh to be cheriſhed, (and no wiſe man ever did it otherwiſeEph. 5.29. that in the wayes of God it may be uſed as a free and well-mann'd horſe, and not as a ſtarved and tired jade. So that this hypocrite pleaſeth himſelf in this plauſible error, and oppoſeth Gods ſervant, his body, in ſtead of Gods enemy, the fleſh.

Indeed that creature, the body, is weak unto good, and worthily deſerveth to be kept under in ſubjection 1 Cor. 9.27, becauſe it is naturally ſtrong unto evil; and if it be alwayes pampered, it will be as a fed horſe neighing after any wickedneſſe; notwithſtanding, Eſt modus, &c. there is a meaſure and mean to be obſerved: and ſeeing God that hath inflicted this puniſhment of weakneſſe on the body, is content to bear with it, this hypocrite hath no ground to account it a vertue to deal ſo hardly with it

Yea, ſometimes this hypocrite miſtakes that for fleſh, which is rather ſpirit then fleſh; and fights againſt God in ſtead of warring againſt his enemy. Thus he oppoſeth true zeal in Gods ſervants, as frantick madneſſeJer. 29.26: He quarrels with truth as if it were errour1 King. 22.24, yea, blaſphemy Mat. 26.65. He perſecuteth diligence in hearing the Word abroad, to avoid ſoul-ſtarving at home, as if it were ſchiſmatical, if not ſeditious; the power of godlineſſe, as puritaniſm and hypocriſie; in all which he is very fiery in his combates; in the mean time, he never fights one ſtroak againſt true madneſſe in the Prophet, even when the ſpiritual man is mad indeedHoſ. 9.7; he never quarrels with Popery, Pelagianiſme, Arminianiſme, Socinianiſme, or other errors and hereſies that are horrid to purpoſe; he ſeldom takes notice of a non-reſident, or idol-ſhepherd: or, of ſchiſme, yea, of down-right Atheiſm that is ſuch with a witneſſe. Theſe camels he can ſwallow with eaſe, while he ſeemeth to be choak't with a gnat Mat. 23.24.

Differ.Contrarily, the true Chriſtians fight is againſt fleſhly corruption within him, but no part of him.

He looks upon the fleſh as his ſoreſt enemie; but by fleſh he meanes not the fleſhy part of his outward man, his natural body, but the corruption that is in the whole man, as deadly poiſon diffuſed throughout the whole ſoul and body; which corruption is called fleſh, becauſe now propagated with the fleſh or body, nouriſhed by the fleſh, and acted (partly, at leaſt) by the fleſhy members of the body, (as well as by the faculties of the ſoul) as inſtruments, and, as it were, weapons of wickedneſſeRom. 6.13; ſo native corruption is called fleſh, as on the contrary, Satan is called a ſpiritual wickedneſſe, becauſe none of theſe things agree to him, in his own actings. The Chriſtian therefore counteth that fleſh his enemy, not which he findeth to be the ſubſtance of his armes and legs, but which he perceiveth to deprave and corrupt both theſe and the reſt of the members of his ſubſtantial body, as well as the faculties of his ſoulRom. 7.23.

He wiſely diſtinguiſheth between that weak friend and his mighty enemy: yet, as in caſe of dangerous ſickneſſe, men are willing to open a veine, and ſpare ſome good blood, ſo in the ſpecial practice of mortification, the Chriſtian is content to keep down his very body by faſting, watching, and ſuch like acts of a true penitent; and to lighten the ſpiritual part, by taking down this ſaucy companion, the better to teſtifie the true humiliation of his heart2 Cor. 7.11.

Thus, this hypocrite is like Michal, that lets the fleſh to eſcape, as ſhe did David, and put an image in the room thereof1 Sam. 19.12, 13.: the true Chriſtian is as Samuel, that will hew in pieces the chiefeſt Amalekite 1 Sam. 15.33: the one like Ahab wittingly ſuffereth Benhadad to eſcape, whom God appointed to die by the hand of Ahab 1 King. 20.42; the other is as Joſhua, that after all his other victories, ſlew the five Kings in the cave, as thoſe that headed all the reſt of his enemies againſt himJoſh. 10.26; the one by ſparing the life of the enemy loſeth his own1 King. 20.42, the other by killing his enemie ſaveth himſelfRom. 8.13.

This hypocrite fighteth only againſt the groſſer works of the fleſh.

Some ſins nature it ſelf, how corrupt ſoever, (if not tranſported with paſſion) ſtartleth at. Medea her ſelf; that famous ſorcereſſe, trembled in the caſe of Parricide, in cold blood, which yet in her rage ſhe two ſeveral times committed; ſome ſins are ſo horrid that they cannot be mentioned, but with infamy and horrour; ſome, ſo ſhameful when found out, as will make a very heathen taken in the act, to bluſh. Some are ſo coſtly that they require more then they yield, or then the ſinner is able longer to undergo. Some are ſo croſſe to the Profeſſion of Religion, as they force a very hypocrite, guilty of them, to hang down the head: and theſe, our hypocrite will fight with all, not as not loving them as ſinnes, but as being ſo diametrally oppoſite to all his intereſts and relations, that he is forced to thruſt them out of doors, as men in a ſtorme throw their goods over-board, to ſave his ſtake, and maintain his intereſt in the world.

If he ſee an Angel with a drawn ſword in the way, when he is going to earne the wages of iniquity, he will be content rather to caſhier that covetous practice, then adventure upon the Angels ſwordNum. 22.34: yet is ſtill as covetous in heart as before. He will perhaps ſhew ſome ſharpneſſe againſt adultery, perjury, ſwearing, curſing, lying, ſtealing, &c. If none of theſe be the ſpecial luſts to which he is moſt prone, or that he cannot commit them but all muſt take notice of it. But as for ſecret luſts, that the world cannot behold, or any ſins that he can commit in ſecret, here he is kind enough, and as good a friend to them, as they can finde elſewhere. He never draws ſword againſt any ſin, but that which all that know him do, or will cry ſhame upon him for. Shame is a ſtrong paſſion, and cauſeth him to fight many an unwilling duel with ſome fouler ſins, until that be verified of him, that he knoweth no ſhame Zeph. 3.5..

On the contrary, the true Chriſtian fighteth against all ſin, as ſin. Differ.

He draws the ſword of the Spirit againſt every known ſin, although allowed of, or at leaſt tolerated by the world; yea, and againſt every ſecret ſin and corruption that he can diſcover, which is not diſcerned of the world; and fearing he ſhould not go far enough herein, he prayeth earneſtly to his God, Cleanſe thou me from ſecret faults Pſal. 19.12. He abhorreth ſinne as ſinne, and therefore muſt needs bid battel to every ſinne, and moſt to thoſe that lie cloſe and hid, leſt they blow him up ere he be aware.

He humbly thanketh God and his grace, that he is in no great trouble of ſpirit in fighting with crying and outragious wickedneſſes that are rife in others: yet he findes work enough to diſcover thoſe that lie in ambuſh for him, and to be free from thoſe that are of leſſe offence, as knowing them to be of no leſſe danger then other ſins, if he ſhould give way unto them. He therefore hateth every falſe way Pſal. 119.104.

Thus, this hypocrite is as Saul and his Army, who being commanded to ſmite Amalek, and utterly to deſtroy them all 1 Sam. 15.3, deſtroyed nothing but what was vile and refuſeVer. 9; the true Chriſtian is as Sampſon, who will not ſpare any Philiſtines that comes in his way, but ſmiteth them hip and thigh with a great ſlaughter Judg. 15.8: the one fighteth with groſſe ſins upon the account of his credit, not of his conſcience: the other fighteth againſt every ſin upon the account of his God.

This hypocrite hath ſome one ſin or other againſt which he will not fight.

He may put on his armour, appear in the field, and make as if he did fight; but he lets flie far enough off from his ſpecial and beloved ſins, or he will ſtrike with the flat ſide of his ſword, not with the edge. Abſalom muſt have no harme. He holds intelligence with his darling ſin that is on the other ſide, and he will be ſure to take care of his ſafety, whoever elſe be cut off. If Benhadad be taken, though he be never ſo much the enemy of God, yet he muſt be ſaluted and uſed as a brother 1 King. 20.33. Whatever be the dearly beloved of his ſoul, whether honour, wealth, pleaſure, he muſt needs ſpare that, as Sauls army did the beſt of the ſheep, and the richeſt booty. He can deny himſelf in outward things, fight againſt many noiſom luſts, but he will never forſake his opinions. He will abſtain from food, yet ſurfeit on erroneous poſitions. He can faſt, as John of Conſtantinople, ſurnamed the Faſter, until he even pine himſelf, but yet at the ſame time be full cramb'd with pride and ambition, affecting ſo much the Title of Univerſal Biſhop, that he at length taught thoſe of Rome to uſurp it. Or he can hold pace with Arminius, who by much faſting and prayer, as he would make the world beleeve, attained to his Pelagian diſtinctions and ſpeculations. And he (as all hereticks) can deny himſelf in any thing, even unto the death, ſave only in the baſtard brats of his brain, for which he will ſooner lay down his life, then fight one blow againſt them.

Contrariwiſe, the Chriſtian hath one ſin againſt which he ſpecially fighteth, Differ. above all the reſt.

He favoureth none, but he will lay on moſt upon his minion or darling ſin, which without grace, yea, notwithſtanding grace, hath moſt power with him, he will never give a charge, as that doting father, Deal gently for my ſake with the young man 2 Sam. 18.5: but rather ſaith, as Joab to him that minded him of that charge given by the King, I may not tarry thus with thee; but to make ſure work, he took three darts in his hand, (when one would have done the deed,) and thruſt them through the heart of Abſalom. He will not ſpare a Traitour or Rebel to God and his countrey, although the King himſelf command him to do it. Nay, in compariſon, he ſeemeth to neglect other ſins, then ſuffer the Arch-rebel to live.

Indeed, as in a battel, many muſt be ſlain to make way to the General, many muſt fall on both ſides, before he can be touched. But he is reſolved with the King of Aram, to fight neither with ſmall nor great, ſave only with the King. He will break through all the enemies Army to diſpatch him1 King. 22.31. For he knows that if the General be once ſlain, the whole Army is diſcomfited. But becauſe the cutting off the chief Commander, putteth the victory out of queſtion, therefore the Chriſtian will hazard all, as David did, to kill Goliah; and, with his death to make an end for the preſent, of the battel.

Thus, this hypocrite is as Saul, ſparing Agag, the chief ſin; the true Chriſtian is as Samuel, that (after Saul had given unwarrantable quarter) hewed Agag to peeces, notwithſtanding his delicate coming to Samuel, to move compaſſion1 Sam. 15.33; the one will not draw blood where there is moſt cauſe to deſtroy without mercy, the other thinks he hath drawn no blood at all, ſo long as the arch enemy is yet alive: accounting all mercy to him to be the greateſt ſeverity to himſelf.

This hypocrite ſeeketh his enemie aloof, and ſhuns a battel.

As cowardly Captains and ſouldiers of fortune waſte the countreys where they come, but are loth to meet and determine the controverſie in a ſet battel, ſo is it with this hypocrite. He is loth to come near: and when he is near, he hath ſtill ſomewhat to put him further off from the encounter. One faculty leadeth him one way; another, another way. Will and Affections are wholly for ſin, only Underſtanding and Conſcience keep a clamour againſt it. He never is reſolved to come upon ſin indeed, but he hath ſomewhat or other in him that gives ſecret intelligence of his coming, that ſin may ſhift out of the way before he come to the place, and ſo prevent a fight. In him nothing but nature maintains the warre: therefore there is nothing but jugling between the adverſe parties, ſo as they ſeldom meet, and when they do, there are on each ſide Counſellours, that counſel in utrámque partem, ſometimes for one ſide, ſometimes for the other, both aiming at this, not to engage in fight, if they can prevent it.

The underſtanding diſcovers ſin, Conſcience paſſeth ſentence, and gives warrant for execution. The Will and Affections are for a Reprive, if not for a pardon. So the man th •• divided, in ſtead of doing execution upon ſin, ſometimes committeth more ſin, which he knows he ſhould not do; otherwhile he is reſtrained from what he hath a ſtrong deſire unto, and in both he declines the combate, and is daily further and further off from engaging. However, the Will and Affections have ſcope enough, though the act be hindred; and he is like the dog that is held by the collar in ſight of the Beare at a diſtance; he ſtrives, and in a manner dieth, to get looſe, when yet he is not one foot nearer to the enemie.

Differ.Contrarily, the true Chriſtian ſetteth foot to foot to corruption, and fights where ever he meets with the enemy.

In him Grace is the General managing the warre, the ſoul is the field wherein the battel is to be fought, ſin is the enemy againſt whom grace fighteth; and both theſe take up their quarters in the ſame man. Sin hideth as a skulking enemie, and ſo he may waſte the countrey, keeps as far off as he can from the Camp of his enemy, but Grace not only keeps within fight of the enemie, but marcheth up cloſe to him, and bids him battel; yea, forceth him to fight. Every faculty is a field, or rather a liſt, wherein theſe two Champions, the Chriſtian and ſin, do meet and encounter. In his Underſtanding, light againſt darkneſſe, truth againſt errour; in his Will, obedience againſt rebellion; in his Conſcience, remorſe againſt hardneſſe; in his Affections, holineſſe againſt impurity. He knoweth, and yet underſtandeth not; he willeth, and would not; he deſireth, and affecteth not. In every faculty there is an evil of nature, and yet, confronted and reſiſted by grace. Corruption being met with in a cloſe liſt, cannot ſtart aſide, but muſt needs ſtand to it, and take the foile.

It is not with him as with the unregenerate, in whom there are ſome faculties at leaſt, that do wholly and only incline unto evil, as an Aguiſh mans appetite doth unto cold drink, but that his reaſon and underſtanding reſtraineth him: but the Chriſtian being regenerate hath in him a perpetual mixture and conflict, as well in every facultyGal. 5, 17., as in every action; ſo that he cannot do the good or the evil which he willeth; that is to ſay, not in that manner wherein he would. For whereas by corruption he would do wholly and meerly evil, grace hindreth the effect of that natural will: and where by grace he would do abſolutely well, corruption hindreth the effect of that ſanctified will. He is as a Magiſtrate executing juſtice on his own Son; nilling and willing the ſame thing.

Thus, this hypocrite when he keeps the field, he marcheth at a diſtance, ſtudying more how to keep from, then to finde out the enemy; the true Chriſtian makes it his main buſineſſe to finde out the enemy, and to give him battel; the one ſaith, Video meliora, probóque, deteriora ſequor. I ſee, and approve the better thing, but follow the worſe; I ſee which way to march, but I go another way; the true Chriſtian ſaith, I ſee, and do not ſee; I approve, and not approve; I follow, and not follow the thing that good is, yet cloſeth with the beſt at laſt.

This hypocrite cares not to lay his batteries againſt the ſtrongest holds.

His main batteries and forces are bent againſt the inferiour faculties of the ſoul, ſenſuality, concupiſcence and the ſenſes; if he can ſubdue any of theſe to the will of ſin within him, he thinks he hath gotten a great Conqueſt. If he can delude the eye, or make uſe of the eye to entice the heart, and to provoke luſt: if he can but tickle any of the ſenſes and draw them over to the party of ſin, he glorieth in the victory. As for Reaſon, and the Will renewed, thoſe ſorts he looks upon as too ſtrong for him, and will make you beleeve, (as the Papiſts do) that no enemy is there. He never cares to cope with reaſon; he knows that will be too hard for the ſtrongeſt luſt that dares encounter it. When you tell him what reaſon calleth for, he anſwereth you with what concupiſcence craveth, which muſt be ſerved, that being the way that all, or moſt go, and he will do as his neighbours do; he will be of that Religion his Anceſtors were; all the Arguments in the world ſhall never prevaile with him to a •• er his minde. Yea, and by his good-will he would not grapple with the W ••• regenerated, that hath engaged for God, and ſworn to keep his CommandmentsPſal. 119.106 and ver. 30.; for he knows there is no altering of the will, but by ſome great and extraordinary tentation ſurprizing the heartGal. 6.1 2 Sam. 11.2, 3, as it did in David and Peter ere they were aware.

On the contrary,Differ. the true Chriſtian deſireth to deale with the enemy in his ſtrongeſt ſorts.

He that warreth againſt the fl ſh, and not after the fleſh, will ſeek out corruption in the higheſt towers of nature. He will not let the enemy quietly poſſeſſe the Citadel or Caſtle, (from whence he may continually annoy him) and content himſelf with the taking in the Countrey about, the Suburbs, and perhaps the City, but he will have the Fort alſo. He endeavours with thoſe ſpiritual weapons of the Chriſtian warfare, to pull down strong holds, and to caſt down imaginations, or reaſonings, and every high thing that exalteth it ſelf againſt the knowledge of Chriſt; every ſtrong and high conceit, opinion, errour, hereſie, that, like the blinde and the lame in the Jebuſites tower, have gotten into the higheſt hold of the ſoul, the underſtanding it ſelf; and he bringeth into captivity every thought, as well as affection, to the obedience of Chriſt 2 Cor. 10.4, 5. He will not endure the Caſtle ſhall be kept for Satan, and he be content to have taken ſome out-works only.

Thus, this hypocrite is as Saul, who kept himſelf cloſe in Gibeah of Benjamin, ſuffering the Philiſtines to garriſon at Mic maſh, upon the borders of Ephraim, and to ſend out three parties of ſpoilers, to plunder the countreys adjacent1 Sam. 13.15, 16.. The true Chriſtian is as David, who marching to Hieruſalem, in which was a fort or hold, (ſo ſtrong that Joſhua himſelf could not take it) he took the ſtrong hold of Zion, and dwelt in it2 Sam. 5.7, 9; the one is as Amaziah who let the high places ſtand, and the idols in them2 Kings 14.4, the other, as Hezekiah takes away the high places, and breaketh down the images 2 Kings 18.4, of his own or other mens erecting in his own head and heart; as well as the groves of inferiour luſts that are planted about them.

This hypocrites armour is only luſt fighting with luſt.

Having taken a curſory view of the field, this character points to the weapons uſed by the hypocrite.Lucan. l. 1. His weapons are carnal, pila minantia pilis, piles, or darts, uſually employed againſt a forreign enemy, are now ſhot and darted at one another of the ſame party. As there can be no harmony of errours among themſelves, ſo neither of fleſhly luſts: what one luſt would have, will not conſiſt with the deſires of another; this oft-times breaks out into a Civil warre, or rather uncivil combate of ſeveral luſts of the fleſh between themſelves. This is alwayes the caſe of this hypocrite: when he would gratifie one luſt, another luſt ſtands up and draws his ſword againſt the former, and againſt the hypocrite too, that harbours both. 'Tis here as in an Ale houſe or Brothel-houſe, he that will entertain all commers; (as he muſt, that keeps ſuch houſes) ſhall be leaſt Maſter in his own houſe, but be at the command and humour of his gueſts.

He would faine gratifie one luſt, but for another that fighteth in his members againſt the former. He would pleaſe his appetite but for coſt, non tanti emet. He will not buy at ſuch a rate, as one luſt ſets upon the commodity that he cheapens to pleaſe another. He would be gripple and niggardly, but for pride, or his belly. He would be as free as any man, but for the love of money; He would be revenged, but for cowardiſe. All this is but a Civil warre, no invaſion. 'Tis but the devils Motto, Divide and Reign; one faction helps to ballance and keep another in awe, to the benefit of him that cheriſheth both, for his own intereſt.

Differ.Contrarily, In the Chriſtian the Spirit of God fighteth against the fleſh.

He ſets not luſts together by the eares, as hoping by their biting and devouring each other, they will be devoured one of another Gal. 5.15. He rather conſiders that the calling in of any one luſt to aide him againſt another, will yield no better fruit, then the leave granted by the Jewes to Antiochus to paſſe through their countrey, which ended in threats and warre againſt themſelves1 Macc. 15, or then the League of the Jewes with the Romanes, which ended in the ſlavery of the Jewes, and deſtruction of Jeruſalem alſo: or (to come nearer bome) ſuch a courſe is like the inviting of the Saxons by the Britans, to drive out the Scots and Picts, whereby the Saxons became Maſters of all. He therefore cauſeth the ſpirit within him to luſt againſt the fleſh Gal. 5.17, grace againſt ſin. He mortifieth the deeds of the body, (that is, of ſinne) by the Spirit Rom. 8.13 of Chriſt, and by the fruits thereof within him.

Upon this account, he wageth warre with every enemy, not hiring one to deſtroy another, which he knows will end in the deſtruction of himſelf: he fights againſt ſin as ſin, therefore againſt every luſt as well as againſt any. Grace will be faithful to ſcoure the coaſts of all enemies, but the fleſh is deceitful and treacherous, and will certainly tyrannize over him that entertains it upon any employment whatſoever, although it ſerve his turn at the preſent.

Thus, this hypocrite is as Ahaz, employing the King of Aſſyria to aſſiſt him againſt the Kings of Syria and Iſrael, drew upon himſelf not only the Aſſyrian, but Egypt tooIſa. 7.17, 18., his luſts being againſt him as Ephraim and Manaſſeh. (who though at variance between themſelves, yet) both ſet againſt Judah Iſa. 9.21. The true Chriſtian is as Amaziah, that having hired and paid an army of the Iſraelites againſt the Edomites, at the Word of the Prophet, telling him, that God was not with Iſrael, to wit, the children of Ephraim, diſmiſſed thoſe forces, and caſt himſelf wholly upon the Lord2 Chron. 25.7 and 10; the one being enraged againſt ſome one particular luſt, not as a ſin, but as croſſing his humour, cares not what meanes he uſeth to deſtroy it, as the Monk that drank a health in poiſon to King John: the other is curious in choice of his weapons, that he may prevent a counter-buffe, which might do more miſchief to him then to the enemy.

This hypocrite borroweth ſome weapons out of Gods Armourie, but not all.

He will now and then put on the ſpirit of bondage, againſt ſome over-grown luſt that he would fain be rid of, and cannot. Or rather, God deals with him as Saul with David, in putting Sauls heavie armour upon him, and ſetting the ſpirit of bondage before him, as he did, the Angel before Balaam; to awaken and frighten him with the terrours of God, as Paul did Felix; ſcourging him with the whip of an evil conſcience, as he did Judas; for convincing him of his wickedneſſe, as he did Pharaoh; cauſing him ſometimes to put the tentation of ſin out of his minde, as Saul did the evil ſpirit, by Davids muſick.

Theſe are ſome peeces of Gods Armour, that being placed on a true Chriſtian, would be of excellent uſe in the ſpiritual warfare; but to the hypocrite they do no more good then weapons in the hand, either of a dead man that cannot defend himſelf with them, or of a mad man that will do miſchief by them. They ſit not well upon the hypocrites back, they hang looſe for lack of one peece which he always wanteth, and that is, the girdle of verity Eph. 6.14; and ſo God favoureth not the hypocrite, no more then Hercules favoured cowards.

On the contrary,Differ. the true Chriſtian puts on and makes uſe of the whole Armour of God.

He is armed with the armour of righteouſneſſe on the right hand and on the left 2 Cor. 6.7; he putteth on the panoply of a Chriſtian, the whole Armour of God Eph. 6.11, &c, and is armed from head to foot. And being ſo armed, his chief weapon is the ſword of the Spirit, the Word of God Ver. 17, before which, no enemy is able to ſtand. He hath for his encouragement freſh in remembrance the blood of Chriſt, as both the dear price of ſin, and the deaths wound to corruption, the hope of heaven, the glory of victory, and the love of God ſhed abroad in his heart by the Holy Ghoſt Rom. 5.5, all which make him conſtant to the cauſe. And in this poſture and temper he both fighteth and prayeth, whereby he draweth aid out of heaven, the Lord caſting down great hail-ſtones from heaven upon the enemieJoſh. 10.1, that is, exerciſing his own power, to deſtroy the fleſh, and all the works of the fleſh, by which power all the weapons of a Chriſtian are made effectual, to the atchieving of this Conqueſt. For, what is it that the Lord will not do for him, calling and crying to God in his diſtreſſe, either by removing the ſiege, as he did that of the Aſſyrians againſt Jeruſalem 2 Kings 13.35, 36, or putting in, or relieving a Garriſon, as he did in Pauls caſe.2 Cor. 12.9 So that he may boldly ſay, the Lord is my help Heb. 13.6.

Thus, this hypocrite is ſometimes in his borrowed Armour, but, no more able to uſe it to his advantage, then David was the Armour of Saul; the true Chriſtian uſeth the Armour of God, as David did Goliah's ſword, ſaying, there is none to that, give it me 1 Sam. 21.9; the one is as Perſes King of Macedon, who when he was to encounter Paulus Aemilius the Roman Conſul and General, provided a ſtrong Army indeed, but after the battel was began, cowardly withdrew himſelf to Pydne, Plut. in P. Aemil. under pretence of ſacrificing to Hercules, hoping thereby to conquer, and ſo loſt the day; the other is as Aemilius, that beſide his ſacrifices, ſtuck cloſe to his ſword and army, and thereby got the victory.

This hypocrite, if he fight, he fighteth treacherouſly.

He will not fight, except forced to it. And when he muſt fight, he is more a friend to the Traitour or Rebel againſt whom he fighteth, then to the Prince for whom he beares armes. At leaſt, his heart hangs that way. For though he ſay, non licet, it is not lawful to favour the enemy; yet with Baſſianus, he wiſheth, utinam liceret, it were lawful. When he is tempted, his anſwer is not, I will not: but, with Balaam, he ſaith, I may not, faine I would, but cannot. But he whoſe will ſaith, I would I might, will bring his conſcience ere long, to ſay with Julia, the mother of Baſſianus, ſi libet, licet: If you will, you may. He is therefore a friend to corruption againſt the Law, even when he urgeth the Law againſt corruption. For Law doth not prevaile with him to hate corruption, but rather corruption makes him to miſlike the Law: ſo that his tongue pleadeth for the one, and his heart for the other. As ſome proſecute Law againſt malefactors, in appearance, yet favour them under hand; ſo he, while he uttereth, or ſeemeth to execute the ſentence of the Law againſt ſin, yet in heart he taketh part with ſin againſt the Law. And this humour he bewrayeth, in ſnibbing thoſe that are too forward in behalf of the Law of God.

Differ. The true Chriſtian is alwayes loyal to God, and true of heart to his cauſe.

He may poſſibly be weak of hand, as Davids faint ſouldiers, at the brook of Beſor 1 Sam. 30.10, that tarried by the baggage, or he may be lame of feet, as Mephiboſheth, but his heart is upright. Some Ziba may traduce and abuſe him to his Soveraign, but he will be able in the iſſue to demonſtrate his innocency and fidelity: and God will do him good, becauſe he is upright in his heart Pſal. 125.4, and his ſhare ſhall be as good after the victory, as his part is that goeth down to the battel 1 Sam. 30, 24. He taketh part cordially with the Law, againſt the corruption that is in his own inner man.

He ſaith the Law is holy, and I am ſinful: not, the Law is ſtrict, and I am a good-fellow. He wiſheth, would I were better, and not would the Law were more loo e. Yea, he hateth corruption for ſuggeſting ſuch wiſhes. He ſtampeth on them with his foot, and choketh them as a vapour riſing from the bottomleſſe pit. He is glad of any Law or meanes that may hamper ſuch malef ctors, and is as the good ſubject that helps, not only to apprehend, but to tie and truſſe them up. He is troubled if any one eſcape execution, he rejoyceth to ſet his foot upon the necks of them all, how great ſoever that Joſhua may ſmite and ſlay them Joſh. 10.26.

Thus, this hypocrite is a Traitour to his General, even when he beares armes under him, deſiring rather the enemy ſhould eſcape, if not, get the better: the true Chriſtian is as Mephiboſheth, that refuſeth to partake of any contentments, until he be ſure that the enemy be ſubdued, and his Soveraign, a Conquerour2 Sam. 19.24: the one is as Eliab taunting and ſnibbing of David, when he offered to fight with Goliah 1 Sam. 17.28: the other, (as Jonathan, encouraging David in God1 Sam. 23.16, 17) ſtrengtheneth the graces of God in himſelf, even when they tremble, and are ready to faint at the preſence and boaſting of the enemy, and gives not over, till the enemie be maſtered and ſlain.

This hypocrite fighteth in jest, and for oſtentation.

He fenceth, but intends no hurt. He makes a great ſhew of a combate, and raiſeth much expectation; but when all is done, he is but Caligula's Ape, who with banners diſplayed, battel ranged, and trumpets ſounding, ſet his ſouldiers to gather cockles. This hypocrite doth play, or act a combate, tanquam qui vincere non vult, as if he never meant to get the day, or win the field. He repenteth of ſin, when he findes and feels what it hath brought upon him; but he repents not from ſin and dead works to turn to the living God, as one that hates ſin. Thus even Pharaoh, when upon the rack, will ſeem a great Penitentiary, confeſſing to Moſes, the Lord is righteous, but I and my people are wicked Exod. 9.27, without any purpoſe to forſake his wickedneſſe, although brayed in a mortar among wheat with a peſtel Prov. 27.22..

He cometh into the field to ſhew his furniture, as Antiochus againſt the Romanes, whom therefore Hannibal derided. For, being demanded, whether he thought that preparation ſufficient for an engagement with the Romanes? Yes, quoth he, though they were more covetous then they be. Thus, many mens fight againſt ſin is rather a pomp, or a pageant, then a true combate; they love to ſhew how eloquently they can ſpeak, or write againſt ſin, then how ſeriouſly to fight it. They rather muſter, then fight; defie, then draw blood.

Differ.On the contrary, the true Chriſtian fighteth in good earneſt, as for life and death.

H fighteth, not flouriſheth. He entreth the lifts, not as men challenge ſingle combate to determine titles of land, (not otherwiſe determinable by Law, for want of evidence and proof) and yet know before-hand, that when they are entred the liſts, the, ſhall not be permitted to combate; but, as David with Goliah, with a reſolution to kill or be killed. He fighteth, not as uncertainly, not as one that beateth the aire 1 Cor. 9.26; but as one that hath caſt the utmoſt peril and dy of warre. If he overcome, he killeth; if he be overcome, he is ſure to be ſlain. He looks upon fighting, and accordingly undertakes it, as the moſt ſerious buſineſſe; not like other exerciſes, or ſtriving for maſteries, wherein men ſtrive till they ſweat, or loſe ſome blood; but, as ending in the death of one, if not of both the Combatants. And (as 'tis ſaid) the musk-Cat beaten to death turnes into musk, ſo a Chriſtian throughly mortified, becomes a ſweet ſavour unto Chriſt.

His warre, is a warre indeed. Every battel fought by him is with confuſed noiſe, and garments rolled in blood Iſa. 9.5. What more beautiful then an Army in the muſter? what more terrible then an Army engaged and in the ſhock? Hence the Church militant, (and in proportion every true ſouldier of Jeſus Chriſt engaged in that warre) is ſaid to be terrible as an Army with banners Cant. 6.10; and all from him, whoſe neck is like the Tower of David, builded for an Armourie, whereon there hang a thouſand bucklers, all ſhields of mighty men Cant. 4.4, through the power of his might Eph. 6.10. Great ſtrife, and reſiſting even unto blood Heb. 12.4, is required to get ſin off its fortreſſe. She is fortified with the ſtrong holds of Satan2 Cor. 10.4. Sin in it ſelf is a ſtrong holder, and muſt be fired, or by dint of ſword forced out. Corruption ſticketh cloſe, not only to the fleſh, but to the ſoul and ſpirit of every man; the knife of Circumciſion had need be ſharp, and muſt enter and draw blood; yea, the ſword of the Spirit muſt ſecond it, or Goliah will not be perfectly vanquiſhed.

Thus, this hypocrite is as the ſluggard that makes a ſhew of riſing, but turneth upon his bed, and departs not from it; and ſo he maketh a mockery, and preſenteth an idle mask of repentance; the true Chriſtian is as David encountring Goliah, never returning without the head of his Antagoniſt, the one skirmiſheth at a diſtance to gratifie the lookers on, the other fighteth in good earneſt, to conquer the enemy, to anſwer the expectation of his General the Lord Jeſus Chriſt.

This hypocrite fighteth for lucre, and upon his own account.

He takes up armes not for God, but for himſelf, ſome luſt oppoſeth ſome deſign he hath laid out all his hopes upon; or hath brought him to ſome ſhame which he feares more then ſin; or coſteth him more then he can well ſpare to gratifie one luſt, without the neglect of other luſts which he would alſo ſerve. And ſo he takes armes againſt corruption, upon grounds as corrupt, as the luſts themſelves which he fighteth againſt; either he fighteth for worldly ends, leſt ſuch a luſt ſhould hinder his preferment, loſe him ſome ſpecial friends, procure him ſome extraordinary prejudice and danger, or obſtruct the free courſe and carriere of ſome other luſt more dear unto him. This hypocrite will afflict his ſoule, hang down his head as the bulruſh Iſa. 58.5, look with a ſad countenance, and disfigure his face, whereby he may appear unto all men to faſt Mat. 6.16. But what is it for? for his ſin committed? Nay, that he may ſin more freely, and with better ſucceſſe, he faſteth for ſtrife and debate, and that he may ſmite with the fiſt of wickedneſſe Iſa. 58.4; he is in conteſt with ſome adverſary which he feares may be too hard for him; therefore, thinks by faſting to make God of his ſide, even in an evil cauſe, thereby to prevail againſt his enemy.

Contrarily, the true Chriſtian fighteth for victory againſt ſin as ſin. Differ.

He fighteth againſt ſin, as the Romanes with Pyrrhus, non cauponantes bellum, ſed belligerantes; not skirmiſhing to make a trade, but waging warre in good earneſt to get the maſtery. He looks not to be a gainer by killing ſin, in reference to making a better market for himſelf in the world; but, to pleaſe him who hath choſen him to he a ſouldier 2 Tim. 2.4, in whoſe cauſe he engageth. He fights not as a mercenary for his pay in this world; but as one that ſtrives to enter in at the narrow gate, and to offer violence to the Kingdom of Heaven, or rather, to offer violence to all that ſtand in his way to that Kingdom. And ſo in this reſpect, he, as a violent man takes it by force Mat. 11.17. He examineth not the quarrel in relation to his own ends, but in relation to the honour and intereſt of his Lord and Captain General, the Lord Jeſus Chriſt, with whom, and for whom he reſolveth to engage, and proſecute the warre, whatever befalleth him in it, or for it.

Thus, this hypocrite fighteth againſt ſin, after the manner of boot-Haylers or Pyrates, not caring whom he robbeth, ſo he may get by it: the true Chriſtian fighteth againſt ſin, as Joſhua againſt the Canaanites and the reſt of the Nations, in obedience to God who called him to the work; the one ſeeketh his owne, and not the things which are Jeſus Chriſts Phil. 2.21; the other engageth purely upon the account of God and of Chriſt, that their enemies may be deſtroyed.

This hypocrite fighteth unreſolvedly and timorouſly.

As he that ſaid, Sollicitor nullos eſſe putare Deos, I could finde in my heart to think there were no God: ſo this hypocrite, notwithſtanding all his putting on of armour to fight againſt ſin, as being troubled with thoughts that otherwiſe there is a God that will fight againſt him; yet his faint heart could be perſwaded to yield to ſo much Atheiſm, as to wiſh there were no ſuch God as might call him forth to this unpleaſing warre, rather then be put upon it to encounter the enemy; he being much afraid of the iſſue, as David was of the warre againſt Abſalom 2 Sam. 18.5, chooſing rather that arch-rebel might live, then be cut off by juſtice. The devil alſo knoweth with whom he hath to do, and how to handle ſuch a coward.

For, however he may ſtand out a blow, and a brunt or two, yet if he be hard ſet to, he will ſurely yield, becauſe he is not reſolved whether it be beſt to ſtand it out or not, to overcome, or to take the foile from his boſome-darling luſt, which he loves as his right eye, yea, more then his own ſoul, the loſſe whereof he had rather adventure, then part with ſo dear a luſt: and he is of opinion, that ſhould he kill it out-right, the victory would be more grievous then a foile; and he ſhould be filled with more grief for ſuch a loſſe, then David for the death of Abſalom, whoſe life he could have been content to have redeemed with the loſſe of his ownVer. 33., This is ſtrife without victory, like that of Herod, that was exceeding ſorry for John Baptiſt Mar 6.26, 27, yet gave away his head; and, as Pilate, who though he had a good minde to ſet Jeſus at liberty, yet that he might not come under the wrath of Caeſar, delivered him over to the bloody JewesMat. 27.24. This is the fate of all hypocrites, to be cowards in all Conflicts with beloved luſts, and to fare accordingly.

Differ.Contrariwiſe, the true Chriſtian reſolveth to overcome living or dying.

He is reſolved, before the encounter, to fight it out to the laſt breath, to ſink the ſhip, rather then ſtrike ſaile to the enemy. He fighteth therefore paſt wearineſs, even till his hand cleave to his ſword. He hath a promiſe of victory, and therefore cannot ſuccumb or yield to the enemy as overcome by him. He ſtriveth confidently, becauſe lawfully 2 Tim. 2.5, according to the martial Law of Chriſt; omitting no endeavours, vigilancy or lawful means uneſſayed to gain the victory, and to keep the field. And therefore is aſſured, that what he cannot compaſſe by his own ſtrength, Chriſt the Arch-Duke of his faith Heb. 12.2, and Captain of his ſalvation Heb. 2.10, will accompl ſh for himRom. 7.24, 25.

Sampſon had the Sacrament of ſtrength in his haire, but this being loſt, he was foiled. The Chriſtian hath his ſtrength in his head, which none can divide from him. He can do all things through Chriſt that ſtrengthens him. None weaker then he of himſelf; yet when he is weak, then is he ſtrong, through him who is the Lord his ſtrength. And his ſtrength lies much in his prayer, for by prayer the Spirit of the Lord cometh upon him. Yet in the midſt of all his ſtrength, he will not be careleſſe, but vigilant, not fool-hardy to ſleight, or to tempt the enemy. He will not let a Delilah lie in his boſome, to try the ſtrength of his faith, rather he avoideth marching too near the enemies works or forts, ſhunning all occaſions and appearances of evil, the company of evil men, dangerous liberties, exceſſe in lawful pleaſures and paſtimes, that he be not ſnapt, or ambuſcadoed by the enemy at a diſadvantage; and as a true Champion and man of valour abſtaineth from whatſoever may hinder his march or opportunity of fighting the enemy in the open field. He will ſuffer no fawning luſt or tentation to come ſo near, or to be ſo bold as to cut off ſo much as one lock of his haire, to weaken his faith, and to diſable him in the day of battel, and ſo he becomes more then a Conquerour through him that loveth him Rom. 8.37, becauſe greater is he that is in him, then he that is in the world1 John 4.4.

Thus, this hypocrite fighteth as one that beateth the aire, rather then confidently ſheathes his ſword in the bowels of the enemy, or deſireth to do it: the true Chriſtian fighteth as Iſrael with Amalek, to deſtroy them utterly; the one fights without heart, and ſo is overcome of evil Rom. 12.21; the other fighteth in hope, and therefore overcometh the evil; the one fighting uncertainly, is certainly foiled; the other fighteth reſolutely, and is undoubtedly crowned.

This hypocrite hath victory over ſin without ſtriving against ſin.

How many wayes he failes in the Conflict, we have ſeen. 2. The Victory. If we look upon the Conqueſt, we ſhall finde him as much out in that. We have diſcovered his ſtrife without victory, which rendred his ſtriving bootleſſe; here we ſhall finde him boaſting much of victory without ſtrife, which renders the victory worthleſſe; and we may worthily doubt whether ſuch a victory deſerve the name, eſpecially againſt ſo ſtout an enemie. Satan uſeth not to go forth of a ſinful ſoul, without ſome violent ſtruglings. When our Saviour himſelf charged him to come out of the young mans body, and to enter into him no more, the ſpirit cried, and rent him ſore, and came out of him, but left him for dead Mar. 9.25, 26, much more will it prove ſo, where he hath had liberty to build ſtrong holds of ſin in the ſoul, when he comes to be diſpoſſeſſed thereof. Of this kinde, we may well ſay with our SaviourMat. 17.21, that it goeth not out, but by much fasting, prayer, and ſtrong fits of Convulſions in the ſoul; here the devil will not be complemented, nor charmed out, he muſt be thruſt out with much ſtruggling and wreſtling by head and eares, or he will hold his poſſeſſion.

Where Satan hath hope to return, and doth but as it were, fetch a walk into the wilderneſſe, that he may come back and bring ſeven worſe ſpirits with him Mat. 12.45; no marvel if he ſeem to go forth eaſily and pleaſantly. So is it with ſin, if i be permitted to go and come at pleaſure, as the young vipers are ſaid to run in and out at the mouth of the old one, then it will depart without much noiſe or ſtruggling. But if this hypocrite were once reſolved (as he is not) to give his luſts a bill of divorce, he would ſoon find them to tear and rent him in another manner, then ever they have done; he would quickly feel a wreſtling and tugging, that would make him to cry out with a witneſſe, O wretched man that I am, who ſhall deliver me from the body of this death Rom. 7.24?

On the contrary, the true Conqueſt is attained by fine force. Differ.

The Chriſtian knows how he came by his victory, and what it coſt him. He can ſhew the wounds, or at leaſt the skars of them all his life after. He never mounteth the chariot of triumph, but he fought luſtily, and bled ſoundly for it before. He is able to remember and tell the many plunges, and ſtrong throws that his ſoul endured in the travel of the new birth. Yea, becauſe the conflict ſtill remaineth, as after-paines follow a woman newly delivered of the fruit of the womb, he ſtill findeth returnes of that Agony; the fleſh luſting againſt the ſpirit, and the ſpirit againſt the fleſh Gal. 5.17, and, as it were, the ſeed of the woman, the new creature continuing ſharp warre on the one ſide, with the ſeed of the ſerpent, which is the old man corrupt, on the other ſide.

Wherefore, as Rebecca felt in her wombe a ſtrange ſtruggling, as the contention of two Nations within her, when ſhe was with childe of Jacob and Eſau Gen. 25.22 23., ſo every Chriſtian hath in his ſoul an epitome of thoſe two great Cities, to wit, of Jeruſalem and Babylon: of God, and of Satan; perpetually contending one with another to deſtroy each other. But God that comforted Rebecca with this, that the elder ſhould ſerve the younger, doth alſo comfort the conflicting Chriſtian with aſſurance, that the old man ſhall be ſubdued, and brought more and more under the power of the new, till he be utterly waſted, and totally deſtroyedRom. 6.6

Thus, this hypocrites victory is like that imaginary breaking of the Babyloniſh yoke from off the neck of Zedekiah and Judah, vainly propheſied by Hananiah Jer. 28.2; when yet they remained under it many yeares after, with greater oppreſſion: the victory of the true Chriſtian is the fruit of a fierce battel, carried on furiouſly, till his garments be rolled in the blood of his enemies Iſa. 9.5; the victory of the one is like the atchievement of Adonibezek, who cut off the thumbs and great toes of threeſcore and ten Kings, but ſlew not one out-right; the Conqueſt of the other is like that of Sampſon, that ſlew the Philiſtines heaps upon heaps Judg. 15.16, without giving quarter to any.

This hypocrite hath not a victory, but only a ſhew of it.

He is a true miles glorioſus, he brags of more victories then ever he ſaw battels; but as his victory is without fight, ſo his triumph is without victory. He that only muſters inſtead of fighting, will brag inſtead of overcoming. Hence he preſumeth and boaſteth that he hath eſcaped the corruptions that are in the world through luſt 2 Pet. 1.4, when he hath only more cunningly covered them from the view of others, as Rachel ſate upon her fathers idols, under a pretence of modeſtyGen. 31.34, 35, to hinder his diſcovery of them. If he have put on a demure countenance, a plain habit, a ſubmiſſe accent, theſe are his Inſignia victoriae, the badges of his Conqueſt. But as ſome had Conſular, others Queſtorian Enſignes in Rome, that never were Conſuls nor Queſtors, ſaith Tacitus; ſo, many an hypocrite triumpheth as a Conquerour, that never bore the brunt of a battel againſt ſin.

Satan laughs to ſee ſuch mock-Trophees ſet up, as wiſe men did at thoſe of the Jeſuites, when by publick Edict they were baniſhed France, they erected a pillar in token of their baniſhment, yet nevertheleſſe they had ſtill private acceſſe to the boſome of the King; ſo doth Satan erect pillars to proclaim his baniſhment from this hypocrites territories, when yet he hath free liberty to ſet up a new throne in his heart, and in ſecret to ſit on it ſo often as he pleaſeth. Hence this hypocrite is in no better caſe then the Trojans, by admitting the horſe which the Grecians feigned to leave behinde them as a teſtimony of their flight, in the bowels of which horſe lay the death of the Trojans. He ſuppoſing a victory when there is none, is many times a meanes to convey advantages to the enemy, whereby he that doth it may be more ſurely and ſpeedily cut off. He that boaſteth of conquering Satan, while yet he hath a throne in that mans heart, doth but give Satan a fairer opportunity to enſlave him for ever.

Differ.On the contrary, the Christian hath a true victory, as appears by his deſire of further Conqueſt.

He is ſtill, either overcoming or purſuing his Conqueſt, never idle, never at that pitch, that he thinks he hath done enough. He is either ſorrowing for ſin committed, or in deſire and fervent expectation of grace to be revived; or under Vow and Covenant of obedience to be performed, never without ſome action or deſign for further rooting out thoſe Canaanites and Philiſtines, that yet remain in his ſoul uncrucified. He never cries victory ſo long as one enemie remaineth unſubdued.

Thus, this hypocrite is like the bragging Spaniard in eighty eight, that cried Victory, Victory, on land, while their fellows were ſinking in the ſea: the true Chriſtian gives notice of his victory, as Cuſhi to David, when the Lord had avenged him of all thoſe that roſe up againſt him 2 Sam. 18.31: the one boaſteth before the battel, as Goliah of giving Davids fleſh to the fowles of the aire, and to the beaſts of the field 1 Sam 17.44, yet was himſelf afterwards made their food by David Ver. 51; the other is as Moſes and the Iſraelites, who firſt ſaw the Egyptians dead upon the ſhore Exod. 14.30, before they began their Song of triumph and praiſe.

This hypocrites victory is not total.

Where he makes greateſt ſhew of victory, it is at moſt but a peece of a victory. He overcometh ſome vices, but not all. If he break and rout the Van, he leaves the Rere untouched. If he cut off the wings, yet he ſets not upon the Phalanx, or main battel; his ſpecial ſin that remains whole and entire, and keeps its ground. Horod did many things, and left (no doubt) ſome of his ſins, at the Baptiſts preaching; but not his inceſt: nay, he after beheaded him that would have cut off that head and Maſter-ſin. Judas (in all likelihood) amended ſome things, cut off ſome enemies to his ſoul (elſe he had not been fit to have been at all of Chriſts retinue;) but not his covetouſneſſe and falſe heart; he was ſtill a thief, ſtill a devil. Still the fat ſheep bleateth, and the fat oxe loweth, after all Sauls execution1 Sam. 15.14; the ſpecial ſin ſtill liveth, and (as Agag) not fearing death, yet reigneth. Or, in overcoming one ſin he is overcome by another; as young gallants having ſpent their bodies and goods in the devils ſervice, in a way of leudneſſe and luxury, become weary of that, and ſerve him in another kinde, turning Papiſts and Traitors; or, of waſtful Prodigals, become covetous Mammoniſts, and ſo he doth not ſo much overcome ſin, as exchange it, and commute with God or any other that will traffick with him for ſuch helliſh wares.

And even in thoſe very ſins wherein he ſeems to be a Victor, he is not changed in himſelf, nor are thoſe very ſins dead, but only caſt into a ſwoon. Pilum, non mentem; he may have changed his haire and hue, but not his minde; he may hamper and halter ſin, but he puts it not to death. The wolfe is a wolfe ſtill; 'tis as unſafe to truſt him now, as heretofore. The horſe is an horſe ſtill, although he have a bridle in his mouthPſal. 32.9, yet beware of his heelsDeut. 32.15. Such is this hypocrite, in whom ſin is repreſſed, but not ſuppreſſed, not totally vanquiſhed, at leaſt not hewen in peeces. Such Jades will one time or other break bridle, or run away with it in their teeth: for, in violent tentations, and in luſts grown ſtrong by reſt, neither nature, nor reaſon, nor common grace is ſufficient. Haman for a while refrained himſelf, and thought to let Mordecai alone to periſh with the reſt of his people whom he had deſtinated to deſtruction, for his malice to Mordecai; but at length his rage and paſſion grew into ſuch a flame, as put him out of his fence, and cauſed him to run furiouſly upon his own deſtruction, by haſtning revenge upon Mordecai, before the fatal day could come upon the reſt devoted to ſlaughter with him.

Contrarily, the true Chriſtians care is to ſubdue all ſin. Differ.

Whereſoever he findes an enemy, be it but a Scout or a Spie, he fights him, he makes not ſo much as a truce with any, much leſſe a compoſition to let the enemie go away with bag and baggage, with colours flying, and bullet in the mouth. He takes all that he can light on, gives quarter to none that he taketh in battel. And ſo careful is he to rid the field of all, that he ſtands armed in the field, after he hath beaten and vanquiſhed all that appeared, and prepares for ſuch as are yet undiſcovered, as David, that not only endeavoured to ſubdue all his known ſins, and to be kept from preſumptuous ſins, but prayed alſo to be cleanſed from his ſecret faults Pſal. 19 12; not which he cheriſhed knowingly (for of this ſort he had nonePſal. 119.104 Pſ. 139.23, 24) but which he had not yet diſcovered in himſelf, or not understood to be errors.

He repenteth (at leaſt in the general) of unknown ſins, as well as of ſins known. And although the victory be in this life, in ſome ſenſe imperfect, for that all the rebellions, mutinies and lurkings of ſin be not abſolutely taken away; yet he is ſure to provide ſufficiently againſt the reign and quiet poſſeſſion of any ſpiritual enemie whatſoever. The power of grace chargeth through, and through the whole body of ſin, and casteth down, not only the actings but the very imaginations, and every high thing that exalteth it ſelf against the knowledge of God, and bringeth into captivity every thought to the obedience of Chriſt 2 Cor. 10.5. He leaveth no member unmortified, no ſin unſubdued, even when the reliques and remaines of ſin be not wholly grubbed up.

Nor doth he loſe ground in one place, while he gaines in another. The mortifying vertue which he draws from the death of Chriſt, hath its influence upon the whole old man Rom. 6.6 within him, although perhaps he employ it more eſpecially againſt ſome particular members of the body of ſin. As when Chriſt curſed the fig-tree in more ſpecial reference to the branches that bare no fruit, the whole tree immediately withered Mat. 21.19, 20. All ſin in him is not only tamed and brought under, that it cannot domineer, rage and rant, as formerly it did, but hath received its mortal wound whereby it languiſheth and conſumeth away more and more, nullis medicabilis herbis, as being paſt all recovery, and haſtning to not only a diſſolution, but to a total annihilation.

He is not only changed in his converſation, but in his inclination alſo, becauſe partaker of the divine nature, having eſcaped the corruption that is in the world through luſt 2 Pet. 1.4. He is not as Eſau, that for a time diſſembleth hatred, with intent of further miſchief at a fitter ſeaſonGen. 27 41, (which is to ſtop ſin, not to deſtroy it; to delay the execution, not to cut off the power of corruption:) but he is become like Jonathan, content that David ſhould be King, and himſelf a ſubject, that Chriſt ſhould reign to the deſtroying of all within him that ſhould oppoſe Chriſt, although it be to the cutting off of his right hand, or to the plucking out of his right eye.

Thus, this hypocrite is as Saul, who pretending to have obeyed the Commandment of the Lord in deſtroying the Amalekites, ſpared Agag, and the beſt of the prey, and therefore was rejected; the true Chriſtian is as Samuel, who hewed Agag in peeces, that the voice of the Lord might indeed be obeyed, and was accepted. The one is as Ahab, letting go a man, to wit, Benhadad, appointed to deſtruction 1 King. 20.42, at the ſiege of Samaria: (for which Ahab afterwards, at the battel of Ramoth-Gilead, loſt his own life:1 Kings 22.34, 35) The other is as Joſhuah, who in fighting the Lords battels, ſmote all, and utterlie destroyed all that breathed, as the Lord God of Iſrael had commanded Joſh. 10.40, and was himſelf under conſtant protection.

This hypocrites victory is not well maintained.

If he overcome, yet as Caeſar ſaid of Pompey, he cannot uti victorià, manage the day to the beſt advantage. He may worſt his adverſary, and be Maſter of the field at preſent: but he purſues not the victory ſo as to prevent the rallying of the enemie, or ra ſing of new forces to fight another battel. If the devil be driven out of the eyes, out of the mouth, or out of any part of the outward man, yet if ſtill he be ſuffered to keep the Caſtle of an unſanctified heart, he is all this while no great loſer, nor this hypocrite a gainer, even when he wins the field; becauſe he doth not purſue the enemy, etiam in castra, even to his Camp and City, and ſubdue both, before he be able to make head again.

This hypocrite may ſo far prevail, as to abate the impetuouſneſſe of ſome ſinful luſts for a ſeaſon, as Davids muſick for a time wrought on Saul to allay his fury and phrenſie, but not to cure it. So is it with the hypocrite in the caſe of affliction alſo, as with Balaam, while death was before him, he forbare to curſe the people of God; but being at more liberty, when he ſaw he could not bring Gods curſe upon them, he and the devil joyned counſels to put them into a way to bring it upon themſelves, by yielding to eat things ſacrificed to idols Rev. 2.14, that thereby they might ſatisfie their luſts upon the Midianitiſh women, who (by the counſel of Balaam) went out to tempt the Iſraelites all they could, and then, when their luſts were in a flame, put the Iſraelites upon the ſacrificing to idols, before they would proſtitute their bodies to them.

As Joaſh ſmote thrice upon the ground with the arrows which he had in his hand, and then ſtayed, whereas he ſhould have ſmitten five or ſix times, and then had he ſmitten Syria till he had conſumed it, when now he ſhould ſmite it but thrice 2 Kings 13 18.19. So this hypocrite repelleth ſin once, twice, perhaps thrice, but no more; and every time more faintly then other, but for want of conſtant purſuit, is never able to make a compleat Conqueſt. Yea, even in repelling he is inured to tentation, and every time taketh a little taſte of the ſweetneſſe of ſin, till at laſt he yieldeth, and is willingly overcome; as ſome moral Papiſts at firſt ſtartle at any motion to engage in Treaſon, but at every freſh aſſault become more yielding, till at length they become deſperate Traitors.

Conſcience is a plain dealer, but concupiſcence is crafty. Hence it is, that conſcience is often overtaken and abuſed. The often hearing of evil, the wiſhing it lawful, the vain diſtinctions made by ſome men, whoſe wit is too good for their conſcience; do at length ſilence and benumb conſcience, that it cannot longer hold out againſt the tentation. Even upon victory men are apt to grow ſo ſecure, as to loſe more by their ſecurity, than they won by their victory. To neglect a beaten adverſary as weak, is dangerous: for it gives great advantage to the enemy, or to any that will take up weapons for his reſcue, as we ſee in the caſe of the Amalekites, who having ſacked, ſmitten and burnt Ziklag, fell afterwards to eating, drinking and dancing, becauſe of the great ſpoile they had taken. David came among them, and ſmote them from the twilight, even unto the evening of the next day, and recovered all that the Amalekites had taken away 1 Sam. 30.16 17, 18; ſo is it in the moſt ſpiritual conflict of this hypocrite, in whoſe Camp, in ſtead of keeping a ſtrong guard, and perpetual ſending out of Scouts, there is nothing but eating, and drinking, and riſing up to play Exod. 32.6, after a victory.

Contrariwiſe, the Chriſtian ſtill purſueth, Differ. and ſo perpetuateth his victory.

He is as Marcellus, of whom Hannibal made this obſervation, that he was always conquered, or conquering; if conquered, ſtriving to recover his loſſes; if conquering, ſtill purſuing the victory. If he be foiled, he riſeth up afreſh, and every time more mighty, and more puiſſant; becauſe thereby made more humble, more lothing himſelf, more out of love with the world, more acquainted with Satans wiles and depths, and every way more pliable to Gods diſpenſations. If he conquer, he doth not change the ſound of the Drum and Trumpet into the noiſe of the pipe, nor fighting into daliance. But rather reſolves Canitiem in galea premere, to thruſt hoary haires into his helmet, as if he had none ſuch. He is Veteranus, an old beaten ſouldier, but not emeritus, one that ſues to be diſcharged from further following the warres, from which he knowes there is no diſcharge on earthEccl. 8.8.

He is no leſſe careful to maintain the victory than to get it. He knoweth that as ſickneſſe, ſo ſin is moſt dangerous in the relapſe. He conſidereth that ſin is as the ſea, that if it be ſhut out, will ſhove hard to get in again. Therefore as the Zealanders are careful to obſerve tides, and to maintain their banks; ſo is it with the Chriſtian: his care makes him fearful, and his feare diligent to prevent deſtruction, which without conſtant care and diligence cannot be prevented. Indeed, if every thing had its due, the ſea ſhould cover Zealand, ſo as that ſhould be all ſea, and no land: ſo would it be with our nature, unleſſe the prey were taken from the mighty, and the lawful captive delivered Iſa. 49.24.

Our nature is a very Sea land, or rather Sin-land, won from the Ocean of ſin, which would overflow all, as it was wont to do, but that God by his grace firſt made the dry land to appear, and ever after, ſet barres and bounds to the ſea of ſin, to ſtay the proud waves thereof. For he that giveth victory to the Chriſtian, after victory addeth wiſdom, to make him more watchful, and to continue to uſe the meanes with more care, and hope of ſucceſſe.

Thus, this hypocrite after all his victories is like Sampſon, ſleeping in Delilah's lap while ſhe cuts off his locks, and expoſeth him to the power and rage of his enemies; the true Chriſtian is as Job, who all the days of his appointed time will wait and watch till his change come Job 14, 14; the one by ſecurity is made a ſlave after Conqueſt, the other by vigilancy becomes a perpetual Conquerour, no more ſubject to his former ſlavery.

This hypocrite is moved, but not removed from his old courſe, or love of ſinne.

As a tree ſhaken with the winde ſettles again, and that more firmly: ſo it is with this hypocrite. Ahab was moved with the meſſage of Elijah, for he rent his cloathes, put ſackcloth upon his fleſh, and faſted, and lay in ſackcloth, and went ſoftly 1 King. 21.27; yet ſtill he hated both Elijah and Micaiah, ſtill he kept the Vineyard of Naboth, for which he had been reproved. Felix trembled to hear of the laſt judgement, yet ſtill loved bribes, and his fingers itched after themAct. 24.25, 26. The Officers of the Phariſees were aſtoniſhed, Never any man ſpake as this man John 7.46, yet they were turned by the ghoſtly counſel of their Maſters afterwards to apprehend him. And they who came to lay hold upon him, at firſt fell to the ground backwardJohn 18.6, yet at length took Jeſus and bound himVer. 12. He is a reed ſhaken with the winde, but ſtill continueth faſt mored in the mire.

Differ.On the contrary, In a Chriſtian ſin is not only ſhaken, but pluck't up by the roots.

His heart is not only aſtoniſhed, but opened and ſoftened. He is not only convinced of ſin, but converted from it. He looks upon ſin as an enemy that will be his deſtruction, which before inſinuated by flattery as a feigned friend. Therefore he labours not only to diſcover, but to confeſſe and forſake it, that he may finde mercy. For well he knoweth, that God will ſurely wound the head of his enemies, and the hoary ſcalp of ſuch a one as goeth on ſtill in his treſpaſſes Pſal. 88.21. He turneth himſelf from all his tranſgreſſions, and ſo iniquity proves not his ruine Ezek. 18.30. He caſteth away ſinne as a menſtruous cloth, ſaying unto it with deteſtation, Get thee hence Iſa. 30.22.

Thus, this hypocrite is as the door upon the hinges, that turneth this way and that way, but never turnes off; the true Chriſtian is as Sarah, caſting out the bond-woman and her ſon, (luſt and all the ſpawn of it) out of the houſe; the one makes ſin to ſhift roomes, and to lurk for a ſeaſon; the other baniſheth ſin out-right, without all hope of returning.

This hypocrite forbeares the evil of ſinne, without love to the contrary good.

He is as the dog that forbeareth the meat which is before him, for fear of the cudgel that is held over him. He ſees and feels the ſmart and damage of ſinne, and therefore dares no longer to commit it; but he wiſheth all miſchief to him that is the rod or inſtrument to puniſh him. Some malefactors leave ſin upon that account only that they are puniſhed for it, but hate the Magiſtrate, the Officer, the Law; ſo this hypocrite being reproved for his ſin, forbears (it may be) the acting of ſin, but takes no pleaſure in the Word that condemns his ſin, nor in the Miniſter that reproves him for it. He that is not truly reclaimed from evil, will never love the meanes that might make him good: being evil himſelf, he cannot but hate the good, and love he evil Mic. 3.2, becauſe this is moſt ſuitable to his natural temper and diſpoſition of heart and affection. Every one loves his like, and hates his oppoſite, although with his mouth he may ſhew much love Ezek. 23.31.

Differ.On the contrary, the true Chriſtian repenting, not only loves that thing which is good, but loves all that furthered his repentance.

He is a man transformed, that now ſeeketh good and not evil Amos 5.14, therefore he hateth the evil, and loveth the good Ver. 15. The very frame of his heart is now ſo altered, that it cloſeth with good wherever he findeth it; and they are moſt welcome to him that ſhew him the way unto it. His heart is knit for ever to that Servant of Chriſt, that firſt fell ſharpeſt upon his formerly beloved luſts, and was made the inſtrument of his Converſion, how much pain ſoever he put him to in the throws of the new birth; And he profeſſeth himſelf beholding to the meaneſt Miniſter of Chriſt, that reproveth any thing amiſſe in him. Above all he delighteth in that Word which wounded him, or rather ſlew ſin in him. He is ſtill of his minde, that not only ſaid it, but prayed it, Let the righteous ſmite me, it ſhall be a kindneſſe; and let him reprove me, it ſhall be an excellent oyle which ſhall not break my head Pſal. 141.5; He kiſſeth that rod that laſheth his luſts to purpoſe, which he accounteth the greateſt kindneſſe; and prizeth that reproof that breaketh the head of Leviathan, (his ſtrongeſt luſt, that crooked ſerpent Iſa. 27.1) as the moſt precious o le, or balſome, for the healing of not his head only, but heart alſo, that was before wounded by ſinne.

He can acknowledge himſelf a debtor even to the Jewes, (who deny and hate Chriſt,) becauſe from them came the Oracles of God, the Word of God, the Fathers, the Prophets, Apoſtles; yea, and Christ himſelf according to the fleſh Rom. 9.5. He loves all meanes of his ſpiritual good, and eſpecially ſuch as have been the inſtruments to draw him to repentance: not out of a baſe fawning humour, in hope they ſhould afterwards ſpare him the more; but out of the real joy of his ſoule, to finde his ſin ſo laid open, as to make his own heart to loath and abhorre it. He looks now upon ſin as his greateſt enemy, and therefore cannot but be moſt beholding to him that is moſt dextrous and ſevere in doing execution upon it.

Thus, this hypocrite is as Eſau, whom the feare of Iſaac withheld from murdering of Jacob, when yet he wiſh't with all his ſoul the death of his father, that he might accompliſh that murderGen. 27.4, the true Chriſtian looks upon any man that preventeth his commiſſion of ſin, as David upon Abigail in ſtaying him from the ſlaughter of Nabal 1 Sam. 25.32, 33.; the one loves the ſin which he forbeareth, the other loves the perſon which gives a ſtop to his ſin.

This hypocrite would keep ſin under, but not cut it off; and ſhews compaſſion where he ſhould deſtroy.

As the Iſraelites (weary of fighting; or,The Conqueſt. minding more the planting of themſelves, than the ſupplanting of Gods enemies,) made the Canaanites tributary, but did not caſt them out, (which after coſt Iſrael deare;) ſo this hypocrite maketh ſin a tributary, (and as he thinks, a Contributor) to his honour, profit, pleaſure, &c. in ſtead of utter extirpation. He cares not much for ſwearing or drinking, or ruffling and ranting, &c. And therefore will not ordinarily uſe them, nor ſuffer them to keep him company, but keeps them under, and at a diſtance, or s a dog in a chaine, to let looſe when he ſees occaſion: but yet when he is among thoſe Gentlemen, or rather degenerate ſlips of noble ſtocks that are for deboſhery, there theſe baſe Canaanites, theſe noiſom luſts, ſhall be called for to contribute ſomething to this hypocrite, to manifeſt him to be a compleat Gentleman, or rather beaſt. Or, if he have no minde to flatter, he can ordinarily refrain his lips; yet, if it may commend him to great perſonages that can advance him, or his deſignes, or if it may inſinuate into any others whom he hath any purpoſe to make uſe of to ſerve his turn, he can uſe it. The like may be ſaid of other ſins, which he thinks may at any time be uſeful, to promote his corrupt intereſt or projects, till theſe ſins, as Canaanites unduly ſpared, come at length to ſhake off the yoke, and to get the Maſtery.

As Saul, he lookt upon Agag as one deſerving ſome compaſſion: ſo he looks upon ſome ſins with a more favourable aſpect, thinking it no great harme to let them live; as namely, petty oathes, vain words and communication, in requeſt among perſons of quality with whom he converſeth; theſe he thinks have no great harme in them, and therefore he bears with them in others, (as Joſeph in Pharaohs Court) without reproof, till he at length learne to uſe them himſelf without remorſe. Theſe he thinks are no great matters, not worthy the taking notice of; ſo for dalliance and wantonneſſe, &c. not conſidering that they are the children of the conquered enemie; and may not theſe do hurt another day?

Nay, he is ſo tender of the reputation of ſome ſins, that though he keep them under, yet is very careful not to put them to open ſhame; wherein, he favours himſelf, becauſe loth to diſgrace that luſt which was once his harlot, and with which he may fall in league again. He ſeemes very unwilling to deface the Monuments of ſuperſtition, under pretence of a venerable eſteem of Antiquity. O what pity to pull down ſo many faire Monaſteries built by the devotion of our forefathers! He would rather have counſelled to leave the cage, which might have been a meanes to call in the birds again.

Contrarily, the true Penitent will take a full revenge upon all ſin, Differ. without concealment or compaſſion.

After victory followeth ſlaughter, when once the enemie is under his power. As the Romanes in their Triumphs, ſlew their captived enemies at the door of the Capitol; ſo the true penitent ſeales his victory with the ſlaughter of ſin, at the foot of the Croſſe of Chriſt, that is to ſay, his death; although he cannot arrive at the utmoſt and ultimate degree of compleat mortification, till by death he be ready to enter the Capitol of glory.

He will not ſhew ſo much favour to his ſin, as Joſhuah to the cheating Gibeonites; he will upon no termes give it any quarter, nor reſerve it for any uſe, no not ſo much as for hewing of wood, or drawing of water Joſh. 9.23. He will not be beholding to Symony for a living; to flattery, for an office; to profaneneſſe, for the love and good opinion of evil men; nay more, not to a lie for a Kingdom: He ſetteth an Anathema upon every ſin, as Joſhuah upon Jericho. He devoteth it to utter deſtruction, and ſo he doth all ſuch too that ſhall go about to re-build it in his heart.

He ſo deteſteth, that he detecteth ſin wherever he findeth it, although in his own boſome. Therefore he not only repulſeth, but reproacheth it. He looks not on ſin as an enemy that may be reconciled, or that can repent with him, and beare him company in his change; therefore he loads ſin with reproach, and counts it his own ſhame Jer. 31.19, folly Pſal. 85.8, and beaſtly ignorance Pſal. 73.22.

In old time, the houſes of notoriouſly wicked men were turned into Jakes; as Jehu did the houſe of Baal, when he deſtroyed that idol out of Iſrael; ſo doth the penitent deal with ſin, he will not ſpare ſo much as the name, the memory of it, but let it rot and periſh. He not only ſlayeth ſin, but puts it to the moſt ignominious death that he can. He crucifieth the fleſh with the affections and luſts Gal. 5.24, which is a ſhameful kinde of death. And as for the ſpoiles of ſin, he layes them not up, to look upon, but rends and tears them in pieces, and throws them out to the dunghil, no more to entice.

Here it is (and in this caſe only) that he puts off all compaſſion, and pronounceth, Quid niſi vae victis? what remains to captives but wo and ruine? He purſueth his advantage in the height of hatred of this ſoul-deſtroying enemy, to the utter rooting out (ſo far as he can attain) of all ſeeds of, and encitements to ſinne. As the women of Midian, who had known man by lying with him, were to be ſlain as well as the males, becauſe they had corrupted the people of God in the matter of Peor Num. 31.16 17.; And as the children of Babylon were to be daſht in pieces for their fathers crueltyPſal. 137.9; ſo whatever is a mother or childe of ſinne; or a motive, or incentive to it, is ſo abominable to him that truly repenteth, that he exerciſeth all the ſeverity and cruelty he can upon it, hating even the garment ſpottted by the fleſh Jude 23.

Thus, this hypocrite is as Lot, for the ſparing of Zoar Gen. 19.20, thinking ſmall ſins, if chained up, will do no great harme; the true Chriſtian deales with ſin, as Iſrael was commanded to do with Amalek, ſlaying not only man and woman, but infant and ſuckling, and utterly deſtroying all that they had Gen. 38.23. The one deals by ſin, as Judah by Tamar, after ſhe had carried away his ſignet and bracelets, ſaying, let her take it to her leſt we be aſhamed; the other deales by it, as David by his ſin, after his thorough repentance, ſetting a brand of ſhame upon himſelf and it, to the end of the world; the one is merciful where he ſhould not ſpare, the other ſpareth not where God calls for ſeverity.

This hypocrites revenge (if any be for ſin) is rather upon others then on himſelf.

The taking revenge upon ſin, or for ſin, is one part of the penitents work, that will approve himſelf to be clear 2 Cor. 7.11, (not of not committing, but) of the guilt of, and continuance in the ſin repented of. Therefore this hypocrite, who is the true penitents Ape, will labour in this as well as in other particulars required in repentance. But as he halteth in them; ſo in this, his revenge is rather taken upon another mans back then his own. He attributes his own ſin to the bad counſel, example, inſtigation, or tentations of others, rather then to the baſeneſſe and wickedneſſe of his own heart. As Adam would have had ſin to be revenged on his wife, not on himſelf, and ſhe, upon the Serpent. So this hypocrite ſeekes to put off his ſin to others, that the revenge may light any where rather then where it is moſt due.

When he is taken in his ſin, or afterwards diſcovered, ſo that he muſt come to ſhame for it, no thief on the gallows will be more ready to cry out againſt his companions, counſellors, temptors, yea, his very Parents and Governours for their cockering and indulgence, as if but for them he had never been ſo bad, nor come to ſuch a ſhameful end; then this hypocrite will be in complaining of others, that he hath been the worſe for them; but never confeſſeth that they have been the worſe for him: which does him no good, but only to keep him off from true repentance, by omitting that revenge which a true penitent ever takes upon himſelf? ſuch revenge ſhall not be wanting in hell, where ſuch as have been brethren in evil, ſhall not ceaſe to gnaſh their teeth one at another, and thereby encreaſe the torments of each other, as here they have encreaſed one anothers wickedneſſe.

And if the hypocrite happen to ſtrike nearer home, and to take revenge on himſelf (as ſometimes it hapneth) he takes revenge upon his bodyCol. 2.23, rather then upon his ſoule; he puniſheth nature, not ſin; Gods creature, not Satans miſcreant; and ſo, in ſtead of taking revenge on Gods enemie and his own, he falls foule on Gods ſervant, and ſuffereth that to eſcape, which indeed was the Traitour to both.

Contrariwiſe, the Chriſtians revenge is upon himſelfe, Differ. or within himſelfe.

The true penitent is ſo great an hater of ſin, apprehending it as that which hath done him more miſchief then all the world, yea, then all the devils in hell hath or can do him, without the help and aſſiſtance of that arch Traitour within him, that he cannot but daily meditate revenge, and falls foule upon it wherever he findes it; and the nearer he findes it to himſelfe, the more he layes on upon it: as a man will let flie at a thief found in his own houſe, with greater fury, then if he caſually met him in another place, becauſe he puts him in more danger at home, and may do him more miſchief.

He may moſt truly be called 〈 in non-Latin alphabet 〉 , one that puniſheth himſelf, (as the Oratour tranſlates it,) or rather, one that tortureth and tormenteth himſelf by way of the ſharpeſt revenge, (as others out of Iſocrates and Thucidides render it See H. Steph. in 〈 in non-Latin alphabet 〉 .,) not as Menedemus in the fabulous Comedy, for to act a part on the ſtage only, as the hypocriteHe utontim. Act. 1. Scen. 1. ; but as holy Job in the ſacred Poeme of his life, who really performed what is written of him; I abhorre my ſelf, ſaith he, and repent in duſt and aſhes Job 42.6. He ſaith not, I hate my friends that provoked me. It was God, not Job, that had the controverſie with them. He looks only after his ſin, and falls foule upon that leaving his friends to God, not without praying for them Ver. 8, 9; while he lothed himſelf.

If others ſpare him, he will not ſpare himſelf the more for that, but rather do that with more ſeverity, which they out of policie, flattery or negligence have omitted. When Hannibal, in policie, ſpared Fabius his fields, wherever the Carthaginian Army came, on purpoſe to render Fabius ſuſpected of the Romanes, Fabius himſelf gave order for the burning of his own fields, to take off that jealouſie, and thereby out-witted his enemie. So when Satan or the world ſeems to ſpare a true Penitentiary, thereby to draw him under ſuſpition, he will be his own judge, and be ſure not to be partial to himſelf. That which is the ſeat of ſin, ſhall be the ſubject of revenge. Even the right hand, the right eye, the right foot offending, ſhall pay for itMat. 5.29. &c. Not the natural members of his body, but the ſpurious members of the body of ſinCol. 3.5. Totus diſplicet ſibi. He is altogether at oddes with himſelf. He mortifieth the deeds of the body, neither by the body, nor by the ſoul: but by the ſpirit mortifying the body of ſin, both in ſoule and body. He cries out to the faithful Miniſters, in me convertite ferrum, turn your ſharpeſt ſwords againſt my luſts.

Thus this hypocrite is like Saul, who when Samuel reproved him for ſparing Agag and the beſt of the ſpoil, put that off as the act of the people 1 Sam. 15.15; the true penitent is like David ſpeaking to the Lord, when he ſaw the Angel that ſmote the people, Lo, I have ſinned, and I have done wickedly: but theſe ſheep what have they done? Let thine hand, I pray thee, be againſt me and my fathers houſe 2 Sam. 24.17; the one cares not who ſuffers for his fault, ſo himſelf may eſcape; the other willingly ſuffers for his offence, although others perhaps as deep in the ſin as himſelf, go without puniſhment.

This hypocrites revenge on himſelf is with great favour.

If God command him to mortifie his members which are upon earth Col. 3.5, he is very tender and loth to uſe the knife too much, much leſſe the ſword, to ſlay ſin out-right. As ſome could be content to take phyſick, ſo it would not make them ſick; and to go to the Chyrurgion, were it not for the ſmart; ſo he could be content to be mortified, ſo it may be without much trouble and paine. If the Miniſter cut and lance his beloved ſin, and ſet conſcience on work to ſearch and dreſſe him, he is ready to ſay as Zipporah to Moſes, O bloody husband! becauſe of this Circumciſion Exod. 4.26. He is content ſin ſhould die in time, but not killed at preſent, ſo far as to kill his affection towards it. He had rather ſin ſhould live, although he adventure all for the life of it, than ſo far to deny himſelf, as inſtantly to let it be ſlain out-right in his boſome. If he admit of any ſorrow for ſin, it is but ſuch as a ſmall matter will cure: He will be ſure not to ſorrow to death, nor as others that have no hope. He can eaſily put a period to his grief for ſin by any falſe comfort, by whomſoever applied; and is willing to hear of any extenuation of his fact, as Alexander, Plutarch. in Alexand. who ſeemed to be much affected, even unto the refuſing to live, for his murthering of Clitus, his familiar friend, yet was ſoon comforted by Calisthenes, or rather by Anaxarchus, perſwading he had done no more than became a King and Conquerour, to whom belonged the giving of Lawes, and the ſetting the bounds of juſtice, and injuſtice.

Indeed if he ſet up a revenge of his own, or mans invention, which may cauſe him rather to be admired by the Spectators, than to be truly humbled in a way of Gods appointment, there he will lay on and not ſpare, beyond all reaſon or warrant, as Baals Prieſts, who cut themſelves with knives and lancers, till the blood guſhed out upon them 1 King. 18.28; and as the ſuperſtitious Papiſts, who whip themſelves without mercy, ſome for hire, as the old Order called Flagellantes, againſt whom Gerſon of Paris wrote ſharplyJoan. Gerſ. Cont. Secta ſe Flagellantium., ſome for vain-glory, and a falſe opinion of merit. Herein the hypocrite will faſt, weep, deny himſelf all comforts of life; yea, perhaps give his body to be burnt, as ſundry hereticks have done, witneſſe Legat and Wightman, the one burnt in Smithfield, the other at Litchfield for horrid hereſies and blaſphemies, about the yeare 1611. Every one that ſets up for himſelf, will beſtow moſt pains in driving on his own project to the utmoſt; ſo will corrupt nature, when it preferres her own invention before the way and minde of God. This makes our hypocrite more zealous in his owne way, than in the courſe of Gods preſcribing. He that will favour himſelf where God calls for ſeverity, will be ſevere enough where God requires it not at his hands.

Differ.On the contrary, the true Chriſtian repenting, deales more roughly with himſelf than with any others.

He is not unwilling to cheriſh nature: for no man ever yet hated his own fleſh Eph. 5.29, unleſſe a monſter of nature. But if nature grow unruly, and with Jeſhurun, waxen fat, fall to kick againſt God and his wayes, he will then tame that proud fleſh that would ſoon draw him to forſake God that made him, and lightly to eſteem the rock of his ſalvation Deut. 32 15. Therefore he takes her down by abſtinence and mortification. If he perceive his eyes (like the eyes of a fool) apt to wander to the ends of the earth Prov. 17.24; or his tongue begin to run the wilde-gooſe chaſe through the worldPſal. 73.9; He keeps his ſenſes cloſe priſoners, he lets not ſin to have ſo much as a window or loop-hole to look out atJob 30.1; he will keep his mouth with a bridle, that he offend not with his tongue Pſal. 39.1. He will not ſuffer that in himſelf, which he dares not abſolutely to condemn in another. He will faſt, when he will not enjoyn it to another. He will beat down his body, and keep it under in ſubjection, as under the cudgel ever held over it, when he will allow another to cheriſh nature more; he will deny himſelf ſtrong drink, when yet he will allow another wine for his ſtomacks ſake, and and his often infirmities 1 Tim. 5.23.

Inciſion and Circumciſion are ſharp and grievous, yet a Chriſtian will endure them even in his ſoul, rather then be uncircumciſed in heart. He will endure more hardſhip then he will put upon another, as a good ſouldier of Jeſus Chriſt 2 Tim. 2.3. Indeed as Sampſon dying killed more Philiſtines then in all his life-time before, ſo doth the Chriſtian, in whom death is the end, that is, the perfecting of mortification. Not that as Sampſon, he ſeeks to pull an old houſe upon his head, by ſhortning natural life, to be the ſooner rid of ſin: for that is not to kill ſin but himſelf, not at Gods command, but in the devils ſervice. He that is dead is freed from ſinne Rom. 6.7; therefore he is glad to die when God calls for him, becauſe thenceforth there is an end of the rebellion of the fleſh againſt the ſpirit. He is glad of any aid and ſtrength to impriſon the malefactor, but more glad when he heares or ſees death approaching, as of a Goal-delivery. In this life he findes ſins ſubdued to be yet unruly, and the moſt he can do, is to clap on irons, till Chriſt the Lord Chief Juſtice come with Commiſſion from heaven to do full execution upon them; the perfection therefore of his victory, revenge and mortification is reſerved unto his death. Yet what he can do before death, he will be ſure to put on to the utmoſt, as holy Cranmer, that burnt that hand firſt, which through timorouſneſſe and the wiles of his enemies, had like to have betrayed the cauſe of Chriſt, and him into the hands of Satan, by his ſubſcription to the ſix bloody Articles.

Thus this hypocrite deales by himſelf and his own ſin, as David deſired Joab and the Army to do by Abſalom, then in rebellion againſt him. Deal gently for my ſake with the young man 2 Sam. 18.5; the true penitent handles his own ſin as Joab did the ſame Abſalom, thruſting three darts at once through his heart Ver. 14; the one takes revenge on himſelf with a rod of fox-tailes; the other, with whips of ſcorpions: the one, miſtaking the object, takes revenge without warrant, or meaſure; the other exerciſeth juſt ſeverity upon the right ſubject.

Hitherto we have traced and un-earthed this ſubtile Fox, 2. The Grounds of the hypocrites repentance. as to the parts of Repentance, and ſeen the many differences between him and the true penitent in that particular. We are next to take a view of his Grounds, upon which he keeps all that ado, and whence his mock-repentance ariſeth.

This hypocrite repenteth, not out of faith, but feare.

The guilt of ſin apprehended cauſeth feare, in regard of the wages due to the ſinner; and this feare cauſeth him to repent; not alwayes to ſalvation, but ſomtimes to deſparation, as we ſee in Judas. To repentance that is right and full, two things concurre 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , after-grief, and after-wit, as we noted before: by the one he is humbled, by the other made wiſer. This hypocrite may attain to the one, but never to the other. He may be perplexed and teare himſelf to peeces, with ſorrow and horrour for his ſin committed, when God ſets it home upon his conſcience, and ſets hell before him as the reward of his wickedneſſe. But he never growes wiſer, ſo as to forſake all ſin, and to lay hold on mercy. Poſſibly he may commit that one ſin no more, either through want of opportunity, or as finding it too dear, but he never forſakes all ſin, nor indeed any ſin for the ſinfulneſſe of it, or as taking hold of Chriſt by faith for pardon, with reſolution upon Gods ſpeaking peace, to returne no more to folly Pſal. 85.8. Bray this fool in a morter among wheat with a pestle, yet will not his fooliſhneſſe depart from him Prov. 27.22, nor he from it. His repentance is but a peece-meal repentance, that puts him to pain, as a part of his puniſhment, but will never do him good, by making him capable of mercy.

He cannot go beyond Judas in ſorrowing, nor doth he ſtrive to out-ſtrip him in repenting, nor repent upon better grounds. Judas being a covetous wretch, betrayed his Maſter for gain, not thinking that Chriſt ſhould have ſuffered the loſſe of one hair of his head thereby: for well he knew that his Maſter had been often in danger before, and ſtill eſcaped their hands. When the Rulers of the Synagogue, filled with wrath, roſe up, thruſt him out of the City, and led him to the brow of the Hill (whereon their City was built) that they might caſt him down headlong; he paſſing through the midſt of them, went his way Luk. 4.29, 30. When he was at another time admoniſhed to depart from Hieruſalem, becauſe otherwiſe Herod would kill him, he anſwered boldly, Go and tell that fox, behold I caſt out devils, and I do cures to day and to morrow, and the third day I ſhall be perfected. Nevertheleſſe, I muſt walk to day, and to morrow, and the day following Luke 13.31 32, 33. He feared neither Herod, nor devils doing their worſt. Judas therefore ſeeing the malice of the Prieſts and others, that they would give any thing for an opportunity to apprehend Jeſus when he was alone, and off from the multitude, who poſſibly might have reſcued him, if apprehended while he was preaching, or healing the ſick; and finding that his Maſter was too hard for them all, he thought it good policie to take a peece of money of the Phariſees to bring them where Chriſt was, when retired from company, not doubting but his Maſter would make his part good with them, and ſhift for himſelf well enough, and ſo he meant to cozen the Prieſts of their money, without damage to his Maſter. And in this he was no doubt the more confirmed afterwards, when having betrayed him, and the ſouldiers and officers coming to apprehend him, ſo ſoon as Chriſt went forth unto them, and told them, I am he, they went backward and fell to the ground John 18.5, 6, this Traitour himſelfe being an eye-witneſſe of it.

But when he ſaw his Maſter to be led away, condemned, and delivered to the Secular power, Pilate the then Civil Magiſtrate under Caeſar, it is ſaid, he repented himſelf, and brought again the thirty pieces of ſilver to the chief Priests and Elders, ſaying, I have ſinned in that I have betrayed innocent blood Mat. 27.3, 4. Now he called to minde what the Lord had ſaid before, One of you is a devil John 6.70..

And again, Good were it for that man, if he had never been born Mar. 14.21. Now ſin ſhewed her ugly face without bluſhing; and being finiſhed by bringing forth this ugly monſter of treaſon, came to him with her childe in her armes, that is, death and damnation, as the full reward of his treacheryJam. 1.15. Now he ſaw and began to feel the ſting in the taile, and perceived it to bite like a Serpent, and sting like an Adder: He had now only ſin, death and hell before his eyes; which filled him with ſo much terrour and horrour, that for very grief and anguiſh he hang'd himſelf. Here was after-grief with a witneſſe ariſing from feare; but no after-wiſdom to lay hold upon Chriſt by faith, as in ſome other of the Jewes, who had been likewiſe the betrayers and murderers Acts 7.52, of the ſame Lord of life; yet, upon the preaching of Peter, were pricked in their hearts, and cried out, What ſhall we do Acts 2.37? whereupon they were baptized, added to the Church, and ſaved Ver. 38.41, 47.

In like manner, Cain took on when he heard the curſe pronounced, and ſentence paſſed: he might be ſaid to repent as Judas did, upon the apprehenſion of horrour and wrath; not growing ſo wiſe, as to ſue for mercy and pardon, but ſo mad and deſperate as to flie from the face of God, that is, from the very Ordinances of God, wherein God meeteth his people to bleſſe them, in turning them away from their iniquities Acts 3.26: He grieved enough out of fear; but, deſpairing of favour, ſought not for grace, but only a tolerable degree of enmity; a reprival for a ſeaſon, that he might fall to building, and forget his miſery. Thus this hypocrite ſeeks to end his grief in deſpaire, and his repentance in hell, having no hope to be reconciled unto God. For in him, the ſpirit of bondage bringeth his ſinful conſcience before the angry Judge face to face. How can he then but tremble? how can he hope?

Differ.On the contrary, the true Penitent repenteth, upon apprehenſion of mercy, and hope of pardon.

He looks upon him whom he hath pierced, and mourneth for him, as a man mourneth for his only ſon Zech. 12.10; wherein there is not only an apprehenſion of ſin, but of mercy alſo; of ſin, by which and for which the Son of God was pierced; of mercy, in him that was willing in our ſtead ſo to be pierced; for he goeth not from his preſence, as Cain, but looketh upon him as the Iſraelites upon the brazen Serpent, to be healed by him. This is the true Spirit of grace and deprecation, when a man lamenteth that ever he offended ſo good a God, ſo ſweet a Saviour: when he mourneth not for what himſelf ſuffereth or feareth, but for what God ſuffereth, and that God is grieved and broken by means of his ſinEzek. 6.9. It was the ingenuity of Alexander, to mourn exceedingly for his friend Clitus, after he had ſlain him; much more will a true Penitent that is a childe of God mourn for his Redeemer; but he mourneth with hope of pardon, as now enabled by faith to look upon him as dying for his ſins, and riſing again for his Juſtification Rom. 4.25; notwithſtanding his piercing of him even to that death which he ſuffered.

It may ſeem that Gods children ſometimes repent before they have faith: but, it is but that 〈 in non-Latin alphabet 〉 , or after-grief before mentioned, wherein (if that be all) they go not beyond Iudas. For the Law gives only an occaſional preparative, by diſcovering ſin, and the miſchief of it. It is the Goſpel and faith that brings the purgation Acts 15.9. As God and Chriſt are not ſevered, ſo neither are theſe two, repentance towards God, and faith towards our Lord Jeſus Christ Acts 20.21. Nemo poenitentiam agere potest niſi, qui ſperat indulgentiam Ambroſe.. No man can repent kindly, but he that hath hope of pardon. That 〈 in non-Latin alphabet 〉 , or after-wit, by which men are made wiſe to repentance and to ſalvation, doth neceſſarily implie faith.

Again, in the beginnings of Converſion there are certain ſeeds of faith and hope in the elect, which are hardly diſcerned even by themſelves: only they appear in this, that the poor ſinner, how grievouſly ſoever he hath ſinned, and how ſharply ſoever God threatneth or puniſheth him, yet he clingeth about God in Chriſt, as the childe to his father even when he is angry, and lieth proſtrate at his feet, and will not depart from him, let God deal with him as he pleaſeth. And this is a perpetual act and fruit of fairh. Therefore he will take Gods part againſt himſelf, even before he be ſure of pardon, as the poor woman that wept upon the feet of our Saviour, before ſhe had any encouragement from himLuke 7.38. The Penitent often weepeth before pardon; but after, much more, that ſo good a God ſhould be ſo unkindly uſed. And this cannot be without faith, apprehending not only ſome hope of pardon, but a neceſſity of loving much where ſo much is forgiven; and, of hating ſin much, where ſo much hath been committed. None hateth ſin but of love to God: none loveth God, but out of ſome ſecret apprehenſion, influence, and operation of Gods love to him.

Thus, this hypocrite may poſſibly ſhed many tears, as Eſau, for loſſe of the bleſſing Gen. 27.38, not for his ſin in deſpiſing his birth-right Gen. 25.34, which made him without hope, notwithſtanding his teares: the true Chriſtian mourneth as Peter, after Chriſt vouchſafed to look upon him; upon which look, he not only wept bitterly, Luk. 22.61, 62 but conceived hope of mercy. Chriſt lookt upon him, but not upon Judas, although Judas came neerer to Chriſt when he betrayed him, than Peter, when he denied him: by this meanes, the one mourned, but with deſpair; the other wept, but with truſt in him whom he had diſhonoured, becauſe he had before prayed for him that his faith might not faile: the one out of feare lamenteth, but runneth from God; the other out of faith relenteth, and returneth to God.

This hypocrite repenteth of ſin, not for the ſin, but for the puniſhment.

The malefactor having forfeited his life to the State, takes on and lamenteth, when he ſeeth he muſt die; not for his ſin, but for his ſhameful puniſhment, as appears by his Jovial deportment and riot in the very Goale, till he come to his trial, and receive the ſentence of death. So is it with this hypocrite, ſin never troubles him, till he feel the ſmart of it; then, it may be, for the puniſhments ſake he cries out of his folly alſo. But to look upon ſin, as ſin, as a breach of Gods Law, as a diſhonour to God, as being abhorrent to his nature, this he never troubles himſelf withal. If God will let him alone, ſuffer him to go on in his way, God ſhall never hear ſo much as one ſigh from him, nor ſee one teare ſhed by him for his wickedneſſe againſt him.

He repenteth, not while he is at eaſe, but (as leud children going to be whipt) when he is under the rod: at what time, not only falſe-hearted Iſraelites, when God ſlayeth them, ſeek unto him Pſal. 78.34, and howle upon their beds, when God withholdeth corne and wine Hoſ. 7.14; but even a heatheniſh Pharaoh will make great ſhew of much ſorrow and grief, for the wickedneſſe of himſelf and peopleExod. 9.27, he will confeſſe he hath ſinned againſt the Lord, and against Moſes and Aaron, and ask pardon; but the main ground of all is, that they ſhould entreat the Lord to take from him the plague of the Locuſts. Take away from me, ſaith he, this death only Ex. 10.16, 17. So this hypocrite, when Gods hand is upon him, he is Pharaoh in a vizard; but, at other times, plain Pharaoh without a diſguiſe as to real repentance, however for his better grace he will ſtand upon it, that he hath repented, as Saul ſought to out-face Samuel, and to ſtand in it that he had obeyed the voice of the Lord, when he had done nothing leſſe1 Sam. 15.13.

Differ.Contrarily, the true Penitent repenteth moſt for the plague that he finds in his own heart.

The plague upon the body, is but the fruit and iſſue of the plague of ſin in the heart, this is the greateſt plague, and the root of all other plagues without. The greateſt hell is where the cauſe is, and the cauſe is where the ſin is. Therefore the true Chriſtian repenteth as David, who mourned moſt for ſin even after pardon, as appears by the very title of his penitential Pſalm, When Nathan the Prophet came unto him, after he had gone in to Bathſheba Pſal. 51, when the Prophet, in the Name of God, not only reproved, but abſolved him2 Sam. 12.13. Yea, the true Penitent oft-times, ſeeks to prevent the very threatning of puniſhment, and his heart ſmites him before God ſeems to take notice of the offence; as the ſame Davids heart ſmote him after he had numbred the people, confeſſing to the Lord, I have ſinned greatly in that I have done, and now I beſeech thee, O Lord, take away the iniquity of thy ſervant, for I have done very fooliſhly 2 Sam. 24.10. Confeſſione praevenit Dei nuncium. His Confeſſion prevented Gad, Gods meſſenger, ſaith St. Ambroſe In Pſal. 37 ut in Gloſſ. Ordin.. His heart was at work upon his ſin, before God had declared what ſhould befall him and his people for that ſin. For albeit Gad came to him the ſame day, yet David was gotten up in the morning, before the Prophet was ſent to him2 Sam. 24.11, Quia David jam erat ſibi conſcius peccati; & affligebat ſeipſum, ut Deus remitteret ei culpam Toſtat. in 2 Sam. 24, 9, 18, becauſe David, ſenſible of his ſin, afflicted himſelf with grief, that God might pardon it, even before the newes of puniſhment.

And indeed, this is true ingenuity in a childe of God, and a moſt diſtinguiſhing mark of a true Penitent, by timely and cordial confeſſion and mourning for ſin, to prevent Gods proceedings againſt him for the ſame, and to be ſo impatient under the weight of guilt, as not to let ſin remain quiet with him ſo much as for a day, whether God proceed againſt him for it or not: And to brook better the puniſhment which God inflicteth, than the ſin which himſelf hath committed; and to reſolve and ſay, I will bear the indignation of the Lord, becauſe I have ſinned againſt him Mic. 7.9. He lamenteth more the depravation of his nature, and the defacing of of Gods Image, than the deprivation of his own happineſſe, and beares this with patience, when he cannot endure the other, without bitter complaining againſt himſelfPſal. 73.22.

Thus this hypocrite cries and howles in reaping the harveſt of ſin; the true Penitent takes on moſt for ſowing the ſeed that produceth that harveſt: The one as Cain, crieth out, my puniſhment is greater than I can bear Gen. 4.13; the other, as David, makes his grief to be this, mine inquities are gone over my head, as an heavy burden they are too heavy for me Pſal. 38.4! the one feeleth damnation bitter, even before it be inflicted; the other findes more bitterneſſe in forſaking the Lord by ſinJer. 2.19. The one hateth God for inflicting the puniſhment, the other by the hatred of ſin is kept from hating God, even under the ſharpeſt correctionsJob 2.9, 10.

This hypocrite repenteth, not for the offence, but for the ill ſucceſſe of his ſinne.

If he proſper in his ſin, and thrive by any ſinful courſe, if God do not preſently proceed againſt him, he never troubles himſelf to lament the ſinfulneſſe of his way. Felix ſcelus, virtus vocatur: Succeſſeful wickedneſſe is accounted a vertue with him that gaines by it. If he flay and ſlay thoſe under his power, to eſcape queſtioning for it, and feather his own neſt by it, he is ſo far from repenting of this, that he holds himſelf not guilty, but entitles God to the caſting in of that wealth upon him, ſaying, Bleſſed be the Lord, for I am rich Zech. 11.5. Thus, under pretence of acknowledging God, his providence and bounty, he taketh his enriching by oppreſſion to be a mark of Gods approbation of his ſinful courſe, how palpably ſoever he deviate from the Commandments of God; and maketh God acceſſory to all his wickedneſſe, whom now he ſuppoſeth to be altogether ſuch a one as himſelfe Pſal. 50.22.

But if he have ill ſucceſſe in his ſin, that he cannot accompliſh his deſires or ends; if he be diſcovered, prevented, or otherwiſe croſſed, then he makes great lamentation, is much troubled that ever he had his hand in ſuch a buſineſſe, that he ſhould be ſo fooliſh and inconſiderate, and were it to do again, none ſhould perſwade him to it: not that his heart is leſſe affected to the ſin, but is troubled that he ſped no better; as Parſons and his Complices ſeemed to be grieved for thoſe unfortunate Gentlemen, as they ſtiled them, who had their hands in the Gun-powder-Treaſon, not becauſe it was a ſin, (which divers of that Party deny) as they intended it; but before the Traitors were diſcovered, taken and executed, before they had executed the Treaſon. Their intent (they would have you beleeve) was good. And had their Plot ſucceeded, the Actors ſhould have been extolled, as that JacobiteJames Clement. An. 1588. , that butchered Henry the third of France. But whatever ſhew this hypocrite makes of repentance. It is no better then that of thieves and malefactors, who are aſhamed, and ſorry, when foundJer. 2.26 and taken, but never before.

Contrariwiſe,Differ. the true Chriſtian is glad of ill ſucceſſe in any evil courſe.

He that endeavours in all things to pleaſe God, cannot but be grieved, when God is grieved, and glad when his grief is prevented, eſpecially in himſelf. He therefore commendeth the wiſe Providence of God, and deſires to be for ever thankful for that great mercy, whereby he is ſtopped or croſſed in any ſinful courſe, as David did, when by the wiſe and diſcreet carriage of Abigail, he was kept from ſhedding blood, and from avenging himſelf with his own hand 1 Sam. 25.32, 33., according to what in a paſſion he had raſhly determined and vowedVer. 22. Whatever he may think and reſolve to do in a rage, or when under a tentation, yet if God ſtep in, and turn him back from his purpoſe, or croſſe him in it, he would not for a world that he had not met with ſuch a croſſe and diſappointment. He had rather to have been cut off for his firſt offence, than to go on to commit more. His heart ſmiteth him, when he findeth himſelf to proſper in any evil way, as fearing that his making work for repentance, will be ſadly reſented by his God, and coſt him dearer than all his ſucceſſe will be able to recompence.

Fooles indeed are never better pleaſed than when they proſper in the worſt ways, nor more vexed than when they meet with a rub therein. Seculi laetitiae est impunita iniquitas, impunity in wickedneſſe is the joy of wicked men, ſaith St. Auſtin, but, magnae miſericordiae eſt, nequitiae impunitatem non relinquere, it is great mercy in God not to leave his children, when they ſin, without correction. It is a good rod that whips back him that is ſtragling from God towards hell, that he may return to him from whom he hath wandred.

Thus, this hypocrites repentance is a Turkiſh repentance, which never lamenteth any thing as evil, but that which hath evil ſucceſſe; the true Chriſtian is more troubled for ſucceſſe in evil, than the hypocrite can be for want thereof. The one is as Balaam, more angry with his Aſſe that would ſave his life, by not carrying him on in his way to curſe Iſrael, than he was with himſelf for attempting that wickedneſſe; the other is better pleaſed with him that will ſtop him in his courſe of ſin, than with him that would furniſh him with ſwitch and ſpurres in that road towards hell.

This hypocrite repenteth, not as diſliking ſin, but as diſabled to commit it, or loth to part with it.

It is not hatred of ſin but his impotency to purſue it as heretofore, that makes him give it over, as ſomtimes lame Loyola the Biſcain, maimed in both his thighes by the French at the ſiege of the Caſtle of Pamplona in Navarre, while yet a young man, gave over the wars, and entring into a monaſtical life, became the father of thoſe Locuſts of the bottomleſſe pit, the Jeſuites, thoſe arch Incendiaries of Chriſtendom, and of all the world where they can get footing. Many ſuch lame ſouldiers of ſin there are, whoſe hearts are as eager upon ſin, as ever Ignatius, upon cruelty, after he had left the field; but when they look upon their limmes, are with grief of heart forced to cry out with Milo, At hi quidem jam mortui ſunt; verily theſe limmes are dead, as to any vivacious action. Faine they would go on in ſin as greedily as ever: but cannot; ſtrength and nature now faile, which is no ſmall trouble of heart unto them.

This hypocrite leaves ſin, as he leaves the world, to wit, when the world leaves him. Some ſins forſake their ſervants, as ſcorning any longer to be ſerved by thoſe that are grown ſo old and feeble; ſuch ſervants being grieved at nothing ſo much as to be turned out of ſervice, having as much good-will to the ſame drudgery as ever. The wolfe changeth his hue and haire, but not his wolfiſh diſpoſition, no more doth this hypocrite.

Grimſton in the French Hiſtory.Many admire the magnanimity of Charles the fifth, for leaving the greatneſſe and Majeſty of an Emperour and betaking himſelf to a Monaſtery. But what wonder is it to ſee a man go to bed when he is weary? That Emperour being even over-worne and over-wearied with the turmoiles of warres, as well as of State, and perhaps galled in conſcience for the many calamities by him brought upon Florence, Naples, and ſundry other parts of Italy, and the woful jarres by his occaſion bred among Chriſtian Princes, which gave the Turk great advantages againſt divers parts of Europe, and to breath out threatnings againſt the Germane Empire and the neighbouring Territories; was willing to take his eaſe when he grew unfit for buſineſſe; to part with Government upon honourable termes, before dotage ſhould render him contemptible; and to ſtep behinde the Curtain, to ſee even in his life-time what manner of world there would be when he was gone. So doth this hypocrite ſeem ſometimes to do great things, not out of readineſſe to duty, but of neceſſity of not doing otherwiſe.

Sometimes he forbears ſin for want of opportunity, as drunkards when they be at ſea, forbear drunkenneſſe for want of Tavernes, Alehouſes, or other opportunities. If he do any good, it is becauſe he cannot help it; as ſome give to the poor at their deaths, when they can no longer hold what they have. Let him have but an opportunity, and he will ſoon lay hold on it for all his feigned repentance. If he ſee a thief, an harlot, a railor Pſ. 50.18, 19, he will ſoon run with him if he can, or follow as cloſe as he is able, although it be as the fool to the ſtocks, or as the oxe to the ſlaughter Prov. 7.22. And ſo, when he parts with ſin, it is but as Lots wife parted with Sodom, with her head over her ſhoulder, to ſhew where her heart was ſtill, even when thruſt out it by head and ſhoulders. Such an one never gets to Zoar. Differ.

On the contrary, the true Penitent is ſorry that he repented no ſooner.

He that comes once to ſee the odiouſneſſe of ſin in the nature of it, and the burden of it in the guilt, cannot but be vexed that he ſuffered himſelf to be ſo much as once defiled with it; and be extremely troubled that he ſhould ſo long wallow in that mire. It is his grief that ſin hath had ſo much of his youth and prime. He had rather die, or be unborne, then ſo to be young again, as to follow thoſe luſts anew which formerly he gave the reines unto. And if he finde his former luſts to haunt him ſtill, and to pull him by the ſleeve, as deſiring the ſame entertainment he formerly gave them, he is glad at heart that he is able to ſay he is unable to gratifie them as heretofore; and he had rather be as feeble as David, when no covering with cloathes would get him heat, and when Abiſhag lay in his boſome, and he knew her not 1 King. 1.1, 2, 3; than be as luſtful as that good man, when he defiled the wife of Ʋriah.

As the Patriarchs, who having opportunity to return, returned not to that countrey whence they came out Heb. 11.15; and, when they were forced to remove, choſe rather to go into Egypt, or any whither, then back to their own countrey out of which God had called them to try their faith, and to ſee whether they would obey his Call or not, even when they were to go they knew not whither: ſo the true Penitent reſolves to do, or endure any thing, rather than to return back to his old ſins, were he never ſo able to ſerve them. Yea, even when opportunity is again offered, he abhors the thoughts of his former wayes, and will not lay hold on it to renew his ſin. Glad is the true repentant ſinner that he hath lived ſo long, as to ſee the ſins of his youth left ſo farre behind him; he rejoyceth more in the decay of nature, that may diſable him from ſin, than in any ſtrength of body to gratifie his luſts. He is grieved more that he ſerved them ſo long, although he hath no aſſurance of pardon, than that he can no longer be the ſervant of ſin.

Thus, this hypocrite, as Phaltiel that parted with Michal, Davids wife, following her weeping 2 Sam. 3.15, 16. See his Confeſſions. , when he could detain her no longer, parteth with ſin when he can ſe ve it no longer; the true Chriſtian is as Auſtin, after his Converſion, often wondring, and as it were complaining of the patience of God, that ſuffered him ſo long to run on in ſin: the one mourneth at his parting with ſin; but, it is becauſe he and his ſin muſt part: the other mourneth for ſin at his caſting of it out; but, it is for that he had been at any time acquainted with it, not without hope and prayer to meet no more.

This hypocrite repenteth, not out of conſcience, but ſatiety.

He hath taken a ſurfeit of ſin, or rather of this ſin; or rather of ſin in this place, with this perſon, or company. He is fallen out with his partner and party, not with his vice. Perhaps he hath met with ſome cunning ſtrumpet that hath not only empaired his body, but drained his eſtate, cauſing him to give not only his honour, but his yeares to her cruel and inſatiable luſt; and both his wealth and labours to be in the houſe of a stranger; and ſo, he mourneth at the laſt, when his fleſh and body are conſumed, and ſay, how have I hated inſtruction, and my heart deſpiſed reproof Prov. 5.9, 10, 11, 12. It may be he hath prodigally conſumed a faire eſtate, and is not only reduced to beggery, but lies rotting in a Goale for debt: and ſo now he laments his prodigality, rather as his folly and want of wiſdom to look better to his eſtate, than as his ſin againſt God. He hath enough of his riot, becauſe he hath ſpent all upon it. But, had he wherewithal, he could, with the drunkard, follow it yet ſtill Prov. 23.35

He is like ſome pot companion that hath been well bang'd for his quarrelling in a drunken fit, or been over reach't in the reckoning, when he was not in caſe to remember well what he called for, and thereupon forſweares the Tavern, but not the wine; he is fallen out with his Hoſteſſe, but not with the Ale. Or as Mahomet the firſt Turkiſh Emperour, firſt glutted himſelf with the pleaſure of his Irene, and then, in a ſolemn preſence, cut off her head: or as male-contents bid the world adieu, or ſend a Paſquil of defiance to the Court, as having much more than enough of waiting there to no purpoſe? ſo, this hypocrite, having enough of his ſin in regard of ſome inconvenience or miſchief befallen him by it, he ſeems to be much affected for his giving way unto it, when all his grief is, not in relation to God as being thereby provoked, but in reference to himſelf that hath been too much a ſufferer by meanes thereof.

Contrarily, the true Penitent makes conſcience to humble his ſoul for ſin, as ſin; Differ. and for it, lothes himſelf above all ſinners.

He hateth not this, or that particular ſin, becauſe of the miſchief it hath brought upon himſelf, but hates it ſimply as ſin whereby God is diſhonoured. Himſelf he hateth, his companions he pitieth. He ſeeth more circumſtances at leaſt, to aggravate ſin in himſelf, than in any other of his partners in it. He had had more admonitions to repent: God hath ſtood longer knocking at his door, and uſed more meanes by counſel, example, bleſſings, chaſtiſements, to reclaim him. He hath made more promiſes, vowes of better carriage. His profeſſion, place, rank and quality call for better things, and ſuffer much by his exorbitancy, ſo as he more then others hath crucified to himſelf the Son of God afreſh, and put him to an open ſhame Heb. 6 6.

He findeth the gate of Gods mercy open to himſelf, therefore he laboureth to bring others along to enter with him; praying for them, exhorting of them, and ſo far as he may without danger of being corrupted, converſing with them, to perſwade them. And this duty he looketh upon as a part of that Covenant whereinto he hath entred with the Lord, that being himſelf admitted to mercy, he will endeavour to convert other ſinners unto God Pſal. 51.13. Yea, he could be contented to die, that he might bring home thoſe that have been his companions in ſin.

Thus this hypocrite in hating of ſin, or himſelf for ſin, is as Amnon, who having ſatisfied his luſt by forcing his Siſter Tamar, hated her, in ſtead of hating his ſin which he had committed, or himſelf for committing it; the true Penitent, when God ſheweth him mercy in remembring his Covenant, remembreth his own wayes, and is confounded, never opening his mouth any more againſt Gods ſharpeſt dealings with him, becauſe of his ſhame, when God is pacified towards him, for all that he hath done Ezek. 16.63.

This hypocrite in repenting, eyes more the harme of ſin to himſelf, then the offence againſt God. 3. The Object of the hypocrites repentance.

As ſelf-love is the ground of all he doth for God, ſo ſelf-harme is the object which he chiefly eyeth in his repenting. He compareth not ſin with Gods juſtice, but with his own ſafety, and then no marvel to ſee him ſorry, when he hath conſumed his fleſh and his body. As he is in love, not with the Goſpel as the minde of Chriſt, but with the outward peace and liberty which the Goſpel bringeth: nor with vertue, but with the credit and other companions with which it is attended; ſo on the other ſide, he is out of love, not with the evil which he hath ſowen, but with the affliction which he hath reaped, He ſetteth himſelf in a way that is not good, his heart doth not abhorre evil Pſal. 36.4.

Iniquity without affliction were pleaſant, and he would never finde fault with it; If he could ſeparate the ſin from the ſhame, ſin could never incur his hatred, nor put him to grief. But when miſery is upon him, then he cries out and howleth, then he will perhaps pray, remove this plague, not this ſin. And it may be he will ſay, I have ſinned; but it is the verdict of conſcience that ſhames the devil; and pronounceth his doom, but belieth his feeling. Qui Gehennam metuit, non metuit peccare, ſed ardere. He that parts with ſin for feare of hell, doth not feare to ſin, but to burne.

Differ.Contrarily, the true Penitent repenteth of ſin ſingly and ſimply, as it is a tranſgreſſion of the Law of God.

Indeed puniſhment helpeth and correcteth his taſte, as we ſee in the people returned from Babylon, who finding the diſpleaſure of God to purſue them by an unuſual ſtormy raine, for the ſin of taking strange wives, ſate trembling becauſe of this matter, and for the great rain Ezra 10.9. So the Iſraelites in the dayes of Samuel, were brought by the unſeaſonable weather, to taſte the bitterneſſe of their ſin with more quickneſs of palate1 Sam. 12.18, 19. But this happens, when his people are made Gods taſters, not their own, and conceive of ſin according to Gods deteſtation. Thus was David affected and offended with his ſin, Againſt thee, thee only have I ſinned Pſal. 51.4; not as if he, being a King, had not at all ſinned againſt Ʋriah; but becauſe, (although his ſin againſt Ʋ riah was very great; yet) laying that in the ballance with his ſin againſt God, it was comparatively nothing.

It is God that teacheth him (by reforming his palate) how ſouce the fruits of ſin are to a ſpiritual taſte. He firſt findes ſin it ſelf to be of the vine of Sodom, and of the fields of Gomorrah, and then findes the grapes (or fruit thereof) to be grapes of gall, and the cluſters bitter Deut. 32.32. But he that thus doth, conſiders not ſo much what himſelf, as what Chriſt ſuffereth for his ſins, and mourneth more for Chriſts ſufferings than for his owne. When once God hath given him the Spirit of grace and ſupplication, (or, of lamentation) he looks not ſo much upon what he hath brought upon himſelf, as what he hath brought upon his Saviour; and therefore, quickly looks off from his own ſmart, and looketh upon him whom he hath pierced by his ſins, and mourneth for him as one mourneth for his only ſonne Zech. 12.10. He ſeeth Chriſt undergoing the bitterneſſe of his fathers wrath. He looketh on ſin with Gods eyes, and beholdeth it in thoſe wounds of Chriſts body, and torments of his ſoule, and ſo cannot but in reaſon deteſt it more then hell.Aug. Ille peccare metuit qui peccatum ſicut Gehennam metuit. He is afraid to ſin, who feareth ſin as he feares hell it ſelf; not ſo much for fear of hell to himſelf, as of that hell which he ſees Chriſt hath ſuffered, who underwent the torments damnandorum, of thoſe that deſerved damnation; but not damnatorum, of thoſe that were actually damned; for theſe ſuffer an abſolute ſeparation from God, with deſpair of better condition, which Chriſt never did ſo much as for a moment.

It is not the feare of a fiery furnace, that can force him upon the committing of ſin, as we ſee in the three children Dan. 3.15, &c. They feared ſin more than the furnace, how hot ſoever. Nor is it the ſhame of the world but the loathſomneſſe of ſin, that reſtraineth him from the acting of it. For, if feare of worldly ſhame drive a man on upon ſin, to avoid ſhame; it will much more keep him from repentance, upon that very reaſon, and rather encite him to commit more ſin, than to repent of what is already committed, as we ſee daily in thoſe that adde murder to fornication, in hope to avoid the ſhame of an illegitimate conception. A good name with good men, is of high account with a good man, and is better than precious ointment Eccleſ. 7.1.. But, fame muſt give place to conſcience. If a man by malice, ſhall be defamed, if he yield not againſt conſcience to what deſerves defamation, the true Penitent will undergo all the defamations in the world, rather than prevent it by ſin, or by not repenting for ſin as God requireth, what ſhame ſoever he ſuſtain from the world. Is virtutem verè estimat qui boni viri famam perdit, ne conſcientiam perdat. Seneca. He rightly values vertue, that had rather loſe the repute and fame of being a good man, than by maintaining his fame, violate his conſcience, and become evil. Fabius Maximus choſe rather to be reputed and ſcorned of all his Army, and even at Rome it ſelf, as a Coward, than hazard the loſſe of Rome by unſeaſonable giving battel to Hannibal, to redeem that blot. So is it with a true Penitent, he will do his duty, ſhame him for it who will: he will commit no ſin to prevent ſhame, what ſhame ſoever he ſuffer thereby. By all which it appeareth, that when he repenteth, it is neither feare, nor ſhame, nor ſmart, but only ſin as ſin which hath coſt his Saviour dearer than it can coſt himſelf, that he hath in his eye, and layeth moſt to heart.

Thus, this hypocrite is like Lucretia, that ſtood more upon honour than upon innocency, and choſe rather to be defiled by Tarquinius, Livie l. 1. then to be publickly defamed by having it falſely given out and publiſhed, that ſhe was taken in the act of adultery with a ſlave. Her honour was dearer to her than her chaſtity, (for which, yet, ſhe was famous) and made her leſſe afraid of ſin in ſecret, than of ſhame in publick, although procured by ſlander. The true Penitent is like Suſannah, tempted and urged to the ſame wickedneſſe, upon the ſame feare of ſhame, who choſe rather to die ſhamefully in her innocency, than to do ſinfully to avoid that ſhame. The one taketh on, but it is for the ſhame; the other lamenteth, but it is for the ſinne, the chief, if not the only object of his repentance.

This hypocrites repentance extendeth to ſome ſins, but not to all.

His repentance is not total, but partial, and peece-meal. 4. The Extent and meaſure of the hypocrites repentance. Some ſin that he is weary of, for the charge, ſhame, or danger he takes on againſt, for the blot thereof among men. But of more ſpiritual pollutions he hath no ſuch ſenſe. Pride, whereby he becomes a Competitor with God in his glory, or grace; Infidelity, whereby he denieth God the honour of his truth, power, and goodneſſe: Hypocriſie, whereby he ſeeks to delude Gods all-ſeeing eye: Security, whereby he ſleighteth Gods terrours and juſtice, and will not feare when the Lion roareth Amos 3.8; Earthly-mindedneſſe, whereby he preferres earth before heaven, never thinking of heaven, but in order to the things of the earth; Secret Atheiſme, whereby he thinketh, or wiſheth there were no God, or walketh as if there were none: theſe, and many more are no part of his grief or repentance; yea, when he is moſt poſſeſſed of them, he is leaſt troubled for them.

He playes the Huckſter with God, as Pharaoh, who when he ſaw there was no remedy, was content to let Iſrael, but not farre: then, the men; but, not the children; or, if all, yet not the cattel; nothing comes from him but by force, and this muſt be gotten too, as by inches. He repenteth not by halves, but by bits. He uſeth many words to the bargaine, and is loth to allow God too much, or too good a penniworth, who will have all, or none. He never comes up to Gods termes. He will not part with all, whatever come of him. He will at leaſt ſpare one ſin, one enemy, and that ſhall be Agag, the arch-traitour, the Maſter-ſin.

Differ.On the contrary, the true Penitent strikes at every ſinne, as well as any.

He diſchargeth the Cannon of the Law againſt every ſin. The whole body of ſin is the ſubject of mortification, and the whole Army of the enemie ſhall be the object of his Conflict. He ſpareth not ſecret ſins, but diveth into the depths of his heart to fetch out that which lies deepeſt, if he can but diſcern it; be it flattery, temporizing, or whatever is moſt plauſible to the world. Againſt more ſuch lurkers he proceedeth with greateſt zeal, hypocriſie, ſelf-love, ſecret pride, covetouſneſſe, love of the world, envy, &c. are ſure to ſmart under his fingers, as the greateſt rubs in the way of holineſſe. He is troubled at hardneſſe of heart, inſenſibleneſſe of ſin, or judgments, as great abettors of ſin drawing him from the wayes of God and godlineſſe: and therefore theſe he complains of to God himſelf, (as David did to his ſervants, of the ſons of Zerviah, that were too hard and too maſterly for him2 Sam. 3.39). Why haſt thou made us to erre from thy wayes, and hardened our hearts from thy feare Iſa. 63.17? not as infuſing evil, or miſleading his people, but as in juſt judgment, with-drawing or with-holding the conduct of his own Spirit, and leaving them to the vanity and errour of their own hearts, and luſts, to walk in their own counſels, wherein they are preſently hardenedPſal. 81.12.

He is willing God ſhould have all content, and free poſſeſſion of his whole ſoule, of his whole man: that ſin and Satan may have all the loſſe and foile that may be, and no place of quiet poſſeſſion or abode in his ſoul left them. He hateth all evil wayes Pſal. 119 104, but eſpecially his ſpecial ſin; here he acts the Aramites in fighting neither with ſmall nor great, ſave only with the King 1 King. 22.31; or the Maſter-ſin to which he is ſpecially addicted. He ſpends moſt of his arrowes againſt this enemie, becauſe this being ſlain, the reſt will flie, or be more eaſily vanquiſhed.

Thus, this hypocrite in repenting and caſting off of ſin, is as the Chyrurgeon that cuts off one limme, or joynt, to ſave the whole; the true Penitent, is as the executioner, that cuts off the head, thereby to deſtroy the whole body: the one ſo ſtriketh at ſome ſin, that he permits the reſt to live; the other ſo woundeth all, that it cannot but die.

This hypocrites repentance is a turning from one ſin to anoth r.

He returneth, but not to the most High; He is like a deceitful bowe Hoſ. 7.16; He turneth from one ſin to another; from prophaneneſſe to formality, from prodigality to covetouſneſſe, which is the old mans repentance; from Poperie to Sacriledge, the Courtiers repentance, from adultery to the hatred of women kinde, or to Sodomy, which is the luſtful mans repentance; from fleſhly feare, to raſhneſſe and preſumption, as the Iſraelites when God bade them go up and take poſſeſſion, they refuſed, for feare of Gigantine Anakims; afterwards they who cowardly feared to go with God, would needs go, and think to overcome without himNum. 14.41 42, and ſped accordinglyVer. 44, 45.; or he perhaps turneth from a groſſer ſin, to a vice, leſſe odious among men. In all which he is but as a deceitful bowe, that ſends the arrow any whither, rather than to the mark: for being crooked, or having ſome other defect in it, at the letting ſlip of the arrow, it turnes it off from the mark, and makes it flie farre wide from the aim that was taken.

This is a change without repentance, a change of ſin, but not from ſin: an exchange of that which may better be ſpared for ſome other wares of like kind, that ſuit better with his preſent occaſions and condition. Thus Satan ſhut out at one door, is admitted at another, as the Anabaptiſts baniſh't out of Munſter, An. 1535. by decree of the Senate, went out at one gate, and were let in again at the Poſtern, through the contrivance of their own Party in the City,Sleiden Comment. l. 10. and did more miſchief than before.

Contrarily, the true Penitent takes as much care whither, Differ. as whence he turneth.

He remembreth who hath ſaid, and ſtill ſaith, to all the Iſrael of God, if thou wilt return, return unto me Jer. 4.1. God that calleth from one ſin, calleth from all; nor liketh he one ſin better than another, who abhorreth all. Therefore the return muſt be to himſelf, elſe it is not a pin to chooſe, what they turn from, or what they turn to; for as ſometimes he ſpake concerning ſacrifices, when he ſaw they obſerved not his rule, but followed their own luſts, put your burnt-offerings to your ſacrifices and eat fleſh Jer. 7.21; meaning thereby, that whereas in all their ſacrifices they minded more their own bellies than his honour, they might jumble all together, and eat the fleſh of the burnt-offerings, (which by the Law was not allowed them) as well as part of the fleſh of the ſacrifices of thankſgiving, (whereof a portion was allotted to the Prieſts:) that is, let them even do what they will, all is one to h m; for he accepteth them not, but rather takes occaſion thence the ſooner to remember their iniquity, and viſit their ſins Hoſ. 8.13. So he ſpeaketh unto every hypocrite, that returneth, but not unto him.

Hence, when the Chriſtian prayeth to be turned from covetouſneſſe, he withal ſupoſicateth that his heart might be enclined unto Gods Teſtimonies Pſal. 119.36; as well knowing that if he were not fixed upon them, his heart would pitch upon ſomewhat elſe as bad as the Mammon, from which he deſires to be turned. And, that it concerneth him as much to ſee whom he receiveth, as what he expelleth, that he may not put out one devil, and take in another in the room; that he may not renounce Popery, and fall to Anabaptiſme, or turne aſide to the ſeparation: but forſake all errours, and cleave to the truth of God; abhorre all ſin and wickedneſſe, and walk in the wayes of God. He ſo repenteth, that he turneth from all his tranſgreſſions, that ſo iniquity may not be his ruine Ezek. 18.30.

Thus, this hypocrite is as one that goeth to the devil, as to a poſt-maſter, for a freſh horſe, to carry him the reſt of his way to hell, when he leaps out of one ſin into another; the true Chriſtian in turning from ſin is as one of thoſe Angels in Jacobs viſion, that immediately ſets his foot upon the ladder, to aſcend unto God, who ſtands at the top Gen. 28.12, 13. The one ſhifteth ſins, as Jeroboams wife did her clothes, feigning her ſelf to be another woman, to delude the Prophet1 King. 14.5, the other caſteth off all ſin, as David did Sauls armour, as too heavie for him in all the parts of it, and putteth on the whole Armour of God as only able to defend him againſt all the wiles of the devil Eph. 6.11.

This hypocrites repentance is not cordial, but complemental; not thorough, but to halves.

Either his repentance is only oral, conſiſting only in complementing of God, thinking to pleaſe him with a few good words, even while he retains a whores forehead, refuſing to be aſhamed for what he hath done. He will cry unto God, My Father, thou art the guide of my youth, &c. and even then, he both ſpeaks, and doth as evil things as he can Jer. 3.3, 4, 5. Or, it is Hyſtrionical, conſiſting in an affected Artificial, uttering of ſome words or ſentences drawn up before, or conceived at preſent; or in the reading, ſaying, or ſinging, in a mournful tone, certain penitential Pſalmes, or prayers penned upon other occaſions, and little ſuting with his; or, haply drawn up as a part in a Tragedy, framed out of wit, not out of grief of heart, and uttered out of memory, not depth of ſorrow, and perhaps in meeter alſo, in an apiſh imitation of David and other Saints of old, whoſe hearts being deeply affected with their ſins, breathed, yea, poured out thoſe mournful ditties, and pathetical petitions into the boſome of their God, and were accepted. But this hypocrite doth all without any due or true ſenſe of ſin, as appeareth evidently by his affectation. To poure out teares from the heart is commendable; but, too much Art in repenting is ſuperſtitious. It is an eaſie matter to uſe the beſt formes, and haply not hard to invent; but, in this buſineſſe to be formal, is moſt perillous. Or his repentance is mimical, conſiſting in countenance and geſture, as thoſe 〈 in non-Latin alphabet 〉 , men of forcedly ſad countenance, who do 〈 in non-Latin alphabet 〉 , disfigure their faces, to make them appear uglyMat. 6.16, and not in their native complexion and lovelineſſeH. Steph. in 〈 in non-Latin alphabet 〉 .. Such a one was Ahab, he put on ſackcloth and went ſoftly 1 Kin. 21.27, or, with a ſlow pace Junius renders it Lentè, the word 〈 in non-Latin alphabet 〉 ., as one exceedingly affected and dejected at the ſad tydings brought him by Elijah; yet no true penitent, as appeared by his keeping of Naboths Vineyard ſtill. Felix trembled, but looked over the hatch for a bribe. The Devil need never feare to loſe ſuch a Cuſtomer.

He hath an Ethiopian skin, that may be waſhed, but not altered, he hath Leopards ſpots which may be ſhaven, but not changedJer. 13.23. He may be reclaimed from acting ſin, but not from the love of it; as Balaam was reſtrained from curſing Iſrael, but much againſt his will. Oh that I might have leave! Thus ſwine are waſhed from the mire 2 Pet. 3.22, but not brought out of love with it: So is this hypocrites out-ſide waſhed, but he hath not waſh't his inſideJer. 4.14. His hands and feet are reſtrained, but not his heart. He may forbear the exerciſe, but not the habit of ſin. A ſenſe ſo loſt, may be recovered. Such a privation denieth not a regreſſion. His going back from ſin is not a flight, but a retreat. He keepeth his rank ſtill, that he may come on again. He hath no reſolute purpoſe to forſake ſin, but only ſome faint unſetled deliberation. As David when he baniſhed Abſalom, ſtill kept his affection towards him, and ſo it was an eaſie task for Joab and the woman of Tekoah to bring him into favour again: So this hypocrite, though he ſeem to baniſh ſinne, yet keeping his heart unmortified, he not unwillingly giveth way to Satan, and ill counſel or company, as pleaſure to bring back the baniſhed.

Differ.Contrariwiſe, the true penitent repenteth from the heart and with his heart, throughly and throughout.

In the heart he findes the plague 1 King. 8.38, that is, his ſin, therefore there he applies the plaiſter which is repentanceVer. 48. He changeth his inward man, not his habit, he rendeth his heart, not his garment, and turneth to the Lord his God Joel 2.13. What good, ſaith he, will a plaiſter do me in the face, when the ulcers is in my breaſt? He knows that it is not knocking his breaſt, but breaking of his heart to peeces by contrition, that makes a penitent, Qui pectus tundit, & cor non corrigit, peccata ſolidat non tollit. He that beats his breaſt without afflicting his ſoul, confirmeth ſin and not removeth it. He that repenteth for forme, hardeneth his heart which ſhould be contrite. He layeth aſide Art and flouriſhes, and falls down-right upon the heart, with all his heart. His heart enditeth with ſorrow, what his tongue uttereth. Yea, ſometimes his heart poureth out ſo much ſorrow, that like water out of a narrow bottle, it ſtops by the way, cauſing the tongue to be ſilent, and his eyes only to ſpeak by tears, as in Peter, whoſe tears we read of, but nothing of his words. Totus ſibi diſplicet, he is utterly out of love with ſin and himſelf. He cauſeth the ſword of repentance to ſtrike through the heart of ſin, not only through the ſenſitive appetite, but through the reaſonable appetite alſo, to wit, the will. Quam profundè peccaverit, &c. how deeply ſoever he hath revolted, ſo throughly he returneth. He hateth both the meat, and the broth of ſin, the skin and the coat. Yea, he ſo fenceth himſelf againſt ſin, that he is ſafe from the love of ſin, even when he cannot be wholely free from acting of it. Do it he poſſibly may, but delight in it he will never. Herein he differs from the hypocrite, as Paul from Balaam, the one had a minde to the evil which he could not do; the other being changed by the renewing of his mind Rom. 12.2, ſometimes doth the evil which his heart abhorrethRom. 7.15. He truly repenteth, although not wholly freed from ſin; while the hypocrite brags of repentance, but repenteth not.

Thus, this hypocrite is as Judah, that pretending repentance, turned not to the Lord with the whole heart, but feignedly Jer. 3.10: the true penitent is as thoſe humbled Corinthians, who ſorrowed after a godly ſort, that in all things they approved themſelves clear of that matter 2 Cor. 7.11, of which they repented. The one is as Ephraim, a cake not turned Hoſ. 7.8, but half bak't, he repenteth but by halves; the other turneth his cake, that it may be throughly baked on both ſides. The one mourneth for his ſin as thoſe cunning women Jer 9.17, and other skilful in lamentation Amos 5.16, that for hire, were employed to make a wailing and howling, for ſtate, at burials, (as, at the Funeral of Joſiah 1 Chro, 35.25 yet little affected in heart, unleſſe with ſecret joy for their gaining thereby; the other mourneth as David for Abſalom 2 Sam. 18.33, or rather for his great ſins of adultery and murther, for which his ſoul mourned more in ſecret, than in publick, witneſſe the ſwimming of his bed all the night long Pſal. 6.6. And ſo, the one recanteth, the other repenteth. The repentance of the one is theatrical, the repentance of the other is cordial, unto ſalvation.

This hypocrite repenteth on the ſudden, and all at once.

As a man not well awake riſeth up haſtily in a feare or fright; but afterwards lies down again when the fright is over. So this hypocrite being ſcared, ſuddenly beſtirs him during the fright; but after returnes to his old ſecurity, and repoſeth in his neſt of ſin with as much content as ever. If he be put into an amazing feare, he will then do any thing, as Tullus, that wicked King of the old Romanes, in re trepida duodecem vovit ſalios Liv. l. 1. , being put into a great trembling, he would needs, after the example of Numa, (to whoſe manners he was moſt unlike) vow to dedicate twelve dancing Prieſts unto Mars: not out of devotion, but ſudden ſurpriſal with fear; but afterwards repenteth of being ſo haſty, or at leaſt ſuch repentance cometh to nothing; he ſoon forgets what he promiſed, and falls back again to his old courſe; as Pharaoh that in a fright lets Iſrael; go, but they were no ſooner gone, but he purſues them.

And what he doth in repentance, he diſpatcheth at once. He that on the ſudden is ſo forward and haſty, cannot long hold out. It is an unnatural (not ſupernatural) motion, therefore he cannot retain his firſt ſpeed and ſwiftneſſe. His heart-ſtrings ſo ſuddenly ſtrained, cannot hold. He is as that Scribe that was ſuddenly taken with Chriſt, and told him confidently at the firſt, Maſter, I will follow thee whitherſoever thou goest Mat. 8.19, but when Chriſt told him he had not ſo much as the foxes, or birds, to bring him to, we hear of no one ſtep made by this Scribe, after ſo poor a Maſter. If Chriſt lie in the fields, let him lie there alone. At firſt, Orpah was as forward as Ruth, to go with Naomi Ruth 1.10; but after her firſt offer ſhe never made a ſecond, but kiſſed her mother and departedVer. 14; ſo this hypocrite is as forward at firſt, as any, to repent: but his firſt act is his laſt: if God will accept of his firſt offer and act, he may; he is never like to have more.

On the contrary, the true Penitent proceedeth upon adviſed reſolution, Differ. and is daily adding to his repentance.

He ſits down firſt, and ſeriouſly conſidereth what he hath been, and done, comparing it with the Law and minde of God; what God requireth, and how he is to perform it, and thereupon maturely, and deliberately reſolveth to ſet upon the work, not in his own ſtrength, but in his that gives repentance unto Iſrael, walking on therein from ſtrength to ſtrength. The more he thinketh what he hath been, and what by grace he is, the more he endeavours to continue what he is, and to be kept from relapſing. Yea, he taketh more and more revenge on his fleſh and heart that ſet him at enmity with God, and condemneth himſelf, eſpecially for this, that he reſolved no ſooner to condemn and forſake his former wayes that are not good: and to loath himſelf in his own eyes for his iniquities and abominations Ezek. 36.31.

He is not ſo raſh, ſudden; confident as the hypocrite: he entreth upon this work with fear and baſhfulneſſe; is afraid to be over-much noted at the firſt. He firſt communeth with his own heart upon his bed, and is ſtill Pſal. 4.4, or ſilent, without making ſuch a noiſe to draw obſervation, or to raiſe great expectation, as the hypocrite doth: Rather, as Elizabeth, when ſhe had conceived, hid her ſelf five moneths, that ſhe might be ſure ſhe was with childe, by feeling the babe ſtirre in her wombe, before ſhe made ſhew to othersLuke 1.24. So the Chriſtian is afraid to talk much of his repentance, but rather hideth it till Chriſt be formed in him Gal. 4.19. But when he once perceiveth the babe to ſtirre, he boldly then profeſſeth it to all the world, not ſo much in words, as in his actions, which ſpeak it louder than his tongue; Depart from me ye evil-doers, for I will keep the Commandments of my God Pſ. 119 115.

And when he once begins this courſe, he never layes it aſide, but ſtill goes on; not only to renew repentance every day, for daily ſins and infirmities; but to make further progreſſe in his firſt repentance for thoſe ſins which he knoweth to be pardoned: as David, that repented truly, when Nathan firſt reproved him, and had his pardon; yet his tears then ſhed, were but a few inconſiderable drops in compariſon of thoſe floods that followed after, witneſſe not only his watering his couch with his teares, and making his bed to ſwim Pſal. 6.6; but his many penitential Pſalmes afterwards penned chiefly, if not wholly upon that occaſion. And this he knowes to be the courſe preſcribed of God unto all true penitents, even when he is pacified towards them Ezek. 16.63.

Thus, this hypocrite is as Simon Magus, convicted of ſin, and threatned with judgement, affected with it at preſent, and craves the prayers of Peter and the Church for him that none of the things threatned might befal himActs 8.24, but never did more, and therefore eſcaped not: the true Chriſtian is as Hezekiah, who ſo deſires the prayers of the Church2 King. 19.4, that he neglects not to pray and to humble himſelf effectually till God ſpeak peace and deliveranceVer. 14, 15. The one takes up repentance as it were a flaſh of lightning: the other undergoes it as a neceſſary work all the dayes of his life.

This hypocrite is content in his manner, to reform himſelf, but not others.

'Tis no part of bargain, or care to reforme his children, ſervants, family, much leſſe neighbours, and leaſt of all enemies, even when opportunities are either offered or may be gained. He thinks, if he do not formally ſin in what himſelf doth, he hath nothing to anſwer for the evils that others commit upon his occaſion. He profeſſeth he can go to law ſafely: for, I thank God (ſaith he) I bear no malice. But whether he deceive himſelf or no, it concernes him to conſider better: but ſurely he conſidereth not what corruptions he ſtirreth up in his provoked adverſary. I may, ſaith the vain woman, go bare ſhouldered and breaſted, or in what faſhion I will, (dreſt, or rather undreſt,) for my heart is chaſte, and ſo is my body: but ſhe never careth to make others unchaſte, or to nouriſh laſciviouſneſſe, and provoke unto luſt thoſe that are wantonly diſpoſed, and ſo to encreaſe both tranſgreſſors (and tranſgreſſions) among men Prov. 23.28.

Differ.Contrarily, the true Penitent extendeth his repentance to others.

Either he will reform them, or lament their ſins, becauſe he looks upon ſin as Gods enemie wherever he findeth it. If he hath been a partaker with others in ſin, he labours to deſtroy the ſin in them as well as in himſelf, as the repenting thief on the CroſſeMat. 27.44 Luk. 23.39, 40; If not, yet he lamenteth to ſee God offended and diſhonoured, as David, out of whoſe eyes ran rivers of water, becauſe others kept not Gods Law Pſal. 119.136, and whoſe zeal conſumed him Ver. 139, upon the ſame account. And while the hypocrite is not grieved at the ſin of his own childe, the true Chriſtian is grieved at the wickedneſſe of Satan. He knoweth that whoſoever is not careful to prevent, or reform ſin in others, is not truly purged himſelf. Therefore as many a man, after his own cure, and recovery, proveth a Chyrurgeon or Phyſician to others; ſo the Chriſtian once truly converted is able to give a potion of counſel1 Theſ. 5.11, a pill of reproofJam. 5.19, 20, or a cordial-comfort to others1 Theſ. 4.18 that need it.

Thus, this hypocrite is as careleſſe of others, although his own, as Cain of Abel; Am I my brothers Keeper Gen. 4.9? ſuppoſing it unreaſonable to require it of him; the true Chriſtian is as the foure lepers put out of the gates of Hieruſalem, who after themſelves had eaten and drunk, and filled themſelves in the forſaken Tents of the Syrian Camp, in a time of ſore famine in the City, concluded that they did not well, till they acquainted the King and their brethren with the good newes of that unexpected plenty2 King 7.8, 9; the one cares not whoſe bones remain broken or diſlocated, ſo his own be ſet; the other is as a bone-ſetter to reſtore any member of Chriſt that by occaſion is out of joyntGal 6.1.

This hepocrite is alwayes talking of repentance, but ever takes further day to repent.

When either Gods hand is upon him, or he maketh boaſt of himſelf and his actions, he is never well, but when he is diſcourſing of his repentance, 5. The time of his repentance. Plutarch. as a bad debtor that talks much of paying his debts, till his Creditors preſſe hard for their money: then he bids them come another time. It is yet too ſoon, too early to repent in good earneſt; time enough in age, in ſickneſſe, or at leaſt to morrow. Cras, cras, corvina vox. This procraſtination is the voice of the Raven that returneth not into the Ark for want of mourning with the Dove by ſeaſonable repentance.

And how many are deceived by this deluſion! Modo & modo non habet modum. There is no end of delay when we give it a beginning. Satan will not at once ſay in plain termes to any man that is not wholly given up to impudence in ſinning, never repent: but, draws him to it by degrees, as Diogenes that was an enemie to marriage, would anſwer that queſtion, When is the beſt time to marry? A young man not ſo ſoon; an old man not ſo late. And ſo for the moſt part it proveth in the matter of repentance. He that will adviſe with the devil about the beſt time to repent, will finde him ſo long in his 〈 in non-Latin alphabet 〉 , that is, hereafter, no haſte yet, that he will at length be ſurprized with the devils 〈 in non-Latin alphabet 〉 : or not at all, 'tis now too late.

Mans heart maketh him believe he can repent when he liſt, and, that late, is as good as early; that there is no ſuch danger in taking a few walks in the devils paradiſe, the pleaſures of ſin, but that after, with a wet finger, and an eaſie ſtride, he may, by repenting, ſtep into the Paradiſe of God. Too many go thus on till they come to hell with a purpoſe of repentance, and may be ſtiled 〈 in non-Latin alphabet 〉 , the Penitentiary, that never repenteth; as Antigonus was called 〈 in non-Latin alphabet 〉 , the Giver, that never beſtowed gift, but only ſaid he will give.

Contrariwiſe, the true Penitent no ſooner ſinneth, but he repenteth. Differ.

He hath found by woful experience the miſchief of deferring execution upon ſin, what devices it uſeth to obtain a pardon, if firſt it can get but a reprive. Joab knew what danger was to tarry diſcourſing but a few minutes with the man that told him of Abſaloms hanging by the haire in an oak, and pleading againſt the ſmiting of him; therefore abruptly breaks off, telling the man, I may not tarry thus with thee, and takes three darts, and thruſt them thorough the heart of Abſalom 2 Sam. 18.14. So the true Penitent diſpatcheth ſin out of the way with the firſt, not admit of quarter, delay, or ſo much as a parley.

He conſidereth firſt, that repentance is Gods gift, not in mans power, no more than to keep the whole Law: and that it is no leſſe impoſſible to repent, without God, than to need no repentance. That it is not a, Lord have mercy, but an heart throughly pierced and grieved for ſin in Gods behalf, that defineth repentance. A gift then it is, and that of God; for, 'tis he that gives repentance unto Iſrael Acts 5.31, even repentance unto life Acts 11.18. It is a gift, purely Evangelical, that is ſupernatural, not like the remainders of the Law firſt engraffed in mans firſt Creation, in the hearts of all men by nature. And however the heart may be convinced, terrified and tortured by natural conſcience, as Judas was, yet it can never diſſolve into godly ſorrow, nor turn from iniquity, without this gift from God. The heart of man is like a ſpring-lock that can ſhut of it ſelf, it can accuſe, and ſhut under the hatches of condemnation, but it can never open to comfort, or converſion, without the Key of David, the grace of the Goſpel. Therefore repentance is ſaid to be a ſpirit of grace and ſupplication, given only to the houſe of David, and the inhabitants of Jeruſalem Zech. 12.10, that is, to the elect of God.

Next, he obſerveth, that late repentance is like late husbandry, which ſeldome yields any conſiderable crop: that it is ſeldom ſound, or laſting. For the moſt part it comes forth when a man can ſin no longer, and proceedeth from an heart, not humbled for ſin, but hampered or diſabled that it cannot ſin; therefore late repentance ſeldom findes acceptance with God, no more than the giving the dregs of age to the Prince, when the beſt wine of youth hath been conſumed upon Traitors. Alexander caſhiered the ſouldier that had his armour to ſeek till he was to fight: and the Lord excludes thoſe idle and careleſſe Virgins, that had their oile to ſeek when their lamps were to be lightedMat. 25.10, albeit they had a purpoſe to get oyle, and went about it too, when it was too late. God will not alwayes wait on him that ſtill thinks he may wait a little longer; and commonly, where he hath waited longeſt, he gives very ſhort warning, when he is reſolved to wait no longer, but comes on the ſudden, and is gone as ſuddenly, as he came. So that for the moſt part, ſuch dallying delaying penitents fall ſhort of repentance, and drop into hell, even when now they think to repent in earneſt.

Some have repented in age, and very late, who have been received to mercy: but we reade not of any that being called of God, and promiſing to repent, put off repentance from youth till age, and then repented. Zaccheus tarried out till the eleventh houre, but yet delayed not ſcarce a minute after he was called. I dare not think that Hezekiah, ſo good a man, would be careleſſe of training up his children in the feare and nurture of the Lord; and that, his ſon Manaſſeh, although young when his father died, was altogether without admonitions, reproofs, and calling to repentance by the Prophets; which he did withſtand, and would not hearken to the Word of the Lord 2 Chro. 33.10, yet afterwards repented, and that effectually. How long he ſtood out againſt God is not recorded: the Hebrew Doctors ſay, he reigned wickedly twenty two years, in his twenty third he was carried to Babylon; and, in the ſame yeare, repented and returned: but this was no ordinary thing, nor ſuch a Preſident as may warrant other ſinners to defer repentance. For uſually, dying repentance proceedeth from a dead heart frighted by the apprehenſion of wrath, and ſo dieth with the party without hope of mercy.

Yea, he further wiſely conſidereth that if he cannot riſe up and repent with this load already on his back, how ſhall he be able to do it afterwards when it is become heavier? If he cannot break this cord of ſin, how ſhall he do when it is doubled, and at length grown up to a cable? Therefore the true Convert haſteth, as Zaccheus, at the call of ChriſtEuke 19.5, 6; and followeth as cloſe as the eccho, the voice Pſal. 27 8. Yea, he cutteth cable in caſe of great danger when God raiſeth a tempeſt for his ſins becauſe he cannot tarry to weigh anchor in a ſtorme. He will part with any thing now, to ſave the ſhip and himſelf. He fleeth from ſin as from a ſerpent under his feet, which biteth ſo ſoon as it toucheth himEccluſ. 21.2. As a Doe from the Hunter, and as a bird from the Fowler. If he repented not in youth he is ſorry that it was paſt before his calling; yet while the Lord doth call, he is careful not to harden his heart. He bringeth his veſſel while it raineth, not truſting to an after-ſhower. He had need make haſte, becauſe he knoweth that his Better, yea, his Maker tarrieth the leiſure of his repentance2 Pet. 3.9.

Thus, this hypocrite is as the ſluggard, that, take him when you will, he ſtill cries, yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep Prov. 6.10. Or, if he riſe and get up, he is like St. George on horſeback, that never rideth; the true Chriſtian is as Samuel, that at the firſt call, which be underſtandeth he ſaith, Speak Lord, for thy ſervant heareth 2 Sam. 3.10. The one is as Nabal 1 Sam. 25.37, never affected with his offence till he hear of his danger, and then his heart died within him, and he became as a ſtone; the other is as David, who no ſooner had cut off the skirt of Sauls garment, but his heart ſmote him, when his men provoked him to ſmite Saul, the anointed of the Lord 1 Sam. 24.5, 6.

This hypocrite when after his delayes he comes to repent, his repentance is but an intermiſſion of ſin, not a ceaſing from ſin.

As friends take leave, but with hope to meet again; and lovers fall out, but deſpair not to make up the breach again. So this hypocrite quarrels with, and takes leave of ſin, but with hope of meeting again, and of a reconciliation. His repentance is but a qualme that will ſoon be over; momentany, not perpetual. As when the unclean ſpirit went out of the man, ſeeking reſt elſewhere, but found none like that he had in his firſt entertainer, there was both in the devil an intent to re. turn, and in the man a deſire to receive him, whereupon he brought with him ſeven ſpirits more wicked then himſelf, and they all enter in and dwell there, whereby the laſt state of that man it worſe then the firſt; Mat. 12.43, &c. Even ſo it is with this hypocrite; He never parts with a Devil, or a luſt, but as an hoſt with his gueſt; he hopes it will not be long, ere he ſhall ſee him again, and tells him he ſhall be very welcome.

Thus he is as they who make a Popiſh ſhew of holineſſe in Lent, weare black, abſtain from Playes, and perhaps from the more wanton Concomitants of them, and ſeem very devout, that as the poor ignorant Papiſts were wont to offer an egge at Eaſter, they may put on a new face upon the old heart, becauſe they are to receive the Sacrament: but it is but as the Snake, that being to engender with the Lamprey, caſteth out her poiſon and after licks it up again; for ſo theſe mimical penitents, after the Sacrament, return to their wonted malice, riot, luſt, as eagerly, yea, more greedily than before. I condemn not all ſet times appropriated to holy buſineſſes, becauſe, if the times be left wholly arbitrary, moſt men will never ſee time to ſet about them. But, to put off all to thoſe ſet times is a fearful, yet common ſin of ignorant and ſuperſtitious Formaliſts in Religion, that at ſuch times put on a forme of godlineſſe, but deny and perſecute the power thereof 2 Tim. 3.5 all the year after.

It is obſerved by the enemies of the Chriſtian name, that the Papiſts (for, Turks know no other Chriſtians,Sands Relat. but ſuch as border neareſt unto them) are never ſo licentious as towards the time of ſhrift. Whence that Proverb is riſe among the Turks, That the Christians are mad once a year, and then by strawing aſhes on their heads, they recover their wits again. It is too true of too many others that call themſelves Proteſtants; ſometimes they ſeem very demure and penitent, for the times ſake, rather than for Gods ſake, or their own: but, that time being over, none ſo profane and diſſolute. And ſo it is with ſuch, as with him that being ſurcharged, can vomit and rid his ſtomack, what cares he for a ſurfeit? But in thus doing, he obtains not mercy; for, ſubſannat patientiam Dei, Auguſt. he laughs to ſcorne the patience of God.

On the contrary, the true Penitent ſo departeth from ſin, as never, by his good-will, Differ. to entertain it again.

It may hang about his doors in a ſculking way, watch an opportunity, and perhaps ſlip in, and do him ſome miſchief too, ere he be aware; and haunt him, as evil ſpirits ſo haunt ſome houſes that the inhabitants can ſeldome be quiet for them; But he looks upon ſin, as upon the Devil. When he parts with it, he gives it a bill of divorce, never to return, at leaſt, never to be entertained as the wife of his boſome, as in former times. He will not allow it ſo much as the leaſt alimony. By the Law of Divorce, no man might receive back a wife, once ſent out of his houſe by a bill of divorcement, although it were not for adultery, but he committed abomination before the Lord Deut. 24.4, and greatly defiled the whole land Jer. 3.1. The Penitent therefore is very careful not to admit a divorced luſt, but for ever to ſhut the doors of his heart againſt it, as remembring with grief how often he hath offended by it.

He knoweth that God ſpeaketh peace unto his people, and to his Saints: but it is on condition, they return not again to folly Pſal. 85.5. He that looks upon ſin as folly, will not eaſily be reconciled to it, after once he hath found the fooliſhneſſe of it, and ſent it packing: eſpecially, if he hath ſmarted for it. He then ſaith unto God as Ezra; after all that is come upon us for our evil deeds, and for our great treſpaſſe. —Should we again break thy commandment, — Wouldeſt thou not be angry with us till thou hadſt conſumed us, ſo that there ſhould be no remnant nor eſcaping Ezr. 9.13, 14? He remembreth the charge given by his Lord both to the cripple at the pool of Betheſda, and to the woman taken in adultery, Go, and ſin no more John 5.14 John 8.11 Auguſt. . For, that is true repentance, Sic plangere commiſſa, ut non committas plangenda, ſo to bewail ſins committed, as no more to commit them: ſo to repent, as to make no more work for repentance.

Thus, this hypocrite parteth with ſin, as Michal, Davids wife let him down through a window, where at the preſent, he fled and eſcaped from Saul 1 Sam. 19.12; but, in hope to enjoy him again; the true Chriſtian, parteth with ſinne, as Amnon with Tamar, putting her out from him, and bolting the door after her, never to admit her any more2 Sam. 13.17: the one deales by his luſt, as David by Abſalom, baniſhed for killing Amnon for that wickedneſſe with Tamar, fetching him home again 2 Sam. 14.21; the other deales with his ſin as the two women did with the Ephah filled with wickedneſſe, carrying it into the land of Shinar, there to ſet it upon her own baſe for everZech. 5.11.

This hypocrite repenteth for advantage.

The ſixth End aimed at.Not for advantage to his ſoule, but for more carnal ends. He little mindes God, or eternity. He that is all for hereafter as to the act of repentance, is all for the preſent, as to the end of his repenting: and were it not this, it ſhould be long enough ere he repent. It may be truly ſaid unto him, as once God anſwered the Prieſts, and the reſt of the Jewes returned from Babylon, (that had for ſeventy yeares kept foure ſeveral Faſts every yeare, during the captivity, two of which they were now willing to lay aſide) when ye faſted and mourned in the fifth and ſeventh moneth, even thoſe ſeventy yeares, did ye at all fast unto me, even unto me? And when ye did eat, and when ye did drink, (that is, in their ſolemn feaſts, before the captivity) did ye not eat for your ſelves, and drink for your ſelves Zech. 7.5, 6? Did ye minde my glory, or your own bellies? So this hypocrite is intent only upon worldly advantage, nothing for heaven in all his ſeeming repentance.

Thus ſhall ye have ſome Popiſh ſhaveling, or perhaps Jeſuit, diſcontented with his condition, miſſing ſome preferment that he expected, or too much ſtraitned in the purſuit of his luſts by the ſtrict rules of his Society, or perhaps caſt out, or at leaſt in danger thereof, he flies over-ſea, becomes a great Convert, railes at the Pope and Popery, recanteth his errours, makes great ſhew of much grie for his folly in ſuffering himſelf to be ſo deluded and abuſed: but he will make his repentance as publick and pompous as he can, and deſires to come immediately from the Stewes of Popery to the Pulpit in Pauls Croſſe, or other eminent place, that all may take notice of him for a famous Convert, and that the State may prefer him: yet, hath his heart as carnal and corrupt, as before: and, if his covetous or ambitious humour be not ſatisfied, he can as eaſily fall back, as he came on.

So, ſome others no leſſe careful to turn away, or remove ſome preſent, or imminent plague, make a great ſhew of repenting, when they do nothing but complement with God for their own ends, As Pharaoh, confeſſing, the Lord is righteous, and I and my people are wicked Exod. 9.27, but the buſineſſe was only to get rid of a plague, not of his ſin which he ſeemes to bewaile; Entreat the Lord (for it is enough) that, there be no more mighty thundrings and hail Ver. 28. And for the ſame end Ahab complemented1 King. 21.27 with God in ſtead of repenting, and God kept correſpondence with him ſo far as he went in Gods way in his outward garbe and behaviourVer. 29. He gave him reprive of his puniſhment, which was all Ahab ſought; but not a pardon of ſin, which Ahab never repented of.

Differ.Contrarily, the true Christian repenteth, as lamenting after the Lord.

Thus, this hypocrite is like thoſe Prieſts of old, that would not ſhut a door in Gods houſe, nor kindle a fire on his Altar for nought Mal. 1.10, for he will not repent, except he may gain by it; the true Chriſtian is like thoſe penitents at Epheſus, who having formerly uſed curious Arts by which they got much wealth, brought their books together, and burnt them before all men, the price of them being no leſſe than 50000. pieces of ſilver Acts 19.19. He will repent, although to his loſſe in outward things: the one makes a market of repentance, to get wealth; the other makes it an hoſpital, to be healed of his ſpiritual wounds.

Although his end in repenting, in regard of the event to himſelf be ſalvation: yet his chief aim is to be ſorrowful on Gods behalf as a ſufferer in his honour, more than on his own who have deſerved to be damned. Though he deſire peace with all creatures as a bleſſing to be deſiredJob 5.23, yet his main aim is to be at peace with God through our Lord Jeſus Chriſt. He is not unwilling or negligent to lay hold upon any advantage or benefit that God is pleaſed to promiſe or caſt in upon true penitents; yet advantage was never the firſt, or chief wheel that firſt moved him to come in unto God.

He that ſheds moſt tears after pardon pronounced, muſt needs have ſomewhat in his eye above puniſhment. Therefore, if he have offended by drunkenneſſe or uncleanneſſe, he mourneth more, and hateth it more, after the Lord hath taken away his ſin: which ſhewes that he hateth ſin, not ſo much becauſe his body is weakned, as becauſe God was wronged thereby. For this he would, if it were poſſible, that he ſhould go to hell, and be capable of repenting, even there he would repent more that he had ſinned againſt God, than that he brought this doom upon himſelfe.

CHAP. XXVII. The Counterfeit Convert. Is he that turneth unto God, without Converſion of heart.Defin.

AFter repentance followeth Converſion: and, ſuch as the one is, ſuch is the other. If the one be counterfeit,Auguſt. the other cannot be ſincere. Est verſus qui non item converſus. He may be ſaid to be turned, that is not converted or returned unto God. Either he may be turned another way; as from one ſin to another; or, if unto God, yet not as he ought: either he doth but ſeem to return, or fail in his doing more. He returneth not with the whole heart; but, feignedly Jer. 3.10.

The voice of the Lord to the true Penitent is, If thou wilt return, return unto me Jer. 4.1. Let the wicked forſake his way, and the unrighteous man his thoughts, and let him return unto the Lord Iſa. 55.7. Theſe are ſpoken to ſuch as upon ſight of their ſins and ſorrow for them, are willing to grow wiſer and to forſake them, which is true repentance; ſo they forſake all ſin, and hate every falſe way Pſal. 113.104. But now becauſe ſuch may be miſled by Satan, if not guided by God, as a man newly recovertd out of ſome deſperate diſeaſe, may ſoon marre his cure, and overthrow all, by miſtaking in diet, or by ſome other errour in ordering of his body; therefore the Lord doth not only phyſick his people by repentance, but diet them by Converſion, calling all that are weary of their ſins and willing to forſake them, to come back unto himſelf, as that which is the end of repentance, after they have forſaken their own way; and, which will ſecure the penitent from returning again to the ſame, or to other folly.

Unto theſe Calls, this hypocrite anſwereth, as the ſecond ſon in the Parable, I will, Sir: but, moveth notMat. 21.30. He ſpeaks as well as any man can do, and gives him good words, as Judah of old, that with flattering lips, and with a double heart, cried unto God, My Father, thou art the guide of my youth Jer. 3.4, when yet the Devil led her, not only by the arme, but by the heart too, every ſtep in another way. This hypocrite is a bird of the ſame egge, that will promiſe as much as God will ask, but perform nothing of all that is commanded himJer. 32.23. His eye and his heart is not but for his covetouſneſſe Jer. 22.17, or other luſts, from which he is not divorced by his mock-repentance. Had he truly repented, he would indeed have returned unto him, from whom he and all ſinners have deeply revolted Iſa. 31.6. But ſeeing his repentance was but feigned, he returneth to the Lord but in ſhew, not in truth.

Differ.On the contrary, the true Chriſtian is a true Convert unto God.

He not only heareth, but from the heart obeyeth that voice, Return, returne, O Shulamite, return, return Cant. 6.13.. Upon his true repentance, in forſaking his former way, he findes the truth of that promiſe that God hath mercy on him, and doth abundantly pardon, or multiply pardons Iſa. 55.7. God hath now made him a Shulamite, one that is at peace with God and Chriſt, that was before a revolter, a rebel, that neither had heart to ſeek after God, nor durſt to look him in the face. And indeed, only the Shulamite is in a ſtate and condition to return to God, for he only hath made his peace with God: and therefore Chriſt calls to him, and after him, again and again, to let him ſee how earneſt he is for his return; and then ingeminates the ſame call, once and again, to give him the more encouragement, againſt all the objections of his own heart, and the obſtructions of ſin within him, to return to his firſt husband Hoſ. 2.7..

He is one of the generation of true ſeekers, even ſummè querentium of them that ſeek the face of God Pſal. 24.6 with all their heart, as Jacob at Peniel, that will never give over till he finde him, nor let him go till he bleſſe him: that beholds his face in righteouſneſſe herePſal. 17.15, that he may after ſee him as he is in glory1 John 3.2. Until he return to God, and finde him, he is reſtleſſe in his bed, he riſeth, goeth every way in the streets, in the broad wayes to ſeek him whom his ſoule loveth, he adventures among the watchmen, (ſuch envious miniſters as being themſelves ungodly, ſmite and perſecute thoſe that are godly, for they ſmote and wounded him Cant. 5.7) and never gave over ſeeking till he found him: and having found him, he holds him and will not let him go Cant. 3.4: Perhaps the fleſh within him, may, at firſt, anſwer churliſhly and rudely, as that firſt ſon to his father, bidding him to go and work in his vineyard, to whom the ſon malipartly ſaith. I will not Mat. 21.29? but afterwards he bethinks himſelf, repenteth, and goeth. Even a true Convert may ſometimes carry himſelf too rudely, and make too little haſte to returne unto God, as Lot did to go out of Sodom, until the Angels laid hold upon him and his company, and either thruſt them out, or carried them out as it were by violenceGen. 19.15.16. And God is faine to deal with him, as Abſalom by Joab, whom he having ſent for, once, and again, but could not get him to him, Abſalom cauſed his fields to be ſet on fire, that ſo he might at length force him to come2 Sam. 14.30 31, and thereby prevailed. So God ſometimes ſetteth the ſinners fields on fire, yea, cauſeth him to go through fire and water Pſal. 66.12, but at length he conquers him, and cauſeth him to come in unto him; which done, he bringeth him out into a wealthy place.

Thus, this hypocrite is like Ephraim, either a ſilly Dove without heart Hoſ. 7.11 to return to God; or elſe, compaſſing him about with lies and deceit Hoſ. 11.12; the true Chriſtian is one of thoſe that ſeek him with the whole heart Pſal. 119.2: the one is as the ſluggard that turneth upon his bed, as a door upon the hinges Prov. 26.14, turning this way and that way, but never turnes off; the other, as the Hart, panting after the water-brooks (being hunted down even unto death panteth after God, his ſoul thirsteth for God, for the living God; and as impatient of longer ſtay, crieth out, When ſhall I come and appear before God Pſal. 42.1, 2.

This hypocrite ſeeketh not God, but ſomewhat elſe in ſtead of God.

What is ſpoken of all ſinners (there is none that underſtandeth, there is none that ſeeketh after God Rom. 3.11) is moſt true of this hypocrite, even when he ſeemeth moſt to ſeek God. He profeſſeth indeed to ſeek the Lord, but the Lord that beſt knoweth, diſcovereth his counterfeiting. If he lack corne and wine, God ſhall have his cuſtome, to help him off with thoſe commoditiesHoſ. 7.14. If he be in a ſtorme, God ſhall heare of him, to allay the tempeſtJon. 1.5, 6. If God fall to hewing and killing, then this hypocrite will ſeek him; he returneth and enquireth early after God Pſal. 78.34. But God knoweth the inward thoughts and aimes of all ſuch hypocrites, and thus turneth the inſide outward; they have not cried unto me with their heart, when they howled upon their beds. They aſſemble themſelves for corne and wine, and they rebel againſt me. Though I have bound and strengthned their armes, (which I had broken for their wickedneſſe) yet they were no ſooner healed, but they imagine miſchief againſt me. They return, but not to the moſt High, they are like a deceitful bowe Hoſ. 7.15, 16. They make as if they aimed at God, but the heart, like an arrow ſhot out of a falſe bowe, lights far wide from that mark.

All his end is, ut bene ſit ſibi, that it may be well with him, when he obeyeth the voice of the Lord Jer. 42.6. Proſperity, Proſperity, Proſperity is all his buſineſſe with God when he comes unto him. This is the firſt, and laſt, and all that ever he ſeeketh at the hand of God: if he ask more, it is in order to this. His daily enquiry is, Who will ſhew us any good Pſal. 4.6? No matter what, ſo a carnal heart can reliſh it. No matter who ſhew it: yet, let God do it, rather than they go without it; if by no other meanes it may be had, then let it be by counterfeiting religious Converſion. Some other thing therefore there is for which this hypocrite knocks at Gods door. There is ſomewhat within, that the hypocrite cannot be without; for which God is ſought, or ſomewhat in God that the hypocrite likes not, and therefore rejects him, when he hath got his penniworths out of him: both which I mean, his coming to God, and leaving him again, is all one ſin in effect: only the one maskes him as an hypocrite, the other marks him for an Atheiſt.

Contrarily, the true Convert ſeeketh God himſelf, for himſelf. Differ.

When God ſaith, Seek ye my face, his heart ſaith unto God, thy face, Lord, I will ſeek Pſal. 27.8. God no ſooner ſpeaketh, but the heart makes an eccho to it, without capitulation, or ſiniſter ends. The deſire of his ſoul is to the Name of God, and to the remembrance of God himſelfIſa. 26.8. He had rather enjoy God in the wilderneſſe, without bread, than to ſit by the fleſh pots in Egypt, and to eat bread to the full Exod. 16.3. While the hypocrite is for any good, nothing ſufficeth him but this, Lord lift thou up the light of thy countenance upon me Pſal. 4.6. He ſeeketh not God, that his belly may be filled with Gods hidden treaſures of the earth in this life; but, that he may behold the beauty of his holineſſe, and be ſatisfied with his Image, even after his awaking from death.

He ſeeketh pardon of ſin, that his tongue may ſing aloud of Gods righteouſneſſe Pſal. 51.14. He ſeeketh grace to do well, not to commend himſelf, but to magnifie the riches of Gods grace towards him, and that he may in all things be accepted of him2 Cor. 5.9. He is all for God, even in the things he receiveth from God: becauſe he goes unto God, for God more than for himſelf. Yea, even when God enviteth him, with promiſe and profer of ſome good, ſome ſpiritual good, he cloſeth with the invitation, but looks higher than himſelf in coming to God, as thoſe true penitents of old, when God ſaid, return ye backſliding children, and I will heal your backſlidings, they make this anſwer, Behold we come unto thee, for thou art the Lord our God Jer. 3.22. It is this conſideration that moſt ſtrongly draws him, that the Lord is his God. Not that he hath not ſome eye to the recompence of reward Heb. 11.26. But the chief reward he ſeeketh is God himſelf, Whom have I in heaven but thee? and there is none on earth that I deſire beſides thee Pſal. 73.25?

Thus this hypocrite comes unto God as to a market or faire, to ſtore himſelf with what he lacketh, and then returnes home again. The true Convert turneth unto God as to his Lord, to give himſelf unto God, as one that is alive from the dead Rom. 6.13. The one returneth unto God, that he go laden from him, the other goeth unto God that he may dwell in God and abide with him for ever.

This hypocrite ſeeketh God without an heart.

He can ſpeak well, but God findes not an heart from whence that floweth, which his lips uttereth, O that there were ſuch an heart in them, ſaith GodDeut. 5.29. Nay, he is ſo far from this, that when he draweth near unto God with his mouth, and with his lips doth honour him, he removeth his heart far from God Iſa. 29.13. He is never further off, than when he ſeems to be neareſt, being herein like the foot of a Rainbow, which the further you go towards it, the further it goes from you. If he come to the Word of God, his eare, haply, liſteneth, and his mouth ſheweth much love (he highly commends both the Preacher and his matter) but his heart goeth after his covetouſneſs Ezek. 33.31. Of ſuch God complaineth in reſpect of the heart, they have turned unto me the back, and not the face: though I taught them riſing up early, and teaching them, yet they have not hearkened to receive inſtruction Jer. 32.33. Not that the outward man was wanting, but the heart was abſent, whereby God did ſurdis canere, make muſick to the deaf.

Differ.On the contrary, the true Chriſtians heart is his chief Meſſenger and Agent, in all his addreſſes unto God.

It is a great point of wiſdom to ſend to ones betters by a meſſenger that is gracious. Now the Lord bids none welcome, but the heart, and ſuch as attend it. If the heart be chiefly employed in the Embaſſie, all his Attendants are feaſted. Then the eye, the lips, the eare, the hand are all welcome. My ſon, ſaith God, give me thine heart, and let thine eyes obſerve my wayes Prov. 23.26. He will give eare unto the prayer that goeth not out of feined lips Pſal. 17.1; becauſe the heart frames it. When the heart enditeth a good matter, the tongue is accepted as the pen of a ready Writer Pſal. 45.1. Let the tongue ſay what it will from the heart, and it is ſure of audience and a gracious anſwer. He is good to the ſoul that ſeeketh him Lam. 3.25. Therefore it is the true Chriſtians ſoul that deſireth God in the night: it is his ſpirit with him that ſeeketh God early Iſa. 26.9. It is his ſoule that ſaith unto the Lord, thou art my Lord Pſal. 16.2. It is his ſoul that panteth, that thirſteth for God Pſal. 42.1, 2. He can no more go to God without his ſoul carry him on her wings, than he can live without a ſoul: And when he comes unto God, he will do nothing without his heart, how exact and dextrous ſoever his parts, and the members of his body be.

Thus, this hypocrite is all for bodily exerciſe, which profiteth little 1 Tim. 4.8; that is, not at all: the true Chriſtian is all for lifting up his heart with his hands unto God in the heavens Lam. 3.41, ſo often as he returneth from ſin unto God. The one returneth unto God as Saul, confeſſing his ſin unto Samuel; but, without ſorrow of heart for it, and was rejected 1 Sam. 15.24, 25; the other is as David, who returning with the whole heart, was accepted and pardoned2 Sam. 12.13; both returned, but not alike; anſwerable whereunto, was the iſſue.

This hypocrite, if he afford God his heart, it is but a part.

If God will be content of a Partner, he may have a ſhare: but all is too much for the hypocrite to venture in one bottom. He can make two hearts of one, for a need. He is 〈 in non-Latin alphabet 〉 , a double ſoul'd man Jam 1.8. He hath a ſoul for God, and a ſoul for Mammon too. He makes a diſhotomy of his heart, giving God one half, and Mammon the other; making God Partner with the devil: and thinking he can ſerve both how contrary ſoever the one be to the other, which our Saviour ſheweth to be impoſſibleMat. 6.24. For, the love of the world not only baniſheth the love of God out of the heart; (if a man love the world, the love of the Father is not in him 1 John 2.15) but makes him to deſpiſe and hate the Lord. And the ſoule that cleaveth to the world committeth adultery with itJam. 4.4, therefore, no fit wife, or friend for God, but an enemy to him.

Differ.Contrariwiſe, the true Chriſtian returneth unto God with the whole heart.

He knoweth there is work enough for the whole heart, for the whole man; that the whole heart is due to God, and required by him; and that they are bleſſed who ſeek him with their whole heart Pſal. 119.2: Leſſe will not be accepted. God will have a whole burnt-offering, or nothing; and the ſacrifice of God is a broken and contrite ſpirit: when man breaks it too peeces, God ſets it ſo together, that he will not loſe the •• aſt piece or ſhiver of it. This, God promiſeth to all true Converts, they ſhall return unto me with their whole heart Jer. 24 7: and this every true Seeker performeth. With my whole heart have I ſought thee, ſaith hePſal. 119.10. I ſhall obſerve (thy Law) with my whole heart Ver. 34. I will keep thy Precepts with my whole heart Ver. 69. I will praiſe thee with my whole heart Pſal. 138.1. He can never give God enough that oweth ſo much unto God. He can give him but all, and that he ſhall be ſure of. He is not ignorant how God abhorred blinde, lame, imperfect ſacrificesMal. 1.8. and 14.

Thus, this hypocrite is as the harlot that was for dividing the living childe between the true mother and her ſelf; let it be neither mine nor thine, but divide it 1 King. 3.26. The true Convert is like the true mother, crying out to the King, Give her the living child, and in no wiſe ſlay it. He had rather part with it all, than endure to have it divided, the dividing of it being the deſtroying of it. The one is as Ananias and Sapphira who by keeping back a part, loſt all, and themſelves with itAct. 5.2, 5, 10: the other is as Barnabas, who ſold all, and laid down the whole money at the Apoſtles feetAct. 4 36, 37, and thereby had treaſure in heaven.

This hypocrite returneth unto God, but not with an heart prepared.

The heart of man is like the accurſed earth, apt to bring forth thornes and briars, which choak the ſeed of grace, and either binder good actions from being done, or marre them in the doing; for which reaſon it is required of all that ſeek the Lord, to break up their fallow ground Hoſ. 10 12, and not to ſ we among the thornes Jer. 4.3. This husbandry the hypocrite omitteth, and ſo whatever coſt and pains he beſtoweth, is all loſt, for the thornes over-top and choak all the hopes of an harveſt, and over-run all. He ſuffereth corruptions to grow and over-grow in his heart, and ſo miſcarrieth even in the beſt ſervices, becauſe he doth not prepare his heart to the Lord. He is as Rehoboam, who did evil, becauſe he prepared not his heart to ſeek the Lord 2 Chro. 12.14. He hath ſome good thoughts, deſires and ſome attempts to ſeek God, but there are ſo many thornes and briars growing in his heart, that he never returneth to God to any purpoſe, he doth not carefully purge his conſcience from dead works to ſerve the living God, and therefore never ſerveth him with a perfect heart.

Contrarily, the true Convert prepareth his heart to the Lord. Differ.

He knoweth that God is an holy and a jealous God, holy in himſelf, jealous of his honour; and therefore they cannot ſerve him who are not purged and prepared; nor will he pardon ſinners that come unpurged to him. He conſidereth that God is of purer eyes than to behold iniquity, that an heart unſanctified is a ſink of all iniquity, therefore he is careful not only to cleanſe himſelf from all filthineſſe of fleſh and spirit 2 Cor. 7.1, but, prayeth unto that God to whom he returneth, waſh me throughly, or waſh me much, from mine iniquity, and cleanſe me from my ſin Pſal. 51.2; and again. Purge me with hyſſop, and I ſhall be clean, waſh me, and I ſhall be whiter than ſnow Ver, 7. He findeth to his grief when he hath done all he can, many corruptions to be mortified, many worldly cares to be ſuppreſſed and abandoned, many holy thoughss, meditations, preparations to be entertained, and all little enough to bring ſo vile a wretch into the preſence of ſo holy, ſo great a God with any acceptance.

He remembreth who hath given it in charge to all Converts, Waſh ye, make ye clean, put away the evil of your doings from before mine eyes, ceaſe to do evil, learne to do well Iſa. 1.16, which leſſon is not ſoon learned. He taketh notice of that charge alſo, Cleanſe your hands ye ſinners, and purifie your hearts ye double minded Jam. 4.8. Here is work enough for a mans whole life: He muſt be clean within and clean without before he be prepared as he ought for the Lord. Therefore, as he ſeeketh God himſelf for himſelf, with his heart, with his whole heart, ſo he prepareth his heart to ſeek him: and, when all is done, acknowledgeth that he needeth pardon for want of better preparation2 Chro. 30.18 19.

Thus, this hypocrite ruſheth into Gods Preſence without preparation, as he that came to the marriage without a wedding garment Mat. 22.13, and is caſt out with diſgrace and ruine; the true Chriſtian is as the Kings daughter, all glorious within, and her clothing without, of wrought gold, and ſo is brought unto the King Pſ. 45.13, 14, throughly prepared to be embraced by ſo great a Majeſty; the one for want of the oyle of preparation obtaines no entrance; the other, as the wiſe Virgins, trimmeth his Lamp, and being ſo ready, goes in with the Bridegroom to the marriage Mat. 25 10.

Th s hypocrite ſeldom ſeeketh or returneth unto God, until he be ſo straitned that he knoweth not whither elſe to go.

He never ſeeketh after God (unleſſe for ſome worldly advantage) in proſperity; but when God doth vex him with all adverſity 2 Chro. 15.6. God is fain for the moſt part, to tear as a Lion, and then to go away, till men acknowledge their iniquity, and ſeek his face; in their affl ction they will ſeek him early Hoſ. 5.15. He will ſeek him for proſperity, but not in proſperity. It is not well with him when he begins to look God-ward: ſomething he ailes when he looks that way. If God ſpeak unto him in his proſperity, he will not heare: this hath been his manner from his youth Jer. 22.21 Pſal 78.14. But when God once falls to ſlaying of ſuch as he is, then he ſhall heare of them, not before. In his trouble he will ſay, Ariſe and ſave us Jer. 2.27.

In proſperity Pharaohs voice is, Who is the Lord, that I ſhould obey his voice Exod. 5.2? Till God hath humbled him and pull'd down by plague after plague, he never comes to that, the Lord is righteous, and I and my people are wicked Exod 9.27. As idle and looſe children delight more to be in any company, than to be with their Parents; but, if they aile any thing, then their Parents ſhall be the firſt that heares of them, ſo he that hath ſo far played the Prodigal, as one houſe could not hold him and his father, when he hath ſpent all, and is ready to ſtarve, then he comes home with this palinody, Father, I have ſinned againſt heaven, and againſt thee, &c Luke 15.18. When God hath hedg'd his way with thornes, and made a wall, that he cannot finde, or at leaſt go no further in his own paths, then perhaps he will ſay, I will go and return to my first husband, for then it was better with me than it is now Hoſ. 2.7. In a word, as Swallowes and other Summer-birds come and go, not for love of the regions, but to avoid Winter, and to follow the Summer. So this hypocrite, when it is Winter with him, he flies to God and to the Church that he may be in a warme Sun, and farewell; and as the Perſians became Jewes, when the fear of the Iewes fell upon them Eſth 8.17. And now crouch upon them, whoſe throats they had before intended to cut; ſo this hypocrite fawnes upon the godly as a great ſervant to the Church when himſelf is in ſtraits, and ſhe in honour, whereas it would be far otherwiſe, if their outward conditions were but changed.

Differ.Contrariwiſe, the true Convert, ſeeketh God in proſperity, as well as in adverſity.

Perhaps God was neceſſitated to handle him as he did Manaſſeh, to caſt him into chaines before he returned to him: but being once returned, he keeps as cloſe to God when his ſtate is altered, to the beſt, as when it was at the loweſt and worſt; and thereby finds better acceſſe and aſſiſtance in adverſity: as Hezekiah that could plead his cleaving unto God, not by way of merit, but of motive only to prevail with mercie for his recoveryIſa. 38.2, 3 Lucan. . It is ſometimes in dealing with God, as withmen. Adverſity is a fitter time to uſe a friend, than to make one. Nulla fides unquam miſeros elegit amicos. Few make choice of men in miſery for friends, all though miſery ſometimes, compel the miſerable to ſeek new friends. God will not alwayes be found in miſery of thoſe that in proſperity would none of God. Therefore the true Convert will take all opportunities to come to God before he be forced in by extremities.

It is too true, and cannot be denied, that divers of Gods own people do too often neglect him in proſperity, who y •• have both truly and faithfully ſought him in affliction; but yet with great difference from the hypocrite, and the wicked. For, theſe, in proſperity, neglect him, becauſe they can be content to live without him, ſaying to the Almighty, Depart from us, for we deſire not the knowledge of thy wayes Job 21.14. Perhaps they ſay not ſo with their tongues, yet they ſpeak ſo in their hearts, and by their livesPſal. 36.1. But the negligence of Gods children is not from being contented to live without him, but from having ſo much to do for themſelves, that they minde not God ſo much as they ought, and, make too bold with God in omitting of ſundry duties, eſpecially in private, wherein formerly they were more converſant; they ſit more looſe from God, they abate of their first love and works. But all this is but gradual and comparative: they do not wholly caſt off the Lord: they cannot do that. He hath ſo put his feare in their hearts, that they ſhall not ſo depart from himJer. 32.40. But they do not ſeek him ſo earnestly, and diligently, as in former times, and as he ſtill expects they ſhould. And therefore God is faine by afflictions to awaken, minde, and quicken them to their duty with greater care and diligence; by hiding from them, as they have ſtraggled from himHoſ. 5.15, until they recollect themſelves, and ſay, Come, let us return unto the Lord, for he hath torne, and he will heal us, he hath ſmitten, and he will binde us up Hoſ. 6.1. And ſo they who performed leſſe duty in proſperity, are brought to profit more by adverſity, and to confeſſe, before I was afflicted, I went aſtray; but now have I kept thy Word Pſal. 119.67. Thus God deals with his own, as ſome Creditors with a Chapman that is broken by ſome accident, he ſets him up again, yea, makes him a gainer by his loſſes; and, thereby at length recovers his own.

Some have indeed held out from returning to God, until he hath cauſed them to ſit in darkneſſe, and in the ſhadow of death, and to be bound in affliction and iron Pſal. 107.10. Yet have truly and ſavingly ſought the Lord in their diſtreſſe, and have been pardoned and delivered as Manaſſeh, the Prodigal, and divers others: but this hath not been from affliction it ſelf, but from Gods ſanctification thereof unto them: but not all that then ſeek the Lord, do ſo ſeek, or ſo finde.

Affliction in it ſelf doth not make men better, but worſe, it neither ſofteneth the heart, nor openeth the eare: men may be puniſhed by affliction, but not reformed; ſubdued, but not reconciled. When Iſrael had played the harlot and done ſhamefully, God hedg'd her way with thornes, and made a wall that ſhe ſhould not finde her paths: but then ſhe followed after her lovers, as leudly and more madly than beforeHoſ. 2.6, 7. Thus Ahaz, in the time of his diſtreſſe, treſpaſſed yet more againſt the Lord 2 Chro 28.22. And no wonder, for, the wicked is like the raging ſea, whoſe waters caſt out mire and dirt Iſa. 57.20. The ſea caſteth out mire and dirt at all times, but much more in a ſtorme, when it cannot reſt.

Nor doth the hypocrite ſeek God in affliction as the child of God doth. The hypocrite ſeeks to God for outward eaſe and relief, as Pharaoh and Ahab; or for an outward bleſſing, as Eſau: but the godly, for pardon of ſin, mortification and ſpiritual grace eſpecially, when driven to God by outward troubles. David was more importunate for pardon, and cleanſing from guilt and ſin, than to be freed from outward ſhame, or from the ſword threatned to his houſe for his ſlaying of Ʋ riah. The hypocrite is all for removing the preſent plague, the true Convert, though perhaps he firſt was driven unto God by the whip of tribulation, that he might be delivered; yet, being come, he findes other work to do, and other ſuits to prefer that may make way for this: as namely, that God would waſh him from his ſin, take away his hard heart, open his blinde eyes, deaf eares, ſubdue his love of the world, and of himſelf; and, for theſe ends, he endureth afflictions, and bleſſeth God for them, and prayeth rather for the ſanctifying, than removal of them.

Alſo the hypocrite, even in affliction, as Eſau, cometh too late for the true, the beſt bleſſing: and when 'tis too late, then though he ſeek God early, and out-ſtrip others in outward addreſſes; yet, ſaith God, he ſhall not finde me Prov. 1.28; but, as Chriſt told the unbelieving Jewes, ſhall die in his ſins John 8.24: The true Iſraelite ſeeketh the Lord while he may be found, and calleth upon him while he is near Iſa. 55.6: and thence it comes to paſſe that before he calleth, God anſwereth; and while he is yet ſpeaking, the Lord will hear Iſa. 65.24.

Thus, this hypocrite is like a malefactour in a Goale, that never cares for the King or his favour, till he be in danger of the halter; the true Convert returneth unto God when effectually called, whether in affliction or not. The one in affliction runs to God, when all other meanes faile him, as Saul to the Witch at Endor 1 Sam. 28.8, to ſee what he can do for him; the other, in his trouble goeth unto God for pardon of ſin, more than for deliverance from the fruits of ſin; the one ſeeks for eaſe, the other for the profit of afflictions.

This hypocrite, as he ſeeks to the Lord for a ſhift, ſo he is as ready to leave him when his turne is ſerved.

He is in and out, off and on; now he ſeeks, now he ſhuns the face of God. In covenanting with God the hypocrite would make the benefit ſure, and to have whatever his heart deſireth; He is inquiſitive to know what he muſt truſt to, as the Iſraelites that asked meat for their luſts, Can God furniſh a table in the wilderneſſe? Can he give bread? Can he provide fleſh for his people Pſ. 78.19.20? but, reſerves a ſtarting hole for himſelf to go from his word, when he hath gotten from God what he came for: or at leaſt, not ſearching the bottom of his deceitful heart, he undertakes more than he through reſolved upon or can perform, and ſo is faine to dodge, and break with God.

As the bad debtor under arreſt, ſaith, Ile pay you the next week without faile; and the leud childe under the rod, promiſeth, I will never do ſo any more: So ſaith this hypocrite; and it may be, he hath a little good meaning ſo to do, for the preſent, which makes him never the more a true man, but rather a deceiver of more, by one, that is, himſelf: And as they that come into a dangerous harbour, let fall an Anchor, to winde themſelves off upon occaſion; ſo this hypocrite making a profeſſion of godlineſſe, when he is in ſome great diſtreſſe, leaveth open ſome poſtern of impiety to ſlip out at, when he thinks he hath no more need of feigned ſhewes.

Differ.On the contrary, the true Chriſtian with purpoſe of heart cleaveth to the Lord Act. 11.23 for ever.

He is the Spouſe of Chriſt, that having once laid hold on him, leaves him notCant. 3.4. It is the condition propounded to thoſe to whom God ſpeaks peace, to return no more to folly Pſal. 85.8. This God promiſeth to true Converts, Thou ſhalt call me, my Father, and ſhalt not turne away from me Jer. 3.19: for, He ſo putteth his feare in their hearts, that they ſhall not depart from him. The true Convert leaves God free, but binds himſelf: he makes a ſure Covenant Nehem. 9.38: and, if need be, comes up to enter into an Oath and a Curſe to walk in Gods Law Cap. 10.29. And, he being too conſcious of, and privy to his own feebleneſſe and fickleneſſe, entreateth God to undertake the whole work himſelf, turn thou me, and I ſhall be turned Jer. 31.18; yea, not only to be turned, but to be faſt knit unto him, Ʋnite my heart to thee, that I may feare thy Name Pſal. 86.11; and that God would keep this for ever in the imagination of the thoughts of the heart of his ſervant, and prepare his heart unto him 1 Chro. 29.18. Thus to cleave unto God, and thus to walk with God without ſeparation or backſliding.

Thus this hypocrite makes uſe of God as Aſalom did of Joab, to procure his return from baniſhment, and afterwards ſet his fields on fire 2 Sam., when Joab would not come at him; the true Convert is as Ephraim, even after converſion, and mercy obtained; goes no more from God, but layeth himſelf lower before him, ſmiting upon his thigh; as one ſtill aſhamed, yea, even confounded every day more and more for his former tranſgreſſions14.29, 30. The one falls off from God ſo ſoon as his turn is ſerved; the other cleaves the cloſer to God by how much the more God hath done for him.

CHAP. XXVIII. The Fearing Hypocrite. Is he in whom feare taketh part with ſinne.Defin.

THere is a feare of God, which, in the language of the holy Ghoſt in Scripture, comprehendeth the whole body of ReligionDeut. 6.13, and Practice of PietyIſa. 29 13 Pſ l 34.9; of which, love is the root, and feare the proper AttributeHeb. 12.28. Herein alſo the hypocrite ſeemeth to partake: for, even the ſinners in Zion are afraid, fearfulneſſe ſurprizeth the hypocrites Iſa. 33.14: for, the hypocrite that never feareth to commit ſin, unleſſe when ſome judgment is threatned, cannot but feare when ſin is committed, and conſcience awakened. All ſinners are afraid: but, much more ſinners in Zion, becauſe there, God ſhineth Pſal. 50.2; yea, burnethHeb. 12.29, where he meets with ſuch briars and thornes, as this hypocrite ſets againſt him in battel Iſa. 27.4. He is bold and fool-hardie to commit ſin, whereby he provoketh God, and bids him battel; and then, ſo ſoon as he findes God muſtering his forces, ſo to be in his march againſt him, his belly trembleth, his lips quiver, and rottenneſſe entreth into his bones, not in hope as Habakkuk Hab. 3.16; but as deſpairing of mercy, and crying out, Who among us ſhall dwell with the devouring fire? Who among us ſhall dwell with everlaſting burnings?

But his feare of God is not on Gods ſide, but againſt him, and is an enemie both to God and himſelf. For, it is under the command and ſervice of ſinne, which firſt allures, and then affrights, like the old Prophet of Bethel, that firſt by a lie, drew the man of God, who had prophecied againſt Jeroboams Altar, to eat bread in his houſe, contrary to Gods command1 Kings 13.18, and then prophecieth ſharply againſt the deluded Prophet for diſobeying the voice of the LordVer. 20, 21. This feare is no help to prevent or cure ſin, as in the godly; but a meanes to encreaſe, and aggravate ſin; putting him upon the committing of new ſinnes, out of a vain hope of avoiding ſhame or other puniſhment for ſinnes formerly committed.

On the contrary, Feare, in a Chriſtian, makes him to take part with God, Differ. againſt ſinne.

In him, fear is a grace, that promoteth the ſervice of God, and the exerciſe of godlineſſe; In thy fear I will worſhip, ſaith David. It is a barre to ſinne, not an inſtrument of it, a remedy againſt ſin, not an incentive to it, as we ſee in Joſeph, ſolicited by his whoriſh Miſtreſſe; How can I do this great wickedneſſe, and ſin against God Gen. 39.9? The feare of God made him to look upon it as a wickedneſſe, as a great wickedneſſe, as a ſin againſt his Maker, as well as againſt his Maſter; and all this puts him upon an Interrogation, How can I do it? which argues an abhorrencie as well as a refuſal of it.

Feare quickens him to ſerve God, and orders him in his rejoycing, whereby he may do both to the honour of God. Serve the Lord with fear, and rejoyce with trembling Pſal. 2.11. It is the beſt companion to paſſe the time with; it makes a man to paſſe the time of his dwelling here in feare 1 Pet. 1.17. It is the beſt wiſdom, the choiceſt underſtanding Job 28.28; for, by the feare of the Lord men depart from evilProv. 16.6: for this is the very genius of it; the feare of the Lord is to hate evil, pride, arrogancie, and the evil way Prov. 8.13. So much feare of God, ſo much hatred of ſin, as contrary to the true feare of God: ſo much freedome from pride, arrogancie, and every evil way, becauſe fear makes humble, meek, and careful in all things to walk worthy of the Lord unto all pleaſing.

Thus, this hypocrites feare makes him like Saul, to do what belongs not unto him, and ſo to play the fool 1 Sam. 13.12 13; the fear of the true Chriſtian is like Abigail to David, keeping him from ſhedding of blood 1 Sam. 25.33. To the one, feare is an ignis fatuus, or fooles fire that leads, or rather hurries him into the boggs and pits of ſinne; to the other, the feare of the Lord is his treaſure Iſa. 33.6, that keeps him farre from it.

This hypocrite feareth not God, if he can chooſe.

If he may have his choice, he will never chuſe the feare of the Lord Prov. 1.29. Yea, ſo far is he from making it his election, that he verifieth that which was unjuſtly charged upon Job; he casteth off feare, he deſireth to live without it. Nay, he hardeneth his heart, as much as he may, againſt this feareProv. 28.14; yea, even mocking at it, as the horſe doth the approach of the battelJob. 39.22, ſaying among the trumpets Ha, Ha Ver. 25. He maketh many a bulwark and block-houſe againſt the feare of God, and hath choice of privy coates to defend himſelf againſt it, at leaſt in his own vain imagination.

He putteth on preſumption, as a cloak. If God ſend his ſervants to threaten him for his wickedneſſe, in ſtead of trembling at his Word, he makes a piſh at it; and when he heareth the words of the Curſe, he bleſſeth himſelf in his heart, ſaying, I ſhall have peace, though I walk in the imagination of mine heart Deut. 29.19. He builds high on a ſandy foundation. His preſumption is all he hath to plead for his deſperate attempts, and this is no other, as one ſaith, than hope out of her wits: yet this makes him to adventure upon any thing, although it hath in it more of hazard than of uſe, or hope: ſo that till God hath beaten him out of all his confidences, and made him to finde by experience that he ſhall not proſper in them Jer. 2.37, he is reſolved not to feare.

If God let him alone for a while in his ſin, without puniſhment, he boldly interprets Gods ſilence, as a connivance at, if not allowance of his wickedneſſe. Theſe things haſt thou done, ſaith God, and I kept ſilence: and thou thoughteſt that I was altogether ſuch a one as thy ſelf Pſal. 50.21. God did it, to ſee if he would feare him, and by repentance prevent the plagues; but this he never meant. Have not I held my peace, ſaith the Lord, and thou fearest me not Iſa. 51.11? And ſo, he verifieth that obſervation of the Preacher; Becauſe ſentence againſt an evil work is not executed ſpeedily, therefore the heart of the ſonnes of men is fully ſet in them to do evil Eccl. 8.12; and hence, when once frozen in their dregs, they ſay in their heart, The Lord will not do good, neither will he do evil Zeph. 1.12.

If he obſerve wicked men to proſper in their wickedneſſe. If he finde, or but thinks he findeth that they that work wickedneſſe are ſet up, and that they that tempt God are even delivered Mal. 3.15; eſpecially, if he have had this experience in himſelf: he concludeth that there is no need of fearing God; but joynes with them, who becauſe they have no changes, therefore they feare not God Pſal. 55.19.

Yea, he ſtaves off feare of Gods judgements by the multitude of his wicked mates. I have fellowes enow, ſaith he; I do no more than all the world in their times have done before, and daily do before my face: Will God deſtroy ſo many millions for ever, for a trifle, a ſmall fault, (for ſo he accounts all ſins that he hath a mind to) ſcarce worth the talking of? Therefore, as malefactors, (if many) uſe to grow confident of a general pardon; ſo this hypocrite growes bold, upon the innumerable company of offendors in the ſame kinde, not to trouble himſelf for what he hath done, nor to be afraid of going on in the ſame courſe. This, he the rather doth, as perſwaded of his own power to repent when he will, and throw off ſin when ever he pleaſeth; and as applying promiſes, and only the promiſes of mercy; (God is merciful, and Chriſt came to ſave ſinners,) whereas the portion of ſuch, are threatnings only, and no promiſes of mercy. For, God will wound the head of his enemies, and the hairy ſcalp of ſuch a one as goeth on ſtill in his treſpaſſes Pſal. 68.21.

Contrarily,Differ. the true Chriſtian daily laboureth and prayeth for more and more of the feare of God.

It is his ſtudy. He is devoted to it Pſal. 119.38. It is his choice, unite my heart, that I may feare thy Name Pſal. 86.11. It is his treaſure: he ſearcheth for wiſdom as for hidden treaſures, to this very end, that he may underſtand the feare of the Lord Prov. 2.5, that he may know both the excellency, and the uſe of it. If it be otherwiſe with him, he complaineth of himſelf: for no man feareth death more than he feareth hardneſſe of heart: Yea, he expoſtulateth with God himſelf, ſo often as he feeles that God reſtraineth the ſweet influence of his Spirit in putting his feare into his heart, Why haſt thou made us to erre from thy wayes, and hardened our hearts from thy feare Iſa. 63.17? This the Church doth, not charging God fooliſhly, as if he led them out of the way, or put any ſinful quality into them, which cauſed hardneſſe of heart; but, as bemoaning her ſelf for giving God cauſe to leave her to the wandrings of her own ſpirit, and to that natural frame of heart, that is apt to harden it more and more.

He feareth God upon deliberation, as that by which he ſteereth all his actions. Therefore Joſeph, after he had put all his brethren into ward three dayes, as Spies, to make them taſte of his power, who had made him to feel their tyranny, he at length reſolves upon a more milde proceeding, ſaying unto them, This do, and live, for I feare God Gen. 42.18. However they had uſed him when he was in their power, the feare of God made him to deal otherwiſe with them, when they were in his. This feare is his character by which he would be known, as appeareth in Job; his friends caſting this in his teeth, Is not this thy feare, thy confidence, the uprightneſſe of thy wayes, and thy hope Job 4.6? He had given out, that he feared God, and he did ſo; and upon that ground, he had promiſed much unto himſelf from God, and laid up much hope in God, and walked uprightly before him. And now being under a world of calamities, his friends upbraid him with his feare of God, as being not ſincere, but hypocritical and falſe; as concluding that, if it were not ſo, theſe loſſes and miſeries ſhould never have befallen him; whereas, on the contrary, God ſuffered the Devil to lay all this upon him for the trial of his ſincerityJob 1.8, 9, 10 11, 12. The fear of God is his life and livelihood. He can do nothing without it; he can neither perfect his ſanctification, nor work out his ſalvation, but with feare and trembling Phil. 2.12.

Thus, this hypocrite feareth God, as the Medes and Perſians feared the Jewes, when the feare of the Jewes, and of Mordecai, fell upon them Eſth. 8.17, 9, 3: He will fear him, when he dares do no other: the true Chriſtian feareth God, as the wife her husbandEph. 5.33, out of love to obey him: the one feareth him, when he ſeeth the ſword drawn againſt himNumb. 22.31: the other feareth God, becauſe he loves him: the one ſerveth God with a ſlaviſh feare, which love caſteth out1 John 4.18; the other, with a filial feare, which love cheriſheth moſt, when love is moſt perfect.

This hypocrite, if he muſt needs feare, feareth man more than God.

By his good-will, he would imitate that Judge that neither feared God, nor regarded man Luke 18.2. But, if the lawes, power, or wrath of man be likely to reach him, he looks about him; although not without regret, that he is kept in awe. He dares to make bold with God, becauſe he ſcarce beleeves there is a God, until he feel him. But man he feareth, becauſe he ſeeth daily how ſtrict he is with others; and that, many times, his tender mercies are cruel. He knoweth that the wrath of a King is as the roaring of a Lion Prov. 19.12, yea, as the meſſengers of death Prov. 16.14.. This therefore he endeavoureth to pacifie. But let God be angry with the wicked every day Pſal. 7.11, he regardeth not, becauſe there is no feare of God before his eyes: for he flattereth himſelf in his own eyes, until his iniquity be found to be hateful Pſal. 36.1, 2. He flattereth himſelf with hope of impunity, becauſe he is ſure no eye of man ſees, and therefore no hand of man can touch him; which makes him to adventure further and further; till at laſt he proclaim his own ſhame, by a more open and ſhameleſſe committing of evil, which makes him hateful to all.

If he cannot promiſe himſelf impunity from man, who beareth not the ſword in vain: he then feareth; but, it is becauſe of wrath, not for conſcience ſake Rom. 13.4, 5. And it is juſt with God, that he that will not feare God, ſhall be made to feare ſomething elſe: yea, he that feareth not God, feareth every thing elſe. Thus, when Cain had caſt off the feare of God, the feare of man, like a tyrant, ſeiſed on him, making him to complain to God, when it was too late, every one that findeth me ſhall ſlay me Gen. 4.14. His own guilt makes him to imagine, that he that had murdered his own brother, ſhould himſelf meet with a murderer in every place. And rather than he will chooſe the feare of the Lord, he will yet proceed ſo far in evil, as that the Lord will force him to feare other things ſo much, as to flee, when no man purſueth Prov. 28.1; yea, to be in great feare, where no fear is Pſal. 53.5.

This God doth for the good of humane ſociety, that the feare of man ſhould fall upon him that will not feare God. This is a ſnaffle for wicked doers, to reſtrain at leaſt, ſuch as hate to be reformedDeut. 13.11: and it is a ſnare (rather than a preſervative) to himſelf that thus feares man, and will not feare God, making ſuch a Coward deſperate, and too boldly to ruſh on the pikes of Gods diſpleaſure, while he obeyeth man, even againſt God himſelf, to avoid the diſpleaſure of man.

Differ.Contrariwiſe, the true Chriſtian feareth God more than man.

He feareth God, even when he needeth not to feare men, but could make them to be afraid of him. He will not do evil, although for advantage, and with aſſurance of impunity from man: he will do good, though with danger and diſadvantage from man, becauſe he feareth God; as Daniel, in continuing his ſupplications to God, even when man had made a ſharp Law againſt itDan. 6, 10. He ſo feareth God, that he alone is his feare Iſa. 8.13, when others would make him afraid of fearing God. As the three children feared God more than the fiery furnace, becauſe they feared not him that could only kill the body; but him, that after he hath killed, hath power to caſt into hell Luke 12.4, 5. As one nail driveth out another, ſo Gods feare driveth out the unwarrantable feare of man. Therefore, the Chriſtian feareth God, that he may not be afraid of man, commanding things contrary unto God.

The true feare of God devoures in him all falſe feares, as Aarons Rod, turned into a Serpent, ſwallowed all the counterfeit ſerpents of the MagiciansExod. 7.12. The feare of man doth but deferre an evil work, for want of opportunity to commit it; but the true feare of God correcteth the very evil intent, as well as the act it ſelf; yea, though there be opportunity, impunity, and advantage alſo: as we ſee in Joſeph abhorring the leud requeſt of his wanton MiſtreſſeGen. 39.9. He therefore ſets up the feare of God in his heart, that he may not only do no evil, but hate it: and that this feare may caſt out all baſe feares out of his heart, which might, in the leaſt, deterre him from good, or fright him into evil.

Thus, this hypocrite is like the Gibeonites, that hearing what Joſhua had done to Jericho, and to Ai, made a league with him Joſh. 9.11, to avoid the dint of his ſword; but not with God, whoſe battels he fought. The true Chriſtian ſo feareth God, that it makes him to deny himſelf, (not only in unlawful, but) even in lawful things, if by uſing his liberty, he ſhould oppreſſe others, whom he need not to feare; as Nehemiah, who would not do as the Governours before him had done, becauſe of the feare of God Nehem. 5.15: the one feareth man, but not God; the other, feareth God that he may not be afraid of man.

This hypocrite feareth God unwillingly.

If he muſt feare God, it ſhall be when he can ſtand it out no longer; and, againſt his will. The feare of God will be an unwelcome gueſt. It is as a fit of an Ague to the body; or, as grief, to the minde: which many are conſtrained to harbour, but few bid welcome. Therefore, feare is ſaid to ſurprize him Iſa. 33.14. It comes upon him as a Sergeant upon a bad debtor; as an armed man upon a Coward: it ſeiſeth on him as it doth on the devils, who are forc't to beleeve and tremble Jam. 2.19, whereas they would not willingly do either. Feare hath torment 1 John 4.18, when forcedly wrought by the ſpirit of bondage: and therefore it can neither be loved, nor ſtand with the love of that which is feared.

He is willing to be rid of his feare, and, if it might be, of the object alſo. Whom a man feareth, he hateth, and whom he hateth, he would be glad to ſee deſtroyed: at leaſt, he ſtriveth againſt it, and laboureth all he can to forget it. Felix likes well to hear Paul, if Paul will underſtand the true reaſon of his ſo often ſending for him, and communing with him Acts 24.26: but, if once Paul making him tremble by his preaching; Felix quickly diſmiſſeth him, Go thy way for this time, when I have a convenient ſeaſon I will call for thee Ver. 25: when he had a minde to the Rack again, he would ſend for Paul to put him upon it. God is as welcome to him, as Elijah to Ahab 1 King. 21.20: or, as Chriſt to the devils coming to torment them before the time Mat. 8.29. And a day is coming, wherein he will chooſe rather to ſpeak to the rocks and mountaines to fall upon him, and grinde him to powder, than to look him in the face that ſitteth upon the throne, or endure the wrath of the Lamb Rev. 6.16, whoſe nature is not to be fierce.

On the contrary,Differ. the Chriſtian rejoyceth to finde his heart ſtored with the feare of the Lord.

He entertaineth it, as the delight of his ſoul. He would not have it as a ſtranger, or as a wayfaring man, that tarrieth only for a night Jer. 14.8, as God ſometimes (in anger) is to his people: but he would have it, to take up its perpetual habitation in his heart, and he layeth it up as his treaſure Iſa. 33.6. It is not, in him, as a ſhort fit of paſſion, accidentally or unwillingly ſeiſing upon him, but it is an habit infuſed of God, and retained by exerciſe, wherewith he delighteth to have his ſoul habituated, and as it were attired continually. He is ſo far from labouring to remove, that he enviteth both the object feared, and provoketh his thoughts to be continually intent thereupon; the one, by prayer; the other, by meditation.

He looketh upon feare, not as his miſery, but his happineſſe, not as his enemie, but as the beſt watch to diſcover the enemie, whereby he may keep the fort of his ſoul in more ſafety. Feare may be a weak ſouldier, but a good Centinel, that will be ſure to cry, a Lion, my Lord, as ſtanding continually upon the watch tower Iſa. 21.8. It is not ſluggiſh, but provoketh to induſtry, and maketh him to work out his ſalvation with feare Phil. 2.12, to come ſhort of it Heb. 4.1, and, with trembling, to neglect any meanes to attain it. Timerous Tully was as uſeful to his Countrey, as reſolute Pompey, or valerous Caeſar. And true feare is as ſerviceable to the ſoul to give warning of enemies; as faith, to open the door to friends.

Thus, this hypocrite entertaineth fear as the Citizens of Gadara, or Gargaſenes, did Chriſt; they came out to meet him, but they no ſooner ſaw him, but they beſought him to depart out of their coaſts Mat. 8.34: they had ſoon enough of him: the true Chriſtian entertaineth it, as Abraham, the Angels, whom he ran to meet upon a better account, ſaying, My Lord, if I now have found favour in thy ſight, paſſe not away, I pray thee, from thy ſervant Gen. 8.2, 3. The one entertaineth feare, as a fury to torment him; the other, as a friend, to direct him.

This hypocrite feareth God only as a Tormentor.

He looketh upon him with the eye of a malefactor that hath not gotten his pardon, (nor endeavoured it) upon his Judge, or the executioner. Or as men naturally feare devils, or as devils feare God: for the feare of hypocrites and devils is all one. His feare is 〈 in non-Latin alphabet 〉 . ſuch a timidity as un-mans a man, making him ſtupid, and ſluggiſh: Or it is 〈 in non-Latin alphabet 〉 , a kinde of ſuperſtitious panick feare cauſing terrour, and to look upon God as terriculamentum quid, as ſome dreadful thing, as ſome Mormo among the heathens. A feare that makes him to run from God, as Adam, in the GardenGen. 3.8, 10.

And indeed, how can an evil conſcience think of God, without horrour? Guilt looks upon God as an angry and as a mighty enemy, When the impure, unjuſt, falſe hypocrite ſhall look upon the purity, juſtice, wrath of God, the truth of his threatnings, and unavoidableneſſe of his juſt judgement and vengeance; what a plight muſt he needs be in! How can he but tremble, and be at his wits end for feareP al. 107. 7! And it is juſt with God, that he who while he heard of mercy, feared not, but grew bold upon God, not as upon a friend, but rather as a weak and indulgent enemie: ſhould ever after look upon God as a conſuming fire Heb. 12.29, not to refine, but to burne him, without hope of mercy.

Differ.Contrarily, the true Chriſtian feareth God for his mercy.

He is not ignorant of the terrours of the Lord 1 Cor. 5.11; yea, he only, knoweth rightly, the power of his wrath Pſal. 90.11: and forgets not to tremble when the Lion roareth Amos 3 8, not againſt him, but his enemies, as Habakkuk H b. 3.16. Howbeit, if none of this were ſo, if God tell him, Anger, or fury is not in me Iſa. 27 4, this will not abate, but rather increaſe his feare of God; he will feare the Lord more by how much he hath found more mercy; and, thus interprets all that he heares, all that he taſteth of mercy, there is mercy with thee that thou mayeſt be feared Pſal. 130.4.

Thus, this hypocrite feareth God as an enemie, the Chriſtian feareth him as his beſt friend: the one feareth as looking for nothing from him but evil; the other feareth him for his goodneſſe, and as expecting nothing but good.

This hypocrites feare is ſlaviſh and legal.

It is natural to all men (Chriſt himſelf not excepted) to feare harme, paine, ſorrow, and whatſoever is an enemy to Nature. Nature it ſelf recoileth and ſtarteth back from whatſoever annoyeth it. This is a feare that is incident to the godly, as well as to the wicked: and is not the feare that is here intended. This, man was endowed with in his Creation, and is no fruit of his tranſgreſſion, in the nature of it.

There is a feare alſo that is natural to all ſinners, to feare and ſhun Gods Preſence and Juſtice, as Adam, ſo ſoon as he incurred guilt, he purchaſed ſhame and feare, and hid himſelf from GodGen. 3.10. Cain, after did the like: and ſo will all, till God ſpeak peace by Jeſus Chriſt. Natural conſcience alone is able to conjure up this ſpirit, when none elſe accuſeth, if permitted to do its officeRom. 2.15: how much more when God, by the operation of his own Spirit arraigneth the ſinner, cauſing conſcience to give in evidence according to the Law, and convincing the ſinner by the light of the Law, that he is in himſelf a loſt man, that can expect nothing but hell and damnation as the fruit and wages of his ſins.

This is that legal and ſervile feare, that makes men to ſee their bondage to ſin and Satan, and to feare God as ſlaves that expect nothing but the whip, or halter: This the Holy Ghoſt worketh, by ſetting on the terrours of the Law upon the tranſgreſſors of it, and awakening and inciting conſcience to affright and terrifie the ſinner, that he may go out of himſelf, and ſeek remedy in Chriſt, or periſh for ever. And for this, is the Holy Ghoſt called a ſpirit of bondage, which cauſeth fear Rom. 8.15, and torment 1 John 4.18.

But, the feare of the hypocrite is yet, in the iſſue at leaſt, more ſlaviſh than that of the common ſinner, when after all his trifling and dallying with God, God preſenteth himſelf, as a devouring fire, and as everlasting burnings to his ſouleIſa. 33 14, that hath ſinned againſt knowledge, and againſt the light not only of nature and conſcience, but of the Law, yea, and of the Spirit of illumination it ſelfHeb. 6 4. Then he comes to be afraid with a witneſſe: and the more, becauſe a ſinner of Zion, that in the land of uprightneſſe hath dealt unjuſtly Iſa. 26.10; even when he profeſſed to walk uprightly, and pretended to be a great ſervant of the Lord. His feare therefore muſt needs be ſuch as excludeth faith, whereby he is ranged with the unbelieving, that are excluded heavenRev. 21.8: for an hypocrite ſhall not come before him Job 13.16.

Differ.Contrariwiſe, the feare of the true Chriſtian is filial and Evangelical.

He firſt underwent the ſpirit of bondage, and hath taſted deeply of legal feare in his firſt repentance and converſion: nor is he yet wholly freed from it, becauſe ſtill clogg'd with remains of corruption: for, ſin not being perfectly aboliſhed, conſcience cannot be abſolutely pacified; yea, any ſin in him creates him more violent convulſion fits of feare, than to other men who have not taſted ſo largely of the love of Chriſt. Therefore he ſaith unto God, my fleſh trembleth for feare of thee, and I am afraid of thy judgements Pſal. 119, and prayeth, in wrath remember mercy Hab. 3.2. But there is great oddes between him and the hypocrite, in the matter of his feare.

It is in the Chriſtian ever mixed with filial fear, which makes him to feare God as a Father, with more care, and ſo gets into the room of the other feare which can no more have entire poſſeſſion of him. This legal feare is not now his temper, but an accident; not his food, but his medicine. It maketh way not for deſparation, as in the wicked, whoſe feare ſhall come upon them; but for a further work of the Spirit of adoption, and liberty, giving him, upon the renewing of his repentance, new evidence of Gods love in the pardon of the ſin that did affright him, and more ſtrength againſt it for the time to come. It is as the needle to make way for that thread by which he is more ſtrongly faſtened unto Chriſt: by bondage he comes to liberty, by doubting to aſſurance, by legal terrours to Evangelical conſolations.

It is ſuch a feare as drives him, not from God, as it did Adam, but unto God, as we ſee in Moſes, who though he were faine to cry out, I exceedingly tremble and quake Heb. 12.21, yet he drew nearer unto God, when God commanded his approachExod. 19.20; And even when he ſaith, Wo is me, for I am undone, becauſe I am a man of polluted lips; for mine eyes have ſeen the King, the Lord of hostes Iſa. 6.5, 7; yet he ſtarted not, but ſtayed by it, until he had received a gracious anſwer, thine iniquity is taken away, and thy ſin purged Iſa. 6.5, 7. Although he be too weak to conteſt with God, yet he flieth not, but layeth hold on mercy, and is forgiven his iniquity. So that, this return of legal feare, at times, to the Chriſtian, is but as the Shepherds dog, that never is let looſe upon him, but when he ſtrugleth; and then, perhaps, nips him by the leg, but teares not out his throat. It may make him ſmart, but not wound him; or if it bite deep, yet the wound is healed, before it be feſtered; and, he is made a gainer by it, before he part with it.

For however, legal feares may ſometimes, haunt a Chriſtian, like a fury; eſpecially when he growes careleſſe, and apt to back-ſliding; yet, even after deliverance from Gods wrath, by the blood of Chriſt, and the evidence of pardon witneſſed by his Spirit, it is not incongruous, nor unprofitable for him to fear. For, whether he conſider the caſe in which he once was, feare ends not with the danger; nor ſhame, with the pardon of ſinEzek. 16.63. Even among the effects and teſtimonies of repentance, feare hath her place2 Cor. 7.11. Caſſander is reported to have trembled at the ſight of the Statue of Alexander, when he was now dead, and Caſſander had gotten the Kingdom of Macedonia, and Dominion of all Greece: ſo the Chriſtian, when the quarrel is taken up by Chriſt, the conflict of conſcience ended, and all reconciled, is yet ſometimes troubled at the remembrance of God, even when he is pacified towards him Pſal. 77.3. Or, whether he conſider his preſent condition, he is not without cauſe of feare, for that he dares not ſtand to a legal trial, when he is at his very beſtPſ. 130.3.143, 2: nor is he at all times ſure that he hath arguments enow to aſſure himſelf that judgement belongs not to him: his ſalvation is not finiſhed without feare and trembling. Much is required to anſwer Satan and his own conſcience, before he be able to maſter all doubts about his tranſlation from death to life. To ſay nothing of his beholding the judgements of God upon others, and to hear the threatnings thundred out againſt ſuch as he is not able to accuſe of halfe the evils that he knows by himſelfe. If the Lion roare, who will not feare Amos 3.8.? If the father be angry with his ſervant, the childe cannot but tremble.

Howbeit, even at his loweſt ebbe, and ſtrongeſt paroxyſme of feare, filial feare hath ever the rule of his heart. His feare is 〈 in non-Latin alphabet 〉 , reverence and godly fear, heedful obſervance, out of honour and loveHeb. 12.28. A feare that makes him to honour God, not to hate him; to cl ave to him, not to depart from him. This feare is proper; the other, but accidental; this is predominant, the other ſubſervient. This feare is joyned with faith, although the other muſter up all the doubts it can in him, and ends in deſpair in others.

Thus, this hypocrite feareth God, as Saul feared the Philiſtines, ready to break in upon him1 Sam. 13.12; the other feareth God, as the Iſraelites feared Joſhua, all the dayes of his life Joſh. 4.14; and that was, to do all that he commanded them, and to go whitherſoever he ſent them Joſh. 1.16. The one feareth him as a tyrant, the other as a father.

This hypocrites feare diſmayeth, astoniſheth and confoundeth him.

It is to him like the falling ſickneſſe that makes him altogether inſenſible; or like the pangs of death. His feare is an horrour of conſcience, making both ſoul and body ſick: it taketh away not only comfort, but health, and ſenſe. It is like a clap of thunder that both terrifieth, and ſtupifieth. It maketh ſo amazed, that he lets the enemie, Satan, to do what he will to him, and with him. It is a fury that begets a phrenſie. Thou ſhalt be mad for the ſight of thine eyes which thou ſhalt behold Deut. 28.34. It changeth the very name of the wicked man into Magor-miſſabib, one that is a terrour to himſelf, and to all his friends Jer. 20.3, 4.

Within him is the earth-quake of an evil conſcience; over him, the heavens are in a flame of fire, ready to raine rivers of brimſtone upon him, as once upon Sodom; under him, hell gaping to devoure him; on the right hand, Chriſt the Judge, with all his holy Angels and Saints to condemn him; on his left hand, the devil ready to drag him into hell, there to torment him for ever. Thus, terrors ſhall make him afraid on every ſide, and ſhall drive him to his feet Job 18.11, the firſt-borne of death (that is, the devil, who firſt ſinned) ſhall devoure his ſtrength Ver. 13. It is not a feare that quickens to induſtry for preventing the thing feared; but a feare that unlooſeth the joynts, making altogether unfit for duty: yea, it ſometimes bereaves of life it ſelfe, as we ſee in Ananias and Sapphira. It doth proſternate without recovery.

Differ.On the contrary, the feare of a true Chriſtian quickens him to duty.

His feare doth not contract, but dilate his ſoul. He findes the truth of that promiſe, thine heart ſhall feare, and be enlarged Iſa. 60.5. It is a watchful guard to keep all ſafe, a well-ſpring of life to depart from the ſnares of death Prov. 14.27. It makes him to depart from evil, and ſo is health to his navel, and marrow to his bones Prov. 3.7, 8. It maketh not leſſe valiant, but more conſiderate, and therefore more confident; In the feare of the Lord is strong confidence Prov. 14.26. As the Zealanders, fearing the ſea, make all ſafe; ſo the Chriſtian by feare ſecureth himſelf from the ſea of ſin, and gulfe of damnation.

Thus, this hypocrite feareth God as Belſhazzar did the hand that wrote upon the wall, his thoughts troubled him, the joynts of his loines were looſed, and his knees ſmote one againſt another Dan. 5.6. The true Chriſtian feareth God, as the mariners that caſt Jonah into the ſea, which thereupon ceaſed her raging; they offered a ſacrifice unto him, and made vowes Jon. 1.16. Fear in the one is without faith; and ſo, as phyſick, without help of nature, healeth not, but killeth: feare in the other, is as phyſick unto nature, able to cloſe with it, and ſo is recovered by it.

This hypocrites feare is but a flaſh.

It is a ſudden fright, rather then a ſetled feare: and he is ſcared, rather than humbled. When God flaſheth terrours in his face, he is then low before the Lord, as Ahab, threatned by Elijah 1 King. 21.27. If God ſpeak by an hand-writing from the wall, he may change countenance, and be exceedingly troubled at the preſent. But it never reduceth him to a breaking off of his ſins by repentance, becauſe it is not in him an habit, but as a blaſt of winde or a flaſh of lightning, as ſoon gone as come. While the Schoolmaſter ſhaketh his rod, and begins to lay on the idle, and unruly, the leudeſt boy in the ſchool, begins to ſhake: but ſo ſoon as the correction is over, he is the ſame he was. So it is with the hypocrite who ſeemes to be on the ſudden much affected; but, the object being once out of ſight, his feare is at an end.

Contrarily, the true Chriſtian feareth alwayes Prov. 8.14.Differ.

It is in him, a grace infuſed and ſetled by God in his heart, to this very end, that he may not depart from the Lord Jer. 32.40. It therefore muſt needs be perpetual. It is an individual companion that goeth with him into all places and companies. I thy ſervant, ſaith Obadiah to the Prophet, feare the Lord from my youth 1 King. 18.12. The true Chriſtian is in the feare of the Lord, as in his proper element, (as the fiſh in the water, out of which he cannot live) all the day long Prov. 23.17, Not that a Chriſtian alwayes in the ſame degree feareth God: but he hath alwayes the ſame ſeed of God abiding in him. The cords of his feare may be ſlackened, but they are never cut. He is alwayes afraid to offend, even while he offendeth: and if his feare be not ſtrong enough to keep him from offending, yet it faileth not to make him careful to reconcile himſelf unto God.

Thus, feare in this hypocrite, maketh an inroad, or ſudden incurſion, where it intends not to ſtay; feare in the true Chriſtian is as a ſtanding garriſon that is never removed. In the one, feare is as the muſhroom that ſhoots up in a night, and dies before the next evening; in the other, it is as the fire of the Sanctuary that was never to go out.

This hypocrites feare is of puniſhment, not of ſin.

He feareth God, as a malefactor feareth the Judge: not as fearing to commit ſin, but as afraid of puniſhment for ſin committed. He is afraid of God as of an enemy, yet is not afraid to make him an enemy, or to uſe God as an enemy, or to be himſelf an enemy to God. He feareth what God in his juſtice and wrath will do unto him, but never feareth him ſo as to avoid what may draw his juſtice and wrath upon him. He feareth not his Precepts, ſo as to obey them: he only feares his judgements due for diſobedience; and therefore wiſheth he could either diſarme, or eſcape him, rather than ſubmit unto him in the way of his judgements.

He is affected to Gods juſtice, as malefactors are to the juſtice of their Prince; not to love them for it, but rather to hate them for feare thereof, wiſhing to him, and it, weak hands, blinde eyes, or lame feet, rather than labouring to avoid that which may make him to fall under it. Or, if he be afraid of ſin, it is only for the puniſhment which it draws after it. He would not feare ſin, unleſſe he were to feele the ſmart of it. Sin is to his pallate a ſweet morſel, which he likes well; but, if he forbear it, it is for feare the reckoning will be too heavy. Let any but ſecure him againſt puniſhment, and he will never be afraid of the greateſt wickedneſſe in the world. He feares only devouring fire, and everlaſting burnings Iſa. 33.14. If he can but keep his skin whole, feare he that will.

On the contrary,Differ. the true Christian feareth ſinne as the greatest puniſhment.

He feareth more to be given up of God to his own hearts lusts (ſo as to walk in his own counſels Pſal. 81.12) than to all the enemies he hath in the world. To him there is no judgement ſo great as the want of grace, and eſpecially of the feare of God. Take this from him, by the want whereof he ſhould go aſtray from God, and he accounts himſelf undone. For this, he cannot forbear expoſtulating with God himſelf, Why haſt thou made us to erre from thy wayes, and hardened our hearts from thy feare Iſa. 63.17? He had rather ſuffer any thing than be expoſed to this judgement.

He feareth himſelf, leaſt he ſhould fall into ſin, and thereby do wrong to God, and harm to his own ſoul, more than he feareth all the judgements which God inflicteth upon ſinners. He feareth the ſin of an Oath, (although now, cuſtome,Eccl. 9.2 in old and young, men and women, to the ſhame of all ages, ſexes, and ranks of men, have taken away the ſhame of it, in the account of the world) more than he feareth God as a ſwift witneſſe againſt his ſwearingMal. 3.5. He is aſhamed of ſinRom. 6.21, more than of puniſhment. Yea, ſhame to him is better than feare; or rather the beſt feare; becauſe ingenuous ſhame is not without feare of turpitude, but feare of puniſhment is too often found without ſhame to ſin.

Thus, this hypocrite when ſome judgement ſtandeth in his way, ready to ſeiſe him, ſaith unto God as Balaam to the Angel, that ſtood with a drawn ſword to kill him; Now therefore if it diſpleaſe thee I will get me back again Num. 22.34: the other, even when no judgement is near, prayeth with David, Keep back thy ſervant from preſumptuous ſinnes, let them not have dominion over me Pſal. 19.13: The one cares not what ſin he commits, ſo he may be free from puniſhment; the other cares not what affliction he undergoeth, ſo he may be free from ſin.

This hypocrites feare baniſheth love.

He feareth not God, but as an enemy; and therefore upon the ſame account cannot love, but hate him. Such feare, and love cannot ſtand together in the ſame ſoul, no more than darkneſſe and light in the ſame horizon. In proſperity he will ſeem to love God, becauſe he interprets Gods bounty as a fruit of his love; but then he feares him not. In adverſity he will ſeem to feare him, but not love him; becauſe he looks more upon the terribleneſſe of his judgements, than upon the ſweetneſſe of his nature. He is himſelf an enemy to God, and therefore cannot but hate him, by how much the more he is compelled to feare him. He is not acquainted with the love of God, therefore he cannot love God: for no man loves God, but whom God loved firſt 1 John 4.10.

Differ.Contrariwiſe, the true Chriſtians feare ariſeth out of love.

He loveth, and honoureth God with all his heart, and with all his ſoule, even when God deals moſt ſharply with himIſa. 26.9: therefore he cannot but feare to wrong, or offend him. If he cannot finde him in the night of affliction, yet even then will his Spirit within him, ſeek him early, which argues love, even when he cannot finde the love of God ſhining forth upon him. Whom we ſeek, we love; eſpecially, if we give not over ſeeking, where we at preſent finde no anſwer of love. He feareth God, not as an enemy, but leſt he ſhould loſe a friend, and make an enemie. When the hypocrite flies from God, becauſe of puniſhment; he cleaves cloſer unto God that he may learn by his rod to offend no more. All love hath ſome jealouſie attending upon it, and jealouſie hath feare. But the Chriſtians fear and jealouſie is meerly of his own want of worth, and care to walk worthy of him whom he loves for himſelf: Such feare, the love of God admitteth; and the reſt, by degrees, it caſteth out1 John 4.18.

Thus, this hypocrite feareth God as Iſhboſheth feared Abner 2 Sam. 3.11, whom he hated for his deſigne againſt him; the true Chriſtian feareth God out of love, as the converted thief upon the Croſſe, out of love to Chriſt, even then, when, for Chriſts ſake he endured the dolorous death of crucifixionLuk. 23.40, 41: the one feareth God, becauſe he hates him; the other, becauſe he loves him.

This hypocrites feare provoketh him not to good.

He is never the better for his feare, but rather the worſe. It doth not quicken him to duty, but rather maketh him heartleſſe, dull, or deſperate. It doth not keep him off from ſin, but only troubles him in ſinning. He is ſhaken in ſinning, but not for ſin: or, if for ſin; yet, not from ſinning, but rather, to thruſt him the deeper into ſin, as a tree ſhaken with the winde, rootes the faſter. Fear is both the firſt and laſt effect on a wicked mans conſcience, as may be ſeen in Felix, who trembled to heare of the judgement to come Act. 24.25, yet ſetled againe nevertheleſſe on the lees of his former intemperance and unrighteouſneſſe.

Yea, this feare makes him more deſperate in evil, and ſtiffe-necked in ſinne, as Cain who ran away from God with this bit in his teeth, when he had never ſo much need of him. It made him to go out from the Preſence of the Lord Gen. 4.16, when he had never ſo much need to ſeek his face. It makes him to ſeek ſhifts and fig-leaves, when he hath made himſelf naked, that he may pertegere peccata peccatis, cover over one ſin with another. Much ado he hath to get fig-leaves; and may he get them, he cares for no more. Any thing is welcom to him but repentance.

On the contrary, the Chriſtians feare maketh him better. Differ.

It teacheth him to eſchew evil, and do good Pſal. 34.1.14. It maketh him truly wiſe, that is, ſo to feare, as to depart from evil Prov. 14.16, while the fool rageth at any check to his luſt, and is confident of breaking through all oppoſition. His feare keepeth his heart ſoft and ſupple, it maketh it to melt, as it did the heart of Joſiah. It is as the mortar and peſtle to the ſpice, making it more fragrant and uſeful, by beating it to powder by true contrition. The terrours of the Lord 2 Cor. 5.11 quicken him to duty, while they amaze others, and take them off from obedience. It maketh him diligent, while the feare of the wicked makes him ſtupid.

Thus, this hypocrites fear is as a reſty horſe that goeth backward upon the ſpurre, or deſperately runneth his Rider upon ruine. The true Chriſtians feare is as Balaams Aſſe, that will rather lie down under his Maſter, than expoſe him to hazard by carrying him further upon the ſword of the AngelNum. 22.27. To the one it is as a cudgel to a tyred jade, that makes him lie down; to the other, as a ſpurre, or ſwitch to the metled horſe, or as a rod to the idle ſcholar.

CHAP. XXIX. The Patient Hypocrite Is he that ſets a demure countenance upon a froward heart.Defin.

PAtience is a vertue of that uſe and neceſſity, that, without it, no man can poſſeſſe himſelf, although he ſhould be poſſeſſor of the whole world: by it, a Chriſtian poſſeſſeth his ſoul Luke 21.19 with comfort, when the world hath left him nothing but perſecution and miſery for his portion. Therefore, as the Chriſtian endeavours to ſtore himſelf with this grace, as hav ng more daily uſe of this, in reference to the world, than of any other, (except faith, which keeps life in his patience;) ſo the hypocrite ſtriveth to be the true Chriſtians Ape in this, as well as in other endowments. Yea, in this he more ſeriouſly laboureth, becauſe his own diſcretion and experience cannot but tell him, that there is no living without it; unleſſe ſo, as death would be choſen rather than life Jer. 8.3.

But as we ſee in plants, fruits and herbes, there is a vaſt difference between ſuch as induſtry, care and Art have planted, or ſowne in Gardens, and thoſe that are wilde, and grow naturally in fields or woods, without any ſuch culture or coſt beſtowed upon them; which makes them upon the matter, oft-times, differre ſpecie, to differ in kinde from the other: ſo is it here. The hypocrites patience is of another kinde, a meer counterfeit that the Spirit of Chriſt never planted; a kinde of wilde patience, like to the true, in ſome outward ſhew, as hemlock is to parſley; but, proceedeth from, and ſerveth only to cover a froward heart, which, early or late, is found lodged in the boſome of every hypocrite, of every evil doerProv. 3.32 Pſal. 18.26.

This froward heart, void both of righteouſneſſe and true holineſſe, the hypocrite endeavours to cover with a vizar of patience: where patience may commend him unto men, or promote ſome other deſign of his own. And whereas impatiency and anger diſcover themſelves, for the moſt part, by the fierceneſſe, or diſcontent of the countenance, and looks; this hypocrite ſeeketh by all meanes to cover his inward fretting and frowardneſſe, by putting on a ſerene and friendly countenance therupon, as Cain did upon his inward diſcontent and rancour againſt his brother, till he had gotten him into the field, where he fell upon him, and ſlew him Gen. 4.8.

But, as he that hideth hatred with lying lips Prov. 10.18, and layeth up deceit within him, when he ſpeaketh faire, is not to be believed, for there are ſeven abominations in his heart, which wickedneſſe God will one day diſcover, and cauſe to be ſhewed before the whole Congregation Prov. 26.24 &c.; ſo this hypocrite ſhall be unmasked as Haman was, notwithſtanding all his courtly carriage and complements towards Eſther the Queen, whom he had deſtin'd to death as well as Mordecai, at whom he conceived ſo much indignation, that no leſſe than the deſtruction of the whole Nation of the Jewes was able to pacifie it. Yet he carried it ſmoothly, accepted of the Queens invitation, and after gloried in itEſth. 5.13, that none could ſuſpect the leaſt diſcontent to lurk in his boſome; ſo exactly did he refrain himſelf, and temper his countenance, till his pride and inward rage and fury grew ripe for a diſcovery, that ſoon ended in his own fall and confuſion.

Differ.On the contrary, the true Christian is patient in heart, and endeavoureth to let patience have her perfect work there.

He hath brought his heart to take up the yoke of Jeſus ChriſtMat. 11.29, which yoke is by Chriſt himſelf declared to be his meekneſſe and lowlineſſe of heart, which ever produce patience, as the genuine daughter of both the former. He is meek, that is of a quiet ſpirit. Therefore theſe are joyned together1 Pet. 3.4. He is meek, that is, calme, without ſtormes within, as well as without. There is a calmneſſe in his heart, as well as in his countenance; Meekneſſe is a moderation of anger, therefore near of kin to patience. All the difference between them is but this; Meekneſſe is a moderation of anger, Patience is a ſubduing of it: Patience makes a man quietly to ſtand under the burden laid upon him, Meekneſſe makes him not only quiet in ſuffering, but tractable to learn of God, and to follow God, even while he ſuffereth. Patience allayeth wrath; Meekneſſe prevents it.

This Leſſon he hath learned of his Maſter: not to colour, or cover; but, to cure his paſſion, and to caſt out that unruly beaſt of anger raiſed in his breaſt; his diſcretion, putting him on to exerciſe this grace of Patience. For, the diſcretion of man (ſaith Solomon) deferreth his anger Prov. 19 11, not only for a time, as watching a better opportunity, as Eſau did for killing his brother Jacob Gen. 27.41: but, for ever, as looking to God who appointeth, rather than man that inflicteth that trouble and ſorrow which exerciſeth his patience; reſolving to bear the indignation of the Lord Mic. 7.9. And he looketh to man the inſtrument, with pity rather than revenge. For, ſaid his Lord before him, Father, forgive them, for they know not what they do Luke 23.34. By patience, he brings forth fruit, to wit, obedience to the WordLuke 8.15: by this, in the ſharpeſt perſecution, he poſſeſſeth his ſoul, even while others torture his bodyLuke 21.19. This is the patience of the Saints, even of them that keep the Commandments of God, and the faith of Jeſus Rev. 14.12.

Thus, this hypocrite putteth on patience for his upper garment, as Tamar covered her ſelf with a veile, that ſhe might conceal whom ſhe wasGen. 38.14. The true Chriſtian takes in patience as a cordial to his heart, and is careful to get it to work kindly within, before he endeavoureth to ſhew patience without: the patience of the one diſſembleth anger; the patience of the other, removeth it. The patience of the one, is but a work of the fleſh: but of the other, a fruit of the Spirit Gal. 5.22.

This hypocrites patience is both cowardly, and deſperately impatient.

He ſeems reſolute to undergo any thing; but when he ſeeth whereto he muſt, he will rather endure any thing than bear what is coming towards him. If death be before him, he will prevent it, by doing execution upon himſelf, to avoid the feare of death by the hand of another. If reproach haunt him, he will chooſe rather to die than to bear it: He thinks it to be very noble patience to undergo death of his own chooſing, when yet he is ſo impatient of diſgrace, that he will rather die than endure it. He is of Sauls temper, if he muſt die by the hand of the Philiſtines, he will rather fall upon his own ſword, and be his own murderer1 Sam. 31.4. Or like Abimelech, that will rather be kill'd twice over, than that men ſhould ſay, a woman ſlew him Judg. 9.54. Or as Cato, (ſo renowned by the herein fooliſh Seneca Epiſt. 104) who choſe rather to kill himſelf, not only by ſheathing his ſword in his body, but tearing his bowels in peeces with his own hands, than be at the mercy of Caeſar for his life.Plut. in Cat. Of whom Caeſar, more wiſely ſaid, O Cato, I envy thee thy death, ſeeing thou haſt envied my honour of ſaving thy life.

Such carriage ill deſerves the name of Patience, which is rather a deſperate foolhardineſſe proceeding from want of patience and magnanimity to bear what is, or may he inflicted: This is impatience in the higheſt, which while it ſeemeth to be above patience, falls infinitely below it. It argues an inability to beare, not patience to ſuffer: He is patient that beareth moſt from others, without impoſing upon himſelf, to avoid what others inflict. To throw off life, rather than endure the weight of another mans hands, argues a ſeeming valour, but, is indeed a real puſillanimity, which every Coward may reach unto by laying violent hands on himſelf. He ſpake no leſſe wiſely than truly, who ſaid; Rebus in adverſis, facile eſt contemnere vitam. Fortiter ille facit qui miſer eſſe poteſt. In deep diſtreſſe, 'tis eaſie life to ſleight: He manly doth, that can bear heavieſt weight.

Contrarily,Differ. the true Chriſtians Patience makes him to bear quietly whatever God inflicteth.

Patience delivers him up to God, to be at his diſpoſe, to bear any thing whereby any honour redounds to God. He will not be his own carver, unleſſe to chooſe to fall into Gods own hand, rather than into the hands of men 2 Sam. 24.14. He will not indent with God, what he ſhall ſuffer, or how long. Let God inflict both what he will, and as long as he will. He conditioneth not to be kept from this affliction, or that trouble: to ſuffer in his goods, not in his skin or carcaſſe; for a day, or ſhort time, but not longer.

If God ſuffer him to be loaden with reproaches unjuſtly, he beares it. If his adverſary write a book againſt him, he will take it upon his ſhoulder, and binde it as a Crown unto him Job 31.35. He remembreth who hath ſaid, Feare not the reproach of men, neither be afraid of their revilings Iſa. 51.7. Not that he ſleighteth reproaches caſt upon him for ſin: for, theſe he prayeth againſtPſal. 119.22: Nor reproaches caſt upon God, for theſe do even break his heart, he cannot bear themPſal 69.20 and ver. 9. But he accounts that reproach precious which falls upon him for well-doing, or for the Name of Chriſt; therein he accounts himſelf happy, as having the Spirit of glory and of God reſting upon him Acts 20.25.

He ſeeketh not affliction, neither will he ſhun it. If the ſoreſt plagues befal him, he will chooſe rather to die under them, than by death of his procuring rid himſelf of them. He will not turne himſelfe out of Gods ſervice to ſave his lifeActs 20.25, but rather rejoyce to part with it in, or for Gods ſervice, and rejoyce to ſee it ſo well beſtowedPhil. 1.17. He accounteth it great impatience to deſire to die, to be freed of Gods ſervice, or of ſuffering for it: but, to procure death, upon ſuch account, he abhorreth it as manifeſt rebellion. This were to yield up the Kings fort, for fear of a ſiege.

Thus, this hypocrite in ſeeming to abound in patience, by bearing even death it ſelf of his own inflicting, to avoid a leſſe evil impoſed by others, ſhewes the greateſt impatience; being able to bear nothing but what he liſt, not unlike Ahitophel, who choſe rather to end his dayes in an halter, than to bear the diſgrace of not giving good counſel2 Sam. 17.23, The true Chriſtian patience appeareth moſt, in not daring to do any ſinful act, to avoid the heavieſt trouble laid on him by God; but, as Job, abhorres the motion, by whomſoever made, and whatever he ſuffer: The patience of the one is but Cowardiſe made deſperate; the patience of the other prevents deſperate courſes of Cowards.

This hypocrites patience is moſt what affected.

It is a needleſſe, or cauſeleſſe, (and therefore bootleſſe) patience. Either vain-glory, or the ſtrong and bewitching perſuaſions of others (for their own ends) maketh him deſirous, and ambitious to ſuffer; as the Popiſh Pſeudo-Martyrs who pretended ſuffering for their Religion (or rather ſuperſtition) when all wiſe men know they are executed for treaſon; and as they, whoſe affectation of Martyrdome the Apoſtle hinteth, where, he ſaith, though I give my body to be burnt 1 Cor. 13 3. Vain-glory ſometimes chooſeth rather to burne, than to glorifie God by a holy life; not conſidering that it is a greater evidence of ſincerity to live according to our Religion, than to die for it, until God call us out to ſeale his truth, and to end an holy life together, for ſome holy ends of his own, not for glory to our ſe ves.

Perhaps an opinion of merit may make him willing to undergo voluntarily, what he would be loth to ſuffer upon any other account: as ſome Papiſts who whip themſ lves and impoſe on themſelves other voluntary and arbitrary chaſtiſements, as h nking •• er by to ſave God a labour; holding this to be a work of more than meri , a beit they be herein equalled, if not exceeded, by the Prieſts of Baal 1 King. 18.28. But he that takes upon him to be wiſer, or ſtricter than God, will not fail to ſhew his olly in m king it (as he thinks) good, by an affected ſuffering more for his own ſake, than he is willing to undergo in obedience to God. He will afflict his ſoul by faſting for strife and debate Iſa. 58: when otherwiſe, he would chooſe rather to pamper his body, to provoke to ſin.

Differ.Contrariwiſe, the Christians patience is truly paſſive.

He will not p ll ſufferings upon himſelf, but ſuffer when God calls him to it. He is not fond of affliction, as affecting occaſions to ſhew his patience; but, if the Wi l of God be ſo; and, if need be 1 Pet. 1.6, he is content. Sometimes it pleaſeth God to advance the Goſpel, and the common cauſe of Religion, by the perſecution of a few: As, by the perſecution againſt the Church which was at Hieruſalem, that ſcattering of the Saints throughout the Regions of Judea and Samaria Acts 8.1, was a me •• s of the Converſion of this CityVer. 5.25 and 40., and many moe: ſo that as he ſaid, the way to bu ld Italy, is to build Millain, (becauſe in this City were the moſt and beſt Architects;) ſo the means to ſpread the Goſpel, where before it had not come, was the ſcattering of the •• ints from Hieruſalem, that they might be forced abroad, and build in other places.

It is ſom times incident to the choiceſt Saints, if God erect a Church ſo pure in all things, as ſcarce any can parallel it, to deſire to dwell there all the dayes of their lives, to behold the beauty of the Lord there ſhining forth in greateſt brightneſſeP ••• . 27. ; but God ſeeth it better perhaps, to diſturb and ſcatter them, that they may go abroad, and give milk to babes in other places, than to let them alwayes feed in a fat paſture at home, where they communicate to none but to one another1 The . 5.11: With reſpect to this and other ſervices of the Church, holy men have been contented, (when fired out of their former eaſe, and ſweet repaſts in the Church of God) to wander up and down without houſe or home, and (if the Will of the Lord be ſo) not to be bound only, but alſo to die at Hieruſalem, or any where, for the Name of the Lord Jeſus Acts 21 13, that Christ may be magnified in their mortal bodies Phil 1.25, and that the Church may be confirmed by their offering up themſelves upon the ſacrifice, and for the ſervice of the common faith Phil. 2.17. Neither are they proud of theſe their ſufferings, but are willing, even then to call to minde their own ſins that might juſtifie God in his ſharpeſt proceedings againſt them, and to ſtop their own mouthes for ever from clamouring againſt ſuch his dealing with them, which their own ſins might juſtly bring upon them: and therefore take up this reſolution, I will bear the indignation of the Lord, becauſe I have ſinned againſt him, until he plead my cauſe, and execute judgement for me Mic. 7.9?

Thus, this hypocrite offereth himſelf to ſuffering, as Sauls Armour-bearer, that would needs kill himſelf to bear his Maſter company1 Sam. 31.5. the true Chriſtian is ready to ſuffer impriſonment, bonds and death; but not till God call him to it1 Pet. 3.17. The one affecteth to ſuffer what he might avoid, the other is content to endure what God will have him ſuffer; this therefore is Chriſts Martyr, the other is his own butcher.

This hypocrites patience argues him rather proud and ſpightful, than patient.

He would be thought patient, but his patience is full of pride, as diſdaining his enemie; and ſo, he rather ſcorneth, than ſuffereth: and what he beareth, is from pride, and haughtineſſe, not patience. He is ſo far from letting patience have her perfect work, that he never knew what true patience meant. And whereas he ſhould, as he pretendeth, exerciſe patience, he rather acteth proud King Turnus, who being enraged by the too bold ſpeech of Drances, (whom he lookt upon, and ever hated as a Coward) perſwading him to make his peace with Aeneas, then in Italy; and having heard that Drances had given out before, that ſo he meant to handle Turnus, Licet arma ſibi mortémque minetur Aeneid l. 11 , although the King ſhould threaten him with ſword and death for ſo doing: Turnus ſcorned to touch him, as being too unworthy a ſubject for him to defile his hands with all, and therefore after a ſharp reproof, put him off with this diſdainful cloſe.

Nunquam animam talem dextrâ hâc (abſiſte moveri) Amittes; habitet tecum, & ſit pectore in iſto. Fear not, ſo baſe a ſoul, by this right hand of mine, To loſe: dwell let it ſtill, in that vile breaſt of thine.

Contempt, ſaith the PhiloſopherRhet. l. 2. c. 3 , expelleth anger; but this, for the moſt part, is ſpiteful, and intends revenge, even when he ſeems to take no notice of the wrong. Such was the ſcornful patience of Socrates, who unto the young man that railed on him, gave no anſwer but this, I will not kick the Aſſe that hath kicked me; which was ſo well ſet on by him, and ſeconded by others, that he that reviled him, being generally derided, went and hang'd himſelfe. Not much unlike to this, was that counterfeit patience of Cato, who being by one abuſed, that ask't him pardon, denied that he had done him any wrong; that he might not be thought to be at all moved at it.

Yea, ſometimes this hypocrite takes himſelf to be patient, becauſe, when provoked, he fights not, nor uſeth all the extremity that he could, when yet his ſpeech, geſture, and behaviour argue an heart boiling with unquietneſſe and envie within, as Abſaloms did towards Amnon. For though he ſeemed to pacifie Tamar, whom Amnon had raviſhed; Hold now thy peace my Siſter, he is thy brother, regard not this thing 2 Sam. 13.20; and, in ſhew, took no notice of it to Amnon himſelf, ſpeaking to him neither good nor bad, for two yeares togetherVer. 22, 23; yet he hated Amnon, becauſe he had forced his Siſter. And afterwards under colour of a Sheep ſhearing feaſt, got him to his houſe, made him drunk, and then ſlew him by the hands of his ſervantsVer. 28, 29.

Sometimes his patience is nothing but ſtoutneſſe of heart, that for reputation of magnanimity, will not take knowledge of an injury, as Saul, when ſome children of Belial after his election to be King, ſaid, How ſhall this man ſave us, and deſpiſed him, bringing him no Preſents; Saul held his peace 1 Sam. 10.27: not out of any true patience enabling him to bear ſuch an affront, but out of greatneſſe and height of ſpirit to take no notice of the contempts of ſuch baſe ſpirited men.

On the contrary, true Chriſtian patience baniſheth pride and rancour, Differ. and doth good for evil.

The Chriſtians patience comes down from above, and therefore is like the founder: It accounteth pride and rancour, (the hypocrites ſupporters) to be as great enemies, as revenge it ſelfe; the patient in ſpirit being oppoſed, and preferred to the proud in ſpirit Eccl. 7.8. The patient Chriſtian doth not only ſuffer at the hands of his perſecutors, without ſeeking revenge; but, prayeth for them, and bleſſeth thoſe that curſe him: Yea, he bleſſeth, and curſeth not Rom. 12.14. This he accounteth to be thank-worthy, if a man for conſcience towards God, endure grief, ſuffering wrongfully 1 Pet. 2.19. Patience is much miſtaken; much belongeth thereunto, which the world little thinks of. Patience can never have her perfect work, without wiſdom; no wiſdom is to be had without prayer; no prayer, without faith1 Pet. 1.4, 5, 6.

And as patience is the gift of God, ſo is it the Chriſtians conformity with the perfection of his heavenly Father Mat. 5.48, a main part of the imitation, and a fruit of the Spirit of ChriſtEph. 4.32. Magnanimity maketh a faire ſhew of patience, yet it is but a vizar of pride put upon the ſpirit of revenge: for ſuch men, ſparing in their retail, promiſe themſelves revenge in the groſſe: as Haman, by forbearing Mordecai made way to the deſtruction of the whole Nation of the Jewes: and Caeſar ſeemed very patient towards Cato, and ſundry other particular perſons, without revenging himſelf on them for oppoſing his ambition, that he might with leſſe envie, bring under his yoke the whole Romane Empire.

A baſe minde may beare quietly, becauſe it apprehendeth not the injury. The weak and impotent is wiſe enough to ſee the wrong, but dares not to take notice of it: the ſtrong can contemn, or deferre, or put it in the deck; but not digeſt it. Only the true Chriſtian truly overcometh evil with goodneſſe, by patient bearing the evil, and cordial doing of good.

Thus, this hypocrite is a Court-enemy, that is quiet and ſtill till he be able to ſtrike home to purpoſe. The true Chriſtian is the true friend that then ſheweth moſt patience when he is able to take ſharpeſt revenge: the one as Haman, thinks ſcorne to lay hands on Mordecai alone, without deſtroying the whole race of his peopleEſth. 3.6; the other is as David, that ſpareth his mortal perſecutor Saul, even when it was in his power to kill him1 Sam. 26.8, 9. The one ſuppreſſeth his wrath, to give it more vent afterwards; the other only attaineth that glorious victory, of an enemy to make a friend, not only to himſelf, but to Chriſt alſo, for whom he patiently ſuffereth.

This hypocrites patience is patience perforce.

If there be no way to avoid it, no revenge to be taken, he ſeemeth patient, and to be quiet; but, his patience is no other than a fretting, pouting patience; which the leſſe it breaks forth in action, ſpeech, or geſture, the more he inwardly chafeth, and ſuffereth the fire of vexation even to conſume his heart. Perſwade him to patience, his anſwer is, What would you have me do? I neither fight, nor chide, I ſay nothing, &c. When every one that ſeeth him may behold in his countenance, evidence enough of fretting within. And, he that fretteth, doth evil, and doth not ceaſe from anger, nor forſake wrath Pſal. 37.8.

He ſuffereth by compulſion, as a malefactour that quietly lies down upon the block, without reſiſtance, or ſhew of impatiency, but it is becauſe he cannot avoid it: he knows if he did not ſo, he ſhould be compelled: and ſo he is quiet, not from any ground of patience; but, partly out of ſhame leaſt it be ſaid of him, he was afraid to die; and partly out of ſelf-love to avoid greater torment in dying. Thus any man may quietly ſuffer poverty, ſickneſſe, death it ſelf, quietly, when there is no remedy; yet be far from beating any of theſe with patience, even when he ſeems moſt patient.

Differ.Contrarily, the Chriſtian is willingly patient.

That tribulation which bringeth forth patience, makes him by experience, to arrive at hope, which maketh not aſhamed Rom. 5.3, 4, 5. This can never be but where affliction is ſanctified: but, being ſanctified, patience will ſoon have her perfect work. For then, the Chriſtian ſees love in correctionProv. 3.12, and finds profit by ſufferingPſ. 19.67, 71, 75. He now comes to diſcerne that God chaſteneth him for his profit, that he may be partaker of his holineſſe Heb. 12.10, therefore he fainteth not, when chastiſed by him, but kiſſeth the rod, as bleſſing God for it.

This patience makes him keep the peace alſo, not only with others, but with his own heart. For, while he waiteth patiently upon the Lord, he will not fret himſelf becauſe of him that proſpereth in his way Pſal. 37.7; he preſerveth the tranquillity of his minde, as well as his charity; not only not revenging, nor reviling, but forgiving, and loving his enemies, yea, praying for them. By this meanes is he Maſter of himſelf, and in the way to maſter others, that otherwiſe could maſter him, upon this very account that he is not his own Maſter.

Thus, this hypocrites patience is like that of Simon of Cyrene, whom Pilates ſoulpiers compelled to beare the Croſſe of Chriſt, when they led him forth to crucifie him Mat. 27.32, he was forced to do it whether he would or not: the true Chriſtians patience is like that of his Lord, who when he was to undergo the ſharpeſt brunt, profeſſed to his Father, I delight to do thy Will, O my God Pſal. 40.84: the one puts on the garment of patience, as a malefactor, his ſhrowd, or winding ſheet, when he is going to execution; the other puts it on as an ornament wherein he delighteth always to be found.

This hypocrite is quarrelſome in the midſt of his patience.

He will ſo endure, that he will not omit to complain he is wronged, or at leaſt accounts himſelf ſo to be, although, perhaps not injur'd at all. Either he ſuffers wrong, or would be thought ſo to do. And this he will take notice of, that you may take notice of his patience; although his very complaining argues the contrary. Sometimes he forbears not God himſelf, as if God had dealt but hardly with him: and then, he commendeth his own patience, by ſaying, I am a poor man, I take it patiently; when yet his wealth is more than he will be known of, or than he meaneth well to employ. And as for his neighbour, he ſaith of him, he hath done me wrong; but I muſt forgive, and forget; when yet no wrong is done, but ſome juſt reproof perhaps is given him, or he hath recovered his own, wrongfully detained by this patient wrong doer.

Contrariwiſe, the true Chriſtians patience is very peaceable. Differ.

He deſires not to quarrel with any, but to follow the things which make for peace Rom. 14.19. If offence be offered him, he forbeareth, and forgiveth, where he hath juſt matter of quarrel againſt any man Col. 3.13. And as for God, he reſolves neither to open his mouth, nor to beare the leaſt grudge in his heart againſt him, let God deal how he will by him. He will juſtifie God againſt all the objections of his own heart, The Lord our God is righteous in all his works which he doth Dan. 9.14. It is his mercy that we are not conſumed Lam. 3.22. And unto men, rather than hold contention, he ſaith, I am as ye are, ye have not injured me at all Gal. 4.12. He rather burieth the wrong as having not been at all, than to maintain a juſt quarrel any longer with them. At leaſt he committeth all to God, his cauſe, his ſoul, and all, in well doing, not in a way of quarrelling. For well he knoweth, that, Patientiae Sequeſter Deus, God is the Solicitor for patience, (as Tertullian ſpeaketh) with whom he is ſure he may ſafely truſt both himſelf and cauſe.

Thus, this hypocrite is like the men of Ephraim quarrelling with Gideon, even when they had cauſe to thank himJudg. 8.1. The true Chriſtian is as Gideon, pacifying the Ephraimites, even when they gave him cauſe to chide them; by attributing his victory to them who never ſtruck blow in the cauſeVer. 2, 3: the one quarrelleth, while he proclaimeth peace; the other is for peace, while others denounce warre Pſal. 1 0.7.

This hypocrites patience is ſtinted.

For ſome time, and in ſome things, if you try him, you may finde him patient; otherwiſe, not. He may bear a little at firſt; but, if the trial laſt too long, farewel his patience. If he pray, and God anſwer him not ſpeedily, his patience is ſpent2 King. 6.33. If he faſt, and finde no preſent fruit of it, he is apt to quarrel with God for doing him wrongIſa. 58.3. Saul will tarry ſeven dayes, expecting the coming of Samuel, according to the ſet time appointed by Samuel; but, no longer1 Sam. 13.7, 8. His feare now maſtered his patience, and made him to play the fool, to the loſſe of his KingdomVer. 13, 14. This hypocrite at the beginning of a ſickneſſe, or other calamity, will do ſomewhat in praying to God, as Saul forced himſelf, and offered a ſacrifice, but, if the affliction continue, he is ſoon weary and tired, his patience is at an end, he will not always call upon God.

In like manner, when he hath to do with men, if the offence be but ſmall, he may be patient: but not if the injury be in his opinion too great to be borne. He will patiently beare, till you touch him on the right veine. If profit be his darling, he will give you leave to do almoſt any thing to him, ſo you touch him not in that: if honour, be his Miſtreſſe, beware how you touch the hemme of her garment; if pleaſure be his God, you muſt not in the leaſt, offend him therein. Whatever he maketh his idol, that above all muſt not be medled with, at your peril; (for, this coſt the Baptiſt dear) in other things he can better bear.

Differ.On the contrary, the Christians patience is long-ſuffering.

As Davids kindneſſe was the kindneſſe of God 2 Sam. 9.3, becauſe he ſhewed it in obedience to God, and took God for his pattern in the ſhewing of it; ſo the Chriſtians patience may be called the patience of God: becauſe as God is long-ſuffering 1 Pet. 3.20; ſo he in all things deſireth to be. If the Lord ſhould ſeem to us to be ſlack, (which he is not, as ſome men count ſlackneſſe Pet. 3.9, who ſet God a time, and leave him not to his own;) yet, he beleeveth, and therefore will not make haſte Iſ 28.16, to be relieved or delivered by any other hand, or meanes, as impatient to wait the Lords leiſure any longer. Patience hath hope, and what he hopeth for, he doth with patience wait for it Rom. 8.25 And this is no more than needeth, that after he hath done the Will of God, he may inherit the Promiſes H b. 10 26. He dares to truſt God upon his word, when even a wretched Balaam, as well as Samuel, cannot but confeſſe, that God is not as man that he ſhould lie, or the Sonne of man, that he ſhould repent Num. 23.19 1 Sam. 15.29. He therefore concludeth, the viſion is yet for an appointed time; but at the end it ſhall ſpeak, and not lie: though it tarry, he will wait for it, becauſe it will ſurely come, it will not tarry, one houre beyond the time appointed of GodHab. 2.2.

And as his patience preſumeth not to ſtint God, in ſetting God a time, ſo neither doth it deſire to make man his own carver in the afflictions which he ſuffereth. If God give him the choice, he thankfully accepteth it, and caſteth himſelf (wiſely) into his own hands that gave him the election2 Sam. 24.12 14: otherwiſe, he deſireth not to be his own choſer, nor dareth to make exception. His patience under the hand of God, floweth from love to God, which beareth all things inflicted, believeth all things promiſed, hopeth all things believed, endureth all things till God take them off1 Cor. 13 7. He is not as they, who cry out, If God had laid on me any Croſſe but this, I could have borne it better. I ſhould never have complained: but this, is beyond my ſtrength: but rather ſaith with Hezekiah, good is the Word of the Lord denouncingIſa 39.8; and with David, good is the hand of the Lord infl cting Pſal. 119.71; not an affliction of mans chooſing, but of Gods own appointment Mic. 6 9. He knoweth God is wiſer than he, and better knoweth where to ſtrike, and how to ſtrike him, to let him blood in the right veine, and wherein his patience may be moſt ſeen, and his faith beſt tried; as Abrahams, in the offering of his Iſaac; and Job, in ſuffering the devil to fall upon his body, aſwell as upon his eſtate and family.

Thus, this hypocrite is like Ozias and the men of Bethuliah, who ſet God a day, by which h ſhould either ſupply them with water, or deſtroy their enemies that beleagured them, or otherwiſe they would ſhift for themſelves without himJudeth. 7.30. The true Chriſtians patience is like that of the husbandman, waiting for the precious fruits of the earth, having long patience for it, until he receive the early aad latter rain Jam. 5.7. The one will pick and chooſe, or flie in the face of God; the other deſireth God to chooſe for him, and therein patiently beareth the hand of God.

This hypocrites patience is ſtupid and ſenſeleſſe.

Either he is a Bedlam, or a Sot; a Fury, or a Stoick; a Lamech Gen. 4.23, 24, or a Nabal 1 Sam. 25.3 . He is all in extremes. We take him here as a fury maſtered, as a wilde bull in a net that can ſtruggle no longer; as a Nabal that hath loſt his wits, when he comes to reflect upon his carriage towards David, while he was out of his wits in his drunken fit. Or, as a Stoick, who glorieth in being 〈 in non-Latin alphabet 〉 , void of all paſſion or perturbation. His patience is a meer 〈 in non-Latin alphabet 〉 , a privation of paſſion, and of all feeling, wherein ſome have gone ſo far, as to ſay of torment, O quam ſuave hoc! This is a thick-skinn'd patience, the patience of a poſt, rather than of a man, and a ſure ſymptome of a fooliſh, as well as of an hard and brawny heart, Nulla virtus est, quae non ſentias, pati Seneca.. It is no vertue to ſuffer, what thou haſt no ſenſe of; to be patient under that which thou feeleſt not at all.

Affliction doth rather dull, than quicken him, aſtoniſh than awaken him. If God ſend a cruel enemy againſt him, to devoure him with open mouth, yet he turneth not to him that ſmiteth him, neither doth he ſeek the Lord of hoſtes Iſa. 9.12, 13. Tell him, deſtruction is determined againſt him, he is no more moved than Nabal that became as a ſtone. Nay, he glorieth in this that he doth not, cannot feel, or fear any thing; as ſome, that have dead fleſh, will give any body leave to pinch it till he be weary. This argues a conſcience ſeared with an hot iron 1 Tim. 4.2, rather than an heart ſenſible of the hand of God upon it.

Contrarily, the true Chriſtian is ſenſible of what he ſuffereth, Differ. even when he is moſt patient in ſuffering.

If he ſuffer under the more immediate hand of God, although he take up this reſolution, I will bear the indignation of the Lord; yet he deſires to be deeply ſenſible of that h •• d, when it doth but gently prick him with a pin, as well as when it maketh a deeper wound with a knife, or ſword; that being humbled under a ſmaller judgement, he may prevent a greater. Thus Aaron was ſenſible of Gods hand upon his Siſter Miriam, when but ſmitten with leproſie, for a ſeaſonNum. 12.11, 12: as well as when God came nearer to him, in devouring his two ſonnes, Nadab and Abihu, by fire from the Lord, for offering ſtrange fire before the Lord Lev. 10.1, 2. In this greater, Aaron was patient; for, he held his peace Ver. 3: but, in both, ſenſible of his diſpleaſure who inflicted both.

In injuries from men, none hath better diſcerning, or quicker feeling of wrong than he; not, as unable to bear, or as being revengeful; but as beſt able to judge of wrong, and knowing what he ſuffereth. He beareth much, and forbeareth more; yet he knoweth both what he beareth, and what he forbeareth to take notice of. And, although he be content to let fall all thoughts of private revenge, and to forgive the offendor, and patiently ſuffereth; yet he looketh up unto God in his ſufferings, and there finds cauſe enough to behave himſelf patiently towards God and man, leaving the cauſe to God, who judgeth righte uſly 1 Pet. 2.23.

Thus, this hypocrites patience is like that of the drunkard, whoſe language after a drunken fray is; they have ſtricken me, and I was not ſick; they have beaten me, and I felt it not Prov. 23.35: the Chriſtian Patient holdeth it meet to be ſaid unto God, I have borne chaſtiſement, I will not offend any more; that which I ſee not, teach thou me; if I have done iniquity, I will do no more Job 34.31, 32: The one beareth as a ſtock or ſtone, but feeleth not the burden, and therefore profiteth by neither; the other feels what he beareth, and ſo profits by both.

This hypocrites patience is baſe and ſervile.

He ſuffereth what he needs not, and at whoſe hands he ſhould not; when yet he would be very unquiet to bear half ſo much; where there is more reaſon for his bearing. Sometimes feare makes him bear like a ſlave, not only the buffettings, but the luſts of men, whereby he ſinneth againſt God. Sometimes, hope of gaine or compaſſing his own ends, makes him bear, like a Paraſite, or covetous muckworme, that will let any man ride him who will pay him well for the journey: Sometimes ſuperſtition makes him lay down his back to be ſadled and laden by a Popiſh Prieſt, bearing any thing at the hand of a Shaveling, be his impoſitions never ſo unreaſonable, and his pennances never ſo intolerable. But he will not ſuffer any reproof, or admonition from a faithful Miniſter, that never meant to impoſe any ſuch burdens, but only ſeeks to reduce him into the right way, whereas the other leads him further aſide, and ſo doth him more miſchief than he did to himſelf; as he that miniſtreth wrong phyſick, endangereth the Patient more than the firſt diſeaſe.

He is ſick of an old diſeaſe, which fooles may call patience; but wiſe men ſee to be folly. It is ſuch a patience as makes him (if he be religiouſly inclined, and not well inſtructed, or but ſeemingly religious) to ſuffer, if a falſe teacher bring him into bondage, if he devoure him, if he take of him, if he exalt himſelf; yea, if he ſmite this Simpleton in the face 2 Cor. 11.20, who yet will bear nothing at the hands of his own Paſtor, be he never ſo able, ſound, and induſtrious for the good of the flock: no more than the Corinthians would bear at the hands of Paul, yet willingly endured any thing from falſe Apoſtles.

Differ.Contrariwiſe, the Chriſtians patience is free and ingenuous.

He is content to ſuffer what God requireth, not what tyrants illegally impoſe, and fooles undergo. He loves to ſee by what authority he ſuffereth, though it be abuſed. He will not ſuffer as a fool, even where he is content to ſuffer as a Chriſtian. He will imitate him, that in the midſt of all his patience, was ſenſible of the unreaſonableneſſe and illegalneſſe of a blow given him upon his face, without warrant of that Law by which he was then to be tried; although he were content to ſuffer more than the Palme of an hand, in a more legal way. Therefore he anſwereth reſolutely, If I have ſpoken evil, bear witneſſe of the evil: but, if well, why ſmiteſt thou me Joh. 18.23? He knew how to ſuffer, and that with patience: but, not to ſuffer as a fool, without reproof of the fool that ſmote him.

The like afterwards was his carriage to Pilate, who vaunted much of his power to releaſe, or crucifie him. Chriſt, who was willing to lay down his life for his ſheep, and that under the ſentence of Pilate, lets Pilate know, that he was much miſtaken, if he thought he could do any thing againſt him, further than was before determin'd in heaven; and he, permitted to execute that determination. Thou couldeſt do nothing at all againſt me, except it were given thee from above. Therefore he that delivered me unto thee, hath the greater ſin John 19.11. The High Prieſt did, or might have known whom Chriſt was, and that it was not in the power of man to put him to death, without God. He that had prophecied, as High Prieſt, and gave counſel to the Jewes, that it was expedient that one ſhould die for the people John 18.14; ſhould have done better than to have delivered up the Lord of life to him that could not take life from him, but by power from heaven; which muſt needs be a greater ſin, than if the ſame offence had been done by one ignorant of both theſe truths.

The Chriſtian will patiently ſuffer, when, after a lawful defence, he findeth himſelf overborne by injuſtice and violence: but he will omit nothing that is honeſt and lawful to prevent an unjuſt ſuffering, Thus Paul, who was ready not to be bound only, but alſo to die at Hieruſalem for the Name of the Lord Jeſus, omitted nothing that might make for his juſt defence againſt unjuſt proceedings; as a Romane, he might plead his Burgeſſeſhip of Rome; Is it lawful for you to ſcourge a Romane, and uncondemned Acts 22.25? by which meanes he eſcaped (for that time) a ſharp and ignominious whipping. Afterwards, when the High Prieſt commanded him, contrary to Law, to be ſmitten on the mouth, Paul made ſo bold as to tell him, God ſhall ſmite thee, thou whited wall: for, ſitteſt thou to judge me after the Law, and commandeſt me to be ſmitten contrary to the Law Acts 23.2, 3? Again, when he found by Festus, that the Jewes had ſolicited to have him tried at Jeruſalem, on purpoſe that they might now, (as they had before agreedVer. 12, 13 &c.) kill him, before ever he ſhould come to his trial, (as they would have done before, had not the plot been diſcovered) he therefore to prevent that butchery, not to ſhun ſuffering, appealed unto Caeſar Acts 25.11.

No Law of patience, or of God, alloweth man to neglect his lawful defence, or the putting off unjuſt ſuffering by the help of juſtice, if it may lawfully be obtained: But if juſtice it ſelf be made a party againſt him, he obeyeth the Ordinance of God, and ſuffereth the abuſe of man.

Thus, this hypocrites patience is like that of the Aſſe, that lets fall his eares when his back is over-loaded, and ſtandeth ſtill while the Wolf worrieth him; the patience of the other, is like that of Abner 2 Sam. 3.33, that would not die as a fool, or, as Nabal, (as the Original hath it) even when he fell by the treachery of Joab. Nabal indeed was a true picture of this hypocrite, whoſe baſe ſpirit died within him, at the very newes of a threatning; but Abner, the Embleme of a Chriſtian, that will ſell his life as dear as he can, unleſſe circumvented by guile: the one ſuffereth any thing but what he ſhould, the other will ſuffer nothing, but what he ought, till juſtice it ſelf he oppreſſed as well as he.

This hypocrites patience is idle and ſluggiſh.

Sloth diſſolveth the vigour of not only the body, but of the minde; and ſo, meer ſluggiſhneſſe and lazineſſe makes many a man to bear what elſe could not be born. The ſluggard had ra her be toſſed in his bed, than to be at pains to riſe to ſave himſelf in a ſtorme; and chooſeth rather to ſleep in the top of a maſt Prov. 23.34; and ſo to hazard himſelf by one blaſt to be thrown over into the ſea while he is ſleeping, than to be at the labour of coming down while he is awake.

This luskiſh diſpoſition this hypocrite would have to be taken for patience, for his patience conſiſteth of nothing elſe. If he be in an Office, or a Magiſtrate, his careleſneſſe and dulneſſe in puniſhing offendors muſt be interpreted gentleneſſe and compaſſion, meekneſſe and long ſuffering, whereas indeed this is meerly a neglect of publick good, to gratifie his own private eaſe and ſloth: and he declareth plainly, that he is more a friend to wickedneſſe, than a mirrour of patience; and had rather ſuffer the diſeaſe to ſpread, than to ſtir up himſelf to apply the remedy: when he in his own private caſe can be vindictive enough. So it often happeneth, if he be in the Miniſtry, that he may be accounted milde, and patient, he will rather let his people die quietly in their ſins, than trouble himſelf or them ſo farre, as to give them ſuch a rowſing warning as God requireth.

Sometimes there is another reaſon of this kinde of patience, which the world is not aware of, as bad as the other. For, if by juſt occaſion he be put upon the clearing of himſelf from ſome foule imputations, he will ſeem to bear that reproach (whcih he calls injurious) with patience, rather than be troubled to vindicate himſelf: whereas indeed it concerneth him much, to endure an uncertain report, rather than by ſtirring too farre, to bring the truth of his wickedneſſe to light, whereof before there was no certain proof. Therefore he rather preferreth a ſelf-guilty patience, which is a cleanly meanes to avoid the diſcovery of guilt, to a diligent Inquiſition.

On the contrary, true Chriſtian patience is active and diligent. Differ.

Whatever comes from the Spirit muſt needs be of an active nature: therefore, patience, if true. This makes a man as careful to do the Will of God in what belongs to him to be done, as to ſuffer the Will of God by exerciſe of his patience, in bearing what God impoſeth. Patience hath her workJam. 1.4 〈 in non-Latin alphabet 〉 ., as well as her burden: an hand to act, as well as a back to bear. If ſhe want either, ſhe is a baſtardſlip, no fruit of the Spirit.

The Chriſtian will not therefore be ſo ambitious of the name of a patient man, as to be without the nature. He neglecteth not publick ſervice, although it ſhould be much to the diſturbance of the patience of others, to preſerve his own quiet and ſecurity. In his own perſonal wrongs he uſeth patience, as the beſt remedy, if there be hope of cure; but, where the wrong concerneth God, or the publick, he accounteth it a ſin to uſe more patience than by Law is preſcribed. Therefore, being in place of Government, he ſcattereth the wicked, and bringeth the wheel over them Prov. 20.26: yea, he maketh haſte to cut off all wicked doers from the City of the LordPſal. 101.8. And, being a Miniſter of Chriſt, he cannot bear them that are evil Rev. 2.2; but, with the two-edged ſword of the Word and Diſcipline, executeth upon them the judgement written Pſal. 149 9.

Thus, this hypocrites patience is like that of Gallio, that, when the Peace was broken before his face, at the very Judgement-ſeat, cared for none of theſe things Acts 18.17. The patience of the Chriſtian is like that of Nehemiah, who in his own caſe was ſo patient, that he was content to be without the Governours allowance, becauſe the bondage was heavy upon the people that ſhould have contributed to itNeh. 5.18; yet, in the cauſe of God, was ſo active, that he contended with ſuch as prophaned the Sabbath, and had married ſtrange wives, and curſed them, and ſmote certain of them, and pluck't off their haire Neh. 13.25, he being a Magiſtrate, and their Governour: the patience of the one is like that or Judah, who when newes was brought him that his daughter-in-law Tamar was with childe by whoredom, his ſentence was, bring her forth, and let her be burned Gen. 38.24: but when it was diſcovered by whom ſhe conceived, he made no haſt with the execution but reverſed the judgement: the true Chriſtians patience is then moſt active for God, when it bears moſt for Gods ſake, and puts God to bear moſt for his ſake.

CHAP. XXX. The Obedient Hypocrite Is he that marreth a good work in the making,Defin. or doing of it.

HE knoweth that God ſtands upon obedience more than ſacrifice, and, that where ſacrifice is not ſeconded by obedience, the ſacrifice is rejected1 Sam. 15.22: therefore this hypocrite is as officious in profeſſing obedience, as he ſeems devout in matters of worſhip. He is that younger ſon that, being commanded by his father to go and work in his vineyard, with much obſervance, ſaith, I will, Sir, but, went not Mat. 21.30. By him, Chriſt held a glaſſe to the Scribes and Phariſees, in which they might behold the true viſage of themſelves; as this hypocrite alſo may. None ſo forward as they, not only by word, but by ſhew of action, to do the Will of God, inſomuch as they affected the engroſſing of a l Piety and Religion, among thoſe of their own Order; yet, in true performance, came behinde very publicanes and harlots Ver. 31, 32.

He ſetteth upon obedience (in ſhew at leaſt) with great cry and noiſe of forwardneſſe: but parturiunt montes, &c. the birth anſwers not expectation: either, he doth it not; or, not as he ſhould, and profeſſeth to do it. So the Iſraelites of old made Moſes to beleeve that all that the Lord ſhould speak unto him, they would hear it, and do it Deut. 5.27. They ſpake as much as men could; and God ſeemed to be much taken with it, ſo that be not only commended their ProfeſſionVer. 28, but, ſpeaking after the manner of men, he promiſed himſelf much from them: for he ſaid, ſurely they are my people, children that will not lie; ſo he was their Saviour Iſa. 63.8. But the performan e was nothing, but rebelling, and vexing his holy Spirit Ver. 10. So this hypocrite raiſeth a mighty expectation, but ſatisfieth not.

A bungler doth but diſparage a work of worth by undertaking it, and marres it by his manner of doing of it: much more doth a falſe-hearted pretender diſgrace obedience unto God, when he makes great ſhewes of that which he never meant nor was able to perform. Many ſuch pretenders there are in Chriſtianity, that hold forth the leaves, but deny the fruits of obedience; that would gladly reap the comforts of mercy, but will not be at the pains of expreſſing the power of grace. Of which number this hypocrite makes one.

Differ.On the contrary, the true Chriſtian goeth through with the work of obedience.

He doth the work of the Lord cordially, and with all his might. If he cannot do it ſo exactly as the Law requireth; yet he doth it ſo ſincerely that it is accepted of the Lawgiver. His heart is faithful, although his hand be weak; he is as the good ſervant, that doth the Will of God from the heart Eph. 6 6; He obeyeth from the heart Rom. 6.17, whatever God gives him in charge, be it believing doctrines delivered, or doing of other duties enjoyned.

He ſo worketh that he graceth the work, and the work praiſeth him in the gates Prov. 31.31; God is pleaſed highly with his obedience, even when men take no notice of it, unleſſe to cavil, as the devil did at Job. Nor can men who judge righteous judgement, juſtly finde fault, or ſay that he diſſembleth, fumbleth, or doth the work of the Lord negligently, but muſt give teſtimony for him, that he worketh righteouſneſſe with all his might: yea, when he ſuffereth moſt for well-doing, he giveth not over to do well. When his faith is moſt put to it, by perſecution, even then the trial of his faith is much more precious than of gold that periſheth, and is found unto (even his) praiſe, and honour, and glory at the appearing of Jeſus Chriſt 2 Pet. 1.7.

All his works are not alike excellent; yet, all, ſincere. They are ex eadem officinâ, out of the ſame ſhop of a true heart. All coines are not alike faire, yet all come from the ſame Mint, and beare the ſame ſtamp. There is no man that lives and ſinneth not 2 King. 8.46, ſome mixture there will be of his own corruptions even with his beſt obedience: but, here there is ſincerity ever prevailing, and that makes the work acceptable to him that trieth the heart, and by the heart judgeth of the work, pardoning the imperfection, where he findeth uprightneſſe of heart, and an heart wil ing to ſeek God, and to ſerve him to the utmoſt of his power. Here God ſpareth him as a Father ſpareth his ſon that ſerveth him Mal. 3 17.

Thus, this hypocrite is as Saul, who having done what he liſt, and ſo much as he thinks fit, will ſay it, and ſtand in it, I have obeyed the voice of the Lord; and have gone the way which the Lord ſent me 1 Sam. 15.20; Let Samuel, yea, God himſelf ſay what they pleaſe to the contrary; the true Chriſtian is like Gaius, he doth faithfully whatſoever he doth 3 John 5.. The one is an eye ſervant, that ſeeks to put God off with eye-ſervice: the other is a ſervant that ſheweth all good fidelity Tit. 2.10, obeying in all things, not with eye-ſervice, as a man-pleaſer, but in ſingleneſſe of heart, fearing God Col. 3.22.

This hypocrite will obey, but not with denial of himſelf.

If he obey, it muſt be in his own way. If God would lop off his fair top of natural reaſon, wiſdome, opinion of his own ſelf-ſufficiency, he cannot bear that. Let God but tell him what he will have done, and leave the reſt to him. He knows how to order the work, and in what manner to do it. He will have his own way, as Saul in deſtroying the Amalekites. Gods charge was utterly to destroy all; to ſpare no man, woman, or infant, oxe, ſheep, camel, or aſſe 1 Sam. 15.3. Saul goes about it, but when he comes to perform it, he will do ſo much as in his wiſdom is neceſſary, taking himſelf to be wiſer than God in executing Gods command. Agag being not a common perſon, was not ſo fit to be ſlain among the vulgar, the glory of the victory would be greater, to bring him home in chaines, and to ſhew him to the people; after which God might do with him as he pleaſed. Saul ſuppoſed alſo, that after ſuch a victory God would expect a ſacrifice of thankſgiving; and what beaſts ſo fat and goodly as the beſt of the Amalekites cattel? ſo that to this part of the command of ſparing none, Saul in effect ſaith: No, ſome wiſer than ſome.

Again, what he doth for God, he will do as now he is. It is in vaine to perſwade him, that he muſt be circumciſed in heart to love God Deut. 30 6, regenerated, ſet into Jeſus Chriſt, that he muſt be content to have his gallant top of nature to be cut off; and himſelf to be cleft, and riven, that Chriſt may be graffed in; he cannot hear on that eare: he thanks God he hath loved God with all his heart, and ſerved him truly ever ſince he could remember, and doubts not but to obey God as well as the preciſeſt Puritane of them all. If he may ſet about Gods work as he is: he is content. Otherwiſe, the work muſt lie undone, for him. This was the great quarrel of the Phariſees againſt Chriſt, Are we blinde alſo John 9.40? Are none able to ſee and diſcerne the things of God, but ſuch as receive new eyes from thee? So Nicodemus himſelf, before his Converſion, thinks ſtrangely of Chriſts ſpeech, touching the neceſſity of the new birth; Can a man be borne when he is old? Can he enter the ſecond time into his mothers wombe, and be borne Joh. 3.4? The natural man will none of that. If God will accept him as he is, well and good: if not, he is now too old to be taken in pieces, and made new.

Differ.Contrarily, the true Chriſtian rejoyceth to do Gods work in Gods way; and to be caſt into ſhape that God pleaſeth, for the better doing of it.

He is convinced, that he that will indeed obey, muſt obey throughout, or he were as good do nothing; and he muſt be made new throughout, or he is nothing, he can do nothing. It is in this as in offering ſacrifice of old, when there was not a perfect conformity, for matter, manner, and qualification of the perſon ſacrificeing, to the Will of God; He that killeth an oxe is as if he ſlew a man; he that offereth a Lambe, as if he cut off a dogs neck, he that offereth an oblation, as if he offered ſwines blood: he that burneth incenſe, as it he bleſſed an idol Iſa. 66.3. He muſt be qualified, he muſt be punctual in following Gods rule, or he obeyeth not, but rather rebelleth againſt God, as Saul in the inſtance before given, when it came to be tried by the Touch-ſtone of the Sanctuary1 Sam. 15.22, 23.

He rejoyceth to part with nature for grace, with blinde eyes for ſeeing eyes, with his native pride for better fruits; miratúrque novas frondes, & non ſua poma. He admires the new leaves and fruit that grow on his wither'd ſtock: and ſaith with joy in his heart, in reference to ſpiritual generation of new graces in his ſoul, who hath begotten me theſe; ſeeing I have loſt my children, and am deſolate, a captive, and removing to and fro? And who hath brought up theſe Iſa 49.21? He knoweth the fruit cannot be good, if the tree be evil: and that there is the ſame neceſſity of making the tree good, as there is to make the fruit good: for, a corrupt tree cannot bring forth good fruit Matt 7.18. He therefore never accounts that to be obedience which proceeds not from an heart renewed by grace, be the work never ſo ſplendid and glorious.

Thus, this hypocrite is like a ſelf-will'd ſervant, that muſt have his own will and way, or elſe will do nothing, or do it ſo, that it were better he had done nothing; the true Chriſtian is like Moſes, that makes all things according to the pattern ſhewed him in the Mount Heb. 8.5; the one, under colour of obeying God, obeyeth his own will, the other renounceth his own will, that he may obey God.

This hypocrite is ſet on work by others, but expects wages from God.

He never worketh for God as ſet on work by God, but as employed by others, to work what, and how they direct. Rather than faile, he ſets himſelf on work on that which God never commanded, yet looks God would accept and reward it, as if he had commanded it. He puts the queſtion to himſelf, or rather to his fancy, Wherewith ſhall I come before the Lord Mic. 6.6, &c. (as if God had not long before ſhewed him plainly enough what he requireth of him.) A thankleſſe ſervice, wherein a man adviſeth with, and ſeeketh to pleaſe, not his Maſter, but himſelf. He cares not for offering to the Lord at Hieruſalem, according to Gods Rule and Will; but, if Jeroboam ſet up a Calfe at Bethel; that, for his money: for this liketh you well, O ye children of Iſrael, ſaith the Lord God Amos 4.5, 6. But ſuch obedience procureth no better reward, than cleanneſſe of teeth, and want of bread. Let God ſpeak, he will not heare: but he will certainly do whatſoever goeth forth of his owne mouth Jer. 44.16 17. Yet, if God reward him not very bountifully, he will be very angryIſa. 58.3.

If others (like himſelf) preſcribe him a courſe of obedience, and a feare towards God after the Precepts of men Iſa. 29.18; He will here be as forward as any to obey and feare God, although no reaſon of the command appear to him, but the will of his Superiours. Blinde obedience, and blinde faith are the two paths in which he delights to walk. He feares not the ditch, until he be in it, no more than Judas dream't of the halter, until he had betrayed his Maſter.

If a Jeroboam or his ſucceſſors give an injunction for change of Religion, Ephraim, the whole body of the people will readily and willingly obey, although they ſmart for it: Ephraim is oppreſſed and broken in judgement, becauſe he willingly walked after the commandment Hoſ. 5.11. No commandment in the things of God, is ſo willingly obeyed, as the commandments of men; and thoſe moſt, who are moſt contrary to the commands of God. And juſt it is with God to make thoſe whom men ſtudy to pleaſe by ſinning againſt God, under colour of obeying him, to be ſad ſcourges to ſuch blinde Bayards, even in matters of civil juſtice and judgement.

None are ſo great Innovators in matter of Religion, as Uſurpers of the Civil Power; or are any ſo great oppreſſors, and heavy ſcourges to the people in Civil affaires, as they who make moſt bold with God in the things of God: yet no people more forward to obey the precepts of ſuch Uſurpers, in ſuch matters, than the generation of hypocrites that care for no religion or obedience to God, but what is moſt in requeſt with their greateſt oppreſſors. For, the ſtatutes of Omri are kept, and all the works of the houſe of Ahab Mic. 6.16. Omri (who had been General, and was after m de King of Iſrael, in the Camp, to he revenged on Zimri that ſlew his Maſter 1 King. 16.16) did worſe than all the Kings that were before him Ver. 25: and afterwards Ahab, his ſonne, did evil in the ſight of the Lord above all that were before him Ver. 30: for theſe, eſpecially the later, beſide the golden Calves of Jeroboam, worſhipped Baal Ver. 31. In which idolatry the people readily followed the ſteps of their Kings, (although to their own confuſion) having now a liberty granted them to worſhip which of thoſe idols they pleaſed.

Thus the arch-hypocrites Rival, Ignatius Loyala, tells the Portugal Jeſuites, parendum Pontifici non ſolum abdicatione voluntatis, ſed etiam (& maximè) judicii. Perit illa celebris obedienti caecae ſimplicitas, cum apud nos in queſtionem vocamus, rectè ne praecipiatur, an ſecus. The chief Biſhop muſt be obeyed, not only with abdication of our wills, but alſo (and that chiefly) of the judgement. That famous ſimplicity of blinde obedience is loſt, when we once come to queſtion, whether he did well or ill in giving out ſuch a command as he calleth us to obey. The ſumme is, Be ſure to pleaſe the Pope, and then, for Chriſt let it be taken for granted that he cannot be diſpleaſed.

Yea this hypocrite is ſometimes ſet on work by Satan, who inſinuateth himſelf into his imaginations, or the directions of thoſe by whom this hypocrite is willing to be led blindfold. The ſimplicity that is in Chriſt is too mean, too plain for his ambition. He will rather chooſe to obey in things contrary to God, in hope to do God good ſervice, if he who would devoure him, ſhall ſo perſwade. Yea, he will now place perfection of ob dience in murdering of Princes, undermining of States, ſowing diſcords, warres, parricides, lies, and equivocations amongſt brethren. This (O blaſphemy!) is counted obedience to God, and a conformity to the obedience of Chriſt himſelf: And (O folly!) this fool acts it, and expects a reward in heaven for it. And (O ſhame!) this malefactor fuffering by due courſe of Law and Juſtice, for treaſon and rebellion, is enrolled for a Saint and Martyr. What greater blaſphemy, than to place obedience, and the imitation of Chriſt, ſuffering upon the Croſſe, in murders, parricides, treaſons; and, counting legal and deſerved executions, for notorious treaſons, to be more than meritorious Martyrdomes.

Contrariwiſe, the true Chriſtians obedience to God, is of God and from God. Differ.

The Will and Commandment of God is both his ground, and rule of obedience. He doth it becauſe God will have it done, and as God will have it done. This notably differenceth a good action not only from the crimes of the wicked, but from the errours of the faithful. Levi, in a private rage, and for revenge, joyned with Simeon to ſlay the Shechemites, and was curſed by his father for itGen. 49.7. His poſterity, by Gods appointment, afterwards ſlew their own brethren, and were bleſſed by Moſes for itDeut. 33.9. David numbred the people without Commiſſion from God, and was puniſhed2 Sam. 24.13: Moſes, and Joſhua did the ſame thing well, becauſe they had Gods warrantNum. 1.1, 2 Joſh. 8.10. The Chriſtian will look to his warrant, as well as to the work he doth. One and the ſame thing may elſe be ill done, that otherwiſe might be well done.

The ſame man before his Converſion, went to Church for company; here was a good act, but an ill ground: after his Converſion, he goes out of conſcience. Here both act and ground are warrantable, and ſo the action is good. He is careful to know the Will of God, not of himſelf, or of humane directors, but of God himſelf. It is true that God teacheth by man, but then man teacheth from God. And ſo God ſheweth and he learneth what is good, and what the Lord requireth of him Mic. 6.8. Say not to him, what think ye in your ſelf? Is it ill to wiſh well to your dead friends, and to pray for them? for, his anſwer is ready, Religious duties are not taught by the Law of nature, but muſt be warranted from above by the Law-giver, or be let alone. God will be Judge of what is well or ill done.

Thus, this hypocrite obeyeth God, as the Clock ſtriketh, when forced by the poiſe or weight from without; the true Chriſtian obeyeth, as the pulſe of the body beateth, becauſe of the vital ſpirits in the artery within: The one receives direction from men, and ſo marreth a good action, for want of Commiſſion; the other doth all by order from God, and ſo cannot miſcarry in the work.

This hypocrites obedience is partial.

He that is but in part for God, muſt needs be but in part for obedience. If he perform one part of obedience, he thinks that may ſuffice, and therefore makes no conſcience of the reſt. If he call on the Name of the Lord, he departeth not from iniquity 2 Tim. 2.19. If he have ſome ſhew of godlineſſe, it is without juſtice and honeſtyMat. 23.23, he hath no care of his word, his promiſe, his debt. If he have honeſty, it is without godlineſſe. He maketh no conſcience of the SabbathAmos 8.5. He can diſpenſe with prayer, though it be a week together, yea, a moneth, a year perhapsJob 27.10.

If he have a good purpoſe, it is without effect: whence that ſpeech, there are more good purpoſes in hell than in heaven. Not as framed there, but carried thither for want of putting them into act on earth. And as men in dreaming of ſome good thing, or of hell, are much affected for the time; but waking, they may haply tell their dreams, but live not after them: ſo this hypocrite may ſometimes have a fearful dream of hell, as Felix Acts 24.25; ſometimes a pleaſant dream of heaven, as Balaam Num. 23.10, but when he awaketh he is where he was, and as he wasIſa. 29.8.

If he have the action, it is without purpoſe of heart. The will is ſometimes accepted for the deed, where power is wanting; but the deed is never accepted for the will, if the will to obey be wanting. If the deed be without a will to obey, the action without affection, the work is loſt. Sacrifice he offereth, but without repentance, which is the ſacrificed heart, that only is acceptedPſal. 51.17 Auſtin. . In ſuperficie bonus, in alto malus. He is ſuperficially good, but really evil Abel and Cain both ſacrificed, and both to the ſame God: the Publican and the Phariſee prayed, the ſame action, in the Temple, the ſame place, to God, the ſame Lord, yet was Cain rejected, and the Phariſee not juſtified, becauſe they performed the act, but not with the ſame heart, the ſame will. All are not Saints that offer ſacrifice, but only they that with their whole hearts make a Covenant with God by ſacrifice Pſal. 50.5.

If he have words, it is enough for him. There is much of this verbal obedience in the world. Many will give God good words, who yet do but verba dare Jer. 3.4, 5. One while he ſaith, I wi l Sir: at another time, I will no more tranſgreſſe Jer. 2.20. And ſo his promiſe not performed addeth contempt unto injuſtice, and, a lie unto the injury, and this uſually ends in impudence, to out-face the ſervant of the Lord reproving him from it, as Saul did the Prophet: I have performed the Commandment of the Lord 1 Sam. 15.13. And again, Yea, I have obeyed the voice of the Lord. If he do any thing, it is in his account ſufficient. And ſo, when he doth moſt, it is but a part; and ſuch a part too, as he pleaſeth. He will not do all he ſhould, nor ſhall any other allot him what that part ſhall be, but he will do only that which is good in his owne eyes, without being ſet his task by another.

Differ.On the contrary, the Christians obedience is univerſal.

It hath the perfection of parts, though not of degrees, yet even in degrees he imeth at perfection, as at the white or mark which he ſtrives to hit; or, at leaſt to come as near it as poſſibly he can. And herein his obedience is not only univerſal, but uniform. He not only doth all, but labours to do all alike carefully and ſincerely. It is true, that juſt men compleatly in all reſpects perfected, are in heaven, yet is he taught, while he is on earth, to propound their examples, yea, the Lord Jeſus Chriſt for a pattern unto himſelf, and to do his utmoſt in aſpiring to the patterne of that heavenly obedience, and to do the Will of God on earth as it is done in heaven. But as for the perfection of parts, he doth, and muſt attain to it here in this life: He hath reſpect unto all Gods Commandments Pſal. 119.6. This teſtimony God gives him, I have found David a man after mine own heart, which ſhall fulfil all my WillActs 19.22.

He departeth from iniquity, as well as calleth on the Name of the Lord: he eſcheweth evil, when he ſets himſelf to do good. He joyneth godlineſſe with honeſty; righteouſneſſe and ſobriety, with godlineſſe; when he cometh unto God, he endeavoureth alwayes to have a conſcience void of offence both towards God and menActs 24.16. He purpoſeth, and performeth; yea, rather ſweareth Pſal. 15.5, than not performPſal. 119.106, whether he gaine or loſe. He not only ſacrificeth, but makes a Covenant with God by his ſacrifice; yea, he offereth himſelf as a living ſacrifice, holy, and acceptable to God Rom. 12.1. When he cometh to God in prayer, he bringeth words not only of ſupplication for pardon and mercy, but of proteſtation and vowes againſt former evils; of which he deſireth to be pardonedHoſ. 14.2, 3: not words, without deeds, but deeds as well as words: Suſcipit, & ſolvit vota. He voweth, and payeth Pſ. 116.13, 14. His word bindeth him to the deed, and his deed diſchargeth him of his word, and proveth him a juſt man of his word: and ſo he is obedient both by word and deed Rom. 15.18. Yea, what was vowed in his name by others, in his baptiſme, he makes conſcience to anſwer in perſon1 Pet. 3.21.

Thus, this hypocrite will be the carver of his own obedience, what he pleaſeth, and how much he pleaſeth; the true Chriſtian ſets no bounds to obedience, but extends it as farre as God requireth. The one is, in greateſt part, for himſelf in all he doth, and ſo he obeyeth no further than may ſtand with his own intereſt. The other is wholly for God with denial of himſelf, and therefore refuſeth nothing commanded of God, becauſe his intereſt is only to pleaſe God: The one, in baptiſme receiveth nothing but ſignes, and ſo returnes nothing but words; the other, the ſeeds of grace, which growing up in due time, bring forth the fruit of real and univerſal obedience.

This hypocrites obedience lies most in opinion.

When God hath given him any work to do, and he thereupon thinketh he hath done it, becauſe he hath perhaps done ſomewhat in his own way (which he thinks to be better than Gods way) this is enough for him. If Saul do but handle the Amalekites as himſelf thinks beſt, this, in his opinion, is an obeying of the voice of the Lord; and it will not be eaſie for Samuel himſelf to perſwade him otherwiſe1 Sam. 15.20. If he be ſuperſtitiouſly given, when he hath worſhipped God in away of his own, he thinks, that, not all the world, no, nor God himſelf, can ſhew him a better. If he be a proud Juſtitiary, he believes his halfing with God to be as much as God requireth, and is ready to do more. He can keep all the Commandments, and ask for more work, What lack I yet Mat. 19.20?

Had Bellarmine been at his elbow, he would have told him he had done enough already for attaining eternal life; if he aſpired to ſome higher place than ordinary in heaven there was more to be done. The keeping of the Commandments would give him a room in heaven; but if he meant to ſit above others there, he muſt then take Chriſts counſel, (which, ſaith he, was no Precept) and ſell all that he had, and give to the poor De Monach. l. 2. c. 9. ſect;. quintum.. And verily this hypocrite is fully of his opinion. He thinketh, if he prayeth, faſteth, &c. and God heareth not, anſwereth not his expectation, that he doth him wrong: for, in his conceit, he hath done as much as God requireth; when God, on the other ſide, more truly ſaith, he hath done nothing of all that I have commanded. For ſo in effect, he ſpeaks, when he ſaith, Is this the faſt that I have choſen Iſ . 58.5?

But, as Bellarmine and Chriſt were not both of one minde touching that young man, the one being for his entring into heaven, upon his conceit that he had kept all the commandments, from his youth Mat. 19.20; the other, againſt it, if he would do no more than yet he had indeed doneVer. 23.24: ſo Chriſt and this hypocrite will differ about his admiſſion into heaven, not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of Heaven, but he that doth the Will of my Father which is in Heaven Mat. 7 21. This hypocrite is like Naaman, who deſpiſed the eaſie and familiar Preſcript of Eliſha for his cure, and went away in a rage 2 King. 5.12: he ſcorneth to confine his obedience within the Commandments of God, as too eaſie and too little for him. He muſt have Counſels, and courſes of an higher nature, that he may do more than is commanded, and verily thinks he doth it too, coming little ſhort of Seneca's blaſphemy, who would have his ſoul to be Aemulator Dei, an Emulator of God himſelf, as not coming behinde him. Might he but know what God would further require, or but adviſe, he would not tarry for a Commandment, but anticipate it, that he might rather offer a free-will offering beyond all that is commanded, than perform an obedience after it be enjoyned.

Differ.Contrarily, the true Chriſtian, that goes much further in obedience, can never ſatisfie himſelf.

He doth what he is able, and keeps as cloſe to the rule as he can; yet being conſcious, how far ſhort both for matter and manner, he comes of that exact and perfect obedience which God may juſtly expect from him, even under the Goſpel, in a Goſpel-way, he is ever jealous of his beſt performance, and flies to God for pardon of his beſt ſervices. Well he may give content to men that are apt to judge charitably, and ſurfeit thoſe that are prophane, who are ill pleaſed (becauſe themſelves are ſhamed) by his doing ſo much: yet, having his eye fixed on God whom he ſerveth, and conſidering how ſhort he comes of what God requireth, he feares he ſhall be found tardy in duty, how far ſoever he hath gone beyond others; being taught to acknowledge that when he hath done all that is commanded him, he is an unprofitable ſervant Luke 17.10.

When he hath done all he can, he ſtill falls ſhort of his deſire and aime; becauſe when he would do good, evil is preſent with him Rom 7.18; not wholly to keep him back, but to hinder, blemiſh and fully the good he doth. This troubleth him, and makes him to cry out, O wretched man that I am Ver. 24. He reacheth after perfection with all his might; but, withal confeſſeth, not to have already attained; as if he were already perfect Phil 3.12. He doth all that he doth faithfully, and ſo hath hope both of acceptance and reward, not as deſerving it as a faultleſſe ſervant, but as ſerving a good God, a kinde Maſter, that doth for him exceeding abundantly above all that he is able to ask or think, proceeding in a way of grace, and doing it for his own ſake Ezek. 26.22, when his ſervant hath too much cauſe to be aſhamed and confounded, and to loth himſelf in his owne ſight, for his iniquities Ver. 32.

Thus, this hypocrite is like Laodicea, in her own opinion, rich, and encreaſed in goods, and had need of nothing; not knowing her ſelf to be wretched, and miſerable, poor, blinde, and naked Rev. 3.17; the true Chriſtian is ſo meanly conceited of his beſt performances, as Nehemiah, that after all the good he had done, and praying God to remember him for it (becauſe done in ſincerity) he addeth, and ſpare me according to the greatneſſe of thy mercy Neh 13.22. The one, by an over-weaning conceit of what is not, deludeth himſelf; the other, by the humble opinion he hath of his own obedience, is accepted of God, even when himſelf is not ſatisfied with what really it is.

This hypocrites obedience is unwitting, and at unaware.

He may haply do the Will of God ere he be aware, as Aſhur did, when he meant not ſo, nor ſo much as in his heart thought ſo ſ a. 10.7. It may fall out that the moſt wicked man may do a great ſervice for God, when his aime is only to do his own work, and God is not in all his thoughts. Joſephs brethren little thought of preſerving themſelves, their father, and much people alive, when they ſold Joſeph into Egypt. They ſold him, but God (unwitting to them) ſent him before them, to preſerve them a poſterity on the earth, and to ſave their lives by a great deliverance Gen. 45.7. So the hypocrite, when he but hypocritically doth Gods work, he thereby oft-times doth more good than he intendeth, and may ſay to God as that ſervant to his Maſter, Equidem plus hodie boni feci imprudens, quam ſciens ante hunc diem unquam Ter. in Hecyra. Act. 5. ſect;. 4 . Verily, I have done more good to day unawares, than ever I did before this day wittingly.

The hypocrite in doing of good, is not guided by God, nor doth he aime at God in it, but at himſelf, as thoſe hypocritical faſters and mourners, in the time of the Babyloniſh captivity. They did not faſt unto God; did ye at all faſt unto me, even unto me? ſaith the LordZech. 7.5. In giving an almes, he may bring ſome glory to God: but all that he intendeth is his own glory, he doth it that he may have glory of men Mat. 6.2: yet it may be, that by accident, or rather ſpecial providence, the bowels of ſome true Saints may be refreſhed thereby, and provoke others to return many thankſgivings vnto God 2 Cor. 9.12. He may preach a good Sermon, if a Miniſter, (as no doubt Judas did many) which he may do out of envie, ſtrife, and deſire to magnifie his own good parts, and not of good-will: yet this may be a means of converting others, which he never aimed at; therefore, ſaith Paul, therein I do rejoyce, and will rejoyce Phil. 1.18, although this hypocrite after he hath preached to others, become himſelf a caſt-away 1 Cor. 9.27.

Contrariwiſe, the true Chriſtian obeyeth wittingly and knowingly. Defin.

He not only knows what is obedience, but he knowingly and intentionally ſets upon the work, as minding of, and aiming at God in what he doth. He knoweth whom he is to ſerve, he ſets upon the ſervice as intending obedience to God in it, and to promote Gods ſervice and intereſt, not his own. He goes about obedience, as Paul went to Hieruſalem, knowing before-hand upon what errand, and what he muſt ſuffer for his ſervice there, in the general at leaſt, although not the particular perſecutionsAct. 20.22, 23, that ſhould befall him there, or elſewhere.

In every act of obedience, he looks to his warrant, and to his rule. He will firſt underſtand what the Will of the Lord is Eph. 5.17. He will not go about it like an unwiſe man that conſiders not what he doth. He will not offer the ſacrifice of fooles that conſiders not that they do evil Eccl. 5.1. If he come to the houſe of God, he will not do as the hypocrite, that little conſidereth before-hand what he goeth for, and cares as little when he is there, how he behaves himſelf: but he will look to his foot, and be more ready to heare, than to give the ſacrifice of fooles. He values the unwitting doing of good, at as low a rate, as the omitting of it. He knoweth that neither man nor God will reward that ſervice that was intended to another end, and not to ſerve him. Therefore, as he knoweth whom he believeth, ſo when he goes about the ſervice of God, he will know whom he ſerveth, and what he goeth about, and to what end.

Thus, this hypocrite obeyeth God, as that man who drew a bowe at a venture, and ſmote Ahab between the joynts of his harneſſe, did therein what was commanded by Benhadad, his Lord, in fighting neither with ſmall nor great, ſave only with the King of Iſrael 1 King. 22.31 34. The true Chriſtian is as Ezra, who had prepared his heart to ſeek (or know) the Law of the Lord, and to do it, and to teach it in Iſrael (u): The one is as a blinde man, that may by accident do that which he never dream't of,Ezr. 7.10 nor any man expected; the other is as the wiſe man that hath his eyes in his head, while the fool walketh in darkneſſe Eccl. 2.14.

This hypocrite obeyeth unwillingly.

His obedience is like his patience, both, perforce. His obedience is but forged, and therefore muſt needs be forced, like the ſubmiſſion of Davids enemies. They obeyed him Pſal. 18.44; but, by a ſtrained and counterfeit ſubjection, as willing obedience. He parteth with ſin as the devil at the command of Chriſt, came out of the man, whom he had poſſeſſed, but not till he had torne the poor man, and cried with a loud voice Ma 1.27, as omitting to leave his poſſeſſion. Yea, let God charge him again and again to forſake ſin, he is as backward at laſt, as at firſt to obey; as the ſame devil was, to come out of another body, whom he had made both deaf and dumb; and at parting, left him for deadMar 9.26.

If God call him to do him ſervice which he hath no minde to, he doth it with ſnuffing, as being a great wearineſſe to himMal. 1.13. He is the ſluggard intended by Solomon, that is never ready to riſe. Call him at what time ye will, reprove him for his ſloth as ſharply as you pleaſe; ſay to him, How long wilt thou ſleep, O ſluggard? when wilt thou ariſe out of thy ſleep? His anſwer is ſtill the ſame, yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep Prov. 6.9 10. And when he doth ariſe and ſet about his ſervice, he thinks it too long, and ſaith, When will the new Moon be gone? when will the Sabbath end Amos 8.5? He is far better pleaſed with the end than the beginning. And no marvel. He that loveth ſin muſt needs be loth to part with it, and hate the Commandment that forbids it: and he that hateth duty, cannot willingly be brought on unto it, but abhor the Commandment that doth require it.

Differ.On the contrary, the true Chriſtian obeyeth with the heart.

He is one of thoſe ſouldiers of Chriſt, that let Chriſt give the word of Command when he pleaſeth, will be willing in the day of his ſtrength Pſal. 110.3, to engage in his ſervice and cauſe. He ſerveth, in what place ſoever Chriſt ſet him, not by conſtraint, but willingly, not for filthy lucre, but of a ready mind 1 Pet. 5.2. He freely giveth himſelf firſt to the Lord 2 Cor. 8.5, and after, to thoſe to whom God would have him to be ſubject, God no ſooner gives him a Call, but (ſo ſoon as he diſcerneth it) he ſaith, Speak Lord for thy ſervant heareth 1 Sam. 3.10. He giveth his members, as weapons of righteouſneſſe unto God. He offereth unto God a reaſonable ſervice, wherein he employeth both his reaſon to know, and his heart to chooſe, reſolve upon, and delight in the Will of God Rom. 6.13.

If natural actions that are of neceſſity have a pleaſure in them, as eating and ſuch like, much more unto a Chriſtian partaker of the godly nature, it is a pleaſant thing to obey God in ſpiritual ſervice: being in his proportion made like unto Chriſt, who made it his meat and drink to do the Will of him that ſent him, and to finiſh his work John 4.34. Love, to a Chriſtian, is both the ſumme and end of the Commandment, the fulfilling of the Law Rom. 13.10. It is impoſſible that any commandment ſhould be grievous to him that loveth him who gave it1 John 5 3. Love maketh all things pleaſant, and the very commandment ſweet, and to rejoyce at the Word, as one that findeth great spoil Pſ. 119.161.

Thus, this hypocrite maketh a vertue of neceſſity; the Chriſtian maketh a neceſſity of vertue. The one will obey when forced by God, the other holds himſelf bound by neceſſity to ſerve him willingly, when furtheſt off from force. And ſo, the one, by his unwillingneſſe, loſeth his work; the other, by his readineſſe, gets the reward.

This hypocrites obedience is perfunctory.

If he muſt needs do ſomewhat, he will do it for once. And, ſo it be done, 'tis no matter, how. Opus operatum is a full work, and a full diſcharge too, for him, how ſlightly ſoever done: He makes an idol of God; and any thing will ſerve an idol. He can hardly pray, but he doth it ſo yawningly, as if he were telling a tale, or anſwering a queſtion between ſleeping and waking, late at night; himſelf ſcarce takes notice of what he asketh, or whether he pray or not. Something muſt be done, to perform a task, and for this he hath a forme at his fingers end, as an old Popiſh Idiot hath his Pater noster and Ave Mariâ, upon his Beads. Nor is there any difference, ſave only the one is in Latine, the other in Engliſh; the one underſtandeth not, the other ca eth not, what he ſaith. If he have the words by rote, that's enough, although the matter was never in his heart. He performes his devotions by tale, as the Papiſt doth, rather than by weight, as the Chriſtian doth.

If he preach, it is ſo coldly, dully, careleſly, that whatever the matter be, he marres it in the careleſſe managing of it. He whiffs it out as if he were taking tobaccho, rather than ſpeaketh as the Oracles of God1 Pet. 4.11. And ſo farre is the Word from being in his heart as a burning fire, ſhut up in his bones Jer. 20.9, that it ſeems to be frozen in him, and hath need of a fire to thaw it. Or if he ſhew any fire, it is ſtrange fire, not that of the Sanctuary. He is better at ſowing pillowes under all elbowes Ezek. 13.18, than at crying aloud, to ſhew the people their ſins Iſa. 58.1.

Yea, if the work be not none at all, an excuſe will ſerve his turne as well; and indeed there is little odds between them, ſave only that the excuſe may perhaps put him to more paines, than ever he meant to have taken in doing of the work. So Saul being convinced that he had not done the Commandment of the Lord in deſtroying Amalek, put it off to the people: if any thing were omitted, it was their fault, not his. What was done, he aſſumes to himſelf, I have performed the Commandment of the Lord 1 Sam. 15.12. But when he perceived Samuel to finde fault with the bleating of ſheep, and lowing of oxen, that were not utterly deſtroyed, he hath his excuſe ready: They have brought them from the Amalekites: for the people ſpared the best of the ſheep, and of the oxen, to ſacrifice to the Lord thy God, and the rest we have utterly deſtroyed Ver. 15.. There is a devil that is never off the hypocrites elbow, to help him with an excuſe of what he cannot deny to be done. What is good he will own, although he hath leaſt hand in it. What is evil, he throws off wholly upon others, although himſelf were chief actor in it.

Contrarily,Differ. the true Chriſtian performeth his obedience with all poſſible care and diligence.

To do the work commanded, is his full reſolution: this he will do, whatever it coſt him. He will rather loſe his life than omit it. But, remembring that Word of the Lord, Curſed be he that doth the work of the Lord deceitfully, or negligently Jer 48.10; He is more careful of the manner, than of the work it ſelf. He doth not only work out his ſalvation Phil. 2.12, but gives diligence to make his calling and election ſure 2 Pet. 1.10. He doth not only pleaſe God, but he doth 〈 in non-Latin alphabet 〉 , ambitiouſly ſtrive to out-ſtrip others, as men that are ambitious of honour, to be accepted of God 2 Cor. 5.9. He doth not only run, but labour to out-run, not only others, but himſelf. He is not contented to make one, but ſtrives to be the foremoſt, and to labour more abundantly than they all 1 Cor. 15.10.

He would not come behinde in any, but go before in every duty. And yet when he hath gone furtheſt, and given God the honour of his grace; Not I, but the grace of God which was with me, he plainly profeſſeth he hath not done all that he deſireth; not as though I had already attained, or were already perfect, but I follow after Phil. 3.12, 〈 in non-Latin alphabet 〉 , I purſue it, as an hound, eager of his game, purſueth the chaſe with all his might as well as skill. Therefore he addeth, this one thing I do, forgetting thoſe things which are behinde, and reaching forth unto thoſe things that are before. All things that he hath done is nothing, ſo long as any thing more is to be done. Therefore he preſſeth on ſtill further and further, with more and more ſtrength, skill, and induſtry, towards the mark, for the price of the high calling of God in Chriſt, Jeſus Ver. 13, 14. If any can go beyond him, it ſhall be againſt his will, although he ſay nothing of it. And, if John out-run Peter in going to the Sepulchre, Peter will make an hard ſhift but he will firſt get into the Sepulchre John 20.4, 6. He correcteth his defects by more induſtry, as Zaccheus helped his lowneſſe of ſtature by climbingLuke 19.4.

Thus, this hypocrite laboureth to know the leaſt meaſure of obedience, that he may do the leſſe; the true Chriſtian endeavoureth to ſee the utmoſt limits, that he may ſtir up himſelf to do more: the one acteth ſlightly, becauſe not ſincerely; the other uſeth all diligence, becauſe he acteth faithfully.

This hypocrite obeyeth by ſtealth.

He that loveth not God, but man rather than God, is afraid of his ſervice: this makes him not openly to profeſſe ſerving of him in any ſtrict, and due manner, leſt it prejudice his eſteem and intereſt with man. Therefore what he muſt do, he will do by ſtealth, for feare of the people; or at leaſt of thoſe that have power to advance or cruſh him. He is afraid, or aſhamed of well-doing, if it be out of faſhion. He is like thoſe Rulers, that being convinced that Jeſus was the Chriſt, yet durſt not confeſſe him, for feare of excommunication. For they loved the praiſe of men more than the praiſe of God John 12.43, 44.

If forwardneſſe in Religion be in diſgrace, he will not reſort to Gods people and converſe with them as heretofore, but (as Zedekiah Jer. 38.16, with the Prophet Jeremiah) under-hand, and by ſtealth, with great caution, leſt he be accounted preciſe, and all ſhould be marr'd.

Differ.Contrariwiſe, the true Chriſtian is not aſhamed or afraid of obeying God in the open light.

He may poſſibly at firſt enquiry after Chriſt, before he be fully ſet into him, act Nicodemus, and come to him by nightJohn 3 2 But when once he is ſatisfied touching Chriſt, and truly ingraffed into him, he who was afraid to own him living, will boldly do ſervice to his dead LordJohn 19.39. He is not aſhamed of his Lords badge, but weares it before all the worldRom. 1.8. If through infirmity of the fleſh, he ſhould by ſurprize of a ſudden tentation, with Peter, deny him; he will yet ſwim to him again through a flood of tears, and be content to die for him, even the ſame death, which Chriſt ſuffered for him.

He is better inſtructed, than ſo to miſtake that of the Apoſtle, Haſt thou faith? have it to thy ſelf before God Rom. 12.22, than to hold himſelf exempted from a free, open, and bold confeſſion of Chriſt, his truth and cauſe; He knoweth that paſſage to be meant of doubtful diſputations about meats and dayes; and touching Chriſtian liberty in indifferent things, wherein no man, how ſtrongly ſoever perſwaded of the lawfulneſſe of what others ſcrupled; may uſe his liberty to the ſcandal of others. But, as for profeſſing and witneſſing his faith in the Lord Jeſus; he well remembreth who hath ſaid, Whoſoever ſhall be aſhamed of me and my Word, of him ſhall the Son of man be aſhamed Luke 9.26. And, whoſoever ſhall deny me before men, him will I alſo deny before my Father which is in heaven Mat. 10.33.

Thus, this hypocrite is like Nicodemus, before Converſion, coming to Chriſt by night; the true Chriſtian is like the ſame man converted, owning a dead Chriſt in the open d y; the one is afraid to confeſſe him, the other feares more not to obey him. The one will ſerve Chriſt, ſo no body know it: the other will ſerve him, whoever takes notice of it.

This hypocrite obeyeth in doing right, but it is for ſpight.

If he have power in his hand, he will pretend juſtice, and favour a good cauſe of the oppreſſed by way of revenge of his own enemy, and under colour of juſtice, as Sime •• and Levi did ſharp execution upon Shechem that raviſhed their Siſter; pleading this for ſo doing Should he deal with our ſister as with an harlot Gen. 34 31? If he hear any evil of others, he is zealous to bring them to juſtice, not as grieved at the offence, but as angry at the man, whom he now brings forth, to bring that upon him in a way of juſtice, which with his own hand alone he dares not, or cannot inflict; as D eg the Edomite, ſerved Ahimelech, and the reſt of the Prieſts 1 Sam. 22 9 &c.. The hypocrite is a very buſie informer, pretending great love to juſtice, but it is only revenge that makes him ſo efficious. Malice will put on any vizard ſo it may attain its end in wreaking it ſelf upon im it hateth, as we ſee in Saul deſtroying the Gibeonites, in his pretended zeal to the children of Iſrael and Judah 2 Sam. 21.2.

If Abner be rebuked by Iſhboſheth for abuſing Rizpah, Sauls Concubine, Abner will now do a piece of juſtice upon Iſhboſheth, whom Abner himſelf had unduly made King but a little before. And now he ſends to David, ſaying, Whoſe is the land 2 Sam. 3.12? All knew it to be Davids right, ſo did Abner too, when he ſet up Iſhboſheth, but now, that he is angry with him, he will do David juſtice, by bringing about all Iſrael to him. Now he can rem mber what God had ſworne to David l b. Ver. 9, and what God had ſpoken of David, ſaying, by the hand of my ſervant David I will ſave my people Iſrael, &c Ver. 18. Thus, he that out of emulation of Joab, would firſt ſet up a King againſt David, now will do David right, not out of love to juſtice, but hatred of Iſhboſheth.

On the contrary, the true Chriſtian obeyeth Gods command in doing right, Differ. out of love to juſtice, and with love to the man to whom he doth it.

Whether he reward, or puniſh, he looketh at God that requires it, and at man that is to be the ſubject of it. Whom God will have to be rewarded, he diſtributeth it to him without regret. And when he inflicteth puniſhment, it is without reſpect of perſons, not to revenge himſelf, but to bring the offendor to repentance, and to make others to beware. His love to God, and to juſtice, keeps his heart from all thoughts of withholding good from him to whom it is due, when it is in the power of his hand to do it? as alſo from ſaying, on the other ſide,Prov. 3.27 I will do to him as he hath done to me. I will render to the man according to his work Prov. 24.29; meaning againſt him, not againſt God or others.

He obeyeth God in his love to man; for, he that is bound to love his neighbour as himſelfe, is then moſt of all bound unto it, when he is enforced to execute ſharpeſt juſtice upon him; that ſince he muſt drink a bitter potion, it may prove medicinal to his ſoule at leaſt; that he may humbly ſubmit (as the converted thief upon the Croſſe) to the courſe of juſtice, acknowledge his offences, and juſtifie the proceedings of God and man againſt him, as Joſhuah dealt with Achan, My ſonne, I pray thee give glory to the Lord God of Iſrael, and make confeſſion unto him, and tell me now, what thou hast done, hide it not from me Joſh. 7.19. He labours to draw him to repentance towards God, before he doom him to death, that ſo his ſoul might be ſaved, although his body was loſt.

Thus, this hypocrite obeyeth malice, rather than God, in diſtributing juſtice, as the Elders of Iſrael did, Jezabel, in ſtoning of Naboth 1 King. 21 12, 13: the true Chriſtian in doing juſtice, doth it in obedience to God, and love to man, as Paul directed the Corinthians, to deliver the inceſtuous perſon unto Satan, for the destruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus 1 Cor. 5.5: The one covereth hatred with deceit Prov. 26.26, making juſtice the executioner of his malice; the other covereth a multitude of ſins Jam. 5 20, by drawing him to repentance, whom he is to puniſh for ſin.

This hypocrite will obey in ſome things, but it is for commendation.

He is his own end, and therefore muſt advance that, although God go by the loſſe. He is not ſo careful that the thing be done, as that he may have the honour of doing of it. If God will have juſtice done upon Ahab and his houſe, and ſet Jehu upon the work, he will do it; but ſo, that he will have the honour of it himſelf. Behold, I conſpired againſt my Maſter, and ſlew him 2 Kings 10.9. He had as live it were undone, if it had not been his own doing; Come, ſee my zeal for the Lord Ver. 16. If others will not give him the praiſe of it, he will praiſe himſelf. Thus a great part of this hypocrites Piety vaniſheth into pride and vain-glory.

Alexander was angry at the multitude of his fathers victories, when himſelf was yet but a youth, leſt no work ſhould be left for him to raiſe his name above his fathers; ſo, this hypocrite is offended with his neighbours vertues, that may threaten an eclipſe to him. He differs not from thoſe Heathens, who followed vertue meerly for advantage, and admiration; and, who if they wanted a Trumpet fit to ſound forth their praiſes, they accounted themſelves but ill rewarded; being ready to ſay with Alexander (than whom never any lift up his head more loftily upon the Theatre of honour) Quid narras, niſi Homerum revixiſſe? He cared for no mans diſcourſe of his actions, unleſſe he could bring him newes of Homers being alive again, to ſet them out. This hypocrite doth all to be ſeen of men Mat. 6.2, 5, 16: and if they ſee not, he thinks his labour loſt.

If he have parts beyond others, or but thinks he hath, no mean, or obſcure place will hold him. He needeth not others to prompt or adviſe him, to depart thence to ſome other place, where his abilities may be more noted, and better rewarded. And therefore he likes well that counſel (although carnal) given by Chriſts brethren to him; Depart hence, and go into Judea, that thy diſciples alſo may ſee the works that thou doeſt. For there is no man that doth any thing in ſecret, and he himſelf ſeeketh to be known openly. If thou do theſe things, ſhew thy ſelf to the world John 7.3, 4? They thought, as this hypocrite alſo doth, that he ill conſulteth his own intereſt and glory, who being a man of great abilities, doth nor blaze them where they be moſt ſeen and admired.

But when he comes to the height of pride, when his obedience or works have raiſed in him an opinion of merit: for now he preſumeth himſelf able to pay the Lord for what he taketh, and to ſatisfie for any thing wherein he hath offended, and to do, not only all that is required of God, that he may not ſtand in need of his mercy; but, to do more than is commanded, that he may purchaſe mercy for others alſo. And to ſay truth, there is ſcarce an hypocrite in the world, but is, in this point, a Papiſt, in heart. For this is an opinion, wherein all hypocrites unanimouſly agree. The more is this proud ſin to be abhorred. And, whoſoever (Papiſt, or not) ſeeketh his own glory is a Competitor, yea, a Rival with God: nor is the difference much, whether he extol merit, ability, or grace it ſelfe, for commendation of himſelf or others, rather than for the glory of the Author.

Differ.Contrarily, the Chriſtian obeyeth, to ſet up God, not himſelf.

He is as much afraid of ſeeking himſelf, as the hypocrite is ambitious of it. He will do as much work as he can; but, as he works not for him •• lf but for God; ſo God ſhall have all the honour, as the ſole end of his working. He is as much afraid of vain-glory, as of robbing of God. He will ſooner deny the work that he doth, than aſſume, or ſuffer, the glory of it. He did it for God, and none but God ſhall wear the honour. He knoweth that all other ingredients cannot make a good work, where this is wanting; without this, he that is moſt fruitful in works, (which men may call good) is unto God a barren tree. The trees of righteouſneſſe, which are of the Lords planting yield no fruit, but that wherein he may be glorified Iſa. 61.3.

The end giveth forme unto moral actions, whereby they are accepted, or rejected. Therefore, his light ſhall ſo ſhine, that even they who ſee his good works, ſhall glorifie his Father which is in Heaven Mat. 5.16, not him. This is his end in believing, praying, doing, ſuffering, all things; and held out ſo clearly to all, that none can eaſily (unleſſe wilfully) miſtake him. To this, all other ends, (as the benefit of his brethren, yea, the ſealing of his own ſalvation, and adorning of the Goſpel) are ſubſervient, and do homage. He not only doth the things commanded, but when he hath done all, he openly confeſſeth, he is an unprofitable ſervant Pſal. 115.1, to whom no thanks is or can be due for any thing that he doth. If any man will be ſo fooliſh as to ſtrive to make him vaine, by tickling his eare with vain praiſes, he looks upon them not only as flatteries, but ſacriledge; and cries out, not unto us, not unto us Pſal. 115.1; and, God be merciful unto me a ſinner, even when perhaps he hath as ſtrenuouſly laboured in Gods work, as ever Nehemiah didNeh. 19.22. He is as much afraid of ſuch praiſes, as an honeſt man is of receiving ſtollen-goods.

He doth not ſhun, but purſue things that are of good report Phil. 4.8; not to have it reported that he doth them, but, for his honour, by whoſe ſtrength he performes them Vee. 13. He will do good works that may be ſeen, for example, and for Gods honour; not that he may be ſeen, and praiſed for them. He cares not how much himſelf lies hid, ſo the work it ſelf may appear to Gods glory. The conſcience of his duty is enough to him. He is for the work, not for the proclaiming of it. If the work appear, he will take care, not to ſhare in the glory. He will raiſe as much glory to God as he can by doing good. His hand ſhall be in the work, but none of the honour ſhall ſtick to his fingers.

If any praiſe be forced upon him, he may, and will thereby take encouragement to deſerve more, but not be lifted up, nor take any thing of Gods due, whoever ſhall tempt him to it. He ſeeks not praiſe, but rather ſhuns it; and, the more he ſhuns it, the more ſedulouſly he purſueth whatever is praiſe-worthy. He admitteth not all the commendations that ſome men would heap upon him, nor will he wholly reject ſome acknowledgements, ſo far as it may ſtand with their good, that commend him; becauſe men will be the ſooner drawn to imitate ſuch a pattern as themſelves account ſo worthy of praiſe.

He is not ſo ambitious as to engroſſe all good works into his own hand, but rather is willing others ſhould work the work of the Lord as well as he 1 Cor. 16.10. Therefore what he doth openly, is as much for their incitement to go and do likewiſe Luke 10 37, as for diſcharge of his own duty. If God deny him opportunity to do ſome good work which he hath in his eye, and deſire, he had much rather others ſhould do it, than it ſhould not be done. If God think not fit to let Moſes have the honour of leading Iſrael into Canaan, Moſes is well content that Joſhuah do it. If God declare that David ſhall not build him an Houſe, he is ſo far from envying Solomon whom God choſe to do it, that he who could not have the honour to do it himſelf, did gladly provide all the materials he could towards the doing of it. So farre will the Chriſtian be from hindring another, that he doth all he can to further him.

As for the point of merit, he abhorreth the very thought of earning, or being aforehand with God. For well he knoweth who hath taught him in ſincerity to acknowledge, that, when he hath done all thoſe things which are commanded him, I am an unprofitable ſervant, I have done that which was my duty to do Luke 17.10. He is not ignorant, that no man keepeth his wife more charily, than God his honour, and that he will not part with the leaſt part thereof to any creature upon any termes. Therefore the Chriſtian will not be his Rival in this which is ſo precious to him. He will be very wary not to make him jealous in the leaſt of his going about to ſhare with him in that which would make his jealouſie burne unto the lowest hell.

Thus, this hypocrite in all the good he doth, or pretends to do, is like Iſrael, an empty Vine, that bringeth forth fruit unto himſelf: according to the multitude of his fruit, he encreaſeth the Altars Hoſ. 10.1, not to ſacrifice to God, but to himſelf: the true Chriſtian, when he hath done a good work, ſaith unto God, as ſometimes Joab to David, touching the taking of Rabbah, do thou take the City, leſt I take it, and it be called after my name 1 Sam. 12.28. He will not take from God the glory of any work, that, at Gods own command, he performeth: the one is like the Phariſees, that, when a good work is done by any other whom they love not, they zealouſly cry out, Give glory to God, we know that this man is a ſinner John 9.24. But when they do any thing themſelves, they call for the trumpet Mat. 6.2. They will have the glory, or not do the work: the other in doing of good, will be ſure ſo to do it, that if men ſeek to ſet the Garland upon his head, he will do as Saul, when he was to be made King, hiding himſelf among the ſtuffe 2 Sam 10.22; He will be as nothing, that God may be all in all.

This hypocrites obedience is mercenary.

He is a Switzer, a ſouldier of fortune. He will fight for none, without his Gold, or pay: pay him well, and he ſhall fight under any mans colours. He will ſerve God for ſome preſent pay in worldly things: if this be denied him, he ſticks not to ſay, It is in vaine to ſerve God: and what profit is it that we have kept his Ordinance, and that we have walked mournfully before the Lord of hoſtes Mal. 3.14? Gratis poenitet eſſe probum. It repents him that ever he was good, or did good, and got nothing by it. Nor doth he account any thing a reward, but what his own carnal heart is ſet upon. He muſt have the good things of the earth, or ſerve God who will. For his part, he will rather ſerve the devil for preſent pay, than ſerve God upon truſt, to be paid here after.

This is a thing ſo well known to Satan, the father of this and all other hypocrites, that he would faine have faſtened this upon Job alſo; Doth Job feare God for nought? it was for the hedge God had made about him, his houſe and all that he had; and for bleſſing the work of his hands, and encreaſing his ſubſtance Job 1.10. But however the devil knew that herein he belied Job, as if he had been but an hypocrite: yet he, by this, makes it manifeſt that this is too true of all hypocrites. They will be none of Gods ſervants to do any thing for him, unleſſe he pay them well. He is (in the hypocrites opinion) an hard Maſter Mat 25.24, and his work is hardM l. 1.13, therefore he will not undertake it without great wagesVer. 10. His ſonnes, daughters, garners, ſheep, oxen Pſal. 144.12 13, 14, all muſt thrive, and be happy, or he is not contented; but maunders, and murmures at his penny, if others get as much or more for leſſe workMar. 20.11, 12.

Differ.Contrariwiſe, the true Chriſtian will work in Gods Vineyard, without indenting.

He will work for God, although God ſhould give him nothing for his labour: becauſe he worketh upon the ground of duty, and when he hath done, confeſſeth he hath done but his duty Luke 17.10. Obedience, in him, proceedeth from a nature and ſeed of goodneſſe, which makes him look only to his work, leaving it to God to allow him what he pleaſeth. He complains not of his hard wages, or hard work, but rather bemoaneth himſelf that he was hired no ſooner Mat. 20 7. It is his grief that no man hath hired him, rather than that he hath too little for his work. And ſo far is he from complaining of the ſmalneſſe of his wages, that he ingenuouſly confeſſeth he hath more than he deſerveth, even when he receiveth leaſt. I am not worthy (ſaith he unto God) of the leaſt of all the mercies, and of all the truth which thou haſt ſhewed unto thy ſervant Gen. 32.10. Therefore, although he knoweth that God will not let any man ſerve him for nought, yet he can truſt God upon his word for more work than he is able to do.

And although it happen to him in Gods ſervice, as to Jacob in the ſervice of Laban, that in the day, the drought conſumeth him; and, in the night, the froſt Gen. 31.40; yet is not diſcouraged, nor giveth over. He is as one ſtored with natural heat, that is hot in the midſt of the ſharpeſt Winter; by his inward principle of grace, he groweth more bold and fervent in the midſt of greateſt diſcouragements; ſuch cold nipping froſts, by an antiperiſtaſis, increaſing his heat, as it did in Joſhua and Caleb, when all the Congregation bade, ſtone them with ſtones Num. 14.10.

He knoweth that he cannot ſerve God without reward, and that God will not be beholding to the moſt wicked on earth whom he employeth, to make them work without wages. Not a Jehu, not a Nebuchadnezzar, that doth God any ſervice (although they never intended therein to ſerve him) but he ſhall receive from God more than his work is worth2 King. 10.30 Ezek. 29 18, 19. God will not then let his own work without pay. Therefore, if God give him his penny, he thankfully receiveth it; and when God promiſeth it, he accounts it no mercinarineſſe to have ſome reſpect, as Moſes had, to the recompence of reward Heb. 11.26. He is encouraged by hope of reward, yet worketh principally upon the ground of duty. He knoweth God cannot be loved, without reward; yet, he makes not the reward the ground of his love; for God is to be chiefly loved for himſelf, without any eye to the reward, which when the Chriſtian glanceth his eye upon, he loveth God more and better, whom he loves beſt for himſelf.

Thus, this hypocrite when God calls him to any work, ſaith in his heart unto God, as Judas to the Prieſts, What will ye give me Mat. 26.15? or as the covetous Maſſemongers, who will rather let a ſoule lie in purgatory, (as they pretend he doth) many yeares, without beſtowing one Maſſe or prayer to deliver him thence, until they be ſure of good pay for their paines, and then inſtead of helping the ſoul out of purgatory, they help his friends into hell. The true Chriſtian, is as Abrahams ſervant, going to ſeek a wife for Iſaac, who would not ſo much as eat, until he had told his errand Gen. 24.33, and done his workVer. 54, the one, although he be by his own telling, a great ſervant to God, yet will do no more for him without firſt Indenting for wages, then they who are openly wicked, that will not ſo much as make a prayer, till this queſtion be anſwered, What profit ſhall we have if we pray unto him Job 21.15? the other, is as Peter, and his fellowes, that firſt forſake all for Chriſt to follow him, before they ſo much as once ask him, Maſter, What ſhall we have therefore Mat. 19.27? the one works for money, for which he indenteth; the other, for glory in heaven, without making of bargain.

CHAP. XXXI. The Talking Hypocrite, or the Hypocrite of Tongue, Is he whoſe Religion lies only in his tongue: he ſaith, but doth not.Defin.

AN evil Speaker is called A man of tongue Pſal. 140.11 〈 in non-Latin alphabet 〉 , becauſe his tongue is that with which he ſinneth. In like manner may this hypocrite be termed an hypocrite of tongue, becauſe although he be not alwayes an evil ſpeaker, yet is his tongue that wherewith he deceiveth, and then deceiveth moſt, when he ſpeaketh beſt: and ſo is moſt evil, when he ſeemeth moſt good. Words are the ſhadows of deeds, but his are words without deeds, ſhadows without a ſubſtance, which is ever prodigious: for every ſhadow that is natural, is the attendant, or iſſue of ſome ſubſtance. But here is no ſubſtance at all, but a meer painted ſhadow that ſerves only to ſet off a ſubſtance, as the hypocrite, that is but a foile, or ſhew, ſets off a true Chriſtian.

He ſpeaketh well, and doth ill, and therefore alſo is an evil ſpeaker, becauſe his tongue belieth his heart. He ſaith, what he meaneth not, and doth not what he ſaith; and therefore he ſaith and doth not, becauſe he meaneth not as he ſaith. All hypocriſie is principally in the heart, for which, hypocrites are called, Hypocrites in heart, that heap up wrath Job 36.13; they pull down wrath, not by ſmall parcels, but by heaps.

But this man is a double hypocrite: an hypocrite in tongue, and an hypocrite in heart. For his tongue belieth his heart, and his heart, his tongue, ſuffering his life to confute his tongue; and, ſo deceiveth others by his tongue; and himſelf by his heart. He maketh his tongue a faire ſigne to an empty ſhop, or as an Ivy Buſh to bad wines, to delude the buyer.

He is Pſittacus, a meer Parret in religion, that is ſtill pratling by rote the words of a Chriſtian, but not as a Chriſtian: a meer Jewes-trump, or a thing to make a noiſe with, on purpoſe to beguile. As thoſe Orators, whoſe chiefeſt perfection lies in Pronunciation, are more beholding to their lips, than to their braines; ſo is this hypocrite more beholding to his tongue than to his heart. He is only a Speech-Maker, which when he hath ſaid, he hath done. He can ſpeak well Deut. 5.28, but without an heart to do. Sometimes his tongue runs beyond his wit; but, alwayes beyond his heart. Sometimes he is for verboſity, as they that affect the French volubility; ſometimes, for taciturnity, as they who like better the Spaniſh gravity. He alwayes deceiveth, for he never ſpeaks as he meanes, nor meanes what he ſpeaks.

On the contrary,Differ. the true Christians tongue is the true Interpreter of his heart.

He can ſpeak nothing but what his heart dictateth. His heart firſt enditeth, and then his tongue is the pen of a ready Writer Pſal. 45.1. As he that is a profeſt wicked man, by his tongue proclaims what is in his heart; (for, out of the abundance of the heart the mouth ſpeaketh Mat. 12.34); ſo a true Chriſtian, hath grace in his lips, as the true witneſſe of his love to pureneſſe of heart Prov. 22.1.

The tongue is the helme, or rudder of the whole manJam. 3.3, 4, at this helme the careful Chriſtian alwayes ſitteth, that he may bridle the whole body Ver. 2, as knowing that, (however ſome ſay, words are but winde) by his words he ſhall be juſtified, or condemned Mat. 12.37.

To offend ſometimes in tongue, is an infirmity incident to the beſt, becauſe the tongue is an unruly evil, that no man can throughly tame Jam. 3.8, ſo that there is no man but offendeth in word and tongue. But the Chriſtian is not impotently given up to the licentiouſneſſe of the tongue, for, he is purpoſed that his mouth ſhall not tranſgreſſe Pſal. 17.3. He taketh heed to his ways that he ſin not with his tongue, and keepeth his mouth with a bridle Pſal. 39.1. And becauſe, that only is well kept, which God keepeth, to his own induſtry, addeth prayer, Set a watch (O Lord) before my mouth; Keep the door of my lips Pſal. 141.3. But all this he doth to prevent the evil of the tongue, incident to ſuch as are openly wicked. He is careful alſo of thoſe evils that the hypocrite in heart venteth with his tongue, which is the preſent buſineſſe.

He is as much afraid of ſpeaking good words in hypocriſie, as of ſpeaking lies in hypocriſie 1 Tim. 4.2. He taketh care that his words be ſuch as they ought; and that they prove not winde; but, be ſeconded by action. As his ſpeech is alwayes with grace, ſeaſoned with ſalt Col. 4.6, ſo his actions are gracious, becauſe the ſalt which ſeaſoned his ſpeech, hath not loſt its ſavour. That Law of God which is in his heart, makes him not to refrain his lips; and, when the word is once gone out of his mouth, it will not be long ere the word be turned into works. Grace in his heart is a law to his lips, and his lips are an obligation upon his hands, whereupon enſueth obedience both in word and deed. That grace which firſt ſeaſoneth his heart, then openeth his mouth, and after both, ſetteth the whole man to work the work of God.

Thus, this hypocrite aſpiring to ſpeak with the tongues of men and Angels, is yet for want of works of love anſwerable to his words, but as ſounding braſſe, or a tinkling cymbal 1 Cor. 13.1. The true Chriſtians words, joyning works unto them, are pleaſant words, in the account of GodProv. 15.26; and to the godly, they are as an honey-combe, ſweet to the ſoule, and health to the bones Prov. 16.24: the one hath the voice of Jacob, and the hands of Eſau; the words of the other are like the prayer of David, that goeth not out of feigned lips Pſal. 17.1.

This hypocrite is full of words.

This, by the wiſe man, is made the character of a fool Eccl. 10. 4: and, no fool to the hypocrite, who takes himſelf to be wiſe, becauſe cunning to deceive. What he wants in works, he thinks to make out with words, but a fooles voice is known by the multitude of words Eccl. 5.3. When he is ſet upon this loquacity, he is as incontinent of his tongue, as an unclean perſon, of his body. He no ſooner begins to take up the name of a Profeſſor, but he poureth out all (and more than all) his minde, whereas a wiſe man keepeth it in till afterwards Prov. 29.11.

If he pray, he thinks the longer he prayeth (although he repeat over and over the ſame things again, not out of affection, but affectation) the better, and that he ſhall be heard for his much speaking Mat. 6.7. Not that it is unlawful, upon extraordinary occaſions,Luke 21.37 to lengthen, yea, to double and treble the ſame ſuits; as Chriſt, who ſpent whole nights in prayer; and, ſaid over and over the ſame words Mat. 26.44. Repetitions may be uſed, but vain repetitions muſt be avoided. This hypocrite ſeemes very zealous in prayer, but it is in widowes houſes, which he intends to devoure, under great ſhews of devotion; and, for a pretence maketh long prayers Mat. 23.14. When he is in his cloſet, fewer words will ſerve his turne; ſhorter prayers ſeem long enough.

If he preach, it is out of envie and ſtrife, not of good-will; to vent perverſe things, to draw away diſciples after him: or, by good words, and faire ſpeeches, deceive the hearts of the ſimple. And, through covetouſneſſe, with feigned words, to make merchandiſe of the ſoules of men.

In his diſcourſes of Religion, he is commonly very talkative, not out of the abundance of his heart, to edifie others, for his heart is empty, and little worth Prov. 10.20, but out of ambition to hear himſelf talk, and to be admired of others. He talks much of Precepts, which he obeyeth not; of promiſes, which he believeth not, and of threatnings, which he feareth not. He takes up the words of Scripture, as a fencer, to play at foiles, not as a ſouldier takes up the ſword to fight in earneſt. He is ſo full of talk, that he wearieth all, edifieth none. He hath need enough of counſel, but hath no leiſure to receive it, being all tongue, and no eare; a ſickneſſe like the plague that baniſheth the Phyſician. He would fain be heeded, but is not ſo much as heard, when there is no end of his babling.

This is ſo far from being an honour to him, that it is look't upon by wiſe men to be a womaniſh impotencie, not ſo much of nature, as of ſin. It is a ſymptome, and as it were a fit of drunkenneſſe; he ſeemeth alwayes drunk to others, though wiſe in his own eyes. It is as the biting of a ſerpent which cannot be charmed, and giveth a wiſe man no reſt. Surely the ſerpent will bite, without inchantment; and, a babler is no better Eccl. 10.11. A babler hurts his friend, aides his enemy, and undoeth himſelf. As members that are diſeaſed, continually draw humours to them; ſo the tongue of a babler, being never without an inflammation, draweth poiſon to it ſelf by continual babling, till as a fool, he fall, by his prating Prov. 10.8, 10.

Contrarily, the Chriſtian is ſwift to hear, and ſlow to ſpeak Jam. 1.19.Differ.

He hath learned ſo much from reaſon, (although he never were Pythagoras his ſcholar) as to be an hearer, until he be fully inſtructed what to ſpeak, and how to ſpeak. He firſt boweth his eare, and heareth the words of the wiſe, and applieth his heart unto the knowledge of God: for, he findes it a pleaſant thing to keep them with them, until they be fitted for his lips Prov. 22.17 18. He knoweth that in the multitude of words there wanteth not ſinne, but he that refraineth his lips is wiſe Prov. 10.19.

When he is to come before God, he dares not to be raſh with his mouth, nor to let his heart it ſelf to be haſty to utter any thing before God. He remembreth that God is in the Heavens, and he upon earth; therefore his words ſhall be few Eccl. 5.2. If he pray he will not let a word drop from his lips that he fetcht not from the bottome of his heart. He will pray with the Spirit, and with the underſtanding alſo 1 Cor. 14.15; not only as underſtanding the language, but minding the matter. He will not uſe vain repetitions; yet, when he ſeeth cauſe, and his heart is in a praying frame, he will not be afraid, nor aſhamed to uſe the ſame words Mat. 26.44.

If he be put in truſt with the Goſpel, although he hold it his duty to preach the Word, and to be inſtant in ſeaſon, and out of ſeaſon, and to ſpend and be ſpent, as knowing there is a neceſſity laid upon him, and wo unto him if he preach not the Goſpel 1 Cor. 9.16; yet he knoweth withal, that a Preacher muſt be wiſe, if he will teach the people knowledge, therefore he giveth good heed, and ſeeketh out, and ſetteth in order many Proverbs, and ſeeketh to finde out words of pleaſure 〈 in non-Latin alphabet 〉 , or, acceptable words, not to gratifie mens luſts or curioſity, but to win upon their affections; for that which he ſpeaks is upright, even words of truth Eccl. 12.9.10, 11; which are as goads, and nailes faſtened by the Masters of Aſſemblies, which are given from one ſhepherd, even the Lord Jeſus Chriſt, the great Shepherd of the ſheep Heb. 13 20. His ſpeech, and preaching is not with enticing words of mans wiſdom, but in demonſtration of the Spirit, and of power 1 Cor. 2.4. His exhortation is not of deceit, nor of uncleanneſſe, nor in guile; but as he is allowed of God to be put in truſt with the Goſpel, even ſo he ſpeaketh, not as pleaſing men, but God, which trieth the heart, not at any time uſing flattering words, nor a cloak of covetouſneſſe, nor of men doth he ſeek glory 1 Theſ. 2.3, 4, 5. If he ſpeak, he ſpeaketh as the Oracles of God, and when he ministreth, he doth it as of the ability which God giveth, that God in all things may be glorified through Jeſus Chriſt 1 Pet. 4.11.

In his diſcourſe with men, if it be of Religion. He is not ſo forward to ſpeak, as to wait for the words of others that are his Ancients. He firſt ſaith, Dayes ſhould ſpeak, and multitude of yeares ſhould teach wiſdom Job 32 7: But, if he finde that they underſtand not, he then modeſtly and ſoberly ſpeaks what may be good to the uſe of edifying, that it may miniſter grace to the hearers Eph 4. 9; unleſſe he perceive himſelf to be among ſwine, to whom pearles are not to be caſt Mat. 7 6. And as for ordinary diſcourſe, he ever judgeth, that the leſſe he ſpeaks, the better; and he findeth by experience that to be a truth, He that can rule his tongue ſhall live without ſtrife, and he that hateth babling, ſhall have leſſe evil Eccluſ. 19 6, whereas the prating fool ſhall fall Prov. 10.8. Therefore he endeavoureth that his words may be gracious, and to that end ſuppreſſeth them, till he have dipt them in underſtanding. He uſeth the bridle, not the ſpurre, to that unruly horſe, the tongue. And that ſpeech which he doth uſe, is pure, plain, clear, and manifeſt; full of gravity and weight, not with affected elegance, yet not without gracefulneſſe in the delivery Ambr. Offic. l. 1 c. 22. .

Thus, this hypocrite is in truth what the Epicureans, and Stoick Philoſophers of Athens, falſely called St. Paul Acts 17.18 〈 in non-Latin alphabet 〉 dicitur 〈 in non-Latin alphabet 〉 , qui libens verba funditat, blattero loquerius, ſeu loquax homo, verboſus nugator. H. Steph. in ΣΠΕΙΡΩ., 〈 in non-Latin alphabet 〉 , a babler, or waſter of words, to no purpoſe, without end or meaſure; like him that throws away good ſeed waſtefully, and glorieth in it: the true Chriſtian uſeth only the tongue of the juſt, which is as choice ſilver, whereby his lips feed many Prov. 10, 21, 22, being like to the vertuous woman, who openeth her mouth with wiſdom, and in her tongue is the Law of kindneſſe Prov. 31.26. The one, in babling, hath his heart in his mouth; although in ſpeaking of religion or religious things, his tongue and his heart are far aſunder: the other hath his tongue in his heart, to conſider what is profitable, and fi , before he utter it; and, to ſpeak from the heart, what he uttereth with the tongue.

This h pocrite is loud and clamorous.

He that ſpeaks much uſeth not to ſpeak ſoftly, in a whiſpering tone. Loudneſſe is his beſt zeal, and clamour his chief rhetorick, and ſtrongeſt reaſon. He thinks to carry the matter by noiſe, as the Cimbrians in their fight with Marius; and Stentor (whoſe voice (ſaith Homer) equalled the voices of fifty menHomer. l 5 ) at the ſiege of Troy. He argues as if Guns were diſputing with Bells, which ſhould give the louder ſound. He ſpeaketh as if he were in a tempeſt at ſea, or in a mill: or, as if he meant to out-blow the winde, or ſupply the defect of reaſon with abundance of breath. He is like the loud-crying woman, fitter to ſcare away enemies Eccluſ. 26.27, than to prevail with reaſonable friends. He maketh his quiet neighbours acquainted with the troubles of warres.

If he pray, he muſt be ſo loud, that he may be heard where he is not ſeen, like Baals Prophets, that cried aloud, ſaying, O Baal hear us 1 King. 18.26: not that it is unlawful ſomtimes to lift up the voice in prayer; but this is the hypocrites property to make his voice his prayer, eſpecially in his moſt private and ſecret devotions; which is all one, in effect, with praying ſtanding in the Synagogues, and in the corners of the streets Mat. 6.5. Or like thoſe hypocrites of old, who howled upon their beds, yet cried not to the Lord with their hearts H ſ. 7.14. They make as loud a noiſe as a dog when he howleth; and, to as little purpoſe: for, though they cry in mine eares with a loud voice (ſaith the Lord) yet will I not hear them Ezek. 8.18.

If he praiſe, or applaud his neighbour, he doth it with a loud voice, riſing early in the morning Prov. 27.14: not for any good to his neighbour, whom he flattereth; but, for ends of his owne, to be a gainer by him, if he love flattery. Therefore doth he riſe early, for fear of loſing his reward. He will be the firſt in praiſing and flattering, where he hopes for a reward; but, will be the laſt, in praiſing others that deſerve better, where there is nothing to be gotten. Howbeit, if the parties whom he praiſeth, be eminent, and popular, ſo as it may be ſome commendation to himſelf, to praiſe them, (becauſe it may argue him to be in love with goodneſſe, for that he ſo much praiſeth it in others) he may then highly commend him whom no man cannot but praiſe: juſt as the Damoſel, poſſeſt with a ſpirit of divination, which brought her Maſters much gain by South-ſaying, went out to meet Paul and Timothy, &c. and followed them with this loud acclamation, Theſe men are the ſervants of the most High God, which ſhew unto us the way of ſalvation Acts 16.16 17. The devil himſelf becomes a Profeſſor, in hope either to be the more gently dealt with by thoſe that had power to marre his market (as here it fell outVer. 18) or, as ſecretly intending to diſgrace thoſe whom he commendeth, as that Pythoneſſe did, ſuppoſing that wiſe men would not long value them or their doctrine, that would be beholding to the devil for approbation.

Contrariwiſe, the true Chriſtian doth all with at little noiſe as he can. Differ.

He is for wiſdom, not folly; for ſincerity, not popularity: therefore he doth all wiſely, that is to ſay, quietly, and with leaſt din or noiſe. He knoweth that God himſelf affecteth not to be among thunders, and earthquakes (it is the devils delight to mix himſelf with tempeſtsJob 1.19) but rather to be in a ſmall ſtill voice 1 King. 19 11, 12: and that the words of wiſe men are heard in quiet, mere than the cry of him that ruleth among fooles Eccl. 9.17. Loud clamours take up ſo much of the eare, that no room is left for reaſon to judge of the matter. As a ſoft ſhowre ſoaketh better into the ground than a hard ſtorme; the one opening and ſoftening, the other beating and hardening it; ſo his ſtill voice, wherein wiſdome droppeth as the dew, ſoaketh in, and ſofteneth the hearts of his hearers, whereas violent ſpeech, turneth the heart of the hearer againſt him that ſpeaketh.

If he be in any diſputes, he bringeth ſoft words and hard arguments. He will not ſtrive, by loud and clamorous language, as ſeeking to prevail by violence, or impudence, but, be gentle unto all men, apt to teach, patient, in meekneſſe instructing thoſe that oppoſe themſelves 2 Tim. 2 24 25. If he pray, eſpecially in private, he is careful to let his heart cry louder than his tongue, and his tongue to be tied to the rules of diſcretion and comelineſſe. If he pray in company, he lifteth up his voice, that it may reach all that joyne with him in the duty; but, no father. If he pray in ſecret, he taketh order that none but his Father which ſeeth, and heareth in ſecret, may take notice of his prayingMat. 6.6. He prayeth, as Hannah, who ſpake in her heart, only her lips moved, but her voice was not heard 1 Sam. 1.13.

If he praiſe any man, it is not with a loud voice, as a flatterer; for well he knoweth, that a flatterer is but an over-officious ſervant that is a ſecret thief; getting what he can for himſelf, and betraying the reſt into the hands of the devil, as Ahabs Prophets did him1 King. 22.6 &c.. Therefore his praiſe is to provoke others to the ſame practice of vertue, which he praiſeth: It is the good works done, not the workman, which he chiefly commendeth; not to make him proud, but to encite and engage him to do more, and better, and with ſome caution too (eſpecially when he ſeemes to foretel what ſuch an one will be, if he go on as he beginneth) as ſometimes Scipio did, C. Marius, Plut in Mario. gently clapping him on the ſhoulders, and ſaying, Peradventure this ſhall be He. By which he encouraged him to deſerve, yet kept him from elation of minde, by beginning his Propheſie with a Peradventure. He is as careful to keep down pride, as to provoke to vertue; to quicken to diligence, as to encourage by praiſe, and hope of reward.

Thus, this hypocrite hath no other zeal, but loudneſſe; nor reaſon, but clamour, to bear down all reaſon, truth, and juſtice, like thoſe malicious and vociferous Priests, Rulers and people of the Jewes, that when Pilate had again and again pronounced Chriſt innocent, and the third time demanded a reaſon of their eagerneſſe to have him put to death, asking them, What evil hath he done? they, in ſtead of giving a ſatisfactory anſwer, were inſtant with loud voices, requiring that he might be crucified; and by their voices prevailed Luke 23.23. The true Chriſtian, even when provoked to paſſion, is as Paul, (pleading before Feſtus and Agrippa) when, charged by Feſtus that he was beſide himſelf, and that much learning had made him mad; he anſwered calmly, and gently, I am not mad, most noble Feſtus, but ſpeak forth the words of truth and ſoberneſſe Acts 26.24 25: He acquitted himſelf of madneſſe, as much by his ſober ſpeaking, as by the truth which he ſpake. The one, in ſpeaking to God, is as loud as if he had to do with an idol; the other, as having to do with him that knoweth the ſuit of the heart, before it be uttered by the lipsIſa 65.24. The one is ſo loud in praiſing, that all finde it to be but flattery; the other, ſo cautious, and modeſt, that none can pronounce him a flatterer.

This hypocrites ſpeech is with affectation.

He is for eloquence (an able Maſter of language) more than for truth: and ſometimes for ſlovenly looſe, or broad expreſſions, in contempt of eloquence, which he therefore ſleighteth, becauſe never able to reach it. Sometimes he affects to be Laconical, or very ſhort and curt in his expreſſions, like that of the Lacedemonians to Philip, who threatning that, if he entred their Confines, he would utterly deſtroy them, they anſwered him in one word, 〈 in non-Latin alphabet 〉 , If. When at another time, He ſent to know whether they would receive him into their City, they wrote him anſwer, in capital letters, only thus, ΟΥ, No. He will be curt and quaint of ſpeech, like thoſe that affect a Poetical kinde of wiſdom, and are indeed verbotenus ſapientes, but only affected word-Maſters, or Word-wiſe, to be able to ſpeak elegantly (as he thinks) rather than truly or ſoundly (which he mindes not;) to deliver Apothegmes, rather than plain inſtructions; riddles, rather than plain ſpeaking; to ſpeak ſententiouſly, rather than ſenſibly out of the feeling of his own heart; oracles, or ſtrong lines, which are many times but non-ſenſe wrapt up in a ſtrange habit, and being opened, prove but an Ape in a childs dreſſe.

But, ill do ſuch ſayings become ſuch ſpeakers: for, either they underſtand them not themſelves, and then that of the wiſe man is well beſtowed on him, Excellencie of ſpeech becometh not a fool Prov. 17.7; and, a parable in his mouth, is like a thorne going up into the hand of a drunkard Prov. 26.9, that makes uſe of he knowes not what, that rather wounds than helps him: or, it is not underſtood by others, and ſo is caſt away with indignation and contempt. His affected brevitie, breedeth ſcorned obſcurity.

Or, on the other hand, he is for a wiſe-drawn ſtile; he muſt draw out every ſentence to ſuch a length, as ſcarce any mans breath is able to carry him to the period of it; or, his braines, to make ſenſe of it. Or he is ſo frequent in childiſh Paronamities, and affected cadences, as is able to ſet an edge the teeth of any maſculine Orator. Quaint phraſes are his chiefeſt ſtudy, and a pick't ſallet of words are the beſt diſh that he hath to ſet before you. Enticing words of mans wiſdom 1 Cor. 2.4, are of him more ſet by, than the Oracles of God 1 Pet. 4.11. Nothing but a golden Key will open his Cabinet, which, being opened, contains nothing but a few braſſe rings, and Briſtol-diamonds.

Yea ſometimes, he ſheweth as much affectation in his very pronouncing, as in the words he pronounceth. As ſome affect out-landiſh pronunciation of the French, or Spaniard, or of the Dutch, or Italian, who to be admired of fooles at home, make themſelves ridiculous to wiſe men abroad: ſo this hypocrite is ſometimes for a whining tone, ſometimes for pronouncing through the noſe. Nothing pleaſeth him better than the ſound of his own fiddle, although never ſo much out of tune. That, he thinks, muſt needs pleaſe others, that beſt pleaſeth him, even when he makes himſelf abhorred of God, and nauſeous to men.

He may be called the whining, groaning, or drawling hypocrite. He ſpeaketh as if he were no man of this world. He ſeems ſo far out of love and patience with the corruptions of men and of the time, that you would think him a very Lot in Sodom whoſe righteous ſoule is daily vexed 2 Pet. 2.7: whereas in truth all this ado proceedeth either from feebleneſſe of ſpirit, unable to bear his own croſſes and diſappointments in thoſe things for which he turn'd hypocrite; as every weak thing is by nature apt to make moan; or, which is worſe, from a pretence of zeal, and a preſumption of holineſſe, whereas none maketh leſſe conſcience of duty, none helpeth on, or addeth more to the evil of the world and of the times, than he: as. in covetouſneſſe, and cozenage, (perhaps he will not ſwear) lying, and idleneſſe; and even in this that he ſaith to others, (who pethaps may be better, cannot be worſe than himſelf) Stand by thy ſelf, come not near to me, for I am holier than thou: whereas he and ſuch as be, are a ſmoak in my noſe, (or wrath,) ſaith the Lord, a fire that burneth all the day Iſa. 65.5. For, while he lamenteth other mens ſins, he laugheth in ſecret at his owne. And, among the ſins of other men, he is farre more offended with thoſe whereby he is hindred, than with other ſins, by which God is more diſhonoured; He is angry at him that hath deceived, or over-reached him, that hath oppreſſed, or otherwiſe croſſed him in his deſignes, but ſeldome layes to heart lying, hypocriſie, pride, covetouſneſſe, ſecret uncleanneſſe, idleneſſe, &c. Theſe, or ſome of theſe unclean birds make their neſts in his grove, and lodge in his boſome, without noiſe, or notice.

Contrarily, the Chriſtian truly uſeth his tongue as his glory. Differ.

It is that Organ by which his outward man differeth moſt from beaſts, becauſe he thereby pronounceth articulate ſounds, and expreſſeth rational notions, as underſtanding what he ſpeaketh. As therefore the Lord hath honoured him with ſuch a faculty, ſo he maketh uſe of it to the honour of his Maker, and thereby it becomes his own glory Pſal. 108.1. Not that it is his glory to uſe it alwayes, or as himſelf pleaſeth, as they do who ſay, our lips are our own Pſal. 12.4; but, when he may uſe it to the glory of him that gave it.

He obſerveth his time to keep ſilence, as well as to ſpeak Eccl. 3.7. Silence is ſometimes a vertue, not that ſilence of the hypocrite, who is ſometimes ſilent out of ſullenneſſe; or, becauſe by ſpeaking he ſhould bewray his ignorance, (which he is loth to be known of, becauſe he would be thought to know every thing;) Wiſdom is too high for ſuch a fool, therefore he openeth not his mouth in the gate Prov. 24.7. This is a ſilence of cunning, not vertue; his only vertue being to hold his tongue, when he knowes not what to ſpeak. But the true Chriſtian is ſilent, when, being rich in the pearles of good doctrine, ſound inſtruction, heavenly counſel, he findeth himſelf to be among dogs, or to have lighted into an herd of ſwine: and then, he knows his rule, Give not that which is holy unto dogs, neither caſt ye pearles before ſwine Mat, 7.6.

But, becauſe God is more honoured by the right uſe of the tongue, than by not uſing it at all; and, that God hath given wiſdom (as he gives riches) not to all alike, but, to ſome more plentifully for the ſupply of others, that there may be a kinde of hoſpitality expected from the mouth of the righteous, to feed many Prov. 10.21, by bringing forth wiſdom Ver. 31. He endeavoureth to keep as good an houſe as he can in this kinde, or at leaſt, conferre ſymbola, to make up a feaſt among himſelf and others that feare God, by ſpeaking often one to another Mal. 3.16, in the behalf of God and his righteouſneſſe, and for the aſſiſting and encouraging of one another in the worſt of times, in the way of righteouſneſſe.

Nor is he a man of words, that is, one that affecteth words for curioſity, elegancie, or vain-glory. He maketh uſe of words as men do of a Card or Campaſſe, to ſhew himſelf and others the way of well-doing, that he may arrive at the deſired haven; or, as men do of keyes, to unlock that which needeth opening. He eſteemeth that to be the beſt eloquence in teaching, which moſt uſefully openeth that which is locked up; and that to be the beſt wit, which ſo uſeth words, as to make truth moſt conſpicuous.

To what end is a golden Key, if it open not what we deſire to ſee; and what hurt, if the Key be of wood, ſo it do the deed, which the other cannot, (ſaith Saint Austin De Doct. Chriſt, l. 4. c. 11 ,) ſeeing all we expect from a Key, is but to open what was before ſhut up? He therefore ſhunneth all words, how gaudy and gorgeous ſoever, which edifie not. He gives leave to any to go before him in excellency of ſpeech, ſo himſelf come not behinde in ſeriouſneſſe and weight of matter. He chooſeth rather to ſet forth truth in a plain dreſſe, than in the tire of an harlot, as knowing that as levity in apparel argues too much lightneſſe and vanity of minde, ſo too much gaudineſſe in expreſſion, brings truth it ſelf into ſuſpition.

The Apoſtles were enriched with the gift of Tongues, in the day of Pentecoſt, not only for variety of Languages, but for elegancy of ſpeech, by which they were enabled to ſpeak Apothegmes Acts 2.4 〈 in non-Latin alphabet 〉 ., which comprehend much in a little, they ſpake as the Spirit gave them utterance, yet did they not affect ſuch kinde of ſpeaking, in their ordinary preaching. Paul ſpake wiſdom among ſuch as were perfect, yet not the wiſdom of this world, and it was the words of wiſdom, not the wiſdom of words1 Cor. 2.7. To be able to ſpeak elegantly, is the gift of God; too much to affect ſuch ſpeech, is an abuſe of that gift. He accounts him the beſt Rhetorician, that ſo ſpeaketh, as to teach, delight, and prevail. Theſe three therefore the Chriſtian hath in his eye; the firſt and laſt are his aime, the ſecond he uſeth ſo farre as it may be an in let to the other two. He is no enemie to eloquence, but to profuſeneſſe, which offendeth gravity, and is altogether unbecoming the ſimplicity of the Goſpel: for, it endeavors ſo to ſet out trivial and the ſmalleſt matters spumeo verborum ambitu, quali nec magna atque stabilia decenter, & graviter ornarentur, with ſuch a frothy affectation of words, as wherewith even the great and weightieſt truths could not with comelineſſe and gravity be attiredAug de Doct. Chriſt l. 4 cap..

And as for voice, and pronunciation, he keeps to that which nature, not affected induſtry ſupplies him with. Here, he keepeth cloſe to that grave rule of a great Maſter of imitable eloquence, and elocution, St. Ambroſe De offic l. 1. c. 23 . Touching voice, ſaith he, Sit ſanè diſtincta pronunciationis modò, & plena ſucci virilis, ut agreſtem ac ſubruſticum fugiat ſonum, non ut rithmum affectet ſcaenicum, ſed myſticum ſerver. Let the voice be diſtinct in the manner of pronunciation, and full of manly vigour, that it may eſchew ruſtical and clowniſh tone; not affecting the riming tune of the ſtage, but keep to the gravity of that ſacred matter whereof he diſcourſeth. And if he ſpeak in a mourning tone, it is from the true ſenſe of Gods diſhonour, not out of deſign to deceive.

Thus, this hypocrite is as Tertullus that took more care of his Oratory, than of the matter he was to ſpeak; and ſtudied more the elegancie of his language, than the truth of his charge (for, not ſo much as one witneſſe was produced to prove it:Acts 24.13) the true Chriſtian is as the Preacher, that, in ſeeking out acceptable words, his main care was, that what was written (by him) might be upright, even words of truth Eccl. 12.10. The one darkeneth counſel by words, without knowledge Job 38.2, making that more obſcure which he undertook to explain; the other, by the ſweetneſſe of his lips encreaſeth knowledge Prov. 16 21, by clearing up that which before was obſcure: the one, as Herod, by a fluent tongue, ſeeks to raiſe glory to himſelf, which juſtly ends in his own confuſionActs 12.21: the other, as Paul, hath the tongue of the wiſe, which uſeth knowledge aright Prov. 15.2, and ſo cauſeth others to glorifie God in him Gal. 1.24.

This hypocrite talks of God and good things, without minding of either.

As the Parret is taught by the belly, to cry, Ave Caeſar, not knowing, nor thinking whom Caeſar was; ſo this hypocrite hath often God in his mouth, when God is not in all his thoughts Pſal. 10.4. He maketh bold with his name, that never thinks of his nature; ſometimes by way of Interjection, O God! O Lord! O Chriſt! when any thing is done or ſpoken that ſeems ſtrange to him; ſometimes, by way of inſinuation to get ſomething from God, as Iſrael, which cried, My God we know thee Hoſ. 8.2: but, never thought of him; for, even then Iſrael had caſt off the thing that is good Ver. 3: he had caſt off that God, whom he pretended to know, and made uſe of his name, only for ſelf-advantage.

Sometimes he doth it, to perſecute others, as thoſe hypocrites of old, who caſt out their brethren, and for countenance of their perſecution, call God into the buſineſſe, ſaying; Let the Lord be glorified Iſa. 66.5: as the bloody Biſhops, in times of Popery paſſed ſentence on the Martyrs, beginning it with In nomine Domini. Whence it grew into a Proverb, In nomine Domini incipit omne malum. In the Name of God, is the introduction to all miſchief; which makes the wickedneſſe the greater, that calls in the great and glorious God, to father the devils baſtard begot on their wicked hearts.

He taketh the Name of God in vaine in his very prayers, ſometimes ignorantly, not ſo much as knowing when he nameth God, as ignorant people ſaying their prayers in Latine which they underſtand not; ſometimes cuſtomarily, ſaying over that with his lips, which was never in his heart: drawing near with his mouth, and honouring God with his lips, but have removed his heart farre from him Iſa. 29.15. Making uſe of the Name of God and Chriſt, no otherwiſe than beggars, upon the high way, or at our doors, who to move pity in others, have often in their mouths the Name of the Lord, and Jeſus Chriſt, whom they never think of, nor care to know more than to uſe their names as a charme to get an almes. So that this hypocrite makes prayers unto God, as that Atheiſt, under the name of Pierce penny-leſſe made his ſupplication to the devil.

And in the ſame manner he diſcourſeth (for his better grace) of the things of God. If he talk of religion, it is with a profane ſpirit, that never thinks of it, but to ſerve his turne for worldly advantages. His tongue runs a gallop, when his head and his heart have not the leaſt tincture of godlineſſe appearing in them. Theſe things he ſpeaks of, but doth as evil things as he can. And when he ſpeaketh of Scripture, it is no otherwiſe with him. Either he urgeth Scripture to upbraid others, or to call them to that duty which he never performeth, or mindeth himſelf: or, it is to ſhew how much he can remember, what he can ſay out of Scripture, when he doth it with no other ſpirit, than ſome unhallowed ones have taken upon them to write of the teares of Chriſt, that yet crucifie him every day afreſh, and bring him to open ſhame Heb. 6.6; and ſo likewiſe of the teares of Peter and Mary Magdalene, that never once thought of following them in their repentance.

Yea, ſome have been ſo bold as to tranſlate the Book of Canticles, with a filthy heart and ſtile agreeable, making a carnal Epithalamium, or Bride-ſong, of that heavenly Song of Songs; as Bonaventure that Popiſh Schoolman preſumed to tranſlate a great part of Davids Pſalmes into our Ladies Pſalter Printed with his works Tom. 6. at Mentz. An. 1609.; and where he found the word Dominus, or Lord, he atheiſtically made it Domina, or Lady, making all thoſe prayers to her, which the Pſalmiſt made unto God; and what the one attributed to God, he blaſphemouſly aſcribeth to the Virgin.

Perhaps this hypocrite maketh jeſts of, or in Scripture-phraſes; or, on every occaſion, hath ſome place of Scripture or other in his mouth, but without grace, or reverence: it may be, to make it a charme for an Ague, or (as he believeth) to drive away the devil, who firſt taught him ſo to abuſe Scripture. It is true that Chriſt by Scripture vanquiſh't, and chaſed away the devil, and therein hath taught us how to reſiſt the devil, that he may flee from us Jam. 4.7; the Word of God, being the ſword of the Spirit Eph. 6.17. But neither did Chriſt himſelf, much leſſe can we, drive away the devil with the bare pronouncing of the words of Scripture, unleſſe by faith we ſo draw weapons out of Gods Armourie the Scriptures, that the devil may be made to feel the power of them, as well as heare the words: and therefore Peter herein directeth how to expel the devil with Gods weapons, by calling on all, to reſiſt him ſtedfaſtly in the faith 1 Pet. 5 9. Making uſe of the grace of faith to be too ſtrong for him by the Word of faith. Faith is the maine ſhield wherewith we are enabled to quench all the fiery darts of that wicked One Eph. 6.16. And without this, he is no more afraid of Scripture-words, than of Popiſh holy water.

On the contrary, the true Christian ſpeakeeh of God, Differ. and the things of God with holy feare and reverence.

He never thinks of God but with feare and reverence, even when he doth not by his tongue make mention of him. Sometimes his reverence is expreſſed by an awful ſilence; the Chriſtian being ſo taken, and as it were, ſwallowed up with admiration and aſtoniſhment at God, his Word, Works, Juſtice; that he ſtandeth mute before God, as not able to ſpeak. He layeth his hand upon his mouth Job 40.4, and holdeth his peace Lev. 10.3.

But, when he ſpeaks of God, or to God. His minde, firſt, ſeriouſly and reverently fixeth his thoughts upon God, whereby he ſetteth the Lord alwayes before him Pſal 16.8, not only to truſt in him, but to ſtand in awe of him, as conſidering what, and what manner of God he is in himſelf, and works, whoſe glory covereth the Heavens, and the earth is full of his praiſe Hab. 3.3: ſo that, when God •• th in any extraordinary way by word, or work, manifeſt himſelf, the Chriſtian deſires to be affected, as the Prophet was, When I heard, my belly trembled, my lips quivered at the voice, rottenneſſe entred into my bones, and I trembled in my ſelf Ver. 16. He looks upon God, as greatly to be feared in the Aſſembly of the Saints, and to be had in reverence of all them that are about him Pſal. 89.7. Therefore he dares not take his name in vain; nor, without God, will he ſo much as name him; By thee only, (ſaith the Church) will we make mention of thy Name Iſa. 26.13.

He mentions the Name of God in the feare of God, and in the ſtrength of God: and therefore ſaith, I will go in the ſtrength of the Lord God I will make mention of thy righteouſneſſe, even of thine only Pſal. 71.16. He is not as the hypocrite that makes mention of the God of Iſrael, but not in truth, nor in righteouſneſſe Iſa. 18 1. For, his heart teacheth his mouth, and addeth learning to his lips P ov. 16.23: and ſo his lips know what is acceptable Prov. 10.32, and he is not raſh with his mouth Eccl. 5.2. He firſt makes his ſupplication to God before he preſumeth to talk of God, Let the words of my mouth, and the meditations of my heart, (for, in him, theſe two go together) be acceptable in the ſight, O Lord my ſtrength, and my Redeemer Pſal. 19.14. If he have a purpoſe to praiſe God, he firſt goeth to God to enable him to do it, and to lend him his own Key to open his lips to ſo holy a purpoſe; O Lord, open thou my lips, and my mouth ſhall ſhew forth thy praiſe Pſal. 51.15. He is aſhamed to ſee what little reverence is performed by Chr ſtians to the Name of God, when he readeth, or heareth, that very Turks ſpeak not of God without falling flat down on their faces.

If he ſpeaks of the Word of God, he findes it like fire in his bones Jer. 20.9, cauſing his heart to burne within him 2 Cor. 2.17, as being deeply affected with what he ſpeaketh. He ſpeaketh not of it, lightly, vainly, careleſly, or as adulterating it, to look favourably upon errors, and blaſphemies; but, as of ſincerity, and as of God, in the ſight of God, ſpeaketh he of the Word of God, in Chriſt, that ſo it may not only build up himſelf in hi moſt holy faith Jude 20, but be more effectual to the uſe of edifying of others, and miniſter the more grace to the hearers Eph. 4 29. He maketh not ſport with it, but trembles at itIſa. 66.2: and is ſo farre from making it a charme, that he makes uſe of it to charme his heart againſt all ſuperſtition, and every falſe way, and to hate them that regard ſuch lying vanities.

If he enter diſcourſe of the Works of God, he ſo ſpeaketh of them that he giveth to the Lord glory and ſtrength, he giveth unto the Lord the glory due unto his Name Pſal 96.7, 8. He taketh pleaſure in contemplating the Works of God, and therefore ſeeketh them out, meditates on them, and both findeth and eſteemeth them to be honourable and glorious Pſal. 111.2, 3: and then reſolveth, with David, to ſay unto God, I will ſpeak of the glorious honour of thy Majeſty, and of thy wondrous works. And he ſpeaketh of them, ſo that other men alſo ſhall ſpeak of the might of Gods terrible acts, and abundantly utter the memory of his great goodneſſe, and ſing of his righteouſneſſe Pſ. 145.5, 6, 7. Yea, he ſo ſpeaketh of Gods judgements in the earth, that both himſelf and the inhabitants of the world may learn righteouſneſſe Iſa. 26.9.

Thus, this hypocrite ſometimes names God, and good things, as ſome uſe cuſtomary compellations at every turne, thereby to adorne their ſpeech; or, as profane ſwearers, that often have God in their mouthes, to his diſhonour, and their own confuſion; the true Chriſtian ſpeaketh of God, as fearing this glorious and fearful Name, THE LORD HIS GODDeut. 28.58. And of the Word, not as of the word of men, but (as it is in truth) the Word of God 1 Theſ. 2.13; and of his works as honourable and glorious, Pſal. 111.2 the one makes uſe of the Name of God and theſe things, as ſome do of money, only to caſt account, or to reckon their gaine; the other uſeth them to better purpoſes, as knowing the true worth and value of them.

This hypocrite ſpeaks well of good things in others, but cares not to have them in himſelf.

He giveth vertue his good word, but not entertainment: he commendeth her (as men, do boyes that, for a ſpurt, work hard, without wages, to ſhew what they can do) and ſo letteth her go. He knoweth it to be his intereſt to commend good Miniſters, good Chriſtians, good Books, (becauſe men uſually take the height of his goodneſſe, by what he commendeth in others,) but followeth them not. He talketh of the bowe he never ſhot in, and applauds that excellency which he means not to imitate. 'Tis Religion enough for him to commend ſome that have it, or rather ſome that had it. For, as he ſaith, virtutem incolumem odimus, ſublatam ex oculis quaerimus invidi. Vertue that is yet before us, we hate: but that which is dead and gone, we ſeem emulous ſeekers of; not for the love of vertue, but that he might be thought vertuous, without it.

He honoureth goodneſſe in others, as the Scribes and Phariſees did the holineſs of thoſe that had been long dead, but perſecuting it in the living. They built the Tombes of the Prophets, and garniſht the Sepulchres of the righteous departed, and ſaid, if we had been in the dayes of our fathers, we would not have been partakers with them in the blood of the Prophets Mat. 23.19, 30., but kill'd and crucified thoſe that were ſent to themſelves Ver. 34. He praiſeth his religious Parents and Anceſtors, as the Jewes did Abraham and Moſes, never caring for Abrahams faith, nor for Moſes his fidelity: and, as ſome amongſt us, are ready to boaſt, my father had ſuch good exerciſes in his family, and did ſo and ſo, but never care to tread in his ſteps. And thus much goodneſs the devil himſelf will allow this hypocrite to have, as knowing that it is far more eaſie to deceive by commending goodneſſe, than by declaiming againſt itAuſtin. in Pſal 40 .

Contrarily, the true Christian is more careful to be good himſelf, than to commend goodneſſe in others. Differ.

He neglects not to give praiſe where it is due, as envying the goodneſſe he ſeeth in others: but the ſight of that, provoketh him; and, his commending of that, engageth him to be more induſtrious to get more thereof into himſelf. Commendation ſtirreth up to imitation; and praiſe is a ſpurre to things praiſe-worthy. Therefore the Chriſtian ſpeaketh of good things in others, that he may ſtirre up himſelf to goodneſſe. In reading a good book, he laboureth to be of the Authors minde, and to make uſe of his wiſdom, and rules, by turning reading into practice; words into action; he having no other end in reading the works, or words of the wiſe.

He is firſt diligent to reade and enquire after the wiſdom, vertues and actions of the beſt men, that have written the faireſt Copies for others to follow. To this end wiſe Authors have written books, as Xenophon wrote the actions of Cyrus the greater, and entituled his book, 〈 in non-Latin alphabet 〉 . The Institutes of Cyrus, not which he learned, but taught by his actions, as the Orator explains itLib. 2 de Orat., Non tam historicae ſerviens veritati, quam ut abſolutum institueret ducem. Not ſo much to give a true hiſtorical account, as to make a compleat Commander or General in warre. And wiſe men reade ſuch books, as Alexander did Homer, not ſo much for delight, as for profit, to extimulate noble mindes to heroick actions.

The Chriſtian will not come behinde, but out-ſtrip heathens in this commendable practice. He looks upon good examples, as drawing after them Trophees of honour, not only in the account of good men, but in the ſight of God. By it, that is, by the heroick exerciſe of their faith, more than by weapons of warre, the Elders of old obtained a good report. It is an honour to a believer to hear and reade what honour believers that lived many Ages before them have atchieved. Nor doth he reſt upon Quae genus, & proavi, what his Anceſtors have done, but counts it a foule ſhame not to tread in their ſteps. And, being compaſſed about with ſo great a cloud of witneſſes Heb. 12.1, as are all the Saints and faithful of old that have before him, beſides thoſe that live in the ſame Age with him, he will not be ſlothful, but a ſedulous follower of them, who through faith and patience inherit the promiſes Heb. 6.12.

Thus, this hypocrite is willing enough by commending others, to put them upon action, but ſits ſtill himſelf, as Abner and Joab, the two Generals of the Armies of David and Iſhboſheth, Let the young men ariſe and play before us 2 Sam. 2.14, that they might be witneſſes of their valour, but not Partners in the fight; the true Chriſtian, ſo looketh upon thoſe Worthies that have by their faith acted for God, that he alſo runs with patience to the race that is ſet before him Heb. 12.1, and ſo runneth, that he may obtain 1 Cor 9.24: the one praiſeth that in the dead, which he hates in the living, and ſo gets no good by either; the other giveth all others their due, and reapeth much benefit to himſelf, by following the good examples of the godly living, as well as of Saints departed.

This hypocrite is a great declaimer against vice, but without deteſtation of it.

He loves vice well enough, and is loth to diſparage it; but he muſt ſpeak againſt it, when he ſpeaks of it; or he ſhould too ſoon be diſcovered to love it. He muſt ſpeak againſt it to ſave his credit; but he ſpeaks againſt it ſo, as to ſave his vice too. What a man loveth he is loth to diſcommend; and, if he muſt diſcommend it, he will diſparage it as little as he can. To ſpeak of vice, and not againſt it, is indeed to ſpeak for it; to ſpeak againſt it ſeemingly, yet giving it all the allowances that wit can think of, is cunningly to commend it. This hypocrite ſhall curſe the deceiver, yet himſelf holdeth faſt deceit Jer. 8.5. He will ſpeak againſt covetouſneſſe, yet hath an heart exerciſed with covetous practices 2 Pet. 2.14. He is a ſharp cenſurer of uncleanneſſe, yet himſelf hath eyes (at leaſt) full of adultery Ib..

And when he hath ſpoken all he can againſt his own ſin, ſuppoſe it to be pride, oppreſſion, wantonneſſe, uſury, &c. before thoſe, who know it not to be his; yet when he comes among ſuch as are not ignorant of it, but perhaps ſharers in it, then he extenuates it all he can, and deales with it as Players do with vice in Interludes, trimming, and masking, (if not rather unmasking) it ſo, as it getteth more lovers thereby, than enemies: or, as leud women when they are arraigned for ſome foul offence, make themſelves fine and amiable as they can, to move pity in ſome, luſt in others, and to blinde the eyes of juſtice, not unlike to Jezabel at the approach of Jehu, painting her face, and tyring her head, and in that garb, look't out at a window, ſuppoſing that none now would, or could, for pity, lay hold upon her2 Kings 9.30.

Differ.On the contrary, the true Chriſtian hateth ſin, and will be ſure it ſhall get nothing by his tongue.

He cannot ſpeak againſt that ſin, which he hateth not with a perfect hatred: Not becauſe ſin hath ſhamed him, but becauſe God hath taught him better, therefore he hateth every falſe way Pſal. 119.128. And his hatred will be ſure not only to ſpeak, but to do whatever may tend to the ruine of what he hateth. Either he will not at all make mention of the evil, by way of diſcourſe, becauſe mention occaſioneth notion, and notion (in many) btings forth motion Rom. 7.5, wherefore if it be unknown, he is willing to devote it unto ſilence and oblivion. There are ſome things, which muſt not only be not done, but not ſo much as once named amongſt Chriſtians, as becometh Saints Eph. 5.3. Not that he makes it unlawful to name the Word covetouſneſſe, but to lay open all the ſecret and cunning practices which covetous wretches ſecretly make uſe of, it being a ſhame even to ſpeak of thoſe things which are done of them in ſecret Ver. 12, and a meanes rather to teach ſin, than to reform it.

If he muſt neceſſarily name the wickedneſſe (as ſometimes to aggravate the offence to draw the offendor to deeper humiliation; or in evidence, before a Judge,) he doth it with all the deteſtation and diſadvantage of the ſin that poſſibly he can. He chooſeth rather to imitate Solomon in ſpeaking of the odious ſins of adultery and drunkenneſſe; who, to the mentioning of the ſins themſelves, uſually addes the ſad effects, dangerous inconveniences, and dreadful ends thereof; than to imitate Ham, in telling of his fathers nakedneſſe to his two brethren without Gen. 9.22. He will not adventure to tell a long tale, much leſſe to act a Scene of impure luſt, with all entiſing circumſtances, and then think to mend the matter with a Tragical Concluſion of the acted offendors. Such an Antidote comes too late, and is too weak, when the poiſon is already taken down, and begins to work.

Thus, this hypocrite diſgraceth ſin in policie, as ſometimes Abigail did her husband Nabal, 1 Sam. 25.25 unto David, calling him a man of Belial, not with purpoſe to have him ruined, but to aſſwage the fury of David againſt him; or he extenuateth his ſinne, in hope thereby to preſerve it, as Lot did Zoar, Is it not a little one? the true Chriſtian, is as Joab, not thinking it enough that his ſin, as Abſalom, be hang'd by the haire of the head, unleſſe he ſtrike it with dart after dart, through the heart it ſelfe 2 Sam. 18.14; the one painteth and pranketh his Jezabel, in hope to finde favour; the other, as the Eunuch, caſteth her down; and, at once, as Jehu, treadeth her under foot, and maketh dogs meat of her 2 Kings 9.33.

This hypocrite ſpeaketh of the things of God, for controverſie, not for edifying.

If he be of a wrangling wit, he exerciſeth himſelf more in difficulties and ſubtilties, than in plain truths, becauſe his Leviathan-wit thinks, it hath not ſea-room enough in unqueſtionable truths. He cannot ſit down and quietly conſent to wholeſome words, even the words of our Lord Jeſus Chriſt, and to the doctrine which is according to godlineſſe; but, he dotes about queſtions, and ſtrife of words, whereof cometh envie, ſtrife, railings, evil ſurmiſings, perverſe diſputings of men of corrupt mindes, and deſtitute of the truth 1 Tim. 6.3, 4, 5.

In ſtead of ſtriving to be one of them that ſhall be ſaved, he, as a queſtioniſt, or diſputer, demands of Chriſt, Lord, are there few that ſhall be ſaved Luke 13.23? Not asking, to learne, but rather out of curioſity; or, with a ſpirit of contradiction. And this humour poſſeſſeth many, who, having more learning than grace, ſharpen their wits to baffle thoſe who have more grace than learning, and by grace do ſhame them and all their learning. Sometimes pride breeds an itch in good parts, and, in men of great hopes, there is oft-times an humour of oppoſition, which being nouriſhed, breedeth opinionativeneſſe, and prophaneneſſe in the heart. The firſt mover about queſtions and ſtrife of words is pride, in the Apoſtles obſervation that was but now mentioned.

It is a true obſervation, nimium altercando veritas amittitur, by too much wrangling truth is loſt. And there is nothing more dangerous in ſcholars of pregnant parts, and buſie wits, than to vaunt of a polemical, or rather parodoxical ability to defend any thing, though never ſo improbable; for hereby they come at length to hold any thing, although never ſo falſe and damnable; or to deny any thing, or to hold nothing, be it never ſo clear and demonſtrable. And ſo, as ſome by following the Fencing School, come at laſt to be Swaggerers; ſo theſe, by the wit-fence of Sophiſtry, become deſperate hereticks, and bring upon themſelves ſwift deſtruction 2 Pet. 2.1. Yet this hypocrite reſolves to overcome in every conflict of diſputation, which many times proves no better than that between the two Thebane brethren, a Cadmëan victory.

Contrarily,Differ. the true Chriſtian ſpeaketh of truth reverently and peaceably.

He that is for truth, and not for victory, is more willing to be overcome by truth, than to conquer with errour. Nor is he a loſer by being worſted in Argument, while truth prevaileth; but ſhould ſuffer loſſe by gaining the day, had he prevailed againſt truth. He therefore feareth errour, and gets more ground of it by prayer, and peaceable managing of Arguments of truth againſt it, than by hot and fierce diſputes, wherein he findes that paſſion is as bad in a diſputation, as that duſt,Plut. in Mario. raiſed between the two Armies of Marius and the Cimbres, which duſt was ſo great, that when they thought to engage in battel, they loſt all ſight of one another, whereby the glory of the victory fell to Catulus, Colleague to Marius.

Wherefore he fleeth wrangling contention, doing nothing in ſtrife or vain-glory Phil. 2.3, but armeth himſelf againſt it, with calmneſſe of minde, in meekneſſe inſtructing thoſe that oppoſe themſelves, if God peradventure will give them repentance, to the acknowledging of the truth 1 Tim. 2.23. He omitteth not the juſt and ſtrenuous defence of the faith, when occaſion is offered, but contendeth earneſtly for the faith which was once delivered unto the Saints Jude 3.. But it is by ſteely arguments of reaſon, not by by thunder claps of paſſion, and ſo he proves himſelf the beſt Champion of truth.

Perhaps others can fence, but not fight better. The beſt fencers are not the beſt ſouldiers. A true man back't with a good conſcience and a good cauſe, ſometimes foiles a fencing thief; and a ſincere Chriſtian that loves the truth and peace, will keep his ground better in the defence of truth, than he that pretends to much more skill in diſputation: and though he ſpeak with leſſe Art, yet what he ſpeaketh is more to the purpoſe. And, if all things elſe faile, yet his faith and courage faile not; ſo that when he can anſwer ſophiſmes and fallacies no longer, he boldly reſolveth, as he that was over-match't by Popiſh Sophiſters, when he cried out to the perſecuting Biſhop, My Lord, although I cannot diſpute for the truth, yet I can die for the truth.

Thus, this hypocrite maketh uſe of Scripture, as ſome contentious ſpirits uſe the Law of the land, for a waſter or cudgel to break his neighbours head; the true Chriſtian ſets it up as a Standard which he reſolves to maintain with his life: the one is a fencer, no ſouldier; a wrangler, no aſſertor of truth; the other is a good ſouldier of Jeſus Chriſt 2 Tim. 2.3, that ſo manageth his ſpiritual Armes, as to defend and love the truth and peace Zech. 8.16.

This hypocrite maketh no conſcience of lying to his neighbour.

As his carriage in the matter of his talk is falſe towards God; ſo he is no changeling, in ſpeaking to his neighbour, wherein more pains than ordinary is required to unmask him. For this, he may be called the lying hypocrite, Signanter, as being a more eminent liar than any other. For he is a double lier; a lier in all his carriage as he is an hypocrite; and more particularly a lier of his tongue, in ſpeaking that for truth, which he knows to be falſe, with a purpoſe to deceive. Every lier is by his lie an hypocrite, (although he be not ſuch in other things, but an open wicked man) for every one that lieth would be thought to ſpeak truth; ſo then, an hypocrite, and a liar, meeting in one, make a double hypocrite, or, an hypocrite in grain; A lie, is the hypocriſie of the tongue; as hypocriſie in behaviour is the lie of the life. By the one he ſpeaketh lies in hypocriſie Tim. 4.2, by the other he acteth lies in all his converſation. He loveth lying rather than to ſpeak righteouſneſſe Pſal. 52.3, and is nothing but a lie in all his behaviour both towards God and man.

The beſt man, that hateth lying moſt, may be made a lie by others, that put that truſt and confidence in him which they ought to place only in God: ſo, men of high degree are a lie, becauſe, if laid in the ballance with God, (for wiſdom, power, ſtability, fidelity,) they are altogether lighter than vanity Pſal. 62 9. But here is only a lie paſſive, which is his ſin that maketh him ſo; not his, that is ſo made by others, unleſſe he ſay (as the Bramble to the trees) come, and put your trust in my ſhadow Judg. 9.15: but this hypocrite is a lie active; for he not only abuſeth others, but himſelf moſt of all, when he ſaith to himſelf, Come and put thy truſt in the ſhadow of my hypocriſie: for he playeth the hypocrite and the lier ſo long, that he comes at length to beleeve his own lie, and to truſt in it, as that by which he hopes to delude God as well as man.

Yea, this hypocrite in ſpeaking truth, lieth, when he underſtands, or believes that to be a lie, which he delivers for a truth. As when he talks much of the judgement to come, of the torments of hell, and of the unavoidableneſſe of them without repentance, none of which he indeed beleeveth to be true; yet, delivering them as truths, and believing the contrary, he lieth in ſpeaking truth. He that in ſpeaking, goes againſt his minde, lieth, whether he ſpeak truth or falſhood. And what is there which this hypocrite ſpeaketh, wherein he doth not ſo lie? If he ſay, there is a God, he ſpeaketh truth; yet lieth as to his lying ſelf, in ſo ſaying, becauſe he believeth not the truth which he ſpeaks, but looks upon it as a lie. For every hypocrite is a fool, and every ſuch fool is an Atheiſt, that ſaith in his heart, there is no God Pſal. 14.1. This is the language of his heart, as appears by the language of his life; he being corrupt, and doing abominable works, as if there were no God: ſo that, both his heart and life give his tongue the lie, even when he ſpeaketh truth: and he is is proved a lier by two of his own witneſſes.

But, his lying to his neighbour is not confined to his talk of God, and heavenly things: he can hardly ſpeak, but he lieth, and loveth to lie, to whomſoever he ſpeaketh of other matters. He that lieth in all his carriage, will not make ſcruple to follow the ſame trade with his tongue. Reputation with men, is his greateſt ambition, therefore he muſt ſeem better than others, that he may raiſe a name. But his carriage anſwereth not his high-flowen profeſſion; he ſometimes takes a cup too much, or is wanton, or uſeth ſome deceit in commerce, or is ſtrongly ſuſpected of ſome other miſcarriages, which not only blemiſh his reputation, but endanger his perſon. Here, he is put to his ſhifts, whereof the firſt is a lie. He out-faceth that with a lie, ſo long as he is able, which he bluſhed not to do in hope of not being diſcovered. He thinks to cover his fault by a lie, as Rachel did her fathers idols, by ſitting upon them Gen. 31.34, and ſo by hiding it, doubles it. And indeed, lying is as common with him, as ſwearing is with a debauch't ruffian. He can as hardly ſpeak without a lie, as the other without an oath.

If he be ask't a queſtion of his carriage, not becoming his Profeſſion; or, for which he is afraid he ſhall be blamed, or ſhamed: his anſwer is no other than a lie. If he have been where he ſhould not, and done what he ought not, and after be asked, as Gebazi was, Whence comeſt thou? or, where haſt thou been? He hath a lie ready, thy ſervant went no whither 2 King. 5.25.

If he have a minde to draw another, who makes Profeſſion of Religion as well as he, (and perhaps, with more ſincerity) into ſin, and the other alledgeth any Command of the Lord againſt it, he will be lie God, and Scripture, and all to bring him to his lure, and make an hard ſhift to abuſe the other with a pretended warrant from God for ſo doing; as the old Prophet of Bethel, who abuſed the man of God that had prophecied againſt Jeroboams Altar; by cauſing him, contrary to the expreſſe Command of God, to return with him, and to eat bread, upon pretence that he, being a Prophet as well as the other, had received later order from God ſo to do; but he lied unto him 1 King. 13.18.

If he would make a ſhew of doing much more good than he performeth, and give out to the godly, as well as to others, that he hath done ſo much good for this or that perſon, or place, as indeed he hath not; or, promiſeth ſo much, and performs but a part, yet makes the world beleeve he hath done all; and if he be charged with diſſembling therin, he anſwereth as Ananias and Saphyra, who would needs ſell all their land and poſſeſſions, and lay the price therof down at the Apoſtles feet, for ſupply of the Saints, but kept back a part of the price; and being queſtioned for it, they thought to make it good by a lie, that they ſold it but for ſo much, and they had brought it allActs 5.3. and 8.. In a word, take an hypocrite without a lie in any diſcourſe, and ſend him to he Pope to be canonized for a Saint.

If down-right lying be too groſſe to ſerve his purpoſe, and to ſtand with his profeſſion or honour, the devil, his father, hath found out a new Art of lying, or rather, another ſort of lying newly become an Art, to wit, the Jeſuites impe, and darling, Equivocation, which is a ſpeech, that in ſome ſenſe reſerved in the breaſt of the Speaker, may be true, but according to the plain ſenſe of the words, by which he ſeeks to ſhift and abuſe the hearers, is a lie. If he be asked, Are you a Prieſt? He anſwereth, No: meaning, he is none of the Order of Aaron, or Melchizedech. Demand of him, did you within ſuch a time ſee ſuch a Prieſt, or Jeſuit, that is ſought for? He anſwereth, No, I ſaw him not: meaning, he ſaw him not upon the rop of Pauls. Interrogate him further, Have not you ſaid Maſs of late in England? His anſwer is ſtill the ſame, No; meaning, he ſaid it not in the Engliſh tongue, or in an open Church.

This he denieth to be lying, and maintaineth to be lawful: and ſo makes it a worſe kinde of lie, than that which is on all hands yielded to be lying. For a ſin blended and defended as no ſin, makes it a bed of ſnakes, or a complication of ſundry ſins in one. He cannot deny, but what he ſpeaketh, is, in the hearers underſtanding, a direct lie: for, he ſaith, he ſaw not him whom he did ſee. He did not that, which yet he knows was done by him. To think to ſalve all with ſome mental reſ rvation to himſelf, of which the hearer can take no notice, cannot excuſe from a lie, when the ſpeech is between man & man, eſpecially between him and a Magiſtrate that hath power to examine him. For he asketh the queſtion, expecteth a poſitive anſwer to his queſtion, according to the plain conſtruction and ſenſe of the words, and meaning of the queſtion; the other therfore is bound, if he ſpeak, to ſpeak truth to his neighbour Zech. 8.16; Not one thing with the lips, and reſerving another ſenſe in his heart contrary to the plain ſenſe of the words he ſpeaketh with his mouth. This is to speak with a double heart Pſal. 12.3, which God abhorreth, however Jeſuites uſe, and applaud it. The truth is to be ſpoken in the heart, as well as with the tongue Pſal. 15.2. He that ſpeakes that with his tongue, which is contrarie to what he meaneth in his minde and heart, is a lier to himſelf, becauſe he knoweth his words to be contrary to truth; and he is a lier to his neighbour, becauſe he deceiveth him by an untruth cunningly uttered; which cunning alters not the nature of the ſin, but aggravates it. The more cunning any man is in ſinning, the more he reſembles the devil the father of ſinners, but eſpecially of liersJohn 8.44.

And to ſay truth, the devil is ſometimes more ingenuous than many of his ſcholars; when he lieth, he will confeſſe it; they deny it, and maintain it to be no lie. When the father of lies had taught Ahabs Prophets to prophecie a lie unto him touching the ſucceſſe of his march to Ramoth-Gilead, they do not in expreſſe termes tell him he ſhould take it; but only thus, the Lord ſhall deliver it into the hands of the King; ſpeaking ambiguouſly, (as the devil uſed, in delivering his Oracles,) that ſo, if the King of Syria carried it (as he did) thoſe prophets might evade a lie by ſaying we ſaid indeed, God ſhall deliver it into the hands of the King; but we did not tell him what King, nor did he ever ask us. We meant in our mindes, the Syrian King. Yet even the devil himſelf that put that anſwer into their mouthes, freely confeſſed the truth, when he declared how and what he would do, to perſwade Ahab to attempt that warre, I will go forth, and I will be a lying ſpirit in the mouth of all his Prophets 1 King. 22.22. Here's the lie confeſt by the father of it; if his ſons think otherwiſe of it, we leave it to them to conſute him.

But, perhaps he pleadeth, that they to whom he ſpeaketh, are of a falſe religion, hereticks, and ſo no members, no brethren; and, even their Magiſtrates have no power to examine him, or to proceed againſt him, becauſe excommunicated; and all that is done againſt him, is, coram non judice, before one who is indeed no Judge; and therefore he may make more bold to baffle him. But this bold hypocrite conſidereth not, (though he be a Jeſuite) what Jeſus (whoſe name they abuſe) did, before Caiaphas, and afterwards before Pilate, no diſciples, no Catholiques. Before Caiaphas, he firſt was ſilent Mat. 26.63, to let that High-Prieſt know how little power he had to examine and condemn him, who was indeed the ſubſtance of that ſhadow, and that great High-Prieſt, that ſhortly was to paſſe, and accordingly did paſſe, into the Heavens Heb. 4.14, for us, (where it is to be feared, the other never came, for himſelf:) But conſidering withal, that to this end he was borne, and for this cauſe came he into the world, that he ſhould bear witneſſe unto the truth John 18.37. He both then, before Caiaphas, and after, before Pilate, (to whom firſt alſo he refuſed to ſpeak, to ſhew Pilate that he could have no power at all againſt him, except it were given him from aboveJohn 19.10 11. witneſſed a good confeſſion 1 Tim. 6.13, ingenuouſly acknowledging in ſuch words and language as they might and did plainly underſtand, who he was, without any Equivocation, or mental reſervation Mat. 26.64 John 18.37, leaving us an example that we ſhould follow his ſteps 1 Pet. 2.21.

It may be, this hypocrite taken in a lie, will plead that he lieth but in jeſt, or for ſport and merriment, to ſhew his wit, not to deceive. But while he ſhewes his wit, he ſheweth his wickedneſſe. Every fool can lie, and make ſport, but not without ſome wickedneſſe. And if ſport may legitimate a lie, then the madman who caſteth fire-brands, arrowes and death, and ſaith, am not I in ſport Pro. 26.18, 19? may have a licence too. Wickedneſſe committed in jeſt will be puniſhed in earneſt: fooliſh talking and jeſting which are not convenient, (and whoever durſt to maintain a lie to be convenient,) are not allowed to be ſo much as named among Saints Eph. 5.3.4. Therefore ſporting lies are condemned by the light of nature in very heathens. Solon Plut. in Solon. that wiſe Lawgiver, and Governour, although in his latter time he took ſome delight in mirth and merry Poemes, and came to hear Theſpis acting ſome of his verſes upon the Stage, in which when he perceived ſome lies, after all was ended, he called Theſpis to him, and asked, If he were not aſhamed to lie ſo openly in the face of the world; and, being anſwered, that it was not material, for that all was but in ſport, Solon beating the ground with his ſtaffe, through indignation, replied, if we once commend lying in ſport, we ſhall finde it afterwards in good earnest, in all our bargaines and dealings.

If he be not ſo pleaſant, as to uſe the jeſting lie, but rather condemnes it, (not as hating the ſin, but for lack of wit to make ſport, or as taken up with other wickedneſſe, which is more ſport to himProv. 10.23;) yet he hopes the officious lie may be borne without offence, which ſometimes may be for the good of many; it ſaved many Hebrew-children, (and, among the reſt Moſes) that ſhould have been deſtroyedExod. 1.19, it preſerved the Spies, that otherwiſe could not have eſcapedJoſh. 2.4, 5. And hence ſome have imagined and defended, pious frauds; for doing of good, to be lawful: and thoſe not only Priſcillian hereticks, (who maintained lying to be lawful, againſt whom St. Auguſtine chiefly bent his learned and ſolid book, Tom. 4. See his Book De mendacio, and his other Book Contra mendacium. both directed to Conſentius. ) But great and learned men of great note in the Church, have ſpoken too favourably of officious lying.

But the father laſt named hath ſo ſoundly and nervouſly anſwered all Arguments and Examples brought for it, and given ſo many ſtrong reaſons out of Scripture againſt it, as it is almoſt impoſſible to adde any thing material thereunto, or to refute his book. Among other paſſages and inſtances, he anſwers thoſe two of the Midwives, and Rahab, whom God bleſſed for ſuch their dealing, the one with the children, the other with the Spies, thus; Non ideo factum eſt, quia mentitae ſunt, ſed quia in homines Dei miſericordes fuerunt. Non eſt itaque in eis remunerata fallacia, ſed benevolentia; benignitas mentis non iniquitas mentientis Cap. 15. contr. mend.. It was not ſo done to them, becauſe they lied, but becauſe they were merciful to Gods people: not their deceit, but their benevolence; the benignity of the minde, not the iniquity of the tongue in lying, was rewarded in them. And this we know, that God likes no ſuch Advocate as liers to plead his cauſe. Will ye, ſaith Job to his three friends, ſpeak wickedly for God, and talk deceitfully for him? Will ye make a lie for him, as one lieth for a manJob 13.7. and ver. 4.? This was his meaning, having immediately before charged them as forgers of lies in this very cauſe. Put nothing to his word, ſaith Aſhur, leſt he reprove thee, and thou be found a lier Prov. 30 6. This imputation of lying for God, to advance his truth, the Apoſtle rejecteth with execrationRom. 3.7, 8.

Contrariwiſe,Differ. the true Christian in all things ſpeaketh the truth from his heart.

He loveth truth Zech. 8.19, and hateth lies Prov. 13.5, therefore he firſt adviſeth with his heart, before he uttereth any thing with his mouth. His heart teacheth his mouth, and addeth learning unto his lips Prov. 16.23. His lips utter nothing, but what the heart firſt dictated, that ſo he may make this ſure, not to ly, in caſe he ſhould tell an untruth, through ignorance, or falſe information. Therefore he prayeth with Agur, Remove farre from me vanity and lies Prov. 30.8. Yet, he is cautious, not to take thoſe things for lies, which are not ſuch. There are in Scripture divers things which the Proctors for lies, do urge as lies, which are not ſo. Every lier ſeeks to conceal truth, yet every one that concealeth truth is not a lier. Abraham concealed truth in not ſaying Sarah was his wife: but did not lie in ſaying ſhe was his ſiſter, for ſhe was his ſiſter by the fathers ſideGen. 20.12. A man may conceal truth; by ſilence, without a lie; for ſo did Abraham; he did not deny her to be his wife: had he done ſo, that had been a lie. But he only ſaid, She is my ſiſter, and ſo ſaved himſelf from lying.

Again, Tropes or Figures, as alſo Parables which are frequently uſed in Scriptures, although not true in the very letter, are not lies, becauſe never intended to be ſpoken, but to ſignifie ſomewhat elſe by an elegancie of ſpeech, not by a fallacie of words; and ſo they are to be underſtood, and accordingly are interpreted by ſuch as underſtand language: ſo as here is no deception in the ſpeaker, but a more lively and profitable inſtruction of the hearers.

When Chriſt is ſaid to be a Rock a Lion, a Lamb, &c. and when the devil is called alſo a Lion, a Wolfe, a Dragon, Leviathan, &c. no man is ſo weak as to take theſe ſpeeches to be meant properly, but figuratively, by way of alluſion or compariſon; to ſhew the ſtrength and vertues of the one, and wickedneſſe of the other ſo fully in few words, as could hardly in many other plain words be ſo fully expreſſed. He therefore refuſeth not ſuch expreſſions, but rather ſtudieth how to make out the elegancy of them, and how, aptly to imitate the Holy Ghoſt in ſuch figures and ſimilitudes.

So for Parables, as that of Jotham, concerning the trees Pſal. 15.2; and thoſe many Parables of our Saviour in the Evangeliſts, although the things mentioned in them were never acted according to the letter, (which was never intended by them,) yet ſomething, like thoſe very things were acted by thoſe very perſons to whom thoſe parables were ſpoken, which had it been ſpoken in plain down-right language, would not have inſtructed them half ſo well, or ſo much. For thoſe parables do hold forth them and their actions, in ſo clear and lively a glaſſe, as makes them to ſee themſelves and their actions ſo fully, as not to be able to evade the condemning of themſelves by their own judgment and conſcience, which otherwiſe could never be ſo convincingly done.

Therefore he uſeth Parables alſo, (yet farre from lying) when he is able ſo to frame them, that the true ſcope may both appear, and teach; and the words be ſo choſen and placed as an intelligent eare may diſcerne them to be a Parable, not a ſtory: nec invidentur diſcentibus, quod his modis obſcurantur, ſed commendantur magis; ut quaſi ſubſtracta deſiderentur ardentius, & inveniantur deſiderata jucundius Aug. contr. men. l. c. 10. . Nor are things of this nature enviouſly found fault withal, but rather commended by ſuch as are put to the paines to pick out the true meaning of them; when it appeareth, that therefore the things thereby intended, ſeem to be laid under parabolical expreſſions, as it were out of ſight, that they may be ſought out with more diligence, and found with more pleaſure. And the ſcope, being once found, it will then appear, that thoſe parables contain not falſhoods, but truths, becauſe truths, not falſhoods were not only intended, but ſignified by them; and ſo, they are not only warrantable, but commendable, and very acceptable to an ingenuous hearer, or reader.

But as for lies he abhorreth them, ſeeing that he hath put off the old man with his deeds Col. 3.9. He will not tell a lie for God himſelf, as knowing how hateful lying is unto GodProv 6.16, 17. He leaveth equivocating lies, to thoſe 〈 in non-Latin alphabet 〉 , thoſe arch-liers, and patrons of them, who all hold of that one grand lie, the Papacie, which by the Spirit of truth is called 〈 in non-Latin alphabet 〉 , The lie, as comprehending in it all ſorts of lies, and the quinteſſence of them to deceive and deſtroy the ſoules of men2 Theſ. 2.11, 12. Nor will he make himſelf or others merry with that which makes the Spirit of God ſorryEph. 4.30., by a ſporting lie: or, for any mans pleaſure, take up an officious lie, whatever good might redound to himſelf or others by it, as knowing it to be an evil and hateful thing, to do evil that good may come thereof Rom. 3.8; and that there is no neceſſity laid upon any man by God, to lie, although for ſaving his life; which muſt go, rather than be preſerved by ſinne, which ruineth life, and ſoule, and all, in the Concluſion.

He is ſufficiently inſtructed, how hateful unto God, injurious to our neighbour and fellow-member, lying is, as if the eye ſhould tell a lie to the foot, or the hand to the throat; and laſtly, how unprofitable and pernicious to the lier; for a lying tongue is but for a moment. This is madneſſe indeed (ſaith Cyprian Ad Cornelium.) not to know, nor conſider that lyes cannot long cozen him that at preſent may be abuſed by them. A man may poſſibly get ſome preſent commodity by it, as Gehazi did, but it leaveth an everlaſting plague of leproſie, I mean, a guilty conſcience behinde it, which as a milſtone about his neck, pulls him into the ſea of Gods wrath, and gives him his part in the lake which burneth with fire and brimſtone; which is the ſecond death Rev. 21.8. No ſin is branded with more diſgrace, or more threatned with inevitable deſtruction, which is extended, not only to all that make lies, but to all that love them Rev. 22.15. And let the liar bear what Armes he will, yet the true Chriſtian by ſearching his true Pedigree in the beſt Herauldry, the holy Scriptures, findes the devil to be his true father Joh. 8.44, and, that he is burnt in the tongue, or rather in his conſcience, with an hot iron 2 Tim. 4.2, not only as a perpetual infamy, but as a certain fore-runner of thoſe everlaſting burnings which he muſt endure in hell for ever.

Poſſibly he may, by feare, or ſome other ſudden ſurprize, fall into this ſin, ere he be aware, as Sarah did, I laughed not, for ſhe was afraid Gen. 18.13 Mat. 26.70, &c, and as Peter did, which coſt him dear (s), (although few of Gods people ever went ſo farre) but he will bewaile it with teares of blood, and pray earneſtly,Pſal. 119.29 Remove from me the way of lying; as hating, and abhorring it Ver. 163. He is ſo far from practiſing of lying upon that account that holy perſons have ſometimes uſed it, that he looks not upon their falls, for imitation, but upon their repentance, and their being received to mercy thereupon, as an encouragement to repentance, not to lie. Nay rather, becauſe he findes ſuch eminent Saints ſubject to ſo foule a vice, he abhorres it and feares it the more in himſelf, and keepeth a ſtronger watch upon his lips, that he may not ſo fouly offend with his tongue.

If any man propound to him the inſtance of Rahab, and ask what he would do, if a godly man, perſecuted and purſued to death, ſhould ſeek ſhelter under his roof, and his diſcovering of him would be preſent death to the perſecuted man; whether he would not to him that demands him, rather follow Rahabs pattern, and ſay, He is gone away? No: his reſolution would be that of Firmus, an holy Biſhop of Tageſta Aug. de mend c. 13 , St. Auſtins countrey, in Africk; when the Emperour (not then Chriſtian) required the delivery, or (at leaſt) the diſcovery of a a Chriſtian which he had with great care hid from the Tyrant, reſolutely anſwered, nec prodam, nec mentiar, I will neither betray him, nor lie; from which reſolution no torments then inflicted (which were many and ſharp) could draw, or force him.

Thus, this hypocrite loveth vanitie, and ſeeketh after lies Pſal. 4.2; the true Chriſtian hateth both; the one will not only lie, but plead for lying; the other will not only avoid the practice, but ſtop his eares againſt all Arguments brought to defend it.

This hypocrite with his tongue deceiveth his neighbour.

He pretendeth uprightneſſe, love, and juſtice towards his neighbour. This is the language of his tongue. He affects to be a faire ſpoken man, and to give every one good words, eſpecially him whom he means to ſwallow, as men uſe to ſpeak to dogs, which they intend to catch, and hang. The words of his mouth are ſmoother than butter, when warre is in his heart Pſal. 55.21. Eate, ſaith he, to thee, when his heart is not with thee Prov. 23.7, but rather wiſheth every bit may choak thee. When thou art buying of him, he makes uſe of his ſmooth tongue to over-reach and defraud thee in the commodity, or price, or both. Either he enters into ſome religious diſcourſe, if he think that will take moſt with thee, to make thee to truſt him, for what he would put into thy hand, and then ſeems offended or grieved, if you give him not his own price, although unreaſonable. What! do you think I would, or durſt to deceive you, ſaith he? No, I am none of thoſe; one word with me, is all. And ſo you muſt be content to be over-reach't, to give him his price, and think your ſelfe well uſed; or elſe, he throwes by his wares, and tells you he hath none at your rates, and ſo parts with you in diſcontent: and while profane men cozen many, by ſwearing; he, by his Yea and Nay deceives more.

Not that ſwearing is better in bargaining than Yea and Nay; or, that Yea and Nay ſhould be Items to a wiſe man not to deal, becauſe the hypocrite with this language cheateth, (for it is the only expreſſion allowed by Chriſt, and the Apoſtle, in ordinary diſcourſeMat. 5.37 Jam. 5.12 but, becauſe cheating under this vizar is more abominable. For, as St. Austin once ſaid of lying, that a lie out of a Priſcillianists mouth, was leſſe to be wondred at, becauſe they held lying to be lawful; but a lie by an Orthodox Chriſtian is more intolerable, becauſe he profeſſeth to abhorre it as abominable; ſo, cheating by ſwearing, is not ſo much to be abominated in a profane man, (for he profeſſeth no better,) as deceiving, in Chriſts own language, by an hypocrite, whoſe very Profeſſion teacheth him better, and layes a kinde of command upon you to beleeve him upon his bare word, by which he deceiveth.

The deceitful tongue is the hypocrites badgePſal. 52.4: a double heart is his Ware-houſePſal. 12.2: no marvel then, if he give his mouth to evil, and his tongue frameth deceit Pſal. 50.19; and, that vanity be the chief ſubject of his diſcourſe. If he have a minde to betray and deſtroy, he hath ſugred words dipt in Crocodiles tears to get you into his net, as that wretched Iſhmael did thoſe eighty men that came from Shilo, and from Samaria, to go to the Houſe of the Lord, he went out to meet them, weeping all along as he went, and ſaid, Come to Gedaliah the ſonne of Ahikam, (whom he had before ſlain) and having gotten them into the midſt of the City, there he ſlew them Jer. 41.6, 7. He carried himſelf as if he were a very Jonathan, when he was in truth a very Iſhmael, a crafty blood-ſucker of his brethren, whom he drew into his net by his tongue.

Differ.On the contrary, the true Chriſtians tongue is wholly employed for his neighbours good.

Not only when he is employed about, and diſcourſeth of Religion and heavenly things for the good of edifying Eph. 4.29; but in all his diſcourſe and converſe with him, he ſeeketh his good, not his harme. He will not only keep his tongue from lying thereby to deceive him, and from evil and filthy communication thereby to corrupt him, but he will ſee that his lips ſpeak no guile Pſal. 34.13, thereby to circumvent and defraud him. He will not only refrain all ſpeech that may hurt him, but he will uſe his tongue to the beſt advantage of his neighbour, and rejoyce in, and lay hold upon any opportunity to ſerve him. If he be oppreſſed by evil tongues, he will be a Jonathan to ſpeak for his integrity. If he be in want, he will ſpeak and write (as Paul did) for his relief. If he want adviſe, he will be a faithful Counſellour, that as ointment and perfume rejoyce the heart, ſo doth the ſweetneſſe of a mans friend by hearty counſel Prov 27.9.

His tongue is not mercenary, or for hire, whether the cauſe be good or evil. Where he finds it evil, no money ſhall tempt him to plead it. If it be good, no bribe ſhall corrupt him to deſert or neglect it. His ſpeech is uſeful, charitable, comfortable. He is a tongue for the dumb, and openeth his mouth in the cauſe of all ſuch as are (cauſeleſly) appointed to deſtruction Prov. 31.8.

Thus, this hypocrite ſpeaketh ſweetly with his lips, but in his heart he imagineth how to throw thee into a pit: he will weep with his eyes, but if he finde opportunity he will not be ſatisfied with blood Eccluſ. 12.16. The true Chriſtians tongue, is alwayes profitable, and ſafe, without covering hatred by deceit. The words of the one are ſofter than oile, yet are they drawn ſwords Pſal. 55.21; but, while the words of the wicked are to lie in wait for blood, the other, by his mouth delivereth them Prov. 12.6. The tongue of the one is a trap for his neighbour, the other is his protection.

This hypocrite is a ſlanderer of his neighbour.

His great delight is to heare and to tell tales, that he may walk with ſlanders Jer. 6.28; or, be a Spie, or Intelligencer to the ſlaunderer. If he can hear any newes, as an Athenian newes-mongerActs 17.21; he is big of it, till he can be delivered of it to ſome others. If he can heare none, he raiſeth ſome, or cauſeth others to do it, (Report, ſaith he, and we will report it, Acts 20.10) that he may not want wares for his Cuſtomers. And ſo he is a tale-hearer; or a tale-maker, that by one of theſe he may be a tale-bearer; and ſo, a ſlaunderer: turning his tongue into a ſcourge Job 5.21, yea, into a ſharp ſword Pſal. 57 4; and his ſpeech, into the piercings of a ſword Prov. 12.18. For, the words of a tale-bearer are as wounds, that go down to the uttermoſt parts of the belly. Prov. 18.8

He knoweth God hath made a Law againſt raiſing reports, as well as receiving reportsExod. 23.1: for in one, he forbiddeth both. And as well-knowing that he that will buy, or make this ware, will vend it again. God expreſly prohibiteth this divelliſh trade, Thou ſhalt not go up and down as a tale-bearer among thy people Rev 19.16. The word, tranſlated Tale-bearers is from 〈 in non-Latin alphabet 〉 Rakel, 〈 in non-Latin alphabet 〉 Rakel. which properly ſignifieth a Merchant or Pedlar that goes up and down the Countrey, and offereth wares at every mans door. So the tale-bearer uttereth his tales and criminations of other men, as wares which he longs to vend at very eaſie rates, to any man that will take them off his hand: and the more ſecret the thing is, the more he deſires to make it known, that it may be the greater newes. A tale-bearer revealeth ſecrets Prov. 11.13. And he will do it, although to the ruine of the parties whom it concerneth. He will carry tales, (or be a man of ſlaunders) to ſhed blood Ezek. 22.9. And this he will do, under pretence of friendſhip and good neighbourhood to him to whom he tells the tale; and perhaps to him alſo of whom he ſpeaketh; for, he is grown ſo cunning in his trade, that when the ſlander is deepeſt, he ſeems to be fulleſt of compaſſion, and wiſheth, he had gone an hundred miles that it were not ſo: whereas he that is of a faithful ſpirit, would conceal the matter Prov. 11.13, if it were ſo.

But let God make what Lawes he will againſt it, our hypocrite he is reſolved to be an Antinomian, (at leaſt) in this point; and rather to turn devil, (as the word Rakel 〈 in non-Latin alphabet 〉 *, by Aquila an ancient Greek Interpreter,Ibid. is rendred) for he cares not what miſchief he does, ſo he may have vent for his tales and ſlanders. This is that for which Satan and this hypocrite bear one name, becauſe they are both of the ſame occupation. The devil hath that name from calumniating and falſe accuſing of the godly, therefore is he called the accuſer of the brethren Rev. 12.9, 10; And ſo, ſuch as take pleaſure in this trade, are called 〈 in non-Latin alphabet 〉 , devils 2 Tim. 3.3. See marg., that is, (as our Tranſlators render it) falſe accuſers, or make-bates. And, for this Chriſt himſelf called Judas a devilJoh. 6.70, 71, in relation to his delating and betraying of his Maſter. So that by this it appears, how odious this hypocrite upon the very account of a tale-bearer and ſlanderer, is unto God, being as reprobate-ſilver, who the Lord hath rejected Jer. 6.28, 30.

For this, is he hated alſo of men, (although ſlanderers make uſe of him, as ſome wicked Princes do of Traitors) A whiſperer defileth his own ſoule, and is hated whereſover he dwelleth, ſaith the ſonne of Syrach Eccluſ. 21.28. Therefore, ſaith he, curſe the whiſperer, and double-tongued, for ſuch have deſtroyed many that were at peace. A back-biting tongue hath diſquieted many, and driven them from Nation to Nation: ſtrong Cities hath it pulled down, and overthrow the houſes of great men. A back-biting tongue hath caſt out vertuous women, and deprived them of their labours: who ſo hearkeneth to it ſhall never finde rest, nor dwell quietly Eccluſ. 28.13 14, 15. That which is tranſlated a back-biting tongue, is, in the Original, 〈 in non-Latin alphabet 〉 , a third tongue. And ſo the Chaldee Paraphraſe expounds that of the Pſalmiſt, Let not an evil ſpeaker be eſtabliſhed Pſal. 140.11, a man which ſpeaketh with a third tongue. For indeed hereby this hypocrite hurteth many at once. An evil tongue killeth three, ſay the Hebrew Doctors, the ſpeaker, the receiver of the report, and the perſon ſpoken againſt. The two firſt by the ſin, the third, by the ſword of his tongue.

On the contrary,Differ. the true Chriſtian is tender and jealous of his brothers good name.

He knoweth that a good name is better than precious ointment Eccl. 7.1. Coſtly ointments are reckoned among the treaſures and happineſſe of Princes. And he that robbeth a man of that, robs him of his choiceſt Jewels, the death thereof is an evil death, the grave were better than it Eccluſ. 28.21. He knoweth that God ſhall deſtroy for ever, the man that loveth devouring words; he ſhall take him away, and pluck him out of his dwelling place, and root him out of the land of the living Pſal. 52.5. Seldom is a tale-bearer long lived, nor happy while he lives. Therefore the Chriſtian makes a door and a barre, both to his eare and tongue; that by the one, tales may not enter; nor by the other, ſlip from him to wrong his neighbour: for he that uttereth ſlanders is a fool Prov. 10.18.

He will not take up an evil report against his neighbour Pſal. 15.3: for this were to let the devil ſit in his eare: nor will he report evil of his neighbour; for this were to let the devil ſit upon his lips, and to deſtroy his neighbour. If he ſpeak of the faults of others, it is only when he is called, and cannot refuſe without ſin: nor will he ſeek to be called, for this is all one upon the point, as to the matter of ſlander, as if he were not called: for, hereby he, in effect, calleth himſelf: And when he is called, and muſt ſpeak, he handleth ſuch ſores as tenderly as may be with duty.

His tongue neither itcheth to tell tales, nor his eare to hear them. He will neither be thief nor receiver. If any one about him be diſcovered to ſlander his neighbour, although but privily, that is, by a ſecret whiſper only, meerly to pick thanks, he looketh upon it, as betonguing, or hurting his neighbour with a third tongue, (as the Original beareth it) and therefore reſolves to cut him off Pſal. 101.5; not, to kill him, but to rid the houſe of him, as he after explains himſelf, He that worketh deceit ſhall not dwell in my houſe, he that telleth lies ſhall not tarry in my ſight Ver. 7. For it is with him a received maxime, that ſhould he do otherwiſe, all that belong to him would ſoon learn the ſame trade; becauſe, if a Ruler hearken to lies, all his ſervants are (or will be) wicked. Prov. 29.12

Thus, this hypocrite ſpeaketh words like Doeg, concerning Ahimelechs relieving of David Pſal. 52.2; who ſpake like the piercings of a ſword Prov. 12.18. The Chriſtian ſpeaketh of his neighbour, (eſpecially if godly) as Jonathan, to the King his father, touching David, ſpeaking good of him, ſaying, Let not the King ſin against his ſervant, againſt David; becauſe he hath not ſinned against thee, and becauſe his works to thee-ward have been very good 1 Sam 19.4. The one, by the perverſeneſſe of the tongue, breaketh the ſpirit, the other, by the wholeſomneſſe of his tongue, is a tree of life Prov. 15.4.

This hypocrites tongue mocketh his neighbour.

Hypocriſie muſt be witty, or the hypocrite will gain little by the trade. And that which is fallacious, muſt be facetious, the better to excuſe a fallacie when it is diſcovered, and the more to engratiate the hypocrite that elſe would loſe by his jugling. Therefore this hypocrite muſt have ſomewhat to exerciſe his wit upon, which is, his neighbour. For, he that makes ſo bold with God, as to do what he can to mock him, will ſtrain a point of friendſhip to abuſe his neighbour, with whom he thinks he may be more free. His wit is a jeering wit, which delighteth moſt in ſcoffes and mocks! Seldom ſhall you finde an hypocrite of parts, but he is, (where he may be free) a great ſcoffer.

David found it ſo, as a type of Chriſt, whoſe enemies expreſt their malice by mocking, as much as by perſecution: and, to ſay truth, there is no perſecution like mocking. Iſhmael will mock at Iſaac, till he be thrown out of doorsGen. 21.9, 10. And this is by God himſelf, counted, and puniſhed as perſecutionGal. 4.29. And it is alſo noted as the conſtant character of a man borne after the fleſh, that is, of a graceleſſe wretch; ſuch as the hypocrite alwayes is, even at his very beſt. In this he will not come behinde very abjects, or the baſeſt of men. When he is in his feasts, and jollity, he layes aſide his counterfeit gravity, and not only ſporteth himſelf with his own deceivings 2 Pet. 2.13, laughing in his ſleeve to ſee how many his counterfeit Sanctity hath deceived, but making bold to abuſe thoſe that truly feare God, with taunts and mocks, as if that were no ſinne, but a piece of wit that deſerves commendation.

Among all Davids enemies, he was moſt cut to the heart with hypocritical mockers at feaſts Pſal. 35.16: that is, with hypocrites that were facetious, and ſanniones, mockers, that in their feaſts made him their ſport. Therefore ſome reade it, Hypocrites, Scoffers for a cake of bread, 〈 in non-Latin alphabet 〉 * (for ſo the word ſomtimes ſignifies1 Kings 17.12 Hoſ. 7.8,) or for juncates, or dainty meats uſed in feasts. They will mock their neighbours for good chear, for their bellies when they ſit at his table who loves ſuch mirth. So that, hypocrites are moſt apt to this at their belly-cheer and banquets. When their bellies be full, their tongues walk, and mocking, for ſport and mirth, is their table-talk.

He thinks it excuſe enough to ſay, Am not I in ſport? I hope a man may be bold with his friend in a way of merriment. But he never conſidereth that ſuch jeſting is linked with fooliſh talking, and both condemned and forbiddenEph 5 4. His luxuriant wit diſſolveth him at ſuch times into a 〈 in non-Latin alphabet 〉 , or all manner of ſcurrilous ſcoffing, to vex and gaule thoſe whom he hath a minde to abuſe, ſo he can but make ſport to himſelf, and others who wholly give themſelves to fooliſh laughter, and diſſolute mirth: and this is his 〈 in non-Latin alphabet 〉 , which he takes to be lawful, but miſerably and wilfully erreth therein. Nay, ſometimes he affecteth this kind of dicacity, as Veſpaſian S et in Veſp. num. 12. uſed to do, to take away the envy and clamour of ſome diſhoneſt or uncomely gain, turning off all with a merry jeſt, as that Emperour did, the gain he made by urine, when he made his ſon ſmel to the money raiſed by it.

He little remembers the ſad malediction that fell upon Cham for deriſionGen. 9.22. and 25.; and the diſmal end of thoſe two and fourty children that mock't the Prophet of God, ſaying, Go up thou bald-head, and were deſtroyed of Beares 2 King. 2.23 24.. Nor doth he conſider that mens carriage in their cups and mirth; do lay open their inward frame of ſpirit; and, that ſuch an heart is little worth Prov. 10.20. For jeſts many times ſhew mens hearts in earneſt; as the covetous and unclean perſons diſcover themſelves by their mirth, to all perſons of underſtanding. It is a poor ſhift to ſay, Laſciva est pagina, vita proba eſt, though his lines be wanton, his life is chaſte; and, a baſe thing to make a fool in a play of another mans good name.

He pleaſeth himſelf, though he abuſe others, and will loſe his friend rather than his jeſt. But ſeldom do ſuch fools ſo loſe their friend, but in the concluſion, they loſe themſelves. The Philiſtines thought it not enough to make Sampſon grind in a mill after they had put out his eyes, and bound him with fetters of braſſe; but they would needs at their great feaſt, call for Sampſon to make them ſport: which Sampſon did, but, to their coſt. For, of three thouſand men and women, and the Lords of the Philiſtines, that beheld Sampſons making of ſport, not one eſcaped with his lifeJudg. 16.30. So, many times, jeſt ends in earneſt; that offence which is fooliſhly given, is ill taken; and many, thinking ſo to make ſport, as the Philiſtines did, pull an old houſe about their eares, which is juſt upon them. It is ill making others afraid of his wit, who hath as much reaſon to be afraid of their memories.

Contrariwiſe, the true Chriſtian abhorreth mocking, Differ. and cheriſheth the good of his neighbour.

He remembreth his holy Profeſſion, and walketh worthy of it, in ſpeech as well as in action. He is enjoyned to edifie others, not to corrupt themEph. 4.29. To build them up in their holy faith, not to diſgrace themJude 20; to provoke them to love and to good works Heb. 10.24, not to wrath and fury by abuſing of them. He knoweth that hard ſpeeches, as well as leud actions muſt come to judgement; and, that condemnation is due to evil words, as well as to evil works Mat. 12.37. Therefore, if he ſee his neighbour in a fault, he counſelleth him with love and pity, reproveth him with gravity, and laboureth to reſtore him with the ſpirit of meekneſſe Gal. 6.1.

As for that 〈 in non-Latin alphabet 〉 , or ſober mirth, the product of a modeſt and chaſte wit: he ſometimes ſparingly uſeth it for ſome honeſt and ſeaſonable recreating of a mind tired with ſtudy, cares, labours, and ſtanding in as much need of ſuch refreſhing, as the body being weary, doth of reſt. If jeſting once go beyond Piety, ſo that God be diſhonoured; beyond charity, that his neighbour be wronged, or beyond comlineſſe, that his wiſdom and gravity be called into queſtion and himſelf diſgraced, he preſently diſowneth and leaveth it. Mirth he liketh; but, not ſuch, as whereby the Spirit of God is grieved, the ſpirit of his neighbour exaſperated or his own ſpirit and grace queſtioned.

He exerciſeth his tongue merrily, ſo as to be free from all wanton, obſcene, immodeſt, offenſive expreſſions, or matter that may corrupt or offend any by petulancy, biting, bitterneſſe, or ſcoffing; as alſo from profaning Scripture, or other things ſacred: and that his mirth tend to ſome profit of the hearers, as Elijahs mocking of the Prieſt of Baal, in the hearing of thoſe whom they had deluded; that it be ſutable to his profeſſion, calling, and gravity; not done meerely for vain mirth, or too often, as a thing delighted in for it ſelf, or otherwiſe, than other honeſt recreations ought to be, for the better quickning of all that hear him to thoſe more ſerious employments which become wiſe men and Chriſtians. Otherwiſe, he ſaith of laughter, it is mad; and of mirth, what doeth it Eccl. 2.2?

Thus, this hypocrite is as Sanballet, mocking the Jewes for that which deſerved incourogementNehem. 4.1; and, as Pilates ſoldiers, bowing the knee before Chriſt, and mocking him, ſaying Hayle-King of the Jewes Mat. 27.29. The true Chriſtian maketh mirth, as Elijah did with Baals Prieſts, to convince them, and inſtruct others. The one mocketh, and is mocked; the other ſhunneth vain-mocking, and is honoured of all.

This hypocrite employeth his tongue in magnifying of himſelf.

He that deſpiſeth others, is a great admirer of himſelf, and none more than the hypocrite, who makes himſelf his God. He will be ſure to be of thoſe who juſtifie themſelves before man Luke 16.15, and that's enough for him, although what he highly eſteemeth, is abomination in the ſight of God. Whomſoever he wrongeth, he will be ſure to do himſelf more than right: but ſo, in concluſion, he doth himſelf wrong. He ſpeaketh great ſwelling words of vanity of his own ſufficiency, worth, and actions, to draw others to admire and truſt him to the confuſion of both2 Pet. 2.18. He cannot ſpeak of himſelf, but with ſelf applauding; and what others ſpeak touching any excellent action done by any other, he layeth claim to, as bearing a great ſhare in it; I know whom he may thank for that, ſaith he, meaning himſelf, when another is praiſed.

Sometimes he ſeeketh to exalt himſelf, by diſcommending thoſe whom others praiſe. If another be commended for a man of wit, learning, or parts, above others, this hyhocrite maketh a tuſh of all that is ſpoken; whereby he gives you to underſtand, that the other party is not to be named the ſame day with him. For he that diſparageth another mans worth, doth tacitely declare himſelf to be more worthy; as thoſe falſe Apoſtles, who decried Paul, intended thereby to make themſelves more eminent by leſſening of him. But the end of ſelf-praiſers drunken with pride, is firſt, to ſtagger and reel by groſſe miſtakes; than to fall into the ditch of ſome groſſe error, or foule miſcarriage of life; and laſtly, to go off with ſcorne and deriſion, and to go out like the ſnuffe of a candle.

If he be a young man, he underſtandeth all things, before he be well acquainted with himſelf: he needeth not to be twice asked before he ſpeak; rather he will go on ſpeaking till he be twice bidden to hold his peace. And when he ſpeaketh, it is not ſo much for your good, as to let you ſee what a rare man he already is. He minds not your edification, but your applauding of him. Hang a bell at his eare to make him muſick, and he will give you leave to lade him with work till his braines crack again. It is with him, as with ſome young Profeſſors of the ſame ſtamp, who by their own report have all knowledge, and are all zeal; you cannot teach them any thing but they are paſt it: tell them of keeping the Commandments, their anſwer is, all theſe have I kept from my youth up Mat. 19 20. This hypocrite hath done more than he is bound unto, and more than any man can teach him.

Differ.Contrarily, the true Chriſtian is ſparing to undertake for himſelf.

Let him deſerve never ſo well, yet he forgetteth not that rule, Let another praiſe thee, and not thine own mouth; a ſtranger, and not thine own lips Prov. 27.2. He will ſcarce truſt another to do it, unleſſe it be a ſtranger that will deal impartially. He heareth his own praiſe, with the ſame frame of ſpirit that he heareth diſpraiſe and reviling. If he deſerve not blame, he regardeth not the railing; if he deſerve it, he is careful to reforme: ſo, if he deſerve not the praiſes given him, he takes no notice of them; if they be the ſhadow that followes his well-doing, he will rather riſe higher in vertue, and ſhorten the ſhadow, than decline in well-doing to make the ſhadow longer. Praiſe may make him more humbly diligent, than lift him with the pride, which he knows is the next way to fall into the condemnation of the devil 1 Tim. 3.6.

The better acquainted he is with himſelf, the more need he findeth of thoſe Items. Be not high minded, but feare Rom. 11.20: and, let him that thinketh he standeth, take heed leſt he fall 1 Cor. 10.12. He ſeeth every day leſſe reaſon to truſt, and more cauſe to fear himſelf. Therefore he abhorreth to commend himſelf, and is impatient when it is done by others; not, out of cunning to attract more, but of conſciouſneſſe of his own many infirmities that make him (in his own opinion) unworthy of it. The longer he liveth, and the more he obſerveth himſelf, the worſe he likes himſelf. I ſee (ſaith he,) a great part of my zeal was but heat of blood. Many of my prayers were but rhetorical expreſſions, not cordial breathings of an hungrie ſoule: much of my ſorrow for ſin, was no better than worldly, for my ſhame ſuſtained, or puniſhment threatned; my teares were but water ſpilt upon the ground, not fit for Gods bottle.

He is even afraid to ſpeak the truth for himſelf, when he is moſt put to it, and even others as well as himſelf have need of it, for his juſt vindication from unjuſt aſperſions and calumnies. When he doth it, he will chooſe rather to do it in a third perſon, than in his own, as that bleſſed Apoſtle, I knew a man in Chriſt, &c 2 Cor. 12.2. Whereſoever he mentioneth any grace, or ſufficiency in himſelf, he carefully puts it off to the account of God; not I, but the grace of God that was in me 1 Cor. 15.10. If he have any hing to glory in, he puts it upon Chriſt, I have whereof I may glory through Jeſus Chriſt Rom. 15.17. If he be able to want, and to abound, to be full, and to be hungry, to abound, and to ſuffer need, he tells you by whom he doth it, I can do all things through Chriſt, which strengtheneth me Phil. 14.12, 13..

Thus, this hypocrite is as Saul, angry, if more be aſcribed to David, than to him1 Sam. 18.8. The true Chriſtian is like Gideon, that if any chide him for aſſuming that work to himſelf, which drew all the praiſe after it, he will rather put the praiſe upon them as being better able to do the workJudg. 8.1, 2, 3. The one, the leſſe he knoweth himſelf, the more he boaſteth and commendeth himſelf; the other, the more he is acquainted with himſelf, the leſſe he findes cauſe to like himſelf, and the more, to wait till the Lord commend him 2 Cor. 10.18, when every good man is to expect his praiſe from God.

CHAP. XXXII. The Idle Hypocrite Is he whoſe buſineſſe it is to be idle, or worſe.Defin.

IT is hard to give him a right name; and therefore not eaſie to give him an apt deſcription. Whether he may be more fitly termed the Buſie Hypocrite, whoſe buſineſſe is idleneſſe; or, the Idle Hypocrite, whoſe idleneſſe is his buſineſſe, it is not eaſie to determine. For, either he ſets himſelf on work, but to no purpoſe; and ſo, his buſineſſe is no better than idleneſſe: or, he preſumes it is work enough for him to keep himſelf out of work; and ſo, his idleneſſe is his buſineſſe.

Hardly will the body poſſeſſed of an active ſpirit, be idle; but, never the minde: ſomething it will do. But, if that ſomething about which he buſieth himſelf be as good as nothing, I mean as bad, or rather ſomething worſe; we ſhall do him a favour, at leaſt a right, to account him idle; and, his occupation, an idleneſſe, under colour of buſineſſe; and rightly terme him, The idle Hypocrite: the buſie Idler, or the idle Buſie-body. He either doth nothing, and then, all his buſineſſe is, to defend his idleneſſe: or, that which he doth, is worſe than if he did nothing, and ſo his buſineſſe is but idleneſſe.

One idleneſſe in him (which is the childe of ſloth, whereby he is without emploiment) begets another idleneſſe, which is the fruit of the former, opening the door to all manner of wickedneſſe. What the Apoſtle ſpeaketh of wanton women, is too true of men alſo, When they learn to be idle, they wander about from houſe to houſe; and are not only idle, but tatlers alſo, buſie-bodies, ſpeaking (and doing too) things which they ought not to do 1 Tim. 5.13. None walk ſo diſorderly, as they who work not at all, but are buſie-bodies 2 Theſ. 3 11. So that he is never more idle, than when he is moſt buſie in that which idleneſſe ſets him upon.

Differ.On the contrary, the true Chriſtian is truly diligent, and conſtantly well employed.

He knoweth that God himſelf worketh John 5.17, and will admit of no loiterers and idle perſons about himMat. 20.6. He that will have his penny, muſt work in his vineyard. And he that worketh receiveth wages, and gathers fruit unto life eternal John 4.36. Therefore he dares not be idle, nor ill employed. And he worketh the works of God, that is, ſuch as God alloweth and ſets him about, without picking and chooſing his own work. What (ſaith he unto God) wilt thou have me to do? No work ſeems amiſſe to him that is wholly for God. Nor will he, with the ſluggard, delay time, (yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep); But he worketh while it is day, before the night cometh, wherein no man can work John 9.4. He glorifieth God on earth, that he may be glorified by God in Heaven John 17.4.

He ſo emproveth time, and buſineſſe, that even his idleneſſe, (if I may ſo call his vacant houres) that is, his neceſſary reſt, his leiſure, is not without ſome diligence; becauſe it tends to fit him for buſineſſe. He ſleeps, to riſe and go about his work, not to pamper ſloth; he eates, as Elias did, to walk in the ſtrength of his food, the way that God ſends him1 King. 19.7, 8, not to gratifie his throat, or belly. So, on the other ſide, his labour, in regard of contentment and delight in doing Gods Will, is unto him a reſt, being of the nature of Heaven, Coeli motus, quies: the reſt of Heaven is perpetual motion, which being interrupted would diſturb all. He is never better pleaſed than when God gives him his hands full of work; nor more reſtleſſe, than when God doth not employ him.

Thus, this hypocrite embraceth idleneſſe as his work, and work, as his idleneſs: the true Chriſtian embraceth work as his meat, and ſhunneth idleneſſe as his bane: the one hath no buſineſſe, but his idleneſſe, the other hath no time for idleneſſe, for his buſineſſe.

This hypocrite, being found idle, pleadeth ſafety, and neceſſity for his idleneſſe.

He would work as hard as any man, if he durſt. But, to labour were as much as his life were worth: ſo ſloth pleadeth for him. As if health were to be preſerved by idleneſſe, the bane of health; or, eye-ſight, by continual winking. That with him is healthy, which deſtroyeth the end of health, emploiment for God. He dares not go to plow in winter for feare of coldProv. 20 4; habebit frigore febrim, the cold will bring an Ague upon him. Nor will he go abroad earlie, for feare of a Lion in the way Pro. 26.13, 14, better lie a bed and turne as the door on the hinges, than be ſlain in the ſtreets. Better entertain poverty in bed, than an Ague in the field, or meet a Lion in the Wood. The way of duty is to him an hedge of thornes Prov. 15.19; therefore he muſt tread gingerly, or not at all: yea, it is (by his telling) more than he can ſafely do, to pull his hand out of his boſome, to put it to his mouth, to feed himſelf; his hand may take more cold by the way, than his meat is worthProv. 9.24,

How many ſuch hypocrites hath the Common-wealth, as well as the Church. Such are good, neither for Common, not private wealth: good for nothing, but fruges conſumere, to make riddance of what others provide, and to conſume Gods bleſſings upon their luſts Jam. 4.3, which ſhould be emproved to his glory. For their own particular; If they eſcape cloathing with rags, yet it will not be long ere their houſe drop thorough, and that poverty come upon them as one that travelleth by the way, and their neceſſity as an armed man Prov. 6.11. For the publick, they threaten to bring whole Nations under tribute to maintain their idleneſſe and voluptuouſneſſe. Plato compareth idleneſſe in a State, to phlegme and choler in the body, which are the common cauſes of all ſickneſſe. If ſo, then ſure our State hath much need of Agarick and Rhubarb, if not Hellebore, to purge this peccant, lethargical, epidemical humour.

This hypocrite is one of thoſe many in our Lords Vineyard, who are too ready to hearken to Satans counſel, Spare thy ſelf, ſhort not life with too much ſtudy and toile, take heed of a conſumption, &c. He pretendeth age and infirmity diſabling from Gods work before he needeth, and maketh night before Sun-ſetting: as they that being to act a Comedy in the day, ſhut up the windows, and make an artificial night. Or, he is of the minde of that ſlothful ſervant, who that his Lord (forſooth) might be no loſer, wrapt up his talent in a napkin, and ſo made ſure that he ſhould be no gainer.

Contrarily, the true Chriſtian knoweth his afety lies in diligence. Differ.

He finds that the diligent hand maketh rich Prov. 10.4, and hath an aſſurance that the ſoule of the diligent ſhall be made fat Prov. 13.4. He knoweth Winter-husbandry to be moſt uſeful, although moſt painful. In Summer every ſluggard will with the ſnake, peep abroad. There are twelve houres in his dayJoh. 11.9, and till they be expired, all the Lions in the Wood or World ſhall not be able to worry him2 Tim. 4.17, 18., nor the foxes to entrap him. He hath experience that, walking in Gods way he is in Gods keepingLuk. 13.31 32.. But, out of the way of duty, he may (like enough) meet with a Lion, as the diſobedient Prophet1 Kings 13.24: or, with a ſtorme, a wrack, a whale, as fugitive Jonah Jon. 1.17, to ſwallow, not to ſave: but, walking diligently in his calling, he is within the hedge, and pale of Providence, and under the guard of the holy AngelsPſal. 34.7.

He dreams not of eaſe till he hath done his work: then he is ſure to rest from his labours in the Heavens. Nor cares he to take up his reſt while he is in his journey, As he hath here do abiding City, but ſeeketh one to come Heb. 13.14. So he feareth that doom, He that takes his eaſe in this world, ſhall travel in the next, He is more afraid of the ſerpent, if he ſhould lean upon the wall Amos 5.19, as weary of work, than of a Lion, while he walketh in Gods way. He fleeth idleneſſe as the enemy of health, the conſumption of thrift, the foile of vertue, the hindrance of wiſdom, and the hatred of God.

Thus, this hypocrite works not for feare of danger; the true Chriſtian worketh himſelf out of danger: the one by his feare, pulleth upon him the thing feared, the other by his diligence, preventeth that feare.

This hypocrite is idle, that he may not be, nor thought to be, covetous.

Let him be but idle, and he will tell as faire a tale of ſelf-denial, in regard of ſeeking to himſelf great things; as if his idleneſſe were not a vice, making him to refuſe working; but, a vertue, forbearing work, to prevent the vice of the worldling. A mean, yea, poor eſtate, (forſooth) contents his moderate minde, not as ſeeking higher life; but, as chooſing rather a dogs life, with hunger and eaſe, than the life of the induſtrious Chriſtian, which abhors to be idle. He likes not thoſe that are ſo eager to earne and get, for he likes not the labour: from hand to mouth is as much as he ſeeks, for he is reſolved on his eaſe. And is it not a vertue to be content with ſmal meanes? yea, to be patient in poverty, rather than to be alwayes drudging and toiling? Thus who ſo contented a man in ſhew, as our idle hypocrite?

Indeed, idle perſons are ordinarily, for any act they do (ſaving for wiſhes) good-fellowes, and nearer of kin to the waſterProv. 18.9, than to the niggard. But, firſt, if at any time they chance to work, they ſet an higher price on their labour, than any diligent perſon can finde in his heart to do; becauſe it toiles their lazy bones more for want of uſe; and their little work muſt bear out a great time of idleneſſe both before and after. Next, if we enter into their thoughts and wiſhes, we ſhall finde them to covet more than any man can earne. The ſluggard, even when his hands refuſeth to labour, coveteth greedily all the day long; but the righteous giveth and ſpareth not Prov. 21.26. And what is the iſſue but this, the one giveth, and hath plentyProv. 11.25; the other wiſheth, and his ſoule hath nought. And, when that armed man comes indeed upon him, he finds it another manner of burden than he dream't of, to bear poverty. When the raine beats through the decayed roof, and the winde blowes thorough his ragged coat, when his garden yields him nothing but thornes and nettles, when he ſhall beg and no man take pity on him, and finde plenty of only one thing, poverty; then ſhall that come to paſſe, the deſire of the ſlothful ſlayeth him, becauſe his hands refuſe to labour Prov. 21.25.

Differ.Contrariwiſe, the true Chriſtian laboureth that he may avoid covetouſneſſe.

He ſeeks to cut off vain wiſhings and wouldings, that he may not bring himſelf into the tentation of unneceſſary poverty, through his own default. He is afraid to eate the bread or idleneſſe, leſt it make him reliſh the bread of deceit, or of theft. For, if poverty even of Gods ſending doth occaſion men (through their own corruption) to ſteal and take the Name of God in vain Prov. 30.9: how much more when they bring it on themſelves? If it be ſo dangerous, as our portion here, how much more as our purchaſe! A Chriſtian therefore never takes himſelf to be out of the rank of thieves, until he labour with his hands the thing that is good Eph. 4.28: and he looks upon it as a tempting of God, to look for plenty without paines. Profit is entailed on labour; In all labour there is profit Prov. 14.23. He will not therefore be wanting unto Providence, nor diſable himſelf for the bleſſing promiſed to labour. And, ſeeing the idle and confident never thrive, the diligent and diffident, no better; for he either thrives not, or thinks not that he thrives; the Chriſtian joynes diſcretion and faith to his diligence, and ſo is ſure of the bleſſing.

Thus, this hypocrite flying labour, falls into covetouſneſſe; the diligent Chriſtian avoideth covetouſneſſe by falling to his labour; the one the leſſe he laboureth, the more greedily he craveth; the other, the more diligence he uſeth, the leſſe ſatisfieth him.

This hypocrite pretends he hath a Calling, (and therefore a warrant) to be idle.

He hath a large eſtate whereon to live without pains taking. He needeth not to ſpend more than what is his own already. Therefore he concludeth God requires not him to work. It is calling enough to look to what he hath, and to ſpend it nobly. Indeed there is a rank of people called the Gentry, whom I honour in regard of place, and many of them much more in regard of worth; and happy are the places where ſuch plants do grow. But I cannot but bewaile the abuſe of that, as of all other bleſſings and honours conferred on men, the generality of them being poſſeſt with this opinion, that ſuch muſt live at the height, and ſpend all their time in pleaſures and idleneſſe no way conducing to the common good, but much to the prejudice of it; as if God, like Augustus had built an Apragopolis, a City void of buſineſſe, and a nurſery of idleneſſe, for them here upon earth: or had made them only to play up and down the world, as Leviathan, upon the watersPſal. 104.26.

But idleneſſe is tolerated only in the devils dominions, ſuch as Laiſh, where the people dwelt careleſſe, after the manner of the Zidonians quiet and ſecure,—and had no buſineſſe with any man Judg. 18 7. But where God ruleth, and people own him for their God, it is otherwiſe. Never any man (I take it) had larger poſſeſſions than Adam, who was the only abſolute Monarch of the whole world; nor was any meer man more noble, for he is ſtiled the Sonne of God Luke 3.38. If any exceeded him in riches, and Nobility, it was only the Lord Jeſus, the only natural Son of God, and heire of all things Heb. 1.2. Yet it pleaſed not God, that either Adam in Paradiſe, in the ſtate of innocency; or his Son, appearing in our fleſh, ſhould be without a Calling, or idle in itGen. 2.15 All other creatures are ſervants, firſt to God, and then to man; to teach man to be a ſervant,John 9.4 firſt to God, and then to humane ſociety. The Angels themſelves are miniſtring ſpirits, ſent forth to minister for them who ſhall be heirs of ſalvation Heb. 1.14. Yea, God himſelf whom all things ſerve, hath care of all things which he hath made, and hitherto worketh John 5.17.

Neither heaven or earth afford a pattern for an idle perſon; nor ſcarce, Hell For the devil himſelf is buſie, going to and fro in the earth, and walking up and down in it Job 1.7 Not idly, but as a roaring lion, ſeeking whom he may devoure 1 Pet. 5.8. But herein he jumps with the others; he doth nothing but what he hath a minde to. A goodly difference between a Gentleman and an Yeoman, that this man muſt do all the good, the other none. When he is once born, all his work is done, and there is as much uſe of him at foure yeares old, as at fourty, viz. to be waited upon. Poſſibly he may in the midſt of all his rovings and waſteful expences abroad, put his wife to be his drudge at home, and make her labours maintain his idleneſſe. She muſt work in looking to his buſineſſe, to get money for him to waſte among good-fellowes, pot-companions, horſes, dogs, hawkes, harlots, any thing to help away an eſtate, where he hath withdrawen himſelf. But herein he uſeth her worſe than the ſavage Indians, who though they make their wives to work, yet work themſelves alſo.

Much honour is due to the Gentleman that is a Stateſman, Magiſtrate, Student, Merchant, Souldier, that ſerveth his Countrey, (there are emploiments enow for ingenuous and noble ſpirits to avoid the mechanical:) but he that is only a Gentleman, and will do nothing but be a Gentleman, will not be long without a Sirname fit for him, from ſome vice to which he addicts himſelf, (for ſuch perſons, the more idle, the more buſie in wickedneſſe) as namely, a Gentleman-ſwearer, a Gentleman-ſwaggerer, a Gentleman-gameſter, a Gentleman-drunkard, a Gentleman-whoremonger; and after all, a Gentleman-thief, or a Gentleman beggar; all which are out of all predicaments of goodneſſe, ingenuity and honour, ſtaining the name of a Gentleman, and ſhaming not only his Anceſtors, but the Chriſtian Religion.

The Germanes call ſuch Edil-men, and have a dangerous Proverb that ſuch are veniſon in heaven, or rather for the devil in hell. The Lacedemonians allowed their Gentry vacations from handy-crafts, but they ſeldome or never ſuffered their youth to be without generous action, but trained them up in martial-diſcipline, or other ingenuous and uſeful education. But the Athenians (herein a wiſer people) condemned and puniſhed idleneſſe in whomſoever they found it. But whatever the world allow, or puniſh, a Chriſtian ſtanderh or falleth to his own Lord and Maſter, whoſe doom will be certainly this, Caſt the unprofitable ſervant into utter darkneſſe, where ſhall be weeping and gnaſhing of teeth Mat. 25.30. It will then be a bad plea before him, to ſay, Lord, I lived and died a Gentleman: when Chriſt can anſwer, I, who was better borne than you every way, was faine to labour hard, for ſuch as you, (had you the grace to lay hold on the benefit of it) but I never took all that paines to allow you in idleneſſe, but to work in my Vineyard Mat. 20, O how many ſhall be deceived and periſh for ever in this groſſe deceit, who think (with Galba) Nemo rationem otii ſui reddere cogetur Suet. in Galb., no man ſhall be called to account for his idleneſſe!

On the contrary, the true Chriſtian, whatever his revenews, or degree be, Differ. looks upon himſelf as a ſervant bound to do ſervice.

He ſtandeth in Gods family as a ſervant, although a King. Oh Lord, ſaith David, truly I am thy ſervant, I am thy ſervant, and the ſonne of thine handmaid Pſal. 116.16. Not only in complement, or for ſtate, as ſome Noblemen are to Princes; but, as doing him real ſervice. And ſuch an one was his mother before him, namely, an Handmaid to God; and Handmaids are not idle. Moſes was faithful in all Gods Houſe as a ſervant. Yea, Chriſt himſelf, although he were a Son, was his fathers ſervantHeb. 3.5. Behold my ſervant, whom I uphold, ſaith GodIſa. 50.1; who, though he were a Son, yet learned he obedience by the things which he ſuffered Heb. 5.8. He never needed the rod or ſpurre, he never did any thing amiſſe, nor omitted the leaſt duty, yet he endured much hardſhip to give proof of his obedience, when it pleaſed the Lord to bruiſe him Iſa. 53.10, albeit his delight was only to do the Will of God Pſal. 40.8.

Nor is he a ſervant at large, but in ſome particular calling, wherein he abideth with God 1 Cor. 7.24, whether it be in the Magiſtracy ruling with God Hoſ. 11 12, that is, ruling for God, and being faithful with the Saints. And ſo he is a ſervant unto all. Thus, as David, he ſerveth his generation by the Will of God Acts 13.36. Or, whether it be in the Miniſtry, ſo he is a ſervant of Jeſus Chriſt Rom. 1.1.. Thus Paul, in behalf of all faithful Miniſters, We preach not our ſelves, but Chriſt Jeſus the Lord, and our ſelves your ſervants for Jeſus ſake. Yea, he that is higheſt in the family,2 Cor. 4.5 muſt be a ſervant to the family, or the family will not long thrive in eſtate, or order. Hence that of Plato, 〈 in non-Latin alphabet 〉 . In every houſe there is one ſervant, the Lord of the houſe. None doth ſo duly and dearly earne his bread as the Maſter of the family, doing his duty, or the Miniſter that laboureth (or ſweateth) in the Word and doctrine 1 Tim. 5.17. Or the Magiſtrate in the Common-wealth, watching for the good of the whole, waking for them when they ſleep, expoſed to danger that their people may be in ſafety. And well may they eat the bread of the Governour Nehem. 5 14, who ſcorne to eat the bread of idleneſſe; well may they eate and drink of the beſt, that abhorre the bread of wickedneſſe, and the wine of violence Prov 4 17; and that eat in due ſeaſon, for ſtrength, and not for drunkenneſſe Eccl. 10.17; not ſo drinking, as to forget the Law (or Decree) and pervert the judgment of the children of affliction Prov. 31.5.

Thus, this hypocrite abuſeth his honour and eſtate as a protection unto idleneſſe; the true Chriſtian interpreteth it as a charge to do the more ſervice: the one is as the rich man, whoſe ground brought forth plentifully, and ſaith unto his ſoul, thou haſt much good laid up for many yeares, take thine eaſe, eat, drink, and be merry Luke 16.19, but, that night had his ſoul taken from him Ver. 20; the other is, in his way, as the vertuous woman in hers, ſhe ſeeketh wool and flax, and worketh willingly with her hands Prov. 31.13: She riſeth alſo while it is yet night, and giveth meat to her houſhold Ver. 15. She layeth her hands to the spindle, and her hands hold the diſtaffe Ver. 19: not for need, for, She conſidereth a field, and buyeth it, with the fruit of her hands ſhe planteth a vineyard, ſtrength and honour are her clothing Ver. 25. Her husband is a perſon of quality, a Magiſtrate, that is known in the gates, when he ſitteth among the Elders of the land Ver. 23. The one is a Patron of all effeminacie and lewdneſſe, like Sardanapalus, and Nero, and takes up his lodging in hellLuk 16.19, 23.. The one is a pattern to all ſuch Gentlemen, and Gentlewomen too, that expect their portion in Heaven.

This hypocrite is idle under colour of Religion.

He thinks Rel gion is calling enough for him: to ſpend all his time in reading, praying, hearing conference, &c. as if Religion were a diſcharge from outward and civil affaires, and imported a vacation from all ſervice of men. Indeed he is ſo bought with a price, as not to ſerve men, as to forſake or diſhonour him that hath bought him. But yet Religion diſchargeth not, nor diſannulleth his former vocation of life, if lawful: for, every man is commanded in the ſame vocation wherein he was called, (that is, where n God found him, when he firſt called him into Chriſt) therein to abide with God 1 Cor. 7.20.24: and, to abide ſo, as not to relinquiſh duty to men, by which he may bring honour to God.

Indeed there are a ſort of men, who (Pharaoh-like) account all men devoutly diſpoſed to be a company of idle ones, that pretend Religion for a cloak of idleneſſe, ſaying to ſuch as deſire ſometimes for religious duties, ye are idle, ye are idle; therefore ye ſay, Let us go, and do ſacrifice to the Lord Exod. 5.17. If their ſervants redeem time, by working extraordinarily, to reade, or pray, they give them more work, that they may not think on ſuch toyes, as ſuch profane beaſts blaſphemouſly call thoſe religious duties. But there are not none, but too many ſuch hypocrites as now is ſpoken of, who give too much occaſion to ſuch enemies ſo to blaſpheme; who uſe their freedom as a cloak for all their idleneſſe, wantonneſſe, purloining from their Maſters, or defrauding of others: who think and affi m that it well becomes them to ſay to their Maſters or Parents, we are the ſervants of Chriſt, we muſt go about his buſineſſe, as Chriſt didLuke 2.49, about his fathers. We muſt have our liberties to hear where we think fit, and when we think fit, and to confer with good Chriſtians, &c. when perhaps they go to heare the devil preach in a Brothel-houſe, or gad, as Dinah, till they come home with a great belly, or ſo hardened in ſtubbornneſſe, pride, and idleneſſe, that they are the ſtaine of Religion, and the ſcum of the Countrey.

But this hypocrite is, for the moſt part, his own man (for, a ſervant to Chriſt, he is not:) he hath no body to controll him. He is a great Profeſſor, a diligent hearer of every good Preacher that he can go or ride unto. He is a great diſcourſer of the Sermon, repeats it (not to his own family when he comes home; but) to others abroad, where he may be noted for his zeal and devotion, and perhaps get a good dinner for his paines, but neglecteth the care of his family; and ſo under the name of a zealous Chriſtian, he becomes worſe than an infidel 1 Tim. 5.8. He pretendeth more than ordinary acquaintance with God; but ſtrangers from duty are ſtrangers to God; To whom he will ſay, I never knew you, depart, ye workers of iniquity. Of what uſe were the Moon, if alwayes in coitu, keeping ſo cloſe to the Sun, as never to give any light of her own? better for the world to ſee ſome ſhort eclipſe, than to have alwayes ſuch a conjunction. And it were not worſe for the world, that ſuch hypocrites did openly declare their cloſe impieties, than to make Religion their cloak for all the idleneſſe and wickedneſſe, which they under a colour of devotion, are guilty of.

In this kinde, the Popiſh Monks and Votaries, (of whom the Cardinals themſelves long ſince complained to Pope Paul the third, that there were then too many Orders already, and therefore did oppoſe all they could, his erecting of that Society of helliſh Locuſts, the Jeſuites) are the Bell-weathers, and may weare the Garland. To whom that of the Cretians truly belongeth, alwayes liers, evil beaſts, ſlow bellies Tit. 1.12. It is ſaid in Spain, You ſhall hardly ſee a fat man, but he is either a Prieſt, or a Friar. As the green-ſickneſſe is reckoned the Maides diſeaſe, ſo this Lurdaniſme Or Lurconiſme, from Lurcones, Belly-gods., hath crept in by little and little upon the ſingle and monaſtical life, ſince it went out of faſhion for Prieſts to preach, and for Monks to labour.

But no work doth ſo try and tire the patience of the ſpiritual Idler, as Gods work, this is a wearineſſe with a witneſſe, which he ſnuffeth at Mal. 1.13, at leaſt in private. No time ſo grudged at, as that which is ſpent in any (eſpecially extraordinary) humiliation, or ſeeking of God, and with ſuch gaping yawnings ill-favouredly endured, as the time of hearing and prayer. Then, the houre ſeems tripled, like to Germane-miles; and every minute over and above the houre, makes him ſecretly to gnaſh his teeth at the Miniſter, and even to curſe the action it ſelf.

Contrarily, the true Chriſtian by Religion is kept from idleneſſe. Differ.

Religion teacheth him with quietneſſe to work, and to eat his own bread 2 Theſ. 3.12. If he be a ſervant, he will not deſpiſe his Maſter, becauſe in Chriſt, they are brethren, but rather do him ſervice, becauſe he is a believer 1 Tim. 6.2, that the Name of God, and his doctrine be not blaſphemed. If he be free from the yoke of men, he is ſo much the more freely a ſervant both to God, and to men for Gods ſake. Chriſtian-Liberty is a bleſſing wherein his faith rejoyceth; but Chriſtian-obedience to Superiours, care of humane and Chriſtian-ſociety, and with good-will doing ſervice to God and man, is as much an article of his faith, as the other. He will work with his hands the thing that is good, that he may (rather) have to give to him that needeth Eph. 4.28, than through idleneſſe to draw upon himſelf a neceſſity of receiving: for well he remembreth the words of the Lord Jeſus, how he ſaid, It is more bleſſed to give than to receive.

He knoweth that, as one ſaid of Phyſick, Ars longa, vita brevis; the Art is long a learning, but life is ſhort to learn it in: ſo it is much more to be ſaid of Chriſtianity, much work, little time; the dayes of darkneſſe, which are many Eccl. 11.8, make haſte; the night cometh, wherein no man can work, therefore it behoveth him to work while it is day John 9 4.. Let others count buſineſſe too ſcant for the time, and expend the ſuppoſed ſuperfluity thereof in play, (and indeed recreation is then over-loved, and over-uſed, when it is either uſed for lack of buſineſſe, or preferred before buſineſſe) but the diligent Chriſtian alwayes finds the time too ſhort for his work, though haply, his ſtrength, too ſhort for the time; and ſo, muſt allow more than he could well, &c. willingly ſpare for neceſſary refection.

Thus, this hypocrite pretends to ſerve God, that he may have a colour to be idle, but the true Chriſtian ſhakes off idleneſſe that he may induſtriouſly ſerve God; the one turnes Religion into idleneſſe, the other makes it his Religion not to be idle.

This hypocrite will do evil, that he may not be idle.

Such as the hypocrites colours which he hath for his idleneſſe, are, ſuch are his pretences of buſineſſe, which makes him an idle buſie-body. Eſau was a type of this hypocrite: his name imports him a Doer; and ſuch he was, but a miſ-doer. His pains-taking is the devils diligence, not Gods ſervice. He that leaves off to underſtand, and to do good, will ſoon imagine miſchief upon his bed, and ſet himſelf in a way that is not good Pſal. 36.3, 4.. The idle head is Satans forge; and the idle heart, his fieldMat. 13.25. No marvel then, if this ſluggards field, and Vineyard too, be all grown over with thornes, and the face thereof covered with nettles Prov. 24.31: (He either pricks, or ſtings all that look for fruit from him;) yea, that he be altogether become a briar, and a very thorne Iſa. 7 24. The beſt of them is a briar; and the moſt upright, ſharper than a thorny hedge Mic. 7.24. A fearful example thereof is ſeen even in David himſelfe, (although no hypocrite) in whoſe heart, when he was idle, were ſowed the rates of luſt, which brought forth prodigious fruits: how much more then, where no feare of God is ſowen before?

Sodom had not ſo abounded in vices, but for the abundance of idleneſſe that was in herEzek. 16.49. Auguſtus his Apragopolis, the City of Idlers will prove King Philips Poneropolis the City of evil-doers. For, idle perſons and evil-doers are fellow-Citizens, and inter-commoners. Sloth is pulvinar Satanae, the devils pillow, of which he that takes counſel ſhall never do well; he may have work enough, that goes to him to be ſet on work. But, as Argos was anciently the mother City of Greece, until the Citizens became 〈 in non-Latin alphabet 〉 , Idlers, ſo Idleberg is a mother-City, and ſwarmes with inhabitants; not, in the Iſrael of God, but in the Egypt of the world. Idleneſſe is a mother-ſin, fruitful in iſſue. It is not only a kind of theft in it ſelfe, (as the Apoſtles oppoſition ſheweth, let him that ſtole, ſteal no more, but rather let him labour Eph. 4.28), but alſo a cauſe of poverty, the ſource of miſchief. So 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 , idleneſſe, poverty, and evil-doing, are conjoyned as ſo many links in a chaine.Iſocrates. Poverty, if it be the fruit of idleneſſe, is the mother of miſchief.

What a number of unprofitable Arts and Artifices are deviſed under pretence of avoiding idleneſſe, which yet in the iſſue introduce poverty, and make way for miſchief! Of this kinde are Play-houſes, (thoſe Panders to the Stewes,) Tipling-houſes, Gaming-houſes. Bowling-allies, where men either win without right, or loſe without need; and o forfeit either their conſcience, or their patience. The name of paſtime is a Paſport for any leud exerciſe. No project comes amiſſe to hunt away precious time, that ſhould be taken by the fore-lock, and therewith the opportunity of doing or receiving good.

Differ.Contrariwiſe, the true Chriſtian avoideth idleneſſe by doing ſomething that is good.

As the wiſe man breaks ſilence by ſpeaking ſomething that is better than ſilence, ſo the wiſe Chriſtian breaks off idleneſſe by doing ſomething that is better than doing of nothing. His rule is not only to labour, but chiefly to ſee that the thing he laboureth in be worth his labourEph. 4.28. He joyneth choice, with his diligence, for he will guide his affaires with diſcretion Pſal. 112.5. The wiſe man hath his eyes in his head, but the fool walketh in darkneſſeEccl. 2.14, for want of eyes to ſee, even when he hath light before him. Therefore any thing ſerves his turne, ſo he be doing, and that what he doth be not worth the doing.

But the Chriſtian will meddle with nothing, till he be able to anſwer himſelf that queſtion, Cui bono? What is it good for? Is it my Calling, or within it? or in the way to it? doth it prepare me for it, or quicken me in it? doth it make me work more cheerfully, or fruitfully? He doth not work to gratifie the luſts either of others or himſelfe, but to pleaſe God. When he is alone, be employeth his minde with honeſt cares, and that at all times: and ſo, he neither leaves room for the devils tares, becauſe his field is ſowen; nor time for the devil to ſowe them, becauſe he watcheth his field continually.

Thus, this hypocrite would reckon his working to God, though he work for the devil: the true Chriſtian approveth himſelf to God his Father; both in that he worketh, and in what he worketh: the one is as the mad man, that rather than ſit ſtill, will cast fire-brands, arrowes, and death Prov. 26.18: the other, is as the vertuous woman, that will do good, and not evil, all the dayes of her life?

This hypocrites buſineſſe begins and ends in thinking of buſineſſe.

If he be not ſo active as others, yet his thoughts are ſtill at work, and he is fore-caſting what to do, and how to do it; but he never goes about to effect what he makes you believe he hath thought upon. He lieth in bed too long to do much work; but that time (he tells you) he ſpends in fore-caſt: but after he is riſen, he goes not about the work. He viewes the weather, and obſerves the winde ſo much, that he neither findes time to ſowe, nor reap Eccl. 11.4. But yet, in muſing and wiſhing, he hath, in his own opinion, made a good dayes work.

The name of ſluggards, (Otioſi,) ſounds as if it were compounded of earneſt wiſhing O Si! O Si! And, when he hath his wiſh, then he will work, if you will beleeve him. When he is rich, then he will be a good husband: when he is a Biſhop, he will preach, Mean-while you muſt truſt him. Stultus ſemper incipit vivere. The fool is every day beginning to live, but when he comes to begin, he thinks it better to go another way to work. He never diſchargeth his preſent function well, whoſe minde runs upon another. He never comfortably enjoyeth his preſent meanes or eſtate, who aimes at a greater. His heart muſt always faint, that feedeth on hopes deferred Prov. 13.12. All his life-long, he thinks of making his Will, yet dies inteſtate: he intends works of charity, yet dies uncharitable. He purpoſeth to repent, yet dies impenitent. The time is not yet come, (ſay the idle lingring people) that the Lords houſe ſhould be builded Hag. 1.2.

Hereto conduceth a melancholick conſtitution, which is buſie in thinking, idle in performance, becauſe unſetled in reſolution; full of meditation, empty of action; fitter to be his own Executioner than Executor. He is diſputing what he is, till he ceaſeth to beDum quid fis dubitas, jam potes eſſe nihil.. Before he can agree with himſelf which work to begin firſt, it is time to leave work, or rather not to work at all. And ſo, not as Moſes, but as the ſluggard, He ſpendeth his yeares as a tale that is told Pſal. 90.9.

Contrarily, the wiſe Chriſtian ſo thinketh of buſineſſe, Differ. as to get up and be doing.

He ordereth his affaires by ſerious fore-caſting, and brings his thoughts into action. He redeemeth the time Eph. 5.16 in working, which he ſpends in contriving. In the morning he ſoweth his ſeed, and in the evening he ſuffereth not his hand to reſt Eccl. 11.6, till all be ſowen: that if one faile, he may not be unprovided; and, if both proſper, he may finde a double bleſſing, He makes uſe of the day-light of proſperity, that he may not grinde in the mill in the dayes of darkneſſe approaching. He will not lie a bed by day, with purpoſe to work in the night by candle. His works are works of the light, therefore he putteth not off working till it be dark.

If I live long, ſaith he, yet my work is more than my dayes, and I ſhall be longer dead than alive, (and there is no working in the grave) and haply, while he lives he may be longer ſick than in health; whereby he may through infirmity be in as bad condition, for diſability to work, as the woman that liveth in pleaſure, through impiety, dead while he liveth 1 Tim. 5.6. Therefore whatſoever his hand findeth to do, he doth it with all his might, becauſe there is no work, nor device, nor knowledge, nor wiſdome in the grave whither he goeth Eccl. 9.10. Whatever he wiſheth for, he turnes his wiſhes into prayers, and ſeekes the effect of his prayers in his faithful labours; not gaping, with his hands in his pockets, nor expecting a return of prayers without conſcionable diligence: for he knows that God looks that his children ſhould pray, as they eate, eating for ſtrength to labour: and to be ready to go about that to which they pray to be enabled: and to receive that as a conſequent of induſtry, which they ſeek as a fruit of a bounty.

Thus, this hypocrite is big of thoughts, which periſh in the womb, for want of birth: the true Chriſtian, is as Rachel and Leah, that builded up Iſrael by the fruit of the wombRuth 4.11: the one ſuppoſeth good thoughts will ſerve for want of good works, and ſo he and his thoughts periſh together; the other, addes, works to his thoughts, and ſo liveth for ever.

This hypocrite makes it his buſineſſe to talk of buſineſſe.

Ignavus opere, loquax. A ſlothful hand hath a buſie tongue; what he wants in work, he makes up in talk; and he that will take words for deeds, ſhall have good meaſure, preſſed down, and ſhaken together. The ſluggard is alwayes talkative; which makes him ſo poor, becauſe, as the ſaying is of the Nightingale as well as of the Cuckoe, vox eſt, & praeterea nihil. He is a voice, but nothing more. He can talk well, but that is all, which in the wiſe mans obſervation is a poor trade, In all labour there is profit, but the talk of the lips tendeth only to poverty Prov. 14.23. Yet this folly is too common, becauſe idle perſons are ſo many. Talk is a cheap entertainment, and better accepted of buſie-bodies, than an invitation to work; but the after-reckoning proves dear to both. Not he that ſaith Lord, Lord, but he that doth the Will of the Father, gets Heaven Mat. 7.

If talk may go for buſineſſe, this hypocrite will performe his ſhare, without diminution. He is like people in a market, that uſe many words but make few bargaines. In the field a tale takes up the day as well as a journey, or other labour. He is as an idle ſervant that talks away the day that ſhould be ſpent in his Maſters buſineſſe. But, if he be in the field, and bring home an empty bag and bottle at night, that is enough. But as he ſaid, operam conduxi, non orati nem. I hired an hand, not a tongue; I expected labour, not pratling So will this hypocrite finde in the iſſue, that he that being bidden by his father to go work in his vineyard, was not adjudged to do the Will of his father, although he gave his father good language, and ſaid I go Sir, but went not Mat. 21.30, 31.. His motto may be Verbo tenus; As farre as words will go, have with you; or, re infectâ; the work not done. Such an one can neither be vertuous, for talking imprints no habit; nor prudent, for words work no experience; nor wealthy, for the idle hand beguiles the mouth; and juſtly, becauſe the tongue diſchargeth the hand.

Differ.On the contrary, the true Chriſtians works ſpeak more than his tongue.

His works ſpeak for him, and praiſe him in the gates Prov. 31.31: He findeth that he hath two hands, and but one tongue; to adviſe him that his deeds be more than his words. In the multitude of words, as well as dreams, there are divers vanities. Therefore he watcheth over his tongue, leſt it ſend forth idle words, which like vagrants, m y fall into the hands of juſtice; knowing that of every idle word account muſt be given Mat. 12.36. He hateth the occupation of words that are uttered in ſtead of works. Not that he declineth good language; but, he accounts eloquence without action, to be all one with dumbneſſe, or no better than babling. He is no enemy to good diſcourſe, but abhors diſcourſe of good, without doing the good he diſcourſeth of. He diſliketh not, but hearkeneth to the words of the Preacher, ſetting in order many Parables, and ſtudying to finde out acceptable words of truth Eccl. 12.9, 10. Nor is he offended with the words of a faithful Advocate, who pleadeth for the right of God, or man; but ſuch as hinder duty to God or man. For he ſerves and loves both God and man, not in word, or in tongue, but in deed and in truth 1 John 3.18

Thus, this hypocrite is as the ſouldier, that thinks it better to ſpend his time at home, in talking and glorying of former victories, than to engage in a new war2 King. 14.10; the true Chriſtian is as Joab, that would not with patience heare out his diſcourſe, who ſaw Abſalom hang by the haire of his head, yet ſlew him not; but, brake off talking, (I may not tarry thus with thee 2 Sam. 18.14,) and diſpatch't the work. The hypocrites tongue is aſhamed of his hand; but the Chriſtians hand addes reputation to his tongue: the one worketh with the tongue, the other ſpeaks by the hand.

This hypocrite is buſie, but where he needs not.

〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the Buſie-body and the Idler are joyned together by the Apoſtle, as inſeparable companions1 Tim. 5.13; where he preferreth a diligent wife that hath an husband to obſerve, children to bring up a houſhold to look after, before a widow that profeſſeth to think no more of marriage, but pretends much zeal to devote her ſelf to lodge ſtrangers, to waſh the Saints feet, &c. (as ſome ancient women were then employed by the Church; the better to provide for ſuch as then travelled up and down in the ſervice of the Goſpel, and of the Church:) for that thoſe younger widowes will, after a while, wax wanton againſt Christ, and marry. And withal, learne to be idle, wandring about from houſe to houſe: and not only 〈 in non-Latin alphabet 〉 , idle, but tatlers alſo, and buſie bodies. They are curiouſly buſie in vain things; no wonder then, if idle in things neceſſary. Idleneſſe is the School-miſtreſſe of curioſity, and curioſity makes buſie where no need is.

This hypocrite uſeth himſelf, as he uſeth his Watch. He looks more diligently to keep it exactly, for the more punctual meaſuring of time, than he looks to that buſineſſe which ſhould he done in that time. He keeps his Watch, to ſee how the time paſſeth, but keeps not touch with God to ſerve him in that time. He is a better Clock-keeper, than a Chriſtian. He might do much work in the time he ſpends about his Watch. Or, he undertaketh ſo much of other unneceſſary things, as leaves him no time to do his own buſineſſe: and ſo, while he hath here to do, and there to do, he lets go that he ſhould hold1 King 21.40. He delights to tire himſelf in by buſineſſe, and ſo hath neither ſtrength nor heart for that which is needful.

There is not a greater argument of idleneſſe, than to be a 〈 in non-Latin alphabet 〉 , one that caſteth about to get work; and, to meddle with every buſineſſe, as delighting to have his oare in every mans boat. Hence, as among the Heathens, many curious Arts and devices have been invented, as Aſtrology, Alchymy, Chyromancie, Pyromancie, Necromancie, and ſuch like coſtly and dangerous vanities, infelicibus uſtulanda lignis, fit for nothing but the fire: ſo even among hypocrites in the Church, there is more time and coſt ſpent about toyes, than duty. Either he ſets himſelf hard to work to be able to finde out and practiſe ſome fooliſh feat, which a wiſe man would never care to do, nor to be able to do. He is mightily taken with his own invention; as he that, with much toile and trial was able to climb the pinacle of an high Tower, and to ſet an egge on end, on the top: or, as he that preſented himſelf before Alexander, and vaunted of his dexterity to caſt a peaſe through a little hole, and received a meet-guerdon for his buſie idledeſſe, a buſh l of peaſe.

Sometimes he buſieth himſelf in the ſtudy of the times, faſhions, complements, viſits, &c. erecting, as it were, an Univerſity of idleneſſe to buſie all vain perſons in Court and City, like that Office ſet up at Rome, by Tiberius, ſtiled A voluptatibus. But no one thing doth more unworthily uſurp the name of buſineſſe, than that over-buſie curioſity of ſome hypocrites of both ſexes, (but moſt what of the female) which enquireth after the affaires and faults of others, Lamiae-like; but, putting up their eyes in a box, at home, that there they may not ſee any thing amiſſe. In which buſie intermedling, the eye, the eare, and the tongue are all more buſie than well employed.

Firſt, the eye, that is very buſie: for the eyes of a fool are in the ends of the earth Prov. 17.24; that is, very buſie to peer and pry into every mans faults and actions. The eye is both the hand and foot of curious intermedling. He had rather look in at the window, than come in at the door; or, if he come in, he will chooſe rather to come at ſuch time wherein the houſe is all out of order, that he may ſee all at the worſt. He comes not in love; but, out of curioſity, or envy. He will not therefore come (if he can prevent it) when things are at the beſt, leſt he loſe the end of his coming, which is, to finde fault. As toll-gatherers ſearch for concealed goods; ſo he, for privy infirmities of his neighbour, more than for preſumptuous ſins in himſelf. He loves to be a Surveyor of other mens vertue, like thoſe who ſurvey other mens lands, but poſſeſſe none of their own.

Next, the eare is employed to liſten, and pricketh it ſelf up to hear any thing of others, but what it ſhould: for curious eares are compared to cupping-glaſſes, that draw out corrupt humours, rather than any thing elſe: or, to ſome gates in Cities, appointed for the paſſing out of malefactors. A ſcandalous tale, or ſurmiſe, an intelligence or occaſion of evil report is a feaſt to ſuch an eare. Darius entertained ſuch under the name of Otacoustes. Thus the Athenians buſied themſelves to hear and tell newes Acts 17.21.

The Tongue alſo is as buſie as either eye or eare, to enquire after work for this hypocrite. For the eare and the tongue do tradere operas mutuas, make work for one another. The tongue maketh enquiry, that the eare may have intelligence: and the intelligence by the eare, giveth the tongue matter of report. But againſt this, even the wiſer heathens have made ſundry Lawes. The Locrians of Greece, (that inhabited Parnaſſus) ſet a fine upon his head, who returning out of the Countrey ſhould immediately ask, What newes in the City; as laying a barre upon all curioſity and buſie intermedling of the tongue. The Thurians, (Citizens of Thurium, another City of Greece,) ſuffered none to be abuſed upon the ſtage, but adulterers and buſie-bodies; becauſe they would have theſe ſins throughly diſgraced. For curioſity is a kinde of incontinencie, and adultery is a kinde of curioſity; for, in both there is a ſinful endeavour to ſearch and know what they ſhould not.

It is an ill hound that followeth every by-ſent. And he is an ill member of a State, a Town, a Family, that pretendeth to know all newes that is ſtirring; what ſuch an one is worth; what he oweth; whence cometh ſuch a ſtranger; of what parentage, condition, &c. and what he cometh for. He little conſidereth the anſwer of the Egyptian-ſervant to him that asked him, What is that thou carriest covered? It is therefore covered that thou ſhouldeſt not know. He thinks he muſt know every thing, or he is no body; but this makes him to know ſo little of what he ought to know concerning himſelf.

This hypocrite is like the Hen that loveth to ſcrape in the duſt, though ſhe hath corne enough before her. He hath work enough before him, and within him, yet he leaveth the enquiry into himſelf, and raketh the dunghil before other mens doors, that he may better conjecture what is in the houſe. Such an one doth more good to his enemy, than to himſelf: for him, he maketh more circumſpect. But, for himſelf, by clawing his own itching eare, he worketh ſmart as well to himſelf, as to others. In ſtead of wiſdom and knowledge, his minde is filled and furniſhed with the ſhreds and rags of other mens tatter'd reputations: and, many times, (either by enquiring after his own fortune, as Saul 1 Sam 28.19, or by queſtioning about others, as Oedipus) he cometh to underſtand his own confuſion.

Differ.Contrarily, the true Christian hath no other buſineſſe, but duty.

He is as buſie in Gods way, as the hypocrite in his. But he ſtudies to be quiet, and to do his own buſineſſe 1 Theſ. 4.11. Not that he will not do buſineſſe for others, if deſired, and that it may be for their good: but all that he doth for himſelf, or others, is confined within the limits of his calling and duty. Neceſſity, or profit, tending to the good of all, are the things be aimeth at. He finds time little enough for neceſſaries, concerning life and godlineſſe; and, for profit whereby he may benefit himſelf and others, that he may not be altogether an unprofitable ſervant: to theſe, his heart often giveth him an Hoc age; or, do this with all intention of minde.

His eyes are in his head, and look right on, and his eye-lids look strait before him Prov. 4.25: he doth not caſt his eyes on every ſide to buſie himſelf with every by-buſineſſe: or. if they go abroad, it is on Reaſons errand, when there is juſt cauſe ſo to do; to ſee for inſtruction, or to move compaſſion, not to feed curioſity, or to kindle luſt. And his errand being done, his eyes return, and keep home, as chaſte handmaids; and ſo they avoid Dinah's danger, who by needleſſe wandring abroad came home deflowred. He hath learnt ſo much of a heathen, that there is nothing more pernicious than a rowling wandring eye that curioſity employeth. Cyrus being told that Panthea the wife of King Abradates, (whom among the Aſſyrians, Cyrus had conquered) was worthy his beholding, for that ſhe was exceeding faire; nay, therefore, quoth he, ſhe is the more dangerous to be lookt uponXenoph Poed. l. 7. .

He is not like the Lamia's, blinde at home, and ſharp-ſighted abroad: he is rather blindfold abroad, and turneth his eyes inward. Of all objects, he liketh the true mirrour beſt, becauſe that ſheweth him himſelf, and that without flattery. If he look abroad, it is rather on the Sunne, the Moon, the Starres, and other works of GodPſal. 8.3, than upon mens private behaviours. The Works of God are perfect Deut. 32.4, and regular; whereas mens actions are irregular and exorbitant. He will look where he may profit himſelf; not vex himſelf.

His eares are chaſte (he being wedded to Chriſt:) He can heare no whiſperings againſt others, no more than he can heare flatteries of himſelf. He ſtoppeth his eares againſt the tale-bearer, and caſteth him out, and ſo cauſeth thoſe contentions which are on foot, to ceaſe Prov. 26.20, and preventeth the beginning of more. If he hear any, it ſhall be God himſelf, by whomſoever ſpeaking to him. I will hear (ſaith he) what God the Lord will ſpeak Pſal. 85.8. Speak Lord, for thy ſervant heareth 1 Sam. 3.10. If he hear other mens matters, it is in Chriſts ſervice, and in the nature of a Judge, Governour, or Pleader; not as a buſie-body where he hath nothing to doe.

He employeth his tongue, not to enquire after other men, or to ſpeak his pleaſure of them, but to move queſtions of importance, that concern his own well-doing and welfare: Such as that of the Goaler, What ſhall I do to be ſaved Acts 16.30? What have I done Jer. 8.6, that I may repent? What muſt I do, that I may amendActs 2.37? What have I received, that I may render thanksPſal. 116.12? If his tongue may be of uſe, to plead the cauſe of the oppreſſed, to give wholeſome counſel and advice, and to ſpeak a word in ſeaſon, that may be like apples of gold in pictures of ſilver; Prov. 25.11 he is then willing to ſpeak, and to emprove his tongue to the utmoſt: in ſuch caſes he will not keep ſilence, until ſome body be the better for his ſpeaking.

Thus, this hypocrite makes himſelf buſie where he hath no work, that he may ſave himſelf the labour of working what belongs unto him; the true Chriſtian ſhunneth all by-buſineſſe, that he may work and finiſh the work which God hath given him to do: the one laboureth in vaine, and is puniſhed as a loiterer; the other worketh to purpoſe, and is rewarded for his labour.

This hypocrite is buſie, but in things beſide his Calling.

As the adulterer loveth others (how homely ſoever) better than his own wife; becauſe he is better pleaſed with ſin, than in keeping the Covenant of his God Prov. 2.17: ſo, this hypocrite loves to be buſie in any calling, rather than in his own, becauſe he preferreth the pleaſing of himſelf before pleaſing of God. If he have gotten a few ſhreads or ends of learning, or but a few Sermon-notes of other mens, he muſt preſently be a Preacher, even before he understandeth what he ſaith, or wherof he affirmeth 1 Tim. 1.7. If he be a Tradeſman, he muſt needs preach by the Spirit, though he walk in the fleſh by ſo doing; or, he muſt turne Merchant, till his giddy brain bring him to a morſel of bread: For, as he that paſſeth by and medleth with ſtrife, belonging not to him, is like one that taketh a dog by the eares Prov. 26.17: either the dog will bite him, if he let him go, or he muſt ſtand ſtill like a fool, and hold the dog, and ſo neglect his own way, and buſineſſe; ſo this hypocrite medleth with what belongs not to his own calling, and, with what he was never brought up unto, but is another calling differing from his, and therefore will never make a ſaving match of it in the concluſion; but will be a ſinner both in the beginning and end of ſuch putting his ſickle into another mans field, and ſmart for his folly by cutting his own fingers.

As a bird that wandreth from her neſt, ſo is a man that wandreth from his place Prov. 27.8: ſuch is this hypocrite, medling out of his calling. God furniſheth every man with abilities ſuitable to his own calling, becauſe, therein he works for God; but not with ſufficiencies for another calling, becauſe therein he works for himſelf, or rather indeed againſt himſelf: for, he that ſteps, out of his calling, ſins againſt God, and ſo makes an ill match for himſelf: he is as a ſouldier, that being by his General appointed to one place, he leaveth that, and betakes him to another. He is a bird forſaking her neſt; while ſhe is in her neſt, ſhe is ſafe: but ſhe no ſooner wandreth from it, but ſhe is liable to be caught in nets, to be ſhot, or made a prey to other ravenous fowles. Ʋzzah may ptetend zeal, in putting forth his hand to hold up the Ark, when the Oxen that drew it, ſtumbled and ſhook it2 Sam. 6.6, 7. But God, once for all, gave ſuch a teſtimony of his indignation, by ſmiting Ʋzzah dead in the place, as may teach all wiſe men to the end of the world, to beware how they ſtep out of, or go from their callings.

Not that it is ſimply unlawful in any caſe, to lay aſide that condition of life, to which he was brought up: for, if God call him in ſome extraordinary caſe, place, or time, to do him ſome other and greater ſervice, (as Moſes, David, Eliſha, Amos): or, to ſerve the Common-wealth in a caſe of extremity, (as the poor wiſe man, that by his wiſdome ſaved the City Eccl. 9.15.) Or, if a man be likely to periſh by famine, unwholeſomeneſſe of aire, or, blood-thirſtineſſe of conſpiring enemies, as Elijah, and others; there is no queſtion, but Paul may make Tents Acts 18.3, though brought up at the feet of Gamaliel Acts 22.3 26.4, 5. Jacob may go down into Egypt Acts 7.15. And ſuch as being perſecuted in one City, may flie into another Mat. 10.23, and there exerciſe ſome other calling, if they cannot follow their own. But of all ſuch caſes, God muſt be Judge, not the Party himſelf. Such as walk moſt cloſe with God, and have the minde of God and Chriſt, imparted to them, muſt be conſulted, and their judgment had in the caſe, before a man undertake to forſake his place, or calling. It muſt not be of, or from a mans own unſetledneſſe, and ſeeking, but he muſt ſee a plain Providence leading, and even driving him into ſuch a change.

Eliſha ſtirred not from his Plough, till Elijah caſt his mantle upon him 1 King. 19.19, 20. Amos left not the herd, nor the gathering of Sycamore fruit, (or wilde figs) until the Lord took him as he followed the flock, and ſaid unto him, Go, prophecie unto my people Iſrael Am. 7.14.15. Not Stephen himſelf, as able for gifts, and as full of faith and of the Holy Ghost, as he was, would adventure upon the work of a Deacon, (which then chiefly conſiſted in taking care of the poor, by which the Apoſtles would not be hindred from preaching; holding it unreaſonable to leave the Word of God, to ſerve Tables Acts 6.2) until the Brethren had choſen him, and ſet him before the Apoſtles, for them to lay hands upon him Ver. 5.6. And, when the Apoſtle Paul ſo expreſly ordaineth in all Churches, that, as God hath diſtributed to every man, and as the Lord hath called every one, ſo let him walk 1 Cor. 7.17. That is, when God hath fitted him for a calling, and put him in it, Let every man abide in the ſame calling wherein he was called Ver. 20, that is, wherein God ſet him; and again, Let every man wherein he is called, therein abide with God Ver. 24: Let every man know, (although the hypocrite will not, till it be too late) that he muſt look very well to his warrant for ſhifting or leaving off his own calling, leſt he leave his calling and his God, (with whom he ought to abide) both together.

When Agar fled from her Miſtreſſe, God met her, and ſaid unto her, Agar, Sarah's maid, Whence comest thou? And whither wilt thou go Gen. 16.8? The name of relation was a check; for if ſhe were Sarah's maid, ſhe was out of her place, ſhe muſt be in Sarah's houſe, and about her buſineſſe. Admit, her Miſtreſſe uſed her hardly, (for her perking above her Miſtreſſe, and ſleighting of her) yet this was no warrant for the ſervant to run away1 Pet. 2.19, 20, 21. If the ſpirit of the Ruler riſe up against thee, leave not thy place, is Gods rule, for yielding pacifieth wrath Eccl. 10.4; Therefore, the charge is, return to thy Miſtreſſe, and ſubmit thy ſelf under her hands Gen. 16.9. It were well, if not only this hypocrite, but all that wander from their place and calling, would give eare to this voice of God, which concerneth them, as much as it did Agar.

As Philip ſaid to his ſon Alexander (excelling in ſinging) Art thou not aſhamed, being a Prince, to ſing ſo well? So it may juſtly be ſaid to this hypocrite, Art thou not aſhamed to be ſo well verſ't in that calling which belongs not to thee, and which cannot but make thee neglect thine own; to be a Biſhop in another mans Dioceſſe 1 Pet. 4.15. 〈 in non-Latin alphabet 〉 .? to be a Keeper of the Vinyards belonging to others, and thine own Vine hast thou not kept? He may be more expert perhaps, than ſome, than moſt others,Cant. 1.6. in his own profeſſion and calling: yet this is no warrant to leap into another, or to buſie himſelf in another. How might he excel; how abundantly uſeful more than he is, might he be, if he would lay out but that time to adde to his excellencie in his owne calling, which he extravigantly waſteth upon another!

He ſpendeth a great deal of time and travel in things that are meerly 〈 in non-Latin alphabet 〉 , beſide the purpoſe. Either through pride he dealeth in matters above him, (as, being a ſubject, he will be medling in the affaires of his Prince;) O that I were made Judge in the land, ſaith Abſalom, that every man which hath any ſuit of cauſe might come unto me, and I would do him juſtice 2 Sam. 15.4.. Or, he intrudeth on the work of the Miniſtry, coming in by the window alſo, and not by the door: or, he deſcends beneath his due pitch, as Dionyſius, that would needs be the beſt Poet; Caligula, the beſt Oratour; and Nero, the beſt Fidler; and ſo became the three worſt Princes that ever reigned. For ſuch a 〈 in non-Latin alphabet 〉 , a by-buſineſſe of their own calling; and, other mens buſineſſe, their work.

He that worketh with an evil minde in his own calling, had rather play, if he might have his will: and, is ready to ſay to another man that is idle, You are happy, you need not labour: or, that is employed in another calling, you have the odds of us all, Had I ſuch work, I ſhould be as diligent as any man. But our hypocrites caſe is yet the more dangerous, becauſe he neglecteth not only his particular calling as a member of a Civil ſociety, but his general calling as a Chriſtian, omitting and neglecting that Ʋnum neceſſarium, that one needful thing, the getting of heaven, as if that were but a 〈 in non-Latin alphabet 〉 , a work on the by to be done at leiſure times, when he hath nothing elſe to do, or can do no more. When all Satans work is done, and ſin hath its turne ſerved, then he will think of repentance, and of forſaking ungodlineſſe and worldly luſts Tit. 2.12.. Gods work, nay rather his own 〈 in non-Latin alphabet 〉 , or maine work ſhall lie to the laſt.

When he is not ſent, he will run for God. I have not ſent theſe Prophets, ſaith God, yet they ran: I have not ſpoken to them, yet they prophecied Jer. 32.21.. Had God ſent them in his errand, they would then have been as vineger to his teeth, and ſmoak to his eyes Prov. 10.26., that do but anger and vex him, for they would have gone but the ſluggards pace, and have wrought after his rate. Any thing, but what he ſhould, you may have of him; provided you expect nothing of what he ſhould performe. Let him do your work, and he will toile till he ſweat: put him upon his owne, and he puts his hand into his boſome. Any calling, any work, is better than his owne, therefore he employeth himſelf leaſt in his own calling, and beſtoweth moſt pains and time where he hath nothing to do.

On the contrary,Differ. the true Chriſtian keepeth cloſe to the works of his own calling.

It is true, that, as a Chriſtian, he ſeeketh ſpirituals before temporals, and will do Gods work before his own, and chooſeth the better part that ſhall not be taken from him Luke 10.42.. Here the things of the Kingdom of God, and of this world, cannot both be had, he preferreth the world to come, before this preſent world; and the Word of God, before his appointed food Job. 23.12., and will be aſhamed to be more verſt, and better skill'd in the affaires of the world, than in the things of Chriſts Kingdome. He leaves it to others to be more expert in the world, who have no other care, nor comfort. But in buſineſſe of his particular calling (the former being alwayes preferred, as aboveſaid) he not only abideth with God, as not ſtarting from him, or it: but laboureth for God, that ſo he may pleaſe him that hath called him.

Amongſt the many differences of outward things, he diſcerneth of thoſe that agree with his own place and calling: and ſets upon that chiefly which moſt concerneth him to look after, as being chiefly required of God in his place, upon conſcience of Gods Command, and for the good of humane ſociety. He worketh diligently in his own place; not becauſe he cannot play, or hath not wit enough to be idle; but becauſe he dareth not ſo to ſpend his time and ſtrength; and, as good be idle as to work where God hath not ſet him; or, in that work which God hath not cut out for him. He knoweth that recreation, though never ſo lawful, becometh an idleneſſe, when it is better loved than buſineſſe, and when it is uſed as neceſſary to paſſe away time, as if he were in great diſtreſſe to have ſome part of his life cut off: or when recreation is turned into an occupation, or uſed ſo, as one may ſay, If this be your recreation, what is your occupation? Plato reproved a young man for playing at Dice, to which the party anſwering, For how ſmall a matter do you reprove me! the Philoſopher replied; but the cuſtome is no ſmall thing Diog. Laert.. And as he knoweth ſomething to be done better than recreation, (to fit him better, for which, he uſeth recreation, but no further; ſo he employeth his mind and body ſo recreated and refreſhed in doing of his own work, or rather Gods, in his own calling, and to bring forth his own fruit unto God in his ſeaſon Pſal. 1.

'Tis enough for Eſau to tire himſelf in recreations, till he be almoſt dead, and ready to ſell his birth-right for a refectionGen. 25.32. The Chriſtian knoweth better how to ſpend his time; not, by hunting abroad, but by working in his place: and that the wiſdom of a good man is much emproved by uſing well his ſpare houres. He looketh upon the world as a ſea wherein the Leviathan playeth Pſal. 104 26, the Embleme of Idlers; and the Merchants ſhip ſailethProv. 31.14, the Embleme of diligence. He likes of the Merchants trade better than that of Leviathan, and prefers diligence in his own calling before all the ſport in the world. His meat and drink, and life too, is to do the Will of God John 4.34.

He differs from the hypocrite, as men differ from children; theſe go to ſchool, in hope of play; and thoſe play that they may fit themſelves for labour. He laboureth diligently, not as the covetous, to get wealth, but as a ſervant to Providence, and to the honour of Religion. If God give wealth, he refuſeth not, but putteth it to account, writing himſelf a debtor to God for it, and as truſted with the well-employing of it. As for men, he cannot finde in his heart to take all, and repay nothing. I have their hand, ſaith he, they muſt have my head: they labour for me, it is my part to ſtudy and care for them how to do them goodPſ. 122.8, 9.

And what he doth, even in earthly things, ſavours of an heavenly converſation Phil 3.20. He doth outward buſineſſes, but with an heavenly and ſpiritual frame of heart. His heart is not taken up, nor taken away with the world, when he is moſt buſie in the things of the world. He ſetteth his affections on things above, and not on things on the earth Col. 3.2. He is an Adam that hath an earthly conſtitution, according to the ſignification of his name; and, an earthly occupation, (wherein he honoureth God) according to his conſtitution; but not an earthly heart: for therein he beareth the Image of the Second Adam, which is from heaven heavenly, as he ſhall hereafter, in his body1 Cor. 15.49, when he comes to reap the full harveſt of all his labours.

In his outward labours, he is the more diligent, aiming at the gaining of time and liberty, for vacancy to holy duties. He worketh willingly, becauſe he worketh for God; but all is, that he may enjoy God. Therefore he ſo worketh, that he may ſpend as much time as poſſibly he can, in converſe with God, after his work is over. Jacob ſerved for a wife, and for a wife he kept ſheep Hoſ. 12.12; but, it was becauſe he loved her Gen. 29.20. So the Chriſtian ſerveth God in his place, be it in keeping ſheep, or what it will, that God ſetteth him about. And all the time he ſo ſerveth God, for God, ſeemeth to him but a few dayes, for the love he hath unto him. In the weekdayes work he prepareth for the Sabbaths reſt; and daily ſo laboureth, that he may gain time to ſolace himſelf with the Lord in prayer, reading, or meditation.

Thus, this hypocrite is a ſelf-will'd Iſraelite, that will work for God; but, that which he ſets him not about, at leaſt at that time, but expreſly forbiddeth him to meddle with. When God ſaith to Iſrael, Go not up, neither fight, for I am not among you, they will then preſumptuouſly go Deut. 2.42.43. The true Chriſtian doth all with ſubmiſſion to the Will of God, as a faithful ſervant to his Maſter, or Lord, doing his Maſters work, not other mens, or his own; but, as the ſervant of Chriſt, doing the Will of God from the heart Eph. 6.6. The Chriſtian doth worldly things, as the hypocrite doth ſpiritual; not by the eye, but by the by: the one ſitting at Church, thinketh of his dinner, the market, or his paſtime: the other ſitting at dinner, hath his heart at Church by meditating on the Sermon.

CHAP. XXXIII. The Zealous Hypocrite Is he that hath a zeal for God, but not according to God.Defin.

IT is a zeal of his own making or imagining. No vertue is more miſtaken than this of zeal; no wonder then, if this hypocrites zeal he much miſ-ſhapen. Whatſoever hath in it any thing of the nature of fire, is quick and active, and requires a more nimble eye to diſcerne it, and more acute judgment to judge of it; which, this hypocrite wanting, muſt needs be groſſely miſtaken in it. He thinks, if his fire be kindled upon Gods Altar, ſtrange fire and celeſtial fire, will make no great difference, becauſe he hath not either the skill, or the leiſure to diſtinguiſh between them. But he that ſhall more throughly penetrate into the ſeveral natures of them, will finde as wide a difference between them, as the fire of the Sanctuary, and the fire of hell. No grace is more uſeful to promote Gods work, if it be right; no counterfeit of grace, more dangerous to abuſe Gods people, if what is falſe, be permitted to act.

It is granted by all, that zeal hath its name from an hiſſing heat 〈 in non-Latin alphabet 〉 ferveo, bullio., which fire, or ſomething that hath fire in it, (as burning hot mettle) caſt into water, maketh. So that zeal, in the ſtrict acceptation of the word, is a fiery hiſſing heat, fi hting with ſome contrary: which being applied to that zeal, which is exerciſed in, upon, or againſt ſomething that is ſpiritual, muſt needs be very dangerous, if it proceed from ſtrange fire. If the unnatural and furious heat which a fiery temper or diſpoſition bloweth up, do paſſe for zeal, what great, what dangerous fires a little ſpark kindleth! If it be true fire, yet out of the hearth, what deſperate combuſtions are produced by it! Where indiſcreet zeal ſparkleth too far, it endangereth the whole Fabrick of Religion, and religious ſociety. Great cauſe then to diſcover and detect this hypocrite, who is an Incendiary in the Churches of Chriſt. He ſets the Church in a flame by fire borrowed from hell, and thinks he doth God good ſervice John 16.2, as if his falſe fire were kindled by a true coale from the Altar; every man faſhioning a zeal to his own humour and liking, like thoſe ſeducers of the Galatians; of whom Paul, thus, They zealouſly affect you, but not well Gal 4.17.

On the contrary, the true Chriſtian hath his zeal from, Differ. and according to God.

He knoweth that it is good to be zealouſly affected alwayes in a good thing Ver. 18. Therefore he firſt endeavours to have his lips touched by one of the Seraphims, with a live coal from the Altar Iſa. 6.6, which may both cleanſe him, and heat him; and then to put forth his zeal for God, according unto God. The Spirit of Chriſt worketh zeal in him, and ſets it on work. The Word of God is his guide directing him in working; not onely in regard of the ground, object, and end; but, for time, manner and meaſure. And ſo he becomes not onely a faithful Souldier, and valiant Champion of Chriſt, that affecteth the cauſe with zeale as hot as fire, and obeyeth the command of his General, keeping himſelf to his ſtation, and to his duty in it. For, well he conſidereth, that order in martial affaires, is of as great moment as ſtrength. Without this a Souldier may let in the enemy, and do more hurt than an enemy. And zeal out of courſe and order, lets in ſuperſtition, or will-worſhip, to the prejudice of the cauſe defended.

He emulateth others to over-take and out-go them in goodneſſe, without envying them2 Cor. 9.2.. He is jealous over them with a godly jealouſie, for feare they ſhould ſinne againſt Chriſt their Husband, by following others2 Cor. 11.2.. There is in him a moſt fervent heat of all the affections towards God and the Lord Jeſus; burning in his love to him, in longing after him, in joy in him, and indignation againſt all thoſe that oppoſe him. His zeale is not confined to love and anger, nor compounded of them; but is a gracious quality firing all the affections and paſſions in the behalf of God. 'Tis not the reſult of any one or moe affections, but a gallant temper in them; yet differing from them, as the due ſeaſoning of a knife or axe that makes it to cut excellently, or as courage in a valiant man which is not a compounded thing of his paſſions and ſpirits, but a brave temper of both. It is in him a diſtinct grace of the Spirit, which makes him fervent in Spirit, in ſerving the Lord Rom. 12.11.. Not a reſult of this or that grace or of many together, as ſpirits in the blood.

This his zeale makes him alſo jealous after a godly ſort over thoſe that he loves, leſt they, being brought into Chriſt, ſhould be defiled by ſeducers, or do any thing unworthy of their relation to Chriſt; he is ſolicitous and provident, leſt ſome evil ſhould diſturb the peace, or violate the purity of any that he loves upon that account. His love is the prime affection that provoketh his zeale, and makes him jealous; yet zeale alſo is that fire that kindles his love, and all his affections to make them fervently active for God; it is as the fire from heaven that kindled and burned Elijahs ſacrifice, and made it acceptable.

Thus, this hypocrites zeale is an ignis fatuus, a fooles fire, that inſtead of guiding him aright, leads him more out of the way: the true Chriſtians zeale gives not onely heate, but light as the ſtarre in the Eaſt, leading the wiſe men to ChriſtMat. 2.9.: the one, by his zeale, conſumeth others (as the zeale of Jehu did, the houſe of Ahab) without comfort to himſelf; the other, conſumeth himſelfe (as the zeal of Chriſt didJohn 2.17. for the honour of God, and diſcharge of his own duty.

This hypocrites zeal is blind.

The light of the body is the eye Mat. 6 22.; the light of the ſoul is the underſtanding Epheſ. 14.8.: without the former, the body cannot go, but it ſtumbleth; without the other, the ſoul cannot act, but it erreth; or is in danger ſo to do. But the beſt eye, cannot ſee, except it have light from without: no more can the underſtanding (which in it ſelf is darkned Epheſ. 4.18,, till it receive the eye ſalve of Chriſts Spirit whereby it may ſee R vel. 3 18., untill it have received the light of wiſdome from the Word to underſtand his way Prov. 4.18.. This hypocrite wanteth both ſight, and light. The light within him is darkneſſe. His very underſtanding is darkned, being alienated from the life of God, through the ignorance that is in him. And, if the light within him be darkneſſe, how great is that darkneſſe Mat. 6.23.! If he have not light within, how can he ſee? if he have not light without, how can he go? He is a blind guide Mat. 23 16. that cannot ſee: and, the blind lead the blind, when ignorant zeal leads the hypocrite that of himſelf hath no eyes; and ſo, both fall into the ditch Mat. 15.14..

What once Zebah and Zalmunna ſaid of Gideon, as the man is, ſo is his ſtrength Judge 8.21, ſo we may ſay of this hypocrite, as the man is, ſo is his zeale. The man thinkes he hath a very good eye, and takes it in great ſcorne to be deemed blinde: are we blinde alſo Joh. 9.40.? but Chriſt, that knoweth all things, knowes and pronounceth him to be blind, although the hypocrite himſelf knoweth it not Rev. 3.17.. Therefore his zeale muſt needs be blinde too; for, although he hath never ſo much light without to informe him, yet he wants an eye within, to make uſe of that light that ſhines round about him. He is as blinde at Noon-day when he hath beſt meanes of information, as at Mid-night, when he hath nothing to direct him.

And while his zeale is no better, it is not a pin to chooſe, either the ſuperſtitious zeale of the idolatrous Athenians, erecting an Altar, and offering ſacrifices to the unknown God Act. 17.23.; or the pharaſaical zeale of the Jew, towards that God Act. 22.3. which he thinks he knoweth. He is zealous (as he thinketh) for the true God; yet without God, and againſt him, becauſe he adviſeth not with him, or taketh not advice from him. He is zealous for the Law; yet, through ignorance and obſtinacy, overthroweth the end of the Law, which was the righteouſneſſe of Chriſt to a beleever Rom. 10.4.. This, the ſelf-conceited Juſtitiary (and who more, than the hypocrite?) not underſtanding, all his zeale of God is not worth a ruſh, but a wrong to God, and to himſelf too; and all becauſe his zeale is not according to knowledge: for, being ignorant of Gods righteouſneſſe, and going about to establiſh his own, he ſubmitteth not to the righteouſneſſe of God ver. 2.3., and thereby loſeth all benefit of it.

He is like an untrained Souldier, that through ignorance ſometimes overthroweth the whole Army. He is many times a fighter againſt God Acts 5.39., even while he pretendeth to ſtand and fight for him. Thus Saul (till he became a Paul) in his zeal, perſecuted the Church Phil. 3.6.: and this, out of ignorance, whiles he was yet in unbelief 1 Tim. 1.13.. He did it, and he thought he ought to do it, contrary to the Name of Jeſus Chriſt Acts 26.9; and all, through his zeale for the vaine traditions of his fathers Gal. 1.14.. And ſo, his zeale without knowledge, makes him not onely to erre, but to runne mad with error and zeale togetherActs 26.11.; thinking he then doth God ſervice, when he moſt furiouſly perſecuteth his ſervantsJohn 16.2.. He regardeth not information from thoſe eſpecially whom he perſecuteth, but eſteemeth all they ſay to be but devices to ſave thei own skin whole: and therefore how much ſoever he may afterwards plead ignorance, yet ſhall he be judged willing to the miſchief, becauſe willingly ignorant 2 Pet. 3.5., and willfully refuſing better information. So that, whether he ſtumble upon truth, or tumble into error, or halt between both, it is hard to ſay, which is worſt to him.

And, in this zeale, he goeth on with more confidence, and leſſe oppoſition, becauſe herein he hath winde and tide with him. The Devil will never oppoſe him; for, he doth his work. And ſuch zeale is ſeldome diſpleaſing, nor much blamed by men that hold no communion with God, but is rather admired by thoſe that imitate it not: for, it never flyes at profaneneſſe, ſo much, as at truth, or the power of godlineſſe. For this reaſon, amongſt Mahumetans, Papiſts, and generally all Hereticks, the moſt zealous, are beſt accepted and prized, even by the looſer ſort. But, amongſt thoſe that are truly zealous for truth and holineſſe, it is farre otherwiſe. Nothing is more diſtaſtful to ungodly men than true zeale, although managed with greateſt diſcretion. Ignorant zeale hinders not Satans Kingdome, but promotes it; and, if it curb or reſtraine corruption one way, it giveth it ſo much the more range another. But true zeale checketh it every way, both in our ſelves, and others; and ſets a pitch, to a mans ſelf in practiſe; to others, in example. True zeale is too buſie, not onely againſt evil, but for good, forcing men to drive beyond their pace. Lot, that was vexed with the filthy converſation of the wicked 2 Pet. 2.7.; was moſt abhorred by the Sodomites when he laboured with moſt zeale againſt their intended wickedneſſe. Stand back, ſay they; this one fellow came in to ſojourne, and he will needs be a Judge Gen. 19.9.. To tell a wicked man he muſt not go on in wickedneſſe, is to tell a glutton he muſt not eat. To tell a profane man, he muſt be zealous in doing good, is to tell a dead man, he muſt riſe up and walk.

Contrarily, the zeale of the true Chriſtian is according to knowledge. Differ.

His zeale not onely receiveth light from the Word, but it is guided by knowledge which the Word giveth him. It is an ocular zeale which ſeeth the way, and a wiſe zeale that walketh in the way which it ſeeth. He lookes not onely upon Gods holy nature, which is the pattern, but upon his revealed will, which is unto man the rule of holy zealeDeut. 29. 9.. The firſt thing in building is skill to lay the ground-work and foundation. The firſt thing in fighting a Battel, is to know the cauſe, and Captain. The Chriſtian zealot fights not for love of fighting, like cocks, that fall to it, ſo ſoone as they ſee one another; but he wiſely weigheth the cauſe, the manner, and end of his encounter, and the grounds and warrant he hath to appeare in the quarrel. He will not make that which is good Gal. 4 18, to become evil, by his evil managing: but will carefully prevent the committing of evil in the doing of goodR m. 3.8..

He knoweth that there is no affection more lyable to exception of God, or man, than this fervency of Spirit, which is called zeale; becauſe none more apt to miſcarry. He lookes upon zeale without knowledge, as a fire in, a Chimney, without a window to the room: and, upon knowledge added to zeale, as a window that lets in light to make uſe of the fire. He ſeeth that the hypocrite hath nothing but fire-light, which more hurteth the eyes than helpeth his ſight: But the well-informed zealot, as he warmeth himſelf by the fire of zeale, ſo he worketh by the day light of knowledge, which directeth his zeale. His wiſedome, is to underſtand his way Prov. 14 8.: and till he underſtand it, he will not adventure upon it. Who would employ a blinde Commander to draw up an Army into Battel array, and to direct the fight? Who would truſt himſelf upon a blinde horſe, being himſelf blinde alſo? He will therefore have his eyes in his head, and good light before him to direct his zeal, before he let it ſlip, or exerciſe it even in the beſt cauſe of God himſelf.

Thus, this hypocrites zeale is like the horſe or mule, which have no underſtanding, whoſe mouth muſt be held in with bit and bridle, lest they come neare unto thee, and do miſchiefPſal. 32 9.: the zeale of the true Chriſtian, hath the priviledge of Iſrael departing out of Egypt Exod. 13.21: the Lord going before it by day in a pillar of a cloud, to lead it the way; and by night, in a pillar of fire to give light, to go by day and night: the zeale of the one, is fire without light, an embleme of utter darkneſſe; the zeale of the other, hath not onely he t, but light, as a beam from the Sun of righteouſneſſe Mal 4.2..

This hypocrite hath zeale, but without judgment.

Knowledge, and judgment are diſtinguiſhed by the ApoſtlePhil. 1.9.; and are too often found aſunder in men, but in none more than in this hypocrite, who having gotten ſome ſmattering knowledge which puffeth him up 1 C r. 8.1., never looks after judgment to diſcerne of things that differ Phil. 1.10., and to make a fit choice of that which is the better, and moſt deſerving his zealous proſecution. Many times that which is good, is not fit or expedient for zeale to purſue: nor can all things that are fit as well, as good, be purſued at once, but one muſt give place to another, as ſacrifice to mercy Hoſea 6 6.. Here, the hypocrite, for want of judgment preferres the leſſer before the greater, and in their raſh zeale quarrel the Diſciples of Chriſt for preferring mercy before ſacrifice Mat. 12.4. & ver 7.. Here the hypocrite will rather ſtarve the hungry, than permit him to rub a few eares of corne to prevent ſtarving, under pretence of zeale for the Sabbath, that it might not be profaned.

If he be zealous in duties, it is commonly without judgment too, he is very hot about leſſer matters, but luke-warme, yea key-cold in things of more importance. See a knot of them together, tithing, and paying tithes of mint, and annice, and cummin very punctually; they will not keep back a ſprig or leafe, or one ſeed: but, the weightier matters of the Law, judgment, mercy, faith, and the love of God, are wholly omittedMat. 23.13. Luke 11.42.. He would faine do ſomething; nay, in his way of zeale, he will do much to make his peace with God, but he wants judgment to take the right courſe. He thinks, if he come before the Lord, and bow himſelfe before the high God, with burnt-offerings and calves of a yeare old, and give him thouſands of rammes, and ten thouſand rivers of oyle; and, if need be, his firſt-borne, the fruit of his body, for the ſinne of his ſoule Mic. 6 6.7., this is abundant teſtimony of his zeale: but, while he neglects to do juſtly, to love mercy, and to walk humbly with his God ver. 8., all this is but a falſe fooliſh zeale, without judgment.

Sometimes he is very curious and ſtrict about trifles, while he trifleth in matters of importance, and his zeale about circumſtances is often times accompanied with key-coldneſſe about the ſubſtance of true holineſſe. He ſpendeth more heat about geſtures and veſtures, than about mortification and deſtruction of the fleſh. This, the ſpirit of errour knowes well how to make advantage of; and therefore Satan hath his inſtruments ready to clap ſuch a zealot on the back, and to applaud his zeal to the heavens: becauſe nothing doth ſo ſoon forfeit zeale into the hands of Satan, nor do him better ſervice, among ſuch as profeſſe Religion, and hold faſt the truth of doctrine, than ſuch zeale ſo void of judgment, which knowes not a difference between ſputtering out in the kennel, and flaming in the Chimney.

Contrariwiſe,Differ. the true Chriſtians zeale is guided by a ſound judgement.

As he coveteth earnestly and zealouſly the beſt gifts 1 Cor. 12.31; ſo he eſpecally laboureth after a ſound judgment, and ſound mind 2 Tim. 1.7.; That he may both approve the things that are excellent, and lay out his zeale upon them. His judgment is to him, what Taſters, are to Princes; his judgement ſhall firſt paſſe upon it, before his zeale let out it ſelf for, or againſt it. And if, in a true eſtimate, he finde any thing amiſſe that may by conſequence prove more prejudicial to the Goſpel, than ſome other groſſer evils, which few that profeſſe the Goſpel will, after diſcovery, defile themſelves withall, he will ſpend more zeale upon that than upon theſe.

Admirable was the wiſedome and judgement that guided the zeale of Paul, in reproving Peter to his face, becauſe he was to be blamed Gal. 2.11.. He diſcerned, that though it were a good minde not to offend the tender conſciences of Beleeving Jewes in a point of legal diet, from which they were not throughly weaned; yet it was farre more dangerous to beget a ſcruple in the conſciences of converted Gentiles againſt the liberty of the Goſpel, wherein both they and the Jewes were to be confirmed, and wherein Peter himſelfe was firſt inſtructed in a Viſion Act. 10.12, 13, &c.. Peters fault was, that when none but Gentiles were preſent, he did all things which they did, making no diſtinction of meates: but when ſome Jewes came from Hieruſalem being ſent to Antioch, by James the Apoſtle, who then reſided in Hieruſalem, Peter began now to be, or to ſeeme to be aſhamed, or afraid of what he had done: and therefore withdrew himſelf from the tables of the belieeving Gentiles, not daring to uſe the former liberty any longer, fearing them which were of the circumciſion ver. 12., that they would take very ill ſuch liberty as he had uſed. His example made all other beleeving Jewes then in Antioch, and even Barnabas himſelfe, who all had before uſed the ſame liberty, to withdraw, and diſſemble alſo ver. 13.; as if they had uſed no ſuch liberty, nor were for it in their judgements. This could not but be a very great ſtumbling block to the converted Gentiles, and give them occaſion to think, that there was no ſuch Chriſtian liberty as Paul had every where preached, touching meates, ſeeing ſo great an Apoſtle as Peter, and ſo many holy believers of the Jewes, by his example, durſt not uſe or owne it, when once any of the believing Jewes dwelling at Hieruſalem, then accounted the Mother-Church, and the pureſt in all the world, did but appeare and take notice of it: ſo, his withdrawing and ſeparating from the Gentiles, was (ſo farre as ſo great an exemple could prevaile) a oompelling, of the Gentiles, to live as do the Jewes ver. 14., by being tyed to the ſame lawes of meats which the Jewes formerly were, and weak beleevers, yet believed that they were tyed ſtill; and ſo he deſtroyed that liberty which he was to preach, as a part of Chriſts purchaſe.

Indeed, had Baronius been at Pauls elbow, he would have been a ſtout Champion for Peter, or rather a blaſphemous diſputer againſt God; and have taught Paul more moderation, and better manners towards the Prince of Apoſtles (as the Papiſts ignorantly or malitiouſly terme) Peter. For that preſumptuous Cardinal, in his Annals, defends Peter, and maintaineth againſt Paul, that Peter was therein in no fault at all. And therefore, after he had mentioned this paſſage of Pauls acts at Antioch, he boldly beſpeaks his Reader thus,Ad annum Chriſti 51. nu. 32. ſiſte gradum, lector. Here, ſtay thy paſſage, (and ſee a combate between a Cardinal, and an Apoſtle.) For, he after ſpends many lines, and is ſo zealous in the cauſe, that after all, he pronounceth ſentence thus; dicimus, ea faciendo Petrum vel minimum non deliquiſſe. We ſay, ſaith he, that, take it in what ſenſe ye will, Peter, in doing thoſe things, did not in the leaſt offend.

But, enough, and too much of ſuch Blaſphemy, fit onely for one of the Champions of Anti-Chriſt. Our buſineſſe is now with the ſincere Chriſtian, to whom as nature hath given, beſide outward ſenſes to apprehend, a common ſenſe to judge of all objects proper unto it; ſo grace giveth not onely ſpiritual ſenſe to perceive that which is good, but alſo ſpiritual judgment to diſcerne what is more convenient or excellent. God is wiſedome as well as goodneſſe, therefore the Chriſtian ſerveth him not onely affectionately, but wiſely, and with judgement.

Thus, this hypocrites zeal is like the fire which Abſoloms ſervants, kindled in the fields of Joab; not caring much where it began, ſo it burnt up the corne 2 Sam. 14 30; the true Chriſtians zeale is like the choice of Mary, reſolving that, when Chriſt himſelfe meant to dine at her ſiſters houſe, and ſhe could gladly give him the beſt entertainment; yet, better an homely dinner, than his Sermon loſt; therefore (while Martha was cumbred about much ſerving,) ſhe chooſeth rather to ſit at his feet, and to heare his Word, which is the needful thing, and the good part which ſhall not be taken from her Luke 10.39, 42.: the one exerciſeth his affection, and contenteth himſelfe to be fervent; the other, being conſiderate and circumſpect, is zealous with reaſon.

This hypocrites zeale is all in extreames.

One while he is all fire without moderation or diſcretion, and ſo endangers both the houſe and the neighbour-hood. Zeale not regulated by diſcretion, is like a Chimney on fire, or fire in the room burning without the hearth, and threatning danger, firſt, to the hypocrite himſelf, with an inflammation of fleſhly anger, which is earthly Epheſ. 4.26. ſenſual, and diveliſh James 3.15.; and then, to the place he lives in, with contention. Zeale, if not heeded and confined within due bounds, eaſily degenerateth into carnal anger, as natural heat into that which is ſymptomatical and feavouriſh; and, inſtead of making others better, maketh the zealot worſe.

His zeale is as that of Simeon and Levi againſt the Shechemites, killing and ſlaying a whole City for one mans offence, and afterwards, coming upon the ſlain and ſpoyling the City, becauſe they had defiled their ſiſter Gen. 34.27.; or, like to that of Joab, in killing Abner, under colour of zeale, for David 2 Sam. 3.24, 25., even after Abner had ſubmitted to, and made a league with David to bring about all Iſrael to him ver. 21.. This indiſcreet zeale might have coſt David deare; for now, Isboſheth being rid of Abner, that firſt ſet him up to be King in room of Saul his father; and after, fell off from him, (meerely for juſtly reproving him for keeping Riſpah his fathers Concubine;) he might have created much trouble to David. And indeed indiſcreet zeale if permitted, in ſuch as in the maine are truly godly, doth much miſchief. What contentions and quarrels did the ſidings and diviſions of ſundry Chriſtians in Corinth breed to that Church, for which the Apoſtle cenſured them, as carnal, and walking as men 1 Cor 3.3., that is, as carnal men, not at all ſavouring of Chriſt or his Spirit. What bickerings were raiſed in the Romane Galatine, and ſundry other Churches, about obſervations of dayes and meates! Thus the zeale of thoſe ſons of thunder did begin to degenerate, when they would have called for fire from heaven upon the unhoſpital Samaritans, for not entertaining our Saviour; had not he cooled them with his wholſome reproof, ye know not of what ſpirit ye are Luke 9.55.. And no better was that fire of Peter, which without all conſideration or diſcretion, brake forth into bloodſhed againſt the Kingdom and peace of both Caeſar, and Chriſt Mat. 26.51, 52.. How much more then doth this exceſs work upon them that are graceleſſe? Hence, the Apoſtle joyneth zeale, and contention 1 Cor. 3.3. 〈 in non-Latin alphabet 〉 . together. And, amongſt the chief attendants of carnal and deviliſh wiſdome, this bitter zeal is reckoned for oneJam. 3.15.. For, as a fiery horſe unbridled, ſo zeal turned looſe, hazardeth both him that manageth it, and thoſe that have to do with him.

Another while the hypocrite is all for moderation, below diſcretion; as before, for flying out beyond diſcretion. Before, he was an horſe without reines, now the reines over-lay the horſe; all reines, no horſe. Not that true moderation can exceed; but, that he mixeth too much of that dull ingredient which he falſly calleth diſcretion, with that which he as falſly calleth moderation: and for this he is more zealous, than for true zeal it ſelf.

As there is a knowledge and profundity falſely ſo called, which are of Satan Revel. 2.24., not of God; ſo there is a zeale, and a moderation, as they ſpeak, which is neither the one, nor the other. As a man may be too juſt, too wiſe Eccleſ. 7.16.; ſo, too zealous, too moderate. But as natural heate cannot be too much, yet, very little which is unnatural, is too much: ſo is it here. True zeale rightly ordered can never flame too high; nor true moderation duely bounding zeale, can ever be too ſtrict. Moderation is but the reſult of diſcretion and judgment, in ordering, not quenching of zeal. But, of zeal without diſcretion, or of diſcretion without zeal, in the matters of God, the leaſt is too much.

Such a zealot was Saul, where God bids him be all fire, and to ſpare none, there he uſeth moderation, and ſpareth the best of the ſheep and oxen, under pretence of zeal for Gods ſacrifice1 Sam. 15.15. Where he had no warrant to be ſo furious, there he falls foule beyond all moderation and meaſure, as in ſlaying the Gibeonites, in his zeale to the children of Iſrael and Judah 2 Sam. 21.2.. The like zeale was that of Jehu, who albeit he had commiſſion to deſtroy Ahabs houſe; yet he had nothing to do to kill thoſe two and fourty brethren of Ahaziah the King of Judah 2 Kin. 10.13, 14.. And on the otherſide, when he deſtroyed Baal, as a manifeſtation of his zeal for the Lord Ver. 16., yet he was not ſo zealous againſt Jeroboams calves Ver. 29., as abominable as Baal. Here he uſed moderation too much, and zeale too little.

There is little to chooſe between a boyling pot unſcummed, and the pot that, for want of heate, hath no ſcumme raiſed: that wants a ſcummer, this, a fire: that wallops as the Sea about Leviathan; and this, paves it with ſtone: that indangers, as Aetna; this, as a Mountain of ice. Intemperate people, to heate the ſtomach, inflame the liver; and fooliſh Phyſitians, to coole the liver, kill the ſtomach. Such an one is this hypocrite, who to kindle affection, ſets paſſion on fire; and then to moderate the flame, caſteth ſo much water of falſe moderation upon it, as doth quite extinguiſh it. To allay that which is unnatural, he extinguiſheth the kindly ſpark of Chriſtian zeale, both in himſelf and others. Oh! ſaith he, you muſt above all things, take heed you be not too forward, too zealous: too good is ſtark naught: and too much of one thing is good for nothing. The exceſſe is here worſe borne than the defect: for that is a trouble to men; but this, is onely a wrong to God, whoſe cauſe few take to heart; nor can well endure that others ſhould.

As the Mancihees denyed juſtice in the God of the Old Teſtament (as they call him) becauſe he is called Deus Zelaus, a Zealous God, which they think cannot ſtand with juſtice becauſe it hath in it; too much paſſion; ſo this hypocrite ſometimes condemnes that for raſh zeale, that hath more of fire in it, than he hath in his Chimney. And he thinketh he ſhould do wrong to diſcover more heate for God. He will be of a pleaſing temper, fleſh and no fleſh, fiſh and no fiſh, neither one or the other further than to pleaſe men, but eſpecially himſelf: neither a ſound Proteſtant, nor a ſtrict Papiſt. If he think fit to be good himſelf, yet he will not be too buſie in finding fault with others that are wicked. And this temper he likes beſt in others, as a laſcivious husband that extolls the patience and wiſdome of his wife, that can ſee and ſay nothing.

This mans zeale is a zeale againſt zeale; I cannot, ſaith he, abide this preciſeneſs, this over-doing, (for ſo he accounts of all that exceed his luke-warme temper;) 'twas never good world, ſince ſo much ſtrictneſſe was in faſhion, &c. and ſo he is more zealous againſt zeale in others, than againſt his own luke-warmeneſſe. And indeed this diſtemper is grown epidemical; men can hardly abide any other in others: which is a great advantage to Anti-Chriſt to grow upon the Church, when men want love to the truth 2 Theſ. 2.10., and are not valiant for it Jer. 9.3.. No times ſo much favour him and promote his cauſe, as thoſe wherein not onely piety, juſtice, and honeſty, but even zeale it ſelfe is in reproach. Then, many who formerly never minded or cared for any Religion, in any ſerious way1 Joh. 2.19., turne Papiſts, as Pirates turne Turks; to whoſe wickedneſſe nothing could be added, but this ſinne of Apoſtacy: and ſo they are better loſt than found.

This hypocrite takes himſelf to be wiſer than all the zealots in the world. Zeale ſaith he, is a fiery metled horſe, and muſt have a ſtrong bit and curb. But he conſiders not that fleſh is a dull horſe, and needs more the ſpurre. To be over zealous, ſaith he, breedes nothing but reproach and perſecution to the zealot. But woe be to him who, for well-doing, gives not occaſion to wicked men to reproach him, but will comply ſo farre, as to have every bodies good word, and all men to ſpeak well of him Luke 6.26.. Zeale without diſcretion is to be pitied; but ſuch diſcretion, as this hypocrite glorieth in, ſhall be ſpued out, and himſelf with itRev. 3.16.. He that hath need of Souldiers, muſt beare with ſome military inſolencies: and Chriſt who hath need of zealous ſervants to contend earneſtly for the precious faith Jude 3.; will be content (though this hypocrite will not) to beare with ſome indiſcretions in the truely zealous.

Differ.On the contrary, the zeal of the true Chriſtian is ever the ſame, ſhunning extreames.

True zeale mindeth the cauſe; and, according to the importance of that, riſeth, or falleth, as the tide, which followeth the courſe of the Moon. It is not all on fire for leſſer matters, as it would, for greater. It is fervent, as the cauſe requireth, it is governed by true prudence or diſcretion, and proceeds with caution. A wiſe Chriſtian is deſcribed by the meekneſſe of wiſdome Jam. 3.13.. In him, as in Moſes meekneſſe and zeale meet;Num. 12.3. Exod. 32.26, 27. and wiſedome tempers them both. He is not onely carried with zeale, but carrieth an hand over it. He uſeth zeale as a skilfull rider doth his horſe, making uſe of the mettle of his horſe, ſutable to the uſe he hath of him. His zeale is duely tempered; and ſo, is a good horſe well mann'd.

He conſidereth that zeale without diſcretion, is a ſhip without ballaſt, or over-tyred with Sailes, which in a ſtorme may endanger all that are aboard her; therefore diſcretion ſo manageth zeale, as to proportion the Sailes to the burden, and keepeth, the veſſel upright. Diſcretion is a male-vertue; but, of which it may be ſaid, as God, of Adam, it is not good that the man ſhould be alone: I will make him an helpe meet for him Gen. 2.18.. No help meet for Adam, but Eve; no match for diſcretion, but zeale. A bleſſed marriage, and fruitful of all ſorts of vertue, when the head takes the heart to wife, when diſcretion and fervent affection are wedded together. His diſcretion qualifies his affection, and his affection warms his diſcretion, and quickens it to action.

But if theſe be divided, they never do well. For zeale without diſcretion is paſſionate and precipitate; and, diſcretion without zeale, is dull and reſtief. In all affaires of importance, but eſpecially in Religion, the middle temper neither hot nor cold Rev. 3.15., is moſt pernicious. If therefore he finde an abatement of due heate, he remembreth that receit given by his Lord, Be zealous and repent ver. 19.. He will not let the fire go out, but blow up the coals 2 Tim. 1.6. 〈 in non-Latin alphabet 〉 ..

Zeale is both Chriſts garment, and livery. He weareth it himſelfJoh 2.17., and would have his ſervants known by it. And he that weareth it, muſt not onely go in Chriſts errand, but mend his pace; not onely do his work, but do it with all his might. He will take the first love of the Angel of the Church of Epheſus, for his patterne, not that which was in its declination. He cannot forget that God remembreth him with his firſt, that is, his chiefeſt and ſtrongeſt love, therefore he will proſecute God with love, as ſtrong as death, the coales whereof are coales of fire, which hath a moſt vehement flame Cant. 8.6.. No water ſhall quench it, no money out-buy it.

This ſometimes [as the cauſe and times requires] tranſporteth into unuſual and heroick actions. If he be as meek as Moſes, yet he can, for a need, break the Tables in pieces Exod. 32.19., to ſhew how unworthy the people were of them. If he be a Prieſt, yet he can [when juſt cauſe is] execute judgment Pſal. 106.30.. Thus Elijah, although a Prophet, made a ſlaughter of the Prieſts of Baal 1 Kin. 18.40. Yea, and Chriſt himſelfe, the Lamb of God, took up Armes [ſuch as holy anger miniſtred] to drive out of Gods houſe thoſe that defiled it. In none of which, diſcretion or advicement was wanting: but the cauſe and their calling did concurre with their zeale. It was their calling that gave them their zeale, not their zeale that gave them their calling.

And albeit he hath now no need to feare ſuch tranſcendent zeal, ſeeing there is now no ſuch extraordinary calling: yet he knoweth that it well becometh him to endure a kind of paroxiſme of Spirit, when he ſeeth men wholly given to ſuperſtition, or impietyAct. 17.22, 13, 9, 10.. Yea, admit there ſhould be ſome errour in his zeale, or in the zeale of others, yet he holds it dangerous to quench it ſuddenly. Cold water in a feavour extinguiſheth the natural heat with the unnatural, he will therefore learne wiſdome from their ſad examples, who by unadviſed refrigeration have turned from the ſcorching zeale of ſchiſme, to the cold and deadly poyſon of profaneneſſe. There is more hope in an acute feavour than in an Heretick. He will therefore hold faſt his zeal, and not ſuffer his diſcretion as a ſoure husband to give zeal a bill of divorce, for being ſometimes too hot and too loud.

Thus, this hypocrite is ever too hot, or too cold; if, over-hot in one thing, he is over-cold in another; neither hot nor cold, but luke-warme, which is worſe than either of the former, and leaſt endured by ChriſtRev. 3.16.; the true Chriſtian is ever fervent in ſpirt, ſerving the Lord Rom. 12.11., zeale, being in him as the vital ſpirits that never ceaſe motion or being, till he ceaſe to be. The zeal of the one, is like the brookes of Teman, or a land-flood, alwayes too high, or too low, that either is apt to drowne with over-flowing at one time, or to kill him with thirſt, at another time, that reſorteth to itJob 6.16, 17.. The zeal of the other, is like a perennous fountain, to which, repayre when you will, and you ſhall never finde more zeale than may turn to your profit; nor leſſe, than may ſerve for your uſe.

This hypocrites zeal is natural.

He is himſelf but natural, notwithſtanding all his flouriſhes. Therefore his zeal cannot be ſpiritual, that is an holy fire breathed into him by the Spirit of Chriſt. He that cannot ſo much as perceive, or know 〈 in non-Latin alphabet 〉 the things of the Spirit 2 Cor. 2.14., cannot be capable of ſuch a fruit of the Spirit. In him therefore it ariſeth from temper and conſtitution: by which the young man is vehement; women, paſſionate; and the cholerick man, fervent. But what vertue can be in that zeale, that ariſeth of age, ſex, or complection? His zeale may be hot enough, that hath that from nature within, which cauſeth it to boyle, and run over, to the ſcalding of himſelf and others. The Devil will never ſeek to quench this fire, which is his ſervant, and Gods enemy, becauſe a work of the fleſh Gal. 5.20. 〈 in non-Latin alphabet 〉 ..

He is zealous at a venture, be it right or wrong. He is hot, paſſionate, fiery and furious, and cannot be other. He needes rather ſome quench-cole, or a water-ſprinckle, than more fuel; a bucket, rather than a bellowes. He is vehemens in utram que partem nimis, too hot of all conſcience to be right, what ſide ſoever he taketh. And, whereas he can do nothing, but with much earneſtneſſe and fervour, he takes this to be zeale, when he is employed about the things of God, which is in truth nothing but an exuberancy of nature. Such zeale is like a two-edged ſword, as apt to endanger his head that wardeth with it, as his againſt whom he uſeth it.

Contrarily, The zeale of the true Chriſtian is ſupernatural. Differ.

He is himſelf made ſpiritual, notwithſtanding all remaines of corruption, therefore his zeale muſt needs be from the ſame Spirit that created him in Chriſt Jeſus unto good workes Epheſ. 2.10.. He is not a patcht piece, in ſome things renewed, in the reſt natural: but all things are become new 2 Cor. 5.17.. He keepeth account by what fire he warmeth himſelf, and from what Altar he fetcht his coale Iſa. 6.6.; even from God and his Word, which was in his heart as a burning fire ſhut up in his bones Jer. 20.9.. It was not from nature, but from the Word that he is grown ſo hot: and, from the Spirit of God alſo, who in kindling of zeal, and burning up corruption in his people, is a Spirit of judgment, and of burning Iſa. 4.4..

When nature ſwayeth him, he is ready to ſay of it, as Solomon of laughter, it is mad: and of mirth, what doth it Eccleſ. 2.2.? It may be vehiculum virtutis, a good Poſt-horſe. A good active nature may be of great uſe to a renewed nature, as a metled horſe to a metled man. But as no man ſends an horſe of his errand, becauſe he can go apace, but ſets a rider upon him that underſtands and can deliver his errand; ſo the Chriſtian ſuffers not the forwardneſſe of nature to go without a guide, but commits it to the regiment of grace, which only hath a right underſtanding in the things of God.

Thus, this hypocrite is for zeale, as the firſt man, for the ſubſtance of his body, of the earth, earthy; but the zeale of the true Chriſtian is like the image of the ſecond man, from heaven, heavenly 1 Cor. 7.48, 49: the fire of the one is elementary, or culinary; the fire of the other, is like that of the Tabernacle, and Temple that came out from the Lord.

This hypocrites zeal is meerely moral.

Whatever of vertue appears to be in it, it is from a moral principle onely; philoſophical, not divine. It is not moral as regulated by the moral Law of God, to order manners according to Gods Law; but onely as guided by Ethicks, or Laws drawn out of the dimme ſparkes of natures light remaining after the fallRom. 2.14, 15. Which is enough to convince men of ſinne, but not to pleaſe God. It is a morality, ſuch as that of Plutarchs drawing up,In his Philoſophy, or Morals. not ſuch as Moſes brought from the Mount. It is no other zeal than that which Heathens and Philoſophers have fetcht from reaſon ſuppoſing an aptneſſe of nature to entertaine it. For morality is but an art that helpes nature, by poliſhing the manners that they may be grateful to men, and uſeful to civil ſociety, onely grace giveth a new and godly nature 2 Pet. 1.4., and ſo refineth the converſation as to make it acceptable to God: which the hypocrite never was partaker of.

This zeale of the hypocrite is but civility, or morality kindled by nature, as a barrel of pitch on top of a beacon. As many men profeſſe Religion upon meere civil or moral grounds, and ſo are but civil, not regenerated men: ſo this hypocrites zeale hath no other riſe nor nature, but what nature improved helpes him unto. This makes him zealous againſt falſe dealing, cheating, break of promiſe and covenant, lying, &c. and on the contrary, to be very juſt in his dealing, in payment of debts, in accounts and in diſcharge of matters of truſt; not out of conſcience towards God, becauſe he commands it; but becauſe nature and reaſon do ſufficiently teach it. A good thing in it ſelfe, and tending to the good of others; but not enough for him that doth it, who doing what he doth on humane, not divine grounds, muſt look for his reward from men, and not from God.

Differ.Contrariwiſe, the true Chriſtians zeal is divine.

It is built upon a divine Baſis, the Law and Word of God; which is both the ſeed of which it is begotten, the rule by which it acteth, and the power which commands it to act. His wiſedome and his zeale ſpring both from the ſame fountaine; they go up the mountaines of Gods Word; and then, come downe by the vallies Pſa. 104.8., of his heart and affections, to order his converſation aright Pſa. 50.23.. And becauſe he muſt approve himſelfe and his zeale unto God, he layes out his zeale chiefly upon things that more ſpecially concerneth God. Not that he is remiſſe in any part of juſtice towards men, or of ſobriety in the government of himſelf: but, he is zealous of both: but, he looketh upward for the aide of Gods grace in both; and laboureth to performe that in truth which Philoſophers have only brag'd of: to practiſe that which they commend; and, in all things to cut off the ſuperfluity of ſelf-love, ſelf-conceit and vain glory, of which they were ſo far from being wary, as that they were never ſo much as aware.

He is not the foole whoſe heart is in his mouth, but the wiſe man whoſe mouth is in his heart. He preferres ſecret and mental wiſedome before vaine and verbal zeal. He will do the thing, but not bragge of it. Let any man take the honour, rather than contend for it, ſo the work be doneJudg. 8.1, 2, 3. It was ſaid of Ariſtotle, that he dipt his words in underſtanding, but the Chriſtian dips not his words onely, but his actions and zeale too, in the Well of wiſdome Prov. 18.4., and conſcience. He dares not utter what he feeles not, nor profeſſe what he proves not, both what it intendeth, and from what Spirit it proceedeth.

Thus, this hypocrites zeale is like fire fetcht out of the flint; nature containes it, reaſon extracts it: the true Chriſtians zeale, comes down from above, from the Father of lights: grace yields it, and conſcience draweth it forthJam. 1.17.. The zeal of the one, is but a cover for an heatheniſh heart going under the name of a Chriſtian; the zeale of the other, is the badge of his heart, declaring him to be truely Chriſtian.

This hypocrites zeale hath more of policy than piety.

A zeale of ſtate, and a face of zeale, to advance his worldly ends by ſerving himſelf of the times. No ſooner is newes brought to Jehu, of being made King of Iſrael, to deſtroy the houſe of Ahab, but he and his Captaines haſted inſtantly to the work, and diſpatcht it in a trice2 King. 9.12, 13.. But, Jehu was not ſo haſty to walk in the law of the Lord: for, to that he took no heed at all2 King. 10.31.. It is true, he deſtroyed Baal and all that belonged to him; for Baal was but an upſtart God brought in by Ahab, and ſo might be more ſafely grub'd up before he had taken deeper rooting; but, as for Jeroboams calves, his zeale extended not to them: not that he cared for the calves, more than for Baal, as placing more confidence in them (for he that cares not for the true God, is indifferent for any other:) but there was the ſame reaſon of ſtate for continuing of the calves, that was at firſt for ſetting them up: which was, the keeping of the people from going to the houſe of the Lord which was at Hieruſalem 1 King. 12.27, 28. which would have happened, had he deſtroyed their calviſh gods at home; and ſo, they might have revolted from him.

This is the zeale of this hypocrite, of which he ſo much vanteth2 King. 10.16. If God open a way for this hypocrite, to get a Kingdome, neither Jeroboam, nor Jehu ſhall ever go beyond him in ſetting up the Devil, and pulling down the true God that hath advanced him, if reaſon of ſtate ſhall prompt him to it. If he be zealous for rooting out of Baaliſme, which might endanger his crown, yet, if Calviſme, being more generally (and by the ſtrongeſt party) imbraced, may ſettle the crown the faſter upon his head; He will be as zealous for this, as he is againſt the other: it ſhall have his protection and countenance before the true worſhip of God: and if Prieſts legally capable of ſerving at the Altar, will not ſo farre forget the duty they owe to God, as to offer ſacrifice to the Devil. He will admit any others, although the loweſt of the people, to do that work; and, whoſoever will, he conſecrateth him, whereby he may become a Prieſt of his high places 1 King. 13.33, 34..

He hateth Popery, as dangerous to his perſon, and ſtate, becauſe Papiſts hold of a forraigne power in chief, and by the principles of their Religion are not tyed to keep faith with any whom their holy Father (per antiphraſin) pronounce Hereticks; but, may lawfully kill and murder their Prince, if once excommunicated by the Pope; But, as for any other reaſon, he hath no more quarrel to Popery, than to any other Hereſie or blaſphemy, which he tolerateth, becauſe not ſo dangerous to his particular intereſt. Come now therefore once more, and ſee his zeale, not for the Lord; but for himſelf, and the Devil.

As he is inſtrumental to cut off all Ahabs race. He hath his reward: for thereby he ſecured the crown in his own line, and hath the promiſe of the throne unto foure generations 2 King. 10.30., but, as he is an hypocrite, and hath hypocritically and wickedly pretended zeale for God, when he aimed onely at himſelfe, doing worſe than all that went before him, he knowes where to expect another manner of reward for that; even where Jeroboam 1 King. 14.11 12, 15, 29, 21, 22., and Jehu had theirsHoſ. 1.4 2 King. 15, 10, 11, 12., not only in this world, but, with all his fellow hypocrites Mat. 24.51., and with the Divel and his angels in hellMat. 25.41..

When the zealous profeſſion of the Goſpel is in credit, and the times do favour zeale, this hypocrite is a great zealot, and commends it highly in others; eſpecially in great perſons, even above truth, that he alſo may ſeeme to be himſelf all made of zeale. His cry in all places, is, O halcyon dayes! eſpecially when he himſelf have gotten well by them. He is then a ſharp rebuker of ſinne in underlings, a zealous pleader for obedience to ſuperiours, chiefly where ſuperiours are preſent to witneſſe his zeale for authority: and, whether he have any care of duty himſelf or not, he will be ſure to put on outwardly, this livery cloake of Chriſt.

His zeale is like an outward fire, more ſeen in the face, than felt in the heart: the fire of authority, makes him high colour'd in the face, but leaves him cold at the heart, unleſſe it happen to be heated with ſome warme preferment. As for God, he holds correſpondence with him, as States who know no affections, but intereſt (many times do one with another. Francum amicum habita, non vicinum; as a friend, not a familiar. He is content with Dionyſius, to make uſe of the goodneſſe of the good God, when he befriends him, but he ſerveth him, as Jehu did Baal, under pretence of worſhip, he ſpoyled and deſtroyed him2 King. 10.18, &c.. He will help to further reformation of Religion, that he may have his ſhare in the goods of the Church.

But, if the times be doubtful, he halteh, as the Iſraelites, between two opinions 1 King. 18.21, or turneth mongrel, as thoſe Samaritans that joyned God and Malchon 2 King. 17.29. He reſolveth to be neither Papiſt nor Proteſtant, but either, or both, as occaſion ſerveth. He doth not now know his own mind, till the times determine for him. If the times prove dangerous, almoſt a Chriſtian Act. 26.28.; not altogether any thing, is enough, for feare of Bonds. He will not make choyce of miſerable or diſcountenanced perſons to be his friends and aſſociates, nor diſable himſelf for preferments which change of times may offer. If once his turn be ſerved, he will ſeale up his lips, that they may not loſe him what they have now gain'd him: for, if he have gotten enough, and climbed to the height of power with all, he ſeareth up his conſcience, having now no further neede to diſſemble with the times.

Differ.On the contrary, the true Chriſtians zeal is all for plain dealing, be his intereſt, and the times what they will.

He is for the Lord, as Elijah, though the ſtream and tide be for Baal: and rather makes God than man the Beholder and Judge of his zeal 1 King. 19.10 Temporibuſ que malis, auſus eſt eſſe bonus.. He is of Metellus his minde, (but upon a better ground) to do well in good times is no hard matter, but in times of danger to dare to be good is the true note of a vertuous man. He rejoyceth in the proſperity of the Church, and the free paſſage of the Goſpel, though himſelf be in bondsPhil. 1.17, 18.

He mourneth when it goes ill with Chriſts partie, though himſelf be never ſo well at eaſeNeh. 1.3, 4.. If the times be doubtful, or dangerous, his zeal is ſo far from hiding, that it ſets open the windows, and keepeth as it were open houſeDan. 6.18.. As Paul went bound in ſpirit to Jeruſalem Act. 20.22, when the Spirit of God told him before he went, what would befall him there, and he believed it as verily as if he had been already in bonds, yet would he not, for bonds, forſake the cauſe of Chriſt; ſo he adventures, upon any pikes where Chriſt his General leads him; as knowing, he can be no loſer, where Chriſt is a gainer.

Thus, this hypocrites zeale is as the Moon which waxeth or wayneth, as ſhe is aſpected by the Sun: the true Chriſtian is as a fixed ſtarre that is above all ſuch variations, and keepeth his ſphere and ſtation, without alteration. The one is a falſe factor that enters his zeale in Gods name; but, for his own profit: the other, as a true ſervant, conſigneth it wholly to his Lords account: the one, looketh for a good market of his zeale, the other, for a comfortable diſcharge.

This hypocrites zeal is a ſuperſtitious zeal.

As poore Indians worſhip the Devil with greater zeale than they do God, for fear he ſhould hurt them, ſo this hypocrite is more afraid of hell and the Devil, than in love with God and his Kingdome. Superſtition is very zealous as being a will-worſhip pleaſing the fleſh, and as ſtriking terrour into the blinde conſcience if it omit ought that ſuperſtition preſcribeth. Such is the zeale of the ignorant Papiſt (if ſtrucken with any ſenſe and awe of Religion) Hell or Purgatory is his dayly feare; heaven, his doubtfull hope. Nothing is certain with him, but what is moſt uncertain, Purgatory; to be delivered from which ſo ſoon as he may, is his chiefeſt care; for which his zeal will ſpare for no coſt.

Nor are we without hypocrites of the ſame ſtamp at home, who yet give out to the world that they are no Papiſts, nor believe Purgatory (wherein I believe them; for, I believe they beleeve not any thing;) they like well the Popiſh frightful zeale (borrowed from the Heathen Mormo's not from the Word of God) whereby men ſhould be kept in ſuſpence touching heaven, (themſelves having no aſſurance of it, nor being in the way unto it,) and for that purpoſe preferre Parſons before Perkins. And ſo, as ſome have an Altar without coales, truth without devotion, ſo this hypocrite hath coales without an Altar, devotion without truth.

Contrarily, the true Christians zeal is the ſervant of divine truth, Differ. and the hand-maid of faith.

As the eyes of ſervants look unto the hand of their Maſters, and as the eyes of a maiden to the hand of her Miſtreſſe Pſal. 123.2, ſo he looketh unto Gods truth, as the Maſter of his Religion, and unto faith as his leader in every action. A good ſervant hath no will, but his Maſters; nor the hand-maid, work, but what her Miſtreſſe ſets her about. His devotion and zeale, as it is wholly ſpent upon God, ſo it is guided altogether by his Will and Word. He is not for terrifying of himſelf or others that profeſſe and practiſe godlineſſe, with doubts of the iſſue, and with uncertainties of ſalvation: rather he is glad, and gives thankes to God for ſuch Interpreters of the minde of God, as lift up the weak hands, and ſtrengthen the feeble knees Heb. 12.12, that comfort and encourage the weak practitioner, and cheriſh the weary travailer towards heaven.

Streight rules deviſed by men, do trouble him, although never ſo much cryed up by the ſuperſtitious; but Chriſtian liberty from the bondage (not obedience) of the Law, and Evangelical comforts from the promiſes of God, and the mercies of Chriſt are his food, yea, his Cordials. The hypocrite in a Sermon likes beſt of a loud reproof (not of himſelf, but of others) that filleth his eares, and feedeth his tragick humour: but the humble Chriſtian feedeth upon conſolation, with thankſgiving. He is glad of threatnings to beate downe his corruptions; but he takes mercies as his daily bread, and portion, and goes his way, rejoycing Act. 8.39.

Thus, this hypocrite, as the ſervants of Tyrants, is very officious, and ſerves God ſtrictly, becauſe he is afraid of him; the true Chriſtian, both ſerves and feares God with zeale, becauſe he loves him: the one ſerves him with ſtrange fire, yet imagined to come from heaven, as the fire of the Veſtals lighted from the Sun; the other is a true Seraphim, whom God hath made a flaming fire for his owne ſervice The one drinkes of the waters wherein the Star Wormewood fell; of which; many dye Revel. 8.11; the other, as an inhabitant of Canaan, feedeth on milk and honey, and ſo liveth for ever

This hypocrites zeale is an unmannerly, and unkindly zeale.

It putteth him out of kinde, and maketh him to forget his place. It taketh from young men, the beauty of youth, modesty; from old men, the dignity of age, wiſedome and gravity; from women, the ornament of their ſex, ſilence; from the ignorant, the key of knowledge, docility: from inferiours, that which commends them; reſpect: and from a Chriſtian, that which crownes his Religion, humility. All this happeneth, not from the nature of true zeale; but, from that Coliquintida which the Devil hath thruſt into the hypocrites pot.

By this meanes zeale becomes unlovely, and unſeemely. It makes the young man, regardleſſe of thoſe to whom he oweth reſpect: the old man light, or furious beyond his gravity; the woman, a diſputant and a babler; the unlearned man opinionate; the ſervant, malapert; the Chriſtian, arrogant: and in this, he will be as a veſſel ſetled on the lees, or frozen in his Dregs. Or rather, this hypocrite is hereby made like Ezekiels potEzek. 24.6, that ſeethes, but is unskummed, whereby the ſcumme doth incorporate; or like the raging ſea, whoſe waters caſt out mire and dirt Iſa 57.20, foming out his owne ſhame Jude 13., venting his own corruptions under the habite of grace.

Indeed the fooliſh world many times applaudeth ſuch zeale as ſeethes over, and runnes into the fire; and taketh that for courage, which is but want of nurture, when a man dealeth rudely and unreverently with his ſuperiours, and betters. This is that of which we may well ſay (and bewaile) that hath made zeale odious and diſtaſtful to divers in great place, who uſe this malapertneſſe of the hypocrite as a flaming ſword to keep true zeale out of their quarters. This was the unkindly zeale of the ſeditious in Hieruſalem, calling themſelves zealous. Againſt God, they would have no King but Caeſar John 19.5: and againſt Caeſar, no King but God; therefore they tempt Chriſt, to give counſel againſt Caeſar, and to deny to pay tribute to an uſurper over the people of GodMat. 22.16, 17.: yet afterwards, that they may be rid of Chriſt, they will have no King, but Caeſar, and intimate a charg of Treaſon againſt Pilate, if he ſhould not crucifie ChriſtJoh. 19.12.

Differ.Contrariwiſe, the zeale of the true Chriſtian is attended with humility and comelineſſe of behaviour.

The true Chriſtian is herein as careful to be clothed with humility 1 Pet. 5.5, when he is to exerciſe his zeale, as the Prieſts of old, to put on the Prieſts garments, when they ſerved at the Altar. He conſidereth it to be as much his duty to look to the manner, as to the matter of the work he performeth, that he may not be indeed, what Michal falſely charged David to be, as one of the vaine fellowes that ſhameleſly uncovereth himſelf 2 Sam. 6.20. Humility, (he knoweth) is as neceſſary to a Chriſtian, as it is proper. It is a plant growing onely in the Chriſtians garden; and, who then ſhould uſe it, if not he? and, when he, but when he is to ſhew zeale for God? which he can hardly do ſo warily and humbly, eſpecially towards ſuperiours, but offence will be taken.

This teacheth him to manage all with reſpect to his calling, age, place, ſex, cauſe and opportunity: or rather wiſdome teacheth, and this acts him in his zeale. Young Elihu, though he was ſo full of matter that he was ready to burſtJob 33.18; yet would not ſpeak before his Elders had ſaid what they couldVerſe 6, 7,. Abigail indeed, in a matter of life and death diſcovered the ſhame of her husband1 Sam. 25.24 25.: but not in an ordinary buſineſſe, much leſſe did ſhe make it her buſineſſe to be ſo buſie with her husband, as bad as he was. Queen Heſter, although ſhe made bold to go to the King for the life of her ſelf and people; whereas if they had been only ſold for bond-men and bond-women ſhe had held her tongue, although the enemy could not have countervailed the Kings damage thereby Eſther 7.4.

Howbeit, the Chriſtian doth not under colour of humility, modeſty, or keeping diſtance, neglect his duty. When God calls him to ſhew zeale, and he cannot avoid ſpeaking to ſuperiours plainly and faithfully, he will do it; yet with as much reſpect as the cauſe will beare. Under the warrant of his calling, he is bold, as Eliah with Ahab, as Nathan with David, as Samuel with Saul, as the Baptiſt with Herod. He putteth forth himſelfe, as opportunity is offered, when his zeale may do moſt good, and his words take moſt impreſſion. He will imitate God, that reckoned with Adam in the coole of the day, when Adam now was in a condition to ſee his folly; and, with Cain, in coole blood, when he might be moſt capable of reproof: and, ſent Jehu the Prophet, to reprove Jehoſhaphat, after he had eſcaped with his life out of the battell wherein Ahab periſhed2 Chron. 19.2.. If he be an inferiour, he adviſeth rather than admoniſheth; advertiſeth rather than reproveth: yet ſo, as he will not be unfaithful to God or man, whatever it coſt him. He neither ruſheth in upon a duty without conſideration of time, nor waiteth ſo long for an oppurtunity, as to omit the duty, in hope of a better ſeaſon.

Thus, this hypocrite is like one of theſe gliding or falling ſtarres (as they are called) his zeale carries him above his place, where he fires, and falls: but the Chriſtians zeale firſt kindles him on earth, and then carries him up into heaven, as the chariot of Elias 2 King. 2.11.. The one by his zeal, makes himſelf ridiculous, or offenſive; the other, by his carriage, brings honour to his zeal.

This hypocrites zeal is hard-hearted and unmerciful.

His zeale hath more of bitterneſſe, than of kindly heate in it. He is without all bowels of compaſſion or conſideration of the temptations of others, as if himſelfe were not obnoxious to tentations. He catcheth up zeale in ſo much fury, that he forgetteth the Spirit of meekneſſe Gal. 6.1.. All ſword, and no buckler is to be ſeen in his fight. He had rather kill an enemy, than ſave a Citizen. He is 〈 in non-Latin alphabet 〉 , zealous, in oppoſition to others. He many times zealouſly oppoſeth a truth, becauſe another holds it: and flyeth furiouſly againſt this, or that ſinne, becauſe he loves not the party that is found guilty of it. If he can ſay, I am not as other men Luke 18.11.; woe to thoſe men that are what he is not, if they come in his way, and fall under his zeale.

If he be not by nature inclined to uncleanneſſe of body, O! how eager is he againſt offenders in that kinde! Not that it is uncomely to be zealous againſt the ſin; but, it is hypocritical, to waſte his zeale upon the ſinner, becauſe not of the ſame temper with himſelf. If he can hide the ſame ſinne in himſelf, he thinkes he may be, and is the more bitter againſt it in another, that himſelf may be leſſe ſuſpected of being guilty of it. And if he thinks that he hath overcome ſome member of ſenſuality in himſelf, he is apt to account them, who have not gone ſo farre, among the dogs and ſwine of the world. He looks upon himſelf as a Cherub ſent of God, to go through the City, and ſmite, without ſpare or pity Ezek. 9.5..

On the contrary, the true Chriſtians zeale is compaſſionate. Differ.

Compaſſion ever attendeth his zeale, where there is any hope to ſave. In his zeale, he ever makes a difference Jude. 22. between theſe, and ſuch as are deſperately and incurably wicked. Compaſſion makes him as zealous to ſave the ſinner, as his zeale makes him hot againſt the ſinne. Who more hot againſt the inceſtuous perſon than Paul; untill he had humbled him1 Cor. 5.3, 4, 5? After his repentance, who more compaſſionate towards him2 Cor. 2.6, 7.? As he hath care to keep himſelf, ſo he is compaſſionate towards others. He will ſave with feare, rather than ſee men periſh; but yet he had rather uſe lenitives than coraſives. He had rather make a goat a ſheep, than caſt off a ſheep as a goat. He is 〈 in non-Latin alphabet 〉 , one that entertaineth zeale for conſort, not for diſcord.

The grief of his own wonds hath taught him to mourn for the ſores of other men, and to touch them with a Ladies hand; and, to ſweeten, not onely counſels, but reproofs. He cannot reprove, or reſtore others, without remorſe in himſelf. For he thinketh firſt, what himſelf is, or hath been, either in this or ſome other way: are there not with me, ſaith he, ſinnes againſt the Lord my God 2 Chron. 28.10? He looks upon his nature as a ſeed plot of all wickedneſſe, and he conſiders further what he may fall into by temptation: upon all which accounts, the Chriſtian ſoul ſaith, hand ignara malis lapſis ſuccurrere diſco. The ſad experience of my own folly, makes me more tender of others that are fallen: not to ſuffer them in it, but more tenderly to pull them out of it.

He looks what Chriſt (who knew no ſinne) did towards ſinners. He was angry, yet grieved withal, at the hardneſs of her art which he ſaw in the JewesMark. 3.15.: So he looketh on other mens ſins, not only with hatred of the ſinne, but with grief for the offenders; thereby expreſſing a two fold-love: the one unto God, by being angry with the ſin, the other unto man, being ſorrowful for the ſinner. The former, is the wine; the later, is the oyle which he poureth into the wounds of his brother. Such was the temper of Moſes the meekeſt man, and the greateſt zealot. In his zeale for God he brake the Tables of teſtimony, and ſlew three thouſand of Iſrael, by the hands of the Levites, ſparing neither friend nor brotherExod 32.26, 27; and yet in compaſſion towards the remainder, he makes an attonement for them, begges their pardon, and deſires rather to have his own name blotted out of the book of life, than that they ſhould not be pardonedver. 31, 32.

As the breath of a man ſerves him both to coole his broth, when it is too hot, and to warme his fingers, when they be too cold: ſo the Spirit of God inſtructeth the Chriſtian in the exerciſe of his zeale, to work by both love and meekneſſe, where there is any hope of amendment; and, to have in readineſſe (wrath and ready vengeance) againſt all diſobedience Amos 1.11. of ſuch as are apparently incorrigible.

Thus, this hypocrite is as Edom that purſued his brother with the ſword, caſting off all pity, and his anger did tear perpetually, and he kept his wrath for ever 2 Cor. 10.6.: the true Chriſtian is like that good old man, the father of the Prodigal, that ſeeing his ſonne in a ſad condition, yet returning, had compaſſion, and ran, and fell on his neck and kiſſed him Luk. 15.20.. The one is as a raſh Leach that does more hurt, than the diſeaſe; the other as a diſcreet Phyſician, tempers his remedy to the weakneſſe of the party: The one comes as an Executioner; the other, as a Chyrurgion.

The zeal of this hypocrite lyes more in extolling the ſayings and ordering and doings of others, than in what he doth himſelf.

He is a great admirer of other men famous for wiſe and witty Apothegmes and ſentences; and, more zealouſly commendeth the ſayings of Seneca, than of Solomon. He will preferre Lipſius before holy Bradford; And is glad to ſee reaſon out-face Religion, making her to ſpeak what ſhe never thought, or he never underſtood; accounting it a matter of nothing, to contemne the world, which grace with much ado hardly enables the true Chriſtian to performer. He takes that to be the beſt zeale that transformeth Religion into a vaunting ſtraine of tragick eloquence: and, to make the credulous world to think they can do it, becauſe they can ſay it.

Even heatheniſh zeale is much in requeſt with this hypocrite, which ſheweth what wit can ſay, not what fleſh and blood can do; and, making rules of hyperbolical phraſes, wherein (as Plutarch, ſaid of the Stoicks) they frame the level to the ſtone, not the ſtone to the level; that is, things unto words, not words unto things. But as it is eaſie to ſet down more in figures, than ever any man was worth, So it is, in words and phraſes, to expreſſe more than any man can practiſe. Such Writers teach their Readers, as this hypocrite doth his Scholar, to know not himſelf, but them; and that (no otherwiſe than as they miſ-know themſelves) on their own opinion: not what they do, but what they are able to direct. And ſuch as care not to know, or to better themſelves by a practical knowledge, are better pleaſed to gaze upon ſuch imaginary pictures, and even poetical patternes of perfection, of Plato's drawing, than living examples of holineſſe and humility drawing in the yoke of ChriſtMat. 11.29..

He loves to ſee other men zealous in actions too, ſo he be not bound to follow. He ſits at home at eaſe, but cuts out work enough to othersMat. 23.4., enjoyning them good round tales of brick, without allowing them ſtraw Exod. 5.9.; appointing them journies long enough; not caring how tedious either the way, or the weather be to the travellors. He that onely looketh on, never thinks that another man workes hard enough: ſo this hypocrite, who troubles not himſelf with practiſe, cares not how ſtrict the rules, nor how paineful the practiſe of piety be made for others. Dulce bellum inexpertis. It is a brave thing to ſee others fight, or to talke of fighting for one that never knew what it is to fight.

It is ſtrange to ſee how ſome hypocrites of this kind and ſtamp, eſteeme and admire the ſtrait-lac't Religion of ſome Popiſh Regulars. Any ecſtatical and tranſcendent zeal of a ſuperſtitious Anchorite or Hermite, doth wonderfully raviſh them, but never drawes them to endure hardſhip as the good ſouldiers of Jeſus Chriſt 2 Tim. 2.3.. They mightily commend bookes of Reſolution, who never go ſo farre as to deliberation. And if they vouchſafe to read better Authours, the onely end of reading is to gather flowers, not food; to read for commendation, not for imitation, unleſſe of the ſtyle. It ſufficeth this hypocrite to have his zeale in his book, where it doth no hurt; not in his heart, where it might do good. He looketh upon ſtrict rules, and thoſe that walk in them, as ſpectators, upon players, whom they commend for their graceful acting, but meane not to enter the ſtage to act a part with them.

Strictneſſe is by him better liked in a line, than in a life; in a book, than in a rowſing Sermon; and yet better in a Sermon, than in an example: But it is worſt of all endured in an admonition; ſtill the nearer the worſe; and the better, the farther off. If it be a whipping Sermon that comes not too near his luſts, he brookes it well enough: but, if you offer to unbutton him, and prepare his back for the laſh, he will not endure it. He is as the Phariſees, that made a ſhift to heare Chriſt pretty patiently, in his parabolical diſcourſes, untill they began to ſmell that his ayme was to reprehend them; Then, a Lawyer preſently ſeeketh to ſilence him, Maſter in ſo ſaying, thou reproacheſt us alſo Luke 11.45.: as if this were not to be borne.

Some there are who account it a diſgrace and affront, for any man to offer them ſalt, as if thereby he accounted them fooles: ſo this hypocrite is offended, if you offer to impart your zeale unto him; to bring your fire to warme him, as if he were a cold. Therefore, as the ſalt muſt ſtand by, and no man muſt offer to carve ſalt at the Table; but, let every one help himſelf, or be without; ſo this hypocrite is reſolved to be beholding to no man to offer him zeale, nor will he take it well of any man that thinketh he hath not enough already, who ſo highly commendeth it in others, and to others. If any man think otherwiſe, let him forbeare offering to adde to it, untill this hypocrite (as men that want ſalt uſe to call to their neighbour ſitting by) ſhall think fit to crave the uſe of his fire, or bellowes. Either he hath enough, or he is reſolved to have no more; or at leaſt, not to be beholding to you for it.

Contrarily, what zeale the Christian ſheweth, Differ. is truely within himſelf.

How elſe ſhould it be a conſumption in his bodyJoh. 2.17.? a fire in his bonesJer. 20.9.? His ſalt is in himſelf Mark 9.49., and his fire in his own chimney, not painted upon the walls. He warmeth himſelf indeed ſometimes by other mens fire, not as a man that ſtands aloof for feare of being too hot, and commends the blaze; but, as he that brings of his own wood to encreaſe the fire, and his own heat by it: or at leaſt he borroweth from that what may cauſe the fire of zeale to flame higher in himſelf. As Moſes, ſeeing the buſh on fire, ſaid I will go near now, and ſee this great ſight Exod. 3.3., and ſo met with God; ſo the Chriſtian admiring zeale in other men, doth thereby draw nearer to, and better his acquaintance with the Lord: not keeping a diſtance from it, as from a wandring fire on the next hill, which he is loth ſhould come too near him.

His reading, hearing, and beholding the good examples of others, are unto him as the laying on of fewel to make a bonfire in his heart. For, he puts them carefully together, and layes them in order, by meditation; he kindleth them by prayer; and then, dreſſeth therewithall for himſelf and others, by dayly practiſe. Seldome ſhall you ſee his chimney without ſmoak, his hearth without fire; his heart without flaming zeal. It is lar familiaris, his houſhold fire which he hath alwayes at command.

Thus, this hypocrites zeale is like the uſurers money, abroad in other mens hands, not in his own cheſt: the true Chriſtians zeale is like the Uſurers bonds, never out of his own cuſtody: the fire of the one, is like that of a Beacon afarre off, more ſeen than felt; the fire of the other, is like that of the ſtove or hot-houſe, ſooner felt than ſeen. The one, is as the ſorry huſ-wife that hath her fire to fetch when ſhe ſhould uſe it; the other, is as the vertuous woman, that can helpe both her ſelfe and her neighbours, becauſe her candle goeth not out Prov. 31.18..

This hypocrites zeal moſt naturally runnes out upon others.

It is like a candle in a lanthorne that ſends out all the heat at the top: it is like the Sun that darteth heat upon others, but is not burnt it ſelf. It looketh outward, and is very buſie abroad, like the lewd houſ-wife whoſe feet cannot abide in her owne houſe Prov. 7.11.. This hypocrite is ready and buſie to reprove, rebuke, and admoniſh others, and will (with the Phariſee Luke 18.11, be very ready to make other mens confeſſions (without being called,) being glad and proud of the office: but he endureth not to be ſo handled himſelf (how much need ſoever he hath of it,) unleſſe by his betters, whom he dares not to gaine-ſay; and then he beareth it, becauſe he cannot avoid it: but, biteth the lip, and then contenteth himſelf witht this that he knowes as much by them though he dare not ſpeak it: or at leaſt thinkes as ill of them, as they can of him. He ſees nothing ſo much amiſſe in himſelfe, as to need much zeale, either of his owne or others to reforme it.

Even in juſt reproofes given to others, he diſcovereth as much pride as zeale. For he lets fly, as glad of the occaſion to ſee how he can handle the man and the matter: not ſo much to reclayme, as to inſult, or exaſperate. When he heareth of other mens vertues, he is not ſo forward to imitate them, as to detract from them; to envy, not emulate them. His zeal is his envy, and the taking occaſion from their vertue, to pry more narrowly into their deformities: and, the more others commend them for the one, the more zealouſly he paints them out for the other; whereas, if they had nothing in them worthy of commendation, he would never have been ſo zealous to rake in their dunghils.

He not onely gazeth in other mens faces to view their open faults, but diveth into their conſciences, and goreth bloodily their hearts, and confidently tells you, I ſee more evil in them than you are aware of. But he ſeeth not the ſame faults in himſelf, or not as faults deſerving halfe that zeale againſt them. He is as eager as Jehu againſt Baal and his Prieſts becauſe that was Ahabs ſinne; but not againſt the Calves at Bethel, becauſe that was his own ſinne2 King. 10.31. He can finde in his heart to be a Phineas to Zimri and Coſbi, but not to kill the ſame ſinne in himſelf. He hath ſeveral weights to weigh actions by: one to way the faults of others, another, to weigh his own. He caſteth his zeal upon others as Granadoo's, in a ſiege into the houſes and faces of the beſieged: but as to himſelf, all his zeal is but as harmeleſſe firew-orkes, token of triumphs, not intended to hurt any, in times of peace.

The ſubject, ſees the fault of the Magiſtrate; the ſervant, of his Maſter; the people, of their Miniſter; the wife, of her husband; and ſo, reciprocally. But no man ſaith (that which God ſo much deſireth to hear) what have I done Jer. 8.6.. Other mens faults are put in that end of the wallet which hangs before, in ſight: but mens one, are in the other end, which is caſt behind. Nay, this hypocrite will not ordinarily let his zeal come near home, much leſſe into his conſcience, to make a privy ſearch there. In ſtrangers, and in enemies, ſinne is ſinne: but in friends, in children, in himſelfe, they are but peccadills, the humours of a Gentleman, that though they be failings, yet may be borne.

He is loth to be an enemy to vices in his children, nor can well endure that any man ſhould take notice, much more that he ſhould ſpeak of any thing amiſſe in them. Who ſhall dare to ſay Adonijah, why haſt thou done ſo 1 King. 1.6.? and ſo he makes God an enemy to his children, and makes his children to be ſcourges and plagues to himſelf. The plague of God hath ever fallen heavy upon cockring parents, whether men or women. Oh friendſhip! Oh fatherhood! to ſpare till God muſt needes fight, not with the rod, but with a Sword! Haply, for ſinnes that are unprotitable, the hypocrite may ſhew ſome zeale againſt his childe: in ſinnes more immediately tending to Gods diſhonour, he is not ſo zealous. He had rather ſee his children ungodly, or profane, than unthrifty. He had rather God ſhould be wronged than himſelf, and Gods honour made bold with, than his purſe.

And as touching himſelf, his zeale is leaſt imployed there. He is very forward and zealous to chalk out the way to others; but, no haſt to walk in it himſelfe. He can tell them what they ſhould do; that's enough. Let not them tell him, what he hath to do. No fruit of his zeale or Religion appeareth, but that it makes him more ſupercilious and cenſorious; careful to hearken after other mens behaviours, buſie to ſet abroach new queſtions: but, if you once put him to the point of practiſe, eſpecially in a coſtly ſervice wherein much ſelf-denyal is required, he will ſoon, with the young man in the Goſpel, go away ſorrowful Mat. 19.22.Differ.

Contrariwiſe, the zeale of the true Chriſtian tendeth homewards, and looketh inward.

There it beginneth, thither it returneth, as all Rivers to the Ocean. Fire firſt heats the chimney, before it heats the ſtanders by. And zeale hath not onely an aſcendent motion from it ſelf mothers, but alſo a retrograde, from others to himſelf. He would have others good, but himſelf to be excellent, not for pride, but out of duty. When he heareth of excellent graces in others, he envyeth it, yet emulateth the beſt; and, looking upon himſelf, is aſhamed hat he comes ſo farre ſhort, and ſo makes uſe of other mens graces to provoke him to amend his pace. He is glad and congratulateth with them to whoſe pitch he cannot attaine; and keepeth company with them in love, and ſeekes to follow them the harder, who out-ſtrip him in perfection.

When he heareth of other mens ſinnes, he is humbled, but casteth the firſt ſtone at himſelf, not onely as lyable to the ſame tentations, but as accountable in part for their tranſgreſſions: therefore he cryeth out with the Prophet, Woe is me! I am undone, for I am a man of polluted lips, and I dwell in the midſt of a people of uncleane lips Iſa. 6.6. Yet he was none of thoſe dumb, or blinde ones, whom he after reprovedVer. 9.10. He is willing, with holy Paul to be humbled among and with the Corinthians, for their ſinnes unrepented of, and to bewayle many which have ſinned 2 Cor. 12.21. Chriſt beholdeth the faults of the Churches in the faces of their ſeveral Angels: and who is he that hath not cauſe to accuſe himſelf of the common evils of others, for want of giving inſtruction, example, prayer, counſel, employing of his Authority, or walking wiſely in the uſe of his liberty?

The Chriſtian therefore is more ſtrict to himſelfe, than to others: as Abraham, that would nothing for himſelf of the King of Sodom, when he deſerved all; but left it free for his companions in Warre, Aner, Eſchol, and Mamre to take their ſhare in the ſpoiles Gen. 14.24. He will not abridge himſelf of what he alloweth to his neighbour, that where he is conſtrained to give a ſtop to his neighbour, he may give proof of his impartiality, and that if he be in any thing partial or favourable, it is to his neighbour, not to himſelf. He alloweth nothing to himſelf, which he doth more freely allow to his neighbour: nor will he reprove that in his neighbour, which he winketh at in himſelf.

He is no leſſe willing (upon the ſame account) to be reproved, than forward to reprove. Let the righteous ſmite me, ſaith hePſal. 141, 5. If they be ſlack and remiſſe, he will quicken them to ſmite himſelf. Nor is he content onely that ſuperiours ſhould do it, but even inferiours too, if need be. For, in caſe of common duty, he looketh not on them as ſervants, but as brethren, yea, haply as his betters in knowledge or in the cauſe. For, with him, it is laid down for a firme concluſion, Whoever the ſpeaker be, the truth of God is ſuperiour to him that heareth it.

Finally, he defendeth Gods quarrel with the jeopardy of nature, yea, of life it ſelf: and, in that eaſe, knowes no man after the fleſh 2 Cor. 5.16; he looketh to Gods Image in all that are truly gracious; and, for that, he honoureth them Pſal. 15.4; and endeavours to imitate, yea to out go them. And he ſeeth Gods mark of diſpleaſure (as upon Cain) in all them that are void of grace, and ſhunneth their familiarity, as he would ſuch as are ſmitten with the plague. And, as God beginneth judgement, at his own houſe 1 Pet. 4.17, ſo doth the Chriſtian beginne his reformation at himſelf.

Thus, this hypocrite ſeeth not his own ſinnes, but in other men, and ſo exerciſeth his zeale onely where he ſeeth ſinne: the true Chriſtian ſeeth his own ſinnes both in himſelf and others, and therefore is moſt zealous againſt himſelf and his own ſinnes, which he beholds in ſo many places at once: the zeale of the one is as a burning glaſſe that collecteth the beames of the Sun, and caſteth them forth, to ſet others on fire; but himſelf is not touched with it; the true Chriſtian is as a wall, that heateth by repercuſſion all that ſtand near it, but is moſt hot it ſelf.

This Hypocrites zeale is ſometimes ſtinted, and confined to himſelf.

He that is all in, and for extreames, muſt needs miſſe that which is the meane between both, how uſeful ſoever. He that at one time is ſo ſharp and fiery againſt other mens ſinnes, and ſo cold at home, at another time will pretend to have zeale little enough for himſelf, and work enough at home, not that he may do any whit the more at home, but becauſe he is unwilling to do good abroad. Therefore when called upon in that kind to beſtirre him to reprove and admoniſh others, he anſwereth, what have I to do with other mens conſciences? it is enough for me to look to mine own.

But, as reſpect of private profit overthroweth the weale-publick, ſo this appropriation of zeal will endanger the common good that ought to be ſought for the houſe of God. This is to bury the Lords talent in a napkin; for he that will not employ it abroad, will do nothing but hide it at home; and ſo, that which ſhould be ſent abroad as currant money for the uſe of his Lord, is buryed at home by the evil and ſlothful ſervant to his own deſtructionMat. 25.25, 26.. He ſeemeth to make ſome conſcience of ſwearing, drinking, miſpending the Sabbath, &c. Yet he reproveth not thoſe that do all theſe evils; no, not his owne children, or ſervants.

He conſidereth not Gods ſharp dealing with Eli, for his want of ſharpneſſe to his ſonnes; nor, how great that ſinne was in Gods account, even no leſſe than an honouring of his lewd ſonnes above the living God himſelfe1 Sam. 2.29. What then ſhall he anſwer unto God, who out of hypocriſie, is content others ſhould live in ſinne, that his own ſhew of ſanctity, compared with their iniquity, may be the more conſpicuous? Such hypocrites there are, who, rather than want glory themſelves, are content to let others to diſhonour God by ſinne, unpuniſhed, unreproved, to be their foyles, the better to ſet off their counterfeit holineſſe.

Herein he treadeth the foot-ſteps of the Scribes and Phariſees, who, the more to draw their own knowledge into admiration, took away the key of knowledge from the people Luke 11.52., and thereby not onely maintained a tyrannical preheminence, but alſo (although to their ſhame) pronounced of the ſame people, that they not knowing the Law, were accurſed John 7.49; and all, to maintain their own pride and ambition. In whoſe ſteps the Romiſh Clergy hath ſo exactly walked, that they have even outgone, and out-done their firſt patternes, in that for many ages, even here in England they ſuffered not onely the common people, but even Nobles and Kings to live in ignorance, that themſelves onely might adminiſter the lawes and rule at their pleaſure: and, winked at all the wickedneſſe and abominations of the Gentry, Nobility, and Princes, till they came to die, or to be caſt into ſome great ſtraites, and then they reckoned with them for altogether: that ſo they may fleece them of their eſtates, at the price of their ſoules, by ſetling great revenues upon the Church (as they called it) making it ſacriledge for any to alienate ſuch ſuperſtitious donations upon ſuch helliſh foundations; themſelves being indeed the ſacrilegious thieves that robb'd all of eſtates, bodies, and ſouls at once.

On the contrary,Differ. the zeal of the true Chriſtian is enlarged to the good of others.

It is the nature of fire to multiply in infinitum, till he hath reached to all that is combuſtible: and it is the nature of zeal (as of charity) to begin at home; but afterwards to extend it ſelf to the utmoſt bounds ſet by God to that holy fire. And this is true, of every true member of Jeſus Chriſt (as well as of David the typePſal. 69 9, and of Chriſt typified by him) which was exemplified in our Lord and Head, The zeale of thine houſe hath eaten me up John 2.17. He whoſe zeal reacheth not to the houſe of God, is but a Mongrel Zealot, reſembling neither Chriſt his pattern, nor any of his party.

The true Chriſtian therefore holds himſelf bound, and accordingly endeavoureth to reſtrain whom he can, that he findeth going aſtray; and to do it as he can, by intreaty, if he have no authority, or by admonition, prohibition, correction (according to his power) from ſwearing, from frequenting the looſe and leud Theatres, from drunkenneſſe, and all other diſorders and abominations, that he may ſhew his zeal for the houſe of God, and win others unto Chriſt, as Chriſt hath won him: and not fall under that compaſſe of being againſt him, for not being with him Mat. 12.30, and of being condemned as a ſcatterer from him, becauſe he gathereth not unto him.

His zeale, as it begins not in others, ſo it ends not in it ſelfe, until by returning from others it hath finiſhed the Circle. He is not only good, but on his own experience commendeth goodneſſe to others. It is true that every body muſt amend one. This is the leaſt, but muſt not be the laſt: he that never went about to amend more, may juſtly doubt, he never amended any. It is not to be expected that if he be a private Chriſtian he ſhould carry on this work, ſo far as the Miniſter, or Magiſtrate; but yet, 'tis required that he do what he can in the family, in the Vicinity, in all places where Providence caſteth him, and gives him opportunity to do him ſervice.

And this leſſon he endeavours to take out, whether he be Parent, Maſter, Huſband, Wife, Childe, Servant, Friend, &c. yea, he takes that leſſon of Saint Auſtin Hom. 49. in 2 Cor. 5. Legatione fungimur. Tom. 10. , which he taught to wives into conſideration: that Father taught wives a ſtrange duty, to be jealous of their husbands, not to take it patiently (ſo they know it to be ſo) that their husbands ſhould abuſe their bodies with other women: reſpecting therein not their own fleſh, but their husbands ſoules. Zelentur viros ſuos, &c. let them in this be very zealous for the good of their huſbands.

Nor doth he trouble himſelf with that childiſh or puſillanimous feare, I ſhall offend, I ſhall be accounted too pragmatical: for he hath long ſince reſolved that queſtion, Whether it be right in the ſight of God, to hearken more to men, than to God Acts 4.19; to diſpleaſe, men rather than God. He knoweth that none can be offended with him that would make them ſtreight, but ſuch as love to have crooked ſoules, whoſe wayes are crooked, and they froward in their paths Prov. 2.15. That none can be content to ſee others crooked, but ſuch as are not ſtreight themſelves, or deſire others ſhould be crooked, the better to ſet off their own ſtreightneſſe and ſymmetry of body. And as for ſuch, pleaſ'd or diſpleaſ'd, he is at a point, to pleaſe himſelf by pleaſing God in labouring their Reformation, or to leave them without excuſe.

Thus, this hypocrite is as ſparing of his zeale, as the widow of Zarephath was of her meal and her oyle, which was hardly enough to make one cake for her ſelf and her ſon, ſo as ſhe had none to ſpare for Elijah 1 King 17.12; the true Chriſtians zeal is like Rebeccah, that drew water not only for her ſelf, but for Abrahams ſervant, and for his Camels alſo Gen. 24.46. He hath zeal for his friends as well as for himſelf: the one incloſeth the Lords Common, the other layeth open his incloſures for the publick good.

The zeal of this hypocrite is but momentany.

What is ſaid of his joy, that it is but for a moment Job 20.5; is true of his zeal, which is one of the pillars of his joy. For, what can be durable in him except ſin, that hath nothing but nature, and fleſh in him? All his joy is but a Caſtle built in the aire of imaginary graces, which vaniſh as a winde, and therefore down comes all his building. The zeal of a man is his delight and his triumph, falſe therefore muſt needs be a fooliſh mirth, a fire of thornes crackling under a pot Eccl. 7.6. It makes a great noiſe for the time, but it is as ſoon gone as come; it is ſuddenly extinguiſhed and conſumed.

He hath been over that fire; and though he boiled apace for the time, yet is he raw ſtill. For, not ſudden boiling, but ſoft and leiſurely heating, and ſo continuing, makes a due concoction. Not every fervour, but that which is mingled with wiſdom and ſtayedneſſe, giveth the true temper to a Chriſtians heart, and to his zeale: where this is wanting, his zeal the hotter it waxeth, the more cold it will leave his heart. Water that was once hot by fire, will be colder than ever before; becauſe the ſpirits that formerly kept it from the extremity of coldneſſe, is by fire boiled out of it: ſo will he that hath no other heat of zeal found in him, but that which ſome ſtrange fire hath raiſed him unto. For, as unadviſedneſſe may put out that fire, which it firſt kindled in him. So the with-drawing of that fire leaves his heart as Nabals, cold as a ſtone, to die within him as to any life of zeal.

He was never ſo hot, but he left windows and doors open enough to cool him to any temper that his corrupt heart and the times ſhould think fit to bring him down unto. He would never ſuffer fire to come near him, but on condition to abate of his heat as many degrees as he pleaſeth. And he that thinks it fit for the time to be luke-warme, if need be, will ſee time alſo to grow key-cold. This hypocrites heart is like the fleſh of the Peacock; that after it is dreſſed and made moſt fit to be eaten, it will grow raw again in a very little time. Such is the temper of this hyhypocrite, his zeale that was boiled up to the greateſt degree and higheſt meaſure of boiling, ſoon cooleth and diſſolveth, and he returneth to his natural crudity.

It were eaſie to ſhew this in all the particulars mentioned in the former Characters of this hypocrite. For ignorant zeal endeth in hereſie and obſtinacie againſt the truth, and ſometimes in blaſphemy againſt God. Zeal without judgement plungeth men into groſſe abſurdities, and fearful inconveniences; and ſo, forfeiteth the whole for want of wiſdom and choice in the particulars. Zeal without diſcretion, is made ridiculous, and ſoon laugh't out of countenance, and ſuch Zealots are eaſily made aſhamed of all forwardneſſe. Zeale, if it have too much diſcretion or moderation falſely ſo called, degenerateth firſt into luke-warmneſſe, and remiſſeneſſe in duty; and after, into open prophaneneſſe. The natural zeal hath a natural decay, a ſickneſſe, a death. Nature may be patcht up for a while; but it will fail, die away, and come to nothing.

The morally zealous regarding only points of civil honeſty and humane ſociety, is many times by the judgement of God given up to fail moſt ſhamefully in that which he made his higheſt glory, Politick zeal groweth out of date with the change of times, and is but Atheiſm varniſht over with the colour and tincture of Chriſtianity. Superſtitious zeal is like hemlock that makes him run mad that eateth it, and endeth in deſparation. Rude and unmannerly zeal, endeth either in rebellion, or in baſe Retractation. Bitter and uncharitable zeal endeth in hardneſſe of heart; an humour not pleaſing to God, and contrary to all men. Zeal in a Book (not in the heart) alters with ſome later, and endeth in ſome looſer Author, as the yearly computation, changeth with a new Almanack. For conceited ſtrictneſſe, without conſcience and ſincerity, reſolves into greater looſeneſſe, when the former humour is ſpent, or hath ſpent the mans patience that fooliſhly gave it entertainment. Zeale for others, or againſt others only, ends in ſchiſme, and in the over-running of his own garden with all manner of weeds. And zeal appropriate to a mans ſelf, without care to edifie others, endeth in ſpiritual pride and ſelf-love. In all we finde that the zeal that is not of God, for God, and from God, cannot ſubſiſt.

Contrarily, the true zeale of a Christian is permanent and immortal. Differ.

He that is borne again, not of corruptible ſeed, but of incorruptible, by the Word of God which liveth and abideth for ever, muſt needs be immortal in all his graces, and therefore in zeal1 Pet. 2.23. He loveth not only earneſtly and fervently Ver. 22, but alwayes; And as his love is, ſo is his zeal, He is zealouſly affected in a good thing alwayes Gal. 4.18. He is zealouſly affected, becauſe in a good thing; and always, becauſe his zeal proceedeth from a good heart. As he ever rejoyceth, ſo he ever loveth, is ever zealous. His joy and love is in the Lord, and his zeal is for the Lord. Sound concoction in him preventeth putrifaction. His zeal is as ſalt that hath not loſt its ſavour: it doth not only not putrifie it ſelf, but keepeth that which is inclinable to corruption from putrifying. Yea, it is a ſoule to the body of Religion to preſerve it from corrupting: And herein, more than a ſoul, becauſe it maketh the whole immortal.

It is as the celeſtial fire in his proper Sphere that cannot be extinguiſhed; and as water in a hot bath that keepeth its heat while the water remains there, (although open to the aire,) as from an internal and perpetual cauſe. He is hot with others, not becauſe others be ſo; but even when others are not ſo: and the more becauſe others are not ſo, growing hotter by the oppoſite that doth a coſt it, as fire is more vehement by an Antiperiſtaſis of the ambient cold.

His zeal is guided by knowledge, ſeaſoned with judgement, ballaſted with diſcretion, and giving ſailes to diſcretion kindled from heaven, obtained by prayer, devoted to God without reſpect of his own intereſt, fenced with humility, ſweetned with charity, rooted in his heart, ſpreading to the good of his brethren. All theſe are everlaſting Cauſes and Preſervatives of true ſanctified zeal. So that we may ſay of zeal, as Gamaliel ſaid of the Goſpel, If it be of man, it will come to nought: but if it be of God, ye cannot overthrow it: and he that aſſaileth it, fighteth againſt God Acts 5.38, 39.

Thus, this hypocrites zeal is like a ſquib, that hath a flaſh, a crack, and a ſtink: but the Chriſtians zeal is like the fire upon the Altar of Incenſe, ſweet, and durable: the one blazeth as a Comet of fearful preſage, but of ſhort continuance: the other ſhineth as a ſtarre fixed in the firmament of holineſſe, and is a faithful witneſſe in heaven.

CHAP. XXXIV. The Judging Hypocrite Is he that judgeth after the fleſh.Defin.

IT is Chriſts own deſcription of the Judging Phariſees John 8.15, the greateſt hypocrites then in the world; and, at that time, taking upon them to judge of him as an Impoſtor, for bearing record of himſelf. They judged baſely of the Word made fleſh, becauſe themſelves judged according to the fleſh. Look what he ſeemed to their carnal apprehenſions, ſuch they judged him to be. They ſee with a carnal eye, and therefore judge carnally. All things beheld in a red glaſſe, appear red; ſo doth Chriſt, not only as man, but as God alſo, look't upon by the hypocrites fleſhly minde, appear to be altogether ſuch an one as himſelf Pſal. 50.21. If any difference be made by the hypocrite, he adjudgeth himſelf to be the better of the two. He judgeth Chriſt to the Croſſe, himſelf to the Crown: for he justifieth himſelf Luke 16.15, and condemneth Chriſt Luke 24.20.

He meaſureth all by a fleſhly rule, becauſe himſelf is carnal: therefore is an ill, (yet a buſie) Judge of ſpiritual perſons and things, which he cannot diſcern or know 1 Cor. 2.14, but by a falſe light. He compareth not ſpiritual things with ſpiritual Ver. 13, but with carnal, and ſo his judgement cannot be ſpiritual. This makes him ſo apt, to ſpeak evil of the things which he knoweth not; and, what he knoweth naturally, as a bruit beaſt, he therein corrupteth himſelf Jude 10. He that abuſeth his judgment in what he knoweth, will never judge righteous judgement John 7.24 in what he knoweth not. He will be partial in himſelf, and a Judge of evil thoughts Jam. 2.4; not calling evil thoughts to judgement, but judging according to the evil thoughts within him. Fleſh, that is, corruption, loves to be medling and judging where it ought not, where it cannot judge aright: but therein it is without God, and therefore againſt him. Hence this hypocrite is very buſie in judging of others, very partial in judging himſelf. He is ſo buſie in judging others, that God himſelf eſcapes not his judgment; much leſſe can they expect to be free, who are of Gods party. And he is ſo partial towards himſelf, that even where he ſeemeth ſevere, it is either to excuſe, or ſecretly to commend himſelf; and he will condemn all the world, and God himſelf alſo, rather than himſelf; as will appear in the following characters of this ſeeming Rhadamanthus.

Differ.On the contrary, the true Christian judgeth righteous judgment.

He will (ſo far as his Commiſſion reacheth) imitate Chriſt in judging. In one ſenſe, he judgeth no man, no more did ChriſtJohn 8.15, not as renouncing the Office of a Judge to which the Father hath aſſigned himJohn 5.22; but, no man, in a carnal manner, as the Phariſees judged him; ſuch judgment he would not paſſe even upon themſelves, that judged ſo uniuſtly of him. Or, if the Chriſtian do judge (within his own juriſdiction) he will, ſo near as he can, judge righteous judgment John 7.24, and not according to the appearance, or ſhew at firſt ſight, without due proof, and conſideration. He will conſider and conſult, (or, take advice) before he ſpeak his minde in giving ſentenceJudg. 19 30.

He is ſpiritual, and therefore judgeth all things, but, ſpiritually: not according to fl ſhly appearances or affections, but with ſpiritual judgement, by a ſpiritual rule, and by juſt weights and meaſures: That judgement only he takes to be righteous, that is meaſured by the Word, and weighed by the Spirit of grace within him: meaſured by the Word, that it may be true; and weighed by the Spirit, that it may be full. Herein he concurreth with God and Chriſt in judging: and juſtly, for he that is to be one of the Judges of the World 1 Cor. 6.2, ſubordinate to the Lord Chief Juſtice Chriſt, had need to judge as Chriſt doth. He that ruleth over men, in this world, muſt be just 2 Sam. 23.3: ſhall not be then that is to be (joyned in Commiſſion with Chriſt) Judge of all the world, do right Gen. 18.25? Chriſts judgment was true, becauſe he was not alone in it, but the Father that ſent him, was with him in itJohn 8.16: The Chriſtian therefore will make this ſure in every judgment that he paſſeth, to take God and Chriſt along with him therein.

Thus, this hypocrite will be a Judge, who deſerves rather to ſtand at the barre for his unrighteous judgment: the true Chriſtian paſſeth no judgement, but what he beleeveth holdeth weight in Gods ballance, and for which himſelf is ready to give account at the Tribunal of Chriſt: the one ſets up the greateſt malefactor (the fleſh) to be Judge, which ſhould be judged: the other judgeth that Judge in all his judgement; and will not ſit upon the Bench, where the fleſh ſtands not at the Barre.

This hypocrite will judge his Judge.

It is is too much, that he takes upon him to judge the generation of Gods children, (who ſhall be ſure to be doomed where he ſits Judge:) but this is too little for him, unleſſe he may ſit in judgement upon God himſelf, who muſt expect to fare no better than his ſervants Rom. 14.4. If this hypocrite fast, although it be but for ſtrife and debate, and to ſmite with the fiſt of wickedneſſe, and God do not preſently attend, and wait upon him, to grant all he would have, the hypocrite preſently arraigns him at his Barre, and draws a peremptory Indictment againſt him, Wherefore have we faſted, ſaith he, and thou ſeeſt not? Wherefore have we afflicted our ſoule, and thou takeſt no knowledge? By which he concludeth God to be too blame, not he, until God be fain to enter his traverſe at the hypocrites own Barre, and calls his adverſaries own conſcience to witneſſe, the hypocriſie and wickedneſſe of his faſt Eſay 58.2, 3 4, 5.

If God offer to finde fault with him, for polluting his Altar Mal. 1.7, and Worſhip, for dealing treacherouſly with the wife of his youth Mal. 2.14, for vexing and wearying of God with their undutiful words againſt God Ver. 17, for robbing of him Mal. 3.8, for ſtout words againſt him Ver. 13. This hypocrite fl es as it were to the top of Gods Crown, and calls him to account for unjuſt charging him, Wherein have we polluted thee? Wherein have we wearied him? Wherein have we robbed thee? What have we ſpoken ſo much againſt thee? All which can import no leſſe than a challenge and a charge, yea, a demand of juſtice againſt him.

If God make good his threatnings againſt the diſobedient, in viſiting the ſins of the fathers upon the children, to the third and fourth generation of them that hate him Exod. 20.5, when the children go on in the fathers ſins. This hypocrite preſently ſits in judgment upon God for ſo doing, as if God purſued the children meerly for the ſins of their fathers, not for their own offences. And hereupon he preſently takes up a bitter and a blaſphemous Proverb againſt Gods dealing with his people, as if he were moſt injurious and unjuſt in his proceedings. The fathers have eaten ſoure grapes, and the childrens teeth are ſet on edge Ezek. 18.2: yea, they pronounce definitive ſentence againſt him, The way of the Lord is not equal Ver. 25. He will rather declare God an unjuſt judge, than confeſſe his own ſins, or Gods judgement to be juſt. He never conſiders how God deals with a juſt father; with a wicked ſon of a juſt father; with a just ſon of a wicked fatherVer. 14; with a wicked man repenting; with a juſt man revolting. He only looks upon what himſelf feeleth, not what he is guilty of; upon what is inflicted, not on what he hath deſerved: he remembreth the wickedneſſe of his father, for which God might juſtly indeed have viſited: but ſeeth not his own ſins which continue the viſitation. And ſo he condemneth God, and juſtifieth himſelf.

Again, if God do ſome acts which the hypocrite cannot fathom, nor finde out the reaſon of them, even all the depth of the riches both of the wiſdom and knowledge of God; all his judgements which are unſearchable; and his wayes that are paſt finding out Rom. 11.33, ſhall not only be diſputed againſt, or replied unto Rom: 9.20, (if any man take upon him to defend them, and God the Author of them,) but ſhall be damned as cruel, unjuſt, tyrannical, and as making God the Author of ſin. If this hypocrite be a Franciſcan, a Jeſuite, an Arminian, or of any ſect or party that cannot ſubmit themſelves to the Wiſdom, Righteouſneſſe, or Juſtice of God, nor allow him to be as free as himſelf, (if he be, or were a Potter) in doing what he will with his own clay, to make one veſſel unto honour, and another unto diſhonour Ver. 21. If God ſhall but ſay, I will have mercy on whom I will have mercy, I have choſen ſome particular perſons, abſolutely (without all foreſight of faith or works) to ſalvation; and, refuſe to ſhew mercy to mans free-will, to man doing what in him lies, to man believing or repenting, without any reference to, or drawing theſe graces from Election, to Judas, as well as to Peter: he muſt to the Barre for it, and ſo muſt all that take his part. He proclaims this to be infamous, Manicheiſme, Stoiciſme; and, what notGods love to mankind.?

Differ.Contrarily, the true Chriſtian looketh upon God as his righteous Judge.

He taketh not upon him to be Gods Judge: but prepareth to receive his judgment from God, the Judge of all Heb. 12.23. He that judgeth him, is the Lord 1 Cor. 4.4; to him he ſtandeth or falleth Rom. 14.4, and is well content to do ſo. If he receive not ſuch a return of his prayers as he expected, he blameth his own performance, and ſubmitteth to Gods Will and Wiſdome. Not my Will, but thine be done Luke 22.42. If God reprove him for any ſin, he confeſſeth all, and will juſtifie God before all the world, and clear his juſtice, whatever his judgement bePſal. 51.4, He will have God to be true, and every man a lier, that ſhall dare to impeach his truth or juſtice, that God may be juſtified in his ſayings, and overcome when he is judged Rom. 3.4..

If he hath, under ſome ſharp affliction and violent tentation, been too bold with God, and ſhall hear God ſpeaking unto him, as unto Job, Shall he that contendeth with the Almighty inſtruct him? He that reproveth God, let him anſwer it. Yea, if God ſhall call him out, and bid him to gird up his loines like a man, and ſpeak what he can againſt him; and ſhall demand of him. Wilt thou diſannull my judgement? Wilt thou condemn me, that thou mayeſt be righteous Job 40.2, 7, 8? His anſwer will be only this; Behold, I am vile, what ſhall I anſwer thee? I will lay my hand upon my mouth: Once have I ſpoken, but I will not anſwer: yea, twice, but I will proceed no further 4.5. If with Jeremiah he take upon him the liberty to plead with God, and to talk with him of his judgments: yet it is not out of arrogancy to challenge God, but in humility to be inſtructed: and therefore he juſtifieth God in his very Preface, and layeth down this for an undeniable Concluſion againſt which he will never diſpute, Righteous art thou, O Lord Jer. 12.1.

If God allow him to plead with him, and to declare that he may be justified Iſa. 43.26, he will readily do that; but here he will plead the righteouſneſſe of God, not his own Phil. 3.9. Surely ſhall he ſay, in the Lord have I righteouſneſſe and ſtrength Iſa. 45.24. I will make mention of thy righteouſneſſe, even of thine only Pſal 71.16. He looketh upon God, as the Lord our righteouſneſſe Jer. 23.6. As for things that are too high for him, he will not exerciſe himſelf in themPſal. 131.2; but is wiſe according to ſobriety, according to the meaſure of faith given unto him Rom. 12.3. He takes no pleaſure in doubtful diſputations Rom. 14.1, but declines them; and, to any man that would be doing with him, to draw into diſputes concerning the decrees and deep counſels of God, and to have an hard opinion thereof, or of thoſe that aſſert them, he only anſwereth modeſtly, yet reſolutely, Nay, but O man, who art thou that replieſt againſt God Rom. 9.20? He beleeveth every Word of God to be true, yea, truth it ſelfe: and what he cannot underſtand, he adoreth; becauſe coming from the firſt truth that cannot lie.

Thus, this hypocrite and Antichriſt ſhake hands; He oppoſeth, and exalteth himſelf above all that is called God, or that is worſhipped; ſo that he, at God, ſitteth (not in the Temple only, but) in the Throne of God, ſhewing himſelf that he is God 2 Theſ. 2.4; yea, as Lucifer, above him, and judging of him: the true Chriſtian is ſo far from judging God, that he ſaveth God a labour in judging of himſelf 1 Cor. 11.31; the one makes God his footſtool, that be may inſult over him; the other makes himſelf Gods footſtool, that he may exalt him.

This hypocrite judgeth another mans ſervant, without commiſſion.

He that will call the Maſter of the houſe to his Barre, and judge him as a Beelzebub, will much more deal ſo with thoſe of his houſhold Mat. 10.25. It is true, he hath nothing to do with either Maſter or ſervant, who ſtandeth or falleth to his own Master: yet he will be buſie with both, becauſe he is a buſie-bod that will have an oare in every mans boat2 Theſ. 3.11 1 Pet. 4.15. There are Prohibitions enow gone out of the Court of heaven, to ſtay his irregular and unjuſt proceedings: (as, Judge not, that ye be not judged Mat. 7.1. Judge nothing before the time, until the Lord come 1 Cor. 4.5, &c.) but he will go on, for all that. And will rather hazard the incurring of a Praemunire, by judging without a Commiſſion, than ſtay till the Lord come, and put him quite out of office.

Nor will he ſtay the Lords time neither: but he will judge all before the time. Fleſhly judgement is haſty; but true juſtice proceedeth with a more ſober and leiſurely pace. He judgeth according to the outward appearance, and ſo his heart is inſtantly in his mouth, and he pronounceth ſentence, before he underſtand the matter. It is not enough that he uſurpeth Gods Office, unleſſe he execute it preſently. Chriſt himſelf forbeareth, until the day appointed of the Lord Act. 17.31. But this Uſu p r thinks every day a yeare, until he judge as God. He is commanded not only not o judge, but not to ſpeak any evil of his brother; being aſſured from God, that he that doth ſo, ſpeaketh evil of the Law, and judgeth the Law Jam. 4.11, for he doth that which is forbidden by the Law, and doth thereby condemn the Law. And f he jud e the Law, he is far from being accounted of God to be a doer of the Law, but ſhall be condemned for playing the Judge in condemning his Law. It was to much that he took upon him againſt his brother, and deſerveth to be puniſhed by the Judge. But to judge the Law, is to pull an old houſe about his eares, and all the curſes of the Law upon his ſoulDeut. 27.26.

Contrariwiſe, the true Chriſtian, judgeth nothing before the time. Differ.

He judgeth no man out of an humour of judging even when he is compelled, to paſſe ſome judgement; but even then alſo, he ſtayeth his time. He is of himſelf (where not called to it) 〈 in non-Latin alphabet 〉 , without judging, as well as 〈 in non-Latin alphabet 〉 , without hypocriſie Jam. 3.17: and the former makes good the other. There are many things which he dares not judge of at all, Predeſtination, Scripture, and the final eſtate of any man uncalled, and of the ſecret things which belong unto God Deut. 29.29.

Where he hath a calling to judge of other mens actions and occurrents, (in relation to Civil affairs,) he will be ſure to keep himſelf within due bounds, which are Law, Reaſon, and Conſcience. Law is his Rule, Reaſon his guide, and Conſcience the Adminiſtrator of Juſtice, theſe he carrieth alwayes about him: ſo that Law, Reaſon, and Conſcience, not he, may be ſaid to be the Judge John 7.51. The Judge is but the tongue of the Law; and the Law, the minde of the Judge. Wherefore he that judgeth beſide the Law, maketh the Law to tell a lie of her ſelf. He is careful how he judgeth both of the Perſon, and of the Action. He will not judge of the Perſon without Authority and Calling from God. Such as are Magiſtrates in caſes Political; Elders, in caſes Eccleſiaſtical; and Governours of families, in caſes Domeſtical: for theſe Judges being appointed of God, their judgments even of the perſons of men, (Juſtice being Judge) are of him approved. In judging of the actions of men he doth it not animo, (or rather morbo) judicandi, as delighting to finde matter to condemn others, but as rejoycing to do juſtice for the amendment (if it may be) of the offender, and the inſtruction of himſelf and others, that the righteous may hear, and fear, and do no more ſo Deut. 17.13. Much leſſe would he delight in judging with reſpect to himſelf, as truſting in himſelf that he is righteous, and deſpiſing others Luke 18.9, as the proud Phariſee, that vilified all his neighbours to magnifie himſelf.

In ſpiritual matters, he is careful to judge by the Word, or rather to make the Word to judge all whom he hath occaſion to judge: and thereby to draw them to judge themſelves. Thus the Miniſter judgeth his hearers Ezek. 20.4, by holding forth unto them the perfect Mirrour of the Law of Liberty Jam. 2.12, wherein they may ſee their imperfections. Thus the Chriſtian judgeth and condemneth the world, by his holy life and example, as Noah by the building of the Ark, condemned the world of infidelity and impenitency, and became heire of the righteouſneſſe which is by faith Heb. 11.7. Yea ſo, finally, he reproveth and judgeth the unfruitful works of darkneſſe Eph. 5.11, by walking as a childe of light Ver. 8: for one contrary is judged by another, as the crooked by the ſtreight; blackneſſe by whiteneſſe, and darkneſſe by light.

Thus, this hypocrite is as Abſalom, ambitious to be made a Judge 2 Sam. 15.4, when no body needs, or deſires him: the true Chriſtian is herein as Saul, hiding himſelf among the ſtuffe 1 Sam. 10 22, when others endeavour to put him upon the office; the one affects to judge others, that he may ſeem to be ſomething when he is nothing Gal. 6.3; the other, when called to judge, judgeth ſo, that he may make others ſomething, though he be nothing 2 Cor. 12.11.

This hypocrite when he is in office, is proud of it.

When he is firſt in Commiſſion, he is ſeemingly humble and affable to all; that, if they take no notice of his being in office, he may take occaſion to tell them of it, that they may the more obſerve him; which argues his pride. They have put me into an Office, ſaith he, which, God knows (and therein he ſpeaks truth) I am unfit for. He ſeemeth to blame thoſe that put him into the place; but, his meaning is, to teach you your diſtance, and to commend his humility that vouchſafeth to be ſo familiar with you.

He now glorieth in this, I can judge my Neighbour, my Miniſter, my Governour, if he be once made a Ruling Elder; eſpecially, if a Moderator. And becauſe he that is ſpiritual judgeth all things, yet he himſelf is judged of no man 1 Cor. 2.15. He begins now to take upon him like a Pope, as if he were the only ſpiritual man that were now in power to paſſe judgement upon all men, and no man to have power to judge him. But then, he muſt conclude that all others are carnal, and cannot know the things of the Spirit of God. For, ſpiritual is not here put for Eccleſiaſtical, but for one regenerate in oppoſition to carnal or unregenerate men. Nor doth this proud Peacock conſider, that his judgment is not to paſſe upon all men, but upon things only, 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 . And, in judging of things, there is more wiſdom required, and profit afforded: but, in the judging of men, more pride and leſſe charity. And whereas he vaunteth, that he is to be judged of no man, it may hold true if himſelf be (which he is not) truly ſpiritual; and, he that judgeth him, carnal: for none can judge of grace but he that hath it himſelf. Nor is the judgment a deciſive, but only diſcerning See the margent, and the force of 〈 in non-Latin alphabet 〉 ., to judge of the nature and worth of a thing, not to award puniſhment, or reward. It judgeth what the thing is, not what ſhall be done to or with him that hath the thing on which the judgement is paſſed. But however, he is in office, and he will be known in it: he will make ſome advantage thereof to himſelf: for by judging others with ſeverity, he expects that all ſhould look upon this as a proof of his own integrity; and that he would never be ſo ſharp to others, were himſelf guilty of the ſame or the like offence.

Differ.On the contrary, the true Chriſtian is careful how to judge; not proud, that he may judge.

He remembreth that terrible threatning, He ſhall have judgement without mercy, that ſhewed no mercy Jam. 2.13; and that, as the unjuſt man knoweth no ſhame, ſo the proud man ſheweth no mercy, doth no juſtice; but is apt to ſpeak grievous things proudly and contemptuouſly againſt the righteous Pſal. 31.18, and to have them greatly in deriſion Pſal. 119.51; therefore he is ſo farre from being proud of his place, that he ſtands more in feare of his place, than others do of him in his place. He ſtudieth more ſo to judge, that himſelf be not afterwards judged for judging Mat. 7.1; than to ſhew his authority in judging. He knoweth more now, than ever before, the need he hath of a wiſe and underſtanding heart to judge, that he may diſcerne between good and bad 1 King. 3.9: and therefore labours to be the more humble, that he may be capable of this grace; than to be lifted up, and ſo to go without it; yea, to be reſiſted by God in himſelf in the ſeeking of itJam. 4.6.

If he be a Juror, he could wiſh himſelf none; but, being in the place, he will be careful of his verdict. He will not be led by others, nor ſell the preſent cauſe and his ſoul too, for the next eight pence. If he be in any place of Judicature, he could be well content, he were out of office, ſave for the ſervice of Chriſt his King; but while he is in it, he will judge uprightly Pſal. 75.2. He doth not his own work, but beareth witneſſe to him that ſhall be his Judge at the laſt day. He doth it with all the caution and reſpect to God and man that he is able, that he may not himſelf fall under the condemnation of either.

Thus, this hypocrite affects an office of judging, that he may appear to be great, and to be able to ſay with Pilate, even to Chriſt himſelf, Knowest thou not that I have power to crucifie thee, and have power to releaſe thee John 19.10? The true Chriſtian executeth the office, (to which he was as unwilling of himſelf, as the fig-tree, to be promoted over the trees Judg. 9.11 that he may approve himſelf good by labouring to make others better. The one coveteth the office, to lift up himſelf: the other fears it, for fear of undoing.

This hypocrite, if he be for truth in judging, he neglecteth charity.

If he finde out a crime, he is not ſo much grieved that it is committed, as glad that he is able to prove it. The thing, ſaith he, that I accuſe him of, and condemn him for, is true. I therefore do him no wrong to judge him as I do. But that is a falſe conſequence that he doth him no wrong, becauſe the thing is true; for even in truth there may be wrong, as in Doegs accuſing, and Sauls judging, in the caſe of Ahimelech relieving David. Doegs report was true, but malicious, concerning Davids coming to Nob, to Ahimelech, and touching Ahimelechs enquiring of the Lord for him, and giving him victuals, and the ſword of Goliah 1 Sam. 22.9, 10.; (He might alſo have aggravated the offence with truth enough, that Ahimelech gave him hallowed bread, even the ſhew-bread that was taken from before the Lord 1 Sam. 21.6:) yet there was ſo much malice in this true, but ſpightful, report, that he is curſed for it even by the Spirit of God himſelf, becauſe he loved evil more than good, being more glad he had ſo much evil to lay to Ahimelechs charge, than ever he would have been to have ſeen Ahimclech innocent: and becauſe he loved all devouring words Pſ. 52.3, 4, 5: not for any wrong Ahimelech had done to him, but becauſe he took pleaſure in devouring.

Such a Judge is in worſe caſe, when he comes to give up his Accounts, than he whom he judgeth; and he will finde that for ſuch judgement God himſelf will viſit the Judge, even when for the matter he is able to juſtifie the ſentence. And if God ſhall not take Ahabs part againſt Jehu, whom the Lord ſet up on purpoſe to cut off Ahab and his houſe; yet he will avenge the blood of Jezreel upon the houſe of Jehu Hoſ. 1.4; not on Ahabs behalf, but his own, for the pride, ambition, and cruelty of Jehu in the doing of it. So God ſomtimes takes the part of the accuſed againſt the Judge; not as if the accuſed were not guilty of the crime objected, much leſſe as favouring the ſins they are accuſed of, but as eſpying the pride, uncharitableneſſe, and malice of the accuſers: ſo Chriſt took the part of the poor ſinful woman, againſt Simon the Phariſee Luk. 7.39 40; not as allowing her ſin, but as condemning his ſupercilious uncharitableneſſe, even when he ſaw the abundance of her teares, and her making a towel of her haire. Thus, he juſtified the humble Publican againſt the ſelf-juſtifying Phariſee Luke 18.14: yea, the woman taken in adultery, repenting of her ſin, fared better in the iſſue, than thoſe Scribes and Phariſees, who inſultingly, brought her to Chriſt, and without all compaſſion, alledged the Law of Moſes, for ſtoning her to death, that they might accuſe him John 8.4, 5. If he was for ſparing of her, they would then accuſe him for breach of Gods Law: if for ſtoning her, they would accuſe him to the Romane Governour for exerciſing a power of life and death, when it was not now lawful for the Jewes, to put any man to death John 18.31, becauſe they were now under the juriſdiction of the Romanes who had taken that power from them. Yea, God ſets open the door of heaven to Publicanes and Harlots repenting, and ſhuts it againſt thoſe uncharitable Prieſts and Elders that ſo proudly cenſured and condemned them. God will not have his own part taken unjuſtly or uncharitably, but will reprove the reprovers of ſuch as deſerve reproof, when in reproving, charity and mercy are wanting: as in the caſe of Job Job 42.7.

Differ.Contrarily, the true Christian is as careful to exerciſe charity, as to purſue truth in judgement.

He is as Joſhuah in judging of Achan, although the offence was very great, and the puniſhment muſt be ſharp; yet before ſentence, he hath ſo much charity and compaſſion, as to draw Achan to confeſſion and repentance, that he who muſt part with his life, might yet not loſe his ſoule. My ſon, give, I pray thee, glory to the Lord God of Iſrael, and confeſſe unto him Joſh. 7.19.

In things that are private, charity, though it tell no lie, yet keepeth counſel, and concealeth the matter Prov. 11.13, though a truth. And when he muſt judge, though he pervert not juſtice, yet moderateth the judgement, ſo far as may ſtand with juſtice. He expreſſeth compaſſion, when he is enforced to be ſevere: not as inſulting, but as grieved that the charge is ſo true, the fact ſo hainous, and the proof ſo pregnant. He herein endeavours to reſemble the heavenly Judge, who when he is to pronounce ſentence, ſheweth how loth he is to do it. How ſhall I give thee up Ephraim, &c Hoſ. 11.8? and as Chriſt, when he was to adjudge Hieruſalem to a total and perpetual deſolationLuke 19.43, 44 he firſt beheld the City, and wept over it Ver. 41.

Thus, all the Religion this hypocrite makes uſe of, or at leaſt all the uſe he makes of Religion, is, to ſee faults in others that he may judge without mercy; counting himſelf juſt, and deſpiſing others Luke 18 9: the true Chriſtians Religion makes him to ſee more faults in himſelf by ſeeing ſo many in others, and therefore pitieth thoſe whom he is compelled to Judge; the one makes uſe of his power in judging, as quarrelſom people make uſe of the Law; not to order themſelves, but to trouble their neighbours: the other ſo judgeth, that he may make it appear how unwilling he is to do it, and doth it ſo, as remembring he is to give an account of himſelf to God Rom. 14.12.

This hypocrite judgeth others for what he condemneth not in himſelfe.

He is curious and covetous to informe himſelf of other mens faults, but careleſſe of his own, therefore he is forward to judge others, but ſlack enough to paſſe judgment upon himſelf. Judah, no ſooner heareth of Tamars defilement, but he paſſeth ſentence, Bring her forth, and let her be burned Gen. 38.24: but he that made her an harlot, was not ſo haſty to judge himſelf for it, or to repent of it. He judgeth another, and therein condemneth himſelf, ere he be aware; for he that judgeth, doth the ſame things Rom, 2.1. He never thinks of himſelf in judging, and ſo the ſentence reacheth himſelf, which he paſſeth upon others.

The ſame things which are vices in others, are not ſuch in himſelf, if he may be Judge. And Judge he will be till he hath condemned himſelf. That is ſtate in him, and the knowing of his place, which in another is pride. That is friendſhip and fellowſhip in him, which in another is faction, or ſedition. He is a curious Spie abroad, a blinde Bayard at home. He is ſo inquiſitive after other mens faults, that he aſcends ſo high as to pry into the ſins of their Parents and Predeceſſors: and rips up their offences, when themſelves are conſumed in the grave, but never thinks of his own, even when he hath more than one foot in the grave, and more faults in himſelf than he can finde in others.

Contrariwiſe, the true Chriſtian more zealouſly condemneth that in himſelf, Differ. for which he judgeth another.

If he diſlike and cenſure voluptuouſneſſe in others, he is thereby made more careful to beat down, or, keep under his own body, and bring it into ſubjection; leſt that by any meanes, when he hath preached, reproved, cenſured and judged others, he himſelf ſhould be a caſt-away 1 Cor. 9.27. He knows that if he do otherwiſe, his own conſcience will take him by the throat, and demand, thou that teacheſt another, teacheſt thou not thy ſelf Rom. 2.21? &c. He wiſely conſidereth the houſe of the wicked, that God overthroweth the wicked for their wickedneſſe Prov. 21.12; therefore he looks more narrowly into his own houſe and himſelf, and enquireth, Are there not ſins alſo with me, even with me, againſt the Lord my God 2 Chro. 28.10? and ſo he ſaveth God, and others the labour of that enquiry.

He is as the wiſe man paſſing by the field of the ſlothful, and ſeeing it all over-grown with thornes and nettles, he conſidered it well, and received inſtruction Prov. 24.31 32; that is, to look to his own, leſt that yield no better crop. It is both an effect of wiſdom, and a fountain of charity, when he is to bring other mens feet that have ſtrayed, into the right way, to conſider himſelf, leſt he alſo be tempted Gal. 6.1. The wiſe man maketh benefit of every thing, yea, of other mens faults, more carefully to cure, or prevent like lapſes in himſelf, as being no more priviledged from falling than others; but perhaps ſubject to greater tentations: and ſo he taketh occaſion from the beholding of the nettles in his neighbours garden, to weed his own.

Thus, this hypocrite holdeth forth knowledge and conſcience as a dark Lanthorne to ſee others by, but to be unſeen by them, but of all to be unſeen of himſelf. The true Chriſtian never ſets up a light to diſcern and judge others, but it is to give light to all that are in the houſe Mat. 5, 15, but chiefly to himſelf: the one condemneth his own ſins in other men; the other condemneth other mens in himſelf.

This hypocrite is most ſharp and ſevere in judging thoſe who make moſt Profeſſion of Religion.

They are the men whom he ſeemeth to emulate, but rather envieth, becauſe they are his Rivals in reputation, which to him is more than all his Religion. At them therefore he carpeth: in them, even vertues are vices. Their zeal is madneſſe Jer. 29.26, or faction Acts 24.5: their conſcience, is hypocriſie Job 4.6.. By their infirmities he juſtifieth his own reigning ſins. Their motes are beams, and his beams are motes Mat. 7.4. He can ſee their heart, and can tell not only what they do, but what they think. As the old Criticks had all Homers imperfect verſes by heart, not regarding the many good; ſo this hypocrite hath the infirmities of Gods children at his fingers ends, never looking after their graces.

He chargeth them with thoſe ſins from which few (and leaſt of all himſelf) are free, and which are moſt hardly diſcerned. If he finde them provident and vigilant to preſerve, and make the beſt emprovement of their own in a juſt way, then they are covetous: if notwithſtanding their beſt care to walk with an even foot, and to make straight pathes for their feet Heb. 12.13, they ſomtimes ſtep awry, and be overtaken by occaſion, then they are hypocrites; if they will not bow the knee, and vaile to him as a Deotriphes, who loveth in all things to have the preheminence 3 John 9., for that they know him to be a vain-glorious hypocrite, that is not an honour, but a ſtaine to the Goſpel, and to the Profeſſion of it, then they are proud. He is ſure to charge them home with what no mans heart is wholly clean, that they (knowing the bewailed corruptions of their own hearts) cannot wholly deny, but rather with grief are apt to charge too hard upon themſelves, who are yet far more clear thereof than he that ſo unjuſtly judgeth them.

And, if, with Satan, he cannot deny them to feare God, yet he will queſtion, quo animo, with what heart they do it? as if all were out of hypocriſie, meerly for the protection, and outward bleſſings afforded to them, which if God withdraw, they will blaſpheme him to his face Job 1.10, 11. He judgeth by himſelf what others are, and do, although in ſo judging he take upon him Gods office in judging the heart; which none but a devil durſt to attempt. He chargeth Gods ſervants with his own ſins, as Athaliah cried treaſon, being her ſelfe the greateſt Traitour: or as Demetrius charged Paul with faction, when himſelf had put all the City into an uproar.

After all which ſharpneſſe, he will profeſſe that notwithſtanding all thoſe faults he ſeeth in Profeſſors, he loveth them never the worſe. O charity! but well may we ſuſpect the truth hereof, coming from him that can ſpeak nothing true. Charity ſeeth not all faults, nor blazeth abroad all that it ſeeth. But that which moſt diſproveth and reproveth this hypocrite is this, that when he hath ſaid all he can, and more than he can juſtifie, he feareth himſelf never the more for the ſame, or greater ſins: but, rather favoureth himſelf the more therein, as glad to bring down Gods market in the price and worth of Profeſſors, not unwilling of their company in evil, and to ſay, jam ſumus ergo pares: now we all are alike. But, as they who reported evil, or received the evil report of the Land of Promiſe, came ſhort of entring thereinto; ſo ſuch as delight to ſpeak, or hear evil of the wayes of God, or of the infirmities of his people, ſhall never have part nor portion with them in the inheritance of the Saints.

Differ.On the contrary, the true Chriſtian hath an high eſteem of Profeſſors of Piety, and of their Profeſſion.

He is an honourer of ſuch as feare God Pſal. 15.4, becauſe he loveth God. He ſo reſpecteth the Image of Chriſt, which is the new creature, that he honoureth all that wear his badge and livery, which is viſible Profeſſion, and is loth to believe any thing amiſſe of ſuch as beare it. Jehoſhaphat would not beleeve all that Ahab ſpake of Micaiah, becauſe Micaiah was a Prophet of the Lord; but rather reproved Ahab for ſo reporting of him, Let not the King ſay ſo 1 Kings 22. He that feareth God is as unwilling to heare, as others are forward to ſpeak any thing againſt thoſe that profeſſe the Name of God, as knowing that he that makes bold to diſgrace Gods Livery, makes little account of his Image.

The true Chriſtian, if he be but tempted to think hardly of the eſtate and condition of Gods children, he takes it to be a great offence to be overcome by ſuch a tentationPſal. 73.15; how much more, to ſpeak againſt themſelves. He knoweth how deeply God layeth to heart the leaſt diſparagement of his ſervants; and that he ſeems to be caſt into an admiration, that even Miriam and Aaron (who were no ordinary perſons) were not afraid to ſpeak againſt his ſervant Moſes Numb. 12.8. And how ſharply God both treated, and threatned ſuch as had vilified, and made light of thoſe that profeſſed his Name, and made mocks and mowes at them: calling ſuch ſcoffers ſonnes of an whore Iſa. 57.3, concluding them to be children of tranſgreſſion, a ſeed of falſhood Ver. 4; therefore he chooſeth rather to cover their infirmities, which he is ſorry to ſee in them; than to ſpeak all that he knoweth, even when he is moſt provoked ſo to do.

Thus, this hypocrite is a foule bird that bewrayeth his own neſt: the true Chriſtian is a Shem or a Japhet that covereth the nakedneſſe of ſuch as by occaſion of temptation have laid themſelves too open to view. The eye of the one is ſo evil, that he careth not how little good, and how much evil he ſeeth in Profeſſors, becauſe the evil pleaſeth him, and the good ſhameth him: the eye of the other is ſo good, that he conſidereth not how bad, but how good they be, that the one may not be a temptation to evil, but the other a ſpurre unto goodneſſe.

This hypocrite judgeth hardly, and cenſureth ſharply ſuch as God hath laid low by affliction.

To him that is afflicted, pity ſhould be ſhewed him from his friend, ſaith Job, who found little comfort from his friends in his afflictionJob 6.14. But what pity can be expected from him that forſaketh the feare of the Almighty? While a man is able to do well to himſelfe, every one will praiſe and applaud him Pſal. 49.18: but when the Lord layeth his hand upon him, and doth as it were ſingle out and expoſe him to contempt, every one (but none more than the hard-hearted hypocrite) is ready to trample upon him, to perſecute him whom God hath ſmitten, and to talk to the grief of thoſe whom God hath wounded pſal. 69.26. Now he is by this cenſorious hypocrite proclaimed an hypocrite, a diſſembler: and that he is ſerved well enough in all that is befallen him.

In affliction is it the common portion of all to finde that verified, All the brethren of the poor do hate him, how much more do his friends go farre from him Prov. 19 7? when he hath moſt need of cheriſhing, he finds nothing but hatred, and that from thoſe that before pretended moſt friendſhip, when he was able to give gifts Ver. 6. None condemned Job more than his friends from whom he expected moſt comfort. And this made all others to contemn him. His wife reviled him for being ſuch a fool as longer to retain his integrity Job 2.9, which was ſo ill rewarded. His ſervants refuſed to obey him. Even they who were younger than he, had him in deriſion, whoſe fathers he would have diſdained to have ſet with the dogs of his flock Job 30.1, who cut up mallows by the buſhes, and juniper-roots for their meat, who were children of baſe men, viler than the earth: now was he their ſong, yea, and their by-word: They abhorred him, they fled farre from him, and ſpared not to ſpit in his face; becauſe God had looſed his cord, and afflicted him, they alſo let looſe the bridle before him Ver. 4, 8, 9, &c..

Yea, many times Gods own children are not ſo true to their own ſide as they ſhould be, nor ſo pitiful and tender to the afflicted as they ought, when they ſee the hand of God upon their fellow-ſervants; but are ready to perſecute them, as God Job 19.22 How much more then will the hypocrite ſpeak wickedly for God, and talk deceitfully for him Job 13.7?

Contrarily,Differ. the true Chriſtian is moſt full of bowels when he beholdeth the children of affliction.

He doth not lay load upon them, as being juſtly met with: or as ſuppoſing God hath ſet this mark upon them for ſome foule offence, ſome deep hypocriſie. He conſidereth and judgeth wiſely of the poor. He conſidereth God ſometimes afflicteth his own, not for ſome ſpecial ſin; but, for their trial, as he did Job; for inſtruction of others, for glorifying himſelf in their deliveranceJohn 9.3. He knoweth that affliction cannot make a good man evil, and therefore not unhappy in the main. He judgeth not of Gods love or hatred by any thing outwardly betiding himſelf, or othersEccl. 9.2. If poverty be a puniſhment to the wicked, it is an exerciſe of faith, and a meanes of ſalvation to the godly.

The feare of God maketh him very tender to thoſe that be in affliction, becauſe either they are godly, or in a way (through Gods mercy ſanctifying his hand) to be ſo. He hopeth God by this meanes openeth their eare to inſtruction, wherein he will not be wanting: and he works more upon them by his compaſſionate handling them, than by any other help he can afford them. A little oyle now poured into a deep wound, is more welcome, than money out of his purſe. He therefore conſidereth the poor in his affliction, whereby both are bleſſed Pſal. 41.1.

Thus, this hypocrite is as that mercileſſe King, who when the Syrian horſemen that came to ſurprize Eliſha, were by a wile brought into the midst of Samaria, thought of nothing but cutting them to pieces, ſaying to the Prophet, My father, ſhall I ſmite them? the true Chriſtian is of the Prophets minde that anſwered the King, Thou ſhalt not ſmite them: ſet bread and water before them, that they may eat and drink, and go to their Maſter 2 King. 6.21, 22.: The one is like the falſe harlot that cared not what cruelty were uſed to the childe doomed to be divided: the other is like the true mother that will rather loſe all intereſt in her own childe, than conſent to that inhumanity.

This hypocrite deſpiſeth all that come ſhort of him in goodneſſe, and hateth all that go beyond him.

He deſpiſeth the former; not becauſe he is no better, but that himſelf may ſeem better than he is by taking notice of the defects of the other; who yet in regard of ſincerity, is far better than he. Such an one, who being a good meaning Chriſtian, yet ignorant of many things, and farre ſhort of this hypocrite in ſome outward performances, and diſcreet behaviour, he is glad to have about him, as a foile to his ſeeming perfection, as a proud woman ſometimes entertaineth an hard-favour'd ſervant the better to ſet off her own beauty. But, the latter, as a blemiſh to his reputation, and as day-light to his Starre-light, or Torch-light rather, he cannot abide. Therefore as Players and Maſquers do either chuſe the night, or make a night, that their counterfeit-ſhew may ſeem more glorious; ſo the hypocrite delights to converſe with thoſe that are either apparently evil, or come far ſhort of him in apparent goodneſſe; or, one way or other, to diſgrace thoſe that every way go beyond him in goodneſſe, that, in this darkneſſe his own mummery may the better paſſe.

It may be (if not too extremely tranſported with envie) he can brook an eminent Chriſtian in a dead book, whoſe eminent works are ſo fully witneſſed unto by all, that he ſhould be accounted an enemie to all goodneſſe that ſhould in the leaſt diſparage him; for he feareth not rules half ſo much as examples, nor dead Patterns ſo much as living Preſidents. A book can but ſay, and ſo can he: and a dead Pattern is rather hung up in a picture for ornament of the houſe, than for imitation of the Houſe keeper. Therefore as the Jewes could brook the memories, and adorne the monuments of the dead ProphetsMat. 23.29, but not endure the examples and remonſtrances of the living, no, not of Chriſt himſelf (wherein he condemned their hypocriſieVer. 34) nor any that he ſent unto them: ſo is it with this hypocrite, he can applaud the dead, whom to commend is an honour to him that doth it: but he hateth the living, whom not to imitate, is a ſhame. Such living Copies he would rather burn, than commend, becauſe he hath no minde to write after them. Mortui non mordent. Dead men bite not. Therefore we let them alone, no living dog ſhuns a dead lion, but rather playes with him. Virtutem incolumem odimus, we hate vertue, while alive, becauſe the beams thereof dazzels the eyes of lusking ſluggards, that had rather ſeem, than be vertuous. A good man cannot purchaſe a good word from the wicked (hardly from the hypocrite) by any thing but by dying, to give him room. Only in dying he wiſheth himſelf in his caſeNum. 23.10, but living he will never be of his minde.

Differ.Contrariwiſe, the true Chriſtian pitieth and helpeth forward ſuch as come behind him, and honoureth and followeth hard after ſuch as goe before him.

The former, even when he finds him way-ward and peeviſh, as well as weak, he beareth, as becomes the ſtronger, with a condeſcending loveRom. 15.1; as the Nurſe, the frowardneſſe of her children 1 Theſ. 2 7: if the childe cannot go, ſhe carries it; if ſilly, ſhe gently bears with it; if froward, ſhe ſtills it. If he finde a weak Chriſtian engaged and entangled in any controverſies and doubtful diſputations with ſuch as are too hard for him, he endeavours to extricate and free him from ſuch conteſts, (as Aeneas is ſaid to have carried his old father, and to have led his young ſon in his hand, out of the combuſtions of Troy,) making the ſtrong to know their duty, and to ſee their errour in puzling and vexing the weak.

The other he admireth, and aſpireth to their excellency; not wiſhing them worſe, but himſelf better. He is glad of ſuch a cloud of witneſſes Heb. 12.1, and fire of ſhining examples to go before him: but, above all, he is glad of that pillar of the cloud, and of fire Exod. 13.21, that Admiral-light, the Lord Jeſus Chriſt, the Author and Finiſher of his faith, and Fore-runner into the heavenly Canaan, to lead and bear him in the wayDeut. 1 31. He commendeth not only the Saints in heaven, but the excellent which are yet upon the earth. He is glad of weak Chriſtians, whom he may guide: but more glad of ſtrong, whom he may follow.

Thus, this hypocrite is to the weak, as the chief Prieſts and Phariſees were to their ignorant Officers that had not apprehended Chriſt, they deſpiſed them as ſilly Animals that were under a curſe for their ignoranceJohn 7.49; and, to the ſtrong that exceeded them, he is as the ſame Prieſts were to Nicodemus that took Chriſts part, hating him as a Galilean, (which were then a hateful generation,) Art thou alſo of Galilee Ver. 52? the true Chriſtian is to the weak, as Aquila and Priſcilla were to Apollos, whom they took unto them, and expounded unto him the way of God more perfectly Act. 18 26: and, the ſtrong, he looketh upon, as goads and ſpurres to make him to amend his pace in following thoſe who through faith and patience inherit the Promiſes Heb. 6.12.

This hypocrite diſparageth one good man by commending another.

He will not, in down-right termes, diſcommend a good man, whom every body commendeth; but he will do it by a device, which is to ſet a better man by him, and cry him up ſo highly, that there is no naming of the other any more. A great ſecret and myſtery of malice, to diſpraiſe one by preferring another: not that he loveth him whom he preferreth, but becauſe he hateth the other. His name is now in queſtion whom he thus ſeeks to diſparage; let him fall at the preſent, whether by friend, or by foe; by the ſword of the children of Ammon, or by his own company, it mattereth not, ſo he fall: teſtimony, he ſhall have none from him, how well ſoever he deſerve of him. As for the other, he ſhall finde from this hypocrite the ſame meaſure another time, however at preſent he extol him to pull down another.

If with the Jews, he vouch Moſes Joh. 5.45, 46, and magnifie Abraham Joh. 8.53. and 9.28 it is to vilifie Chriſt, if not in his Perſon, yet in his members (which is all one) which he liketh not. Sometimes he will highly applaud ſome Scriptures that give rules for, or deſcription of an holy man; not out of love to the one or the other, but mentions them when he heares mention of ſome body that he ſleighteth; meerly to diſgrace them for coming ſhort thereof: as Papiſts cite Fathers, and ſometimes Scriptures in their contentions with us, they being diſciples neither of the one nor of the other; but meerly vaſſals of the Pope, as this hypocrite is of his luſts.

On the contrary, the true Chriſtian ſo commendeth one good man, Differ. that he diſgraceth none.

He acknowledgeth that as there are diverſities of gifts and graces of edification, yet all uſeful1 Cor. 12.8; ſo there are ſeveral meaſures of the graces of adoption communicated to the living members of Chriſt, which are all to be cheriſhed and honouredPſal. 15.4 Eph. 4.16. One man excelleth in the ſtrength of his faith: another that hath a weaker faith may be more humble. One is not ſo well able to maſter his paſſions, yet he may be more affectionate and loving. God hath ſo tempered the members of the body, that where there is a defect in one, it is ſupplied by another, that is made more dextrous and active to carry on the work: ſo hath he diſpenſed his graces, that in the communion of Saints, he that hath leaſt grace is uſeful in the body, and he that hath moſt, hath no more than he needeth, either to be aſſiſting to others, or to combate with his own corruptions. Many times eminent grace meets with ſtrong corruptions that make work enough for all the grace a man hath. But however, there is no cauſe of diſparaging the leaſt grace, becauſe a fruit of the Spirit, which ought to be precious, although but as a grain of muſtard-ſeed, for who knoweth how great the tree may grow, which ariſeth out of that one ſmall grain. Wherefore as Moſes will not deſpiſe Eldad and Medad for prophecying, but rather commend and encourage them, wiſhing all the Lords people were able to do the likeNum. 11.29.. So doth the true Chriſtian wiſh and pray that all may grow richer in grace, and therefore cannot deſpiſe the day of ſmall things in the weakeſt ChriſtianZech. 4.10.

Thus, this hypocrite in diſparaging weak Profeſſors, is like thoſe wicked men, who aſſiſting David againſt the Amalekites, refuſed to allow any ſhare of the recovered ſpoiles to his weak and faint ſouldiers that were not able to go up with their fellowes to the fight, but tarried by the carriages1 Sam 30.22.: the true Chriſtian is as David, in giving a ſhare to thoſe that tarried by the ſtuffe Ver. 24, not diſparaging them for, but comforting and encouraging them in their weakneſſe: the one makes the praiſe of him whom he commendeth, to be a cudgel to break his head whom he hath a minde to diſgrace; the other makes the commendation of the ſtrongeſt Chriſtian, to be a provocation to ſuch as come ſhorteſt, to better their pace.

This hypocrite ſets vertues themſelves at variance.

As he laboureth to make diviſions among the vertuous, ſo he doth among vertues. He commendeth thoſe that ſeem to make moſt for his purpoſe, and of which he can make beſt uſe to ſerve his own turne; but never affords a good word to ſuch vertues as are more directly contrary to his way and deſigne. Thus, if he be a looſe or luke-warme Profeſſor, living as an Epicure, or Laodicean, he never commendeth, but ſnibbeth zeal, (which is offended at his looſeneſſe) therefore he cries up diſcretion, to wit, ſuch as will let him and his ſin alone; or, he magnifieth charity, which will cover the multitude of his ſins, judge favourably, and make a good conſtruction of all things. But this is a charity of his own making, without either wiſdom, or purity, without knowledge of God or hatred of evil.

If he be proud, he commendeth not ingenuity, which neither taketh from others, nor forgetteth, (though haply foregoeth) her own due: but, humility forſooth is highly extolled by him, or rather indeed vility, which will be a footſtool to his pride. Not that he intends to practiſe humility himſelf, but loves it in others that will give him more than his due, although with robbing themſelves of their own right. And who can believe that he commendeth that in others with good meaning, which he moſt of all hateth in himſelf?

If he be covetous and deſirous to make a prey of others, he commendeth not thrift or ſaving, to them which are likely to hinder his own gaines: that herb he reſerveth for his own ſallet; that, is for himſelf, or for his heires, (if he can bring them to it, which is rarely ſeen:) but he applaudeth liberality and magnificence, which hath many mens good word, (becauſe they fare the better for it,) and this mans among the reſt: but, he meaneth riot, becauſe hereby he hopeth the Prodigal will the ſooner be his prey: whereas if all were ſo frugal as himſelfe, he muſt look out another trade, or live upon the ſtock, which to him is death.

Thus, this hypocrite is not for grace, but rather an enemy to all; yet will ſeem to be for ſome (for his better grace,) but ſo that any intelligent man may finde his greateſt buſineſſe to be, the magnifying of ſome graces, on purpoſe to pull down the price of other that militate more directly againſt his ſpecial luſt, and marcheth more furiouſly againſt his deſign. And yet even therein he diſcovereth his own corruption moſt, whereby he thinks moſt to hide it. For, commonly he that makes it his buſineſſe to judge others proud, ſheweth his own pride, becauſe he never thinks he hath his due from thoſe he ſo cenſureth. And nothing doth more bewray a covetous man, than to count all men covetous by whom he can be no gainer. In a word, he that loveth the baſe-minded, is proud, he that haunteth with the Prodigal to feed him with money, is covetous: he that calleth for nothing but charity, is afraid of a juſt cenſure. And ſo he would ſet zeal and charity, frugality and liberality, humility and ingenuity, together by the eares, in hope thereof to eſcape from them, all, the while they are in the ſcuffle.

Differ.Contrarily, the true Christian affecteth thoſe vertues moſt, wherein himſelf is most defective.

If he be impotent through extremity of paſſion, he commendeth, prayeth, and laboureth for patience: if addicted to pride, he commendeth and endeavoureth after true humility: if apt to be a ſelf-ſeeker, he labours after ſelf-denial; if covetous, he ſetteth his affections on things above, and not on things below Col. 3.2, and to make him friends of unrighteous Mammon, as Zaccheus didLuke 19.8, If oppreſſed by luſt, he labours after mortification and true chaſtity of heart and body, loathing himſelf for what he cannot ſo abſolutely maſter as he deſireth.

Upon this account he hath recourſe to ſuch as moſt excel in thoſe graces, and propounds to himſelf the beſt patternes, that he may be beſt inſtructed and moſt edified. He that would excel in Muſick, deſires to be taught by the beſt Muſician. A Chriſtian naturally angry, admireth moſt of all, not Jonah Jon. 4.9, ſuch an one as Moſes, the meekeſt man upon earth Num. 12.3. He that is enclined to luſt, commends not Solomon 1 Kings 11.1, but Joſeph Gen. 39.9. If tempted to covetouſneſſe, he looketh moſt on thoſe who have forſaken all, or diſtributed moſt at the Command of Chriſt. O! ſaith he, that I could be as meek as Moſes, as chaſte as Joſeph, as readie to diſtribute as the Macedonians 2 Cor. 8.3. You may know his ſpecial infirmity and conflict by his commendation of other Champions, who have wonne the garland, in that wherein himſelf is moſt weak. Not that he doth undervalue or neglect any other grace; but amongſt all he laboureth moſt after that whereof he hath moſt need; not to ſet them at variance, but to keep them all in the better harmony. For it is with graces, as with a Lute, or other ſtringed inſtrument of Muſick, if but one ſtring be wanting, the Muſick cannot be compleat or harmonious.

Thus, this hypocrite commendeth ſome graces, (or rather imaginary ones of his own fancie) to diſgrace other; the true Chriſtian commends all, to make them more lovely. The one commends that vertue whereby he may be a gainer by others that have it; the other commends that grace of which himſelf hath moſt need, that he may be poſſeſſed of it.

This hypocrite is ſometimes in an humour to excuſe all, and to finde fault with none.

He is all in extremes; ſometimes too ſharp and ſevere; ſometimes too remiſſe and ſeemingly charitable, whether it be out of a cold and dull temper, or out of cunning and hope that others may do the like by him. There are whom regelare nec peſtilentia p ſſit, nothing, how hot ſoever, can thaw. They are frozen in SummerAetas mea vix regelatur aeſtate. Sen. ep. . But the hypocrite is, in his way, for the moſt part of an hotter temper, in what he hath a minde to purſue, although remiſſe enough in what he hath not an heart to embrace. He pretendeth charity (although much miſtaken) to be the ground of his favourable conſtruction of other mens actions, and the reaſon why he is in love with all the world, (he might have added, the devil and all his works too;) and that, for his part, he dares not cenſure them as ſome (he meanes, true Chriſtians) do.

Out of the ſuperfluity of his pretended charity, none can be ſo bad, but he will excuſe them, or at leaſt hope well of them. Love, ſaith he, ſees no faults; and, flattery, ſaith the Chriſtian, will not be aknown to ſee them. If he finde fault with any, it is with ſuch as finde fault: if he reprove any, it is only ſuch as reprove others. O, ſaith he, you muſt not be ſo uncharitable; you muſt not judge ſo harſhly and peremptorily. You muſt not be ſo ſupercilious as to condemn thoſe vertues of the heathens as no better than ſhining ſins. You muſt hope well of thoſe good folks, although they were idolaters, and, through ignorance worſhipped the devil, &c. Origen, ſaith he, was a learned and a good man, (as if goodneſſe and learning were priviledged from errour) yet he held that all the damned in hell, the devil himſelf not excepted, ſhall, at the long-run, be ſaved; why then ſhould we (ſaith this hypocrite) be ſo rigid?

He judgeth of all without difference, contrary to the expreſſe aſſertion of the Lord h mſelf, whoſe charity was ſo great as to die for ſinners. He ſaith there ſhall be a ſeparating of the goats from the ſheep; that the ſheep ſhall be ſet on his right hand, the goats at his left Mat. 25.33, and that theſe ſha l go away into everlaſting puniſhment Ver. 46. Yet this hypocrite judgeth otherwiſe, and alloweth every man a room in heaven, that they may not exclude him. No wickedneſſe can make him fall out with any, or ſhun their company. But if there muſt needs be a diviſion, he taketh part with the worſt, in his opinion and words at leaſt, (which ſhewes his heart) rather than with the beſt: not out of true charity to them, but partiality to himſelf. For well he knoweth, that, notwithſtanding all his flouriſhes, if wicked men muſt go to hell, he hath little hope to go to heaven.

Yea, this hypocrite judgeth moſt favourablie of the moſt wicked, and notorious offendors. Although he ſeem a great Zealot, and perhaps (which is ſcarce credible) ſcornes a bribe, yet at the ſolicitation of a great man, a wiſe, &c. will take part againſt the Law, with a wicked wretch, and ſtudies evaſions for him to delude, and eſcape the Law, in a cunning way: and taxeth thoſe for unmerciful and cruel, who are not of his minde, but puniſh the offendor. But no ſuppoſed infirmity in a childe of God ſhall eſcape this mans cenſure, (eſpecially if he be under-hand made againſt him by ſome great one, whom he would, and perhaps muſt gratifie.) Yet he can excuſe, and ſwallow any thing in a wicked man; and ſtill hath ſomething to plead for him. If it be objected, He is a Papiſt? It is anſwered, yet he is a good ſubject. If, profane; yet he goeth to Church. If, drunken; 'tis but by occaſion of company: if, proud, unclean, riotous, &c. you muſt bear a little with the humours of a Gentleman. Any thing may be tolerated, ſave what he pleaſeth to call indiſcreet zeal; that, is unpardonable. He flattereth a wicked man living, if rich and great: and magnifies him when dead, although he died without one teſtimony of a ſound repentance and converſion. And no marvel; for all wicked men, (and ſo, hypocrites) are partial one to another, to make the way to heaven wide enough for themſelves.

Contrariwiſe, the true Christian can neither be Newter, nor Participle.

Differ.He knoweth that Chriſt himſelf maketh a difference. That thoſe be his will diſcerne between the righteous and the wicked, between him that ſerveth God, and him that ſerveth him not Mal. 3.18. Therefore he cannot ſtand indifferent in the common diviſion. He ſeeth that the world is divided into Zion and Babylon, between Chriſt and Belial: and that there can be no reconciliation or compoſition: that he that will dwell in Gods Tabernacle, muſt deſpiſe a vile perſon Pſal. 15.4: and that he is vile, not that wanteth money, but that wanteth grace. Therefore he ſaith unto God, Do not I hate them, O Lord, that hate thee? and am not I grieved with thoſe that riſe up againſt thee; I hate them with perfect hatred. I count them mine enemies Pſ. 139.21, 22. He will ſhew no favour to them that ſin with an high hand; nor mercy, to the malicious.

He hath learned from Chriſt himſelf, that he that is not with Chriſt, is againſt him Luke 11 23: and that the inhabitants of Meros were curſed with a bitter curſe, becauſe they came not fort 〈…〉 the Lord against the mighty Judg. 5.23: that Chriſt came not to bring Peace, but a ſword Mat. 10.34, yea, a fire Luke 12.49; and that he deſires nothing more than that it be kind ••• in regard of ſpiritual variance between the fleſh and Spirit, and the conſequenc s thereof between the neareſt relations. And he ſeeth him by faith ſtanding as Jehu, in the gates of Jezreel, and crying, Who is on my ſide? Who 2 Kings 9.32? (or rather, as Moſes, ſtanding in the gate of the Camp, and ſaying, Who is on the Lords ſide? Let him come unto me Exod. 32.26. Therefore the Chriſtian will, with the ſons of Levi, come unto him and make one, in the ſervice of Jeſus, as the Eunuches, throw ſin down, that it may be deſpiſed and trodden under foot of all.

Thus, this hypocrite is as they that forſaking the Law, praiſe the wicked; the true Chriſtian, keeping the Law, contend with them Prov. 28.4. The one under a colour of charity, ſoweth pillows under every elbow Ezek. 13.18, that he may not want one himſelf: the other, out of true charity, pulleth away thoſe pillowes; not calling the proud happy M l. 3.14, nor bleſſing the covetous whom the Lord abhorreth Pſal. 10.3, whatever becomes of himſelf.

This hypocrite reproveth ſin but in jeſt.

Either he maketh a great ſhew of zeal in being very ſharp and high in words to delude the beholders with a ſhew of puniſhment, where he intends to ſhuffle out the ſins from puniſhment. Or elſe, he makes a ſport of ſinne; ſo reproving, as affecting rather to break a jeſt, than to humble the ſinner: to make himſelfe and the company merry, rather than to bewaile him that hath ſinned, and hath not repented 2 Cor. 12.11.. To laugh at ſin in others is his recreation, and to commit it ſecretly himſelf, is his occupation. But ſuch carriage becomes not a wiſe reprover. But it is by the wiſdom of God noted to be the property of a fool to make a mock at ſin Prov. 14.9.. And ſo, by that means he pleaſeth all others, as very fooles as himſelf; Sin makes fooles to agree, ſaith Solomon 〈 in non-Latin alphabet 〉 Stultos conciliat reatus Tremel. Stultorum quiſque p lliabit delictum. Ar. Mont. ; either, by joyning to commit it, and palliating it being committed; or, in that when one fool that takes upon him to be more witty than the reſt; breaks a jeſt upon him that committed the wickedneſſe, whereby all the reſt make a ſport at the wickedneſſe it ſelf.

Such is the faſhion of this hypocrite, and the Reformation which he laboureth, that his great work is to ſet ſin upon the ſtage, and there to whip it with a fox taile. And this is the guiſe now a dayes of thoſe, who being firſt the chief corrupters, become afterwards the great Reprovers of the world; making themſelves the greateſt fooles, by ſtriving to ſhew wit in deriding the folly of others, treating ſin in the language of the ſtage. This is all their wiſdome, to become fools in making ſport for others that cannot keep fooles of their own. But ſad are the times wherein this wickedneſſe is in faſhion; it argues a wretched diſpoſition in the hearts of men, when no reproof of ſin, but what is done in jeſt, can be endured. And whereas this is defended, under pretence of laughing ſin out of countenance, this hypocrite cannot but perceive, that, this while, none laugh ſo heartily as the devil and ſin. For, as Jeſters are glad to be laugh't at, becauſe it is their meanes of living; ſo ſin and Satan never take thoſe taunts in ill part, becauſe their party is maintained by them.

Contrariwiſe, the Chriſtian is ſerious in this great buſineſſe of God, Differ. the reproving and diſgracing of ſin.

He conſidereth not what will pleaſe others, but what will pleaſe the Lord. If God be angry at ſin, he will not make it his mirth; for this were a contempt of God. If he be a Magiſtrate, his very language ſhall make all to tremble at ſin, rather than glad to hear a piece of wit. In this, he is like unto Job, If I laughed on them, they beleeved it not, ſaid heJob 29.24. That is, if he expreſſed any levity in adminiſtring juſtice, as if he meant to make ſport, the people gave no heed nor credit to it at all. And if the offendor, to ſhew the height of his ſpirit, and contempt of juſtice in ſleighting of puniſhment; and, with Agag, come pleaſantly forth to execution as to a dance, yet the Chriſtian, as Samuel, will hew him in pieces before the Lord 1 Sam 15.33. He will cauſe the wheel to paſſe upon the wicked Prov. 20.26; and ſitting down upon the throne of Juſtice, chaſeth away iniquity with his eyes Ver. 8. The Chriſtian will not retain, nor entertain ſin in the nature of a Jeſter, but make a ſlaine ſacrifice of it unto the Lord.

If he be a Parent, he conſidereth that if the childe be laugh't at for doing ſome evil prank, the childe will do it again with the more boldneſſe; and therefore he ſeriouſly and ſharply reproveth, and, (if need be) correcteth him for it. Wickedneſſe is too malipert to be dallied with: and, he that ſporteth with it, cauſeth it to abound. It is like ancient Rome, that, not a looſe Lentulus Plutarch in Cicero., (who made ſport of his faults, when queſtioned for them,) but a ſober Caeſar, was able to bring under bondage.

Thus, this hypocrite, in reproving ſin, countenanceth it; and, in puniſhing, encourageth it: the true Chriſtian, in reproving ſin, makes it flie to corners; and ſo puniſheth it, that it dares appear no more: the one reproves it in jeſt, and retaines it in earneſt; the other handleth it ſo, as to make all men unwilling to have any more to do with it in earneſt or jeſt.

This hypocrite ſometimes judgeth hardly of himſelf, that he may blame others the more.

How he judgeth others, we have ſeen. We are now to obſerve how he judgeth himſelf. He never judged others, but to make advantage to himſelf; that his ſeverity to them, might make them ſeem worſe than himſelf: and his remiſſeneſſe to them, might prevent the condemning of himſelf. So here, in judging himſelf, he is either too ſevere, or too favourable; and, he deceiveth in both. To judge too ſeverely is, for the moſt part, the weakneſſe of a childe of God, God, who being on a good ground, cannot, he thinketh, go too farre in abaſing himſelfe on Gods behalf. But, the hypocrite will do as much on another foundation, that is, in favour of himſelf, and for the more ſharp judging of others. His chief aim is to flatter himſelf in evil: and, one way to do it, is, by admitting a ſevere cenſure of himſelf, that he may lay the more load upon others, by whom he is, as he thinks, cauſleſſely or too cruelly, brought into ſuch a condition of miſery, and ſinne.

Thus, he will perhaps judge himſelf damned and caſt out of Gods ſight and protection, as Cain that cried out of his puniſhment, as greater than he can bear Gen. 4.13; becauſe excommunicated from Gods Preſence, made a vagabond upon the earth, and expoſed to the rage and cruelty of every hand. All this, is but to intimate that God was a cruel Judge ſo to puniſh him. Not the ſin, but the puniſhment troubled his conſcience; not the fault he had committed in not ſparing his brother, but the little or no favour that God ſhewed unto him: yet was he bound to ſpare his brother: but ſo was not God, to ſpare him. His exception was not againſt his own iniquity, but againſt Gods ſeverity. He never looked much upon the horridneſſe of the murder, even after he had received doom: for he preſently fell to building of Cities Ver. 16, 17.

And ſo will this hypocrite do, in the caſe of ſin. For, if he confeſſe his ſins to be great, when he can no longer deny them, as Judas himſelf did, (whoſe anguiſh was ſo great, that he not only confeſſed his ſin, but (as covetous as he was) threw the money at the feet of the Prieſts, and went and hang'd himſelf; yet he will be ready to ſay, that God appointed him thereunto; it was his deſtiny, his hard luck that made him to ſteal an horſe, or kill a man; and that if others had not better fortune, they might have done it as well as he. This is the blaſphemy not only of ignorant wretches, but even of this hypocrite, when hard put to it, and that he ſeeth whereto he muſt. Or, at leaſt he thinketh God did him not right, in that he kept him not from theſe outrages, but gave way and leave to Satan and evil counſel to overthrow him; not giving him ſtrength ſufficient to reſiſt.

Thus, as he fooliſhly and impiouſly chargeth God to be the Authour of his ſin, and chargeth Providence with his wickedneſſe: ſo he ſerveth others, as Adam Gen. 3.12, 13 after he had ſinned, laid the blame on his wife; and ſhe, upon the Serpent: and in the cloſe, both caſt it upon God, as if God had been in fault to give Adam ſuch a wife, and put ſo much ſubtilty into the Serpent. And ſo, as malefactors condemned, do oftner finde fault with the Law, the Judge, the Jury, the Accuſer, the Hangman than with themſelves; or, if with themſelves, it is yet ſo, as the blame may light upon others that gave them ill education, or ill counſel, &c. ſo doth this hypocrite never charge himſelf with an ounce of evil, but he chargeth others with a pound.

Differ.On the contrary, the true Chriſtian ſo judgeth himſelf, that he ever takes the whole blame upon himſelf.

Others may be faulty, and many times are the occaſions, ſolicitors, and tempters of him to ſin: but he knows the fault of ſinning was only his own. In the firſt place, he will be ſure to clear God of having the leaſt hand in it. Against thee, thee only, have I ſinned; (he ſaith not by thee, or through thee,) that thou mighteſt be juſtified when thou ſpeakest, and be clear when thou judgeſt Pſal. 51.4: yea, and clear too, when judged of othersRom. 3.4. He freely and penitently confeſſeth the Indictment, and enlargerh the evidence againſt himſelf, that it might appear that the Lord had juſt cauſe to proceed againſt him.

It is the property of true Penitentiaries to whom God will ſhew mercy, to plead the cauſe of God againſt themſelves, and to judge themſelves worthy to be deſtroyed, even when God hath ſhewed mercy in pardoningEzek 36.31. And God ſhall be true, and every man a lier, that dares to ſay the contrary. Thou art righteous O Lord, ſaith he, but we are before thee in our treſpaſſes. He dares not ſay, when he is tempted, he is tempted of God Iam. 1.13. The Law, ſaith he, is ſpiritual, not tyrannical: but I am carnal, ſold under ſin Rom. 7.14. And though he ſometimes ſeems to implead God, Why haſt thou made us to erre from thy wayes, and hardened our hearts from thy feare Iſa. 63.17? yet it is not with purpoſe to charge their ſin upon God, but to minde him of his Covenant, which is, to put his feare in their hearts, that they ſhould never depart from him Jer. 32.40, to move him to compaſſion, and to remember the word unto his ſervants, upon which he had cauſed them to truſt Pſal. 119.49: and ſo he gives God the glory, becauſe he knoweth himſelf only to be the ſinner John 9.24.

Thus, this hypocrite whips himſelf, to cut anothers throat, confeſſeth himſelf guilty, that he may make another unpardonable; the true Chriſtian condemneth himſelf, and acquits others, that the ſhame and puniſhment may light only where it is due: the one chargeth God fooliſhly Job. 1.22, the other abborreth ſuch blaſphemy.

This hypocrite pronounceth hard ſentence againſt himſelf, thereby to draw others to excuſe or juſtifie him.

In the former he made bold with God; here, he abuſeth man. He blameth himſelf, not as ſenſible of his ſin, but that others may commend him: and, as it were, ſtrippeth himſelf of his rags, that others may cloath him with better apparel. It is uſual with him (who deſerves bad enough) ſo to diſable himſelf, and to ſpeak ſo vilely and untruly of himſelf, that ſuch as heare him (not knowing his inſide,) cannot for ſhame, but ſay, Sir, you do your ſelf wrong: you know not your own worth, &c. This is that he looks for. And rather than faile of this, he will call them in for witneſſe; you know (ſaith he) that I have no skill, no wit, no parts, no wealth. Such ſhooing-hornes he uſeth to draw on other mens commendations.

But of all wayes of begging, this is the baſeſt: and therefore moſt uſual among baſe mindes; and, none more baſe than the hypocrite. He anſwered ſuch a man well, that hearing him ſo much to diſcommend himſelf, ſaid, Brother, Are you not aſhamed ſo palpably to ſeek to be commended? But he is aſhamed of nothing but what he ſhould; and therefore, will loſe nothing that may commend himſelf how ſhamefully ſoever gotten. Either he will draw you to do it, or he will, in plainer termes, do it himſelf2 Cor. 10.12.

You cannot do him a worſe diſpleaſure, than when he ſo abaſeth himſelf, to leave him un-anſwered and un-oppoſed: unleſſe it be only one way, and that is in believing what he ſaith of himſelf. If any man but ſeem to do this, it is enough for a quarrel, or at leaſt for an everlaſting heart-burning. Then ye ſhall ſee him turne on the other ſide, and defend his reputation, with an Epanorthoſis, or correction of himſelf; and let you know that though he made bold with himſelf for an advantage; yet, if you have not the wit to underſtand his meaning, or ſo much flattery, as to oppoſe him in his ſelf-accuſations, but ſo little charity, as to beleeve him therein, he meanes not to give you or others that liberty, which he now findes you take.

Contrarily, the true Christian will rather forbear diſcommending himſelfe, Differ. even when there is cauſe, that he might not draw on others to commend him.

He hath too much experience of complaining of his defects, and bewailing his infirmities to ſome men, that rather vex him by praiſing, than help him by counſel, He meeteth with too many, (and ſome of them friends) who are Phyſicians of no value, and Chyrurgeons not to be truſted, who at all adventure, will lay on a plaiſter, and never ſearch the ſore. He knoweth that as moſt men uſe the matter, ſuch ſelf-bemoanings are ſelf-praiſings: and that not he that (any way) commendeth himſelf, is approved; but, whom the Lord commendeth 2 Cor. 10.18. Therefore, for the moſt part, he concealeth the cenſuring of himſelf before others; and yet remembreth to be his own impartial Judge in ſecret. And he alſo maketh known his caſe to God, who, he knows, will not flatter him: and, if need be, to ſome wiſe and faithful friend, who will rather help him to do better, than perſwade him he doth well.

It is a great wiſdom of a childe of God, to know to whom to impart his judgment of himſelf; and to lay open his more ſecret imperfections and frailties: and, to be ſure that he be ſuch an one, as can judge, and will not flatter: that is faithful to conceal them from publick notice, and to prevent ſcandal upon his Profeſſion or Religion: that is merciful to think favourably of him in the maine, not to deſpiſe him for his infirmities, and to eſteem him at a leſſer rate, becauſe he knowes more by him; and that is wiſe and faithful to direct him how to reforme them.

Thus, this hypocrite maketh his ſelf-confeſſions, and ſelf-denials of praiſe, to be but as a Lure to flattery, and a ſtalking-horſe to come nearer to more gain of praiſe; the true Chriſtian will rather conceal all, than purchaſe commendations ſo baſely: the one looks one way and rowes another; the other declines all landing of praiſe at his wharfe, which way ſoever he ſteereth.

This hypocrite putteth off the judgment of himſelf, as a wrong to himſelf to judge himſelf.

But now, he was too ſevere, yet without making himſelf ſmart: here, he is too favourable, without preventing of ſmart. The extremity of right is a degree of injury, why then ſhould he be juſt over much to himſelf? He that is afraid to finde, is loth to ſeek. Alas! to ſearch every private corner, to ſweep every hole in his heart, is too painful, too preciſe a courſe. Would you have him do, as Baals Prieſts, or as ſome popiſh ignorant diſciples do, to draw blood of himſelf? Should he be like thoſe pure-ones that are alwayes whining and complaining of themſelves? that were enough to make one to deſpair, and to do as Judas did; for after condemnation cometh execution: And well were it for him, if it were ſo, of the old man within him.

Hence it is that to him the popiſh doctrine is plauſible, which teacheth men to neglect the judging of themſelves, and neither to beleeve they ſhall go to heaven, nor greatly feare their going to hell: but hope well, and have well: and rather hop about a May-pole to put off melancholy, and nouriſh ignorance of God and themſelves as the only mother of hearts-eaſe and devotion, than to trouble themſelves in a ſcrupulous ſcrutiny of their own eſtates. In ſtead of caſting away ſin, he caſteth away care; and, with it, himſelf.

He is a true Bankrupt, who of all places loves not his Counting-houſe (for upon the Exchange he can put on a face;) of all books, not his Leiger: of all reckonings, not the ballance of the Accounts, that tells him in one word, how much he is worſe than nought. He can make himſelf merry abroad in company that moleſt him not, but loves not to be at home in his own conſcience, which would marre his mirth, by cauſing him to pore too much on Gods debt-book, to ſee how much he ſtands charged there.

He cannot abide to conſider what he hath done Jer. 8.6: but leaſt of all, what will become of it. That's a moſt terrifying queſtion, What wilt thou do in the end thereof Jer. 5.31? His heart would ſoon tell him, (if he would give it the hearing) that as there is no true feare of God before his eyes, ſo it is impoſſible for him to eſcape the damnation of hell Mat. 23.33. Therefore, in ſtead of putting ſuch harſh queſtions to himſelf, and entring too far into ſuch ſelf-examinations, he flattereth himſelf in his own eyes, until his iniquity be found to be hateful Pſal. 36.2.

We uſe to ſay, if a man love not home, home will not long love him. This the hypocrite will ſoon finde, if he love not, converſe not frequently and intimately with his own conſcience; if he be not amicus conſcientiae, and ſo, amicus curiae, a friend to his conſcience, and ſo upon good termes with Gods Tribunal, (whereof conſcience is a member and model) conſcience will give him but bad reſt and cold welcome home in the day wherein he muſt needs retire thither, and have comfort either there, or no where.

Differ.Contrariwiſe, the true Chriſtian diſpatcheth the judgment of himſelf as of greateſt importance to his peace.

He knoweth that often and juſt reckonings make long friends: for by accounting often, the account is ſooner caſt up, and any errour in it more eaſily diſcerned: and, by labouring to avoid all miſtakes, all after-reckonings are prevented. Therefore he cleareth often, that he may ſee how the ſtate ſtandeth; and, to know the worſt while there is time and meanes to help it: He will rather caſt up his Accounts himſelf, than ſtay till others do it for him, as Bankrupts uſe to do, upon whom the Creditors come, and caſt up his eſtate for him, little to his benefit or credit. What hath he? What oweth be? and ſo in the Concluſion, ſweep away all.

He knoweth that ſhould he omit this enquiry into himſelf, not only Chriſt, but Angels and men, and perhaps his enemies ſhall keep Audit upon him: therefore he will ſpare them that labour, and himſelf that loſſe and ſhame which ſuch an Audit draws after itLam. 3.40 1 Cor. 11.31. When he goeth abroad he findeth much vanity, affliction, tentation, flattery, that would abuſe him in caſting up his eſtate. Therefore he comes home for a true cenſure and report of himſelf, and for true comfort. This makes him love home, that is, his conſcience, which will not deceive him; and that home loves him again, giving him peace in himſelf, and aſſurance before God1 John 3.21.

Thus, this hypocrite ſtaves off judging of himſelf, in hope the judgement will never come, or at leaſt to prevent the tormenting of himſelf before the time: the true Chriſtian haſteneth this judging, that the day of judgment may be to him the time of refreſhing coming from the Preſence of the Lord Acts 3.19. The one will not judge himſelf for feare of undoing; the other doth judge himſelf, that he may not be undone.

This hypocrite, if he muſt needs judge himſelf, corrupteth the rule by which he ſhould judge.

As they that, being foule and wrinkled, would think themſelves faire and young, delight to behold themſelves in falſe and flattering glaſſes; ſo doth this hypocrite, who being evil, would needs retain an opinion of himſelf that he is good enough. And it is ſtrange to ſee the folly of ſuch conceitedly-wiſe men, in deſiring to ſee themſelves ſo, as none others do, or will behold them. He loves flattery well, that, not content to be flattered by others, muſt needs become his own flatterer in a thing ſo palpably falſe, that he cannot but look upon it as a groſſe belying of himſelf.

Whoſoever will juſtifie a wicked man, muſt either forſakeProv. 28.4, or corrupt the Law; this, the hypocrite doth, that he may judge well of himſelf: He corrupteth the Law, firſt, in others, ſaying unto the Seers, ſee not; and to the Prophets, propheſie not unto us right things; ſpeak unto us ſmooth things, propheſie deceits: get ye out of the way, turne aſide out of the path: cauſe the Holy One of Iſrael to ceaſe from before us Iſa. 30.10, 11. He cannot endure to ſee himſelf in the Mirrour of the perfect Law of Liberty Jam. 1.25. He muſt have falſe gloſſes, as it were falſe glaſſes to repreſent him to himſelf according to his own minde, not ſuch as he is, but ſuch as he would be taken to be by others, although he be not ſuch in himſelfe.

And as he corrupteth the Law by making others to corrupt it, as David ſlew Ʋ riah with the ſword of the children of Ammon 2 Sam. 12 9; ſo he corrupteth the Law in himſelf; underſtanding, and applying it according to his own humour. When God curſeth him, he will bleſſe himſelf, ſaying, I ſhall have peace, though I walk in the ſtubbornneſſe of my heart Deut. 19.19. I ſtand not as other ſinners in the Account of God. I honour him more than many others, and do him more ſervice. I have ſuffered much for my Profeſſion. My ſins are not ſo hainous in degree and circumſtances, as other mens. And this he takes up for his Concluſion; I ſhall not periſh, ſay the Preacher what he will.

On the contrary,Differ. the true Chriſtian taketh the rule of his judgment as it comes from God.

He knoweth that God will judge him by his own perfect Law, therefore he judgeth himſelf by that Law, in the ſenſe of the Law-giver, not of his own corrupt heart. He takes the Law from the ſenſe of the Judge, not from his own private opinion which he bringeth with him to the Law. He conſidereth that it is a vaine thing for Malefactors to think to teach their Judge a ſenſe of the Law, of their own inventing, who muſt be judged and executed by the Law of the Land. If he have ſo much courage (or fool-hardineſſe rather) to be a Dueller, tis ſaith he, the Law of Honour and Armes, to revenge an injury, and to call for ſatisfaction where he hath been affronted and diſhonoured: and that he thinks, is warrant enough for him to challenge, and fight. But this will not ſerve at his trial, he ſhall be judged, condemned, and executed, for killing, by the publick Law of peace, not of Honour and Armes.

The Chriſtian therefore ſubmitting himſelfe and conſcience to the Law of God, and to the mind of God in it. He ſuffereth the Miniſter to judge him, as God appoints him, (wilt thou judge them, Son of man, wilt thou judge them Ezek. 20.4.)? But how is that? by cauſing them to know their abominations; acquainting them truely with their condition, not letting them go away with a good opinion of themſelves, or an erroneous opinion of the law. Preſumption of mercy does more hurt than the feare of Juſtice. Corraſives are more ſafe for ſinners, than comforts. Firſt, the rod of correction, and then the bread of conſolation: and ſo he is judged by the Miniſter.

Then, he judgeth himſelf by applying the Word unto himſelf. For, as God, in the Miniſtry of the Word, holds forth a Mirrour, ſo the good conſcience taketh heed thereunto, and compareth his wayes there withall. Where the Miniſter endeth, the conſcionable hearer beginneth. As when our Saviour had ſaid, one of you ſhall betray me; the Diſciples ſeverally began to ask, Is it I, Lord Mat. 26 21, 22.. So when the Miniſter of Chriſt hath ſaid, ſome have not the knowledge of God, &c. 1 Cor. 15.34. The Chriſtia s conſcience asketh, Lord, is it I? or rather confeſſeth, It is I, Lord. And ſo he applyeth accuſations and terrors, as well as comforts to his own ſoul, as the caſe requireth.

Thus, this hypocrite ſaith to the Miniſters of Chriſt, The Devil is in you: What! will ye urge a man to deſpaire? the true Chriſtian ſaith, God is in you indeed, when the ſecrets of his heart are made manifeſt 1 Cor. 14.2. by the faithful opening and applying of the Word. The one will be a Judge of the Law James 4.11.5, the other is a Judge of himſelfe by the Law.

This Hypocrite preſumeth and judgeth that to be in him, which is not.

That the hypocrite is a great favourer of himſelf, we have ſeen in the general. We are now to come to a cloſer view of him in ſome particulars, to wit, in the eſteeming, commending, excuſing, and compairing of himſelf. We are now taking an eſtimate of him by his eſteeming of himſelf.

I am rich, and encreaſed with goods, and have need of nothing, ſaid he, that knew not that he was wretched and miſerable, and poore, and blinde, and naked Revel. 3.17.. As he that entred all the ſhip and goods at Athens into his own account; ſo this hypocrite no ſooner heareth of faith, repentance, humility, or any grace, but he hath it; or at leaſt writes himſelf owner of it. He is every thing that good is, in his own eyes. No man like him. But this preſumption is a Quick-ſand, whereon nothing it built but deſpair and ruine.

This high account of himſelf is the worſt of ſinne in him, and miſchief to him. It is the worſt of ſinne, becauſe ſpiritual pride makes him drunk with conceit of the beauty and wealth of his ſoule, which muſt needs be more dangerous than pride of his body or outward condition. For a man may be happy in God, notwithſtanding deformity of body, or a mean eſtate in the world: but he cannot but be miſerable in the midſt of the greateſt happineſſe of the world, if his ſoul be ſo deformed that God loaths it, and ſo poore, that it muſt needs ſtarve and periſh for ever.

And this is the depth of miſery, that this pride makes him uncapable of attaining and altogether negligent in ſeeking the true riches, becauſe he that ſaith he hath enough, never ſeekes after more: and, if this hypocrite could ſeek, he ſhall never finde, in the ſtate he now is, becauſe God reſiſteth the proud James 4.6.: That's a miſerable eye-ſight that makes him blinde, and he knoweth it not; miſerable riches that makes him irrecoverably poore, and he feeleth it not, and miſerable cloathing, that makes him naked, and he perceiveth it not.

Contrarily, the true Chriſtian diſclaimeth the goodneſſe that is in him. Differ.

Not that he denyeth it to be in him, but, that it is not of himſelf, if any be there. He thankfully acknowledges the work of God and his grace, but ſets not an higher price upon himſelf, as ſuppoſing it to be more than it is, or to be of his own procuring. Upon this account he ſaith, I know, that in me (that is, in my fleſh) dwelleth no good thing Rom. 7.18.. Nature is too weak to procure it, and too mean an habitation (till the houſe be new built) for ſuch an Inhabitant. He that will not dwell in Temples made with hands Act. 7.48., will not dwell in an houſe marr'd by ſinne, and over-ſpread with the plague of Leproſie; nor put any of his choicer goods into ſuch a filthy ſtore-houſe.

Yea, that any grace at all is in him, he rather findeth by proof, than boaſteth of by pride. He is rather doubtful of his own judgment touching that which is truly in him, than vainly confident of more than is in him. His judgment is rather imployed upon the enquiry into the truth of his goodneſſe, than in concluding the ſufficiency and perfection of itPhil. 3.12.. He rather deſireth and endeavoureth after goodneſſe, than preſumeth and profeſſeth to have it.

Thus, this hypocrite thinking himſelf ſomething, when he is nothing, deceiveth himſelfe Gal. 6.3., and thereby becomes worſe than nothing: the true Chriſtian knowing his wants, thinks meanly of himſelfe, and thereby, of nothing becometh ſomething: the one is as having all things, and yet poſſeſſeth nothing; the other is as having nothing, and yet poſſeſſing all things 2 Cor. 6.10..

This hypocrite over-weaneth the little good that is in him.

Some good things he doth, and this is all the goodneſſe he hath. He performeth ſome duties, of which others may have benefit; the goodneſſe is rather in the thing done, than in him that doth it: as, due adminiſtration of juſtice, giving every one his due, charity to the poore, &c. Theſe are good acts, although he be evil that doth them. Good acts, in reſpect of men that enjoy the benefit; not in the ſight and account of God, that knoweth with what heart they be done. But he himſelfe eſteemeth highly of them, and of himſelfe for them.

And when he once comes to have a conceit of any goodneſſe in him, he is perfect at the firſt daſh; and comes with full cry, as the young man, to our Saviour, that bade him keep the commandments, if he would enter into life; all theſe have I kept from my youth up: what lack I yet Mat. 19.20.? If there were any work more to be done, he was ready for it. He thinks himſelf able for any thing, and promiſeth more than he meanes to performe. He ſeemes to be ſo taken with Chriſt, that he tells him, Lord, I will follow thee whither ſoever thou goeſt Luke 9 57.: but when he hears of poverty, coarſe fare, cold lodging, harſh entertaintment, he ſaith no more, but ſlinks away, and beſhrewes his own forwardneſſe.

Contrariwiſe, the true Christian thinketh the goodneſſe that he hath, Differ. to be very little.

He acknowledges the leaſt ſcruple of grace to be worth more thanks than he can returne; and to be of greater worth than he can value. But, as to the point of rejoycing in himſelf, as having already attained all, or that he is already perfect, he looks upon all, as ſo little; that, unleſſe he get more, he thinkes himſelfe undone. And ſo deſirous he is of thoſe things which are before him Phil. 3.11, 12., and not yet attained, that he forgetteth the things that are behind, ſo as once to think that they are enough for him, and that he needs no more. He is ſo careful to preſſe forward that he may reach the reſt, that he ſcarce mindeth what he hath already gotten. What he hath is behind him carefully laid up: but what he wanteth, is alwayes in his eye and heart, that he may attain that alſo. Let others boaſt of their gettings, he will work? If they have enough, that's not enough for him. The more he looks into what he hath, the more need he finds of more.

Thus, this hypocrite is like a Fool, that brags all day of a penny; the true Chriſtian is as the thriving Merchant, that ſilently thinkes how farre ſhort he is of that which diligence may bring in unto him: the one thinks his mole-hill a mountaine; the other that labours for the mountaine, thinks all that he hath to be but a mole-hill.

This hypocrite imputeth to himſelf that which is of God.

He is as they who ſacrifice to their net, and burn incenſe unto their dragge, becauſe by them (as they think) their portion is fat, and their meat plenteous Hab. 1.16.. Whatever grace, or ſhew of grace is in him to curb and reſtrain corruption, he takes to be but a graff of his own tree, the fruit of his own induſtry. Grace is digged out of his own Quarrie, ſalvation it ſelf is in greateſt part earned at his fingers ends. He boaſteth of his power to get grace, as Pilate did of his, to crucifie Chriſt; knowest thou not that I have power, &c? John 19.10. But, as Chriſt anſwered Pilate, thou could'ſt have no power at all againſt me, except it were given thee from above Ver. 11.: ſo it may be ſaid to this hypocrite, boaſting of his power to curb his appetite, to refrain anger, covetouſneſſe, &c. thou ſhouldſt have no more power than others, if it were not for ſome portions of common graces reſtraining thee, which are not given to all other men ſubject to the ſame luſts.

On the contrary, the true Chriſtian is careful to give all to God.

Differ.He knoweth that he hath not any thing, but what he hath received 1 Cor. 4.7.: Grace is Gods penny, and wherever it be found, it hath his image and ſuperſcription: Therefore he will not forget to pay him tribute Mat. 22.21.. All his ſufficiency is of God, even for thoughts, as well as actions2 Cor. 5.3.. By the grace of God, ſaith he, I am that I am 1 Cor. 15.10. He is able to do all things; but, it is through Chriſt that strengtheneth him Phil. 4.12.. When the Ladies of Athens boaſted every one of her rich Jewels, the wife of Phocion anſwered, I have no Jewels but my husband that hath bin twenty years General of Athens. So the Chriſtian ſoul when he heareth the hypocrite bragging of his rich ſtore of ſelf-gotten riches evel. 3.17., humbly ſaith, he hath nothing to boaſt of, but the vertue, and croſſe, and glory of Chriſt her husband, and God forbid, ſaith ſhe, that I ſhould glory, ſave onely in his croſſe, by whom the world is crucified unto me, and I unto the world Gal. 6.14..

The good that is in him, he ought to know to be in him, and not to be of him. He knoweth nothing to be his own, but ſinne: and this he will ſo remember that God may forget it: but for any good he hath, or doth, he rather forgets that, that if it be worth remembring, God may remember it, and ſpare him notwithſtanding, according to the greatneſſe of his mercy Neh. 12.22..

Thus, this hypocrite never thinks he hath his due, unleſſe he rob God of his: the true Chriſtian accounts it no leſſe than ſacriledge, not to give unto God that which is Gods; and, that is all that he hath: the one will be his own foundation, which is ſand, and loſeth all: the other acknowledgeth all to be of God, and ſaveth all.

This hypocrite over-ſeeth the evil that is in himſelf.

He is like thoſe who being dangerouſly ſick, diſcerne not their own ſickneſſe, becauſe they look onely on the urine, but feele not the pulſe. He vieweth outward appearances, but communeth not with his own heart. He abhorreth the knowledge of his own heart, becauſe he knoweth too much of it already; and therefore cannot endure to be brought face to face to his own heart. He can beare a reproof in the general and at randome; but not of his ſpecial ſinne, unleſſe haply from a ſtranger that knoweth him not, and ſo ſhot an arrow at a venture, not knowing in whoſe boſome it hath lighted.

He ſeeth not what God ſeeth, his poverty, his blindneſſe, his nakedneſſe; or if he happen to eſpy them in a glance, he ſoon looks off again, and will not be aknown of what he hath ſeen. Even the child of God is many times faulty this way, ye know not (ſaith Chriſt) of what ſpirit ye are Luke 9.55.. But the hypocrite purpoſely winketh at what is evil in himſelf; and would willingly beare God down that there is no ſuch matter. If God tell him, in thy skirts is found the blood of innocents: the hypocrite ſaith confidently, becauſe I am innocent, ſurely his anger ſhall turn from me Jer. 2.34.35.. He thinks God hath no more againſt him, than he is willing to have againſt himſelf. A proud, or a worldly man, never thinks himſelf proud, or worldly; but, what he doth, he hath reaſon for, let God and men ſay what they will againſt it.

Contrarily,Differ. the true Chriſtian deſireth to ſee and know the worst of himſelf.

He that is an enemy to ſinne, hath a very Jealous and vigilant eye upon all the motions of it, and deſires the beſt intelligence of all the lurkings of it. He ſhould be extreamely troubled that a ſnake ſhould creep into his boſome, yea into his mouth, and he not aware of it. The Chriſtian therefore, being an implacable enemy to ſinne, eſpecially to his own ſinnes, his boſome-traytors, he cannot but deſire to know as much as poſſibly he can of all their lurking holes, and plots upon him. And albeit there be no ſight ſo loathſome to him as the ſight of ſinne; yet no diſcovery can be more acceptable to him than the notice of any luſt or ſin that ſecretly haunts him.

He ſeeth the evil in himſelf that others diſcerne not, and takes not to himſelf all the good that others aſcribe. When others commend him for humility, diligence, liberality, &c. He complaineth of and ſeriouſly asketh God the forgiveneſſe of his pride, idleneſſe, worldlineſſe, ſecurity, &c. and fearing his own heart would flatter him, he hath recourſe to him that is no flatterer, craving his help herein, and praying to him, ſaith, ſearch me O God, and know my heart, try me, and know my thoughts, and ſee if there be any wicked way in me, and lead me in the way everlaſting Pſ. 139 23.24. He dares not truſt any but God himſelf to make this ſearch, that ſo he may be ſure to have a full diſcovery of all.

He that would mend his houſe, or his garments, looketh but little on what is whole; but his eye is moſt upon the defects and breaches. So the Chriſtian, deſirous to mend himſelf and his heart, hath his eye moſt upon the evil which is in him. I am carnal, ſold under ſinne, ſaith heRom. 7.14.. And, when I would do good, evil is preſent with me Ver. 21.. Ʋbi dolor, ibi digitus: his finger is ſtill upon his ſore. Above all, he is careful to know his ſpecial ſinne: for, that doth moſt endanger; and being not eſpyed, and prevented, may ſooneſt do him a miſchief.

Thus, this hypocrite ſees not that in himſelf, which all men ſee; and ſeeth, that (as he thinks) in himſelf which none elſe can ſee. The true Chriſtian ſeeth more than all the world in the matter of evil, and he cannot ſee what all men ſee in the matter of goodneſſe: the one will ſee nothing that may diſparage him, the other will over-ſee nothing that might undo him.

This hypocrite loves to be commended, though it be for evil.

He that hath an high esteeme of himſelf, thinks he hath wrong, if he be not commended by others: and if they faile, he will, Thraſonically, do it himſelfe; yea, he will be his own herauld, even in the ears of God. God I thank thee, I am not as other men, &c Luk. 18.12.. Would he be ſatisfied with commendations for what is good, the matter were leſſe exceptionable; yet more than any wiſe man truly good would hunt after: but this ſerves not his turn. For as in judging of others, vertues muſt have names of vice, that he may finde fault: So, in judging himſelf he borroweth the names of vertues, that he may not find fault.

For another to be liberal but a little, is, in this hypocrites account, extream covetouſneſſe; to be but a little humble, is extream pride: but, for himſelf to be but a little covetous, is great liberality; to be a little proud, is exceeding humility. If he be raſh, it is valour: if cowardly, it is diſcretion; if angry and furious, it is his good nature, ſoon hot, and ſoon cool again. If he be a little profane, it is his ſincerity, he is no hypocrite. If he be greedy and griping after the world, and grindeth the faces of the poor, it is his frugality and care of his family: if he be cruel, it is his juſtice and integrity. In a word, he practiſeth the rule which Ariſtotle gave to his Rhetorician, to palliate vices with the names of thoſe vertues upon which they do confine.

This is common in theſe dayes: and, no marvail; For if ſinne and this hypocrite be all one, how can the man be commended, unleſſe the ſinne be ſome way juſtified? therefore man deviſeth to put reputation upon ſinnes, to juſtifie himſelf living in them. Upon drunkenneſſe, (the deluge which hath left us at this day ſcarce any dry land, I mean, dry or ſober braines) men put the reputation of good fellowſhip, friendſhip, and what not? and to refuſe the drinking match, or not to pledge the drunken-health, is an abjuring of friendſhip, want of breeding, and ground enough for a quarrel.

Differ.Contrariwiſe, the true Christian had rather be diſgraced for the evil he doth, than that ſinne, for his ſake, ſhould be commended.

He doth what good he can, not for commendation, but for goodneſſe ſake, and out of duty. And if any praiſe do light upon him, it is as Sauls armour, too heavy for him, be it never ſo light. And this he will be ſure of, it ſhall be another that praiſeth him, not his own lips Prov. 27.2.: for that which is truly good, not for palliated or diſguiſed evil. He will not be ſpared for what he ſhould be ſmitten, but rather call for ſtroakesPral. 141.5., which he accounteth a greater kindneſſe than a flattering applauſe: He knoweth a woe waiteth for them that call evil good Iſa. 5.20.; and for them that juſtifie the wicked for reward, as all flatterers do.

As that noble Patriot was willing to have the publick enemy ſlaine, though the ſword made way through his own body; ſo, the faithful Chriſtian is contented by his own wounds and reproach to have ſinne diſcredited, rather than it ſhould be matter of commendation unto him under any falſe name or ſpecious title whatſoever. And where he hath failed and given ſcandal, none ſhall be ſo forward to put him to ſhame as himſelf; imitating herein fallen-David, who propoundeth and recordeth himſelf a publick and perpetual pattern to the Church, of ſerious and thorough repentancePſal. 51.. He ſhould never forgive himſelf if he ſhould accept or ſuffer commendations for evil doing, which is the great quarrel of God with the Devil and the world. If any favour be to be ſhewed upon a fall, he reſerveth it for another mans caſe, but will not admit of it in his own.

Thus, this hypocrite is more for commendation, than for deſerving it; the true Chriſtian is more for deſert than for praiſe: the one by ſeeking it, exalteth ſinne; the other by declining it, bringeth honour to God.

This Hypocrite will have commendation, though God hath no ſhare with him.

He that is commended for evil, is commended not onely without God, but againſt him. Such praiſe is Gods diſhonour. It is a diſparaging and deſpiſing of the judgment of God to maintain the credit of that which God deſpiſeth. But ſay, that he ſeeketh praiſe for that which is not evil, yet the ſeeking of praiſe for good is evil; to ſearch for a mans own glory, is not glory Prov. 25.27: and he is an enemy to God, that will not ſpare the honour from himſelfe unto God.

This hypocrite ſo he may be praiſed for what he hath done, never lookes to advance God for enabling him to do it. He conſidereth what he hath; not, whence he received it. Nay, he rather attributes all to himſelf, than is willing to acknowledge any receit at all. It is the firſt point of folly for a man to fall in love with himſelf, and the next is to applaud that which himſelf thinkes ſo well of: but the greateſt folly of all, is to take no notice of him by whom he is what he is. Jehu muſt be commended for his zeale, but he never thanketh God for his advancement. The Phariſee commends himſelf for his juſt dealing in paying tithes of all that he poſſeſſeth, but he never thanks God for his bounty, in giving him wherewith to pay tithes. Let him have his due, and then let God ſhift for his own as he can.

On the contrary, the true Chriſtian takes care of Gods honour, Differ. whatever become of his own.

He will never let his light ſhine, but ſo, that they who ſee it may glorifie his Father which is in Heaven Mat. 5.16. He is careful to ſhew forth the vertues (and praiſes) of him that hath called him out of darkneſſe into his marvellous light 1 Pet. 2.9. He never ſets forth Gods wares, but he writes Gods Name upon it, and returns him the profit of all the talents he hath received. Lord, ſaith he, thy pound hath gained ten pounds Luke 19.16. It is Gods pound, not his, and therfore the gain ſhall be Gods too, not his who was but a ſervant entruſted by God and for God.

If he hath been able to do God, or his Church any ſervice, he cries out, Not unto us, O Lord, not unto us, but unto thy Name give glory, for thy mercy, and for thy truths ſake Pſal. 115.1: for his mercy that enabled him: and, for his truths ſake that gives ſucceſſe to that ability according to promiſe. All the glory he ſeeketh for himſelf, is from God, at the laſt, when he hath done all his work, after patient continuance in well-doing, when he is to receive eternal life Rom. 2.7.. For herein he hath Chriſt for his pattern, who never prayed to be glorified, until he was able to ſay to his Father, I have glorified thee on earth, I have finiſhed the work which thou haſt given me to do John 17.1, 4: What he receiveth from good men, he puts to Gods account, not his own: bleſſing God for his grace, not himſelf for deſerving it: and ſo do they alſo who do commend him, they glorifie God in him Gal. 1.24.

If he receive any commendation from evil men (who are rather convinced than contented) he makes uſe of it to juſtifie God and his grace, not to lift up himſelf: By the grace of God, I am that I am. He will take praiſe from any, rather than from ſelf. Nor will he take it from any, but for well-doing only. If vertue and praiſe meet together, he will rather take both, than be without the vertue. He ſeeketh vertue as praiſe-worthy, and praiſe no otherwiſe than as the fruit and companion of vertue.

Thus, this hypocrite is like the Cuckoe, alwayes ſinging his own name, chooſing praiſe, rather than vertue; the true Chriſtian is like the Nightingale, alwayes chaunting out the praiſe of God, in variety of notes, and had rather have vertue without praiſe, than praiſe without vertue: the one ſeeketh to be well reported of, even for evil, rather than want commendation; the other had rather be ill reported of for good, than not do it; and, to deſerve praiſe and want it, than to have it without deſert.

This hypocrite if he can hide his ſinnes from men, he thinks all is well.

It is his great care to hide ſin, rather than not to commit it: to hide it from men; for God is not in all his thoughts Pſal. 10.4, as ſuppoſing that he looketh on when the door is lockt and bolted, and the Curtains drawn. As the Adultereſſe, eateth and wipeth her mouth, and ſaith I have done no wickedneſſe Prov. 30.20; ſo this hypocrite, ſo long as he can carry things cloſely and ſubtilly, he will ſtand much upon his innocency: making a goodly ſhew, as if he fed upon no ſuch meat as ſin; look upon his mouth, and that is ſo clean wiped, that you cannot diſcern the leaſt crumb of wickedneſſe about him, nor the leaſt ground of ſuſpicion. Look upon his outward behaviour, and it is as compt, and comely, as if here the pureſt creature in the world. And this, to him, is ſo well-pleaſing, that he never thinks there is any need of repentance Luke 15.7.

This he expects ſhould paſſe current for innocency; although ſometimes the hiding of ſin makes it more conſpicuous, as Alexander, in the drawing of his picture, ſeeking to hide his skar in his face, by being pictured with his finger upon the skar, made it to be more obſerved. So this hypocrite is often ſerved, eſpecially when he ſeeks to hide his ſin from God, for then, God aſſureth him, he ſhall not proſper Prov. 28.13. Sin hidden is more ſinful, and in the iſſue (if not confeſſed and forſaken) more ſhameful. For, as Diogenes ſaid to the young man, who being ſeen coming forth of a Tavern, ran in again, to hide himſelf, Quanto magis fugias intrò, tanto magis eris in caupona, by how much the further thou flieſt back, by ſo much further in thou art in the Tavern, whereof thou art aſhamed: the ſame may be ſaid to this hypocrite, the more thou hideſt ſin, the greater the guilt, becauſe the greater engagement to defend it, and the more thou ingulfeſt thy ſelf in the reproach and danger of it: and when all is done, his ſinne will be ſure to finde him outNumb. 32.23.

Differ.On the contrary, the true Chriſtian counteth Gods eye more than all the world; and, hiding of ſin to be the worſt of ſin.

If you can tell him, whither he may go from Gods Preſence (which he would not, if he could, forſake) that God may neither ſee nor know what he doth, you may then have ſome colour to draw him to evil by this argument. No body ſees it, nor can diſcover it. But he is better taught, than to be ſo deluded. He knoweth that neither heaven, hell, the uttermoſt parts of the ſea, yea, darkneſſe it ſelf cannot hide from God Pſal. 139.8, &c. 12. Therefore, though men may be blinded that they cannot ſee, or terrified that they dare not ſay what they ſee, that ſatisfieth not a childe of God.

He dares not to cover his tranſgreſſions, as Adam, by hiding his iniquity in his boſome Job 31.33; but comes forth of all his ſtarting and lurking holes, and ingenuouſly confeſſeth unto God, Againſt thee, thee only have I ſinned, and done this evil in thy ſight Pſal. 51.4. He dares not but confeſſe it, even when none elſe dare to call him to confeſſion, and though he had no cauſe to feare man, but could have made afraid a great multitude. He conſidereth that there is a day coming, wherein all men ſhall know all things, though never ſo ſecret, which God himſelf covers not, upon mans repentance, by forgiveneſſe. Therefore he confeſſeth his ſins, that God may wipe them out with the ſpunge of mercy Prov. 28.13, before he be brought to open ſhame before all the world. And as for ſins known to men, he blotteth out the ſhame of them by confeſſion and ſorrow even before men, making his repentance as notorious and exemplary as his fall, and the ſcandal given by it.

Thus, this hypocrite in ſtead of parting with ſin, ſits upon it, as Rachel did upon her fathers idols, on purpoſe to keep them with herGen. 31.34: the true Chriſtian, if he have ſecretly ſinned, it is like a broken veine within his body, which he dares not conceal, leſt it coſt him his life: the one thinks to thrive by hiding, and ſo periſheth; the other knows there is no way to riſe again after a fall, but to make a full diſcovery of what the hypocrite covereth.

This hypocrite excuſeth and extenuateth what he cannot hide.

This is the Apologetical hypocrite that makes uſe of his knowledge of the Word of God, not to avoid ſin, but to defend it. If you charge him with ſome groſſe ſin committed, and he cannot deny it; his anſwer is out of Scripture, there is no man that ſinneth not 1 King. 8.46: and, in many things we offend all Jam. 3.2. It is my infirmity, ſaith he, God knoweth my heart, I ſtrive against it: it may be ſo, when it comes to be known, and he hath the ſhame of it; but, never before. The beſt, ſaith he, have their faults; David, Peter, Moſes, &c. had all, their great failings, and who liveth without?

But all this while, he doth not, as they did, give teſtimony of any repentance, but liveth in a courſe and cuſtome of evil ſtill: vouching them for patternes of ſin, as if they had ſinned to be Patrons of evil; but never imitateth them, as patterns of repentance, becauſe he hath not enough of his wickedneſſe. And though this be replied to his anſwer, yet then he rejoyneth; O, but this is but a little one (as Lot ſaid of Zoar Gen. 19.20); and his ſoul cannot live without it. He is in this point a direct Papiſt; for, all his ſins are venial, but peccadillo's, and inconſiderable ſlips, if you will believe him.

But, as ſhe is never chaſte that is alwayes fending and proving her chaſtity; nor he good, that is alwayes in purging: ſo this hypocrite by his frequent diſcourſes in the defence of ſome ſins, (although not directly, but in a cunning and oblique way,) or in the extenuation or excuſe of other evils in himſelf or others, bewrayeth not only his ſecret love to thoſe ſins, but his guiltineſſe of them. No man will plead in the leaſt for what he truly hateth. His pleading argues his love, and his love his guilt: for no man can love ſin, but he is guilty of it. Some of his Conſorts are grown ſo cunning this way, that, rather than not ſhew their wit in patronizing of ſin, they counterfeit libels againſt themſelves to the end they may write Apologies for themſelves, or rather for thoſe ſinnes which they love too well: that ſo, if they be found guilty, they may (as they hope) not be ſo hardly thought of, or harſhly cenſured, as ſome have been.

Contrarily, the true Chriſtian is ſo far from defending or extenuating ſin, Differ. that he abhors and aggravates it.

He cannot defend ſin that abhorreth evil. No reigning unmortified luſt ſhall finde favour in his eyes, that is hated in his heart. He loathes that very Religion that maketh ſin leſſe odious, and taketh part with the devil againſt the Word of God. Mincing of ſin is in his account but a dreſſing of it more handſomely, to make it look more like an harlot, that it may entice the more. He will hide nothing in his heart, unleſſe the Word of God, that will be ſure to expel all ſin that is there, and refuſe to give entrance to more. He ever looks upon an Apologizer for ſin, as a Pandor to it: and abhors the bringing of pillowes, where an axe, or halter is fitter.

The Law affordeth no Advocates for Malefactors and Traitours againſt the King: no more will the Chriſtian, unto ſin, againſt God. He ſaith to any man pleading for ſin, as Joaſh did of Baal, when too many pleaded for him, and reſolved to put Gideon to death for deſtroying his Altar; Will ye plead for Baal? will ye ſave him? He that pleadeth for him, let him be put to death while it is yet morning: if he be a God, let him plead for himſelf againſt him that hath caſt down his Altar Judg 6.31: if any man be ſo wicked as to patronize ſin, let him die (by his conſent) to day before to morrow.

Thus, this hypocrite in ſtead of abandoning ſin, or giving ſentence againſt it, becomes her Advocate; the true Chriſtian looks upon the leaſt ſin as having a devil in it, which he will rather periſh, than maintain: the one, thinks of no more but extenuating that which he will not relinquiſh: the other aggravates the more, that he may make more haſte to caſhier it.

This hypocrite compareth himſelf with himſelf.

He takes the height of his own goodneſſe by his own inſtrument, how imperfect ſoever. He meaſureth himſelf by his own opinion and humour. If he come up to his own Rule. Oh! ſaith he, I do very well, I am excellent. If he reflect upon himſelf and wayes in former times, and findes himſelf ſo far altered, as from open profaneneſſe to take up the Profeſſion of Religion, from going to a Play, to go to a Sermon; from haunting Alehouſes, to frequent the Houſe of God, from abuſing the Name of God, to have his Name more often in his mouth, in his prayers and diſcourſe in a more religious way, he now takes himſelf to be ſo compleat a Reformado, although his heart run all the while after his covetouſneſſe as much as ever before, even when with his mouth he ſheweth much love Ezek. 33.31. He is wiſe in his own eyes, and prudent in his own ſight Iſa. 5.21; ſelf-love ſeeth nothing amiſſe, but all excellent: he needeth no repentance, no ſupply, becauſe he meaſureth himſelf by himſelf, and compareth himſelf with himſelf, which in the judgment of the wiſdom of God, is not wiſely done 2 Cor. 10.12. The way of a fool is right in his own eyes Prov. 12.51. And wherever you ſee a man wiſe in his own conceit, There is more hope of a fool than of him Prov. 26.12. But, be it ſo: he is of another opinion, and ſo means to continue, though you ſhould bray him in a mortar among wheat with a peſtel Chap. 27.22.

Contrariwiſe,Differ. the true Chriſtian taketh meaſure of himſelf by the Standard of the Word.

He knoweth that God hath commanded him to do no unrighteouſneſſe in judgment, in meet-yard, in weight, or in meaſure Lev. 19 35; and, that the ſcant meaſure is abominable Mic 6.10. Therefore, as he will alwayes have a perfect and juſt meaſure Deut. 25.15, ſo more eſpecially in the meaſuring of himſelf. As in dealing between man and man there muſt be a common meaſure to proceed by; and, when a man reckoneth his private eſtate, he muſt value things by the common eſtimate, or elſe he ſhall deceive himſelf; ſo it is in this caſe of ſpiritual judgment. Though every man muſt be his own Judge, yet no man muſt judge by his own Law. But there is one common rule and meaſure, the Word of God, by which not only mens perſons and actions, but even their judgements of themſelves ſhall be judged.

Therefore he will not, he dares not, be of thoſe who compare themſelves amongst themſelves, or with thoſe that commend themſelves 2 Cor. 10.12. All compariſons argue a deſire to be preferred above others, which muſt needs ſavour of pride, that becomes not a childe of God, who, the better he knows himſelf, the more cauſe he findeth to be abaſed in himſelf, and not to enter into compariſon, unleſſe with ſinners, of whom he accounteth himſelf to be the chief 1 Tim. 1.15.

Thus, this hypocrite turnes every ſtone to advance himſelf in his own eyes; the true Chriſtian takes as much care how to be vile in his own eyes, and to put his mouth in the duſt, if ſo be there may be hope Lam. 3.29: the one looks in a glaſſe of his own making as willing to deceive himſelf; the other beholds himſelf as in the Mirrour of God, that he may have a true view of himſelf.

This hypocrite eſteemeth highly of himſelf for thoſe things which he ſleighteth in others.

Of another man he can ſay, I commend him not for his Parentage and pedigree, for his wealth, place, and honour, but for his vertue. Yet in his own caſe, all theſe are reckoned as ſo many pinacles for him to ſtand many degrees higher than others. He prizeth himſelf, (and is ſo fooliſh as to think others ſhould do ſo too) according to his birth and meanes, without relation to PietyPſal. 49.18. He may perhaps offer place to others, that they may ſet him higher: but, if the other do not ſo underſtand him, he takes it in very great indignation. For there is no hypocrite, but (as Moab) is exceeding proud, and thinks no man gives him his full due.

Yea, his preheminences in theſe things muſt bear out his vices, and make them honourable. He thinks 'tis no fault in him, but rather a commendation to inſult over his poor brethren in ſuch a maſterly and rude way, as he himſelf could not bear, becauſe though they be all Profeſſors, yet he is a Gentleman, which they be not, therefore he may make bold, and they muſt take it for a favour that he will do ſo. To call a poor Chriſtian dolt and fool, he thinks, becomes his Gentility and his place, which he would not endure in another. For him to be proud, haughty, vain, is no fault, but excellency of ſpirit, eſpecially if he ſeem religious. He is of Jehoiakims temper, that thinks he muſt needs reign becauſe he cloſeth himſelf in Cedar, and bears an higher port than Joſiah his father, and was more ſumptuous and magnificent in his buildings. To whom God ſpake with indignation, Did not thy father eate, and drink, and do juſtice, and then it was well with him Jer. 22.15.

If he eſpie another to be highly commended for his gifts and parts of learning, wit, eloquence, elocution, &c. in preaching, diſcourſe, prayer, all theſe are nothing in another, becauſe, (as he pretendeth, and ſometimes it falls out ſo) that theſe things may be without ſaving grace: but any one of theſe in himſelf is enough to lift him above others farre more gracious: and he muſt be applauded and magnified for this, whether he have grace or not: boaſting of things without his meaſure 2 Cor. 10.15.

Differ.On the contrary, the true Chriſtian regardeth thoſe things little in any, but leaſt in himſelf.

He knoweth that a prudent heathen will not ſtand upon genus, & proavos, & quae non fecerit ipſe, Stock, Anceſtors, and Acts of others, how nearly ſoever related to him, much leſſe doth it become a Chriſtian. It is true that it is an honour which God vouchſafeth to ſome; not to make them proud and to inſiſt upon their greatneſſe of blood; but, for the common good: and where ſo it proves, it makes wiſdom it ſelf to pronounce, Bleſſed art thou, O Land, when thy King is the ſonne of Nobles 2 Cor. 10.17. Therefore he deſpiſeth not, but honoureth Nobility: but, with this difference from the hypocrite: that where grace and Nobility meet he ever prizeth that before this, eſpecially in himſelf; and emproves it to do good, not to ſhew himſelf great: and in himſelf he ſets a far lower value upon it, than he doth upon leſſe in another.

As for wit and parts, he prizeth them in others; but, is rather afraid than proud of them (as Auſtin was of the pregnant wit in his natural ſonne) in himſelf. He findes them baits to tempt others to eſteem him more for theſe things, than for true grace; and, ſnares, to lift him with pride, and ſo to endanger him to fall into the condemnation of the devil 1 Tim. 3.6. He is therefore afraid of theſe things as of a young metled horſe which is more apt to throw, than to carry him. He will not ſtand upon his place, but yield to right even when his ſervant contendeth with him Job 31.13. He obſerveth herein the Philoſophers rule, Cum laudare vis, vide quid praeciperes: Cum praecipere vis, vide quid laudares Rhet. l. 1. c. 9 . When thou wilt praiſe a thing, conſider firſt what thou wouldeſt give in command: when thou wouldeſt command a thing, think firſt what thou wouldeſt commend. He will not praiſe that which he dares not command; nor enjoyne that which he would not praiſe. For well he underſtandeth that all true praiſe conſiſteth in obeying juſt precepts, and the obeying of juſt precepts is matter of true praiſe. To be rich, noble, ſtrong, fair, witty, is no matter of precept; therefore in and of themſelves, without grace to ſanctifie them, no matter of praiſe.

Thus, this hypocrite would make any thing matter of commendation and honour in himſelf, without vertue: the true Chriſtian accounts all things but loſſe for the excellency of the knowledge of Chriſt Jeſus his Lord, — and count them but dung that he may win Christ Phil. 3.8: The one is ſo mad upon praiſe, that he would rather take it out in things which in his own judgement are not praiſe-worthy in others, than go without it: the other is ſo indifferent, that he is content to go without praiſe for thoſe things in himſelf, which he cannot but commend in others.

This hypocrite compareth himſelf with others like himſelf.

He likes not to be laid in the ballance with a ſound-hearted compleat Chriſtian; but, if he can eſpie any, noted or ſuſpected of hypocriſie, he (who knows what it is to halt before a Cripple) will ſoon ſpie out faults enough in his fellow-hypocrite, thereby to prove himſelf the better Chriſtian, when yet there is not a pin to chooſe. Judas and the Prieſts were well met, they thought to cozen one another, and ſo were both out-ſhot in their own bowes. Judas thought to cozen them of ſo much money, without danger to himſelf, or to Chriſt, who, he knew, was well enough able to keep out of their clutches. The Prieſts thought to cozen Judas, when they knew they had now matter againſt him to caſt it in the teeth of his Maſter for keeping ſuch a ſervant about him. Chriſt being apprehended, Judas was cozened; for himſelf was ſuddenly apprehended too, by his own conſcience which coſt him his life. And the Prieſts were cozened: for they loſt by the bargain, when once they diſcerned that he was riſen from the dead; the iſſue whereof was their own deſtruction.

Now, for theſe to compare one with another, would be a more pleaſing task, than to compare with Chriſt whom they crucified, or with the reſt of the Apoſtles that continued faithful: here would be work enough for either, to compare hypocrite with hypocrite: not which was the better, for there was never a good: but, which was the worſe, both being ſo bad. And indeed the higheſt praiſe an hypocrite can aſpire unto is, to be commended for this, that he is not all out ſo bad as ſome of his fellows.

Well therefore ſpake Chriſt to the generation of hypocrites that oppoſed him, Fill ye up the meaſure of your fathers Mat. 23.32. They and their fathers (though they could not be ſaid to be well met, becauſe one generation paſſed, before another came; yet) did well agree: only in this they differed; that whereas the preſent generation (as bad as any of the former) comparing themſelves with their fathers, paſſed Judgement for themſelves, and concluded that they would never have done what their fathers didVer. 30; yet, did much worſe, by how much the killing of the heire was worſe, than the killing of the ſervants Mat. 21.38.

In point of Religion, he thinks himſelf ſafe enough, if he be of his fathers and Grandfathers Religion, although Papiſts. That he may juſtifie any thing, if he do no more, but what his neighbours and thoſe of his own rank do. And thus he thinks he hath abundantly quitted himſelf of blame, when he can make it appear that he hath done no more than others of his Profeſſion and rank have done before him. Indeed this might ſerve, if he that runneth with a thief Pſal. 50.18, might be judged by his companion, which in the iſſue he will not finde. He is in this caſe, of his minde in another, Cum Authore magno deſipere, penè eſt ſapere, to dote with a great Scholar is little leſſe than wiſdom with ſome men, eſpecially with the hypocrite, who hath mens perſons in admiration for advantage ſake Jude 16.

Or if he compare himſelf with others, it is with them that be worſe, at leaſt in his account, I am not as this Publican. Tell him of his fooliſh and idle diſcourſe, he anſwereth, God grant that you and I do no worſe; tell him of haunting idle company, he replies, better to do ſo than as ſuch and ſuch, to go to the dicing-houſe, or to a play-houſe. If you reprove him for mixt dancing, as inciting to luſt; better do ſo, ſaith he, than ſuch, to be nought in a corner. Such is the logick of ſin, relying on that goodly maxime, You muſt not finde fault with him, than whom there may be found a worſe. He thinks it grace enough to be, not all out ſo bad as ſome others.

Differ.Contrarily, the true Chriſtian compareth himſelf with thoſe that go beyond him in grace.

He that intendeth by a compariſon, the lifting up of himſelf, will look out ſome that are below him. But the Chriſtian that aimes by a compariſon to quicken himſelf to be, and do better, will be ſure to finde out ſome more eminent that may be a fit copy for him to write after, and a good ſpurre to make him mend his pace.

He that will know what an one himſelf is, muſt look upon them who are what he is not. They are beſt examples that ſhew moſt diſparity, and give occaſion of the trueſt judgment. Therefore he looketh not only on the cloud of Witneſſes, the holy Patriarchs, but alſo upon the Lord Jeſus, the Authour and Finiſher, as well as patterne, of his faith Heb. 12.1, 2, that he may ſee how farre ſhort he comes, not in ſuffering only, but alſo in obedience. He conſidereth that, that man is as had as the worſt, whom nothing but evil can keep from doing worſe. Therefore he contenteth not himſelf that ſome do worſe, but ſtriveth himſelf to be, and do as good as the beſt, and to be better, becauſe others are worſe.

He knoweth that all meaſuring is, from the mark, or pin, not from his own ſcantling although a good Archer: Little can a mans out-ſide (for who can ſee more?) help him to know his own inſide, but with reſpect to the mark. Thereby, he knoweth how much nearer he is come to it than ſome others; or rather than himſelf heretofore, in the times of his ignorance1 Cor. 6.11 Rom. 6.17, or in the beginning of his ConverſionRom. 13.11.

Thus, this hypocrite abounds in compariſons which are odious, to cheat himſelf, by ſetting others by him which are, in his conceit, worſe: the true Chriſtian compares himſelf with his betters, to abaſe himſelf by ſeeing how far ſhort he comes of them. The one makes uſe of compariſons as a foile; the other, as a Copy. All that the one aimes at, is to ſhew that he is no worſe than others: but the other, by comparing with others, intends his own bettering.

This hypocrite, if he compare with thoſe that are good, he will be ſure to give himſelf the advantage.

As he ſometimes thruſteth himſelf among good company, to gaine a name, not to better his conſcience or carriage, ſo he will not deny another to be good, ſo he may be accounted better, or at leaſt as good. He is like the Captains of Greece who reported upon Oath, every man himſelf to have done beſt, and Themiſtocles next. He will be content with Hanibal to confeſſe Scipio a good Commander next to himſelf. He is a right good Chriſtian whom this hypocrite puts next beneath himſelf.

In praiſing others above himſelf, whom he compareth with himſelf, he ſeeketh his own praiſe: either for his judgement, to be able to judge what is truly praiſe-worthy, and to ſee ſo farre into another mans goodneſſe: or, for his equity, in being ſo ready to give every man his due, although with leſſening himſelf: and, it may be, it falls out to be ſuch an one as deals not ſo well with him: or, in hope that he ſhall have the ſame meaſure returned, and receive back his praiſes with intereſt.

Contrariwiſe,Differ. the true Chriſtian alwayes ſeeth ſomething wherein every one truly good, goeth beyond him.

He cannot be ſo flattered by others, as not to ſee more evil in himſelf than they ſee good. Nor can he be ſo blinded with conceit of his own worth, as not to ſee ſomewhat better in the meaneſt Chriſtian, than he can finde in himſelf. I have not, ſaith he, ſo much patience, ſo much meekneſſe, ſo much humility, ſo much affection, temperance, wiſdom, conſtancy, &c. as I ſee in him. He that is thought by others to come farre behinde me, I finde to be farre before me. I may well go to ſchool to him to learn that which I ſhould rather he able to teach him.

Therefore, as the Table of gold, being to be given to the wiſeſt, was, by the Fiſhermen, ſent to Thales; by him, to Bias; by him, to Solon; and, by Solon, to Apollo at Delphos: ſo commendation and preheminence for grace, when it is to be beſtowed upon the beſt Chriſtian, it is poſted from one of them to another, till at length it reſteth upon Chriſt alone. For, if the beſt Chriſtian be able to do any thing, it is through Chriſt that ſtrengtheneth him Phil 4.13. If he be in any meaſure made wiſe unto ſalvation by the Miniſtery of the Word, Who is Paul, and who is Apollo? but Miniſters of Chriſt by whom he believeth, even as the Lord gave to every man, to edifie him1 Cor. 3, 4. Therefore, to Chriſt all praiſe is moſt due, and he ſhall have it.

Thus, this hypocrite ſets a dim and ſmall light by his own torch, that the brightneſſe of his light may appear the better. The true Chriſtian brings his ſmall candle to the largeſt torch, that he may light it at another mans fire, and receive benefit of both: the one is all for the Admiral-light, to go before others; it is enough to the other, if he follow in the Rere, and receive from others what is wanting of his own.

This hypocrite judgeth himſelf by what others that flatter him ſay of him.

If they ſpeak nothing but truth of him, he will not be tried by ſuch a Jury: but, if they will give a verdict for him, he gives judgement accordingly, be the verdict never ſo contrary to clear evidence. What they ſay, is his oracle. And rather indeed what they ſay, than what they think: for it is eaſier to extort their good word, than their good opinion. They may ſooner be ſcared, or bribed to ſpeak, than perſwaded to think, what they ſpeak, becauſe, if they know him, they cannot think as they ſpeak, if they ſpeak for him.

And the hypocrite can better abide to be ill thought of, than to be ill ſpoken of: and yet, to be ill ſpoken of, rather than to be ill ſpoken to. Of all words he hateth moſt the word of reproof: and, of all reproofs, the moſt true and juſt. Therefore he liketh the judgement of them that look aloof off, not of them that come ſo near. And he comes too near, that ſeeth him as he is: for he ſeeth his wrinkles and freckles, which the other ſeeth not. Their judgement therefore he beſt approveth, that beſt approve him; and he followeth that plauſible rule whereby ſome deceive others; but, this man, himſelf 〈 in non-Latin alphabet 〉 . I am commended, therefore I am good.

On the contrary, the true Chriſtian enquireth what men think, Differ. rather than what they ſpeak.

Some hate, and therefore ſpeak evil. But are they aſhamed when they ſo ſpeak? then, ſaith the Chriſtian, may I be comforted, when I finde them aſhamed that falſely accuſe my converſation in Chriſt 1 Pet. 3.16. Howſoever, he can make this profit of an enemy, thereby to be admoniſhed to walk more exactly and accurately Eph. 5.15. Some love, and therefore ſpeak well: their affection is to be embraced; but, their judgment, to be ſuſpected. Moſt men feign to like, that they may ſeem to love. Theſe are of others moſt dangerous, as in whom neither judgment, nor affection is ſound. Thus, he findeth it unſafe to ſaile by any of theſe living breaths.

A Chriſtian therefore, obſerving how the living judge the dead, and how the dead ſpeak to the living, without either envy or flattery; he looketh into Hiſtories, the beſt rule of humane judgement; therein, not one, but many do come from the dead to adviſe the living. And, in the reading of them, a wiſe man may as it were ſtand behind the door, and obſerve what the world will ſay of him, when his back is turned. Thus, he readeth Hiſtories and Tragedies, that he may not become a Tragedy. A fit recreation for great men, eſpecially at vacant houres at leaſt; who, while each of them liveth, and bleſſeth his ſoule when he heareth the falſe praiſes of men Pſal. 49.18, few will ſay to him, thou art wicked, an oppreſſor, &c. but, when he is once gone to the generation of his fathers, and become like the beaſts that periſh Ver. 20; many will ſay it of him, and ſome will not feare to write it too, with the ſame liberty which the other took in ſinning while he lived.

Thus, this hypocrite ſtrives to live rather upon the aire, and falſe melody of baſe flattery, than to be weighed in a true ballance, wherein he knows he ſhould be found too light Dan. 5.25, The Chriſtian is never at reſt, until he have a true and full ſenſe of unbiaſſed and impartial wiſe men, who know him intus & in cute, within and without, what they judge of him; the one reſteth on vaine words and is deceived; the other, on ſound judgement, and is inſtructed.

This hypocrite loves to behold himſelf in any glaſſe, rather than in that of conſcience.

If he be reproved for ay evil; and, appeal be made by the reprover, to his own conſcience: ask your own conſcience, if this be not ſo, if this be warrantable, and becoming your Profeſſion? &c. He preſently replieth, What hath any man to do with my conſcience? my conſcience and I agree well enough, whatever you pleaſe to think or ſay. Other men, as good and wiſe as you, ſpeak otherwiſe of me and of my carriage: and ſo long as they approve of me, I value not your cenſure. You may enjoy your opinion, and I will hold mine. Miſerable man, that muſt have other mens good words (that know him only at a diſtance) to beare him out againſt his own heart.

He dares not to put himſelf upon the trial of his own conſcience, (if he hath not before blinded or corrupted it,) for he knows before-hand, the verdict thereof will not pleaſe him. He will be tried before a more merciful Judge, and by a more pliable Jury, and will chooſe his own witneſſes, even ſome eminent Chriſtians, and perhaps ſome Miniſters of note, upon whom he hath fawned for their good word, and even bribed by many a meales meat, and outward countenance, to conceive a charitable opinion of him, and to cry him up for a good man, or at leaſt for a man of whom they have good hopes. Which ſheweth in himſelf a conſcience of little worth, and that he hath little confidence in his owne conſcience.

Howbeit, he findeth by experience that he can ſooner corrupt other mens opinions, and charme their tongues, than his own conſcience, as bad as it is: and haply by other mens tongues he may at length corrupt his own heart to be of the ſame opinion with them, touching his own goodneſſe. For, however in matter of health, wealth, and other outward things, he had rather be healthy, wealthy, happy, than only ſeem ſo: yet, in the matter of goodneſſe, (to which he hath no juſt title, nor heart) he hath more minde to ſeem good, to ſave his credit; than to be ſo, to part with his luſt. Therefore he will ſpare no coſt to purchaſe the opinion of goodneſſe, that ſo he may more ſecurely go on in wickedneſſe.

Contrarily,Differ. the true Christian adviſeth with God in his owne conſcience.

When he hath to do with God, in the matter of his peace, he will not adviſe with men what they ſay or think: but, he will hearken to hear what God the Lord will ſay Pſal. 85.8 unto him: and, upon that he reſteth, whoever ſhall ſpeak to the contrary. Upon this he is bold to challenge men and devils, to lay what they can to his charge. It is God that juſtifieth, ſaith he, who is he that condemneth Rom. 8.33, 34? Yea, if his own heart or conſcience condemn him when Chriſt his Judge hath acquitted him, this diſmayeth him not, becauſe God is greater than his heart, and knoweth all things 1 John. 3.20; and, particularly, that herein, his heart is miſtaken.

If he be to deal with men that ignorantly miſtake him, or maliciouſly traduce him, he can appeal to Chriſt, and to his own conſcience for the truth of what he ſpeaketh touching himſelf, I ſay the truth in Chriſt, I lie not; my conſcience alſo bearing me witneſſe in the Holy Ghoſt, &c Rom. 9.1. He cannot be deceived in himſelf, that hath his conſcience for a thouſand witneſſes that will not lie; and, if that be not enough, hath the Lord himſelf alſo, for more than ten thouſand. His heart renewed and made vigilant, is better to him, and telleth him more than ſeven Watchmen that ſit above in an high Tower Eccluſ. 37.14. There, he ſetteth up a Conſiſtory for Chriſt, and furniſheth all things requiſite to true judgment. For conſcience is but the Juror that muſt have Law from the chief Judge, and evidence from the memory: but, being well inſtructed, will be ſure to give in a true verdict. Therefore, he uſeth all other helps and opinions of other men, as Commentaries only, to underſtand the Rolls of his own conſcience the better. But, as they that dig in mines muſt bring light from above, ſo he will be careful whence they have their light, that comment on the dark corners of his conſcience.

Thus, this hypocrite is like ſome unhandſom peece that is more curious than ordinary in chooſing out a ſpecial good Looking-glaſſe; but, will be ſure to pitch only upon that which ſhews her the beſt face: the true Chriſtian chuſeth none, but that which is beſt able, without flattery, to repreſent him as he is. The one adviſeth with conſcience, as Ahab with Micaiah, to pleaſe others that preſſe it; the other conſulteth it, as Jehoſhaphat did the ſame Prophet1 King. 22.8, 9, to ſatisfie himſelf that deſires it.

CHAP. XXXV. The Libertine Hypocrite Is he, who thinketh he may uſe the Liberty of the Goſpel,Defin. as he liſt.

EIther he taketh liberty beſide the Rule; or, ſets up a Rule of his own, that gives him falſe liberty, or puts him under a falſe yoke. By both which, he maketh his good, or commodity, to be evil ſpoken of; yea, blaſphemed Rom. 14.16. Chriſtian-liberty is ſuch a good, as becomes an evil to them that abuſe it, either by over, or indiſcreet uſing of it; or, by taking offence at the lawful uſe of ſo great a benefit. Sometimes the ſame hypocrite runs into both extremes. But uſually he begins with the laſt, abridging or denying himſelf the due uſe of the liberty purchaſed by Chriſt; and, this over-ſtrictneſſe becomes a ſnare unto him: for, ere long, he will finde a neceſſity of tranſgreſſing his own Rule, which when he hath done, he ſoon ſteps over to the other extreme, and now, holdeth all things lawful; yea, even the uſing of his liberty, as an occaſion to the fleſh Gal. 6.13.

Sometimes, he keepeth to one extreme, which commonly is that of exceſſe; and therein ſo farre exceedeth, as if Chriſtianity lay more in taking ſuch liberty, than in doing of duty; yea, holding the uſe of his liberty the greateſt duty, and the moſt diſtinguiſhing character of a true Chriſtian from a legal Profeſſor. He holds himſelf herein ſo free, that he is not accountable either to God or man for his uſe of, or behaviour in things that are in their own nature, or in his apprehenſion, indifferent. As if God allowed his ſervants a Saturnalian feaſtA Feaſt obſerved in Decemb. for five, or ſeven dayes by the ancient Romanes; in the room whereof, ſome belly-gods keep their Chriſtmas ; wherein the Maſters were to ſerve, and the ſervants to ſit at Table, in which he will take no account of their carriage; but hath diſcharged them upon the account of Chriſt.

By which means he is as looſe in his way, as prophane men are in theirs, who keep the feaſt of Christs Nativity with riot, gaming, cheating, and all manner of heatheniſh behaviour, as if the devil were incarnate, rather than the Son of God: or, as they who turne the grace of our God into laſciviouſneſſe Jude 4, in the general courſe of their lives, not coming ſhort of very heathens in laſciviouſneſſe, luſts, exceſſe of wine, revellings, banquetings, and all abominable wickedneſſe 1 Pet. 4.3. As if Chriſt himſelf had paid ſo dear for liberty, meerly to purchaſe a licence to ſinne, to abuſe his creatures, and our ſelves, and to ſet our Lord himſelfe at nought.

Perhaps he is for the other extremity, and thinks nothing lawful in point of meats, drinks, dayes, &c. to a Chriſtian, that was not ſo to the Jew: or, he lays other reſtraints upon himſelf, which God never laid upon the Jewes themſelves; as, the forbearing of marriage and vowing of ſingle life, the vowing of wilful or voluntary poverty, the denial of their own underſtanding, reaſon, conſcience, to obey blindly what, not God, but others command, even contrary unto God, and many other things of like nature. Wherein the hypocrite aimes at a greater perfection than others do or can attain; and, to pleaſe God better, than ever he himſelf directed him to do: and yet, in all theſe, pleaſeth him leſſe then they who lay no ſuch yokes upon their own necks: and, receive no better entertainment or reward from him, than a Quis requiſivit? Who hath required theſe things at your hands Iſa. 1.12?

Not that all are hypocrites who are feareful to uſe their Chriſtian-liberty in meats, and dayes, and other things of like nature: but he is the hypocrite who pretending theſe reſtraints to be laid on him by God, doth yet not obſerve them out of conſcience; but, to gain reputation from men, for his extraordinary ſtrictneſſe and denial of himſelf: and to make the obſervation of theſe ſmaller things, a cover and a cloak for his breach of ſuch as are Commandments of God indeed: hoping, that all men will take him to be a very exact Chriſtian that is ſo ſevere to himſelf beyond other men in things of the leaſt concernment.

Differ.On the contrary, the Chriſtian accounteth the true uſe of Christian-liberty, a great part of Chriſtian-duty.

He knoweth that Chriſt would not take this into the Covenant between God and him, for the purchaſe of it with his blood, but that it was worth the purchaſing: and that, Chriſt having bought it, 'tis all the reaſon in the world his members ſhould enjoy it as a priviledge, and uſe it in their courſe as a duty incumbent, both by way of thankfulneſſe to Chriſt that hath freed them from that unſupportable yoke, which formerly lay ſo heavy upon the people of God under the Old Teſtament, that neither the fathers, nor their children, were able to bear it Acts 15.10: as alſo, by way of rule, in all their uſe of things now made indifferent.

And indeed, there is nothing whereof a Chriſtian, in his converſing with Chriſtians, (that may perhaps differ from him in judgement, or practice, or in both) about matters of this kinde, is more careful; that he may reach to the true uſe of that liberty, and not exceed it. Nothing is of ſo great worth and weight in Chriſtian converſation, (next to adorning the Goſpel by a holy and devout life) as the wiſe and charitable demeaning of himſelf in the uſe of Chriſtian-liberty, that he neither over-uſe, nor refuſe the liberty allowed him of God: that he neither give offence, nor take offence without ground. It is a commodity indeed; but, like a venice-glaſſe, eaſily broken; therefore he is very chary and vigilant in the uſing of it. He conſidereth that though grace hath made him free, and called him unto liberty, yet the ſame grace hath laid upon him a law of love, and made him a ſervant both to God and man: therefore he will not uſe his liberty for an occaſion to the fleſh; but, by love, ſerve thoſe among whom Providence hath caſt his lot.

Thus, this hypocrite is a very jugler that pretends skill to make what uſe he liſt, of any thing he taketh in hand: the true Chriſtian, having found a price put into his hand by Chriſt, is careful to emprove it to the beſt advantage of others as well as of himſelf. The one, by liberty, growes lawleſſe, or ſuperſtitious; the other, freely becometh the ſervant of God 1 Pet. 2.16, and of his brethren Gal. 5.13.

This hypocrite will have liberty without law.

Liberty is no liberty with him, unleſſe it be lawleſſe. If liberty, no law; if law, no liberty, ſaith this Libertine. Hereby he becomes a ſon of Belial, becauſe Belignal, without yoke. He profeſſeth Chriſt, but under this pretext, he fights againſt Chriſt, like the Kings of the earth, that reſolve to break the bands of Chriſt aſunder, and to caſt away his cords from them Pſal. 2.3. He is willing enough to be beholding to Chriſt for liberty, but he will not take it upon Chriſts termes. He maketh Chriſtian-liberty and lawleſſe Libertiniſme to be the ſame thing. If not, give him this, and away with that: for he is altogether for breaking the yoke, and burſting the bonds Jer, 5.5.

All wicked men are ſons of Belial by nature: but this hypocrite is ſuch by Art and nature too. He can plead liberty againſt law and grace too, and freedome againſt obedience. He can promiſe and preach liberty to others, being ſtill himſelf the ſervant of corruption 2 Pet. 2.19. He talks much of his Chriſt (for his carnal advantage;) but it is of his eaſe, not of his yoke: and, of the Spirit that giveth liberty 2 Cor. 3.17, but not of the Law of the Spirit Rom. 8.2. He boaſteth that he is under grace; but he meaneth that he is under the ſhelter, not under the command; under the protection of grace, not under the precept of obedience.

Contrarily,Differ. the true Chriſtian looketh upon his liberty as regulated and limited by the Law of liberty.

It is a Law; but, of liberty Jam. 2.12, ſo taking away the rigour. It is a Liberty; but, with Law, to take away looſeneſſe. Law, and Liberty may agree: but liberty and looſeneſſe in a Chriſtian, cannot conſiſtRom. 6.1, 2. Liberty takes away rigour from the Law; and Law takes away looſeneſſe from LibertyGal. 5.13. He is free, not from obedience, but in, and to obediencePſal. 119.32; in obedience, without feare of the curſeGal 3.10, 11; and, to obedience, without the ſhackles of corruptionRom. 6.22: and both by ChriſtGal. 3.13. He is not free from ſervice, but a free ſervant, the Lords freeman, even when a ſervant of man: and the Lords ſervant, even when under no engagement to, but free from man1 Cor. 7.22.

While clogg'd with corruption, he could not ſo much as go in Gods way; but being enlarged from that bondage, he runs the way of Gods Commandments; he doth run, not away from them, nor run out of the way; but, in the way, making straight pathes for his feet Heb. 12.13. For this end, he beggeth of God his free Spirit Pſal. 51.12, not to let him looſe, that he may run wilde, but to eſtabliſh him in obediencePſal. 40.2. Chriſt bringeth him freedom from the Law; but, he looketh on Chriſt in the Law, and on the Law in Chriſt. On Chriſt, in the Law, unto Juſtification: for ſeeing nothing but rigour in the Law it ſelf, he looketh to Chriſt ſatisfying, and meriting on his behalf. In like manner, he looketh on the Law in Chriſt, unto ſanctification, that he may learn to abhorre that ſin which crucified his Saviour; and, to walk as he hath walked 1 Joh. 2.6..

He is never without yoke. He was under the yoke of ſinne, and felt it not, though ſo heavy as would have cruſh't him down to the nethermoſt hell, had not Chriſt taken it off. But now, he hath changed that heavy yoke for the eaſie yoke of Chriſt, which is, willing obediencePſal. 110.3.; and, findeth not the Commandment grievous 1 Joh. 5.3., but only corruption that oppoſeth it. He knoweth that where Chriſt giveth life, he giveth Law, even the Law of the Spirit of life, to ſet him free from the Law of ſin and death Rom. 8.2..

The Law in it ſelfe is like the Common Law of the Land; all right, but no favour. Wherefore he flieth to the Chancery of the Goſpel: not to defend lawleſſe Acts, but to get a qualification of mercy in the right of Chriſt. He rejoyceth to be under grace, not only as under ſhelter, but alſo as under command, and admitteth the peace of God, not only as a Benefactor, but as a RulerCol. 3.15.. Grace is his gracious Lord, yet a Lord. As Princes protect their Frontier Townes, but for themſelves, and to their own ſervice: not lending them aid as Aſſociates, but putting in their own Garriſon, to aſſure them of their ſubjection: ſo Chriſt gives grace to his ſubjects, for their protection, but for his own intereſt and ſervice. The Garriſon which protects them, doth command them, according to the Laws and Orders of him that ſet it in them, to be over them.

Thus, this hypocrite ſeeketh a toleration in ſinning as warranted by Chriſtian-liberty: the true Chriſtian ſeeketh only a qualification of the Law, that it be not exacted in rigour. The one under colour of liberty throws off the Law; the other emproveth his liberty to obſerve the Law.

This hypocrite frameth a liberty to himſelfe that Chriſt never gave him.

He foiſteth into the magna charta of a Chriſtian that which Chriſt never granted. Sometimes in the things of God he committeth this forgery. He pretendeth a liberty either from the whole Law, as not binding Chriſts ſubjects at all; or particularly from the Law of the Sabbath, enjoined in the fourth Commandment. Eſpecially from the ſpiritual obſervance of it: which, becauſe it is ſpiritual, argueth the Law that requireth it to be both moral and eternal: and, with reſpect thereto, the bodily reſt becometh alſo moral.

But, ſaith he, God is not ſo ſtrict now adayes: he looks not for ſo much ſervice and attendance. He examineth not whether men heare the Word or not; whether once, or twice: much leſſe how they heare Luk. 8.18.; or, whether they adde private duties to the publick exerciſes. He is well enough ſerved, if people can play, and dance, and drink, without fighting and quarrelling. Short grace and long dinner; ſhort ſervice and much ſport, very well become a Chriſtian, as a part of his Chriſtian liberty.

Sometimes he maketh bold with that which belongs to man. As the Anabaptiſt that will be free from the Civil Magiſtrate; unleſſe ſome (meaning of themſelves) riſe up by Revelation, as the Judges in Iſrael, when yet there was no King in Iſrael. Or, as Cnipperdolling at Munſter, John Matthew, John of Leiden, and others in Germany. Sleid. Com. li. 10. ad an. 1535 And as ſome ſervants think they may caſt off the yoke of their bodily Maſters, even in things civil, and, in themſelves lawful; under pretence that they are forbidden to be ſervants of men 1 Cor. 7.23.: not conſidering that in the very ſame place, the ſervant, till he may be made free by him that hath power over him, is commanded to abide in the ſame calling wherein he was called ver. 20.21.. Nor, is the queſtion, whether one Chriſtian that is a ſervant, ſhould be ſubject to a believing Maſter; but, to an infidel, not yet acknowledging Chriſt, or his Goſpel. As in the caſe of husband, and wife; the one a believer; that is, a Chriſtian receiving and profeſſing the Goſpel and Chriſt; the other an infidel, not yet profeſſing either. The believing party, either husband or wife, was not to depart from the otherver. 12.13, 15..

An unbelieving Maſter may command things contrary to Chriſt, to go with him to Idolatrous Temples, and to commit Idolatry, and compel them (as Paul once did) to blaſpheme, and abjure ChriſtActs 26.11.. Yet even here, the ſervant who is commanded to obey God rather than man, is rather to ſuffer patiently, when for conſcience towards God, he endure grief, ſuffering wrongfully 1 Pet. 2.19.; than to runne away without a legal diſcharge: becauſe, ſuch ſuffering is acceptable unto God ver. 20., and ſuch a ſervant is thereunto called, becauſe Christ alſo ſuffered for him, leaving him an example that he ſhould follow his ſteps ver. 21..

But, this hypocrite perhaps will reply to this, that he hath leſſe reaſon to be a ſervant to a believer than thoſe ſervants had to continue in the ſervice of unbelievers: becauſe now, Chriſt hath taken away all difference between bond and free, as much as between Jew and Greek, male and female, and made all one in himſelf Gal. 3.28. Col. 3.11.; all are brethren, all partake alike of the common benefit, of the Goſpel and the Covenant of Grace: therefore he will be no longer a ſervant even to a believing Maſter; not conſidering that as many ſervants as are under the yoke are commanded by the Goſpel to count their own Maſters worthy of all honour, that the Name of God, and his Doctrine be not blaſphemed. And that they who have believing Maſters, ſhould not deſpiſe them becauſe they are brethren; but rather do them ſervice becauſe they are faithful and beloved, partakers of the benefit 1 Tim 6.1, 2.

This hypocrite therefore uſeth Chriſtian liberty for a cloak of maliciouſneſſe 1 Pet. 2.16.; whereas Chriſt came to give liberty from ſpiritual bondage under ſinne and Satan; not, to diſſolve outward relations; or, to free men from thoſe duties which the Lawes of God and man require by vertue of thoſe relations, in doing bodily ſervice from the heart, even as to the Lord himſelfEpheſ. 6.7. Yea, ſo doth he extend his liberty, that whatever ſinne he loveth, he will by hook or by crook, draw it within the compaſſe of liberty, which he calls Christian; ſo covering it as it were, under the Lords garment, as the Jewes did their unlawful divorces, under the ſhelter of Moſes, as if what he ſometimes permitted by reaſon of the hardneſſe of their hearts, to prevent murderersMat. 19.8., in caſe of hatredM l. 2.16., had been juſtifiable by the Law of God himſelf.

Contrariwiſe,Differ. the true Chriſtian is careful to keep himſelfe to the Charter of Chriſt.

He is as willing to make due uſe of his liberty, as the hypocrite: onely he will not encroach; much leſſe pervert his patent. He dares not admit, or affect any liberty but that, which he is ſure Chriſt will beare him out in. He knoweth that liberty is a name that is borrowed by every body, to be put upon any thing he hath a mind unto, and is abuſed to licentiouſneſſe, more than ſome other things that are in their own nature evil. If he have therefore a liberty from Chriſt, he will be more careful in the uſe of it, than in making out his warrant to uſe it, as knowing that all things that are lawful, are not expedient for him, nor doth he account any thing expedient for him: unleſſe it may ſome way edifie 1 Cor. 10.23.

Yea, he ſo carefully peruſeth the Charter of the Goſpel, (having a fearful heart leſt he ſhould wrong ſo gracious a Soveraigne) that he will rather deny himſelfe the lawful uſe of lawful things, than be the leaſt occaſion to make any other to offend by his uſe thereof, either by taking unjuſt offence and ſcandal at his libertyRom. 14.3.4., or by adventuring to do as he doth, while he is yet unſatisfied touching the lawfulneſſe of it1 Cor. 8.10.11. He had rather abridge himſelf, and cut his liberty ſhort, than ſuffer it to degenerate into looſneſſe, or to hinder the ſervice either of God or man, or to lay a ſtumbling block in his brothers way Rom. 14.13..

He hath learned even out of the Goſpel, that unto whomſoever much is given, of him ſhall be much required Luke 12.48.. And that his Charter of liberty is a greater obligation to duty, and that being delivered out of the hands of ſo many, ſo potent, ſo dangerous enemies, he is now by way of thankfulneſſe bound more ſtrictly to ſerve God without feare, in holineſſe and righteouſneſſe, that is, in all the duties of both Tables of the Law, all the dayes of his life Luk. 1.74.75. That however he be freed from thoſe extraordinary feſtivals, or Sabbaths which were levitical and typical Col. 2.16., yet not from the moralMat. 5.17.18 1 Cor. 16.1, 7.: He knoweth that the Law is ſpiritual Rom. 7.14., that, bodily exerciſe profiteth little 1 Tim. 1.8., that God is a Spirit, and that they that worſhip him, muſt worſhip him in Spirit and in truth Joh. 4.24., not according to a fancied liberty of their own, but according to the rule preſcribed by himſelf: That, he that is of God heareth Gods Word Joh. 8.47.; therefore as a new borne babe, he deſireth the ſincere milk of the Word, that he may grow thereby 1 Pet. 2.2.; he is careful not onely what he heareth Mark 4.24., but, how he heareth Luk. 8.18.; that he may hear for time to come Iſa. 42.23..

If he be a ſervant, he looketh upon himſelf as the Lords free man, that is, as made free from ſinne, and become a ſervant of God Rom. 6.22.: yet ſo as to be obedient to his Maſter according to the fleſh, with feare and trembling, in ſingleneſſe of his heart, as unto Chriſt; not with eye-ſervice, as a man-pleaſer, but as the ſervant of Chriſt, doing the will of God from the heart, with good will doing ſervice as to the Lord, and not to men; knowing that whatſoever good thing any man doth, the ſame ſhall he receive of the Lord, whether he be bond or free Epheſ. 6.5, 6, 7, 8. In all things, his Motto is, as free, but, as the ſervant of God 1 Pet. 2.16.. And, towards man, he approveth that ſaying of the Orator, Legum ſervi ſumus, ut liberi eſſe poſſimus: We are ſervants of the Lawes, that we may be free men.

Thus, this hypocrite makes himſelf free to what he pleaſeth, and then counterfeits, or corrupts the Charter of Chriſt for his warrant; the true Chriſtian, firſt peruſeth his Charter, and thence circumſcribeth his freedome; the one is, in Gods account, no better than thoſe rogues, who make themſelves paſſes under an hedge, wherein one cunning rogue, playes the Juſtice, or his Clerk, for all the reſt: (for ſo, when vagrant luſts meet in a wicked heart, one helpes another, and hypocriſie playing the Clerk, makes paſſes for them all:) the other is like a vigilant Conſtable, that examining theſe falſe paſſes, whippeth thoſe luſts that produce them, and tears their paſſes in pieces.

This hypocrite counts it perfection to renounce the liberty that Chriſt hath given him.

He is ſometimes too looſe, and ſometimes too ſtrict: ſometimes he graſpeth too much, ſometimes he will have none at all. We have ſeen him in his licentiouſneſſe; now, view him in his precontrary humour. He will be in bondage againe to impotent and beggarly rudiments Gal. 4.9., and be under a Lawver. 21. from which he is freed, whether Chriſt will or no. He will not accept of all the kindneſſe that Chriſt offereth; he needeth not ſo much favour. He accounteth it no ſinne, to ſet light by that which coſt Chriſt ſo deare; to reckon that not worth the having, which Chriſt thought worth the ſhedding of his blood for. He will rather cut himſelf off from his part in Chriſt, than that Chriſt ſhall cut off his humour of being againe intangled with the yoke of bondage Gal. 5 1,. If he have a fancy to circumciſion, he will rather loſe all benefit of Chriſt, than not undergo that ſharp ceremony, by which Chriſt ſhall profit him nothing. He will rather be a debtor to the whole Law than be beholding to Chriſt for his righteouſneſſe. He will rather renounce his intereſt in the Covenant or Grace, to be juſtified by the Law, than loſe the honour of his own workesver. 2.3.4..

So that, what Agiſelaus ſaid of the Aſians, that they were good ſlaves, but bad free men, is true of this hypocrite: he is fitter to make a Jew, than a Chriſtian. For, when he may go out free, he plainly ſaith, I will not go out free Exod. 21, 4, 5. He deſerveth to be bored through the eare ver. 6., and to receive the mark of a perpetual ſlave, that hath ſuch a ſlaviſh mind. As ſome Iſraelites wiſht themſelves in Egypt again, rather than go to Canaan, (were it not better for us to return into Egypt Num. 14.3.?) and ſome Jewes could have been well contented to have tarried in Babylon, ſo at this day many ſuch there are, who though they go to Church, yet had rather returne to Rome again, and to ſee that gaudy Religion ſet up again in all the dreſſe of the Whore, than cordially to imbrace the pure and naked Truth of the Goſpel, according to the ſimplicity that is in Christ 2 Cor 11.3.. He will rather burn in luſt, than accept the benefit of marriage.

In a Jewiſh, or Popiſh humour, he reneweth differences of meates, which Chriſt hath taken away, together with the Law of Ordinances touching the ſameCol. 2.14, 16 17.. He holds it a ſinne to eat fleſh on a Friday; but none to live after the fleſh, either then, or all the week long. If he abſtain from fleſh, this is Religion enough, although he have no grace in his heart; yea, though he ſweare, lye, couſen, and defraud, at the ſame time. If he religiouſly, or gluttonouſly obſerve ſuch a feſtival of a Saint, which is his Wake, or his Revelling day, it is ſufficient, though he impiouſly profane the Lords day, or take the Name of God in vain in the formal performance of the duties of the day. All which ſeeme to be but as the Lees of Satans endeavour, and as it were the grounds of his wit, now almoſt at an end together with his work.

On the contrary,Differ. the true Chriſtian maketh precious account of that which coſt his Saviour ſo dear.

As wiſe Citizens are careful to preſerve their Charters, granted them by the favour of grace, of their Prince; ſo he, to ſtand faſt in the liberty wherewith Chriſt hath made him free Gal. 5.1. And ſeing the ſubſtance of Gods ſpiritual ſervice continueth (which he would not have to be removed) he is fully ſatisfied, and glad that the yoke of the circumſtantial and ceremonial ſhaddowes which were ſo burdenſome, is not onely made lighter; but brokenAct. 15.10. Nor can it ſink into his mind, that our Saviour who came to pull down the partition wall Eph. 2.14, and to take away all notes of difference between Jewes and Gentiles, would have him now to retaine any pomp of outward Ceremonies in his worſhip, ſaving onely ſuch as without which the ſpiritual worſhip cannot conſiſt; ſuch as are the preaching of the Word, and the Sacramental Rites as they are preſcribed, or practiſed in the New Teſtament, and no otherwiſe.

And as for any differences of meates and drinkes, upon the account of a religious obſervation, under pain of the guilt of ſinne, (further than they are upon a political conſideration enjoyned by the Civil Magiſtrate, not as a piece of Religion, but as conducing to ſome publick benefit of the Common-wealth, for the increaſe of Fiſhermen and Mariners, and for repair of Port-Towns and Navigation, and not for any ſuperstition to be maintained in the choice of meats 5. Eliz. c. 5. entituled Conſtitutions for maintenance of the Navy, &c.) he wholly renounceth them as a piece of the doctrine of devils, commanding to abſtain from meats, which God hath created to be received with thanksgiving of them which believe, and know the truth; which is, that every creature of God is good, and nothing to be refuſed, if it be received with thanksgiving: for it is ſanctified by the Word of God, and prayer 1 Tim. 4.3, 4, 5. Therefore, he holds it better to eat fleſh with grace (unleſſe in caſe of contempt of the Civil Magiſtrate) than fiſh without it: for that the Kingdome of God is not meat or drink, but righteouſneſſe and peace, and joy in the Holy Ghoſt Rom. 14.17: and that it is a good thing that the heart be eſtabliſhed with grace, and not with meats, which have not profited them that have been occupied therein Heb. 13.9.

He thankfully emproveth whatever liberties are afforded him, yet will not make uſe of them to offend or grieve others. But when, for the ſake of others, he abſtaineth, he doth not thereby condemn that from which he refraineth, (if a part of Chriſts purchaſe,) but only forbeare the uſe, to avoid giving of offence. Such a reſtraint put upon himſelf, is no abridgement of the liberty given by Chriſt, but only a confining it to the minde of Chriſt, who never gave liberty to him, to impoſe upon his brother.

Thus, this hypocrite had rather ſing, and ſay, Carry burdens, or do any thing; than ſo to hear as to learn, ſo to meditate, as to make conſcience; ſo to be free, as to lay nothing upon himſelf: the true Chriſtian being delivered from that rack of minde, lying on the unſatisfied Chriſtian, and impoſed by the hypocrite upon himſelf, beſtoweth all his care how to perform ſpiritual worſhip with a free ſpirit: the one is for meats and drinks and outward ceremonies; the other is for eſtabliſhing the heart with grace, and to be freed what he may from outward ceremonies, that he may be more free and vacant for ſubſtantial duties.

This hypocrite, becauſe he muſt not exceed in ſuperfluity, will tie himſelf to unneceſſary abſtinence.

To avoid ſuperfluity is no great thanks: but, to cut himſelf ſhort of neceſſaries, he thinks to be a work of ſupererogation, when it is rather a ſuperſtitious or ſullen requital of divine largeſſe and bounty. He will faſt twice a week to be obſerved of menLuke 18.12; when he will not faſt once in a year, to faſt as he ought unto God Zech. 7.5. In apparel, if he ſhun exceſſe, he is ſo auſtere, and affectedly humorous, that he makes it meritorious to weare one ſort of garment, not another, of ſuch a coarſeneſſe, kind of ſtuffe, colour, faſhion; that he accounts it a ſin, to weare any other: and he rigidly cenſureth all that differ from him therein, and accounteth himſelf to be a Chriſtian Paramount for ſo doing.

No Popiſh Friars, that are moſt ſuperſtitious in their fare, their habit, their colours, &c. can go beyond him, or match him, but he makes himſelf as ridiculous with his affected abſtinence, habit, and obſolete affected faſhions, as others make themſelves ſcandalous by their ſuperfluity, and antique gue-gawes of phantaſtical invention. For all extremes are equally hateful to God; unleſſe where he that puts himſelf into one extreme, pretends to more acquaintance with GodAmos 3.2, (and thereby makes the ſin greater) than he that runs into the other extreme, and profeſeth no better.

Differ.Contrarily, the true Christian thankfully makes uſe of his Maſters kindneſſe.

He knoweth that to farewell, at the coſt of Chriſt, is no ſin, when God in a juſt and lawful way, ſets plenty before him, and affords him a time to rejoyce: and, that it is good and comely to eat, and to drink, and to enjoy the good of his labour: and, that this is the gift of God Eccl. 5.18, 19, if he make not his belly his God Phil. 3.19; and do not take this liberty when God calleth to weeping and mourning Iſa. 22.12, 13. Nor doth he account it an offence to be clothed in purple, if it be without pride, and within the compaſſe and rank of his place as well as of his purſe.

He eateth not another mans bread, but the labour of his own hands Pſal. 128.2, or the bleſſing of God upon the labours of his Parents or Relations: not for gluttony, but to fit him for ſervice; in ſeaſon, for ſtrength, and not for drunkenneſſe Eccl. 10.17. Thus he eateth, and it is well with him Jer. 22.15. Yea, at times, with Gods good leave, he eateth of the fat, and drinketh of the ſweet Nehem. 8.10. But ſtill reſerveth himſelf able and ready for works, Charity, Juſtice, and Liberality. He can overcome himſelf and his appetite when God calls to it, as freely as he can give way to appetite where God allowes it.

He knoweth exceſſe in apparel is as hateful to God, as riot and luxury in eating and drinking, and that there is a comelineſſe to be obſerved in the greateſt liberty allowed by God: but he doth not finde that ſimply the wearing of ſilk, ſilver, or gold, is ſimply condemned, the circumſtances of time, place and perſons duely obſerved. The vertuous woman made uſe of coverings of tapeſtrie, and her cloathing was of ſilk and purple Prov: 30.22. And the holy Matrons were not without their jewels and bracelets: only the chief care was for adorning the hidden man of the heart with that which is not corruptible 1 Pet. 3.4, as becometh women profeſſing godlineſſe 1 Tim. 2.10. Therefore, in his apparel he is careful to be grave, not light; ſober, not phantaſtical; to take pattern from the graveſt of his own rank and age; neither affecting what is antiquated by cuſtome and uſe, nor ſeeking to be clothed with ſtrange apparel Zeph. 1.8: nor denying himſelf the comfort and benefit of what Chriſt hath allowed him.

Thus, this hypocrite is over-abſtemious: not as not loving of liberty, even to ſuperfluity; but rather, as angry that he is curbed in the liberty which he loveth, he deſpiſeth Chriſts allowance: not unlike to thoſe children, who becauſe they may not have the whole apple, throw away the half: the true Chriſtian thankfully uſeth liberty, where it is uſeful, although he may not have all that he deſireth; being of the minde, that, better half a loaf, than no bread: the one is like an humorous and froward ſervant, who not pleaſed with his Maſters livery, chooſeth rather to go in rags to diſhonour his Maſter, than to wear what is appointed him; the other is as the Prodigal ſonne returned, ſo full of ſelf-denial that he will now be content with aany thing that his father will allow himLuke 15.19.

CHAP. XXXVI. The Scandalous and Captious Hypocrite Is he, that is apt to offend, or to be offended at anothers peril,Defin. not his owne.

A Scandal, or offence is that whereat any one stumbleth, or daſheth himſelf Mat. 18.6, and is thereby hindred, or weakned in the way, or turned out of the way of goodneſſeHeb. 12.13. Such ſcandals have been, are, and muſt be while wicked men continue in the world under the guiſe, habit, and name of Chriſtians and Profeſſors; both for the diſcovery of their hypocriſieLuke 2.35, and for the trial of the truely godly1 Cor. 11.19. Scandal, in the language of the Holy Ghoſt, imports the ſtumbling of ſome perſon in the Church, at ſome thing, or perſon, within the Church alſo. Therefore the ſin is the greater, by whomſoever committed. Hence our Saviour denounceth, Wo to the world, becauſe of offences. For, though it muſt needs be that offences come; yet wo to the man by whom the offence cometh Mat. 18.7. It were better for him that a milstone had been hang'd about his neck and that he had been drowned in the midſt of the ſea, before he had given offence and ſcandal to ſo much as one beleever Ver. 6.

But, let it fare how it will with them that give, or take offence, Satan is more buſie to promote this trade, than any other courſe of ſin, becauſe other ſins are moſt commonly committed by the beaſts and ſwine of the world; but this, by the choiceſt and moſt precious people of the world, at leaſt in name; whereby not only ſome one, or few, ſin; but, many moe are offended and grieved; and the Name of Chriſt, and his Goſpel, exceedingly blaſphemed by the reſt of the world, who are glad of the ſin committed; becauſe, thereby all Profeſſors, the Goſpel, and Chriſt himſelf are all ſhamed at once; or at leaſt, the world will do what they can to have it ſo. With good reaſon therefore doth Chriſt proclaim wo to the world becauſe of offences; becauſe, though carnal profeſſed worldlings be not firſt in this ſin, but it is begun and carried on by Profeſſors; yet, it becomes their ſin alſo at the rebound, when once they come to take notice of it. And ſo ſcandal comes at length to contract an almoſt univerſal guilt, whereſoever, and by whomſoever it firſt began.

He therefore that takes up this ſin, drives on the devils trade, and is therein a devil incarnate, eſpecially if he do it willingly as delighting in it. Every ſin, how ſmall ſoever, is damnable, but every ſin is the more damnable, by how many the more it involves in the guilt of it. And there is no ſin that draws in ſo many at the long-run, as this of ſcandal. Sometimes a Chriſtian may haply fall into it, ere he be aware, as Peter, when he perſwaded Chriſt to ſpare himſelf, and not to ſuffer the things which he foretold of himſelf: for which purpoſe Peter took him, and began to rebuke him, ſaying, Be it far from thee, Lord; this ſhall not be unto thee Mat. 16.2 ; But the good man was ſo far miſtaken, that Chriſt forthwith gave him this ſharp check, Get thee behinde me, Satan, thou art an offence unto me Ver. 23. Peter was an offence unto him as endeavouring to hinder him, or to turne him out of the way which God had appointed for him: and, thereby acted Satans part; and for doing his office, is called Satan, by his Lord: for, had Peter therein prevailed, all the world, and himſelfe too, had periſhed for ever.

But, the hypocrite makes this his trade, he hath a minde to offend others, he loves to vex and grieve them, by caſting blocks in their way; and to take offence and quarrel at almoſt every thing they do. He is never well, but when he is giving, or taking offence. Hence that ſad complaint of God, Among my people are found wicked men; they lay wait as he that ſetteth ſnares; they ſet a trap, they catch men Jer. 5.26. He is never in his element, but when he can cauſe others to fall: and none ſo captious at others, to take them up for falling before they be down. And, whether they ſtumble at him, or he at them, ſtill the fault is theirs, not his: they take offence at him without cauſe, and give him juſt cauſe to take offence at them. If others take offence at him, for giving offence, his anſwer is, What have you to do with that, or with me? Who art thou that judgeſt another mans ſervant? making uſe of the words, contrary to the ſenſe. If he take offence at them: it is excuſe enough for him to ſay, Why lay they blocks in my wayes? why do they provoke me?

Differ.On the contrary, the true Chriſtian aimes to be 〈 in non-Latin alphabet 〉 , without offence Phil 1.10.

He loveth his brother, and abideth in the light; therefore there is no occaſion of ſtumbling (or ſcandal) in him 1 John 2.10. He will neither give, nor take offence. He loveth his brother, therefore he will not willingly offend him, nor taketh any thing in the evil part from him; he is not eaſily provoked, thinketh no evil 1 Cor. 13.5: and, the rather, becauſe he abideth in the light, which preventeth ſtumbling. It is for ſuch walk in darkneſſe, not knowing whither they go, to ſtumble, or to run their heads againſt a poſt, ere they be aware, becauſe they lack light. He that is in the light, and walketh in it, is in no ſuch danger. Or, if he caſually ſtumble, he quickly, by the help of the light, gets up again, as David, Peter, and others have done.

If he happen to ſtumble, and fall, he doth not lay the fault upon others, but takes all upon himſelfe. David did not charge his ſin upon Bathſhebahs immodeſty, in waſhing her ſelf ſo openly, that he could not but ſee her naked from the roof of his houſe 2 Sam. 11.2, where it was not unlawful for him to be; but, he chargeth all upon his own ſinful luſt, I have ſinned againſt the Lord 2 Sam. 12.13. Peter, when he fell, he did not blame the maid for her bold face, that ſo earneſtly ſtared him in the face, and accuſed him that he was one of Chriſts company; nor, their confidence who, one after another frighted him by charging him with the ſame thing ſo as was enough to have daunted the beſt courage at ſuch a time, and at ſuch a diſadvantage of place, and power; but, he quietly and humbly takes all upon his own cowardiſe and infidelity. He firſt gave offence to Chriſt in diſſwading him from ſuffering; and now, takes offence at Chriſt, when he ſaw him likely to ſuffer; and both theſe he lamenteth with bitter teares Luke 22.62.

Thus, this hypocrite is like a common Barretor, that cares not to do any man right; and reſolves to take nothing, which he calls wrong; the true Chriſtian will give no offence, neither to the Jew, nor to the Gentile, nor to the Church of God 1 Cor 10.32: and, will rather take wrong 1 Cor. 6 7, and ſay to them that have given him moſt offence, ye have not injured me at all Gal. 4.12, than quarrel and brabble for every offence offered. The one is ſcandalous and captious, yet layeth all the blame upon others; the other is inoffenſive, and charitable, without complaining of others.

This hypocrite offendeth others by doing evil himſelf.

He offendeth others, both by ſinning againſt God, at which they are grieved Pſal. 139.21; and by laying a ſtumbling block before them, whereby they are ſolicited and provoked to ſin, either by cauſing the Name of God to be blaſphemed among the Gintiles, through him Rom. 2.24; that is, by opening the mouthes of ſuch as are openly and atheiſtically profane, to ſpeak all manner of evil of the Profeſſors of the Goſpel in general, and of each member of Chriſt in particular, as if he and they were all alike; or, to be drawn by his example, unto the ſame wickedneſſe with him. And ſo he makes the conſequent of his ſin, through the danger of example, a greater evil than the ſin it ſelf which he firſt committed, ſimply conſidered in the nature of it, becauſe by conſequent, ſcandal given multiplieth both ſin, and ſinners.

Howbeit, when he hath thus ſinned, and is reproved for it, he roughly anſwereth, Every veſſel ſhall ſtand on his own bottom: what need any body be offended at me? He confeſſeth the fact, when 'tis too palpable to be denied; but he denieth it to be ſcandalous, if others would not be over-buſie to take offence. He thinks he can make his party good with God, well enough; but, he is loth to be charged with the conſequent, whereby he ſhould be caſt as guilty of drawing other men into ſin alſo, and ſo incur that wo denounced by the Lord Jeſus Chriſt againſt ſuch offendors. Therefore he ſaith, Do as I ſay, not as I do: follow my Profeſſion, not my practice. Indeed that were wiſdom; and ſo, one party would be clear: but now, the fault becomes the others that ſtumbleth at his ſtumbling block, which encreaſeth both his guilt, and his condemnation.

Contrarily,Differ. the true Chriſtian is therefore more careful to abſtain from all appearance of evil, that he might not put a ſtumbling block, or an occaſion to fall, in his brothers way Rom. 14.13.

He will refrain the uſe of things lawful, and never make uſe of his juſt liberty allowed him by Chriſt while he liveth, rather than eat of fleſh, or drink wine, or any thing, whereby his brother might ſtumble, or be offended, or made weak Ver. 21: He knows how to value his liberty as well as another; but, he preferreth charity before liberty; and his brothers ſafety before his own will. He will not walk ſo uncharitably as to grieve his brother by his meat, much leſſe to deſtroy him for whom Chriſt died Ver. 15.

Much more will he avoid the giving of offence in any thing 2 Cor. 6.3, that is evil, or hath but an appearance of it. He is more afraid of being the occaſion of another mans ſinning in the leaſt, than of ſuffering the greateſt trouble himſelf. He will do nothing to make him ſo much as to halt, but carefully followeth the things wherewith he may edifie others Rom. 14.19. He will in all things ſo do, as one that is his brothers Keeper Gen 4.9. that he may do no evil; that the eare which heareth him, may bleſſe him, and the eye that ſeeth him may give witneſſe to him Job 29.11.

Thus, this hypocrite cares not what blocks he layeth in the wayes of others, ſo he may have his will in ſinning; the true Chriſtian careth not how much he deny himſelf, ſo he may thereby be free from giving offence. The one layeth ſnares to catch men; the other breaketh all the ſnares he can, that men may not be caught.

This hypocrite ſometimes cauſeth others to lay thoſe blocks in the way, which he will not lay himſelf.

Either there is ſome ſpecial reſtraint laid upon him by God, or men, that he may not, he dare not be ſeen in laying ſtumbling-blocks himſelf, and then he will do it by others, that he may not be ſeen, or thought to have any hand in it. Thus Balaam, (who was kept from curſing Iſrael) when he ſaw he could do no miſchief to Gods people, by any act of his own; yet, rather than do nothing, he taught Balaak to caſt a ſtumbling-block before the children of Iſrael, to eat things ſacrificed to idols, and to commit fornication Rev. 2.14 with the Moabitiſh women Num. 25.1, 2. The daughters of Moab were ſent out among the Iſraelites as a ſnare, to provoke them to uncleanneſſe: which, the women would not yield unto, till the men firſt went with them to the ſacrifices of their gods, and bowed down unto them Ver. 3. Balaam carried this ſo ſmoothly, that Iſrael being wounded, never knew who laid the plot to hurt them. But God found him out in his cloſeſt wickedneſſe, and hath ſet the diſcovery thereof upon record, to let all ſuch hypocrites know that they are not hid from him.

Or, perhaps, the greatneſſe, or gravity of his place or yeares, or ſome relation, or feare to be branded, or otherwiſe to ſuffer for it, makes him unwilling to be ſeen himſelf to cauſe others to fall; yet he hath his inſtruments fitted for ſuch a work; and them, under-hand, he employeth to do the feat as dextrouſly and effectually, as if he had done it himſelf. Jezabel had her Elders and Noblet to ſuborne falſe witneſſes, and to ſtone Naboth at a faſt, while Ahab and her Majeſtie, good ſouls, were abſent, and muſt be ſuppoſed by the Many, to have no hand in the buſineſſe Kings 1.9, 10, 11. So Joab, inſtructed a woman of Tekoah, to uſe a parable to David, thereby to prevaile, for fetching home of Abſalom, who, for murdering of Amnon had fled, and durſt not return, till he was ſure of pardon2 Sam. 4.

This hypocrice, having an heart as wicked as any, is as prone as any others unto wickedneſſe; and, to uſe all acts to draw them unto ſin: but, his Profeſſion reſtrains him from that libertie which others openly take; and therefore he muſt have his Agents whom ſecretly he inſtructeth that the thing may be done, and he not appear in it. And, if thereby, the other before whom he cauſed a block to be laid, happen to ſtumble and fall, none ſhall be more readie to inſult over him, and to be more ſharp and bitter againſt him, than this hypocrite who firſt laid the plot. Now he hath, or will have his deſire upon the other, and then ſaith, he might have had more wit.

I he be a Courtier, he can employ others to lay a train for him whom he hateth, to commit ſome evil that may ruine him. If he hath any deſign upon Religion, he can finde perſons to lowe ſeeds of diſcord between brethren, in matters of Doctrine, Worſhip, or Diſcipline, as any, or each of theſe may conduce beſt to his purpoſe: and he, ſtand and look on, and ſeem to be ſorry for the diviſions that appear, while they are but the chickens of his own eggs hatch't by another Hen.

Differ.Contrariwiſe, the true Chriſtian is as careful to keep others (what he may) from ſin, as himſelf.

He knows it to be his duty to watch over his brother, and to ſave others with fear, pulling them out of the fire Jude 23; if caſually, or willingly fallen into it. As therefore he is circumſpect in his own walking Eph. 5.15, that he give no offence; ſo he is vigilant over his brethren leaſt any other tempter ſhould tempt them 1 Theſ. 3.5. He will warn the unruly, comfort the feeble-minded, and ſupport the weak 1 The 5 14. If he ſee others ſolici ing them to any evil, or laying ſnares for them, he will give them notice; and arme them againſt it, as Paul did, the Theſſalonians, that they be not ſhaken in minde 2 Theſ. 2.2, no ſ e as children toſſed to and fro, and carried about with every winde of doctrine, by the ſleight of men and cunning craftineſſe, whereby they lie in wait to deceive Eph. 4.14.

His firſt care is to give no offence himſelf: and then, to prevent others from being occaſions of offence unto any. If either wife, or child, or friend be apt to give offence; he will do his utmoſt to prevent their ſinning in this kind. He will admoniſh, inſtruct, reprove, and (if he have power) correct, as well as warn the unruly. He will not ſuffer any man (if he can hinder it) to lay a ſtumbling-block before the blinde Lev. 19.14, whereby he ſhould receive the leaſt hurt in his body; much leſſe, ſuch a block whereby he ſhould receive damage in his ſoul.

Thus, this hypocrite is as a ſerpent by the way, and an adder in the path that bitteth the horſe heels, ere he be diſcerned or diſcovered, ſo that the rider falleth backward Gen. 49.17. The true Chriſtian is as he that standeth continually upon the Watch-Tower, and crieth, a Lion Iſa. 21.8, when he perceiveth any Seducer, or cunning Factor of Satan, endeavouring to offend others by grieving them, or drawing them into ſin: the one not only offendeth himſelf, but traineth up others to the ſame trade: the other likes the trade ſo ill, that he doth what he can to deſtroy it.

This hypocrite will be a temptation, but not a tempter.

He wil not be ſo groſſelie wicked as to ſolicite others to ſin in down-right language, like the impudent harlot that lieth in wait at every corner, and finding a young man void of underſtanding, catcheth, and kiſſeth him, and with an impudent face, tells him her buſineſſe, in plain termesProv. 7.13. &c. But yet he will do that by his action, which ſhall ſufficiently tell his meaning, although his tongue be ſilent. He can ſpeak by ſignes, by obſcene geſtures, (as the woman, by light and whoriſh apparel, naked back and breaſts, &c. that yet ſaith, ſhe hath no ill intention in it, but hath a chaſte heart, and ſcorns all motions to uncleanneſſe or to the leaſt wantonneſſe) until he or ſhe that beholds it, be enſnared and caught.

I do nothing, ſaith he, and ſhe too) but what may be done: if any be offended, who can help it? Let them thank themſelvs if they do any thing they ſhould not, by occaſion of my doing that which I am able to juſtifie. He ſaid nothing to them: he only uſeth his lawful liberty: if they get evil by his good, it is their own faults, and not his. And ſo, by his cunning, he hurts others no leſſe than if he had openly tempted them to ſin; and himſelf, more. For, by this device, he thinks to catch others in his ſnare, and himſelf to be blameleſſe; whereby he doubles his ſin. For, admit the thing be never ſo lawful in it ſelf, yet it is evil to him that doth it with offence Rom. 14.20: evil in the pattern, for he doth it ſo as he gives offence; and, evil in him that doth imitate that pattern with offence; doing it only upon the ground of example, albeit he be not ſatisfied in the lawfulneſſe of it. All which evil will be brought to the account of this hypocrite, who cunningly led the way, to make the other fall: and then ſaith, he meant no ſuch matter.

He thinks it enough to be honeſt in meaning, although he be not ſo in his outward garb, behaviour and actions, that in none of theſe there may be an appearance of evil 1 Theſ. 5. 2, nor any temptation to, or occaſion of evil unto others. Herein many women (pretending unto godlineſſe) offend very much, by taking over-much liberty of be ng in the faſhion, becauſe they can truly ſay, they do it not to entice, or provoke others, but meerly to avoid being laught at, for being out of the faſhion. They would have you to know, they hate uncleanneſſe and wantonneſſe as much as you, or any others; and if any man ſhall dare to attempt their chaſtity, he ſhall receive ſuch a repulſe as ſhall make him unwilling to a ſecond on-ſet. And, upon this ground, they go with naked breaſts, gariſh attire, ready to court, and to be courted, to ſhew (not their wantonneſſe, but) their breeding. And, what harm in this?

Bu , what if others that behold them be wantonly diſpoſed, and take fi e by ſuch a ſpectacle? What if a man truly godly ſhould kindle at ſuch a ſight, as David 2 Sam 11.3, who otherwiſe might have continued chaſte? And, he be ſo enflamed that he who was firſt but occaſionally tempted by her, now tempts her in plain termes, and never gives over, till ſhe yield, and wickedneſſe be committed? Now is ſhe become a temptation and a tempter too, in effect, and ſo makes her ſelf guilty of his wickedneſſe as well as of her own. The like may be ſaid of married perſons, who under colour of extreme love, carry themſelves ſo fondly, and in ſuch an unſeemly, (and ſometimes wanton) manner before others, that they provoke others to luſt; and that ſo far, as it many times ends in the defiling of the woman that behaved her ſelf ſo fooliſhly, as a juſt puniſhment of the husbands fondneſs & folly.

On the contrary, the true Chriſtian avoideth all occaſions of tentation, Differ. as much as actual tempting.

He is as careful that other men take not hurt by his careleſſe uſing of fire in his own houſe, as he is, not to ſet their houſes on fire, of purpoſe. He will not be ſo regardleſſe of others, as to uſe any part of his liberty before them who are either not ſo perſwaded as he is, or not permitted to do as he doth. He obſerveth that tinder being brought too near the fire, may kindle, without ſtriking fire into it. He thinks it not enough to ſay, I tempt no man, nor woman; I uſe no idle or wanton ſpeech, or behaviour, unleſſe he be able to ſay alſo, I do not that act in the preſence of others, which might occaſion ſinne in others.

His liberty is governed by charity; and his love, by modeſty, and ſobriety: and theſe teach him ſo to uſe his liberty as to preſerve holineſſe and honeſty in others as well as in himſelf; to caſt water upon other mens undue fires, not to help them with bellowes. Liberty (he findes) is an expatiating thing, and therefore muſt be bounded: ſo that he, that hath laid Chriſt for the corner-ſtone in his own heart, will be careful by no means to lay a ſtumbling-ſtone before others. His office is to gather with Christ Luke 11. 8, therefore he will not ſcatter: to build up others in their moſt holy faith, therfore he will do nothing that may in the leaſt, ſhake, or weaken the building.

He may do all things that Chriſt hath made lawful unto him; but, he will not be brought under the power of any thing 1 Cor. 6.12, ſo as not to be able to abſtain from the uſe of it, where he findes it inexpedient, or hurtful to others in the leaſt. He hath power to do many things more than he doth; but no power of his ſhall be uſed as a ſtumbling-block to them that are weak 1 Cor. 8.9, nor as bellowes to the wicked. He knows little difference between ſinning himſelf, and being wittingly an occaſion of temptation to ſin in others; unleſſe, to be guilty of the ſins of others alſo. Therefore, as he denieth to himſelf all liberty of doing unlawful things, ſo he abridgeth himſelf in the uſe of lawful things, holding none to be lawful for him to uſe, which are not expedient, and which do not edifie.

Thus, this hypocrite is as he that cares not how many houſes, by his occaſion, be in a flame, ſo it cannot be proved that he neither intended or attempted to ſet them on fire: the true Chriſtian is as he that will rather rake up his own fire, or caſt water upon it, than any ſpark of his ſhould catch in his neighbours houſe. The one doth as truly tempt in effect, as he that is a formal tempter, and then thinks to ſalve all with a diſtinction; the other will not tempt either way, becauſe both are ſinful, and ſo no diſtinction between them will be admitted at the Tribunal of Chriſt; temptation, being but as laying the bait, and tempting, but as ſetting the net, and hunting into it.

This hypocrite layeth the ſtumbling-block in his own way, and giveth offence to himſelf.

If his heart be ſet upon any thing that is doubtful, he imagineth and uſeth a liberty therein, before he have ſcanned over all the reaſons againſt it, or be fully ſatisfied in the reaſons for it. He doth it haeſitante conſcientiâ, with a ſtaggering conſcience, if not againſt conſcience: and ſo ſinneth, though the thing in it ſelf may poſſibly be lawful, and good. It is lawful to eat all ſorts of meats, ſaith one: not ſo, ſaith another, who thinks he hath ſtrong reaſons to abſtain: yet, upon ſome reaſons (which he accounteth weak) he eateth, and therein ſinneth, as to his own conſcience, though not as to the meat it ſelf. For he eateth doubtingly; and therefore is damned if he eat; not eternally damned by the ſentence of God, yet damned as a ſinner by his own conſcience, becauſe he eateth not in faith, as believing that to be lawful which he doth: for, whatſoever is not of faith is ſinne Rom. 14.23.

If he love the meat, he will adventure to eat it, although he ſin by it: if he love it not, he will diſpute againſt it, although he be out in it. Yea, ſometimes he hoodwinks himſelf, that he may ſin blindfold. He will not be perſwaded of, nor ſo much as enquire far into the unlawfulneſſe of that which he hath a minde unto: and ſo he can ſwallow thoſe great Camels of breach of the Sabbath, Uſury, deceitful myſteries in trades, &c. as ſo many gnats that will never (as he thinks) choak his conſcience, nor in the leaſt offend it. What need I, ſaith he, trouble my conſcience about that breach of the Sabbath, which is not puniſhable by Law? And the like Queries he makes touching any diſputable thing to which his heart is enclined: and, love to ſin will make any thing diſputable to ſuch an heart.

If but the title of a book propound a lawful uſe of lots, recreations, intereſt, &c. he will not trouble himſelf to enquire, in what caſes, nor turne over the leaves to ſee the cautions: but runs away with the Title many times even againſt the ſenſe of the Author. Thus, this hypocrite hath many wayes to put the ſtumbling-block of iniquity before his own face, which he ſetteth up as an idol in his own heart Ezek. 14.4, until he ſuffer himſelf to be ſo farre engaged in doubtful liberties, that now, though offenſive, he cannot forbear them: and, how ſinful ſoever, he muſt defend them.

Differ.Contrarily, the true Chriſtian laboureth chiefly to make all ſure on his owne ſide.

He holdeth it not equal that his liberty ſhould be condemned of another mans conſcience 1 Cor. 10.29, no more than that his conſcience ſhould be a rule to another mans liberty. But he is ſpecially careful that his own conſcience be not ſcandalized at his own practice. His firſt care is, to be fully perſwaded in his own minde Rom. 14.5, that he may not be ſo unhappy as to condemn himſelf in the thing that he alloweth Ver. 22. He may be miſtaken in his judgment: but, his conſcience will not ſuffer him to act, till his judgement at preſent be ſatisfied: that ſo, if after it appear that he was in an errour, conſcience might not be guilty of acting againſt judgement; nor conſcience flie upon him for acting againſt her; but, that all may be reſolved into a ſin of ignorance.

If he doubt in the leaſt, he refraineth the uſe of his liberty, becauſe therein no man is a loſer, unleſſe himſelf. He may ſuffer ſomewhat in going without ſome liberty which might gratifie his affections or pleaſure: but, there will be no loſſe in the peace of his conſcience, no civil warre in his boſome, no blot to his name. Wherefore he holdeth hard on Gods ſide againſt his own inclination: and, is partial for the Law, rather than for his own liberty: fearing leſt God and he ſhould not be of a minde. He cannot eaſily reſolve that to be lawful, at leaſt expedient, to which his corrupt heart ſo willingly and ſtrongly enclineth. He knoweth it to be a ſin to make bold with even an erroneous conſcience. Wherefore he ſtudieth the point of liberty, holding the doctrine deare; but, makes uſe of it according to occaſion, ſo as he may be ſure not to abuſe it. He is jealous of any thing that preſſeth too much upon him, and is afraid of that liberty that may end in his own captivity.

Thus, this hypocrite is like him that being much addicted to play, will, for want of company, play with himſelf, although he loſe by the hand: the true Chriſtian is like him, that will be no loſer by his own play. The one will rather break his own ſhins, than not cauſe ſome to ſtumble; the other will rather remove blocks out of other mens way, than lay any in his own.

T is hypocrite chooſeth to give the greater offence, under colour to avoid the leſſe.

Under colour of being ſcandalized at ſome petty buſineſſe of a veſture, geſture, or the like, e cares not what ſcandal he giveth by ſepara ing himſelf from the publick Worſhip, or behaving himſelf unſeemlie in it. He is very careful that himſelf be not offended, but altogether careleſſe of grieving others by giving offence. He ſeems to be very render of conſcience in point of taking offence, but little better than ſeared, when admoniſhed not to give offence.

He makes a neceſſity where there is none; but, obeyeth not neceſſity where God hath impoſed it. Of Contradictories, one muſt needs be admitted: eat, or not eat; play, or not play; but, of contrarieties, in things more widely oppoſite, there is no neceſſity to chooſe one to avoid the other, when both are evil. Much leſſe to chooſe the greater to avoid the leſſe: yet, as Papiſts allow publick Stewes, to avoid ſecret adulteries: or, as ſome go to Maſſe to pleaſe their Popiſh Maſters, or as others miſ- pend the Sabbath that they may not offend their prophane be ers; ſo this hypocrite chooſeth rather to give offence which is alwayes a ſin, to avoid the taking offence, which is ſometimes an affliction, not a ſin, than to be careful of avoidi g oth.

That I take offence at other mens ſin, is my affliction to meet with ſuch an occaſion: but the ſin is theirs, who gave the occaſion. Howbeit this hypocrite thinks it better to run upon the rock of giving offence not only to particular perſons, but even to whole Churches and States, to avoid the offence of ſome private perſons, offended for the moſt part without a cauſe: whereas if there were a little of thoſe ſweet ingredients, diſcretion and charity in either party, mingled with their zeale, it were eaſie to perſwade thoſe weak brethren not to take offence, and him not to give it.

Contrariwiſe,Differ. the true Christian will (as farre as in him lieth) give offence in nothing.

Of two evils he will chooſe the leſſe, if neither of them be a ſin: otherwiſe, he will chooſe neither for avoiding of ſin againſt God, whatever he ſuffer at the hands of men. If he muſt needs offend men by refuſing that which is a ſin againſt God, he will chooſe rather to offend men, becauſe ſuch offence (however it may coſt him dear) is no ſin. Ind fferent actions he will omit, even while the world standeth 1 Cor. 1.12, rather than offend his brother; but not neceſſary actions, which God requireth, whoever be offended at themAct. 5.28, 2 . As charity ordereth liberty, ſo faith ordereth charity. For, faith in God, and credit to his Word, is the rule of charity towards men.

He conſidereth that, of perſons apt to take offence, there are ſundry ſorts. Firſt, ſome are weak, and ſome are wilful: willingly he offendeth neither, but doth his utmoſt to pleaſe all men in all things 1 Cor. 10.33 that tend to their profit that they may be ſaved. But, if one muſt be offended, then he ſpareth the weak, and neglecteth the wilful and contentious 1 Cor. 11.16, after the example of his Saviour who ſleighted the Phariſees, taking offence at his ſayings, as blinde leaders of the blinde, and as plants that were to be plucked up Mat. 15.12, 13 14: and, after the example of Paul, who did two contrary things; He circumciſed Timothy Acts 16.3, who by the mothers ſide was a Jew, to avoid offence: but, he would not circumciſe Titus, that was a Gentile, that he might not give place to them who would bring in upon the Gentiles alſo a neceſſity of circumciſion.

Secondly, ſome are publick perſons, and ſome are private; here alſo the Chriſtian is careful, if he cannot pleaſe both, to offend a private friend, than a Magiſtrate; a brother, rather than the Father of his Countrey.

Laſtly, becauſe of weak ones, ſome are in the right, ſome in the wrong, he will herein follow Paul, rather than Peter. For Paul (being better adviſed in that point) would rather have the Jewes offended, who took offence without cauſe, than the Gentiles ſcandalized by Peters cauſleſſe diſſimulation. Peter might ſay, both are brethren, both are weak; whom ſhould I rather reſpect, but mine own Countreymen? But the Apoſtle of the Gentiles thought they were to be favoured, as being in the right. For, theſe were to be confirmed in the point of Chriſtian-liberty, whereas the Jewes were to be drawn by little and little from the diſſolved yoke of Moſaical ceremonies.

Thus, this hypocrite is as Ephraim, a cake not turned Hoſ 7.8, neither raw nor roſted: very hot on the one ſide, in taking offence where none is given, but cold enough on the other, in avoiding to give offence: the true Chriſtian is as the Apoſtles, in chuſing rather to diſobey and offend man, than GodAct. 5.42, when man will be offended for obeying God: the one is more tender of himſelf, than of God, or his neighbour; the other is more tender of God, than of his neighbour; and, of both, than of himſelf.

This hypocrite ſeemeth ſometimes to take offence at nothing, but at thoſe who take offence at any thing.

We have ſeen the ſcandalouſneſſe of this hypocrite in giving offence; we will now take a further view of him, as he taketh offence, in which reſpect we may fitly terme him the captious hypocrite, taking offence at every thing, but what he ſhould, and little or nothing moved at what he ought.

And firſt, in the extremity of defect, he is offended at no thing, with no body. No mans converſation offendeth him. He thanks God, he findes no fault with the world, nor ſees reaſon why any man ſhould take offence. He never ſaw worſe than himſelf (and herein you may take him at his word.) He bleſſeth thoſe whom the Lord abhorreth Pſal. 10.3; at leaſt he excuſeth them. God forbid, ſaith he, they ſhould be ſo bad as you make them. They may be in ſome things a little too blame, but not half ſo much as you deem them.

But you will ſay, If he take no offence, what have we to do with him here? Surely, becauſe both extremes belong to the ſame kinde: and yet much more, becauſe he that takes offence at none, cannot but be offended at thoſe that take offence at any. He wonders that any ſhould finde fault with the times, manners, company; and, while he commends his own charity, he muſt needs condemn their ſeverity, and ſeem to be much ſcandalized at it, as the Jewes, at Chriſt, when for telling them their own, that they were of their father the devil; they ſaid, he had a devil John 8.48.

It were well, ſaith he, that all men could live without faults: but yet, a little drinking, dicing, revelling, ſwearing more than ordinary, ' is but honeſt mirth, the fruits of youthful ſpirits. For his part he ſaw nothing to be miſliked, and marvelleth that any ſhould be ſo harſh as to condemn it. If he hear Chriſt himſelfe threaten damnation to the Prieſts and Scribes, thoſe unfaithful husbandmen that firſt ſlew the ſervants, then the Son of the Lord of the Vineyard; he is of the peoples minde, that ſaid, God ferbid Luke 20.16. It is his charity, his modeſty, that he is no Cenſurer, no Judge, no Medler with other mens matters. He leaves that to other men. A fit man for a bad world, and therein much made of: for the world hath need of him, and he of it. He hath every ones good word, for a quiet man, a kind neighbour, you ſhall never heare him finde fault, ſay his neighbours: it were well your rigid Miniſters and Preciſians would learn of him, &c.

To ſuch a generation it was that Chriſt ſometimes ſaid, the world cannot hate you, but me it hateth, becauſe I teſtifie of it, that the works thereof are evil John 7.7. But, as he denounced a wo unto them of whom all men ſpeak well Luke 6.26; ſo there is a woe to them that ſpeak well of all men, and of all things, calling evil good Iſa. 5.20. For, therefore do all men ſpeak well of this hypocrite, becauſe he ſpeaketh ſo favourably of them. By ſuch charity he falls into Gods Praemunire, who ſaith, Have no fellowſhip with the unfruitful works of darkneſſe, but rather reprove them Eph. 5 11. This man findes no fault with the world, (notwithſtanding this charge,) nor the world with him: but God, with both; but chiefly with the hypocrite, by whoſe means, vices are cheriſhed, wicked men hardened, repentance obſtructed, and others more eaſily drawn into the ſame courſe of wickedneſſe, when they ſee him that is a great Profeſſor of Religion, defend and countenance it.

He wanteth grace, that is not ſenſible of ſin: but, he that makes ſuch ſenſeleſneſſe his commendation, doth (as the wiſe man in another caſe ſpeaketh) exalt folly Prov. 14.29. He that is not offended at the old man in himſelf, hath no part of the New: and he that is not offended with vice in the world, hath no ſtock of true vertue in himſelf. As a woman not offended with filthy talk and behaviour, cannot be preſumed chaſte; ſo he that is not ſcandalized at the wickedneſſe of the world, muſt needs be preſumed a friend unto it, and an enemy to God Jam 4.4. And ſo much the rather, becauſe he will quickly be ſenſible of, and highly offended with any thing that croſſeth his own particular. No man more punctilious in things that concern his own honour, profit, or delight, in his greateſt inſenſibleneſſe of the honour of God.

On the contrary, the true Chriſtian is offended, Differ. whereſoever God is diſhonoured.

An unjust man is an abomination to the righteous; as, he that is upright in the way, is an abomination to the wicked Prov. 29.27. A Chriſtian hath ſo much of the godly nature in him, as makes him not only to avoid, but to hate the corruptions which are in the world through luſt 2 Pet. 1.4: and, not only corrupt luſts, but corrupt men. Do not I hate them that hate thee, O Lord? ſaith he, and am not I grieved with thoſe that riſe up againſt thee? I hate them with perfect hatred: I count them mine enemies Pſ. 139.21.22. The more like he is unto God, the more perfectly he abhorreth every falſe way. As the Spirit of God did continually ſtrive with the old world till it was deſtroyedGen. 6.3 And the ſoule of righteous Lot, was vexed with the filthy converſation of the wicked 2 Pet. 2.7; ſo, his ſoul mourneth and crieth within him for all the abominations that are done in the worldEzek. 9.4. He cannot bear the wickedneſſe of the world, although all the world ſhould riſe up againſt him for it.

But, ſaith the world, is it a weakneſſe to be ſo apt to take offence? Indeed, ſo to be offended as to fall and offend, is a great weakneſſe, yea, a ſin; as he confeſſed, who ſaid, my feet were almoſt gone, my ſteps had well nigh ſlipt Pſal. 73.2: or, to be offended unneceſſarily at that which is no ſin, is a weakneſſe, as he who in weakneſſe of conſcience, eateth not, and judgeth him that eateth. But, ſo to be offended as to condemn evil in others, and to avoid it in himſelf, is a point of Chriſtian ſtrength. Chriſt himſelf was thus offended at Peter Mat. 16.23; and God with the old world, whoſe wickedneſſe grieved him at the heart ſo farre, that he reſolved to deſtroy man and beaſt from the face of the earth Gen. 6.6, 7. The Chriſtian therefore accounts it no weakneſſe in him, no diſhonour to him, to be offended at ſin wherever he findes it; but, rather prayeth for ſuch weakneſſe (as the world calls tenderneſſe of Gods honour) which may make him more conformable to his Maker.

Thus, this hypocrite had rather offend God, by not taking offence at men for that wherein they offend God, than not gain applauſe from men, even with the diſhonour of God: the true Chriſtian had rather offend all the world by taking offence at the wickedneſſe of it, than be unſenſible of the diſhonour thereby done unto God. The one will be a gainer from men, even by that which makes God a loſer; the other will loſe all, and himſelf too, (as to the world) rather than raiſe himſelf a name by ſuch unjuſt gain.

This hypocrite ſeemeth to be offended at evil, and yet is not.

He joyneth in word and in ſhew with them that reprove the evil of the times. None more loud and clamorous than he (if he light among zealous Miniſters or Chriſtians) to cry out, O Tempora! O Mores! Oh what times! Oh what manners! But, in action, and affection, he is with them, and of them, that maintain and encreaſe thoſe evils, as the harlot that carrieth her ſelf demurely in ſome company, that ſhe may elſewhere encreaſe tranſgreſſors among men Prov. 23.28. His Profeſſion ties him to ſay ſomething againſt evil, that he may not loſe himſelf and his reputation with ſuch as are good: but his ſecret luſtings after evil muſt not be wholly diſappointed, but more cunningly gratified: and therefore, whatever he ſaith, in time and place where he dares not ſay other, he muſt have his time and place too, where he may do other.

He judgeth others that do evil as worthy of death; and yet he not only doth the ſame, but takes pleaſure in thoſe that do them Rom. 1.32. He never ſo exclaimeth againſt the e il of the times, but he is ready to make thereof, when time ſerveth, as much as any •• her, ſo far as he durſt adventure the hazard of his credit with men. He could not want hat evil in regard of his luſt, which yet he muſt declaim againſt, in regard of his reputation. He crieth out againſt tipling and gaming, when he hath loſt his money; but will frequent the ſame places and go on in the ſame courſes, when he hath recruited his purſe, or his pocket, and cannot refrain. O ſlack hand of Juſtice cries he: and how zealous, Abſalom-like2 Sam. 15.4, would he be, if he were in Commiſſion! yet he would be loth Juſtice ſhould be more quick and ſtrict, leſt it ſhould reach him, or lay hold upon his ſon, or companion.

Differ.Contrarily, the true Chriſtian hateth evil in his heart, more than he can declaim againſt it with his tongue.

Although his tongue be the faithful Interpreter of his heart: yet his tongue cannot expreſſe all the hatred of his heart againſt evil: becauſe, as the apprehenſions of the minde, ſo the affections of the heart, are of larger extent, than can be comprehended in words. Therefore is his ſoul vexed more than he can expreſſe; ſo that he is fain to ſpeak by his eyes, as well as by his tongue. Rivers of waters run down his eyes, becauſe men keep not the Law Pſ. 119.136. And all too little, to expreſſe how much he hateth the evil that he is offended at. Nor is there any evil at which he is not really offended. For he hateth every falſe way Ver. 104: yea, every vaine thought Ver. 113.

When he appeareth before God in prayer, and humiliation for his own ſin, he diggeth as deep into his own heart as he can, to finde out all the deceitfulneſſe that he is able to diſcover, and prayeth to be cleanſed from all, even from thoſe ſins which are moſt ſecretly hid within him, or committed by himPſ 19.12. And not only ſo, but he beareth the reproach of the common ſins of others. He confeſſeth the pollutions, not only of his own lips, but of the peoples alſo. I am a man of polluted lips, and I dwell among a people of polluted lips Iſa. 6.5. The evil of the times and people among whom he lives, are not only eye-ſores but heart-ſores unto him: and the more common the ſin, the more he abhorreth to be guilty of it, or to continue in it.

And even, when he cannot help it, but is even conſtrained to be amongſt the wicked, as David, when Saul ſought his life, and forced him out of the Confine of Iſrael, or at leaſt to ſhelter himſelf among ſuch as were as bad as the worſt in the worſt parts of the world, he cries out, out of the anguiſh of his ſoule, Woe is me that I ſojourne in Meſech, that I dwell in the tents of Kedar Pſ l. 120.4.

And that this is not a copy of his countenance only, or words of courſe, he putteth his heart upon the trial of God himſelf, who alone is able to ſearch and try that to the bottom; Search me, O God, ſaith he, and know my heart; try me, and know my thoughts, and ſee if there be any way of wickedneſſe in me Pſ. 139 23, 24: that is, in not hating others in their wicked wayes, according to what he had before profeſſedVer. 21, 22.

Thus, this hypocrite runs with the hare, and holds with the hound: cries out upon ſin, to prevent ſuſpition of his cloſer iniquities; but likes it well enough where ſin and he can meet in private: the true Chriſtian is a faithful ſouldier of Jeſus Chriſt that will hold no ſecret correſpondence with the enemie againſt whom he hath taken armes in behalf of his Lord, but reſolves to fight him wherever he meets him: the one cries out againſt ſin, not as hating it, but as the diſcharge of a peece of Ordnance to give ſecret warning to the enemy, to ſhift out of the way; the other cries out againſt it, as Paul againſt the body of ſin, as reſolving never to let Chriſt be quiet, till he rid him of itR m. 7.24.

This hypocrite is offended with every thing, ſave the evil of ſinne in himſelfe.

He ſeems to be much affected with a mote in his brothers eye; but we hear no complaint of the beame, in his own Mat. 7.3. He never calls to his brother to help him to get out the beame, nor doth it himſelf: but, is very buſie with his brothers mote Ver. 4; not becauſe he hates it as a ſin, but becauſe he loves to ſee ſomething amiſſe in another, and to be accounted an enemy to ſinne, where he meets with it abroad: for which he is branded for an hypocrite, and taught that leſſon which he never means to take out. Thou hypocrite, firſt cast out the beam that is in thine own eye: and then ſhalt thou ſee clearly to caſt out the mote that is in thy brothers eye Ver. 5.

Nay, there is not an atome, or moat in the Sun-beam that ſhines upon his neighbour, but offendeth him. He hath ſome exception againſt every word, geſture, habit, attire, that ſuits not with his fancie; that a man knoweth not how to ſpeak, look, dreſſe himſelf, or walk, but he muſt be ſubject to the ſcourge of this mans tongue. He is ſo ſick of the humour of exception, that his tongue grows too big for his mouth, and needs that one cut away a piece of it, as Paul cut off occaſion from them which ſeek occaſion 2 Cor. 11.12. He is as a child wantonly brought up, ſo wayward and peeviſh, that it is a trouble to deviſe how to pleaſe him: and the more he perceiveth men willing to give him content, the further he is from being pleaſed. Now, that he findes himſelf to be ſome body, and to be look't upon as Cenſor morum, a Maſter-Corrector of manners, he ſets no bounds to his tyrannie in this kinde.

Sometimes ignorance breeds this humour: for he that walks in the dark ſtumbleth at every ſtraw, as he that walketh in the night, ſtumbleth, becauſe there is no light in him John 11.12. But, moſt commonly pride lies at the root of this diſtemper, and appears in every branch of it, as ivy about, and above the tree which it hath encompaſſed. For it ſeemeth to him to be a kinde of command and lordſhip, when he, though never ſo mean, (and commonly the meaner, the prouder) may take upon him to judge and condemn all that come in his way, as treſpaſſers againſt him. It pleaſeth him well to think that the world begins to veile to his cenſure, as bound to follow his judgement, diſcretion, and faſhion; or, he will whip them, as beggars, about the Town, and laſh them double at every Great Mans door, as appears in the intemperancy which he ſheweth in making capital offences of indifferent things.

Contrariwiſe, the adviſed Christian is offended with nothing but what is truly evil. Differ.

If he take offence, it is neceſſity that puts him upon it. It is not humour, but conſcience; and that not ignorant, and blinded; but, duely informed, which enforceth him to take offence. His charity is ſuch, that he had rather not take offence, if he could reaſonably excuſe, or remove what is offenſive. He is ſo much offended with his own corruption, that he hardly and rarely taketh offence at others. He hath not ſo much time and leiſure from his work within doors, to look curiouſly abroad after his neighbours faults. He encountreth firſt his neareſt enemy, and laboureth to drive the infection from his own heart, before he look after other men.

He firſt caſteth out the beam out of his own eye, that he may ſee more clearly to cast out the mote of his brothers eye. He cannot but be offended at ſin wherever he findes it: but no ſin receives ſuch hard meaſure, ſo ſharp a doom from him as that which he finds in his own boſome, or to have proceeded thence. He holds it to-be in vain to make war abroad, till the civil and inteſtine quarrels be (not compoſed and quieted by treaty, but) decided by the ſword at home. Therefore her rather taketh truce with the world, that he may the better proſecute and finiſh his warre at home. Have not I a right eye, or, a right hand Mat. 5.29, 30, or a foot that offendeth me Mat. 18.8? Can I ſafely undertake any war abroad, before I have cut off theſe Traitors (how near and dear ſoever) at home? The hotteſt ſervice is at home in his own Territories, or with borderers upon the Confines. And he had need of peace abroad, who hath ſuch a ſharp warre at his own doors, yea, within his own Caſtle? He remembreth that every one ſhall give account of himſelf to God Rom. 14.12. And the uſe to be made of it, which is, therefore not to judge one another any more Ver. 13.

Thus, this hypocrite, like Diotrephes, out of love to have the preheminence, taketh offence at others for every thing, prating againſt his betters with malicious words 3 John 9.10, is not offended at himſelf for any thing: the true Chriſtian is much offended with himſelf for many things, that he hath little minde to buſie himſelfe with the offences of others, unleſſe they fall ſo directly in his way that he cannot balk them: the one ſaith, O! what an evil world is this! the other, O wretched man that I am Rom. 7.24! The one, while he fights abroad, is undone at home: the other ſecureth himſelfe at home, whether he hath peace or warre abroad.

This hypocrite is ſometimes offended at good things.

He muſt have ſomewhat to ſpend his captious humour upon, or it will overflow, as a river, the neighbour-meadowes, when it ſhould not. He will not perhaps call that evil, which he, or rather others whom he would obſerve, do own for good: but he will pretend that to be evil, which he will not be aknown to be good. Why have ye not brought him? ſay the curſed Prieſts and Phariſees to their officers, ſent to apprehend ChriſtJohn 7.45. And, did not we ſtraitly command you that you ſhould not teach in this Name? ſay the High Prieſt and his Council, to the Apoſtles, continuing, contrary to their command to preach ChriſtActs 5.28.

Nothing troubles the Politick Hypocrite ſo much, as the preaching of that which will diminiſh his greatneſſe, authority, and profit; as the preaching of Chriſt did, the power and office of the High Prieſt and of all that depended upon him: and derogated from the worth of their own righteouſneſſe, who ſought Juſtification by it. Otherwiſe Jeſus might have been quiet enough, eſpecially after he was laid in his grave: but this was the great buſineſſe that made this precious corner-ſtone Iſa. 28.16, a ſtumbling stone, and a rock of offence Rom. 9.33, to ſo many in Iſrael: as it doth ſtill to the Romane Antichriſt, and his Adherents: to him, becauſe the preaching of Chriſt in the ſimplicity of the Goſpel, ſuits not with, but bids battel to his Antichriſtian uſurpation, and revenues: and to his Adherents, for now, as the Pope and his factors have uſed the matter, if they be not juſtified or ſaved by their own works, by whom elſe ſhall it be done, ſeeing by ſeeking righteouſneſſe by the works of the Law, they have let go Chriſt, and choſen the curſe Gal. 3.10.

The Prophane hypocrite, and the Libertine, they take offence, and are much ſcandalized, that there ſhould be ſo much preaching, ſo much zeal for the ſtrict obſervation of the Sabbath, againſt petty oathes, merry jeſts, &c. two Sermons in a day, and no paſtime; private exerciſes and duties in the family beſides: ſo much purity, temperance, taſting, praying; What need the Preacher be ſo plain, ſo particular? to follow the point of hypocriſie ſo farre, as to finde out me and to lay me open before all my neighbours? Good things muſt have their place, ſaith he, but there is reaſon in all things.

He imagineth every Sermon, and every note to be made, raiſed, and proſecuted againſt him. Every Text, Pſalme, Phraſe, choſen and pick't out to be levelled and ſhot at him. It is hard to ſpeak or do any thing at which a guilty or captious conſcience will not ſtumble. And it is no marvel to ſee him (that was never good) to take offence at good: ſeeing unto ſuch the very Goſpel is an offence, the Croſſe a ſcandal, and Chriſt, himſelf a ſtumbling block 1 Cor. 1.23: and he is a rare, and bleſſed man that is not offended in him Luke 7.23. This is called ſcandalum Phariſaicum: for, thus, the Phariſees were ordinarily offended: wilde plants, that were to be rooted up: weeds that ſay to the Gardiner, why tread you ſo hard upon me?

But haply, this hypocrite bewrayeth not at all times the offence he taketh. It is enough for a proud peeviſh Michal 2 Sam, 6.20, not to be able to hold her tongue. He is of a more diſſembling temper: ſo as ſometimes he will ſmoothly commend that at which he is offended, in hope he may take off ſuſpition of guilt of that which is reproved; and ſay, You do well, Sir, to reprove ſin; It is your office: and, never more need. Gods bleſſing on your heart, &c. Thus he ſaith, when he holds it not for his eaſe, credit or intereſt, to break out: yet, inwardly he fretteth, and ſnuffeth at it. I was never ſo told mine owne, never ſo taken up. I like not this rough and courſe language under the name of plaine dealing.

On the contrary, the Chriſtian buildeth on that, Differ. at which others ſtumble.

He bu ldeth not upon the ſand of imaginary goodMat. 7.26; but, upon the Rock which is a ſure foundation Iſ . 2 .16. When others fall at that precious corner-ſtone, he riſeth Luke 2.34. That which is caſt aſi e of others, is to him the head of the corner 1 Pet. 2.7. He findeth life and ſtrength in that which weakeneth the old man in him: and is offended at nothing but what offendeth God. He is ſo farre from quarrelling, that he bleſſeth God for the plenty of his WordPſ. 147.19, 20. And that preaching that cometh moſt home and cloſe to the ſpecial corruptions of his heart, is ſo far from exaſperating, that it makes him to fall down, and worſhip God, and report that God is in ſuch a Miniſtry indeed 1 Cor. 14.25. Yea, he will pray for ſuch handling, as for a kindneſſe; and for ſuch reproof, as for a precious oyle that ſhall not break his head Pſal. 141.5, but heal his heart.

As for the ſtricteſt ſanctification of the Sabbath, care of his converſation, conſcience in recreations, all is little enough, and cometh ſhort of that watchfulneſſe which the expectation of Chriſts ſ cond coming hath fixed upon his ſpirit as neceſſar unto him that truly (and as he ought) looketh for and haſteneth to the coming of the day of God 2 Pet. 3.12. The company of ſuch as feare God is his greateſt joy ſal. 119.63; for ſuch he p ayethVer. 79: to ſuch he extendeth all the fruits of his deareſt love, as to the excellent upon earth Pſal, 16.3. He looketh on thoſe that are more than ordinarily careful of their carri ge, diligent in prayer, and in their affaires, ſwift to heare, &c. as thoſe that are a degree nearer to heaven and to God, than himſelf; and, as ſpecial incitements to quicken him to run the way of Gods Commandments, with more ſpeed and care.

Thus, this hypocrite takes offence at that which ſhould be his Crown: the true Chriſtian is offended at nothing but what ought to be his ſhame: the one is angry at goodneſſe, becauſe himſelf is evil; the other abhorreth evil, becauſe himſelf is made good.

This hypocrite is moſt offended with the falls and imperfections of Profeſſors.

If other men, openly profane and wicked, fall never ſo foully and frequently, he can paſſe by that with half the noiſe and clamour which he makes againſt the godly overtaken with a fault Gal. 6.1. He can bear evil well enough in him that makes it his trade, but he can by no meanes brook it in him in whom it is but a ſlip: not becauſe it is a diſhonour to Religion, but becauſe he is ſecretly glad of the occaſion to ſpeak evil of others that profeſſe it, that ſo he may ſeem the better Chriſtian who is not ſo defiled, and appeareth ſo zealous againſt ſuch defilements. He aggravateth their eclipſe, that he may ſhine the more.

And, if he do not impute the fault to their Profeſſion, as prophane wretches do; yet he chargeth it upon their hypocriſie: as they who being adultereſſes themſelves, are moſt apt to charge the ſame fault upon others who deſerve not ſo to be charged. The truth is, he ſeeth perhaps that the other hath out-ſhone him, and is in better eſteem among the godly, than himſelf. Therefore he is now glad at heart to ſee him down, that he may trample upon him, and point at him ſo, that all may take notice of himſelf as being the better of the two. And the greater the fall of the other is, the more advantage he makes of it to himſelf; not to be more watchful over himſelf as he is commanded1 Cor. 10.12: but only to trample on the other, which is forbidden1 Cor. 5.2.

Yea, he ſo exclaimeth againſt the leaſt ſlips of Profeſſors, that he ſticks not to tell it in Gath, and to publiſh it in the streets of Askelon, cauſing the very boyes and girles of the Philiſtines to rejoyce, and the uncircumciſed to triumph 2 Sam. 1.20; that ſo he may call in the enemies of the Lord to blaſpheme his Name and Goſpel: whereas true love would cover all ſins Prov. 10.12, ſo as not to blaze them before ſuch as will rather rejoyce in the diſgrace of Religion, than mourn for the occaſion of that diſhonour. In a word, he ſo inſulteth, and ſtirreth up ſo many others as he can to do the like, as if he aimed, not to reſtore him that is fallen, but to order the matter ſo, that he that is down, ſhall riſe no more.

Nor doth he content himſelf thus to take offence at real offences of the godly, but he is as clamorous and bitter againſt them for imagined aberrations that ſuit not with his humour and fancie; forſaking the Aſſemblings and fellowſhip of the Saints, and excommunicating himſelf, becauſe he cannot caſt out whom he will, and what he will. And, in the mean time none ſo partial to himſelf not only in doubtful things, but in things notoriouſly wicked and loathſom, nouriſhing groſſe ſins in himſelf from the examples of the falls of the Saints departed. Was not, ſaith he, Noah, drunken? Lot, inceſtuous? David, adulterous? Peter, guilty of lying, and ſwearing to confirm his lie? I hope I do no worſe than thoſe that have been accounted holy and good men. This he can plead for himſelf: but no ſacrifice is, in his opinion, ſufficient to expiate far leſſe ſins and infirmities in other Profeſſors that live in the ſame age with him: no ſhame is too much to be caſt upon them. A plain argument of great partiality, and of much Phariſaical hypocriſie.

Differ.Contrarily, the true Chriſtian is more careful to cover, than to carp at the imperfections of brethren.

He will not palliate or patronize the leaſt ſin in any, but, faithfully, and in the ſpirit of meekneſſe, endeavour to bring them to a due ſight and ſenſe thereof, and then to reſtore them Gal. 6.1: Otherwiſe, he is neither willing to make them known to others, nor (if it be poſſible, without making himſelf blinde) to ſee them himſelf. He will rather caſt a garment upon their nakedneſſe, going backward Gen. 9.23. He turneth his face from the infirmities of his brother, that he may keep his heart ſtill towards him. What love may do in covering ſin, ſhall not be wanting; provided he be not wanting to his brother, in rebuking him plainly, and not ſo ſuffering ſin upon him, as thereby to bear the guilt of his brothers ſinne upon his own ſhouldersLev. 19.17.

He knoweth the Law is not chargeable with the Malefactors ſin; nor he, excuſeable by the examples of better men than himſelf. He looks upon their vertues, not their vices, for his imitation: and, if they have fallen, he eyes their repentance, not their falls: that he may be encouraged to imitate, not their ſtumblings, but their riſings again. Their falls ſhall be his warnings, not his patterns; his humbling, not his inſulting; his grief, not his warrant; his ſhame, not his triumph. He looks upon their falls, as leſſening him that thinketh he ſtandeth, to take heed leſt he fall 1 Cor. 10.12.

If there be ſome tares in the Lords field he doth not preſently forſake it as being the devils field: if ſome ſcandals be in the Congregation, he doth not conclude, that, the Church, but the envious man hath done this Mar. 13, 28: therefore he doth not preſently forſake the aſſembly, as the manner of ſome is Heb. 10.25: but rather bears with patience, and bewailes with grief, what he is not able to reform. He knoweth it to be both impoſſible, to pull up all tares, without doing more wrong than good to the wheat; and therefore looks upon that as a thing forbiddenMat. 13.29. He looks upon that as a work reſerved for the Angels, at the end of the world. Then, and not till then, by them, and not by us, ſhall the Lord gather out of his Kingdome all things that offend (or, are ſcandals) and them that work iniquity Ver. 41.

Thus, this hypocrite quarrelleth at others, not to humble them; but, by treading on their b cks, to exalt himſelf: the true Chriſtian is ſo ſcandalized at the falls of others, that he rather deſires to lay himſelf lower than he would lay them: the one is content to build a caſtle for ſin, in himſelf, upon the rubbiſh of other mens failings; the other ſeeing the falls of other mens buildings, labours to build upon a more firme foundation.

This hypocrite is offended, upon his own imagination of the offenſiveneſſe of others.

He that is pur-blinde is apt to be jealous: and, the more blinde, and baſe-minded himſelf, the more jealous of others. An hypocrite is ever 〈 in non-Latin alphabet 〉 one that that cannot ſee afar off; if not 〈 in non-Latin alphabet 〉 , ſtark blinde 2 Pet. 1.9. Therefore he is very ſuſpicious of every thing, and will fight with his own ſhadow, rather than want ſomewhat to fight withal. Even he that would be taken to be a very good Chriſtian, cannot endure any that go beyond him in zeal or duty. Theſe pure ones, ſaith he, are the veryeſt hypocrites, the moſt covetous, and moſt uncharitable people in the world. They talk religiouſly, but they live deceitfully: they ſeem to out-ſtrip others in zeal, but come behinde them in common honeſty.

But ask him, whom he meaneth by thoſe pure ones, or why ſo called, or what grounds he hath to make good his charge of ſuch imputations? there he ſticketh: and the beſt he hath to ſay for himſelf to them to whom he accuſeth the godly, and that demand a reaſon of the accuſation, is but this; if he were not a malefactor, we would not have delivered him up unto thee John 18.30. He is a monſter by hear-ſay; and that's enough for him that hath a minde to receive an evil report against his neighbour Pſal. 15.3, to blaſt him; and, to be as afraid of him, as the Iſraelites were afraid of the ſons of Anak, upon the bare report of a company of cowardly Spies Num. 14.1, &c..

He will not let God himſelf alone; but, as Papiſts uſually do, he conceiveth falſe and impious opinions of God, of his Decrees, Works, and Wayes; and then chargeth them upon his brethren; as Papiſts charge Calvin, to make God the Author of ſin, and guilty of Stoiciſme, and fatality that impoſeth a neceſſity of damnation upon millions of men doing what they can to be ſaved, that good works are not to be done, that there is no liberty left to mans will in any thing, and ſuch like, which are only figments of his own, and concluſions, or rather abſurdities falſely drawen from true doctrines that will not down with him. For, what godly and Orthodox Chriſtian ever taught, or did not both abhor, and refute ſuch impieties?

If he can pick out any blaſphemy of a frantick Familiſt, or fury of a bloody Anabaptiſt, or impiety of a wilde Libertine, he chargeth all theſe upon thoſe who firſt diſcovered ſuch monſters, and raiſed the hue and cry againſt the Parents of them. If he do but conceit thoſe who excel him in true Piety, to be guilty of theſe, or of any of theſe, he will as confidently charge them, as if he could prove the Indictment by a thouſand witneſſes. He is ſure they teach ſuch things, or are of that opinion. So he looketh upon a faithful Miniſter, a conſcionable Profeſſor (that differ from him in opinion) as a bug-beare, or monſter, gives him out to be a dangerous man to converſe withal: although he cannot prove the things whereof he doth accuſe them Acts 24.13.

Differ.Contrariwiſe, the true Chriſtian dares not to wrong any man, by taking offence at him upon preſumption.

The devil ſhall have his due: and, report muſt bring forth her proofes, if ſhe will have credit with him. He is not ſuſpicious; and therefore will not receive an evil report (while it is but a report) againſt his neighbour Pſal. 15.3. He knoweth the devil is malicious, and infuſeth a thouſand lies into the heads of not only evil, but good-men, (if weak) againſt the godly; that it is his trade to be the accuſer of the brethren Rev. 12.10. not only unto men, but even unto God himſelf (who knoweth his lies) day and night Rev. 12.10. He will not therefore be light of belief to hold, much leſſe to proclaim them guilty of all that either evil, or good men lay to their charge. He will not ſay, as thoſe wicked men that deſired to blaſt Jeremiah for his faithfulneſſe, to any Calumniator, Report, and I will report it Jer. 20.10: do thou but ſay to me, he did, or ſaid ſuch a thing, and let me alone to ring it up and down the countrey: but he hath learned another leſſon, Againſt an Elder to receive no accuſation, but under two or three witneſſes 1 Tim. 5.19. nor againſt any man profeſſing godlineſſe, to hearken to a tale-bearer Exod. 23.1. He that will beleeve the lying world, ſhall be ſure to condemn the generation of the righteous.

If he be to deal with Papiſts, he will not do as they do by us, bringing their own hirelings to bear falſe witneſſe againſt Luther, Calvin, and others, and object a fame of their own raiſing; but, he will urge againſt them their own mouthes, and writings only againſt them: not wire-drawn deductions from them; but their own termes, and poſitions poſitively expreſſed in their own writings; or that, which experience (not report only) hath made notoriouſly known. There is nothing that he is more afraid of than want of charity: and, nothing whereof he is more jealous, than that his charity ſhould be abuſed by evil reports againſt his brethren.

Thus, this hypocrite cares not how weak his proofs be, ſo his imagination be ſtrong: the true Chriſtian cares not how ſtrong his imagination be, if the proofs be weak; the one is reſolved to take offence without cauſe, rather than not quarrel; the other reſolveth againſt taking offence, that he may not quarrel without cauſe.

This hypocrite, offended at Providence, caſteth the fault upon vertue.

Had not I been ſo ſtrict and zealous, ſaith he, I had never raiſed ſo many enemies againſt my ſelf. If the go ly ſuffer affliction, he concludeth, it had been better for them they had complied more with the world. Their zeal, is by him accounted their indiſcretion. Had they been content to have done as their neighbours do, they might have lived as quietly as other men, and as free from trouble. Is not this thy feare, thy confidence Job 4.6, ſaith he, in an upbraiding way, to him whom he ought to comfort in his affliction? He ſaith that proud men a e more happy than the humble; that they that work wickedneſſe are ſet up, when ſuc as work righteouſneſſe are kept low enough; yea, that they who tempt God, are delivered Mal. 3.15, when ſuch as feare God ſtill lie under oppreſſion and miſery. Hereupon he is ſcandalized at all duties of Religion, all exerciſes of Piety; concluding, that it is in vain to ſerve God, that there is no profit in keeping his Ordinances, nor any thing to be gotten by walking mournfully before him Ver. 14: and, that Providence hath decided the cauſe againſt thoſe that are over-ſtrict in a religious courſe, as being too blame for ſo doing.

Differ.On the contrary, the true Chriſtian, keeping his grounds, is both a friend to vertue, and a ſubject to Providence.

He meaſureth not duty by the preſent ſucceſſe. He makes not Providence in rewarding, but the Word directing, to be the rule of his actions. He is ſatisfied in this, that the righteous, and the wiſe, and their works are in the hand of God: that no man knoweth either love or hatred by all that is before him. That all things come alike to all, in this world: in which reſpect, there is one event to the righteous and to the wicked, to the good and to the clean, and to the unclean, to him that ſacrificeth, and to him that ſacrificeth not: as is the good, ſo is the ſinner: and he that ſweareth, as he that feareth an oath Eccl. 9.1, 2. The difference is, for the moſt part, to be made hereafter. The ſheep and the goats do here feed together: and the goats for the moſt part, are too hard for the ſheep. The ſeperation is reſerved till the Judge of all divideth his ſheep from the goats Mat. 25.32.

If the preſent face of things offer difficulty, too hard for him to maſter, he goeth further; and, by the light of the Sanctuary, underſtandeth the different ends both of things, and menP . 73.16, 17. By this means he cleareth, and reconcileth that which otherwiſe would be too painful for him. He cleaveth to vertue for the preſent, and looketh for ſucceſſe hereafter. For ſo he is inſtructed, to ſay to the righteous, it ſhall be well with him: for there is a time coming wherein he ſhall eat of the fruit of his doings Iſa. 3.10. And, that though a ſinner do evil an hundred times, and that his dayes be prolonged: yet ſurely he knoweth that it ſhall be well with them that feare God, which feare before him; but, it ſhall not be well with the wicked, neither ſhall he prolong his dayes which are as a ſhadow; becauſe he feareth not before God Eccl. 8.12, 13.

If iniquity prevail he leaveth Gods hidden judgements to himſelf, if it concern others, who truly feare God; yet, go to the wall. As for him, he is not aſhamed to cleave to the loſing ſide, having evidence of their ſincerity. For (as he ſaid) victa Catoni; much more it may be ſaid, victa Davidi. His faith looks to the Word of God, rather than to his hand: and, he interpreteth the Work by the Word, not the Word by the Work. He findeth that Gods dealing with his children hath many reſervations; and that he entertaineth them here not only with the waters of conſolation, but with the rod of correction: and, that a beating is ſometimes better for them than a breakfaſt. Not that he delights in chiding, much leſſe in fighting: but, that they compel him to that wherein he takes no pleaſure, that he may not keep his anger for ever Pſal. 103.9.

Thus, this hypocrite will take any occaſion to quarrel that grace which he loveth not, that he may more freely live in that ſin which his heart is ſet upon: the true Chriſtian that dares not to tell a lie for God Job, will ſtick faſt to that grace which meets with hardeſt meaſure in the world: the one ſeeks to faſten that upon piety, which it hath not deſerved: the other gives God the glory, although piety be not at preſent rewarded according to his expectation: the one is for no pater noſter, if no penny: the other is for duty, whether rewarded or not.

CHAP. XXXVII. The Concluſion.

WE have ſpoken of ſeveral ſorts of hypocrites, and marks of hyprocriſie. What remaineth, but to make an end? And what fitter end, than to ſee their end? The Holy Ghoſt gathereth,Job 8.13 all into a ſhort ſumme, the hypocrites hope ſhall periſh (a): Job 8.13 importing, that even the hypocrite hath ſome hope; but ſuch, as ſhall periſh, and himſelf with it. The wicked, ſaith Solomon, worketh a deceitful work Prov. 11.18. He is not altogether idle; but, his work deceiveth him. He relieth on deceitful grounds: and is carried by deceitful hopes. He beleeveth not that he erreth by vanity. He that is moſt deceived, is moſt apt to truſt that moſt which will deceive him more. Therefore vanity ſhall be his recompence Job 15.31. The vanity of miſery ſhall overtake all thoſe who have deceived themſelves with the vanity of ſin.

The hypocrites hope is compared to the Spiders web Job 8.14: which is very curious, but ſlender: fitter to deceive others, than to benefit himſelf. The thread is very fine, but weak. His web ſhall not become garments, neither ſhall he cover himſelf (ſo, as to ſecure himſelf) with his works: becauſe his work, at beſt, is but a work of iniquity Iſa. 59.6. It is all woven out of his own bowels: that is, out of his own conceit and imagination. The Workman and his Workmanſhip are all of one: for the hypocrites hope is not from above, as every good and perfect gift is Jam. 1.17; but, of his own making. Take notice of but ſome part of his Workmanſhip, whereby it is eaſie to judge of the reſt. I ſhall not accurately obſerve the former method in ranging of hypocrites, but touch upon ſome few of thoſe which I next meet with in my way.

He hopeth that, whatever men talk, the Lord will neither do good, neither will he do evil Zeph. 1.1.2; that there is neither heaven nor hell; perhaps neither God nor devil: no ſuch matter as a day of judgment: that Preachers take a pride to skare men, (for it is impoſſible he ſhould do as he doth, if he otherwiſe believed). This is the hope of the Profane Hypocrite, profane in the higheſt degree, and frozen in the dregs of ſin. But, he ſhall finde that, verily there is a reward for the righteous: verily he is a God that judgeth in the earth; that ſo ſtrangely findeth out, and puniſheth the moſt ſecret ſinnes of hypocrites, making their own ſinne to finde them out Num. 32 23.

He hopeth, if there be a Judgment, yet that the God of mercy will be more merciful, than to caſt a man, yea, a world of men, away everlaſtingly, for ſmall matters. God is a friend to mankinde, and therefore will not be an implacable enemie to good-fellowes that mean God no harme, although they be a little merry; but will rather bear with every man in his humour: with the young man in his intemperance, with the old man in his grippleneſſe, with the rich man in his idleneſſe, with the poor man in his thieviſhneſſe, &c. Every ſinner is willing to imagine that God is like him Pſal. 50.21; though he be an enemy to the ſins of others. This is the hope of the Preſumptuous Hypocrite, (as indeed every hypocrite is preſumptuous) that ſaith in his heart, I ſhall have peace, though I walk in the imagination of mine heart, to adde drunkenneſſe to thirst Deut. 29.19. But, he ſhall finde that God will wound the head of his enemies, and the hairy ſcalp of ſuch an one as goeth on still in his treſpaſſe Pſal. 68 21: that the Lord will not be merciful unto him, that thus abuſeth mercy; but that the anger of the Lord, and his jealouſie ſhall ſmoke againſt ſuch a man, and that all the curſes that are written in his book ſhall lie upon him Deut. 29.20; and, he ſhall know whoſe words ſhall ſtand, Gods, or his Jer. 44.28.

He hopeth that God will not (for ſhame) condemn one that all men ſpeak well of. And, as for men, let him alone, as in life, ſo in death, to be aknown of nothing that may tend to his diſcredit. He will bite all in, when he comes to die, ſave only in the general he will confeſſe he is a very great ſinner (but you ſhall never heare him to confeſſe wherein): and ſo he will ſteal a death; yea, and a damnation too, (that his neighbours at preſent ſhall not know of:) becauſe he will not give glory to God by confeſſing his ſins as God requireth: he profeſſeth repentance without repenting; and confeſſion without confeſſing. This is the hope of the plauſible or popu ar hypocrite. But he ſhall finde that there is a woe denounced by the Lord of life againſt all thoſe, of whom all men ſpeak well Luke 16.26; becauſe that which is highly esteemed amongſt men (as namely his ſinful compliance with them in all things) is abomination in the ſight of God Luke 16.15: that, his own evil words may condemn himMat. 12.37; but, the good words of others ſhall never ſave him.

He hopeth he hath done God no wrong. Haply he hath neglected ſome works of mercy, or juſtice towards men: but, what is Chriſt the worſe for that? Had Chriſt been on earth, and wanted any thing, he ſhould not have been unſupplied: he would have ſtript himſelf to his ſhirt rather than Chriſt ſhould have wanted. Therefore he cannot believe that ever he ſhall be called to account for neglecting Chriſt, becauſe he hath perhaps not done ſo much for a company of poor neggarly peeviſh men, that let him do what he will for them, are never thank ul, never contented. But, as for Chriſt, he dares (at leaſt he thinks he dares) to appeal to himſelf, Lord, when ſaw I thee an hungred, or a thirſt, or a stranger, or naked, or ſick, or in priſon, and did not minister unto thee Mat. 25.44? This is the hope of the religious hypocrite, that pretending ſome care of the firſt Table, neglecteth the ſecond. But he ſhall finde that what is omitted towards man, eſpecially towards Chriſts own ſheep, is detracted from Chriſt, who will give him this anſwer, Verily in as much as thou didſt it not to one of the leaſt of theſe, thou didſt it not to me Ver. 45. Chriſt will before all the world, declare, and adjudge himſelf to be neglected, where the meaneſt member of his body is not ſupplied: and that he is of a murtherous mind who thinks much to be his brothers Keeper Gen. 49. If he forbear to deliver them (when it is in his power) that are (without cauſe) drawn unto death, and thoſe that are ready to be ſlain, and then, think it enough, to ſay, behold, I knew it not: doth not he that pondereth the heart, conſider it? and he that keepeth thy ſoule, doth not he know it? and ſhall not he render to every man according to his works Pro. 24.11, 12? He that keepeth him, looketh he ſhould not only not kill, but preſerve others within his power.

He hopeth to be ſaved for his good meaning: for though he hath not been ſo careful as he ſhould to know and ſerve God ſo exactly as he ought; yet he means as well, and loves God as well as the beſt of them all; and though he know not ſo much as others, yet he hath as good an heart to God, as they that make more ſhew of learning and knowledge: therefore hopeth God will not puniſh him for his ignorance, and for want of that knowledge which he never gave him. He was never book-learned; nor did his friends ever bring him up unto it. This is the hope of the ignorant hypocrite.

But he ſhall finde that ignorance is no ſmall ſin. For, when the Lord Jeſus Chriſt ſhall be revealed from heaven, with his mighty Angels in flaming fire, he ſhall take vengeance on them that know not God 2 Theſ. 1.7, 8, and that where he meets with a people of no underſtanding, he that made them will not have mercy on them, and he that formed them, will ſhew them no favour Iſa. 27.11. And he ſhall be made to know, that even invincible ignorance is a branch, (or fruit at leaſt) of original ſin. For God made man righteous Eccl. 7.29, therefore every way perfect in body and minde, that he might do righteous things to God and himſelf, as well as to others. How much more then ſhall ignorance affected, with contempt of the meanes; yea, contracted and forced as it were upon himſelf, by cauſing the light of nature that is in him, even after the fall, to become darkneſſe; winking with his eye, that he may not ſee the light that ſhineth round about himMat. 13.15, be laid to his charge, and he, condemned for it!

He hopeth to be ſaved for his juſt dealing. He wrongeth no man, doth as he would be done by; payeth every man his own; rendreth to every man his due; taketh no forfeitures; extorts not from any man; but reſteth contented with what the Law alloweth, or awardeth. This is the hope of the Moral, and Civil Hypocrites, who think they have a better title to Heaven by their fair and juſt carriage, than the reſt of their neighbours that cannot ſhew ſo much honeſt dealing, although perhaps they may make a greater ſhew in outward Profeſſion.

But he ſhall finde that the Law of God is not divided; and that God will not be ſerved by halves, nor come to a compoſition with the hypocrite, ſo as to diſpenſe with his piety and duty to God, on condition he be juſt to men: and that juſtice, without piety hath no reward: for as much as the Lord requireth of him not only to do justly, and to love mercy, but to walk humbly with his God Mic 6.8: that there is not only no high place in heaven, but not ſo much as any entrance thither for ſuch as refuſe, ſleight, or wilfully neglect any part of obedience to any part of Gods revealed WillMat. 7.21; yea, though it were ſuch a perſonal injunction as that to the young man, that made ſhew of a deſire to do more than all, Go ſell that thou haſt, and give it to the poor Mat. 19.21; if God call him to it. The Phariſee paid not only debts, but tyths even of the ſmalleſt commoditiesLuke 18.12: yet, he that will enter into the Kingdome of Heaven, muſt exceed the righteouſneſſe of the Scribes and Phariſees Mat. 5.20. For whoſoever ſhall keep the whole Law, and yet offend in one point, he is guilty of all Jam. 1.10: becauſe, had he made conſcience of any, he would have kept all with like care that he kept ſome.

He hopeth that every man may be ſaved in that Religion which he profeſſeth, be it what it will, (not excluding an honeſt heathen): And, that God will not ſtand much upon the forme of Worſhip, ſo his Deity and Power be acknowledged. This is the hope of the Superſtitious Hypocrite, who maketh falſhood his refuge, and is hid under vanity Iſa. 28.15. But he ſhall finde, that they that are without Christ, are without God in the world: and therefore without hope Eph. 2.12 of the world to come. That as there is but one Mediatour between God and man, the man Chriſt Jeſus 1 Tim. 2.5; neither is there ſalvatinn in any other: for there is no other name under Heaven, given among men, whereby they muſt be ſaved Act. 4.12.

He hopeth that Chriſt will take acquaintance of them who have prophecied, and done him good ſervice in his Church, and perhaps have wrought miracles in his Name Mat. 7.22, that he will not refuſe to own ſuch as have been hearers of his Word, and Communicants Luke 13.26, eſpecially if they have received the Sacrament faſting, and upon a good-friday, or the like, in ſuch or ſuch an habit, with ſuch and ſuch geſtures of devotion (perhaps of ſuperſtition): or have received it monethly, weekly, with rudeneſſe enough under pretence of keeping cloſe to Chriſts Inſtitution (albeit they never truly knew, nor care to be informed what that was): if they be Profeſſors, who have ſaid Lord, Lord, not Lady, Lady, as Papiſts do. Such are the Hopes of the Preaching, the Hearing, the Praying Hypocrites. But ſuch ſhall find the door ſhut upon them, and receive one common anſwer, I tell you, I know not whence ye are. Depart from me all ye workers of iniquity Ver. 27. They that pretend to know and ſerve Chriſt; but, only in their own way, are not unknown to him; but, he will never owne them, but lead them out with the workers of iniquity Pſal. 125.5.

He hopeth he hath ſomewhat to ſay, and to ſhew for himſelf, at leaſt a Talent in a Napkin Luke 19.20, or hidden in the earth Mat. 25.18, where he would be ſure not to loſe it, but to finde it whenever it ſhall be called for. Although he preach not ſo often, and ſo profitably as ſome others that are (in his account) homines trium literarum, not worthy to carry his books, yet he hath more learning than twenty of them, by his own telling. And if he be found fault withal, for doing little or nothing. He pleads for himſelf, let me alone with my little, as I do you with your much. I am none of the worſt: I ſhould know what I have to do better than you: and hope to have a place in heaven, as well as you. At leaſt that which I do not now, may be done hereaf er, and, that which I have not now, may come hereafter: repentance, or what elſe I need. Such are the hopes of the Stinted, and Repenting, or rather Intending Hypocrite.

But ſuch ſhall finde that the Lord looketh not only for his Principal, but for increaſe and advantageLuke 19.23: that he that letteth his ſtock lie ſtill, maketh his Lord a loſer, becauſe he hath not emproved that, by which he might have been a gainer: that as many barren Chriſtians go to hell, as others that abound in wickedneſſe; that Chriſt will reckon not only with thoſe that have done evil, but with thoſe that have done no good, and that it will not ſuffice them to plead, we have lived harmleſſely, done no man wrong, never extorted, never committed adultery Luke 18.12 &c. and that others, who have done all theſe wickedneſſes, and repented, ſhal fare better and that Publicans and Harlots ſhall go into the Kingdom before them Mat. 21.31: that he that groweth not, that bettereth not in grace, that beareth not much fruit, glor fieth not God, neither can be Chriſts diſcipleJohn 15.8: and that he that promiſeth himſelf repentance without Gods warrant, muſt be his own pay-Maſter, and with Eſau, ſhall find himſelf rejected and no place for repentance will be found in him that hath been delayed and ſleighted by the h pocrite, to give him repentance afterwards, or the bleſſing deſired though he ſeek it with tears Heb. 12.17.

Theſe, and many other uch like are the Cob-webs which theſe Spiders frame for themſelves. But when the beſome of deſtruction cometh, it will eaſily ſweep down all at onceIſa. 14.23. The hypocrite is a ruſh growing in the mire Job 8.11: for the time he ſtandeth up like a ſpear; But when the mire is dried up and gone, it turneth into a ſtraw. He ſhall not come before God Job 13 16. Not that he ſhall not appear at his Judgment-ſeat2 Cor. 5.10; but that he ſhall not ſtand in the judgment P al. 1.5, as one acquitted, as he ſheep on the right hand; but, as the goats, on the left. God will not bid him welcom, but reprove him and ſet his ſins in order before his eyes, and then tear him in pieces, and there ſhall be none to deliver Pſ. 50.21, 22.

His branch ſhall not be green Job 15.32, but ſhall be cut off before his day. His eyes ſhall fail, his refuge ſhall periſh, and his hope ſhall be ſorrow of minde even as the giving up of the Ghoſt Job 11 20. As the whirlwind paſſeth away, ſo is the wicked no more Prov. 10.25. When he dieth his hope periſheth Prov. 11.7. For what is the hope of the hypocrite t ough he hath gain d, (and made as good a mercate, and as much advantage of his hypocriſie in the things of the word as h s heart could wiſh) when God ſhall take away his ſoul? Will God hear his cry, when trouble cometh upon himJob 27.7, 8? He fadeth away in his ways, as the graſſe, or flower; So ſoon as the Sun is riſen upon it with a burning heat Jam. 1.11 He is as the chaffe P al. 1.4, not in a calme, but before the winde in a storme. His light ſhall not only be put out, but i ſhall go out, like the ſnuffe of a candle Prov. 24.20, which leaves not only darkneſſe, but a ſt nk behinde it.

There is no hypocrite, never ſo wicked, but hath one v in hope or other, to keep him from judging t uly, and redreſſing ſeaſonably his dangerous eſtate. While there is hope, he ſeeth no danger in his courſe. When once he is ſenſible of the danger, the remedy comes too late: His hope turnes into deſperation; his confidence, into confuſion. The ſnow at fi ſt makes a faire ſhew, but when it is melted it maketh dangerous floods: ſo the Profeſſion of hypocrites for awhile is very pleaſing to behold, (till the hypocriſie be diſcovered) but it ends in ſhame to him, and in grief to others.

It is a fooliſh reſolution to ſay; I hope well: and, as fooliſh a ground for any man to lay, Hope well, and have well. There are more hopes, and hopers in hell, than in heaven. None but an hypocrite will be offended at the taking away theſe falſe hopes and comforts. Better the hope periſh, and the man ſafe, than both be ſwept away together into perdition. It is but an exchange of hopes whereto he is exhorted: and all this labour is ſpent to perſwade him to be content to take true and certain hopes for theſe ſtaves of reed, that will both break, and pierce him that leaneth on them. It is not the ſtrength of the man, but the weakneſſe of the building, and the weight of ſin that maketh the hypocrite like Sampſon: for, leaning upon the houſe of his own building, he bringeth it down upon his owne head. It is an houſe to deſtroy him, not to ſave him: a Shambles, not a Sanctuary.

When we ſay, hope well, and have well, the firſt well, muſt not be a Noune, but an Adverb: for, as one ſaith well, there is much divinity in Adverbs. To hope for good is common to all that wiſh well to themſelves. But, to hope in a good manner, diſtinguiſheth a childe of God from an Hypocrite. I will truſt in God, ſaith Job, though he ſlay me: but, I will reprove mine own wayes before him: ſo ſhall he be my ſalvation: for the hypocrite ſhall not come before him Job 13.15, 16. He only can boldly ſay, I have hoped for thy ſalvation, O Lord, that can truly ſay, I have done thy Commandments Pſ. 119.166. He alone that unfeinedly denieth ungodlineſſe and worldly luſts, and liveth ſoberly, righteouſly, and godly in this preſent world, may indeed look for (and not be diſappointed of) that bleſſed hope and glorious appearance of the Great God, and our Saviour Jeſus Chriſt Tit. 2.12, 13..

As for thoſe that will needs comfort themſelves (whether God will or not) with vain hopes, let every one of them know that though in his conceit, he mount up to heaven, and his head reacheth unto the clouds, yet he ſhall periſh for ever like his owne dung Job 20.6, 7.Job 15.20, 21, 23 He is as one that travelleth with childe: for he travelleth with pain all his dayes, after he is once detected. A dreadful ſound is in his eares; in his proſperity the deſtroyer ſhall come upon him: and he knoweth that the day of darkneſſe is ready at his hand. Early or late, he ſhall acknowledge himſelf to be of all men moſt miſerable. For as his ſin is double, ſo is his portion of wrath encreaſed. He ſhovels up wrath upon himſelf by heaps Job 36.13. He is the chief Tenant in hell: and all other ſinners in compariſon of him, are but Underlings and Inmates. Hell is the hypocrites portion, and other ſinners ſhall have theirs with himMat. 24.51.

Wherefore let all carefully purge this Colloquintida out of the pot. Let true fear exp l falſe hopes, that there may be place for found comfort. Take heed thine own heart deceive thee notDeut. 11.16: there is no Impoſtor or Jugler like to thatJer. 17.9. Nothing is ſo dangerous as groundleſſe hope; no, not deſpaire. For, that ſerves to awaken men, whereas falſe hope lulls them aſleep. He that is blinde, is ſooner in the pit, than he that is at the brink, and ſees. Bleſſed is the man that feareth always Prov. 28.14: for, true feare, ends in ſaving hope. But wo be unto him that vainly hopeth, for ſuch hope endeth in feare. The evil which is not feared ſhall fall on the wicked; and when they begin to feare it, it ſhall be unavoidable. But he that is not deceived with ſuch hopes ſhall not be ſurprized with ſuch fears.

He whoſe ſpirit is free from guile, his hope ſhall never make him aſhamed. It is an hope full of immortality, and ſhall make him an everlaſting foundation Prov. 10.25. One and the ſame day ſhall verifie both the one and the other. That which being yet not ſeen, yet beleeved and hoped for, makes him to rejoyce with joy unſpeakable and full of glory1 Pet. 1.8.: what then ſhall be the joy of the fruition of the hope laid up for him in heaven Col. 1.5.!

Even ſo, do well, O Lord, unto thoſe that be good, and to them that be upright in their hearts. But, as for ſuch as turne aſide to their crooked wayes, them, Lord, lead forth with the workers of iniquity; but let peace be upon Iſrael Pſal. 125.4, 5. Amen.

Mr Crook on the Hypocrite.

THE SECOND PART. Differencing The truly Godly at his worſt, in the blackeſt weeds of dayly infirmities Eclipſing ſaving Grace, From The Reigning Sinnes of the Unregenerate that pretend unto that Godlineſſe they never had.

By that late burning and ſhining Lamp, Maſter Samuel Crook, B. D. late Paſtor of Wrington in Somerſet. Who being dead, yet ſpeaketh.

CANT. 1.5.

I am black, but comely.

By C. B. and W. G.

LONDON, Printed for Adoniram Byfeild at the three Bibles in Corn-hill, next dore to Popes-head-ally. 1658.

THE Second Part
CHAP. I. The PREFACE.

WE have ſeen the Hypocrite in white. Now we are to behold the Chriſtian in black. The Hypocrite in white is yet deformed. The Chriſtian in black is yet comely and well-favoured. The Hypocrite at his beſt, is worſe than any Chriſtian: The Chriſtian at his worſt, is better than any Hypocrite.

The deare Spouſe of Chriſt (of which every ſincere Chriſtian makes a member) while ſhe lives in this world is ſubject to many ſpots and blemiſhes; yea, to be be-ſmutted and becollied all over, that ſhe appears outwardly black. This, the daughters of Jeruſalem, her frien s, and companions, Profeſſors not yet throughly reſolved, (and, ſome of them hypocrit s) gaze upon, and take ſcandal at. To them therefore, ſhe is compelled to apologize for her ſelf, and ſo muſt every Chriſtian for himſelf, I am black, but comely Cant. 1.5.

If any o ject her blackneſſe in her outward hue, ſhe ingenuouſly confeſſeth it. But withal, ſhe avoucheth Gods workmanſhip in herEph. 2.10, in a better and more eſſential part of beauty than colour, which is, comelineſſe, favour, and feature, that makes Chriſt himſelf to delight in her, and to deſire after her as much as ſhe doth or can deſire after him. I am comely, ſaith ſhe, that is amiable and deſirable 〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉 . There is ſomewhat in me, for all this blackneſſe, that Chriſt diſcerneth and loveth in me, which makes him to deſire me. Therefore look not upon me becauſe I am black Cant. 1.6. If you look upon me only for my blackneſſe, you may look off, and ſpare that labour. But if you will look upon me becauſe I am black, then look with Chriſts eyes: ſo ſhall you finde ſomewhat elſe beſide blackneſſe in me, namely a lovely comelineſſe which hath raviſhed the heart of Chriſt my husbandCant. 4.9, through his comelineſſe which he hath put upon me Ezek. 16.14. We muſt therefore look upon the one, as well as the other, if we will do right to her, or to our ſelves.

The Church, and ſo every Chriſtian, is black, partly through the remainders of ſin, mortified in part, but not throughly aboliſhed: partly through the blaſting of Satans temptations; as winde or buffeting Jer. 8.21 ſetleth the blood in the face, and maketh it black: partly through afflictions (for, black is the colour of mourners, and the embleme of ſadneſſeMal. 3.14. Theſe do denigrare and turne the clear fountain into a troubled or corrupt Spring Pro. 25.26. Hence Nilus is called Sihor Jer. 2.18: that is, black, by reaſon of the troubled waters. Yea, afflictions make a man as a brand, or black cole pulled out of the fire Zech. 3.2. Yea, ſometimes ſhe is black through much proſperity, Sun-burnt, as the Church confeſſeth; the Sun had lo ked upon her Cant. 1.6. Sun-ſhine, though it be comfortable, yet too much of it tanneth, and maketh ſwart: ſo riches and abundance do ſometimes ſmut a childe of God, and make him look ſo like a black earth-worm, that they can hardly be diſcerned the one from the other. And, it not ſeldom happeneth that ſome Chriſtians more than others, are ſmutted and rendred more uncomely outwardly through natural defects and infirmities incident to the body, or perturbations and paſſions of the minde.

By this it appeareth, that a Chriſtian hath wayes more than enow to make him black. Yet being a Chriſtian, he is comely. For, he is perfectly beautiful in Chriſt, by the grace of Juſtification, which makes him white as ſnow, and as the wool Iſa. 1.18. This being the grant to the Lambs wife, to be arayed in fine linnen, 〈 in non-Latin alphabet 〉 , white and ſhining Rev. 19.8. Whereby ſhe is unblameable and unreproveable in the ſight of God himſelfCol. 1.22, who now beholds no iniquity in Jacob Num. 23.21. He is alſo truly beautiful with perfection of parts (though not of d grees) by the grace of ſanctification, whereby the Chriſtian, yea, the whole Church is ſanctified throughout1 Theſ. 5.31, although not throughly, according to the exact and abſolute purification of the Sanctuary 2 Chro. 30.19.

Thus then the Church, and all her true children are black, as the tents of Kedar; that is, as the Arabians and Ethiopians that live ſub Dio, under the open Heavens, and under the torrid Zone; yet beautiful as the Curtaines of Solomon Cant. 15. Solomon in all his houſes, hangings, and royal furniture, was not comparable to this lilly among the thornes Cant. 2.2, in regard of the beauty and comelineſſe ſhe hath from her heavenly Solomon; to wit, Chriſt her husband, whereby ſhe is made all glorious within Pſal. 45, 13.

Of this beautiful Black-more (if we may ſo call h r;) of this Planet in her perigaeo, or loweſt approach towards the earth; of this Moon in her interlunio when ſhe is ſcarce diſcernable; yea, of this Sun (for ſo alſo ſhe is comparedCant. 6.10): but, in his eclipſe; and, of this Box of precious ointment; yet not without a flie: that is, of a Chriſtian labouring of infirmities, by which his graces ſeem to ſuffer an eclipſe, (all which notwithſtanding, he ſtill retains a true ſpiritual beauty and comelineſſe in the eyes of Chriſt, which makes him better than the beſt hypocrite in the world) we are here to treat.

A ſubject which, me thinks, cannot be without delight. I am ſure it will not be without profit, if we make a right uſe of it. For, what can be more delightful, than to ſee vertue daily encountred, preſſed, and many times oppreſſed, and forced, and yet ever victorious? Let ſome purſue ſenſual pleaſures, and follow them, with Eſau, till they faint again, and become Edomites, for their fainting Gen. 25.30. Let others (who would ſeem wiſer) content themſelves with humane wiſdom and policie: but, let them be ſure of it, all ſuch pleaſures will end in ſatiety and ſurfeit; and, humane wiſdom, though it have no ſurfet, yet hath errour, wearineſſe, and vanity: and, in much of ſuch wiſdome is much grief; and he that encreaſeth ſuch knowledge, encreaſeth ſorrow Eccl. 1.18. It may poſſibly, at ſome times, both pleaſe and profit a man, but it ſets him never the nearer to heaven, but is rather a remora and an hindrance to it1 Cor: 3.19.

But, divine wiſdom, and the ſtudy of holineſſe, conſiſting in the knowledge of God, and of our ſelves; ſhewing us how black we are through our own infirmities; and yet, how comely, through Gods grace and mercy; hath, to a ſpiritual minde, neither ſatiety, nor wearineſſe. Pity it is that, in theſe dayes, ſuch wiſdom (as money) is gotten into ſo few mens hands. Wherefore I would gladly open a Bank, or Trade, to bring it forth, and to make it more current among the many.

I know there is a generation of profane and proud men that, neither caring to be better, nor abiding that others ſhould be thought better, do abhor all Differences, and all Teachers that put difference between the holy and profane, the precious and the vile Jer. 15.19: being ready to ſay with mutinous Corah, all the ongregation are holy every one of them, and the Lord is among them Num. 16.3. Teach differences, ſay they, at Rome, or at Conſtantinople, not amongſt thoſe that profeſſe the ſame Religion. It is not holineſs, but hollowneſſe and hypocriſie (ſay the ſame men) that makes ſome more nice and preciſe than their fellows.

Theſe are not like Chriſt, nor do they like Chriſt, that fanneth away ſuch chaffe from the wheat; but, like Satan that ſifteth out the wheat Luke 22.31 from the chaffe, that he may have the wheat, and leave the chaffe to Chriſt. If any be rejected as unholy, they know that they ſhall be found amongſt the dogs, and ſwine. But, if any man for over-much holineſſe be too blame, theſe are ſafe. It is not their charity therefore, but their prophaneneſſe and ſelf-love that make them to flie differences.

But he that ſhall dwell in the Holy Hill of God muſt be one in whoſe eyes a vile perſon is contemned, and that honoureth them that fear the Lord Pſal. 15.4. But eſpecially this is the duty of Paſtors and Miniſters, if they will be as Gods mouth Jer. 15.19: not, to make any proud that are within; but, to ſtir up contriton and humiliation in thoſe that are yet without. And, indeed there is nothing more needful, than to ſet up theſe meer-ſtones or boundaries, between Iacob and Laban Gen. 31.48. For, the Chriſtian, hearing of hypocrites, is ready, out of his feare to pronounce, Such an one am I.

The hypocrite, hearing of graces peculiar to the Saints, layeth violent hands (not upon the graces themſelves, but) upon the names of thoſe vertues, and arrogateth all unto himſelf. Therefore have we laboured, in the former Part, with Abraham, to drive thoſe Crowes from theſe ſacrifices Gen. 15.11; and, with a cudgel as it were, to keep off this dog.

And, when he heareth of the infirmities of Gods children, he is ready to traduce them, and their Profeſſion, ſaying, theſe be the godly ones; as bad, I warrant you, as any other; as angry, covetous, &c: and, to palliate his own reigning ſins; I need not be ſo much aſhamed and troubled at my petty oathes; or, for being ſometimes a little over-ſeen with drink; or, for not ſo ſtrictly obſerving the Sabbath: the beſt, we ſee, are bad; We are all ſinners. God forgive us, &c.

Yea, he groweth proud, and exalteth himſelf above the generation of Gods children; I that make (ſaith he) no ſuch ſtrict Profeſſion, would have been ſorry to have given ſo bad an example. Thus, if any one profeſſing goodneſſe appear to come ſhort of his Profeſſion, he concludeth himſelf (who is the hypocrite) to be good, becauſe the other, in ſome thing, is found to be bad; and, the other (who is the true Chriſtian) to be the hypocrite, becauſe himſelf, in ſome particular commands over natural infirmities and paſſions, doth out-ſtrip him.

For theſe, and the like cauſes, many are glad to ſee the weakneſſes, and to look upon the nakedneſſes of Gods dear children, that they may trample upon them, and glory over them, as being themſelves the better of the two; when their own hearts cannot but tell them, that themſelves are wicked. And, for theſe, and the like cauſes, have I undertaken this ſecond part, to beſtride the godly, being down; that, ſuch as are worſe may not too much inſult over him in his fall; not himſelf, deſpair of riſing again, in the right uſe of the true meanes of recovery.

Divers, perhaps, will gape after this Argument, and, deſire to hear all that may be ſaid of a Christian in his infirmities, becauſe they intend to be Chriſtians; yet are laden with divers luſts 2 Tim. 3.6, which they hope to bring under the ſame head of infirmities, that they mean not to part withal. But ſuch ſhall finde, that infirmities reſolved upon, tolerated, and cheriſhed, are no longer infirmities, but reigning ſins: which (however they borrow a Livery from the true Chriſtian, that he who weareth it, may ſeem to belong unto God;) will, in the iſſue, be the ruine and damnation of all that flatter themſelves in the retaining of them, under the names of infirmities.

No true Chriſtian favoureth himſelf in any kinde, or degree of ſin; be it but a ſin of infirmity, to which the very natural conſtitution of his body maketh him ſubject. Nay; he deſireth not only to better himſelf while he is in this world; but, to bury all his infirmities, before himſelf be buried: and, to paſſe into a better world,Rom. 6.22 before he leave this, by being every day made more free from ſin (i); and as having the very skin of the old man, ſtript over his eares, and hang'd upon the hedge, that he may ſtand by, and throw ſtones at it. He no leſſe deſireth to be freed from ſin, than to be happy with Chriſt; as knowing, that there is no happineſſe with Chriſt, without freedome from ſin.

Herein, the hypocrite ſheweth as little ſincerity, as in the former differences. For, albeit he ſeemeth to reade, with great delight and admiration, the ſtories of noble and glorious Martyrs, and zealous Confeſſors deceaſed, whom, as Tranſcendents, he may admire: yet, it pleaſeth him not, to hear of any, better than himſelf that are yet alive, whom he hath no minde to imitate; rather would he look upon thoſe that are worſe, that he may appear better; as, the Phariſee beheld the Publicane. For men going out of the world, not to be worldly, is but that which becomes them: But, for him that lives in the world, it misbecometh him not to favour a little of the world, becauſe he ſeeth that the beſt, while they continue here, are worldly, although not worldlings.

He cannot en ure that vertue (which he hath not) ſhould be commended in his equal that truly hath it: for, this is a check to him. See as much infirmity in his neighbour, and talk as loudly of it, as you will: this liketh him well, becauſe hereby, he that is but a ſlimy ſlough, ſhineth. But, if you talk of the Chriſtians better part, this makes the hypocrite appear like a candle lighted, while the Sun ſhineth upon it. That which ſhould be in the hypocrite, and yet is not, muſt not be named as being in the Chriſtian, who truly hath it. He liketh well the Chriſtians clog but not his wings; his blackneſſe, to be the hypocrites foile; but, not his comelineſſe, which is the hypocrites ſhame. Or, if he look upon ſome Beauties of the preſent time, he puts it off, as they that, beholding faire pictures, being themſelves foule or deformed, theſe pictures (ſay they) were drawn as it pleaſed the Painter: a beautiful face is the envie of deformity. And envie will never reſt, till it hath (by caſting dirt) made beauty more deformed and odious than deformity it ſelf.

But, with the true Chriſtian it is far otherwiſe, whether he look upon the Infirmities, or Vertues of ſuch as feare God. He looketh upon their infirmities, with compaſſion and pity, labouring to restore them with the ſpirit of meekneſſe Gal. 6.1. Alas! ſaith he, He was more ſtrongly tempted, more preſſed with poverty, more beſpattered with diſgrace, &c. than I. I ſhould have done as bad, yea, worſe my ſelf, under ſuch ſtrong temptations. I will rather try all gentle meanes to reduce him, than go about to make him flie off further, by ſhaming him, or dealing harſhly with him. I am ſubject to the ſame (yea, ſtronger) paſſions my ſelf, with which I am unwillingly unburdened, ſaith he; and it is ſome comfort to me to ſee that I have ſome yoke-fellows; although it would be more, to ſee both well rid of that unhappy yoke.

To behold Moſes, the meekeſt of all men upon the face of the earth Num. 12.3, ſo tranſported with paſſion, as to forfeit his life by itNum. 20.12 Pſ. 06.32.33; no entreaties prevailing with God to alter the ſentence of death gone out againſt him for that one offenceDeut. 3.26, 27: To ſee Elijah, who was fed by Angels, taken up into heaven, Gods only Champion againſt the whole world, ſubject to like paſſions and infirmities as he is Jam. 5.17, is not matter of content unto him, becauſe thereby God was offended; nor matter of encouragement or warrant to him to continue in the like: yet it is ſo far a comfort to him that, when he looketh upon his own infirmities, he may conceive that there is ſome hope in Iſrael touching this thing. For other of Gods deareſt children and choiceſt ſervants have been ſubject to the ſame cloggs; and yet, through mercy upon repentance, have been pardoned, and freed.

But, ſaith he, if ſuch Cedars fall, what ſhall not befal ſuch ſhrubs as my ſelfe, if I take not better heed? if I take not more hold of him that is able to keep me that I fall not Jude 24., how ſhall I prevent falling? He ſaith not (with the hypocrite) they fell, therefore ſo may I: but, therefore will I look better to my ſtanding 1 Cor. 10.12 Grace neglected ſuſtaineth not; therefore muſt I be careful to hold faſt that I have Rev. 3.11; and watchful, to ſtrengthen the things that remain Verſe 2.. He looketh on the falls of Saints as on ſea-marks, to give him and other men warning for keeping off from thoſe rocks and ſhallowes, to avoid ſhipwrack. David miſcarried by idleneſſe; Peter, through preſumption, therefore, ſaith he, have ſo poor, ſo weak a creature as I am, the more need to be more diligent in my calling: more humble in the opinion of my ſelfe; and more careful not to thruſt my ſelf into the mouth of temptation.

And, as he thus looketh upon the infirmities and falls of the Saints, to better him ſelf by the worſt that was in them; ſo, he beholdeth their vertues and perfections, not as things tranſcendent, and out of his Predicaments, but as Copies for his imitation, and ſpurres to provoke in him an holy emulation; that, wherein he cannot keep pace with them, he may yet preſſe the harder toward the ſame mark, and follow them ſo cloſe as he can: for as much as he knoweth that the ſame ſpirit of grace that was, or is in them, is in him, and can work as effectually in him (if he ſtir up the grace that is in him) as he hath wrought in them.

For their ſakes therefore who will make good uſe thereof, I enter upon this Argument: but ſo, as to lock and bolt out the hypocrite from taking ſhelter for his reigning wickedneſſe under the wing of the failings of Saints: or, at leaſt, if he will needs preſſe in, to give him that which ſhall cool him. For them who need healing Heb. 12.13, I ſhall endeavour to uſe the Ladies hand: but, for the other, the Eagles eye, and the Lions heart. For both, I hope it ſhall be profitable, if it ſhall pleaſe God to give ſtrength and life to finiſh it, and that I be not forced to leave it, as Plato, his Atlantides, with more ſorrow that it is unfiniſhed, than with benefit that it was begun.

Wherefore, as we have ſeen much craft and malice in Satan, in framing thoſe dead Stales, which had nothing but feathers without, and ſtraw within; I mean, hypocrites: So I hope I ſhall diſcover, and arme our ſelves againſt his living Stales, to wit, the falls of Gods Saints, whereby that Arch-enemy to man cauſeth many not only to fall, but to continue, and flatter themſelves in thier lying ſtill, and wallowing (like ſwine) in the mire.

There are divers differences to be ſeen in a Chriſtian. He differeth from Chriſt, who as the Sun of righteouſneſſe Mal. 4.2 hath no Epicycle of approach to the earth, and is never out of the Ecliptick line of perfect holineſſe; whereas the Chriſtian erreth or wandreth as the Planets, yet within the latitude of the Zodiack, the way of life, bounded with the Tropicks of faith and repentance.

He differeth from Saints Triumphant in heaven, who are elevated higher than to be ſubject to any Eccentrick motions. Some have ſtrained their wits to imagine the Sun to be the Center of the world, and the earth and elements to move round about it. Sure, in ſpiritual things, it is no Paradox. Chriſt, the Sun of righteouſneſſe is the Center of the New Heavens and the New Earth Eſay 65.17; and of the world to come. About which even the Chriſtians earth, that is, the Chriſtian clogged with earthlineſſe in this world, moveth; although not with that agility, wherewith thoſe bleſſed ſpirits move in heaven. For there, are the ſpirits of juſt men made perfect Heb. 12.23; but here, the Chriſtians ſpirit is vexed and troubled every day 2 Pet. 2.7, 8. They are as David, who having perfectly overcome Goliah, have ſlaine their ten thouſands: it is well with him, if he can attain to his thouſand 1 Sam. 18.7.. And, turne him which way he can, this Hercules will ſtill finde freſh enemies, giants and monſters, even within himſelf, to encounter with, while he lives in this world, notwithſtanding all his former labours and victories that might induce him to pitch down his ſtaffe, as concluding, there is no more work to be done.

He differeth from hypocrites, toto coelo, as far as the Eaſt is from the Weſt, even when they are at the beſt, and himſelf cumbred with the greateſt multitude of infirmities. He differeth as wheat from the chaffe, even when there is moſt chaffe of corruption encompaſſing and covering him. A dark day is a day, though the light be not clear, but dark Zech. 14.6. And the darkeſt day is better, (becauſe more lightſome) than the brighteſt night. When he is worſt, and weakeſt, moſt clouded, and over-caſt, he is a childe of the day, and of the light 1 Theſ. 5.5. All ſins in him are infirmities, whereas in the hypocrite and unregenerate, every ſinne is reigning.

Yea, the Chriſtian differeth from himſelf too. His Zodiack of goodneſſe hath a latitude of degrees, wherein his graces, like Planets do variouſly wander. It is alwayes day with him, but not alwayes Summer, or Sun-ſhine. It is ſometimes as ſtormy with him in his voyage to heaven, as it was with Paul when he ſailed to Rome, when neither Sun, nor ſtarres, in many dayes appeared, and no ſmall tempeſt lay on them, ſo that all hope that ho and his company ſhould be ſaved, was taken away Act. 27.20.

And herein, the Chriſtian as well as they that ſaile in ſuch ſtormes, muſt endeavour to know day by ſupputation, not by ſenſe. Once the Sun was up, and the morning light did truly ariſe, and ſhine upon his heart: therefore he concludeth that, after the ſtorme, there will come a calme; and, where the Sun is once riſen, it never ſetteth ſo, as never to return into the ſame Horizon. Therefore it is day ſtill, be it never ſo dark with him that ſitteth in darkneſſe, and hath no light.

And as Planets have eccentrical motions and Epicycles, whereby they are ſometimes farther, ſometimes nearer to the earth (ſometimes they move about the Center of the world, and ſometimes about their own ſeveral Centers, yet all maketh up a regular motion, becauſe they alwayes move within their own Orbes;) ſo the Chriſtian is ſometimes in his Perigaeo, or nearer approach towards the earth, ſometimes in his Apogaeo more removed from it; ſometimes more heavenly-minded, and ſometimes more earthly addicted; yet all, by Gods mercy, tendeth to good, and to order.

Very gladly therefore will he, with the Apoſtle, make mention of his infirmities 2 Cor. 12.5; not as delighted in them, for he abhors them; but as beholding Gods wonderful goodneſſe and wiſdom in ordering them ſo, that even theſe, as Saint Auſtin ſpeaketh, are made to work together for good unto him Rom. 8 32. Upon this account, he glorieth in his infirmities, that the power of Chriſt ſo ordering of them, may reſt upon him 2 Cor. 12.9.

For, as the Sun is more noted, and better viewed in the Eclipſe, or under a cloud, or thorough ſome groſſer aire or vapour, (as at evening,) than in his full ſtrength: ſo grace is beſt ſeen in tentation and interpoſitions; at leaſt by others, when the Chriſtian himſelf is faine, in the withdrawing of the light of his graces, to lift up his eye, and to ſay, where is it become? becauſe then, he is forced to call to remembrance his ſong in the night, which he ſang in the day-light of Gods countenance formerly ſhining upon him; to commune with his own heart, about the cauſe of the withdrawing of it, wherein, his ſpirit maketh ſuch diligent ſearch Pſal. 77.6; that all (able truly to judge) cannot but conclude his reſtleſſe enquiry after grace eclipſed, and uncomfortable reſtleſneſſe till he get a new ſight of it, to be an infallible Argument of the truth of grace in his heart.

Yea, this is ſuch a ſowing in teares, as ſhall produce unto him an harveſt of joy Pſal. 126.5. And he that now is forced ſo to caſt about for comfort, as one beyond all reaſon caſt down; even at that very time, when he is come a little better to himſelf, he chides his own ſoul, ſaying; Why art thou caſt down O my ſoul? and why art thou diſquieted within me? And thereupon, he gives it better counſel, even againſt preſent ſenſe, Hope thou in God: for, I ſhall yet praiſe him who is the health of my countenance, and my God Pſal. 42.11.

Again, as ſome men make uſe of Eclipſes, for Chronology, Navigation, &c. and ſometimes, for predictions of what is likely to befal others of greateſt mark and note in the world; concluding, from natural cauſes, extraordinary events; ſo may ſuch as are truly wiſe unto ſalvation, be able to make uſe of the Eclipſes of grace, and the breakings out of corruption in Gods deareſt children; and, farre more infallibly to conclude what is likely to befal him that thinketh he ſtandeth, if he be not more careful to take warning from ſuch ſad preſidents, ſo as to take better heed lest he fall 1 Cor. 10.12.

And this comfort the true Chriſtian hath from his infirmities; that, as he who is pur-blinde, never comes to be ſtark blinde: ſo the Chriſtian even by infirmities is ſecured (through watchfulneſſe) from a total defection from God, or his grace. Corruption diſcerned maketh him vigilant; whereas, perfection preſumed, deſtroyeth the ſinner.

The Chriſtian is ever the ſame, yet ſometimes not the ſame. The ſame ever, to God, in regard of the ſeed and ſubſtance of ſpiritual life; the new creature, which is immortal, anſwerable to the ſeed of which he is borne again 1 Pet. 1.23. For, where the ſeed of which he is begotten, is incorruptible, himſelf muſt needs be, in his proportion, made (like his High Prieſt) not after the law of a carnal commandment, but after the power of an endleſſe life Heb. 7.16. But he is ſometimes not the ſame, in appearance to the world, and to himſelf, notwithſtanding all his ſtriving not to vary, when he cannot do what he would, but doth what he hates Rom. 7.15. Yet even then, he never differeth ſo far from himſelf, as the hypocrite at his beſt, differeth from him, in his greateſt heterogeneity or difference, from himſelf: nor ſo, as that the hypocrite may ſay of him, with reaſon, Behold he is become as one of us.

My buſineſſe therefore, in the proſecuting of this Second Part, is, ſo to carry it on, as to ſhew how the Chriſtian varieth from his Rule, and from himſelf, as regenerate; (for, even Saints ſin, but not as Saints:) yet ſtill retaineth the ſeed of God in him 1 John 3.9. Next, how, even then, he is not as the unregenerate, even when, haply, he doth the ſame things, or worſe, (but not with the ſame minde,) becauſe, with the minde he still ſerveth the Law of God Rom. 7.25. And, how he may comfort, adviſe, and relieve both himſelf and others, in ſuch infirmities and falls, when with the fleſh, he ſerveth the law of ſinIbid.. That ſo it may appear, that all his blackneſſe is from without, by Sun-burning; not from complexion within: or, if from within, not from his conſtitution, as a new creature; but, by accident, and through diſeaſe; as of the black Jaundice, &c. which may alter the colour of the beſt complexion, until it be healed; of which healing, the Chriſtian is ſure not to failHoſ. 14.4: but, with Naaman, to be, not only reſtored, but advanced to a better condition2 King. 5.14.

That he is black, himſelf will not deny: but, how he becometh ſo, is a work of difficulty, ſo as to diſtinguiſh him from the hypocrite in white. For the performance whereof, we ſhall, firſt, take a view of him in his common infirmities which do adhere to, or may befal every Chriſtian alike; and then, deſcend to ſuch particular infirmities wherewith ſome Chriſtians more than others, are clogged and burdened: and, in every of theſe, whether oommon, or ſpecial, to ſhew the comelineſſe and beauty that he ſtill retaineth, beyond the beſt dreſſe, and paint of the hypocrite that is moſt apt to cenſure him for his blackneſſe.

CHAP. II. A Chriſtian clogged with Original Corruption. Is he with whom ſin is borne, but it dies before him.Defin.

SIn is an hereditary diſeaſe that is epidemical; a plague of leproſie, that ſpreads as it frets, and frets as it ſpreads, until it hath over-ſpread the whole houſe, and infected every ſtone, rafter, and pin belonging to it. It is an infection diffuſed to all mankinde from the root thereof, the firſt Adam; yea, to every ſon of his, deſcending from his loines by natural propagation, although the immediate Parents be never ſo holy. Sin is hereditary to all, becauſe a juſt puniſhment of the firſt tranſgreſſion, by which it entred into the world Rom. 5.12. But grace is a perſonal Priviledge, becauſe a free gift of GodEph. 2.8 only to thoſe, on whom he will have mercy Rom. 9.18.

It is ſaid of Adam, when he begat Seth, that he begat a ſon in his own likeneſſe Gen. 5.3: but not ſo, when he begat Cain, or Abel, albeit both of theſe were begotten in the ſame image; becauſe the Holy Ghoſt knew that Abel was to die without iſſue: and, Caines iſſue were all ſwept away by the Flood. Therefore, he noteth this in the procreation of Seth, in whom mankinde, as well good as bad, were (after the drowning of the old world 2 Pet. 2.5) to be propagated to the end of the world.

That all the ſons of Adam might therefore behold their firſt corrupt original, God more eſpecially noteth this in the generation of Seth, that Adam begat him, in his own image; not, after the image of him that created him, innocent, and perfectEccl. 7.29; nor, as he was renewed by grace, imperfectly: but, as he was corrupted by his own perſonal defection from God, without any corrupt proclivity in his nature enclining him thereunto; which likeneſſe is rightly termed his own, becauſe it is that whereto he had miſ-formed himſelf, and whereby he begat a ſon as ſinful as himſelf, to whom the Father communicated not only the ſubſtance of his body, but the depravation of his nature, which ever ſince was, and ſhall be derived from father to ſon, until time ſhall be no more.

Not the holieſt of all the ſons of Adam, were ever borne holy by propagation from their Parents. David, a man after Gods own heart 1 Sam. 13.14, brought ſin with him into the world from his firſt home and place of being, even the mould of his mothers womb, as himſelf ingenuouſly confeſſeth upon woful experience; Behold, I was ſhapen in iniquity, and in ſin did my mother conceive me Pſal. 51.5. Nor did e-the holieſt father beget an holy ſon, but a ſinful iſſue (as kernels of ſweet apples bring forth crab-trees;) witneſſe Manaſſeth, the ſonne of Hezekiah 2 Chro. 33.1, 2; Jehoahaz, the ſonne of Joſiah 2 Chro. 36.5, &c.; and many moe. St. Auſtin gives the reaſon, becauſe holy men beget children as men, not as Saints: and ſo, as the pureſt wheat that is moſt carefully winnowed from the chaffe, being ſowed, yieldeth wheat with as much chaffe, as if the firſt ſeed had never been winnowed. So doth the children of the moſt ſanctified Parents, until Chriſt come with his fan in his hand, and throughly purge his floor Mat. 3.12 from the power of corruption here, and from all being of it hereafter.

Thus nature, and corruption, in every birth are twins, as Jacob and Eſau in the wombe of Rebeccah. But, as twins that are borne together, do ſeldom die together, ſo it is in this caſe. A Chriſtian borne with corruption out-liveth it. For, while he liveth the natural life in this world, corruption beginneth to die, being mortified by the Spirit Rom. 8.13: and, when he dieth out of this world, to live in another, his corruption and he are for ever parted. And ſo, he out-groweth it here, and out-liveth it hereafter.

On the contrary, corruption in the hypocrite, being borne with him, Differ. becometh his death.

He finds that Proverb, (Save a thief from the Gallowes, and he will cut your throat) verified upon himſelf. He lets ſin live, and ſin makes him die, not only a natural death, to which all are ſubject; but even an eternal death, which is the wages of ſin Rom. 6.23, ſuffered to live. While the Chriſtian ſtarveth corruption by abſtaining from all appearance of evil 1 Theſ. 5.22, making no proviſion for the fleſh, to fulfil the luſts thereof Rom. 13.14; the hypocrite feedeth and pampereth it, fulfilling tht deſires of the fleſh, and of the minde Eph. 2.3: and ſo ſin liveth, and he dieth Rom. 7.9. He feedeth ſin, as the Pellican doth her young, till ſhe have deſtroyed her ſelf by feeding them.

Sin is to the unregenerate, as ſtrong waters to him that is over-gone with the dropſie: he will have them, and cannot be without them, although he know ſufficiently that they will be his death. If there be no hope of cure (ſaith he, when he never goes about it,) let me have content while I live; whereas ſuch content haſteneth his death. Sin is to him as water in its proper place and element; not heavy, but pleaſing: becauſe he lives in it, and it in him. He can no more live out of it, than a fiſh without water; or, himſelf, without aire. But this will prove to him, as Mare mortuum, or the dead ſea to the fiſhes playing in the ſtreams of Jordan, they play ſo long in Jordan, till that river and they with it, be carried into that lake of Sodom where preſently they die; for, he that liveth after the fleſh, is ſure to die Rom. 8.13; and for more aſſurance, he is dead while he liveth 1 Tim. 5.6; yea, twice dead, pluckt up by the roots Jude 12; dead-borne, and dead-living ends in a double death-dying; for that not only the ſoul is ſeparated from the body, but both from God, and that for ever2 Theſ. 1.9.

Thus, the Chriſtian is as Paul, dying daily 1 Cor. 15.31, and thereby out-liveth death: the hypocrite is as the woman living in pleaſure, (as rats that lick up their own bane) dead while he liveth 1 Tim. 5.6. In the one, corruption is as a man dead in law, condemned, and nailed to the Croſſe of Chriſt Gal. 5.24; in the other, it is as Barabbas releaſed, while Christ is crucified, which will certainly end in the dreadful deſtruction of all thoſe that make ſuch a choice.

The Chriſtian hath ſin dwelling in him, but not reigning over him.

It is an InmateRom. 7.17, which he cannot turne out of doorsVer. 24: yet, an Underling, which he will not ſuffer to reign as a lord in his mortal body, that he ſhould obey it in the luſts thereof Rom. 6.12. The motions of ſin and concupiſcence are ſometimes violent, and too ſtrong for him, like the ſons of Zeruiah, too hard for David, who is weak, though anointed King 2 Sam 3.39, yet they could never get the Crown; or as thoſe Convulſion fits in the young man poſſeſſed by Satan with a dumb ſpirit, that whereſoever it took him, it tare him, cauſing him to fome, and gnaſh with his teeth, and pine away Mar. 9.18: yea, oft-times it caſteth him into the fire of luſt; and then into the waters of deſpaire to deſtroy him Ver. 22. But yet, his comfort is, that at length, Chriſt comes in to the reſcue, and diſpoſſeſſeth him, although ſometimes with ſo much reluctance and torture, as leaves him for dead Ver. 25, 26: that in the iſſue, the poor man breaks forth into this 〈 in non-Latin alphabet 〉 , or Song of deliverance, I thank God through Jeſus Chriſt our Lord Rom. 7.25.

Sin remaineth in him, ſometimes through his own fault, in great part. For, as the Iſraelites under the conduct of Joſhuah, having ſubdued the Canaanites, did not expel them when they had maſtered them, and afterwards could not do it, when they would: and were therefore reproved of the Angel Judg. 2.1, 2: ſo the regenerate, ſubduing their corruptions, do not make that haſte, nor uſe that care in driving out this Canaanitiſh brood as they ought; and therefore are juſtly not only cumbred and vexed with them as with thornes in their ſides Ver. 3, but taxed for the harbouring of themJer. 4.14 13.27. For had man continued ſuch as God made him, ſin had never entred; or, had he improved his new Creation as he ought, ſinne could not continue in him, at leaſt not in that ſtrength, in which now it doth.

Sometimes God permitteth the abode of corruption in the beſt, in this life; as of the Canaanites, in Iſrael; refuſing to drive them out himſelf, when he ſeeth the Chriſtian remiſſe, and careleſſe to do full execution upon the fleſh ſo ſoon as he hath gotten the victory through Jeſus Christ. This brings him, as ſometimes it did Iſrael, to Bo him, making his whole life a valley of teares, acknowledging his own folly and ſin therein, and ſighing under the juſt puniſhment of God. This makes original corrutpion within, to root it ſelf much the faſter, even when we pluck up the weeds ſpringing out of it as faſt as they appear above-ground; as the moars of nettles ſpread the farther and faſter in the ground, by how much oftner they are mowed: yet mowed they muſt be, or they would over-ſpread, and choak all. This appeareth plainly by this, that nothing in it ſelf, though never ſo lovely and lawful, is naturally ſo pleaſing, as when it is in ſome degree or meaſure mingled with ſomething that ſavours of the fleſh.

Howbeit He that cauſeth light to ſhine out of darkneſſe, bringeth much good out of this evil: making it an Antidote againſt preſumption and ſelf-love, bringing the Chriſtian, notwithſtanding all his graces, upon his knees in an humble acknowledgement of his own continued vileneſſe, for which he abhorreth himſelf in duſt and aſhes Job 42.6. A provocation to prayer, when ſo incloſed and environed with theſe Aramites 2 Chro. 18.31 of corruption, from which none can reſcue him, but God himſelf: An exerciſe of faith, and probation of grace received, corruption being a foile to grace, to make it more reſplendent; and, a whetſtone to courage againſt ſuch an enemy, as the Canaanites that forced the Iſraelites to learne the Art of warre, who being before but brick-burners and potters, had little skill of the ſword: An evidence of Gods own power in keeping of him 1 Pet. 1.5, and of his neceſſity to be kept thereby; that, as when the Philiſtines ſet upon Sampſon, the Spirit of God came upon him, ſo when the Chriſtian feeleth and bewaileth the power of corruption, he may more perfectly finde the ſtrength of the Spirit ſupporting him2 Cor. 12.10; and, may look upon this as a pledge of final victory and triumph in Chriſt, that having ſuch enemies, he is not ſwallowed up of them: but that, as Joſhuah ſhut up the five Kings in the Cave at Makkedah till the battel was ended, and then ſlew them altogether, after he had cauſed his Captaines to put their feet upon the necks of thoſe captivesJoſh. 10.24, 25; ſo the Lord ſhutteth up corruption in the cave of this body, until the warfare be finiſhed, at which time, this and all other enemies of the Chriſtian, ſhall be as duſt under the ſoles of his feet Rom. 16.20; and he, more than a Conquerour through him that loved him Rom. 8.37.

Differ.Contrarily, the hypocrite and unregenerate hath ſin not only abiding, but reigning in him.

It not only dwelleth as a gueſt, or ſojourner; but is the Maſter of the houſe, that taketh to himſelf ſeven other ſpirits (all manner of actual luſts and tranſgreſſions) and they enter in and dwell there: and the laſt ſtate of that man is worſe than the firſt. Even ſo ſhall it be alſo unto this wicked generation of hypocritesMat. 12.45. To this Lord all the houſhold, that is all the members and faculties of the man, are ſubject; and, as ſubjects obey him Rom. 6 16. All other petty luſts and actual ſinnes are as Locuſts, under this Abaddon or Apollyon of original corruption, their KingRev. 9.11

For, albeit every wicked man ſetteth up in his heart a ſon of Tabeal, or King in the midſt of it Iſa. 7.6. a Syrian Name, the ſame with Rimmon. Jun. in loc, ſeveral from others: one, pride; another, worldlineſſe; another, wantonneſſe, &c: yet in every unregenerate man, all ſins are reigning: But yet, one, as the King; the reſt as his Court, his Counſel, his Guard or Aſſociates. All the reſt are as Provinces under the dominion of this King of Babylon All ſins make up but one body politick, of which there is but one Soule or Head, and that is original corruption. This the hypocrite obeyeth in all the luſts thereof Rom. 6.12.

Nothing ſhoots up higher than what ſprings out of the dunghil: nothing more imperious and tyrannical, than original corruption (where the power of it is not broken) becauſe it is the proper off-ſpring of the devilJohn. 8.44. And this, in the hypocrite is both Lord and King, whoſe manner of reign over the unregenerate is this, He taketh their ſons, even the beſt and choiceſt of all their affections, and appointeth them for himſelf, for his cbarets, and to be his horſemen, he will ride in them as in charets, whitherſoever he pleaſeth2 Tim. 2.24, he maketh them his horſemen, to run in his errands, and to fight his battels even againſt God himſelfRev. 12.7; and ſome ſhall run before his charets, to be his Lacques and ſlaves1 Sam. 8.11. And, albeit they know this, yet nothing will ſerve their turne, but they will have a King, yea, this King, over them Ver. 18.

Thus, the Chriſtian may be troubled with ill neighbours, and have a Meſech, and a Kedar Pſal. 120.5, even within him, making him to cry out bitterly, with Paul, O wretched man that I am! who ſhall deliver me from the body of this death Rom. 7.24! But, only Chriſt, is his King Pſal. 2.6. The hypocrite is not only under the power of ſin and Satan, but voluntarily gives up himſelf to obey them as his Lord and Soveraign: and ſaith even unto this bramble, Come thou and reigne over me Judg. 9.14. To the one ſin is a burre that ſticks hard to him: to the other it is a devil that wholly poſſeſſeth him. The one is haunted with it, as the Iſraelites with the Egyptians, even after he is delivered from the power of it; but, while he marcheth he may ſee corruption (as the Egyptians) drown in the red ſea of Chriſts bloodEx 14.27, 28. The other gives it free quarter, ond becomes tributary to it, and puts his truſt in the ſhadow of it, until fire come out of this bramble, and devoure this hypocrite, who in his own conceit, is a Cedar of Lebanon.

In a Chriſtian Original ſin is Intruder.

It will preſſe in upon him, and hath too much impudence to take a repulſe, if driven back. It is an unwelcome gueſt, an odious Inmate, a lothſom Lurdane. It may eaſily perceive by the countenance and entertainment which the Chriſtian affords it, how unwelcome it is. He makes no proviſion at all for it Rom. 13.14, although the fleſh would make uſe of what he provideth for better gueſts; nay, he wiſheth, he could ſtarve, or cudgel, or fire it out1 Cor. 9.27.

Yea, he maketh war upon it, and entertaineth the Spirit againſt it Gal. 5.13, to mortifie and kill itRom. 8.13. He calleth in aide by prayerEph. 6.18: yea, he putteth on the whole Armour of God Ver. 11 to fight againſt it and all that partake with it. And when he doth leaſt, he never gives it a good look, will never be reconciled to it, ſigheth to be disburdened of it, as of a body of death Rom. 7.24: and not to entertain it, as companion, or fit to live. He is as Sampſon, who ſeeing he cannot otherwiſe make an end of this Intruder, will pull down the houſe of ſin, and bury it in the rubbiſh of his mortality, rather than it ſhould not die with him, that will not die before him.

Contrariwiſe, to the unregenerate and hypocrite, Differ. corruption is a welcome gueſt.

It is cheriſhed, feaſted, flattered, ſerved, and obſerved, as one that is ab intimis, a boſom friend. The houſe of his ſoule is empty, ſwept, and garniſhed for the entertainment of this unclean ſpirit Luke 11, 25. He yeeldeth his body as a Temple, and his ſoul as a ſhrine, to this Diana, with acclamations touching the greatneſſe of itAct. 19.28. And as all Aſia contributed to the honour of that Image; ſo he, with all his might and wit, ſerveth and adoreth this idol becauſe he thinketh that it is farre more true of this, than of that, that this all the world worſhipeth Ver. 27.

There is not a ſervant in his houſe, not a member in his body, not a faculty of his ſoule, but ſhall all attend and wait upon this friend, with as much diligence as Solomons ſervants waited on the Queen of Sheba; and as Hezekiah did on the Ambaſſadors of the King of Babylon, being glad of them, and ſhewing them the houſe of his precious things, the ſilver and the gold, the ſpices, and the precious ointment, and all the houſe of his Armour, and all that was found in his treaſures, or in his dominions Iſa. 39.2. And is afterwards rewarded accordingly, when all thoſe things ſhall be carried to Babylon Ver. 6, and made a prey to him that now courteth him ſo much.

Thus, the Chriſtian deals with corruption as the men of Gibeah with the Levite and his Concubine, where, there was no man that took them into his houſe to lodging Judges 19.15; the hypocrite and unregenerate is like Jobs ſonnes that every day feaſted each other, till a winde from the wilderneſſe, ſmote the foure corners of the houſe, that it fell upon tqem, and killed all Job 1.19.; the one refuſeth to have any fellowſhip with it Epheſ. 5.11. The other is ſerved by it, as Amnon by Abſolom that made his feaſt a train to the murdering of his brother2 Sam 13.28.

To the Chriſtian, the fleſh is a raviſher.

It is a Tarquine forcing Lucretia Liv. l. 1. & 2 ; an Amnon, violating his ſiſter Tamar 2 Sam. 13.14.; a Shechem raviſhing Dinah Gen. 34.2; alwayes attempting the Chriſtian, although not alwayes prevailing. Howbeit ſometimes it ſoliciteth ſo vehemently, that it obtaines more conſent than is meet; and ſo there enſueth a conception, a baſtard brat, filius naturalis, a natural childe, of which the Chriſtian cannot but be aſhamed; as is too palpably ſeen in David, Peter, and even in Abraham may have an Iſhmael by Hagar, a child borne after the fleſh (which raviſhed him, to beget it) to perſecute him that is borne after the Spirit Gal. 4.29.

By this meanes, the deareſt Saints of God have brought forth their own trouble, that is their ſinnes, which (when themſelves) they hate, by liſtening too long, and hearkening too much to the Syrens ſongs of concupiſcence, unto which they may well ſay, as Jepthe to his daughter, making him unſeaſonable muſick, Alas, my daughter! thou haſt brought me very low, and thou art one of them that trouble me Judges 11.35.

But this is the Chriſtians comfort (upon his repentance) that though ſin in him be born, yet it cannot be ſo finiſhed that it ſhould bring forth death James 1.15: but, either by grace in him, it proves an abortion; or, by grace in God, it dies without iſſue, as Davids child by Bathſhebah 2 Sam. 12.14, even when he begged the life of it with much importunityver. 16, 17. The true husband of a Chriſtian ſoul is Chriſt, to whom that ſoul is ordinarily true and faithful; and extremely humbled, when, by violent tentation, ſhe happens to be in the leaſt diſloyal. By him therefore ſhe is ordinarily both preſerved from ſuch raviſhment, and made pregnant, to bring forth fruit unto God Rom. 7.4.

Differ.On the contrary, To the hypocrite and unregenerate the fleſh is an husband ſtill living.

In him, original corruption is ſtill alive without deaths-wound, conſumption, or divorce, therefore lives with him as his head, and his husband; it enjoyes him as much, and as often he pleaſeth, to which he willingly conſenteth, as not having power over his own body, or ſoul, but this husband 1 Cor. 7.4, and the hypocrite is bound by the Law to this husband, ſo long as he liveth Rom. 7.2; not by any Law of God, but by the Law of ſinne, which hath its Law, that is more punctually obeyed by the hypocrite than the Law of GodMic. 6.16.

Here only it is lawful for the wife to kill the husband, by the Law of nature, becauſe this husband is a murtherer, and will murder this wife, if he be not kill'd, or divorc'd. If the hypocrite ſhall go from this husband to be married to another; to wit, to profeſſion of Religion; (for Chriſt will none of him) this husband the fleſh, remands him back again, as the Levite did, his Concubine that ran from him, and plaid the whore Judges 19.2; and as David did, Michal, Sauls daughter, recovering her from Phaltiel, 2 Sam. 3.14, 15 to whom Saul had given her, after ſhe had been married to David 1 Sam. 25.44. Yea, corruption may ſue ſuch a wife at the Law, and fetch her home againe from her own fathers houſe. Nothing but death, that is, mortification, can diſſolve that marriage, or free the hypocrite from the Law of this huſband.

Thus, the Chriſtian may be forced by ſinne, but will never give conſent to be married to it, or to live in adultery with it: the hypocrite is like Meſſaling that loves change of husbands, but chiefly to be marryed to that husband that will moſt fully ſatisfie her prodigious luſt: the one is enticed and drawn away to evil ere he be aware, but alloweteh it not, nor himſelf in it; the other loveth the wickedneſſe which he committeth, and alloweth more evil than he doth.

In the Christian regenerate, corruption doth not ordinarily break forth.

He may be ſurprized ere he be aware, as David once was2 Sam. 11.2, when before he thought not of ſuch a ſinne. He may be too ventrous upon tentation, as Peter (preſuming too much of his own ſtrength) was, in going into the high Prieſts Hall, Mat. 26 58 notwithſtanding the faire warning given him beforeVerſe 34. But, for the moſt part, luſt is ſuppreſſed before it go ſo far as to conceive James 1.15; or, if it conceive, it comes not to a birth, but is killed in the womb. Sometimes it brings forth ſin, and breaks forth into groſſe and apparent acts: but that is but ſeldome and very rarely, by reaſon of grace ſubduing it more and moreRom. 6.14, that cannot ſhew it ſelf ſo often as it deſires to be ſeen.

An enemy may, by ſurprize, take a ſconce, or Fort that was raiſed againſt him: but he will not be able to hold it long, when once the ſurprized party hath bethought himſelf, and carefully employed force ſufficient to recover it. Then, the owner keeps it with more care, putting in a ſtronger garriſon, that it may not be ſo eaſie for the enemy to gaine a ſecond time. As for daily infirmities to which the Chriſtian is ſubject, they may too often appear to vex him; but, for groſſer ſins that bring ſcandal to the Goſpel, he fenceth himſelf with more diligence, that he may not cauſe the enemies of the Lord to blaſpheme. Thoſe clouds that ordinarily give raine, do not ſend forth thunder and lightning; unleſſe, when, extraordinarily, by an Antiperiſtaſis, or a fighting of contraries, there a prevailing more than ordinary, to the producing of a more than ordinary effect. There is a ſeed of God abiding in the Chriſtian 1 John 3.9, that keeps him from ſinning after the manner of the unregenerated hypocrite.

Contrarily, in the hypocrite and unregenerate, Differ. luſt hath her ordinary and daily births.

It is true, the hypocrite ſteales many a birth that the world takes no notice of, as he ſteals many a ſweet morſel and draught of water, that every eye ſeeth not; which are pleaſant to him Prov. 9.17, becauſe he knoweth not that the dead are there Verſe 18. But, openly, or ſecretly, his luſt is like the hare, that brings forth continually, and yet is with young againe, before ſhe be delivered of her firſt conception. Every imagination of the thoughts of his heart are only evil, and that continually Gen. 6.5. He ſleepeth not except he have done miſchief Prov. 4.16: He is troubled more, if he have done none, than if he had done all the wickedneſſe that can be committed. It is his trade, and he vexeth, when he doth neglect it.

He can let ſinne as freely take her courſe in him, as the fiſh in the river lets in water at her mouthJob 15.16. It is his element; it offends him not; unleſſe, to be out of it. As all men are born to trouble, ſo he to ſinne, as the ſparks flie upward Job 5.7. He cannot ceaſe from ſinne 2 Pet. 2.14. Adam, in innocency, had only the tinder, or touch-wood of mutability: no fire, or flint, till the devil brought both, and, with it, a match to kindle ſin in him, by the hand of his wife; which the devil made his ſteel alſo, to ſtrike fire with all the heart of her husband. But, in the hypocrite there is now not only tindar, but gun-powder, flint and ſteel, and match and all. The Devil is but the ſtriker; yea, many times prevents the Devil, and ſtrikes fire himſelf, as being a tempter and Devil to himſelf, and others, having no need of the devils help, but rather tempteth the Devil.

Thus, the Chriſtian (in whom ſometimes the ſame things are found, which are in the hypocrite) hath his nature and quality ſo altered (that he cannot ſin ſo often, and eaſily as the hypocrite) he hath his tindar of corruption ſo drowned,Heb. 12.1 or made dank by grace, that it will hardly take fire at all: but, in the hypocrite, there is an Aetna of corruption, ever belching out helliſh flames and vapours. In the one, there is a labouring cloud that faine would aſcend ſo high, as to conſume, without ſending down thunder or lightning, or ſo much as raine: and, if any flaſh of lightning break forth, it preſently quencheth it with a ſhower of the teares of repentance: In the other, the cloud of ſinne never riſeth higher, than to be formed into a ſtorme of raine, haile, thunder, and fire, that may conſume it ſelfe in the ruine of others, as that which deſtroyed all Job's ſonnes at a clapJob 1.19.

In the Christian, corruption cannot ſo lurk, but that it is eſpied, and found out.

If there be a Law made by corruption, that when he would do good, evil is commanded to be preſent with him to hinder that good, he findeth it out preſentlyRom. 7.21. If there be a Law in his members warring againſt the Law of his minde, and bringing him into captivity to the Law of ſinne Verſe 23, He hath eyes to ſee it, whereby he may timely poure out his complaint to him that is able to ſuccor him, O wretched man that I am Verſe 24! Other men ſee the good that is in him; but his eye ſeeth ſo much evil in himſelfe (which others cannot) that he is more troubled to be rid of evil, than compoſed to rejoyce in the good. For, in the fruit he ſeeth ſo much evil of the root, that he ſhall never be quiet, to enjoy himſelf, till both root, branch, and fruit be all deſtroyed.

To be ſenſitive of ſinne, and of the burthen of it, is ſo his property, that he cannot conclude himſelf to be alive, longer than he feels it. He is weary of his burthen Mat. 11.29, or elſe in vaine doth he feel it. To him, as to the old man, a graſhopper is a burthen Eccleſ. 12.5, becauſe new life makes him ſenſible of the leaſt weight. He feeleth the burden of original ſinne, becauſe in him it is out of its element, and therefore heavy. David complaines, of itPſal. 51.5, when none accuſeth him for that, though they condemn in him the effects. Paul cries out of it, being a ChriſtianRom. 7.24, which he never took notice of, while he was a Phariſee Phil. 2.6..

Indeed there can be no cure of actual ſinne till the bottome of that ſore, and the core that feeds it, be diſcovered. Medicines may be applied to skin up the orifice; but, till the proud fleſh be all taken away; and the humour that feeds it, be throughly purged out, there can be no perfect cure. No man can be after Gods heart, till his own heart be cleanſed, and made like unto God: Therefore the Chriſtian takes more care to eſpy out the evil that is in him, that God may purge it out; than to rejoyce in the good, leſt himſelf ſhould be exalted, when he hath moſt cauſe to be abaſed. He had rather not ſee a friend, which he knoweth will do him no hurt: than not eſpy an enemy, which (uneſpied) will be ſure to deſtroy him.

Differ.Contrariwiſe, the hypocrite ſo overlooks his corruption, that when it aboundeth moſt, it is leaſt taken notice of.

Actual and groſſe ſinnes every one eſpieth. But, if the there be no ſuch breaking forth, the unregenerate man takes no notice of what is in the heart. If the toads hop about, and make a noiſe by croaking, every one obſerveth them, but while they lie cloſe at the roots of the beſt herbs, no man looks after them. If redneſſe appeare in the face, every one can ſee that in the glaſſe, and ſay, I muſt go to the Apothecary for a water. Only the wiſe man, in that redneſſe, can ſay, I ſee an hot liver, for which I muſt go to the Phyſician for a remedy. Every civil man can finde fault with a roaring Hackſter, but none but a Chriſtian diſcerneth the Maeanders within that produce that noiſe.

When he ſweareth, he can eſpie the rancor of his lips, but ſees not ſo farre into the root of that diſeaſe, as to take notice of the profaneneſſe and Atheiſme that lies at the heart. The wiſeth heathens with the eye of reaſon, helped with the moonſhine of Phyloſophy, could never diſcerne the caves and cavernes of corruption within, even while that may be ſaid of them, Inſonuere cavae, gemitumque dedere cavernae Virg: Aeneid. 2., when they give the greateſt ſound without. Much leſſe can profane, ſecure, idle, and ignorant ſinners penetrate ſo deep as to know the plague of their own hearts King. 8.38. Solomon indeed ſaw itEccleſ. 7.29.; but, it was the help of the Sun-ſhine of the light of grace and ſpiritual illumination. Paul, who was naturally (without grace) as ſharp ſighted as ever any ſinner, except Solomon; yet, nothing but the Law (and that, not Phyloſophically, Phariſaically, Popiſhly, or carnally, but Chriſtianly, and ſpiritually underſtood) could teach him that luſt, or original corruption ſecretly lying hid within, was ſinne. He had not known luſt (either what it meant, or what it could produce) unleſſe the Law had ſaid, thou ſhalt not luſt Rom. 7.7. It was only grace that enabled him to underſtand the Law, and ſinne by the Law. And, by the experience he had of ſinne, when he brought luſt and the Law togetherVerſe 9, to take view of each other, he found a clearer Commentary upon the Law, than ever he had met withall before. He now diſcerned the better of the one by the contrariety of the other unto it. He now found (which he knew not before) the Law, to be ſpiritual (reaching much further than ever he dreamt of) and himſelf to be carnal, ſold under ſinne Ver. 14, whereas before he never thought of any ſuch matter.

Thus, corruption in the Chriſtian is as 〈 in non-Latin alphabet 〉 , or the paſſion of the heart, that he no ſooner feeleth the leaſt diſturbance within, but his whole heart is much affected with it; he cryeth out, at the firſt taſte of the colloquintida within, mors in olla, there is death in the pot; yea, if he finde himſelf but untoward, and unweildy to good, though not much tempted to evil, in this he findes a bitter root within: But in the hypocrite and unregenerate ſinful corruption is as Enceladus at the bottome of Aetna, which doth continually (—ruptis flammam expirare caminis, Virg. En. 3) both break open the way, and ſend forth his flames, yet himſelf lie undiſcerned: the one benefitteth by his ſight of ſin and ſenſe of corruption, to give glory to God, and teſtimony to his Law; the other feeleth it not till it come to ſome fearful effect, or ſymptome, being a poiſon in his bowels, he diſcerneth it not till it bring forth bliſters, and ſcabs upon his brow.

The Chriſtian oppoſeth corruption in the root.

He giveth the water no paſſage, no not a little; as knowing if it hath once found vent, it will hardly be ſtopped; nay, rather, he draweth the well drie, leaving it without water, as knowing it be leaſt deceitful when moſt empty. All his paine lies within at the heart. His diſeaſe hath ſeiſed the vital parts. Therefore, however he be able to ſay with Paul, that, touching outward righteouſneſſe which is in the Law, he is blameleſſe Phil. 3.6, no man can ſay there is ſo much as a mote in his eye, nor doth he know any thing by himſelf, of which man could take advantage; yet he feeleth what others ſee not in him, and complaineth of the hectique that is within; crying out, Who ſhall deliver me?

Ask a worldly man what fault he can eſpy in the Chriſtian? and he will anſwer,1 Cor. 4.4 I ſee none, but that he is too preciſe. But ask himſelf, and he will tell you, he ſeeth a Law in his members contrary to the Law of his minde, leading him into captivity to the Law of ſinne Rom. 7.23. He ſeeth inclinations (and thoſe very ſtrong) unto evil; ſluggiſhneſſe in good duties, want of delight in God, and laments and loathes himſelfe more for this inward diſtemper that brings forth nothing but wormwood and gaul, than any man can loath him for his preciſeneſſe.

Therefore, as Moſes caſt the tree into the middeſt of the bitter waters, and ſweetned the ſprings, that the waters iſſuing thence might be made ſweet Exod. 15.25. And as Eliſha caſt ſalt into the ſpring of Jericho (not into their pots or diſhes who took of it for their uſe) and thereby the waters were healed 2 King. 2.20, 21, and, afterwards caſt meal into the pot to cure the pottage, of which men before could not eat 2 King. 4.41: ſo the Chriſtian chafeth in the word of grace into his heartPſal. 119.11, and lodgeth it there, that there it may encounter corruption in the very centre and fountaine thereof: as well knowing that when wiſdome entereth into his heart, and knowledge is pleaſant unto his ſoul, then ſhall diſcretion preſerve him, and underſtanding ſhall keep him Prov 2.10, 1.

On the contrary, the hypocrite and unregenerate, neglecting the fountain, Differ. ſtriveth in vain with the ſtreams.

He laboureth to dam up a river by a Bay, not by drying up, or diverting the fountaine; and ſo the ſtreame ſtill running the ſame way, ſwells higher and higher till it break the Bay down before it, or overflow the banks. Corruption only reſtrained, and not dried up by mortification, doth but ſwell higher, and breaks over more ſtrongly when it can no longer be kept in. The ſtop of it doth but increaſe it, while the fountaine feeds it. And then it ſcorneth the banks, and breaketh over into a general inundation of pride, worldlineſſe, or ſome ſuch ſuperfluity of naughtineſſe.

If he reſtraine ſome brook of anger, It breaks out by luſt, or ſome ſuch like channel or rivulet. If he ſet a curb to prodigality, corruption ponds in him to feed covetouſneſſe: and ſo, generally, let him begin, or end where he will, ſin only curbed, is but luſt enraged, that will prove a Serpent, out of whoſe root, ſhall come forth a cockatrice, and his fruit ſhall be a fiery flying Serpent Eſay 14.19.

Thus, the Chriſtian applieth the right medicine (which is the death of Chriſt) to the part primarily affected, which is the heart and conſcience: and ſo, purging that from dead works, he ſerveth the living God H b. 9.14.. But the hypocrite and unregenerate wilfully miſtaking both the plaſter and the ſore, ſpendeth his labour in vaine: the one launceth his ſore to the bottome, and ſo healeth it effectually; the other not enduring inciſion, cauſeth a ſuppuration of putrid matter within, that will in the iſſue make his wound like Jehorams diſeaſe in his bowels, altogether incurable 2 Chr. 21.18.

The Chriſtian, notwithſtanding his regeneration, looks upon the remaines of ſinne within him as a compleat body or entire man of ſin.

As he that hath received a deaths wound in any part of his body, is ſtill a body, and called a body; yea, a man (notwithſtanding that wound) while his life is in him: ſo the Chriſtian conſidereth the remainders of corruption not yet quite dead (although nailed to the croſſe) within him. He calls it a body of death Rom. 7.24, becauſe though deſtinated to death, yet it is not altogether dead; it is ſtill ſtirring, and ſtruggling, not only for life; but, to do what miſchief more it can, before it yeeld up the ghoſt. Paul found it ſo, and ſo doth every Chriſtian, who looks upon himſelf every day as in danger to be wounded by this body, that would kill him out-right by way of revenge, if it lay in his power.

The old man of ſinne in him is yet, ſo ſtrong that it hurrieth him on ſometimes upon the evil that he hateth, and holdeth his hands in deſpight of his heart, from doing the good that he would Rom. 7.15. Yea, it ſets up a Law in his members (that is, in his whole man) that warreth againſt the Law of his mind (that is, of the regenerate part, throughout his whole ſoul) and leadeth him into captivity to the Law of ſin which is in his members Verſe 23 He looketh upon ſinne therefore, not as ſome little piece or ſprig of a tree lopt off; or as ſome hand, or foot, or other ſingle member of a body cut off from the reſt, of which there is no danger, nor cauſe of fear: but as that which is apt to do miſchiefe, and watcheth to do it as much as ever. What it wants in ſtrength, it hath ſtill in malice: and will one time or other play the viper with him.

He therefore conſidereth that when he hath to do with corruption, he hath to do with a man, that if he look not better to himſelf will give him a foile: with an old man, who is ſubtile, and cunning to watch him a miſchief ere he be aware. He knoweth that a ſlighted enemy hath ſo much advantage, that 'tis ten thouſand to one, but he foiles him that ſlights him. He will therefore watch in the watch-tower, he will anoint the ſhield, and declare what he ſeeth Eſay 21.5, 6: and, be ready to receive a new encounter from it, even when it lies ſprawling, and gaſping for life.

He beholdeth in it the ſeed-plot of all ſins (the ſinnes of murder, treaſon, and the ſinne of the holy Ghoſt not excepted) and an enmity to all good: and therefore, a body of ſin, for the largeneſſe and univerſality of it in it ſelf. He findes that it hath overflowed and filled all the powers and faculties of the ſoule, making the mind carnal, the wiſdom fleſhly, the will corrupt; all, full of ſinne: inſomuch that as Noahs flood prevailed over the loftieſt mountaines, ſo this flood and inundation of original ſinne hath overflowed the higheſt faculties of the humane nature. Well therefore may he look on it as a body, that overſpreaded body and ſoul.

Nay, he findes and feeles this univerſal contagion (though in part mortified, and not imputed) in great part remaining in himſelf; ſo that he confeſſeth it of the whole man (in part at leaſt) I am carnal, ſold under ſinne Rom. 7 14: not as having nothing ſpiritual, but as having too much fleſh mingled with the ſpirit in every part of him. So that there are in him, as in Rebeccahs womb, twins, an old man, and a new man ſtruggling together; ſometimes the one, ſometimes the other prevailing. So farre as the new man prevaileth, he is ſpiritual; ſo farre as the fleſh overmaſtereth him he is carnal. The one therefore is a whole man (diffuſing it ſelf like leaven into the whole heap) as well as the other.

Hence it is, that he is as it were divided in himſelf, that he cannot tell what to make of himſelf. One while he ſaith, not I, but ſin that dwelleth in me Verſe 17, giving the name of himſelf to the part regenerate. Another while, In me, that is, in my fleſh, dwelleth no good thing Verſe 18, giving the name of himſelf to the part unregenerate. And in regard of both, he compareth himſelf to a living man tyed to a dead carcaſe Verſe 24, being like him that ſtriveth with the night-mare, or hagg, which affecting the braine the fountaine of the nerves, bindeth the whole body, yet is reſiſted in every part, and at length diſpelled.

Contrarily, The hypocrite and unregenerate, imagineth himſelf to be, in ſome parts, Differ. free from this infection; and not to have to do with the whole old man; but, with ſome peeces onely.

He confeſſeth the ſeveral parts and faculties are out of order; but it is becauſe they obey not reaſon: for, no man regardeth reaſon in the point of anger, or of luſt. But the 〈 in non-Latin alphabet 〉 (the commanding powers, or powers which ſhould command) the understanding and the will are free from that tyranny and uſurpation of the old man, even in natural men. Herein he takes up the Peripatetick faith of the Papiſts. But it is no marvel, if he that is not only throughout, but thoroughly carnal and fleſhly; diſcerne not that fleſh within him (which makes him blinde) and in his greateſt blindneſſe, to ask the queſtion in much ſcorne and indignation, Are we blinde alſo John 9.40? and that he finde nothing amiſſe in him, unleſſe it be ſome enormous ſinne which the common light of nature cannot but abhor. For, corruption is not diſcerned by corruption, but by grace.

Some ſinnes are vulgarly imputed to the heat of youth: and (ſay ſome) we muſt give youth her ſwinge. But he that is of that minde will finde himſelf deceived, and ſee cauſe to ſay, with that father in the Comaedy, ſperabam deferbuiſſe adoleſcentiam, I hoped youth would have at length cooled of it ſelf. He that waiteth till corruption be waſted and ſpent of it ſelf, maketh good that Embleme Rusticus expectat dum defluat amnis; at ille Labitur & Labetur, &c. The ignorant Ruſtick ſtands by the water ſide exſpecting all the water will ere long be run out, and then he may go over dry-ſhod. But, while he tarries for that, himſelf runs out his life, before he ſee an end of the River. So fares it with him that thinks the old man will at length wither, and die away of himſelf. This will deſtroy him that thinks ſo, but never rid him of what he thinks will be deſtroyed. Grace ſeeth youth more able to ſome ſinnes; to which it findes age as willing; yea, and to be ready to complaine with Milo, of the want of that abilitie, Hi hi jam mortui ſunt, deſerimur a vitiis, &c. Theſe limbs alas! are dead; we are now left in the plaine field of our own vices, &c. So that, luſt is not ſeated onely in the body and inferiour faculties, which failing, luſt alſo will fall off. Sin is ſeated in the will and minde principally, which the unregenerate would excuſe; and the ſame poiſon that yeeldeth the act in youth, contiues the deſire in age.

The unregenerate is ſo fooliſh that he thinks there is no feare of corruption in old age, when nature is ſpent. He is as the Philiſtines who never dreamt that Sampſon, after they had taken him priſoner, put out his eyes, and bound him in chaines of braſſe) could ever do them further hurt. Now, they call him to make them ſport, whom before they feared; but, his ſport ended in their ruine, and in ſlaying more at his death, than ever he ſlew in his life before. So it is here.

Thus, the Chriſtian, although he be not ſo happy as to have no enemy,Judges 16.30 yet he hath this happineſſe, as with Marius, to ſee the whole body and ſtrength of the enemy that ſtill lyes in wait for an advantage, how often ſoever worſted: the hypocrite and unregenerate thinks there is no fear of an enemy, till their drums beate, and his Towns be all on fire. The one prepares all the ſtrength he can as being to encounter the main body of the enemy; the other, dreames of nothing but ſome light skirmiſh with a ſmall party unworthy of regard, till himſelfe be deſtroyed.

The true Chriſtian beholdeth ſinne as a grievous Law too heavy to be borne.

He ſtill complaineth of the Law in his members, albeit the Law of the Spirit of life which is in Chriſt Jeſus hath freed him from the Law of ſinne and of death Rom. 8.2.. He is freed from the reigning power, but not from the tyranny of that Law; from the death of it, but not from the buffettings of it. It is a Law in him, but not unto him. It would ſway with him, but it cannot have dominion over him. Rebels, up in arms, make and proclaim many Lawes of their own framing, by which they would bind the whole Country: but it is in the power of the ſubjects not to admit them. The Pope makes many Lawes, Canons, &c. (little better many of them than the former) which are urged upon all, but not received by all; (for, the Venetians refuſe them: ſo his Bulls were many of them ſent hither, but not admitted;) being Lawleſſe Lawes againſt the Lawes both of God, and of Caeſar.

Yet are all theſe Lawes, in the intent of him that urgeth them, and in the underſtanding of thoſe Traytors that receive them. And, haply, ſuch Lawes prevaile by the ſtrong hand of tyranny, ſo that even they that are good ſubjects are forced ſometimes to bear the burden of them, though they do not allow, but abhorre them. In like manner it is with this Law of corruption; A Law it may be for Out-Lawes, not for Chriſts ſubjects: becauſe it is a Law againſt the Law of God, and of Chriſt, whereto the regenerate man is a ſworn ſubject, and wherein only he delighteth, ſo far forth as he is regenerate,

He wiſheth there were no Law, but that of grace, and of God, which was Adams condition in innocency: but now, when he is converted, grace findeth in him a Law of ſin formerly eſtabliſhed, which is to be abrogated as it may, not all at once, but by little and little. In Mount Sinai the Law was firſt given in Tables which were of Gods making; and the Law, of his own writing. But, thoſe Tables being broken, there were other Tables wherein God wrote his Law afreſh; But, the Tables were made by Moſes, not by God. So now, the Chriſtian feeleth the finger of God in the writing of the Law in his heart: but the heart is ſuch as God findeth it, and as man hath made it: that is, in great part, corrupt and ſinful. This corruption hath ſet up in him in another Law, which (to his grief) the Law of grace, can hardly maſter.

Differ.Contrariwiſe, the hypocrite and unregenerate, having the ſame Law of ſin upon him, feels not the burden.

He can fulfill the will of the fleſh; not, with grief, but with greedineſſe Epheſ. 4.19. And no marvail; he hath entertained no other Law to make him unwilling to that of ſin. So that what is ſaid of the regenerate, the Commandments of God to him are not grievous 1 John 5 3., is true of the hypocrite, that the love of ſin in him makes the law of ſin not grievous unto him. Here, he can offer a ſacrifice of thanskgiving (as they to their Idols, at Bethel, and Gilgal) with leven, and proclaim and publiſh the free-offerings (which himſelfe more eſpecially takes pleaſure in) for this liketh him well; for, ſo he loveth Amos 4.5..

The Law of ſin, in it ſelf (and to him that knowes the baſeneſſe, and the miſchief of ſin) is an heavy burden. Nothing can be more grievous then to receive a Law from ſin, to obey ſin as a man would obey a Law of his Soveraign. For, a Law of ſin cannot but be unjuſt, a Law of oppreſſion; yea, a Law, of death: a Law whereby ſin is committed as it were with warrant againſt God; a Law, which muſt be obeyed upon pain of death; and being obeyed, gives no other wages or reward, but death, yea eternal death. Yet this is the law by which alone the unregenerate deſires to be governed.

But there is more in a Law of ſinne, than bare obedience to it. It hath a bewitching and inchanting nature to make the ſinner willing to obey, to engage in a corrupt courſe, ſo as not eaſily, or ſuddenly to be taken off: and this liketh him, he loveth it: there is hardly any reclaiming of him. There is a juſt judgment of God, giving him up to his own hearts luſts Pſal. 81.12.; ſo that it is one of the greateſt plagues, ſo to obey it; as it is one of the greateſt ſinnes to acknowledge ſuch a Law, and to plead for it; it is my nature, my cuſtome, my dayly practiſe, ſaith he, and I cannot help it. You must pardon me, talk no more of it; for, I muſt, and will do it. This is, not onely to have a Law impoſed, or obeyed; but, to hold a Parliament, and to make that perpetual, which before was taken up onely for a Trial, till the next Seſſion.

Thus, the Chriſtian is under the Law of ſinne, as a man travelling in his way, is taken by Thieves and Robbers, and, after many wounds received, is compelled to be under their Lawes, to ſay, and do what they command; but, with purpoſe to obey no longer, than till he can get from under their power; which he endeavoureth, by all wayes and means he can: The hypocrite, is under that Law, as the Thieves themſelves that make it, expecting a benefit from it, and, upon that account yielding ready obedience to it: the one is extreamely troubled that he is obnoxious to it: the other is jolly and jocund that he is governed by it. The one receiveth ſinne as a blow; the other, as a Law that is welcome.

The true Chriſtian findeth that Law of ſin, in his members; not in his mind, or inner man regenerated.

The whole man, ſo farre as it is corrupted by ſinne, are but earthly members of the body of ſinne Col. 3.5.. But every part of the man, ſo farre as it is renewed by grace, is ſo refined, that all becomes but the mind, the inner-man of a ChriſtianRom. 7.22, & 25.. The ſinne that tainteth, are his members; the grace that reſiſteth, is his inner-man. He accounts nothing the man but that which comes from God to reſtore him to himſelf. Till then, he is like the beast that periſheth Pſal. 49.20.. The beaſt acteth by the members of his body; not as acted by reaſon, but ſenſe: ſo doth a man, till regenerated; not as acted by grace, but by ſenſuality and corruption.

And even after regeneration, ſinne gives a Law; but not to the ſoul, as it becomes the purer part by grace; but yet, to the ſoul, as well as to the body, ſo farre forth as the ſoul is in part unpurified. The corruption not yet cleanſed out, is now, not the ſoul come to it ſelf, as the Prodigal after his converſionLuke 15.17.. But, as a groſſe bodily member, not yet enlivened and quickned by the Spirit of grace. To the unregenerate part; that is, to the fleſh, not wholly rooted out, ſinne is as welcome ſtill, as a Rebel coming to viſit a Priſoner caſt into Priſon for the ſame rebellion, is welcome to the Priſoner. The Priſoner makes very much of him, and ſo farre as he durſt, joynes with him in drinking, revelling and roaring in the very priſon: yet dares not take all the liberty that he would, for feare of his Keeper.

The Chriſtian then, with his mind, (that is, with the whole man renewed,) ſerveth the Law of God; but, with the fleſh, (which, is the corruption yet remaining in the whole man) the Law of ſinne. He intends not a confeſſion of ſinne in the created parts of the body onely, as if ſinne had its ſeat in the body, and ſenſitive parts of the ſoul, and were attributed to the ſuperiour faculties, by vicinity and ſympathy onely, as Papiſts teach Rhem in Rom 7. alii que complures. . But, he freely confeſſeth, fleſh to have over-ſpread all, to have corrupted, and commanded all, and ſtill to hold as great a part in him, as the Philiſtines in Canaan; and that this fleſh is ſtill to him as the Canaanites to Iſrael, ſnares and traps unto him, ſcourges in his ſides, and thornes to his eyes Johſh 23.13.: yea, ſo farre ſometimes prevailing, that it ſendeth forth ſpoylers into every part and coaſt of him, and makes him beholding to the Philistines to ſharpen his ſhare and his Coulter, his axe and his Mattock 1 Sam. 13.10., ſo long as Saul reigneth, that is, while he thinks, by ſtrength of reaſon and nature, to prevail; and untill David, his King Jer. 30.9., the power of grace, riſe up and ſubdue them.

The regenerate part, then, is the mind of a Chriſtian; the unregenerate part, his fleſh: not ſimply, but by way of ſimilitude. For, as of a man, conſidered in his natural parts, the fleſh is the groſſeſt, and the mind, the pureſt: So, by reſemblance, a man, conſidered ſpiritually and as born again, that which yet remaines of ſinne not wholly caſt out, is the groſſer part, and may therefore well be called fleſh, although it be in the mind; and, that which is renewed, the mind and ſpirit, although it be in the inferior faculties and members of the body, now made weapons of righteouſneſſe Rom. 6.13., may be termed the mind. Thus an eye, under covenant Job. 30.1., is a part of the mind, whereas the pollution of the mind not wholly renewed, is a member of the fleſh.

There is therefore in every regenerated man, a medly of fleſh and ſpirit, throughout every part of ſoul and body. There is fleſh in the mind, ſimply and naturally underſtood; ſo that it is both the beſt, and the worſt Counſellor. There is alſo in the inferiour faculties of the ſoul and members of the body renewed by grace, a mind, or new man, acting above nature, and regulating thoſe parts which are moſt ſenſual and carnal; ſo as now, they become ſpiritual in their exerciſe, although not in their ſubſtance.

He findeth that the mind, ſo farre as it is made ſpiritual, guideth him by the Law of nature or of grace, as it ſelf is guided by God. But farther than thus, it is content to be of his ſinful opinion, and to joyne with corruption, as Ahitophel with Abſolom: againſt his lawful Soveraign2 Sam. 15.31. Sometimes, his mind telleth him more than ſeven Watchmen Eccleſ. 37.14.; when it watcheth for God: but, at other times it is worſe than ſeven Ahitophels; and then he is forced to pray even againſt this Ahitophel of his own mind, O Lord, I pray thee, turne the Counſel of Ahitophel into fooliſhneſſe 2 Sam. 15.31. It is now no longer a Subject, but a Rebel: no longer a part of his mind, which he now owneth; but, of his fleſh, which he loathes.

The mind, in him, unregenerated is not owned for his mind, but cryed out upon as a Traytor. And when it comes to be renewed, all the fleſh that was in it is not wholly expelled: therefore, ſo farre as it is renewed, he reſtoreth it in blood to the firſt honour, calling it his mind: and ſo farre as he is therein unrenewed, he calleth the old mind, or the mind as it was old, by the name of fleſh ſtill, in relation to the corruption that yet remaineth in it. And ſo, this mind, that is, fleſh remaining in the mind of a regenerate man, when it counſelleth without God, is as Sarah, to Abraham, counſelling him to take Hagar, upon whom he begets an Iſhmael, even through Sarahs (that is his fleſhly minds) unghoſtly counſel. But when once he comes to ſee the miſchief, and to follow better diſcretion, even the father of this illegitimate brat through the grace that is in him, as an enemy to corruption and ſinne, driveth both the bond-woman, and her ſonne, out of doorsGal. 4.30..

Differ.On the Contrary, the hypocrite and unregenerate hath no mind or inner-man at all, but only fleſh.

An humane ſoul he hath, laden with ſin, which is but fleſh Rom. 8.13.: but a minde; or inner-man renewed, he neither hath, nor deſires to have: and ſo he is but a Beaſt 1 Cor. 15.32., of which, fleſh, is the beſt thing in him. He is all fleſh, no ſpirit; all corruption, no grace: therefore, in the account and language of God, all members, no mind. The things of God he understandeth not 1 Cor. 2.14.. His very mind and conſcience is defiled Titus 1.15.. When there is a price in his hand, he hath no heart Prov. 17.16.. He is not only without underſtanding, as the beaſt that periſh; but, depraved in his underſtanding, as the Devil that firſt deceived him. How then, can he be ſaid to have an inner-man, that hath nothing within him but that which un-mans him? What mind he hath, is fleſh; a natural mind turned fleſh and making him fleſhly in all the actings of it.

Some have diſputed for reaſon in beaſts, aſſerting that they (at leaſt ſome of them) have a knowledge and wiſdome, more than ſenſitive. Sure it is that the unregenerate hath not the underſtanding of a man Prov. 30.2., nor of many Beaſt. For, when the Oxe knoweth his owner, and the Aſſe his Maſters Crib: Man doth not know his Maker, yea, they that call themſelves his own people; do not conſider Iſa. 1.3. the workes of the Lord, nor the operation of his hands Iſa. 5.12.. The Stork in the heavens knoweth her appointed times, and the turtle, and the crane, and the ſwallow obſerve the time of their coming, but this man knoweth not the judgment of the Lord Jer. 8.7.. All the unregenerate are a people of no understanding; therefore he that made them will not have mercy on them, and he that formed them will ſhew them no favour Iſa. 27.11.. Well therefore may we, even in this ſenſe conclude of the hypocrite, that he alſo is but fleſh Gen. 6.3., without any mind, or heart, or ſoul for God. The Scripture knoweth no inner-man, but graceEpheſ. 3.16., which is called the hidden man of the heart, even in a gratious woman1 Pet. 3.4., as well as in a man.

Thus onely the Chriſtian hath an inner-man, which is his Cittadel, whereinto the fleſh entreth not; although even in his natural mind. Fleſh hath her strong hold 2 Cor. 10.4., for which it may be called his fleſhly mind Col. 2.18., ſo farre as fleſh hath yet place in his mind. The hypocrite and unregenerate man is all body and members, without a ſoul; all outer man, no inner-man; a beaſt, and no man, in the things of God. The one, by help of the inner-man, is able to reflect upon himſelf, and to behold clearly as in a mirror, not only the new man, but all his earthly members of the Old man in him: the other, for want of an inner-man, cannot know himſelf as he is, to be only fleſh, becauſe the carnal eye cannot ſee corruption, no not in the glaſſe of the Law.

The Chriſtian looketh upon, and entertaineth corruption as a Rebel.

He hath a new Lord, and a new Law. And while the old Law of ſin ſhewes it ſelf in his members of the body of ſin within him, he looks upon that as warring, or rebelling againſt the Law of his mind Rom. 7.23.; ſetting up not onely ſin againſt grace; but, a Law, againſt Law, that gives warrant to commit iniquity by a Law. Therefore he diſarmeth this Rebel as much as he may; herein imitating the wiſdome of the Philiſtines (though in a more juſt cauſe) who, having gotten advantage of the Iſraelites, diſarmed them: For ſo, grace taketh away the weapons of ſinne (which are our members) from corruption, and giveth them unto God Rom. 6.13..

Or herein, he rather dealeth with the Old man, as his Lord hath done by that strong man armed, the Devil, keeping his Palace and his goods in peace: for Chriſt, a ſtronger than he, came upon him, and overcame him, and taking from him all his armour wherein he truſted, he divided the ſpoyle Luk. 11.21, 22. Col. 2.13.. So the Chriſtian never gives over fighting with the fleſh, till he hath put it to the Sword; and, as David dealt with Goliah, take off his head, and given his carcaſſe to the fowls of the ayre, and to the wild beaſts of the field 1 Sam. 17.46.

Yet, as, notwithſtanding all the policy and vigilancy of the Philiſtines to diſarme Iſrael, Saul or Jonathan might catch a Speare, ſo, for all the endeavour and diligence of grace, corruption may haply, catch an eye, and cauſe it to look after a woman to luſt after her Mat. 5.28.; or, ſome other member and make it a weapon of unrighteouſneſſe unto ſinne, ere the Chriſtian be aware, (as we ſee in David 2 Sam. 11.3) to the wounding and endangering of the whole man. Therefore he is the more careful to keep his watch, and will never make league, or truce with it, upon any conditions.

Contrarily, In the unregenerate and hypocrite this Rebel hath peaceable abode, Differ. and Dominion.

Corruption in him hath the whole houſe of nature for his Arſenal, and quarter. He commandeth all; and welcome. He either feareth no Warre, or prepareth to make reſiſtance. Every member is a weapon, and every faculty is an Armourer, to forge and furbuſh the Artillery of ſin. He expects a forraign Warre from the New man and the Law of God, which he extreamely hateth and oppoſeth, and therefore calls in this Pharaoh Necho, this Egyptian King to his aid, although a Rebel to his Soveraign.

And ſo farre doth he give up his power to this rebellious In-mate, as he is content to let the very Law it ſelf to make him more wicked than otherwiſe he would beRom. 7.8. & ver. 13., meerely to comply with this tyrannical gueſt. For, as the lime burneth, by pouring on water, which ſhould in reaſon quench it; ſo concupiſcence is increaſed by the Law, which ſhould by right deſtroy and aboliſh it. And ſo, the Warre which ſhould be waged with this Rebel is carried on againſt the Law, and that with ſuch ſpight, as to do whatſoever may croſſe the Law, upon this very reaſon only that he will croſſe it.

But the hypocrite in this ſtate feareth no Civil Warre, between him and his companion, or rather Lord, the Old man within him. All is quiet within; ſaving as Thieves ſometimes fall out, and wicked men wrangle one with another among themſelves: ſo poſſibly the hypocrite and corruption, upon ſome points may jangle and ſquabble. But whether ſide ſoever prevaileth, it matters not: ſinne and Satan are ſure to be no looſers, but gainers by it. For, by this diviſion, the regiment or government of ſin becometh more certain, and more dreadful. When the breach is made up, the hypocrite muſt part with ſomewhat more than he did before; and the other, who at firſt ſeemed to be confined within ſome certain limits and lawes, by degrees comes to exerciſe an abſolute arbitrary tyranny; and the hypocrite dares do no more, but ſay, I thank you, Sir.

Thus, the Chriſtian oppoſing ſin as a Rebel, is at peace with God; the hypocrite entertaining ſin, as a friend maketh himſelf a Rebel. Corruption in the regenerate is like a Tyrone in Ireland, affronted by the royal forces, till he be maſtered and made priſoner by the forces of Chriſt, the graces of the Spirit: in the other, it is like the Great Turk in Conſtantinople, ruling all by power, without reſiſtance, yet without right.

The regenerate man may be taken priſoner, and led captive by corruption by force, but not by conſent.

He is too often a priſoner, but he never goes into priſon of himſelf. He will not buy his liberty to ſin, by yielding himſelf a ſervant or a priſoner to ſin. He is a priſoner that watcheth all opportunities, and uſeth all his skill and cunning to break priſon.

It was ſaid of Jacob and Eſau, that the elder ſhould ſerve the younger Gen. 25.23., yet ſometimes Eſau got the maſtery. So it is in this caſe, Corruption, the Eſau, is the firſtborn, and to be reckoned among the Latian Aborigines, or Athenian Autochthones the firſt Inhabitants that were the natives of the place; and Grace, as Jacob, is the puny: and, ordinarily, that is verified, the elder is ſervant to the younger, corruption is under the command of grace: but, it may, and doth ſometimes come to paſſe, that wicked and curſed Eſau gets the maſtery, and leads Jacob captive: and then, woe to Jacob.

Then Paul himſelf may juſtly cry out, O wretched man that I am! Fo , if this Eſau might have his will, he would make a quick diſpatch of Jacob, he would ſmite alſo the mother with the children Gen. 32.11. And can there be any more added to ſhew the miſery of a regenerate man? Can he deſire this day of miſery? It is his miſery that he hath corruption dwelling in him: but, to let it encroach upon him, to uſurp over grace; to rebel againſt and trample upon his better part, to make lawes to croſſe the law of grace, to rend him aſunder, to divide himſelf from himſelf, and finally to lead him captive after the triumphant chariot of ſin and of death, this is intolerable, and ſuch a captivity as the Chriſtian cannot poſſibly give conſent unto;Heb. 12.4. but rather reſiſteth unto blood ſtriving againſt ſin, till he can hold out no longer: as well knowing that it wi l be ſad with him, when he muſt be forced to crave quarter of this implacable enemie.

This makes him like Eumenes, (that famous Macedonian, ſo dear to Philip, and after to Alexander) who after many battels fought and victories atchieved, was betrayed by his own ſouldiers, and delivered into the power of the enemy. Yet for all this, a Chriſtian is free: and only he is free. He may be ſurprized by fear, and detained for a ſeaſon; but, yet free in mind and in heart, which he demonſtrateth by his complaining of his captivity, O wretched man, &c. no man is willingly wretched, nor unwillingly happy. He is not quiet in this impriſonment, but ſeeks out for reſcue, and at length obtains it of Chriſt himſelf, for which he gives thanks from his heartRom. 7.25..

Contrariwiſe, the hypocrite and unregenerate is held captive; but, Differ. voluntarily.

He croucheth and fawneth, yea, falls at the foot of the old man, as Judah and his brethren, to Joſeph, even when they had done him no wrong, but he had put a trick upon them, to ſcare, and fright them: And, in an inſinuating way, unworthily ſaith, What ſhall I ſay unto my Lord, &c: Behold we are my Lords ſervants, &c Gen. 44.16. He is a willing captive, a voluntary ſlave, as appears by this, that he never feeleth or complaineth of his captivity as one deſirous to be releaſed; yea, ſo far from complaining, that he is angry and complaineth of any man that takes notice that he is a priſoner. He is of the Phariſees minde, that will not be beholding to Chriſt to ſet them free, we were never in bondage to any man John 8.33.

He is Satans ſlave, taken captive not only by Satans will 2 Tim. 2.24; but, by his own. He will not ſtay till the devil make him blinde, or deaf, but he winketh with his eyes, and ſtoppeth his eares himſelfAct. 28.27. It is the minde and will, that makes the man a captive. Till theſe give him up, he is a free-man in himſelf, even which he is a priſoner unto another. Such as are ſlaves to ſin (as all unregenerate men are) 〈 in non-Latin alphabet 〉 , they have given up themſelves to laſciviouſneſſe, to work wick dneſſe with greedineſſe Eph. 4.19.. If corruption dare not, or will not adventure to take them priſoners, they will come and render up themſelves.

God indeed giveth ſuch up Rom. 1.24; but, it is firſt, to their own hearts luſts Pſal. 81.12 Then, to Satan 1 Tim. 1.20. And then, they run, they ruſh into wickedneſſe, as the horſe ruſheth into the battel Jer. 8.6: ſo that they may well ſay with that elegant PoetCorn. Gall,, rapimur vitiis, trahimú que volentes. We are hurried headlong by vices, and are willing enough thereunto. Every ſuch ſinner is holden with the cords of his own ſinne Prov. 5.22. Sin is a cord, and the ſinner is content, as Sampſon to be bound with it, even when he cannot ſo eaſily as Sampſon, knap it in pieces. He will let ſin binde him, and bind him as faſt as it can. Yea, he will ſtrain this cord, if too ſhort to make him ſure; that ſo, he may draw iniquity with cords of vanity, and ſin as it were with a cart-rope Iſa. 5.18, that will not break.

Nectunt quâ valeant trahi catenam Boeth.. Sinners prepare the chain by which they may be haled to priſon. He need not be driven to the ſlaughter: he is no ſooner tempted, but he goeth ſtraightway as the Oxe Prov. 7.22, that dreameth of a freſh paſture, and ſo goeth willingly to the ſlaughter-houſe. The hypocrite feares nothing, he is happy enough. He diſtruſteth nothing, he is ſtrong enough: no need of Chriſt, he is good enough: he deſires no reſcue, he is free enough: he gives no thanks, he is proud enough.

Thus, the Chriſtian is as Jehoſhaphat, encompaſſed with Aramites, but preſently crieth out of the danger, and is delivered2 Chro. 18.31: the other when enſnared, goeth merrily, as a fool to the correction of the ſtocks Prov. 7.22; or as Agag, that goeth pleaſantly to execution1 Sam. 15.32. The one is as Paul, ſold under ſin Rom. 7.14, ( 〈 in non-Latin alphabet 〉 , hasta captus ſub haſta venditus; for ſo was the manner, to ſell for ſlaves ſuch as were taken in the warres:) but the other as Ahab, ſells himſelf to work wickedneſſe1 King. 21.25; and ſo, is worthy to be a villain, that ſelleth himſelf for a ſlave. The one tempereth corruption what he may, that it may not prevaile too farre; the other temporizeth with it, till he become an abſolute ſlave.

CHAP. III. A Chriſtian diſadvantaged by Parentage or defects of body. Is he,Defin. in whom the imperfections and blemiſhes of Nature, or of the outward man, are a diſcouragement, and a diſparagement to grace.

NAture is many wayes a ſtep-mother to grace; and this way among the reſt, that, by means of bodily defects and blemiſhes by birth, or happening afterwards by Providence, the vigour of the minde is much weakened, eſpecially in the purſuit of heavenly things: And, the Chriſtian, diſheartened, until grace ſo far prevail, as to compenſate the defects of nature. And this it doth, by ſupplying him with a comelineſſe of a better kinde than that of nature, or of the body: becauſe it not only covereth the deformities of nature, but advanceth the beauties of grace.

This is a ſubject wherein not all, but ſome Chriſtians only, are concerned: namely, ſuch as labour under ſome particular blemiſhes, or defects, happening in reſpect of Nation, wicked and unworthy Parents, illegitimate procreation, bodily deformity, or infirmity by lameneſſe or ſickneſſe. Of all which, the Holy Ghoſt taketh notice; but in different manner. When he looks upon theſe things in relation to the Law, he marks them with a cole. When he beholds them in a Chriſtian freed from that law, yet ſubject to theſe, or any of theſe infirmities, he ſpeaks comfort and encouragement.

Theſe, or moſt of them were prejudicial, under the Old Teſtament, in relation to the Ordinances and Priviledges of the Law. A stranger or ſervant uncircumciſed, might not eat the Paſſeover Exod. 12.48. If he would worſhip, it muſt be at a diſtance, not approaching ſo near as an Iſraelite, until the middle wall of partition was broken down Eph. 2.14. Nor might Gods own people offer any thing to God, which the hands of a ſtranger had touched; had he been but a ſervant, and, at his Maſters command, but brought it to the place where the Maſter was to deliver it into the hands of the Prieſt Lev. 22.25. A baſtard might not enter into the Congregation of the Lord, even to his tenth generation Deut. 23.2, although circumciſed. He might not claim the priviledges of one of Gods people; although both his Parents were of Abraham according to the fleſh.

Deformity of body, made even the ſons of Aaron uncapable of exerciſing the Prieſthood. None that was blinde, lame, flat noſ'd, broken footed, broken handed, broken backt; or, had any thing ſuperfluous; or, was a dwarfe; or, had a blemiſh in his eye; or, were ſcurvy, ſcabbed, or had his stones broken (which argues a rejection of thoſe who had the moſt ſecret infirmities of body) might not come nigh, to offer the offerings of the Lord Lev. 2.18.

The bodies of the ſacrifices of themſelves muſt then be all perfect alſo. Whatſoever had any blemiſh, might not be offered Lev. 22.20. Blinde, or broken, or maimed, or having a wen, or ſcurvey, or ſcabbed, or having any thing ſuperfluous, or lacking his parts; or, that is bruiſed, or broken, or cut, might not be offered: for, it ſhould not be accepted Ibid.. Neither would God permit any legal uncleanneſſe of body, in thoſe that brought a ſacrifice, whether it were by running in the reines Lev. 15.2, noctornal pollution Ver. 16, or by touching any dead body, either of man, or beaſt Lev. 11.24: or, were ſmitten with leproſieLev. 13.3; or were any other way unclean, according to the rules and repute of the Levitical Law.

No man, even of Aarons ſons, if, a leper; or, had the running of the reines; or, if he had but touched any thing that was unclean by the dead; or had his ſeed going from him; or, touched any creeping thing, or any man of whom he might take uncleanneſſe, might eate of the holy things, until he had waſhed his fleſh with water Lev. 22.4, 5, 6, and were legally clean.

But, under the Goſpel; and, in relation to the Covenant of Grace, (even while the first Tabernacle, and Levitical Ordinances were yet ſtanding, as well as ſithence) Nation, Parentage, Beauty, Strength, &c. were not, are not either neceſſary to acceptance, or furtherances unto grace, (although bleſſings in themſelves;) but, for the moſt part, through abuſes, hindrances thereunto. And therefore, the want of thoſe things cannot exclude from grace; albeit it may daunt, and weaken the hands of ſome, ſubject to ſuch defects; until, by the help of grace, they be made truly holy, and ſo (notwithſtanding theſe diſadvantages) become more excellent than their neighbours Prov. 12.26 void of grace, although adorned with all thoſe things which nature can furniſh a meer natural man withal, to make a fairer ſhew to the world.

Yea, it pleaſeth the wiſe and good God, who calleth not many mighty or noble 1 Cor. 1.26, (yet, of them, ſome; willing that all, to wit, ſome of all Nations, and degrees, ſhould be ſaved, 1 Tim. 2.4) that ſome, yea that the greater part of thoſe that are effectually called, ſhould want ſome priviledges of nature that might commend them to the eyes of men, which are afforded to others. And yet even ſuch deficients in nature, are made, by grace, farre to excel, yea, to confound thoſe, who have all that nature and birth can beſtow upon them, but are empty of holineſſe.

The beſt Chriſtians are not woven altogether of the woof of grace: nor, the worſt men, with all the imperfections of nature. The beſt Chriſtian is mixed with the warp of nature, not only as nature is corrupted in qualities by ſin, but as deformed in the ſubſtance and faculties as a puniſhment of the firſt ſinne. And this nature hath many knots and knurles in it, that will ſhew themſelves in the wearing, notwithſtanding all the endeavours of grace to ſmooth them. Howbeit, in the eyes of God, ſuch a Chriſtian, ſo prejudiced by nature, appeareth more beautiful than the beſt of thoſe, who are warp, all nature. Differ.

On the contrary, the natural and bodily imperfections of the hypocrite and unregenerate; are ſervants to the vices of his ſoul.

Where grace interveneth not, it is a true rule, crooked bodies, crooked ſoules. And it is as true, of all other blemiſhes of nature, and bodily deformities. God doth not leave thoſe marks of his diſpleaſure and juſt indignation againſt ſinne in general, to be as bare bunches in a tree, or as ſcarres that are healed in thoſe particular perſons ſo deformed; but, as Items and warnings to all that behold them, to take more ſpecial heed of them, as of thoſe that are more than ordinarily wicked and dangerous, where grace changeth not nature, by expelling thoſe more than ordinary fumes and ſpumes of corrupt nature, out of ſuch ſtigmatized bodies which naturally hold more of wickedneſſe than others, as the wens or kernels diſperſed into ſeveral parts of the natural body, draw and ſuck up the ſuperfluities of nature that otherwiſe would diſtemper and oppreſſe it.

He hath alſo a woof added to his warp: not that of the regenerate, which is the woof of grace; but, of cuſtome, and ill manners, conformable to his defects of nature, body, or breeding. And ſo, being accuſtomed to do evil Jer. 13.23; he cannot but be exceeding ſinful; and, the more meanes he hath to reclaim him, the more ſinful he becomesRom. 7.13. For, where deformity of body, or other defects or diſparagements maketh a man to be ſleighted, jeered, or unacceptable, corruption of nature (without grace) puts him on to ſtudie revenge for the defects of nature; wherein, the devil exceedingly helpeth to make worſe a crooked ſoul in a deſpicable body. It was not for nothing that God would not admit ſuch to ſerve at his Altar, who uſeth not to take exception at ſuch bodily blemiſhes, but where he findes ſomething ſuitable thereunto in the ſoule, making it averſe from his ſervice.

Thus, the Chriſtian labouring under natural or adventitious diſcouragements, is like a ſhip well built, that can, by the help of a prudent guide, make uſe of a croſſe winde, to carry on his voyage to heaven: the hypocrite and unregenerate, following only nature, and ſtriving without grace, is as one that ſaileth to no purpoſe, as the winde and tide carry him. The one hath a beauty that covers all the deformities of nature; the other hath a lothſomneſſe of ſoul that makes not only his body, but whole man (how perfect ſoever) the abhorrency of God and man.

A Chriſtian may be diſadvantaged inregard of his Nation or Countrey, yet without prejudice to his ſoul.

He may be the ſon of a ſtranger, yet (having joyned himſelf to the Lord) he ſhall have no cauſe to ſpeak, ſaying, the Lord hath utterly ſeperated me from his people Iſa. 56.3. For, even him, joyning himſelf to the Lord, to ſerve him, and to love the Name of the Lord to be his ſervant, keeping the Sabbath, and taking hold of his Covenant, will God bring to his holy mountain and make joyful in his houſe of prayer Ver. 6, 7. Such an one ſhall ſoon perceive that God is no accepter of perſons: but that, in every Nation, he that feareth him, and worketh righteouſneſſe, is accepted with him Act. 10.34, 35. Not only the Grecian is made equal with the Jew, without difference, or diſtinction, in the unity of the body of Christ Gal. 3.28: but alſo the Barbarian and Scythian are made equal with the Greek Col. 3.11, who accounted all Nations beſide themſelves, barbarous: but more eſpecially the Scythian; whence it became as great a wonder that Anacharſis ſhould be a Philoſopher, as to finde Saul, among the Prophets 1 Sam. 10.11.

The Cretians had a very ill name. Yea, one of their own Prophets, (or Poets Ephemerides a Southſayer, as well as a Poet.) teſtifieth of them, that they were alwayes liers, evil beaſts, ſlow bellies, which witneſſe was true. Yet, Titus muſt not deſpair of making ſome good even among them; by rebuking them ſharply that they might be ſound in the faith Tit. 1.12, 13; who were uſually joyned with the worſt in that common by-word, 〈 in non-Latin alphabet 〉 . Cappadocians, Cretians, and Cilicians begin their names with the ſame moſt unluckie letter, arguing their too much likeneſſe in manners. Howbeit, we reade of Saints even in Cappadocea 1 Pet. 1.1, of Chriſtians in Creet Tit. 1.5, and of brethren in Cilicia Acts 15.23. Yea, Paul himſelf was a Cilician, borne in Tarſus, as to the ſoile wherein he was brought forthAct. 22.23, although by deſcent a Jew, to whom all the Alphabet can ſcarcely afford one comparable.

But a Chriſtian hath not only his converſation in heaven Phil. 3.20, as a ſtranger ſojourning or trafficking there, but he is a Citizen borne, and free of the heavenly Jeruſalem, which is above, and free, and the mother of all Gal. 4.26 believers, without difference of Nation or Countrey. For, of every one that is borne of God, whether Babylonian, Philiſtine Tyrian, Etheopian, &c. it ſhall be ſaid, in relation to Zion, that this and that man was borne therePſal. 87.4, 5, in regard of his acceptance with God, and of his admittance to all her priviledges.

Whatſoever is barbarous in her diſciples, Chriſtianity baniſheth: ſo that it is a wonder to ſee, that, notwithſtanding all differences of regions and climates, they that feare God are all of the ſame condition and quality, and may be known to be the ſame fathers children. God turneth to all his people a pure language (or lip) that they may all call upon the Name of the Lord, to ſerve him with one conſent Zeph. 3.9. In the very Cities of Egypt, they ſpeak the language of Canaan Iſa. 19.18.

Howbeit, as the Ephraimites were diſcovered by pronouncing Sibboleth in ſtead of Shibboleth Judg. 12.6. And as Livy, although an elegant Latiniſt, as well as a grave Hiſtorian, being a Patavian (that is, borne in Padua) could not forbear to uſe ſome Patavinity in his ſtile (as Quintilian termes it Li. 1. c. 5.) that is, ſome expreſſions and language which argued him to be of that City: ſo the dear Saints of God may poſſibly carry ſome Patronimical mark of their Countrey and Education, in their behaviour, not becoming the graces of God in them, (as we ſee in ſome, rudely, and meanly bred;) yet ſuch, as may conſiſt with true ſanctification, although tann'd and brought almoſt into the Black-mores hue by ſuch imperfections.

Contrarily, the unregenerate bears that native reproach, not only to his grave, Differ. but to his damnation.

He is one of thoſe that not only derive from Japhet, and is a Gentile by progeny, which is in every age the worſe for the wearing; but he is ſtigmatized to be a ſinner of the Gentiles Gal. 2.15. By continuance in ſin and infidelity making him a perpetual ſtranger to God and Chriſt. Such an one was Doeg, who being wicked and bloody, is thrice in one chapter1 Sam. 22.9 18, 22, and once in the book of Pſalmes Pſ. 52. in the title. called, by way of reproach, Doeg the Edomite, for that (at the command of Saul) he butchered in one day eighty five perſons that weare a linnen Ephod, and deſtroyed Nob the city of the Prieſts, killing men, women, children and ſucklings, and oxen, aſſes, and ſheep with the edge of the ſword 1 Sam. 22.19.

Thus alſo Haman, another egge of the ſame bird, to wit, of the ſtock of Eſau, is branded with his pedigree ſeveral times, as a mark of diſgrace; Haman the ſonne of Hammedatha the Agagite Eſth 3.1. 8.5 9, 24: who was an Amalekite, and the worſt ſlip of the baſeſt iſſue of Eſau. For, however he were of the race of the Kings of the Amalekites, to which the common name was Agag, (as Pharaoh, and afterwards Ptolomie, to the Kings of Egypt) as appears by comparing ſeveral Scriptures1 Sam. 15.8. in Samuels time, Numb. 24.7. in Moſes time. together; yet Agag deſcended of Amalech, the baſe ſon of Eliphaz, the eldeſt ſon of Eſau Gen. 36.10, 12. So that though the Agagites were gotten higheſt among the Amalekites, yet were they the moſt miſchievous to Iſrael, as appears by the ſeverity uſed by Samuel upon Agag, even after Saul had ſpared him1 Sam. 15.33. Yea, the whole race of Edom, (a name of ſcorne given to Eſau Gen. 25.30, and therefore often given as a brand in Scripture to his poſterityGen. 36.8, 19 43) is not only ſhamed and condemned for their implacable cruelty to Jacob their brothers ſeedObad. 10, but made and called the people of Gods curſeIſa. 34.5..

Many of that family have been noted to be extremely wicked, among whom, Herod the Great was one of whom it might truly be ſaid — Ardet vitio gentis ſuóque he flamed under all the vices of his Nation, and his own to boot. He it was that got the complete Maſtery of Jacob Gen. 27.40, when he came, by the favour of Augustus, to be made King over the race of Jacob, when Shiloh came, and the Scepter departed from Judah Gen. 49.10. But, we never reade of any one good of that ſtock, unleſſe Eliphaz the Temanite, the friend of Job Job 2.11, who deſcended of Teman eldeſt ſon to Eliphaz the firſt borne of Eſau, by Adah his wifeGen. 36.10, 11. Therefore are they joyned-together with Iſhmaelites, Moabites, Hagarens, Gebal and Ammon Pſ. 83.6.7, &c. who by an epidemical hatred were perpetual enemies to the Church of God, for which he called them his evil neighbours, whom he pluckt out of their land Jer. 12.14, and left their name for a curſe unto his people, to all generations.

Thus, the regenerate are as uſeful plants which being removed, do alter their nature according to the ſoile whereinto they are tranſplanted: but the unregenerate are as thoſe Travellers of whom it may be ſaid, Coelum, non animum mutant, they change climate, but not their minde and diſpoſition: They are moveable in regard of place, but immutable in regard of their perverſeneſſe of heart. The one are ſtrangers, but naturalized in condition and affection; the other are eſtranged from the wombe Pſal. 58.3; and ſo, continue aliens from the Common-wealth of Iſrael, and ſtrangers from the Covenant of Promiſe Eph. 2 12.

A Chriſtian may be the childe of mean, yea, of very wicked Parents, and yet himſelf may have God for his Father.

That God who looks not at nature, (ſo as to have reſpect of perſons) but acteth according to his own free grace, delighteth to act moſt, where his grace may appear moſt free. Not that God delighteth to ſee men poor, much leſſe to take any pleaſure in their wickedneſſe: but as ordering the meanneſſe, and wickedneſſe of men ſo, as that neither of them ſhall be an hindrance to his free grace. For, he chooſeth the poor of this world, to make them rich in faith and heires of the Kingdom Jam. 2.5: and that, not without great wiſdom, as well as goodneſſe: for God hath choſen the baſe things of the world, and things which are deſpiſed; yea, and things that are not, to bring to naught things that are; that no fleſh ſhould glory in his preſence 1 Cor. 1.28, 29.

Nor is the wickedneſſe of the parent (which may be a grief to the childe, and a prejudice among men) any barre to the free grace of God to the childe. For, albeit he viſit the ſinnes of the fathers upon the children, to the third and fourth generation of them that hate him: yet it is only upon ſuch children as live and continue in the ſame ſinnes of their fathers: not upon thoſe that fear and love him. And ſo it is in the caſe of mothers, as well as of the fathers. Where ſin runs in a line, it proves like a ſnowball, bigger and bigger; and ſo, the provocation being not only continued, but augmented, it cannot be expected but that the judgement ſhould be not only lengthned, but very grievous, like the thunder and haile, and fire that ran along upon the ground in the land of Egypt Exod. 9.23.

But, where the courſe of ſin is cut off, and God honoured and ſerved by the ſon, that was highly diſhonoured by the Father, the ſonne ſhall never need to feare to have his teeth ſet on edge, by the ſowre grapes that were eaten by his father Ezek. 18.2; but he ſhall ever finde that verified by God, them that honour me, I will honour 1 Sam. 2.30. Yea, it not ſeldome happens, that where grace is beſtowed upon the ſon of a wicked father, that ſonne out-ſhines moſt of his contemporaries that are eminent for Religion.

Who, that ever had ſate on the throne of Judah, was worſe than Ahaz? For beſides all the wickedneſſe he committed in the buſineſſe of the Altar of Damaſcus, and his ſacriledge, in the houſe of the Lord2 Ring. 16.; but, in the time of his diſtreſſe did he treſpaſſe yet more againſt the Lord (ſo that the Spirit of God points the finger to him as to the monſter of his age, this is that King Ahaz.) For he ſacrificed to the gods of Damaſcus, which ſmote him. And he ſaid, becauſe the gods of Syria help them, therefore will I ſacrifice to them, that they may help me: but they proved the ruine of him, and of all Iſrael 2 Chr. 28.22, 23. Yet he was the father of good Hezekiah verſe 27, who was not only an excellent Prince, but an excellent man.

So, incomparable Joſiah (like unto whom there was no King before him, &c. neither after him aroſe any like him 2 King. 23.25) was the ſonne of wicked, moſt wicked Amon, that for his wickedneſſe and tyranny, was ſlaine by his ſervants in his own houſe 2 King. 21.23. And even Jeroboam himſelf that had made ſo many thouſands to commit idolatry, had yet one ſon, in whom there was found ſome good thing towards the Lord God of Iſrael 1 King 14.13. Yea, the Lord himſelf puts the caſe of the good ſon of a wicked father, who ſhall not be excluded from mercy for the wickedneſſe of the fatherEzek. 18.14, &c.. It cannot be but a reproach among men, and a blot to a childe of God: yet the power of God over-maſtereth all.

Differ.Contrariwiſe, In the unregenerate perſonal and paternal corruptions are hereditary.

Original corruption is hereditary to all. So alſo, till regeneration, are perſonal corruptions: they deſcend to poſterity, until God, by his grace, drie up that iſſue, as the leproſie of Naaman, that fell upon the ſeed of Gehazi for ever, as well as upon himſelf2 King. 5.27. It is true, that every one of the race do not perhaps equally give vent to the ſame wickedneſſe, in the ſame manner and degree, becauſe ſome are held in by reſtraining grace; others, by education; and ſome, by the minglings of the concurrent ſubſtance of the parents, may ſomewhat vary the conſtitution, and conſequently the diſpoſition inclining him more to ſome other corruption. But, ordinarily what ever was the predominant corruption in the anceſtour, runnes ſtrongeſt in the veines and inclination of the poſterity, until the branches of this wilde Olive tree be planted into the true Olive, to partake of the root and fatneſſe of the ſame Rom. 11.17.

Thus Belſhazzer (a chip of a proud block) walked in the ſteps of haughty Nebuchadnezzar his father, imitating his fathers pride, notwithſtanding the dreadful example of Gods hand upon his father in ſo fearful a mannerDan. 5.20, 21. As the fathers heart was lifted up, and his minde hardened in pride, ſo was the ſonnes, though he knew all that which befell his fatherVerſe 23, and therefore not onely was he himſelfe ſlaine, but the Kingdome and Empire of the Chaldeans tranſlated to the Medes Verſe 31.

Of Jeroboams race there lived not one good: yea, all his ſucceſſours trod in the ſame paths which he firſt walked in himſelf: ſo that from firſt to laſt, Jehu himſelfe not excepted2 King. 20.31, they were all wicked, verifying the proverb, 〈 in non-Latin alphabet 〉 , an ill egge of an ill crow. And in this caſe the birth often follows the belly, whom many though they had good fathers followed, as is noted in the holy ſtory, wherein, as a reaſon of the wickedneſſe of Princes, the names of their M thers are inſerted: but eſpecially that one marriage of Athaliah the daughter of Ahab, unto Jehoram, the ſonne of Jehoſhaphat 2 Chron. 22.2, is noted as the occaſion not onely of much ſinne and miſchief commited by Jehoram in his reigne2 Chron. 21.6, (who did evil in the ſight of the Lord, becauſe he had the daughter of Ahab to wife) but alſo of a continued ſucceſſion of iniquity and miſery for ſeven generations. Not one good King to ſit upon the Throne of David from Jehoſhaphat to Hezekiah.

Thus, the true Chriſtian deſcended of wicked parents, doth as Pharaohs daughter was taught,Pſ. 45 10, 11 He forgetth his own people, and his fathers houſe: But of the unregenerate ſo deſcended, it may be ſaid as of ſinful Jeruſalem, Thy father was an Amorite, and thy mother an Hittite Ezek. 16 3: and, as is the mother, ſo is the daughter verſe 44: the one is as a Cedar graffed upon a ſhrub, or a Firre-tree inſtead of a Throne Eſay 55.13; the other is as the Vine which is of the Vine of Sodom and of the fields of GomorahDeut. 32.32.

To the Chriſtian, even baſtardy hinders not the heavenly birth.

He who is carnally miſ-begotten of man, may, notwithſtanding that blemiſh, afterwards be ſpiritually begotten of God. This ſinne of the parents is not imputed to the childe, who was not in fault of ſuch an iſſue. Many have been famous men that have been ſo begotten. Of their valour and proweſſe beyond others there may be given a reaſon in nature: many of them alſo ſtudying to wipe off the blot of their illegitimate conception, with generous and heroick attempts worthy of noble ſpirits. But, of their being born again no reaſon can (nor need) be given but the free grace of God even to ſome ſuch ſpurious ſlips.

Jepthe, although baſe borne, is ennobled by his faith Heb. 11.32, being ranged in the liſt of thoſe glorious Worthies which make up that cloud of witneſſes, propounded for patternes to all beleevers to runne with patience the race that is ſet before them Heb. 12.1. Yea, even in Chriſts own pedigree; even Pharez is not omittedMat. 1 3, although begotten in inceſt Gen. 38.19 and 39.. Which may comfort a Chriſtian apt to be too much dejected, if lying under ſuch a blot.

The like may be ſaid againſt the diſcouragement and diſparagement of being deſcended of baſe parents, or being the ſonne or daughter of a ſlave, or of a bond-woman. For that alſo may be incident to an heir of grace: for the body of Chriſt conſiſteth of bond as well as of free Gal. 3.28; or rather, of no diſtinction between bond and free. And ſo that the ſon of the bond-woman becomes the ſon of the free woman; ſo that he no longer a childe of the bond-woman, but of the free G l. 4 31.

On the contrary, the unregenerate beareth not only the ſhame but the ſin of his birth, with intereſt.

It becomes his ſhame and ſinne, oft-times by being afterwards more faulty in the ſame kinde himſelf; or, at leaſt it makes him impudent, inſolent, envious, as may be notoriouſly ſeene in Abimelech Judg. 9.1, 2 &c, the baſe ſon of Gideon Judg 8.31: and in that curſed mungrel begotten by an Egyptian, on an Iſraelitiſh woman, which ſonne ſtriving with a man of Iſrael, blaſphemed Lev. 24.10.11, and was afterwards ſtoned for it. To whom we may very well adde Caeſar Borgia the baſtard of Pope Alexander the ſixth, a man ſo extremely wicked beyond all that were before him, that Matchiavel maketh him the Idea and pattern of his damned policy. All baſeneſſe and incivility is uſually found in every baſe and brutiſh generation, as a profeſſed enemy to Chriſtian ingenuity, as abundantly appears in the wild and untamed Iriſh, who abhor all Religon (except the ſlavery of Popery) and government.

Yea, ſuch is the fruitfulneſſe of ſinne, in what ſoile ſoever it takes root, that the longer it ſtayes in a family, the worſe it grows: not as trees planted in an orchard, which, by time ſucks out the heart of the ground, and ſo they become ſterile, and at length die of themſelves; but, as nettles in a dunghil, that every time they ſeed, do multiply, and ſend forth more and worſe fruit; according to that no leſſe elegant than true expreſſion of a vitious PoetHorat. Car. l. 3. ad 6. of whom Suetonius thus, Ad res venereas intemperantior traditur. N m. in vit. Hor., Aetas parentum pejor avis, tulit Nos nequiores, mox daturos Progeniem vitioſiorem. Our Parents, worſe than Grand-ſires, bare Us, who, yet worſe than fathers were, More vitious fruit ſhall ſhortly bear.

Thus, the Chriſtian, from the baſeſt dung-hill riſeth up as high as heaven; the unregenerate, from a ſpurious original, grows down-ward as low as hell: the one, if good, none better: the other, if bad, none worſe.

The Chriſtian is ſometimes ſubject to deformity and ill ſhape of body.

Deformity, whether by nature, or accident, is a diſparagement to vertue, and a blemiſh to noble actions: but, it is overcome by grace, which makes even blackneſſe to be comely. For Ebed-melech the Ethiopian, or black-more, was yet a man beautiful by grace, ſhewing more courage for God, and compaſſion to his Prophet, than all the great men and Jews in Zedekiahs CourtJer 38.7. & .. The Ethiopian Eunuch, waſhed by baptiſme, had a white ſoulAct. 8.37 8 39.

Leah, though tender or bleer-eyed, yet was more amiable in the eyes of God than Rachel, who loved idols ſo well as to rob her own father of his godsGen. 31.19; and, to cover them with a lieverſe 34.35. Ehud, though lame of his right hand, yet with his left hand, he was an inſtrument of killing Eglon the King of Moab Judg. 3 15. &, and thereby of delivering Iſrael out of the hands of the Moabites; but, of delivering the Moabites into the hands of Iſrael verſe 28. Mephiboſheth, lame by a fall at nurſe2 Sam. 4.4, yet had a more loyal heart to God, and his ſervant David than the ſycophant Ziba, his guardian, notwithſtanding all his glavering2 Sam. 16. 2 Sam. 19.24, & ..

He that lay at the p ole of Betheſda John 5.5 many yeers and could not ſtirre, nor obtain a cure, becauſe others ſtept in before himJohn 5.5. He that was borne blinde, and without all hope of cure John 9.32: and the criple that lay at the beautiful gate of the Temple, to beg almes Acts 3.2, not to expect cure, proved more valiant champions and ſtout confeſſors of Chriſt, and of the name of Jeſus by which they were cured, than many of his profeſſed Diſciples, who, upon any offence taken, left him in plaine ground, and would walk no more with him John 6.66. And, theſe defects, even in thoſe that are not cured, yet ſanctified, they are helps to take off their affections from the world, which without juſt cauſe, ſo much contemneth them for thoſe defects. The world is moſt crucified to him that is moſt crucified to the world Gal. 6.14.

Differ.Contrarily, to the unregenerate, bodily blemiſhes breed a greater deformity in the minde.

Men, ſo marked, grow either impudent, being inured to ſcorne: or envious againſt thoſe of better feature, (giving out that they are wanton, or proud:) or, cruel and revengeful upon unkinde nature; or inſolent, in reſiſting the hand of God upon them; reſolving rather to hazzard life it ſelf by undergoing deſperate cures, than to lie under thoſe deformities by God inflicted upon them: or, too ſelf-loving, to beſtow more upon themſelves than is meet, to recompence the want of love and reſpect from others.

Hence that proverb, cavete ab ijs quos Deus ſignavit. Beware of them whom God hath marked. The beſt choice is, a ſound minde in a ſound body; a lovely minde in a beautiful body. But, if there muſt needs be a defect in either, better is wiſdome which recompenceth the defect of bodily beauty, than folly where bodily feature excelleth Eccleſ. 2.13, Ingenio formae damna rependo meae. My wit (ſaid he) makes amends for the lack of beauty. But much more doth grace recompence the want of feature; and, the want of feature doth much add to the loathſomneſſe of a graceleſs ſoul.

Thus, the Chriſtian is beautiful in the midſt of deformity: the unregenerate is deformed, in the midſt of beauty: the one is a crooked Saint; the other, a crooked Serpent.

A Christian may be abaſhed with ſicklineſſe, and impotency of body.

Even bodily health and ſtrength are great helps to ſpiritual aſſaults, which work more upon ſickneſſe, weakneſſe, age, &c. than upon others in whom nature ſanctified can afford more helps to the inner man aſſaulted by frowardneſſe, covetouſneſſe, timorouſneſſe and the like. Young men have more ſtrength than others over-worne by age: and, if they have the Word of God abiding in them, they are ſtrong indeed to overcome the evil one 1 John 2.14. The want therefore of health, ſtrength, vigour of ſpirits muſt needs be a great diſadvantage where-ever it lights: yet, where grace is and ruleth, theſe infirmities are an help to mortification, to patience, and to the neglect of worldly things.

For, the ſick ſerve God in ſuffering patiently, as their proper obedience: for, even Chriſt himſelf is ſaid to have learned obedience by the things which he ſuffered Heb 5.8. The ſoul many times gets health by the ſickneſſe of the body. David never attained to a better temper and meaſure of ſpiritual health, than when he was moſt over-laid with bodily ſickneſſe, perhaps procured for the extremity of grief for his ſinnesPſ. 6.6, 7, &c. Pſal. 32.4, 5. Hence, the Eunuch may take comfort, although he be a drie and barren tree, that, by grace, he hath even in Gods houſe, and within his walls, a place and name better than of ſons and daughters, and that God will give him an everlaſting name that ſhall not be cut off Eſay 55.5 〈 in non-Latin alphabet 〉 .. And prayer better becometh age, than armes, and almes.

Contrariwiſe. A wicked man is never the weaker ſervant of ſin, for bodily weakneſſe. Differ.

If he be diſabled from ſome ſins, he is the more addicted to other. The continued adulterer, when diſabled by his own wickedneſſe as well as by age, to act that ſin, is then as much in heart (if not more) a filthy perſon ſtill, as in his greateſt vigour of body; and, a greater teacher, and provoker of others to the ſame wickedneſſe. Men turne pandors; and harlots become bauds to others, not onely for lucre, but for love of the ſin. Otherwiſe other trades leſſe ſinful, and more advantagious would be taken up by them. That courſe of life which any man voluntarily taketh up, eſpecially if unlawful and dangerous proclaimeth to all, which way the heart is moſt bent.

So witches, and other envious perſons, the more unable to wreak their teen upon ſuch as they hate, malice ſupplieth the defect of natural abilities, or of want of power, and opportunity: and, rather than faile, the devil himſelf is called in to aſſiſt them in their deviliſh deſignes. So others, grow more froward to all about them, in time of ſickneſſe, as being more impatient and murmuring againſt God, becauſe they have not health, lims, ſtrength, &c. as well as others. Theſe, are not unlike the vaſſals of Antichriſt, juſtly ſuffering extraordinary plagues for their voluntary ſlavery, that gnawed their tongues for pain, and blaſphemed the God of heaven, becauſe of their paines and their ſores, but repented not of their deeds Rev. 16.10, 11.

Thus, the Chriſtian is as Job, patiently ſuffering the hand of God, and bleſſing his name, even when ſmitten not only in his goods and relations, but in his own perſon, ſo that his fleſh is cloathed with wormes, and clods of duſt, and his skinne broken, and become loathſome Job 7.5, and his very breath become ſtrange to his wifeJob 19.17; the hypocrite and unregenerate is as Jobs wife, that perſwadeth him rather than to live longer under ſuch miſery, to curſe God, and die Job 2.9: that is, ſo to provoke God by curſing and blaſphemy, as to draw out his hand againſt him to ſmite him with death, and thereby to rid him (as ſhe conceived) out of his paine: the one is as the converted thief upon the Croſſe, rebuking his fellow, and praying to Chriſt: the other is as the unconverted thief, that, for anguiſh, reviled Chriſt, and died blapſpheming.

CHAP. IV. A Chriſtian labouring under natural defects of the minde, Is he in whom the temperature and conſtitution of the body are an hindrance to the perfections of the ſoul.Defin.

THere are many defects in the mind (which are great diſadvantages to nature as well as to grace) ariſing from the body. Here, that holdeth, the ſoule followeth the temperature of the body. For, otherwiſe, all men being left unto themſelves, ſhould be either fooliſh or wicked, or wiſe and honeſt, alike; becauſe all mens ſoules are alike by Creation, and all alike partakers of original corruption. But nature is more bountiful to ſome than to others, even where there is not any diſcriminating grace from above, to diſtinguiſh them.

Great and manifold is the difference in men, in regard of complexion, and conſtitution. Some more witty, ſober, conſtant, &c. ſome, more dull, blockiſh, laſcivious, intemperate, fickle, &c. Whence the Philoſophers are forced to acknowledge certain natural vertues, although they will not admit them to be 〈 in non-Latin alphabet 〉 , that is, vertues properly ſo called. And, among vices, ſome are acknowledged to be natural, as other ill qualities are contracted by diſeaſe, evil company, high feeding, idleneſſe, &c. and ſome, bruitiſh, incident to none but to ſuch as are of ſavage diſpoſition, as it is noted of Agrippa Poſthumus, Grandchilde of Auguſtus Tacit., and ſundry others.

In the wiſdom therefore, that is after the fleſh, (I mean not, corrupt wiſdom, but that which is natural, and according to reaſon) there may be difference between one man and another: and, the diſadvantage may fall to Gods childe, as is obſerved by him in whom are hidden all the treaſures of wiſdom and knowledge Col. 2.3, that the children of this world are in their generation, wiſer than the children of light Luke 16.8: not wiſer for heaven, but more ſubtile for themſelves in the world. And ſuch are they of whom the Apoſtle thus; not many wiſe men after the fleſh, meaning it, not of ſinful corruption, but of the emprovement of nature1 Cor. 1.26, which being renewed and aſſiſted by grace, makes a far greater emprovement than the world is capable of.

Differ.On the contrary, the unregenerate excuſeth the imperfections of his ſoul, by the conſtitution of his body.

The ſins of his ſoule take Sanctuary under the temperature of his body; and he thinks this to be (if not warrant, yet) excuſe ſufficient for all his exorbitances. If overtaken with luſt, drunkenneſſe, choller, &c. his plea is this; It is my nature, I cannot help it, the very conſtitution of my body carries me violently upon it, I hope God will not impute it, &c. This Apology, although Nabal had not the wiſdom to make for himſelf, yet Abigail his wife made it for him, to his ſhame, although to his ſafety. Let not my Lord regard this man of Belial, even Nabal: for as his name is, ſo is he. Nabal is his name, and folly is with him 1 Sam. 25.25. Even fools have ſo much wit, as to think all they do muſt paſſe without offence, becauſe of their folly, which wiſe men will rather contemn, than take notice of.

But, the unregenerate under colour of fatuity, and defects of nature borne together with him, endeavours to make uſe of that plea to excuſe all that folly which he, by the ſinfulneſſe and malice of his heart, hath contracted, and as it were engraffed upon the other: yea, which he, without juſt cauſe of complaining of the defects of nature, would father upon nature, to excuſe the wickedneſſe of his heart, when nature is no way deficient, but liberal to him. Thus, the foole (in the Original, it is, Nabal) hath ſaid in his heart there is no God Pſal. 14.1. It is not the natural fool, but Nabal that ſaith ſo. And, Nabal is no Natural, as appeares by the churliſh arguments he uſed againſt ſupplying of David. Who is David, and who is the ſonne of Jeſſe? He knew him well enough; for he knew his Parentage (which Davids ſervants did not tell him:) and ſo his interrogation, is not made as not knowing him; but as ſcorning him and his requeſt. The obſervation alſo that he maketh of ſervants breaking away from their Maſters, was a cloſe and malicious quip to David, for his flying from Saul. There be many ſervants now adayes that break away every man from his Maſter 1 Sam. 25.10, 11. Shall I then take my bread and my fleſh that I have killed for my ſhearers, and give it unto men whom I know not whence they be? Theſe words have weight in them, and not eaſily to be anſwered (if David were ſuch as Nabal would pretend him to be,) therefore, not the words of a natural. Yet the wicked fool cloathes himſelf under this Livery of a natural, and ſo thinks he may ſpeak of God what he liſt, becauſe forſooth, he knowes no better.

Thus, the Chriſtian laboureth under natural defects of the minde with a deſire to be rid of them, as David and his men kept on the other ſide of the mountain, making haſte to get away from Saul 1 Sam. 23.26: the unregenerate deſires to retain thoſe defects; and, to make ſhew of thoſe that are not in him, to cover that ſinfulneſſe with which he aboundeth: not unlike to David in another caſe1 Sam. 20, 13, who feigned himſelf mad, and ſcrabled on the doors, and let his ſpittle fall upon his beard; that he might not be found out to be what he was: the one looks upon ſuch defects as a blemiſh; the other, as a fence.

A Chriſtian may be a dullard in regard of underſtanding and capacity.

In regard of natural capacity he may be heavy and dull; but yet, in the things of God, he is taught by a Law that maketh wiſe the ſimple Pſal. 19.7. Such naturally, are moſt ſcholars in the School of Chriſt: very children in underſtanding 1 Cor. 14.20, dull of hearing Heb. 5.11, and, dull of apprehenſion as thoſe that are but newly weaned from the milk, and drawn from the breaſts, to whom precept muſt be upon precept, precept upon precept, line upon line, here a little and there a little Iſa. 28.9, 10: and yet all little enough to make them to underſtand doctrine.

Many Chriſtians are troubled with this dulneſſe, in ſo much that whereas for the time they might have been teachers, they have need that one teach them again which he the first principles of the Oracles of God, and are ſuch as have need of milk, and not of strong meat, being unskilful in the word of righteouſneſſe, for they are babes Heb. 5.12, 13. We ſee this in the very Apoſtles themſelves who underſtood not many of thoſe things which Chriſt preached unto them, although to them it were given to understand the myſteries of the Kingdom of Heaven Mar. 9.32 Luk. 18.31, 34, in regard of grace beſtowed by God, not of nature, to be of quick underſtanding in thoſe myſteries.

They are perpetual petties and A. B.C-daries in the things of the Kingdom.Mat. 13.11 And that not only in regard of the common and humane inability for the high myſteries of godlineſſe which every ſanctified man beſt ſeeth and moſt bewaileth in himſelf, ſaying with Agur, Surely I am more bruitiſh than any man, and have not the underſtanding of a man Prov. 30.2: but alſo in regard of perſonal and ſpecial dulneſſe, more in ſome than in others; and, ſometimes more in a Chriſtian than in a child of wrath. There are ſome good men of whom Chriſt (who uſed not to upbraid, without great cauſe) was fain to complain, ſaying, O fools, and ſlow of heart, to beleeve all that the Prophets have ſpoken Luke 24.25. Yea, he found cauſe to upbraid the eleven Apoſtles, with their unbelief, and hardneſſe of heart Mar. 16.14.

It is true that God requireth not of every man alike meaſure, nor alike clearneſſe, of knowledge. He requireth not ſo much knowledge in a Diſciple, as in a Teacher: nor ſo much of one private Chriſtian as of another: becauſe he knoweth our frame Pſ. 103. 4, the very conſtitution of our bodies which furthereth, or hindreth the underſtanding of the mind. Some are able to wade through all, or moſt controverſies; others are not to be admitted to be ſo much as preſent at doubtful diſputations Rom. 14.1.

It is enough for ſuch to hold the Head; and that alſo ſo farre as it hath been taught them, and as they are able to receive teaching: beyond which, no prejudice lyeth unleſſe negligence intervene: it ſo falling out ſome times that ſome Chriſtians may be ignorant of ſome material points; as they who ſaid, we have not ſo much as heard whether there be an Holy Ghoſt Acts 19.2; yet without danger. For theſe were believers, as there appears; and, it was the Holy Ghoſt, the Spirit of faith 2 Cor. 4.3, that enabled them to believe: foraſmuch as no man can ſay (believing what he ſaith) that Jeſus is the Lord, but by the Holy Ghoſt 1 Cor. 12.3.

A Chriſtian therefore that holdeth the foundation, may not come to the knowledge of ſome things, which yet are in him. And it fareth with him in point of quickneſſe of apprehenſion, as with many in the point of evidence and aſſurance of Gods love in Chriſt, to their ſoules. Aſſurance cannot be diſcerned in a fog, or miſt of tentation, ſpiritual deſertion, or grievous falls. Theſe for the preſent caſteth them into a ſwoon that ſeems to lay them for dead; ſo that they lie ſprawling for life upon the ground, having no ſenſe in themſelves that they are alive. So doth dulneſſe of capacity diſable a man to apprehend and know the things which the Holy Ghoſt hath undoubtedly wrought in him: which defect is, in many, very hard (if not impoſſible) to be cured: becauſe although qualities be alterable and altered by grace, yet not the natural conſtitution: in the room whereof, faith comes and enables to believe whatever God ſpeaketh, though the believer cannot apprehend the reaſon or depth of what is ſpoken; and, makes him when he cannot hold argument or diſputes about the truth, to be able and willing to die for the truth. A great help hereunto, and to the ſufficient knowledge of what a Chriſtian yet apprehendeth not, is his ſincere obedience to the truth known. For, if any man be a doer of his will, he ſhall know of the doctrine whether it be of God John 7.17, and thats enough, till God illighten him further to look into the bowels of the doctrine it ſelf to know what it is, as well as to know whoſe it is. Hence it cometh to paſſe that ſuch Chriſtians, who are later, and more weakly inſtructed, are yet ſooner, and more perſwaded of the truth of the Goſpel, according to that prayer of Noah, God perſwade Japhet to dwell in the tents of Shem Gen. 9.27. For which prayer we all his poſterity to this day fare the better; ſo that, it is a wonder to ſee how ſuch as underſtand little in worldly things, do (beyond expectation profit in the knowledge of heavenly; as hath been obſerved in ſome that were counted but Naturals, or little better.

Differ.Contrarily, the unregenerate, if he be dull in earthly things, he is a very block in heavenly.

Better beat any thing into his head than Religion, becauſe this is ſpiritual, and he is not ſo much as rational in his carnal condition. If no natural man can underſtand the things of God 1 Cor. 2.14; much leſſe he, that hath obeſum (though not laeſum) principium, a groſſe and heavy brain or underſtanding. To him, main articles of faith, as to others, the great things of the Law, are counted ſtrange things 1 Hoſ. 8.12. He is ever learning, never learned 2 Tim 3.7. Nay haply, he is quick enough in other things, eſpecially in evil thingsJer. 4.24: only this way, his wit ſerveth him not.

Babes and Sucklings go before himMat. 11.25, and underſtand more of theſe matters, than he either doth, or deſires to do. He loves not to beat his braines about ſuch matters. It is out of his element, as well as out of his learning. And the more he is advanced in the world, the leſſe he is verſt in the things of God, and the leſs capable he is of them. If he be thought fit to be a Judge; yet, if any thing of Religion come before him, he neither doth, nor will underſtand it, nor thinks it worthy of his cogniſance.

If any man be (as Paul was) accuſed of perſwading men to worſhip God contrary to the Law, what cares he for God, or his Law either? He hath another Law to walk by, and therefore ſaith in ſuch a caſe, as Gallio to the Jewes, If it were a matter of wrong, or wicked lewdneſſe, reaſon would that I ſhould hear you: But; if it be a queſtion of words, and names, of your Law, look ye to it: for I will be no Judge of ſuch matters Acts 19.14, 19. He looks upon all debates and diſcourſes touching Religion to be but ſome idle questions of their own ſuperſtition who ſet thoſe queſtions on foot, and of one Jeſus which was dead, whom ſome affirme to be alive Act. 25.19. So that ſuch an one, unto his natural ignorance addeth this bolt of wilfulneſſe and hardneſſe of heart. Nor doth he account his dulneſſe in this kinde, the leaſt diſparagement: but thanketh God that he never troubled his head, or his heart about theſe things.

Thus, the Chriſtian if he be weak in ſpirituals, he is weak in other things alſo; yea, when weak in other things, he is of beſt underſtanding in theſe: the unregenerate the more natural underſtanding he hath, the leſſe he underſtandeth of the things of God. And his wit ſerves him better for any other thing. The one though a fool, ſhall not erre in the high-way of God Iſa 35.8. The other is as a madman that underſtandeth well enough, in other matters; but, the things of God are the ſpecial ſubject of his phrenſie and dotage.

In a Chriſtian, prudence and diſcretion may be apparently wanting.

What Elihu the Buzite (deſcended of Buz the ſecond ſon of Nahor, Abrahams brotherGen. 22.20, 21. which ſhews that Job lived in, or near to Abrahams time. ſaid of Greatneſſe and Age, Great men are not alwayes wiſe, neither do the Aged underſtand judgement Job. 32.9: is as true of many good and holy men, that they are not alwayes ſo prudent and diſcreet in their walking, as the honour of Religion and grace would require. Not that they affect folly; but, becauſe they are not able to reach wiſdom in the managing of their affaires with diſcretion and judgement Pſal. 112.5. For, as wiſdom it too high for a fool Prov. 24.7, ſo is it ſometimes too much out of the reach of ſome whom God hath made wiſe in the main, to bring them to heaven: although, in regard of circumſpect walking Eph. 5.15, not ſo prudent as others, through the defect of nature.

Every head is not alike fit for deliberation: which defect makes many a good mans actions to ſavour of indiſcretion. Great pity (were not God wiſer than man) it ſhould be ſo: and, that the fools of the world ſhould ſee any cauſe to contemn a man Chriſtianly wiſe: but, this being from a natural defect; and, in the principles of natural conſtitution and temper, cannot (without a miracle) be prevented, or removed, God is pleaſed by his own wiſdom, to lead his own out of that Labarinth into which their own indiſcretion hath brought them; while he taketh the wiſe in their own craftineſſe 1 Cor. 3.19, making their wiſdom to appear to be fooliſhneſſe, altogether inconſiſtent with true wiſdom, while the follies of his own, will ſtand well enough with wiſdom, enough to ſave them.

Diſcretion is not common to all men; no, nor to all good men. Even theſe are ſubject to too many indiſcretions, not only in the ſight of God (before whom, the beſt do acknowledge their folly and bruitiſhneſſePſal. 73.22 but even before men alſo, who can quickly eſpie (for they look after nothing elſe) the ſillineſſe and ſimplicity of many Chriſtian babes, whom God hath called to divine wiſdom for the ſaving of their ſoules; but, not freed from natural incapacities in the ſight of men, which makes them ſometimes ſo weak in their carriage, as to deſerve to be pronounced very babes and children; yea, carnal, and ſuch as walk as men that have no true knowledge of God, nor intereſt in him: as the Corinthians who hotly contended about their teachers, which was the more excellent; which none but children and carnal men would have done1 Cor. 3.1, 2 3 &c..

Howbeit, even here, grace leaveth not the Chriſtian without aid to bear him up in, and to carry him through this weakneſſe of nature; but, bringeth him firſt into the Sanctuary Pſal. 73.17, that is, ſets him continually under the Word, the means of prudence, which giveth the true eſtimate of men and things. For, if humane hiſtories give, or be a means to give prudence, by recording what is paſt; much more doth Gods ſtory, which foretelleth things to come, and what will be the end not only of things, but of perſons that walk on in their treſpaſſes Pſal. 68.21..

Unto which outward means God addeth his own Spirit of wiſdome to inſtruct and teach him in the way that he ſhould go; and to guide him with his eye Pſal. 32.8.. And ſo, the inſpiration of the Almighty giveth underſtanding Job. 32.8., even to him that is a child in underſtanding, ſo to train him up in the way he ſhould go, that when he is old, he will not depart from it. Prov. 22.6.. To which God yet addes, his own fear wrought by his own ſpirit, making a Chriſtian to be of quick underſtanding in the fear of the Lord Iſa. 11.3.; and, to be wiſer than his enemies; as David, to be wiſer than Ahitophel, whom he over-matcht, in prayer2 Sam. 15.31.; and thereby God out-reacht him in policy by a poor Archite whom Ahitophel ſcorned2 Sam 16.23 Cap. 17.23..

Yea, ſuch a weakling by nature is taught to ſee ſo much of his own weakneſſe, as to miſtruſt his own wiſdome, and not to lean to his own underſtanding Prov. 5.3.: but, to truſt in the Lord only to direct his steps Jer. 10.23.. Therefore, he puts himſelf under the wardſhip of the Word and Spirit: and, ſtands upon their guard againſt the wiſely wits of the world. So that (as by the Germane policy againſt the Italians; and the Netherlanders, againſt the Spaniard) Satan hath more foiles from the Chriſtian, though he ſeem to be but ſimple and ſilly; than from all the wordly wiſe: becauſe, though the Chriſtian cannot anſwer his arguments, yet he hath the wit to bolt the door againſt him; when the worldly wiſe do ſet up both doors and gates unto him1 Pet. 5.9..

Differ.Contrariwiſe, the unregenerate, how wiſe ſoever in other things, is moſt ſheepiſh and ſimple in the matters of ſalvation.

He is wiſe to do evil: but, to do good, he hath no knowledge, although he, by external profeſſion, be ranged among Gods people Jer. 4.22.. He is, in his own conceit, as Tyre and Ziden, very wiſe Zech. 9.2.: but, in the eſteeme of God, very brutiſh and fooliſh Jer. 10.8.. So alſo are his children who glory to walk in the ſteps of their fathers, as if none in the world had trodden ſo good a path as they. Therefore, God not only pronounceth the fathers, fooles; but ſaith alſo, they have ſottiſh children Jer. 4.22., that reſolve to be no wiſer than their fathers; let God, and all the world do what they can to demonſtrate their fathers to be fooles; and, that there is no fool to the old fool.

Nor is this the condition of the meaner ſort onely, and ſuch as have been but rudely bred, who can be no other but fooliſh, becauſe poor: but, it is the diſeaſe even of the great ones too; who, one would think, ſhould better know the way of the Lord, and the judgment of their God: but theſe are worſe than the other (as having more wit, but no more wiſdome) and are therefore poore, becauſe fooliſh. They are not ſo ignorant as not to know the yoke, and bond of God: but yet ſo deſperately wicked, as altogether to break the yoke, and to burſt the bonds Jer. 5.4 5., which is much worſe than not to know them.

Wherefore he that is naturally ſimple, is an eaſie prey to Satan, and to evil Counſel, yet is not ſo great a ſinner as they that prey upon him; or, as they that ſeem to have more wit. For theſe make themſelves ſimple, and ſo become dangerous fools, that though they know not how to honour God, and to do good, yet they can learn to ſwear, to lie, to ſteal, to commit adultery, &c. wherein they need no Tutors or Inſtructers, but the Devil and their own hearts.

Thus, the Chriſtian is the wiſer and ſtronger even for his natural ſimplicity and weakneſſe 2 Cor. 12.10., becauſe grace teacheth him to clap all tentations under hatches. The unregenerate is the weaker, even for his natural wit and ſtrength, becauſe he thinks thereby to out-wit not only man, but even God himſelf. In the one, ſimplicity is a defence againſt Satan: in the other, a breach to let him in. If the one be fooliſh and ſimple; the other is frantick and mad.

A Chriſtian may be weak and fraile in memory through ſome defect in nature.

Memory is the Treaſurer of the ſoul: or, that ability or faculty in man which receiving ſtrong impreſſion of an Object, firmly retaineth it and layeth it up, that it may bring it forth again upon all occaſions, when called for. That which is moſt what looked upon as memory, is ſenſitive, which depends moſt upon the animal ſpirits, and the temperature of the brain, wherein, (that is, in the hinder part of the head, towards the ſpinal marrow, as in a place moſt retired, and leaſt diſturbed) ſenſitive memory is ſeated. If the animal ſpirits be not quick and active, common ſenſe which apprehendeth, and the phantaſy which frameth an image or impreſſion of the object in the brain, will be dull in their offices to lay in any thing, which memory ſhould retain. And, if the temperature of the brain, be not as it ought, the memory cannot hold what is laid up in it.

Some tempers do diſpoſe the brain to forgetfulneſſe; or at leaſt do indiſpoſe it to remembrance, making it futile, and fickle. If the brain be too moiſt and wateriſh, it is as wax boyling; which ſoon receives an impreſſion, but retaines it not, becauſe it is too thin and fluid; as we ſee in children, who quickly learn a thing, and as ſoon forget it (unleſſe it have ſomething of wickedneſſe in it, which ſinful corruption helpes to retaine in the heart:) if the brain be too hot and dry, it receives no impreſſion, as hard wax before it be melted; ſo, the dry brain of age. There muſt be a proportionable degree of moiſture and heat, to receive an impreſſion, and alike proportion of dryneſſe and heat tempered with moiſture and cold, to enable the brain to retain what is imprinted in. Hence Plato concludeth, that it is hard to find a prompt wit and a ſtrong memory in the ſame man: becauſe the one requires a brain more hot and dry (yet not in extreames, for that cauſeth madneſſe;) the other requires the brain more cold and moiſt: yet not too much of either, for that would breed dulneſſe, and blockiſh ſtupidity: which is the natural reaſon, why ſome are ſo dull of apprehenſion. This natural defect, wherever it happeneth, is a great affliction to divers of Gods dear children who would fain remember what they hear, but their ſive-like memory will not retain it. Yet God leaves them not without ſo much remedy and comfort, as puts them into a better condition in point of memory, than the ſtrongeſt memory in the world that is meerely natural.

His memory, how weak ſo ever, is ſanctified, as well as his heart. So that, as Gods grace appeareth in making him careful and diligent in the uſe of means, whereby what he cannot remember at once, by often hearing may be imprinted in his heart: So his heart being ſet on heavenly things, hardly forgetteth them, though other things paſſe away. For the edge of affection is apt to carve and make impreſſion in the memory, of the things wherein a man delighteth. Thus, as the old man that loves money, hardly forgetteth his purſe; or the young man, his mirth and paſtime; ſo the children of God profeſſe the derſie of their ſoul to be to his name, and to the remembrance of him Iſa. 26.8..

Yea, he maketh advantage of a weak memory, to forget and pack away follies, vanities, and injuries, and ſuch like as are not worth the keeping: as he that hath a running water by his door keepeth his houſe the cleaner, by conveying away of what otherwiſe would annoy him. By this means he that in caſes of this nature ſhould ſtudy the Art of forgetfulneſſe, (as once Themistocles deſired to do when one offered to teach him the Art of memory,) hath the oddes of others, in an eaſie forgetting of thoſe evils which he ought not to remember.

Adde hereunto, the aſſiſtance of Gods holy Spirit that is graciouſly afforded to be his Remembrancer, who not only performeth the office of a Teacher to teach him all things; but, of a Prompter alſo, to bring all things to his remembrance whatſoever hath been ſpoken to him by ChriſtJoh. 14.26.. So that, if his memory be weak; yet, by theſe additional and ſupernatural ſupplies it becomes beſt for the beſt things. Inſomuch as he that cannot perhaps relate the order and frame of a Sermon, yet he catcheth ſomewhat of the ſubſtance of it that may beſt ſtand him in ſtead, and hideth it in his heart. Or, if let it ſlip at preſent, yet he never gives over plodding and meditating upon it, till he recall and recover it. Or, if he be not able to bring it to remembrance by meditation at preſent; yet, when occaſion is of practiſing it to reſiſt tentation, to ſupport him in trouble, ſickneſſe, and to prepare him for death, it is a wonder to ſee how memory at ſuch times will ſerve and help him. He remembers beſt at his greateſt need: and he remembers to purpoſe, becauſe he is ever better for what he remembreth. His memory leaves him a better Chriſtian than it found him.

Differ.On the contrary, the unregenerate remembereth what is evil, and forgetteth all good things, without trouble.

If he forget any newes, tales, ſummes of money, prizes of things, &c. He is ready to complain of his memory: but in the matters of God, he can ſee this defect long enough (if others let him alone) without complaining. If he be called upon to remember, or to conferre about ſomewhat of the Sermon heard: then he will excuſe himſelf by crying out of his memory. I have, ſaith he, a very bad memory, God help me. I would gladly remember ſomewhat, but indeed I cannot: yea, he accuſeth his memory without cauſe, that all his willing forgetting of GodPſal. 50.22., and of the words of his mouth, and the workes of his hands Iſa. 5.12. may be unjuſtly charged upon his memory which is nothing elſe but the wickedneſſe of his own heart that hath no delight in God, or his Word.

He is not onely unmindful of GodPſal. 10.4., but laboureth to put God out of his mind, and to thruſt him from him, ſaying to God, depart from us, for we deſire not the knowledg of thy wayes Job. 21.14. Heart ſaith ſo, though his tongue be ſilent. He is ſorry his memory ſerveth him no better for worldly buſineſſes; but he is glad of ſo good an excuſe for not learning the things of God. I can remember nothing, ſaith he; why then ſhould I go to Church?

But ask this man of any merry, (and perhaps obſcene) jeſt, or diſcourſe; a play, a tale, any matter of profit that he hath heard a long time ſithence, haply but once, this he can remember well enough many yeares after: and if he happen to have forgotten any of it, he ruminates upon it, and ſcratcheth his head, uſeth all means to rub up his memory to call it to mind: and will not give over till he hath recovered it, and then he cries 〈 in non-Latin alphabet 〉 , I have found it, I have found it: which ſhewes plainly that his want of memory in heavenly and ſpiritual things, is not from defect of nature, but from exceſſe of ſin.

Thus, the Chriſtians memory is as a pure glaſſe that will hold wine, but will burſt with poyſon: but the memory of the unregenerate is like the Aſſes hoof, good only to hold poyſon. The memory of the one will one way or other retain what the ſoul needeth; the memory of the other, in reference to the things of God, is like the old veſſel filled with new Wine, which breaketh the veſſel.

A Christian may be naturally faint-hearted and cowardly.

Want of natural boldneſſe ariſing from bodily diſtemper layeth a ground of faint-heartedneſs and infidelity even in the beſt. Faith helpeth courage, and courage helpeth faith: ſo want of courage impaireth faith; and want of faith weakeneth natural courage which muſt in a Chriſtian take riſe and wing from faith. Witneſſe Gideon, Barak, Sampſon, Jepthah, Samuel, David, &c. who through faith ſubdued Kingdoms, — ſtopped the mouthes of Lyons, — out of weakneſſe were made ſtrong, waxed valiant in fight, turned to flight the armies of the aliens Heb. 11.33, 34.. Much faith, much courage: little faith, little ſpirit, 〈 in non-Latin alphabet 〉 , men of little faith ever ſhake hands with the Puſillanimous. And weak minds have divers needleſſe troubles, as too commonly is ſeen in good and holy perſons.

Chriſt often checked his Diſciples for weakneſſe of faith and puſillinamityMat. 6.30, 8 26, 16, 8., as a thing unworthy of rational men, who by ſtrength of reaſon might maſter divers doubts and racking thoughts which want of faith brings upon them. Courage is a goodly grace, wherein God himſelf delightethJohn 36.5.: and it becometh none ſo well as a Beleever, who hath more reaſon and better ground to be valiant than the greateſt Spirit in the world that is void of faith. God ſtands by courage, and makes ſuch inſtruments as he ſets on work to act more than men. He caſteth away none that is mighty in courage, till his work be done, yet he beareth with thoſe that are weak and faint-hearted. Yea, he giveth power to the faint; and to them that have no migh, the encreaſeth ſtrength Iſa. 40.29..

Indeed, if the heart be falſe, and ſo become cowardly upon that account, God ſheweth not ſuch favour. He doth good to ſuch as be good, and to them that are upright in their hearts Pſal. 125.4.. He bindeth, and ſtitcheth up the riven heart, which otherwiſe would not hold the liquor of conſolationPſal. 147.3. And, as David, ſo he provideth for his fainting ſouldiers, that even they alſo ſhall divide the ſpoyle with the mighty. Yea, as Socrates fighting by Alcibiades, defended his Scholar; ſo the Lord ſtanding at the right hand of his weak favourites, ſuffereth none to be too ſtrong for them, but cauſeth all that oppoſe them to fall under them. For the Lord himſelf defendeth the Inhabitants of Hieruſalem, and he that is feeble among them ſhall be as David; and, the houſe of David, as GodZech. 12 8.. Hence it comes to paſſe that the Chriſtian may well ſay, when I am weak, then am I ſtrong 2 Cor. 12.10.: yea, ſo ſtrong, that the gates of hell are not ſtrong enough to prevail againſt himMat. 16.18..

Contrarily, the unregenerate is moſt cowardly in the beſt cauſe. Differ.

So thoſe falſe-hearted Spies, and faint-hearted Iſraelites, at the ſight, or newes of Gyants in Canaan; Of whom they were ſo much afraid, notwithſtanding Gods promiſe and preſence, that thoſe Spies counted themſelves but Graſhoppers in compariſon of the Anakims Num. 13.33; and all the congregation fell a howling, as if Moſes and Aaron, yea, and God himſelf had betrayed them. Whereas Joſhuah and Caleb lookt on thoſe Gyants but as bread for one breakfaſtNum. 14.9. for the people of God. So great is the oddes between faith and infidelity in caſes of difficulty.

The unregenerate is not ſo much valiant, as fool-hardy in the purſuit of evil: wherein the fool rageth, and is confident, even while the wiſe man is afraid and departeth from that evil Prov. 14.16.. He can bend his tongue like a bowe for lyes: but he is not valiant for the truth upon the earth Jer. 9.3.. Here he is a very craven, and coward: and therefore juſtly doth that befall him; the fear of man bringeth a ſnare Prov. 29.25 . It caſteth him into ſuch a perplexity, that he knowes not which way to turn him, nor how to extricate himſelf. The very Heathen Satyriſt hath well obſerved, and whipt this baſe cowardiſe in evil men.

Si ratio eſt, & honeſta, timent, pavidó que gelantur Pectore. Fortem animum praeſtant rebus quas turpiter audent. In juſt and honeſt things, they fear, and quake. In leud attempted prancks, they courage take.

Thus, the Chriſtian is as the wiſe man in whom fear overcome by diſcretion, turns into valour: the hypocrite and wicked is as the horſe that laughs at the Sword and Speare, but ſtarts at a bird: for, he runneth deſperately on the pikes of Gods diſpleaſure, but ſtarteth at ſome great mans beck. The one, of a coward becomes valiant for God: the other is never ſo cowardly, as where there is moſt cauſe of courage.

The Christian, notwithſtanding grace, is ſubject to evil inclinations.

He is inclined unto evil, not onely becauſe the ſeedes of original corruption are in him, not wholly deſtroyed; but becauſe in ſome men the ſoyle, being more apt, maketh ſome of thoſe ſeeds to grow more rank. Philoſophers have obſerved ſome natures are more apt for vertue, as Brutus: others, more averſe, as Caſſius; of whom any wickedneſſe may be preſumed. As therefore there are ſome natural vertues; ſo, ſome vices are to ſome men natural, bred as we ſay, with the bone, and for that cauſe will hardly out of the fleſh.

In like manner of ſome that are regenerate it may be ſaid, that to ſome vices, they are more prone than others to the ſame; or than themſelves to other evils: ſome are more given to deceit and ſtealing; ſome to uncleanneſſe, ſome to envy and malice, ſome to covetouſneſſe, &c. So that were it not for grace oppoſing thoſe corruptions, they would be dangerous members. And well is it for them that there is any thing of the Spirit luſting againſt the fleſh Gal. 5.17, which ſtill endeavours to hold up a Law in the members warring againſt graceRom 7.23.

But, however the Chriſtian be waſhed from that filthineſſe, in regard of the guilt and ſtaine, by juſtification; and in reſpect of the filth and power of it by ſanctification; yet ſome tincture of that bad nature will remaine. He is in this caſe as people borne under the Tropicks, which may change their habit, diet, behaviour, but not their colour and complexion: (and yet healthful black, is better than puling white:) He is black by his complexion and temper as having ſome ſpecial corruption that finds him more work, and gives him more trouble than any other member of the old man within him: yet, the truth of grace remaining ſtill in him, doth ſo keep down and maſter that corruption, that his ſpiritual comelineſſe is not taken away; but, at his worſt, makes him fairer in Gods eyes, than others that are not ſo much ſullied and ſpotted with that particular infirmity.

Nature indeed is a great help, where it is rightly tempered. There reaſon giveth direction, inclination, facility: and diligence brings forth what perfection nature can afford. But grace is above all, which giveth what it findeth not, and uſeth whatſoever it either findeth or giveth. It ordereth even reaſon it ſelfe, or rather giveth new reaſon where the old is defective. It transformeth nature ſo far as to cleanſe the heart Pſal. 51.10, and to make eaſie and familiar the way of obedienceProv 8.9. It giveth induſtry and watchfulneſſe to the ſluggiſhRev. 3.2; and, unto all theſe, it addeth a bleſſing.

Differ.Contrariwiſe, In the unregenerate, whatever evil was once bred in him, is ſtill acted by him without redreſſe, or remorſe.

The inclinations that are in him to particular evils, are cheriſhed and abetted: ſo as he gives them no check, upon the account of God or of grace. And therefore his thoughts are rather to make proviſion for the fleſh Rom. 13.14, than any againſt it. And he not onely nouriſheth the inclinations, but purſueth the acts too, ſo far as may ſtand with his ſafety in the world: as we ſee in Cain, Eſau, Iſhmael, Pharaoh, and many moe, that being ſick of the dropſie of ſinne, rather make uſe of ſtrong water to feed and encreaſe it, than of phyſick to abate and cure it.

And whereas the impulſe of natural conſtitution and temper of body, ſhould be the matter of his ſorrow, he makes it the matter of his defence; thinking, if he have but skill enough to demonſtrate that the very temperative of his body naturally inclineth him to ſuch a vice, he hath ſaid enough to excuſe all the wickedneſſe that a corrupt heart can poſſibly put ſuch a natural temper upon. And albeit ſome vices may be in him in ſome part, and at ſome time corrected or ſtopped for a ſeaſon, yet that very nature will returne again for want of the fork of grace to expel, and keep it off. And ſo that ſea of wickedneſſe which is in his heart, hath alwayes the ſame myre and dirt within it, although it doth not alwayes caſt it up.

Thus, as the miraculous wine which our Saviour made of water, was better than the naturalJohn 2.10; and as the beſt apple-tree is that which is graffed upon a crab-tree ſtock; ſo where grace correcteth nature, it maketh it better than ſome other natures that wanted not ſo much correction. For grace correcteth the pravity, and helpeth the vigour of nature. But the unregenerate is as a veſſel that retaines his firſt liquor as well as ſavour: and as cloaths dyed of a ſcarlet colour, which are called Dibapha, twice died; once in the wool; and then, in the cloth, and therefore will hardly take any other colour, or return to their firſt purity. The one is inclined to evil, over-powered by grace; the other ſuffers his natural corruption to make uſe of his natural defects as of a furious horſe to ride poſt to damnation.

CHAP. V. The Chriſtian tranſported with Paſſions Is he in whom natural paſſions or perturbations are ill neighbours to grace.Defin.

NAtural paſſions and affections were created to be ſervants and handmaids, not onely unto reaſon; but, unto conſcience, and religion. But mans preſumption againſt his Maker, hath given God juſt cauſe to ſuffer mans paſſions to perk up above both theſe guides and comforts of his life. For Phyloſophers, the Patrons of Reaſon, have diſcovered as much in the behalf of her; and grace in Gods children hath complained no leſſe, in behalf of her ſelf. Yet, with this difference; that Phyloſophy hath found out the diſeaſe, but not the cauſe: Grace hath diſcovered not only the cauſe, but the remedy alſo, as well as the diſeaſe.

Paſſions and affections are uſually taken promiſcuouſly, becauſe, as water and ice, they mutually beget one another. Paſſion affects the ſoul: affections put the ſoul into paſſion: and indeed, they are in a manner indiviſible; yet diſtinguiſhable. For, as in the minde, there is an intellectual memory, diſtinct from that which is properly ſenſitive: ſo in the ſoul rational, there are certain affections rooted and ſeated in the Will, which are diſtinct from thoſe paſſions that are in the ſame ſoul as ſenſitive, which paſſions are not only ſeated in ſenſe, but in the body, and do in great part flow from the temperature of it; as the impetuouſneſſe of anger, and laſcivious lust, from the over-flowing of choller boyling the blood, and firing the ſpirits; as ſparks of fire ſtruck into the drieſt tindar.

I ſhall not here enter a diſcourſe of the differences between the affections properly ariſing from the Will, as it is converſant about rational and ſpiritual objects, not apprehended by ſenſe; and thoſe paſſions and affections which ſpring from ſenſe: but ſpeak of both in the common acceptation of them, promiſcuouſly, as they are natural, and incident unto all men, as they are either painful, or become ſinful, and ſo are impediments unto goodneſſe. For, albeit they appear in ſome more, in ſome leſſe: and ſome of them are more apparent in one; and ſome in another: yet they deſerve to be reckoned among things common, becauſe proceeding of nature, they might have been in all alike, if the tempers of ſeveral bodies had not differed one from another.

And where they are naturally more violent, ſuch, in whom they ſo prevaile, by courſe of nature cannot hinder it: where they are more moderate, no thank to him, as whom nature, not vice or vertue hath ſo tempered. But none are ſo well tempered, whether by nature, reaſon, or grace, but that even the beſt, while they are in this fleſh and in this world, are 〈 in non-Latin alphabet 〉 , ſubject to like paſſions Acts 14.15 with others, although not all alike ſubject to the ſame particular paſſions of love, joy, anger, hatred, ſorrow, feare, &c. by reaſon of their different conſtitutions.

As original corruption over-ſpreadeth all men as men deſcending from the firſt man by natural propagation, (whence the Prophet ſaith, they like men have tranſgreſſed; Hoſ. 6.7.) ſo theſe are alike incident to all the ſonnes of Adam, and are evil, but true notes of our humane nature. From natural affections and paſſions Chriſt the Sonne of God was not exempted. We read of love Mark 10.21, anger John 19.26 Mark 3.5, ſorrow Mat. 26.38, fear Heb. 5.7, &c. even in him as man, albeit the man-hood was aſſumed into, and perſonally united to his God-head. Only this was his priviledge, that as he took our nature without our corruption; ſo with our nature, he took our affections and paſſions; and (to the end he might be touched with the feeling of our infirmities Heb. 4.15) was in all points tempted like as we are; yet without ſin.

But in the deareſt of Gods children, theſe paſſions are ever mingled with corruption and ſinne, by means whereof they are not onely impediments of goodneſſe, as troubling and hindring the Chriſtian in duty; but, many times, the midwives of the heart, to bring forth many great and high provoking ſinnes againſt God, cauſing love to be luſtful, anger to be ſinful, fear to be ſervile, joy to be carnal, ſorrow to be worldly, hatred to be deviliſh, &c. Yea, ſo farre do ſinful paſſions prevaile ſometimes (by occaſion of ſome ſudden and extraordinary temptation) in the holieſt men, that in ſome reſpects they are hurried on not onely to commit the ſame ſinnes (though not in the ſame manner) that wicked men do; but even to out-ſtrip them in ſome reſpects.

Even Moſes, who was very meek, above all the men which were upon the face of the earth Numb. 12.3, ſo far forgot himſelf in that very particular of Meekneſſe, which he is ſo highly by God himſelf commended for, and was ſo far tranſported with the paſſion of anger at the murmuring of the children of Iſrael, that he ſpake ſo unadviſedly with his lips, Pſal. 106 33 that it coſt him his life, notwithſtanding all his prayers for the ſparing of it: and he that begg'd the lives of many thouſands, could not obtaine his own. Holy David, a man after Gods own heart Acts 13.22, was ſo overtaken with luſt, that he could not forbear the wife of him that was fighting for him in the field2. Sam. 11.2, 3, and, having gotten her with childe, was ſo extremely impotent in the point of ſhame; that, to cover that, he contrived and proſecuted that premeditated murther of Ʋriah verſe 15. 1 Kings 15.5, in hope, by marrying his wife, to prevent all ſpeech of his adultery foregoing that marriage.

Elijah, was an holy Prophet, and a great Champion for God againſt Baal, and all his Prophets 1 King. 18.40 and one who was ſo faithful and zealous that he is ſo juſtly ſtiled the chariot of Iſrael, and the horſemen thereof: yet even he was a man ſubject to like paſſions as we are James 5.17, (though not ſo often over-taken, nor ſo far engaged, as the common ſort of Chriſtians;) as he ſhewed, not only by his raſh cenſure of the times and people, as if all but he were gone after Baal 1 King 19.14, when God had ſeven thouſand as far as he from bowing to Baal verſe 18., but alſo, through impatiency at his perſecuted eſtate he wiſhed he might die, even before he had finiſhed his workverſe 4.. To ſay nothing of the paſſion of feare in Peter, which was ſo ſtrong, that he not only denied, but for-ſwore; yea, curſed his LordMat. 26.74, after all his proteſtations to live and die with him, when all others ſhould forſake him; yea, to lay down his life for himverſe 35.

But yet, in the midſt of all this turbulency of paſſion in ſome Chriſtians above other, the Chriſtian ſtill, at the long run, gets the maſtery of his ſtrongeſt luſts and paſſions, ſo as to ſubdue, though not to expel them utterly. His heart is for God againſt them, though his fleſh ſtrongly hurry him on to ſerve them. By which means, they are ſtill by him oppoſed; and therefore not imputed by God, who in the midſt of ſuch diſtempers owneth his ſervants, and his own work in them, beyond millions of others who were never ſo violently carryed on to like acts of wickedneſſe: becauſe, in his own, there is a ſpirit ſtill oppoſing, that keepeth paſſion from reigning.

Differ.On the contrary, In the hypocrite and unregenerate, theſe paſſions dwell, and rule alone.

Not only natural paſſions, but ſinne dwelleth in the regenerate, not alone, but with that which proves too hard for this incroaching inmate. But, in the hypocrite, ſin hath no rival: none that, in the iſſue, will get the maſtery, and break the yoke of ſinne from off its ſhoulder. If any violent paſſion like a whirl-winde, or ſtrong luſt like an earth-quake hath once gotten hold of the houſe of his ſoul; all that this paſſion, or luſt hath ſeiſed, is in peace: there is no fear, nor danger of being ſurpriſed by a ſtronger, while grace is wanting. And ſo not ſo much natural paſſion, as ſinful corruption byaſſing and inflaming nature ſwayeth, guideth and commandeth the ſoul, yea, the whole man whither it liſteth.

Natural conſcience may ſometimes brawl and chide with the paſſions and affections when they ſhew themſelves too unruly; and reaſon may for a while argue the caſe with them, and be troubled by them. But they cannot trouble grace, which neither is, nor worketh in them. In which regard, the paſſions, eſpecially ſuch as are moſt ſtrong and violent, in the unregenerate are alwayes troubleſome to others: but ſeldome to themſelves: becauſe reaſon corrupted, depoſeth her ſelf; and, for the moſt part reſigneth her government unto paſſion. But grace, where that comes, doth alwayes exerciſe, or contend for the maſtery over corruption, how often ſoever foiled and worſted by it.

Thus, paſſions and affections are in a Chriſtian like a head-ſtrong and skittiſh horſe, which he cannot be without, and therefore endeavoureth to manage to the beſt advantage of grace: but in the unregenerate they are as abſolute Lords which manage him to the moſt advantage of ſinne: to the one, they are as the fiery chariot that carried Elijah to Heaven: to the other, they be as the chariot of Jehu, or rather as Jehu, driving furiouſly, to the deſtruction of himſelf, as well as of others.

The true Chriſtian, finding his paſſions and affections riſing high, makes them the matter of his deep humiliation.

The many Penitentials of David, entred upon Gods own record, and the bitter tears of Peter (as authentically recorded as the former) ſufficiently demonſtrate the ſad effects which ſinful affections and paſſions produce in the godly. The prayer of Moſes the man of God Pſ. 90.1, declares no leſſe. For, however Interpreters generally take the ſenſe and ſcope of that prayer to be, the breathings of his ſpirit in relation to the miſeries and mortalities of that people whom he led through the wilderneſſe; yet, it cannot reaſonably be imagined, that ſo good, ſo holy a man ſhould forget to put himſelf into the number, in reference to his own particular ſentence to be cut off for his infidelity and ſinful paſſion, as well as many of them had been already, before either they, or he ſhould enter Canaan.

Even Moſes found by ſad experience, the cauſe and effects of unruly paſſion, which the higher it flies, the lower it layes and leaves the impotent patient. No prayers or tears of his, could ſo far prevaile, as to let him live till God brought Iſrael into Canaan Deut. 3.25, 26, 27.; or, ſo much as to let him have a ſight thereof; unleſſe from the top of a mountaine, at a very great diſtanceAbove 240. miles, eaſt from Jebus; afterward Jeruſalem . The Chriſtian oft-times payes dearer, in this world, for his affections and paſſions, than worldlings do. And reaſon good: for, he hath more help againſt them, and brings more diſhonour to God by them2 Sam. 12.14.

Contrariwiſe, The hypocrite and unregenerate ſtirreth up, Differ. and nouriſheth theſe paſſions in himſelf.

It is not in his power properly to make them: for they are by nature, made to his hand. But, if they be not in him, he could finde in his heart to be unmade, and new made again, that he might not be without them. As the nimbleneſſe of bodily motion is from the plenty of choller, ſo the variety and activity of ſinful motions in a man void of grace, is from the ſtrength of violent and turbulent paſſions and affections, egging him on to rebellion againſt God. Dulneſſe and lumpiſhneſſe in diſpoſition is to him a great impediment to the corrupt iſſues of ſinful paſſions: therefore he had rather be ſubject to the moſt exorbitant paſſions, than be unactive in that way of ſinne to which his particular inclination more eſpecially drawes him.

Yea, he can be well content to be all luſts, and no natural affection: and that unnatural luſts ſhould blot out all natural affection to parents, wife, children, countrey, &c. that he may take his fill of ſinne, which to him is more deer than his neereſt relations. And the more he aboundeth in ſuch luſts and paſſionate affections, the more contentment he takes in them. Theſe he nouriſheth with as much care and ſtudy as if all his happineſſe conſiſted in them. For theſe he hath baits and lures, fancies, tales, pictures, Laws, that he not only obſerveth himſelfe, but impoſeth upon others under paine of his diſpleaſure and of cenſure of all generous ſpirits.

He hath rules and Laws for intemperance in eating, drinking, &c. not like to thoſe of Ahaſhuerus given to the officers of his houſe to be obſerved by all at his royal feaſt, wherein albeit they had wine in abundance according to the ſtate of the King, yet the drinking was according to the Law (not of drunkenneſſe, but) of ſobriety; for, none might compel. But the unregenerate mans Laws are to the quite contrary: you muſt not deny to pledge any health, any way (how groſſe, or obſcene ſoever) that he begins it: you muſt do him right (as he calls it) as you are a friend, a gentleman, &c. although it be to the health of his whore.

So, he hath Laws of anger and revenge, even martial Laws of his own making, for bloody dwelling and revenge: as, what affronts deſerve the ſtab, the piſtol, the challenge: how the duel is to be fought, what is to be accounted ſatisfaction: how far, and when the ſeconds are to engage, &c. All which, are the meere inventions and rules of the devil to engage men in wickedneſſe to their confuſion and damnation; expreſly contrary to the Laws of God againſt ſhedding of blood Gen. 9.6, and taking revenge Rom. 12.19; which he makes a tuſh at, as being contrary to his own; and ſuch, as are rather a ſhelter for cowards, than worthy to be obſerved by any perſons of valour, or honour.

Thus, the Chriſtian findeth theſe violent paſſions in himſelf, as parents eſpie faults in their children which they grieve to finde, and endeavour to hide, as people do their uncomely parts: the unregenerate looketh upon them as characters of his worth wherein he glorieth, as being in ſport; the one no ſooner findeth theſe paſſions in eccentrick motions, but he carefully reſiſteth; or at leaſt, ſlowly and unwillingly followeth ſuch deſperate guides;Hunc trabit invitam nova vic.— the other is as the furious horſeman that whippeth and ſpurreth the too forward horſe, to the breaking of his own neck; the one covereth ſhame, the other exalteth folly.

The Chriſtian willingly harboureth theſe untoward gueſts, ſo farre as they are natural.

By natural, underſtand, not the oppoſite to grace, but the deſperate vice. As the affections and paſſions are planted by nature, not byaſſed and drawn awry by corruption, he willingly harboureth them. As they are perverted by ſinful corruption, ſo he makes a vertue of neceſſity and by grace improveth them to an uſe, quite contrary to what ſinne intended, and over-powereth the violence of corruption, as a wiſe man taketh a ſword, or canon out of the poſſeſſion and command of the enemy, and turnes it againſt him.

He is no Stoick that under pretence of baniſhing all paſſions, as unworthy of a man, is void of all affections that ſhould make him ſerviceable to God, or man. Therefore he accounts himſelf beholding to God and nature for them. Originally, materially, and potentially they come from nature, being created by God, and planted in that ſoul which he himſelf inſpired into man. For though in the ſtate of innocency, only joy, and love, and ſuch like pleaſant paſſions were exerciſed. Yet where there was joy, there might be ſorrow, where there is love, there may be hatred, &c.

It is true, that actually, and occaſionally, ſinne gave birth to them, as to their exerciſe. For, before man ſinned, he was naked without ſhame, and converſed with God (who is a conſuming fire Heb. 12.29) without feare. By ſinne alſo theſe paſſions have their courſe penally, as part of the puniſhment due to ſinne; as, in Adam, who after his fall, was both aſhamed, and afraid Gen 3.10; and, for both, hid himſelf from God. Yea, they are abuſively, and too ordinarily, the inſtruments of ſin: for, as 'tis ſaid of wrath, in particular, that it worketh not the righteouſneſſe of God Jam. 1.20, it is too often verified of all other paſſions, that they are ſo far from working righteouſneſſe, that they are the main engines of Satan by which he hurryeth man upon ſo much unrighteouſneſſe and wickedneſſe againſt God.

But yet, by grace, they become weapons of righteouſneſſe, againſt ſinne, turning their enmity againſt grace, to an enmity and counterpoiſon againſt ſinne, as Art makes medicines of poiſons, cauſing the venome of herbs in the field to purge venomous humours in the body, as the ſcorpion cruſhed is made a plaiſter for her own wound. And, as the Canaanites, among other reaſons, were left in the land to deſtroy the wilde beaſts; or as the Gibeonites were employed to draw water, and for other neceſſary ſervices of the Sanctuary; ſo theſe paſſions and affections are ſtill retained, notwithſtanding their ſinfulneſſe, in the choiceſt ſervants of God, to quicken and ſtirre up better qualities in them, and to make them more inſtrumental in their ſeveral places and relations to glorifie God, by doing him more and better ſervice, than could poſſibly be performed without them.

Yea, being ſanctified, they little differ (in their uſe) from vertues, when rightly uſed; as, holy ſhame, godly ſorrow, religious feare, zealous anger, &c. If therefore, for ſome reaſons, they deſerve to be expelled, becauſe, through ſin, they are of ſin, for ſinne, and at the command of ſin: yet for other reaſons they are worthy to be preſerved, becauſe they are of nature created, part of Gods image, or aſſiſtants to it, notwithſtanding their uncomelineſſe: and, being by grace rectified, they become weapons of the new creature. Sharp, and dangerous weapons they are indeed. Yet as no wiſe man throws away his knife when it hath cut his fingers, or for-ſweares fire and gun-powder, becauſe he hath been ſcorched by them; but rather reſolveth to be more cautelous in the uſe of them; ſo doth a Chriſtian not caſt away, but more charily keep, and carefully uſe theſe paſſions that he may neither fall under the miſchief, nor want the benefit of them.

Contrarily, Some hypocrites and other Moraliſts ſeemingly, but wickedly wiſe, Differ. finding the paſſions troubleſome, have taught men to cut them off.

So the Stoicks of old, and others after them, have hated paſſions; not becauſe ſinful, but becauſe painful and troubleſome, by too much diſturbing their own eaſe, and laying too open their weakneſſes unto others: as if a man ſhould rather maime himſelf, than be troubled with a uſeful member. Indeed he that wanteth theſe affections is maimed and defective not only in nature but in vertue. For, without affection there is either no vertue at all, or elſe a very dull and lumpiſh vertue. It is as if, to keep men from going out of the way, one ſhould take off their chariot-wheels, or cut off the legges of their horſes; ſo taking away the means of motion, to hinder aberration and errour in moving. Thus many a Prince imagining to take away an enemy, cuts off an uſeful friend or ſubject, for want of wiſdom to uſe him.

The hypocrite may talk much of an Heaven upon earth by being freed wholly from thoſe boiſterous windes and ſtormes of violent paſſions which ſome men ſuffer within themſelves; and, that the beſt way to be rid of them, is, to grub up the paſſions by the roots. Nor hath he any ſpiritual power or skill to improve them as the true Chriſtian doth: but he reſolves to uſe (not all but ſome of) them which trouble and ſhame him, as Saul did the Gibeonites, whom Saul ſlew, out of his pretended zeal for the children of Iſrael and Judah 2 Sam. 21.2; the Gibeonites being not Iſraelites, but of the Amorites, that by a wile had over-witted the Iſraelites, in pretending to be not of the natives of Canaan, but of a farre countrey, whereby they obtained a league with Iſrael, and Iſrael had ſworne unto them, in the dayes of Joſhuah Joſh. 9.3.16, 17. But God was angry with Saul and his houſe for this; and ſo will he be with theſe men; and that for more faults than this: for they that are ſo forward to kill theſe poor Gibeonites (which a Joſhuah, a true Chriſtian, would make good uſe of for the ſervice of the Sanctuary,verſe 27) are content to ſpare thoſe Amalakites of pride, ſelf-love, and vain-glory, which God would have to be utterly deſtroyed.

To have nothing to do with theſe paſſions at all, is the ſtate of juſt men made perfect in heaven. It is enough to a Chriſtian here, if by grace he be able to maſter them, and to force them to be ſerviceable unto his Lord. Wilde colts and horſes, being tamed, are of great uſe to the owners: but paines muſt be taken with them; not to knock them in head, but to bring them to the bridle, ſaddle, pace, and hand, and then they are every mans money. So is it with the paſſions. It is not warrant ſufficient to deſtroy them, becauſe they are naturally wilde, furious, and tumultuous: but more paines muſt be taken with them to bring them to hand and uſe, and to make them ſerviceable againſt ſinne that naturally are ſo inſtrumental to promote and increaſe ſin in the hypocrite and unregenerate.

They cannot be worſe in their kinde, than the earth, to Adam and his poſterity, after his fall. The ground was curſed for his ſake, and in ſorrow was he to eat of it all the dayes of his life. Why ſo? becauſe it grew ſo full of thornes and thiſtles, which it brought forth unto him, that he was faine to eat his bread in the ſweat of his brows Gen. 3.17, 18 19, by labouring to make the earth uſeful and fruitful, that was ſo apt to yeeld thornes and weeds. Adam did not hereupon neglect or forſake the ground as unworthy his care and labour; but, took the more paines with it, that it might bring forth herbs meet for them, by (and for) whom it is dreſſed, and thereby receive a bleſſing from God Heb. 6.7.

Thus the true Chriſtian is for the preſerving and improving the paſſions, as Jonathan was for the preſerving of David, when Saul ſought to deſtroy him; ſaying, wherefore ſhall they be ſlaine? what have they done Sam. 20.32? The ſtoical hypocrite is like Saul, perſwading himſelf that as David, ſo, theſe muſt die; and to let them live is to preſerve them to his own confuſion: the one continueth them to make them ſerviceable againſt ſinne, the other ſeeks to deſtroy them, becauſe (through his own default) they are oft-times occaſions of his ſhame and vexation: the one mortifies them, that they may become uſeful; the other ills them out-right, and ſo renders himſelf uſeleſſe.

Paſſions, to the Chriſtian, are as malapert, yet uſeful ſervants.

Servants they are by condition, being now made ſo by grace; but, malapert of diſpoſition, as the ſonnes of Zerviah were to David; and, many times, too hard for him 2 Sam. 3.39. In his wars he could not want them while he lived; but dying, he took order to rid the world of them. So theſe paſſions, while we are in this life militant againſt ſin, are neceſſary, though ſaucy ſervants: but our Solomon ſhall one day make an end of them when we have no further uſe of them.

In this life it were a fearful caſe for a childe of God to be paſt ſorrow or ſhame for ſin; or unmoveable to anger in Gods cauſe. Who can repent, without ſorrow? who can be aſhamed of the evil he hath done, without ſhame? How can a Chriſtian hate them that hate the Lord, or be grieved with thoſe that riſe up againſt God Pſ. 139.21, if it were not for an holy anger, and zeal that even eateth him up Pſal. 69.6 John 2. 7? He knoweth that his Lord was angry, and grieved at the hardneſſe of mens hearts Mark 3.5: and that a Chriſtian is commanded to be angry, for God, ſo he ſin not in his angerEph. 4.26: and therefore will not deſtroy, but improve that troubleſome paſſion.

It is ſo farre from unſeemlineſſe in a Chriſtian, that it is his property quickly to mourn and weep for his own ſinnesMat. 26 75, and for the ſins of others Pſ. 119.156, even with bitter paſſion and deepeſt grief. He is apt to diſlike, and bluſh for ſhame, at the very naming of ſin, and connot endure the company of ſuch as make ſport in the mention of obſcenity and wickedneſſe: which he could never do, were it not for making uſe and improvement of thoſe paſſions which where they bear rule, are the worſt, and moſt deformed. He makes uſe of the paſſions, as wiſe men do of horſes, or chariot-wheels, which are good to carry, but naught to guide. He uſeth them in his journey, and at his need: but afterwards, ſhakes them off, as glad he ſhall no longer need them.

Differ.On the contrary. To the unregenerate, Paſſions are imperious masters, and tyrants.

He cannot command them, but they command him. They are not his ſervants, but he theirs. He that ruleth his ſpirit, is better than he that taketh a City Prov. 16.32. But, he that hath no rule over his ſpirit, is like a city that is broken down, and without walls Prov. 25.28. Where, by Spirit is meant that 〈 in non-Latin alphabet 〉 , that appetite and deſire of either pleaſure, or revenge that is natural to all (although in ſome, more predominant and out-ragious. For, unto theſe two, all paſſions and affections are referred.

Now there cannot be a worſe kinde, or greater degree of ſlavery, than for man to be ſubject to this baſe, and as it were bruit part, wherein (when this ſpirit bears ſway) he differeth little, or not at all from the beaſt that periſheth. Howbeit, from this vaſſalage the natural man cannot free, or acquit himſelf. What more plauſible conqueſt of a city, than to diſmantle it, and to lay it open to every invaſion? In innocency man was walled, and his affections were under rampiers and garriſons. But, by ſin, as by a Nebuchadnezzar 2 Chr. 36.19, theſe walls and fortifications were broken down; and ſo they lie, till grace, as Nehemiah Nehem. 2.17, come to rebuild them: which, ſin in man, yea, even in theſe affections of man, as Sanballet Nehem. 4.1, is very angry at, and ſeeks to oppoſe with all its might.

Thus the Chriſtian is troubled with paſſion, becauſe diſturbed in his government of them; the unregenerate is troubled with them as governed by them: the one makes uſe of them in his war with ſin, as a wiſe Prince doth of ſtirring ſpirits in a ſtate, that otherwiſe would be dangerous: the other findes his paſſions to take ſtate upon them, and to imploy him, not he them: and, to make peace with ſinnes abroad, that they may more ſecurely war and waſt, ſack and ſpoile at home.

Sometimes the Christian ſuffereth his affections too much to ſway his will and reaſonable part.

There is no man ſo temperate, but he is at times tranſported, as Moſes Pſ. 106.32.33. No man ſo wiſe but he is in ſome caſes blinded, as Solomon 1 King. 4.1.2, &c.. No man ſo watchful, but he is upon occaſion ſurpriſed, as David 2 Sam. 11.2, 3. No man ſo juſt, but at times, through prejudice or partial affection, he may do unjuſt acts, as the ſame David, in the caſe of Mephiboſheth, upon the falſe information of Ziba 2 Sam. 16.3, 4. David is ſaid to be wiſe as an Angel of God to diſcerne between good and evil 2 Sam. 14.17, yet he foully failed in the caſe laſt mentioned, albeit he well knew that he that ruleth over men muſt be juſt 2 Sam. 23.3. His ſons rebellion had ſo exaſperated him that he lay open to the ſycophancy of a traitor, to wrong the ſimplicity of a loyal ſubject.

In heat of blood and high provocation, patience is wanting or over-born, even in the beſt. Elijah threatned by Jezabel, makes a breach not only in his own patience, but alſo againſt providence. He will needs die in all the haſt, that ſhe may not take off his head1 King. 19.4. Jonah, ſick of the ſame diſeaſe, fell out with God himſelf, (after he had ſo miraculouſly ſaved him in, and delivered him out of the whales belly) about a gourd; yea, and thinks he hath juſt cauſe ſo to do; I do well, ſaith he, to be angry even unto death Jonah 4.9. He was ſcorched with the Sun, deprived of the ſhade of the gourd, his denunciations took not effect, and the City of infidels was ſpared, which he had prophecyed ſhould be deſtroyed. Every one in paſſion, eſpecially of anger, thinks he doth well and right, becauſe he ſuffereth his paſſions to beare down his reaſon to ſerve his humour, till he hath again recovered himſelf.

Contrarily.Differ. The unregenerate willingly ſubdueth his reaſon under his paſſion.

Not for a fit, or by occaſion for a time, when himſelf is on the ſudden, or for want of due watchfulneſſe, ſurpriſed: but he makes choice of ſuch a tranſlation of paſſion into the roome of reaſon; and ſeeth, as he thinks, a neceſſity to have it ſo. Herein is that of the wiſe man verified, I have ſeen ſervants upon horſes, and Princes walking as ſervants upon the earth Eccleſ. 10.7. A notorious indignity to ſee Paſſion Lord it in a Coach, and Reaſon, as a Lacquy footing it by his ſide. But now, new Lords, new Lawes. Paſſion reigning forceth Reaſon to deviſe Lawes againſt her ſelf. For without Reaſon they cannot be made, though they be made againſt Reaſon.

Even in cold blood, he determineth to follow the commands of paſſion, and ſilenceth reaſon, if it contradict this determination. He is herein as Caeſar that went ſoberly about the over-throw of the State, not for want of reaſon, but as reſolved not to hearken to it. So Cato kill'd himſelfe with great adviſement and ſhew of diſcretion. Thus men uſe all the Reaſon they have after an evil committed, to make good what paſſion hath done, that before trod it under foot of paſſion, when Reaſon offered to hinder the doing of it.

It is a part of the triumph of Paſſion, to force Reaſon ſuppariſitari, Paraſite-like, to maintain all acts of paſſion in the unregenerate. From hence proceed all ſtrained and profane Apologies for evil. Hence it is, that men adde thirſt to drunkenneſſe Deut. 29.19: fewel to luſt, becauſe they think they can command Reaſon to make ſome excuſe for it: herein being worſe than beaſts; for they luſt, but do not provoke to luſt, by cogitation, by diet, or ſuch like courſes. But this man is ready to anſwer, Beſtiae enim ſunt. They provoke not, becauſe they are beaſts, and underſtand no better. But he hath more wit, and he employeth it to be more wicked, and more bruitiſh. He may ſay with the Idfornicator, Impetravi egomet, ut me corrumperem. I have obtained leave of my reaſon and conſcience, to defile my ſelf ſtill. He liketh becauſe he loveth; and ſeeth faults, becauſe he hateth. What he luſteth after, Reaſon muſt not only not preſume to oppoſe, but not refuſe to maintain.

Thus, the regenerate have too much mixture of paſſion; the unregenerate, an habituated predominancy. The one gives way to paſſion, as fond Parents to their children, who through over-doting affection love more and think better of their children than they deſerve, and ſo give them the reines more than is meet: the other, as blinde lovers, through rage of fancie, love where they ſhould hate, and like where they ſhould loath. In the regenerate, fancie as a Phaeton gets the chariot for a while: in the other, the cart alwayes guides the horſe, and the horſe the carter. Hence, the one, as David, bleſſeth the meanes by which he is ſtayed and reclaimed from giving further vent to his paſſion1 Sam. 25.32 33. The other, as Balaam, that would have killed his Aſſe for not carrying him furtherNum. 22.29, thinks he hath no greater enemie than him that will ſtop his courſe in ſinning, or ſhew him his errour.

In a regenerate man may be forward, free, active, and quick affections.

The winde bloweth where it liſteth John 3.8, and the Spirit worketh where he pleaſeth. His wiſdome knoweth of what extraordinary u e even the moſt quick and nimble paſſions, rightly guided, and employed, may be: therefore he often takes delight in renewing and ſanctifying ſuch whoſe affections and paſſions unſanctified would prove very dangerous; but, being ſanctified, become prime inſtruments in the hand of the Lord, to do him excellent ſervice and honour.

Who, fuller of affections than David? yet, through grace, he ſo employed them, that God gives him this peculiar honour, to be a man after his own heart 1 Sam 13.14. Jeremy was a man of ſwift paſſions; eſpecially of anger J r. 8.9, at the deſperate wickedneſſe, and of ſorrow Jer. 9.1, for the matchleſſe miſeries of the Kingdome of udah, that he firſt propheſied, and after ſaw in part fulfilled upon them, yet God having ſanctified him in the womb, and ordained him a Prophet unto the Nations Jer. 1.5, how great an inſtrument did God make him, over the Nations, and over the Kingdomes, to root out, and to pull down, and to deſtroy, and to throw down; to build, and to plant, &c Ver. 10? Witneſſe his Prophecies againſt Egypt Jer 46.2, againſt Moab Jer, 48.1, the Ammonites, Edom, Damaſcus, Kedar, Hazor, Elam Jer. 49, and aſt of all againſt Babylon it ſelfJer. 50, &c., the ſcourge, and deſtroyer of all the for me , (ſo far as they were deſtroyed,) and the events anſwering thoſe denunciations.

But, as quick-ſilver muſt firſt be ſubdued in the poiſonous quality of it, before it can be uſed to any benefit; ſo theſe affections muſt be mortified, or they will ſoon grow pernicious to him in whom they be found. No man, a more zealous and induſtrious publiſher, and Propugner of the Goſpel, after his Converſion, than bleſſed Paul 1 Cor. 15.10: yet, before, no man ſuch a PerſecutorAct. 26.10, 11.

Notwithſtanding, affections, where they are naturally quick, they are ſeldom, or never ſo abſolutely mortified in this life, but that ſometimes they break out beyond due bounds. For, as a ſmooth, ſoft, and keen edge is ſooneſt turned, blunted, or gapped, or otherwiſe cuts and wounds him that uſeth it, if he be not more than ordinarily careful in the uſe of it; ſo it not ſeldome happeneth, that the quickeſt and moſt active affections, are ſooneſt turned aſide, dulled, or corrupted to break out into diſorderly and exorbitant actions. Hence it comes to paſſe that the moſt forward natures, as they give great helpes and luſtre unto grace, while they be contained within order; ſo, at times breaking out, they give greater foiles, and become greater blemiſhes, than the paſſions of others of a more moderate temper, and leſſe grace.

David, whoſe courage, (ſteeled with faith, and experienced by the killing of a Beare, and a Lion) put him on to encounter Goliah, the terrour of all Iſrael; yet ſhewed impotency enough in his ſudden reſolution to deſtroy Nabal, and his houſe, upon a private affront, and diſguſt1 Sam. 25.23; had not the wiſdom of a woman prevented his ſhedding of blood, and the avenging his own private quarrel, with his own hand Verſ. 33. Thoſe ſonnes of Zebedee, James and John, as they were of a forward nature, and fervent, which being ſanctified, made them ſonnes of thunder Mar. 3.17; ſo, they were ſoon tranſported, as we ſee in their raſh zeal againſt the Samaritanes, for not receiving our LordLuke 9.53, 54, and in their ambitious deſire of priority of the other ten ApoſtlesMat. 20.21 and v. 24.

So Peter, as he was ever the moſt forward in attempting dangers, ſo he moſt often and moſt dangerouſly ſtumbled, and hardly eſcaped, as we ſee in his weak walking upon the ſea Mat. 14.30, his Satanical boldneſſe in rebuking his LordMat. 16.22, 23, and his deſperate denial of him in the High-Prieſts Hall, even after he had cut off an eare of the High Prieſts ſervant in the quarrel of his MaſterMat. 26.35, and promiſed to ſtand by him to the deathVer. 51. Howbeit, ſuch diſtempers and exorbitances of the regenerate, are duely repented of, and thereupon graciouſly pardon'd.

Contrariwiſe. An unregenerate man of quick and vehement affections and paſſions, Differ. is extremely wicked.

As his paſſions, ſo his actions are all in extremes. He is not only 〈 in non-Latin alphabet 〉 , one that will do miſchief, but 〈 in non-Latin alphabet 〉 , preſently, ſuddenly in action. He cannot hold off till he hath ſeriouſly conſidered what he is about to do: and ſo he is full of all miſchief, even in an inſtant, as the Apoſtle deſcribeth Elimas Acts 13.10. As Auguſtus was wont to ſay, that he ſhould leave behind him an Emperour (meaning Tiberius) that would not think twice of one thing: ſo it is with this man; no ſooner doth Satan, ill counſel, or his own corruption put any evil in his head, but his fingers itch to be at it. He ruſheth upon it as the horſe ruſheth into the battel Jer. 8.6. If he but ſee a thief Pſal. 50.18, he preſently is ſo taken with him, that he not only conſenteth to him, but runneth with him, and as ſome tranſlate the word 〈 in non-Latin alphabet 〉 * from 〈 in non-Latin alphabet 〉 See Ainſworth. , which noteth the readineſſe and earneſtneſſe of the affections unto theft. His affections are as Gunpowder, fired, ſo ſoon as touched.

Miſchief and wickedneſſe in the height is his delight, and glory. He cannot eat without this ſauce, nor ſleep without this pillow. He ſleepeth not, except he hath done (not only ſome ſmall inconſiderable fault, but) miſchief: and his ſleep is taken away unleſſe he hath cauſed ſome to fall. He eateth the bread of wickedneſſe, and drinketh the wine of violence Prov. 4.16, 17. He is in extremes, not only for his haſty acting, but for the nature of the ſins which he acteth. If it be poſſible to go beyond the worſt, he will put on with all his might to out-ſtrip them. In an inſtant, ere he can be diſcerned, he over-paſſeth the deeds of the wicked Jer 5.28. Nor is this his grief, but his ſport Prov. 10.23. He boasteth himſelf in miſchief, his tongue deviſeth miſchiefs (in the plural, if poſſible,) like a ſharp razor working deceitfully, leaving nothing behind it, but in pretending to cut the haire for haſte, he cutteth the throat alſo. He loveth evil more than good Pſal. 52.1, 2, 3, thinking nothing ſo good as to do evil with both hands Mic. 7.3; as Doeg, that was not only forward to informe againſt Ahimelech, but, when Sauls guard refuſed, he readily fell upon the Prieſts; and, not only cut off eighty five perſons that wore Ephods, but utterly deſtroyed all men, women, and children, that belonged to them1 Sam. 22.18, 19. His feet were ſwift to ſhed blood Rom. 3.14.

Thus, in the regenerate, paſſion is ſometimes as a ſwift dromedary traverſing her wayes, ſometimes too ſwift for the RiderJer. 2.2, 23: but, being maſtered, ſheweth mettle to very good purpoſe: but, in the unregenerate, paſſion is as Aſahel, as light of foot, as a wilde Roe of the field 2 Sam. 2.18: and ſo ſwift, that it will not be ſtayed till it hath carried him on to his deſtruction, notwithſtanding all admonitions to prevent itVer. 21, 22, 23. The one, by tentation may give way to his paſſions, too forward to evil; but, having them under the command of grace, he uſually turnes them the right way, to be zealous and earneſt in that which is good, however they be too hard for him at times to hurry him on upon the evil he hateth. The other, is not only forward but deſperate in evil, and in evil only, having no command at all over his paſſions, but rather delighteth to give himſelf up to them; and is then beſt pleaſed, when they be moſt ſwift in the purſuit of the groſſeſt abominations.

In a true Christian there may be ſtrong, ſturdy, and untractable paſſions.

Such as the ſonnes of Zerviah to David, whom he cannot rule2 Sam. 3.39. All paſſions corrupted are the ſtronger by corruption, while the man in whom they are waxeth weaker and weaker, as a man under a diſeaſe too hard for nature. Such paſſions are hardly maſtered with the bit and bridle of grace, no more than the horſe and mule which have no underſtanding Pſal. 32.9. For uſually, where paſſion is ſtrong, reaſon is weak; and there, grace hath the harder task. Paſſion and Reaſon are the ſcales of the minde, as the one goeth down, the other goeth up. Jonah muſt confeſſe this to be ſo: for, neither the whales belly nor the ſea it ſelf could drown his paſſion of anger, even when he could expect nothing but the drowning of himſelf. He was a Prophet, and therefore an holy man 2 Pet. 1.21: yet his anger was too hard for his holineſs, even after he had been in the whales bellyJon. 4.9.

This violence of the paſſions ariſeth much from bodily temper or diſtemper rather, and namely from melancholy, which is a tough and viſcous humour, to hold the impreſſions of paſſion. It is much alſo from education and liberty given to the follies of childhood and youth, without cruſhing in the egge, and nipping corruption in the bud. When children are uſed to have their will without curbing, correction, or reproof in their firſt ordering, ſuch, in ſhort time, grow ſo head-ſtrong, that afterwards they will hardly be governed by any Law; correction then comes too late, unleſſe to irritate corruption, and to make them more deſperately and incorrigibly wicked.

Unto ſuch much grace is needful, and many prayers, and ſtrivings more than ordinary. In fine, there needeth an Alexander, for ſuch a Bucephalus, or ſtrong headed horſe. Yet are not ſuch paſſions to be wholly caſt away, or knockt in the head: foraſmuch as they (being once maſtered and renewed) may prove not only good, but excellent. Even the Lion, the Beare, and the Wolfe (that is, men naturally as fierce, fell, rapacious, and violent, as thoſe bruits) are admitted into the Kingdom of Chriſt, and ſo tamed by the power of his grace, that they lie down with the Lamb, the Kid, and the Calſe Iſa. 11.6, &c.. For he hath received gifts for the rebellious alſo, that the Lord God may dwell among them Pſal. 68.18.

The Jewes were naturally a fierce, furious ſtiffe-necked Nation Deut. 9.6, 7, yet ſuch of them as were renewed by grace, proved the Worthies of the Church in both Ages. Such in a good cauſe, will ſtand as Eleazar, or as Shammah, in the field of Lentiles, againſt the Philiſtines, although forſaken and all, and fight till their hand cleave to their ſword 2 Sam. 23.9, 10, 11. Indeed ſuch affections are as the loud-crying woman and the Scold ſought out to drive away the enemies Eccl. 26.27. But he that hath them to contend with them at home, ſhall be ſure to be acquainted with the troubles of warre. Yet by the power of grace, he maintaineth againſt them a difficult and perpetual conflict, till at laſt he ſing 10, triumphing over them, through Jeſus Chriſt1 Cor. 15.17.

On the contrary,Differ. an unregenerate man ſo tempered and hampered with head-ſtrong and sturdy paſſions, is dangerous to himſelfe and others.

He hath no command over himſelf, becauſe himſelf is under command of his paſſions. He is as a City broken down, and without walls Prov. 25.28, which can reſiſt no aſſault, but is at the enemies pleaſure, to ſack and burne it, and to put all to the ſword that are in it. He is ruled by his luſts and paſſions, and will be ruled by nought elſe; neither man, nor God himſelf ſhall rule him, further than his own affections pleaſe. The tentations of Satan, the frauds and illuſions of wicked men ſhall be of more force with him, than any counſel from God. But his great and mighty lords, are his paſſions within, whom he worſhippeth and ſerveth, as the covetous man, his wedge and wealthJoſh. 7.21 Prov. 18.11. He cannot ſtand out againſt any ſinful paſſion of his own heart, he cannot curb the rage of that unruly member the tongueJam. 3.8, he is a ſlave to every noiſom luſt, and helliſh vice that his corrupt affections hurry him upon, whether it be quarrelling, railing, covetouſneſs, uncleanneſſe, fraud, lying, theft, or whatever any vile affection within him hath a luſt unto. It carries him on headlong with fury into all miſchief and miſery, as wilde and fierce horſes not weighed, nor under command, run away with a Coach to the hazard of the lives of all that are in it.

Such an one is unapt for counſel, and impatient of reproof. Yea, the more he is reproved, the more he hardeneth his neck, until he be on the ſudden deſtroyed, and that without remedy Prov. 29.1. In this diſpoſition he delighteth more than in his eſtate, honour, friends: his will, his luſts, are his Law, his God. Under colour of conſtancy and ſtayedneſſe to which he pretendeth, he maketh his heart as hard as an Adamant-ſtone Zech. 7.11, 12, in wickedneſſe, rendring it both deſperately evil, and pertinacious in it. He is ſo farre from hearing others labouring to reclaim him, that he will not heare the voice of his own reaſon and conſcience. There is in him a perpetual ſtorme, as in a ſhip in a tempeſt, wherein for the noiſe of windes and waves, the commands of the Ship-Maſter cannot be heard for the ſaving of the ſhip. His paſſions are ſo often and much in uproars, and tumults, that when wiſdom and conſcience ſpeak loudeſt, they are no more regarded, than Alexander when he beckned with his hand, and would have made his defence, to the enraged Epheſians Acts 19.33, 34. And if he do hear, he is reſolved notwithſtanding to do what he liſt, although God himſelf ſpeak to him to the contrary; as they, to Jeremy, As for the Word that thou haſt ſpoken unto us in the Name of the Lord, we will not hearken unto thee. But we will certainly do whatſoever thing goeth out of our own mouth, &c Jer. 44.16, 17.

Thus, paſſion in the regenerate is as an horſe ſtiffe of reines; but, under a good rider moſt ſerviceable: in the unregenerate, as a wilde Aſſe uſed to the wilderneſſe, ſnuffing up the winde at her pleaſure Jer. 2.24, and running away with her rider. The one ſeeing his danger, doth what he can to prevent it, the other humoureth that moſt which is moſt dangerous to him.

In the regenerate there may be ſoft, weak, and pliable affections.

Some natures are ſo facile, that a childe may lead them; ſo capable of every impreſſion, that you may draw them to any thing; not ſo much out of a corrupt inclination, as of a natural temper, and ductile diſpoſition. They underſtand well enough, and they mean well, but are ſo pliable to every motion that they be overtaken and overcome of evil, ere they be aware, not as delighting in it, but as not ſuſpecting it, or thinking evil of him that enticeth and beguileth; as thoſe Iſraelites whoſe hearts were ſtollen away by Abſalom, whom they followed in the ſimplicity of their hearts, knowing nothing of his treaſon2 Sam. 15.11.

Such are ſoon won, and ſoon wounded, ere they be aware: apt for all impreſſions, eſpecially of ſorrow, feare; and ſometimes of jealouſie alſo, ready to call Gods love into queſtion, and think themſelves forſaken; They are, as wayward children, ſick folkes, and women for the moſt part, too apt to be diſpleaſed and diſtempered. Even a David is apt ſometimes to ſay to God, in his haſte, I am cut off from before thine eyes; that is, caſt out of thy ſightPſal. 21.22. And, at another time, all men are liers Pſal 116. •• , even Prophets and all, that had propheſied that to him, which he could not ſee performed. But he confeſſeth his raſhneſſe, as taking the blame upon himſelf, for his haſty, blaming of others.

But ſuch an one, as he is ſoon hurt, ſo is he as ſoon healed: as he is quickly offended, ſo he is as quickly pacified; as he is ſuddenly caſt down, ſo is as ſuddenly raiſed again and comforted. If he eaſily tread awry, he is ſoon ſnibbed, and turned again into the right way. If he be not ſo careful and cautious to keep in with the Lord, yet is he ſoon brought to ſee his wandrings, and to mourn and lament after the Lord 1 Sam. 7.2. He is as a ſoft-natured childe, that eaſily offendeth his father, but is never quiet till he be reconciled. Such an one becauſe he wanteth reſolution,Prov. 28 14 hath feare for his Guardian and Watchman (r): and, wanting ſtrength to withſtand evil motions, his wiſdome is to keep himſelf, as much as may be, out of the noiſe and view of tentationsJob 31.1.

Differ.Contrarily, the unregenerate of facile affections, is apt and ready for all ſinful purpoſes.

〈 in non-Latin alphabet 〉 , an yielding man (ſaith the Philoſopher) is carried by every word and winde. He enters not into conſideration what is fit and warrantable; but, if preſſed by others, to do ſo and ſo, he preſently yieldeth, be it good or evil. Such an one is for any faith or religion: yea, for any practice that others will perſwade him to; eſpecially, if plauſible, or ſuch as carries not abhorrency in the very face of it; and, that the ſnake lie not open to all mens view in the high-way, but hidden under the graſſe in a pleaſing meadow. Any ſpecious pretence is ſufficient to carry him whitherſoever you pleaſe. Do but ſay the word, he ſcornes to diſpute, but readily obeyeth.

If he happen to fall into company and diſcourſe with any inſinuating Popiſh Prieſt or Jeſuite, whoſe policie and rule is to deal chiefly with the weaker ſex, and with effeminate, or obnoxious men, that will be more apt to hearken to a Mountebank, promiſing an eaſie cure, (without deſtruction of the luſts within,) than to a ſolid and faithful Phyſician that is more for taking away the cauſe, than for giving preſent eaſe; the doors ſhall be open to any Impoſtors whatſoever, that creep into houſes, and lead captive ſilly women (and weak men too) laden with divers luſts, ever learning, and never able to come to the knowledge of the truth 2 Tim. 3.6, 7. The hook is no ſooner let down, but he, not conſidering the danger, firſt nibbles, by entertaining diſcourſe (as Eve did with the Serpent) which he is not able to maintain: and then, ſwallowes the bait, and with it the hook, which he cannot eſcape.

Such an one counts it his wiſdom and glory, not to croſſe company, but to be as they are. Any faſhion, behaviour, action, (except what is truly good) faction, courſe, or conſpiracy will ſuit with his diſpoſition. Do but ſay, what you will have him do, and he is your ſervant. The leaſt beckning or holding up the ſinger of him whom he thinks worthy of reſpect upon any account, is to him enough. If a man of honour and power, ſuch an one as Abſalom, do but take him by the hand2 Sam. 15.5, he preſently takes him by the heart too, and ſteales it away, even to commit treaſon and rebellion againſt his Soveraign, as Abſalom did the hearts of the men of Iſrael Ver. 6: and as Garnet, Owen, &c. did the hearts of the Gun-powder Traitors.

He will quickly like, and as quickly loath, and both without cauſe, as Amnon did his Siſter Tamar 2 Sam. 13.14, 15.. He liked her without cauſe, to make her his whore: and loathed her without reaſon, ſo ſoon as he had forced her. In the things of God, he will not trouble himſelf to ſtand in the wayes (where God, in the Miniſtry of his Word uſeth to ſet guides) to ſee, and ask for the old pathes (the Law and the Teſtimonies) where is the good way, that he may walk therein Jer. 6.16: but he only asketh what religion his fathers and Anceſtors were of; and what any flattering Prieſt will perſwade him to, eſpecially if outwardly pompous and gaudy, he preſently reſolves (let Jeremy ſay what he will to the contrary) we will certainly do what we and our fathers, our Kings and our Princes have done Jer. 44.17. But let Kings and Princes alter Religion, he is then for Cantemus canticum novum: Let us ſing a new Song, as haſtily as any Perne of them all. Till then, he will truſt himſelf with any Popiſh Prieſts, looſe companions, and corrupters of youth, till he be engaged in the groſſeſt evils that they think fit to draw him into for advance of the Catholick cauſe, as they ſmoothly, but falſely ſuggeſt.

Thus the regenerate by facile affections is ſometimes overſwayed, as the man of God by the old Prophet of Bethel, pretending an unknown Word of the Lord, to require the man of God to do contrary to what he had an expreſſe charge to forbear1 Kings 13.18 19.; yet, in this he fares better in the iſſue, as it did with Barnabas, who, being of a good nature, was, for a while, carried away with other mens diſſimulation; but, at length, recovered himſelfGal. 2.13. The unregenerate is as one of the ſimple ones, as the young man void of underſtanding falling into the company of an harlot, and charmed by her enticements, whereby he goeth after her ſtraightway, as an oxe goeth to the ſlaughter, or as a fool to the correction of the ſtocks, till a dart strike through his liver, as a bird that haſteneth to the ſnare, and knoweth not that it is for his life Pro. 7.22, 23. The one finding himſelf to be of a weak and yielding nature, marrieth his Virgin unto Chriſt, that ſo when he is weak, he may become ſtrong 2 Cor. 12.10 in the Lord, by putting himſelf under Covert- aron of Chriſt: the other is as Dinah, out of her fathers houſe, a prey for Shechem Gen. 34.1, 2, or any looſe Tempter.

In a Christian regenerated there are ſometimes dull, heavy, and lumpiſh affections.

Sometimes nature, ſometimes ſickneſſe, otherwhile tentation, or ſpiritual deſertion makes him ſlow and unwieldy in the wayes of God, in rejoycing in God, and in honouring his holy Profeſſion as he deſireth. Some are of a dull heavy nature, even from their youth, not out of affected ſloth, but by natural phlegmatick conſtitution, ſuch an one was Jacob, an honeſt, plain, quiet man, not over-active abroad, but as a Shepherd dwelling in Tents, farre unlike his brother Eſau, who was of a more vafrous ſubtile ſtirring nature, loving hunting and more nimble exerciſesGen. 25.27. Some are ſo by age, in whom nature is ſpent and worne out, as old Barzillai, ſo feeble as not to diſcerne between good and evil to ſenſe, to taſte meat or drink, with any quickneſſe of taſting; or to judge of muſick with a diſtinguiſhing eare2 Sam. 19.35. Some are ſo by ſickneſſe, in whom a diſeaſe confirmed, and deeplie rooted, doth even alter the very temper and conſtitution of the body, as well as waſte and conſume the ſpirits, making them ſo unwieldy and heavy in ſpiritual motions, as the impotent man that had a long time layen at the pool of Betheſda, for cure, and could never be ſo nimble as to get ſoon enough into the water after the moving of it by the Angel, but that another ſtept in before him John 5.6, 7. Some are ſo dejected by tentation, and the withdrawing the light of Gods countenance, that they are as it were planet-ſmitten to the ground, and not able to ſtir with any vivacity, as David who ſometimes (eſpecially after his great fall, when God, notwithſtanding his repentance and pardon, chaſtiſed him for the ſcandal he had given whereby the enemies of God took occaſion to blaſpheme the very wayes of Godlineſſe and Profeſſion of Religion2 Sam. 12.9, 10, &c. and v. 14.; had much ado to hold up his ſoule in clean life, but that it would be caſt down, and diſquieted within him, that he could hardly keep alive any hope in God, within itPſal. 42.5.

In all which caſes a Chriſtian muſt needs be in a ſad temper of ſpirit, for his ſlow and heavy moving for, or towards God, in which he findes himſelf out-ſtripped by all that have any truth of grace in them. When he ſeeth others as ready to follow God, and to expreſſe their forwardneſſe, as Davids ſervants when he was forced to flee from Abſalom (behold, thy ſervants are ready to do whatſoever my Lord the King ſhall appoint2 Sam. 15.15) he himſelf is as lame Mephiboſheth that cannot go with him 2 Sam. 19.26: and is perhaps by ſome falſe-hearted Ziba (that ſhould aſſiſt him) traduced and ſlandered, as if he had ſome treacherous deſign againſt his SoveraignVer. 27.

Some are naturally more ſtoical and diſpaſſionate than others. They are of an even diſpoſition, and ſo, take then when you will, whatever comes from them is much what like the ſound of a Bell, that alwayes yieldeth the ſame note. But yet they come behinde others in both duty; and comfort, the very ſenſe whereof cannot but much affect and afflict a true childe of God, as it did holy David: who was often troubled with his lumpiſh dulneſſePſal. 43.5.

Nevertheleſs, even herein he is not caſt off as an unfaithful ſervant, nor left without encouragement: but, the more he labours under this dull temper, the more he ſtirreth up himſelf to take hold on God, to quicken him in his way Pſal. 119.37. And ſo he findes that the ſpirit is willing, even when the fleſh is weak, heavy, and ſleepyMat. 26.41. So that though he want the comforts that others more active do ſometimcs find, yet withal he is freed from ſundry diſcomforts that they meet withal: for, it much freeth him from exceſſes to which others are ſubject, and he comes as ſoon and faſt as he can to the Lord, although limping, as lame Mephiboſheth to David with as true an heart as thoſe that are more forward.

Differ.Contrariwiſe, an unregenerate man of this dull temper is dead unto all goodneſſe.

He is dull, and inſenſible of it. He is in a ſad condition, and it is impoſſible to make him to take his caſe to heart. He is as one that ſleepeth on the top of a maſt, and feares no danger: yea, he pleaſeth himſelf in his affected and corrupt ſluggiſhneſſe, and flattereth himſelf as being in the only good temper. For, his ſlothfulneſſe caſteth into a deep ſleep Prov. 19.15, he is lumpiſh and like a dead man, unleſſe perhaps when he is about ſome evil that pleaſeth his palate more than ordinary. But in any honeſt and good buſineſſe, the way of this evil beaſt and ſlow-belly Tit. 1.12, is as an hedge of thornes Prov. 15.19; it appears to him to be full of difficulties and dangers, as a path that is over-grown with briers and thornes.

He looks upon others of a quicker mettal and ſeeth them often to miſcarry, and ſtumble by their haſte, for which he deſpiſeth them. Hereupon he condemneth fervencie and forwardneſſe in good duties, as exceſſes, and extremes not to be imitated, and applaudeth his own ſloth, as the only true even diſpoſition worthy of a wiſe man. If the Miniſter lifting up his voice as a Trumpet, do cry fire, fire againſt ſin. He asketh not where? or what is the matter? but, what ailes the man? is he mad? away with him to the priſon Jer. 29.26. In the mean time, for evil, he is as the ſtill Sow, in the proverb, ſlie and ſtill, not forbearing the evil, but only careful to make no noiſe.

Thus, the regenerate is as Jacob, after wreſtling with God, making what ſpeed he canGen. 32.31, although he be conſtrained to halt in going, not as unfaithful, but as unable to make haſte: the other is as the ſlothful in work, brother to him that is a great waſter Prov. 18.9, and ſhall as certainly come to woe and miſery, as if with the profeſt Prodigal he reſolved to conſume all. The one although he be ſlow, yet is not negligent; the other ſits ſtill and ſaith, All in good time. No more haſte than good-ſpeed. I ſhall get to heaven as ſoon as any hot-ſpurre of them all.

A regenerate man may be of a various and inconstant temper, in reſpect of affections.

As to the main reſolution of cleaving cloſe to God without ſeparation, he is conſtant to the deathRev. 2.10, and is kept by the power of God through faith unto ſalvation 1 Pet. 1.5. But as to the temper of his particular affections and paſſions, he is oft-times very variable and unconſtant. Sometimes he is hot in love, by and by he leaves his firſt-loveRev. 2.4. Sometimes very zealous, ſometimes remiſſeVer. 20. Sometime glad, and ſometimes ſadPſal. 42.11. One while quick, another while more dullHeb. 5.11; Now confident, and ſhortly diſtruſtful: At one time, valiant; and anon, cowardly Mat. 14.30. And this comes to paſſe not through interciſions of grace,Numb. 20 11 but from the conſtitution of nature, not throughly vanquiſht by grace.

But, as it was ſaid of Alexander, that he excelled both in vertues and vices, ſo ſuch though ſometimes they be more notorious in their falls, yet are they upon recovery more notable for their graces. As Lute-ſtrings, if they be true, though ſometimes, by being ſet too high or too low, they make an unpleaſing ſound, yet being put into a right pitch and tune, they yield a more than ordinary ſymphony and melody: ſo is it with a Chriſtian of this temper, although ſometimes, when out of tune, he offendeth the eyes and eares both of God and man, yet when he is again reduced to a good frame of ſpirit, he maketh excellent muſick beyond other men in the eares of both.

As for his own feelings, he hath a kinde of 〈 in non-Latin alphabet 〉 in, his life, and in himſelf. Sometimes more of the ſweet, another while more of the ſoure: as he findes the inconſtancy of his temper to act him, or the power of grace overcoming it. Nevertheleſſe, he not only bewailes his ſickleneſſe, but labours for conſtancy, and for that purpoſe entreth into a ſtricter Covenant with his eyes, lips, eares, and eſpecially with his heart: then, with others, both with his former companions in evil, that is, as Jacob with Laban, a parting Covenant, a ſtone of ſeparation Gen. 31 51, for ever to depart from themPſ. 119.115; and with his Aſſociates in Reformation, that the one may witneſſe againſt the other, if he ſhould fall off, or fail; that the witneſſe of the thing may binde all the faſter unto GodNehem. 9.38. Yea, further, he renews Covenant with God himſelf, upon all ſuch failings, coming up even to the Oath and to the Curſe, and that in his ſight who alone is able to help him to keep itNehem. 10.29. And having done this, he is careful to minde himſelf of it, and to make it good, I have ſworn, and I will perform it, that I will keep thy righteous judgements Pſ l. 119.106.

On the contrary, the unregenerate, although he be unſtable in all his wayes, Differ. yet is he conſtantly evil, and alwayes in it.

He is not only as the hypocrite, that hath an heart, and an heart Jam. 1.8, one (as he pretendeth) for God, and another, for any thing, like Theophraſtus his Partridges of Paphlogonia that had two heatts; but he hath as many hearts as luſts, and theſe carry and hurry him, now hither, now thither; any where, every where, ſo that he is unſtable in all his wayes, that you know not where to finde him, ſave only in evil in the general, which agrees to all his wayes. For every imagination of the thoughts of his heart, are only evil continually Gen. 6.5.

He often varieth his ſteps, but never his way. He goeth round as an horſe in a Mill: not from good to evil, for he was never good: not from evil to good, for he never meanes to be good: but only from one way, or kinde, or degree of evil unto another; from one ſin, errour, or humour to another. He gaddeth about with all earneſtneſſe, to change his way, as Judah, that ſought firſt to the Aſſyrian, then to Egypt, for help againſt the Chaldean; but never, to get into Gods way, and therefore, with ſhame in bothJer. 2.36, becauſe ſtill, in the way of ſin.

Thus, the regenerate is uncertain in his particular walks, as a Deer that is now here, now there; but alwayes within the pales of the Park; but the unregenerate roveth and ſtrayeth as an out-lying ſtag, that is every where treſpaſſing upon the neighbours, not only within the purlues, but as far beyond them, as he is able and dares to wander. The one is as the loyal wife, alwayes faithful, but otherwiſe very fickle and unconſtant in her daily behaviour towards her husband: the other is as the looſe gadding houſe-wife of Samaria before her Converſion, that entertaineth a Paramour in ſtead of an husband, after ſhe had enjoyed husbands enowJohn 4; or, as a wife that committeth adultery, taking many strangers in ſtead of her husband Ezek. 16.32.

FINIS.