Observations Divine and Moral, Chapter 44
CAP. XLIIII. Of Appearances.
IT is the royall prerogative of Gods infinite wisdom to judg of persons, & things, as, in truth, they are. It is mens, yea angels unperfit condition, in comparison, (under which God hath humbled them) to judg of the one, and other, according to outward appearances; leaving to him alone and the persons themselvs, the hidden things of the hea…. To appear evill to a righteous judgment, is alwaies evill, whether the person be evill, or good. If evill, his evill appearance is but his inward evil manifested to be, as it is; and his inside turned outward: If good; he slaunders himself in appearing evill. He that makes an ill shew, we may well account evil, and corrupt, ordinarily; seeing all (save in the case of some speciall temptation) desire to seem, as good, as they are, & to put the fayrest side outward.
He that is once well known to me for good, and vertuous I will alwayes esteem so, except I come to take certeyn knowledg of his after-declyning to evill. So, on the contrarie, if I have once rightly and certeynly branded a man for evil, I shall not easily come to think good of him, except his after-repentance as playnly appear to me. The reason is, because bare time makes none of evill good; or of good evill: but onelyonly confirms men in that which they are, whether the one, or other.
Although it be not simply a sufficient warrant for our answerable judgment of, or caryage towards persons, or things, that they appear good or evill unto us; because we often err in our judgments about them, through ignorance, negligence, or partialitie: yet is it a certeyn rule, that we must never proceed, eyther in judgment, or practise against appearances: for in so doing▪ we condemn our selvs in the thing, which we approve; if it appear good, and yet we condemn it: so do we also in the thing which we condemn; by holding any course of approbation towards that, which seems evill unto us. Notwithstanding, such is the force of outward appearances, as that, in cases, they bynde us in conscience, both for judgment, and practise, to that which indeed is not true, nor due; but wherein we are altogether deceaved. As when we receav a matter for truth (which yet indeed is not so) upon the clear testimonie of two, or three witnesses worthy of credit, so far as we can discern: or when we esteem an hypocrite (cunningly dissembling) for good and godly, as did Phillip Acts 8.Simon Magus. It is a fortunate sin to suspect him, without apparent cause, that dissembles: and an infortunate vertue to be deceaved in him.
The appearance of evill (by the Apostles prescript) is to be absteyned from. Which yet we must not understand absolutely1 Thes. 5. of whatsoever seems evill unto others: for then we should absteyn from all, or the most good; whereof there is litle, but some, or other misdeem it. But the meaning is properly, that, in prophesying (of which the Apostle speaks) as we are to hold that which is good, and proved so to be; so if any thing be delivered, of which we have a sinister Calvin.suspicion, as fearing that some poyson cleaveth to it, though not plainly so discerned by us, we with-hold our assent, till by fayth we can receav it. And in the generall, that, if a thing appear amisse, and evill unto others, especially unto weaker brethren, though it be not such of it self, yet we forbear it; except eyther conscience of duety simply binde us unto it; or that some greater conveniency appear in doing it, then is the inconveniency of, or to others, in misconceaving of us, and our doings.
If it be a good thing to appear good, how much more to be so indeed? It is also the readiest way, and most compendious for any to appear, and be thought wise, vertuous, or godly; to be, in truth, such. For God will both (so far, as it stands with his glory, and the persons good) give occasion of manifestation of that good which is; and also provide, that others may accordingly take knowledg of it. And though many things be secret in the mean while; yet, when the Lord shall come, he will both bring to light the 1 Corin. 4.hidden things of darknes, and make manifest the counsels of the hearts, and then shall everie one have prayse of God.
The Lord bestoweth his graces upon men not onelyonly for their own good, but for the good of others also: and that, as otherwise, so for the manifesting, and shewing forth 1 Pet. 2.the vertues of him, who hath called them out of darknes, into his marveylous light. Who must therefore provide carefully, both to be, as they appear, for their own comfort; and to appear, as they are, to the glory of God, and good of men. Yet so as their first, and greatest care herein be, that their appearances be not above their existences; and that they make shew of no more then they have. As in the outward estate, it is the high way to povertie, or worse, for a mans expences to exceed his receipts; & his layings out his comings in: so in the spirituall course, to overstreyn in outward manifestations is a way tending to all impudent, and desperate hypocrisie, under a form of godlynes, without the power thereof. And for other gifts, as knowledg, wisdom, learning, eloquence, or the like; he that in the manifestation of them will streyn above his reach, may easily crack his credit, and make himself ridiculous to others; like the stage-player, who with too much wypeing of his borrowed beard puls it from his face, and so bewrayes his bare chin. And though a forth-putting man play his part so well (as many do) that he not onelyonly satisfy, but draw into admiration his simple spectators, who cannot discern between shadow, and body; yet shall he hardly, or not at all, escape the censure of vayn-glorious, and arrogant, by more judicious men.
We are oftens angry, and offended at others, for wronging us, by conceaving a worse opinion of us, then we deserv: whereas, in right, we should be angry at our selvs, for giving them occasion so to judg, by our ill, and suspicious appearances. For, albeit thereby, he, whose heart, and way is upright in Gods sight, loose not his comfort with him, who sees the heart: yet by his misappearances made in word, or deed, he may justly forfeyt his credit with men; to whom it apperteyns to judg of the tree by the fruit, or leavs, or any other outward mark, or note, rayther then by the sap. Cunning naughtines hath oftens more credit in the world, then unadvised honestie.