The Husbandmans Companion, Meditation 65
Upon the prating of a Parrat.
65. Med.
HEaring a Parrat talk and prate, and counterfeit mans voice, and utter words which yet he underſtood not; when I had conſidered of it, I thought it was a lively embleme of an hypocrite, for as this bird doth imitate man, and counterfeits his voice, ſo doth an hypocrite imitate a true Chriſtian, both in words and geſtures, ſpeaks as he ſpeaks, and acts as he acts, for what action or what duty can a Chriſtian perform, as to the external part of it, which an hypocrite cannot, doth not do? As there is no hearb in the garden, but there is ſome counterfeit of it in the field, which reſembles it, ſo there is no grace in the heart of a believer, but the devil hath its counterfeit, and therefore it is a cunning thing to be a Chriſtian, and an eaſy thing to be deceived: for what can a true Chriſtian do for the bulk, and materiality of duty, but a hypocrite can do alſo, yea, ſometimes ſeems to exceed him? and as in duty, ſo in conference and diſcourſe, it is hard to diſcern the one from the other; hypocriſy may be ſpun with a fine thred, and hardly diſcerned either in the cloath or colour from ſincerity, but it is often found out in the wearing to be but a cheat; in ſtorms and tempeſts it is apt to change colour, and will not hold out, but ſhrinks in the wetting: there is indeed a difference now both in garb and language, the one is truly beautiful, the other is but paint and varniſh, which time makes to fade: they ſpeak (it is true) the ſame things, but the one ſpeaks what he knows, and the other by hearſay: both may diſcourſe the deep myſteries of Religion, as the parrat may myſteryes of ſtate, if taught, but underſtand not what they ſay: Can a true Chriſtian diſcourſe of redemption, regeneration, converſion, adoption, ſanctification, &c. ſo can the other alſo, but the one ſpeaks what he feels, the other not: the Chriſtian findes the marks and tokens of it in his own ſoul, the other not: can the one diſcourſe of the workings of the ſpirit in the heart, of a believer, the actings of grace, of communion with God, &c. ſo can the other? can the one ſpeak out his experiences of the goodneſs of God, the vanity of the creature, the bitterneſs of ſin, the comforts and directions of the ſpirit, the beauty of holineſs, &c. the other can counterfeit this alſo? but all this while, the hypocrites heart and tongue agree not: he diſclaims againſt that ſin which he loves, and pleads for the holineſs and integrity which he ſecretly hates, and abhors, and ſpeaks well of God and his laws, his ordinances and his people, which in his heart he abhors: The knowledge of the one, and the other differ, like that of a traveller, that hath been at Rome or Venice, or Jeruſalem, or Conſtantinople, and hath ſeen thoſe places, and known thoſe inhabitants, and dwelt among them, and his who hath only heard, or read of them, or ſpake with thoſe that have ſeen them; the latter perhaps may ſpeak as much, nay, more of the ſcituation of the place, the manners of the people, the government, cuſtomes, and laws they are ruled by, then the others can; yet is not their knowledge alike: the one is aſſured by ocular demonſtration, of what he ſpeaks, the other not; theſe eyes ſaw it, (ſaith one) theſe ears heard it, ſaith the other; ſo it is here, one ſpeaks what he knows, the other what he hears: Or it is like the difference between the knowledge of a diſeaſed perſon, and that of a phyſitian, the latter can ſpeak more of the cauſes, ſigns and ſymptomes of the diſeaſe, and more learnedly deſcribe it, but the other feels what he ſaith, and knows the working of the diſeaſe in another manner of way then the phyſitian who hath only read of it, or heard of it from others: this is the difference of the knowledge between the ſincere Chriſtian and the hypocrite, the one ſpeaks knowingly, experimentally, feelingly, truly, the other ſpeaks by rote, like the parrat only, what is taught him diſſemblingly, hypocritically, and falſly, pretending to experience that they do not: oh my ſoul take heed of contenting and ſatisfying thy ſelf with a bare notional knowledge, without experimental heart-knowledge, it is not that which floats in the brain, but that which ſinks down and ſeaſons the heart and life that will do thee good; the former a man may carry along with him to hell, yea, the devils have it in a greater meaſure then the moſt knowing man, though bad words may, yea, will condemn thee, if not repented of, yet good words (if any ſuch can be) without good actions, and good hearts, cannot ſave thee; yea, thou wilt be guilty of ſelf-condemnation in juſtifying what thou doſt not labour after; if godlineſs and a holy life be good, why doſt thou not live thus? if not, why doſt thou ſpeak thus? why doth not thy heart and tongue agree? ſincerity is the true philoſophers ſtone, it turns all into gold, and makes weak performances acceptable: hypocriſy turns all into droſs: oh my God, grant me heart-knowledge as well as brain knowledge, leſt I go to hell with a candle in my hand: ſuch knowledge may ſerve to ſink me, not to ſave me; to talk of the way and not walk in it little profits; to ſpeak of heaven and not enjoy, will do me no good: Lord, let me be in ſubſtance what I am in ſhew; yea, Lord, make me ſuch as I ought to be in truth.