Divine Characters in Two Parts, Part 1 · Chapter 13
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,aPſal 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 bProv. 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 cTit. 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 d2 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 ePſal. 36.1, 2.; ſo that there is no difference between him and a pure Atheiſt, ſave onelyonly 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 fRom. 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 gHab. 1.13., without abhorrency, and deteſtation; and, that he hateth all workers of iniquity hPſal. 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 eyesiCant. 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 k1 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 lPſal. 51.2.; and, create in me a clean heart, O God mVer. 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.
Character 1 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 n1 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 oJob 21.14..
He will allow him to be God, but deny his attributes of omniſcience, juſtice, hatred of ſin, holineſſe, &c. He ſaith pJob 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 qGen. 18.21. He ſaith in his heart (although he dwell in Jeruſalem) The Lord will not do good, neither will he do evil rEph. 1.12; as if, with Gallio, he cared for none of theſe things sActs 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 tMal. 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 themuEſay 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 wExod. 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 xHoſ. 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 yVerſe 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 zExod 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 aRom. 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 bRom. 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 allcPſal. 73.25.. This God is his God for ever and ever, and ſhall be his guide even unto death dPſal. 48.14.
Thus, this hypocrite maketh a god of his own to go before him eExod 32.1; the true Chriſtian ſtrives to own the true God before whom he may walk in the light of the living fPſal. 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. Character 2
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 gGal. 5.13, or a fair cloak of malitiouſneſſe h1 Pet. 2.16. Thus, he turnes grace into laſciviouſneſſe iJude 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 l1 Cor. 7.22., He is bought with a price, and therefore glorifies God in his body, and in his Spirit m1 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 nRom. 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 oRom. 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 pVer. 22..
Hath the Lord diſcharged him every ſeventh day from the cares and toils of this life, to ſerve him onelyonly? he will make the Sabbath a delight, the holy of the Lord honourable rEſay 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 sJohn 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.
Character 3 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 tRom. 5.20.; he makes this graceleſs concluſion from it, Let us continue in ſinne that grace may abound uChap. 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 wDeut. 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 xRom. 2.4..
On the contrary, the true Chriſtian feares God moſt, when God is moſt kinde.
The feare of the Lord is his treaſure yEſay. 33.6, as well as his wiſdom zPſ. 111.18.. And he accounts it his wiſdom, not only to praiſe the Lord for his goodneſſe aPſal. 107.8., but to fear him and his goodneſſe bHoſ. 3.5., that is, for his goodneſſe. He is one of thoſe that loveth moſt, becauſe one to whom much is forgiven cLuke 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 d1 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 Character 4 courſes.
As Leah ſometimes, called her fifth ſon Iſſachar, as a reward from God for giving her maid to her husband eGen. 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 h2 Pet. 2.3of 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 iZech. 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 kPſ. 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 lHab. 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 mPſal. 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 nEſay 58 3?
Differ.Contrariwiſe, the true Chriſtian dares not conclude either love or hatred by all that is before him oEccl. 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 pJerem. 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 qPſal. 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 rHoſ. 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 sPſal. 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 tLam. 3 27is 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.
Character 5 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,uRom. 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,wAmos 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 otherxRom. 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 aMat. 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 goodbPſal. 39.1, 2., eſpecially in evil times cAmos 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 dJob 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 eVer. 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 f1 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 gCol. 4.6.gEph. 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 iHeb. 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 kZeph. 2.9., the words of the pure are pleaſant lProv. 15.26, and the tongue of the juſt is as fined ſilver mProv. 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 nProv. 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 oMat. 12.34the 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 itpAct. 4.20..
This hypocrite thinks it a fair plea for ſinning, that by taking ſome liberty therein, he ſhall Character 6 learn the more to loath ſin.
When the heart doth not abhor evil qPſ. 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 rProv. 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 sProv. 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 onelyonly 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 tMat. 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 uJude 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 themwRom. 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, Character 7 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 xGal. 6.1., having compaſſion, and making a difference yJude 22., others he ſaves with fear, pulling them with more violence out of the fire zVerſe 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 aPſal. 15.3.. Although his charity be not blinde, yet is it loath to ſee, becauſe love covereth a multitude of ſinnes b1 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.
Character 8 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 cJohn 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 dMat. 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 uſeeJohn 12.5.; which yet Chriſt himſelfe pronounceth to be a good work fMat. 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 gVerſe 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 hEpheſ. 5.9., as a glorious ray of the divine nature i2 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 ChriſtkJohn 2.…7, and knows it to be good to be zealouſly affected alwayes in a good thing lGal. 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 mJohn 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 nVerſe 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 LawoDeut. 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. pJoh. 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) Character 9 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 qEſay 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 rJob 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 sRom. 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.