Divine Characters in Two Parts, Part 1 · Chapter 14
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. a1 Tim. 6.5.He converſeth about things of the World; with a ſhew of piety; but is acted by the Spirit of the World. b1 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 cMat. 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. ThedMark. 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, e1 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. fJam 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 gProv. 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 h1 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. iJer. 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 kPſal. 119.36..
God, who hath made every thing beautiful in his time, hath alſo ſet the world in this mans heart, lEccleſ. 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. mEccleſ. 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. n1 Tim. 6.1…He will neither ſet his heart upon them, oPſal. 62.10.as an Adulterer, upon a ſtrange Love;pJam. 4 4. nor place confidence in them, as an Idolater in a ſtrange god.qCol. 3.5. Where God gives outward bleſſings he enjoyes them ſoberly, and humbly giveth God thankes.rIſay. 1.18. If God deny them, he can live upon God himſelf, as well as upon bread If he be oppreſſed,ſ1 Pet. 4.12. he thinks it not ſtrange, no, though it be a fiery trial, nor marvailes at the matter, tEccleſ. 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, u1 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. wver. 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 bleſſingsxHeb. 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 ityRev. 12.7.: the one makes the world his inheritance, the other, his movableszHeb. 13.14.: the one makes it his Miſtreſſe; the other, his ſervant; the one obeyes it, the other commands it.
Character 1 This hypocrite makes Religion his ſhryne, but the World, his God.
He muſt profeſſe Religion, elſe all would abhorre him, becauſe he hath not onelyonly 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? a2 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. bMic. 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 c2 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,dPhil. 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 e1 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. fver. 6.The World ſhall have his hands, becauſe God hath commanded him with quietneſſe to work, and to eat his own bread. g2 Theſ. 3.13.but God alone hath his heart, hPro. 23.26.becauſe none elſe can ſatisfie it. The World paſſeth away, and the luſt thereof i1 John. 2.17: but he muſt and will have a God with whom is no variableneſs neither ſhadow of turning, kJam. 11.17.but is the ſame yeſterday, and to day, and, for ever. lHeb. 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. mJoh. 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. nPſal. 73.25.He is clothed with the Sun, and therefore muſt needs have the Moon under his feet. oRev. 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. pJam. 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,qEph. 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; rRom. 1.25.the other maketh the creature his ſervant, and ſerveth him onelyonly who is God bleſſed for ever.
This Hypocrite will be of that Religion which is moſt for his Worldly advantage. Character 2
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? ſPſal. 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, t2 Sam. 15.21in 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, uAct. 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. wJudg. 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, x2 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 yAct. 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.zMat. 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, aPſal. 119.33.If he have once choſen the way of truth, he will ſtick unto Gods Teſtimonies, bver 30. 31.and take them as an heritage for ever, cver. 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.dJob. 1.2.
If with Jacob, he make a Vow, ſaying.eGen. 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. fJob. 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. gProv. 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 allowancehProv. 30.8..
This Hypocrite apologiſeth for all his worldly practiſes, by pretence of ſuch ends as none Character 3 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, i1 Theſ. 2.5.. nor can well make her Market without fained words, k2 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.lEccleſ. 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 m1 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, nIſai. 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,oRom. 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 pPſal. …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, qJam. 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.rIſai. 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.
Character 4 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 sGen. 30.1.; So he in the ſtrength of his concupiſcence,t1 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: uPſal. 127.2.There is no end of all his travel, neither, ſaith he, for whom do I labour and bereave my ſoul of good, wEccleſ. 4.8.For a very vanity, which is toſſed to and fr…ef them that ſeek death; xProv. 21.6.Thus he walketh in a vain ſhadow, being diſquieted in vain, to heap up riches, not knowing who ſhall gather them: yPſal. 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 zProv. 1.19..
Contrarily, The true Chriſtian ſeeketh theſe things ſecondarily, ſubordinately, and moderately.
He ſeeketh first the Kingdome of God and the righteouſneſſe thereof, aMat. 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,bPſal. 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 cEccleſ. 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 Character 5 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 d1 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 hime1 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 fNum. 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.gver. 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.hver. 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,iNum. 23.12. then in another.kver. 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; lNum. 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. mRev. 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. nPro. 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, oRom. 7.23.he preſently cries out (not as David, to Joab touching Abſol…m, p2 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?qRom. 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,rAmos 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. sIra. 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.tNeh. 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 Character 6 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, uHeb. 1.2.and he, an heire of God; and joint heire with Chriſt: wRom. 8.17.nor lookes he upon theſe things, as his becauſe he is Chriſts, and Chriſt is Gods; x1 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 yPſal. 36.6.; and hath given the earth to the children of men; zPſal. 115.16.cauſing the Sun to riſe on the evil as well as on the good. aMat. 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 bGen. 21.17.as in Iſaak; as well in the Young Ravens, cPſal. 147.9.and Lions, dPſal. 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. eMat. 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 fGen. 25.31 &c. (which when he had ſold, he deſpiſed)gver. 34.; and with the fatneſs of the earth, in ſtead of the bleſſing hGen. 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,) iMat. 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 kGen. 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 lGen. 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, mGen. 27.29.which was Abrahams priviledge. The child that is heir, may at preſent have leſs allowance then an hired ſervant:nGen. 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; oGal. 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, pGen. 25.1, 2, 3.beſides Iſhmael by Hagar. But Abraham gave all that he had unto Iſaac qVer. 5.. Not that the reſt got nothing; for, he gave them all gifts, and ſent them away from Iſaac his Sonne rVer. 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 sGen. 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.
Character 7 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 tGen. 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, uPſal. 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 wMal. 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 xHag. 1.4., was nothing with them, while God plagued them in their eſtates for neglect of his houſeyver. 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 bargainezMat. 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. aLuke 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.bNumb. 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 cDan. 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 dGen. 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 ePſal. 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 fPhil. 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 g2 Cor. 6.10., becauſe contented with ſuch things as he hath hHeb. 13.5.. He is more in prayer for abundance of grace then of wealth iPſal. 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 k2 Sam. 7.18.?
The worldly Hypocrite hath ſorrow with his ſops, and more trouble with his largeſt enjoyments Character 8 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 lDan. 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 m1 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 nLuke 6.24.. And this, Go to now, ye rich men, weep and howle for the miſeries that ſhall come upon you oJam. 5.1.. So is he that layeth up treaſure for himſelf, and is not rich towards God pLuke 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 qProv. 23.5., and diſquieted himſelf in vain rPſal. 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, sProv. 15.16.which ariſeth from it. He eateth of the labour of his hands, and it is well with him tPſal. 128.2.. Yea, he hath a feaſt, without a feaſt even in faſting his conſcience feaſteth him,uProv. 15.15. and makes him to rejoyce even in tribulation. The bleſſing of God maketh rich, and he addes no ſorrow with it. wProv. 10.22.Not that a godly man meets with no ſorrow; for, who more perſecuted and oppreſſed?xIſai. 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, yIob 20.6.as he did the thirty pieces of Silver which Judas bought ſo dearzMat. 27.3..
Thus, this Hypocrite, even in laughter, hath his heart ſorrowful, and the end of his mirth is heavineſſe aProv. 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 lapbJudg. 10.19.; the other comforteth himſelf in the Lord his God, when the world, like the men of Ziklag, ſpeak of ſtoning him c1 Sam. 30.6..
Character 9 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 lifed1 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 eH…b. 1.16.; and for his better grace, ſaith, Bleſſed be God, for I am rich fZech. 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 gPſal. 78.19.? If the Lord would make windowes in heaven, can this be h2 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 himiJob 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 kPſal. 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 lPſal. 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 m1 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 nNumb 18.20. Thence, the believer concludes, I ſhall not want oPſal. 23 1.: but goodneſſe and truth ſhall follow me all the dayes of my life pVer. 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 q1 Cor. 3.23., of whom are all things, and the believer in him r1 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.sGal. 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 tPſal. 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 u1 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 wHoſ. 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 xIſai. 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 Character 10 world.
He maketh not God his strength, but trusteth in the abundance of his riches yPſal. 52.7.. This is his strong City, and as an high wall in his imagination zProv. 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 aPſal. 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 bCol. 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 cProv. 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 heavenlydPſal. 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 glorye1 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 himf2 Tim. 2.4..
Character 11 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 gPſal. 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 h1 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 iHeb. 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 kHeb. 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.lRev. 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 Character 12 uſing of them.
Sometimes he placeth his happineſſe in them; happy are the people that are in ſuch a caſe. aPſal 144.15.. Then he overvalues them, and undervalues God the giver of them; as Eli honoured his ſons above God: b1 Sam. 2.29yet 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 cEccleſ. 2.25.. The bramble, dJudg. 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,eJſa. 7.11.12. as they who except they ſee ſignes and wonders, will not beleive:fJoh. 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,hGen. 33.5 and he enjoyes God in them, as he that lives not only by bread. He values them not onelyonly 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.iJudg. 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.kProv. 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: lHeb. 10.34.and can esteem reproach for Chriſt greater riches than the treaſures of Egypt, as knowing and eying the recompence of reward.mHeb. 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, nJob. 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.oPſal. 73.17. This ballance will ſoon pronounce Tekel, upon the World, as finding it too light pDhn. 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.qPſal. 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 rPſal. 84.11.. And this the Chriſtian chooſeth as the beſt part, which ſhall not be taken from him.sLuk. 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.
Character 13 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. tNum. 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.uGen. 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; wHeb. 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 Character 14 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, x1 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 allyJam. 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.zPro. 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. aMat. 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, bver. 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. cGen. 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 dMat. 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 eGal. 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.fLuk. 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, g2 Sam. 9.9.10.11.to take care of Mephiboſheths eſtate, not intending to promote it, but to ſupplant him.h2 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 Character 15 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 iMal. 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 kEccleſ. 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. Character 16
Although he cannot but know and finde that all earthly things periſh in the uſing, and with the uſing lCol. 2.22.: that God will destroy both the belly and the meat that feeds it m1 Cor. 6.13.; that mans life conſisteth not in the abundance of the things which he poſſeſſeth nLuke 12.15.; that riches profit not in the day of wrath oProv. 11.4., that they certainly make themſelves wings, and flee away as an Eagle, ere he be aware pProv. 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 qActs 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 rPſal. 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 sJudg. 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 t1 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 husbandu2 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 wActs 8.39.. Or, as David, who after he perceived his child was dead, he aroſe and did eate x2 Sam. 12.20.
Character 17 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 yIſai. 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 Character 18 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 zHeb. 11.22., but as Shebna aIſai. 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 b2 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 cPhil. 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 foreign, 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 dAmos 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.fMatth. 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.