Divine Characters in Two Parts, Part 1 · Chapter 15
CHAP. XV. The Religious Hypocrite Is he that profeſſeth Religion without being religious; and godlineſſe, without being godly.Defin.
OTHER Hypocrites, formerly ſurveyed, do miſtake, or ſuppoſe ſome other thing for Religion; as, the Natural Hypocrite takes nature for grace; the Moral Hypocrite ſuppoſeth reaſon to be Religion; the Civil Hypocrite thinks education to be Conſcience; the State Hypocrite imagines Policy to be Piety; the Theatrical Hypocrite believes grave geſtures to be Godlineſſe; the Heretical Hypocrite, takes errour for Truth; the Schiſmatical, faction for Zeal; the Superſtitious, deluſion for Devotion; the Ignorant, lack of knowledge for vertue; the Prophane, godleſsneſſe for Simplicity; and the Worldly Hypocrite takes Mammon for God. But this Hypocrite takes true Religion it ſelf as a cover for ſome other thing; and, godlineſſe with limitation, and reſpect to ſomewhat elſe. He taketh Religion in another nature, and by the wrong end, although the Religion hee takes up bee right for kinde.
All Hypocrites pretend to Religion; elſe, could they not be Hypocrites in a religious ſenſe: and, willingly they would all be accounted religious; but, in ſeveral kinds, and upon ſeveral accounts. There are, who would have all that they do to be accounted Religion: of this ſort are they before deſcribed, and differenced: others, put on Religion upon all that they do, ſuppoſing that their doing of duties in their own way, is all the Religion they need. Theſe take not all that they do to be Religion (for, they know the contrary;) but, they think the prof…ſſion of Religion will beare out, or excuſe all that they do; or, at leaſt themſelves, in doing thereof: and therefore they take up Religion to be their advocate as well as a cloak, for the evils they commit.
Now, although it be a task almoſt inſuperable to put a preciſe difference between the ſeveral ſorts of Hypocrites; (as it is, to take an exact ſurvey of all the monſters in nature, and to ſet out their ſeveral differences;) becauſe albeit every Hypocrite be a Proteus, or continual Changling, ſhifting ſhapes as often as new objects preſent themſelves; yet, every ſort takes part with other; ſo as finding them in the ſame lump, and company, it is hard to diſtinguiſh one from the other: therefore, in deſcrying and diſcovering this Hypocrite, we ſhall conſider him; firſt, in the general, and in ſome large circumſtances; and after, deſcend to the particular kinds and ſorts of Hypocrites that march under his colours, and may be reckoned as under-ſetters and inmates under him.
This Hypocrite makes a right Profeſſion of that which is Religion indeed: but, it is but a profeſſion, leaves without fruit; he appeares outwardly a gracious creature, but this is but a cover for a profane heart, and an irreligious life, where he is not known, or cannot be proved to have done what he is guilty of. He is as vile as others, but more cunning: and the more vile, the more religious he would appear to be; as ſeeking to layon the richeſt lace upon the courſeſt cloth; the better paint upon the worſt deformed or wrinkled face.
Of this Hypocrite, or rather, of all of this kind, the Apoſtle gives this Character, as that which ſhould compleat the perilouſneſſe of the later times; that, for a cover of other vices, he is one that hath a forme of godlineſſe, and denies the power a2 Tim. 3.5.. He holds out nothing for godlineſſe, but that which is ſo indeed, if the power and life of what he holds out in the forme, were added to his profeſſion. He runnes well in regard of the race propounded, and of the truth profeſſed; but yet there is ſomewhat that hinders (to wit, his beloved luſt within,) that he doth not obey the truth bGal. 5.7., which he profeſſeth, but perſueth ſomewhat elſe which his profeſſion renounceth. He hath a forme of godlineſſe, that he may not be thought profane, nor be excluded the ſociety of the godly; but, he hath but a forme, and therefore is but a profane wretch, uncapable of the true communion of Saints. We therefore may fitly call him the Religious Hypocrite: Religious, becauſe he makes a ſhew of Religion: yet, an Hypocrite, becauſe this is but a ſhew, without the life and power of godlineſſe.
On the contrary, the ſincere Chriſtian is as careful to expreſs the power of godlineſs, Differ.as to profeſs the form.
He is not careleſs of the forme, but carefull to enquire after it, and to embrace, and retain it. But he ſo holds the faith, that he holds a good conſcience too; as well knowing, that whoever puts away the laſt, will ſoon make ſhip-wrack of the firſtc1 Tim. 1.19.. Although he believe not every ſpirit, yet he embraceth every truth, after trial of the ſpirits d1 John 4.1.: and, albeit every forme of worſhip will not down with him; yet he keeps cloſe to the patterne of Chriſte1 Cor. 11.1.: but this is not all, nor the maine of his care, which is, to obey from the heart, to the forme of Doctrine, to which he is delivered fRom. 6.17.; for the Doctrine of Chriſt is no ſooner delivered to him, but he delivers up himſelfe unto it, to be moulded and aſſimilated into the nature of it, that where the Goſpel is preached he may be Goſpelized, as that which is caſt in a mould beareth the figure and print of the mould; and that which is caſt into the fire is converted into the colour, heat, and properties of the fire. He looks upon the Goſpel not only as the effigies and true pourtraiture of Chriſt, but as his glory alſo: and ſo is transformed into the ſame image from glory to glory, g2 Cor. 3.18never giving over the work of transformation, untill Chriſt be perfectly formed in him hGal. 4.19..
Thus, this Hypocrite profeſſing to know God, in works denies him: the true Chriſtian accounts himſelf to have no more knowledge of God then his works be proportionable. The one is as Sardis, whoſe works are not found full before God iRev 3.2.: the other as Caleb that followes God fully kNum. 14.24.. The one, as Cuſhi, ſeems to make great haſte, but runs over mountaines and boggs of ungodlineſſe, as thinking that the next way; the other, as Ahimaaz, runs over the plaines of true godlineſs, and ſo over-runs Cuſhi, that ſet out before himl2 Sam. 18 23..
This Hyp…crite putteth on Religion as a Masking ſuit. Character 1
He puts on Religion not as liking it for it ſelf, but as needing it for his carnal ends: and men uſe to meddle as little as they can with things they like not; although ſometimes they muſt uſe them in order to ſomewhat elſe, which cannot be had without them. Therefore, as a Stage-player puts on the name and habit of a King, for an hour or two, but ſtill retaines the heart and quality of a Rogue: So this man appeareth in a vizar and robe of Religion, not as his wearing apparel, but as beſt ſuiting with his deſignes and occaſions; not as being anſwerable to his practiſe, but as moſt conducing to his ends: Not as fitting his perſon, but his purpoſe, for which he put it on: not as ſerving the time, for Gods ſake; but, the Lord, for the times ſake.
Contrarily, the true Christian puts on Religion as his wearing apparel, Differ.yea as his skinne.
He puts on Religion not only to cover his nakedneſſe, but to adorne his perſon. He is careful that it ſhould ſuit, not ſo much emergent occaſions, as his place, calling, qualities, and relations: yea, that it ſhould be as his skin (of all other, the moſt natural cloathing) when food digeſted turnes into cloathing by nutrition, and augmentation. For, thus the child of God receiveth the Word, to be not only meat and drink, but cloath alſo unto him. For, by digeſting it inwardly, he feels it without as well as within, and is cloathed without, becauſe nouriſhed within; the skin is fed and nouriſhed by the blood in the veines; and ſo both profeſſion, and practiſe are made correſpondent: when he is made glorious within, he is comely without: nor can he be more without the glory within, than the rayment of needle work without.
Thus the one putteth on Chriſt, without taking him in; the other firſt takes in Chriſt, and then puts him on: the one, as Tamar, puts it on as a diſguiſe, to couſen Judah, mGen. 38.14.the other, as the Kings daughter nPſal. 45.14., to become more amiable to her huſband.
Character 2 The Hypocrite makes Religion a by-buſineſſe, and as a lacquee to his ends.
In ſhew, it is his work; in truth, it is but as a recreation; not wherein he delights; but, whereof he hath need: It is beſide his ordinary courſe of practiſe, even when he ſeemes moſt to profeſſe it. If we look upon what his heart is moſt ſet upon, Religion is not his foreign, his buſineſſe; but his foreign, a work upon the by that drawes him off from his own buſineſſe; yet ſo, as to promote it too, although he account all time loſt (were it not for neceſſity) that is not ſpent upon his luſt, ſo that he takes up Religion, obiter, as meeting it in his way, or finding a neceſſity to take it with him in his way, as his paſſe and convoy; as he that makes the Church his way to the Tavern, or Revel.
As ſin is in a child of God, foreign, a buſineſſe that he ſtumbles upon, and is ſorry for: ſo is Religion to the Hypocrite, as being ſorry he cannot be without it. Religion is his ſtalking-horſe to bring him to his game: but it ſets ſo hard to his luſts, that could he compaſſe his ends without it, he would never be troubled with it. Nor will he be troubled with the uſe of the thing, which he looks upon as a cumber, although he make uſe of the name, that it may be an honour.
It goes againſt the hair with him to walk in Gods wayes, even when he finds it neceſſary to look that way. He is for the time out of his own way, while he is in Gods; and, hath loſt himſelf till he be in his old bias again. Yet, as travellers, for pleaſure care not much to go a mile or two out of their own way for company, eſpecially if the way be fair, and the company pleaſing: So this Hypocrite, if he meet with no diſtaſte or oppoſition, and can accompliſh his own ends the better, he will be content (if it be but for more ſafety upon the way) to take a walk, in that way which is neither his own nor very pleaſing to him. But, if there be no ſuch inducement, or, if beyond that inducement, it is no way for him, who will rather tarry at home, or part company, to keep on his own courſe.
Differ.On the contrary, the Chriſtian makes Religion his conſtant way, work, and trade.
It is his high-way, by keeping whereof he preſerveth his ſoul oProv. 16.17: his right way, not his miſtake, his roade way for travel, not his walk for pleaſure. If he be out of this way, he is at a loſſe, and cryes unto God, I have gone aſtray like a loſt ſheep; O ſeek thy ſervant for I do not forget (although now I keep not) thy Commandments pPſal. 119.176. Yea, while he is in it, he ſtill calls out to his guid, lead me in the way everlaſting qPſal. 139 24.. If he can get good company, and fair weather, it is a great refreſhing and encouragement unto him. If he muſt go alone, he will go howſomever, as holding this more needful than life. And as men of buſineſſe, that are in a journey of neceſſity, whether the way and weather be fair or foule, reſolve to go thorough: So the true Chriſtian even when his way is fowleſt, and the weather moſt tempeſtuous, he reſolves to paſſe on, by honour and diſhonour, by evil report and good report r2 Cor 6.8., untill he appear before God in Sion.
And as godlineſſe is his way, ſo is it his work too, his trade, and calling, which God hath before ordained that he ſhould walk in sEpheſ. 2.10.. It is to him what tillage is to the Huſbandman, which plowes all day to ſow, and ſowes in hope. Therefore he ſoweth to himſelf in righteouſneſſe, that he may reap after the meaſure of mercy tHoſ. 10.12.. He ſo puts his hand to the plough of Chriſt, as not to look back uLuke 6.62., as well knowing that if any man draw back, Chriſts ſoul ſhall have no pleaſure in him wHeb. 10.38.; therefore, he will not be of thoſe who draw back unto perdition, but of thoſe that believe to the ſaving of the ſoule xVer. 30.. To feare God, and to keep his Commandments, is this mans All yEccleſ. 12.13.
Thus, this Hypocrite makes Religion his way no otherwiſe than Ahaziah did the way of the garden-houſe z2 King. 9.27, wherein he was at length purſued and ſlaine, becauſe he took it for neceſſity to eſcape an enemy; the true Chriſtian makes it as the two kine that drew the Arke, the high-way of his own coaſt, not turning aſide to the right hand, or to the left a1 Sam. 6.12., till he come to Bethſhemeſh, the houſe of the Sunne, to wit, Chriſt the Sunne of righteouſneſſe, his everlaſting light, and glory. The one, in Gods way, doth but wander, to whom meeting him there, we may ſay as Eliſha to the Syrian horſemen, this is not the way, neither is this the City b2 King. 6.19.: the other is never in his own way, but where he heares a word behind him, ſaying, This is the way, walk in it cIſai. 30.21.. The one, pretending Gods work, doth his own; the other, in doing his own, worketh the work of God.
This Hypocrite borroweth his Religion from others. Character 3
He is not religious from an inward principle of grace, but takes it up by imitation, and hath no more of it, but what he is beholding for to good neighbours. Therefore he can be holy in good company; but, not alone. He cannot ſeriouſly ſet himſelf to think of God, much leſſe to ſerve him, when he is in ſecret; nor ſolace himſelf in Chriſt, nor keep his thoughts with any intention upon heavenly things, without company.
Howbeit, as borrowers make a ſhew for a time in the world, till at length the borrowed thing muſt go home; ſo doth this Hypocrite, till at length the Devil ſtrips him, and ſhames him, as ſometimes he did the ſonnes of Sceva dAct. 19.15., with, Jeſus I know and Paul I know; but who are ye? Such borrowers are not able to bear a loſſe, becauſe they are worſe then naught: For, although they can ſay with the Trapezite, Dives ſum ſi non reddo quae debeo, I am a rich man, if I pay not my debts, yet if they either pay, or loſe any thing, they are undone, and may well cry, Alas! Maſter, for it was borrowed.d2 King. 6.5
He hath no other zeal but this, that he frequenteth the company of zealous Chriſtians, Preachers, or Profeſſors. Peradventure he hath ſeen ſome of the Martyrs; he hath a Levite to his Prieſt, a good Miniſter to his Paſtour, and he is ſometimes with him; he hath a good father, ſo had Manaſſeth; or a good friend, ſo had Ahitophel; or a good Maſter, as Gehezi. Of theſe, he ſpeaks much in good company, that he may ſeem to be ſome body himſelf, when he means to fall into his holy day diſcourſe, that by the names that he uſeth, he may gain reputation of ſavouring of the ſame ſpirit.
But ſuch words are neither a ſlander to others, nor commendation for himſelf, no more than theirs that built Sepulchres for the Prophets, being dead, yet perſecuted Chriſt and his ſervants living; as ſome now adayes cry out againſt others for ill dealing with their Miniſter, yet hate and deſpiſe their own. Thus, as the glaſſe receiveth images and figures; and the Cameleon colours from the things that are before it; ſo all the Religion of this man is but a reflection from ſome object or other that is or hath been in his eye.
Nay, happly, he may be religious ad oppoſitum, to hold up a conteſt with ſome other whō he deſires to maſter, or oppoſe. But as the Philoſopher puts a difference between pugnaces & fortes, fighters, and valiant men; ſo muſt we in ſuch as ſtand for Religion; ſome, upon true courage and judgement, as knowing and effecting the cauſe for it ſelf; others, out of a quarrelſome diſpoſition, deſirous rather to thwart and controvert, than to find out the truth, or to ſtand for it, being found out; ſo, ſome are Proteſtants, becauſe the oppoſite to Popery, ſome on the contrary turn Papiſts, becauſe they love not the Proteſtant Religion; although why, or wherefore, they cannot well tell. So have I known ſome turn Arminians that they may quarrel with thoſe who are none, not becauſe they care for the cauſe, but love to be oppoſite to thoſe who are in more requeſt than themſelves for learning, wit or piety, in hope to give them the foile, and to wear the Garland themſelves, not for clearing the cauſe, but for beating their Antagoniſt out of the field.
Differ.On the contrary, the true Chriſtian hath a root and ſtock of Religion of his owne.
He is truly touch't with the true loadſtone Chriſt, and therefore turn him which way you will, his heart ſtill pointeth to the North-pole. His reſolution carries him Heavenward, as well alone, as in company: he is the ſame in the cloſet when his door is ſhut, that he is at Church. Yet he refuſeth not the comfort of company, or the office and help of borrowing. But, he doth as well lend, as borrow; give, as receive. The bleſſed Apoſtle that had been in the third Heaven, yet communicateth with the believing Romans; and (being the moſt glorious Saint alive) becomes a debtor, both to the wiſe and to the unwiſe eRom. 1.14.; not only in regard of his office to preach the Goſpel unto them, and to impart unto them ſome ſpiritual gift, but alſo in regard of the benefit of being comforted together with them by the mutual faith of bothfVer. 11..
The true Chriſtian, if he borrow comfort, he lendeth grace; if he borrow zeal, he lendeth knowledge; or if he borrow knowledge, he lendeth zeal: or elſe, in the ſame graces, he helps to make up a larger joynt ſtock. He is able to bear a loſſe, and is not out of trade or ſtock, although ſome part of his adventure miſcarry. He can never be Banqrupt, for grace remaining, raiſeth him again, and ſets him up anew to go on in his heavenly calling: as David, after that great Shipwrack upon thoſe deſperate rocks of Adultery and Murder. He could not be utterly undone, becauſe he was out of debt, and had ſome ſtock left him to trade again.
He not only knoweth good folk, but laboureth to be like them, that he may not ſhame his acquaintance. If he have a good father, he will not bear himſelf upon his fathers goodneſſe, but endeavour to uphold it by walking in his fathers ſteps. If he have a good Miniſter, he will be a follower of his faith, conſidering the end of his converſation gHeb. 13.7.. Good company may caſt a luſtre upon him, as ſcarlet cloths do upon a good complexion; but they make not his colour, much leſs his complexion: he hath that from within himſelf.
And ſo far will he be from doing any thing out of ſtrife or vain-glory hPhil. 2.3., that he is a compoſer of differences, and healer of breaches, leſt that which is lame be turned out of the way iHeb. 12.13.. He will neither caſt down the Gauntlet, nor take up the Cudgels againſt every oppoſer, but will rather in meekneſſe inſtruct thoſe that oppoſe themſelves, to ſee if God will at any time give them repentance to the acknowledging of the truth k2 Tim. 2.25.. Not that every truth is not precious to him, but that he believes the entring the liſts of contention with every gain-ſayer upon every challenge, or provocation, is none of the beſt wayes, either to find truth, if loſt, or to keep it when it is found: but rather, that more truths are loſt in the ſcuffle of contention, than found by wrangling oppoſitions.
Thus, this Hypocrite is all for borrowing, and payeth not again, having nothing of his own; the true Chriſtian is as much for lending, as borrowing, and where he borrowes, he makes a return with intereſt, having enough of his own to do it; The one, with the Phariſee, bears himſelf out upon his Anceſtors title, We have Abraham to our Father lMatth. 3.9.; the other walks in the ſteps of Abrahams faith mRom. 4.12.. The one drives a great trade with other mens ſtock; the other trades chiefly with his own eſtate.
Character 4 This hypocrite is very preciſe in things which the world obſerveth; and in the reſt takes liberty.
What duties others obſerve, and obſerve him for, he is punctual in the external exerciſe of them. If prayer be more cried up than preaching; he will not miſſe prayers, but perhaps may borrow leave to go out in the time of Sermon, if not before it. If preaching be preferred, he will not miſs a Sermon, but ſlights prayers. And ſo in the reſt. He will be there where he is moſt obſerved, and moſt converſant in that which is moſt in faſhion.
He doth holy duties with others; but not as others, not as the children of God. In matters of forme he is curious, but in matters of ſubſtance, careleſſe. He makes ſcruple to be abſent from Church, becauſe that would be a thing noted, and he perhaps puniſhed for it, but he makes no conſcience at all how he behaves himſelf in the Church, whether he hear, or offer the ſacrifice of fooles nEccleſ. 5.1.; whether he gaze about, or ſleep, mourn for ſinne, or laugh at ſin: whether his heart be upon the Word, oDeut. 32.46.or going after his covetouſneſs pEzek. 33.31., for theſe things men cannot cenſure him, therefore here he takes liberty.
He putteth on that part of religion which is moſt in eſteem and faſhion; but regardeth it not much whether that become him, or he it, ſo he wear it when he goes abroad, as his mantle or looſe garment which he may caſt off at pleaſure when he comes home. And indeed clothes beſt faſhioned will never become a miſ-ſhapen body, nor true Religion ſo crooked a ſoul. And how can any thing ſit cloſe about him, who wanteth the girdle of verity to gird it on? How can it be ſuppoſed that he will not take his liberty where he may, and when he may, that never cared for more of Religion than may make him to be ſeen of men? Nor longer for that than it is in requeſt.
If Religion be in favour, he may ſometimes court it, and do ſomewhat for it, as Joab for Abſolom q2 Sam. 13.39. chap. 14.1, 2., till he ſet his fields on fire: but, if ever Religion be in diſgrace, and under perſecution, and happen to be (as Abſolom) hang'd by the haire, he will be as ready with his darts to ſtrike through her heart, as ever Joab was to diſpatch Abſolom r2 Sam. 18.14., let David take it as he will. He never loved Religion, even when he courted her moſt, although he ſerved himſelf of her, while able to do him ſervice: therefore, when opportunity is offered, he will not faile to make her finde and feele it, as Herod did the Baptiſt sMatth. 14.9., after all his glaverings, Saint-ſeeming reverence, and piece-meal obedience to what John preached.
On the Contrary,Differ. The true Chriſtian hath reſpect to all duties as well as to any.
He is as David, that had reſpect to all Gods Commandments tPſal. 119.6., that he may prevent that ſhame which is ſure to light upon the hypocrite for doing his dutie by halves. He will walk in all the Commandments and Ordinances of the Lord blameleſſe uLuke 1.6., as well as bear them reſpect; as knowing that not the hearers of the Word, but the doers of the work ſhall be bleſſed in his deed. He is reſpectful of all outward duties, but moſt careful of the inner man, and of the inward part of the duty; of the ſoul and life of the duty, as well as of the body of it.
He doth as others in publique duties, but not without a diſpoſition and frame of heart peculiar to the upright and ſincere Chriſtian. He refraines not the Congregation, becauſe ſome Ahitophels are permitted to the Ordinances, no more than Chriſt excluded Judas from his ſociety at his laſt ſupper. He goeth with others to the houſe of God wPſal. 55.14., but this he hath of his own, that he is glad to go thither xPſal. 122.1, 2, and that others are ſo forward.
He maketh conſcience of thoſe duties whereof none but God and his own heart can be witneſſes, as well as of thoſe upon which every one hath his eye: and of the manner of doing, as well as of the matter of the duty to be done by him; eſpecially that it be done in ſpirit and in truth yJohn 4.24., as becomes a true Iſraelite in whom is no guile zJohn 1.47.
Thus, the Hypocrite takes up Religion, becauſe it is in faſhion; the true Chriſtian rejoyceth that it is in faſhion; and endeavours to bring it into faſhion where it is not, the one will pick and chooſe, the other will take in all, becauſe he hath choſen the way of truth: the former minds the faſhion more then religion, the other minds religion more than the faſhion.
Character 5 This Hypocrite performes duties chiefly upon Cuſtome.
Whatever his grounds of his profeſſion were at the beginning, he now hath either forgotten them, or laid them aſide, yet holds on his courſe upon this ground, chiefly and commonly, becauſe he will do as he hath done. He once made ſhew of conſcience to pray at ſet times in his family; or, privately: now, being rooted in the love of the world, his affections are cooled, and conſcience corrupted, yet the order remaineth. Ʋſu, non ſenſu gratias agit; he ſayes grace by uſe, not out of ſenſe of the mercy as Bernard well. And in the performance, he hath good words, and formes by rote, into which he falleth of courſe without thinking what he ſaith. It is but the exerciſe of the phantaſie, not of faith; as ſome men in their ſleep walk in the way which they uſed waking.
Even Gods children ſometimes are guilty of this decay, or abatement (as Epheſus) of their firſt love aRev. 2.4.; but they continue not in it, but recover. Sometimes they pray out of cuſtome, but it is not their cuſtome ſo to pray. Haply, once, for love of charity, the hypocrite ſets himſelf a pitch or courſe in giving, or in uſing Hoſpitality; thus many he would relieve, thus much he would allow; now, though it goes againſt his mind, and cometh from him, not cheerfully, but with much grudging, yet he holds on: he cannot yet ſo far prevaile with his credit, or conſcience, as to break the cuſtome.
He once engaged himſelf by promiſe or proteſtation, not to take or give a bribe, not …o make a ſymoniacal contract, nor to multiply charges and cures of ſouls. Now, if that were to do, he would not begin to make ſuch promiſes: but, (as Herod in the caſe of John Baptiſt head) becauſe he ſtands engaged, and an expectation is raiſed of him, he muſt do no other. There are not, I confeſs, many of theſe ſcrupulous Hypocrites, for it were not for the Devils profit: yet, ſome there be, with whom he is content to bear, till he can win them to be worſe.
Differ.Contrarily, the true Chriſtian performs duty out of an abidnig ſeed of goodneſſe in him.
He that is born of God, hath the ſeed of God remaining in him b1 John 3.9.. This not only keeps him off from reigning ſin, but is the ground of his duty. He is careful to maintain a good courſe, as well as forward to begin it. Yea more, becauſe Satan is a greater enemy to our ſtanding, than to our entrance, for he getteth much by ſuch muſhroomes as are up in a might, and waſted in a day. If he can once ſet a worm in the Gourd, he knowes how much Jonah will take on, and talk as malepertly to GodcJohn 4.8., as the Devil himſelf could. Such bring an ill name upon Religion, which doth it more prejudice than open profaneneſſe: for this doth but neglect God, that mocks him to his face.
Therefore is the Chriſtian careful to maintaine his firſt grounds, as well as his firſt growth; his firſt love, as well as his firſt works dRev. 2.5.. He will not be ſo fooliſh, as having begun in the ſpirit eGal. 3.3.to end in the fleſh. He feareth himſelf more and more in matters of forme and courſe, where neceſſity many times ſteps into the place of vertue and piety. He rejecteth not all formes in Divine worſhip, nor refuſeth to uſe the ſame words twice, with the ſame faith that becomes a ſuitor at the throne of Grace, when he finds that his Saviour did it thrice,fMa…. 16.44. but labours to raiſe and feel new flames of affections in obſerving of formes; and between while he enlargeth himſelf (beſide and beyond thoſe forms) unto a further exerciſe of faith in wreſtling with God: for theſe exerciſes betoken a free ſpirit, though otherwiſe obedient to publick forme and order.
Thus, the Hypocrite leadeth Religion about for ſhew (as wandring cheaters carry about Monſters) to get money, or praiſe; or maketh uſe of her picture; to make others ſtand at the gaze; the true Chriſtian entertaineth her as his Miſtreſs, to whom he owes honour and ſervice, and giveth her the power and keys of his heart: to the one, cuſtome is the cauſe of his goodneſſe; to the other, goodneſſe is the ground of cuſtom and conſtancy.