Divine Characters in Two Parts, Part 1 · Chapter 18
CHAP. XVIII. The Temporary Hypocrite Is he that entertaines Religion and Goodneſſe for the time being.Defin.
I Deale not here with the Temporizer, who takes up only a ſhew of Religion (knowing himſelf to be a counterfeit) meerly to ſerve the time, and himſelf of it; but, with him that ſeems to himſelf, as well as in the opinion of others, to take up Religion and goodneſſe really, and in good earneſt, at the preſent; but, not into an honest and good heart, and ſo abides in it but for a time.
This is he that of all others will give us moſt matter, and moſt labour, ſhould we trace him to the end of all his wandrings; for, how ſhall we do to know and diſcover him to the bottome, that knows not himſelf?
The Temporizer indeed deceiveth others, mocketh the Church, and collogneth with the world; yet, knoweth his own meaning and intent well enough, as Judas that followed Chriſt for the bag and bagage, being a thief, a traitor, a Devil from the beginning. Such another alſo was Simon Magus, who when he ſaw it was no boot to ſtrive in the open habit and profeſſion of a Sorcerer, becauſe men, formerly great admirers and followers of him, daily fell from him to Philip, when they heard and ſaw the miracles which Philip did aActs 8.6.; by which, the Evangeliſt cryed down his deluſions: he then betook himſelf to this Stratagem, to profeſſe beliefe in Chriſt; and, being baptized, continued with Philip, making great ſhew of wondring at him, beholding the miracles and ſignes which were done bVerſe 13.: in all which notwithſtanding, he onelyonly lay in the winde for advantage, hoping to make a better market of his new faith, than (as things now ſtood) could be expected from his old ſorcery.
But this our Temporary is the great deceiver of the world, of the Church, and himſelf: for, when he thinks to put tricks upon his own heart cJames 1.26, his heart, being the more cunning Jugler, deceiveth himſelf dVerſe 12.moſt. He not only deceiveth others in ſhew, but himſelf in conceit. For, for any thing he knows or perceives, he is in good earneſt, and means in good faith. For, he becomes not only like, but equal, yea ſuperiour to the true Chriſtian in his own opinion, in his beginnings of profeſſion of grace and converſion; the difference lyes only in the honeſt and good heart eLuke 8.15., receiving the Word, and cleaving to the Lord with purpoſe of heart fActs 11.23., without ſeparation, or backſliding.
Yet, becauſe theſe two hypocrites, the Temporizer, and the Temporary, do often enterfeire one upon another, I muſt crave patience of Logical Readers, if I ſeem ſometimes to mingle Heterogenials, and to tautologize, ſpeaking things of the one that agree to the other, and then come over ſome of the ſame things again, in ſpeaking of the other.
Our greateſt buſineſſe with the Temporary, is, to turn his inſide outward, and to lay open his heart: where, if any ſhall move that queſtion of the Prophet; the heart being deceitful above all things, and deſperately wicked, who can know it gJer. 17.9.? Thanks be to God who maketh this anſwer, (by which we may be guided in this enterpriſe), I the Lord ſearch the heart, I try the reines hVerſe 10.. And thanks to our bleſſed Saviour, who as he knew them, that knew not themſelvesiJohn 2.24.; he hath left us ſome direction how to find out this ſelf-deceiving hypocrite, whom he deſcribeth under the Parable of the stony ground kMat. 13.5, 6., wherein there is ſome earth, but more stone and rock lLuke 8.6.; Some earth it had, but not enough: no deepneſſe of earth to give nouriſhment to the ſeed ſown in it and to preſerve it from withering. This ſtony ground he deſcribeth two wayes; firſt, by the ingreſſe, and progreſſe; then, by the baſe regreſſe of this Hypocrite.
Firſt, upon ſowing the ſeed of the Word, he with joy receiveth it mMat. 13.20., and immediately it ſprings up; not becauſe well-rooted; but, becauſe it hath no depth of earth nMar. 4.5.. He is ſoon won, even before he conſidereth what that which he ſo haſtily embraceth, will coſt him: and, being ſo won to, and by the Word, the Word ſpringeth up in him with greater celerity than it uſeth to do in better ground, as graſſe on the houſe, or wall; which having the advantages of aire and Sunne, ſhootes up ſooner, than other graſſe in the richeſt ſoile.
He receiveth the Miniſters of the Word (eſpecially ſuch who are in greateſt eſteem) gladly and honourably, as Herod did the Baptiſt oMar. 6.20.; and, for a while, as the Galatians did Paul pGal. 4.14., receiving him even as an Angel of God, yea even as Chriſt. Jeſus He condemneth of impiety thoſe that refuſe or neglect hearing. His heart is ſomewhat ſoftened, as Ahabs q1 King. 21.27, 29.; but yet not opened to purpoſe, as Lydia's rActs 16.14.; nor enlarged, as Davids sPſal. 119.32. So that ſome root the Word taketh, but not enough. Chriſt is wellcome to the hatch, or door, perhaps to the Hall, (where all comers are entertained, and thereby ſome acquaintance is begun;) but, not to the cloſet, or Bed-Chamber tCant. 3.4., whereby there may be a nearer friendſhip contracted.
Secondly, our Lord deſcribeth him by his too haſty regreſs alſo, after all that glorious ingreſſe, and progreſſe. He hath no root, no depth of earth, therefore no moiſture for continuance. He dureth but for a ſeaſon. The Winter nips him, the Sunne ſcorcheth him. When tribulation cometh becauſe of the Word, he is by and by offended, and angry with himſelf that he engaged ſo far. He goeth away, as corn parched, or withered. If the ſummer be not too hot, he may perhaps make a ſhift for a while: but if once the heat ſcorch him, he is like Jonahs gourd, that can hold up no longer. While the peace of the Goſpel laſteth, this Hypocrite holds up his head; who, higher? But, if that be withdrawn, this greene Bay tree paſſeth away, and loe he is not, and cannot be found uPſ. 37.35, 36in his former ſtation and rank.
In the general, he entertaineth Religion and Goodneſſe by whole ſale. He not onelyonly layeth a true ground, or general propoſition, he that believeth ſhall be ſaved; but, hath a part in the aſſumption, I alſo believe; which for ought he knoweth, he doth for a time; and hath, to his own thinkings, ſome beginnings of grace in him, and doth not intentionally and induſtriouſly counterfeit, as ſome others do, but ſeems to have ſome true ſeeds in him; but, not in a true heart, and therefore they never attain their true growth and perfection.
He entertaineth goodneſſe therefore for the time being, but not from a good heart. For, he caſteth not before hand what it will coſt him. He looks only at the preſent ſun-ſhine, without conſidering future ſtorms, or preparing for them. He knoweth not his own mind, but thinks to hold out, and will ſee no reaſon to the contrary. He hath meditata commodas, but not incommoda. He looks on what he may gain by Religion, but not what he may loſe. He enters into his profeſſion, without fore-ſight or care of after-inconveniences. He layes a foundation of an houſe, not conſidering the coſt, and ſo leaves off building, as unable to finiſh it wLuke 14.28.. He engageth in a warfare, without ſitting down firſt, and conſulting whether he be able with ten thouſand to meet him that cometh againſt him with twenty thouſand xVerſe 31.. He begins like a freſh-water-ſouldier and ends like a coward. He is a hot-ſpurre that tyres ere he come to the end of his journey, becauſe he neither conſidered the length of the way, nor the difficulties in it.
On the contrary, The true Christian casteth up his coſts, Differ.and perils afore hand.
He knows and conſiders, that, to be truly religious, is a buſineſſe to which nature (as now corrupted) is not only a ſtranger, but an enemy, becauſe Religion is an enemy to the out-leaps of nature; and never gives over the purſuit of natures greateſt delights, untill it hath taken them alive, and ſlaine them in the place where it took them, as Jehu did the ſonnes of Amaziah y2 King. 10.14. He therefore caſteth before hand, how far he can engage in this quarrel, and what the iſſue may bee.
He well underſtandeth, that if he will walk fully after Chriſt, he muſt take up, and bear his Croſſe how heavy ſoever, and follow him zMat. 16.24., through thick and thinne, through fire and water: and that, not once or twice, but even daily aLuke 9.23.; that he muſt not only forſake all to follow Christ bMat. 19.27.; but even hate his neareſt and deareſt relations when they hate and oppoſe Chriſt: for, well he remembreth that ſaying of his LordcLuke 14.26., If any man come to me, and hate not his Father, and Mother, and Wife, and Children, and Brethren, and Siſters; yea, and his own life alſo, he cannot be my Diſciple. Not to caſt off duty to natural relations wherein God binds him to honour them; but, ſo far to caſt off their commands as they command things contrary to Chriſt: and to hate them, as they ſeek to wrap him up in their ſins againſt Chriſt; ſin being hateful wherever it be found.
Yea, he takes more into his conſideration, than all this: for, he knows, he muſt not only deny all relations, and his own life, but even himſelf alſo in all his earthly enjoyments, Wiſdome, Will, Hopes, Concernments, and Aimes, and whatever in the world is deereſt to him, which to a natural man, is more than life it ſelfe. He ſaith, even in things moſt deſired and prayed for, not my will, but thine be done. He had rather ſuffer any torture, than not deny himſelf for Chriſt, even when Chriſt ſeems moſt reſolute to put him upon the greateſt hardſhips, the ſharpeſt conflicts.
Every one makes a ſhift to hold on in Summer, while the peace of the Goſpel ſhineth in full ſtrength and brightneſſe; ſo long, the hypocrite will keep his rank and ſtation. But the Chriſtian keeps a good houſe in winter. He can keep a Sabbath, without a Sabbath, and erect a Sanctuary in the wilderneſſe dPſal. 63.1, 2.. Out of the depths, he can call and cry ePſal. 130.1.to his God, becauſe he wiſely conſidereth how low God can caſt him: and ſo, he is ſemper Idem, ever the ſame in the greateſt alterations, becauſe he fore-caſt all this, when he firſt reſolved to caſt himſelf wholly upon God and Chriſt. He entreth into Chriſtianity as into a Covenant of marriage ſeriouſly deliberated before entry into it; and therefore reſolves to forſake all, and to endure the worſt, rather than on his part to break that contract.
Thus, this hypocrite engageth before he conſidereth; and ſo, breaks his engagement becauſe of the evils which he conſidered not: the true Chriſtian conſidereth before he engageth; and ſo, makes good his engagement maugre all the evils that can befall him: the one, by not caſting his coſts before hand, goes not through with his work; the other, goes on, becauſe he caſt up before he undertook the work, what it would coſt him.
Character 1 The Temporary takes Religion to farme.
He is willing to be dealing; but, he will firſt try a while, before he engage too farre. He will firſt take a leaſe for a time, before he bargaine for a free-hold during life. Not that he doth it out of deliberation as conſidering what it may coſt him: but, as having ſomewhat elſe in his eye which he cannot well compaſſe without adventuring for a while to take in this to farme, to drive on his other deſigne: and ſo, when after trial, be finds Religion either too hard a bargaine; or, that it will not contribute what he expected to his private ends, he gives it up againe. Therefore, when he findes his farme too hot, and his bargaine too hard, he layes the key under the doore, goeth his way, and leaveth his Lord to go look his rent.
Religion is his farme, not his free-hold. He will be a Tenant at his own will, not at his Lords. He will hold it no longer then himſelf pleaſeth; and, throw up all when he liſteth. At preſent, having need of Religion, (not for the good of his ſoul, ſo much as for ſome preſent worldly advantage,) he muſt needs make uſe of it; and therefore, courteth and embraceth it with all the affection that a luſtful man endeavours to expreſſe to her whom he would corrupt and abuſe. No marvel then, if when his luſt is ſerved, or croſſed, he throw off Religion, becauſe he either hath his ends by it, or is abſolutely left in an impoſſibility of attaining them, or muſt give more for the accompliſhing of them, than Religion continued will (in his opinion) countervaile. No wonder therefore, if when perſecution ariſeth becauſe of the Word, he be by and by offended; fMat. 13.21.and, in time of ſuch temptation, fall away gLuke 8.13.. The fiery trial ſeems a ſtrange thing unto himh1 Pet. 4.12.. It is that he never looked for, much leſſe agreed for.
Differ.On the Contrary, The true Chriſtian takes Religion for his inheritance.
He conſidereth before hand that the benefit of it will abundantly recompence all the evils and inconveniences that attend it: and therefore ſtrikes a bargain for the fee-ſimple, as not only reſolved, but prepared to run all hazzards. He knows it to be a bargain worth the purchaſing; he will therefore ſell all he hath to purchaſe it iMat. 13.46., let it coſt what it will. He reſolves with David kPſ. 119.11, 12., thy teſtimonies have I taken as an heritage forever, for they are the rejoycing of my heart: I have enclined mine heart to performe thy ſtatutes alwaies, even unto the end.
It is his free-hold, his fee-ſimple; a purchaſe lRev. 3.18.bought even of Chriſt himſelf, who hath a good title, and will not deceive the purchaſer; but, though he ſells dear in the opinion of a carnal heart: yet, ſuch a penny worth, as he that truly knows the worth of it, will part with all that he hath for it, rather than go without it. The world may look on it as an hard bargain, but he knows it to be worth his money, and that he is made by it for ever; and, ſhould he let it go, he were undone.
Perhaps the true Chriſtian had not this in his eye from the beginning. Poſſibly, at firſt, he might not look ſo far into the bargain. But afterwards, as ſome Farmers thriving, at length prove purchaſers, and become Free-holders; ſo he, who, at his firſt taking up of Religion, ſeemed to differ little from the Temporary, proves afterwards a ſincere and ſolid Chriſtian, as the Samaritans mJohn 4.42., who begain to believe, upon the report of the woman, were afterwards better grounded upon the authority of Chriſt.
Thus, this hypocrite is as he that bought a piece of ground nLuke 14.18., and afterwards went to ſee it; the true Chriſtian firſt ſees and tryes it, and then makes his purchaſe: the one, buyes upon condition that it every way anſwere his corupt ends; the other, makes an abſolute bargaine, as knowing it to be worth more than he is, or can be worth without it.
The Temporary imbraceth Religion on temporary and tranſitory grounds. Character 2
Either he knoweth no better, he was born and bred up in, and hath ever been accuſtomed to religious exerciſes, and practiſes, and never was acquainted with thoſe groſſer corruptions which are in the world through luſt o2 Pet. 1.4.. Authority countenanceth this Religion, and perhaps injoynes it, upon the greateſt penalty; as Aſa p2 Chr. 15.12, who made it death to any perſon whatſoever, man or woman, ſmall or great, that would not ſeek the Lord God of Iſrael. Thus Austin at firſt believed, for the authority of the Church.
Or, he imbraceth Religion for novelty, becauſe 'tis new, and broached at firſt by ſome ſtrange man and meanes. So the Jewes entertained John and his Baptiſme, when he firſt began to preach, and baptizeqMat. 3.5.6.7.; not ſo much out of a ſerious apprehenſion of the neceſſity of faith and repentance, as to be in the faſhion, when they ſaw that all accounted John as a Prophet rMat. 21.26..
Or, he entertaineth Religion, with respect of perſons sJam 2.1.. His Anceſtors friends, rich men, great men, that are in place, and can preferre him, are of that profeſſion: The Rulers are of that Religion. Were there none but poore men, none but the meaneſt, the Vulgar, the out-caſts, ſuch as Chriſt in his loweſt condition; even he that could reverence John grown popular, would not own Chriſt whom John preached, when despiſed and rejected of men tJſa. 53.3., a man of ſorrowes and acquainted with grief. Then, will this hypocrite hide his face from him; when others deſpiſe him, he eſteemeth him not. He will not ſtand alone, as Elias u1 King. 19.9, no, not for God himſelf; nor, as Jeremy, contend with the whole earth, when every man doth curſe him wJer. 15.10.
Or, he receiveth Religion in oppoſition He is a Proteſtant, and that upon this very reaſon that he will not be a Papiſt: and it may be a good reaſon for the Negative. For, who would be of that Religion which turnes Chriſt out of office under pretence of honouring him, (as Herod that would worſhip him, yet meant to ſlay him;) and, cauſeth men to take him for no leſſe then a Commiſſionated God who exalteth himſelf above God and all that is called God, and is the authour, or abettor of all the Traitors, parricides, and incendiaries of the world, againſt all that oppoſe his horrid uſurpaons? But he that hath no more but this, hath but a negative Religion. He hath reaſon to be no Papiſt; but this is not reaſon ſufficient to be a Proteſtant. Theſe are good inducements to hate Popery; but, weak grounds, when alone, to take up Religion. Many ſuch Proteſtants, if the ſtreame and tide turne, quickly make as good Papiſts; as ſad experience ſheweth.
All theſe and the like reaſons make this hypocrite like a ſerpent, humi repere, but to creep upon the ground, and ſo ſtretch himſelf at length to receive the warmth of the Sun, whereas he will ſhortly creep into the dunghill, and lie hid from the cold, when winter approacheth. It is an earthen Religion; or rather, Religion in an earthy heart, which is never converted into the nature of that which is contayned in it. It may be heated by it, as an earthen veſſel by fire put into it, but never aſſimilated into the nature of it, as wood put to fire. He is an abortive fruit, born before his time, or rather never born, but a perpetual conception without birth: for, in the time of travail and trial, when he ſhould be born and begin to live, he is ſtifled, and ſticks faſt in the birth or place of the breaking forth of children yHoſ. 13.13..
On the Contrary,Differ. the true Chriſtians grounds are heavenly and everlaſting.
They are, as himſelf, an everlaſting foundation zProv. 19 25.. His foundation is in the holy mountaines aPſal 87.1.. He is built upon the foundation of the Apoſtles and Prophets, Jeſus Chriſt himſelf being the chief corner stone bEpheſ. 2.20., that tryed ſtone that pretious corner ſtone, that ſure foundation cJſa. 28, 16.; in whom all the building fitly framed together, groweth unto an holy Temple in the Lord dEpheſ. 2.21.. And ſo being heavenly by original, he is everlaſting for continuance. For,
The Word of which he is begotten, is an immortal ſeed e1 Pet. 1, 23.and the ſeed of God abideth in him f1 Joh 3, 9.: not as lying dead in a cheſt, but as taking root in good ground, and bringing forth fruit unto everlaſting life, ſome thirty-fold ſome ſixty, and ſome an hundred gMar. 4.20.. And as he is begotten of the Word, ſo is he fed, nouriſhed, and groweth up thereby h1 Pet. 2.2.; that being able to build him up further, and to give him an inheritance among all them which be ſanctified. iActs. 20.32..
As for the World, he ſets ſo light by that, that he, preferres Chriſt having nothing of the world, before all things in it. He ſaith to him as Peter, whither ſhall we go? thou haſt the Words of eternal life. He ſaith not, thou haſt the wealth of the world, the honour and glory of the world; he knoweth the contrary, and that unleſſe he forſake all theſe actually, when they ſtand in competition with Chriſt ſo that both cannot be enjoyed, he is no diſciple for Chriſt. Yea, and where there is no preſent occaſion of actual relinquiſhing of them, yet then they be forſaken in intention and reſolution, as ſuppoſing there may be an occaſion actually to part with them, although none yet appear.
This takes away many rubs in the Chriſtian race: for what can hinder him in the purſuit of heaven that hath caſt the world behind his back? What can turn him back, that is gotten above the world, and whatever is in it that may entice and corrupt him? He is crucified to the world, and the world unto him kGal. 6.. And what can work upon a crucified man? The grief of loſſe is prevented, becauſe the trouble is foreſeen: and the danger of falling off is avoided, by ſetting his heart upon treaſure in Heaven.
Thus; this hypocrites religion is as the dew, which is but ſudor terrae, the earths cold-ſweat, that is ſoon licked up, the true Chriſtians Religion is as rain from heaven, that ſticks by the earth: the one, wets not a fleece; the other, throughly watereth the ground; the one, ſerves only for Snailes, Froggs, and Graſhoppers; the other, ſoketh the root, and makes it to bring forth herbes meet for them by whom it is dreſſed, and receaveth a bleſſing from God lHeb. 6.7..
Character 3 The Temporary entertaineth Religion for proſperity.
When Chriſt and Religion are in a triumphing poſture, this hypocrite will take branches of Palme trees, and go forth to meet him mJoh. 12.13 s; and with the multitude, cry Hoſanna to the ſon of David, bleſſed is he that cometh in the Name of the Lord, Hoſanna in the higheſt nMat. 21.9.. But if he once find Chriſt to be apprehended, and led away to the High Prieſts Palace, and there to be ſpit on in his face and buffeted, he will with Peter deny him; and ſay, I know not the man oMat. 26 72.: and, if this will not do, he will bind it with curſing and ſwearing, that once men may be ſatisfied that he is none of his company, So that, in this reſpect alſo, all his goodneſſe may be compared to the morning dew or cloud, which is both a fruit, and a ſigne of fair weather, becauſe the early dew of grace in the Temporary; ſhewes fair weather to have gone before, and betokens drought to follow after. For,
He beginneth to profeſſe Religion, when it is in credit and eſteem, even with thoſe that care not for it; and when it goes well with the Church, and ill with her enemies. Thus, many of the people of the Land became Jewes pEſth. 8.17.even in Babylon, and in the Land of the Jewes captivity, when they ſaw the King favoured them, and would not give them up as a prey to their enemies, but rather encouraged all to protect them: Many ſuch ſwallowes and butterflies there are, whenſoever the Church hath good dayes, that will be ſure to ſide with her in her proſperity, although in her adverſity none have more trampled on her, or done her more miſchief.
And as this hypocrite begins Religion when the Church is in proſperity, ſo he takes it up only for proſperities ſake, that he may ſhare with her in it. If any plague lie upon him, then he can collogue and flatter God, not only as Pharaoh to get a judgment removed (the Lord is righteous, and I and my people are wicked qExod. 9.27.; but even as the Jſraelites themſelves, who, when God ſlew them, then they ſought him; and they returned and enquired early after God, and remembred that God was their rock, and the moſt High God their Redeemer; nevertheleſſe they did but flatter him with their mouth, and they lied unto him with their tongues; for, their heart was not right with him, rPſa. 78.34, &c&c. Even drunkards will aſſemble themſelves for corne and wine, howling upon their beds, but not crying unto God with their hearts sHoſ. 7.14.; that is in ſincerity as a people that reſolve to take God for their God, let him deale with them as he will; but only to ſerve their own tunes of him, even while they rebell against him.
Contrarily, The true Christian receaveth the Gospel with affliction.
If the Goſpel be in affliction, he will be partaker of the afflictions of the Goſpel according to the power of God t2 Tim. 1.8.: not ſlacking his duty even when he ſuffers for it; but even then is more forward in duty, as the Churches of Macedonia; who in a great trial of affliction, and deep poverty ſhewed forth the abundance of their joy, even unto the riches of liberality u2 Cor. 8.2.towards the relief of the Saints then under great ſtraites and wants by reaſon of perſecution. Thus, he will receive the Word in much affliction, with joy of the Holy Ghoſt w1 Theſ. 1.6., although he no ſooner receive light, but he be put to endure a great fight of afflictions xHeb. 10.32..
Or, if at preſent he be free from troubles and trials by reaſon of the Word, yet he enters upon it with an eye upon and expectation of the croſſe and perſecution, which he knowes that all that will live godly in Chriſt Jeſus muſt undergo and ſuffer y2 Tim. 3.12.. He never took up Religion, but as reſolving that ſome trouble would certainly aſſault him in that way. It will hinder his wealth, eaſe, credit, or advancement in the world. If no open enemy ſhall appeare againſt him, yet he cannot hope to eſcape an Iſhmael zGen. 21.9., or a Michal a2 Sam 6.16., to mock and deſpiſe him: yet he embraceth Religion notwithſtanding all this, be the perſecutors who, or what they will. If Princes ſpeak againſt David, he is not deterred from meditating in Gods Statutes bPſal. 119.23.. If they perſecute him without a cauſe, yet his heart ſtandeth in awe of the Word, not of them that perſecute; (becauſe this is no more than he looked for, when he firſt ſet his heart to embrace it;) but, of the Word perſecuted, becauſe that is of God.
Thus, this hypocrite, takes up Religion not to honour God or Religion, but to better himſelf by it; the true Chriſtian takes it as in marriage, for richer for poorer; for better for worſe: the one, will gaine by it, or caſt it off: the other, will ſtick to …, although he looſe all he hath for it: the one, takes leave of Religion, as …rpah of her mother in law, when there was no further hope of another husband cRuth. 1.12, 13, 14., the other ſaith to Religion, as Ruth to Naomi, perſwading her alſo to do the like, intreat me not to leave thee, or to returne from following after thee, for whither thou goeſt I will go, and where thou lodgeſt I will lodge, thy people ſhall be my people, and thy God my God; where thou dyeſt will I die, and there will I be buried: the Lord do ſo to me and more alſo, if ought but death part thee and me dver. 16.17..
This hypocrite is beſt at firſt. Character 4
He is as a Pitcher, that is ſooner a tree, than a graffe, but of leſſe continuance. He thrives mightily at firſt, with bloſſomes at leaſt; but ſoon withereth in a ſcorching Summer. He hath footing in the ground, but no firme rooting. The Mould about him is ready to afford nouriſhment, but he wants an honeſt heart to ſuck and draw it in. Therefore, he cannot hold out, but growes every day more clung and withering, even in the richeſt ſoile. He is for this cauſe alſo compared to the morning dew, becauſe, as the ranker the dew, the hotter the day, and the ſooner the dew vaniſheth; ſo the greater ſhew of goodneſſe appeares in him, the ſooner it is drunk up by the ſcorching Sun of perſecution.. And as a faire morning is oft-times a ſigne of a foule day: So his early profeſſion with ſo great a promiſe of continuance, is a ſure prognoſtick that he will alter before night.
In all experience, earlyeſt things are not the ſureſt ſymptomes of future perfection. Nimis properè minùs proſperè, ſaith Bernard, too much haſt never makes good ſpeed. He is early up, but never the neere. He is ſoon ripe, and as ſoon rotten. The rain-bow which in the evening is a ſigne of faire weather, in the morning is a forerunner of rayne. The haſt this hypocrite makes in the morning, and his being ſo hot upon the ſpurre, is a ſure ſigne of his tyring before night. A too forward Spring, is never the moſt fruitful yeare: the ſooner and fuller the buds and bloſſomes appear, the more apt to be nipt, and fall off before the fruit be formed and hardened. It is ill truſting of young beginners in profeſſion, when over forward, and zealous; eſpecially, if too confident of their owne reſolutions, and boaſting of them.
Naomi was as likely to have carried Orpah with her out of Moab into the land of Judah eRuth. 1.7., as to have carried Ruth. Orpah, at the firſt, ſeemed as forward as Ruth, ſurely we will return with thee unto thy people fver. 10.. But yet, when ſhe had wept, and wept againe, at length ſhe took the parting kiſſe of her mother in law, and ſo departed from her. Thus this hypocrite makes a great flouriſh at firſt and talkes high, what he will do for Chriſt. I ſaith he, will follow thee whither ſoever thou goeſt gMat. 8.19.. But when he is told that it was worſe with Chriſt in his outward condition, than with foxes, and birds of the aire, for that he had not of his own where to lay his head hver. 20., we heare no more of this forward profeſſor, he ſoon alters that reſolution, and hath enough of ſuch a profeſſion. Thus overmuch fervency at firſt, is ſoon at an end; and they that at firſt blame others as being too cold, prove afterward frozen and dead themſelves.
Differ.On the Contrary, the true Chriſtian is beſt at laſt.
He is not only engraffed, but rooted in Chriſt, and built up in him, and ſtabliſhed in the faith iCol. 2.7.. He is ſo planted in the houſe of the Lord, that he flouriſheth not only for a time, but for continuance in the Courts of our God; He ſhall ſtill bring forth fruit in old age, and be ever fat and flouriſhing kPſ. 92.13, 14.. He is as the Angel of Thyatira, whoſe works at laſt, were more than the firſt lRev. 2.19.. He is as the morning light that ſhineth more and more to the perfect day mPro. 4.18., becauſe truly illightened by the Son of righteouſneſs riſing upon him with ſaving in his wings nMal. 4.2..
There may be many clouds, and miſts, and foggs in this day of grace, yet the Sun breakes out againe, and the glory of the Lord ſhineth upon him afreſh. And albeit his light be neither clear nor dark, not day nor night, yet it ſhall come to paſſe that at evening time it ſhall be light oZech. 14.6.7.. His day is all fore-noon here, no afternoon: yea, it is not high-noone with him in this life, untill he come to heaven where he ſhall enjoy a perpetual noon-tide, the Lord himſelf being his everlasting light pIſa. 60.19..
Thus, this hypocrite is like a fiery metled horſe, furiouſly running away with h… rider at firſt ſetting out, but proves a reſty Jade long before the end of his journy; the true Chriſtian, although perhaps ſlow of pace at firſt, patiently continueth in weldoing, untill he receive the end of his faith, the ſalvation of his ſoule, the one, is as a flaſh of lightening, as ſoon gone as come; the other, as a morning-ſtarre that ſhines brighteſt at laſt.
Character 5 This Hypocrites profeſſion of godlineſſe is with violence to himſelf.
The Temporary hypocrite is uſually a man hot and fierce by nature, through the predominancy of choller. This warmes and heates his affections before his judgment be throughly informed and ſetled. And hence it is that he is raſh and heady in all his undertakings; and his paſſions all in flame before his underſtanding be truly illightned. Quicquid vult valde vult. What ever he hath a mind to, he purſueth with all his might; Right, or wrong makes no great oddes with him while he is in a carrere. And commonly he moves with more violence in a wrong way (becauſe that is more ſuitable to a corrupt heart,) than when he is in the right, becauſe his motion is never more eccentrick than when he moves for God. He is then off the wheeles, and drives heavily.
His Religion is taken up out of paſſion, as well as out of deſigne to promote his own ends wherein he is paſſionately violent: this makes his beginning more ſwift, after the manner of violent motions, wherein men firſt run, beyond reaſon, and then reſt before they be at the end of the race, contrary to reaſon. Forced grounds ſend forth fruit ſooneſt, but it is but a ſower kind of graſſe that anſweres not expectation. It may pleaſe the eye in the ſhooting up, but it will never ſatisfie for the coſt, in the iſſue when it is grown. Who ſo ſterne and ſtrict as a Phariſee, he will faſt twice a week, he will deny himſelf not only of the comforts of life, but of the neceſſaries of nature, he will whip himſelf till the blood come, and be ſo auſtere to his own body, as if that were made to be only a ſlave, and himſelf were born to be the tyrant over it.q1 Kin. 18.28. Hence Baals Prieſts exceeded Elijah, in cutting and launcing themſelves q1 Kings 18.28, when Elijah ſpared himſelfe. They were violent even unto madneſſe, to ſupport the reputation of their Idol, while the Prophet with more calmeneſſe and quietneſſe aſſerted the honour of the true God.
But no violent thing is perpetual in nature, neither is any motion kindly that exceeds moderation in grace. A Jehu may pleaſe and applaud himſelf in his furious march to deſtroy the Idols of Ahab, to make way to his crown which he thirſteth after; but he will never pleaſe God, becauſe his zeal againſt Baal, made him forget his duty againſt Jeroboams Calves. And uſually the greateſt hot-ſpurres in ſome particular duties, are the dulleſt ſpirits in the perſuit of ſome other as neceſſarie (if not more than) that wherein they lay out ſo much labour and fervour.
And he that offers violence to himſelf, will not faile to be harſh and violent to others, as the Phariſees to the Diſciples; not permitting them to rub an eare of corne rMat. 12.1, 2, without a charge of prophaning the Sabbath, even when they were ready to faint through hunger. Yea, this hypocrite is ſo ſeemingly zealous of the honour of the Law, that rather than it ſhould be made too common by permitting it to the Vulgar, he takes from them the key of knowledge sLuke 11.52, ſhutting up the Kingdome of Heaven againſt men, neither going in himſelf, nor ſuffering thoſe that would enter, to go in tMat. 23.13. This ſhews that the Temporary was never truly won to Chriſt, even in his greateſt heat for Chriſt, nor throughly (but only almoſt) perſwaded with Japhet to dwell in the tents of Sem, even while he ſeemes to over-do Sem in ſome outward ſervices of devotion. For, if his own heart were truly ſoftened, he could not be ſo harſh, ſowre, and hard unto others.
On the contrary, the true Christian hath his heart mollified, and made tender by grace.
He is not as the ſonnes of Zerviah, rough and boiſtrous, but milde, and ſweet of diſpoſition to all, not out of affectation as Abſolom, but out of grace as David, whereby he boweth the hearts of all u2 Sam. 19.…, not ſo much towards himſelf, as to a love of Religion. That Religion which is pure, is alſo peaceable, gentle, eaſie to be entreated wJames 3.1…, and entreateth others kindly, even where he might command. He that is truly ſanctified is kindly ſweetened in his affection and converſation towards others. True charity ſuffereth long and is kind x1 Cor. 13.4, and maketh all in whom it is to be kindly affectioned one towards another with brotherly love yRom. 12.10.
A ſtrained zeal and forced ſhew of piety makes a man froward, bitter, and unpleaſing in his carriage, becauſe he takes up Religion againſt the haire, to make uſe of it, not out of love and choice, but meerly for his own ends and neceſſitie: and this being not ſuitable to his temper, it ſecretly vexeth him to be cumbred with that which is ſo unſutable to his natural diſpoſition of mind and temper of body, which makes him to be untoward and crabbed where he hath to do. But the Chriſtian is caſt into a better mould, and the new creature in him eates out all that natural frowardneſſe and peeviſhneſſe which he is naturally ſubject to, and makes him of a Lyon to become a Lamb: to be filled with bowels of mercy, kindneſſe, humbleneſſe of mind, meekneſſe, long-ſuffering zCol. 3.12. He receiveth the engraffed Word with meekneſſe aJames 1.21, and therefore ſhewes forth out of a good converſation, his works, with meekneſſe of wiſdome bJames 3.13. He is the better friend, neighbour, husband; and, in every relation, his Religion makes him the better companion.
Thus, this hypocrite is as Eſau an hairy man, rough and boiſtrous; the true Chriſtian, as Jacob, Smooth and plain-hearted: the one is as Iſhmael, his hand against every man; the other is as David that will ſhew kindneſſe to his enemies, rather than exerciſe that cruelty which they might juſtly exſpect.
This hypocrite cleaveth to Gods party, but not as a part. Character 6
He joyneth himſelf unto the Church, adhereth unto profeſſors, receiveth the ſap of doctrine, but altereth the quality of it, and corrupteth it by his own evil heart, as bad ſtomacks corrupt the beſt meat, ſo that in ſtead of nouriſhment, it ſerves only to feed bad humours. For the time, he hath goods things in him, yea great good things; and, in his own opinion, obſerveth all the Commandments from his youth cMar. 10.21.: he is illightned, hath a taſte of the heavenly gift, is made partaker of the Holy Ghoſt, in reſpect of common graces; he hath taſted the good Word of God, and the powers of the world to come dHeb. 6.4, 5., as a man that goes to taſte (not to drink) wine, and ſpits it out againe.
He hath not only ſhews of goodneſſe (as the humiliation of Ahab,) but ſome ſeeds thereof, which God himſelf ſoweth, obſerveth, and countenanceth, at leaſt ſo far as to maintaine the reputation of his own outward ordinances and ſervice, to ſet an edge in his true ſervants, that they may not come ſhort, but exceed the righteouſneſſe of ſuch ſeeming Saints, to get himſelf glory by diſcovering of the heart, and to teach his people wiſdome to diſcerne, and to beware of ſuch mongrel Chriſtians who can hardly be known from the truly godly. Great things are found in him and done by him, if they were not corrupted by an ill digeſtion, and turned into putrefaction by the vicious quality of the ground wherein theſe ſeedes are ſown.
But all being weighed by Gods ballance are found to be too light to be good indeed, that is, to purpoſe. His wiſhes are but ſlothful, his purpoſes ſhallow, and according to the fleſh, his vowes, ſudden and unadviſed; He is like a Sea-ſick man, that is extreame ſick, but not from the heart; and therefore ſoon returns to his former temper ſo ſoone as he is off the water. He makes advantage even of levity it ſelf to help him forward in his haſty profeſſion. Seed caſt into light ſhallow ground ſhooteth up ſooneſt. Thoſe flaſhes of grace that light upon this eaſie ſhallow temper, do not argue him to be ſound at heart, or a part of that body whereof Chriſt is the Head.
He is but an Accident, an Adherent, a Burre, an Excrement, as the Ivy or Moſſe about the tree; not as a friend, but a ſecret enemy unto it. He ſeeks to be reputed among the children, but is no more of them, then the Devil was when he ſtood among the ſons of God that came to preſent themſelves before the Lord eJob 1.6.. He enter commons with them, but is not of their Communion. The Polipody grows out of the moſſe or duſt, but is not of the ſubſtance of the tree. The Miſciltoe taketh ſap from the tree, but not the nature of the tree; it hath no root of its own, yet is no part of the tree. He enters his name among Gods people, but is not partaker of the Divine Nature. He is one of thoſe of whom the Apoſtle John ſaithf1 John 2.19., they went out from us, but they were not of us: for if they had been of us, they would no doubt have continued with us: but they went out that they might be made manifeſt that they were not of us. This hypocrite pretends and gives out that he is not only one of the Saints, but ſo ſerviceable that they cannot be without him; whereas he may well be ſpared without endangering of the body; yea, to the great benefit of the body whereto he did adhere.
Differ.On the contrary, the true Chriſtian is a living member, and part of the true body of Chriſt.
He is a member in particular, or, a member for his part g1 Cor. 12.27. He not only taſteth, but eateth, drinketh, and digeſteth the true fleſh and blood of ChriſthJohn 6.53., and is partaker of the root and fatneſſe of the true Olive-tree iRom. 11.17.. He liveth by the true ſap of grace drawn effectually from the root, not as a ſucker that conſumeth the ſap to the prejudice of the tree, but as a branch that beareth fruit: and he groweth up into him in all things from a right inward principle of ſpiritual life derived to him from Chriſt, becauſe partaker of the divine nature k2 Pet. 1.4., not only in reſpect of receiving, but of digeſting, and improving whatever he receiveth from the Spirit of Chriſt. For, what he receiveth from Chriſt is not put into a dead mans mouth, which may be forced to contain it a while, but without benefit; but, he as a living member ſucks and draws more and more from Chriſt, as the branches of the Vine from the root; he corrupts it not in the drawing, as the ſpider in taking in the beſt juice of the choiſeſt flowers; but, but incorporateth it into himſelfe, and is transformed himſelfe into it, and beares a lively image of him that hath created him unto good works.
He is ſo a part of Chriſt, that Chriſt can no more be without him, than he can be without himſelf, the body cannot want the leaſt member without deformity and mutilation. The body of Chriſt is his fulneſſe who filleth all in all lEpheſ. 1.23.. How can he be empty whom Chriſt filleth? How can Chriſt be full, if he want a member? Chriſt-myſtical is not a mained or imperfect body: nor can that be perfect to which the leaſt part pertaining to it is wanting.
Thus, this hypocrite cleaves to the body of Chriſt as ſnow faln and frozen, ſticks to a tree; the true Chriſtian cleaves to it as a living member, receiving life, heat, and nouriſhment from him his Head: the one converts all he receives from Chriſt into corruption, as a Cancer, or Wolfe in the breaſt turnes all nouriſhment to the feeding of it ſelf; the other improveth all that Chriſt by his Spirit conveyeth to him, to become ſtrong in the Lord and in the power of his might; the one, takes in food not to nouriſh, but to weaken nature; the other receives it to be ſtrong in the grace mEpheſ. 6.10., that is in Jeſus Chriſt n2 Tim. 2, 1..