Divine Characters in Two Parts, Part 1 · Chapter 20
CHAP. XX. The Hearing Hypocrite Is he that heares the Word of Chriſt, without acceptance,Defin. or benefit.
HE is a dayly hearer, a greedy frequenter of the Word in outward appearance. He ſeeketh Chriſt daily as delighting to know his wayes. He asketh of God the Ordinances of juſtice, and takes delight in approching to God aIſa. 58.2., in his outward carriage among others who are better affected, and more ſincere; And having, with this ſhew, pleaſed, and deluded others who could not diſcerne his inward hypocriſie, but judged of him by his outward carriage, he pleaſeth himſelf ſo well with his deceiving them, that he thinks he ſhall be able at laſt to deceive Chriſt himſelf, even at the great Day: and intends to plead (as a good plea) that Chriſt hath prophecyed in his ſtreets bLuk. 13.26.. and he hath been an Hearer of him.
In the Word Chriſt ſpeaketh, as the Bride-groome to his Bride. This hypocrite heareth as one going out to meet the Bride-groome cMat. 25.1.; taking this common rode-way to Chriſt that leadeth to him and to ſalvation, and rejoyceth greatly to hear the Bride-groomes voyce dJoh. 3, 29.; not as one that takes the right courſe to become his Bride; but, as an attendant only, that waites for a Point, or Ribbond, without further hopes, or ayme. He preſſeth to be as neere the Bride-groome and Bride as he can; not ſo much to partake with either, as to catch what he can from both. Let him but get a Favour, to weare abroad, he hath enough.
In this alſo he is as the stony ground, in hearing the Word, and with joy receiving it eMat. 13.20.; not into his heart, but into his eare, which it tickleth, but openeth not, to penetrate the heart. Herein he differeth from the Profane. The Prophane comes not to the light fJoh. 3.20.becauſe he knowes full well that thereby he ſhould be rebuked of all, and judged of all g1 Cor. 14.24.. An evil life makes an evil conſcience; and, an evil conſcience hath Owles eyes, that can endure none but Owle-light. The Profane hates the light, and therefore ſhuns it; but, this hypocrite comes to it although he hate it as much as the other. He comes, but, not in love to the Word, becauſe he knowes it condemnes him; yet he brookes it, and cometh to it, becauſe it condemnes him not openly, but in ſecret whiſpers to his conſcience even when openly preached to others as well as to himſelf; ſo as they who ſee the light, cannot diſcerne the voice as it more particularly concernes him in ſecret, in point of application.
Hence, he hardens himſelf ſo far againſt reproof, as to be Sermon-proof. He can hear any thing, but not with love: for, how can he love the light that delights in darkneſſe, and loveth ſin? All ſin is from the heart, which no ſooner conceives it, but is infected by it with hatred of goodneſſe, and conſequently with hatred of the Word the rule of goodneſſe, untill the guilt be taken away by reconciliation, and the corruption by repentance. This makes his ſin the greater, to come for faſhion to that Word that he hateth, which argues an whores fore-head, that refuſeth to be aſhamed hJer. 3.3..
But, what gets he by his hearing? Chriſt quickly deſcryes him and paſſeth ſentence on him, as being but ſtony ground iMat. 13.13.; as building his houſe upon the ſands kMat. 7.25., and already declaring what the doom of ſuch ſhall be, at the laſt day: I know you not, depart from me all ye workers of iniquity lLuk. 13.27.. Poſſibly he ayming at ſome preſent private worldly advantage, may attain that, as other hypocrites have done in this worldmMat. 6.2, 5, 16.: but, no further and therefore are of all men moſt miſerable n1 Cor. 15.19.. His hearing may, and will adde to his condemnationoJoh. 12.48.; but will contribute nothing to his ſalvation.
Differ.Contrarily, the Chriſtian heareth Chriſt in the Word, and is ſo taught by him, that his profiting appears to all.
He heares not only the Word of Chriſt, but Chriſt himſelf ſpeaking in that Word, and is taught not only by the Miniſters of Chriſt, but by Christ himſelf, as the truth is in Jeſus pEpheſ. 4.1.. This is an apt Scholar that not only hearkeneth, but learneth, ſo as to give account, to the credit of his Maſter, and to his own benefit. He gives himſelf wholly to the things taught, that his profiting may appear to all q1 Tim. 4 15.. He hearkens what God the Lord will ſay rPſal. 85.8., not what man will invent. When he comes to the Word, he beholds him that is inviſible; and whatever God ſpeaks, that will he do. He looks upon man as Gods conduit-pipe; but, upon God himſelf as the fountain of living water ſpringing up and iſſuing forth the water of life to his ſoule.
Thou hast the words of eternal life, ſaith hetJoh. 6, 68. (as well as Peter) unto Chriſt: therefore he will not ſtirre from him. He receiveth the Word which he heares from the Miniſter; not as the Word of man, but (as it is in truth) the Word of God, which therefore effectually worketh in him that ſo believes u1 Theſ. 2.13.. When he comes to the Word he knowes he hath to do not only with man whom he may deceive, but with God that tryeth the heart, and will not be mocked: and therefore as the faithful ſervant of Chriſt ſpeaketh, as of God, in the ſight of God; ſo, he heareth Chriſt.
He comes to the Word not as to a lovely ſong of one that hath a pleaſant voyce, and can play well on an Inſtrument wEzek. 33.31, nor takes his liberty to heare and not to do, as Ezekiels hearers did to him: but he comes to it as Iſrael to Mount Sinai to receive a Law from Gods own mouth, which he muſt obey, or periſh. He lookes upon it as that which ſhall judge him in the laſt day xJoh. 12 48.. He goeth to it as to Chriſts Standard lifted upyIſa. 11.10. that all his Souldiers may reſort to their colours: or, as to the Law of God going out of Zion, and the Word of the Lord from Hieruſalem zIſa. 2.3.. He gives himſelf up unto it as to a mould in which he is new caſt, and transformed into the faſhion of it. He turnes towards it, and followeth it as the Heliotrope or flower of the Sun, turnes to, and followeth the Sun. He is to the Word what Jehoſhaphat was to Ahab: every way the ſame with it, and engageth for it even to the perill of his life.
He frequenteth it out of love to the Law, as well as to partake the benefit of the promiſes. He doth not caſt it behind his back as hating to be reformed, but hath it in his heart as his choyceſt treaſure. He doth not harden himſelf againſt it, but is ſoftened by it, as wax by the Sun. Nor is he a forgetfull hearer, but a doer of the work preſcribed in it, and ſo is bleſſed in his deed aJam. 1.25..
Thus▪ this hypocrite is as the people in Jeremiahs time that made great ſhew of much deſire to be directed of God with promiſe to obey it whatever it ſhould bebJer 92 5.6,; yet diſſembled in their hearts cver. 20.. The true Chriſtian is as Ezekiel, that cauſeth his belly to eate, and filleth his bowels with the rowle that God gives him dEzek 3.3., although it make his belly bitter eRev. 10.9.: the one heareth it as the dictate of man, the other receiveth it as the Word of God.
This Hypocrite will heare only ſuch as ſuit with his own humours and Character 1 luſts.
He pretends great love to hearing, but will heare none by his good will, but ſuch as rather ſtroak his luſts than ſtrike through the loynes of his corruptions. If the Seers and Prophets be not for his turne, if they be down-right and plain againſt his ſins, even this mock-hearer will ſay to the Seers, ſee not; and to the Prophets, prophecy not us right things: ſpeak unto us ſmooth things, prophecy deceits; otherwiſe, away with ſuch Preachers, and preaching as will not comply; and, cauſe the Holy One of Iſrael to ceaſe from before him fIſa. 3.10, 11.. If he be ſet upon voluptuouſneſſe, give him a Preacher that will prophecy of wine and ſtrong drink, although he walk in the ſpirit of falſhood, and lies gMic. 2.11.. He will not endure ſound doctrine, but after his own luſts will heap to himſelf teachers, having itching eares, turning them from the truth, unto fables h2 Tim. 4.3, 4. None but a Balaam will fit Balaack: none but a lying Prpohet will be acceptable to Ahab.
And as there are many ſuch hearers, ſo there are too many ſuch Preachers, that ſtudy to be popular; to pleaſe rather, than to profit: that will act Tertullus much better than imitate Paul. Tuning their pipes to their Auditors key; and it is hard to ſay, whether they have marr'd their hearers more than their hearers have marred them. Curious, and voluptuous hearers muſt have obnoxious Preachers, who muſt ſtand in awe of the hearers; and not be too bold leſt they heare of ſomewhat as bad, or worſe done by themſelves. They muſt be careful to quit themſelves well, by toothleſſe preaching; becauſe they ſpeak at their perill; not at theirs that heare them.
Nor is he wanting to paſſe his cenſures upon all the faithful ſervants of Chriſt; one is not learned enough, another not eloquent, a third rigid, another indiſcreet. Thus he can play the Preacher himſelf, and reprove the Prieſt iHos. 4.4.; ſeldome doth he judg right of a Miniſter, his judgment being ever guided by his luſts. I hate him, ſaith Ahab for he doth not prophecy good concerning me, but evil k1 King. 22.8.
On the Contrary, the true Chriſtian heareth any Preacher of Gods ſending; and the more faithful, the more acceptable.
He will heare what God the Lord will ſay, by whomſoever he ſpeaks even when truths come ſo neare and cloſe, as to cut and launce his boſome darling: he would no more have Agag (his Maſter corruptions) ſpared, than thoſe which he leaſt careth for. Tros Tyriu que ſibi nullo diſcrimine agetur. Trojan and Tyrian are both alike to him, and ſhall drink of the ſame cup. Whoever preacheth Chriſt, whether Paul, or others, makes no difference to him who hath not the faith of our Lord Jeſus Chriſt with reſpect of perſons lJam. 2.1.. if they preach ſo, ſo he believeth m1 Cor. 15.11. He will with Cornelius preſent himſelf to Peter as in the preſence of God, to heare all things that are commanded of God nAct. 10 33.. He heareth not one in oppoſition to others, or as ſleighting any faithful Miniſter of Chriſt, but lookes upon all as in commiſſion from the Lord: therefore, he receiveth all his ſervants, as the Galatians ſometimes did Paul, as ſo many Angels of God, yea even as Chriſt Jeſus oGal. 4.14..
He lookes not ſo much at the workman as at the work; honouring the man for his works ſake. He runnes not after teachers by heapes, but wiſely makes choyce of thoſe who are moſt faithful in preaching ſound words that cannot be condemned pTit. 2.8.. He judgeth not of the Word by the Preacher, but of the Preacher by the Word; And as the mouth taſteth meates, chooſing that which is moſt wholeſome, not which is moſt toothſome; ſo doth he; and therefore heareth with feare and trembling, becauſe he lookes upon it not as a vain Word, which little concernes him, but as his life qDeut. 32.47.who ever brings it. He declines no truth that any ſervant of Chriſt offereth: only he ſearcheth the Scriptures dayly to ſee how it is grounded. He will heare his own Miniſter before others, if induſtrious and faithful: yet if opportunity be offered, he will heare Timothy as well as Paul; Apollos, Cephas, any man that worketh the work of the Lord r1 Cor. 16.10.
Thus, this hypocrite is as Ahab, who will heare foure hundred falſe Prophets before one true Prophet; the Chriſtian is as Jehoſhaphat that will heare one Micaiah, before them all: the one hath an itching eare which man muſt claw, the other hath an hearing eare which God hath opened.
Character 2 This hypocrite heares, but it is in hope to heare ſome new thing.
He is a newes-monger, he is very attentive to newes. A new point, or device that is rare, will chayn his eares to the Preachers lips. He is an Athenian-Academick. He will be content to heare Paul (whom he accounts but a babler sAct. 17.18.if he bring any ſtrange thing to his eares; Then he muſt needs know what thoſe things meane tver. 20.. If any Preacher ſet a broach any new doctrine, he ſhall have hearers enow. All Athens it ſelf will go after him, as ſometimes the Jewes to the BaptiſtuMat. 3.5.. Any new Preacher is a welcome man, while new: afterwards, when he growes ſtale, though his matter be as quick and pungent as ever, his Auditory growes leane and thinne. When he ſees the utmoſt of the Miniſters parts, the Miniſter ſhall ſee his back more often then his face.
This makes many forſake truth and hunger after fables, ſo they ſeem new. Their ſtomacks will ſoon be queſie, which makes them deſirous often to change the Cook, in hope of ſome rarity from the next commer. The neweſt man is ever moſt welcome to him, becauſe now he hopes for new matter. Coleworts twice ſodden are nauſeous. He cannot be of Pauls mind, that it is ſafe to heare the ſame things againewPhil. 3.1.. If his Miniſter do preach or write ſo, away with him. As they that are ſweet-mouthed like nothing but new and luſhious wine full of flatalent and windy ſpirits, ſo this hypocrite being full, deſpiſeth an hony comb xPro. 27.7.; New Quelque choſes and new notions ſuit better with his palate, than wholeſome doctrine of more antiquity. He will never be of their mind who having heard a good Sermon this day, deſire even a Paul that the ſame words may be againe preached to them the next S… bath yAct. 13.42..
But, as there is no greater note of a foule ſtomach than to loth ſolid food, and to pick ſallets, or to feed upon aſhes: ſo there is no ſurer ſign of an unſanctified heart, than not to reliſh a ſetled Miniſtry; or, to grow weary of his own Paſtor as if he had got all he can from him, and knowes the beſt that he can ſay or do. To have a Miniſter to become like a Comet that is much obſerved for a while, (as people were willing to rejoyce in John Baptiſts light for a ſeaſon zJoh. 5.35.). but, after a nine dayes wonder, to neglect him and grow weary of him, is a dangerous ſymptome of a corrupt ſpirit;
Contrarily, the true hearer having once taſted the ſincere milk of the Word, deſires, Differ.where he beginneth, to end.
His palate is in frame; he deſires no new wine, becauſe he ſaith the old is better aLuk. 5.39.The milk of his own nurſe is moſt kindly and agrees beſt with him at all times. He refuſeth not to heare any, where providence caſteth him: and he can profit by any that are profitable: but, variety and novelty are not his choyce: his own Paſtor is moſt natural and ſavory to him. He expects a bleſſing under his Miniſtry, but cannot promiſe it to himſelf in a wandring, gaddy, gidding courſe. He that affects a multitude of teachers, may pleaſe his palate (as a glutton, with variety of diſhes;) but will never thrive in his ſoul by variety of Preachers. Therefore, he will not willingly go from Gods bleſſing into a warmer Sun, nor leave him who in the name of Chriſt bringeth the words of eternall life, unto him, leſt he be turned away from the truth, and ſlip into fables.bHeb. 6.1.2.
He likes well the ordinary grounds of faith and repentance, and is never weary of the Apoſtles Catechiſme. He hath a good ſtomack to wholeſome food, and can alwayes eate beſt of the ſame diſh. Mannah is to him the ſame at forty yeares end that it was the firſt day, and agrees every day better and better with him; ſo that he ſaith, out of judgment and experience, what they once did out of ignorance or a jeere, Lord, evermore give us this bread cJoh. 6.34.. This is, to him, cibus dimenſi ſui, food convenient for him dProv. 30.8.. He may poſſibly meet with ſome other pleaſant and toothſome; but, none more nouriſhing and truly comfortable or welcome.
Thus, this hypocrite in choice of matter is a child, and therefore can never be in underſtanding a man: the true Chriſtian never deſires change where he hath once fared well, and therefore growes in grace, and in the knowledg of his Lord and Saviour Jeſus Christ e2 Pet. 3.18.: The one covets variety, the other contents himſelf with the ſincere milk of the Word, and thrives thereby. The one feeds upon novelty, and falls into a conſumption; the other is wholly for ſolidity, and thereby becomes fat and wel-liking.
This hypocrite hearkens more after eloquence then ſubſtance. Character 3
As St. Auguſtine before his converſion confeſſeth, that he heard St. Ambroſe more for his elegancy than for his divinity; ſo this hypocrite liſteneth more how comptly rather than how ſoundly the Preacher delivers himſelf. He entertaines a Prophet but not in that name and nature; a Miniſter, as he is an Apollos an eloquent man fAct. 18.24., but not an Ambaſſadour of Chriſt g2 Cor. 5.20.. Flowres of theorick reliſh better upon his palate than Mannah from heaven. He is a great admirer of the Miniſters parts, if a maſter of language and happy for elocution: but it is not ſo much for the grace of the Word in his lipps, as for the grace of his lipps in a quaint delivery of that Word.
He makes no other uſe of his Miniſter than of a skilful Muſitian, he applauds his voice and skill, but cares not much for the ditty. He lookes on him to tickle his eare, not to edifie the heart. He heares him for his pleaſure, and credit that he hath judgment to make ſo good a choyce, but never regards any real benefit by him to beget him unto Chriſt by the Goſpel.
So that upon the whole matter, he heares in jeſt, till God ſet home his Word in earneſt, laying the axe to the root hMat. 3.1.: and untill he heweth him by his Prophets, and ſlayeth him with the words of his mouth iHos. 6.5.. It is ill jeſting with ſuch an edge-toole. For, as the Philiſtines ſporting with Sampſon were at laſt ſlaine by him, ſo this hypocrite ſerveth the Word: he muſt clip the locks of the Word, leſt it be too ſtrong for him; and the eyes of it put out, leſt it be to prying into his dark and black heart, and, play with the Miniſter (as either delighting too much in his gifts, or laughing at his infirmities;) but he will hereby bring an old houſe about his eares ere he be aware, cauſing the Miniſter of life to become unto him a ſavour of death k2 Cor. 2.15..
On the contrary, the true Chriſtian lookes most at the power of God in the Word heard.
He comes not to hear the words of a man, but the Word of God, as mighty through God l2 Cor. 10.4: as able to work in him what it requires of him; to be the Word of life, by ſanctifying him through the truth mJohn 17.17, and to make him cleane through the Word ſpoken unto him nJohn 15.3. He comes not unto it as to a May-game to make him ſport; but, as to the Crown-Office, for a pardon. For, therein the Lord ſpeaketh peace unto his people and Saints oPſal. 85.8. It is the Word of reconciliation committed to Chriſts Heraulds, upon hearing whereof he labours to be reconciled unto God, to this end he heares; and, by ſuch hearing attains this end.
He conſiders the Miniſters Errand, not his Oratory; his Commiſſion, not his Rhetorick; his Office, not his Perſon (ſo Titled, ſo Qualified, or ſo Friended); not his excellency of ſpeech, but the uſefulneſſe of the matter, and the efficacy of the Word upon his own heart. Yea, if through much infirmity of the fleſh, and temptation in the fleſh, the Miniſter preach the Goſpel ſincerely, he will not deſpiſe nor reject him, but receive him as an Angel of God pGal. 4.13, 14. He puts a difference between the treaſure and the earthen veſſel into which it is put; between the excellency of the power of God, and the weakneſs of manq2 Cor. 4.7. If a Phariſee ſitting in Moſes Chaire, teach Moſes his Law truly, he will do as he ſaith, but not as he doeth rMatth. 23.3. If the matter be of God, he dares not refuſe to heare it, becauſe the man pleaſeth him not, but with meekneſſe receiveth it, becauſe it comes from him who will ſave or condemne by it.
Thus, this hypocrite playes with the Word, for mans ſake, but receiveth it not for Gods ſake; the ſincere hearer trembles at the Word, becauſe he finds God to be in it indeed: the one falls down and worſhippeth man for his oration, as the people did Herod sActs 12.22, as if it were rather the voice of a God than of a man; the true Chriſtian falls downe and worſhippeth God for giving ſuch gifts unto man; the one feeds greedily on the hony-comb which will never nouriſh him; the other eats the hony that hath not only ſweetneſſe, but ſtrength in it, whereby he is nouriſhed up in the words of faith, and of good doctrine t1 Tim 4.6.
Character 4 This Hypocrite will not hear all.
He will hear not only when, but what, he liſteth. Comforts are generally liked, unleſſe when reſtrained to ſuch of whom he cannot hope to be one; but, no reproofes will down except they hover in generalities only; Promiſes, that containe Priviledges, are welcome; but Precepts, that enjoyn duties, are not ſo pleaſing. If the Preacher touch his ſpecial ſinne, he is too buſie; if he reſtrain him from ſome unlawful or offenſive liberty, he ſtormes with indignation, and pronounceth of it; That's but his private opinion; others are of another minde: he is not bound to all he ſayeth, &c.
Tell him he muſt renounce inordinate pleaſures, diſcard evil company, make conſcience to ſanctifie the Sabbath, &c. Tuſh ſaith he, God is not ſo preciſe or auſtere, the Preacher is too harſh, Profeſſors are too riged, the light of doctrine and example is too glaring; he needs a Curtaine, a Veile, or an Huke. No man ever heard a reproof, but he hated the reproover, if he love his ſinne. If the ſword be drawn, whetted, and brandiſhed, if it pierce too deep to the dividing of ſoul and ſpirit, of the joynts and marrow, and layes open too much of the thoughts and intents of the heart uHeb. 4.12, as the intrailes of an Anatomy: He is offended, and hates the light more, either the Word muſt be but a wooden ſword, or confin'd to the ſcabbard, or the edge rebated, that it draw not blood.
But, if he cannot effect this, but he muſt hear the words of reproof, he will either diſſemble his opinion of the Preachers application of it, ſaying, he meant not me; or, if it be in ſome ſmaller matter he regards it not, but puts it off with a jeſt. If it be of concernment, and he muſt needs take it to himſelf, he takes it as an injury done unto him to be ſo charged, not as a fault committed by him. He aſſures you it proceeded from miſinformation, ill-will, or a maligrant eye. Therefore he is angry in earneſt, and ſaith to, or of his Miniſter, as Zipporah to Moſes wExod. 4.25., thou art a blood, Miniſter unto me; and if he have opportunity, this hypocrite is likely to prove a bloody hearer; an Herod, to John Baptiſt: plain reproof putteth an hypocrite out of his fence, and turns the Fox into a Wolfe.
Contrarily, the Chriſtian hearer, Differ.heareth whatever God ſpeaketh in his Word.
Reproof, correction, inſtruction in righteouſneſſe are as welcome to him, as promiſes and priviledges. He will not be his own carver, but gladly lets God chooſe for him: and he is beſt pleaſed when the Word cometh neareſt, and entreth deepeſt into his heart. He likes not ſo well that neighbour who refuſed to ſmite him; when deſiredx1 King. 20.35, but rather ſaith to his Miniſter (as he to another) ſmite me I pray thee; and likes him beſt, that in ſmiting, woundeth him yver. 37.. He quarrelleth, not as Ahab, haſt thou found me, O mine enemy? Nor, as the idle Scholar, commends him moſt, who takes leaſt account of him; but is as the wiſe child who likes that maſter beſt, who drives out the drone, and drives in learning.
The wiſe Chriſtian likes thoſe words beſt which are as Goades and Nailes zEceleſ. …2.11., driven to the head by the Maſters of the Aſſemblies; and holds him to be the beſt Chirurgeon that goes to the quick, that turnes the inſide outward, and layes the conſcience ſtark naked before God, and himſelf. He is glad his ſin is diſcovered ſo ſoon as it begins to move, and peep up, and followed as with Hue and cry, to prevent Gods purſuit of it.
As he that going into a curious garden, is much taken with all he finds in it, yet culleth out ſome one choice flower or herb, moſt deſired, for his own uſe; ſo the Chriſtian in hearing liketh well whatever ſavoureth of truth and ſoberneſſe, but carrieth home with him that which is moſt neceſſary in order to his own particular ſtate and condition. He is not for that preaching which is intended to pleaſe all his humours, (as wares in a ſhop, to pleaſe all Chapmen) but hopeth for benefit by that which diſpleaſeth the worſt. He conceiveth comfort or hope, when the voice of Chriſt from heaven ſtrikes him to the ground, as ſometimes it did Saul aAct 9.4.: for he is confident of this, that when men are caſt down, there is a lifting up; and, that God will ſave the humble perſon bJob. 22.29..
Thus, this hypocrite is as a pedling chapman that picks out a few wares to fit his cuſtomers; the true Chriſtian deales by wholeſale, and buyes up all. The one takes exceptions to what he likes not, and throwes it away as unworthy of regard, becauſe it ſuites not with ſome of his ſecret wayes of ſinne; the other eſteemeth all Gods precepts concerning all things to be right, becauſe he hateth every falſe way cPſ. 119.128..
This Hypocrite looks on the Word as a Landskip. Character 5
He beholds it as a repreſentation of the actions and ends of others, not his own: as a ſtory of other men, without application. He is content for information, or out of curioſity, to behold, or hear the Tragedies of Cain, Korah, Dathan, and Abiram, Saul, Judas, the rich glutton, &c. to underſtand their ſtories, but not to receive inſtruction by them. He maketh the Word as a Spectacle, to ſee other things without him; or, a Perſpective to diſcern things a far off; or, as Merlins glaſſe, to divine of ſtate-matters.
He takes pleaſure to ſee the world ſet forth in lively colours in the Map of the Word, ſo there be nothing of him in particular to lay him open in his colours. If there be, he drawes a curtaine before his own picture. He cares not who be deciphered to the life, ſo he be concealed. He ſaith to the Miniſter, purſuing him too cloſe, as Abner, to Aſahel, following himd2 Sam. 2.22.; turn thee aſide from following me; Wherefore ſhould I ſmite thee to the ground? He is content to be an hearer, but one thing he is reſolved upon, he will not part with his luſt, nor willingly hear ought againſt it; for who can with patience hear any thing ſpoken againſt his moſt dearly beloved? Shew him as many pictures as you pleaſe, paint them as deformedly as you liſt, ſo you let alone his, or draw it to his content.
On the Contrary, the true Chriſtian looks into the Word as a glaſſe.Differ.
He looks into the perfect Law of liberty eJam. 1.25., as into a mirrour to behold and take a perfect view of himſelf from top to toe. To that end, although he ſee many more pictures in it beſide his own, yet he looks moſt directly & fixedly upon his own, and but obliquely on others. He conſidereth with moſt care how the Law repreſenteth him unto himſelf. The Law is ſpiritual, ſaith he, what ſeeth he in it concerning himſelf? this; I am carnal, ſold under ſin fRom. 7.14.. He compares the Word and his own way together, by which he ſees and bewailes his wandrings; and knowes more of his own ſinne by the Law gver. 7., than ever he could by other meanes diſcover.
This is Davids direction to the young man that deſires to clenſe, and better his way; to take heed thereunto according to the Word hPſal. 119.9.. That is the compaſſe by which he muſt ſteere his courſe, if he mean to arrive at the deſired haven; as Saylors, that compare the Coaſt with their card, and their courſe with the compaſſe. This is Davids own practiſe, as well as his rule to others, thy Word have I hid in mine heart that I might not ſin againſt thee iver. 11.. He is a way faring man travelling among many turnings and windings of croſſe wayes, and therefore makes diligent enquiry for the old paths, and the good way, that he may walk therein kJer. 6.16, as knowing it to be the wiſdom of the prudent to underſtand his way lProv. 14.8..
Thus this hypocrite makes no better uſe of the Word, than idle boyes do of their books, gazing more on the pictures they find in them, then minding their leſſons; the true Chriſtian improves all to his own proficiency in knowledge and grace; The one lookes on it with a direct aſpect; the other with reflection upon himſelf: the one lookes on it no otherwiſe then a beaſt, meerely to behold it, the other as a man, to know it for himſelf.
Character 6 This hypocrite heareth, but without preparing his heart to hear.
He is as careleſſe of the manner of hearing, as he is humorouſly careful of the matter which he heareth. He will heare nothing but what ſuits with his humour, and that he heares as beſt pleaſeth himſelf. When he hath drawn the ſpeaker to prophecy to him thoſe things only, which may pleaſe his Palate and not offend his luſt, in what he heareth mMark. 4.24., let him alone for the manner, how he heareth nLuk. 8.18.. Whereas this is of as great concernment, as to his concernment, as the former Phyſick; through careleſſeneſſe abuſed, will never work a cure.
He comes indeed to the houſe of God, but without looking to his feet oEccleſ. 5.1.. He hath eares, but they are deaf: his eare is not boared, nor wakened, to heare as the learned pIſa. 50.4.. He goeth to a Sermon, no otherwiſe then he goes to a Play; whether from bed, from board, from game, from Brothel-houſe, it matters not. If his clothes be handſome, and ſuch as may draw the eyes of others to gaze on him with applauſe, he takes no care for the heart, (when the very Word that he is to heare is matter of lifeqDeut. 32.47. or death;r2 Cor 2.16. Will any man come ſo to the barre to receive his ſentence?
He comes without prayer, repentance, faith, ſenſe of his wants, or of any Ordinance of God to which he comes, much leſſe of Gods own preſence in it. And whereas a wiſe man will not eat without appetite, which if he want he will uſe exerciſe, thereby to ſtir up natural heat to enable the ſtomack both to crave and digeſt meat with more benefit and contentment; this man comes without a ſtomack to wholeſome food, and without any exerciſing of himſelf unto godlineſſe, and ſo for want of this care, ſurfeits on the Word not by taking too much (for a ſmall pittance ſerves his turne;) but by being unable to digeſt the leaſt morſel, through want of exerciſing of himſelf unto godlineſſe.
The prudent Husband-man will not ſowe without plowing and harrowing too, where he finds weeds or bryars: but this hypocrite being fool-hardy, feares not to ſowe among the thornes. He comes meerely upon his own account, and in his own might (by which no man ſhall prevaile. t1 Sam. 2.9.) He is confident that, although he pray not before hearing, yet he will carry away as much of the Sermon as he that prayeth: But it is as an horſe that carryeth a burden, which may break his back, but will be of no benefit to him: Or, he carries the Sermon, as Ʋriah did Davids Letters, to his own c…nfuſion.
His eare may heare, but as a man heares a noiſe in the ſtreet, which he paſſeth over as not concerning himſelf; his underſtanding may be employed, but not his affection; or his affection may be moved, but his conſcience not awakened. The firſt is as maſtication or chewing of meat in the mouth, without ſwallowing it down; The ſecond is as the firſt concoction making it a Chylus but not furniſhing the liver; the third is as the digeſtion of a feavouriſh man, whoſe liver may poſſibly be in good temper, but his heart much diſtempered; and ſo no pure ſpirits, no clean life can be expected, be the food what it will.
Contrarily, the true Chriſtian is as careful of his preparation for hearing, Differ.as he is of the Word which he heareth.
He dares not come to a Sermon, to the reading of the Word, but he prayeth, open thou mine eyes that I may behold wondrous things of thy LawuPſal. 119.18.. He ploweth up the fallow ground, before the ſeed be caſt in, and he will not ſow among thornes wJer. 4.3.. He lookes upon hearing as hard and difficult, to heare with profit, and therefore is careful to waſh his hands in innocency, before he compaſſe Gods Altar xPſal. 26.6.. He is careful to purge not only his eares but his heart and conſcience; from all filthineſſe and ſuperfluity of naughtineſſe yJam. ….1., with all malice, guile, hypocriſie, envy, and evil ſpeaking z1 Pet. 2.1., that he may with meekneſſe receive the ingraffed Word; that is, ſo receive that it may be ingraffed into him and he into it; that as a new born babe he may deſire, hunger. long for the ſincere milk of the Word, that ſo he may receive and digeſt it with more profit, that he may grow up thereby, and that it may be able to ſave his ſoul.
He ſtirs up, not his natural, but heavenly Spirits, the Spirit of faith, love, zeal, and renueth and ſharpeneth his ſpiritual Palate, that he may the better taſt how gracious the Lord is to his ſoul in the Word ſpoken to him. He deſires that his eare may ſo be opened as to hear Christ himſelf in the Word, that he may be taught by him as the truth is in Jeſus *Epheſ 4.20, 2…. And that God would teach him wiſdome in the moſt inmoſt ſecrets of his ſoul. He bringeth conſcience and affections with him to the Word. That the Word may work upon the whole ſoul, the whole man with more efficacy and advantage.
Thus, this hypocrite comes to the Word without an heart, and ſo doth but only v e w; but not receive the Word; the Chriſtian ſeekes God with his whholeheart and ſo findeth God in his Word: the one offers up the ſacrifice of a fool, that knows not what evil he doth, the other lookes to his feet with more care ſo often as he entreth the houſe of God, and ſo offers up a ſpiritual ſacrifice acceptable to God through Jeſus Chriſt.
This hypocrites end in hearing is only to heare for the time preſent.
As he is a ſinful reſpecter of perſons whom he heares, humurous for the matter, Character 7 and careleſſe of the manner; So is he as corrupt in the ends of his hearing. His hearing expires with the Preachers ſpeaking, he minds it no longer: when he is at the end of the Sermon, there is an end of his care of what he hath heard. He went not to better, but to entertain himſelf; he is content the Miniſters doctrine ſhould a drop as the raine, and that the Word ſhould diſtil as the dew aDeut 32.2., but it ſhall be only upon the ſuperficies, or outward ſurface of the eare, as the dew upon the tops of the graſſe, which eaſily diſſolves, or is dryed up, or licked off; it ſinkes not down into the inward care bLuk. 9.44., but only, as a ſound, ſtrikes upon it, and then vaniſheth; it goes not to the root. The Word heard profiteth him not, nor did he hear that he might profit by it.
He may perhaps have a ſpiritual Bulimy or dog like-appetite that makes him to devour (or rather to ſeem to ingurgitate) much, but it does him no good at all. What he eates and drinkes at Church, he caſteth up again at the Church door, or in the very Pew wherein he hearerh. It makes him ſick as it did Felix cAct. 24 25.; it comforteth him not, as it did David dPſal. 119.50.. The Word flaſheth in upon him like a flaſh of lightening, and is as welcome to him, eſpeciaily when it comes ſo near as to give him a glimpſe of his conſcience, which he as immediately (in the twinkling of an eye) forgets, and is willing ſo to do; as he that lookes in a glaſſe forgets the faſhion of his face eJam. 1.24.. He is much in hearing, but allowes himſelf no time to meditate and digeſt, much leſſe to practiſe what he heareth, or to come to the knowledge of the truth f2 Tim. 3.7.. This is no better then a riot in hearing, which encreaſeth bad humours; but never breeds good blood: it cauſeth a ſurfeit, but nouriſheth not.
He heares; but, ask him what he hath heard, and he can ſcarce tell you any thing, at leaſt any thing that he is the better for, he hath no reliſh of his meat, therefore cares not for it, even when he would have you to think he eateth. The Word of life hath no ſavour in it upon his Palate; he hath no feeling of comforts, is not terrified by threatnings. He openeth his eare, but heareth not, becauſe his heart is ſtill ſhut againſt the Word: therefore he never taſteth how gracious the Lord is g1 Pet. 2.3., nor how much good the Word doth to thoſe that walk uprightly hMica. 2.7.: for, let both be what they will to an hungry ſoul, he never minds it.
Differ.On the Contrary, the true Chriſtian will not only hearken for the preſent, but hear for the time to come iIſa. 42.23..
He conſiders not only what, but how he heareth; and propounds to himſelf a further end then only to heare. He not only looketh into the perfect Law of liberty; but continueth therein, and thereby becomes, not a forgetful hearer, but a doer of the work, which was his ayme; and therefore is bleſſed in his deed kSam. 1.25.. He heareth to do: he not only looketh in the glaſſe of the Word, but he is all day a dreſſing, ſomewhat he findes continually that needs mending, ſomething to be added, that the Phyſnomy of Grace may be perfected; not with painting, but with a conſtant endeavour to put all into better order, to amend the conſtitution of the inward man, as well as the complexion without.
He lets not this Manna to lie upon the graſſe, without gathering till it diſſolve and melt to nothing, but he puts it into the beſt veſſel he hath, even into his heart, he ſuffers the rain to ſoak into his root, that it may bring forth fruits of encreaſe. He will not let the water of life to run waſt, but brings his bucket or pitcher to draw water out of the wells of ſalvationlIſa. 12.3., and will be ſure to fill his Ceſterne with it. He never goes to the Word, but he is alwayes careful to bring home ſomething for the good of his own ſoul, and for the benefit of others alſo to whom he is related, as the bird to her young ones, when ſhe goes abroad for proviſion.
He addes to his foreign an foreign to his ſimple knowledge, application, which bringeth knowledge to conſcience, and conſcience to practiſe. He heareth to know, and knoweth to believe, and obey: To know God, in Chriſt, to truſt in him; in his benefits, to be thankful in his commandements, to be obedient; in his graces, to improve them; in his quarrels, to take them up. Yea, he heareth ſo, that there may be in him not only foreign, but foreign,mPhil. 1.9., a ſenſible experimental knowledge of God in Chriſt, that not only his eare, but all his ſenſes to wit, the whole ſoul may be actually exerciſed to diſcerne both good and evil nHeb. 5.14. foreign.
Every man that is a Scholar, may be able to prove by reaſon, argument, and teſtimony that faith only juſtifieth; but, only the experienced Chriſtian findes it to be true indeed. He only can ſay, I have tryed both, and finde comfort only in the doctrine of faith. The good hearer therefore heareth that he may have a feeling of what he heares, and a taſt of the ſweetneſſe of God that ſpeaketh, and is thereby incited to deſire more of the ſincere milk of the Word o1 Pet. 2.2.. He never heareth Sermon, but he feeleth the vertue and Power of Chriſt, burning in him pLuk. 24.32., diſcovering the thoughts and ſecrets of his ſoulq1 Cor. 14 25, and more and more transforming him into the image of Chriſt who ſpeaketh to him.
Thus, this hypocrite comes to the Word, as many of the Epheſians came together at the Oration of Demetrius, not knowing wherefore they were come together rAct. 19.32.; The true hearer is as Cornelius and his company (when he deſired to heare Peter) al preſent before God, to hear all things that ſhould be commanded the Preacher, of God sAct. 10.33.. The one heares to no end, but that he may be thought to be an hearer: the other propounds faith and obedience as the end of his hearing: the one is like unto a man beholding his face in a glaſſe, and then going his way, and straightway forgetteth what manner of man he was tJam. 1.24.; the other as he that never lookes off the glaſſe, and ſo hath perpetually in his eye a true repreſentation of himſelf.
Character 8 This hypocrite, if he propound to himſelf any end in hearing, it is carnal.
This hearer being himſelf carnal propoundeth ends ſuitable to his conſtitution; He heareth, it may be; but, it is either for gaining of applauſe for his diligence, to become a good Church-man: the Bell no ſooner tolls, but he is preſently there: or out of faction to preferre Apollos before Cephas; or out of malice, to watch for iniquity, that is for ſome advantage againſt the Preacher, and to make him a transgreſſor for a Word, and to lay a ſnare for him that reproveth in the gate uIſa. 29.21.; to carp, cenſure, cavil and to entangle him, laying wait for him, and ſeeking to catch ſomething out of his mouth, thereby to accuſe him wLuk. 11.54.; or, to ſpend time: the market, or the dancing begins not, good-fellows meet not, till the Sermon be done. Or, to keep his ſeat, or to take away, (ſtollen ſleep is ſweet, eſpecially when ſtollen from God:) or, to out-face the Word; to go to the water, and not drink; to go into the Sun, without feare of being burnt; as Caeſar, reſolved not to be moved with Tullyes Oratory; to be Sermon-proof; or, to gratifie a friend whom he reſpecteth as Ahab was content to heare Micaiah for Jehoſhaphats ſake; and, Felix to heare Paul, to pleaſe Druſilla; and, Feſtus, to content Agrippa: or, to furniſh himſelf with diſcourſe and arguments: with many other windings and extravagancies, which the Lord will one day find out, and record among the ſacrifices of fools xEccleſ. 5.1..
On the Contrary,Differ. the true hearer heareth only for edification both of himſelf and otehrs.
He heares that he may get knowledg: not that he may only know, which is but curioſity; or, be known, which is vanity; but that he may be edified, which is wiſdome; and edifie others which is charity. The ſpirit of new life is in him a vegetative ſoul, intending nothing more or leſſe, than to grow up by the Word y1 Pet. 2.2., he heareth; and to be built up further that he may receive an inheritance among all them which are ſactified zAct. 20.32,. He comes to it, as to his appointed food, not as to a Banquet of ſweet meates; that may be miſſed without prejudice: he lookes upon it as his dayly bread without which he cannot live. He layeth it up not for diſcourſe or ornament, but for uſe; not for oſtentation, but for ſanctification; not for the mans ſake that brings it, but for the matter which he brings; not to entrap the Miniſter, but to deliver himſelf out of the ſnares of the Devil. Not to ſpend time, but to redeem it; not to ſleep, but to watch and pray: not to ſhew how many bullets and thunder-claps he can beare, without piercing; but, to get his heart ſoftened and changed.
Thus, this hypocrite heareth the Word, as thoſe Iſraelites which gathered Manna not for uſe, but to try concluſions, and then it bred wormes and ſtank aExod. 16.20.: the Chriſtian-hearer is as they who gathered and reſerved Manna for uſe on the Sabbath, in which caſe it stank not, neither was there any worme therein bver. 24.. The one poyſoneth himſelf by over-charging his ſtomack with good meat to make experiments; the other thrives by all that he takes in upon his ſingle deſign of growing thereby
This hypocrite ſometimes pretends practiſe as an excuſe for not hearing. Character 9
This head of the hearing hypocrite, containes under it many ſorts of hypocritical hearers: ſome ſeem very zealous of hearing, yet truly and ſavingly heare not: others are as much againſt frequent hearing under colour of being very buſie to learn and practiſe what they heard before. We muſt practiſe one leſſon ſaith he, before we take out another; theſe frequent hearers are in his opinion, but dull practiſers. Therefore he thinks one reaſon of their ſlow practiſe is their over-charging themſelves with hearing: and, a ſufficient plea for him to heare but ſeldome. One Sermon in a week is well: nay, one in a monethmonth, or in a quarter of a year (he would, if it were not for ſhame, adde, in a year) is more then he can learn and practiſe well [and, in this you may believe him:] which is as much as to ſay, a child ſhould learn but one letter at once throughout the whole book; or but one word firſt, throughout all Authors before he ſet himſelf to learn any other;cSocrat. lib. 4. cap. 18. or that every one ſhould be like Pambo [in the eccleſiaſtical hiſtory] who deſiring to be taught the thirty nine Pſalme, after he had heard the firſt verſe thereof [I ſaid I will take heed to my wayes, that I ſin not with my tongue] bad his teacher to hold there: this one verſe, ſaith he, is enough at once to learn; and he was ſo long a learning that [even above nineteen yeares] that he never went further, and ſo he remained foreign. an illiterate Dunce as that Hyſtorian termes him.
Differ.Contrarily, the true hearer makes practiſe and hearing to go hand in hand together.
He is careful to practiſe what he heareth, but doth not upon that ground that he cannot perfectly practiſe it, forbear to hear frequently, but rather heares more often, that he may be better inſtructed, and more effectually ſtirred up to practiſe better; He finds exerciſe of the body doth not only help digeſtion, but encreaſe appetite; and that none have ſo good appetites to more food, as they that uſe moſt action. He knowes that one Sermon helps him to underſtand, remember, apply, and practiſe another: and that one Sermon is as an hammer to drive the former nailes fastened by the Maſter of the Aſſembly, to the head. He obſerveth that a child growes not one year in a leg, another in an arme; one year in one eye, another, in the other; but, in all, together, therefore he takes in food accordingly: ſo the new creature (after once formed) in a Chriſtian, groweth in all the parts together, not in one limb alone; therefore he often receiveth food, that he may have a full ſupply to carry on the whole work together, as the Maſters in Architecture give direction in building to carry up all the building together, and to avoid pawſes and intermiſſions in carrying up of the whole, till ſome one part be finiſhed.
Not that he ſets no limits to his hearing, although he hear ſo often as he can; There are occaſions ſometimes offered by God in his providence, not only extraordinary occaſions (as when an Oxe, or an Aſſe falleth into a pit; a child, a wiſe, a parent, &c. ſuddenly falleth dangerouſly ſick on the Sabbath, and there is a neceſſity to go for the Phyſitian, &c.) but even ordinary; as the following of his lawful calling in dayes of labour; and, the private duties of Religion in his own family at times requiſite; he will not neglect his calling under colour of hearing, ſeeing Adam even in innocency, was ſet to till the ground as well as to converſe with his Maker: neither ſhall private exerciſes be omitted under pretence of the Publick, ſeeing David, when he had ſet up the Tabernacle, returned to bleſſe his houſhold d2 Sam. 6.20.. Howbeit, for both he will labour to improve time, ſo as neither of theſe ſhall be neglected. He will riſe more early, labour with more induſtry, and avoid other occaſions that may withhold from hearing, to redeem time to hear.
Thus, this hypocrite thruſts out one duty with a ſhew of diligence in another which he never performeth, the true Chriſtian hearer is diligent in both, and ſo hath time enough to heare more, even when he is moſt in learning and practiſing of what he hath heard; the one with Judas, under colour of charity to the poor, ſeekes to rob Chriſt of what is due to him; the other will not let Chriſt go without his box of precious ointment, nor wholly neglect the poor, although there be but two mites left him to caſt into the Treaſury, the one pretends practiſe as a bane to hearing, the other makes frequent hearing a ſpur to practiſe.
Character 10 This hypocrite ſometimes trembles at the Word, when yet he deſpiſeth it in his heart.
He makes great ſhew of being deeply affected with the Word heard: but he ſtands ſtill in his ſin, snotwithſtanding his trembling: and as the tree, the more it is ſhaken by the wind, the faſter it rooteth it ſelf; ſo he ſhaken in conſcience ſettles deeper in the love of the world and of himſelf. He can tremble, but knowes how at preſent to ſhift off the Word, as Felix did Paul, with, go thy way for this time, &c. eAct. 24.26,He trembles not willingly, he would do otherwiſe if he could help it. Not out of ſenſe of the Majeſty of the Word, but of the terribleneſſe of the judgments denounced in it: not out of any grief for ſin condemned by it, but out of apprehenſion of the dreadfulneſſe of the puniſhment prepared for him. Fearfulneſſe hath ſurprized this hypocrite fIſa. 33.14., ere he was aware. The Law is in his eares, as it was to the Iſraelites upon Sinai, ſhril, and dreadful. It workes, and ſtirres up in him a ſpirit of bondage filling him with ſlaviſh fear.
He trembleth, but runs not to God, but from him, as Cain who went out from the preſence of the Lord gGen. 4, 16., that is from having entercourſe with God in any Ordinances then uſed: and ſo he and his poſterity were after called, ſons of men in oppoſition to the ſons of God, that is, ſuch whom God owned as his people by external profeſſionhGen, 6.2.. Thus he anathematizeth himſelf in departing from God, when through horrour he can endure his preſence no longer; he wil come no more at God in ſeeking of his grace, nor will God come to him in a way of ſaving mercy. He trembleth, but is angry and offended that the Word ſhould come ſo neere him, yet at the ſame time could finde in his heart to cut it with a pen-knife, and caſt it into the fire iJer. 26.23., becauſe it ſo directly points at his ſins, and layes him open to the view of all. His heart is ſo generally exulcerated with the guilt of many ſins, that a man can hardly ſtep beſide him. His pride, his covetouſneſſe, ambition, are ſo notoriouſly viſible, that ſcarce any thing can be ſpoken (although with no glance at him in particular) but he takes it as an high affront purpoſely put upon him, to expoſe him to ſhame.
On the contrary, the true hearer trembleth at the Word, Differ.as afraid to ſinne againſt it.
He ſo standeth in awe of the Word, that it keepeth him from ſinning againſt God. He trembles at the Word, out of a poor and contrite ſpirit kIſa. 66.2.; not out of a guilty conſcience uncleanſed. He feareth alwayes lProv. 28.14., that he may be bleſſed from an hardened heart. He ſo trembleth, that his heart is made ſoft and malleable. The needle of contrition makes way for the thread of conſolation, to ſowe him the faſter unto Chriſt. He ſo trembles, that he is not only moved, but removed from the way and love of evil. He trembleth, but ſo as not to depart away from God; but to work out his ſalvation with fear and trembling mPhil 2.12.; and then feares not to come again to God for comfort; he trembles that he may tremble again to commit ſinne; and then, dares to draw near, and to caſt himſelf upon God that wounded him, to bind up and heale him.
And as whennHos. 6.1. Jeruſalem was ſurrounded and taken by the Chaldeans, ſome fled, others were put to the ſword, others yeilded, and were ſpared: ſo it falls out in this caſe, the wicked tremble, and fly from God, or harden themſelves againſt him, and periſh by him: the godly caſt down their weapons, ſubmit to mercy, and are received to it. He trembleth in himſelf, that he may reſt in the day of trouble oHab. 3.16..
Thus, this hypocrite trembles as the men of Iſrael, when the Lord ſent terrible thunder and rain in the time of wheat-harvest, for their great ſin in unſeaſonable asking of a King p1 Sam. 12.17.; the true hearer trembleth, as Moſes when he went up into the holy MountqHeb. 12.21.. The one trembleth, yet is hardened, as Pharaoh; the other trembleth, and is ſoftened, as Joſiah, and at length was deſtroyed; and is ſaved.
This hypocrite is ſometimes in hearing tranſported with joy, without being made Character 11 better.
He ſeemes to be much taken with the Word heard, as the ſtony ground, that receiveth the ſeed with joy rMat. 13.20.; as Herod did the preaching of John without forgoing his inceſtsMar. 6.17.: and to the Jewes, who rejoyced in his light for a ſeaſon tJohn 5.35.thereby he making a faire ſhew of grace; for what more, in outward expreſſions, can the beſt hearer do than to ſay, O how beautiful upon the mountaines are the feet of him that bringeth glad tidings uIſa. 57.7.of good things wRom 10.15.; and, to acknowledg the Miniſter to be his rejoycing, as he is alſo the Miniſters, in the day of the Lord Jeſus x2 Cor. 1.14.. But notwithſtanding all this his joy is far from the joy that is of the holy Ghoſt. For, if we look more narrowly into the hypocrites joy, we ſhall find many differences between them.
He rejoyceth in hearing, but it is rather in the gifts and excellencies of the ſpeaker, than in the Word ſpoken, as Ezekiels hearers, that were much taken with his voice, but not all with the matteryEzek. 33.32.. It is his ambition and glorying that he hath a learned eminent man to his Paſtor, and that he is the diſciple of a man of note and worth, ſuch an one as Moſes zJoh 9 28.. Or he joyeth in the Word, becauſe it procures him countenance and favour from men of power and authority, as being thought the better Subject, or Common-wealths-man for his profeſſion of Religion, as it ſometimes fals out in times of pretended reformation. Or he rejoyceth in the Word as a true Chriſtian rejoyceth in outward things; rejoycing, as if he rejoyced not a1 Cor. 7.36.. He lets not that joy to ſettle in his heart, leſt it ſhould diſturb his beloved ſin by coming too neer it. He rejoyceth from the teeth outward, as we ſay. But if the Word be too buſie with his Herodias, or his conſcience, he is preſently dog-ſick, and throwes up all, accounting that Word, that Miniſter an enemy which tels him the truth; and will, if he dares, reward him as Herod did John the Baptiſt.
His joy in the Word is like a flaſh of lightning, therefore ſudden; extemporary, and therefore temporary; much like a fire of thornes, ſoon kindled and ſoon conſumed and extinct: ſoon hot; ſuddenly cold. In a moment he is light all over, by and by his light vaniſheth, and he is left more melancholick and mopiſh: more blind in mind, and hardened in heart.
Now, John Baptiſt is a Prophet: all Jeruſalem and Judea, yea, many of the Phariſees and Sadduces flock after himbMat. 3.5 6▪ 7, ſo that the Kingdome of heaven ſuffereth violence cMat 11.12.; ſhortly after, the tide is turned, and then John Baptiſt hath a Devil dver 28.. He is too ſowre, too ſharp, too bold; he brings the light too neere to the bleered eye of this hypocrites guilty and unſound conſcience.
Or his joy in the Word is ſecondary, not like the joy he taketh in outward things. He is delighted in the Word, but he will not be at ſo much coſt for that, as for his pleaſures, his profit or other luſts. He will ſpend more freely at a Whitſon-Ale, or in a Taverne, than he can afford to his Miniſter. He affords more time for his ſports, than for hearing; for a merry-meeting, than for a Sermon: he likes well a ſhort Sermon, and a long play; a ſhort grace, and a long dinner; he will ſuffer more for outward things, than for Religion: he will travaile further to a Bul-baiting, or to get gaine, than to a Sermon; he will contend more earneſtly for his luſts, than for the ſaith once delivered to the SaintseJude. 3.; Yea, he will ſooner take up the patronage and defence of the worſt cauſes the vileſt perſons, than of Gods cauſe, or of good men. He can better want the Word, than the world; a Sermon may be better ſpared, than his ſports or gain. And let him but have the calf fEx. 32, 1, 2.3., he can be without Moſes as long as he will: give him liberty, and take much preaching who will: he can joy in hearing, ſo he be not tyed to it. He can delight in it as in a jeſt or paſtime, when his work is done, not as in a deare friend, for whoſe company he leaves all buſineſſe. He can rejoyce in it when it brings him in proſperity, but takes no comfort in it when he ſuffers for it.
Finally, he is much in joy, but he is never the better for it; he expreſſeth much delight in the Word, but he growes not by it, he thrives not under it. He is ſtill like Pharaohs lean kine in the fatteſt paſture; yea, his latter end is worſe then the beginning: his love pines away, his humility become flatulent, and degenerates into complements, or pride. His fear is taught by the precepts of men: he is ever learning, as if he delighted much in the Ordinances, but never comes to the knowledg of the truth g2 Tim. 3.6.; or, if he do, he is ſoon turned from the truth unto fablesh2 Tim. 4.4., even to the believing of lyes i2 Theſ 2.11.: for, evil men and ſeducers will wax worſe and worſe, deceiving, and being deceived k2 Tim. 3.18..
Differ.Contrarily, the true Chriſtian rejoyceth in the Word with the joy of the Holy Ghoſt.
He rejoyceth in the Word, and in him that brings it; in the Word for its own ſake, in him that brings it, for the Words ſake, and in both, as in the glory of Chriſt l2 Cor. 8 23.. He joyes more in the meſſage then in the Meſſenger, although one of a thouſand mJob. 23.23., yet he rejoyceth in him too, as the wiſe men did in the ſtarre, as it conducted them to their Saviour, not as it gratified their curioſity. He will be a follower of faithful leaders, not only when they lead him to preferments, but even unto bonds; for even then he will receive the Word with joy of the holy Ghoſt nMat. 2 10., although with much affliction o1 Theſ. 1.6.. It is his comfort in his trouble pPſ 119.50., and his ſongs in the houſe of his pilgrimage qver 54.. When trouble and anguiſh take hold upon him, the commandements of God are his delights rver. 143.; and even when Princes perſecute him without a cauſe, for the Words ſake he rejoyceth at the Word, as one that findeth great ſpoiles uver. 161.192., as ſure not only of the victory, but of a rich booty.
He rejoyceth in the Word, as the worldling in outward things. He preferreth it, as David did Jeruſalem, before his chief joy wPſ. 137.6., It is to him as a diſcoverie of treaſure hidden in a field, which when he hath found, for joy thereof he ſelleth all that he hath, and buyeth that field xMat. 13.44.: yea, ſo powerful is this joy, that it makes him to delight in the Law of God, diſcovering and croſſing his corruptions to the utmoſt height of oppoſitionyRom. 7.22.23., even to a giving of Law, and bringing him into captivity to the Law of ſin. His joy is not only full, but laſting. It is perhaps not ſoon obtained: the Word firſt diſcovereth unto him both the nature, loathſomeneſſe, hainouſneſſe, and wages of his ſin, caſteth him down to hell, makes him a loſt man in his own eyes, and to cry out, O wretched man that I am zvtr. 24., but afterwards, it ſhewes him a well, as God did to Hagar in a mortal extremity of thirſt, and cauſeth him to draw waters with joy out of itaIſa. 12.3., which joy ſhall be an everlaſting joy; he ſhall obtaine joy and gladneſſe, and ſorrow and ſighing ſhall flee away bIſa. 35.10.. He rejoyceth as in a good bargain, which the longer he holdeth, the better it proves, and the more joy it yeilds. He went about it with diſcretion and deliberation, and therefore holds it with more content and rejoycing; every uſing of it addes to his joy, and becomes a perpetual promptuary to further rejoycing. And albeit he ſometimes feel the Word ſharper than a two edged-Sword, yet when he finds it directed not againſt him, but his luſts, he is of the mind of honeſt Citizens who are glad of the coming of the Judge to a goal-delivery, becauſe he comes to cut off thoſe troubleſome and unruly malefactors whom they were forced to watch with much care and feare.
His joy is magiſtral and magiſtratical: it overtops all carnal joyes; and, as love caſteth out feare, ſo this joy caſteth out all falſe joyes of the hypocrite which are as the crackling of thornes under a pot cEccleſ 7 6.The Law of the Lord is better to him then thouſands of gold and ſilver dPſal. 119.72.. Nay, he hath no joy without this, but his ſoul is diſquieted and caſt down within him ePſal. 42.6., if this be wanting, he hath indeed no joy but this: all his ſprings are in thisfPſal. 87 7.. And as nothing can ſtill and content the child but the breaſt, ſo nothing can ſatisfie him but the ſincere milk of the Word. This is a joy which no man ſhall take from him gJoh. 66.14.; a joy that remaines with him hJoh. 15.11..
In a Word, it is ſuch a joy as makes him to thrive and grow by it, as herbes and plants by the warmth and influence of the Sun. He ſhall rejoyce, and his bones ſhall flouriſh like an herb iIſa. 66.14.. All joy and mirth, if not forced or counterfeited, is apt to make men fat and flouriſhing, and to lengthen out nature and the concernments and contentments of it; much more then doth ſpiritual joy make the true Chriſtian to flouriſh in old age, to be fat and wel-liking kPſal. 92.14.. He goeth to the Word with joy as an healthy man to his meat; not as a ſick man to his meat, whoſe ſtomack loathes the ſight of it.
Thus, this hypocrite rejoyceth in himſelf, but not in the Lord, the true Chriſtian rejoyceth in God, when he cannot rejoyce in himſelf: the joy of the one is carnal, and therefore fleeting; the joy of the other is heavenly, and therefore everlaſting: the joy of the one is as a painted face without bettering the complexion, the joy of the other is true joy, and therefore not only cheereth, but every way addes to his conſolation.
This hypocrite is a ſeeming friend, but a ſecret foe to the Word. Character 12
Sometimes he makes great ſhew of friendſhip, a good Sermon tickles him, ſo it bite not, as Tullyes Oration did Caeſar, but never removes him from his former bottome: he is as good a friend to an enterlude that makes him weep, as to that which makes him laugh, ſo it concern not himſelf. He commends the Sermon, and lets the Preacher enjoy his liberty, as the Officers ſent to take Chriſt, did him. Never man ſpake like this man lJoh. 7 46., but never was the better for what he ſpake; and ſo they befriended him out of admiration, not becauſe edified by him. Bleſſed is the womb that bare thee, and the paps which thou haſt ſucked (m), ſaid the woman to Chriſt; but if this were all, this all was nothing to make her bleſſed in him. If he commend the Preacher, he thinks that to be enough for him, and it may be ſo indeed for the Preacher (and perhaps too much;) but not enough for himſelf, unleſſe to his condemnation, for applauding the Preacher who condemned this hypocrites unforſaken ſins.
He may be almost perſwaded. Festus acknowledged much learning in Paul; Agrippa much force of reaſon, and evidence of Scripture, yet neither of them converted. He eſcapes ſtormes and Pirates at Sea, and makes ſhipwrack in the Haven, where deſtruction is no leſſe ſure, but much more miſerable. He eſcapeth the waves, and ſplits upon the rocks; he out-lives the ſtormes, and periſheth by a leak. He hath eſcaped the more groſſe luſts of Publicans and harlots; and yet is further than both from ſalvation. Or if he make a ſhew of being altogether perſwaded and wonne unto God, yet he doth but verba dare, beſprinkle God with court-holy-water, and is like the Daw, or Parret, that ſpeakes, but hath no meaning. He ſpeakes well, but Oh! that there were an heart in him mDeut. 5.28, 29., ſaith the Lord. He will with Johanan, and his companions, intreat the Prophet to ask of God the way wherein he may walk, and the work he ſhould do nJer. 42.3., with great proteſtations of obeying the voice of the Lord whether it be good or evil over. 6.in the corrupt account of fleſh and blood. But his after carriage ſoon bewrayes a diſſembling heart and tongue in all this profeſſion, which will at laſt fly out upon the Prophet and charge him with falſhood and conſpiracy,pJer. 43.2, 3. as if not God had ſent him but Baruch had provoked him to make that anſwer from the Lord: and ſhortly after, in plain termes to tell the Prophet to his head, as for the Word that thou haſt ſpoken to us in the name of the Lord, we will not hearken unto thee qJer. 44.16.. And ſo he turnes the inſide outward, and profeſſeth himſelf of a ſeeming friend to become an open enemy.
Sometimes he is a ſecret foe, under a diſguiſe of friendſhip. The Word preached is a naile driven by the Masters of the Aſſemblies; which rives and drives this hypocrite farther from Chriſt than he was before. If Chriſt ſpeak but of ſpiritual eating of his fleſh, this hypocrite is one of thoſe that ſlink from Chriſt, and walk no more with him rJoh. 6.66.. There is a knot, or ſtump of infidelity, and diſobedience in his heart, that cauſeth the naile to recoile and to fly back into his face that drives it, ſo as it can take no hold. In publick he may perhaps (for his credit) diſſemble his wrath, but inwardly he is all in a flame at the Word, although with Herod he can diſſemble it, till an opportunity of revenge; which, notwithſtanding his ſeeming ſorrow; he not unwillingly layeth hold upon.
The Word is an hammer appointed to break the rocks it finds in mens hearts in pieces sJer. 23.29.: this hypocrites heart is not only a rock that is unmalleable, but as an Anvil that is made harder and harder by often beating upon it. Yea, he maketh his heart as an Adamant tZech. 7.12., that he may not heare with profit, and ſo fals under that further penal hardening under which Pharaoh periſhed; and ſo he frets at that Word which ſtill followes him, ſo that he can neither avoid it, nor be quiet for it. Yea, the Word is a ſharp two-edged Sword, which …cutteth and gaſheth, and cleaveth this hypocrites heart, which cannot but fill him with inward rage; even when he diſſembleth with his lips, he layeth up deceit within him, and when he ſpeaketh fair, there are ſeven abominations in his heart uPro. 26.24..
When the Word is as fire to melt, this hypocrites heart is as clay which in burning is hardened, and baked up to brick: ſo that let Chriſt declare himſelf againſt any of this mans luſts, he will not only continue them, but mock him wLuk. 16.14.for his admonition. And whereas the Word is as Phyſick, this hypocrites heart is as a queazie ſtomack that favors the diſeaſe, and loathes the medicine. He may partake take it, as by force; and be ſick with it, (as many are Sermon-ſick.) The Word hath ſtirred the ill humour in him, but it is too tenacious to let go its hold and ſeat; too much impact and confirmed to be purged away. He may be moved with a rowzing Sermon, but it is to anger, not to ſorrow. His conſcience may be troubled and terrified, as Ahabs was, at Elijahs prophecy; but never be cleanſed. Therefore his heart hates the medicine, and at laſt caſteth it up againex2 Pet. 2.22.. He hates to be reformed, and therefore caſteth the Word at his heelesyPſ. 50.51., when he can diſſemble his hatred no longer.
Differ.On the Contrary, the true Chriſtian-hearer is truly reconciled to the Word, and transformed into it.
His heart is not tickled, but pricked zAct. 2.37.: not exaſperated by gawling, but cleanſed by letting out the corruption of it: nor gloweth, but burneth aLuk. 24.32., untill it be converted into the Word, and caſt into a new mould, to be made a new creature. His hearing is not ſcenical to pleaſe and delight fancie; but ſerious, to work upon the whole ſoul, the whole man. To his hearing he addeth meditation, for this is the life of hearing. It is the plaiſter for the wounded conſcience that feeles and complaines of the wound: they that are whole uſe it not, becauſe they do not think they need it. Only the ſoul that finds it ſelf ſick of ſin, or of love to God, finds no ſuch lenitive, no ſuch fomentation as to meditate on the comforts of the Word.
He ſaith not, what an excellent man! but what a mighty Word! He prayſeth the Work-man by ſhewing forth the power of the Word taught by him. He hath the ſervants of Chriſt in ſingular reſpect and honour, for their works ſake; but he knowes that if he be not a doer of the Word taught by them, he requiteth their labour with no better than unthankfulneſſe and intollerable contempt. He is not only almoſt, but altogether perſwaded, as Japhet, to dwell in the Tents of Shem bGen 9.27.. He takes up bag and baggage, and removes whither God would have him, although he know not whither that be. He will not indent with God for fair way and weather, for peace and plenty, but is content to follow God through thick and thinne, and to partake of the afflictions of the Gospel according to the power of God c2 Tim 1.8.. He is fully ſatisfied not only by faith, but by experience that the Goſpel is truth, and the power of God unto ſalvation dRom. 1.16.. Therefore he really and without all diffimulation, reſervation, or tergiverſation, he receiveth the Word of God from the Miniſter, not as the Word of man, but as (it is in truth) the Word of God e1 Theſ. 2.13; and he receives it in the love of it, without which he knowes he ſhall never be ſaved by itf2 Theſ. 2.10.. He comes to the Word, as a child to the breaſt, that he may ſuck out and be ſatisfied with the breaſts of her conſolations gIſa. 66.11.. He is for ſincere milk, without minglings, that he may grow the better by it.
He not only promiſeth, but voweth and thereby bindes himſelf, as by an oath, to keep Gods righteous judgements hPſ. 119.106.. He gives himſelf up to the Word, and to Chriſt in it, and obeyes from the heart, iRom 6.17.the Word to which he thus delivereth up himſelf. If the Word ſnib and check him, he ſoon cries peccavi k2 Sam. 12.13, if the Word ſpeak comfort, he is cheared; if terrour, he is humbled; that God may, (as certainly he will) exalt him, upon all which accounts he may well make this appeal to God, O how I love thy Law lPſ. 119.97.! Thus is he a true friend to the Word, and to all that are friends unto it.
If the Word be a naile, it faſtens him only to Chriſt. When the Goſpel exhorted to cleave unto the Lord, as Barnabas did, the firſt Christians mAct. 11.23.. He will be one of the firſt that joynes himſelf unto Chriſtnver. 24.. If the Word be an Hammer, he is well content his heart ſhould be beaten to Powder by it, rather than ſtand out againſt the Word. And let it be a Sword, and a ſharp one too, he is content to be diſſected by it, ſo as to have all his thoughts laid open to God and himſelf, and to have the fowleſt corruptions diſcovered, that they may be the ſooner, and the better cleanſed; for which he will fall down on his face, and worſhip God, acknowledging that God is in the Minister diſpenſing the Word, in deed o1 Cor. 14.25He is well pleaſed that by a ſpiritual inciſion, he may be cut for the ſtone in the heart: and that the goodlyeſt tops of his corrupt nature may be all cut off, and the ſtock cleft, that Grace may be graffed on it by the powerful Miniſtry of the Word.
If the Word be as fire, yet it is welcome: for his heart is as wax which melteth and diſſolveth by it, and not as clay that ſtands out againſt it. He hath much droſſe in him, that he deſires may be either burnt up, or ſeperated: and he cryes out, hic ure, burne and ſpare not here, ſo I may be ſaved hereafter, although it be as by fire p1 Cor. 3.15.; If it deprive him of an hand, a foot, or an eye, he will endure it, as knowing it to be more profitable for him that one of his members ſhould periſh, than that the whole ſhould be caſt into hell qMat. 5.29.. He never complaines of the Hammer, but of the ſtonyneſſe of his heart that needs the hammer. Nor doth he cry out of the fire, but of the droſſe within him, which needes to be burnt up. He willingly ſuffers the ſtrongeſt Phyſick which the Word affordeth, not only to ſtirre, but to ſcowre and carry away all his ill humours, that he may once hear Chriſt ſay unto him, now art thou clean through the Word that I have ſpoken to thee rJoh. 15.3.. Which he can never hope for, untill by faith, applying the Word, his heart be purified sAct 15.9.. For, though the Phyſick adminiſtred to all, be, in it ſelf, all one; Yet, the Holy Ghoſt as the Spirit of faith, infuſeth and mixeth one ingredient more in the hearts of the godly, and that is faith, without which the Word profiteth not thoſe that heare it. He hath woful experience of his Infidelity, that it is aſtringent and obſtructive, it ſtops the paſſages, but faith is as opening Phyſick that mollifieth the heart and makes it capable of any impreſſion, which the Holy Ghoſt by the ſtamp of the Word ſhall make upon the heart.
Thus, this hypocrite is to the Word as Mical to David, who never hated him in her heart tSam. 6.16.more, than when ſhe went to meet him uver. 20.. The true Chriſtian is unto it, as Jonathan to David; ſaying unto it, whatſoever thy ſoul deſireth, I will even do it for thee w1 Sam. 20.4., becauſe he loveth it as his own ſoul xver. 17.. The one ſaluteth the Word with Judas his kiſſe yMat. 26 49.; the other embraceth it as Joſeph did Benjamin, his bowels yerning upon it zGen. 43.29, 30.. The one is as the adverſaries of Judah, offering Zerubbabel and the reſt of the fathers to build with them aEzra. 4.2., as pretending to ſeek and worſhip the ſame God with them, when their purpoſe was to undermine, or deſtroy the building; the true Chriſtian is to the Word what Jehoſhaphat was to Jehoram, deſiring his aſſiſtance againſt the Moabites, I am as thou art, my people as thy people, and my horſes as thy horſes b2 King 3.7.. He will engage with it, and for it, body for body, and life for life.