Divine Characters in Two Parts, Part 1 · Chapter 26 (2 of 3)

Divine Characters in Two Parts · Part 1 · Chapter 26 (2 of 3)

p. 370His hatred is not againſt the corruption that is in the world through luſt pp2 Pet 1.42 Pet 1:4, as it militateth againſt God; but as it croſſeth himſelf; not becauſe the world lieth in evil qq1 John 5.191 John 5:19, and ſo is an enemy to God; but becauſe it is evil to him that never was a true friend to God; not becauſe it croſſeth him in ſin, as ſin (which the world is ſeldom guilty of;) but becauſe it will not ſatisfie his covetous or ambitious luſts, and give him entertainment in the ſervice of ſin. Let it be as bad as it will, he is not troubled at it, ſo it be good to him. All his quarrel (in truth and indeed) is, becauſe it will not be kind to him, although he conceal this, when he fights againſt it.

Differ.On the contrary, the Chriſtian renounceth the world as an enemie, when it fawnes moſt upon him.

p. 371It is impoſſible to win his love from God unto Gods enemy. But as the love of the world, in a worldling, baniſheth the love of the Father rr1 John 2.161 John 2:16. Such amity with the world being enmity against God ssJam. 4.4.Jas 4:4. So in a Chriſtian, the love of God baniſheth and putteth to flight the love of the world. Even in regard of the neceſſities and comforts of life, he uſeth this world tt1 Cor. 7.311 Cor 7:31, to ſupply his wants, and to ſupport his eſtate, but dares not ſet his heart upon it uuPſal. 62.10Ps 62:10, nor ſo much as to truſt it, nor what he hath from itww1 Tim. 6.171 Tim 6:17.

He looks upon the world at the beſt, as a reconciled enemy, therefore not to be relied upon. He knoweth the world will do nothing for him further then he will comply with it. If he thwart it after it hath done him any courteſies, wo unto him; the world will watch a time to be revenged to purpoſe, and turn a more bitter enemy then ever before. He will therefore uſe it, as a man makes uſe of a Tradeſman that hath commodities to ſell in the Market, but not as a friend whom he deſires to take into his boſome. He will uſe it ſo far forth as it is ſerviceable, without prejudice to his fidelity to God; but for the reſt he will hold it as with bit and bridle, leſt having the reines of his heart it turn upon him; or he will keep it at ſtaves end for fear of a Judas his kiſſe. For well he knoweth it to be vain, and therefore not to be eſteemed; treacherous, therefore not to be truſted; evil, through the common abuſe, therefore not to be loved.

Thus, this hypocrite fights againſt the world, as ſome Netherlanders were wont to fight with the Spaniard; when the Spaniard fell upon him in the field, or at ſea, in an hoſtile way, the Netherlander would ſtrenuouſly oppoſe him; but at another time ſell him armes and ammunition, if he brought money in his hand; the true Chriſtian fights with the world, as Benhadad gave command to his officers, who told him of the young men that came out of Samaria towards his Camp, whether they be come out for peace, or for warre, take them alive xx1 King. 20.181 Kgs 20:18, the one hath no quarrel with the world, but only in behalf of himſelf; the other hath no quarrel to the world, but only in behalf of God.

This hypocrite in waging war with the fleſh, mistaketh his enemy. Character 19

The fleſh being neareſt, is the moſt dangerous enemy of all; for, in the fleſh, both the world and the devil do continually wage warre. Theſe two make the invaſion, but can do no miſchief further then they hold correſpondence with, and receive intelligence and aſſiſtance from the fleſh within. Thence they get all the advantages which they make uſe of. Here therefore, both the hypocrite, and Chriſtian have moſt to do, as will appear not only in this Character, but in ſundry other following.

And here firſt, this hypocrite fights with his ſhadow in ſtead of the ſubſtance; he ſets up a ſhaw-fowle of his owne, and then ſhoots at it; or rather, fighteth with a friend in ſtead of an enemy: with the ſubſtance of his natural body, in ſtead of the corrupt qualities of ſin in the whole man, which make up the body of ſin within him: for, if he be ſuperſtitiouſly addicted and ambitious to merit, he thinks there is no other combate with the fleſh required, then to macerate and ſtarve his natural fleſh, to wit, his outward man; or, to wound it by whipping and other unrequired and unwarrantable hardſhip, until he hath by this ſhew of wiſdom and Religion, in the neglecting yyCol. 2.23Col 2:23, and diſhonouring of the body, made it unſerviceable for God: Whereas God would have this fleſh to be cheriſhed, (and no wiſe man ever did it otherwiſezzEph. 5.29.Eph 5:29 that in the wayes of God it may be uſed as a free and well-mann'd horſe, and not as a ſtarved and tired jade. So that this hypocrite pleaſeth himſelf in this plauſible error, and oppoſeth Gods ſervant, his body, in ſtead of Gods enemy, the fleſh.

Indeed that creature, the body, is weak unto good, and worthily deſerveth to be kept under in ſubjection aa1 Cor. 9.271 Cor 9:27, becauſe it is naturally ſtrong unto evil; and if it be alwayes pampered, it will be as a fed horſe neighing after any wickedneſſe; notwithſtanding, Eſt modus, &c. there is a meaſure and mean to be obſerved: and ſeeing God that hath inflicted this puniſhment of weakneſſe on the body, is content to bear with it, this hypocrite hath no ground to account it a vertue to deal ſo hardly with it

p. 372Yea, ſometimes this hypocrite miſtakes that for fleſh, which is rather ſpirit then fleſh; and fights againſt God in ſtead of warring againſt his enemy. Thus he oppoſeth true zeal in Gods ſervants, as frantick madneſſebbJer. 29.26Jer 29:26: He quarrels with truth as if it were errourcc1 King. 22.241 Kgs 22:24, yea, blaſphemy ddMat. 26.65Matt 26:65. He perſecuteth diligence in hearing the Word abroad, to avoid ſoul-ſtarving at home, as if it were ſchiſmatical, if not ſeditious; the power of godlineſſe, as puritaniſm and hypocriſie; in all which he is very fiery in his combates; in the mean time, he never fights one ſtroak againſt true madneſſe in the Prophet, even when the ſpiritual man is mad indeedeeHoſ. 9.7Hos 9:7; he never quarrels with Popery, Pelagianiſme, Arminianiſme, Socinianiſme, or other errors and hereſies that are horrid to purpoſe; he ſeldom takes notice of a non-reſident, or idol-ſhepherd: or, of ſchiſme, yea, of down-right Atheiſm that is ſuch with a witneſſe. Theſe camels he can ſwallow with eaſe, while he ſeemeth to be choak't with a gnat ffMat. 23.24Matt 23:24.

Differ.Contrarily, the true Chriſtians fight is againſt fleſhly corruption within him, but no part of him.

He looks upon the fleſh as his ſoreſt enemie; but by fleſh he meanes not the fleſhy part of his outward man, his natural body, but the corruption that is in the whole man, as deadly poiſon diffuſed throughout the whole ſoul and body; which corruption is called fleſh, becauſe now propagated with the fleſh or body, nouriſhed by the fleſh, and acted (partly, at leaſt) by the fleſhy members of the body, (as well as by the faculties of the ſoul) as inſtruments, and, as it were, weapons of wickedneſſeggRom. 6.13Rom 6:13; ſo native corruption is called fleſh, as on the contrary, Satan is called a ſpiritual wickedneſſe, becauſe none of theſe things agree to him, in his own actings. The Chriſtian therefore counteth that fleſh his enemy, not which he findeth to be the ſubſtance of his armes and legs, but which he perceiveth to deprave and corrupt both theſe and the reſt of the members of his ſubſtantial body, as well as the faculties of his ſoulhhRom. 7.23Rom 7:23.

He wiſely diſtinguiſheth between that weak friend and his mighty enemy: yet, as in caſe of dangerous ſickneſſe, men are willing to open a veine, and ſpare ſome good blood, ſo in the ſpecial practice of mortification, the Chriſtian is content to keep down his very body by faſting, watching, and ſuch like acts of a true penitent; and to lighten the ſpiritual part, by taking down this ſaucy companion, the better to teſtifie the true humiliation of his heartii2 Cor. 7.112 Cor 7:11.

Thus, this hypocrite is like Michal, that lets the fleſh to eſcape, as ſhe did David, and put an image in the room thereofkk1 Sam. 19.12, 13.1 Sam 19:121 Sam 19:13: the true Chriſtian is as Samuel, that will hew in pieces the chiefeſt Amalekite ll1 Sam. 15.331 Sam 15:33: the one like Ahab wittingly ſuffereth Benhadad to eſcape, whom God appointed to die by the hand of Ahab mm1 King. 20.421 Kgs 20:42; the other is as Joſhua, that after all his other victories, ſlew the five Kings in the cave, as thoſe that headed all the reſt of his enemies againſt himnnJoſh. 10.26Josh 10:26; the one by ſparing the life of the enemy loſeth his ownoo1 King. 20.421 Kgs 20:42, the other by killing his enemie ſaveth himſelfppRom. 8.13Rom 8:13.

Character 20 This hypocrite fighteth only againſt the groſſer works of the fleſh.

Some ſins nature it ſelf, how corrupt ſoever, (if not tranſported with paſſion) ſtartleth at. Medea her ſelf; that famous ſorcereſſe, trembled in the caſe of Parricide, in cold blood, which yet in her rage ſhe two ſeveral times committed; ſome ſins are ſo horrid that they cannot be mentioned, but with infamy and horrour; ſome, ſo ſhameful when found out, as will make a very heathen taken in the act, to bluſh. Some are ſo coſtly that they require more then they yield, or then the ſinner is able longer to undergo. Some are ſo croſſe to the Profeſſion of Religion, as they force a very hypocrite, guilty of them, to hang down the head: and theſe, our hypocrite will fight with all, not as not loving them as ſinnes, but as being ſo diametrally oppoſite to all his intereſts and relations, that he is forced to thruſt them out of doors, as men in a ſtorme throw their goods over-board, to ſave his ſtake, and maintain his intereſt in the world.

If he ſee an Angel with a drawn ſword in the way, when he is going to earne the wages of iniquity, he will be content rather to caſhier that covetous practice, then p. 373adventure upon the Angels ſwordqqNum. 22.34Num 22:34: yet is ſtill as covetous in heart as before. He will perhaps ſhew ſome ſharpneſſe againſt adultery, perjury, ſwearing, curſing, lying, ſtealing, &c. If none of theſe be the ſpecial luſts to which he is moſt prone, or that he cannot commit them but all muſt take notice of it. But as for ſecret luſts, that the world cannot behold, or any ſins that he can commit in ſecret, here he is kind enough, and as good a friend to them, as they can finde elſewhere. He never draws ſword againſt any ſin, but that which all that know him do, or will cry ſhame upon him for. Shame is a ſtrong paſſion, and cauſeth him to fight many an unwilling duel with ſome fouler ſins, until that be verified of him, that he knoweth no ſhame rrZeph. 3.5.Zeph 3:5.

On the contrary, the true Chriſtian fighteth against all ſin, as ſin.Differ.

He draws the ſword of the Spirit againſt every known ſin, although allowed of, or at leaſt tolerated by the world; yea, and againſt every ſecret ſin and corruption that he can diſcover, which is not diſcerned of the world; and fearing he ſhould not go far enough herein, he prayeth earneſtly to his God, Cleanſe thou me from ſecret faults ssPſal. 19.12Ps 19:12. He abhorreth ſinne as ſinne, and therefore muſt needs bid battel to every ſinne, and moſt to thoſe that lie cloſe and hid, leſt they blow him up ere he be aware.

He humbly thanketh God and his grace, that he is in no great trouble of ſpirit in fighting with crying and outragious wickedneſſes that are rife in others: yet he findes work enough to diſcover thoſe that lie in ambuſh for him, and to be free from thoſe that are of leſſe offence, as knowing them to be of no leſſe danger then other ſins, if he ſhould give way unto them. He therefore hateth every falſe way ttPſal. 119.104Ps 119:104.

Thus, this hypocrite is as Saul and his Army, who being commanded to ſmite Amalek, and utterly to deſtroy them all uu1 Sam. 15.31 Sam 15:3, deſtroyed nothing but what was vile and refuſewwVer. 9; the true Chriſtian is as Sampſon, who will not ſpare any Philiſtines that comes in his way, but ſmiteth them hip and thigh with a great ſlaughter xxJudg. 15.8Judg 15:8: the one fighteth with groſſe ſins upon the account of his credit, not of his conſcience: the other fighteth againſt every ſin upon the account of his God.

This hypocrite hath ſome one ſin or other againſt which he will not fight. Character 21

He may put on his armour, appear in the field, and make as if he did fight; but he lets flie far enough off from his ſpecial and beloved ſins, or he will ſtrike with the flat ſide of his ſword, not with the edge. Abſalom muſt have no harme. He holds intelligence with his darling ſin that is on the other ſide, and he will be ſure to take care of his ſafety, whoever elſe be cut off. If Benhadad be taken, though he be never ſo much the enemy of God, yet he muſt be ſaluted and uſed as a brother yy1 King. 20.331 Kgs 20:33. Whatever be the dearly beloved of his ſoul, whether honour, wealth, pleaſure, he muſt needs ſpare that, as Sauls army did the beſt of the ſheep, and the richeſt booty. He can deny himſelf in outward things, fight againſt many noiſom luſts, but he will never forſake his opinions. He will abſtain from food, yet ſurfeit on erroneous poſitions. He can faſt, as John of Conſtantinople, ſurnamed the Faſter, until he even pine himſelf, but yet at the ſame time be full cramb'd with pride and ambition, affecting ſo much the Title of Univerſal Biſhop, that he at length taught thoſe of Rome to uſurp it. Or he can hold pace with Arminius, who by much faſting and prayer, as he would make the world beleeve, attained to his Pelagian diſtinctions and ſpeculations. And he (as all hereticks) can deny himſelf in any thing, even unto the death, ſave only in the baſtard brats of his brain, for which he will ſooner lay down his life, then fight one blow againſt them.

Contrariwiſe, the Chriſtian hath one ſin againſt which he ſpecially fighteth, Differ.above all the reſt.

He favoureth none, but he will lay on moſt upon his minion or darling ſin, which without grace, yea, notwithſtanding grace, hath moſt power with him, he will never give a charge, as that doting father, Deal gently for my ſake with the young man zz2 Sam. 18.52 Sam 18:5: but rather ſaith, as Joab to him that minded him of that charge given by p. 374the King, I may not tarry thus with thee; but to make ſure work, he took three darts in his hand, (when one would have done the deed,) and thruſt them through the heart of Abſalom. He will not ſpare a Traitour or Rebel to God and his countrey, although the King himſelf command him to do it. Nay, in compariſon, he ſeemeth to neglect other ſins, then ſuffer the Arch-rebel to live.

Indeed, as in a battel, many muſt be ſlain to make way to the General, many muſt fall on both ſides, before he can be touched. But he is reſolved with the King of Aram, to fight neither with ſmall nor great, ſave only with the King. He will break through all the enemies Army to diſpatch himaa1 King. 22.311 Kgs 22:31. For he knows that if the General be once ſlain, the whole Army is diſcomfited. But becauſe the cutting off the chief Commander, putteth the victory out of queſtion, therefore the Chriſtian will hazard all, as David did, to kill Goliah; and, with his death to make an end for the preſent, of the battel.

Thus, this hypocrite is as Saul, ſparing Agag, the chief ſin; the true Chriſtian is as Samuel, that (after Saul had given unwarrantable quarter) hewed Agag to peeces, notwithſtanding his delicate coming to Samuel, to move compaſſionbb1 Sam. 15.331 Sam 15:33; the one will not draw blood where there is moſt cauſe to deſtroy without mercy, the other thinks he hath drawn no blood at all, ſo long as the arch enemy is yet alive: accounting all mercy to him to be the greateſt ſeverity to himſelf.

Character 22 This hypocrite ſeeketh his enemie aloof, and ſhuns a battel.

As cowardly Captains and ſouldiers of fortune waſte the countreys where they come, but are loth to meet and determine the controverſie in a ſet battel, ſo is it with this hypocrite. He is loth to come near: and when he is near, he hath ſtill ſomewhat to put him further off from the encounter. One faculty leadeth him one way; another, another way. Will and Affections are wholly for ſin, only Underſtanding and Conſcience keep a clamour againſt it. He never is reſolved to come upon ſin indeed, but he hath ſomewhat or other in him that gives ſecret intelligence of his coming, that ſin may ſhift out of the way before he come to the place, and ſo prevent a fight. In him nothing but nature maintains the warre: therefore there is nothing but jugling between the adverſe parties, ſo as they ſeldom meet, and when they do, there are on each ſide Counſellours, that counſel in utrámque partem, ſometimes for one ſide, ſometimes for the other, both aiming at this, not to engage in fight, if they can prevent it.

The underſtanding diſcovers ſin, Conſcience paſſeth ſentence, and gives warrant for execution. The Will and Affections are for a Reprive, if not for a pardon. So the man th… divided, in ſtead of doing execution upon ſin, ſometimes committeth more ſin, which he knows he ſhould not do; otherwhile he is reſtrained from what he hath a ſtrong deſire unto, and in both he declines the combate, and is daily further and further off from engaging. However, the Will and Affections have ſcope enough, though the act be hindred; and he is like the dog that is held by the collar in ſight of the Beare at a diſtance; he ſtrives, and in a manner dieth, to get looſe, when yet he is not one foot nearer to the enemie.

Differ.Contrarily, the true Chriſtian ſetteth foot to foot to corruption, and fights where ever he meets with the enemy.

In him Grace is the General managing the warre, the ſoul is the field wherein the battel is to be fought, ſin is the enemy againſt whom grace fighteth; and both theſe take up their quarters in the ſame man. Sin hideth as a skulking enemie, and ſo he may waſte the countrey, keeps as far off as he can from the Camp of his enemy, but Grace not only keeps within fight of the enemie, but marcheth up cloſe to him, and bids him battel; yea, forceth him to fight. Every faculty is a field, or rather a liſt, wherein theſe two Champions, the Chriſtian and ſin, do meet and encounter. In his Underſtanding, light againſt darkneſſe, truth againſt errour; in his Will, obedience againſt rebellion; in his Conſcience, remorſe againſt hardneſſe; in his Affections, holineſſe againſt impurity. He knoweth, and yet underſtandeth not; he willeth, and would not; he deſireth, and affecteth not. In every faculty there is an evil of nature, and yet, confronted and reſiſted by grace. p. 375Corruption being met with in a cloſe liſt, cannot ſtart aſide, but muſt needs ſtand to it, and take the foile.

It is not with him as with the unregenerate, in whom there are ſome faculties at leaſt, that do wholly and only incline unto evil, as an Aguiſh mans appetite doth unto cold drink, but that his reaſon and underſtanding reſtraineth him: but the Chriſtian being regenerate hath in him a perpetual mixture and conflict, as well in every facultyccGal. 5, 17.Gal 5:17, as in every action; ſo that he cannot do the good or the evil which he willeth; that is to ſay, not in that manner wherein he would. For whereas by corruption he would do wholly and meerly evil, grace hindreth the effect of that natural will: and where by grace he would do abſolutely well, corruption hindreth the effect of that ſanctified will. He is as a Magiſtrate executing juſtice on his own Son; nilling and willing the ſame thing.

Thus, this hypocrite when he keeps the field, he marcheth at a diſtance, ſtudying more how to keep from, then to finde out the enemy; the true Chriſtian makes it his main buſineſſe to finde out the enemy, and to give him battel; the one ſaith, Video meliora, probóque, deteriora ſequor. I ſee, and approve the better thing, but follow the worſe; I ſee which way to march, but I go another way; the true Chriſtian ſaith, I ſee, and do not ſee; I approve, and not approve; I follow, and not follow the thing that good is, yet cloſeth with the beſt at laſt.

This hypocrite cares not to lay his batteries againſt the ſtrongest holds. Character 23

His main batteries and forces are bent againſt the inferiour faculties of the ſoul, ſenſuality, concupiſcence and the ſenſes; if he can ſubdue any of theſe to the will of ſin within him, he thinks he hath gotten a great Conqueſt. If he can delude the eye, or make uſe of the eye to entice the heart, and to provoke luſt: if he can but tickle any of the ſenſes and draw them over to the party of ſin, he glorieth in the victory. As for Reaſon, and the Will renewed, thoſe ſorts he looks upon as too ſtrong for him, and will make you beleeve, (as the Papiſts do) that no enemy is there. He never cares to cope with reaſon; he knows that will be too hard for the ſtrongeſt luſt that dares encounter it. When you tell him what reaſon calleth for, he anſwereth you with what concupiſcence craveth, which muſt be ſerved, that being the way that all, or moſt go, and he will do as his neighbours do; he will be of that Religion his Anceſtors were; all the Arguments in the world ſhall never prevaile with him to a…er his minde. Yea, and by his good-will he would not grapple with the W… regenerated, that hath engaged for God, and ſworn to keep his CommandmentsddPſal. 119.106 and ver. 30.Ps 119:106; for he knows there is no altering of the will, but by ſome great and extraordinary tentation ſurprizing the hearteeGal. 6.1 2 Sam. 11.2, 3Gal 6:12 Sam 11:22 Sam 11:3, as it did in David and Peter ere they were aware.

On the contrary,Differ. the true Chriſtian deſireth to deale with the enemy in his ſtrongeſt ſorts.

He that warreth againſt the fl…ſh, and not after the fleſh, will ſeek out corruption in the higheſt towers of nature. He will not let the enemy quietly poſſeſſe the Citadel or Caſtle, (from whence he may continually annoy him) and content himſelf with the taking in the Countrey about, the Suburbs, and perhaps the City, but he will have the Fort alſo. He endeavours with thoſe ſpiritual weapons of the Chriſtian warfare, to pull down strong holds, and to caſt down imaginations, or reaſonings, and every high thing that exalteth it ſelf againſt the knowledge of Chriſt; every ſtrong and high conceit, opinion, errour, hereſie, that, like the blinde and the lame in the Jebuſites tower, have gotten into the higheſt hold of the ſoul, the underſtanding it ſelf; and he bringeth into captivity every thought, as well as affection, to the obedience of Chriſt ff2 Cor. 10.4, 52 Cor 10:42 Cor 10:5. He will not endure the Caſtle ſhall be kept for Satan, and he be content to have taken ſome out-works only.

Thus, this hypocrite is as Saul, who kept himſelf cloſe in Gibeah of Benjamin, ſuffering the Philiſtines to garriſon at Mic…maſh, upon the borders of Ephraim, and to ſend out three parties of ſpoilers, to plunder the countreys adjacentgg1 Sam. 13.15, 16.1 Sam 13:151 Sam 13:16. The true Chriſtian is as David, who marching to Hieruſalem, in which was a fort or hold, (ſo ſtrong that Joſhua himſelf could not take it) he took the ſtrong hold of p. 376Zion, and dwelt in ithh2 Sam. 5.7, 92 Sam 5:72 Sam 5:9; the one is as Amaziah who let the high places ſtand, and the idols in themii2 Kings 14.42 Kgs 14:4, the other, as Hezekiah takes away the high places, and breaketh down the images kk2 Kings 18.42 Kgs 18:4, of his own or other mens erecting in his own head and heart; as well as the groves of inferiour luſts that are planted about them.

Character 24 This hypocrites armour is only luſt fighting with luſt.

Having taken a curſory view of the field, this character points to the weapons uſed by the hypocrite.Lucan. l. 1. His weapons are carnal, pila minantia pilis, piles, or darts, uſually employed againſt a forreign enemy, are now ſhot and darted at one another of the ſame party. As there can be no harmony of errours among themſelves, ſo neither of fleſhly luſts: what one luſt would have, will not conſiſt with the deſires of another; this oft-times breaks out into a Civil warre, or rather uncivil combate of ſeveral luſts of the fleſh between themſelves. This is alwayes the caſe of this hypocrite: when he would gratifie one luſt, another luſt ſtands up and draws his ſword againſt the former, and againſt the hypocrite too, that harbours both. 'Tis here as in an Ale houſe or Brothel-houſe, he that will entertain all commers; (as he muſt, that keeps ſuch houſes) ſhall be leaſt Maſter in his own houſe, but be at the command and humour of his gueſts.

He would faine gratifie one luſt, but for another that fighteth in his members againſt the former. He would pleaſe his appetite but for coſt, non tanti emet. He will not buy at ſuch a rate, as one luſt ſets upon the commodity that he cheapens to pleaſe another. He would be gripple and niggardly, but for pride, or his belly. He would be as free as any man, but for the love of money; He would be revenged, but for cowardiſe. All this is but a Civil warre, no invaſion. 'Tis but the devils Motto, Divide and Reign; one faction helps to ballance and keep another in awe, to the benefit of him that cheriſheth both, for his own intereſt.

Differ.Contrarily, In the Chriſtian the Spirit of God fighteth against the fleſh.

He ſets not luſts together by the eares, as hoping by their biting and devouring each other, they will be devoured one of another llGal. 5.15Gal 5:15. He rather conſiders that the calling in of any one luſt to aide him againſt another, will yield no better fruit, then the leave granted by the Jewes to Antiochus to paſſe through their countrey, which ended in threats and warre againſt themſelvesmm1 Macc. 151 Macc 15, or then the League of the Jewes with the Romanes, which ended in the ſlavery of the Jewes, and deſtruction of Jeruſalem alſo: or (to come nearer bome) ſuch a courſe is like the inviting of the Saxons by the Britans, to drive out the Scots and Picts, whereby the Saxons became Maſters of all. He therefore cauſeth the ſpirit within him to luſt againſt the fleſh nnGal. 5.17Gal 5:17, grace againſt ſin. He mortifieth the deeds of the body, (that is, of ſinne) by the Spirit ooRom. 8.13Rom 8:13of Chriſt, and by the fruits thereof within him.

Upon this account, he wageth warre with every enemy, not hiring one to deſtroy another, which he knows will end in the deſtruction of himſelf: he fights againſt ſin as ſin, therefore againſt every luſt as well as againſt any. Grace will be faithful to ſcoure the coaſts of all enemies, but the fleſh is deceitful and treacherous, and will certainly tyrannize over him that entertains it upon any employment whatſoever, although it ſerve his turn at the preſent.

Thus, this hypocrite is as Ahaz, employing the King of Aſſyria to aſſiſt him againſt the Kings of Syria and Iſrael, drew upon himſelf not only the Aſſyrian, but Egypt tooqqIſa. 7.17, 18.Isa 7:17Isa 7:18, his luſts being againſt him as Ephraim and Manaſſeh. (who though at variance between themſelves, yet) both ſet againſt Judah rrIſa. 9.21Isa 9:21. The true Chriſtian is as Amaziah, that having hired and paid an army of the Iſraelites againſt the Edomites, at the Word of the Prophet, telling him, that God was not with Iſrael, to wit, the children of Ephraim, diſmiſſed thoſe forces, and caſt himſelf wholly upon the Lordss2 Chron. 25.7 and 102 Chr 25:72 Chr 25:10; the one being enraged againſt ſome one particular luſt, not as a ſin, but as croſſing his humour, cares not what meanes he uſeth to deſtroy it, as the Monk that drank a health in poiſon to King John: the other is curious p. 377in choice of his weapons, that he may prevent a counter-buffe, which might do more miſchief to him then to the enemy.

This hypocrite borroweth ſome weapons out of Gods Armourie, but not all. Character 25

He will now and then put on the ſpirit of bondage, againſt ſome over-grown luſt that he would fain be rid of, and cannot. Or rather, God deals with him as Saul with David, in putting Sauls heavie armour upon him, and ſetting the ſpirit of bondage before him, as he did, the Angel before Balaam; to awaken and frighten him with the terrours of God, as Paul did Felix; ſcourging him with the whip of an evil conſcience, as he did Judas; for convincing him of his wickedneſſe, as he did Pharaoh; cauſing him ſometimes to put the tentation of ſin out of his minde, as Saul did the evil ſpirit, by Davids muſick.

Theſe are ſome peeces of Gods Armour, that being placed on a true Chriſtian, would be of excellent uſe in the ſpiritual warfare; but to the hypocrite they do no more good then weapons in the hand, either of a dead man that cannot defend himſelf with them, or of a mad man that will do miſchief by them. They ſit not well upon the hypocrites back, they hang looſe for lack of one peece which he always wanteth, and that is, the girdle of verity ttEph. 6.14Eph 6:14; and ſo God favoureth not the hypocrite, no more then Hercules favoured cowards.

On the contrary,Differ. the true Chriſtian puts on and makes uſe of the whole Armour of God.

He is armed with the armour of righteouſneſſe on the right hand and on the left uu2 Cor. 6.72 Cor 6:7; he putteth on the panoply of a Chriſtian, the whole Armour of God wwEph. 6.11, &cEph 6:11, and is armed from head to foot. And being ſo armed, his chief weapon is the ſword of the Spirit, the Word of God xxVer. 17, before which, no enemy is able to ſtand. He hath for his encouragement freſh in remembrance the blood of Chriſt, as both the dear price of ſin, and the deaths wound to corruption, the hope of heaven, the glory of victory, and the love of God ſhed abroad in his heart by the Holy Ghoſt yyRom. 5.5Rom 5:5, all which make him conſtant to the cauſe. And in this poſture and temper he both fighteth and prayeth, whereby he draweth aid out of heaven, the Lord caſting down great hail-ſtones from heaven upon the enemiezzJoſh. 10.1Josh 10:1, that is, exerciſing his own power, to deſtroy the fleſh, and all the works of the fleſh, by which power all the weapons of a Chriſtian are made effectual, to the atchieving of this Conqueſt. For, what is it that the Lord will not do for him, calling and crying to God in his diſtreſſe, either by removing the ſiege, as he did that of the Aſſyrians againſt Jeruſalem aa2 Kings 13.35, 362 Kgs 13:352 Kgs 13:36, or putting in, or relieving a Garriſon, as he did in Pauls caſe.bb2 Cor. 12.92 Cor 12:9 So that he may boldly ſay, the Lord is my help ccHeb. 13.6Heb 13:6.

Thus, this hypocrite is ſometimes in his borrowed Armour, but, no more able to uſe it to his advantage, then David was the Armour of Saul; the true Chriſtian uſeth the Armour of God, as David did Goliah's ſword, ſaying, there is none to that, give it me dd1 Sam. 21.91 Sam 21:9; the one is as Perſes King of Macedon, who when he was to encounter Paulus Aemilius the Roman Conſul and General, provided a ſtrong Army indeed, but after the battel was began, cowardly withdrew himſelf to Pydne, Plut. in P. Aemil.under pretence of ſacrificing to Hercules, hoping thereby to conquer, and ſo loſt the day; the other is as Aemilius, that beſide his ſacrifices, ſtuck cloſe to his ſword and army, and thereby got the victory.

This hypocrite, if he fight, he fighteth treacherouſly. Character 26

He will not fight, except forced to it. And when he muſt fight, he is more a friend to the Traitour or Rebel againſt whom he fighteth, then to the Prince for whom he beares armes. At leaſt, his heart hangs that way. For though he ſay, non licet, it is not lawful to favour the enemy; yet with Baſſianus, he wiſheth, utinam liceret, it were lawful. When he is tempted, his anſwer is not, I will not: but, with Balaam, he ſaith, I may not, faine I would, but cannot. But he whoſe will ſaith, I would I might, will bring his conſcience ere long, to ſay with Julia, the mother of Baſſianus, ſi libet, licet: If you will, you may. He is therefore a friend to corruption againſt the Law, even when he urgeth the Law againſt corruption. For Law doth not prevaile with him to hate corruption, but rather corruption makes p. 378him to miſlike the Law: ſo that his tongue pleadeth for the one, and his heart for the other. As ſome proſecute Law againſt malefactors, in appearance, yet favour them under hand; ſo he, while he uttereth, or ſeemeth to execute the ſentence of the Law againſt ſin, yet in heart he taketh part with ſin againſt the Law. And this humour he bewrayeth, in ſnibbing thoſe that are too forward in behalf of the Law of God.

Differ.The true Chriſtian is alwayes loyal to God, and true of heart to his cauſe.

He may poſſibly be weak of hand, as Davids faint ſouldiers, at the brook of Beſor ee1 Sam. 30.101 Sam 30:10, that tarried by the baggage, or he may be lame of feet, as Mephiboſheth, but his heart is upright. Some Ziba may traduce and abuſe him to his Soveraign, but he will be able in the iſſue to demonſtrate his innocency and fidelity: and God will do him good, becauſe he is upright in his heart ffPſal. 125.4Ps 125:4, and his ſhare ſhall be as good after the victory, as his part is that goeth down to the battel gg1 Sam. 30, 241 Sam 30:24. He taketh part cordially with the Law, againſt the corruption that is in his own inner man.

He ſaith the Law is holy, and I am ſinful: not, the Law is ſtrict, and I am a good-fellow. He wiſheth, would I were better, and not would the Law were more loo…e. Yea, he hateth corruption for ſuggeſting ſuch wiſhes. He ſtampeth on them with his foot, and choketh them as a vapour riſing from the bottomleſſe pit. He is glad of any Law or meanes that may hamper ſuch malef…ctors, and is as the good ſubject that helps, not only to apprehend, but to tie and truſſe them up. He is troubled if any one eſcape execution, he rejoyceth to ſet his foot upon the necks of them all, how great ſoever that Joſhua may ſmite and ſlay them hhJoſh. 10.26Josh 10:26.

Thus, this hypocrite is a Traitour to his General, even when he beares armes under him, deſiring rather the enemy ſhould eſcape, if not, get the better: the true Chriſtian is as Mephiboſheth, that refuſeth to partake of any contentments, until he be ſure that the enemy be ſubdued, and his Soveraign, a Conquerourii2 Sam. 19.242 Sam 19:24: the one is as Eliab taunting and ſnibbing of David, when he offered to fight with Goliah kk1 Sam. 17.281 Sam 17:28: the other, (as Jonathan, encouraging David in Godll1 Sam. 23.16, 171 Sam 23:161 Sam 23:17) ſtrengtheneth the graces of God in himſelf, even when they tremble, and are ready to faint at the preſence and boaſting of the enemy, and gives not over, till the enemie be maſtered and ſlain.

Character 27 This hypocrite fighteth in jest, and for oſtentation.

He fenceth, but intends no hurt. He makes a great ſhew of a combate, and raiſeth much expectation; but when all is done, he is but Caligula's Ape, who with banners diſplayed, battel ranged, and trumpets ſounding, ſet his ſouldiers to gather cockles. This hypocrite doth play, or act a combate, tanquam qui vincere non vult, as if he never meant to get the day, or win the field. He repenteth of ſin, when he findes and feels what it hath brought upon him; but he repents not from ſin and dead works to turn to the living God, as one that hates ſin. Thus even Pharaoh, when upon the rack, will ſeem a great Penitentiary, confeſſing to Moſes, the Lord is righteous, but I and my people are wicked mmExod. 9.27Exod 9:27, without any purpoſe to forſake his wickedneſſe, although brayed in a mortar among wheat with a peſtel nnProv. 27.22.Prov 27:22.

He cometh into the field to ſhew his furniture, as Antiochus againſt the Romanes, whom therefore Hannibal derided. For, being demanded, whether he thought that preparation ſufficient for an engagement with the Romanes? Yes, quoth he, though they were more covetous then they be. Thus, many mens fight againſt ſin is rather a pomp, or a pageant, then a true combate; they love to ſhew how eloquently they can ſpeak, or write againſt ſin, then how ſeriouſly to fight it. They rather muſter, then fight; defie, then draw blood.

Differ.On the contrary, the true Chriſtian fighteth in good earneſt, as for life and death.

H… fighteth, not flouriſheth. He entreth the lifts, not as men challenge ſingle combate to determine titles of land, (not otherwiſe determinable by Law, for want of evidence and proof) and yet know before-hand, that when they are entred the liſts, the, ſhall not be permitted to combate; but, as David with Goliah, with a reſolution to kill or be killed. He fighteth, not as uncertainly, not as one that beateth p. 379the aire oo1 Cor. 9.261 Cor 9:26; but as one that hath caſt the utmoſt peril and dy of warre. If he overcome, he killeth; if he be overcome, he is ſure to be ſlain. He looks upon fighting, and accordingly undertakes it, as the moſt ſerious buſineſſe; not like other exerciſes, or ſtriving for maſteries, wherein men ſtrive till they ſweat, or loſe ſome blood; but, as ending in the death of one, if not of both the Combatants. And (as 'tis ſaid) the musk-Cat beaten to death turnes into musk, ſo a Chriſtian throughly mortified, becomes a ſweet ſavour unto Chriſt.

His warre, is a warre indeed. Every battel fought by him is with confuſed noiſe, and garments rolled in blood ppIſa. 9.5Isa 9:5. What more beautiful then an Army in the muſter? what more terrible then an Army engaged and in the ſhock? Hence the Church militant, (and in proportion every true ſouldier of Jeſus Chriſt engaged in that warre) is ſaid to be terrible as an Army with banners qqCant. 6.10Song 6:10; and all from him, whoſe neck is like the Tower of David, builded for an Armourie, whereon there hang a thouſand bucklers, all ſhields of mighty men rrCant. 4.4Song 4:4, through the power of his might ssEph. 6.10Eph 6:10. Great ſtrife, and reſiſting even unto blood ttHeb. 12.4Heb 12:4, is required to get ſin off its fortreſſe. She is fortified with the ſtrong holds of Satanuu2 Cor. 10.42 Cor 10:4. Sin in it ſelf is a ſtrong holder, and muſt be fired, or by dint of ſword forced out. Corruption ſticketh cloſe, not only to the fleſh, but to the ſoul and ſpirit of every man; the knife of Circumciſion had need be ſharp, and muſt enter and draw blood; yea, the ſword of the Spirit muſt ſecond it, or Goliah will not be perfectly vanquiſhed.

Thus, this hypocrite is as the ſluggard that makes a ſhew of riſing, but turneth upon his bed, and departs not from it; and ſo he maketh a mockery, and preſenteth an idle mask of repentance; the true Chriſtian is as David encountring Goliah, never returning without the head of his Antagoniſt, the one skirmiſheth at a diſtance to gratifie the lookers on, the other fighteth in good earneſt, to conquer the enemy, to anſwer the expectation of his General the Lord Jeſus Chriſt.

This hypocrite fighteth for lucre, and upon his own account. Character 28

He takes up armes not for God, but for himſelf, ſome luſt oppoſeth ſome deſign he hath laid out all his hopes upon; or hath brought him to ſome ſhame which he feares more then ſin; or coſteth him more then he can well ſpare to gratifie one luſt, without the neglect of other luſts which he would alſo ſerve. And ſo he takes armes againſt corruption, upon grounds as corrupt, as the luſts themſelves which he fighteth againſt; either he fighteth for worldly ends, leſt ſuch a luſt ſhould hinder his preferment, loſe him ſome ſpecial friends, procure him ſome extraordinary prejudice and danger, or obſtruct the free courſe and carriere of ſome other luſt more dear unto him. This hypocrite will afflict his ſoule, hang down his head as the bulruſh wwIſa. 58.5Isa 58:5, look with a ſad countenance, and disfigure his face, whereby he may appear unto all men to faſt xxMat. 6.16Matt 6:16. But what is it for? for his ſin committed? Nay, that he may ſin more freely, and with better ſucceſſe, he faſteth for ſtrife and debate, and that he may ſmite with the fiſt of wickedneſſe yyIſa. 58.4Isa 58:4; he is in conteſt with ſome adverſary which he feares may be too hard for him; therefore, thinks by faſting to make God of his ſide, even in an evil cauſe, thereby to prevail againſt his enemy.

Contrarily, the true Chriſtian fighteth for victory againſt ſin as ſin.Differ.

He fighteth againſt ſin, as the Romanes with Pyrrhus, non cauponantes bellum, ſed belligerantes; not skirmiſhing to make a trade, but waging warre in good earneſt to get the maſtery. He looks not to be a gainer by killing ſin, in reference to making a better market for himſelf in the world; but, to pleaſe him who hath choſen him to he a ſouldier zz2 Tim. 2.42 Tim 2:4, in whoſe cauſe he engageth. He fights not as a mercenary for his pay in this world; but as one that ſtrives to enter in at the narrow gate, and to offer violence to the Kingdom of Heaven, or rather, to offer violence to all that ſtand in his way to that Kingdom. And ſo in this reſpect, he, as a violent man takes it by force aaMat. 11.17Matt 11:17. He examineth not the quarrel in relation to his own ends, but in relation to the honour and intereſt of his Lord and Captain General, the Lord Jeſus Chriſt, with whom, and for whom he reſolveth to engage, and p. 380proſecute the warre, whatever befalleth him in it, or for it.

Thus, this hypocrite fighteth againſt ſin, after the manner of boot-Haylers or Pyrates, not caring whom he robbeth, ſo he may get by it: the true Chriſtian fighteth againſt ſin, as Joſhua againſt the Canaanites and the reſt of the Nations, in obedience to God who called him to the work; the one ſeeketh his owne, and not the things which are Jeſus Chriſts bbPhil. 2.21Phil 2:21; the other engageth purely upon the account of God and of Chriſt, that their enemies may be deſtroyed.

Character 29 This hypocrite fighteth unreſolvedly and timorouſly.

As he that ſaid, Sollicitor nullos eſſe putare Deos, I could finde in my heart to think there were no God: ſo this hypocrite, notwithſtanding all his putting on of armour to fight againſt ſin, as being troubled with thoughts that otherwiſe there is a God that will fight againſt him; yet his faint heart could be perſwaded to yield to ſo much Atheiſm, as to wiſh there were no ſuch God as might call him forth to this unpleaſing warre, rather then be put upon it to encounter the enemy; he being much afraid of the iſſue, as David was of the warre againſt Abſalom cc2 Sam. 18.52 Sam 18:5, chooſing rather that arch-rebel might live, then be cut off by juſtice. The devil alſo knoweth with whom he hath to do, and how to handle ſuch a coward.

For, however he may ſtand out a blow, and a brunt or two, yet if he be hard ſet to, he will ſurely yield, becauſe he is not reſolved whether it be beſt to ſtand it out or not, to overcome, or to take the foile from his boſome-darling luſt, which he loves as his right eye, yea, more then his own ſoul, the loſſe whereof he had rather adventure, then part with ſo dear a luſt: and he is of opinion, that ſhould he kill it out-right, the victory would be more grievous then a foile; and he ſhould be filled with more grief for ſuch a loſſe, then David for the death of Abſalom, whoſe life he could have been content to have redeemed with the loſſe of his ownddVer. 33., This is ſtrife without victory, like that of Herod, that was exceeding ſorry for John Baptiſt eeMar… 6.26, 27Mark 6:26Mark 6:27, yet gave away his head; and, as Pilate, who though he had a good minde to ſet Jeſus at liberty, yet that he might not come under the wrath of Caeſar, delivered him over to the bloody JewesffMat. 27.24Matt 27:24. This is the fate of all hypocrites, to be cowards in all Conflicts with beloved luſts, and to fare accordingly.

Differ.Contrariwiſe, the true Chriſtian reſolveth to overcome living or dying.

He is reſolved, before the encounter, to fight it out to the laſt breath, to ſink the ſhip, rather then ſtrike ſaile to the enemy. He fighteth therefore paſt wearineſs, even till his hand cleave to his ſword. He hath a promiſe of victory, and therefore cannot ſuccumb or yield to the enemy as overcome by him. He ſtriveth confidently, becauſe lawfully gg2 Tim. 2.52 Tim 2:5, according to the martial Law of Chriſt; omitting no endeavours, vigilancy or lawful means uneſſayed to gain the victory, and to keep the field. And therefore is aſſured, that what he cannot compaſſe by his own ſtrength, Chriſt the Arch-Duke of his faith hhHeb. 12.2Heb 12:2, and Captain of his ſalvation iiHeb. 2.10Heb 2:10, will accompl…ſh for himkkRom. 7.24, 25Rom 7:24Rom 7:25.

Sampſon had the Sacrament of ſtrength in his haire, but this being loſt, he was foiled. The Chriſtian hath his ſtrength in his head, which none can divide from him. He can do all things through Chriſt that ſtrengthens him. None weaker then he of himſelf; yet when he is weak, then is he ſtrong, through him who is the Lord his ſtrength. And his ſtrength lies much in his prayer, for by prayer the Spirit of the Lord cometh upon him. Yet in the midſt of all his ſtrength, he will not be careleſſe, but vigilant, not fool-hardy to ſleight, or to tempt the enemy. He will not let a Delilah lie in his boſome, to try the ſtrength of his faith, rather he avoideth marching too near the enemies works or forts, ſhunning all occaſions and appearances of evil, the company of evil men, dangerous liberties, exceſſe in lawful pleaſures and paſtimes, that he be not ſnapt, or ambuſcadoed by the enemy at a diſadvantage; and as a true Champion and man of valour abſtaineth from whatſoever may hinder his march or opportunity of fighting the enemy in the open field. He will ſuffer no fawning luſt or tentation to come ſo near, or to be ſo bold as to p. 381cut off ſo much as one lock of his haire, to weaken his faith, and to diſable him in the day of battel, and ſo he becomes more then a Conquerour through him that loveth him llRom. 8.37Rom 8:37, becauſe greater is he that is in him, then he that is in the worldmm1 John 4.41 John 4:4.

Thus, this hypocrite fighteth as one that beateth the aire, rather then confidently ſheathes his ſword in the bowels of the enemy, or deſireth to do it: the true Chriſtian fighteth as Iſrael with Amalek, to deſtroy them utterly; the one fights without heart, and ſo is overcome of evil nnRom. 12.21Rom 12:21; the other fighteth in hope, and therefore overcometh the evil; the one fighting uncertainly, is certainly foiled; the other fighteth reſolutely, and is undoubtedly crowned.

This hypocrite hath victory over ſin without ſtriving against ſin. Character 30

How many wayes he failes in the Conflict, we have ſeen.2. The Victory. If we look upon the Conqueſt, we ſhall finde him as much out in that. We have diſcovered his ſtrife without victory, which rendred his ſtriving bootleſſe; here we ſhall finde him boaſting much of victory without ſtrife, which renders the victory worthleſſe; and we may worthily doubt whether ſuch a victory deſerve the name, eſpecially againſt ſo ſtout an enemie. Satan uſeth not to go forth of a ſinful ſoul, without ſome violent ſtruglings. When our Saviour himſelf charged him to come out of the young mans body, and to enter into him no more, the ſpirit cried, and rent him ſore, and came out of him, but left him for dead ooMar. 9.25, 26Mark 9:25Mark 9:26, much more will it prove ſo, where he hath had liberty to build ſtrong holds of ſin in the ſoul, when he comes to be diſpoſſeſſed thereof. Of this kinde, we may well ſay with our SaviourppMat. 17.21Matt 17:21, that it goeth not out, but by much fasting, prayer, and ſtrong fits of Convulſions in the ſoul; here the devil will not be complemented, nor charmed out, he muſt be thruſt out with much ſtruggling and wreſtling by head and eares, or he will hold his poſſeſſion.

Where Satan hath hope to return, and doth but as it were, fetch a walk into the wilderneſſe, that he may come back and bring ſeven worſe ſpirits with him qqMat. 12.45Matt 12:45; no marvel if he ſeem to go forth eaſily and pleaſantly. So is it with ſin, if i… be permitted to go and come at pleaſure, as the young vipers are ſaid to run in and out at the mouth of the old one, then it will depart without much noiſe or ſtruggling. But if this hypocrite were once reſolved (as he is not) to give his luſts a bill of divorce, he would ſoon find them to tear and rent him in another manner, then ever they have done; he would quickly feel a wreſtling and tugging, that would make him to cry out with a witneſſe, O wretched man that I am, who ſhall deliver me from the body of this death rrRom. 7.24Rom 7:24?

On the contrary, the true Conqueſt is attained by fine force.Differ.

The Chriſtian knows how he came by his victory, and what it coſt him. He can ſhew the wounds, or at leaſt the skars of them all his life after. He never mounteth the chariot of triumph, but he fought luſtily, and bled ſoundly for it before. He is able to remember and tell the many plunges, and ſtrong throws that his ſoul endured in the travel of the new birth. Yea, becauſe the conflict ſtill remaineth, as after-paines follow a woman newly delivered of the fruit of the womb, he ſtill findeth returnes of that Agony; the fleſh luſting againſt the ſpirit, and the ſpirit againſt the fleſh ssGal. 5.17Gal 5:17, and, as it were, the ſeed of the woman, the new creature continuing ſharp warre on the one ſide, with the ſeed of the ſerpent, which is the old man corrupt, on the other ſide.

Wherefore, as Rebecca felt in her wombe a ſtrange ſtruggling, as the contention of two Nations within her, when ſhe was with childe of Jacob and Eſau ttGen. 25.22 23.Gen 25:22, ſo every Chriſtian hath in his ſoul an epitome of thoſe two great Cities, to wit, of Jeruſalem and Babylon: of God, and of Satan; perpetually contending one with another to deſtroy each other. But God that comforted Rebecca with this, that the elder ſhould ſerve the younger, doth alſo comfort the conflicting Chriſtian with aſſurance, that the old man ſhall be ſubdued, and brought more and more under the power of the new, till he be utterly waſted, and totally deſtroyeduuRom. 6.6Rom 6:6

Thus, this hypocrites victory is like that imaginary breaking of the Babyloniſh p. 382yoke from off the neck of Zedekiah and Judah, vainly propheſied by Hananiah wwJer. 28.2Jer 28:2; when yet they remained under it many yeares after, with greater oppreſſion: the victory of the true Chriſtian is the fruit of a fierce battel, carried on furiouſly, till his garments be rolled in the blood of his enemies xxIſa. 9.5Isa 9:5; the victory of the one is like the atchievement of Adonibezek, who cut off the thumbs and great toes of threeſcore and ten Kings, but ſlew not one out-right; the Conqueſt of the other is like that of Sampſon, that ſlew the Philiſtines heaps upon heaps yyJudg. 15.16Judg 15:16, without giving quarter to any.

Character 31 This hypocrite hath not a victory, but only a ſhew of it.

He is a true miles glorioſus, he brags of more victories then ever he ſaw battels; but as his victory is without fight, ſo his triumph is without victory. He that only muſters inſtead of fighting, will brag inſtead of overcoming. Hence he preſumeth and boaſteth that he hath eſcaped the corruptions that are in the world through luſt zz2 Pet. 1.42 Pet 1:4, when he hath only more cunningly covered them from the view of others, as Rachel ſate upon her fathers idols, under a pretence of modeſtyaaGen. 31.34, 35Gen 31:34Gen 31:35, to hinder his diſcovery of them. If he have put on a demure countenance, a plain habit, a ſubmiſſe accent, theſe are his Inſignia victoriae, the badges of his Conqueſt. But as ſome had Conſular, others Queſtorian Enſignes in Rome, that never were Conſuls nor Queſtors, ſaith Tacitus; ſo, many an hypocrite triumpheth as a Conquerour, that never bore the brunt of a battel againſt ſin.

Satan laughs to ſee ſuch mock-Trophees ſet up, as wiſe men did at thoſe of the Jeſuites, when by publick Edict they were baniſhed France, they erected a pillar in token of their baniſhment, yet nevertheleſſe they had ſtill private acceſſe to the boſome of the King; ſo doth Satan erect pillars to proclaim his baniſhment from this hypocrites territories, when yet he hath free liberty to ſet up a new throne in his heart, and in ſecret to ſit on it ſo often as he pleaſeth. Hence this hypocrite is in no better caſe then the Trojans, by admitting the horſe which the Grecians feigned to leave behinde them as a teſtimony of their flight, in the bowels of which horſe lay the death of the Trojans. He ſuppoſing a victory when there is none, is many times a meanes to convey advantages to the enemy, whereby he that doth it may be more ſurely and ſpeedily cut off. He that boaſteth of conquering Satan, while yet he hath a throne in that mans heart, doth but give Satan a fairer opportunity to enſlave him for ever.

Differ.On the contrary, the Christian hath a true victory, as appears by his deſire of further Conqueſt.

He is ſtill, either overcoming or purſuing his Conqueſt, never idle, never at that pitch, that he thinks he hath done enough. He is either ſorrowing for ſin committed, or in deſire and fervent expectation of grace to be revived; or under Vow and Covenant of obedience to be performed, never without ſome action or deſign for further rooting out thoſe Canaanites and Philiſtines, that yet remain in his ſoul uncrucified. He never cries victory ſo long as one enemie remaineth unſubdued.

Thus, this hypocrite is like the bragging Spaniard in eighty eight, that cried Victory, Victory, on land, while their fellows were ſinking in the ſea: the true Chriſtian gives notice of his victory, as Cuſhi to David, when the Lord had avenged him of all thoſe that roſe up againſt him bb2 Sam. 18.312 Sam 18:31: the one boaſteth before the battel, as Goliah of giving Davids fleſh to the fowles of the aire, and to the beaſts of the field cc1 Sam 17.441 Sam 17:44, yet was himſelf afterwards made their food by David ddVer. 51; the other is as Moſes and the Iſraelites, who firſt ſaw the Egyptians dead upon the ſhore eeExod. 14.30Exod 14:30, before they began their Song of triumph and praiſe.

Character 32 This hypocrites victory is not total.

Where he makes greateſt ſhew of victory, it is at moſt but a peece of a victory. He overcometh ſome vices, but not all. If he break and rout the Van, he leaves the Rere untouched. If he cut off the wings, yet he ſets not upon the Phalanx, or main battel; his ſpecial ſin that remains whole and entire, and keeps its ground. Horod did many things, and left (no doubt) ſome of his ſins, at the Baptiſts preaching; p. 383but not his inceſt: nay, he after beheaded him that would have cut off that head and Maſter-ſin. Judas (in all likelihood) amended ſome things, cut off ſome enemies to his ſoul (elſe he had not been fit to have been at all of Chriſts retinue;) but not his covetouſneſſe and falſe heart; he was ſtill a thief, ſtill a devil. Still the fat ſheep bleateth, and the fat oxe loweth, after all Sauls executionff1 Sam. 15.141 Sam 15:14; the ſpecial ſin ſtill liveth, and (as Agag) not fearing death, yet reigneth. Or, in overcoming one ſin he is overcome by another; as young gallants having ſpent their bodies and goods in the devils ſervice, in a way of leudneſſe and luxury, become weary of that, and ſerve him in another kinde, turning Papiſts and Traitors; or, of waſtful Prodigals, become covetous Mammoniſts, and ſo he doth not ſo much overcome ſin, as exchange it, and commute with God or any other that will traffick with him for ſuch helliſh wares.

And even in thoſe very ſins wherein he ſeems to be a Victor, he is not changed in himſelf, nor are thoſe very ſins dead, but only caſt into a ſwoon. Pilum, non mentem; he may have changed his haire and hue, but not his minde; he may hamper and halter ſin, but he puts it not to death. The wolfe is a wolfe ſtill; 'tis as unſafe to truſt him now, as heretofore. The horſe is an horſe ſtill, although he have a bridle in his mouthggPſal. 32.9Ps 32:9, yet beware of his heelshhDeut. 32.15Deut 32:15. Such is this hypocrite, in whom ſin is repreſſed, but not ſuppreſſed, not totally vanquiſhed, at leaſt not hewen in peeces. Such Jades will one time or other break bridle, or run away with it in their teeth: for, in violent tentations, and in luſts grown ſtrong by reſt, neither nature, nor reaſon, nor common grace is ſufficient. Haman for a while refrained himſelf, and thought to let Mordecai alone to periſh with the reſt of his people whom he had deſtinated to deſtruction, for his malice to Mordecai; but at length his rage and paſſion grew into ſuch a flame, as put him out of his fence, and cauſed him to run furiouſly upon his own deſtruction, by haſtning revenge upon Mordecai, before the fatal day could come upon the reſt devoted to ſlaughter with him.

Contrarily, the true Chriſtians care is to ſubdue all ſin.Differ.

Whereſoever he findes an enemy, be it but a Scout or a Spie, he fights him, he makes not ſo much as a truce with any, much leſſe a compoſition to let the enemie go away with bag and baggage, with colours flying, and bullet in the mouth. He takes all that he can light on, gives quarter to none that he taketh in battel. And ſo careful is he to rid the field of all, that he ſtands armed in the field, after he hath beaten and vanquiſhed all that appeared, and prepares for ſuch as are yet undiſcovered, as David, that not only endeavoured to ſubdue all his known ſins, and to be kept from preſumptuous ſins, but prayed alſo to be cleanſed from his ſecret faults iiPſal. 19 12Ps 19:12; not which he cheriſhed knowingly (for of this ſort he had nonekkPſal. 119.104 Pſ. 139.23, 24Ps 119:104Ps 139:23Ps 139:24) but which he had not yet diſcovered in himſelf, or not understood to be errors.

He repenteth (at leaſt in the general) of unknown ſins, as well as of ſins known. And although the victory be in this life, in ſome ſenſe imperfect, for that all the rebellions, mutinies and lurkings of ſin be not abſolutely taken away; yet he is ſure to provide ſufficiently againſt the reign and quiet poſſeſſion of any ſpiritual enemie whatſoever. The power of grace chargeth through, and through the whole body of ſin, and casteth down, not only the actings but the very imaginations, and every high thing that exalteth it ſelf against the knowledge of God, and bringeth into captivity every thought to the obedience of Chriſt ll2 Cor. 10.52 Cor 10:5. He leaveth no member unmortified, no ſin unſubdued, even when the reliques and remaines of ſin be not wholly grubbed up.

Nor doth he loſe ground in one place, while he gaines in another. The mortifying vertue which he draws from the death of Chriſt, hath its influence upon the whole old man mmRom. 6.6Rom 6:6within him, although perhaps he employ it more eſpecially againſt ſome particular members of the body of ſin. As when Chriſt curſed the fig-tree in more ſpecial reference to the branches that bare no fruit, the whole tree immediately withered nnMat. 21.19, 20Matt 21:19Matt 21:20. All ſin in him is not only tamed and brought under, that it cannot domineer, rage and rant, as formerly it did, but hath received its p. 384mortal wound whereby it languiſheth and conſumeth away more and more, nullis medicabilis herbis, as being paſt all recovery, and haſtning to not only a diſſolution, but to a total annihilation.

He is not only changed in his converſation, but in his inclination alſo, becauſe partaker of the divine nature, having eſcaped the corruption that is in the world through luſt oo2 Pet. 1.42 Pet 1:4. He is not as Eſau, that for a time diſſembleth hatred, with intent of further miſchief at a fitter ſeaſonppGen. 27 41Gen 27:41, (which is to ſtop ſin, not to deſtroy it; to delay the execution, not to cut off the power of corruption:) but he is become like Jonathan, content that David ſhould be King, and himſelf a ſubject, that Chriſt ſhould reign to the deſtroying of all within him that ſhould oppoſe Chriſt, although it be to the cutting off of his right hand, or to the plucking out of his right eye.

Thus, this hypocrite is as Saul, who pretending to have obeyed the Commandment of the Lord in deſtroying the Amalekites, ſpared Agag, and the beſt of the prey, and therefore was rejected; the true Chriſtian is as Samuel, who hewed Agag in peeces, that the voice of the Lord might indeed be obeyed, and was accepted. The one is as Ahab, letting go a man, to wit, Benhadad, appointed to deſtruction qq1 King. 20.421 Kgs 20:42, at the ſiege of Samaria: (for which Ahab afterwards, at the battel of Ramoth-Gilead, loſt his own life:rr1 Kings 22.34, 351 Kgs 22:341 Kgs 22:35) The other is as Joſhuah, who in fighting the Lords battels, ſmote all, and utterlie destroyed all that breathed, as the Lord God of Iſrael had commanded ssJoſh. 10.40Josh 10:40, and was himſelf under conſtant protection.

Character 33 This hypocrites victory is not well maintained.

If he overcome, yet as Caeſar ſaid of Pompey, he cannot uti victorià, manage the day to the beſt advantage. He may worſt his adverſary, and be Maſter of the field at preſent: but he purſues not the victory ſo as to prevent the rallying of the enemie, or ra…ſing of new forces to fight another battel. If the devil be driven out of the eyes, out of the mouth, or out of any part of the outward man, yet if ſtill he be ſuffered to keep the Caſtle of an unſanctified heart, he is all this while no great loſer, nor this hypocrite a gainer, even when he wins the field; becauſe he doth not purſue the enemy, etiam in castra, even to his Camp and City, and ſubdue both, before he be able to make head again.

This hypocrite may ſo far prevail, as to abate the impetuouſneſſe of ſome ſinful luſts for a ſeaſon, as Davids muſick for a time wrought on Saul to allay his fury and phrenſie, but not to cure it. So is it with the hypocrite in the caſe of affliction alſo, as with Balaam, while death was before him, he forbare to curſe the people of God; but being at more liberty, when he ſaw he could not bring Gods curſe upon them, he and the devil joyned counſels to put them into a way to bring it upon themſelves, by yielding to eat things ſacrificed to idols ttRev. 2.14Rev 2:14, that thereby they might ſatisfie their luſts upon the Midianitiſh women, who (by the counſel of Balaam) went out to tempt the Iſraelites all they could, and then, when their luſts were in a flame, put the Iſraelites upon the ſacrificing to idols, before they would proſtitute their bodies to them.

As Joaſh ſmote thrice upon the ground with the arrows which he had in his hand, and then ſtayed, whereas he ſhould have ſmitten five or ſix times, and then had he ſmitten Syria till he had conſumed it, when now he ſhould ſmite it but thrice uu2 Kings 13 18.192 Kgs 13:182 Kgs 13:19. So this hypocrite repelleth ſin once, twice, perhaps thrice, but no more; and every time more faintly then other, but for want of conſtant purſuit, is never able to make a compleat Conqueſt. Yea, even in repelling he is inured to tentation, and every time taketh a little taſte of the ſweetneſſe of ſin, till at laſt he yieldeth, and is willingly overcome; as ſome moral Papiſts at firſt ſtartle at any motion to engage in Treaſon, but at every freſh aſſault become more yielding, till at length they become deſperate Traitors.

Conſcience is a plain dealer, but concupiſcence is crafty. Hence it is, that conſcience is often overtaken and abuſed. The often hearing of evil, the wiſhing it lawful, the vain diſtinctions made by ſome men, whoſe wit is too good for their conſcience; do at length ſilence and benumb conſcience, that it cannot longer hold p. 385out againſt the tentation. Even upon victory men are apt to grow ſo ſecure, as to loſe more by their ſecurity, than they won by their victory. To neglect a beaten adverſary as weak, is dangerous: for it gives great advantage to the enemy, or to any that will take up weapons for his reſcue, as we ſee in the caſe of the Amalekites, who having ſacked, ſmitten and burnt Ziklag, fell afterwards to eating, drinking and dancing, becauſe of the great ſpoile they had taken. David came among them, and ſmote them from the twilight, even unto the evening of the next day, and recovered all that the Amalekites had taken away ww1 Sam. 30.16 17, 181 Sam 30:16; ſo is it in the moſt ſpiritual conflict of this hypocrite, in whoſe Camp, in ſtead of keeping a ſtrong guard, and perpetual ſending out of Scouts, there is nothing but eating, and drinking, and riſing up to play xxExod. 32.6Exod 32:6, after a victory.

Contrariwiſe, the Chriſtian ſtill purſueth, Differ.and ſo perpetuateth his victory.

He is as Marcellus, of whom Hannibal made this obſervation, that he was always conquered, or conquering; if conquered, ſtriving to recover his loſſes; if conquering, ſtill purſuing the victory. If he be foiled, he riſeth up afreſh, and every time more mighty, and more puiſſant; becauſe thereby made more humble, more lothing himſelf, more out of love with the world, more acquainted with Satans wiles and depths, and every way more pliable to Gods diſpenſations. If he conquer, he doth not change the ſound of the Drum and Trumpet into the noiſe of the pipe, nor fighting into daliance. But rather reſolves Canitiem in galea premere, to thruſt hoary haires into his helmet, as if he had none ſuch. He is Veteranus, an old beaten ſouldier, but not emeritus, one that ſues to be diſcharged from further following the warres, from which he knowes there is no diſcharge on earthyyEccl. 8.8Eccl 8:8.

He is no leſſe careful to maintain the victory than to get it. He knoweth that as ſickneſſe, ſo ſin is moſt dangerous in the relapſe. He conſidereth that ſin is as the ſea, that if it be ſhut out, will ſhove hard to get in again. Therefore as the Zealanders are careful to obſerve tides, and to maintain their banks; ſo is it with the Chriſtian: his care makes him fearful, and his feare diligent to prevent deſtruction, which without conſtant care and diligence cannot be prevented. Indeed, if every thing had its due, the ſea ſhould cover Zealand, ſo as that ſhould be all ſea, and no land: ſo would it be with our nature, unleſſe the prey were taken from the mighty, and the lawful captive delivered zzIſa. 49.24Isa 49:24.

Our nature is a very Sea land, or rather Sin-land, won from the Ocean of ſin, which would overflow all, as it was wont to do, but that God by his grace firſt made the dry land to appear, and ever after, ſet barres and bounds to the ſea of ſin, to ſtay the proud waves thereof. For he that giveth victory to the Chriſtian, after victory addeth wiſdom, to make him more watchful, and to continue to uſe the meanes with more care, and hope of ſucceſſe.

Thus, this hypocrite after all his victories is like Sampſon, ſleeping in Delilah's lap while ſhe cuts off his locks, and expoſeth him to the power and rage of his enemies; the true Chriſtian is as Job, who all the days of his appointed time will wait and watch till his change come aaJob 14, 14Job 14:14; the one by ſecurity is made a ſlave after Conqueſt, the other by vigilancy becomes a perpetual Conquerour, no more ſubject to his former ſlavery.

This hypocrite is moved, but not removed from his old courſe, or love of Character 34 ſinne.

As a tree ſhaken with the winde ſettles again, and that more firmly: ſo it is with this hypocrite. Ahab was moved with the meſſage of Elijah, for he rent his cloathes, put ſackcloth upon his fleſh, and faſted, and lay in ſackcloth, and went ſoftly bb1 King. 21.271 Kgs 21:27; yet ſtill he hated both Elijah and Micaiah, ſtill he kept the Vineyard of Naboth, for which he had been reproved. Felix trembled to hear of the laſt judgement, yet ſtill loved bribes, and his fingers itched after themccAct. 24.25, 26Acts 24:25Acts 24:26. The Officers of the Phariſees were aſtoniſhed, Never any man ſpake as this man ddJohn 7.46John 7:46, yet they were turned by the ghoſtly counſel of their Maſters afterwards to apprehend him. And they who came p. 386to lay hold upon him, at firſt fell to the ground backwardeeJohn 18.6John 18:6, yet at length took Jeſus and bound himffVer. 12. He is a reed ſhaken with the winde, but ſtill continueth faſt mored in the mire.

Differ.On the contrary, In a Chriſtian ſin is not only ſhaken, but pluck't up by the roots.

His heart is not only aſtoniſhed, but opened and ſoftened. He is not only convinced of ſin, but converted from it. He looks upon ſin as an enemy that will be his deſtruction, which before inſinuated by flattery as a feigned friend. Therefore he labours not only to diſcover, but to confeſſe and forſake it, that he may finde mercy. For well he knoweth, that God will ſurely wound the head of his enemies, and the hoary ſcalp of ſuch a one as goeth on ſtill in his treſpaſſes ggPſal. 88.21Ps 88:21. He turneth himſelf from all his tranſgreſſions, and ſo iniquity proves not his ruine hhEzek. 18.30Ezek 18:30. He caſteth away ſinne as a menſtruous cloth, ſaying unto it with deteſtation, Get thee hence iiIſa. 30.22Isa 30:22.

Thus, this hypocrite is as the door upon the hinges, that turneth this way and that way, but never turnes off; the true Chriſtian is as Sarah, caſting out the bond-woman and her ſon, (luſt and all the ſpawn of it) out of the houſe; the one makes ſin to ſhift roomes, and to lurk for a ſeaſon; the other baniſheth ſin out-right, without all hope of returning.

Character 35 This hypocrite forbeares the evil of ſinne, without love to the contrary good.

He is as the dog that forbeareth the meat which is before him, for fear of the cudgel that is held over him. He ſees and feels the ſmart and damage of ſinne, and therefore dares no longer to commit it; but he wiſheth all miſchief to him that is the rod or inſtrument to puniſh him. Some malefactors leave ſin upon that account only that they are puniſhed for it, but hate the Magiſtrate, the Officer, the Law; ſo this hypocrite being reproved for his ſin, forbears (it may be) the acting of ſin, but takes no pleaſure in the Word that condemns his ſin, nor in the Miniſter that reproves him for it. He that is not truly reclaimed from evil, will never love the meanes that might make him good: being evil himſelf, he cannot but hate the good, and love …he evil kkMic. 3.2Mic 3:2, becauſe this is moſt ſuitable to his natural temper and diſpoſition of heart and affection. Every one loves his like, and hates his oppoſite, although with his mouth he may ſhew much love llEzek. 23.31Ezek 23:31.

Differ.On the contrary, the true Chriſtian repenting, not only loves that thing which is good, but loves all that furthered his repentance.

He is a man transformed, that now ſeeketh good and not evil mmAmos 5.14Amos 5:14, therefore he hateth the evil, and loveth the good nnVer. 15. The very frame of his heart is now ſo altered, that it cloſeth with good wherever he findeth it; and they are moſt welcome to him that ſhew him the way unto it. His heart is knit for ever to that Servant of Chriſt, that firſt fell ſharpeſt upon his formerly beloved luſts, and was made the inſtrument of his Converſion, how much pain ſoever he put him to in the throws of the new birth; And he profeſſeth himſelf beholding to the meaneſt Miniſter of Chriſt, that reproveth any thing amiſſe in him. Above all he delighteth in that Word which wounded him, or rather ſlew ſin in him. He is ſtill of his minde, that not only ſaid it, but prayed it, Let the righteous ſmite me, it ſhall be a kindneſſe; and let him reprove me, it ſhall be an excellent oyle which ſhall not break my head ooPſal. 141.5Ps 141:5; He kiſſeth that rod that laſheth his luſts to purpoſe, which he accounteth the greateſt kindneſſe; and prizeth that reproof that breaketh the head of Leviathan, (his ſtrongeſt luſt, that crooked ſerpent ppIſa. 27.1Isa 27:1) as the moſt precious o…le, or balſome, for the healing of not his head only, but heart alſo, that was before wounded by ſinne.

He can acknowledge himſelf a debtor even to the Jewes, (who deny and hate Chriſt,) becauſe from them came the Oracles of God, the Word of God, the Fathers, the Prophets, Apoſtles; yea, and Christ himſelf according to the fleſh qqRom. 9.5Rom 9:5. He loves all meanes of his ſpiritual good, and eſpecially ſuch as have been the inſtruments p. 395to draw him to repentance: not out of a baſe fawning humour, in hope they ſhould afterwards ſpare him the more; but out of the real joy of his ſoule, to finde his ſin ſo laid open, as to make his own heart to loath and abhorre it. He looks now upon ſin as his greateſt enemy, and therefore cannot but be moſt beholding to him that is moſt dextrous and ſevere in doing execution upon it.

Thus, this hypocrite is as Eſau, whom the feare of Iſaac withheld from murdering of Jacob, when yet he wiſh't with all his ſoul the death of his father, that he might accompliſh that murderrrGen. 27.4Gen 27:4, the true Chriſtian looks upon any man that preventeth his commiſſion of ſin, as David upon Abigail in ſtaying him from the ſlaughter of Nabal ss1 Sam. 25.32, 33.1 Sam 25:321 Sam 25:33; the one loves the ſin which he forbeareth, the other loves the perſon which gives a ſtop to his ſin.

This hypocrite would keep ſin under, but not cut it off; and ſhews compaſſion where he Character 36 ſhould deſtroy.

As the Iſraelites (weary of fighting; or,The Conqueſt. minding more the planting of themſelves, than the ſupplanting of Gods enemies,) made the Canaanites tributary, but did not caſt them out, (which after coſt Iſrael deare;) ſo this hypocrite maketh ſin a tributary, (and as he thinks, a Contributor) to his honour, profit, pleaſure, &c. in ſtead of utter extirpation. He cares not much for ſwearing or drinking, or ruffling and ranting, &c. And therefore will not ordinarily uſe them, nor ſuffer them to keep him company, but keeps them under, and at a diſtance, or …s a dog in a chaine, to let looſe when he ſees occaſion: but yet when he is among thoſe Gentlemen, or rather degenerate ſlips of noble ſtocks that are for deboſhery, there theſe baſe Canaanites, theſe noiſom luſts, ſhall be called for to contribute ſomething to this hypocrite, to manifeſt him to be a compleat Gentleman, or rather beaſt. Or, if he have no minde to flatter, he can ordinarily refrain his lips; yet, if it may commend him to great perſonages that can advance him, or his deſignes, or if it may inſinuate into any others whom he hath any purpoſe to make uſe of to ſerve his turn, he can uſe it. The like may be ſaid of other ſins, which he thinks may at any time be uſeful, to promote his corrupt intereſt or projects, till theſe ſins, as Canaanites unduly ſpared, come at length to ſhake off the yoke, and to get the Maſtery.

As Saul, he lookt upon Agag as one deſerving ſome compaſſion: ſo he looks upon ſome ſins with a more favourable aſpect, thinking it no great harme to let them live; as namely, petty oathes, vain words and communication, in requeſt among perſons of quality with whom he converſeth; theſe he thinks have no great harme in them, and therefore he bears with them in others, (as Joſeph in Pharaohs Court) without reproof, till he at length learne to uſe them himſelf without remorſe. Theſe he thinks are no great matters, not worthy the taking notice of; ſo for dalliance and wantonneſſe, &c. not conſidering that they are the children of the conquered enemie; and may not theſe do hurt another day?

Nay, he is ſo tender of the reputation of ſome ſins, that though he keep them under, yet is very careful not to put them to open ſhame; wherein, he favours himſelf, becauſe loth to diſgrace that luſt which was once his harlot, and with which he may fall in league again. He ſeemes very unwilling to deface the Monuments of ſuperſtition, under pretence of a venerable eſteem of Antiquity. O what pity to pull down ſo many faire Monaſteries built by the devotion of our forefathers! He would rather have counſelled to leave the cage, which might have been a meanes to call in the birds again.

Contrarily, the true Penitent will take a full revenge upon all ſin, Differ.without concealment or compaſſion.

After victory followeth ſlaughter, when once the enemie is under his power. As the Romanes in their Triumphs, ſlew their captived enemies at the door of the Capitol; ſo the true penitent ſeales his victory with the ſlaughter of ſin, at the foot of the Croſſe of Chriſt, that is to ſay, his death; although he cannot arrive at p. 396the utmoſt and ultimate degree of compleat mortification, till by death he be ready to enter the Capitol of glory.

He will not ſhew ſo much favour to his ſin, as Joſhuah to the cheating Gibeonites; he will upon no termes give it any quarter, nor reſerve it for any uſe, no not ſo much as for hewing of wood, or drawing of water ttJoſh. 9.23Josh 9:23. He will not be beholding to Symony for a living; to flattery, for an office; to profaneneſſe, for the love and good opinion of evil men; nay more, not to a lie for a Kingdom: He ſetteth an Anathema upon every ſin, as Joſhuah upon Jericho. He devoteth it to utter deſtruction, and ſo he doth all ſuch too that ſhall go about to re-build it in his heart.

He ſo deteſteth, that he detecteth ſin wherever he findeth it, although in his own boſome. Therefore he not only repulſeth, but reproacheth it. He looks not on ſin as an enemy that may be reconciled, or that can repent with him, and beare him company in his change; therefore he loads ſin with reproach, and counts it his own ſhame uuJer. 31.19Jer 31:19, folly wwPſal. 85.8Ps 85:8, and beaſtly ignorance xxPſal. 73.22Ps 73:22.

In old time, the houſes of notoriouſly wicked men were turned into Jakes; as Jehu did the houſe of Baal, when he deſtroyed that idol out of Iſrael; ſo doth the penitent deal with ſin, he will not ſpare ſo much as the name, the memory of it, but let it rot and periſh. He not only ſlayeth ſin, but puts it to the moſt ignominious death that he can. He crucifieth the fleſh with the affections and luſts yyGal. 5.24Gal 5:24, which is a ſhameful kinde of death. And as for the ſpoiles of ſin, he layes them not up, to look upon, but rends and tears them in pieces, and throws them out to the dunghil, no more to entice.

Here it is (and in this caſe only) that he puts off all compaſſion, and pronounceth, Quid niſi vae victis? what remains to captives but wo and ruine? He purſueth his advantage in the height of hatred of this ſoul-deſtroying enemy, to the utter rooting out (ſo far as he can attain) of all ſeeds of, and encitements to ſinne. As the women of Midian, who had known man by lying with him, were to be ſlain as well as the males, becauſe they had corrupted the people of God in the matter of Peor zzNum. 31.16 17.Num 31:16; And as the children of Babylon were to be daſht in pieces for their fathers crueltyaaPſal. 137.9Ps 137:9; ſo whatever is a mother or childe of ſinne; or a motive, or incentive to it, is ſo abominable to him that truly repenteth, that he exerciſeth all the ſeverity and cruelty he can upon it, hating even the garment ſpottted by the fleſh bbJude 23Jude 1:23.

Thus, this hypocrite is as Lot, for the ſparing of Zoar ccGen. 19.20Gen 19:20, thinking ſmall ſins, if chained up, will do no great harme; the true Chriſtian deales with ſin, as Iſrael was commanded to do with Amalek, ſlaying not only man and woman, but infant and ſuckling, and utterly deſtroying all that they had ddGen. 38.23Gen 38:23. The one deals by ſin, as Judah by Tamar, after ſhe had carried away his ſignet and bracelets, ſaying, let her take it to her leſt we be aſhamed; the other deales by it, as David by his ſin, after his thorough repentance, ſetting a brand of ſhame upon himſelf and it, to the end of the world; the one is merciful where he ſhould not ſpare, the other ſpareth not where God calls for ſeverity.

Character 37 This hypocrites revenge (if any be for ſin) is rather upon others then on himſelf.

The taking revenge upon ſin, or for ſin, is one part of the penitents work, that will approve himſelf to be clear **2 Cor. 7.112 Cor 7:11, (not of not committing, but) of the guilt of, and continuance in the ſin repented of. Therefore this hypocrite, who is the true penitents Ape, will labour in this as well as in other particulars required in repentance. But as he halteth in them; ſo in this, his revenge is rather taken upon another mans back then his own. He attributes his own ſin to the bad counſel, example, inſtigation, or tentations of others, rather then to the baſeneſſe and wickedneſſe of his own heart. As Adam would have had ſin to be revenged on his wife, not on himſelf, and ſhe, upon the Serpent. So this hypocrite ſeekes to put off his ſin to others, that the revenge may light any where rather then where it is moſt due.

p. 397When he is taken in his ſin, or afterwards diſcovered, ſo that he muſt come to ſhame for it, no thief on the gallows will be more ready to cry out againſt his companions, counſellors, temptors, yea, his very Parents and Governours for their cockering and indulgence, as if but for them he had never been ſo bad, nor come to ſuch a ſhameful end; then this hypocrite will be in complaining of others, that he hath been the worſe for them; but never confeſſeth that they have been the worſe for him: which does him no good, but only to keep him off from true repentance, by omitting that revenge which a true penitent ever takes upon himſelf? ſuch revenge ſhall not be wanting in hell, where ſuch as have been brethren in evil, ſhall not ceaſe to gnaſh their teeth one at another, and thereby encreaſe the torments of each other, as here they have encreaſed one anothers wickedneſſe.

And if the hypocrite happen to ſtrike nearer home, and to take revenge on himſelf (as ſometimes it hapneth) he takes revenge upon his bodyeeCol. 2.23Col 2:23, rather then upon his ſoule; he puniſheth nature, not ſin; Gods creature, not Satans miſcreant; and ſo, in ſtead of taking revenge on Gods enemie and his own, he falls foule on Gods ſervant, and ſuffereth that to eſcape, which indeed was the Traitour to both.

Contrariwiſe, the Chriſtians revenge is upon himſelfe, Differ.or within himſelfe.

The true penitent is ſo great an hater of ſin, apprehending it as that which hath done him more miſchief then all the world, yea, then all the devils in hell hath or can do him, without the help and aſſiſtance of that arch Traitour within him, that he cannot but daily meditate revenge, and falls foule upon it wherever he findes it; and the nearer he findes it to himſelfe, the more he layes on upon it: as a man will let flie at a thief found in his own houſe, with greater fury, then if he caſually met him in another place, becauſe he puts him in more danger at home, and may do him more miſchief.

He may moſt truly be called foreign, one that puniſheth himſelf, (as the Oratour tranſlates it,) or rather, one that tortureth and tormenteth himſelf by way of the ſharpeſt revenge, (as others out of Iſocrates and Thucidides render it**See H. Steph. in foreign.,) not as Menedemus in the fabulous Comedy, for to act a part on the ſtage only, as the hypocrite**He…utontim. Act. 1. Scen. 1.Acts 1; but as holy Job in the ſacred Poeme of his life, who really performed what is written of him; I abhorre my ſelf, ſaith he, and repent in duſt and aſhes ffJob 42.6Job 42:6. He ſaith not, I hate my friends that provoked me. It was God, not Job, that had the controverſie with them. He looks only after his ſin, and falls foule upon that leaving his friends to God, not without praying for them ggVer. 8, 9; while he lothed himſelf.

If others ſpare him, he will not ſpare himſelf the more for that, but rather do that with more ſeverity, which they out of policie, flattery or negligence have omitted. When Hannibal, in policie, ſpared Fabius his fields, wherever the Carthaginian Army came, on purpoſe to render Fabius ſuſpected of the Romanes, Fabius himſelf gave order for the burning of his own fields, to take off that jealouſie, and thereby out-witted his enemie. So when Satan or the world ſeems to ſpare a true Penitentiary, thereby to draw him under ſuſpition, he will be his own judge, and be ſure not to be partial to himſelf. That which is the ſeat of ſin, ſhall be the ſubject of revenge. Even the right hand, the right eye, the right foot offending, ſhall pay for ithhMat. 5.29. &cMatt 5:29. Not the natural members of his body, but the ſpurious members of the body of ſiniiCol. 3.5Col 3:5. Totus diſplicet ſibi. He is altogether at oddes with himſelf. He mortifieth the deeds of the body, neither by the body, nor by the ſoul: but by the ſpirit mortifying the body of ſin, both in ſoule and body. He cries out to the faithful Miniſters, in me convertite ferrum, turn your ſharpeſt ſwords againſt my luſts.

Thus this hypocrite is like Saul, who when Samuel reproved him for ſparing Agag and the beſt of the ſpoil, put that off as the act of the people kk1 Sam. 15.151 Sam 15:15; the true penitent is like David ſpeaking to the Lord, when he ſaw the Angel that ſmote the people, Lo, I p. 398have ſinned, and I have done wickedly: but theſe ſheep what have they done? Let thine hand, I pray thee, be againſt me and my fathers houſe ll2 Sam. 24.172 Sam 24:17; the one cares not who ſuffers for his fault, ſo himſelf may eſcape; the other willingly ſuffers for his offence, although others perhaps as deep in the ſin as himſelf, go without puniſhment.

Character 38 This hypocrites revenge on himſelf is with great favour.

If God command him to mortifie his members which are upon earth mmCol. 3.5Col 3:5, he is very tender and loth to uſe the knife too much, much leſſe the ſword, to ſlay ſin out-right. As ſome could be content to take phyſick, ſo it would not make them ſick; and to go to the Chyrurgion, were it not for the ſmart; ſo he could be content to be mortified, ſo it may be without much trouble and paine. If the Miniſter cut and lance his beloved ſin, and ſet conſcience on work to ſearch and dreſſe him, he is ready to ſay as Zipporah to Moſes, O bloody husband! becauſe of this Circumciſion nnExod. 4.26Exod 4:26. He is content ſin ſhould die in time, but not killed at preſent, ſo far as to kill his affection towards it. He had rather ſin ſhould live, although he adventure all for the life of it, than ſo far to deny himſelf, as inſtantly to let it be ſlain out-right in his boſome. If he admit of any ſorrow for ſin, it is but ſuch as a ſmall matter will cure: He will be ſure not to ſorrow to death, nor as others that have no hope. He can eaſily put a period to his grief for ſin by any falſe comfort, by whomſoever applied; and is willing to hear of any extenuation of his fact, as Alexander, Plutarch. in Alexand.who ſeemed to be much affected, even unto the refuſing to live, for his murthering of Clitus, his familiar friend, yet was ſoon comforted by Calisthenes, or rather by Anaxarchus, perſwading he had done no more than became a King and Conquerour, to whom belonged the giving of Lawes, and the ſetting the bounds of juſtice, and injuſtice.