Divine Characters in Two Parts, Part 1 · Chapter 31

Divine Characters in Two Parts · Part 1 · Chapter 31

p. 453CHAP. XXXI. The Talking Hypocrite, or the Hypocrite of Tongue, Is he whoſe Religion lies only in his tongue: he ſaith, but doth not.Defin.

AN evil Speaker is called A man of tongue ppPſal. 140.11 foreignPs 140:11, becauſe his tongue is that with which he ſinneth. In like manner may this hypocrite be termed an hypocrite of tongue, becauſe although he be not alwayes an evil ſpeaker, yet is his tongue that wherewith he deceiveth, and then deceiveth moſt, when he ſpeaketh beſt: and ſo is moſt evil, when he ſeemeth moſt good. Words are the ſhadows of deeds, but his are words without deeds, ſhadows without a ſubſtance, which is ever prodigious: for every ſhadow that is natural, is the attendant, or iſſue of ſome ſubſtance. But here is no ſubſtance at all, but a meer painted ſhadow that ſerves only to ſet off a ſubſtance, as the hypocrite, that is but a foile, or ſhew, ſets off a true Chriſtian.

He ſpeaketh well, and doth ill, and therefore alſo is an evil ſpeaker, becauſe his tongue belieth his heart. He ſaith, what he meaneth not, and doth not what he ſaith; and therefore he ſaith and doth not, becauſe he meaneth not as he ſaith. All hypocriſie is principally in the heart, for which, hypocrites are called, Hypocrites in heart, that heap up wrath qqJob 36.13Job 36:13; they pull down wrath, not by ſmall parcels, but by heaps.

But this man is a double hypocrite: an hypocrite in tongue, and an hypocrite in heart. For his tongue belieth his heart, and his heart, his tongue, ſuffering his life to confute his tongue; and, ſo deceiveth others by his tongue; and himſelf by his heart. He maketh his tongue a faire ſigne to an empty ſhop, or as an Ivy Buſh to bad wines, to delude the buyer.

He is Pſittacus, a meer Parret in religion, that is ſtill pratling by rote the words of a Chriſtian, but not as a Chriſtian: a meer Jewes-trump, or a thing to make a noiſe with, on purpoſe to beguile. As thoſe Orators, whoſe chiefeſt perfection lies in Pronunciation, are more beholding to their lips, than to their braines; ſo is this hypocrite more beholding to his tongue than to his heart. He is only a Speech-Maker, which when he hath ſaid, he hath done. He can ſpeak well rrDeut. 5.28Deut 5:28, but without an heart to do. Sometimes his tongue runs beyond his wit; but, alwayes beyond his heart. Sometimes he is for verboſity, as they that affect the French volubility; ſometimes, for taciturnity, as they who like better the Spaniſh gravity. He alwayes deceiveth, for he never ſpeaks as he meanes, nor meanes what he ſpeaks.

On the contrary,Differ. the true Christians tongue is the true Interpreter of his heart.

He can ſpeak nothing but what his heart dictateth. His heart firſt enditeth, and then his tongue is the pen of a ready Writer ssPſal. 45.1Ps 45:1. As he that is a profeſt wicked man, by his tongue proclaims what is in his heart; (for, out of the abundance of the heart the mouth ſpeaketh ttMat. 12.34Matt 12:34); ſo a true Chriſtian, hath grace in his lips, as the true witneſſe of his love to pureneſſe of heart uuProv. 22.1Prov 22:1.

The tongue is the helme, or rudder of the whole manwwJam. 3.3, 4Jas 3:3Jas 3:4, at this helme the careful Chriſtian alwayes ſitteth, that he may bridle the whole body xxVer. 2, as knowing p. 454that, (however ſome ſay, words are but winde) by his words he ſhall be juſtified, or condemned yyMat. 12.37Matt 12:37.

To offend ſometimes in tongue, is an infirmity incident to the beſt, becauſe the tongue is an unruly evil, that no man can throughly tame zzJam. 3.8Jas 3:8, ſo that there is no man but offendeth in word and tongue. But the Chriſtian is not impotently given up to the licentiouſneſſe of the tongue, for, he is purpoſed that his mouth ſhall not tranſgreſſe aaPſal. 17.3Ps 17:3. He taketh heed to his ways that he ſin not with his tongue, and keepeth his mouth with a bridle bbPſal. 39.1Ps 39:1. And becauſe, that only is well kept, which God keepeth, to his own induſtry, addeth prayer, Set a watch (O Lord) before my mouth; Keep the door of my lips ccPſal. 141.3Ps 141:3. But all this he doth to prevent the evil of the tongue, incident to ſuch as are openly wicked. He is careful alſo of thoſe evils that the hypocrite in heart venteth with his tongue, which is the preſent buſineſſe.

He is as much afraid of ſpeaking good words in hypocriſie, as of ſpeaking lies in hypocriſie dd1 Tim. 4.21 Tim 4:2. He taketh care that his words be ſuch as they ought; and that they prove not winde; but, be ſeconded by action. As his ſpeech is alwayes with grace, ſeaſoned with ſalt eeCol. 4.6Col 4:6, ſo his actions are gracious, becauſe the ſalt which ſeaſoned his ſpeech, hath not loſt its ſavour. That Law of God which is in his heart, makes him not to refrain his lips; and, when the word is once gone out of his mouth, it will not be long ere the word be turned into works. Grace in his heart is a law to his lips, and his lips are an obligation upon his hands, whereupon enſueth obedience both in word and deed. That grace which firſt ſeaſoneth his heart, then openeth his mouth, and after both, ſetteth the whole man to work the work of God.

Thus, this hypocrite aſpiring to ſpeak with the tongues of men and Angels, is yet for want of works of love anſwerable to his words, but as ſounding braſſe, or a tinkling cymbal ff1 Cor. 13.11 Cor 13:1. The true Chriſtians words, joyning works unto them, are pleaſant words, in the account of GodggProv. 15.26Prov 15:26; and to the godly, they are as an honey-combe, ſweet to the ſoule, and health to the bones hhProv. 16.24Prov 16:24: the one hath the voice of Jacob, and the hands of Eſau; the words of the other are like the prayer of David, that goeth not out of feigned lips iiPſal. 17.1Ps 17:1.

Character 1 This hypocrite is full of words.

This, by the wiſe man, is made the character of a fool kkEccl. 10.…4Eccl 10:4: and, no fool to the hypocrite, who takes himſelf to be wiſe, becauſe cunning to deceive. What he wants in works, he thinks to make out with words, but a fooles voice is known by the multitude of words llEccl. 5.3Eccl 5:3. When he is ſet upon this loquacity, he is as incontinent of his tongue, as an unclean perſon, of his body. He no ſooner begins to take up the name of a Profeſſor, but he poureth out all (and more than all) his minde, whereas a wiſe man keepeth it in till afterwards mmProv. 29.11Prov 29:11.

If he pray, he thinks the longer he prayeth (although he repeat over and over the ſame things again, not out of affection, but affectation) the better, and that he ſhall be heard for his much speaking nnMat. 6.7Matt 6:7. Not that it is unlawful, upon extraordinary occaſions,ooLuke 21.37Luke 21:37 to lengthen, yea, to double and treble the ſame ſuits; as Chriſt, who ſpent whole nights in prayer; and, ſaid over and over the ſame words ppMat. 26.44Matt 26:44. Repetitions may be uſed, but vain repetitions muſt be avoided. This hypocrite ſeemes very zealous in prayer, but it is in widowes houſes, which he intends to devoure, under great ſhews of devotion; and, for a pretence maketh long prayers qqMat. 23.14Matt 23:14. When he is in his cloſet, fewer words will ſerve his turne; ſhorter prayers ſeem long enough.

If he preach, it is out of envie and ſtrife, not of good-will; to vent perverſe things, to draw away diſciples after him: or, by good words, and faire ſpeeches, deceive the hearts of the ſimple. And, through covetouſneſſe, with feigned words, to make merchandiſe of the ſoules of men.

In his diſcourſes of Religion, he is commonly very talkative, not out of the abundance of his heart, to edifie others, for his heart is empty, and little worth rrProv. 10.20Prov 10:20, but out of ambition to hear himſelf talk, and to be admired of others. He talks much of Precepts, p. 455which he obeyeth not; of promiſes, which he believeth not, and of threatnings, which he feareth not. He takes up the words of Scripture, as a fencer, to play at foiles, not as a ſouldier takes up the ſword to fight in earneſt. He is ſo full of talk, that he wearieth all, edifieth none. He hath need enough of counſel, but hath no leiſure to receive it, being all tongue, and no eare; a ſickneſſe like the plague that baniſheth the Phyſician. He would fain be heeded, but is not ſo much as heard, when there is no end of his babling.

This is ſo far from being an honour to him, that it is look't upon by wiſe men to be a womaniſh impotencie, not ſo much of nature, as of ſin. It is a ſymptome, and as it were a fit of drunkenneſſe; he ſeemeth alwayes drunk to others, though wiſe in his own eyes. It is as the biting of a ſerpent which cannot be charmed, and giveth a wiſe man no reſt. Surely the ſerpent will bite, without inchantment; and, a babler is no better ssEccl. 10.11Eccl 10:11. A babler hurts his friend, aides his enemy, and undoeth himſelf. As members that are diſeaſed, continually draw humours to them; ſo the tongue of a babler, being never without an inflammation, draweth poiſon to it ſelf by continual babling, till as a fool, he fall, by his prating ttProv. 10.8, 10Prov 10:8Prov 10:10.

Contrarily, the Chriſtian is ſwift to hear, and ſlow to ſpeak uuJam. 1.19Jas 1:19.Differ.

He hath learned ſo much from reaſon, (although he never were Pythagoras his ſcholar) as to be an hearer, until he be fully inſtructed what to ſpeak, and how to ſpeak. He firſt boweth his eare, and heareth the words of the wiſe, and applieth his heart unto the knowledge of God: for, he findes it a pleaſant thing to keep them with them, until they be fitted for his lips wwProv. 22.17 18Prov 22:17. He knoweth that in the multitude of words there wanteth not ſinne, but he that refraineth his lips is wiſe xxProv. 10.19Prov 10:19.

When he is to come before God, he dares not to be raſh with his mouth, nor to let his heart it ſelf to be haſty to utter any thing before God. He remembreth that God is in the Heavens, and he upon earth; therefore his words ſhall be few yyEccl. 5.2Eccl 5:2. If he pray he will not let a word drop from his lips that he fetcht not from the bottome of his heart. He will pray with the Spirit, and with the underſtanding alſo zz1 Cor. 14.151 Cor 14:15; not only as underſtanding the language, but minding the matter. He will not uſe vain repetitions; yet, when he ſeeth cauſe, and his heart is in a praying frame, he will not be afraid, nor aſhamed to uſe the ſame words aaMat. 26.44Matt 26:44.

If he be put in truſt with the Goſpel, although he hold it his duty to preach the Word, and to be inſtant in ſeaſon, and out of ſeaſon, and to ſpend and be ſpent, as knowing there is a neceſſity laid upon him, and wo unto him if he preach not the Goſpel bb1 Cor. 9.161 Cor 9:16; yet he knoweth withal, that a Preacher muſt be wiſe, if he will teach the people knowledge, therefore he giveth good heed, and ſeeketh out, and ſetteth in order many Proverbs, and ſeeketh to finde out words of pleaſure foreign, or, acceptable words, not to gratifie mens luſts or curioſity, but to win upon their affections; for that which he ſpeaks is upright, even words of truth ccEccl. 12.9.10, 11Eccl 12:9Eccl 12:10Eccl 12:11; which are as goads, and nailes faſtened by the Masters of Aſſemblies, which are given from one ſhepherd, even the Lord Jeſus Chriſt, the great Shepherd of the ſheep ddHeb. 13 20Heb 13:20. His ſpeech, and preaching is not with enticing words of mans wiſdom, but in demonſtration of the Spirit, and of power ee1 Cor. 2.41 Cor 2:4. His exhortation is not of deceit, nor of uncleanneſſe, nor in guile; but as he is allowed of God to be put in truſt with the Goſpel, even ſo he ſpeaketh, not as pleaſing men, but God, which trieth the heart, not at any time uſing flattering words, nor a cloak of covetouſneſſe, nor of men doth he ſeek glory ff1 Theſ. 2.3, 4, 51 Thess 2:31 Thess 2:41 Thess 2:5. If he ſpeak, he ſpeaketh as the Oracles of God, and when he ministreth, he doth it as of the ability which God giveth, that God in all things may be glorified through Jeſus Chriſt gg1 Pet. 4.111 Pet 4:11.

In his diſcourſe with men, if it be of Religion. He is not ſo forward to ſpeak, as to wait for the words of others that are his Ancients. He firſt ſaith, Dayes ſhould ſpeak, and multitude of yeares ſhould teach wiſdom hhJob 32 7Job 32:7: But, if he finde that they underſtand not, he then modeſtly and ſoberly ſpeaks what may be good to the uſe of edifying, that it may miniſter grace to the hearers iiEph 4.…9Eph 4:9; unleſſe he perceive himſelf to be among ſwine, to whom pearles are not to be caſt kkMat. 7 6Matt 7:6. And as for ordinary diſcourſe, he p. 456ever judgeth, that the leſſe he ſpeaks, the better; and he findeth by experience that to be a truth, He that can rule his tongue ſhall live without ſtrife, and he that hateth babling, ſhall have leſſe evil llEccluſ. 19 6Sir 19:6, whereas the prating fool ſhall fall mmProv. 10.8Prov 10:8. Therefore he endeavoureth that his words may be gracious, and to that end ſuppreſſeth them, till he have dipt them in underſtanding. He uſeth the bridle, not the ſpurre, to that unruly horſe, the tongue. And that ſpeech which he doth uſe, is pure, plain, clear, and manifeſt; full of gravity and weight, not with affected elegance, yet not without gracefulneſſe in the delivery **Ambr. Offic. l. 1 c. 22..

Thus, this hypocrite is in truth what the Epicureans, and Stoick Philoſophers of Athens, falſely called St. Paul nnActs 17.18 foreign dicitur foreign, qui libens verba funditat, blattero▪ loquerius, ſeu loquax homo, verboſus nugator. H. Steph. in ΣΠΕΙΡΩ.Acts 17:18, foreign, a babler, or waſter of words, to no purpoſe, without end or meaſure; like him that throws away good ſeed waſtefully, and glorieth in it: the true Chriſtian uſeth only the tongue of the juſt, which is as choice ſilver, whereby his lips feed many ooProv. 10, 21, 22Prov 10:21Prov 10:22, being like to the vertuous woman, who openeth her mouth with wiſdom, and in her tongue is the Law of kindneſſe ppProv. 31.26Prov 31:26. The one, in babling, hath his heart in his mouth; although in ſpeaking of religion or religious things, his tongue and his heart are far aſunder: the other hath his tongue in his heart, to conſider what is profitable, and fi…, before he utter it; and, to ſpeak from the heart, what he uttereth with the tongue.

This h…pocrite is loud and clamorous.

He that ſpeaks much uſeth not to ſpeak ſoftly, in a whiſpering tone. Loudneſſe is his beſt zeal, and clamour his chief rhetorick, and ſtrongeſt reaſon. He thinks to carry the matter by noiſe, as the Cimbrians in their fight with Marius; and Character 2 Stentor (whoſe voice (ſaith Homer) equalled the voices of fifty men**Homer. …l 5) at the ſiege of Troy. He argues as if Guns were diſputing with Bells, which ſhould give the louder ſound. He ſpeaketh as if he were in a tempeſt at ſea, or in a mill: or, as if he meant to out-blow the winde, or ſupply the defect of reaſon with abundance of breath. He is like the loud-crying woman, fitter to ſcare away enemies qqEccluſ. 26.27Sir 26:27, than to prevail with reaſonable friends. He maketh his quiet neighbours acquainted with the troubles of warres.

If he pray, he muſt be ſo loud, that he may be heard where he is not ſeen, like Baals Prophets, that cried aloud, ſaying, O Baal hear us rr1 King. 18.261 Kgs 18:26: not that it is unlawful ſomtimes to lift up the voice in prayer; but this is the hypocrites property to make his voice his prayer, eſpecially in his moſt private and ſecret devotions; which is all one, in effect, with praying ſtanding in the Synagogues, and in the corners of the streets ssMat. 6.5Matt 6:5. Or like thoſe hypocrites of old, who howled upon their beds, yet cried not to the Lord with their hearts ttH…ſ. 7.14. They make as loud a noiſe as a dog when he howleth; and, to as little purpoſe: for, though they cry in mine eares with a loud voice (ſaith the Lord) yet will I not hear them uuEzek. 8.18Ezek 8:18.

If he praiſe, or applaud his neighbour, he doth it with a loud voice, riſing early in the morning wwProv. 27.14Prov 27:14: not for any good to his neighbour, whom he flattereth; but, for ends of his owne, to be a gainer by him, if he love flattery. Therefore doth he riſe early, for fear of loſing his reward. He will be the firſt in praiſing and flattering, where he hopes for a reward; but, will be the laſt, in praiſing others that deſerve better, where there is nothing to be gotten. Howbeit, if the parties whom he praiſeth, be eminent, and popular, ſo as it may be ſome commendation to himſelf, to praiſe them, (becauſe it may argue him to be in love with goodneſſe, for that he ſo much praiſeth it in others) he may then highly commend him whom no man cannot but praiſe: juſt as the Damoſel, poſſeſt with a ſpirit of divination, which brought her Maſters much gain by South-ſaying, went out to meet Paul and Timothy, &c. and followed them with this loud acclamation, Theſe men are the ſervants of the most High God, which ſhew unto us the way of ſalvation xxActs 16.16 17Acts 16:16. The devil himſelf becomes a Profeſſor, in hope either to be the more gently dealt with by thoſe that had power to marre his market (as here it fell outyyVer. 18) or, as ſecretly intending to diſgrace thoſe whom he commendeth, as that Pythoneſſe did, ſuppoſing that wiſe men would not long value them or their doctrine, that would be beholding to the devil for approbation.

p. 457Contrariwiſe, the true Chriſtian doth all with at little noiſe as he can.Differ.

He is for wiſdom, not folly; for ſincerity, not popularity: therefore he doth all wiſely, that is to ſay, quietly, and with leaſt din or noiſe. He knoweth that God himſelf affecteth not to be among thunders, and earthquakes (it is the devils delight to mix himſelf with tempeſtszzJob 1.19Job 1:19) but rather to be in a ſmall ſtill voice aa1 King. 19 11, 121 Kgs 19:111 Kgs 19:12: and that the words of wiſe men are heard in quiet, mere than the cry of him that ruleth among fooles bbEccl. 9.17Eccl 9:17. Loud clamours take up ſo much of the eare, that no room is left for reaſon to judge of the matter. As a ſoft ſhowre ſoaketh better into the ground than a hard ſtorme; the one opening and ſoftening, the other beating and hardening it; ſo his ſtill voice, wherein wiſdome droppeth as the dew, ſoaketh in, and ſofteneth the hearts of his hearers, whereas violent ſpeech, turneth the heart of the hearer againſt him that ſpeaketh.

If he be in any diſputes, he bringeth ſoft words and hard arguments. He will not ſtrive, by loud and clamorous language, as ſeeking to prevail by violence, or impudence, but, be gentle unto all men, apt to teach, patient, in meekneſſe instructing thoſe that oppoſe themſelves cc2 Tim. 2 24 252 Tim 2:24. If he pray, eſpecially in private, he is careful to let his heart cry louder than his tongue, and his tongue to be tied to the rules of diſcretion and comelineſſe. If he pray in company, he lifteth up his voice, that it may reach all that joyne with him in the duty; but, no father. If he pray in ſecret, he taketh order that none but his Father which ſeeth, and heareth in ſecret, may take notice of his prayingddMat. 6.6Matt 6:6. He prayeth, as Hannah, who ſpake in her heart, only her lips moved, but her voice was not heard ee1 Sam. 1.131 Sam 1:13.

If he praiſe any man, it is not with a loud voice, as a flatterer; for well he knoweth, that a flatterer is but an over-officious ſervant that is a ſecret thief; getting what he can for himſelf, and betraying the reſt into the hands of the devil, as Ahabs Prophets did himff1 King. 22.6 &c.1 Kgs 22:6. Therefore his praiſe is to provoke others to the ſame practice of vertue, which he praiſeth: It is the good works done, not the workman, which he chiefly commendeth; not to make him proud, but to encite and engage him to do more, and better, and with ſome caution too (eſpecially when he ſeemes to foretel what ſuch an one will be, if he go on as he beginneth) as ſometimes Scipio did, C. Marius, Plut in Mario.gently clapping him on the ſhoulders, and ſaying, Peradventure this ſhall be He. By which he encouraged him to deſerve, yet kept him from elation of minde, by beginning his Propheſie with a Peradventure. He is as careful to keep down pride, as to provoke to vertue; to quicken to diligence, as to encourage by praiſe, and hope of reward.

Thus, this hypocrite hath no other zeal, but loudneſſe; nor reaſon, but clamour, to bear down all reaſon, truth, and juſtice, like thoſe malicious and vociferous Priests, Rulers and people of the Jewes, that when Pilate had again and again pronounced Chriſt innocent, and the third time demanded a reaſon of their eagerneſſe to have him put to death, asking them, What evil hath he done? they, in ſtead of giving a ſatisfactory anſwer, were inſtant with loud voices, requiring that he might be crucified; and by their voices prevailed ggLuke 23.23Luke 23:23. The true Chriſtian, even when provoked to paſſion, is as Paul, (pleading before Feſtus and Agrippa) when, charged by Feſtus that he was beſide himſelf, and that much learning had made him mad; he anſwered calmly, and gently, I am not mad, most noble Feſtus, but ſpeak forth the words of truth and ſoberneſſe hhActs 26.24 25Acts 26:24: He acquitted himſelf of madneſſe, as much by his ſober ſpeaking, as by the truth which he ſpake. The one, in ſpeaking to God, is as loud as if he had to do with an idol; the other, as having to do with him that knoweth the ſuit of the heart, before it be uttered by the lipsiiIſa 65.24Isa 65:24. The one is ſo loud in praiſing, that all finde it to be but flattery; the other, ſo cautious, and modeſt, that none can pronounce him a flatterer.

This hypocrites ſpeech is with affectation.

He is for eloquence (an able Maſter of language) more than for truth: and ſometimes Character 3 for ſlovenly looſe, or broad expreſſions, in contempt of eloquence, which he therefore ſleighteth, becauſe never able to reach it. Sometimes he affects to be Laconical, or very ſhort and curt in his expreſſions, like that of the Lacedemonians p. 458to Philip, who threatning that, if he entred their Confines, he would utterly deſtroy them, they anſwered him in one word, foreign, If. When at another time, He ſent to know whether they would receive him into their City, they wrote him anſwer, in capital letters, only thus, ΟΥ, No. He will be curt and quaint of ſpeech, like thoſe that affect a Poetical kinde of wiſdom, and are indeed verbotenus ſapientes, but only affected word-Maſters, or Word-wiſe, to be able to ſpeak elegantly (as he thinks) rather than truly or ſoundly (which he mindes not;) to deliver Apothegmes, rather than plain inſtructions; riddles, rather than plain ſpeaking; to ſpeak ſententiouſly, rather than ſenſibly out of the feeling of his own heart; oracles, or ſtrong lines, which are many times but non-ſenſe wrapt up in a ſtrange habit, and being opened, prove but an Ape in a childs dreſſe.

But, ill do ſuch ſayings become ſuch ſpeakers: for, either they underſtand them not themſelves, and then that of the wiſe man is well beſtowed on him, Excellencie of ſpeech becometh not a fool kkProv. 17.7Prov 17:7; and, a parable in his mouth, is like a thorne going up into the hand of a drunkard llProv. 26.9Prov 26:9, that makes uſe of he knowes not what, that rather wounds than helps him: or, it is not underſtood by others, and ſo is caſt away with indignation and contempt. His affected brevitie, breedeth ſcorned obſcurity.

Or, on the other hand, he is for a wiſe-drawn ſtile; he muſt draw out every ſentence to ſuch a length, as ſcarce any mans breath is able to carry him to the period of it; or, his braines, to make ſenſe of it. Or he is ſo frequent in childiſh Paronamities, and affected cadences, as is able to ſet an edge the teeth of any maſculine Orator. Quaint phraſes are his chiefeſt ſtudy, and a pick't ſallet of words are the beſt diſh that he hath to ſet before you. Enticing words of mans wiſdom mm1 Cor. 2.41 Cor 2:4, are of him more ſet by, than the Oracles of God oo1 Pet. 4.111 Pet 4:11. Nothing but a golden Key will open his Cabinet, which, being opened, contains nothing but a few braſſe rings, and Briſtol-diamonds.

Yea ſometimes, he ſheweth as much affectation in his very pronouncing, as in the words he pronounceth. As ſome affect out-landiſh pronunciation of the French, or Spaniard, or of the Dutch, or Italian, who to be admired of fooles at home, make themſelves ridiculous to wiſe men abroad: ſo this hypocrite is ſometimes for a whining tone, ſometimes for pronouncing through the noſe. Nothing pleaſeth him better than the ſound of his own fiddle, although never ſo much out of tune. That, he thinks, muſt needs pleaſe others, that beſt pleaſeth him, even when he makes himſelf abhorred of God, and nauſeous to men.

He may be called the whining, groaning, or drawling hypocrite. He ſpeaketh as if he were no man of this world. He ſeems ſo far out of love and patience with the corruptions of men and of the time, that you would think him a very Lot in Sodom▪ whoſe righteous ſoule is daily vexed pp2 Pet. 2.72 Pet 2:7: whereas in truth all this ado proceedeth either from feebleneſſe of ſpirit, unable to bear his own croſſes and diſappointments in thoſe things for which he turn'd hypocrite; as every weak thing is by nature apt to make moan; or, which is worſe, from a pretence of zeal, and a preſumption of holineſſe, whereas none maketh leſſe conſcience of duty, none helpeth on, or addeth more to the evil of the world and of the times, than he: as. in covetouſneſſe, and cozenage, (perhaps he will not ſwear) lying, and idleneſſe; and even in this that he ſaith to others, (who pethaps may be better, cannot be worſe than himſelf) Stand by thy ſelf, come not near to me, for I am holier than thou: whereas he and ſuch as be, are a ſmoak in my noſe, (or wrath,) ſaith the Lord, a fire that burneth all the day qqIſa. 65.5Isa 65:5. For, while he lamenteth other mens ſins, he laugheth in ſecret at his owne. And, among the ſins of other men, he is farre more offended with thoſe whereby he is hindred, than with other ſins, by which God is more diſhonoured; He is angry at him that hath deceived, or over-reached him, that hath oppreſſed, or otherwiſe croſſed him in his deſignes, but ſeldome layes to heart lying, hypocriſie, pride, covetouſneſſe, ſecret uncleanneſſe, idleneſſe, &c. Theſe, or ſome of theſe unclean birds make their neſts in his grove, and lodge in his boſome, without noiſe, or notice.

p. 459Contrarily, the Chriſtian truly uſeth his tongue as his glory.Differ.

It is that Organ by which his outward man differeth moſt from beaſts, becauſe he thereby pronounceth articulate ſounds, and expreſſeth rational notions, as underſtanding what he ſpeaketh. As therefore the Lord hath honoured him with ſuch a faculty, ſo he maketh uſe of it to the honour of his Maker, and thereby it becomes his own glory ppPſal. 108.1Ps 108:1. Not that it is his glory to uſe it alwayes, or as himſelf pleaſeth, as they do who ſay, our lips are our own qqPſal. 12.4Ps 12:4; but, when he may uſe it to the glory of him that gave it.

He obſerveth his time to keep ſilence, as well as to ſpeak rrEccl. 3.7Eccl 3:7. Silence is ſometimes a vertue, not that ſilence of the hypocrite, who is ſometimes ſilent out of ſullenneſſe; or, becauſe by ſpeaking he ſhould bewray his ignorance, (which he is loth to be known of, becauſe he would be thought to know every thing;) Wiſdom is too high for ſuch a fool, therefore he openeth not his mouth in the gate ssProv. 24.7Prov 24:7. This is a ſilence of cunning, not vertue; his only vertue being to hold his tongue, when he knowes not what to ſpeak. But the true Chriſtian is ſilent, when, being rich in the pearles of good doctrine, ſound inſtruction, heavenly counſel, he findeth himſelf to be among dogs, or to have lighted into an herd of ſwine: and then, he knows his rule, Give not that which is holy unto dogs, neither caſt ye pearles before ſwine ttMat, 7.6.

But, becauſe God is more honoured by the right uſe of the tongue, than by not uſing it at all; and, that God hath given wiſdom (as he gives riches) not to all alike, but, to ſome more plentifully for the ſupply of others, that there may be a kinde of hoſpitality expected from the mouth of the righteous, to feed many uuProv. 10.21Prov 10:21, by bringing forth wiſdom wwVer. 31. He endeavoureth to keep as good an houſe as he can in this kinde, or at leaſt, conferre ſymbola, to make up a feaſt among himſelf and others that feare God, by ſpeaking often one to another xxMal. 3.16Mal 3:16, in the behalf of God and his righteouſneſſe, and for the aſſiſting and encouraging of one another in the worſt of times, in the way of righteouſneſſe.

Nor is he a man of words, that is, one that affecteth words for curioſity, elegancie, or vain-glory. He maketh uſe of words as men do of a Card or Campaſſe, to ſhew himſelf and others the way of well-doing, that he may arrive at the deſired haven; or, as men do of keyes, to unlock that which needeth opening. He eſteemeth that to be the beſt eloquence in teaching, which moſt uſefully openeth that which is locked up; and that to be the beſt wit, which ſo uſeth words, as to make truth moſt conſpicuous.

To what end is a golden Key, if it open not what we deſire to ſee; and what hurt, if the Key be of wood, ſo it do the deed, which the other cannot, (ſaith Saint Austin **De Doct. Chriſt, l. 4. c. 11,) ſeeing all we expect from a Key, is but to open what was before ſhut up? He therefore ſhunneth all words, how gaudy and gorgeous ſoever, which edifie not. He gives leave to any to go before him in excellency of ſpeech, ſo himſelf come not behinde in ſeriouſneſſe and weight of matter. He chooſeth rather to ſet forth truth in a plain dreſſe, than in the tire of an harlot, as knowing that as levity in apparel argues too much lightneſſe and vanity of minde, ſo too much gaudineſſe in expreſſion, brings truth it ſelf into ſuſpition.

The Apoſtles were enriched with the gift of Tongues, in the day of Pentecoſt, not only for variety of Languages, but for elegancy of ſpeech, by which they were enabled to ſpeak Apothegmes yyActs 2.4 foreign.Acts 2:4, which comprehend much in a little, they ſpake as the Spirit gave them utterance, yet did they not affect ſuch kinde of ſpeaking, in their ordinary preaching. Paul ſpake wiſdom among ſuch as were perfect, yet not the wiſdom of this world, and it was the words of wiſdom, not the wiſdom of wordszz1 Cor. 2.71 Cor 2:7. To be able to ſpeak elegantly, is the gift of God; too much to affect ſuch ſpeech, is an abuſe of that gift. He accounts him the beſt Rhetorician, that ſo ſpeaketh, as to teach, delight, and prevail. Theſe three therefore the Chriſtian hath in his eye; the firſt and laſt are his aime, the ſecond he uſeth ſo farre as it may be an in let to the other two. He is no enemie to eloquence, but to profuſeneſſe, which offendeth gravity, and is altogether unbecoming the ſimplicity of the Goſpel: p. 460for, it endeavors ſo to ſet out trivial and the ſmalleſt matters spumeo verborum ambitu, quali nec magna atque stabilia decenter, & graviter ornarentur, with ſuch a frothy affectation of words, as wherewith even the great and weightieſt truths could not with comelineſſe and gravity be attired**Aug de Doct. Chriſt l. 4 cap..

And as for voice, and pronunciation, he keeps to that which nature, not affected induſtry ſupplies him with. Here, he keepeth cloſe to that grave rule of a great Maſter of imitable eloquence, and elocution, St. Ambroſe **De offic l. 1. c. 23. Touching voice, ſaith he, Sit ſanè diſtincta pronunciationis modò, & plena ſucci virilis, ut agreſtem ac ſubruſticum fugiat ſonum, non ut rithmum affectet ſcaenicum, ſed myſticum ſerver. Let the voice be diſtinct in the manner of pronunciation, and full of manly vigour, that it may eſchew ruſtical and clowniſh tone; not affecting the riming tune of the ſtage, but keep to the gravity of that ſacred matter whereof he diſcourſeth. And if he ſpeak in a mourning tone, it is from the true ſenſe of Gods diſhonour, not out of deſign to deceive.

Thus, this hypocrite is as Tertullus that took more care of his Oratory, than of the matter he was to ſpeak; and ſtudied more the elegancie of his language, than the truth of his charge (for, not ſo much as one witneſſe was produced to prove it:aaActs 24.13Acts 24:13) the true Chriſtian is as the Preacher, that, in ſeeking out acceptable words, his main care was, that what was written (by him) might be upright, even words of truth bbEccl. 12.10Eccl 12:10. The one darkeneth counſel by words, without knowledge ccJob 38.2Job 38:2, making that more obſcure which he undertook to explain; the other, by the ſweetneſſe of his lips encreaſeth knowledge ddProv. 16 21Prov 16:21, by clearing up that which before was obſcure: the one, as Herod, by a fluent tongue, ſeeks to raiſe glory to himſelf, which juſtly ends in his own confuſioneeActs 12.21Acts 12:21: the other, as Paul, hath the tongue of the wiſe, which uſeth knowledge aright ffProv. 15.2Prov 15:2, and ſo cauſeth others to glorifie God in him ggGal. 1.24Gal 1:24.

This hypocrite talks of God and good things, without minding of either.

Character 4 As the Parret is taught by the belly, to cry, Ave Caeſar, not knowing, nor thinking whom Caeſar was; ſo this hypocrite hath often God in his mouth, when God is not in all his thoughts hhPſal. 10.4Ps 10:4. He maketh bold with his name, that never thinks of his nature; ſometimes by way of Interjection, O God! O Lord! O Chriſt! when any thing is done or ſpoken that ſeems ſtrange to him; ſometimes, by way of inſinuation to get ſomething from God, as Iſrael, which cried, My God we know thee iiHoſ. 8.2Hos 8:2: but, never thought of him; for, even then Iſrael had caſt off the thing that is good kkVer. 3: he had caſt off that God, whom he pretended to know, and made uſe of his name, only for ſelf-advantage.

Sometimes he doth it, to perſecute others, as thoſe hypocrites of old, who caſt out their brethren, and for countenance of their perſecution, call God into the buſineſſe, ſaying; Let the Lord be glorified llIſa. 66.5Isa 66:5: as the bloody Biſhops, in times of Popery paſſed ſentence on the Martyrs, beginning it with In nomine Domini. Whence it grew into a Proverb, In nomine Domini incipit omne malum. In the Name of God, is the introduction to all miſchief; which makes the wickedneſſe the greater, that calls in the great and glorious God, to father the devils baſtard begot on their wicked hearts.

He taketh the Name of God in vaine in his very prayers, ſometimes ignorantly, not ſo much as knowing when he nameth God, as ignorant people ſaying their prayers in Latine which they underſtand not; ſometimes cuſtomarily, ſaying over that with his lips, which was never in his heart: drawing near with his mouth, and honouring God with his lips, but have removed his heart farre from him mmIſa. 29.15Isa 29:15. Making uſe of the Name of God and Chriſt, no otherwiſe than beggars, upon the high way, or at our doors, who to move pity in others, have often in their mouths the Name of the Lord, and Jeſus Chriſt, whom they never think of, nor care to know more than to uſe their names as a charme to get an almes. So that this hypocrite makes prayers unto God, as that Atheiſt, under the name of Pierce penny-leſſe made his ſupplication to the devil.

And in the ſame manner he diſcourſeth (for his better grace) of the things of God. If he talk of religion, it is with a profane ſpirit, that never thinks of it, but to p. 461ſerve his turne for worldly advantages. His tongue runs a gallop, when his head and his heart have not the leaſt tincture of godlineſſe appearing in them. Theſe things he ſpeaks of, but doth as evil things as he can. And when he ſpeaketh of Scripture, it is no otherwiſe with him. Either he urgeth Scripture to upbraid others, or to call them to that duty which he never performeth, or mindeth himſelf: or, it is to ſhew how much he can remember, what he can ſay out of Scripture, when he doth it with no other ſpirit, than ſome unhallowed ones have taken upon them to write of the teares of Chriſt, that yet crucifie him every day afreſh, and bring him to open ſhame nnHeb. 6.6Heb 6:6; and ſo likewiſe of the teares of Peter and Mary Magdalene, that never once thought of following them in their repentance.

Yea, ſome have been ſo bold as to tranſlate the Book of Canticles, with a filthy heart and ſtile agreeable, making a carnal Epithalamium, or Bride-ſong, of that heavenly Song of Songs; as Bonaventure that Popiſh Schoolman preſumed to tranſlate a great part of Davids Pſalmes into our Ladies Pſalter **Printed with his works Tom. 6. at Mentz. An. 1609.; and where he found the word Dominus, or Lord, he atheiſtically made it Domina, or Lady, making all thoſe prayers to her, which the Pſalmiſt made unto God; and what the one attributed to God, he blaſphemouſly aſcribeth to the Virgin.

Perhaps this hypocrite maketh jeſts of, or in Scripture-phraſes; or, on every occaſion, hath ſome place of Scripture or other in his mouth, but without grace, or reverence: it may be, to make it a charme for an Ague, or (as he believeth) to drive away the devil, who firſt taught him ſo to abuſe Scripture. It is true that Chriſt by Scripture vanquiſh't, and chaſed away the devil, and therein hath taught us how to reſiſt the devil, that he may flee from us ooJam. 4.7Jas 4:7; the Word of God, being the ſword of the Spirit ppEph. 6.17Eph 6:17. But neither did Chriſt himſelf, much leſſe can we, drive away the devil with the bare pronouncing of the words of Scripture, unleſſe by faith we ſo draw weapons out of Gods Armourie the Scriptures, that the devil may be made to feel the power of them, as well as heare the words: and therefore Peter herein directeth how to expel the devil with Gods weapons, by calling on all, to reſiſt him ſtedfaſtly in the faith qq1 Pet. 5 91 Pet 5:9. Making uſe of the grace of faith to be too ſtrong for him by the Word of faith. Faith is the maine ſhield wherewith we are enabled to quench all the fiery darts of that wicked One rrEph. 6.16Eph 6:16. And without this, he is no more afraid of Scripture-words, than of Popiſh holy water.

On the contrary, the true Christian ſpeakeeh of God, Differ.and the things of God with holy feare and reverence.

He never thinks of God but with feare and reverence, even when he doth not by his tongue make mention of him. Sometimes his reverence is expreſſed by an awful ſilence; the Chriſtian being ſo taken, and as it were, ſwallowed up with admiration and aſtoniſhment at God, his Word, Works, Juſtice; that he ſtandeth mute before God, as not able to ſpeak. He layeth his hand upon his mouth ssJob 40.4Job 40:4, and holdeth his peace ttLev. 10.3Lev 10:3.

But, when he ſpeaks of God, or to God. His minde, firſt, ſeriouſly and reverently fixeth his thoughts upon God, whereby he ſetteth the Lord alwayes before him uuPſal 16.8Ps 16:8, not only to truſt in him, but to ſtand in awe of him, as conſidering what, and what manner of God he is in himſelf, and works, whoſe glory covereth the Heavens, and the earth is full of his praiſe wwHab. 3.3Hab 3:3: ſo that, when God …th in any extraordinary way by word, or work, manifeſt himſelf, the Chriſtian deſires to be affected, as the Prophet was, When I heard, my belly trembled, my lips quivered at the voice, rottenneſſe entred into my bones, and I trembled in my ſelf xxVer. 16. He looks upon God, as greatly to be feared in the Aſſembly of the Saints, and to be had in reverence of all them that are about him yyPſal. 89.7Ps 89:7. Therefore he dares not take his name in vain; nor, without God, will he ſo much as name him; By thee only, (ſaith the Church) will we make mention of thy Name zzIſa. 26.13Isa 26:13.

He mentions the Name of God in the feare of God, and in the ſtrength of p. 462God: and therefore ſaith, I will go in the ſtrength of the Lord God I will make mention of thy righteouſneſſe, even of thine only aaPſal. 71.16Ps 71:16. He is not as the hypocrite that makes mention of the God of Iſrael, but not in truth, nor in righteouſneſſe bbIſa. 18 1Isa 18:1. For, his heart teacheth his mouth, and addeth learning to his lips ccP ov. 16.23: and ſo his lips know what is acceptable ddProv. 10.32Prov 10:32, and he is not raſh with his mouth eeEccl. 5.2Eccl 5:2. He firſt makes his ſupplication to God before he preſumeth to talk of God, Let the words of my mouth, and the meditations of my heart, (for, in him, theſe two go together) be acceptable in the ſight, O Lord my ſtrength, and my Redeemer ffPſal. 19.14Ps 19:14. If he have a purpoſe to praiſe God, he firſt goeth to God to enable him to do it, and to lend him his own Key to open his lips to ſo holy a purpoſe; O Lord, open thou my lips, and my mouth ſhall ſhew forth thy praiſe ggPſal. 51.15Ps 51:15. He is aſhamed to ſee what little reverence is performed by Chr…ſtians to the Name of God, when he readeth, or heareth, that very Turks ſpeak not of God without falling flat down on their faces.

If he ſpeaks of the Word of God, he findes it like fire in his bones hhJer. 20.9Jer 20:9, cauſing his heart to burne within him ii2 Cor. 2.172 Cor 2:17, as being deeply affected with what he ſpeaketh. He ſpeaketh not of it, lightly, vainly, careleſly, or as adulterating it, to look favourably upon errors, and blaſphemies; but, as of ſincerity, and as of God, in the ſight of God, ſpeaketh he of the Word of God, in Chriſt, that ſo it may not only build up himſelf in hi… moſt holy faith kkJude 20Jude 1:20, but be more effectual to the uſe of edifying of others, and miniſter the more grace to the hearers llEph. 4 29Eph 4:29. He maketh not ſport with it, but trembles at it**Iſa. 66.2Isa 66:2: and is ſo farre from making it a charme, that he makes uſe of it to charme his heart againſt all ſuperſtition, and every falſe way, and to hate them that regard ſuch lying vanities.

If he enter diſcourſe of the Works of God, he ſo ſpeaketh of them that he giveth to the Lord glory and ſtrength, he giveth unto the Lord the glory due unto his Name mmPſal 96.7, 8Ps 96:7Ps 96:8. He taketh pleaſure in contemplating the Works of God, and therefore ſeeketh them out, meditates on them, and both findeth and eſteemeth them to be honourable and glorious nnPſal. 111.2, 3Ps 111:2Ps 111:3: and then reſolveth, with David, to ſay unto God, I will ſpeak of the glorious honour of thy Majeſty, and of thy wondrous works. And he ſpeaketh of them, ſo that other men alſo ſhall ſpeak of the might of Gods terrible acts, and abundantly utter the memory of his great goodneſſe, and ſing of his righteouſneſſe ooPſ. 145.5, 6, 7Ps 145:5Ps 145:6Ps 145:7. Yea, he ſo ſpeaketh of Gods judgements in the earth, that both himſelf and the inhabitants of the world may learn righteouſneſſe ppIſa. 26.9Isa 26:9.

Thus, this hypocrite ſometimes names God, and good things, as ſome uſe cuſtomary compellations at every turne, thereby to adorne their ſpeech; or, as profane ſwearers, that often have God in their mouthes, to his diſhonour, and their own confuſion; the true Chriſtian ſpeaketh of God, as fearing this glorious and fearful Name, THE LORD HIS GODqqDeut. 28.58Deut 28:58. And of the Word, not as of the word of men, but (as it is in truth) the Word of God rr1 Theſ. 2.131 Thess 2:13; and of his works as honourable and glorious, ssPſal. 111.2Ps 111:2the one makes uſe of the Name of God and theſe things, as ſome do of money, only to caſt account, or to reckon their gaine; the other uſeth them to better purpoſes, as knowing the true worth and value of them.

Character 5 This hypocrite ſpeaks well of good things in others, but cares not to have them in himſelf.

He giveth vertue his good word, but not entertainment: he commendeth her (as men, do boyes that, for a ſpurt, work hard, without wages, to ſhew what they can do) and ſo letteth her go. He knoweth it to be his intereſt to commend good Miniſters, good Chriſtians, good Books, (becauſe men uſually take the height of his goodneſſe, by what he commendeth in others,) but followeth them not. He talketh of the bowe he never ſhot in, and applauds that excellency which he means not to imitate. 'Tis Religion enough for him to commend ſome that have it, or rather ſome that had it. For, as he ſaith, virtutem incolumem odimus, ſublatam ex oculis quaerimus invidi. Vertue that is yet before us, we hate: but that which is dead and gone, we ſeem emulous ſeekers of; not for the love of vertue, but that he might be thought vertuous, without it.

p. 463He honoureth goodneſſe in others, as the Scribes and Phariſees did the holineſs of thoſe that had been long dead, but perſecuting it in the living. They built the Tombes of the Prophets, and garniſht the Sepulchres of the righteous departed, and ſaid, if we had been in the dayes of our fathers, we would not have been partakers with them in the blood of the Prophets ttMat. 23.19, 30.Matt 23:19Matt 23:30, but kill'd and crucified thoſe that were ſent to themſelves uuVer. 34. He praiſeth his religious Parents and Anceſtors, as the Jewes did Abraham and Moſes, never caring for Abrahams faith, nor for Moſes his fidelity: and, as ſome amongſt us, are ready to boaſt, my father had ſuch good exerciſes in his family, and did ſo and ſo, but never care to tread in his ſteps. And thus much goodneſs the devil himſelf will allow this hypocrite to have, as knowing that it is far more eaſie to deceive by commending goodneſſe, than by declaiming againſt it**Auſtin. in Pſal 40Ps 40.

Contrarily, the true Christian is more careful to be good himſelf, than to commend goodneſſe in others.Differ.

He neglects not to give praiſe where it is due, as envying the goodneſſe he ſeeth in others: but the ſight of that, provoketh him; and, his commending of that, engageth him to be more induſtrious to get more thereof into himſelf. Commendation ſtirreth up to imitation; and praiſe is a ſpurre to things praiſe-worthy. Therefore the Chriſtian ſpeaketh of good things in others, that he may ſtirre up himſelf to goodneſſe. In reading a good book, he laboureth to be of the Authors minde, and to make uſe of his wiſdom, and rules, by turning reading into practice; words into action; he having no other end in reading the works, or words of the wiſe.

He is firſt diligent to reade and enquire after the wiſdom, vertues and actions of the beſt men, that have written the faireſt Copies for others to follow. To this end wiſe Authors have written books, as Xenophon wrote the actions of Cyrus the greater, and entituled his book, foreign. The Institutes of Cyrus, not which he learned, but taught by his actions, as the Orator explains it**Lib. 2 de Orat., Non tam historicae ſerviens veritati, quam ut abſolutum institueret ducem. Not ſo much to give a true hiſtorical account, as to make a compleat Commander or General in warre. And wiſe men reade ſuch books, as Alexander did Homer, not ſo much for delight, as for profit, to extimulate noble mindes to heroick actions.

The Chriſtian will not come behinde, but out-ſtrip heathens in this commendable practice. He looks upon good examples, as drawing after them Trophees of honour, not only in the account of good men, but in the ſight of God. By it, that is, by the heroick exerciſe of their faith, more than by weapons of warre, the Elders of old obtained a good report. It is an honour to a believer to hear and reade what honour believers that lived many Ages before them have atchieved. Nor doth he reſt upon Quae genus, & proavi, what his Anceſtors have done, but counts it a foule ſhame not to tread in their ſteps. And, being compaſſed about with ſo great a cloud of witneſſes wwHeb. 12.1Heb 12:1, as are all the Saints and faithful of old that have before him, beſides thoſe that live in the ſame Age with him, he will not be ſlothful, but a ſedulous follower of them, who through faith and patience inherit the promiſes xxHeb. 6.12Heb 6:12.

Thus, this hypocrite is willing enough by commending others, to put them upon action, but ſits ſtill himſelf, as Abner and Joab, the two Generals of the Armies of David and Iſhboſheth, Let the young men ariſe and play before us yy2 Sam. 2.142 Sam 2:14, that they might be witneſſes of their valour, but not Partners in the fight; the true Chriſtian, ſo looketh upon thoſe Worthies that have by their faith acted for God, that he alſo runs with patience to the race that is ſet before him zzHeb. 12.1Heb 12:1, and ſo runneth, that he may obtain aa1 Cor 9.241 Cor 9:24: the one praiſeth that in the dead, which he hates in the living, and ſo gets no good by either; the other giveth all others their due, and reapeth much benefit to himſelf, by following the good examples of the godly living, as well as of Saints departed.

This hypocrite is a great declaimer against vice, but without deteſtation of it. Character 6

p. 464He loves vice well enough, and is loth to diſparage it; but he muſt ſpeak againſt it, when he ſpeaks of it; or he ſhould too ſoon be diſcovered to love it. He muſt ſpeak againſt it to ſave his credit; but he ſpeaks againſt it ſo, as to ſave his vice too. What a man loveth he is loth to diſcommend; and, if he muſt diſcommend it, he will diſparage it as little as he can. To ſpeak of vice, and not againſt it, is indeed to ſpeak for it; to ſpeak againſt it ſeemingly, yet giving it all the allowances that wit can think of, is cunningly to commend it. This hypocrite ſhall curſe the deceiver, yet himſelf holdeth faſt deceit bbJer. 8.5Jer 8:5. He will ſpeak againſt covetouſneſſe, yet hath an heart exerciſed with covetous practices cc2 Pet. 2.142 Pet 2:14. He is a ſharp cenſurer of uncleanneſſe, yet himſelf hath eyes (at leaſt) full of adultery ddIb..

And when he hath ſpoken all he can againſt his own ſin, ſuppoſe it to be pride, oppreſſion, wantonneſſe, uſury, &c. before thoſe, who know it not to be his; yet when he comes among ſuch as are not ignorant of it, but perhaps ſharers in it, then he extenuates it all he can, and deales with it as Players do with vice in Interludes, trimming, and masking, (if not rather unmasking) it ſo, as it getteth more lovers thereby, than enemies: or, as leud women when they are arraigned for ſome foul offence, make themſelves fine and amiable as they can, to move pity in ſome, luſt in others, and to blinde the eyes of juſtice, not unlike to Jezabel at the approach of Jehu, painting her face, and tyring her head, and in that garb, look't out at a window, ſuppoſing that none now would, or could, for pity, lay hold upon heree2 Kings 9.302 Kgs 9:30.

Differ.On the contrary, the true Chriſtian hateth ſin, and will be ſure it ſhall get nothing by his tongue.

He cannot ſpeak againſt that ſin, which he hateth not with a perfect hatred: Not becauſe ſin hath ſhamed him, but becauſe God hath taught him better, therefore he hateth every falſe way ffPſal. 119.128Ps 119:128. And his hatred will be ſure not only to ſpeak, but to do whatever may tend to the ruine of what he hateth. Either he will not at all make mention of the evil, by way of diſcourſe, becauſe mention occaſioneth notion, and notion (in many) btings forth motion ggRom. 7.5Rom 7:5, wherefore if it be unknown, he is willing to devote it unto ſilence and oblivion. There are ſome things, which muſt not only be not done, but not ſo much as once named amongſt Chriſtians, as becometh Saints hhEph. 5.3Eph 5:3. Not that he makes it unlawful to name the Word covetouſneſſe, but to lay open all the ſecret and cunning practices which covetous wretches ſecretly make uſe of, it being a ſhame even to ſpeak of thoſe things which are done of them in ſecret iiVer. 12, and a meanes rather to teach ſin, than to reform it.

If he muſt neceſſarily name the wickedneſſe (as ſometimes to aggravate the offence to draw the offendor to deeper humiliation; or in evidence, before a Judge,) he doth it with all the deteſtation and diſadvantage of the ſin that poſſibly he can. He chooſeth rather to imitate Solomon in ſpeaking of the odious ſins of adultery and drunkenneſſe; who, to the mentioning of the ſins themſelves, uſually addes the ſad effects, dangerous inconveniences, and dreadful ends thereof; than to imitate Ham, in telling of his fathers nakedneſſe to his two brethren without kkGen. 9.22Gen 9:22. He will not adventure to tell a long tale, much leſſe to act a Scene of impure luſt, with all entiſing circumſtances, and then think to mend the matter with a Tragical Concluſion of the acted offendors. Such an Antidote comes too late, and is too weak, when the poiſon is already taken down, and begins to work.

Thus, this hypocrite diſgraceth ſin in policie, as ſometimes Abigail did her husband Nabal, 1 Sam. 25.251 Sam 25:25unto David, calling him a man of Belial, not with purpoſe to have him ruined, but to aſſwage the fury of David againſt him; or he extenuateth his ſinne, in hope thereby to preſerve it, as Lot did Zoar, Is it not a little one? the true Chriſtian, is as Joab, not thinking it enough that his ſin, as Abſalom, be hang'd by the haire of the head, unleſſe he ſtrike it with dart after dart, through the heart it ſelfe mm2 Sam. 18.142 Sam 18:14; the one painteth and pranketh his Jezabel, in hope to finde favour; the other, as the Eunuch, caſteth her down; and, at once, as Jehu, treadeth her under foot, and maketh dogs meat of her nn2 Kings 9.332 Kgs 9:33.

Character 7 This hypocrite ſpeaketh of the things of God, for controverſie, not for edifying.

p. 465If he be of a wrangling wit, he exerciſeth himſelf more in difficulties and ſubtilties, than in plain truths, becauſe his Leviathan-wit thinks, it hath not ſea-room enough in unqueſtionable truths. He cannot ſit down and quietly conſent to wholeſome words, even the words of our Lord Jeſus Chriſt, and to the doctrine which is according to godlineſſe; but, he dotes about queſtions, and ſtrife of words, whereof cometh envie, ſtrife, railings, evil ſurmiſings, perverſe diſputings of men of corrupt mindes, and deſtitute of the truth oo1 Tim. 6.3, 4, 51 Tim 6:31 Tim 6:41 Tim 6:5.

In ſtead of ſtriving to be one of them that ſhall be ſaved, he, as a queſtioniſt, or diſputer, demands of Chriſt, Lord, are there few that ſhall be ſaved ppLuke 13.23Luke 13:23? Not asking, to learne, but rather out of curioſity; or, with a ſpirit of contradiction. And this humour poſſeſſeth many, who, having more learning than grace, ſharpen their wits to baffle thoſe who have more grace than learning, and by grace do ſhame them and all their learning. Sometimes pride breeds an itch in good parts, and, in men of great hopes, there is oft-times an humour of oppoſition, which being nouriſhed, breedeth opinionativeneſſe, and prophaneneſſe in the heart. The firſt mover about queſtions and ſtrife of words is pride, in the Apoſtles obſervation that was but now mentioned.

It is a true obſervation, nimium altercando veritas amittitur, by too much wrangling truth is loſt. And there is nothing more dangerous in ſcholars of pregnant parts, and buſie wits, than to vaunt of a polemical, or rather parodoxical ability to defend any thing, though never ſo improbable; for hereby they come at length to hold any thing, although never ſo falſe and damnable; or to deny any thing, or to hold nothing, be it never ſo clear and demonſtrable. And ſo, as ſome by following the Fencing School, come at laſt to be Swaggerers; ſo theſe, by the wit-fence of Sophiſtry, become deſperate hereticks, and bring upon themſelves ſwift deſtruction qq2 Pet. 2.12 Pet 2:1. Yet this hypocrite reſolves to overcome in every conflict of diſputation, which many times proves no better than that between the two Thebane brethren, a Cadmëan victory.

Contrarily,Differ. the true Chriſtian ſpeaketh of truth reverently and peaceably.

He that is for truth, and not for victory, is more willing to be overcome by truth, than to conquer with errour. Nor is he a loſer by being worſted in Argument, while truth prevaileth; but ſhould ſuffer loſſe by gaining the day, had he prevailed againſt truth. He therefore feareth errour, and gets more ground of it by prayer, and peaceable managing of Arguments of truth againſt it, than by hot and fierce diſputes, wherein he findes that paſſion is as bad in a diſputation, as that duſt,Plut. in Mario. raiſed between the two Armies of Marius and the Cimbres, which duſt was ſo great, that when they thought to engage in battel, they loſt all ſight of one another, whereby the glory of the victory fell to Catulus, Colleague to Marius.

Wherefore he fleeth wrangling contention, doing nothing in ſtrife or vain-glory rrPhil. 2.3Phil 2:3, but armeth himſelf againſt it, with calmneſſe of minde, in meekneſſe inſtructing thoſe that oppoſe themſelves, if God peradventure will give them repentance, to the acknowledging of the truth ss1 Tim. 2.231 Tim 2:23. He omitteth not the juſt and ſtrenuous defence of the faith, when occaſion is offered, but contendeth earneſtly for the faith which was once delivered unto the Saints ttJude 3.Jude 1:3. But it is by ſteely arguments of reaſon, not by by thunder claps of paſſion, and ſo he proves himſelf the beſt Champion of truth.

Perhaps others can fence, but not fight better. The beſt fencers are not the beſt ſouldiers. A true man back't with a good conſcience and a good cauſe, ſometimes foiles a fencing thief; and a ſincere Chriſtian that loves the truth and peace, will keep his ground better in the defence of truth, than he that pretends to much more skill in diſputation: and though he ſpeak with leſſe Art, yet what he ſpeaketh is more to the purpoſe. And, if all things elſe faile, yet his faith and courage faile not; ſo that when he can anſwer ſophiſmes and fallacies no longer, he boldly reſolveth, as he that was over-match't by Popiſh Sophiſters, when he p. 466cried out to the perſecuting Biſhop, My Lord, although I cannot diſpute for the truth, yet I can die for the truth.

Thus, this hypocrite maketh uſe of Scripture, as ſome contentious ſpirits uſe the Law of the land, for a waſter or cudgel to break his neighbours head; the true Chriſtian ſets it up as a Standard which he reſolves to maintain with his life: the one is a fencer, no ſouldier; a wrangler, no aſſertor of truth; the other is a good ſouldier of Jeſus Chriſt uu2 Tim. 2.32 Tim 2:3, that ſo manageth his ſpiritual Armes, as to defend and love the truth and peace wwZech. 8.16Zech 8:16.

Character 8 This hypocrite maketh no conſcience of lying to his neighbour.

As his carriage in the matter of his talk is falſe towards God; ſo he is no changeling, in ſpeaking to his neighbour, wherein more pains than ordinary is required to unmask him. For this, he may be called the lying hypocrite, Signanter, as being a more eminent liar than any other. For he is a double lier; a lier in all his carriage as he is an hypocrite; and more particularly a lier of his tongue, in ſpeaking that for truth, which he knows to be falſe, with a purpoſe to deceive. Every lier is by his lie an hypocrite, (although he be not ſuch in other things, but an open wicked man) for every one that lieth would be thought to ſpeak truth; ſo then, an hypocrite, and a liar, meeting in one, make a double hypocrite, or, an hypocrite in grain; A lie, is the hypocriſie of the tongue; as hypocriſie in behaviour is the lie of the life. By the one he ſpeaketh lies in hypocriſie xx… Tim. 4.2, by the other he acteth lies in all his converſation. He loveth lying rather than to ſpeak righteouſneſſe yyPſal. 52.3Ps 52:3, and is nothing but a lie in all his behaviour both towards God and man.

The beſt man, that hateth lying moſt, may be made a lie by others, that put that truſt and confidence in him which they ought to place only in God: ſo, men of high degree are a lie, becauſe, if laid in the ballance with God, (for wiſdom, power, ſtability, fidelity,) they are altogether lighter than vanity zzPſal. 62 9Ps 62:9. But here is only a lie paſſive, which is his ſin that maketh him ſo; not his, that is ſo made by others, unleſſe he ſay (as the Bramble to the trees) come, and put your trust in my ſhadow aaJudg. 9.15Judg 9:15: but this hypocrite is a lie active; for he not only abuſeth others, but himſelf moſt of all, when he ſaith to himſelf, Come and put thy truſt in the ſhadow of my hypocriſie: for he playeth the hypocrite and the lier ſo long, that he comes at length to beleeve his own lie, and to truſt in it, as that by which he hopes to delude God as well as man.

Yea, this hypocrite in ſpeaking truth, lieth, when he underſtands, or believes that to be a lie, which he delivers for a truth. As when he talks much of the judgement to come, of the torments of hell, and of the unavoidableneſſe of them without repentance, none of which he indeed beleeveth to be true; yet, delivering them as truths, and believing the contrary, he lieth in ſpeaking truth. He that in ſpeaking, goes againſt his minde, lieth, whether he ſpeak truth or falſhood. And what is there which this hypocrite ſpeaketh, wherein he doth not ſo lie? If he ſay, there is a God, he ſpeaketh truth; yet lieth▪ as to his lying ſelf, in ſo ſaying, becauſe he believeth not the truth which he ſpeaks, but looks upon it as a lie. For every hypocrite is a fool, and every ſuch fool is an Atheiſt, that ſaith in his heart, there is no God aaPſal. 14.1Ps 14:1. This is the language of his heart, as appears by the language of his life; he being corrupt, and doing abominable works, as if there were no God: ſo that, both his heart and life give his tongue the lie, even when he ſpeaketh truth: and he is is proved a lier by two of his own witneſſes.

But, his lying to his neighbour is not confined to his talk of God, and heavenly things: he can hardly ſpeak, but he lieth, and loveth to lie, to whomſoever he ſpeaketh of other matters. He that lieth in all his carriage, will not make ſcruple to follow the ſame trade with his tongue. Reputation with men, is his greateſt ambition, therefore he muſt ſeem better than others, that he may raiſe a name. But his carriage anſwereth not his high-flowen profeſſion; he ſometimes takes a cup too much, or is wanton, or uſeth ſome deceit in commerce, or is ſtrongly ſuſpected of ſome other miſcarriages, which not only blemiſh his reputation, but endanger p. 467his perſon. Here, he is put to his ſhifts, whereof the firſt is a lie. He out-faceth that with a lie, ſo long as he is able, which he bluſhed not to do in hope of not being diſcovered. He thinks to cover his fault by a lie, as Rachel did her fathers idols, by ſitting upon them bbGen. 31.34Gen 31:34, and ſo by hiding it, doubles it. And indeed, lying is as common with him, as ſwearing is with a debauch't ruffian. He can as hardly ſpeak without a lie, as the other without an oath.

If he be ask't a queſtion of his carriage, not becoming his Profeſſion; or, for which he is afraid he ſhall be blamed, or ſhamed: his anſwer is no other than a lie. If he have been where he ſhould not, and done what he ought not, and after be asked, as Gebazi was, Whence comeſt thou? or, where haſt thou been? He hath a lie ready, thy ſervant went no whither cc2 King. 5.252 Kgs 5:25.

If he have a minde to draw another, who makes Profeſſion of Religion as well as he, (and perhaps, with more ſincerity) into ſin, and the other alledgeth any Command of the Lord againſt it, he will be lie God, and Scripture, and all to bring him to his lure, and make an hard ſhift to abuſe the other with a pretended warrant from God for ſo doing; as the old Prophet of Bethel, who abuſed the man of God that had prophecied againſt Jeroboams Altar; by cauſing him, contrary to the expreſſe Command of God, to return with him, and to eat bread, upon pretence that he, being a Prophet as well as the other, had received later order from God ſo to do; but he lied unto him dd1 King. 13.181 Kgs 13:18.

If he would make a ſhew of doing much more good than he performeth, and give out to the godly, as well as to others, that he hath done ſo much good for this or that perſon, or place, as indeed he hath not; or, promiſeth ſo much, and performs but a part, yet makes the world beleeve he hath done all; and if he be charged with diſſembling therin, he anſwereth as Ananias and Saphyra, who would needs ſell all their land and poſſeſſions, and lay the price therof down at the Apoſtles feet, for ſupply of the Saints, but kept back a part of the price; and being queſtioned for it, they thought to make it good by a lie, that they ſold it but for ſo much, and they had brought it alleeActs 5.3. and 8.Acts 5:3Acts 5:8. In a word, take an hypocrite without a lie in any diſcourſe, and ſend him to …he Pope to be canonized for a Saint.

If down-right lying be too groſſe to ſerve his purpoſe, and to ſtand with his profeſſion or honour, the devil, his father, hath found out a new Art of lying, or rather, another ſort of lying newly become an Art, to wit, the Jeſuites impe, and darling, Equivocation, which is a ſpeech, that in ſome ſenſe reſerved in the breaſt of the Speaker, may be true, but according to the plain ſenſe of the words, by which he ſeeks to ſhift and abuſe the hearers, is a lie. If he be asked, Are you a Prieſt? He anſwereth, No: meaning, he is none of the Order of Aaron, or Melchizedech. Demand of him, did you within ſuch a time ſee ſuch a Prieſt, or Jeſuit, that is ſought for? He anſwereth, No, I ſaw him not: meaning, he ſaw him not upon the rop of Pauls. Interrogate him further, Have not you ſaid Maſs of late in England? His anſwer is ſtill the ſame, No; meaning, he ſaid it not in the Engliſh tongue, or in an open Church.

This he denieth to be lying, and maintaineth to be lawful: and▪ ſo makes it a worſe kinde of lie, than that which is on all hands yielded to be lying. For a ſin blended and defended as no ſin, makes it a bed of ſnakes, or a complication of ſundry ſins in one. He cannot deny, but what he ſpeaketh, is, in the hearers underſtanding, a direct lie: for, he ſaith, he ſaw not him whom he did ſee. He did not that, which yet he knows was done by him. To think to ſalve all with ſome mental reſ…rvation to himſelf, of which the hearer can take no notice, cannot excuſe from a lie, when the ſpeech is between man & man, eſpecially between him and a Magiſtrate that hath power to examine him. For he asketh the queſtion, expecteth a poſitive anſwer to his queſtion, according to the plain conſtruction and ſenſe of the words, and meaning of the queſtion; the other therfore is bound, if he ſpeak, to ſpeak truth to his neighbour ffZech. 8.16Zech 8:16; Not one thing with the lips, and reſerving another ſenſe in his heart▪ contrary to the plain ſenſe of the words he ſpeaketh with his mouth. This is to speak with a double heart ggPſal. 12.3Ps 12:3, which God abhorreth, however Jeſuites uſe, and applaud it. The truth is to be ſpoken in the heart, as well as with the tongue hhPſal. 15.2Ps 15:2. p. 468He that ſpeakes that with his tongue, which is contrarie to what he meaneth in his minde and heart, is a lier to himſelf, becauſe he knoweth his words to be contrary to truth; and he is a lier to his neighbour, becauſe he deceiveth him by an untruth cunningly uttered; which cunning alters not the nature of the ſin, but aggravates it. The more cunning any man is in ſinning, the more he reſembles the devil the father of ſinners, but eſpecially of liersiiJohn 8.44John 8:44.

And to ſay truth, the devil is ſometimes more ingenuous than many of his ſcholars; when he lieth, he will confeſſe it; they deny it, and maintain it to be no lie. When the father of lies had taught Ahabs Prophets to prophecie a lie unto him touching the ſucceſſe of his march to Ramoth-Gilead, they do not in expreſſe termes tell him he ſhould take it; but only thus, the Lord ſhall deliver it into the hands of the King; ſpeaking ambiguouſly, (as the devil uſed, in delivering his Oracles,) that ſo, if the King of Syria carried it (as he did) thoſe prophets might evade a lie by ſaying we ſaid indeed, God ſhall deliver it into the hands of the King; but we did not tell him what King, nor did he ever ask us. We meant in our mindes, the Syrian King. Yet even the devil himſelf that put that anſwer into their mouthes, freely confeſſed the truth, when he declared how and what he would do, to perſwade Ahab to attempt that warre, I will go forth, and I will be a lying ſpirit in the mouth of all his Prophets kk1 King. 22.221 Kgs 22:22. Here's the lie confeſt by the father of it; if his ſons think otherwiſe of it, we leave it to them to conſute him.

But, perhaps he pleadeth, that they to whom he ſpeaketh, are of a falſe religion, hereticks, and ſo no members, no brethren; and, even their Magiſtrates have no power to examine him, or to proceed againſt him, becauſe excommunicated; and all that is done againſt him, is, coram non judice, before one who is indeed no Judge; and therefore he may make more bold to baffle him. But this bold hypocrite conſidereth not, (though he be a Jeſuite) what Jeſus (whoſe name they abuſe) did, before Caiaphas, and afterwards before Pilate, no diſciples, no Catholiques. Before Caiaphas, he firſt was ſilent llMat. 26.63Matt 26:63, to let that High-Prieſt know how little power he had to examine and condemn him, who was indeed the ſubſtance of that ſhadow, and that great High-Prieſt, that ſhortly was to paſſe, and accordingly did paſſe, into the Heavens mmHeb. 4.14Heb 4:14, for us, (where it is to be feared, the other never came, for himſelf:) But conſidering withal, that to this end he was borne, and for this cauſe came he into the world, that he ſhould bear witneſſe unto the truth nnJohn 18.37John 18:37. He both then, before Caiaphas, and after, before Pilate, (to whom firſt alſo he refuſed to ſpeak, to ſhew Pilate that he could have no power at all againſt him, except it were given him from aboveooJohn 19.10 11.John 19:10 witneſſed a good confeſſion pp1 Tim. 6.131 Tim 6:13, ingenuouſly acknowledging in ſuch words and language as they might and did plainly underſtand, who he was, without any Equivocation, or mental reſervation qqMat. 26.64 John 18.37Matt 26:64John 18:37, leaving us an example that we ſhould follow his ſteps rr1 Pet. 2.211 Pet 2:21.

It may be, this hypocrite taken in a lie, will plead that he lieth but in jeſt, or for ſport and merriment, to ſhew his wit, not to deceive. But while he ſhewes his wit, he ſheweth his wickedneſſe. Every fool can lie, and make ſport, but not without ſome wickedneſſe. And if ſport may legitimate a lie, then the madman who caſteth fire-brands, arrowes and death, and ſaith, am not I in ſport ssPro. 26.18, 19Prov 26:18Prov 26:19? may have a licence too. Wickedneſſe committed in jeſt will be puniſhed in earneſt: fooliſh talking and jeſting which are not convenient, (and whoever durſt to maintain a lie to be convenient,) are not allowed to be ſo much as named among Saints ttEph. 5.3.4Eph 5:3Eph 5:4. Therefore ſporting lies are condemned by the light of nature in very heathens. Solon Plut. in Solon.that wiſe Lawgiver, and Governour, although in his latter time he took ſome delight in mirth and merry Poemes, and came to hear Theſpis acting ſome of his verſes upon the Stage, in which when he perceived ſome lies, after all was ended, he called Theſpis to him, and asked, If he were not aſhamed to lie ſo openly in the face of the world; and, being anſwered, that it was not material, for that all was but in ſport, Solon beating the ground with his ſtaffe, through indignation, replied, if we once commend lying in ſport, we ſhall finde it afterwards in good earnest, in all our bargaines and dealings.

p. 469If he be not ſo pleaſant, as to uſe the jeſting lie, but rather condemnes it, (not as hating the ſin, but for lack of wit to make ſport, or as taken up with other wickedneſſe, which is more ſport to himuuProv. 10.23Prov 10:23;) yet he hopes the officious lie may be borne without offence, which ſometimes may be for the good of many; it ſaved many Hebrew-children, (and, among the reſt Moſes) that ſhould have been deſtroyedwwExod. 1.19Exod 1:19, it preſerved the Spies, that otherwiſe could not have eſcapedxxJoſh. 2.4, 5Josh 2:4Josh 2:5. And hence ſome have imagined and defended, pious frauds; for doing of good, to be lawful: and thoſe not only Priſcillian hereticks, (who maintained lying to be lawful, againſt whom St. Auguſtine chiefly bent his learned and ſolid book,**Tom. 4. See his Book De mendacio, and his other Book Contra mendacium. both directed to Conſentius.) But great and learned men of great note in the Church, have ſpoken too favourably of officious lying.

But the father laſt named hath ſo ſoundly and nervouſly anſwered all Arguments and Examples brought for it, and given ſo many ſtrong reaſons out of Scripture againſt it, as it is almoſt impoſſible to adde any thing material thereunto, or to refute his book. Among other paſſages and inſtances, he anſwers thoſe two of the Midwives, and Rahab, whom God bleſſed for ſuch their dealing, the one with the children, the other with the Spies, thus; Non ideo factum eſt, quia mentitae ſunt, ſed quia in homines Dei miſericordes fuerunt. Non eſt itaque in eis remunerata fallacia, ſed benevolentia; benignitas mentis non iniquitas mentientis **Cap. 15. contr. mend.. It was not ſo done to them, becauſe they lied, but becauſe they were merciful to Gods people: not their deceit, but their benevolence; the benignity of the minde, not the iniquity of the tongue in lying, was rewarded in them. And this we know, that God likes no ſuch Advocate as liers to plead his cauſe. Will ye, ſaith Job to his three friends, ſpeak wickedly for God, and talk deceitfully for him? Will ye make a lie for him, as one lieth for a manyyJob 13.7. and ver. 4.Job 13:7? This was his meaning, having immediately before charged them as forgers of lies in this very cauſe. Put nothing to his word, ſaith Aſhur, leſt he reprove thee, and thou be found a lier zzProv. 30 6Prov 30:6. This imputation of lying for God, to advance his truth, the Apoſtle rejecteth with execration**Rom. 3.7, 8Rom 3:7Rom 3:8.

Contrariwiſe,Differ. the true Christian in all things ſpeaketh the truth from his heart.

He loveth truth bbZech. 8.19Zech 8:19, and hateth lies ccProv. 13.5Prov 13:5, therefore he firſt adviſeth with his heart, before he uttereth any thing with his mouth. His heart teacheth his mouth, and addeth learning unto his lips ddProv. 16.23Prov 16:23. His lips utter nothing, but what the heart firſt dictated, that ſo he may make this ſure, not to ly, in caſe he ſhould tell an untruth, through ignorance, or falſe information. Therefore he prayeth with Agur, Remove farre from me vanity and lies eeProv. 30.8Prov 30:8. Yet, he is cautious, not to take thoſe things for lies, which are not ſuch. There are in Scripture divers things which the Proctors for lies, do urge as lies, which are not ſo. Every lier ſeeks to conceal truth, yet every one that concealeth truth is not a lier. Abraham concealed truth in not ſaying Sarah was his wife: but did not lie in ſaying ſhe was his ſiſter, for ſhe was his ſiſter by the fathers ſideffGen. 20.12Gen 20:12. A man may conceal truth; by ſilence, without a lie; for ſo did Abraham; he did not deny her to be his wife: had he done ſo, that had been a lie. But he only ſaid, She is my ſiſter, and ſo ſaved himſelf from lying.

Again, Tropes or Figures, as alſo Parables which are frequently uſed in Scriptures, although not true in the very letter, are not lies, becauſe never intended to be ſpoken, but to ſignifie ſomewhat elſe by an elegancie of ſpeech, not by a fallacie of words; and ſo they are to be underſtood, and accordingly are interpreted by ſuch as underſtand language: ſo as here is no deception in the ſpeaker, but a more lively and profitable inſtruction of the hearers.

When Chriſt is ſaid to be a Rock a Lion, a Lamb, &c. and when the devil is called alſo a Lion, a Wolfe, a Dragon, Leviathan, &c. no man is ſo weak as to take theſe ſpeeches to be meant properly, but figuratively, by way of alluſion or compariſon; to ſhew the ſtrength and vertues of the one, and wickedneſſe of the other ſo fully in few words, as could hardly in many other plain words be ſo fully expreſſed. He therefore refuſeth not ſuch expreſſions, but rather ſtudieth how to make out the elegancy of them, and how, aptly to imitate the Holy Ghoſt in ſuch figures and ſimilitudes.

p. 470So for Parables, as that of Jotham, concerning the trees ggPſal. 15.2Ps 15:2; and thoſe many Parables of our Saviour in the Evangeliſts, although the things mentioned in them were never acted according to the letter, (which was never intended by them,) yet ſomething, like thoſe very things were acted by thoſe very perſons to whom thoſe parables were ſpoken, which had it been ſpoken in plain down-right language, would not have inſtructed them half ſo well, or ſo much. For thoſe parables do hold forth them and their actions, in ſo clear and lively a glaſſe, as makes them to ſee themſelves and their actions ſo fully, as not to be able to evade the condemning of themſelves by their own judgment and conſcience, which otherwiſe could never be ſo convincingly done.

Therefore he uſeth Parables alſo, (yet farre from lying) when he is able ſo to frame them, that the true ſcope may both appear, and teach; and the words be ſo choſen and placed as an intelligent eare may diſcerne them to be a Parable, not a ſtory: nec invidentur diſcentibus, quod his modis obſcurantur, ſed commendantur magis; ut quaſi ſubſtracta deſiderentur ardentius, & inveniantur deſiderata jucundius **Aug. contr. men. l. c. 10.. Nor are things of this nature enviouſly found fault withal, but rather commended by ſuch as are put to the paines to pick out the true meaning of them; when it appeareth, that therefore the things thereby intended, ſeem to be laid under parabolical expreſſions, as it were out of ſight, that they may be ſought out with more diligence, and found with more pleaſure. And the ſcope, being once found, it will then appear, that thoſe parables contain not falſhoods, but truths, becauſe truths, not falſhoods were not only intended, but ſignified by them; and ſo, they are not only warrantable, but commendable, and very acceptable to an ingenuous hearer, or reader.

But as for lies he abhorreth them, ſeeing that he hath put off the old man with his deeds hhCol. 3.9Col 3:9. He will not tell a lie for God himſelf, as knowing how hateful lying is unto GodiiProv 6.16, 17Prov 6:16Prov 6:17. He leaveth equivocating lies, to thoſe foreign, thoſe arch-liers, and patrons of them, who all hold of that one grand lie, the Papacie, which by the Spirit of truth is called foreign, The lie, as comprehending in it all ſorts of lies, and the quinteſſence of them to deceive and deſtroy the ſoules of menkk2 Theſ. 2.11, 122 Thess 2:112 Thess 2:12. Nor will he make himſelf or others merry with that which makes the Spirit of God ſorryllEph. 4.30.Eph 4:30, by a ſporting lie: or, for any mans pleaſure, take up an officious lie, whatever good might redound to himſelf or others by it, as knowing it to be an evil and hateful thing, to do evil that good may come thereof mmRom. 3.8Rom 3:8; and that there is no neceſſity laid upon any man by God, to lie, although for ſaving his life; which muſt go, rather than be preſerved by ſinne, which ruineth life, and ſoule, and all, in the Concluſion.

He is ſufficiently inſtructed, how hateful unto God, injurious to our neighbour and fellow-member, lying is, as if the eye ſhould tell a lie to the foot, or the hand to the throat; and laſtly, how unprofitable and pernicious to the lier; for a lying tongue is but for a moment. This is madneſſe indeed (ſaith Cyprian **Ad Cornelium.) not to know, nor conſider that lyes cannot long cozen him that at preſent may be abuſed by them. A man may poſſibly get ſome preſent commodity by it, as Gehazi did, but it leaveth an everlaſting plague of leproſie, I mean, a guilty conſcience behinde it, which as a milſtone about his neck, pulls him into the ſea of Gods wrath, and gives him his part in the lake which burneth with fire and brimſtone; which is the ſecond death nnRev. 21.8Rev 21:8. No ſin is branded with more diſgrace, or more threatned with inevitable deſtruction, which is extended, not only to all that make lies, but to all that love them ooRev. 22.15Rev 22:15. And let the liar bear what Armes he will, yet the true Chriſtian by ſearching his true Pedigree in the beſt Herauldry, the holy Scriptures, findes the devil to be his true father ppJoh. 8.44John 8:44, and, that he is burnt in the tongue, or rather in his conſcience, with an hot iron qq2 Tim. 4.22 Tim 4:2, not only as a perpetual infamy, but as a certain fore-runner of thoſe everlaſting burnings which he muſt endure in hell for ever.

Poſſibly he may, by feare, or ſome other ſudden ſurprize, fall into this ſin, ere he be aware, as Sarah did, I laughed not, for ſhe was afraid rrGen. 18.13 Mat. 26.70, &cGen 18:13Matt 26:70, and as Peter did, which coſt him dear (s), (although few of Gods people ever went ſo farre) but he will p. 471bewaile it with teares of blood, and pray earneſtly,ttPſal. 119.29Ps 119:29 Remove from me the way of lying; as hating, and abhorring it uuVer. 163. He is ſo far from practiſing of lying upon that account that holy perſons have ſometimes uſed it, that he looks not upon their falls, for imitation, but upon their repentance, and their being received to mercy thereupon, as an encouragement to repentance, not to lie. Nay rather, becauſe he findes ſuch eminent Saints ſubject to ſo foule a vice, he abhorres it and feares it the more in himſelf, and keepeth a ſtronger watch upon his lips, that he may not ſo fouly offend with his tongue.

If any man propound to him the inſtance of Rahab, and ask what he would do, if a godly man, perſecuted and purſued to death, ſhould ſeek ſhelter under his roof, and his diſcovering of him would be preſent death to the perſecuted man; whether he would not to him that demands him, rather follow Rahabs pattern, and ſay, He is gone away? No: his reſolution would be that of Firmus, an holy Biſhop of Tageſta **Aug. de mend c. 13, St. Auſtins countrey, in Africk; when the Emperour (not then Chriſtian) required the delivery, or (at leaſt) the diſcovery of a a Chriſtian which he had with great care hid from the Tyrant, reſolutely anſwered, nec prodam, nec mentiar, I will neither betray him, nor lie; from which reſolution no torments then inflicted (which were many and ſharp) could draw, or force him.

Thus, this hypocrite loveth vanitie, and ſeeketh after lies wwPſal. 4.2Ps 4:2; the true Chriſtian hateth both; the one will not only lie, but plead for lying; the other will not only avoid the practice, but ſtop his eares againſt all Arguments brought to defend it.

This hypocrite with his tongue deceiveth his neighbour. Character 9

He pretendeth uprightneſſe, love, and juſtice towards his neighbour. This is the language of his tongue. He affects to be a faire ſpoken man, and to give every one good words, eſpecially him whom he means to ſwallow, as men uſe to ſpeak to dogs, which they intend to catch, and hang. The words of his mouth are ſmoother than butter, when warre is in his heart xxPſal. 55.21Ps 55:21. Eate, ſaith he, to thee, when his heart is not with thee yyProv. 23.7Prov 23:7, but rather wiſheth every bit may choak thee. When thou art buying of him, he makes uſe of his ſmooth tongue to over-reach and defraud thee in the commodity, or price, or both. Either he enters into ſome religious diſcourſe, if he think that will take moſt with thee, to make thee to truſt him, for what he would put into thy hand, and then ſeems offended or grieved, if you give him not his own price, although unreaſonable. What! do you think I would, or durſt to deceive you, ſaith he? No, I am none of thoſe; one word with me, is all. And ſo you muſt be content to be over-reach't, to give him his price, and think your ſelfe well uſed; or elſe, he throwes by his wares, and tells you he hath none at your rates, and ſo parts with you in diſcontent: and while profane men cozen many, by ſwearing; he, by his Yea and Nay deceives more.

Not that ſwearing is better in bargaining than Yea and Nay; or, that Yea and Nay ſhould be Items to a wiſe man not to deal, becauſe the hypocrite with this language cheateth, (for it is the only expreſſion allowed by Chriſt, and the Apoſtle, in ordinary diſcourſezzMat. 5.37 Jam. 5.12Matt 5:37Jas 5:12 but, becauſe cheating under this vizar is more abominable. For, as St. Austin once ſaid of lying, that a lie out of a Priſcillianists mouth, was leſſe to be wondred at, becauſe they held lying to be lawful; but a lie by an Orthodox Chriſtian is more intolerable, becauſe he profeſſeth to abhorre it as abominable; ſo, cheating by ſwearing, is not ſo much to be abominated in a profane man, (for he profeſſeth no better,) as deceiving, in Chriſts own language, by an hypocrite, whoſe very Profeſſion teacheth him better, and layes a kinde of command upon you to beleeve him upon his bare word, by which he deceiveth.

The deceitful tongue is the hypocrites badgeaaPſal. 52.4Ps 52:4: a double heart is his Ware-houſebbPſal. 12.2Ps 12:2: no marvel then, if he give his mouth to evil, and his tongue frameth deceit ccPſal. 50.19Ps 50:19; and, that vanity be the chief ſubject of his diſcourſe. If he have a minde to betray and deſtroy, he hath ſugred words dipt in Crocodiles tears to get you into his net, as that wretched Iſhmael did thoſe eighty men that came from Shilo, and from Samaria, p. 472to go to the Houſe of the Lord, he went out to meet them, weeping all along as he went, and ſaid, Come to Gedaliah the ſonne of Ahikam, (whom he had before ſlain) and having gotten them into the midſt of the City, there he ſlew them ddJer. 41.6, 7Jer 41:6Jer 41:7. He carried himſelf as if he were a very Jonathan, when he was in truth a very Iſhmael, a crafty blood-ſucker of his brethren, whom he drew into his net by his tongue.

Differ.On the contrary, the true Chriſtians tongue is wholly employed for his neighbours good.

Not only when he is employed about, and diſcourſeth of Religion and heavenly things for the good of edifying eeEph. 4.29Eph 4:29; but in all his diſcourſe and converſe with him, he ſeeketh his good, not his harme. He will not only keep his tongue from lying thereby to deceive him, and from evil and filthy communication thereby to corrupt him, but he will ſee that his lips ſpeak no guile ffPſal. 34.13Ps 34:13, thereby to circumvent and defraud him. He will not only refrain all ſpeech that may hurt him, but he will uſe his tongue to the beſt advantage of his neighbour, and rejoyce in, and lay hold upon any opportunity to ſerve him. If he be oppreſſed by evil tongues, he will be a Jonathan to ſpeak for his integrity. If he be in want, he will ſpeak and write (as Paul did) for his relief. If he want adviſe, he will be a faithful Counſellour, that as ointment and perfume rejoyce the heart, ſo doth the ſweetneſſe of a mans friend by hearty counſel ggProv 27.9Prov 27:9.

His tongue is not mercenary, or for hire, whether the cauſe be good or evil. Where he finds it evil, no money ſhall tempt him to plead it. If it be good, no bribe ſhall corrupt him to deſert or neglect it. His ſpeech is uſeful, charitable, comfortable. He is a tongue for the dumb, and openeth his mouth in the cauſe of all ſuch as are (cauſeleſly) appointed to deſtruction hhProv. 31.8Prov 31:8.

Thus, this hypocrite ſpeaketh ſweetly with his lips, but in his heart he imagineth how to throw thee into a pit: he will weep with his eyes, but if he finde opportunity he will not be ſatisfied with blood iiEccluſ. 12.16Sir 12:16. The true Chriſtians tongue, is alwayes profitable, and ſafe, without covering hatred by deceit. The words of the one are ſofter than oile, yet are they drawn ſwords kkPſal. 55.21Ps 55:21; but, while the words of the wicked are to lie in wait for blood, the other, by his mouth delivereth them llProv. 12.6Prov 12:6. The tongue of the one is a trap for his neighbour, the other is his protection.

Character 10 This hypocrite is a ſlanderer of his neighbour.

His great delight is to heare and to tell tales, that he may walk with ſlanders mmJer. 6.28Jer 6:28; or, be a Spie, or Intelligencer to the ſlaunderer. If he can hear any newes, as an Athenian newes-mongernnActs 17.21Acts 17:21; he is big of it, till he can be delivered of it to ſome others. If he can heare none, he raiſeth ſome, or cauſeth others to do it, (Report, ſaith he, and we will report it, ooActs 20.10Acts 20:10) that he may not want wares for his Cuſtomers. And ſo he is a tale-hearer; or a tale-maker, that by one of theſe he may be a tale-bearer; and ſo, a ſlaunderer: turning his tongue into a ſcourge ppJob 5.21Job 5:21, yea, into a ſharp ſword qqPſal. 57 4Ps 57:4; and his ſpeech, into the piercings of a ſword rrProv. 12.18Prov 12:18. For, the words of a tale-bearer are as wounds, that go down to the uttermoſt parts of the belly.ssProv. 18.8Prov 18:8

He knoweth God hath made a Law againſt raiſing reports, as well as receiving reportsttExod. 23.1Exod 23:1: for in one, he forbiddeth both. And as well-knowing that he that will buy, or make this ware, will vend it again. God expreſly prohibiteth this divelliſh trade, Thou ſhalt not go up and down as a tale-bearer among thy people uuRev 19.16Rev 19:16. The word, tranſlated Tale-bearers is from foreign Rakel, foreign Rakel.which properly ſignifieth a Merchant or Pedlar that goes up and down the Countrey, and offereth wares at every mans door. So the tale-bearer uttereth his tales and criminations of other men, as wares which he longs to vend at very eaſie rates, to any man that will take them off his hand: and the more ſecret the thing is, the more he deſires to make it known, that it may be the greater newes. A tale-bearer revealeth ſecrets wwProv. 11.13Prov 11:13. And he will do it, although to the ruine of the parties whom it concerneth. He will carry tales, (or be a man of ſlaunders) to ſhed blood xxEzek. 22.9Ezek 22:9. And this he will do, under pretence of friendſhip and good neighbourhood to him to whom he tells the p. 473tale; and perhaps to him alſo of whom he ſpeaketh; for, he is grown ſo cunning in his trade, that when the ſlander is deepeſt, he ſeems to be fulleſt of compaſſion, and wiſheth, he had gone an hundred miles that it were not ſo: whereas he that is of a faithful ſpirit, would conceal the matter yyProv. 11.13Prov 11:13, if it were ſo.

But let God make what Lawes he will againſt it, our hypocrite he is reſolved to be an Antinomian, (at leaſt) in this point; and rather to turn devil, (as the word Rakel foreign *, by Aquila an ancient Greek Interpreter,Ibid. is rendred) for he cares not what miſchief he does, ſo he may have vent for his tales and ſlanders. This is that for which Satan and this hypocrite bear one name, becauſe they are both of the ſame occupation. The devil hath that name from calumniating and falſe accuſing of the godly, therefore is he called the accuſer of the brethren zzRev. 12.9, 10Rev 12:9Rev 12:10; And ſo, ſuch as take pleaſure in this trade, are called foreign, devils aa2 Tim. 3.3. See marg.2 Tim 3:3, that is, (as our Tranſlators render it) falſe accuſers, or make-bates. And, for this Chriſt himſelf called Judas a devilbbJoh. 6.70, 71John 6:70John 6:71, in relation to his delating and betraying of his Maſter. So that by this it appears, how odious this hypocrite upon the very account of a tale-bearer and ſlanderer, is unto God, being as reprobate-ſilver, who the Lord hath rejected ccJer. 6.28, 30Jer 6:28Jer 6:30.

For this, is he hated alſo of men, (although ſlanderers make uſe of him, as ſome wicked Princes do of Traitors) A whiſperer defileth his own ſoule, and is hated whereſover he dwelleth, ſaith the ſonne of Syrach ddEccluſ. 21.28Sir 21:28. Therefore, ſaith he, curſe the whiſperer, and double-tongued, for ſuch have deſtroyed many that were at peace. A back-biting tongue hath diſquieted many, and driven them from Nation to Nation: ſtrong Cities hath it pulled down, and overthrow the houſes of great men. A back-biting tongue hath caſt out vertuous women, and deprived them of their labours: who ſo hearkeneth to it ſhall never finde rest, nor dwell quietly eeEccluſ. 28.13 14, 15Sir 28:13. That which is tranſlated a back-biting tongue, is, in the Original, foreign, a third tongue. And ſo the Chaldee Paraphraſe expounds that of the Pſalmiſt, Let not an evil ſpeaker be eſtabliſhed ffPſal. 140.11Ps 140:11, a man which ſpeaketh with a third tongue. For indeed hereby this hypocrite hurteth many at once. An evil tongue killeth three, ſay the Hebrew Doctors, the ſpeaker, the receiver of the report, and the perſon ſpoken againſt. The two firſt by the ſin, the third, by the ſword of his tongue.

On the contrary,Differ. the true Chriſtian is tender and jealous of his brothers good name.

He knoweth that a good name is better than precious ointment ggEccl. 7.1Eccl 7:1. Coſtly ointments are reckoned among the treaſures and happineſſe of Princes. And he that robbeth a man of that, robs him of his choiceſt Jewels, the death thereof is an evil death, the grave were better than it hhEccluſ. 28.21Sir 28:21. He knoweth that God ſhall deſtroy for ever, the man that loveth devouring words; he ſhall take him away, and pluck him out of his dwelling place, and root him out of the land of the living iiPſal. 52.5Ps 52:5. Seldom is a tale-bearer long lived, nor happy while he lives. Therefore the Chriſtian makes a door and a barre, both to his eare and tongue; that by the one, tales may not enter; nor by the other, ſlip from him to wrong his neighbour: for he that uttereth ſlanders is a fool kkProv. 10.18Prov 10:18.

He will not take up an evil report against his neighbour llPſal. 15.3Ps 15:3: for this were to let the devil ſit in his eare: nor will he report evil of his neighbour; for this were to let the devil ſit upon his lips, and to deſtroy his neighbour. If he ſpeak of the faults of others, it is only when he is called, and cannot refuſe without ſin: nor will he ſeek to be called, for this is all one upon the point, as to the matter of ſlander, as if he were not called: for, hereby he, in effect, calleth himſelf: And when he is called, and muſt ſpeak, he handleth ſuch ſores as tenderly as may be with duty.

His tongue neither itcheth to tell tales, nor his eare to hear them. He will neither be thief nor receiver. If any one about him be diſcovered to ſlander his neighbour, although but privily, that is, by a ſecret whiſper only, meerly to pick thanks, he looketh upon it, as betonguing, or hurting his neighbour with a third tongue, (as the Original beareth it) and therefore reſolves to cut him off mmPſal. 101.5Ps 101:5; not, to kill p. 474him, but to rid the houſe of him, as he after explains himſelf, He that worketh deceit ſhall not dwell in my houſe, he that telleth lies ſhall not tarry in my ſight nnVer. 7. For it is with him a received maxime, that ſhould he do otherwiſe, all that belong to him would ſoon learn the ſame trade; becauſe, if a Ruler hearken to lies, all his ſervants are (or will be) wicked.ooProv. 29.12Prov 29:12

Thus, this hypocrite ſpeaketh words like Doeg, concerning Ahimelechs relieving of David ppPſal. 52.2Ps 52:2; who ſpake like the piercings of a ſword qqProv. 12.18Prov 12:18. The Chriſtian ſpeaketh of his neighbour, (eſpecially if godly) as Jonathan, to the King his father, touching David, ſpeaking good of him, ſaying, Let not the King ſin against his ſervant, againſt David; becauſe he hath not ſinned against thee, and becauſe his works to thee-ward have been very good rr1 Sam 19.41 Sam 19:4. The one, by the perverſeneſſe of the tongue, breaketh the ſpirit, the other, by the wholeſomneſſe of his tongue, is a tree of life ssProv. 15.4Prov 15:4.

Character 11 This hypocrites tongue mocketh his neighbour.

Hypocriſie muſt be witty, or the hypocrite will gain little by the trade. And that which is fallacious, muſt be facetious, the better to excuſe a fallacie when it is diſcovered, and the more to engratiate the hypocrite that elſe would loſe by his jugling. Therefore this hypocrite muſt have ſomewhat to exerciſe his wit upon, which is, his neighbour. For, he that makes ſo bold with God, as to do what he can to mock him, will ſtrain a point of friendſhip to abuſe his neighbour, with whom he thinks he may be more free. His wit is a jeering wit, which delighteth moſt in ſcoffes and mocks! Seldom ſhall you finde an hypocrite of parts, but he is, (where he may be free) a great ſcoffer.

David found it ſo, as a type of Chriſt, whoſe enemies expreſt their malice by mocking, as much as by perſecution: and, to ſay truth, there is no perſecution like mocking. Iſhmael will mock at Iſaac, till he be thrown out of doorsttGen. 21.9, 10Gen 21:9Gen 21:10. And this is by God himſelf, counted, and puniſhed as perſecutionuuGal. 4.29Gal 4:29. And it is alſo noted as the conſtant character of a man borne after the fleſh, that is, of a graceleſſe wretch; ſuch as the hypocrite alwayes is, even at his very beſt. In this he will not come behinde very abjects, or the baſeſt of men. When he is in his feasts, and jollity, he layes aſide his counterfeit gravity, and not only ſporteth himſelf with his own deceivings ww2 Pet. 2.132 Pet 2:13, laughing in his ſleeve to ſee how many his counterfeit Sanctity hath deceived, but making bold to abuſe thoſe that truly feare God, with taunts and mocks, as if that were no ſinne, but a piece of wit that deſerves commendation.

Among all Davids enemies, he was moſt cut to the heart with hypocritical mockers at feaſts xxPſal. 35.16Ps 35:16: that is, with hypocrites that were facetious, and ſanniones, mockers, that in their feaſts made him their ſport. Therefore ſome reade it, Hypocrites, Scoffers for a cake of bread, foreign *(for ſo the word ſomtimes ſignifies**1 Kings 17.12 Hoſ. 7.81 Kgs 17:12Hos 7:8,) or for juncates, or dainty meats uſed in feasts. They will mock their neighbours for good chear, for their bellies when they ſit at his table who loves ſuch mirth. So that, hypocrites are moſt apt to this at their belly-cheer and banquets. When their bellies be full, their tongues walk, and mocking, for ſport and mirth, is their table-talk.

He thinks it excuſe enough to ſay, Am not I in ſport? I hope a man may be bold with his friend in a way of merriment. But he never conſidereth that ſuch jeſting is linked with fooliſh talking, and both condemned and forbiddenyyEph 5 4Eph 5:4. His luxuriant wit diſſolveth him at ſuch times into a foreign, or all manner of ſcurrilous ſcoffing, to vex and gaule thoſe whom he hath a minde to abuſe, ſo he can but make ſport to himſelf, and others who wholly give themſelves to fooliſh laughter, and diſſolute mirth: and this is his foreign, which he takes to be lawful, but miſerably and wilfully erreth therein. Nay, ſometimes he affecteth this kind of dicacity, as Veſpaſian **S…et in Veſp. num. 12.uſed to do, to take away the envy and clamour of ſome diſhoneſt or uncomely gain, turning off all with a merry jeſt, as that Emperour did, the gain he made by urine, when he made his ſon ſmel to the money raiſed by it.

p. 475He little remembers the ſad malediction that fell upon Cham for deriſionzzGen. 9.22. and 25.Gen 9:22Gen 9:25; and the diſmal end of thoſe two and fourty children that mock't the Prophet of God, ſaying, Go up thou bald-head, and were deſtroyed of Beares aa2 King. 2.23 24.2 Kgs 2:23. Nor doth he conſider that mens carriage in their cups and mirth; do lay open their inward frame of ſpirit; and, that ſuch an heart is little worth bbProv. 10.20Prov 10:20. For jeſts many times ſhew mens hearts in earneſt; as the covetous and unclean perſons diſcover themſelves by their mirth, to all perſons of underſtanding. It is a poor ſhift to ſay, Laſciva est pagina, vita proba eſt, though his lines be wanton, his life is chaſte; and, a baſe thing to make a fool in a play of another mans good name.

He pleaſeth himſelf, though he abuſe others, and will loſe his friend rather than his jeſt. But ſeldom do ſuch fools ſo loſe their friend, but in the concluſion, they loſe themſelves. The Philiſtines thought it not enough to make Sampſon grind in a mill after they had put out his eyes, and bound him with fetters of braſſe; but they would needs at their great feaſt, call for Sampſon to make them ſport: which Sampſon did, but, to their coſt. For, of three thouſand men and women, and the Lords of the Philiſtines, that beheld Sampſons making of ſport, not one eſcaped with his lifeccJudg. 16.30Judg 16:30. So, many times, jeſt ends in earneſt; that offence which is fooliſhly given, is ill taken; and many, thinking ſo to make ſport, as the Philiſtines did, pull an old houſe about their eares, which is juſt upon them. It is ill making others afraid of his wit, who hath as much reaſon to be afraid of their memories.

Contrariwiſe, the true Chriſtian abhorreth mocking, Differ.and cheriſheth the good of his neighbour.

He remembreth his holy Profeſſion, and walketh worthy of it, in ſpeech as well as in action. He is enjoyned to edifie others, not to corrupt themddEph. 4.29Eph 4:29. To build them up in their holy faith, not to diſgrace themeeJude 20Jude 1:20; to provoke them to love and to good works ffHeb. 10.24Heb 10:24, not to wrath and fury by abuſing of them. He knoweth that hard ſpeeches, as well as leud actions muſt come to judgement; and, that condemnation is due to evil words, as well as to evil works ggMat. 12.37Matt 12:37. Therefore, if he ſee his neighbour in a fault, he counſelleth him with love and pity, reproveth him with gravity, and laboureth to reſtore him with the ſpirit of meekneſſe hhGal. 6.1Gal 6:1.

As for that foreign, or ſober mirth, the product of a modeſt and chaſte wit: he ſometimes ſparingly uſeth it for ſome honeſt and ſeaſonable recreating of a mind tired with ſtudy, cares, labours, and ſtanding in as much need of ſuch refreſhing, as the body being weary, doth of reſt. If jeſting once go beyond Piety, ſo that God be diſhonoured; beyond charity, that his neighbour be wronged, or beyond comlineſſe, that his wiſdom and gravity be called into queſtion and himſelf diſgraced, he preſently diſowneth and leaveth it. Mirth he liketh; but, not ſuch, as whereby the Spirit of God is grieved, the ſpirit of his neighbour exaſperated or his own ſpirit and grace queſtioned.

He exerciſeth his tongue merrily, ſo as to be free from all wanton, obſcene, immodeſt, offenſive expreſſions, or matter that may corrupt or offend any by petulancy, biting, bitterneſſe, or ſcoffing; as alſo from profaning Scripture, or other things ſacred: and that his mirth tend to ſome profit of the hearers, as Elijahs mocking of the Prieſt of Baal, in the hearing of thoſe whom they had deluded; that it be ſutable to his profeſſion, calling, and gravity; not done meerely for vain mirth, or too often, as a thing delighted in for it ſelf, or otherwiſe, than other honeſt recreations ought to be, for the better quickning of all that hear him to thoſe more ſerious employments which become wiſe men and Chriſtians. Otherwiſe, he ſaith of laughter, it is mad; and of mirth, what doeth it iiEccl. 2.2Eccl 2:2?

Thus, this hypocrite is as Sanballet, mocking the Jewes for that which deſerved incourogementkkNehem. 4.1Neh 4:1; and, as Pilates ſoldiers, bowing the knee before Chriſt, and mocking him, ſaying Hayle-King of the Jewes llMat. 27.29Matt 27:29. The true Chriſtian maketh mirth, as Elijah did with Baals Prieſts, to convince them, and inſtruct others. The one mocketh, and is mocked; the other ſhunneth vain-mocking, and is honoured of all.

p. 476Character 12 This hypocrite employeth his tongue in magnifying of himſelf.

He that deſpiſeth others, is a great admirer of himſelf, and none more than the hypocrite, who makes himſelf his God. He will be ſure to be of thoſe who juſtifie themſelves before man mmLuke 16.15Luke 16:15, and that's enough for him, although what he highly eſteemeth, is abomination in the ſight of God. Whomſoever he wrongeth, he will be ſure to do himſelf more than right: but ſo, in concluſion, he doth himſelf wrong. He ſpeaketh great ſwelling words of vanity of his own ſufficiency, worth, and actions, to draw others to admire and truſt him to the confuſion of bothnn2 Pet. 2.182 Pet 2:18. He cannot ſpeak of himſelf, but with ſelf applauding; and what others ſpeak touching any excellent action done by any other, he layeth claim to, as bearing a great ſhare in it; I know whom he may thank for that, ſaith he, meaning himſelf, when another is praiſed.

Sometimes he ſeeketh to exalt himſelf, by diſcommending thoſe whom others praiſe. If another be commended for a man of wit, learning, or parts, above others, this hyhocrite maketh a tuſh of all that is ſpoken; whereby he gives you to underſtand, that the other party is not to be named the ſame day with him. For he that diſparageth another mans worth, doth tacitely declare himſelf to be more worthy; as thoſe falſe Apoſtles, who decried Paul, intended thereby to make themſelves more eminent by leſſening of him. But the end of ſelf-praiſers drunken with pride, is firſt, to ſtagger and reel by groſſe miſtakes; than to fall into the ditch of ſome groſſe error, or foule miſcarriage of life; and laſtly, to go off with ſcorne and deriſion, and to go out like the ſnuffe of a candle.

If he be a young man, he underſtandeth all things, before he be well acquainted with himſelf: he needeth not to be twice asked before he ſpeak; rather he will go on ſpeaking till he be twice bidden to hold his peace. And when he ſpeaketh, it is not ſo much for your good, as to let you ſee what a rare man he already is. He minds not your edification, but your applauding of him. Hang a bell at his eare to make him muſick, and he will give you leave to lade him with work till his braines crack again. It is with him, as with ſome young Profeſſors of the ſame ſtamp, who by their own report have all knowledge, and are all zeal; you cannot teach them any thing but they are paſt it: tell them of keeping the Commandments, their anſwer is, all theſe have I kept from my youth up ooMat. 19 20Matt 19:20. This hypocrite hath done more than he is bound unto, and more than any man can teach him.

Differ.Contrarily, the true Chriſtian is ſparing to undertake for himſelf.

Let him deſerve never ſo well, yet he forgetteth not that rule, Let another praiſe thee, and not thine own mouth; a ſtranger, and not thine own lips ppProv. 27.2Prov 27:2. He will ſcarce truſt another to do it, unleſſe it be a ſtranger that will deal impartially. He heareth his own praiſe, with the ſame frame of ſpirit that he heareth diſpraiſe and reviling. If he deſerve not blame, he regardeth not the railing; if he deſerve it, he is careful to reforme: ſo, if he deſerve not the praiſes given him, he takes no notice of them; if they be the ſhadow that followes his well-doing, he will rather riſe higher in vertue, and ſhorten the ſhadow, than decline in well-doing to make the ſhadow longer. Praiſe may make him more humbly diligent, than lift him with the pride, which he knows is the next way to fall into the condemnation of the devil qq1 Tim. 3.61 Tim 3:6.

The better acquainted he is with himſelf, the more need he findeth of thoſe Items. Be not high minded, but feare rrRom. 11.20Rom 11:20: and, let him that thinketh he standeth, take heed leſt he fall ss1 Cor. 10.121 Cor 10:12. He ſeeth every day leſſe reaſon to truſt, and more cauſe to fear himſelf. Therefore he abhorreth to commend himſelf, and is impatient when it is done by others; not, out of cunning to attract more, but of conſciouſneſſe of his own many infirmities that make him (in his own opinion) unworthy of it. The longer he liveth, and the more he obſerveth himſelf, the worſe he likes himſelf. I ſee (ſaith he,) a great part of my zeal was but heat of blood. Many of my prayers were but rhetorical expreſſions, not cordial breathings of an hungrie ſoule: much of my ſorrow for ſin, was no better than worldly, for my ſhame ſuſtained, or puniſhment p. 477threatned; my teares were but water ſpilt upon the ground, not fit for Gods bottle.

He is even afraid to ſpeak the truth for himſelf, when he is moſt put to it, and even others as well as himſelf have need of it, for his juſt vindication from unjuſt aſperſions and calumnies. When he doth it, he will chooſe rather to do it in a third perſon, than in his own, as that bleſſed Apoſtle, I knew a man in Chriſt, &c tt2 Cor. 12.22 Cor 12:2. Whereſoever he mentioneth any grace, or ſufficiency in himſelf, he carefully puts it off to the account of God; not I, but the grace of God that was in me uu1 Cor. 15.101 Cor 15:10. If he have any …hing to glory in, he puts it upon Chriſt, I have whereof I may glory through Jeſus Chriſt wwRom. 15.17Rom 15:17. If he be able to want, and to abound, to be full, and to be hungry, to abound, and to ſuffer need, he tells you by whom he doth it, I can do all things through Chriſt, which strengtheneth me xxPhil. 14.12, 13..

Thus, this hypocrite is as Saul, angry, if more be aſcribed to David, than to himyy1 Sam. 18.81 Sam 18:8. The true Chriſtian is like Gideon, that if any chide him for aſſuming that work to himſelf, which drew all the praiſe after it, he will rather put the praiſe upon them as being better able to do the workzzJudg. 8.1, 2, 3Judg 8:1Judg 8:2Judg 8:3. The one, the leſſe he knoweth himſelf, the more he boaſteth and commendeth himſelf; the other, the more he is acquainted with himſelf, the leſſe he findes cauſe to like himſelf, and the more, to wait till the Lord commend him **2 Cor. 10.182 Cor 10:18, when every good man is to expect his praiſe from God.