Divine Characters in Two Parts, Part 1 · Chapter 34
CHAP. XXXIV. The Judging Hypocrite Is he that judgeth after the fleſh.Defin.
IT is Chriſts own deſcription of the Judging Phariſees aJohn 8.15, the greateſt hypocrites then in the world; and, at that time, taking upon them to judge of him as an Impoſtor, for bearing record of himſelf. They judged baſely of the Word made fleſh, becauſe themſelves judged according to the fleſh. Look what he ſeemed to their carnal apprehenſions, ſuch they judged him to be. They ſee with a carnal eye, and therefore judge carnally. All things beheld in a red glaſſe, appear red; ſo doth Chriſt, not only as man, but as God alſo, look't upon by the hypocrites fleſhly minde, appear to be altogether ſuch an one as himſelf bPſal. 50.21. If any difference be made by the hypocrite, he adjudgeth himſelf to be the better of the two. He judgeth Chriſt to the Croſſe, himſelf to the Crown: for he justifieth himſelf cLuke 16.15, and condemneth Chriſt dLuke 24.20.
He meaſureth all by a fleſhly rule, becauſe himſelf is carnal: therefore is an ill, (yet a buſie) Judge of ſpiritual perſons and things, which he cannot diſcern or know e1 Cor. 2.14, but by a falſe light. He compareth not ſpiritual things with ſpiritual fVer. 13, but with carnal, and ſo his judgement cannot be ſpiritual. This makes him ſo apt, to ſpeak evil of the things which he knoweth not; and, what he knoweth naturally, as a bruit beaſt, he therein corrupteth himſelf gJude 10. He that abuſeth his judgment in what he knoweth, will never judge righteous judgement hJohn 7.24in what he knoweth not. He will be partial in himſelf, and a Judge of evil thoughts iJam. 2.4; not calling evil thoughts to judgement, but judging according to the evil thoughts within him. Fleſh, that is, corruption, loves to be medling and judging where it ought not, where it cannot judge aright: but therein it is without God, and therefore againſt him. Hence this hypocrite is very buſie in judging of others, very partial in judging himſelf. He is ſo buſie in judging others, that God himſelf eſcapes not his judgment; much leſſe can they expect to be free, who are of Gods party. And he is ſo partial towards himſelf, that even where he ſeemeth ſevere, it is either to excuſe, or ſecretly to commend himſelf; and he will condemn all the world, and God himſelf alſo, rather than himſelf; as will appear in the following characters of this ſeeming Rhadamanthus.
Differ.On the contrary, the true Christian judgeth righteous judgment.
He will (ſo far as his Commiſſion reacheth) imitate Chriſt in judging. In one ſenſe, he judgeth no man, no more did ChriſtkJohn 8.15, not as renouncing the Office of a Judge to which the Father hath aſſigned himlJohn 5.22; but, no man, in a carnal manner, as the Phariſees judged him; ſuch judgment he would not paſſe even upon themſelves, that judged ſo uniuſtly of him. Or, if the Chriſtian do judge (within his own juriſdiction) he will, ſo near as he can, judge righteous judgment mJohn 7.24, and not according to the appearance, or ſhew at firſt ſight, without due proof, and conſideration. He will conſider and conſult, (or, take advice) before he ſpeak his minde in giving ſentencenJudg. 19 30.
He is ſpiritual, and therefore judgeth all things, but, ſpiritually: not according to fl…ſhly appearances or affections, but with ſpiritual judgement, by a ſpiritual rule, and by juſt weights and meaſures: That judgement only he takes to be righteous, that is meaſured by the Word, and weighed by the Spirit of grace within him: meaſured by the Word, that it may be true; and weighed by the Spirit, that it may be full. Herein he concurreth with God and Chriſt in judging: and juſtly, for he that is to be one of the Judges of the World o1 Cor. 6.2, ſubordinate to the Lord Chief Juſtice Chriſt, had need to judge as Chriſt doth. He that ruleth over men, in this world, muſt be just p2 Sam. 23.3: ſhall not be then that is to be (joyned in Commiſſion with Chriſt) Judge of all the world, do right qGen. 18.25? Chriſts judgment was true, becauſe he was not alone in it, but the Father that ſent him, was with him in itrJohn 8.16: The Chriſtian therefore will make this ſure in every judgment that he paſſeth, to take God and Chriſt along with him therein.
Thus, this hypocrite will be a Judge, who deſerves rather to ſtand at the barre for his unrighteous judgment: the true Chriſtian paſſeth no judgement, but what he beleeveth holdeth weight in Gods ballance, and for which himſelf is ready to give account at the Tribunal of Chriſt: the one ſets up the greateſt malefactor (the fleſh) to be Judge, which ſhould be judged: the other judgeth that Judge in all his judgement; and will not ſit upon the Bench, where the fleſh ſtands not at the Barre.
This hypocrite will judge his Judge. Character 1
It is is too much, that he takes upon him to judge the generation of Gods children, (who ſhall be ſure to be doomed where he ſits Judge:) but this is too little for him, unleſſe he may ſit in judgement upon God himſelf, who muſt expect to fare no better than his ſervants sRom. 14.4. If this hypocrite fast, although it be but for ſtrife and debate, and to ſmite with the fiſt of wickedneſſe, and God do not preſently attend, and wait upon him, to grant all he would have, the hypocrite preſently arraigns him at his Barre, and draws a peremptory Indictment againſt him, Wherefore have we faſted, ſaith he, and thou ſeeſt not? Wherefore have we afflicted our ſoule, and thou takeſt no knowledge? By which he concludeth God to be too blame, not he, until God be fain to enter his traverſe at the hypocrites own Barre, and calls his adverſaries own conſcience to witneſſe, the hypocriſie and wickedneſſe of his faſt tEſay 58.2, 3 4, 5.
If God offer to finde fault with him, for polluting his Altar uMal. 1.7, and Worſhip, for dealing treacherouſly with the wife of his youth wMal. 2.14, for vexing and wearying of God with their undutiful words againſt God xVer. 17, for robbing of him yMal. 3.8, for ſtout words againſt him zVer. 13. This hypocrite fl…es as it were to the top of Gods Crown, and calls him to account for unjuſt charging him, Wherein have we polluted thee? Wherein have we wearied him? Wherein have we robbed thee? What have we ſpoken ſo much againſt thee? All which can import no leſſe than a challenge and a charge, yea, a demand of juſtice againſt him.
If God make good his threatnings againſt the diſobedient, in viſiting the ſins of the fathers upon the children, to the third and fourth generation of them that hate him aExod. 20.5, when the children go on in the fathers ſins. This hypocrite preſently ſits in judgment upon God for ſo doing, as if God purſued the children meerly for the ſins of their fathers, not for their own offences. And hereupon he preſently takes up a bitter and a blaſphemous Proverb againſt Gods dealing with his people, as if he were moſt injurious and unjuſt in his proceedings. The fathers have eaten ſoure grapes, and the childrens teeth are ſet on edge bEzek. 18.2: yea, they pronounce definitive ſentence againſt him, The way of the Lord is not equal cVer. 25. He will rather declare God an unjuſt judge, than confeſſe his own ſins, or Gods judgement to be juſt. He never conſiders how God deals with a juſt father; with a wicked ſon of a juſt father; with a just ſon of a wicked fatherdVer. 14; with a wicked man repenting; with a juſt man revolting. He only looks upon what himſelf feeleth, not what he is guilty of; upon what is inflicted, not on what he hath deſerved: he remembreth the wickedneſſe of his father, for which God might juſtly indeed have viſited: but ſeeth not his own ſins which continue the viſitation. And ſo he condemneth God, and juſtifieth himſelf.
Again, if God do ſome acts which the hypocrite cannot fathom, nor finde out the reaſon of them, even all the depth of the riches both of the wiſdom and knowledge of God; all his judgements which are unſearchable; and his wayes that are paſt finding out eRom. 11.33, ſhall not only be diſputed againſt, or replied unto fRom: 9.20, (if any man take upon him to defend them, and God the Author of them,) but ſhall be damned as cruel, unjuſt, tyrannical, and as making God the Author of ſin. If this hypocrite be a Franciſcan, a Jeſuite, an Arminian, or of any ſect or party that cannot ſubmit themſelves to the Wiſdom, Righteouſneſſe, or Juſtice of God, nor allow him to be as free as himſelf, (if he be, or were a Potter) in doing what he will with his own clay, to make one veſſel unto honour, and another unto diſhonour gVer. 21. If God ſhall but ſay, I will have mercy on whom I will have mercy, I have choſen ſome particular perſons, abſolutely (without all foreſight of faith or works) to ſalvation; and, refuſe to ſhew mercy to mans free-will, to man doing what in him lies, to man believing or repenting, without any reference to, or drawing theſe graces from Election, to Judas, as well as to Peter: he muſt to the Barre for it, and ſo muſt all that take his part. He proclaims this to be infamous, Manicheiſme, Stoiciſme; and, what not*Gods love to mankind.?
Differ.Contrarily, the true Chriſtian looketh upon God as his righteous Judge.
He taketh not upon him to be Gods Judge: but prepareth to receive his judgment from God, the Judge of all hHeb. 12.23. He that judgeth him, is the Lord i1 Cor. 4.4; to him he ſtandeth or falleth kRom. 14.4, and is well content to do ſo. If he receive not ſuch a return of his prayers as he expected, he blameth his own performance, and ſubmitteth to Gods Will and Wiſdome. Not my Will, but thine be done lLuke 22.42. If God reprove him for any ſin, he confeſſeth all, and will juſtifie God before all the world, and clear his juſtice, whatever his judgement bemPſal. 51.4, He will have God to be true, and every man a lier, that ſhall dare to impeach his truth or juſtice, that God may be juſtified in his ſayings, and overcome when he is judged nRom. 3.4..
If he hath, under ſome ſharp affliction and violent tentation, been too bold with God, and ſhall hear God ſpeaking unto him, as unto Job, Shall he that contendeth with the Almighty inſtruct him? He that reproveth God, let him anſwer it. Yea, if God ſhall call him out, and bid him to gird up his loines like a man, and ſpeak what he can againſt him; and ſhall demand of him. Wilt thou diſannull my judgement? Wilt thou condemn me, that thou mayeſt be righteous oJob 40.2, 7, 8? His anſwer will be only this; Behold, I am vile, what ſhall I anſwer thee? I will lay my hand upon my mouth: Once have I ſpoken, but I will not anſwer: yea, twice, but I will proceed no further p4.5. If with Jeremiah he take upon him the liberty to plead with God, and to talk with him of his judgments: yet it is not out of arrogancy to challenge God, but in humility to be inſtructed: and therefore he juſtifieth God in his very Preface, and layeth down this for an undeniable Concluſion againſt which he will never diſpute, Righteous art thou, O Lord qJer. 12.1.
If God allow him to plead with him, and to declare that he may be justified rIſa. 43.26, he will readily do that; but here he will plead the righteouſneſſe of God, not his own sPhil. 3.9. Surely ſhall he ſay, in the Lord have I righteouſneſſe and ſtrength tIſa. 45.24. I will make mention of thy righteouſneſſe, even of thine only uPſal 71.16. He looketh upon God, as the Lord our righteouſneſſe wJer. 23.6. As for things that are too high for him, he will not exerciſe himſelf in themxPſal. 131.2; but is wiſe according to ſobriety, according to the meaſure of faith given unto him yRom. 12.3. He takes no pleaſure in doubtful diſputations zRom. 14.1, but declines them; and, to any man that would be doing with him, to draw into diſputes concerning the decrees and deep counſels of God, and to have an hard opinion thereof, or of thoſe that aſſert them, he only anſwereth modeſtly, yet reſolutely, Nay, but O man, who art thou that replieſt againſt God aRom. 9.20? He beleeveth every Word of God to be true, yea, truth it ſelfe: and what he cannot underſtand, he adoreth; becauſe coming from the firſt truth that cannot lie.
Thus, this hypocrite and Antichriſt ſhake hands; He oppoſeth, and exalteth himſelf above all that is called God, or that is worſhipped; ſo that he, at God, ſitteth (not in the Temple only, but) in the Throne of God, ſhewing himſelf that he is God b2 Theſ. 2.4; yea, as Lucifer, above him, and judging of him: the true Chriſtian is ſo far from judging God, that he ſaveth God a labour in judging of himſelf c1 Cor. 11.31; the one makes God his footſtool, that be may inſult over him; the other makes himſelf Gods footſtool, that he may exalt him.
This hypocrite judgeth another mans ſervant, without commiſſion. Character 2
He that will call the Maſter of the houſe to his Barre, and judge him as a Beelzebub, will much more deal ſo with thoſe of his houſhold dMat. 10.25. It is true, he hath nothing to do with either Maſter or ſervant, who ſtandeth or falleth to his own Master: yet he will be buſie with both, becauſe he is a buſie-bod… that will have an oare in every mans boate2 Theſ. 3.11 1 Pet. 4.15. There are Prohibitions enow gone out of the Court of heaven, to ſtay his irregular and unjuſt proceedings: (as, Judge not, that ye be not judged fMat. 7.1. Judge nothing before the time, until the Lord come g1 Cor. 4.5, &c.) but he will go on, for all that. And will rather hazard the incurring of a Praemunire, by judging without a Commiſſion, than ſtay till the Lord come, and put him quite out of office.
Nor will he ſtay the Lords time neither: but he will judge all before the time. Fleſhly judgement is haſty; but true juſtice proceedeth with a more ſober and leiſurely pace. He judgeth according to the outward appearance, and ſo his heart is inſtantly in his mouth, and he pronounceth ſentence, before he underſtand the matter. It is not enough that he uſurpeth Gods Office, unleſſe he execute it preſently. Chriſt himſelf forbeareth, until the day appointed of the Lord hAct. 17.31. But this Uſu p…r thinks every day a yeare, until he judge as God. He is commanded not only not …o judge, but not to ſpeak any evil of his brother; being aſſured from God, that he that doth ſo, ſpeaketh evil of the Law, and judgeth the Law iJam. 4.11, for he doth that which is forbidden by the Law, and doth thereby condemn the Law. And …f he jud…e the Law, he is far from being accounted of God to be a doer of the Law, but ſhall be condemned for playing the Judge in condemning his Law. It was to… much that he took upon him againſt his brother, and deſerveth to be puniſhed by the Judge. But to judge the Law, is to pull an old houſe about his eares, and all the curſes of the Law upon his ſoulkDeut. 27.26.
Contrariwiſe, the true Chriſtian, judgeth nothing before the time.Differ.
He judgeth no man out of an humour of judging▪ even when he is compelled, to paſſe ſome judgement; but even then alſo, he ſtayeth his time. He is of himſelf (where not called to it) foreign, without judging, as well as foreign, without hypocriſie lJam. 3.17: and the former makes good the other. There are many things which he dares not judge of at all, Predeſtination, Scripture, and the final eſtate of any man uncalled, and of the ſecret things which belong unto God mDeut. 29.29.
Where he hath a calling to judge of other mens actions and occurrents, (in relation to Civil affairs,) he will be ſure to keep himſelf within due bounds, which are Law, Reaſon, and Conſcience. Law is his Rule, Reaſon his guide, and Conſcience the Adminiſtrator of Juſtice, theſe he carrieth alwayes about him: ſo that Law, Reaſon, and Conſcience, not he, may be ſaid to be the Judge nJohn 7.51. The Judge is but the tongue of the Law; and the Law, the minde of the Judge. Wherefore he that judgeth beſide the Law, maketh the Law to tell a lie of her ſelf. He is careful how he judgeth both of the Perſon, and of the Action. He will not judge of the Perſon without Authority and Calling from God. Such as are Magiſtrates in caſes Political; Elders, in caſes Eccleſiaſtical; and Governours of families, in caſes Domeſtical: for theſe Judges being appointed of God, their judgments even of the perſons of men, (Juſtice being Judge) are of him approved. In judging of the actions of men he doth it not animo, (or rather morbo) judicandi, as delighting to finde matter to condemn others, but as rejoycing to do juſtice for the amendment (if it may be) of the offender, and the inſtruction of himſelf and others, that the righteous may hear, and fear, and do no more ſo oDeut. 17.13. Much leſſe would he delight in judging with reſpect to himſelf, as truſting in himſelf that he is righteous, and deſpiſing others pLuke 18.9, as the proud Phariſee, that vilified all his neighbours to magnifie himſelf.
In ſpiritual matters, he is careful to judge by the Word, or rather to make the Word to judge all whom he hath occaſion to judge: and thereby to draw them to judge themſelves. Thus the Miniſter judgeth his hearers qEzek. 20.4, by holding forth unto them the perfect Mirrour of the Law of Liberty rJam. 2.12, wherein they may ſee their imperfections. Thus the Chriſtian judgeth and condemneth the world, by his holy life and example, as Noah by the building of the Ark, condemned the world of infidelity and impenitency, and became heire of the righteouſneſſe which is by faith sHeb. 11.7. Yea ſo, finally, he reproveth and judgeth the unfruitful works of darkneſſe tEph. 5.11, by walking as a childe of light uVer. 8: for one contrary is judged by another, as the crooked by the ſtreight; blackneſſe by whiteneſſe, and darkneſſe by light.
Thus, this hypocrite is as Abſalom, ambitious to be made a Judge w2 Sam. 15.4, when no body needs, or deſires him: the true Chriſtian is herein as Saul, hiding himſelf among the ſtuffe x1 Sam. 10 22, when others endeavour to put him upon the office; the one affects to judge others, that he may ſeem to be ſomething when he is nothing yGal. 6.3; the other, when called to judge, judgeth ſo, that he may make others ſomething, though he be nothing z2 Cor. 12.11.
Character 3 This hypocrite when he is in office, is proud of it.
When he is firſt in Commiſſion, he is ſeemingly humble and affable to all; that, if they take no notice of his being in office, he may take occaſion to tell them of it, that they may the more obſerve him; which argues his pride. They have put me into an Office, ſaith he, which, God knows (and therein he ſpeaks truth) I am unfit for. He ſeemeth to blame thoſe that put him into the place; but, his meaning is, to teach you your diſtance, and to commend his humility that vouchſafeth to be ſo familiar with you.
He now glorieth in this, I can judge my Neighbour, my Miniſter, my Governour, if he be once made a Ruling Elder; eſpecially, if a Moderator. And becauſe he that is ſpiritual judgeth all things, yet he himſelf is judged of no man a1 Cor. 2.15. He begins now to take upon him like a Pope, as if he were the only ſpiritual man that were now in power to paſſe judgement upon all men, and no man to have power to judge him. But then, he muſt conclude that all others are carnal, and cannot know the things of the Spirit of God. For, ſpiritual is not here put for Eccleſiaſtical, but for one regenerate in oppoſition to carnal or unregenerate men. Nor doth this proud Peacock conſider, that his judgment is not to paſſe upon all men, but upon things only, foreign, not foreign. And, in judging of things, there is more wiſdom required, and profit afforded: but, in the judging of men, more pride and leſſe charity. And whereas he vaunteth, that he is to be judged of no man, it may hold true if himſelf be (which he is not) truly ſpiritual; and, he that judgeth him, carnal: for none can judge of grace but he that hath it himſelf. Nor is the judgment a deciſive, but only diſcerning *See the margent, and the force of foreign., to judge of the nature and worth of a thing, not to award puniſhment, or reward. It judgeth what the thing is, not what ſhall be done to or with him that hath the thing on which the judgement is paſſed. But however, he is in office, and he will be known in it: he will make ſome advantage thereof to himſelf: for by judging others with ſeverity, he expects that all ſhould look upon this as a proof of his own integrity; and that he would never be ſo ſharp to others, were himſelf guilty of the ſame or the like offence.
Differ.On the contrary, the true Chriſtian is careful how to judge; not proud, that he may judge.
He remembreth that terrible threatning, He ſhall have judgement without mercy, that ſhewed no mercy bJam. 2.13; and that, as the unjuſt man knoweth no ſhame, ſo the proud man ſheweth no mercy, doth no juſtice; but is apt to ſpeak grievous things proudly and contemptuouſly againſt the righteous cPſal. 31.18, and to have them greatly in deriſion dPſal. 119.51; therefore he is ſo farre from being proud of his place, that he ſtands more in feare of his place, than others do of him in his place. He ſtudieth more ſo to judge, that himſelf be not afterwards judged for judging eMat. 7.1; than to ſhew his authority in judging. He knoweth more now, than ever before, the need he hath of a wiſe and underſtanding heart to judge, that he may diſcerne between good and bad f1 King. 3.9: and therefore labours to be the more humble, that he may be capable of this grace; than to be lifted up, and ſo to go without it; yea, to be reſiſted by God in himſelf in the ſeeking of itgJam. 4.6.
If he be a Juror, he could wiſh himſelf none; but, being in the place, he will be careful of his verdict. He will not be led by others, nor ſell the preſent cauſe and his ſoul too, for the next eight pence. If he be in any place of Judicature, he could be well content, he were out of office, ſave for the ſervice of Chriſt his King; but while he is in it, he will judge uprightly hPſal. 75.2. He doth not his own work, but beareth witneſſe to him that ſhall be his Judge at the laſt day. He doth it with all the caution and reſpect to God and man that he is able, that he may not himſelf fall under the condemnation of either.
Thus, this hypocrite affects an office of judging, that he may appear to be great, and to be able to ſay with Pilate, even to Chriſt himſelf, Knowest thou not that I have power to crucifie thee, and have power to releaſe thee iJohn 19.10? The true Chriſtian executeth the office, (to which he was as unwilling of himſelf, as the fig-tree, to be promoted over the trees kJudg. 9.11that he may approve himſelf good by labouring to make others better. The one coveteth the office, to lift up himſelf: the other fears it, for fear of undoing.
This hypocrite, if he be for truth in judging, he neglecteth charity. Character 4
If he finde out a crime, he is not ſo much grieved that it is committed, as glad that he is able to prove it. The thing, ſaith he, that I accuſe him of, and condemn him for, is true. I therefore do him no wrong to judge him as I do. But that is a falſe conſequence that he doth him no wrong, becauſe the thing is true; for even in truth there may be wrong, as in Doegs accuſing, and Sauls judging, in the caſe of Ahimelech relieving David. Doegs report was true, but malicious, concerning Davids coming to Nob, to Ahimelech, and touching Ahimelechs enquiring of the Lord for him, and giving him victuals, and the ſword of Goliah l1 Sam. 22.9, 10.; (He might alſo have aggravated the offence with truth enough, that Ahimelech gave him hallowed bread, even the ſhew-bread that was taken from before the Lord m1 Sam. 21.6:) yet there was ſo much malice in this true, but ſpightful, report, that he is curſed for it even by the Spirit of God himſelf, becauſe he loved evil more than good, being more glad he had ſo much evil to lay to Ahimelechs charge, than ever he would have been to have ſeen Ahimclech innocent: and becauſe he loved all devouring words nPſ. 52.3, 4, 5: not for any wrong Ahimelech had done to him, but becauſe he took pleaſure in devouring.
Such a Judge is in worſe caſe, when he comes to give up his Accounts, than he whom he judgeth; and he will finde that for ſuch judgement God himſelf will viſit the Judge, even when for the matter he is able to juſtifie the ſentence. And if God ſhall not take Ahabs part againſt Jehu, whom the Lord ſet up on purpoſe to cut off Ahab and his houſe; yet he will avenge the blood of Jezreel upon the houſe of Jehu oHoſ. 1.4; not on Ahabs behalf, but his own, for the pride, ambition, and cruelty of Jehu in the doing of it. So God ſomtimes takes the part of the accuſed againſt the Judge; not as if the accuſed were not guilty of the crime objected, much leſſe as favouring the ſins they are accuſed of, but as eſpying the pride, uncharitableneſſe, and malice of the accuſers: ſo Chriſt took the part of the poor ſinful woman, againſt Simon the Phariſee pLuk. 7.39 40; not as allowing her ſin, but as condemning his ſupercilious uncharitableneſſe, even when he ſaw the abundance of her teares, and her making a towel of her haire. Thus, he juſtified the humble Publican againſt the ſelf-juſtifying Phariſee qLuke 18.14: yea, the woman taken in adultery, repenting of her ſin, fared better in the iſſue, than thoſe Scribes and Phariſees, who inſultingly, brought her to Chriſt, and without all compaſſion, alledged the Law of Moſes, for ſtoning her to death, that they might accuſe him rJohn 8.4, 5. If he was for ſparing of her, they would then accuſe him for breach of Gods Law: if for ſtoning her, they would accuſe him to the Romane Governour for exerciſing a power of life and death, when it was not now lawful for the Jewes, to put any man to death sJohn 18.31, becauſe they were now under the juriſdiction of the Romanes who had taken that power from them. Yea, God ſets open the door of heaven to Publicanes and Harlots repenting, and ſhuts it againſt thoſe uncharitable Prieſts and Elders that ſo proudly cenſured and condemned them. God will not have his own part taken unjuſtly or uncharitably, but will reprove the reprovers of ſuch as deſerve reproof, when in reproving, charity and mercy are wanting: as in the caſe of Job tJob 42.7.
Differ.Contrarily, the true Christian is as careful to exerciſe charity, as to purſue truth in judgement.
He is as Joſhuah in judging of Achan, although the offence was very great, and the puniſhment muſt be ſharp; yet before ſentence, he hath ſo much charity and compaſſion, as to draw Achan to confeſſion and repentance, that he who muſt part with his life, might yet not loſe his ſoule. My ſon, give, I pray thee, glory to the Lord God of Iſrael, and confeſſe unto him uJoſh. 7.19.
In things that are private, charity, though it tell no lie, yet keepeth counſel, and concealeth the matter wProv. 11.13, though a truth. And when he muſt judge, though he pervert not juſtice, yet moderateth the judgement, ſo far as may ſtand with juſtice. He expreſſeth compaſſion, when he is enforced to be ſevere: not as inſulting, but as grieved that the charge is ſo true, the fact ſo hainous, and the proof ſo pregnant. He herein endeavours to reſemble the heavenly Judge, who when he is to pronounce ſentence, ſheweth how loth he is to do it. How ſhall I give thee up Ephraim, &c xHoſ. 11.8? and as Chriſt, when he was to adjudge Hieruſalem to a total and perpetual deſolationyLuke 19.43, 44 he firſt beheld the City, and wept over it zVer. 41.
Thus, all the Religion this hypocrite makes uſe of, or at leaſt all the uſe he makes of Religion, is, to ſee faults in others that he may judge without mercy; counting himſelf juſt, and deſpiſing others aLuke 18 9: the true Chriſtians Religion makes him to ſee more faults in himſelf by ſeeing ſo many in others, and therefore pitieth thoſe whom he is compelled to Judge; the one makes uſe of his power in judging, as quarrelſom people make uſe of the Law; not to order themſelves, but to trouble their neighbours: the other ſo judgeth, that he may make it appear how unwilling he is to do it, and doth it ſo, as remembring he is to give an account of himſelf to God bRom. 14.12.
Character 5 This hypocrite judgeth others for what he condemneth not in himſelfe.
He is curious and covetous to informe himſelf of other mens faults, but careleſſe of his own, therefore he is forward to judge others, but ſlack enough to paſſe judgment upon himſelf. Judah, no ſooner heareth of Tamars defilement, but he paſſeth ſentence, Bring her forth, and let her be burned cGen. 38.24: but he that made her an harlot, was not ſo haſty to judge himſelf for it, or to repent of it. He judgeth another, and therein condemneth himſelf, ere he be aware; for he that judgeth, doth the ſame things dRom, 2.1. He never thinks of himſelf in judging, and ſo the ſentence reacheth himſelf, which he paſſeth upon others.
The ſame things which are vices in others, are not ſuch in himſelf, if he may be Judge. And Judge he will be till he hath condemned himſelf. That is ſtate in him, and the knowing of his place, which in another is pride. That is friendſhip and fellowſhip in him, which in another is faction, or ſedition. He is a curious Spie abroad, a blinde Bayard at home. He is ſo inquiſitive after other mens faults, that he aſcends ſo high as to pry into the ſins of their Parents and Predeceſſors: and rips up their offences, when themſelves are conſumed in the grave, but never thinks of his own, even when he hath more than one foot in the grave, and more faults in himſelf than he can finde in others.
Contrariwiſe, the true Chriſtian more zealouſly condemneth that in himſelf, Differ.for which he judgeth another.
If he diſlike and cenſure voluptuouſneſſe in others, he is thereby made more careful to beat down, or, keep under his own body, and bring it into ſubjection; leſt that by any meanes, when he hath preached, reproved, cenſured and judged others, he himſelf ſhould be a caſt-away e1 Cor. 9.27. He knows that if he do otherwiſe, his own conſcience will take him by the throat, and demand, thou that teacheſt another, teacheſt thou not thy ſelf fRom. 2.21? &c. He wiſely conſidereth the houſe of the wicked, that God overthroweth the wicked for their wickedneſſe gProv. 21.12; therefore he looks more narrowly into his own houſe and himſelf, and enquireth, Are there not ſins alſo with me, even with me, againſt the Lord my God h2 Chro. 28.10? and ſo he ſaveth God, and others the labour of that enquiry.
He is as the wiſe man paſſing by the field of the ſlothful, and ſeeing it all over-grown with thornes and nettles, he conſidered it well, and received inſtruction iProv. 24.31 32; that is, to look to his own, leſt that yield no better crop. It is both an effect of wiſdom, and a fountain of charity, when he is to bring other mens feet that have ſtrayed, into the right way, to conſider himſelf, leſt he alſo be tempted kGal. 6.1. The wiſe man maketh benefit of every thing, yea, of other mens faults, more carefully to cure, or prevent like lapſes in himſelf, as being no more priviledged from falling than others; but perhaps ſubject to greater tentations: and ſo he taketh occaſion from the beholding of the nettles in his neighbours garden, to weed his own.
Thus, this hypocrite holdeth forth knowledge and conſcience as a dark Lanthorne to ſee others by, but to be unſeen by them, but of all to be unſeen of himſelf. The true Chriſtian never ſets up a light to diſcern and judge others, but it is to give light to all that are in the houſe lMat. 5, 15, but chiefly to himſelf: the one condemneth his own ſins in other men; the other condemneth other mens in himſelf.
This hypocrite is most ſharp and ſevere in judging thoſe who make moſt Profeſſion of Character 6 Religion.
They are the men whom he ſeemeth to emulate, but rather envieth, becauſe they are his Rivals in reputation, which to him is more than all his Religion. At them therefore he carpeth: in them, even vertues are vices. Their zeal is madneſſe mJer. 29.26, or faction nActs 24.5: their conſcience, is hypocriſie oJob 4.6.. By their infirmities he juſtifieth his own reigning ſins. Their motes are beams, and his beams are motes pMat. 7.4. He can ſee their heart, and can tell not only what they do, but what they think. As the old Criticks had all Homers imperfect verſes by heart, not regarding the many good; ſo this hypocrite hath the infirmities of Gods children at his fingers ends, never looking after their graces.
He chargeth them with thoſe ſins from which few (and leaſt of all himſelf) are free, and which are moſt hardly diſcerned. If he finde them provident and vigilant to preſerve, and make the beſt emprovement of their own in a juſt way, then they are covetous: if notwithſtanding their beſt care to walk with an even foot, and to make straight pathes for their feet qHeb. 12.13, they ſomtimes ſtep awry, and be overtaken by occaſion, then they are hypocrites; if they will not bow the knee, and vaile to him as a Deotriphes, who loveth in all things to have the preheminence r3 John 9., for that they know him to be a vain-glorious hypocrite, that is not an honour, but a ſtaine to the Goſpel, and to the Profeſſion of it, then they are proud. He is ſure to charge them home with what no mans heart is wholly clean, that they (knowing the bewailed corruptions of their own hearts) cannot wholly deny, but rather with grief are apt to charge too hard upon themſelves, who are yet far more clear thereof than he that ſo unjuſtly judgeth them.
And, if, with Satan, he cannot deny them to feare God, yet he will queſtion, quo animo, with what heart they do it? as if all were out of hypocriſie, meerly for the protection, and outward bleſſings afforded to them, which if God withdraw, they will blaſpheme him to his face sJob 1.10, 11. He judgeth by himſelf what others are, and do, although in ſo judging he take upon him Gods office in judging the heart; which none but a devil durſt to attempt. He chargeth Gods ſervants with his own ſins, as Athaliah cried treaſon, being her ſelfe the greateſt Traitour: or as Demetrius charged Paul with faction, when himſelf had put all the City into an uproar.
After all which ſharpneſſe, he will profeſſe that notwithſtanding all thoſe faults he ſeeth in Profeſſors, he loveth them never the worſe. O charity! but well may we ſuſpect the truth hereof, coming from him that can ſpeak nothing true. Charity ſeeth not all faults, nor blazeth abroad all that it ſeeth. But that which moſt diſproveth and reproveth this hypocrite is this, that when he hath ſaid all he can, and more than he can juſtifie, he feareth himſelf never the more for the ſame, or greater ſins: but, rather favoureth himſelf the more therein, as glad to bring down Gods market in the price and worth of Profeſſors, not unwilling of their company in evil, and to ſay, jam ſumus ergo pares: now we all are alike. But, as they who reported evil, or received the evil report of the Land of Promiſe, came ſhort of entring thereinto; ſo ſuch as delight to ſpeak, or hear evil of the wayes of God, or of the infirmities of his people, ſhall never have part nor portion with them in the inheritance of the Saints.
Differ.On the contrary, the true Chriſtian hath an high eſteem of Profeſſors of Piety, and of their Profeſſion.
He is an honourer of ſuch as feare God tPſal. 15.4, becauſe he loveth God. He ſo reſpecteth the Image of Chriſt, which is the new creature, that he honoureth all that wear his badge and livery, which is viſible Profeſſion, and is loth to believe any thing amiſſe of ſuch as beare it. Jehoſhaphat would not beleeve all that Ahab ſpake of Micaiah, becauſe Micaiah was a Prophet of the Lord; but rather reproved Ahab for ſo reporting of him, Let not the King ſay ſo u1 Kings 22. He that feareth God is as unwilling to heare, as others are forward to ſpeak any thing againſt thoſe that profeſſe the Name of God, as knowing that he that makes bold to diſgrace Gods Livery, makes little account of his Image.
The true Chriſtian, if he be but tempted to think hardly of the eſtate and condition of Gods children, he takes it to be a great offence to be overcome by ſuch a tentationwPſal. 73.15; how much more, to ſpeak againſt themſelves. He knoweth how deeply God layeth to heart the leaſt diſparagement of his ſervants; and that he ſeems to be caſt into an admiration, that even Miriam and Aaron (who were no ordinary perſons) were not afraid to ſpeak againſt his ſervant Moſes xNumb. 12.8. And how ſharply God both treated, and threatned ſuch as had vilified, and made light of thoſe that profeſſed his Name, and made mocks and mowes at them: calling ſuch ſcoffers ſonnes of an whore yIſa. 57.3, concluding them to be children of tranſgreſſion, a ſeed of falſhood zVer. 4; therefore he chooſeth rather to cover their infirmities, which he is ſorry to ſee in them; than to ſpeak all that he knoweth, even when he is moſt provoked ſo to do.
Thus, this hypocrite is a foule bird that bewrayeth his own neſt: the true Chriſtian is a Shem or a Japhet that covereth the nakedneſſe of ſuch as by occaſion of temptation have laid themſelves too open to view. The eye of the one is ſo evil, that he careth not how little good, and how much evil he ſeeth in Profeſſors, becauſe the evil pleaſeth him, and the good ſhameth him: the eye of the other is ſo good, that he conſidereth not how bad, but how good they be, that the one may not be a temptation to evil, but the other a ſpurre unto goodneſſe.
Character 7 This hypocrite judgeth hardly, and cenſureth ſharply ſuch as God hath laid low by affliction.
To him that is afflicted, pity ſhould be ſhewed him from his friend, ſaith Job, who found little comfort from his friends in his afflictionaJob 6.14. But what pity can be expected from him that forſaketh the feare of the Almighty? While a man is able to do well to himſelfe, every one will praiſe and applaud him bPſal. 49.18: but when the Lord layeth his hand upon him, and doth as it were ſingle out and expoſe him to contempt, every one (but none more than the hard-hearted hypocrite) is ready to trample upon him, to perſecute him whom God hath ſmitten, and to talk to the grief of thoſe whom God hath wounded cpſal. 69.26. Now he is by this cenſorious hypocrite proclaimed an hypocrite, a diſſembler: and that he is ſerved well enough in all that is befallen him.
In affliction is it the common portion of all to finde that verified, All the brethren of the poor do hate him, how much more do his friends go farre from him dProv. 19 7? when he hath moſt need of cheriſhing, he finds nothing but hatred, and that from thoſe that before pretended moſt friendſhip, when he was able to give gifts dVer. 6. None condemned Job more than his friends from whom he expected moſt comfort. And this made all others to contemn him. His wife reviled him for being ſuch a fool as longer to retain his integrity eJob 2.9, which was ſo ill rewarded. His ſervants refuſed to obey him. Even they who were younger than he, had him in deriſion, whoſe fathers he would have diſdained to have ſet with the dogs of his flock eJob 30.1, who cut up mallows by the buſhes, and juniper-roots for their meat, who were children of baſe men, viler than the earth: now was he their ſong, yea, and their by-word: They abhorred him, they fled farre from him, and ſpared not to ſpit in his face; becauſe God had looſed his cord, and afflicted him, they alſo let looſe the bridle before him fVer. 4, 8, 9, &c..
Yea, many times Gods own children are not ſo true to their own ſide as they ſhould be, nor ſo pitiful and tender to the afflicted as they ought, when they ſee the hand of God upon their fellow-ſervants; but are ready to perſecute them, as God gJob 19.22How much more then will the hypocrite ſpeak wickedly for God, and talk deceitfully for him hJob 13.7?
Contrarily,Differ. the true Chriſtian is moſt full of bowels when he beholdeth the children of affliction.
He doth not lay load upon them, as being juſtly met with: or as ſuppoſing God hath ſet this mark upon them for ſome foule offence, ſome deep hypocriſie. He conſidereth and judgeth wiſely of the poor. He conſidereth God ſometimes afflicteth his own, not for ſome ſpecial ſin; but, for their trial, as he did Job; for inſtruction of others, for glorifying himſelf in their deliveranceiJohn 9.3. He knoweth that affliction cannot make a good man evil, and therefore not unhappy in the main. He judgeth not of Gods love or hatred by any thing outwardly betiding himſelf, or otherskEccl. 9.2. If poverty be a puniſhment to the wicked, it is an exerciſe of faith, and a meanes of ſalvation to the godly.
The feare of God maketh him very tender to thoſe that be in affliction, becauſe either they are godly, or in a way (through Gods mercy ſanctifying his hand) to be ſo. He hopeth God by this meanes openeth their eare to inſtruction, wherein he will not be wanting: and he works more upon them by his compaſſionate handling them, than by any other help he can afford them. A little oyle now poured into a deep wound, is more welcome, than money out of his purſe. He therefore conſidereth the poor in his affliction, whereby both are bleſſed lPſal. 41.1.
Thus, this hypocrite is as that mercileſſe King, who when the Syrian horſemen that came to ſurprize Eliſha, were by a wile brought into the midst of Samaria, thought of nothing but cutting them to pieces, ſaying to the Prophet, My father, ſhall I ſmite them? the true Chriſtian is of the Prophets minde that anſwered the King, Thou ſhalt not ſmite them: ſet bread and water before them, that they may eat and drink, and go to their Maſter m2 King. 6.21, 22.: The one is like the falſe harlot that cared not what cruelty were uſed to the childe doomed to be divided: the other is like the true mother that will rather loſe all intereſt in her own childe, than conſent to that inhumanity.
This hypocrite deſpiſeth all that come ſhort of him in goodneſſe, and hateth all that go Character 8 beyond him.
He deſpiſeth the former; not becauſe he is no better, but that himſelf may ſeem better than he is by taking notice of the defects of the other; who yet in regard of ſincerity, is far better than he. Such an one, who being a good meaning Chriſtian, yet ignorant of many things, and farre ſhort of this hypocrite in ſome outward performances, and diſcreet behaviour, he is glad to have about him, as a foile to his ſeeming perfection, as a proud woman ſometimes entertaineth an hard-favour'd ſervant the better to ſet off her own beauty. But, the latter, as a blemiſh to his reputation, and as day-light to his Starre-light, or Torch-light rather, he cannot abide. Therefore as Players and Maſquers do either chuſe the night, or make a night, that their counterfeit-ſhew may ſeem more glorious; ſo the hypocrite delights to converſe with thoſe that are either apparently evil, or come far ſhort of him in apparent goodneſſe; or, one way or other, to diſgrace thoſe that every way go beyond him in goodneſſe, that, in this darkneſſe his own mummery may the better paſſe.
It may be (if not too extremely tranſported with envie) he can brook an eminent Chriſtian in a dead book, whoſe eminent works are ſo fully witneſſed unto by all, that he ſhould be accounted an enemie to all goodneſſe that ſhould in the leaſt diſparage him; for he feareth not rules half ſo much as examples, nor dead Patterns ſo much as living Preſidents. A book can but ſay, and ſo can he: and a dead Pattern is rather hung up in a picture for ornament of the houſe, than for imitation of the Houſe keeper. Therefore as the Jewes could brook the memories, and adorne the monuments of the dead ProphetsnMat. 23.29, but not endure the examples and remonſtrances of the living, no, not of Chriſt himſelf (wherein he condemned their hypocriſieoVer. 34) nor any that he ſent unto them: ſo is it with this hypocrite, he can applaud the dead, whom to commend is an honour to him that doth it: but he hateth the living, whom not to imitate, is a ſhame. Such living Copies he would rather burn, than commend, becauſe he hath no minde to write after them. Mortui non mordent. Dead men bite not. Therefore we let them alone, no living dog ſhuns a dead lion, but rather playes with him. Virtutem incolumem odimus, we hate vertue, while alive, becauſe the beams thereof dazzels the eyes of lusking ſluggards, that had rather ſeem, than be vertuous. A good man cannot purchaſe a good word from the wicked (hardly from the hypocrite) by any thing but by dying, to give him room. Only in dying he wiſheth himſelf in his caſepNum. 23.10, but living he will never be of his minde.
Differ.Contrariwiſe, the true Chriſtian pitieth and helpeth forward ſuch as come behind him, and honoureth and followeth hard after ſuch as goe before him.
The former, even when he finds him way-ward and peeviſh, as well as weak, he beareth, as becomes the ſtronger, with a condeſcending loveqRom. 15.1; as the Nurſe, the frowardneſſe of her children r1 Theſ. 2 7: if the childe cannot go, ſhe carries it; if ſilly, ſhe gently bears with it; if froward, ſhe ſtills it. If he finde a weak Chriſtian engaged and entangled in any controverſies and doubtful diſputations with ſuch as are too hard for him, he endeavours to extricate and free him from ſuch conteſts, (as Aeneas is ſaid to have carried his old father, and to have led his young ſon in his hand, out of the combuſtions of Troy,) making the ſtrong to know their duty, and to ſee their errour in puzling and vexing the weak.
The other he admireth, and aſpireth to their excellency; not wiſhing them worſe, but himſelf better. He is glad of ſuch a cloud of witneſſes sHeb. 12.1, and fire of ſhining examples to go before him: but, above all, he is glad of that pillar of the cloud, and of fire tExod. 13.21, that Admiral-light, the Lord Jeſus Chriſt, the Author and Finiſher of his faith, and Fore-runner into the heavenly Canaan, to lead and bear him in the wayuDeut. 1 31. He commendeth not only the Saints in heaven, but the excellent which are yet upon the earth. He is glad of weak Chriſtians, whom he may guide: but more glad of ſtrong, whom he may follow.
Thus, this hypocrite is to the weak, as the chief Prieſts and Phariſees were to their ignorant Officers that had not apprehended Chriſt, they deſpiſed them as ſilly Animals that were under a curſe for their ignorancewJohn 7.49; and, to the ſtrong that exceeded them, he is as the ſame Prieſts were to Nicodemus that took Chriſts part, hating him as a Galilean, (which were then a hateful generation,) Art thou alſo of Galilee xVer. 52? the true Chriſtian is to the weak, as Aquila and Priſcilla were to Apollos, whom they took unto them, and expounded unto him the way of God more perfectly yAct. 18 26: and, the ſtrong, he looketh upon, as goads and ſpurres to make him to amend his pace in following thoſe who through faith and patience inherit the Promiſes zHeb. 6.12.
This hypocrite diſparageth one good man by commending another. Character 9
He will not, in down-right termes, diſcommend a good man, whom every body commendeth; but he will do it by a device, which is to ſet a better man by him, and cry him up ſo highly, that there is no naming of the other any more. A great ſecret and myſtery of malice, to diſpraiſe one by preferring another: not that he loveth him whom he preferreth, but becauſe he hateth the other. His name is now in queſtion whom he thus ſeeks to diſparage; let him fall at the preſent, whether by friend, or by foe; by the ſword of the children of Ammon, or by his own company, it mattereth not, ſo he fall: teſtimony, he ſhall have none from him, how well ſoever he deſerve of him. As for the other, he ſhall finde from this hypocrite the ſame meaſure another time, however at preſent he extol him to pull down another.
If with the Jews, he vouch Moſes aJoh. 5.45, 46, and magnifie Abraham bJoh. 8.53. and 9.28it is to vilifie Chriſt, if not in his Perſon, yet in his members (which is all one) which he liketh not. Sometimes he will highly applaud ſome Scriptures that give rules for, or deſcription of an holy man; not out of love to the one or the other, but mentions them when he heares mention of ſome body that he ſleighteth; meerly to diſgrace them for coming ſhort thereof: as Papiſts cite Fathers, and ſometimes Scriptures in their contentions with us, they being diſciples neither of the one nor of the other; but meerly vaſſals of the Pope, as this hypocrite is of his luſts.
On the contrary, the true Chriſtian ſo commendeth one good man, Differ.that he diſgraceth none.
He acknowledgeth that as there are diverſities of gifts and graces of edification, yet all uſefulc1 Cor. 12.8; ſo there are ſeveral meaſures of the graces of adoption communicated to the living members of Chriſt, which are all to be cheriſhed and honoureddPſal. 15.4 Eph. 4.16. One man excelleth in the ſtrength of his faith: another that hath a weaker faith may be more humble. One is not ſo well able to maſter his paſſions, yet he may be more affectionate and loving. God hath ſo tempered the members of the body, that where there is a defect in one, it is ſupplied by another, that is made more dextrous and active to carry on the work: ſo hath he diſpenſed his graces, that in the communion of Saints, he that hath leaſt grace is uſeful in the body, and he that hath moſt, hath no more than he needeth, either to be aſſiſting to others, or to combate with his own corruptions. Many times eminent grace meets with ſtrong corruptions that make work enough for all the grace a man hath. But however, there is no cauſe of diſparaging the leaſt grace, becauſe a fruit of the Spirit, which ought to be precious, although but as a grain of muſtard-ſeed, for who knoweth how great the tree may grow, which ariſeth out of that one ſmall grain. Wherefore as Moſes will not deſpiſe Eldad and Medad for prophecying, but rather commend and encourage them, wiſhing all the Lords people were able to do the likeeNum. 11.29.. So doth the true Chriſtian wiſh and pray that all may grow richer in grace, and therefore cannot deſpiſe the day of ſmall things in the weakeſt ChriſtianfZech. 4.10.
Thus, this hypocrite in diſparaging weak Profeſſors, is like thoſe wicked men, who aſſiſting David againſt the Amalekites, refuſed to allow any ſhare of the recovered ſpoiles to his weak and faint ſouldiers that were not able to go up with their fellowes to the fight, but tarried by the carriagesg1 Sam 30.22.: the true Chriſtian is as David, in giving a ſhare to thoſe that tarried by the ſtuffe hVer. 24, not diſparaging them for, but comforting and encouraging them in their weakneſſe: the one makes the praiſe of him whom he commendeth, to be a cudgel to break his head whom he hath a minde to diſgrace; the other makes the commendation of the ſtrongeſt Chriſtian, to be a provocation to ſuch as come ſhorteſt, to better their pace.
Character 10 This hypocrite ſets vertues themſelves at variance.
As he laboureth to make diviſions among the vertuous, ſo he doth among vertues. He commendeth thoſe that ſeem to make moſt for his purpoſe, and of which he can make beſt uſe to ſerve his own turne; but never affords a good word to ſuch vertues as are more directly contrary to his way and deſigne. Thus, if he be a looſe or luke-warme Profeſſor, living as an Epicure, or Laodicean, he never commendeth, but ſnibbeth zeal, (which is offended at his looſeneſſe) therefore he cries up diſcretion, to wit, ſuch as will let him and his ſin alone; or, he magnifieth charity, which will cover the multitude of his ſins, judge favourably, and make a good conſtruction of all things. But this is a charity of his own making, without either wiſdom, or purity, without knowledge of God or hatred of evil.
If he be proud, he commendeth not ingenuity, which neither taketh from others, nor forgetteth, (though haply foregoeth) her own due: but, humility forſooth is highly extolled by him, or rather indeed vility, which will be a footſtool to his pride. Not that he intends to practiſe humility himſelf, but loves it in others that will give him more than his due, although with robbing themſelves of their own right. And who can believe that he commendeth that in others with good meaning, which he moſt of all hateth in himſelf?
If he be covetous and deſirous to make a prey of others, he commendeth not thrift or ſaving, to them which are likely to hinder his own gaines: that herb he reſerveth for his own ſallet; that, is for himſelf, or for his heires, (if he can bring them to it, which is rarely ſeen:) but he applaudeth liberality and magnificence, which hath many mens good word, (becauſe they fare the better for it,) and this mans among the reſt: but, he meaneth riot, becauſe hereby he hopeth the Prodigal will the ſooner be his prey: whereas if all were ſo frugal as himſelfe, he muſt look out another trade, or live upon the ſtock, which to him is death.
Thus, this hypocrite is not for grace, but rather an enemy to all; yet will ſeem to be for ſome (for his better grace,) but ſo that any intelligent man may finde his greateſt buſineſſe to be, the magnifying of ſome graces, on purpoſe to pull down the price of other that militate more directly againſt his ſpecial luſt, and marcheth more furiouſly againſt his deſign. And yet even therein he diſcovereth his own corruption moſt, whereby he thinks moſt to hide it. For, commonly he that makes it his buſineſſe to judge others proud, ſheweth his own pride, becauſe he never thinks he hath his due from thoſe he ſo cenſureth. And nothing doth more bewray a covetous man, than to count all men covetous by whom he can be no gainer. In a word, he that loveth the baſe-minded, is proud, he that haunteth with the Prodigal to feed him with money, is covetous: he that calleth for nothing but charity, is afraid of a juſt cenſure. And ſo he would ſet zeal and charity, frugality and liberality, humility and ingenuity, together by the eares, in hope thereof to eſcape from them, all, the while they are in the ſcuffle.
Differ.Contrarily, the true Christian affecteth thoſe vertues moſt, wherein himſelf is most defective.
If he be impotent through extremity of paſſion, he commendeth, prayeth, and laboureth for patience: if addicted to pride, he commendeth and endeavoureth after true humility: if apt to be a ſelf-ſeeker, he labours after ſelf-denial; if covetous, he ſetteth his affections on things above, and not on things below iCol. 3.2, and to make him friends of unrighteous Mammon, as Zaccheus didkLuke 19.8, If oppreſſed by luſt, he labours after mortification and true chaſtity of heart and body, loathing himſelf for what he cannot ſo abſolutely maſter as he deſireth.
Upon this account he hath recourſe to ſuch as moſt excel in thoſe graces, and propounds to himſelf the beſt patternes, that he may be beſt inſtructed and moſt edified. He that would excel in Muſick, deſires to be taught by the beſt Muſician. A Chriſtian naturally angry, admireth moſt of all, not Jonah lJon. 4.9, ſuch an one as Moſes, the meekeſt man upon earth mNum. 12.3. He that is enclined to luſt, commends not Solomon n1 Kings 11.1, but Joſeph oGen. 39.9. If tempted to covetouſneſſe, he looketh moſt on thoſe who have forſaken all, or diſtributed moſt at the Command of Chriſt. O! ſaith he, that I could be as meek as Moſes, as chaſte as Joſeph, as readie to diſtribute as the Macedonians p2 Cor. 8.3. You may know his ſpecial infirmity and conflict by his commendation of other Champions, who have wonne the garland, in that wherein himſelf is moſt weak. Not that he doth undervalue or neglect any other grace; but amongſt all he laboureth moſt after that whereof he hath moſt need; not to ſet them at variance, but to keep them all in the better harmony. For it is with graces, as with a Lute, or other ſtringed inſtrument of Muſick, if but one ſtring be wanting, the Muſick cannot be compleat or harmonious.
Thus, this hypocrite commendeth ſome graces, (or rather imaginary ones of his own fancie) to diſgrace other; the true Chriſtian commends all, to make them more lovely. The one commends that vertue whereby he may be a gainer by others that have it; the other commends that grace of which himſelf hath moſt need, that he may be poſſeſſed of it.
This hypocrite is ſometimes in an humour to excuſe all, and to finde fault with Character 11 none.
He is all in extremes; ſometimes too ſharp and ſevere; ſometimes too remiſſe and ſeemingly charitable, whether it be out of a cold and dull temper, or out of cunning and hope that others may do the like by him. There are whom regelare nec peſtilentia p…ſſit, nothing, how hot ſoever, can thaw. They are frozen in Summer*Aetas mea vix regelatur aeſtate. Sen. ep.. But the hypocrite is, in his way, for the moſt part of an hotter temper, in what he hath a minde to purſue, although remiſſe enough in what he hath not an heart to embrace. He pretendeth charity (although much miſtaken) to be the ground of his favourable conſtruction of other mens actions, and the reaſon why he is in love with all the world, (he might have added, the devil and all his works too;) and that, for his part, he dares not cenſure them as ſome (he meanes, true Chriſtians) do.
Out of the ſuperfluity of his pretended charity, none can be ſo bad, but he will excuſe them, or at leaſt hope well of them. Love, ſaith he, ſees no faults; and, flattery, ſaith the Chriſtian, will not be aknown to ſee them. If he finde fault with any, it is with ſuch as finde fault: if he reprove any, it is only ſuch as reprove others. O, ſaith he, you muſt not be ſo uncharitable; you muſt not judge ſo harſhly and peremptorily. You muſt not be ſo ſupercilious as to condemn thoſe vertues of the heathens as no better than ſhining ſins. You muſt hope well of thoſe good folks, although they were idolaters, and, through ignorance worſhipped the devil, &c. Origen, ſaith he, was a learned and a good man, (as if goodneſſe and learning were priviledged from errour) yet he held that all the damned in hell, the devil himſelf not excepted, ſhall, at the long-run, be ſaved; why then ſhould we (ſaith this hypocrite) be ſo rigid?
He judgeth of all without difference, contrary to the expreſſe aſſertion of the Lord h…mſelf, whoſe charity was ſo great as to die for ſinners. He ſaith there ſhall be a ſeparating of the goats from the ſheep; that the ſheep ſhall be ſet on his right hand, the goats at his left qMat. 25.33, and that theſe ſha…l go away into everlaſting puniſhment rVer. 46. Yet this hypocrite judgeth otherwiſe, and alloweth every man a room in heaven, that they may not exclude him. No wickedneſſe can make him fall out with any, or ſhun their company. But if there muſt needs be a diviſion, he taketh part with the worſt, in his opinion and words at leaſt, (which ſhewes his heart) rather than with the beſt: not out of true charity to them, but partiality to himſelf. For well he knoweth, that, notwithſtanding all his flouriſhes, if wicked men muſt go to hell, he hath little hope to go to heaven.
Yea, this hypocrite judgeth moſt favourablie of the moſt wicked, and notorious offendors. Although he ſeem a great Zealot, and perhaps (which is ſcarce credible) ſcornes a bribe, yet at the ſolicitation of a great man, a wiſe, &c. will take part againſt the Law, with a wicked wretch, and ſtudies evaſions for him to delude, and eſcape the Law, in a cunning way: and taxeth thoſe for unmerciful and cruel, who are not of his minde, but puniſh the offendor. But no ſuppoſed infirmity in a childe of God ſhall eſcape this mans cenſure, (eſpecially if he be under-hand made againſt him by ſome great one, whom he would, and perhaps muſt gratifie.) Yet he can excuſe, and ſwallow any thing in a wicked man; and ſtill hath ſomething to plead for him. If it be objected, He is a Papiſt? It is anſwered, yet he is a good ſubject. If, profane; yet he goeth to Church. If, drunken; 'tis but by occaſion of company: if, proud, unclean, riotous, &c. you muſt bear a little with the humours of a Gentleman. Any thing may be tolerated, ſave what he pleaſeth to call indiſcreet zeal; that, is unpardonable. He flattereth a wicked man living, if rich and great: and magnifies him when dead, although he died without one teſtimony of a ſound repentance and converſion. And no marvel; for all wicked men, (and ſo, hypocrites) are partial one to another, to make the way to heaven wide enough for themſelves.
Contrariwiſe, the true Christian can neither be Newter, nor Participle.
Differ.He knoweth that Chriſt himſelf maketh a difference. That thoſe be his will diſcerne between the righteous and the wicked, between him that ſerveth God, and him that ſerveth him not sMal. 3.18. Therefore he cannot ſtand indifferent in the common diviſion. He ſeeth that the world is divided into Zion and Babylon, between Chriſt and Belial: and that there can be no reconciliation or compoſition: that he that will dwell in Gods Tabernacle, muſt deſpiſe a vile perſon tPſal. 15.4: and that he is vile, not that wanteth money, but that wanteth grace. Therefore he ſaith unto God, Do not I hate them, O Lord, that hate thee? and am not I grieved with thoſe that riſe up againſt thee; I hate them with perfect hatred. I count them mine enemies uPſ. 139.21, 22. He will ſhew no favour to them that ſin with an high hand; nor mercy, to the malicious.
He hath learned from Chriſt himſelf, that he that is not with Chriſt, is againſt him wLuke 11 23: and that the inhabitants of Meros were curſed with a bitter curſe, becauſe they came not fort… … the Lord against the mighty xJudg. 5.23: that Chriſt came not to bring Peace, but a ſword yMat. 10.34, yea, a fire zLuke 12.49; and that he deſires nothing more than that it be kind… in regard of ſpiritual variance between the fleſh and Spirit, and the conſequenc…s thereof between the neareſt relations. And he ſeeth him by faith ſtanding as Jehu, in the gates of Jezreel, and crying, Who is on my ſide? Who a2 Kings 9.32? (or rather, as Moſes, ſtanding in the gate of the Camp, and ſaying, Who is on the Lords ſide? Let him come unto me bExod. 32.26. Therefore the Chriſtian will, with the ſons of Levi, come unto him and make one, in the ſervice of Jeſus, as the Eunuches, throw ſin down, that it may be deſpiſed and trodden under foot of all.
Thus, this hypocrite is as they that forſaking the Law, praiſe the wicked; the true Chriſtian, keeping the Law, contend with them cProv. 28.4. The one under a colour of charity, ſoweth pillows under every elbow dEzek. 13.18, that he may not want one himſelf: the other, out of true charity, pulleth away thoſe pillowes; not calling the proud happy eM…l. 3.14, nor bleſſing the covetous whom the Lord abhorreth fPſal. 10.3, whatever becomes of himſelf.
Character 12 This hypocrite reproveth ſin but in jeſt.
Either he maketh a great ſhew of zeal in being very ſharp and high in words to delude the beholders with a ſhew of puniſhment, where he intends to ſhuffle out the ſins from puniſhment. Or elſe, he makes a ſport of ſinne; ſo reproving, as affecting rather to break a jeſt, than to humble the ſinner: to make himſelfe and the company merry, rather than to bewaile him that hath ſinned, and hath not repented g2 Cor. 12.11.. To laugh at ſin in others is his recreation, and to commit it ſecretly himſelf, is his occupation. But ſuch carriage becomes not a wiſe reprover. But it is by the wiſdom of God noted to be the property of a fool to make a mock at ſin hProv. 14.9.. And ſo, by that means he pleaſeth all others, as very fooles as himſelf; Sin makes fooles to agree, ſaith Solomon foreign Stultos conciliat reatus Tremel. Stultorum quiſque p…lliabit delictum. Ar. Mont.; either, by joyning to commit it, and palliating it being committed; or, in that when one fool that takes upon him to be more witty than the reſt; breaks a jeſt upon him that committed the wickedneſſe, whereby all the reſt make a ſport at the wickedneſſe it ſelf.
Such is the faſhion of this hypocrite, and the Reformation which he laboureth, that his great work is to ſet ſin upon the ſtage, and there to whip it with a fox taile. And this is the guiſe now a dayes of thoſe, who being firſt the chief corrupters, become afterwards the great Reprovers of the world; making themſelves the greateſt fooles, by ſtriving to ſhew wit in deriding the folly of others, treating ſin in the language of the ſtage. This is all their wiſdome, to become fools in making ſport for others that cannot keep fooles of their own. But ſad are the times wherein this wickedneſſe is in faſhion; it argues a wretched diſpoſition in the hearts of men, when no reproof of ſin, but what is done in jeſt, can be endured. And whereas this is defended, under pretence of laughing ſin out of countenance, this hypocrite cannot but perceive, that, this while, none laugh ſo heartily as the devil and ſin. For, as Jeſters are glad to be laugh't at, becauſe it is their meanes of living; ſo ſin and Satan never take thoſe taunts in ill part, becauſe their party is maintained by them.
Contrariwiſe, the Chriſtian is ſerious in this great buſineſſe of God, Differ.the reproving and diſgracing of ſin.
He conſidereth not what will pleaſe others, but what will pleaſe the Lord. If God be angry at ſin, he will not make it his mirth; for this were a contempt of God. If he be a Magiſtrate, his very language ſhall make all to tremble at ſin, rather than glad to hear a piece of wit. In this, he is like unto Job, If I laughed on them, they beleeved it not, ſaid heiJob 29.24. That is, if he expreſſed any levity in adminiſtring juſtice, as if he meant to make ſport, the people gave no heed nor credit to it at all. And if the offendor, to ſhew the height of his ſpirit, and contempt of juſtice in ſleighting of puniſhment; and, with Agag, come pleaſantly forth to execution as to a dance, yet the Chriſtian, as Samuel, will hew him in pieces before the Lord k1 Sam 15.33. He will cauſe the wheel to paſſe upon the wicked lProv. 20.26; and ſitting down upon the throne of Juſtice, chaſeth away iniquity with his eyes mVer. 8. The Chriſtian will not retain, nor entertain ſin in the nature of a Jeſter, but make a ſlaine ſacrifice of it unto the Lord.
If he be a Parent, he conſidereth that if the childe be laugh't at for doing ſome evil prank, the childe will do it again with the more boldneſſe; and therefore he ſeriouſly and ſharply reproveth, and, (if need be) correcteth him for it. Wickedneſſe is too malipert to be dallied with: and, he that ſporteth with it, cauſeth it to abound. It is like ancient Rome, that, not a looſe Lentulus *Plutarch in Cicero., (who made ſport of his faults, when queſtioned for them,) but a ſober Caeſar, was able to bring under bondage.
Thus, this hypocrite, in reproving ſin, countenanceth it; and, in puniſhing, encourageth it: the true Chriſtian, in reproving ſin, makes it flie to corners; and ſo puniſheth it, that it dares appear no more: the one reproves it in jeſt, and retaines it in earneſt; the other handleth it ſo, as to make all men unwilling to have any more to do with it in earneſt or jeſt.
This hypocrite ſometimes judgeth hardly of himſelf, that he may blame others the Character 13 more.
How he judgeth others, we have ſeen. We are now to obſerve how he judgeth himſelf. He never judged others, but to make advantage to himſelf; that his ſeverity to them, might make them ſeem worſe than himſelf: and his remiſſeneſſe to them, might prevent the condemning of himſelf. So here, in judging himſelf, he is either too ſevere, or too favourable; and, he deceiveth in both. To judge too ſeverely is, for the moſt part, the weakneſſe of a childe of God, God, who being on a good ground, cannot, he thinketh, go too farre in abaſing himſelfe on Gods behalf. But, the hypocrite will do as much on another foundation, that is, in favour of himſelf, and for the more ſharp judging of others. His chief aim is to flatter himſelf in evil: and, one way to do it, is, by admitting a ſevere cenſure of himſelf, that he may lay the more load upon others, by whom he is, as he thinks, cauſleſſely or too cruelly, brought into ſuch a condition of miſery, and ſinne.
Thus, he will perhaps judge himſelf damned and caſt out of Gods ſight and protection, as Cain that cried out of his puniſhment, as greater than he can bear nGen. 4.13; becauſe excommunicated from Gods Preſence, made a vagabond upon the earth, and expoſed to the rage and cruelty of every hand. All this, is but to intimate that God was a cruel Judge ſo to puniſh him. Not the ſin, but the puniſhment troubled his conſcience; not the fault he had committed in not ſparing his brother, but the little or no favour that God ſhewed unto him: yet was he bound to ſpare his brother: but ſo was not God, to ſpare him. His exception was not againſt his own iniquity, but againſt Gods ſeverity. He never looked much upon the horridneſſe of the murder, even after he had received doom: for he preſently fell to building of Cities oVer. 16, 17.
And ſo will this hypocrite do, in the caſe of ſin. For, if he confeſſe his ſins to be great, when he can no longer deny them, as Judas himſelf did, (whoſe anguiſh was ſo great, that he not only confeſſed his ſin, but (as covetous as he was) threw the money at the feet of the Prieſts, and went and hang'd himſelf; yet he will be ready to ſay, that God appointed him thereunto; it was his deſtiny, his hard luck that made him to ſteal an horſe, or kill a man; and that if others had not better fortune, they might have done it as well as he. This is the blaſphemy not only of ignorant wretches, but even of this hypocrite, when hard put to it, and that he ſeeth whereto he muſt. Or, at leaſt he thinketh God did him not right, in that he kept him not from theſe outrages, but gave way and leave to Satan and evil counſel to overthrow him; not giving him ſtrength ſufficient to reſiſt.
Thus, as he fooliſhly and impiouſly chargeth God to be the Authour of his ſin, and chargeth Providence with his wickedneſſe: ſo he ſerveth others, as Adam pGen. 3.12, 13after he had ſinned, laid the blame on his wife; and ſhe, upon the Serpent: and in the cloſe, both caſt it upon God, as if God had been in fault to give Adam ſuch a wife, and put ſo much ſubtilty into the Serpent. And ſo, as malefactors condemned, do oftner finde fault with the Law, the Judge, the Jury, the Accuſer, the Hangman than with themſelves; or, if with themſelves, it is yet ſo, as the blame may light upon others that gave them ill education, or ill counſel, &c. ſo doth this hypocrite never charge himſelf with an ounce of evil, but he chargeth others with a pound.
Differ.On the contrary, the true Chriſtian ſo judgeth himſelf, that he ever takes the whole blame upon himſelf.
Others may be faulty, and many times are the occaſions, ſolicitors, and tempters of him to ſin: but he knows the fault of ſinning was only his own. In the firſt place, he will be ſure to clear God of having the leaſt hand in it. Against thee, thee only, have I ſinned; (he ſaith not by thee, or through thee,) that thou mighteſt be juſtified when thou ſpeakest, and be clear when thou judgeſt qPſal. 51.4: yea, and clear too, when judged of othersrRom. 3.4. He freely and penitently confeſſeth the Indictment, and enlargerh the evidence againſt himſelf, that it might appear that the Lord had juſt cauſe to proceed againſt him.
It is the property of true Penitentiaries to whom God will ſhew mercy, to plead the cauſe of God againſt themſelves, and to judge themſelves worthy to be deſtroyed, even when God hath ſhewed mercy in pardoningsEzek 36.31. And God ſhall be true, and every man a lier, that dares to ſay the contrary. Thou art righteous O Lord, ſaith he, but we are before thee in our treſpaſſes. He dares not ſay, when he is tempted, he is tempted of God tIam. 1.13. The Law, ſaith he, is ſpiritual, not tyrannical: but I am carnal, ſold under ſin uRom. 7.14. And though he ſometimes ſeems to implead God, Why haſt thou made us to erre from thy wayes, and hardened our hearts from thy feare wIſa. 63.17? yet it is not with purpoſe to charge their ſin upon God, but to minde him of his Covenant, which is, to put his feare in their hearts, that they ſhould never depart from him xJer. 32.40, to move him to compaſſion, and to remember the word unto his ſervants, upon which he had cauſed them to truſt yPſal. 119.49: and ſo he gives God the glory, becauſe he knoweth himſelf only to be the ſinner zJohn 9.24.
Thus, this hypocrite whips himſelf, to cut anothers throat, confeſſeth himſelf guilty, that he may make another unpardonable; the true Chriſtian condemneth himſelf, and acquits others, that the ſhame and puniſhment may light only where it is due: the one chargeth God fooliſhly *Job. 1.22, the other abborreth ſuch blaſphemy.
This hypocrite pronounceth hard ſentence againſt himſelf, thereby to draw others to excuſe Character 14 or juſtifie him.
In the former he made bold with God; here, he abuſeth man. He blameth himſelf, not as ſenſible of his ſin, but that others may commend him: and, as it were, ſtrippeth himſelf of his rags, that others may cloath him with better apparel. It is uſual with him (who deſerves bad enough) ſo to diſable himſelf, and to ſpeak ſo vilely and untruly of himſelf, that ſuch as heare him (not knowing his inſide,) cannot for ſhame, but ſay, Sir, you do your ſelf wrong: you know not your own worth, &c. This is that he looks for. And rather than faile of this, he will call them in for witneſſe; you know (ſaith he) that I have no skill, no wit, no parts, no wealth. Such ſhooing-hornes he uſeth to draw on other mens commendations.
But of all wayes of begging, this is the baſeſt: and therefore moſt uſual among baſe mindes; and, none more baſe than the hypocrite. He anſwered ſuch a man well, that hearing him ſo much to diſcommend himſelf, ſaid, Brother, Are you not aſhamed ſo palpably to ſeek to be commended? But he is aſhamed of nothing but what he ſhould; and therefore, will loſe nothing that may commend himſelf how ſhamefully ſoever gotten. Either he will draw you to do it, or he will, in plainer termes, do it himſelfa2 Cor. 10.12.
You cannot do him a worſe diſpleaſure, than when he ſo abaſeth himſelf, to leave him un-anſwered and un-oppoſed: unleſſe it be only one way, and that is in believing what he ſaith of himſelf. If any man but ſeem to do this, it is enough for a quarrel, or at leaſt for an everlaſting heart-burning. Then ye ſhall ſee him turne on the other ſide, and defend his reputation, with an Epanorthoſis, or correction of himſelf; and let you know that though he made bold with himſelf for an advantage; yet, if you have not the wit to underſtand his meaning, or ſo much flattery, as to oppoſe him in his ſelf-accuſations, but ſo little charity, as to beleeve him therein, he meanes not to give you or others that liberty, which he now findes you take.
Contrarily, the true Christian will rather forbear diſcommending himſelfe, Differ.even when there is cauſe, that he might not draw on others to commend him.
He hath too much experience of complaining of his defects, and bewailing his infirmities to ſome men, that rather vex him by praiſing, than help him by counſel, He meeteth with too many, (and ſome of them friends) who are Phyſicians of no value, and Chyrurgeons not to be truſted, who at all adventure, will lay on a plaiſter, and never ſearch the ſore. He knoweth that as moſt men uſe the matter, ſuch ſelf-bemoanings are ſelf-praiſings: and that not he that (any way) commendeth himſelf, is approved; but, whom the Lord commendeth b2 Cor. 10.18. Therefore, for the moſt part, he concealeth the cenſuring of himſelf before others; and yet remembreth to be his own impartial Judge in ſecret. And he alſo maketh known his caſe to God, who, he knows, will not flatter him: and, if need be, to ſome wiſe and faithful friend, who will rather help him to do better, than perſwade him he doth well.
It is a great wiſdom of a childe of God, to know to whom to impart his judgment of himſelf; and to lay open his more ſecret imperfections and frailties: and, to be ſure that he be ſuch an one, as can judge, and will not flatter: that is faithful to conceal them from publick notice, and to prevent ſcandal upon his Profeſſion or Religion: that is merciful to think favourably of him in the maine, not to deſpiſe him for his infirmities, and to eſteem him at a leſſer rate, becauſe he knowes more by him; and that is wiſe and faithful to direct him how to reforme them.
Thus, this hypocrite maketh his ſelf-confeſſions, and ſelf-denials of praiſe, to be but as a Lure to flattery, and a ſtalking-horſe to come nearer to more gain of praiſe; the true Chriſtian will rather conceal all, than purchaſe commendations ſo baſely: the one looks one way and rowes another; the other declines all landing of praiſe at his wharfe, which way ſoever he ſteereth.
Character 15 This hypocrite putteth off the judgment of himſelf, as a wrong to himſelf to judge himſelf.
But now, he was too ſevere, yet without making himſelf ſmart: here, he is too favourable, without preventing of ſmart. The extremity of right is a degree of injury, why then ſhould he be juſt over much to himſelf? He that is afraid to finde, is loth to ſeek. Alas! to ſearch every private corner, to ſweep every hole in his heart, is too painful, too preciſe a courſe. Would you have him do, as Baals Prieſts, or as ſome popiſh ignorant diſciples do, to draw blood of himſelf? Should he be like thoſe pure-ones that are alwayes whining and complaining of themſelves? that were enough to make one to deſpair, and to do as Judas did; for after condemnation cometh execution: And well were it for him, if it were ſo, of the old man within him.
Hence it is that to him the popiſh doctrine is plauſible, which teacheth men to neglect the judging of themſelves, and neither to beleeve they ſhall go to heaven, nor greatly feare their going to hell: but hope well, and have well: and rather hop about a May-pole to put off melancholy, and nouriſh ignorance of God and themſelves as the only mother of hearts-eaſe and devotion, than to trouble themſelves in a ſcrupulous ſcrutiny of their own eſtates. In ſtead of caſting away ſin, he caſteth away care; and, with it, himſelf.
He is a true Bankrupt, who of all places loves not his Counting-houſe (for upon the Exchange he can put on a face;) of all books, not his Leiger: of all reckonings, not the ballance of the Accounts, that tells him in one word, how much he is worſe than nought. He can make himſelf merry abroad in company that moleſt him not, but loves not to be at home in his own conſcience, which would marre his mirth, by cauſing him to pore too much on Gods debt-book, to ſee how much he ſtands charged there.
He cannot abide to conſider what he hath done cJer. 8.6: but leaſt of all, what will become of it. That's a moſt terrifying queſtion, What wilt thou do in the end thereof dJer. 5.31? His heart would ſoon tell him, (if he would give it the hearing) that as there is no true feare of God before his eyes, ſo it is impoſſible for him to eſcape the damnation of hell eMat. 23.33. Therefore, in ſtead of putting ſuch harſh queſtions to himſelf, and entring too far into ſuch ſelf-examinations, he flattereth himſelf in his own eyes, until his iniquity be found to be hateful fPſal. 36.2.
We uſe to ſay, if a man love not home, home will not long love him. This the hypocrite will ſoon finde, if he love not, converſe not frequently and intimately with his own conſcience; if he be not amicus conſcientiae, and ſo, amicus curiae, a friend to his conſcience, and ſo upon good termes with Gods Tribunal, (whereof conſcience is a member and model) conſcience will give him but bad reſt and cold welcome home in the day wherein he muſt needs retire thither, and have comfort either there, or no where.
Differ.Contrariwiſe, the true Chriſtian diſpatcheth the judgment of himſelf as of greateſt importance to his peace.
He knoweth that often and juſt reckonings make long friends: for by accounting often, the account is ſooner caſt up, and any errour in it more eaſily diſcerned: and, by labouring to avoid all miſtakes, all after-reckonings are prevented. Therefore he cleareth often, that he may ſee how the ſtate ſtandeth; and, to know the worſt while there is time and meanes to help it: He will rather caſt up his Accounts himſelf, than ſtay till others do it for him, as Bankrupts uſe to do, upon whom the Creditors come, and caſt up his eſtate for him, little to his benefit or credit. What hath he? What oweth be? and ſo in the Concluſion, ſweep away all.
He knoweth that ſhould he omit this enquiry into himſelf, not only Chriſt, but Angels and men, and perhaps his enemies ſhall keep Audit upon him: therefore he will ſpare them that labour, and himſelf that loſſe and ſhame which ſuch an Audit draws after itgLam. 3.40 1 Cor. 11.31. When he goeth abroad he findeth much vanity, affliction, tentation, flattery, that would abuſe him in caſting up his eſtate. Therefore he comes home for a true cenſure and report of himſelf, and for true comfort. This makes him love home, that is, his conſcience, which will not deceive him; and that home loves him again, giving him peace in himſelf, and aſſurance before Godh1 John 3.21.
Thus, this hypocrite ſtaves off judging of himſelf, in hope the judgement will never come, or at leaſt to prevent the tormenting of himſelf before the time: the true Chriſtian haſteneth this judging, that the day of judgment may be to him the time of refreſhing coming from the Preſence of the Lord iActs 3.19. The one will not judge himſelf for feare of undoing; the other doth judge himſelf, that he may not be undone.
This hypocrite, if he muſt needs judge himſelf, corrupteth the rule by which he ſhould Character 16 judge.
As they that, being foule and wrinkled, would think themſelves faire and young, delight to behold themſelves in falſe and flattering glaſſes; ſo doth this hypocrite, who being evil, would needs retain an opinion of himſelf that he is good enough. And it is ſtrange to ſee the folly of ſuch conceitedly-wiſe men, in deſiring to ſee themſelves ſo, as none others do, or will behold them. He loves flattery well, that, not content to be flattered by others, muſt needs become his own flatterer in a thing ſo palpably falſe, that he cannot but look upon it as a groſſe belying of himſelf.
Whoſoever will juſtifie a wicked man, muſt either forſakekProv. 28.4, or corrupt the Law; this, the hypocrite doth, that he may judge well of himſelf: He corrupteth the Law, firſt, in others, ſaying unto the Seers, ſee not; and to the Prophets, propheſie not unto us right things; ſpeak unto us ſmooth things, propheſie deceits: get ye out of the way, turne aſide out of the path: cauſe the Holy One of Iſrael to ceaſe from before us lIſa. 30.10, 11. He cannot endure to ſee himſelf in the Mirrour of the perfect Law of Liberty mJam. 1.25. He muſt have falſe gloſſes, as it were falſe glaſſes to repreſent him to himſelf according to his own minde, not ſuch as he is, but ſuch as he would be taken to be by others, although he be not ſuch in himſelfe.
And as he corrupteth the Law by making others to corrupt it, as David ſlew Ʋ riah with the ſword of the children of Ammon n2 Sam. 12 9; ſo he corrupteth the Law in himſelf; underſtanding, and applying it according to his own humour. When God curſeth him, he will bleſſe himſelf, ſaying, I ſhall have peace, though I walk in the ſtubbornneſſe of my heart oDeut. 19.19. I ſtand not as other ſinners in the Account of God. I honour him more than many others, and do him more ſervice. I have ſuffered much for my Profeſſion. My ſins are not ſo hainous in degree and circumſtances, as other mens. And this he takes up for his Concluſion; I ſhall not periſh, ſay the Preacher what he will.
On the contrary,Differ. the true Chriſtian taketh the rule of his judgment as it comes from God.
He knoweth that God will judge him by his own perfect Law, therefore he judgeth himſelf by that Law, in the ſenſe of the Law-giver, not of his own corrupt heart. He takes the Law from the ſenſe of the Judge, not from his own private opinion which he bringeth with him to the Law. He conſidereth that it is a vaine thing for Malefactors to think to teach their Judge a ſenſe of the Law, of their own inventing, who muſt be judged and executed by the Law of the Land. If he have ſo much courage (or fool-hardineſſe rather) to be a Dueller, tis ſaith he, the Law of Honour and Armes, to revenge an injury, and to call for ſatisfaction where he hath been affronted and diſhonoured: and that he thinks, is warrant enough for him to challenge, and fight. But this will not ſerve at his trial, he ſhall be judged, condemned, and executed, for killing, by the publick Law of peace, not of Honour and Armes.
The Chriſtian therefore ſubmitting himſelfe and conſcience to the Law of God, and to the mind of God in it. He ſuffereth the Miniſter to judge him, as God appoints him, (wilt thou judge them, Son of man, wilt thou judge them pEzek. 20.4.)? But how is that? by cauſing them to know their abominations; acquainting them truely with their condition, not letting them go away with a good opinion of themſelves, or an erroneous opinion of the law. Preſumption of mercy does more hurt than the feare of Juſtice. Corraſives are more ſafe for ſinners, than comforts. Firſt, the rod of correction, and then the bread of conſolation: and ſo he is judged by the Miniſter.
Then, he judgeth himſelf by applying the Word unto himſelf. For, as God, in the Miniſtry of the Word, holds forth a Mirrour, ſo the good conſcience taketh heed thereunto, and compareth his wayes there withall. Where the Miniſter endeth, the conſcionable hearer beginneth. As when our Saviour had ſaid, one of you ſhall betray me; the Diſciples ſeverally began to ask, Is it I, Lord qMat. 26 21, 22.. So when the Miniſter of Chriſt hath ſaid, ſome have not the knowledge of God, &c. r1 Cor. 15.34. The Chriſtia s conſcience asketh, Lord, is it I? or rather confeſſeth, It is I, Lord. And ſo he applyeth accuſations and terrors, as well as comforts to his own ſoul, as the caſe requireth.
Thus, this hypocrite ſaith to the Miniſters of Chriſt, The Devil is in you: What! will ye urge a man to deſpaire? the true Chriſtian ſaith, God is in you indeed, when the ſecrets of his heart are made manifeſt s1 Cor. 14.2.by the faithful opening and applying of the Word. The one will be a Judge of the Law tJames 4.11.5, the other is a Judge of himſelfe by the Law.
Character 17 This Hypocrite preſumeth and judgeth that to be in him, which is not.
That the hypocrite is a great favourer of himſelf, we have ſeen in the general. We are now to come to a cloſer view of him in ſome particulars, to wit, in the eſteeming, commending, excuſing, and compairing of himſelf. We are now taking an eſtimate of him by his eſteeming of himſelf.
I am rich, and encreaſed with goods, and have need of nothing, ſaid he, that knew not that he was wretched and miſerable, and poore, and blinde, and naked uRevel. 3.17.. As he that entred all the ſhip and goods at Athens into his own account; ſo this hypocrite no ſooner heareth of faith, repentance, humility, or any grace, but he hath it; or at leaſt writes himſelf owner of it. He is every thing that good is, in his own eyes. No man like him. But this preſumption is a Quick-ſand, whereon nothing it built but deſpair and ruine.
This high account of himſelf is the worſt of ſinne in him, and miſchief to him. It is the worſt of ſinne, becauſe ſpiritual pride makes him drunk with conceit of the beauty and wealth of his ſoule, which muſt needs be more dangerous than pride of his body or outward condition. For a man may be happy in God, notwithſtanding deformity of body, or a mean eſtate in the world: but he cannot but be miſerable in the midſt of the greateſt happineſſe of the world, if his ſoul be ſo deformed that God loaths it, and ſo poore, that it muſt needs ſtarve and periſh for ever.
And this is the depth of miſery, that this pride makes him uncapable of attaining and altogether negligent in ſeeking the true riches, becauſe he that ſaith he hath enough, never ſeekes after more: and, if this hypocrite could ſeek, he ſhall never finde, in the ſtate he now is, becauſe God reſiſteth the proud wJames 4.6.: That's a miſerable eye-ſight that makes him blinde, and he knoweth it not; miſerable riches that makes him irrecoverably poore, and he feeleth it not, and miſerable cloathing, that makes him naked, and he perceiveth it not.
Contrarily, the true Chriſtian diſclaimeth the goodneſſe that is in him.Differ.
Not that he denyeth it to be in him, but, that it is not of himſelf, if any be there. He thankfully acknowledges the work of God and his grace, but ſets not an higher price upon himſelf, as ſuppoſing it to be more than it is, or to be of his own procuring. Upon this account he ſaith, I know, that in me (that is, in my fleſh) dwelleth no good thing xRom. 7.18.. Nature is too weak to procure it, and too mean an habitation (till the houſe be new built) for ſuch an Inhabitant. He that will not dwell in Temples made with hands yAct. 7.48., will not dwell in an houſe marr'd by ſinne, and over-ſpread with the plague of Leproſie; nor put any of his choicer goods into ſuch a filthy ſtore-houſe.
Yea, that any grace at all is in him, he rather findeth by proof, than boaſteth of by pride. He is rather doubtful of his own judgment touching that which is truly in him, than vainly confident of more than is in him. His judgment is rather imployed upon the enquiry into the truth of his goodneſſe, than in concluding the ſufficiency and perfection of itzPhil. 3.12.. He rather deſireth and endeavoureth after goodneſſe, than preſumeth and profeſſeth to have it.
Thus, this hypocrite thinking himſelf ſomething, when he is nothing, deceiveth himſelfe aGal. 6.3., and thereby becomes worſe than nothing: the true Chriſtian knowing his wants, thinks meanly of himſelfe, and thereby, of nothing becometh ſomething: the one is as having all things, and yet poſſeſſeth nothing; the other is as having nothing, and yet poſſeſſing all things b2 Cor. 6.10..
This hypocrite over-weaneth the little good that is in him. Character 18
Some good things he doth, and this is all the goodneſſe he hath. He performeth ſome duties, of which others may have benefit; the goodneſſe is rather in the thing done, than in him that doth it: as, due adminiſtration of juſtice, giving every one his due, charity to the poore, &c. Theſe are good acts, although he be evil that doth them. Good acts, in reſpect of men that enjoy the benefit; not in the ſight and account of God, that knoweth with what heart they be done. But he himſelfe eſteemeth highly of them, and of himſelfe for them.
And when he once comes to have a conceit of any goodneſſe in him, he is perfect at the firſt daſh; and comes with full cry, as the young man, to our Saviour, that bade him keep the commandments, if he would enter into life; all theſe have I kept from my youth up: what lack I yet cMat. 19.20.? If there were any work more to be done, he was ready for it. He thinks himſelf able for any thing, and promiſeth more than he meanes to performe. He ſeemes to be ſo taken with Chriſt, that he tells him, Lord, I will follow thee whither ſoever thou goeſt dLuke 9 57.: but when he hears of poverty, coarſe fare, cold lodging, harſh entertaintment, he ſaith no more, but ſlinks away, and beſhrewes his own forwardneſſe.
Contrariwiſe, the true Christian thinketh the goodneſſe that he hath, Differ.to be very little.
He acknowledges the leaſt ſcruple of grace to be worth more thanks than he can returne; and to be of greater worth than he can value. But, as to the point of rejoycing in himſelf, as having already attained all, or that he is already perfect, he looks upon all, as ſo little; that, unleſſe he get more, he thinkes himſelfe undone. And ſo deſirous he is of thoſe things which are before him ePhil. 3.11, 12., and not yet attained, that he forgetteth the things that are behind, ſo as once to think that they are enough for him, and that he needs no more. He is ſo careful to preſſe forward that he may reach the reſt, that he ſcarce mindeth what he hath already gotten. What he hath is behind him carefully laid up: but what he wanteth, is alwayes in his eye and heart, that he may attain that alſo. Let others boaſt of their gettings, he will work? If they have enough, that's not enough for him. The more he looks into what he hath, the more need he finds of more.
Thus, this hypocrite is like a Fool, that brags all day of a penny; the true Chriſtian is as the thriving Merchant, that ſilently thinkes how farre ſhort he is of that which diligence may bring in unto him: the one thinks his mole-hill a mountaine; the other that labours for the mountaine, thinks all that he hath to be but a mole-hill.
Character 19 This hypocrite imputeth to himſelf that which is of God.
He is as they who ſacrifice to their net, and burn incenſe unto their dragge, becauſe by them (as they think) their portion is fat, and their meat plenteous fHab. 1.16.. Whatever grace, or ſhew of grace is in him to curb and reſtrain corruption, he takes to be but a graff of his own tree, the fruit of his own induſtry. Grace is digged out of his own Quarrie, ſalvation it ſelf is in greateſt part earned at his fingers ends. He boaſteth of his power to get grace, as Pilate did of his, to crucifie Chriſt; knowest thou not that I have power, &c? gJohn 19.10.But, as Chriſt anſwered Pilate, thou could'ſt have no power at all againſt me, except it were given thee from above hVer. 11.: ſo it may be ſaid to this hypocrite, boaſting of his power to curb his appetite, to refrain anger, covetouſneſſe, &c. thou ſhouldſt have no more power than others, if it were not for ſome portions of common graces reſtraining thee, which are not given to all other men ſubject to the ſame luſts.
On the contrary, the true Chriſtian is careful to give all to God.
Differ.He knoweth that he hath not any thing, but what he hath received i1 Cor. 4.7.: Grace is Gods penny, and wherever it be found, it hath his image and ſuperſcription: Therefore he will not forget to pay him tribute kMat. 22.21.. All his ſufficiency is of God, even for thoughts, as well as actionsl2 Cor. 5.3.. By the grace of God, ſaith he, I am that I am m1 Cor. 15.10. He is able to do all things; but, it is through Chriſt that strengtheneth him nPhil. 4.12.. When the Ladies of Athens boaſted every one of her rich Jewels, the wife of Phocion anſwered, I have no Jewels but my husband that hath bin twenty years General of Athens. So the Chriſtian ſoul when he heareth the hypocrite bragging of his rich ſtore of ſelf-gotten riches evel. 3.17., humbly ſaith, he hath nothing to boaſt of, but the vertue, and croſſe, and glory of Chriſt her husband, and God forbid, ſaith ſhe, that I ſhould glory, ſave onelyonly in his croſſe, by whom the world is crucified unto me, and I unto the world pGal. 6.14..
The good that is in him, he ought to know to be in him, and not to be of him. He knoweth nothing to be his own, but ſinne: and this he will ſo remember that God may forget it: but for any good he hath, or doth, he rather forgets that, that if it be worth remembring, God may remember it, and ſpare him notwithſtanding, according to the greatneſſe of his mercy qNeh. 12.22..
Thus, this hypocrite never thinks he hath his due, unleſſe he rob God of his: the true Chriſtian accounts it no leſſe than ſacriledge, not to give unto God that which is Gods; and, that is all that he hath: the one will be his own foundation, which is ſand, and loſeth all: the other acknowledgeth all to be of God, and ſaveth all.
Character 20 This hypocrite over-ſeeth the evil that is in himſelf.
He is like thoſe who being dangerouſly ſick, diſcerne not their own ſickneſſe, becauſe they look onelyonly on the urine, but feele not the pulſe. He vieweth outward appearances, but communeth not with his own heart. He abhorreth the knowledge of his own heart, becauſe he knoweth too much of it already; and therefore cannot endure to be brought face to face to his own heart. He can beare a reproof in the general and at randome; but not of his ſpecial ſinne, unleſſe haply from a ſtranger that knoweth him not, and ſo ſhot an arrow at a venture, not knowing in whoſe boſome it hath lighted.
He ſeeth not what God ſeeth, his poverty, his blindneſſe, his nakedneſſe; or if he happen to eſpy them in a glance, he ſoon looks off again, and will not be aknown of what he hath ſeen. Even the child of God is many times faulty this way, ye know not (ſaith Chriſt) of what ſpirit ye are rLuke 9.55.. But the hypocrite purpoſely winketh at what is evil in himſelf; and would willingly beare God down that there is no ſuch matter. If God tell him, in thy skirts is found the blood of innocents: the hypocrite ſaith confidently, becauſe I am innocent, ſurely his anger ſhall turn from me sJer. 2.34.35.. He thinks God hath no more againſt him, than he is willing to have againſt himſelf. A proud, or a worldly man, never thinks himſelf proud, or worldly; but, what he doth, he hath reaſon for, let God and men ſay what they will againſt it.
Contrarily,Differ. the true Chriſtian deſireth to ſee and know the worst of himſelf.
He that is an enemy to ſinne, hath a very Jealous and vigilant eye upon all the motions of it, and deſires the beſt intelligence of all the lurkings of it. He ſhould be extreamely troubled that a ſnake ſhould creep into his boſome, yea into his mouth, and he not aware of it. The Chriſtian therefore, being an implacable enemy to ſinne, eſpecially to his own ſinnes, his boſome-traytors, he cannot but deſire to know as much as poſſibly he can of all their lurking holes, and plots upon him. And albeit there be no ſight ſo loathſome to him as the ſight of ſinne; yet no diſcovery can be more acceptable to him than the notice of any luſt or ſin that ſecretly haunts him.
He ſeeth the evil in himſelf that others diſcerne not, and takes not to himſelf all the good that others aſcribe. When others commend him for humility, diligence, liberality, &c. He complaineth of and ſeriouſly asketh God the forgiveneſſe of his pride, idleneſſe, worldlineſſe, ſecurity, &c. and fearing his own heart would flatter him, he hath recourſe to him that is no flatterer, craving his help herein, and praying to him, ſaith, ſearch me O God, and know my heart, try me, and know my thoughts, and ſee if there be any wicked way in me, and lead me in the way everlaſting tPſ. 139 23.24. He dares not truſt any but God himſelf to make this ſearch, that ſo he may be ſure to have a full diſcovery of all.
He that would mend his houſe, or his garments, looketh but little on what is whole; but his eye is moſt upon the defects and breaches. So the Chriſtian, deſirous to mend himſelf and his heart, hath his eye moſt upon the evil which is in him. I am carnal, ſold under ſinne, ſaith heuRom. 7.14.. And, when I would do good, evil is preſent with me wVer. 21.. Ʋbi dolor, ibi digitus: his finger is ſtill upon his ſore. Above all, he is careful to know his ſpecial ſinne: for, that doth moſt endanger; and being not eſpyed, and prevented, may ſooneſt do him a miſchief.
Thus, this hypocrite ſees not that in himſelf, which all men ſee; and ſeeth, that (as he thinks) in himſelf which none elſe can ſee. The true Chriſtian ſeeth more than all the world in the matter of evil, and he cannot ſee what all men ſee in the matter of goodneſſe: the one will ſee nothing that may diſparage him, the other will over-ſee nothing that might undo him.
This hypocrite loves to be commended, though it be for evil. Character 21
He that hath an high esteeme of himſelf, thinks he hath wrong, if he be not commended by others: and if they faile, he will, Thraſonically, do it himſelfe; yea, he will be his own herauld, even in the ears of God. God I thank thee, I am not as other men, &c xLuk. 18.12.. Would he be ſatisfied with commendations for what is good, the matter were leſſe exceptionable; yet more than any wiſe man truly good would hunt after: but this ſerves not his turn. For as in judging of others, vertues muſt have names of vice, that he may finde fault: So, in judging himſelf he borroweth the names of vertues, that he may not find fault.
For another to be liberal but a little, is, in this hypocrites account, extream covetouſneſſe; to be but a little humble, is extream pride: but, for himſelf to be but a little covetous, is great liberality; to be a little proud, is exceeding humility. If he be raſh, it is valour: if cowardly, it is diſcretion; if angry and furious, it is his good nature, ſoon hot, and ſoon cool again. If he be a little profane, it is his ſincerity, he is no hypocrite. If he be greedy and griping after the world, and grindeth the faces of the poor, it is his frugality and care of his family: if he be cruel, it is his juſtice and integrity. In a word, he practiſeth the rule which Ariſtotle gave to his Rhetorician, to palliate vices with the names of thoſe vertues upon which they do confine.
This is common in theſe dayes: and, no marvail; For if ſinne and this hypocrite be all one, how can the man be commended, unleſſe the ſinne be ſome way juſtified? therefore man deviſeth to put reputation upon ſinnes, to juſtifie himſelf living in them. Upon drunkenneſſe, (the deluge which hath left us at this day ſcarce any dry land, I mean, dry or ſober braines) men put the reputation of good fellowſhip, friendſhip, and what not? and to refuſe the drinking match, or not to pledge the drunken-health, is an abjuring of friendſhip, want of breeding, and ground enough for a quarrel.
Differ.Contrariwiſe, the true Christian had rather be diſgraced for the evil he doth, than that ſinne, for his ſake, ſhould be commended.
He doth what good he can, not for commendation, but for goodneſſe ſake, and out of duty. And if any praiſe do light upon him, it is as Sauls armour, too heavy for him, be it never ſo light. And this he will be ſure of, it ſhall be another that praiſeth him, not his own lips yProv. 27.2.: for that which is truly good, not for palliated or diſguiſed evil. He will not be ſpared for what he ſhould be ſmitten, but rather call for ſtroakeszPral. 141.5., which he accounteth a greater kindneſſe than a flattering applauſe: He knoweth a woe waiteth for them that call evil good aIſa. 5.20.; and for them that juſtifie the wicked for reward, as all flatterers do.
As that noble Patriot was willing to have the publick enemy ſlaine, though the ſword made way through his own body; ſo, the faithful Chriſtian is contented by his own wounds and reproach to have ſinne diſcredited, rather than it ſhould be matter of commendation unto him under any falſe name or ſpecious title whatſoever. And where he hath failed and given ſcandal, none ſhall be ſo forward to put him to ſhame as himſelf; imitating herein fallen-David, who propoundeth and recordeth himſelf a publick and perpetual pattern to the Church, of ſerious and thorough repentancecPſal. 51.. He ſhould never forgive himſelf if he ſhould accept or ſuffer commendations for evil doing, which is the great quarrel of God with the Devil and the world. If any favour be to be ſhewed upon a fall, he reſerveth it for another mans caſe, but will not admit of it in his own.
Thus, this hypocrite is more for commendation, than for deſerving it; the true Chriſtian is more for deſert than for praiſe: the one by ſeeking it, exalteth ſinne; the other by declining it, bringeth honour to God.
This Hypocrite will have commendation, though God hath no ſhare with Character 22 him.
He that is commended for evil, is commended not onelyonly without God, but againſt him. Such praiſe is Gods diſhonour. It is a diſparaging and deſpiſing of the judgment of God to maintain the credit of that which God deſpiſeth. But ſay, that he ſeeketh praiſe for that which is not evil, yet the ſeeking of praiſe for good is evil; to ſearch for a mans own glory, is not glory dProv. 25.27: and he is an enemy to God, that will not ſpare the honour from himſelfe unto God.
This hypocrite ſo he may be praiſed for what he hath done, never lookes to advance God for enabling him to do it. He conſidereth what he hath; not, whence he received it. Nay, he rather attributes all to himſelf, than is willing to acknowledge any receit at all. It is the firſt point of folly for a man to fall in love with himſelf, and the next is to applaud that which himſelf thinkes ſo well of: but the greateſt folly of all, is to take no notice of him by whom he is what he is. Jehu muſt be commended for his zeale, but he never thanketh God for his advancement. The Phariſee commends himſelf for his juſt dealing in paying tithes of all that he poſſeſſeth, but he never thanks God for his bounty, in giving him wherewith to pay tithes. Let him have his due, and then let God ſhift for his own as he can.
On the contrary, the true Chriſtian takes care of Gods honour, Differ.whatever become of his own.
He will never let his light ſhine, but ſo, that they who ſee it may glorifie his Father which is in Heaven eMat. 5.16. He is careful to ſhew forth the vertues (and praiſes) of him that hath called him out of darkneſſe into his marvellous light f1 Pet. 2.9. He never ſets forth Gods wares, but he writes Gods Name upon it, and returns him the profit of all the talents he hath received. Lord, ſaith he, thy pound hath gained ten pounds gLuke 19.16. It is Gods pound, not his, and therfore the gain ſhall be Gods too, not his who was but a ſervant entruſted by God and for God.
If he hath been able to do God, or his Church any ſervice, he cries out, Not unto us, O Lord, not unto us, but unto thy Name give glory, for thy mercy, and for thy truths ſake hPſal. 115.1: for his mercy that enabled him: and, for his truths ſake that gives ſucceſſe to that ability according to promiſe. All the glory he ſeeketh for himſelf, is from God, at the laſt, when he hath done all his work, after patient continuance in well-doing, when he is to receive eternal life iRom. 2.7.. For herein he hath Chriſt for his pattern, who never prayed to be glorified, until he was able to ſay to his Father, I have glorified thee on earth, I have finiſhed the work which thou haſt given me to do kJohn 17.1, 4: What he receiveth from good men, he puts to Gods account, not his own: bleſſing God for his grace, not himſelf for deſerving it: and ſo do they alſo who do commend him, they glorifie God in him lGal. 1.24.
If he receive any commendation from evil men (who are rather convinced than contented) he makes uſe of it to juſtifie God and his grace, not to lift up himſelf: By the grace of God, I am that I am. He will take praiſe from any, rather than from ſelf. Nor will he take it from any, but for well-doing only. If vertue and praiſe meet together, he will rather take both, than be without the vertue. He ſeeketh vertue as praiſe-worthy, and praiſe no otherwiſe than as the fruit and companion of vertue.
Thus, this hypocrite is like the Cuckoe, alwayes ſinging his own name, chooſing praiſe, rather than vertue; the true Chriſtian is like the Nightingale, alwayes chaunting out the praiſe of God, in variety of notes, and had rather have vertue without praiſe, than praiſe without vertue: the one ſeeketh to be well reported of, even for evil, rather than want commendation; the other had rather be ill reported of for good, than not do it; and, to deſerve praiſe and want it, than to have it without deſert.
This hypocrite if he can hide his ſinnes from men, he thinks all is well. Character 23
It is his great care to hide ſin, rather than not to commit it: to hide it from men; for God is not in all his thoughts mPſal. 10.4, as ſuppoſing that he looketh on when the door is lockt and bolted, and the Curtains drawn. As the Adultereſſe, eateth and wipeth her mouth, and ſaith I have done no wickedneſſe nProv. 30.20; ſo this hypocrite, ſo long as he can carry things cloſely and ſubtilly, he will ſtand much upon his innocency: making a goodly ſhew, as if he fed upon no ſuch meat as ſin; look upon his mouth, and that is ſo clean wiped, that you cannot diſcern the leaſt crumb of wickedneſſe about him, nor the leaſt ground of ſuſpicion. Look upon his outward behaviour, and it is as compt, and comely, as if here the pureſt creature in the world. And this, to him, is ſo well-pleaſing, that he never thinks there is any need of repentance oLuke 15.7.
This he expects ſhould paſſe current for innocency; although ſometimes the hiding of ſin makes it more conſpicuous, as Alexander, in the drawing of his picture, ſeeking to hide his skar in his face, by being pictured with his finger upon the skar, made it to be more obſerved. So this hypocrite is often ſerved, eſpecially when he ſeeks to hide his ſin from God, for then, God aſſureth him, he ſhall not proſper pProv. 28.13. Sin hidden is more ſinful, and in the iſſue (if not confeſſed and forſaken) more ſhameful. For, as Diogenes ſaid to the young man, who being ſeen coming forth of a Tavern, ran in again, to hide himſelf, Quanto magis fugias intrò, tanto magis eris in caupona, by how much the further thou flieſt back, by ſo much further in thou art in the Tavern, whereof thou art aſhamed: the ſame may be ſaid to this hypocrite, the more thou hideſt ſin, the greater the guilt, becauſe the greater engagement to defend it, and the more thou ingulfeſt thy ſelf in the reproach and danger of it: and when all is done, his ſinne will be ſure to finde him outqNumb. 32.23.
Differ.On the contrary, the true Chriſtian counteth Gods eye more than all the world; and, hiding of ſin to be the worſt of ſin.
If you can tell him, whither he may go from Gods Preſence (which he would not, if he could, forſake) that God may neither ſee nor know what he doth, you may then have ſome colour to draw him to evil by this argument. No body ſees it, nor can diſcover it. But he is better taught, than to be ſo deluded. He knoweth that neither heaven, hell, the uttermoſt parts of the ſea, yea, darkneſſe it ſelf cannot hide from God rPſal. 139.8, &c. 12. Therefore, though men may be blinded that they cannot ſee, or terrified that they dare not ſay what they ſee, that ſatisfieth not a childe of God.
He dares not to cover his tranſgreſſions, as Adam, by hiding his iniquity in his boſome sJob 31.33; but comes forth of all his ſtarting and lurking holes, and ingenuouſly confeſſeth unto God, Againſt thee, thee only have I ſinned, and done this evil in thy ſight tPſal. 51.4. He dares not but confeſſe it, even when none elſe dare to call him to confeſſion, and though he had no cauſe to feare man, but could have made afraid a great multitude. He conſidereth that there is a day coming, wherein all men ſhall know all things, though never ſo ſecret, which God himſelf covers not, upon mans repentance, by forgiveneſſe. Therefore he confeſſeth his ſins, that God may wipe them out with the ſpunge of mercy uProv. 28.13, before he be brought to open ſhame before all the world. And as for ſins known to men, he blotteth out the ſhame of them by confeſſion and ſorrow even before men, making his repentance as notorious and exemplary as his fall, and the ſcandal given by it.
Thus, this hypocrite in ſtead of parting with ſin, ſits upon it, as Rachel did upon her fathers idols, on purpoſe to keep them with herwGen. 31.34: the true Chriſtian, if he have ſecretly ſinned, it is like a broken veine within his body, which he dares not conceal, leſt it coſt him his life: the one thinks to thrive by hiding, and ſo periſheth; the other knows there is no way to riſe again after a fall, but to make a full diſcovery of what the hypocrite covereth.
Character 24 This hypocrite excuſeth and extenuateth what he cannot hide.
This is the Apologetical hypocrite that makes uſe of his knowledge of the Word of God, not to avoid ſin, but to defend it. If you charge him with ſome groſſe ſin committed, and he cannot deny it; his anſwer is out of Scripture, there is no man that ſinneth not x1 King. 8.46: and, in many things we offend all yJam. 3.2. It is my infirmity, ſaith he, God knoweth my heart, I ſtrive against it: it may be ſo, when it comes to be known, and he hath the ſhame of it; but, never before. The beſt, ſaith he, have their faults; David, Peter, Moſes, &c. had all, their great failings, and who liveth without?
But all this while, he doth not, as they did, give teſtimony of any repentance, but liveth in a courſe and cuſtome of evil ſtill: vouching them for patternes of ſin, as if they had ſinned to be Patrons of evil; but never imitateth them, as patterns of repentance, becauſe he hath not enough of his wickedneſſe. And though this be replied to his anſwer, yet then he rejoyneth; O, but this is but a little one (as Lot ſaid of Zoar zGen. 19.20); and his ſoul cannot live without it. He is in this point a direct Papiſt; for, all his ſins are venial, but peccadillo's, and inconſiderable ſlips, if you will believe him.
But, as ſhe is never chaſte that is alwayes fending and proving her chaſtity; nor he good, that is alwayes in purging: ſo this hypocrite by his frequent diſcourſes in the defence of ſome ſins, (although not directly, but in a cunning and oblique way,) or in the extenuation or excuſe of other evils in himſelf or others, bewrayeth not only his ſecret love to thoſe ſins, but his guiltineſſe of them. No man will plead in the leaſt for what he truly hateth. His pleading argues his love, and his love his guilt: for no man can love ſin, but he is guilty of it. Some of his Conſorts are grown ſo cunning this way, that, rather than not ſhew their wit in patronizing of ſin, they counterfeit libels againſt themſelves to the end they may write Apologies for themſelves, or rather for thoſe ſinnes which they love too well: that ſo, if they be found guilty, they may (as they hope) not be ſo hardly thought of, or harſhly cenſured, as ſome have been.
Contrarily, the true Chriſtian is ſo far from defending or extenuating ſin, Differ.that he abhors and aggravates it.
He cannot defend ſin that abhorreth evil. No reigning unmortified luſt ſhall finde favour in his eyes, that is hated in his heart. He loathes that very Religion that maketh ſin leſſe odious, and taketh part with the devil againſt the Word of God. Mincing of ſin is in his account but a dreſſing of it more handſomely, to make it look more like an harlot, that it may entice the more. He will hide nothing in his heart, unleſſe the Word of God, that will be ſure to expel all ſin that is there, and refuſe to give entrance to more. He ever looks upon an Apologizer for ſin, as a Pandor to it: and abhors the bringing of pillowes, where an axe, or halter is fitter.
The Law affordeth no Advocates for Malefactors and Traitours againſt the King: no more will the Chriſtian, unto ſin, againſt God. He ſaith to any man pleading for ſin, as Joaſh did of Baal, when too many pleaded for him, and reſolved to put Gideon to death for deſtroying his Altar; Will ye plead for Baal? will ye ſave him? He that pleadeth for him, let him be put to death while it is yet morning: if he be a God, let him plead for himſelf againſt him that hath caſt down his Altar aJudg 6.31: if any man be ſo wicked as to patronize ſin, let him die (by his conſent) to day before to morrow.
Thus, this hypocrite in ſtead of abandoning ſin, or giving ſentence againſt it, becomes her Advocate; the true Chriſtian looks upon the leaſt ſin as having a devil in it, which he will rather periſh, than maintain: the one, thinks of no more but extenuating that which he will not relinquiſh: the other aggravates the more, that he may make more haſte to caſhier it.
This hypocrite compareth himſelf with himſelf. Character 25
He takes the height of his own goodneſſe by his own inſtrument, how imperfect ſoever. He meaſureth himſelf by his own opinion and humour. If he come up to his own Rule. Oh! ſaith he, I do very well, I am excellent. If he reflect upon himſelf and wayes in former times, and findes himſelf ſo far altered, as from open profaneneſſe to take up the Profeſſion of Religion, from going to a Play, to go to a Sermon; from haunting Alehouſes, to frequent the Houſe of God, from abuſing the Name of God, to have his Name more often in his mouth, in his prayers and diſcourſe in a more religious way, he now takes himſelf to be ſo compleat a Reformado, although his heart run all the while after his covetouſneſſe as much as ever before, even when with his mouth he ſheweth much love bEzek. 33.31. He is wiſe in his own eyes, and prudent in his own ſight cIſa. 5.21; ſelf-love ſeeth nothing amiſſe, but all excellent: he needeth no repentance, no ſupply, becauſe he meaſureth himſelf by himſelf, and compareth himſelf with himſelf, which in the judgment of the wiſdom of God, is not wiſely done d2 Cor. 10.12. The way of a fool is right in his own eyes eProv. 12.51. And wherever you ſee a man wiſe in his own conceit, There is more hope of a fool than of him fProv. 26.12. But, be it ſo: he is of another opinion, and ſo means to continue, though you ſhould bray him in a mortar among wheat with a peſtel gChap. 27.22.
Contrariwiſe,Differ. the true Chriſtian taketh meaſure of himſelf by the Standard of the Word.
He knoweth that God hath commanded him to do no unrighteouſneſſe in judgment, in meet-yard, in weight, or in meaſure hLev. 19 35; and, that the ſcant meaſure is abominable iMic 6.10. Therefore, as he will alwayes have a perfect and juſt meaſure kDeut. 25.15, ſo more eſpecially in the meaſuring of himſelf. As in dealing between man and man there muſt be a common meaſure to proceed by; and, when a man reckoneth his private eſtate, he muſt value things by the common eſtimate, or elſe he ſhall deceive himſelf; ſo it is in this caſe of ſpiritual judgment. Though every man muſt be his own Judge, yet no man muſt judge by his own Law. But there is one common rule and meaſure, the Word of God, by which not only mens perſons and actions, but even their judgements of themſelves ſhall be judged.
Therefore he will not, he dares not, be of thoſe who compare themſelves amongst themſelves, or with thoſe that commend themſelves l2 Cor. 10.12. All compariſons argue a deſire to be preferred above others, which muſt needs ſavour of pride, that becomes not a childe of God, who, the better he knows himſelf, the more cauſe he findeth to be abaſed in himſelf, and not to enter into compariſon, unleſſe with ſinners, of whom he accounteth himſelf to be the chief m1 Tim. 1.15.
Thus, this hypocrite turnes every ſtone to advance himſelf in his own eyes; the true Chriſtian takes as much care how to be vile in his own eyes, and to put his mouth in the duſt, if ſo be there may be hope nLam. 3.29: the one looks in a glaſſe of his own making as willing to deceive himſelf; the other beholds himſelf as in the Mirrour of God, that he may have a true view of himſelf.
Character 26 This hypocrite eſteemeth highly of himſelf for thoſe things which he ſleighteth in others.
Of another man he can ſay, I commend him not for his Parentage and pedigree, for his wealth, place, and honour, but for his vertue. Yet in his own caſe, all theſe are reckoned as ſo many pinacles for him to ſtand many degrees higher than others. He prizeth himſelf, (and is ſo fooliſh as to think others ſhould do ſo too) according to his birth and meanes, without relation to PietyoPſal. 49.18. He may perhaps offer place to others, that they may ſet him higher: but, if the other do not ſo underſtand him, he takes it in very great indignation. For there is no hypocrite, but (as Moab) is exceeding proud, and thinks no man gives him his full due.
Yea, his preheminences in theſe things muſt bear out his vices, and make them honourable. He thinks 'tis no fault in him, but rather a commendation to inſult over his poor brethren in ſuch a maſterly and rude way, as he himſelf could not bear, becauſe though they be all Profeſſors, yet he is a Gentleman, which they be not, therefore he may make bold, and they muſt take it for a favour that he will do ſo. To call a poor Chriſtian dolt and fool, he thinks, becomes his Gentility and his place, which he would not endure in another. For him to be proud, haughty, vain, is no fault, but excellency of ſpirit, eſpecially if he ſeem religious. He is of Jehoiakims temper, that thinks he muſt needs reign becauſe he cloſeth himſelf in Cedar, and bears an higher port than Joſiah his father, and was more ſumptuous and magnificent in his buildings. To whom God ſpake with indignation, Did not thy father eate, and drink, and do juſtice, and then it was well with him pJer. 22.15.
If he eſpie another to be highly commended for his gifts and parts of learning, wit, eloquence, elocution, &c. in preaching, diſcourſe, prayer, all theſe are nothing in another, becauſe, (as he pretendeth, and ſometimes it falls out ſo) that theſe things may be without ſaving grace: but any one of theſe in himſelf is enough to lift him above others farre more gracious: and he muſt be applauded and magnified for this, whether he have grace or not: boaſting of things without his meaſure q2 Cor. 10.15.
Differ.On the contrary, the true Chriſtian regardeth thoſe things little in any, but leaſt in himſelf.
He knoweth that a prudent heathen will not ſtand upon genus, & proavos, & quae non fecerit ipſe, Stock, Anceſtors, and Acts of others, how nearly ſoever related to him, much leſſe doth it become a Chriſtian. It is true that it is an honour which God vouchſafeth to ſome; not to make them proud and to inſiſt upon their greatneſſe of blood; but, for the common good: and where ſo it proves, it makes wiſdom it ſelf to pronounce, Bleſſed art thou, O Land, when thy King is the ſonne of Nobles r2 Cor. 10.17. Therefore he deſpiſeth not, but honoureth Nobility: but, with this difference from the hypocrite: that where grace and Nobility meet he ever prizeth that before this, eſpecially in himſelf; and emproves it to do good, not to ſhew himſelf great: and in himſelf he ſets a far lower value upon it, than he doth upon leſſe in another.
As for wit and parts, he prizeth them in others; but, is rather afraid than proud of them (as Auſtin was of the pregnant wit in his natural ſonne) in himſelf. He findes them baits to tempt others to eſteem him more for theſe things, than for true grace; and, ſnares, to lift him with pride, and ſo to endanger him to fall into the condemnation of the devil s1 Tim. 3.6. He is therefore afraid of theſe things as of a young metled horſe which is more apt to throw, than to carry him. He will not ſtand upon his place, but yield to right even when his ſervant contendeth with him tJob 31.13. He obſerveth herein the Philoſophers rule, Cum laudare vis, vide quid praeciperes: Cum praecipere vis, vide quid laudares *Rhet. l. 1. c. 9. When thou wilt praiſe a thing, conſider firſt what thou wouldeſt give in command: when thou wouldeſt command a thing, think firſt what thou wouldeſt commend. He will not praiſe that which he dares not command; nor enjoyne that which he would not praiſe. For well he underſtandeth that all true praiſe conſiſteth in obeying juſt precepts, and the obeying of juſt precepts is matter of true praiſe. To be rich, noble, ſtrong, fair, witty, is no matter of precept; therefore in and of themſelves, without grace to ſanctifie them, no matter of praiſe.
Thus, this hypocrite would make any thing matter of commendation and honour in himſelf, without vertue: the true Chriſtian accounts all things but loſſe for the excellency of the knowledge of Chriſt Jeſus his Lord, — and count them but dung that he may win Christ uPhil. 3.8: The one is ſo mad upon praiſe, that he would rather take it out in things which in his own judgement are not praiſe-worthy in others, than go without it: the other is ſo indifferent, that he is content to go without praiſe for thoſe things in himſelf, which he cannot but commend in others.
This hypocrite compareth himſelf with others like himſelf. Character 27
He likes not to be laid in the ballance with a ſound-hearted compleat Chriſtian; but, if he can eſpie any, noted or ſuſpected of hypocriſie, he (who knows what it is to halt before a Cripple) will ſoon ſpie out faults enough in his fellow-hypocrite, thereby to prove himſelf the better Chriſtian, when yet there is not a pin to chooſe. Judas and the Prieſts were well met, they thought to cozen one another, and ſo were both out-ſhot in their own bowes. Judas thought to cozen them of ſo much money, without danger to himſelf, or to Chriſt, who, he knew, was well enough able to keep out of their clutches. The Prieſts thought to cozen Judas, when they knew they had now matter againſt him to caſt it in the teeth of his Maſter for keeping ſuch a ſervant about him. Chriſt being apprehended, Judas was cozened; for himſelf was ſuddenly apprehended too, by his own conſcience which coſt him his life. And the Prieſts were cozened: for they loſt by the bargain, when once they diſcerned that he was riſen from the dead; the iſſue whereof was their own deſtruction.
Now, for theſe to compare one with another, would be a more pleaſing task, than to compare with Chriſt whom they crucified, or with the reſt of the Apoſtles that continued faithful: here would be work enough for either, to compare hypocrite with hypocrite: not which was the better, for there was never a good: but, which was the worſe, both being ſo bad. And indeed the higheſt praiſe an hypocrite can aſpire unto is, to be commended for this, that he is not all out ſo bad as ſome of his fellows.
Well therefore ſpake Chriſt to the generation of hypocrites that oppoſed him, Fill ye up the meaſure of your fathers wMat. 23.32. They and their fathers (though they could not be ſaid to be well met, becauſe one generation paſſed, before another came; yet) did well agree: only in this they differed; that whereas the preſent generation (as bad as any of the former) comparing themſelves with their fathers, paſſed Judgement for themſelves, and concluded that they would never have done what their fathers didxVer. 30; yet, did much worſe, by how much the killing of the heire was worſe, than the killing of the ſervants yMat. 21.38.
In point of Religion, he thinks himſelf ſafe enough, if he be of his fathers and Grandfathers Religion, although Papiſts. That he may juſtifie any thing, if he do no more, but what his neighbours and thoſe of his own rank do. And thus he thinks he hath abundantly quitted himſelf of blame, when he can make it appear that he hath done no more than others of his Profeſſion and rank have done before him. Indeed this might ſerve, if he that runneth with a thief zPſal. 50.18, might be judged by his companion, which in the iſſue he will not finde. He is in this caſe, of his minde in another, Cum Authore magno deſipere, penè eſt ſapere, to dote with a great Scholar is little leſſe than wiſdom with ſome men, eſpecially with the hypocrite, who hath mens perſons in admiration for advantage ſake aJude 16.
Or if he compare himſelf with others, it is with them that be worſe, at leaſt in his account, I am not as this Publican. Tell him of his fooliſh and idle diſcourſe, he anſwereth, God grant that you and I do no worſe; tell him of haunting idle company, he replies, better to do ſo than as ſuch and ſuch, to go to the dicing-houſe, or to a play-houſe. If you reprove him for mixt dancing, as inciting to luſt; better do ſo, ſaith he, than ſuch, to be nought in a corner. Such is the logick of ſin, relying on that goodly maxime, You muſt not finde fault with him, than whom there may be found a worſe. He thinks it grace enough to be, not all out ſo bad as ſome others.
Differ.Contrarily, the true Chriſtian compareth himſelf with thoſe that go beyond him in grace.
He that intendeth by a compariſon, the lifting up of himſelf, will look out ſome that are below him. But the Chriſtian that aimes by a compariſon to quicken himſelf to be, and do better, will be ſure to finde out ſome more eminent that may be a fit copy for him to write after, and a good ſpurre to make him mend his pace.
He that will know what an one himſelf is, muſt look upon them who are what he is not. They are beſt examples that ſhew moſt diſparity, and give occaſion of the trueſt judgment. Therefore he looketh not only on the cloud of Witneſſes, the holy Patriarchs, but alſo upon the Lord Jeſus, the Authour and Finiſher, as well as patterne, of his faith bHeb. 12.1, 2, that he may ſee how farre ſhort he comes, not in ſuffering only, but alſo in obedience. He conſidereth that, that man is as had as the worſt, whom nothing but evil can keep from doing worſe. Therefore he contenteth not himſelf that ſome do worſe, but ſtriveth himſelf to be, and do as good as the beſt, and to be better, becauſe others are worſe.
He knoweth that all meaſuring is, from the mark, or pin, not from his own ſcantling although a good Archer: Little can a mans out-ſide (for who can ſee more?) help him to know his own inſide, but with reſpect to the mark. Thereby, he knoweth how much nearer he is come to it than ſome others; or rather than himſelf heretofore, in the times of his ignorancec1 Cor. 6.11 Rom. 6.17, or in the beginning of his ConverſiondRom. 13.11.
Thus, this hypocrite abounds in compariſons which are odious, to cheat himſelf, by ſetting others by him which are, in his conceit, worſe: the true Chriſtian compares himſelf with his betters, to abaſe himſelf by ſeeing how far ſhort he comes of them. The one makes uſe of compariſons as a foile; the other, as a Copy. All that the one aimes at, is to ſhew that he is no worſe than others: but the other, by comparing with others, intends his own bettering.
Character 28 This hypocrite, if he compare with thoſe that are good, he will be ſure to give himſelf the advantage.
As he ſometimes thruſteth himſelf among good company, to gaine a name, not to better his conſcience or carriage, ſo he will not deny another to be good, ſo he may be accounted better, or at leaſt as good. He is like the Captains of Greece who reported upon Oath, every man himſelf to have done beſt, and Themiſtocles next. He will be content with Hanibal to confeſſe Scipio a good Commander next to himſelf. He is a right good Chriſtian whom this hypocrite puts next beneath himſelf.
In praiſing others above himſelf, whom he compareth with himſelf, he ſeeketh his own praiſe: either for his judgement, to be able to judge what is truly praiſe-worthy, and to ſee ſo farre into another mans goodneſſe: or, for his equity, in being ſo ready to give every man his due, although with leſſening himſelf: and, it may be, it falls out to be ſuch an one as deals not ſo well with him: or, in hope that he ſhall have the ſame meaſure returned, and receive back his praiſes with intereſt.
Contrariwiſe,Differ. the true Chriſtian alwayes ſeeth ſomething wherein every one truly good, goeth beyond him.
He cannot be ſo flattered by others, as not to ſee more evil in himſelf than they ſee good. Nor can he be ſo blinded with conceit of his own worth, as not to ſee ſomewhat better in the meaneſt Chriſtian, than he can finde in himſelf. I have not, ſaith he, ſo much patience, ſo much meekneſſe, ſo much humility, ſo much affection, temperance, wiſdom, conſtancy, &c. as I ſee in him. He that is thought by others to come farre behinde me, I finde to be farre before me. I may well go to ſchool to him to learn that which I ſhould rather he able to teach him.
Therefore, as the Table of gold, being to be given to the wiſeſt, was, by the Fiſhermen, ſent to Thales; by him, to Bias; by him, to Solon; and, by Solon, to Apollo at Delphos: ſo commendation and preheminence for grace, when it is to be beſtowed upon the beſt Chriſtian, it is poſted from one of them to another, till at length it reſteth upon Chriſt alone. For, if the beſt Chriſtian be able to do any thing, it is through Chriſt that ſtrengtheneth him ePhil 4.13. If he be in any meaſure made wiſe unto ſalvation by the Miniſtery of the Word, Who is Paul, and who is Apollo? but Miniſters of Chriſt by whom he believeth, even as the Lord gave to every man, to edifie himf1 Cor. 3, 4. Therefore, to Chriſt all praiſe is moſt due, and he ſhall have it.
Thus, this hypocrite ſets a dim and ſmall light by his own torch, that the brightneſſe of his light may appear the better. The true Chriſtian brings his ſmall candle to the largeſt torch, that he may light it at another mans fire, and receive benefit of both: the one is all for the Admiral-light, to go before others; it is enough to the other, if he follow in the Rere, and receive from others what is wanting of his own.
This hypocrite judgeth himſelf by what others that flatter him ſay of Character 29 him.
If they ſpeak nothing but truth of him, he will not be tried by ſuch a Jury: but, if they will give a verdict for him, he gives judgement accordingly, be the verdict never ſo contrary to clear evidence. What they ſay, is his oracle. And rather indeed what they ſay, than what they think: for it is eaſier to extort their good word, than their good opinion. They may ſooner be ſcared, or bribed to ſpeak, than perſwaded to think, what they ſpeak, becauſe, if they know him, they cannot think as they ſpeak, if they ſpeak for him.
And the hypocrite can better abide to be ill thought of, than to be ill ſpoken of: and yet, to be ill ſpoken of, rather than to be ill ſpoken to. Of all words he hateth moſt the word of reproof: and, of all reproofs, the moſt true and juſt. Therefore he liketh the judgement of them that look aloof off, not of them that come ſo near. And he comes too near, that ſeeth him as he is: for he ſeeth his wrinkles and freckles, which the other ſeeth not. Their judgement therefore he beſt approveth, that beſt approve him; and he followeth that plauſible rule whereby ſome deceive others; but, this man, himſelf foreign. I am commended, therefore I am good.
On the contrary, the true Chriſtian enquireth what men think, Differ.rather than what they ſpeak.
Some hate, and therefore ſpeak evil. But are they aſhamed when they ſo ſpeak? then, ſaith the Chriſtian, may I be comforted, when I finde them aſhamed that falſely accuſe my converſation in Chriſt g1 Pet. 3.16. Howſoever, he can make this profit of an enemy, thereby to be admoniſhed to walk more exactly and accurately hEph. 5.15. Some love, and therefore ſpeak well: their affection is to be embraced; but, their judgment, to be ſuſpected. Moſt men feign to like, that they may ſeem to love. Theſe are of others moſt dangerous, as in whom neither judgment, nor affection is ſound. Thus, he findeth it unſafe to ſaile by any of theſe living breaths.
A Chriſtian therefore, obſerving how the living judge the dead, and how the dead ſpeak to the living, without either envy or flattery; he looketh into Hiſtories, the beſt rule of humane judgement; therein, not one, but many do come from the dead to adviſe the living. And, in the reading of them, a wiſe man may as it were ſtand behind the door, and obſerve what the world will ſay of him, when his back is turned. Thus, he readeth Hiſtories and Tragedies, that he may not become a Tragedy. A fit recreation for great men, eſpecially at vacant houres at leaſt; who, while each of them liveth, and bleſſeth his ſoule when he heareth the falſe praiſes of men iPſal. 49.18, few will ſay to him, thou art wicked, an oppreſſor, &c. but, when he is once gone to the generation of his fathers, and become like the beaſts that periſh kVer. 20; many will ſay it of him, and ſome will not feare to write it too, with the ſame liberty which the other took in ſinning while he lived.
Thus, this hypocrite ſtrives to live rather upon the aire, and falſe melody of baſe flattery, than to be weighed in a true ballance, wherein he knows he ſhould be found too light lDan. 5.25, The Chriſtian is never at reſt, until he have a true and full ſenſe of unbiaſſed and impartial wiſe men, who know him intus & in cute, within and without, what they judge of him; the one reſteth on vaine words and is deceived; the other, on ſound judgement, and is inſtructed.
Character 30 This hypocrite loves to behold himſelf in any glaſſe, rather than in that of conſcience.
If he be reproved for ay evil; and, appeal be made by the reprover, to his own conſcience: ask your own conſcience, if this be not ſo, if this be warrantable, and becoming your Profeſſion? &c. He preſently replieth, What hath any man to do with my conſcience? my conſcience and I agree well enough, whatever you pleaſe to think or ſay. Other men, as good and wiſe as you, ſpeak otherwiſe of me and of my carriage: and ſo long as they approve of me, I value not your cenſure. You may enjoy your opinion, and I will hold mine. Miſerable man, that muſt have other mens good words (that know him only at a diſtance) to beare him out againſt his own heart.
He dares not to put himſelf upon the trial of his own conſcience, (if he hath not before blinded or corrupted it,) for he knows before-hand, the verdict thereof will not pleaſe him. He will be tried before a more merciful Judge, and by a more pliable Jury, and will chooſe his own witneſſes, even ſome eminent Chriſtians, and perhaps ſome Miniſters of note, upon whom he hath fawned for their good word, and even bribed by many a meales meat, and outward countenance, to conceive a charitable opinion of him, and to cry him up for a good man, or at leaſt for a man of whom they have good hopes. Which ſheweth in himſelf a conſcience of little worth, and that he hath little confidence in his owne conſcience.
Howbeit, he findeth by experience that he can ſooner corrupt other mens opinions, and charme their tongues, than his own conſcience, as bad as it is: and haply by other mens tongues he may at length corrupt his own heart to be of the ſame opinion with them, touching his own goodneſſe. For, however in matter of health, wealth, and other outward things, he had rather be healthy, wealthy, happy, than only ſeem ſo: yet, in the matter of goodneſſe, (to which he hath no juſt title, nor heart) he hath more minde to ſeem good, to ſave his credit; than to be ſo, to part with his luſt. Therefore he will ſpare no coſt to purchaſe the opinion of goodneſſe, that ſo he may more ſecurely go on in wickedneſſe.
Contrarily,Differ. the true Christian adviſeth with God in his owne conſcience.
When he hath to do with God, in the matter of his peace, he will not adviſe with men what they ſay or think: but, he will hearken to hear what God the Lord will ſay mPſal. 85.8unto him: and, upon that he reſteth, whoever ſhall ſpeak to the contrary. Upon this he is bold to challenge men and devils, to lay what they can to his charge. It is God that juſtifieth, ſaith he, who is he that condemneth nRom. 8.33, 34? Yea, if his own heart or conſcience condemn him when Chriſt his Judge hath acquitted him, this diſmayeth him not, becauſe God is greater than his heart, and knoweth all things o1 John. 3.20; and, particularly, that herein, his heart is miſtaken.
If he be to deal with men that ignorantly miſtake him, or maliciouſly traduce him, he can appeal to Chriſt, and to his own conſcience for the truth of what he ſpeaketh touching himſelf, I ſay the truth in Chriſt, I lie not; my conſcience alſo bearing me witneſſe in the Holy Ghoſt, &c pRom. 9.1. He cannot be deceived in himſelf, that hath his conſcience for a thouſand witneſſes that will not lie; and, if that be not enough, hath the Lord himſelf alſo, for more than ten thouſand. His heart renewed and made vigilant, is better to him, and telleth him more than ſeven Watchmen that ſit above in an high Tower qEccluſ. 37.14. There, he ſetteth up a Conſiſtory for Chriſt, and furniſheth all things requiſite to true judgment. For conſcience is but the Juror that muſt have Law from the chief Judge, and evidence from the memory: but, being well inſtructed, will be ſure to give in a true verdict. Therefore, he uſeth all other helps and opinions of other men, as Commentaries only, to underſtand the Rolls of his own conſcience the better. But, as they that dig in mines muſt bring light from above, ſo he will be careful whence they have their light, that comment on the dark corners of his conſcience.
Thus, this hypocrite is like ſome unhandſom peece that is more curious than ordinary in chooſing out a ſpecial good Looking-glaſſe; but, will be ſure to pitch only upon that which ſhews her the beſt face: the true Chriſtian chuſeth none, but that which is beſt able, without flattery, to repreſent him as he is. The one adviſeth with conſcience, as Ahab with Micaiah, to pleaſe others that preſſe it; the other conſulteth it, as Jehoſhaphat did the ſame Prophets1 King. 22.8, 9, to ſatisfie himſelf that deſires it.