Divine Characters in Two Parts, Part 1 · Chapter 10
CHAP. X. The Schiſmatical Hypocrite Is he who under a colour of attaining to more purity,Defin. rends and wounds the body of which he is a member.
AS in the body politick, Seditious hypocrites rend and teare that, under pretext of redreſſing abuſes in the Civil Government; and of governing better, (with which Abſolom a2 Sam, 15.4.began his treaſon, and rebellion;) ſo in the Eccleſiaſtical body there are ſeldome wanting men purer in their own eyes then their neighbours, that will ſtill be quarrelling the preſent worſhip, or Order, inſtituted of Chriſt, and obſerved in that Church whereof they are members, untill under colour of reforming theſe, and of removing abuſes in the members of the Church, they break all rules of Order appointed by Chriſt, and of love between themſelves, and ſo put all into confuſion.
This hypocrite may well be yoked with the heretical. The Heretical hypocrite corrupts the doctrine of faith; this, the rules of worſhip, Order, and love commanded of Chriſt. Hereſie is a poyſon, and Schiſm a wound in the body; and many times this wound engendereth the poyſon; Schiſme is oft-times the inlet to hereſie: for he that cauſleſly quarrelleth with any worſhip or Order inſtituted by Chriſt, and exerciſed in the Church to which he belongeth, and that upon pretence of ſhewing a more excellent way, muſt needs infringe the doctrine touching thoſe Inſtitutions, and ſet up another of his own, contrary to, or at leaſt differing from that of Chriſt; and, if he perſiſt therein to ſeparation, wherein comes that man ſhort of hereſie? Yea, of apoſtaſie? This is the ſad caſe of men unſetled, heady, high-minded, ſelf-ended, and ambitious of glory. For daily experience ſheweth that ſuch men, although bottomed upon the right foundation of doctrine, and, in their firſt appearing in ſuch an eccentrick motion, they hold not any heterodox opinion in matters of faith (for this would utterly blaſt their deſigne,) yet wanting the morter and Cement of humility and love, they are ſoon diſlocated, and removed even to another Goſpel.
And to ſay truth, Hereticks who are open enemies, little differ from Schiſmaticks, who are mutinous parties, that ſeldome reſt till their mutiny break out into open hoſtility. The itch of ſchiſme growes, by often rubbing, into the ſcab of hereſie. There is no ſchiſme,*Hieron. in Tit. 3. but runs up into ſome hereſie, to juſtifie her departure from the Church, if ſhe proceed to a ſeparation. The meaſures the Devil obſerveth, in his dance are, firſt ſchiſme; then ſeparation, the next hereſie, and the laſt is apoſtaſie. And all the variance, debate, ſtrifes, confuſions, and troubles, that like ſo many fits of the mother, riſe up in that Church (whoſe unhappineſs it is to have ſuch an Eſau ſtrugling with Jacob in the ſame womb,) is to be ſet upon the account of this hypocrite: for, as he that takes part in a fray which begins in words, and ends in blood, ſhall be found guilty of the murder committed; So this hypocrite muſt anſwer for all the miſchievous effects of his hare-brayn'd courſe, how ſpecious and plauſible ſoever his firſt ſetting out may ſeem to be.
This Schiſmatick being denominated from ſchiſme (the ſpawn of the Devil, of which he is engendred) will hardly be diſcovered aright, unleſſe we rightly underſtand the nature of ſchiſme, which however it often ends in ſeparation from that particular body of which it is a part, yet is too often found in thoſe who break not off all communion with the body in the aſſemblies thereof.
For whether we regard the firſt and native ſignification, which imports a rending of the ſame thing that was continuous, into parts; a ſciſſure or parting aſunder of that which before was but one, or undivided, as the rent in a cloth, bMat. 9.16: foreign:or in the veile of the Temple; cMat. 27.51. foreign.(which ſtill hung upon the ſame curtain rod even after that rent made in it;) or, whether we look upon it in the borrowed uſe of it, in a civil conſideration, it notes a dividing of the people one from another, not alwayes to a renouncing of all commerce and converſe; but, in point of opinion and affection, in reference to ſome other thing about which they differ; Some judging thus, others thus. So we read of many diviſions among the people becauſe of Chriſt, dJohn 7.43.as whether they ſhould ſuffer him to be apprehended by the officers ſent to take him, ever. 32.or not: So, elſe where;fJohn 9.16.10.19. In which places the word in the original is foreign ſchiſme; where we read not that they thereby ceaſed from all civil Communication, and became of one, ſeveral civil bodies, but continued as one, yet much divided and torne among themſelves, which was no ſmall burden and trouble to them. So this muſt needes, in an Eccleſiaſtical ſence denote diviſions in opinion and judgment of members of the ſame Aſſembly; either about their Teachers and Guides, g1 Cor. 1 10. & ver 12, 13. compared.or about their Adminiſtrations, h1 Cor. 11.18.or about their members, in all which they neither ſpake the ſame thing, nor joyned together in the ſame mind, and in the ſame judgment, but had ſharp contentions, and ſuffered ſtrong convulſions to the diſturbing, diſtorting, and diſtracting of the whole body.
He that is guilty of this, is a ſchiſmatick: and he that doth thus under pretence of coming neerer to Chriſt, in a purer and more refined way, while in truth and indeed he raiſeth up, entertaineth, or countenanceth cauſleſs diſſenſions and diviſions in the Church, contrary to the order of Chriſt, and the rules of prudence and love, in forbearing one another, is a ſchiſmatical hypocrite. He is a breaker of unity, under colour of purity; an author of confuſion, under pretext of order; and an obſtructer of charity under a ſhew of love: His Religion is ad oppoſitum, it doth him good to do ſomewhat apart and ſingular, to preach Chriſt out of contention iPhil. 1.16.He neither will be led nor driven, but thinkes himſelf fitter to drive his leader, and loves nothing, though of Chriſts own appointment, that is in faſhion and uſe in the Church, if not of his own introducing.
On the Contrary,Differ. the true Chriſtian endeavoureth to keep the unity of the ſpirit in the bond of peace.kEpheſ. 4.3.
He finds and feeles the benefit of his prayer that is the Head, for all the members that are his body, to the Father, that they all may be one in us, lJohn 17.21.and ſo made perfect in one. mver. 23.Therefore he makes it his main ſtudy to be like minded with them, having the ſame love, being of one accord, of one mind; nPſal. 2 2.and, his dayly care, to do nothing through ſtrife or vain glory; over. 3.But, that all his things be done with charity.p1 Cor. 16.14. By the truth of faith he cleaves unto Chriſt; the head, and is one ſpirit with him; q1 Cor. 6.17.by the bond of love, to all his fellow members, as one body with them.r1 Cor. 12.12. He not only not forſaketh their aſſemblies,tHeb. 10.25. but aſſembles with them, in love to them, not to irritate, but to conciliate, and to provoke one another to love and to good works. uver. 24.He deſires and ſtudies ſuch a Communion with the Saints on earth, that even in this reſpect, Gods will may be done on earth as it is in heaven by the ſpirits of juſt men made perfect: and that his agreement with his fellow-members here may not only reſemble, but hold ſome proportion with that perfect Communion he hopes to enjoy with them in heaven. And foraſmuch as he hath purified his heart in obeying the truth to unfained love of the brethren, he is careful to love them all with a pure heart, fervently. w1 Pet. 1.22.He will not ſeparate, as the manner of too many is; no, not for what he or others may, through pride, or prejudice, eſteem a better way. And in the Church of which he is a member, he will neither deſpiſe other members as having no need of them, x1 Cor. 12.15, 16.nor ſtart out of his place by a diſlocation, whereby the reſt of the members ſhould be put to the leaſt pain. In the place wherein he is ſet, he abides with God.y1 Cor. 7.24.
He knows that where the Saints communicate in love, there the Lord commandeth the bleſſing, even life for ever more. zP…al. 133.3.And every errour in doctrine, every failing in worſhip, every ſwerving from order is not ſufficient warrant for ſeparation, or non-communion. How then ſhould the Church of Corinth have come together, among whom the Apoſtle prayed and deſired that there might be no Schiſmes or diviſions (a)? 1 Cor. 1.10.He will paſs by offences which he cannot reforme; love the brother-hood, (b) partake of the Ordinances of Chriſt in Love, and maintain Order, cCol. 2.5.and peace, dMar. 29.50.who ever breaks either the one or the other.
Thus this Hypocrite like Abſolom, pretends reformation, but puts all into confuſion; the true Chriſtian keeps back the paths of all breakings out by prudent forbearance in love: the one ſeeks to ſet the Church on fire by his zeal, the other caſts water on thoſe ſparks by his love, The one makes the paths of the Church ſo uneven and rough, that even the wiſeſt can hardly walk in them without danger of ſtumbling; the other covets to make them as ſmooth as Solomons PalaceeCant. 9.10. that was paved with love for the daughters of Jeruſalem.
Character 1 This Hypocrite hath the faith of our Lord Jeſus Chriſt in reſpect of perſons.fJam. 2.1.
Look what reſpect he beares to mens perſons, ſuch is his religion, ſuch is his carriage in the Church. If the place he holds there will bear it, he likes nothing better then to act Diotrephes; g3 Joh. 9.10.and in all things loves and ſeeks to have the preheminence. None muſt be received into the Church, either as Teachers, or Members, but whom he pleaſeth. None muſt continue in the Church, but thoſe of his own gang. If even an Apoſtle himſelfe be not of his opinion, will not yield him the right hand, is willing to eaſe the Church of ſuch unneceſſary and unwarrantable burdens as he impoſeth, he will not receive or admit even St. John himſelf, but prate againſt him with malicious words. If any of the Church have a mind to give to godly Chriſtians the right hand of fellowſhip, and to receive them as brethren, unleſſe he be ſure they will in all things vaile bonnet to him and his opinions, ſay as he ſaith, and do as he doth, he will not receive them himſelf, but forbiddeth them that would; and not only ſo, but caſteth them out of the Church as rotten members, that preſume to do ought againſt his declared opinion or practice, how ſingular or abſur'd ſoever.
If he be a private member (yet pragmatical) he will drive on his own particular deſigne in all his actings, and therefore if there be ſeveral teachers within his compaſſe, he conſiders who is moſt ſuitable to his private ends, and him he cries up beyond all reaſon and moderation; not ſo much to make him great whom he ſo applaudeth, as to make himſelf great in that applauded mans opinion, and to winde himſelf the further into his affections for ſelf ends and advantages. And here he will cry up Paul, to derogate from Apollo; h1 Cor. 1.12.or extoll Apollo to detract from Cephas; or applaud any of theſe, with neglect of Chriſt, as his own intereſt leads him; whereas theſe are but Ministers by whom the Church believeth. i1 Cor. 3.5.He will conſider nothing but his owne advantage, according to which he hath the perſons of men in admiration, k2 Pet. 2.or contempt.*2 Cor. 10.
If a Miniſter never ſo able and godly, agree not with him in opinion or in ordering the Church Aſſemblies, he is either weak, or peeviſh; if any of the Church ſtand for him, this hypocrite is extreamly diſquieted: Thus thoſe ſeducing ſpirits in the middeſt of all their zealous affecting of the Galatians, not affecting them well, that is, upon right grounds and ends, they would exclude the Galatians, lGal. 4.17.from the truth of the Goſpel, and even from their own reaſon and underſtanding, making very focles of them, that they might affect thoſe ſeducers, and be ready for their ſakes to pluck out the eyes of Paul, for whoſe ſake they once would have pluckt out their own, and have given them to him.mver. 15.
Differ.On the contrary, the true Chriſtian receives truth not for his ſake that brings it, but for the truths ſake that is brought.
He lookes upon Paul and Apollo, and every faithful Miniſter of Chriſt with reverence and honour; yet, not to make them Lords of his faith, or abſolute directors in matters of worſhip or order in the Church, but as Miniſters by whoſe miniſtry he hath believed, even as the Lord hath given unto every man. n1 Cor. 3.5.He will receive truth from the meaneſt ſervant of Jeſus Chriſt, although he preach the Goſpel through much infirmity, oGal. 4.13.without deſpiſing or rejecting it: but, an errour, he will not willingly ſwallow down, although recommended to him by an Angel from Heaven. pGal. 1.8.If there be ſome diſorders, he will in the ſpirit of meekneſſe and humility deſire to remove them; if that cannot be, he will rather bear it with grief to preſerve peace, than oppoſe it with faction under colour of zeale, tending to ſeparation, in hope that God will in time reveal that which is truth unto thoſe that at preſent are otherwiſe minded. He will not forſake the Aſſemblies of the Saints, which cannot be left without ſinne, nor wanted without puniſhment.
Thus this hypocrites piety is but partiality; and his zeal, faction; the true Chriſtian obſerves all things preſcribed of Chriſt, without preferring one before another, doing nothing by partiality. The one exalteth ſome, that he may divide, the other is without partiality, that he may prevent diviſion.
The Schiſmatical hypocrite breaketh the rules of love upon pretence of holineſſe. Character 2
He is very pure in his own eyes, yet not purged from his filthineſſe qProv. 30.12., and therefore hath bitter envying and ſtrife in his heart rJam. 3.14., which breaks out againſt all rules of charity. Stand apart (or ſtand off ſaith this man) for I am holier then thou sEſay 65.5; at leaſt as holy as any, and as meet to be a maſter of the Aſſembly. If others exerciſe more authority, he ſticks not to tell them, they take too much upon them, ſeeing all the Congregation is holy every one of them tNumb 16.3. Thus he puts holineſſe to mutiny againſt order, peace and love all at once; againſt order, by refuſing to ſubmit to it; againſt peace, becauſe diſorder ever ends in confuſion; and againſt love, becauſe the way of peace he hath not known.
That famous Schiſme of the Donatiſts confining the Church to their African Aſſemblies as the onelyonly Staple of truth and holineſſe; ſpread it ſelf farre, and laſted long, but at length vaniſhed. But now it is at laſt revived partly in the Papiſts, and partly in the Separatiſts. The Papacy, eſpecially as ſuch, is a very Schiſme (though not without many hereſies ſerving to uphold that part;) for they confine truth and holineſſe, Church and Chriſt, and all, to that Sea of Rome. So that if we admit it the name of a Church (as a thief may be ſaid to be a true man) it is a very Schiſmatical one, that, deviating from the one true Catholick Apoſtolick Church, will needs yet retain the name and title, when for ſubſtance it is the moſt abſolute Synagogue of Satan on this ſide Hell.
For, are there not found in it Altars, againſt Altars, Popes againſt Popes at the ſame time, Councels againſt Councels; to ſay nothing of Friars againſt Friars, Dominicans againſt Franciſcans, and Jeſuites againſt both? do they not bite and devoure one another, teare and ſpoile one another to the utmoſt of their power? Do they not caſt us out of their Synagogues for not joyning with them againſt thoſe very truths, which the Apoſtles and true Primitive Martyrs ſealed with their bloods? yea, doth not Saint Peters Vicar, kill and eat the fleſh of his own Church and members, ſo often as they do but touch him in his patrimony, profits, or deſignes? Who is ſo great a ſtranger in Iſrael that he knoweth not theſe things?
And as for Separatiſts among our ſelves; what diviſions, ſub-diviſions and crumblings into nothing are not found among them? Firſt, they fall out with parochial Congregations as not pure enough for them to joyn with; either the Miniſter wants a lawful call, or gifts, or both; or, the worſhip is corrupt in whole, or in part; or the members are unſound, or diſorderly. Then among themſelves being ſeparated, every one hauking after the glory of making or promoting that ſeparation, muſt take upon him the moulding and ordering of their new Congregation; at which ſome others, as ambitious as the former, quarrel, and finde ſome errour in that way, and if this be not reformed, away go they and draw other diſciples after them till at length they fall off from all aſſemblies of the Saints, and throw off all duty. Firſt, they rend the Church while they continue in it, then rend themſelves quite off from the Church by ſeparating from it.
Contrarily, the true Chriſtian maketh love a part of holineſſe, Differ.and never accounts that holineſſe wherein love is wanting.
He knoweth that two things are requiſite to every member of a Church that would not walk diſorderly; truth and love, ſalt and peace. The truth muſt be ſpoken and held *foreign truthifying, that is, ſincerely and candidly holding it forth in love to the truth and to the members alſo.forth in love, thereby to grow up into him in all things, which is the head even Chriſt uEph. 4.15.; and this truth muſt be poudered with ſalt wMar. 9.50 Col. 4.6., of true wiſdom and diſcretion that a Chriſtian may know how he ought to anſwer every man. And love muſt cement every joynt, and cover all deformities and imperfections that are in the joynts; and ſo he and the reſt of the members have peace one with another. Truth is the naile that is driven by the Maſters of the Aſſemblie; the ſalt of wiſdom as the hammer by which that nail is driven; and love the oyle in which that naile is dipped, whereby it goes up to the head without rending or breaking in pieces any members of the Church, into which it is driven. In all profeſſions there muſt be unity and unanimity; unity to knit the members together; unanimity to keep them ſo. And as in trades, ſo in the profeſſion of godlineſſe, men muſt not only be free of the ſame occupation, but alſo members of the ſame corporation, and ſtudy the peace and welfare of it. Even Satan maintains a kinde of unity (or rather a conſpiracy) in his Kingdom, elſe it could not ſtand. How much more then the Kingdom of Chriſt (which Satan ſeeks to divide that he may overthrow it) ought to ſtudy unity as much as purity? his Church being as Hieruſalem xPſal. 122.3., a City that is compact, not as made of many ſtones, but as if all were but one ſtone, that it may be at unity within it ſelfe.
Thus this hypocrite ſets up an holineſſe which may caſt out peace; the true Chriſtian loves the truth and peace that he may promote true holineſſe. The one is for dividing under a colour of holineſſe; the other follows peace with all men and holineſſe yHeb. 12.14, as verily beleeving that without both no man ſhall ſee the Lord.
Character 3 This hypocrite hath always a prejudice againſt authority.
Government, Order, Antiquity, Cuſtom, conſent of Churches, are names and things little beholding to him. Becauſe they may erre, therefore he preſumeth that they do erre. With him all imparity in the Church ſavours of Antichriſtian Policy, and pride which muſt be rooted out. Therefore ſpeaks evil of dignities; whereas Angels which are greater in power and might, bring not railing accuſation againſt them before the Lord z2 Pet. 2.10, 11. Yet is it no leſſe pride for him to think himſelf equal with the higheſt and beſt, and none meet to be above him; and while he ſhutteth pride out of one door of order, be lets it in at another of parity. He loves (as Salmons) to ſwim againſt the ſtream, till he be taken in the net. Corah and his company had never been ſo bold with Moſes for his civil adminiſtrations, had it not been out of envy to Aarons mitre, and his exaltation above the reſt of the Levites; not becauſe unlawful to be worn, whatever they pretended, but becauſe it was on any head but their own. He ſtudies to know wherein he may not obey authority, rather then wherein he may and ought to obey it; and is better pleaſed to finde any fault to adminiſter matter of exception againſt obedience, then to find no fault at all, or to have faults amended.
Differ.Contrarily the true Chriſtian honoureth authority, and judgeth favourably of thoſe that are in it.
He knoweth God to be a God of order in all the Churches of the Saints; and that all are not one member, nor have one office in the body; all are not Apoſtles, all are not Evangeliſts, all are not Paſtors, Teachers, or helps in Government a1 Cor. 12.28, 29.in the Church. The ſeveral members have their ſeveral places, their ſeveral offices in the body, which if they keep not there will be a diſlocation, a convulſion, a Schiſm in the body. Therefore he looks upon Government adminiſtred according to the minde of Chriſt, as the Ordinance of Chriſt, and obeyeth thoſe that have the rule over him; ſubmitting himſelf bHeb. 13.17., not oppoſing of them. Thoſe that in ſome things fail, he pitieth and prayeth for, covering their nakedneſſe, going backward with the garment of love, as Sem and Japhet did that of their father Noah cGen 9.23.. And the Elders that rule well, he accounteth worthy of double honour d1 Tim. 5.17.
Thus this hypocrite walking after the fleſh, deſpiſeth government e2 Pet. 2.10.; the true Chriſtian walking after the ſpirit, dares not have an undutiful thought of his Governors; the one ſeeks to pull down the government to exalt himſelf; the other upholds it to exalt Chriſt.
The Schiſmatical Hypocrite is a great ingroſſer of the Churches Commons. Character 4
Thus that man of ſin hath rent away a great part of the Chriſtian world from the unity of Chriſt and his Goſpel, whereof all Saints partake in common fJude 3., and excludes all that are not of his Synagogue, and have not his mark, from ſalvation; which yet belongs to all beleevers, and therefore called the common ſalvation gIbid.. They ingroſſe the title of Catholicks, whereby they would imply both truth of doctrine and univerſality of conſent to be found only with them; but upon no better grounds then the Turks arrogate the titles of Muſſulmanni, that is, Orthodox; and Iſlani, that is at unity. It is not his number that excuſeth from Schiſme, no more then the ten Tribes falling off from the houſe of David, could make the two Tribes that adhered thereunto guilty of that rent, and the ten Tribes innocent. Nor is it his reſidence in the chief City (once the ſeat of the moſt famous Chriſtian Church in the worldhRom. 1.8. out of which he hath ſhouldred the Emperour, diſcharge him from being guilty of the rent, no more then Caeſars uſurping thereof, and forcing the Senate into a corner could acquit him of uſurping; elſe Caeſar muſt be a true Common-wealths man at Rome, and Cato and the Senate, rebels at Branduſium.
But there is nothing more abſurd than to hear the papal party call themſelves the Romiſh Catholick Church, which two words imply a contradiction, as if one ſhould ſay, a general particular Church. Neither is there any thing more ſacrilegious then the appropriations (or impropriations rather) of that Church, whereby they challenge to themſelves as their peculiar, whatſoever glorious things are ſpoken of that one Catholick militant Church, the true City of God on earth.
And there are not none elſewhere who arrogate all purity in doctrine worſhip and diſcipline as their own particular free-hold and peculiar; making their own opinions and adminiſtrations the only ſtandards to weigh and meaſure all other Churches by, who muſt all be pronounced too light at leaſt, if not Babyloniſh and Antichriſtian, if found to deviate from them, or not to come fully up to them in all things: Yea, he will (if not formally excommunicate, yet) in effect non-communion all of the ſame Church, and debar them the Sacraments, how ſound ſoever in the faith, and unblameable in converſation; if they cannot be ſatisfied of the truth of grace in his heart which is inviſible, and to be left to the judgement of the ſearcher of hearts, where their open wickedneſſe ſaith not in his heart, that there is no fear of God before their eyes, and that they have altogether broken the yoke.
Contrarily,Differ. the true Chriſtian holdeth communion with all wherein they communicate with God.
As he is at unity with all man-kinde, not degenerated into beaſts, in r…gard of the common image of God, and with all men of honeſty and civility, for the love of humane ſociety, as a friend to the government of God; ſo is he with all that are called Chriſtians, as upon whom the Name of the Lord is called, and with all called to be Saints, with all that in every place call upon the Name of Jeſus Chriſt our Lord, both theirs and ours i1 Cor. 1, 2., that is, with all thoſe that profeſſe piety, and not openly contradict it with their lives, for the love he hath to the new creature, which is the ſpecial image of God; yea, with all thoſe of whom there is any hope to gain them k1 Cor. 9.22.to acknowledgment of the truth which is after godlineſſe lTit. 1.1., for love to their ſouls, and to the work of God in the converſion and ſalvation of men.
He dares not joyn with Idolaters and ſpirits of errour diſcovered by Scripture, againſt the clear light of Evangelical truth, though the Church of Rome count him a Schiſmatick for refuſing her. He accounts it to be a folly and madneſſe to be carried with ſhews and pretences of place, names, multitudes, or titles, when the Lord Jeſus himſelf appeareth as it were in the field againſt thoſe fooleries, as with the banner of the everlaſting Goſpel diſplayed, and his ſword drawn, calling all his faithful ſubjects to arms, and ſaying with Jehu, Who is on my ſide, who m2 King. 9.32.?
Nor doth he account it leſs madneſſe of the other ſide to think that we can never go far enough from Rome, in whatever they hold or practiſe, and to condemn all for Antichriſtian Idolatry and Popery that is to he found among them. For the devil is not ſuch a fool as to put his eldeſt ſon to make a total Apoſtacy, but he lets him hold ſome truths, and practiſe ſome duties allowed of God, the better to give countenance to the trumperies, witchcrafts, and deluſions which he hath received from the Devil. Baptiſme the Lords Supper, yea, the Goſpel it ſelf is not to be thrown off becauſe held and continued by Antichriſt. Nay rather, God permits him to maintain and preſerve theſe, that thoſe men who embrace true piety, may take them up and uſe them with more purity, and to better purpoſes. He will not go further from the devil himſelf, then he goes from God. He will not reject truth as errour, becauſe that father of lies confeſſeth it. Wil any wiſe man deny Chriſt to be the holy one of God, becauſe thenMar. 1.24. devil once pronounced him to be ſo? Will any diſcreet Chriſtian throw off all truths that the devil hath taken up? Will any hate the light, becauſe Satan transformeth himſelf into an Angel of light o2 Cor 11.14?
The wiſe Chriſtian therefore ſeparateth from Satan as Satan, from Papiſts as Papiſts; from wicked men wherein they are wicked; from every one ſo far and no further, then he ſeparateth himſelf from God, as fearing the footſteps of ſuch ſeparation, for that they who affect and begin it, ceaſe not till they have ſeparated themſelves, not only from all Religion, but common honeſty.
Thus this hypocrite incloſeth other mens commons and ſo deſtroys his own benefit in the communion of Saints; the other throws open all incloſures which may prejudice the leaſt and weakeſt of Saints in the enjoying of his juſt rights. The one by incloſing, excludes himſelf; the other by giving all their rights, preſerveth his own.
Character 5 The Schiſmatical Hypocrite pretends to much knowledge, but without judgement.
He hath gotten ſo much eye-ſight as to finde fault, but not ſo much judgement as to diſcover the true way to redreſs it. He findeth ſome errour in the one extreme which he oppoſeth, but ſees▪ not the danger and miſchief in the other extreme, which he crieth up and applaudeth. He ſeeth the mote pMat. 3 7.in another, but not the beam neerer home. To joyn in evil, as in ſuperſtition, &c. is a great ſinne; but therefore to ſeparate from the ſuperſtitious in commanded duties is an evil which he ſeeth not. It is ſinne to joyn in will-worſhip; but not a duty therefore to refuſe to joyne in true worſhip, be the worſhippers what they will. It is good to abhorre the Popiſh hierachy, but evil to fall into an abſolute anarchy, and popular confuſion, where every one will be a ruler, but none willing or fit to be ruled. It is good to ſtick cloſe to the written word, even in worſhip and diſcipline, as well as in doctrine; but not to force the holy Ghoſt, ſeeking by ſtrained interpretations to make him father of all our conceits. If men have a minde to be contentious (as all Schiſmaticks have) there will be no end of ſtrife, eſpecialy in things wherein the Scriptures ſpeak not expreſſely and definitively. For in things of this nature, better have to do with an Heretick, then with a Schiſmatick; for although in the Schiſmatick the matter of contention be of leſſe weight, yet the ſpirit of contention is greater, and the violence more ſtrong to maintaine it.
Differ.Contrarily, The true Chriſtian joynes to his knowledge judgement, and to both love.
The wiſe man hath his eyes in his head, ſaid the wiſeſt of menqEccl. 2.14., and he hath his heart at his right hand rEccl. 10.2., while the fools heart is at his left. He can ſee and judge; the other ſeeth without judgement; the true Chriſtian not only ſeeth what is before him, but what is not yet obvious to every eye. Where any Chriſtians aſſemble themſelves, holding forth the truth in the main, and deſire and endeavour to keep the Ordinances of Chriſt free from pollution and contempt, he dares not for every light errour in judgement or practiſe forſake thoſe aſſemblies as the manner of ſome is, but rather to bear with patience, and to bewaile with grief, what through their ignorance or weakneſſe he cannot yet reforme, while there is any hope of reformation; he can become a Jew that he may gain the Jews, s1 Cor. 9.20, 21 22.rather then wholly to ſeparate from them; to them that are under the Law, as under the Law to win them; to them that are without Law, as without Law (being not without Law to God, but under the Law to Chriſt,) that he might gain them that are without Law. To the weak he becomes as weak, that he might gain the weak. He can be made all things to all men, that he may by all means ſave ſome. Not that he joyned with the Jews in denying Chriſt, but conformed to what ever was not againſt Chriſt; nor to them that are under the Law, in matter of juſtification by works, but in making it the rule of his obedience to the Law of faith; nor to them that are without Law, as a ſon of Belial; but as not tying them to ought that concerned the Ceremonial Law; nor, to the weak as humouring them in their weakneſſe, but bearing with them in a ſpirit of meekneſſe, till of weak they become ſtrong. If he finde them head-ſtrong in paſſion where weakeſt in judgement; he doth not knock them down with violence, but overcome them by patience, as skilful fiſhers do the ſtrongeſt fiſhes, not vexing them with doing before them what he knows they cannot away with, but rather forbearing his own liberty, then offend their weak conſciencest1 Cor. 8 13.. And all this he doth for the Goſpels ſake, that he may be partaker thereof with them u1 Cor. 9.23..
Thus this Hypocrite is as the bird-eyed horſe, that takes notice of every thing that may cauſe him to ſtart, and to endanger his rider; the other is as a ſober man that is not frighted with ſhadows, nor flies off for trifles; the one knows nothing as he ought to know, for lack of judgment; but the other being ſpiritual, judgeth all things w1 Cor. 2.15..
The Schiſmatical Hypocrite is all for things, but nothing for the right timeing of Character 6 them.
As the State Hypocrite is wholly an obſerver of times, ordering things to the times to promote his own intereſt by both, ſo the Schiſmatical Hypoctite is all for unſeaſonable preſſing of things, without any conſideration of times. This man knoweth not his time, and ſo by unſeaſonable putting on of things in an unſeaſonable time, himſelf is ſnared, and he ſeeks to enſnare others, in an evil time xEccl. 9.12.. He would have the Church in all things ſo ordered now, as in the Apoſtles time; not only for doctrine and worſhip, but for all circumſtances then taken up for neceſſity to avoid perſecutions; (which might be avoided without prejudice to the Goſpel, as things then ſtood, as in the caſe of Pauls purifying yAct. 21.23, 24, and ſundry other incidents:) Then, the Magiſtrate medled not with matters of Religion, unleſſe to perſecute it, and the Chriſtians never appealed to them, unleſſe in criminal cauſes, and caſes contrary to the Laws of the EmpirezAct. 25.9, 10, 11.; therefore now, the Magiſtrate muſt have nothing to do in matters of Religion, no more then Gallio, who, to avoid the being a Judge in ſuch matters, cared not for the contempt done to his authority as a Civil Judge, before his face at the judgement ſeat it ſelfaAct. 18.14, &c, which this hypocrite by his principle muſt needs juſtifie, and cries up as an excellent reſolution in a Chriſtian Magiſtrate; albeit the Spirit of God brands him upon record as a moſt profane wretch, for ſo doing, to all poſterity.
Thus he thinketh that the command to come out of Babylon bRev. 18.4., extends to all times and ſeaſons, for going not only from Rome, but from all that retaine any thing which he calls Romiſh, whether truly Babyloniſh or not; and that the leaſt offence given or taken, is warrant ſufficient to make a rent in the Church, and to prefer a miſchief before an inconvenience; which however it may in ſome caſes hold in the Laws of men, yet is ever ſinful and dangerous in the things of God, where notwithſtanding the inconvenience, Chriſt may be had and enjoyed, as in Corinth, notwithſtanding the many offences there given to ſuch as were truly godly, in the matter of the Lords Supper it ſelfc1 Cor. 11., as well as in other things; and yet even there Paul would have no Schiſmed1 Cor. 1.10.; and that conſidering the times, wherein many things muſt be born, for want of power and opportunity to reform them.
Contrarily, the true Chriſtian wiſely conſidereth the times and ſeaſons, Differ.as well as things.
He is as much in truth and in deed for an abſolute and compleat reformation as any Schiſmatick in the world; yea more, for he will omit no ſeaſon by which it may be promoted; whereas the other, for want of taking the due ſeaſon, is ſure to prevent the doing of what he pretendeth, and to bring in the miſchief of a rent and confuſion, inſtead of a true reformation. If he live in an age wherein an Aſa e2 Chr. 15.9, &c, an Hezekiah fch. 30.1, 2, 3, &c., or a Joſiah (h) reigneth, that will cauſe the people to worſhip the true God in the right order and manner,gch 34.32, &c. and under whom the houſe of God is by their care and zeal throughly purged, and that the righteous flouriſh, and are exalted; He will then apprehend it to be a fit ſeaſon for him to appear (within his own ranck and ſphere) to remove the very leaſt diſorders, and be as forward as any to purge out whatſoever does offend; andh1 Theſ. 5.2 2. to abſtain from all appearance of evil, purging out the old leaven, that all may be a new lump iJude 23., ſaving (ſuch as need it) with fear, pulling them out of the fire, hating the very garment ſpotted with the fleſh k1 King. 12 32 33..
But if God let a Jeroboam reign, to ordaine Feaſts, Altars, Sacrifices and Prieſts deviſed of his own heart k1 King. 12 32 33.; making the loweſt of the people Prieſts, and ſuffering whoſoever would be conſecrated to become one of the Prieſts for his high places lchap. 13.33.; Or if a profane Gallio be at the helme, who cares not what Religion men profeſſe*Act. 18.13, 14. Then indeed he accounts it wiſdome eſpecially if a private Chriſtian, to lie hid as much as he can, as thoſe ſeven thouſand in Ahabs time; and to keep ſilence in that time, becauſe it is en evil time mAmos 5.13.; unleſſe where God by his providence calls him out to bear witneſſe to the truth, ſo as either he muſt deny the truth, or ſuffer for it. In this caſe, he rejoyceth in being a partaker of Chriſts ſufferings n1 Pet. 4.13..
And even Miniſters of Chriſt who at ſometimes muſt not count their lives dear unto them oActs 20.24., but be partakers of the afflictions of the Goſpel according to the power of God p2 Tim. 1.8.; at another time, if they be perſecuted in one City, they may and ought to flee into another qMat. 10.23.; when it is to reſerve themſelves for better times, to do more and greater ſervice unto Chriſt. Then Paul and his company at Epheſus, will not expreſſely and openly inveigh againſt Diana rActs 19.37when it may raiſe tumults to the hazzard of the Goſpel, and the ruine of thoſe few that in that City received it: Yea when it may advantage him for his preſervation from preſent miſchief, and unto future ſervice, he dares profeſs himſelf a Phariſee sActs 23.6., ſo far as the Phariſees held the truth, viz. touching the point of the reſurrection of the dead, and the acknowledgement of Angels and Spirits, which the Saduces denyed, and the Phariſees confeſſed tVer. 8..
Thus the Schiſmatical hypocrite obſerves not his time, and thereby deſtroys what he ſeeks to build; the true Chriſtian knoweth his time, and ſo ſerves Chriſt and ſaves himſelf: the one unſeaſonably venteth his paſſion, to the prejudice of Religion; the other ſeaſonably ſhews his prudence to the advantage of the truth.
Character 7 The Schiſmatical hypocrite is zealous, but out of his element.
This is the fountain of Schiſme, the arrogating of that to a mans ſelf which belongs not to him, with contempt of others whom they ought to honour. This hypocrite thinks he doth nothing, if he keep within his own line. If he dares not execute the Magiſtrates office, for fear of a premunire; yet he will be ever finding fault with the Magiſtrate, if himſelf may not do what he liſt in contempt of Laws, and cry out, perſecution, when his own folly cauſeth the ſtripes to fall upon his fools back; or; that the Magiſtrate wants courage and zeal, if in all things (though never ſo unwarrantable and ſenſleſſe) that he would put the Magiſtrate upon. He thinks ſo well of himſelf, that he believes himſelf able to govern his Governours, and to rule his Rulers; and to be, if not a Magiſtrate, yet a reformer even of Magiſtracy it ſelf, and of all that execute it. He is like an ill man'd colt that takes the bit in his teeth, and runs away with his Rider, and never leaves running (unleſs ſtopped by force) till he hath caſt him.
And as for the Miniſters office, this Corah and his complices will make more bold, not only to reprehend, but uſurp it. For doting on his own conceited guifts, he makes no bones to become a Teacher cf the Law, underſtanding neither what he ſayth, nor whereof he affirmeth u1 Tim. 1.8; even before he hath learnt his Catechiſme, and while he hath need that one teach him again the firſt principles of the Oracle of God wHeb. .12., having need of milk and not of ſtrong meat.
And even in theſe extravagancies, if you obſerve his ſtrain and temper of carrying them on, his wine is all turned into vinegar, which (without any oyle) he poures into the wounds of his brethren; yea, of his betters whom he ought not to mention without reverence and honour. He entertaineth irreverent opinions, and uttereth contemptible words of authority, and diſlikes men the more, by how much their places require more reſpect and obſerva…ce: which is one of the Characters that no leſſe than two Apoſtles give of himxJude 8. 2 Pet. 2.10.. He thinks a private man may execute the office either of Magiſtrate or Miniſter, or at leaſt direct and over-rule them in it.
He uſeth Religion, as men loving contention make uſe of the Law, that is, to make it a cudgel to break other mens heads (although many times with the ruine of themſelves) not as a means to reduce and reclaime them. His zeal is more againſt perſons then corruptions; and if againſt corruptions, it is for the perſons; ſake and he is againſt the perſons for their places ſake; not ſimply, but becauſe he may not have them, who in his own opinion is more worthy of them. Firſt, he falls out, and then hunts to finde out ſome fault to warrant his quarrelling; and (as the Donatiſts of old) is more glad to find a fault then to ſee it amended, and to proclaim then to cover it, to carp then to cure it, and is unwilling the colour of evil ſpeaking ſhould be taken away.
There is no duty which he practiſeth ſo much as reprehenſion, none that he more abuſeth in the practiſe of it. In reprehending, he ſets by the ſpirit of meekneſſe, and forgets all reverence: He knows not how to entreat an Elder as a Father, but rather as Shemei reviled David to his face, as his ſlave. He cannot ſpeak of authority, but with ſlighting; or of Miniſtry, but with contempt.
And as himſelf is, ſo he ſeeks to make his aſſociates and diſciples, whom by perverſe ſpeakings he can draw after him. He makes his choice among the meaner ſort of people, who are ſooneſt deluded, and moſt violent after engagement; for they being leaſt able to judge, are ſooneſt flatter'd into a high conceit of their own ſufficiency, and ſo are the fitteſt timber whereof he ſeeks to erect his frame, as being moſt apt to envy others above them, and moſt heady and furious in faction againſt thoſe whom they envy; contrary to the Papiſt, who delights to deal moſt with the rich and noble, who are ableſt to pay the beſt price for their ſalvation, and to help him to bear rule by their means.
Contrarily, the ſober Chriſtian meaſureth his duty by his place.Differ.
As he forſakes not his calling, ſo he exceeds not his bounds in that calling. He can heartily reverence the Magiſtrate for his place, even when he mourns for his failings and corruptions He giveth place to authority, as a power ordained of God zRom. 13.2; though not to build faith upon; yet to keep order, and to be the Miniſter of God for his good. He knows that God is a God of order, and hath appointed to each member his proper office, as well as place in the body; and that the leaſt diſlocation of any member, is both troubleſome and dangerous to the whole body. His main care therefore in reference to the community, is, that there may be no Schiſme in the body *1 Cor 12.25., even by the leaſt incroachment, or uſurpation upon thoſe above him, or contempt, or ſlighting of thoſe below him.
Thus, this hypocrite delights moſt to be eccentrick, the true Chriſtian keeps within his own ſphere; the one loves to play the Biſhop in another mans Dioceſſe, as a buſie body in other mens matters a1 Pet. 4.15., the other ſtudies to be quiet and to do his own buſineſs b1 Theſ. 4.11..
This Hyp crite is ſoon ripe, all fire on the ſudden. Character 8
He is no ſooner a Profeſſor, but a great zealot; and preſently eſpies great faults, many corruptions and impure mixtures, which never any man but himſelf ſaw before, in the Church whereof he is a member: Schiſme is like a contagious diſeaſe that ſeizeth moſt on the beſt complexions. A man muſt have ſome ſhew of knowledge and zeale before he be a Schiſmatick, although ſuch an one knows nothing as he ought to know c1 Cor. 8.2.; yet ſo ſoon as he thinketh he knoweth any thing, he will be correcting reforming and cenſuring as many as come in his way, and ſeeking to caſt out brethren for the Lords Name ſake, ſuppoſing and ſaying that thereby the Lord will he glorified dEſay 65.5., and that becauſe he thinks himſelf holier then they, and that God muſt needs own anything that he doth.
Popery indeed delights to meet with men either groſſely ignorant, whom her Agents may lead by the noſe; or, openly prophane, that never made conſcience of any thing; giving then not only liberty, but temptations to any wickedneſs; and, the groſſer, the better for their purpoſe, that afterwards they may confeſſe them with greater advantage to themſelves: firſt, they debauch, then, confeſſe them, that ſo they may afterwards fleece them to better purpoſe. But Schiſme muſt have her diſciples a knowing people, that is, in conceit, and in the eſtimate they raiſe of themſelves, that ſo they may ſooner ſerve the devil by making rents and diviſions ſo ſoon as this piece of new cloath is ſowed to the old.
He is like a muſhrome, up in a night; or, as the Caterpiller, engendred of the Eaſt winde on the ſudden. If Satan can but blow into him the ſpirit of preſumption, you ſhall ſoon find this turned into a ſpirit of contradiction and contention, cenſuring others contemning of ſuperiors; and then, exit Schiſmaticus, Out he goes a Schiſmatick in grain to vex all where ever he comes; no great need of ſolid knowledge; ſo there be a ſhew of it; leſſe of judgment, ſo he may be judge; leaſt of all the denyal of himſelf, of which he is now an admirer. So that it is no marvel to find a Schiſmatick to be formed and faſhioned in a night, and next morning in arms, like the brood of Cadmus his Serpent.
Differ.On the contrary, the true Chriſtian grows up by degrees, and walks on towards perfection by ſober ſteps.
He is not all upon the ſpur, but puts a ſtrong bridle upon his head-ſtrong paſſions, that he may make no more haſt then good ſpeed. He is fruitful, but not before his time, He is like a tree planted by the rivers of water, that bringeth forth his fruit in his ſeaſon ePſal. 1.3.; or like the wheat in the field, that though it grow up, he knoweth not how fMar. 4.27, 28; for the manner; yet for the meaſure the earth brings forth, firſt the blade, then the ear, after that the full corn in the ear, which is not done on the ſudden, but the husbandman waiteth and hath long patience for it g1 Pet. 5.7.; Or he is like the child in the womb, begotten at once, but the ſeveral parts are formed by degrees in time, and afterwards perfected for birth and living in the world; So is every one that is born of God, he comes on by leaſurely ſteps, and when he hath gone as far as he can, plus ultra is his word; there is yet much to which he hath not attained hPhil. 3.1 2.. His knowledge is not by him held to be ripe, till it be ſeaſoned with a ſound judgement; his underſtanding not right till it be poyſed by prudence; his zeal not qualified, till it be allayed with humility and meekneſs.
Well may we waite and give time to the forming of ſuch a peice; well may we enquire and ſearch with the Apoſtle?iJames 3.13 Who is a wiſe man and endued with knowledge, let him ſhew out of a good converſation, his works with meekneſs of wiſdom.
Thus, this Hypocrite makes more haſt then good ſpeed, the ſincere Chriſtian makes better ſpeed then haſt; the one by impetuous violence deſtroys what he pretends to build;Cunctando reſtituit rem. the other by ſeeming to be more ſlow, more ſpeedily attains his end. The one is as a flaſh of lightning, that makes way for thunder; the other as the ſhining light, that ſhineth more and more unto the perfect day kProv. 4.18..