Divine Characters in Two Parts, Part 1 · Chapter 11
CHAP. XI. The Superſtitious Hypocrite. Is he that through groundleſſe fear worſhippeth God according to the fancies of man.Defin.
EVen in the middeſt of ungodlineſſe not come to the height of Atheiſme, there is in all men ſome impreſſion of a God-head, which is clearly underſtood, and manifeſted by the things that are made. aRom. 1.20.The apprehenſion of a God, calls for worſhip: But, want of true knowledge of God, breeds a ſervile fear; and the not underſtanding what worſhip he requireth, makes men (ignorant of both) to ſet up an Idol of their own braine in the room of God; and, through fear to proſecute him with a worſhip of their own: both which make up ſuperſtition, of which the ſuperſtitious hypocrite is moulded and formed.
All ungodlineſſe divideth it ſelf into two maine channels, Atheiſme, and Superſtition: and, in one of theſe ſtreames all the Sonnes of Adam, alienated from the life of God, bEph. 4.18.are continually ſwimming and dabling. Atheiſme denieth God, either in opinion, ſaying there is no God: cPſal. 14.1.or, in affection, wiſhing there might be none:dIſai. 30.11. or, in converſation, living as if there were none,eTit. 1.16. Superſition is little better, for albeit it acknowledge God, yet knows him not, makes an Idol of him; and then, gives him what beſt pleaſeth it ſelf, and takes from him what is beſt pleaſing to him; not out of love to ſerve him, but out of feare of miſchiefe from him.
Hence ſome Etymologize ſuperſtition, quaſi ſupra ſtatutum, a thing beyond Statute, or Rule: that is, as the Greek word importeth*foreign., a ſervile and prepoſterous feare of an imaginary God, which the true God neither enjoyeth, alloweth, or regardeth. Hence ſome learnedfPlut. foreign. (among the Heathens) who knew not the true God, nor his true worſhip, place ſuperſtition, not ſo much in the matter or forme of worſhip, as in the degree and exceſſe of feare which is vain and unwarrantable. Nor is this all: for, this feare produceth ſundry errours in worſhip; fear diſpoſing or rather forcing to a worſhip, but not ſhewing how. Hence the ſuperſtitious perſon inventeth and uſeth ſundry ceremonies and rites of his own head, or takes them up by tradition in the worſhip of God; accounting himſelf ſo much more religious than others, by how much his brain is more firtile, and his hand more active in ſuch kinde of ceremonies and worſhip as beſt pleaſeth his fancy, with greater feare and more ſhew of zeal then appears in others who knowing the unwarrantableneſſe and folly of them, cannot but ſleight and abhor that in which he placeth all his devotion.
Thus the affrighted Philiſtines, by the counſel of their Prieſts and Diviners, g1 Sam. 6.2, 3, &c.offered five golden Emerods, and five golden Mice to the God of Iſrael, according to the number of the Lords of the Philiſtines, as a treſpaſſe offering for making to bold with his Ark, when themſelves had been ſmitten with Emerods, h1 Sam. 5.12.and many with death; thinking by this meanes to eſcape further evils. And upon no better account did the Athenians erect an Altar, foreign, to the unknown God iAct. 17.22, 23.; hoping by unwarranted ſacrifices to appeaſe, and pacifie his anger breaking out upon them.
Yea, to come nearer to our purpoſe, the Iſraelites themſelves were too ſick of this malady in the middeſt of their higheſt formal devotions, having their feare towards him taught by the precepts of men kIſai. 29.13., whereby the Hypocrite abuſeth and affronteth God inſtead of worſhipping and honouring him. For, whereas God is a Spirit, and will be worſhipped in Spirit and in Truth lJohn 4.24.the Superſtitious Hypocrite, in ſtead of truth, ſets up his own ſeeming wiſdome (wherewith ſhall I come before the Lord, &c. mMic. 6.6.) as if God had left him in the dark: and, for Spirit, a natural blind devotion, rather fearing in exceſs, than loving God in any tolerable meaſure; not ſo much hoping for help, as deſiring to be freed from hurt.
Naturally, men (not wholly given over to a reprobate ſenſe) affect to be religious: but no man by nature is rightly devout. The Atheiſt indeed naturally fights againſt natural conſcience, when once he hath maliciouſly fought againſt God; and ſo becomes worſe then the worſt nature could make him. But the ſuperſtitious perſon is far more dangerous in the conſequent and iſſue, becauſe he maketh God to be what he is not, and the creature to be what it is not, putting upon God his own ſuperſtitious fancies as true worſhip: and gives rules to others to do the like. An Atheiſt for the moſt part hurts but one, or few, with his opinion: but the Superſtitious layes a foundation of abomination for many generations. Jeroboams Calves held all the Kings of Iſrael faſt in the cords of the ſame ſinne. If men be pluckt out of the pit of Atheiſme, they will eaſily be perſwaded to climb the high places of ſuperſtition, as delighting to go from one extream to another, without taking the mean in their way, as Plutarch *In Numa & Liv. li. 1.obſerveth in Tullus Hoſtilius; and as we have daily experience in godleſs men, who of Atheiſtical livers turn Popiſh zealots in an inſtant, it being an eaſie converſion from no religion to a falſe, whereby they become twofold more the children of hell than they were before.
Differ.On the contrary, the true Chriſtian worſhippeth God in ſpirit and truth, nJohn 4.24.without the fear oLuke 1.74.of man.
He conſults not with fleſh and blood, how or wherewith to worſhip him who is a Spirit: but takes notice what God himſelf hath ſhewed him, and what the Lord requireth of him pMic. 6.6., and keeps only to that.
His feare is Gods, not mans. He feareth God truly, becauſe he is taught of God how to fear him, and feareth none but God in the things of God. Feare of God in him is as the true Serpent of Moſes that devoured all the counterfeits of the Magitians; for it is coupled with love to God, which caſteth out all falſe feares q1 John 4.18.. He feareth God, none more, or ſo much: but it is a godly feare joyned with true reverence; both which produce an acceptable obedience: For, he ſerveth God acceptably, with reverence and godly feare rHeb. 12.28.. His heart is devoted to the feare of God tPſal. 119.38., not which is after the precepts of men, but according to the Commandment of the everlaſting God, who teacheth not onelyonly whom to fear, but how to feare himuPſal. 34.…1.. And, from that ſlaviſh feare of this Hypocrite he is graciouſly delivered by him which is his fearewLuke 1.74., partly by faith, which teacheth him his duty, and the rule to performe it, whereupon he doth it not out of feare to be hurt, but out of hope to be accepted and bleſſed: and partly by Love, which cannot dwell with ſo diſmall a companion as ſlaviſh feare, and therefore expelleth it (as light doth darkneſs) not only as unworthy of harbour, but as an enemy to true piety under a ſpecious vaile of devotion.
He knowes that however falſe gods be good fellowes, and care not how many we worſhip, ſo themſelves be not left out, and be content with any worſhip (as the Devill from ChriſtxMatth. 4.9.), ſo they may have ſome; yet the true God is more jealous, and admits neither of fellowes, nor ſo much as of worſhip that is not of his own preſcribing for manner yIſai. 1.12.as well as for matterzMat. 25, 9.. Therefore he regulates his devotion by the ſtandard of the Scriptures, caſteth out ſlaviſh feare as an enemy to godlineſs, and as the mother and womb of all ſuperſtition.
Thus, this Hypocrite ſerves God out of a falſe feare, without love: the truly devout Chriſtian fears him out of love. The one is ſatisfied, if to be rid of his fear, he ſerves any God, in any manner; the other to ſhew his love, worſhippeth the true God in the right way only. The one (like Darius who would have parted Aſia) is content to divide with God, to be rid of his fear; he other (as Alexander that would have all or none,) reſolves againſt all diviſion between God and man.
The ſuperſtitious hypocrite obſerveth and ſerveth the creature more than the Creator aRom. 1.25.. Character 1
Superſtition is a large field containing whatſoever is taken from God, and given to the Creature under pretence of ſerving God more exactly. He will worſhip Angels bCol. 2.18.that thereby he may ſeem more devoutly to worſhip God. He will in a voluntary humility, worſhip Saints, under colour of being more humble in his addreſſes to God by them. Ignorant he is of the true God, and his ignorance makes him abound in ſuperſtition, even untill he riſe up at laſt to groſſe Idolatry, if not ſtopt in his courſe by inſtruction touching the nature of the true God, and the true worſhip of God.
He ſeemes in his profeſſion to abhorre Idolatry, yet naturally fals into it ere he be aware, even when he thinks himſelf furtheſt off from it. For he that pretendeth to worſhip God otherwiſe then himſelf hath preſcribed, worſhippeth not God, but gives a will worſhip to ſome other thing that is not God, but a god of his own making, whether through a falſe notion of the mind, as ſometimes Saint Auguſtine conceived of the God head, as of a Globe of fire; cAug. Confeſſ.or, through a falſe repreſentation, as Aaron, under the ſimilitude of a calf. dExod. 32.5.And towards ſuch a God, he is very devout, while that which he worſhippeth is not God, but his own vaine fiction and opinion.
To ſpeak here of the innumerable ſuperſtitions found among heathens without the pales of the viſible Church, upon which they engraffed all their Idolatries, Divinations, Incantations, Adjurations, Sorceries, and other abominable practiſes, is out of our line at this time; we being now upon the ſent of an hypocrite within the Church, whoſe religion is little other then meer ſuperſtition: Nor ſhall I purſue all the ſuperſtitious fopperies of that Schiſmatical Synagogue of Satan, the pretended Church of Rome: for we are now hunting of thoſe cloſer hypocrites among our ſelves that profeſſe departure from Babylon, and make great ſhews of devotion, which yet is nothing elſe but a mask for their more cloſe and ſubtile ſuperſtition.
He is a great Devoto; but, wherein? If the creature command any thing in worſhip; as, cringing, or ducking to an Altar, obſerving of meates, or dayes, or formes: No man ſhall go beyond him, or reach him. A Saints day is more religiouſly obſerved than the Lords Sabbath; a Surplice more carefully put on, than the New man: the Letany more devoutly attended, than the moſt ſoul-piercing Sermon. He can better away with a Crucifix, than with a diſcourſe againſt that ſuperſtition. He is more affraid of an Hare croſſing his way, than of an Harlot in his bed: more troubled at a ſalt falling towards him, than of the guilt of ſinne lying heavy upon him. He ſetteth up ſome Saint in Heaven as an over potent favourite in groſſing both the graces of the Prince, and the priviledges of the Subject. With him the bleſſed Virgin is above her Sonne, if not to command him, yet to do feates in heaven, more than faith in the heart, to prevaile with him. Images and pictures are unto him better inſtructers then the written word, and greater helps to his devotion then the Goſpel of Chriſt. An Image, an Ephod, and a Teraphim eHoſ. 3.4.are all one to him that reſpects not truth ſo much as blind devotion. If be have them, he is never the better; but, if he want them, farewell his Religion.
With him the Starres, who were ſet for ſignes and ſeaſons of things natural, are made more ſurely prophetical and predictionary, than the Prophets of God that decry thoſe fooleries: he can gather more things future, contingent, and voluntary, from the Starres, than from the Scriptures, touching the ſad providences that may befall him or others for ſinne. He aſcribes more to Hali than to Paul: he can tell you more what weather is likely to be, from the obſervation of Saint Swithines day, the twelve dayes of Chriſt-tide, the Converſion of Paul, or of the Thurſday before the change of the Moone, than he is able to diſcerne of the Kingdome of God, even when Chriſt himſelf is preached unto himfLuke 12.56.. And thus, as common people uſe to be more favourable in their opinions to Empericks and Wizzards, than to the ſolid Phyſician (obſerving when they hit, and diſſembling, when they miſſe;) ſo this hypocrite will plead more for thoſe ſenſeleſſe and abſurd rules and predictions of Aſtrologers, Calculators of nativities, Figure-caſters, and other impoſtors, even when God hath fruſtrated the tokens of thoſe lyars, and made thoſe diviners mad gIſai. 44.25.; than he will for the Scriptures themſelves, which he makes uſe of no otherwiſe than the Heretick, who learnes the Devils leſſon out of Gods Book. A judgement from the Starres, as he calls it, is of more weight with him, than the judgement of him that made them againſt ſuch judgments.
Nor will he ſet out of Dreames neither, (which alwaies give wings to fooles,) but is a greater obſerver of dreames, (in the multitude of which there are many vanities hEccleſ. 5.7.); than of what he doth or may ſee without ſpectacles in the waking Word againſt filthy dreames iJude 8.. For, as in old time, when the written Word was not compleat, God ſometimes ſpake by dreames, not to make men ſuperſtitious, but more holykJob 33.15.; the Devil who is Gods ape, too often mingled himſelf with dreames; ſo he doth ſtill, to encreaſe ſuperſtition among men, as Gregory the Great well obſerved, that he may the better delude man in his ſleep whom he thinks not enough to ride in the day; and many times ſuggeſteth that in the night, which he cannot make good in the day: So that this hypocrite had need of thoſe two gates which the PoetslHomer foreign. virg. Aenead. 6. fained to be ſet up for ſleep; one of horne for true dreames; and another of Ivory for the falſe. Yet all would be too little to ſhew this dreamer, which came through the Horne, and which through the Ivory: Seeing ſuch dreamers are given up to ſtrong deluſions to believe a lie, which they love, inſtead of the truth wherein they have no delight.
Yea, this devout hypocrite is not without his Charmes and Spells ſometimes: but, as thoſe wretched Exorciſts in Popery, make uſe of Oyle, Salt, Spittle, &c. (even in the Sacrament of Baptiſme,) and of holy water, and croſſes, to drive away Devils; So this hypocrite feares not to uſe, apply, and repeate words or ſentences of Scripture, either pronounced or written, for cures of diſeaſes in man and beaſts. And for chaſing of evil ſpirits from houſes and other places. In all which the devil is content to be at command, that he maymore ſurely take all ſuch ſilly birds in his net, and make them his own for ever.
To which may be added, fond adjurations by the creatures, by which he putteth them in the place and office of God, calling them in to be witneſſes of truth and avengers of perjury. But what a folly, yea madneſſe is it for a man bearing upon him the Image of God, and the Name of Chriſt, to ſweare by this fire, this light, this bread, &c! as if thoſe inanimate creatures were able to judge of truth and falſehood, and had a commiſſion from God ſo to do. Wherefore as Lactantius ſometimes proved Jupiter to be no god, becauſe he ſwore by Stix, or Hell: So may we argue ſuch ſuperſtitious hypocrites to be leſſe then men; or at leaſt then true Chriſtians, becauſe they ſweare by things inferiour to themſelves, contrary to the good old rule, He that ſweareth, ſweareth by the greater mHeb. 6.16.. Of the ſame nature were all thoſe Oathes (forbidden by our LordnMat. 5.34, 35), by the Heavens, the Earth, by Hieruſalem, by their Heads, &c. and eſpecially thoſe ſuperſtitious Oaths by the Temple oMat. 23.16, &c.or the Gold of the Temple; by the Altar, and the gift that is upon it; like thoſe of the ſuperſtitious Papiſts, by the Maſs, by Saint Mary, Saint Peter, Saint Paul, all which the ſuperſtitious hypocrite frequently uſeth with as much, yea with more veneration and reverence, then he doth the glorious Name of the bleſſed God himſelf.
Differ.On the contrary, the truly devout Chriſtian obſerveth and uſeth the creatures in that rank and place which is due unto them.
He neither careleſly ſlighteth them, nor ſuperſtitiouſly ſtands in awe of them, nor immeaſurably dotes upon them out of a fond opinion that they will, or can do for him what ſuperſtitious minds conceit of them. He ſuffereth not his corrupt reaſon blinded with ſuperſtition, to imagine, or create unto it ſelf a forbidden uſe of the creatures, but ſearcheth to what office God hath ordained them, and what uſe it is that God himſelfe hath allowed us to make of them; and there he ſtayeth.
He dares not worſhip Angels, when he underſtands them to be his fellow ſervants pRev. 19.10., (although of a higher rankqPſal. 8.5.); yet, as being taught of God ſo to do, he can honour them; and praiſe God for them, as appointing them to be his guard while he livesrPſal. 91 11 Heb. 1.14., and his convoy to heavensLuke 16 22 when he dies. He is careful not to ſhame t1 Cor. 11.10.or weary them while they attend him. He goeth on in his wayes appointed him of God, that they may conduct and preſerve himuGen. 24.7.32.1.; not, out of that way, leaſt they come as adverſaries wNumb. 22.22againſt him. He propounds them as patterns of obedience, to do Gods will on earth, as they in heaven xMat. 6.10.. He dares not oppoſe the leaſt of Gods little ones, as knowing their Angels do always behold the face of God in heaven yMat. 18.10, and will finde a means to requite it. He learneth of them to eſteem highly of the work of grace where ever he diſcerns it, becauſe therein the Angels are ſo greatly delightedzLuke 15.10. Finally, he rejoyceth much the more in his Chriſtian condition and communion, in that he is hereby admitted to fellowſhip with ſuch glorious companionsaHeb 12.22; yea, whereby he is in ChriſtbHeb. 2.16.; exalted above them; not to puff him up, or to debate them, but the more, on both ſides to lift up Chriſt above all.
Touching Saints departed, how glorious ſoever, he dares not apply to them as Mediatours to pray for him, becauſe he findes that Abraham himſelf, the father of the faithful is ignorant of us cEſay 63.16.; and of our condition on earth, and Iſrael knoweth us not, as diſcerning how it is with us. He honoureth the Prophets, but abhors to erect glorious Sepulchres dMat. 24.29, &c.to their memories, and yet hate their vertues, and perſecute them in their ſucceſſours; but his main care is, when he mentions them with honour, to imitate their graces,eHeb. 12.1 and to bleſſe God for the benefit of their examplesfGal. 1.24..
And as for other creatures, he will not ſet thoſe above him whom God hath put under his feetgPſal. 8.6.; but only make them the matter of his praiſe unto God, that the Lord may rejoyce in his works hPſal. 104.31. He admireth Gods goodneſſe in making them for him, and uſeth them to his gloryi1 Cor. 10.31, that while he hath the uſe, God may have the praiſekRom. 14.6.. He is careful not to adde to their bondage lRom. 8 21, &c, by nouriſhing that corruption that ſubjected them to vanity, but learns of them to ſigh for a full deliverance.
He makes not only an ordinary uſe of them in moderation for natural neceſſities, and lawful refreſhings, but alſo a ſpiritual, and a ſabbatical uſemPſal. 19 1.92.4, 5. of them, therein to behold the glory of God the Creator of them.
Finally, if he be ſubject to dreams, he doth not thereby take upon him to prophecy future events, but improves them to preſent uſe. He hunts not for revelations by them, but obſerveth thereby (in a profitable way) his complexion, ſtate of health, or, as critical obſervations in ſickneſſe. He takes notice by them of his ſpecial inclinations to ſpecial luſts and corruptions, becauſe in ſleep nature erects her ſelf more freely without reſtraint, and ſo he takes them (as Joſeph) as warnings, not what ſhall inevitably beſide him, though he do what he can to prevent it, but to avoid what luſts are in him, or evils before him, to prevent the miſchiefs that otherwiſe are ſure to fall upon him; yea he makes uſe ſometimes of falſe fears, and of groundleſs apprehenſions, to become unto him profitable cautions.
Thus, the ſuperſtitious hypocrite, becauſe he beleeves every word, except that of God; ſets the creature, to whom he makes himſelf a ſlave, above God whom he believeth not; the devout Chriſtian ſets up God in whom alone he beleeveth, above the creature, which is but vanity, and a lie, beyond what truth it ſelf ſpeaks of it. The one believeth the worſt of God, and therefore flies to the creature; the other believes the beſt of God, and therefore depends wholly on the Creator.
This Hypocrite is then moſt devout, when he hath moſt of his own will in his devotions. Character 2
Superſtition is rightly called will-worſhip oCol. 2.23., becauſe by its good-will, it would have no other worſhip. Humane invention is the grand Magazine of all ſuperſtition, and mans own will, the maſter of it. This hypocrite will like no way but of his own chooſing pEſay 66.3., and in that his ſoul delighteth, how abominable ſoever. He will chooſe that in which God delighteth not qVerſe 4.. Let him but go to Bethel or Gilgal, he ſhall bring his ſacrifices every morning, and what not? for this liketh him well rAmos 4.4, 5..
This is the true reaſon why all ſuperſtitions are ſo greedily embraced, ſo ſtrenouſly aſſerted, not only by the deviſers, but by the receivers alſo, becauſe proceeding from one humane root, and principle which in one man anſwereth to another, as in water face anſwereth to face sProv. 27.19.. Here no pains will be thought too great, no coſt too much, if a man may come before the Lord, and bow himſelfe before the moſt high God, with the invention of his own braine, and the reſult of his own heartrMicah 6 6, 7..
Yea, he will not ſtick at things required of God, ſo he may have his minde in the doing of them, at leaſt in the manner and inward affections. He will faſt, afflict his ſoul, ſo he may but find pleaſure uEſay 58.3, 4., in ſeeking his own will and ends, and keep his old ſins. They are willing to do what God would have them, ſo they may do it when themſelves pleaſe, although then he forbid it. The Iſraelites wNum. 14.1, 2that were cowards below the meaneſt faith, when God bad them march, were forward enough, beyond all reaſon, to ruſh on upon forewarned danger, after God had forbidden themxV. 40, 41, &c. Thus as ſome ſelf-will'd ſervants will work hard when they have their own minds, although otherwiſe idle enough when commanded to do things in their maſters way; ſo will this hypocrite take great pains to ſerve God, as he himſelf liſteth.
Upon this ground it is that Popery findeth ſo many friends, ſo many Devoto's. becauſe it is a religion ſutable to carnal reaſon, grateful to ſenſe, framed to pleaſe the natural… man that is apt to ſuperſtition, and fitted to every diſpoſition. If a man be looſe, there are diſpenſations; if ſtrict and auſtere, there be not only rules, but orders of perfection (ſuch as it is;) if a man be carried with ſhews; there is more then a Theatrical pomp, if any be otherwiſe affected, there is a counterfeit ſimplicity and beggarly rudeneſſe in their Cappuchins and ſundry others among them. If he be taken with doctrines that are the children of mens brains, and the figments of men, there is that which will pleaſe him, free-will, merit, works of ſuperirrogation, any thing to gratifie proud fleſh that loves to be its own Saviour. Gloſſes are preferred before the Text, and the ſenſe of the Church leadeth captive the ſenſe of the holy Ghoſt: the Statutes of Omri are more heeded then the Law of God; the definitions of Popes are more religiouſly embraced than the principles of the Goſpel. Gods expreſſe will and authority is confronted with pretended antiquity; Scripture rules, with cuſtome. And here the ſuperſtitious mole will digge to chooſe; and, (as thoſe people of old thought they might ſafely erre, or rather that they could not erre, with Aaron no not in worſhipping a calf inſtead of God) confidently concludeth that it is better to erre with Rome, than to be in the right with Zion: and he more willingly (although very dangerouſly) enquires what others do in Gods ſervice, that he may bear himſelf upon his neighbours; then keep cloſe to what God plainly and peremptorily forbids, or commands in his word.
Differ.On the contrary, the true worſhipper is beſt pleaſed when he comes up neereſt to Gods will with renouncing of his own.
As is his birth and original, ſo is his life and contentment, the Chriſtian acts as he is principled of God, as the men of the world ſpeak and do what they have ſeen with their father, ſo he ſpeaks and doth what he hath ſeen with his Father yJohn 8.38.. He is born not of blood, nor of the will of the fleſh, nor of man, but of God zJohn 1.13,. Therefore he is for Gods will, not mans; Privation is as neceſſary a principle of regeneration, as of generation, whereby not only inferiour concupiſcence or ſenſuality, but reaſon, and the reaſonable appetite, the will comes to be denied, and opinion mortified. Philoſophy ſaith, know thy ſelf; but Chriſtianity, deny thy ſelf aLuke 9.23.: He cannot truely ſay as a good ſubject, thy Kingdome come, that ſaith not in truth, not mine, but thy will be done bLuke 22.42..
Chriſts army, as that of Barak cJudg. 5.1., conſiſteth all of voluntariesdP…al. 110.3.: yet ſubject, and are called the chariots of Aminadab: th…t is, of my willing people. Reaſon and Will are principal, as in humane, ſo in divine actions; but not with like liberty. For here, reaſon muſt aſſent, but not invent; prove, and approve, but not reprove; apply the rule, but not be the rule. Will muſt ſubſcribe, not preſcribe. Reaſon muſt be the diſciple of faith to believe what God promiſeth; Will, the hand-maid of obedience to do what God requireth. He ſaith, let God be true, and every man a liar eRom. 3 4.; he gives due honour to antiquity, authority, univerſality, as under God, for God, with God, but in no caſe againſt him.
Thus, the one offereth God a will-worſhip, the other a willing worſhip: the one ſerveth God according to his own heart, the other with his heart. The one ad placitum, at his own pleaſure no man reproving or reſtraining his forwardneſs; the other according to the will of God, but pleaſing to none elſe; nature ever diſtaſting, men oppoſing, and Satan reſiſting what God in his wiſdome enjoyneth.
This hypocrite holds not the head fCol. 2.19.. Character 3
While he pretends to be a great ſervant of Chriſt, yet a ſlave to the world; He lets go Chriſt, yea oppoſeth and excludeth him, by cleaving to what is contrary to him. As he that is a friend to the world; in the guiſes, faſhions and curſed practiſes of it, is an enemy to God gJam. 4 4; ſo he much more that follows the world in the things of God, muſt needs be an enemy to Chriſt. What is free-will but the ground of merit? and what is merit by works, but an enemy to the righteouſneſſe of God which is by faith? He that will be his own Saviour, although but in part, muſt needs give him the lie that ſaith, beſides me there is no Saviour hEſay 43.11. He that will take of the honour of his merit, and ſole interceſſion, and give it to Saint or Angel, muſt not think by a complement of per Jeſum Chriſtum, through Jeſus Chriſt, at the end of his prayer, to hold Chriſt the head, whom in this practiſe of his he denyeth; for either he thinks Chriſt not as willing as Saints or Angels, or not ſufficient of himſelf without them, to help and ſupply him, whereby he gives the lie to him that ſaid,iHeb. 7.25 He is able to ſave to the uttermoſt all th…ſe that come unto God by him, ſeeing he ever lives to make interceſſion for them. He therefore that honoureth the members with praying to them, looſeth the head whoſe honour alone this is, to be prayed unto. He pleads for works in the matter of juſtification, and ſo oppoſeth grace in God, by which we are freely juſtified kRom. 3.24as much as he that pleads againſt works as not neceſſary to a juſtified perſon (for that which is of works is not by grace, and that which is of grace is not by works, lRom. 11.6and therefore ſuch an one cannot hold the head, by whom alone this grace is communicated and conveyed to all the ſons of faith.
He will have the will to be as free to good as to evil; if not by nature, yet by common and univerſal grace purchaſed by Chriſt, whereby every man equally now may be ſaved if he will, therefore he cannot hold the head, who ſaith, I will have mercy on whom I will have mercy mRom. 9.15.; and that it is not of him that willeth, nor of him that runneth, but of God that ſheweth mercy nVer. 16., and whom he will he hardeneth oVerſe 18.; ſo that this alone is enough to cut him off from the head; for, albeit it be of the eſſence of the Will to be free: that is, to will freely what it willeth, without neceſſity of coaction; yet not to be at liberty to will what God would have it, although at firſt ſo created and enabled. Sinne hath how bound and determined it to ſinne, not to ſin by compulſion, but of choice; not in the nature, but in the uſe of it; not in this, that it actually willeth; but, in that it cannot now of it ſelf will what in duty it ſhould. So it freely willeth evil, but it can will nothing elſe; as in heaven the will chooſeth only good, and can will nothing elſe; being altogether abhorrent from whatſoever is evil. The will then throughout, in the uſe of it is voluntary in the chooſing of what it would, yet not arbitrary to chooſe what is contray to the preſent State of the perſon endued with it.
Yet mark here a notable fraud; this Hypocrite pretends to be a great exalter of grace, and yet even therein abaſeth it; and, to be an abaſer of nature, and yet in the ſame thing exalteth it. He aſcribes mans perfection in the ſtate of innocency to grace, not to nature, that the decay may ſeem to be only of grace, nature remaining ſtill entire, and able now to joyn with grace in the work of reparation: But hereby nature is exalted, as being able to joyn with grace in mans converſion; and grace is abaſed as being able to do nothing without the free and voluntary help of nature; which is to caſt off the head, the authour of grace, and the reſtorer of nature by putting a new life into it to make it live; and not, only furniſhing her with crutches to enable her to go the better.
And, doth he hold the head, that denies the imputation of Chriſts righteouſneſſe (who is the Lord our righteouſneſſe pJer. 23.6.unto juſtification? He that denies his ſatiſfaction, or the imputation of his righteouſneſſe and ſatisfaction, denies him to be made unto us of God, wiſdom, and righteouſneſſe q1 Cor. 1.30.. But this he would not be thought to do without reaſon. How can one, ſaith he, that is a ſinner in himſelf become righteous by the righteouſneſſe of another? Thus he grows mad with reaſon that he may oppoſe the head.
For, did he conſider and beleeve the union between Chriſt and beleevers, he would ſoon finde that they are all one in him and in his father rJohn 17.21, Fleſh of his fleſh, and bone of his bone sEph 5.30.; not naturally, but myſtically, yet really, and truly. They are the body of Chriſt, and members in particular t1 Cor. 12.27.. For, as the body is one, and hath many members, and all the members of that one body being many, are one body, ſo alſo is Chriſt uVerſe 12.. He therefore that denies Chriſts righteouſneſſe to be ours, ſevers the body from the head, and himſelf from both.
And whereas he ſhould be dead with Chriſt from the rudiments of the world wCol. 2.20, ſuperſtition keepeth him alive thereto, and therein, by a ſlaviſh ſubjecting him to humane Ordinances in the matters of worſhip and conſcience. This alſo thruſteth him off from the Head. For, where the true beleever is dead, and buried with Chriſt xCol. 2.12., not only in regard of the guilt of ſin, by the merit; and of the dominion of ſin, by the crucifying power of Chriſts death; but alſo of the thraldom of conſcience under humane Ordinances, by the liberty yGal. 5.1., which Chriſt hath likewiſe by the ſame death purchaſed for him; this Hypocrite, having never attained to the former benefits of Chriſts death, is likewiſe deſtitute of this, and ſo he is as living in the world, and under as much bondage by it, as if Chriſt had never died. He receiveth Laws from men to binde the conſcience, putting from him the liberty wherewith Christ hath made free all that hold the head; and ſo he puts from him Chriſt himſelf, who now can profit him nothing zVer. 2.. Vaine men may count it a great perfection to receive all Ordinances of men in the worſhip of God; and their rules of touch not, taſte not, handle not *Col. 2.21., in meats and drinks; but the holy Ghoſt pronounceth ſuch perfect ones to be ſevered from the Head, and to cut off themſelves from all communion with Chriſt in his death.
Differ.On the contrary, the Religious Chriſtian holdeth faſt, and groweth up into him in all things; who is the head, even Chriſt aEph. 4.15..
He hath parted with the world, and is crucified to it bGal. 6.14.by the croſſe, to wit, the death of Chriſt; and therefore will not as one living in the world be any longer ſubject to worldly Ordinances, in the things of Chriſt. He is ſevered and delivered by Chriſt from humane Ordinances and dependencies in all things that properly concerne God Chriſt, and conſcience. So that he cannot receive doctrines from men, or Laws from the Church which contradict, or enervate the Laws and truths of Chriſt. He accounteth the moſt ſpecious Ordinances of men in this kinde, but as golden fetters, which he is loath to put on, or to be ſubject unto them, leſt he ſhould put off Chriſt. Therefore as Moſes was to make all things according to the pattern ſhewed to him in the Mount cHeb. 8.5.; ſo the true Chriſtian will in all things keep cloſe to his rules that ſhewed that patterne, between whom and him there is ſuch an union, ſuch a communion, that from this Head, He and all the body, by joints and bands having nouriſhment miniſtred and knit together, increaſeth with the increaſe of God dCol. 2.19..
He renounceth all liberty of will, but what he hath from Chriſt, to think or will any thing (ſpiritually good) as of himſelf, as knowing and acknowledging that all his ſufficiency is of God e2 Cor. 3.5.. If he ſeek juſtification it is only from Chriſt and his righteouſneſs with renouncing of his ownfPhil. 3 8, 9., as droſſe and loſſe; droſſe in it ſelf, becauſe all his righteouſneſſes are as filthy rags gEſay 64.6; and loſſe, becauſe he that reſteth upon it looſeth Chriſt; whoſoever ſeeks juſtification by the works of the Law is fallen from grace, Chriſt is become of ne effect unto him hGal. 5.4..
Thus, this hypocrite forſaketh Chriſt by depending on man; the true Chriſtian departeth from man to cleave unto Chriſt; the one will have his own righteouſneſs or none; the other relies only on the righteouſneſſe of God, as knowing his own to be none. The one is all for the Ordinances of Chriſt, which have nouriſhment in them; the other feedeth upon aſhes, and ſoweth the wind, by receiving the Ordinances of men. Character 4
This Hypocrite cannot content himſelf with the body *Col. 2.17., but it very zealous to joyn the ſhaddow with it.
In this he is a Jew of the later edition; not one that renounceth Chriſt, but joyns Moſes with Chriſt. The Law, in the morning of the world, before the riſing of the Sunne of righteouſneſſe iMal. 4.2.by his incarnation, was a ſhadow that went before the body; for the Ceremonial Law had then a ſhadow of good things to come, not the ſubſtance kHeb. 10.1.. But after his appearance, and the diſpatch of the work of redemption in his own perſon, all thoſe things that went before him to give notice of his coming, fell back behinde him, and became worthleſſe and uſeleſſe: ſo as, the not retaining of them is a denial of Chriſts coming in the fleſh; and, now to joyn them with the body, is to make the body but a ſhadow that can profit us nothing lGal. 5.2..
What troubles ſuch ſpirits have created to the Church, even after Chriſt was aſcended and had fulfilled all things, the hiſtory of the troubles at Antioch mActs 15.1., the Schiſmes at Rome nRom. 14. & 15, the diviſions in the Churches of Corinth o1 Cor. 8. and 9, Galatia pGal. 2.3, 4, 5., Coloſſe qCol. 2., and other places (even in the Apoſtles own times) ſufficiently bear witneſſe; in all which, half-Jews, half-Chriſtians, albeit they admitted of Chriſt for a Saviour, yet they confidently aſſerted, that without circumciſion, and the retaining of ſundry other Rites and Ceremonies enjoyned in the Ceremonial Law of Moſes, men cannot be ſaved, no not by Chriſt: which one aſſertion occaſioned no ſmall diſputes and diſſentions rActs 15.2..
But as in other points of Arianiſme, Pelagianiſme, &c. although the Authours be dead, yet their opinions live; and, with brows of braſſe appear with open face in the cleareſt Sunſhine of the Goſpel; ſo doth this Judaiſing ſuperſtition, to eat out the heart and life of true devotion.
Hath not this Hypocrite been at Rome? doth not a great part of his Religion conſiſt in meats, in drinks, in dayes, wherein he placeth both piety and neceſſity yea, merit and perfection? His Faſts, his Feaſts, his Jubilees (at firſt every fiftieth, and of late (becauſe gain is ſweet) every fifteenth year) are all profeſſedly aſcribed to the Jewiſh ſolemnities. His Prieſts, Altars, Sacrifices, his Sanctum ſanctorum, or Holy of holies, are they not all in imitation of the Jewiſh Ordinances? and, in the Church of Lateran, in his Holy of holies, inſtead of the Tables of the Law, and the pot of Manna, there are, if you believe him,
Circumciſa caro Chriſti, ſandalia chara,
Atque umbilici viget hic praeciſio clara.
Chriſts circumciſed foreskin, his ſandals deer,
And navel ſtring cut off doth flouriſh here.
Yea, at length he hath found out Aarons rod, and put it in an Ark. He hath an High Prieſt after the manner of Aaron; or (as ſome blaſphemouſly ſay) rather,Summus Pontifex. of Melchiſedeck. He hath his unction and conſecration too, not only of Prieſts, but of Altars and Temples, and of all veſſels and utenſels belonging to his ſuperſtitious devotion; and that upon this account and reaſon; If the Jews (ſaith he) who ſerved ſhadows, had ſuch things among them, much more we that enjoy the ſubſtance; contrary to the Apoſtles Logick and Divinity too, who from the appearance and preſence of the body, proves the abolition of the ſhadow sCol. 2. Heb. 10; and the taking away of the firſt, that is the ſhadow, by eſtabliſhing the ſecond, to wit, the body tVerſe 9..
And were this Hypocrite confined only to Rome and her territories, we ſhould not allow him a room among theſe Characters: but we have too many ſuch among our ſelves, half Proteſtants, half Papiſts (all hypocrites, if not Atheiſts,) who more admire and imitate the Jewiſh pomp of Rome, than imbrace the ſimplicity of the Goſpel. He muſt have his Holy of holies, his Altar, his Tapers, his real preſence, his Sacrifice, his Prieſts, his dayes, his meats, his conſecrations, his duckings, his bowings, his elevations, his adorations; is loath to let go any thing formerly uſed in Pope holy Church, becauſe of the cuſtome, antiquity, eſteeme of it among them who profeſſedly take all theſe from Moſes, not Chriſt; from mungrel Jews, not primitive Chriſtians. And ſo vaine is he, that theſe ſhadows affect him more then the ſubſtance; he lays out more of his heart, purſe, and labour upon them, than upon the body it ſelfe; whereby it comes to paſſe that, embracing (as he did, a cloud inſtead of Juno) the ſhadow of Chriſt our King, he lets the Prince himſelfe go unſaluted; and, catching at the ſhadow of meat, dreaming that he eats, when he comes to awake he will finde himſelf empty and hungry, and muſt needs ſtarve for want of ſolid food.
Contrarily, the faithful Chriſtian embraceth the ſubſtance as ſucceeding to the ſhadow.
He knows that many things which had a good beginning and uſe, are not therefore perpetual; but, many times, of a temporary nature and office. What better then the brazen Serpent? yet, what worſe when abuſed to ſuperſtition? At firſt, it led to Chriſt; afterwards, from him to the devil: Therefore then, he will break it in pieces u2 King. 18.4. He looks upon Chriſt in the Old Teſtament, as ſhining out of the Eaſt, that made large and long ſhadows to thoſe Fathers that then lived; but now he beholds him as in his Meridian, or rather Zenith, where he neither makes, nor admits of any ſhadow at all. The body at a diſtance is the cauſe of the ſhadow; not the ſhadow, of the body. Therefore, when the body is preſent, and neer us, even in the mouth and in the heart wRom. 10.8., he looks no longer after the ſhadow, but fixeth only upon the body, and keeps cloſe to that. He that was the cauſe of them, hath taken them away, and is come himſelf in their room.
The ſhadow is not the ſubſtance, but a mere accident that can never do the deed exſpected from the ſubſtance; but the body is the ſubſtance that muſt effect it. He wiſely conſidereth that thoſe ſhadowes of rites and ſacrifices could never make the commers thereunto perfect; xHeb. 10.1, 2.for then they would not have ceaſed to be offered: He finds no true righteouſneſſe, expia ion of ſin, or peace of conſcience in them; but in Chriſt, the Body, he hath all. And when he looks upon the ſhadow, he finds it to be a very obſcure and imperfect figure of the Body; eſpecially in former times, before the body, appeared. It is hard to know a man by his ſhadow till himſelf appeare, So Chriſt was hardly and rarely known by thoſe ſhadowes before his coming in the fleſh. And when he comes, he cauſeth the ſhadow to flee away, yCant. 2 17.yea, not to be. With good reaſon therefore doth the faithfull Chriſtian content himſelf with the Body, looking no more after the ſhadow.
Thus, the ſuperſtitious hypocrite imagineth unto himſelf a night at noone, and ſtumbleth at noone day as in the night. zEſay. 5.10.The other rejoyceth that the day is broken, and the ſhadow fled away. aCant. 4.6The one lookes upon the ſhadow, as the fathers upon the Law of ſhadowes, before the Son of God appeared; The other lookes on them as being removed, as things that are made; and, upon Chriſt which cannot be ſhaken, as the only remaining bHeb. 12.27ſubſtance coming in their roome. The one lookes on them as they who came from Judea, to teach their continuance; cAct. 15.1.the other, as the Apoſtle to the Hebrewes, to prove their abolition.
Character 5 The ſuperſtitious hypocrite loves carnal ſlavery better then ſpiritual liberty.
Where Chriſt ſets him at liberty, he is unwilling to be free. Let the y…ke of bondage be never ſo hard and heavy, his ſaying is, I love my Maſter — I will not go out free. dExod. 21.5.He will rather run the adventure of looſing all benefit by Chriſt, then not be circumcized. eGal. 5.2, 3.He had rather be a debter to do the whole Law, then be looſed from that yoke from which Chriſt hath freed him. He loves mans yoke better then Chriſts manumiſſion. Pope, Witches, any man that ſpeaketh perverſe things, ſwayes more with him by humane Impoſitions, then God or Chriſt, by divine Inſtitutions. Let a Friday, a Lent, any day be impoſed by man, and he Religiouſly obſerves it even to ſuperſtition: Let God free him from theſe, and only charg him to remember the Sabbath day to keep it holy, this pleaſeth him not.
Let Paul tell him, ye obſerve dayes and moneths, and times, and yeares, I am afraid of you leſt I have beſtowed upon you labour in vain;fG…l. 4 10, 11 This ſtirres him not, he will obſerve them ſtill: but let God ſay to him, if thou turne away thy foot from the Sabbath from doing thy pleaſure on my holy day, and call the Sabbath a delight, the holy of the Lord honorable, and ſhalt honour him, not finding thine own pleaſure, nor speaking thine own words, gEſay 58.13.He counts this a burden, and a wearineſs. hM…l. 1.13.He loves a maſs, better than a Sermon, any thing better then that which is the command of Chriſt, ſo that it is hard to ſay whether his baſeneſs be greater in not accepting of liberty; or his inſolence, in impoſing new burdens upon himſelf and others, after Chriſt hath freed him; to create new virtues, or new vices; to ſet prizes upon his own Inventions, and to bind God to the payment; as they who by Regular Profeſſions and Vowes under colour of giving God an over-plus of ſervice, bind themſelves to that which they need not, and offer to him what he accepts not, and in the mean time ſcant him of that duty and ſervice which he juſtly expecteth.i1 Cor. 7.9 If God ſay it is better to marry then to burne, and allowes him liberty of marriage; He ſaith, it is better to burne then to marry, if once he hath fooliſhly vowed ſingle life.
On the Contrary,Differ. the faithful Chriſtian ſtands faſt in the liberty wherewith Chriſt hath made him free kGal. 5.1..
If God impoſe, he is ready to ſubmit. If man ſubjugate him where Chriſt hath called him to liberty, he hath no ſhoulders to bear it. Obedient to ſuperiours, he will be in things lawful; but, blinde obedience, under the notion of Regular, will not down with him. And even in things impoſed by God, he looks moſt at that which muſt take the firſt place. Sacrifice is good, but Mercy is better, and the greater duty: therefore where both cannot be performed, Mercy is preferred, and his conſcience not enſnared, nor troubled for not offering that Sacrifice which could not conſiſt with Mercy lMat. 12.7..
If God bring poverty upon him, he knows how to want, and in all Eſtates to be content mPhil. 4.11, 12; but, to make choice of poverty, being called to an eſtate of plenty; or, ſet in a lawful way thereunto, and remembring that it is a more bleſſed thing to give, then to receive nActs 20.35.; and that charge given to the rich, to be rich in good works o1 Tim. 6.17,, which is impoſſible, where all is wilfully given away without warrant; he dares not make himſelf poor by vowing of poverty. And albeit God may give a ſpecial Commandment to a boaſting Perfectiſt, to ſell what he hath, and to give to the poor pMat. 19.21.; yet he looks upon that as upon the tempting of Abraham, to offer his Iſaac qGen. 22.1: but with this difference, God did it to Abraham for trial of his faith; to the other, for diſcovery of his hypocriſie in his confident boaſting.
He can like well of continency and chaſtity, but if God call him to marriage, he looks upon it as both lawful and honourablerHeb. 13.4. He accounts it no leſſe violence to nature, and tentation to ſin, without the ſpecial gift of continency, not given to all, to vow perpetual virginity; becauſe, neither is virginity in it ſelf ſimply good; for then the commoner the better: which is not ſo in this caſe, becauſe then, both man-kinde and the Church muſt periſh: nor is it (as every vertue is) an habit of the minde, but a privation, and belongeth to the body; nor is the contrary of virginity evil, as the contrary to chaſtity is. Therefore he interprets our Saviours ſayingsMat. 19.11., He that is able to receive it, let him receive it, not as meant of all, nor to any ſort of men, (for all men cannot receive it;) but to them only to whom it is given tVerſe 10., by ſpecial and extraordinary gift for advancement of the Kingdom of God.
Nor will he be raſh with his mouth to vow againſt what is not ſimply ſinful, in a paſſion; or, for compaſſing the better ſome carnal deſign. He knows ſuch vowes are ſnares, and do often hurry men upon temptations and ſins, as Jephthah's vow, and many more.
Thus this hypocrite is content to purchaſe ſlavery with the loſs of liberty; the true Chriſtian will not ſell his liberty upon any conditions. The one, if he have liberty, uſeth it as an occaſion to gratifie the fleſh uGal. 5.13.; the other, if he be under any tyranny of the fleſh, will never give himſelf or Chriſt any reſt; till the Sonne hath made him free, that he may be free indeed wJohn 8.36; the one is under a ſpirit of bondage, and likes beſt of ſlavery, the other under a ſpirit of Adoption, and therefore prizeth and preſerveth his ſpiritual liberty. The one boaſts of being Abrahams ſeed, that never was in bondage to any man xVerſe 33., yet is a ſlave to every man; the other is truly his ſeed that is free indeed, even while he makes himſelf a ſervant unto all y1 Cor. 9.19..
Character 6 This Hypocrite is ever hampering and intangling conſcience.
It is the nature of ſuperſtition to binde where God looſeth, and to looſe where God bindeth, to fiſh in troubled waters, and to delight in puzzling and perplexing both himſelf and others: for being purblinde, the ſuperſtitious hypocrite is alwayes poaching and poring in the dark, and naturally ſtumbles upon that which proves a ſtumbling block both to himſelf and others, cauſing diviſions and offences. He is dogmatized, that is, ſubject to, and burdened with Ordinances, zCol. 2.20.that perplex and trouble him, and he is well contented with it. For, he ſuffers, if a man bring him into bondage, if a man devoure him, if a man take of him, if a man exalt himſelf, if a man ſmite him on the the face a2 Cor. 11.20.
He wil ſtand ſtil with the pack-horſe, or rather kneel down with the Camel, to take his load, till his back crack again. Moſt of his inquiries, moſt of his zeal runnes out upon doubtful ſubjects, doting about queſtions and ſtrifes of words whereof cometh envy, ſtrife, railings, evil ſurmiſings, perverſe disputings of men of corrupt minds, and deſtitute of the truth b1 Tim. 6 4, 5.. His chief Quaeres are, whether ſuch and ſuch meats be lawful? whether ſuch dayes be to be obſerved? and, being ſtupified with ſuperſtition, and terrified with ſome helliſh apprehenſions, he eaſily ſubjects his conſcience to every mans tyranny, that wil lay a ſtumbling block, or an occaſion to fall, in his way cRom. 14.13.. He can ſwallow a Purgatory, a whip in Lent, with greateſt devotion.
And as he is a troubler of his own houſe and ſoul, ſo is he a great diſturber of others, eſpecially if he be, or conceit himſelf to be of any learning and parts. He is ever in his doubtful diſputations, even when he is to deal with the weakeſt dVerſe 1., whereas he ought to bear the infirmities of the weak, and not pleaſe himſelf, but to pleaſe his neighbour for his good to edification eRom. 15.1, 2. He zealouſly affecteth the people he hath to do with, but not well; yea, he would exclude them, that they might affect him fGal. 4.17.. He can preſſe upon them a Purgatory, Images, a Crucifix, and what not; and ſo troubles them, that he deſerves to be cut off gGal. 5.12.for his puzzling diſputes about enſnaring queſtions. The yoke of ceremonies was a burden that neither the later Jews nor their fathers were able to bear hActs 15.10, yet this he endeavours with might and maine to put upon the necks of the diſciples: and, it is ſtrange to ſee that men ſhould be ſo mad and greedy when God hath pull'd down the wall of that Bride-wel, to run again into that priſon, and to fetter themſelves, and other anew.
Differ.Contrarily, the true Chriſtian is ever delighted moſt in thoſe truths which ſet the conſcience free.
He will not be the ſervant of men i1 Cor. 7.23., that load and entangle him with niceties and ſcruples; but, as the free ſervant of Chriſt, he will keep himſelf free from all men that attempt it. He looks upon himſelf as redeemedk1 Pet. 1.18 from whatever he received by tradition from his fathers.
He diſdains all comforters that pretend to give eaſe to his conſcience by penances, pilgrimages, whippings, confeſſions in the ears of a Prieſt, and ſuch like miſerable comforts. He looks upward above all theſe to the blood of Chriſt, to ſatisfie divine juſtice, to expiate ſin, and to pacifie conſcience. Aſhur ſhall not ſave him, he will not ride upon horſes of his own ſtrength or merit; neither will he ſay to the works of his hands, ye are my gods. But, in God alone he expects to finde mercy lHoſ 14.3.. His cordials drawn hence, the more they are examined, the more they are approved, and do give more full and laſting, yea everlaſting conſolations and good hope through grace; for mercy is infinite whereby God was moved to promiſe grace; his truth infallible whereby he is engaged to keep promiſe, and his power omnipotent to make good his engagement; which he apprehends, not as the deſpairing conſcience apprehends God to be ſtrong to condemn or deſtroy; but, mighty to ſave. And into theſe, the more narrowly we look, the more bottomleſſe we find them.
Thus, this hypocrite hath the art of diſturbance; the true Chriſtian labours to ſettle all upon a firm foundation. The one cares not how he loads the conſcience with unneceſſary burdens, the other ſeeks to eaſe it of uncomfortable fears; the one troubles his own houſe, and inherits the winde mProv. 11.29.; the other by avoiding doubtful diſputations, poſſeſſeth his ſoul in peace.
The ſuperſtitious hypocrite affecteth darkneſſe.
Darkneſſe in the underſtanding, darkneſſe in the tongue, darkneſſe in the eye, darkneſſe Character 7 in his deeds too.
Of ſome things he is willingly ignorant, that he may not abate of his blind devotion; he loves not to hear what may open his eyes to ſee the vanity and folly of what he affecteth, but rather gives a ſtop to ſuch diſcourſes. He cloſeth his eyes that he might not ſee nMat. 13.15, and ſtoppeth his eares that he might not hear, and loves to be groping in the dark as if he had no eyes oEſay 54.10.. If comfort or counſel be offered him even in ſecret, contrary to his own way and blinde profeſſion, he cries out as once that Popiſh Biſhop lying on his death-bed did, when one of his fellow Biſhops viſiting him, perſwaded him to relie upon the merits of Chriſt alone for ſalvation: O my Lord, quoth he, no more of that; if you once open that gap to the people, then farewell all. Thus as the Athenians ſometimes puniſhed thoſe who made known the cauſes of Eclipſes, becauſe it diminiſhed fear and ſuperſtition in the people; ſo this hypocrite ſhuns nothing more then too much knowledge in himſelf or others, whereby the eſteem of his ſuperſtitious vanities, and his own judgement about them ſhould be abaſed. As ignorance in natural Philoſophy raiſeth a belief and reputation of counterfeit miracles; ſo ignorance in the ſuperſtitious is not only the mother but ſupporter of all ſuperſtitious devotion. Therefore he will not hear of confutations of merits of works of indulgences, Purgatory, ſuperſtitious cuſtomes, &c. but avoids all diſputations about them all he can, and had rather be blinde with ſuperſtition, than have his underſtanding opened to deliver him from it.
When he ſpeaks, he loves to ſpeak darkly and ambiguouſly; leaſt, ſpeaking out plainly, all would decry him. Therefore as painted faces ſeek a ſhade, ſo doth ſuperſtition endeavour to deliver it ſelf in the dark. He is good at darkning counſel, by words without knowledge pJob 38.2.. Hence as the Heatheniſh Prieſts had their mythologies, and ſtrange canting expreſſions of their imaginary unacceſſable deities, to amaze and low-bel their blinde ſuperſtitious followers, and thereby to hold up their Popiſh and apiſh idolatries in greater veneration; ſo this hypocrite hath his termes of Art ſutable to his ſuperſtition wherein he nuzzleth his blinde diſciples. He can alſo tell them of ſtrange apparitions, terrible whippings by ſpirits that walk in the dark, and thouſand ſuch like old wives tales meerly to hold men in the ſame bondage, with himſelf.
His very Temples and places of devotion muſt be as dark as ſumptuous; as ſecluſe as pompous. The windows muſt be darkned with pictures in them, that ſo the very places may ſtrike a kinde of terrour into all that frequent thoſe places. He knows that counterfeit beauties are more glorious by torch-light, or in the ſhade than in open Sun; ſo are all his fopperies and counterfeit devotions more lovely, or rather leſſe ridiculous in a darkiſh room.
His works alſo are in the dark qEſay 29.15, therefore he hateth the light. And as of old, the ancients of Iſrael had their groſſeſt idolatriesrJoh. 3.20. in the dark, every man in the chambers of his imagery sEzek. 8.12; ſo this hypocrite hath his more odious ſuperſtitions in corners and in the dark, where he may more fully ſtretch and glut himſelf upon them, with leſſe contradiction or notice. He hath his private Oratories, and in them his Altar, Tapers, and all other Maſſing trinkets more compleat than in the Cathedral. And there he powers out his ſuperſtitious devotions, with greater zeal, and with ſtronger opinion of better acceptance, for the place ſake, and will not be perſwaded to pray in any room of his houſe but there.
Differ.On the contrary, the true Chriſtian loves the light.
True Religion ſtands with all truth, and is like unto God in whom is no darkneſſe at all t1 John 1.5.; and therefore rejoyceth in the light, without ſeeking of corners, ſo doth the true Chriſtian, who hates every falſe way uPſal. 119.104of ſuperſtition, out of love to the Law. He maintains nothing, but what he is well content ſhould be brought to the teſt and ſtandard of the Word. If he be in an errour of opinion or practiſe, he doth not hide it, as Adam did his nakedneſſe, but brings it to the Law and to the Teſtimonies wEſay 8.20.. If he hear ought from others, he carries all to the Scriptures, to ſee whether thoſe things be ſo xActs 17.11., although delivered by Paul himſelf. He will not be carried by names of men, or Churches, jurare in verba Magiſtri, to ſubſcribe to all they deliver; nor will he contradict even his maid-ſervant, if ſhe ſpeak more truth, or better reaſon then heyJob 31.13.. He is a childe of light, and therefore loves it, and walks in itzJohn 12.35; and is ever jealous of thoſe that skulk in the dark.
Thus, the ſuperſtitious hypocrite is a blinde leader of the blinde aMat. 15.14; the true Chriſtian cometh to the light, that his deeds may be made manifeſt that they are wrought in God bJohn 3.21. The one is a teacher of lies in the dark; the other a diſciple of truth in the light.
Character 8 The Superſtitious Hypocrite is moſt ſtrict in matters of ſmalleſt moment.
He will pay tythe of mint, and annis, and cummin; but; to the weightier matters of the Law, judgement, mercy and faith cMat. 23 …3, he is not ſo forward. He is very zealous and preciſe in his touch not, taſte not, handle not d…. 2.21; whereas he can let righteouſneſſe, peace and …y in the holy Ghoſt, (wherein the Kingdom of God conſiſtetheRom. 14.7) to ſtand by unſaluted; yet he cannot but know, that meat commendeth us not to God f1 Co…. 8.…; and that all things of this nature (wherein ſuperſtition buſieth her ſelf moſt) periſh and are conſumed in or with the uſing gCol. 2.22, yea, and are foreign ordained and appointed to periſh with their uſe.
Thus the ſuperſtitious Prieſts made no ſcruple to hire a traitor, to ſuborne falſe witneſſes, to apprehend, to binde, to ſmite, to ſcourge, to blaſpheme, to condemn the innocent Lamb of God, and to crucifie the Lord of glory; yet made great conſcience not to ſtep over the threſhold into the judgement hall of an heathen Judge, leſt (forſooth!) they ſhould be defiled, but that they might eat the Paſſeover hJoh. 8.28.yet this ſhunning of Pilates Hall was no Commandment of God. They made no conſcience to give a price for innocent blood; but made great ſcruple of putting it into the Treaſury as being unlawful iMat. 27.6.
In theſe later times this hypocrite ſpeaking lies in hypocriſie, forbids marriage k1 Tim. 4.3., and alloweth flews: is very ſevere in commanding abſtinence from meats, which God hath created to be received with thanksgiving, yet makes nothing for the good of the Catholick cauſe (as he varniſheth over his own intereſt) to poyſon and maſſacre Emperours and Kings, which God hath forbidden to be touched. He will not touch mony, or eat fleſh on a Friday, but he will take rent for brothel-houſes, and allow Prieſts an abſolution for defiling ſilly women laden with divers luſts, upon a very eaſie penance, whiles he makes their taking of wives to avoid fornication l1 Cor. 7.2, piacular, and unpardonable. He is all for Sacrifice, nothing for MercieMercy.
Differ.On the contrary, the faithfull Christians chiefeſt care is for the greateſt duties.
If God will have tythes of mint, and annis, he will not rob him therein mMal. 3.8, but his maine care is for judgement, mercy, and faith, becauſe theſe are the weightier matters of the Law nMat. 23.23. If God hath left things indifferent, and left him to his liberty in the uſe of any meats that are wholſome. He judgeth preſently that now, every creature of God is good, and nothing to be refuſed, if it be received with thanksgiving o1 Tim. 4.4, and therefore uſeth or forbeareth them, with freedom of conſcience, and obſerving the rules of charity to a weak brotherp1 Cor. 8.13., with reſpect to ſpiritual duties which he prefers before his own liberty and contentments; and, unto grace which he valueth beyond meats; for that he knows it to be far better that the heart be ſtabliſhed with grace then with meats, which have not profitted (as to ſpiritual benefit) them that h…ve been occupied (as placing Religion) therein qHeb. 13 9. He will be open handed, and free-hearted to any pious uſe, and rather part with all, than let the poor Saints periſh; yet he will not ſay, Corban to his parents in their wants, and take himſelfe by that to be diſcharged from ſupplying them. Here he knows mercy muſt take place of ſacrifice. He will make conſcience of the leaſt duty, but his eye, heart, and hand are moſt for the greateſt, and he judgeth of things as God judgeth; and he ſo uſeth even periſhing things, that to him they periſh not; for he will freely, in obedience to God, lend them to the Lord rProv. 19.17, and thereby provideth himſelf bags which wax not old, and puts up treaſure in the heavens that faileth not sLuke 12.33., and lay up in ſtore for himſelfe a good foundation againſt the time to come, that he may lay hold on eternal life t1 Tim. 6.19..
Thus, this hypocrite ſtraines at a gnat, and ſwallows a camel uMat. 23.24; the true Chriſtian is moſt careful of avoiding the camel, yet not careleſſe of ſhunning the gnat: The one is officious in things not ſimply required; the other is moſt obedient in things chiefly commanded The one makes himſelf work, as if God had laid too l…ttle on him; the other buſieth himſelf moſt where God hath laid moſt weight: The Religion of the one is periſhing, becauſe chiefly placed in periſhing things; the Religion of the other is everlaſting, he having choſen the good part that ſhall not be taken from him wLuke 10.42.
The Superſtitious hypocrite is a great pretender to the knowledge of things concealed. Character 9
He intrudeth into thoſe things which he hath not ſeen xCol. 2.18.There are many things touching the nature of Angels their manner of conference, their knowledge, order, number, laws, offices, imployments, which God hath concealed from man in this mortality; to ſay nothing of other divine ſecrets not cleerly revealed in Scripture, becauſe not neceſſary to ſalvation; yet uſeful to exerciſe mans faith and humility, and to let him ſee what knowledge he loſt in Adam, by ſeeking more knowledge then was meetyGen. 3.6.. Yet this hypocrite ſcorns to ſeem ignorant of any thing, even while he knows nothing, as he ought to know of any thing. And ſuch is the over-weaning conceit of carnal wiſdome corrupted by ſin, and blinded by it and for it; that this hypocrite takes upon him with great confidence to ſoare into the Angelical conclave, as high as Plato, or any forged Dionyſius of them all.
He can tell you punctually how many degrees and orders there are among the Angels, their names, natures, offices and degrees, as if he had been a traveller in heaven as many years, as Lucian in the orb of the Moon; and can relate as many ſtories of them, as ever Lucian did of the inhabitants of that Lunary world; only with this difference, that whereas Lucian, although an enemy to Religion, and to God the Authour of it, was yet ſo ingenuous as to acknowledge, that in his book de vera hiſtoria, his Readers ſhould take nothing for true in it, but only this one confeſſion, that in it there was nothing true; this hypocrite will have all his lies to be taken for truths; and thoſe, no leſſe than divine.
And whereas there are in this ſublunary world, many things viſible, or otherwiſe ſenſible, or ſeen by the effects, as, the blowing of the wind, the flowings of the ſea, the pointing of the load-ſtone to the North, and a thouſand ſympathies, antipathies, and inſtincts, and infinite paths which no fowle knoweth, and which the vultures eye hath not ſeen, nor the Lions whelp trodde, nor the fierce Lion paſſed byzJob 28.7, 8.. This Phaeton, this Prometheus will undertake to deſcribe whatever he pleaſeth, not only above, but below it; Paradiſe, Purgatory, Hell, and what not? He can tell you what Peter, the Angels, the Virgin Mary, and other friends do in heaven: what fiends do in hell; How many years ſuch an one muſt lie in Purgatory: how ſoon delivered thence, if his friends will go to the price.
Nay, he can tell you the very time of the day of judgement (which he never beleeved;) and in what manner it ſhall be holden, and who condemned in it, although he hopes never to ſee it. He takes upon him to foretel future events which he never expecteth; and, to tell you what ſhall be hereafter; although it never come to paſſe.
Differ.On the contrary, the true Chriſtian contents himſelfe with things revealed.
This is his utmoſt Tether, to which he confines all his knowledge, all his enquiries both for himſelf, and all that enquire of himaDeut. 29.29. Not that he refuſeth to improve reaſon the light of the ſoul, and candle of the Lord, to ſee what cannot be diſcerned by ſenſe ſo far as reaſon can diſcover it; and ſo, ſecond faith in beleeving. There are ſome things inviſible to ſenſe, which reaſon can deſcry; and ſome things may be diſcovered to reaſon, which only faith can believe: Not that faith makes reaſon the ground of belief, but only ſatisfies the beleever, that what he believeth, is not unreaſonable. So that the Chriſtian, not only by the eye of ſenſe, can ſee both earthly and heavenly bodies; and by the eye of reaſon, he underſtands things univerſal and immaterial, meditates on things abſent, attains to concluſions of Art, and to the order of cauſes and effects yea, to ſome diſcovery of the inviſible things of God, (not to know all that God doth or intendeth; but, to finde out an eternal power and God-head) from the things that are made bRom. 1.20: But (which is the greateſt mercy of all) by the eye of faith (which begins and goes on, where reaſon is at a ſtand, and can go no further; yea, leads reaſon beyond it ſelfe) he ſeeth him that is inviſible cHeb. 11.27, and not only a preſent viſible world created of nothing, but a better world; (that is, an heavenly) beyond, and after this, as the recompence of the beleever; and God the King thereof for ever and ever.
What the Scripture ſaith of God, Heaven, Hell, or ought elſe revealed by God in his Word, he reverently receiveth, diligently enquireth into, and firmly beleeveth. But there he erects his Herculean pillar; further he will not go, no not to ſee Pope Gregory deliver the ſoul of Trajan out of hell; much leſſe will he keep a Catalogue of all the ſouls delivered out of Purgatory, or kept from thence by the devout friends of the deceaſed.
He never troubles himſelf about the houre or day of the laſt judgement: only he conſidereth that it muſt be, and therefore (by all holy converſation and godlineſſe) looketh for, and haſteneth to the coming of the day of God d2 Pet 3.11, 12. He beleeves the benefit appointed of God by the Miniſtry of Angels; and therefore honoureth them as his guard ſet about him by God, but doth not worſhip them as God, becauſe his fellow ſervants; he makes uſe of their Miniſtry, without enquiring after their names, orders, or degrees which Scripture hath not diſcovered. He beleeves all things written touching the laſt times, but it is the leaſt of his care to ask, When ſhall theſe things be eMat. 24.3.? He is inquiſitive after duty, but not after ſecrets.
Thus, the hypocrite is like mad Oreſtes, that ſaw two Sunnes, and a double Thebes, ſeeing things inviſible to faith; the true Chriſtian like ſober Elihu, ſees things inviſible to reaſon. The one takes upon him go affirm from God, what God ſaith not; the other dares not aſſert any thing but what God ſpeaks in his word; the one ſeemingly beleeveth, becauſe he thinks he doth underſtand; the other truly underſtands, becauſe he believeth.
Character 10 This Hypocrite is all for new models, and ſenſes in things revealed.
His capritious brain cannot long conſent to the pattern of wholeſome words f1 Tim. 6.3., according to the ſimplicity of the Goſpel; but he muſt have his new coyn'd models and formes, as being able to ſet all the world to School touching the very body of Divinity: not to explain or methodiſe things more obſcure, and without order; but, to obſcure things, plain; and to make God ſpeak in the language and method of men, thereby darkening counſel by words without knnowledge gJob. 38.2..
What elſe is the ſingularity of the ordinary Popiſh School divinity, but an adulterated body tempered with the drugs and dregs of humane reaſon? A Reconciliation of Paul to Ariſtotle, and Plato; rather then a tranſlation of them over to Paul? ſome gold may be found in it, but with ſo much toile amidſt the mountaines of rubbiſh and droſſe, as the gold is not worth the labour and pains ſpent to come at it. Some wholeſome food may be in it, but more poyſon, and therefore dangerous to young Students, raw Philoſophers, ſmattering ungrounded Divines, who for want of uſe and experience, have not their ſenſes exerciſed to diſcern both good and evil hHeb. 5.14.; nor knowledge and judgement to diſcern of things that differ, and to approve the things that are excellent iPhil. 1.9, 10.; and to holdfaſt that which is good k1 Theſ. 5.21.
For this hypocrite is like Penelope's wooers, who corrupted her maids to make way to their miſtreſſe, ſo he corrupteth the moſt uſeful Sciences, thereby to defile Divinity. But as Ʋliſſes returning, kill'd thoſe luſtful wooers, and hanged up the waiting maids; ſo will Chriſt one day deſtroy thoſe Arts and Artiſts that have ſo far attempted the chaſtity of faith and Religion.
Nor is the curious Queſtioniſt to be left out of the rank and number of this ſort of hypocrites, whoſe Religion lies moſt in moving impertinent and unprofitable Queſtions. Is it lawful to give tribute to Caeſar lLuke 20.22.? Are there few that ſhall be ſaved mLuke 13.22? What did God before he made the world? What ſhall this man do nJohn 21.21? Why doth he yet finde fault? who hath reſiſted his will oRom. 9.19.? When ſtall the day of the laſt judgement be? Where is the promiſe of his coming p2 Pet 3.4? and a thouſand ſuch vain Quaeres, of men doting about queſtions q1 Tim. 6.4. Thus he pleaſeth himſelf in controverting and objecting, to ſhew the ſtrength of his wit, not out of love to the truth, but affectation of curioſity and vain-glory.
Of the ſame ſpirit and ſtamp is the Allegorizer who hath opened the flood-gate of errour by turning the Scripture into a Poetical fiction. Origen was in this kind exceeding heady, but the ſuperſtitious Romaniſt and Familiſt have far exceeded him; the one making this wilde mythology one of their foure Senſes; and the other, the only ſenſe of Scripture. The ſource of all theſe and the like dotages in the ſuperſtitious Hypocrite proceeds from the admiration of his own fooliſh reaſon, whereby he hath maintained a private conference with his own brain-ſick heart, the greateſt ſeducer and impoſtor in the world.
On the contrary, the faithful Chriſtian asks for the old paths, the good way, Differ.and walks therein rJer. 6.16.
While others are for the new wine, he ſaith, the old is better sLuke 5.39.. It is true that every Scribe inſtructed unto the kingdom of heaven, is like to a good houſholder which bringeth forth out of his treaſure things new and old tMat. 13.52; but not new truths, or another Goſpel: but the ſame truths in the moſt profitable way; in acceptable words; but ſtill, in words of truth uEccl. 12.9, 10; even the words of our Lords Jeſus Chriſt, and the doctrine which is according to godlineſſe, ordering and ſharpening them ſo, that they may be as goads and nailes given from one ſhepheard wVerſe 11..
He makes uſe of ſenſe as an intelligencer to reaſon; and of reaſon as a counſellor of State unto faith: but faith is judge of all, and makes her own choice; is not ſwayed by others that ſerve her, but incouraged to go on in her own way the better; making uſe of their counſel, but ſeeing more then her counſellors.
He can admit of new methods and models that may make truth more cleare, and facile to the underſtandings of thoſe he hath to deal with all, but ſhuns all ambiguous and dangerous expreſſions, as inlets to errour, and enemies to the truth, although they may with an interpretation be defended. He conſidereth that he that delights to walk in amphibologies and doubtful expreſſions, either is or would be a deceiver, that as yet dares not ſpeak plainly, till he ſee how his opinions will take, therefore he reſolves both in opinion, language and practiſe to walk uprightly according to the truth of the Goſpel. He will not bribe Reaſon to corrupt Faith, but bring her into ſubjection unto faith. He will hear reaſon, but not be judged by her in matters of faith. Reaſon ſhall be his torch; but, the Word, his ſcene, and to this light, he brings every opinion in queſtion.
He may ask Queſtions; but he doth it, not for trial, but ſatisfaction; not to vent or open a way to a new opinion, but to be ſetled in the old truth, and to be made ſound in the faith: not to quarrel, but to edifie; not out of curioſity, but love to the truth, as the Diſciples oft-times asked Queſtions of Chriſt.
Yea more; when he findes men highly conceited of their own abilities, and yet ſtrongly ſeducing men from the truth to errour, or ſeeking to intrap him by captious propoſals, He holds it not amiſſe by asking queſtions which he knows they cannot, or dare not anſwer, to lay open their folly before all men, whom they ſeek to deceive. Thus Chriſt often propounded Queſtions to the Phariſees, when he ſaw their erroursxLuke 2.46., or ſmelt out their temptings yMat. 22.20. Mar. 11.29., or thought fit to lay open their ignorance who gave themſelves out to be the profoundeſt and moſt occular Rabbi's zMat. 22.42. So alſo when he would inſtruct the ignorant, he findes the asking of queſtions to be one of the beſt inlets to the truths he would informe them in, becauſe the very propounding of a Quaere touching what they know not, puts their mind and thoughts on work to conſider more of the thing propounded, and ſo renders them more docile and willing to receive inſtruction*Mat. 16, 13, &c..
And as for the ſenſe of Scripture, he dares no more impoſe a new ſenſe, than a new Goſpel. He admits of thoſe allegories which he findes in Scripture, but makes none of his own; when the words are figurative, he conſiders the context and ſcope, and from thence collecteth the ſenſe and mind of the holy Ghoſt. He will be as wiſe as he can; but, according to ſobriety, and open Scripture as clearly as he can; but according to analogy, or proportion if faith, that he may not make truths to enterfeir, nor put a ſenſe upon an obſcure text which may croſſe another more plaine.
Thus the Hypocrite is no body, if you admit not his novelty; the true Chriſtian is an enemy to novelty, and to all that introduce it. The one mindes nothing but his own things; the other onelyonly the things of Jeſus Chriſt; the one makes plain things obſcure, the other makes obſcure things plaine.
Character 11 This hypocrite affects humility even beyond duty.
Humility is preſcribed of God, and Chriſt gives the pattern to which he requires conformityaMat. 11.29; but this hypocrite will needs go beyond it, or elſe he thinks he doth nothing. He is for a voluntary humility bCol. 2.18, even beyond precept or exemple▪ that is, an humility ſtretched out by hypocriſie beyond what in duty is required, an humility choſen and taken up by his own will, thereby the more to inſinuate himſelf and his own opinions into the minds and hearts of thoſe whom he ſeeks to corrupt and deceive.
It pleaſeth men well to ſee others carry themſelves low and beneath him. Therefore this grace is carefully counterfeited, and this net cunningly ſpred by the hypocrite. This argument he uſeth for prayer to Saints, dare any man be ſo bold as to go directly and immediately to Chriſt? nay, be more humble, and take ſome Saint in your way: for Purgatory, think you ſo well of your ſelf, as when you die to ſtep immediately into heaven? nay, take Purgatory in your way; For beleeving in the Church, will you take upon you to be wiſer then the whole Church, or then Saint Peter, or Chriſts Vicar-general upon earth? will you queſtion the deciſions of Councels, received by your Anceſtors? nay, beleeve as the Church believes, and as your father and grand-father have believed: for blinde obedience, will you refuſe to follow the rules of Saint Benedict, Saint Dominick, Saint Francis, &c? Were not this intolerable pride? nay, ſubmit abſolutely to your Superiors. Thus the maſters of ſuperſtition bear themſelves out among their novices and vaſſals, againſt all arguments brought to refuſe their follies, upon their great (but fained) humility, becauſe thoſe things have indeed a ſhew of humility cCol. 2.23; and ſeem to commend the ſame humility to others, the more eaſily thereby to ſeduce them.
But ſuch humility is but a cloak for pride by them objected to others who will not ſubmit to their traditions and trumpery. For it magnifieth man above God, by making man wiſer than God, and mans will a more abſolute rule and Law of faith and obedience then the will and Law of God, for that when God appoints none of theſe things, this hypocrite takes upon him to ſhew you a more excellent way. And becauſe all men are of one nature, end every vain man would be wiſe; he that magnifieth others, magnifies himſelf. All wicked men are proud, even towards men, and too apt to lift up the horn even againſt God himſelf; but none are cunningly proud, but the ſeemingly humble hypocrite that knows how to put on humility for a cloak, in which he is his crafts-maſter: he is more proud of his masked humility, than others of their bravery, and can do the more miſchief, as that dog which fights loweſt, will ſooneſt take hold of the bull, and hold him faſt when he hath him.
On the contrary, the true Chriſtian is humble according unto Chriſt.Differ.
He takes pattern from Chriſt, and is truly humble without affectation. He knows that true humility is the ſumme of piety; and to walk humbly with God dMica. 6.8, is better then all inventions of our own, to bring us with acceptance into his preſence. But he will not walk humbly without God; nor be more humble then he hath appointed. What greater pride then to invent an humility of our own? He will not preſcribe to God, but will be content to do what God hath ſhewed to be good. He abhors all humility that is not taught by Chriſt, nor practiſed by his diſciples and members according to rule. If God ſay, come unto me: he accounts it no malepertneſſe to go boldly to the throne of grace eHeb. 4.16. If Chriſt ſay, This day ſhalt thou be with me in Paradiſe fLuke 23.43, and pronounce them bleſſed that die in the Lord, for they reſt from their labours gRev. 14.13. He troubles not his heart with the fear of Purgatory pains, nor gives one penny towards his deliverance thence.
If Chriſt tell him, theſe things are written that ye might beleeve hJohn 20.31. He accounts it no humility at all to believe what is not written, whoever would obtrude it; nor pride to hold him accurſed of God that brings him any other Goſpel iGal. 1.9.. If Paul bid him to be a follower of him, as he is of Chriſt k1 Cor. 11.1.. He thinks it no diſobedience or arrogancy to refuſe to go with him, or after him, one ſtep farther; or, to try all things l1 Theſ. 5.21by whomſoever impoſed, and to hold faſt only that which is good. He will no more give blind obedience to man, then give the chair to the devil. What God enjoyneth or alloweth, he humbly obeyeth, what man further impoſeth (eſpecially in the things of God) he humbly refuſeth. He is as Huſhai, well enough contented that Ahitophel be reputed the abler Counſellor; but if he once finde that he conſulteth againſt David, he is then bold to ſay plainly, that Ahitophels Counſel that he hath given is not good m2 Sam. 17.7. If any man counſel againſt Chriſt, he will not only refuſe to embrace it, but boldly oppoſe it, for that he can do nothing againſt the truth, but for the truth n2 Cor. 13.8, how proud ſoever counterfeit humility account him for ſo doing.
Thus the hypocrite is humble in affectation; the true Chriſtian in affection; the one towards man, who can deceive; the other towards God, who will not be mocked. The one is proud in his loweſt humility, the other is humble in his higheſt reſolutions.
This hypocrite deals injuriouſly with the body. Character 12
He is all for bodily Religion, bodily exerciſe, yet in the midſt of all his bodily devotions, he is not only neglectful of, but cruel to his own body: not the body of ſinne, for that he too much favoureth and pampereth, taking thought for it, how to fulfil the luſts thereof; but his natural body, which no man ever hated, but loveth and cheriſheth oEph. 5.29, and ſo under a colour of Religion deſtroys nature. This is that foreign, that imparcentia, or not ſparing of the body, but dealing hardly and harſhly with it out of an opinion of merit, and ambitious deſire of vain-glory, which Paul pCol. 2.23.takes notice of in the ſuperſtitious hypocrite, as one of the cleareſt Characters to know him by, and as one of the maine branches of the myſtery of ſuperſtition, which carries a great ſhew, and gaineth a great opinion of extraordinary pietey.
An old ſtratagem that Satan puts upon all ſuperſtitious impoſtours. Baals Prieſts cut themſelves with knives and lancers till the blood guſhed out; not upon the preſent extraordinary occaſion alone, but this was their uſual mannerq1 King. 18.28. The Phariſees could not hold a faſt, but they disfigured their faces rMat. 6.16 foreign, that they might look grim and gaſtly like a wilde beaſt, or bear robbed of her whelps, that they might appear unto men to faſt, placing more Religion in that coarſe uſage of the face, then in rending of the heart.
It is with him an high point of perfection, to deny to his body the honour due unto it, and to macerate, not his corrupt, but natural fleſh. One while he ſeeks to ſtarve it by ſuperſtitious faſting in an apiſh imitation of Moſes, or Chriſt, which he was never enjoyned by God, as if God muſt be beholding to him for going ſupperleſs to bed; another while he placeth great Religion in wearing hair-cloth, going barefoot, whipping of himſelf. Happily, he gives his body to be burnt, thinking by a ſuppoſed Martyrdome, not only to eſcape purgatory, but to merit unto ſuperrirogation. Wherein what doth he more then ſome Heatheniſh Indians, who willingly throw themſelves under the wheeles of that chariot which carrieth their Idols?
Differ.On the contrary, the true Chriſtian gives due honour to the body.
This is Gods allowance, and nature craves it, therefore he dares not defraud his body of it. The fleſh as oppoſed to the ſpirit, taken either for grace or the worker of it, is a wicked quality, and this he endeavours to crucifie sGal. 5.24, and deſtroy tRom. 6.6: But the fleſh or body oppoſed to the reaſonable ſoul is a created ſubſtance, and neceſſary inſtrument for the ſervice of God and man; this therefore he preſerveth and nouriſheth, not unto intemperance, but to ſtrength and fitneſſe for ſervice. He will not deſtroy nature under colour of mortification, nor pamper it to gratifie luſt, under pretence of cheriſhing the body. Here he will rather beat down his body and bring it into ſubjection u1 Cor. 9.27, then humour his natural fleſh to gratifie his ſinful fleſh. He will no more make fleſh to ſerve fleſh, than ſee fleſh againſt fleſh, the fleſh of ſin againſt the fleſh of nature.
He never accounts that to be true grace, that is an enemy to Gods creature; nor that to be worſhip of God, which deſtroys the worſhipper. He looks upon the body as the lodging and inſtrument of the ſoul, which God is ſo careful of, that whoever deſtroys it, ſhall himſelf be deſtroyedwGen. 9.6. And for as much as Chriſt himſelf aſſumed a body as well as a ſoul, redeemed the bodyx1 Cor. 6.20 by the price of his own blood, and hath honoured it ſo far as to make it the Temple of the holy Ghoſt yVer. 19.; and a partaker of his glory. The true Chriſtian will not neglect it; he will neither faſt himſelf into a conſumption, nor watch himſelf into a phrenſie, nor feaſt himſelf unto exceſſe. He will give it a temperate allowance, with reſpect to ſtrength or weakneſſe; he will neither deny it wine when it needs it, nor overcharge it with ſtrong drink, to diſable it from duty. He can feaſt, and faſt without wronging the body, but in all is careful to maintain the honour due unto it.
Thus the hypocrite mortifies the body it ſelf, and thereby ſinneth; the true Chriſtian, the deeds of the body of ſin, that he might not ſin. The one crucifies the natural body by bodily exerciſe, the other mortifies the ſinful body by the ſpirit, that he may live.
Character 13 The ſuperſtitious hypocrite is then moſt fleſhly, when he ſeems moſt ſpiritual; and moſt wordly, when he would be thought moſt heavenly.
He muſt have ſomewhat to look upon, while he worſhippeth, as the Iſraelites their calf to go before them aExod. 32.1, when Moſes was out of ſight. A ſenſual worſhip muſt have a ſenſible object. Superſtition can no more act upon a ſpiritual ſubſtance, than idolatry it ſelf; for that which in it ſelf is carnal, cannot be ſatisfied with that which is meerly ſpiritual.
He ſpareth not the body indeed, but in the mean time pampereth the fleſhly minde; he ſtarveth the bodily ſubſtance, while he feedeth the fleſhly ſenſe. Th s one thing alone proveth ſuperſtition to be ſenſual, becauſe that it is delighted and nouriſhed with ſenſual objects, as ſhades, lights, ſounds, ſmells, and ſuch like as it conſiſteth in fleſhly rites, waſhings, laſhings, veſtures, geſtures, wherein the body and ſenſe bear the greateſt ſhare. It pretends to auſterity in life, but cannot ſubmit it ſelf to a ſpiritual rule. It is a great profeſſor of piety; but, of that which is of mans deviſingbEſay 29 13, not of Gods appointment.
In like manner he is a perfect worldling, even in abſtaining from ſome worldly acts, or objects. He is acted by the ſpirit of the world c1 Cor. 2.12, while he ſeems to renounce it; as they, by the ſpirit of Satan, who ſpit at his name while they practiſe his luſts. He ſeeketh his reward in the world, and from the world, while he makes ſhew of acting for God. If he ſeems to turn his back upon the pleaſures, or wealth of the world, yet then (in almes, prayer, faſting) he hawks after honour and fame, or ſome ſuch other ſmoak that he may have glory of men dMat. 6.2..
When he ſeemeth to retire himſelf moſt from the world, yet it is but as he that dreameth, who from the common world with-draweth into a world of his own; framing to himſelf a new way to gain, or glory, ſo that his way is worldly, and his very heaven is earthly. This is that which gives ſuch a vogue to points or ſingle life, veneration of Saints, authority of the Church, pomp in Gods ſervice, rigour of diſcipline, affectation of Martyrdom, on the one hand; and, to a carnal rejecting of all order, diſcipline, and government, on the other.
Wherefore the Canons of ſuperſtition are by the Apoſtle branded, by the names of rudiments of the world eCol. 2.20., carnal Commandments fHeb. 7.16., carnal Ordinances gHeb. 9.10, beggarly element hGal. ….9., &c. and that not only in reference unto ſuch things as God for a ſeaſon impoſed on the Jews, conſiſting in diſtinctions of meats, times, places, &c. which were directed to a ſpiritual end, while their inſtituted uſe remained; but became carnal, weak and beggarly, when men would retain them after Chriſt had put an end to them; but alſo, in reſpect of all humane inventions in the things of God, obtruded by men; which as they are earthy in their original, ſo are they carnal in their uſe, and worldly in their end, to nouriſh one or other of thoſe worldly luſts of the fleſh, or of the eye, or of the pride of life i1 John 2.16.
He will write his name a Regular; but in life, none more Secular. He will not touch money, unleſſe with a double glove, leſt he be defiled; but put it into his cowle or hood, or give it to his covent, he asketh no queſtion for conſcience ſake. His vow is wilful poverty; yet who ſo rich in the lands and treaſures of Princes? If he be invited to return to the world, he ſeemes to diſdain the motion: yet one way or other he will come at it, although he ride towards it as with his face to the horſe taile. And if he be ſo ſtrict as not to receive the wealth of the world; yet (as Curius) he loves to command thoſe that have it, and to appoint them how to beſtow it.
Contrarily, the true Chriſtian truly renounced all ungodlineſs and worldly luſts, Differ.when he gave himſelf unto God.
He can worſhip God truly in ſpirit and truth kJohn 4.24., without the help of any ſimilitude before him, or of any Idea, or image within him. He will no more pleaſe his fancy, without God, than he will gratifie the devil againſt God. His devotions are ſpiritual, not only for the rule, but for his ends propounded to himſelf thereinl1 Cor. 10.31.. He hath received, not the ſpirit of the world, but the ſpirit that is of God, and thereby judgeth of and practiſeth religious duties, not according to the luſts of men, but to the will of God. He taketh no thought for the fleſh, becauſe he hath put on the Lord Jeſus Chriſt. He uſeth worldly bleſſings in a heavenly manner.
He can eat and drink, and enjoy the good of his labour, and take his portion and rejoyce in his labour, as the gift of God mEccl. 5.18, 19; yet he rejoyceth as though he rejoyced not, and buyeth as though he poſſeſſed not, and uſeth this world as not abuſing it o1 Cor. 7.30, 31. He neither ſets his heart upon it when he hath it, nor is he troubled to part with it for God. He neither commits adultery pJam. 4.4.with it, by beſtowing his heart upon it, which is due only to Chriſt his husband; nor commits idolatry qCol 3.5.to it, by making it his ſtrong City, or as an high wall in his own conceit rProv. 18.10., nor undertakes Religion upon any ſuch baſe accounts.
There is a plain covenant and tranſaction between Chriſt and him, whereby the world is crucified unto him; and he, unto the world sGal 6.14.. He not only openly profeſſeth a denial of ungodlineſſe and worldly luſts, but renounceth the hidden works of diſhoneſty, and walking in craftineſſe: yea all alliance, and compliance with fleſh or the world, that he may become a free Burger, and Deniſon of heaven, and in all things converſeth and walketh as if he were there alreadytPhil. 3.20.
Thus, this hypocrite is a perfect worldling; in his greareſt perfection of devotion the true Chriſtian is heavenly in his greateſt toyling upon earth The one hath his eye looking heaven-ward in outward appearance, yet mindes and loves the world and the things of the world; the other hath his eye on heaven, while converſant in the world. The one ſetteth his heart on theſe things, but not his hand; the other hath an hand upon them, but his heart far above them. The one forſakes the world, as the fiſher man his ſtation at ſea, but goes no further then where he may hope to let down his net to better purpoſe; the other abandons it, as ſeeking a better country, without any mind to return.