Divine Characters in Two Parts, Part 1 · Chapter 16
CHAP. XVI. The Stinted Hypocrite Is he that would be thought good,Defin. but ſets a ſtint to his goodneſſe.
HE thinks he may do by godlineſſe, as God by the dayes of man, to whom he hath appointed his bounds which he cannot paſſe aJob 14.5.; or, as with the waters, which he hath compaſſed with limits bJob 26.10.; yea, as with the proud waves of the Sea, ſetting barres and doors unto it, and ſaying, hitherto ſhalt thou come, but no further cJob 38.10, 11.. This hypocrite will be godly, but will not ſuffer godlineſſe to be his Maſter; he will give Lawes to godlineſſe, for the extent of it, as reſolving no inmate ſhall be a Law unto him, to carry him further then he thinks fit.
Our Saviour deſcribeth this Hypocrite by the ſimilitude of a bad Husband-man, that putteth his hand to the plough, and after looks back dLuke 9.62.: he ſoon thinketh he hath done enough; and, if he draw not back his hand quickly, he may do to much. Therefore, he ſets himſelf a pitch, beyond which he will not go. His looking back ſo ſoon, ſhews he hath no mind to go forwards; but rather, repents that he hath gone ſo farre.
In three kinds of examples three ſorts of Stinted profeſſors are noted in the GoſpeleLuke 9.. One, that would follow Chriſt whetherſoever he ſhould go; but repented, as being diſcouraged at the coarſe fare and hard lodging (ſhort of the proviſion of Foxes and Birds of the aire fver. 58.), which he was likely to find in following of Chriſt. Another, would come; but, not till he had buried his father gver. 59.: being loth to hazzard his patrimony or legacy, by going ſooner. A third would follow, but muſt at leaſt take a ſolemne farewell of thoſe which were at home at his houſe hver. 61.. To him, and to the reſt Chriſt gives but one Anſwer, which in effect was, that in his ſervice there is no place for ſuch deliberation, delay, or tergiverſation. He that layes hold on this Plough, muſt never let it go, nor ſo much as look behind him. For, where thou lookst back, thou art in danger (ſaith Saint Auguſtine *De verb. Apli. Serm. 15.) to ſtand for a mark, as Lots wife, that had a like mind to return.
Eliſha, when Elijah had caſt his Mantle upon him, deſired leave to kiſſe his Father and Mother i1 King. 19.20, that he might follow the Prophet without let or blame, which he obtained, and accordingly did ſo. But, the hypocrite alledgeth theſe things, animo cunctandi, with a deſire to linger, that he may ſhift off the ſervice with reputation. The ſervice of Chriſt is a ſpiritual tillage, both in regard of our general calling, wherein every man muſt plow his own ground kJer. 4.3.; and, of our ſpecial, wherein every man muſt lend aid (in his own ſphere) to the husbanding of his neighbours heartl1 Theſ. 5.11.. But, above all, the Miniſter is engaged hereunto, who therefore muſt diſengage himſelf of the affairs of this life m2 Tim. 2.4, and turn his Oxen into Books, and his Plough into Parchments n2 Tim. 4.13..
Every Profeſſor putting an hand to this Plough, enters Covenant with Chriſt, to be not only of his retinue, but his houſhold ſervant; not, to chooſe his own work or to ſet a ſtint to his labours; but to put his hand to whatever his Maſter requireth; and, to work all day, till the night cometh, in which there can be no working. But, the Hypocrite like a loytering and unfaithful hind, looks over his ſhoulder, as afraid to over-work himſelf, or to bring in too much gain to his Maſter: and therefore ſits down and thinks, what a dayes work have I done! It is time to unyoke, leſt I over-do. Even when he entreth into Gods ſervice, he caſteth beforehand, what, and how much ſervice he will do, and where he will make a ſtop; as a coward that thinks of the retreat, before he give the onſet.
Differ.Contrarily, the child of God ſtill looks, and goes forward.
He ſtands not ſtill in the middle of the field, but drives up to the head-land, or head-ridge with all his heart and might. He remembreth Lots wife oLuke 17.32., and therefore will loſe any thing, rather than return back to recover it. He knoweth that his Maſters buſineſſe brooketh no omiſſion, remiſſion, or intermiſſion: and that he can never do too much, nor enough, whereby he may boaſt of his profitableneſſe pVerſe 10.. Whoever could look back on a greater dayes work, than bleſſed Saint Paul q1 Cor. 15.10.? Yet even he forgetteth that which is behind, as if he had done nothing; and endeavoureth himſelf ſtill to that which is before, as that which muſt alſo be done; preſſing as hard towards the mark rPhil 3.13, 14, as if he had but newly ſet forth, and not made ſcarce one ſtep in the way unto it.
The Chriſtian, in this life, goeth on unto perfection sHeb. 6.1.: but, he is alwayes travelling, never at the end of his journey, becauſe in this world never perfect. His perfection here, is Viatoris, non Poſſeſſoris, a fitneſſe for his travel, not an end of his way; fit for the earth, while he is in his pilgrimage, not for heaven, where he comes to his inheritance. He therefore thinks what is yet to do, and will up and be doing, while daylight continueth. And no marvel; for, his Maſter is engaged in the ſame condition; I muſt work, ſaith our Saviour, while it is day tJohn 9.4., ſhall the ſervant then, give over before the night cometh, wherein no man can work? Only the night of death diſchargeth Gods labourers.
We uſe to ſay of wayes longer then the common eſtimate, He that ſits down at the miles end, ſhall never come there: So, he that takes the way to heaven upon the common account of fleſh and blood (viz. upon hope well, and have well; do as others do, &c.) and ſits down where the world ſets up her reſt, or appoints him his, ſhall never come to the end of his hope, unleſs of that which ſhall periſh uJob 8.13., and be as the giving up of the ghoſt.
Thus, this hypocrite quickly writes nil ultra, stop Here; how little ſoever of the race he hath runne, as loth to go any further; the true Chriſtians word is, Plus ultra, On, On, how great a progreſſe ſoever he hath made, as reſolving to hold on his way: The one is as Rachel, making a blind excuſe for not riſing up before her father xGen. 31.34, 35., when the true cauſe was another thing, which ſhe was more loth to be known of; the other is, as the kind neighbouryMat. 5.41., that if Chriſt require him to go a mile, he will go with him twain.
Character 1 This Hypocrite contenteth himſelfe to be none of the beſt, nor none of the worſt.
He likes not to travel with company too high metled for his more reſty temper, leſt he be tired: Yet, if an ordinary pace will be accepted, he is content to make one in the journey. He that cares not to be good, when he is all alone, yet is not willing in the exerciſe of godlineſſe to be yoked with any company that are too fleet for him to run with all, and will not let him go at his own rate. As in ringing, men that love their eaſe as well as the ſport, will take the ſtint Bell, becauſe then they can lead, riſe, and fall as they liſt, and give over when they pleaſe; So this Hypocrite is all for leading, till he think fit to give over, provided others will give him leave to keep to his owne pace, and not force him beyond it.
But, no greater trial of vertue, than in competition; not who ſhall ſooneſt take up, but who ſhall excel in going furtheſt. He that knows the goodneſſe of a blade will bend it to the hilts; but he that doubts of the mettle, thinks he hath done very much to bend it half way. He that takes up a race after goodneſſe, and immediately lets fall the perſuit, Saying, ſuch and ſuch had need to be better than I, yet have ſcarce gone ſo farre, is of a baſe and ignoble ſpirit; farre unlike that of Nehemiah zNehem. 6.11, who would by no perſwaſion give over working till the work was finiſhed, nor ſo much as go into the Temple to ſave his life. He that ſatisfied himſelfe that he hath done more then many others, and that there are ſome worſe, is in danger to be as bad as any; the Devil himſelfe, perhaps, not excepted.
This hypocrite when he ſees others go beyond him, in ſtead of emulating, he envieth at them; and, in ſtead of treading on their heels, carpeth at their ſteps. If you point him to a Saul, that after he became a Paul, made more haſte; he bids you look on a Gamaliel aActs 5.34., even Pauls Tutor, a wiſe man, yet not half ſo ſwift. If you ſhew him any that have out ſtript him, he bids you to look back to Zaccheus, Mary Magdalen, and other Publicans and harlots, that were farre behind him. And yet, even in theſe, he is deceived, becauſe he looks only on the ſhadow of their ſinful courſes coming behind him, but obſerves not how by repentance they have in the body and ſubſtance of grace gotten far before him. There is no man worſe then he that thinks himſelf good enough, becauſe he is not the worſt.
But, ſaith he, ſee you not that many dear Saints of God have done as ill; yea, worſe then ever did I? Noah was drunken: Lot added inceſt to drunkenneſſe; David fell into murder and adultery; Peter into apoſtacy, &c. Why then find you ſuch great fault with me who was never ſo bad? You dare not deny them to be godly, or, to be now in heaven; Why then muſt I be thought not godly enough, becauſe ſome of the godly be better, while many of them be worſe? Thus, he abuſeth unto preſumption, what is recorded for caution; and, of warnings to avoid ſin, he maketh warrants to commit it; In ſtead of ſtriving to be like them in grace and repentance, he pleaſeth himſelf that they were like him, nay, worſe then he in ſinning.
But even here alſo he puts another cheat upon himſelf; for, never any of them ſinned in ſo high a nature, as to ground a liberty to themſelves upon other mens infirmities; or to gather a toleration from that which God intended for admonition, that he that thinketh he ſtandeth, might take the more heed leaſt he fall b1 Cor. 10, 12. He that propoundeth for his imitation the worſt of thoſe that are good, will never reach his patterne in the good they performed, but will ſurely out-ſtrip them in the evils they committed.
Contrariwiſe, the true Christian aimeth at the beſt examples, Differ.and to out-go them if he can.
He remembers the exhortation that ſpeaks to him and all Chriſtians, as unto children. Whatſoever things are true, whatſoever things are honest, whatſoever things are just, whatſoever things are pure, whatſoever things are lovely, whatſoever things are of good report, if there be any vertue, if any praiſe, to think on theſe things cPhil. 4.8.: that is, ſo to think of them as to do them. Not after the rate of ordinary Chriſtians and the loweſt patternes; but, to ſtrive to come up to the higheſt examples. Not a beleever in all Philippi, but he muſt propound Paul himſelf for his Copy to write after, and to come as neere him as he can. Thoſe very things (in the exerciſe of godlineſs and practiſe of piety) which he hath both learned, and received, and heard, and ſeen in Paul, he muſt, and will do dverſe 9..
He propounds to himſelf, not the ſloweſt, to excuſe and juſtifie his backwardneſſe; but the beſt, to provoke and whet his diligence; as knowing that, as iron ſharpeneth iron, ſo doth a man ſharpen and quicken the countenance of his friend eProv. 27.17.. He is moſt gladly compaſſed about with a cloud of witneſſes, as being a great quickning to him to lay aſide every weight, and the ſin that ſo eaſily beſets him, that he may make the better ſpeed in running with patience the race that is ſet before him fHeb. 12.1.. Yea, and if thoſe high examples of all thoſe glorious worthies mentioned in that little Book of Marters and Confeſſors gHeb. 11.foregoing, be too low to heighten him to his deſire, he will propound to himſelf an higher example then all the former, even Jeſus himſelf, the authour and finiſher of his faith hHeb. 12.2..
It is the ſureſt evidence of Chriſtian ingenuity foreign. in all good things to labour to be beſt (as it is the beſt ſign of true humility, when a man is at the beſt, to think meanly of him ſelf, that he may yet ſtrive to be better:) and to incorporate foreign into every branch of his calling and practiſe, that he may be found, if not in name, yet in deed, an Ariſtarchus, an Ariſtobulus, an Aristogeiton, the beſt Governour, the beſt Councellor, the beſt neighbour; and, ſo in the reſt.
They that ſhoot, aime at the very pin, although they ſeldome or never hit it. But if they ſhould take their aime at the leaſt diſtance from it, they would be ſure to be much farther off. He that ſtrives to have his name among the thirty of Davids Worthies, muſt labour to be one of the firſt three, or elſe he may be excluded the Catalogue of the thirty i2 Sam. 23.. Hence, in Scripture are propounded to us the examples, not only of wicked Heathens which we muſt avoid; and of Phariſees, and Publicans whom we muſt exceed; but, of the moſt holy and perfect Saints, to whom we muſt endeavour to come up as cloſe as we can; yea, the Lord not only ſetteth before his people his moſt accompliſhed ſervants, and his elect Angels that did not erre; but, our bleſſed Saviour himſelf, and God our father who cannot erre, that no ſervant of his may ſet down to himſelf any ſcantling in holineſſe.
Thus, this Hypocrite, unwilling to keep pace with the beſt, ſerves them as Jacob, (out of fear) did Eſau; praying Eſau to go before, with promiſe to follow fair and ſoftly,kGen. 33.14. but never meant it; the true Chriſtian is as John, who in running to Chriſts Sepulchre, out-ran Peter lJohn 10.4.; the one thinks himſelf good enough, if he be any thing; the other accounts himſelf nothing, if he ſtrive not to keep up with the beſt, or at leaſt to follow them in view, when he cannot hold company with them.
Character 2 This Hypocrite is a great applauder of the golden mean.
Mediocrity carrieth a good name among men, becauſe it hath a ſhadow and ſemblance of vertue, if not miſtaken. Herewith this Hypocrite (who is apt to miſtake all things) deceiveth others, and moſt of all himſelf. For mark what he meaneth by his golden mean: not a mean between two evils in the extreams, (as between exceſſe and defects in the ſame quality, which is the only good and vertuous mean;) but, either a mean between evil and evil in the degrees only; as Lukewarme in zeal, ſomewhat covetous, partly proud, meetly profane: Or, between good and good; as halfe good, almoſt a Chriſtian: or, between good and evil; as, indifferent, neither good nor bad, neither Proteſtant, nor Papiſt. So that the hypocrites mean, is, not to be over good, nor extreamly bad.
Somewhat he would faine do, that he may not be accounted profane; but, not very much, leſt he be thought too preciſe. He commends the mean, but never knew what it meant. If he can do ſomething for God that croſſeth not his luſts, this is his mean; if God require more, that is too much. His luſts command him, they therefore muſt be the rule of his mediocrity, although the Word ſhall have the name of giving that rule and name to his practiſe; when yet none of the kindred of godlineſs was ever called by that name.
When the Scripture warneth men not to be over juſt, or over wiſe mEccleſ 7.16., he thinks it ſpeaks for him: not conſidering, that the Holy Ghoſt, to ſpeak to our underſtandings, is faine to borrow our words; and, to call things, as we (although ſometimes perverſly,) ſtile them. But, the true meaning of God, is this: that, whereas we account ſummum jus, juſtice in extreamity; (which admits of no qualification, or regard to equity, or charity,) to be in juſtice, the Lord forbids this exceſſe of juſtice; and, becauſe men count him to be over wiſe, who preſumes to be wiſer than all men, or than himſelf indeed is; and, to know more than all; when perhaps, he knows nothing as he ought to know; the Lord condemneth this proud conceit, under the name of over much wiſdome: whereas, of true juſtice and wiſdome there can never be too much.
But, this hypocrite would have goodneſſe in ſo remiſſe a degree, that his evil might not be driven wholly out of doores. He would have Sarah and Hagar, Iſaac and Iſhmael, Chriſt and Belial (things in compatible) both houſe together; a little religion for Sundayes, and ſome ſinne for week dayes, need not (as he thinks) to part company. He would profeſſe grace, and expect glory, yet have a little liberty for ſome ſinne, which he hopes will do no great harm for him to live in, and it to live in him. An Hypocriſie which is to Chriſt, as Lukewarme-water that procureth vomit nRev. 3.16., for want of ſome exuberant quality to affect the ſtomack, and to put it upon ſome other work.
Contrarily, The true Chriſtian expatiateth in the true holie Mean.Differ.
He is for a mean, not between evil and good, ſo as to participate ſomewhat of either, as Agrippa oAct. 26.28, 29.: nor, between the leaſt good, and the higheſt pitch of goodneſſe, ſo as to ſtand ſtill in the way to perfectionpPhil. 3.12.; but, he is for the mean between evil and evil in oppoſite extreams. He is for the true fear of God, as the mean between profaneneſſe and ſuperſtition: For zeal, between looſeneſſe, and Lukewarmneſſe; between indifferency and ſchiſme of admitting all dogges to holy things, and ſohiſme for not refuſing all but whom ſome pleaſe.
This mean hath a long latitude: yet, that ſaying Ne quid nimis (beware of any thing too much) hath here no place. No danger of exceſſe in vertue, unleſſe by wreſting the name againſt the nature, it be forced to degenerate into vice. No man can be too Righteous, too Wiſe, too Holy, too Faithful. Nay, in every thing truly good, there ought to be (as our Saviour calls it) foreign qMat. 5.47., a kind of redundancy beyond the common ſtandard, as well as practiſe; which haply, the world counts ſingularity, if not madneſſe; and preferres the Hypocrites meane (who is no medler, nor eye-ſore by his over-forwardneſſe) to this over-doing, as the world accounts it.
But, the judgment of the world in the things of God is not to be regarded, nor will be taken for the true Chriſtians bounds in duty. Unto the right conſtitution of a Chriſtian, which is ſanctification, belongs an holy exceſsrEpheſ. 5.18, (although not of wine, which he abhorreth; but, of the ſpirit, wherein his ſoul delighteth) wherby he is carried above the ſphere, of not only the actions and apprehenſions, but he rules alſo of carnal men.
Thus, this hypocrite is as one that would needs ſaile in ſight of both Poles (which is impoſſible) but approacheth neither; the true Chriſtian makes Chriſt his Cynoſure and Steeres-man, and ſo goeth elevating more and more the Pole of goodneſſe, and ſaileth further and further from that of evil: the one would keep a mean that may hold him in from being too bad; the other is for the mean, that will make him more good.
This Hypocrite is as good and religious as he means to be. Character 3
He is already come, in his own opinion, (which with him is more prevalent than Gods expreſſe will to the contrary) to his Acmè and Aux, to his full growth and perfection; to his Zenith, and Meridian, to his full height, and noone-tide of goodneſſe. God keep me, as I am; (ſaith he) and grant I be no worſe, and then no fear. He is not now to learn his duty, nor to begin to ſerve God. If others go further, he looks on it as their folly, and pride. For his part, he hath ſet up his reſt, and (he hopes) not without good warrant. He hath ſaid to Religion, as God to the Sea, hitherto ſhalt thou come, and no further; and, to prevent an inundation of Religion, and a deluge of conſcience, he ſets bounds and barres, viz.
He will hear but once a Sabbath; or, if twice, yet not repeat, or meditate: or, whatſoever he doth on the Sabbath, he will be ſure to do nothing on the week-day. At the publick prayers none more zealous, devout and reverent; at a Sermon none more remiſſe, careleſſe and irreverent. He will have prayers once a day in the family, and that going to bed, becauſe he may die before he get up again, but, he hath haſte of work in the morning. Or, ſay he come twice to family duty, that muſt excuſe him for the cloſet. He will not exceed that upon any occaſion. You ſhall not take him with that over-doing of praying three times a day, as Daniel sDan. 6.10.; much leſſe ſeven times, as David tPſal. 119.164. Nor will he riſe at midnight to praiſe God, nor prevent the night-watches to meditate on the Word uver. 148.. And, whatever others do, he thanks God he hath learnt more wit; and never a Puritan of them all ſhall make him do more; and, if you will not take his bare ſaying ſo, he can bind it with an oath. When he prayeth, he tieth himſelf to time, forme, and meaſure. It is down upon account how much God ſhall have of him. He holds him to an allowance; never, more; many times, leſſe. He cuts out the Lord hard penny-worths of ſervice. Sure there is more hope of a Publican, than of ſuch a Phariſee. Not that all formes are in all perſons, alwayes to be blamed: but, that to tie devotion on all occaſions, to a forme or pittance, is the killing of affection the life and ſoul of Religion.
He that is as good as he means to be, will never be ſo good as he ſhould be. He that ties himſelf to an Ordinary, which he will in no caſe exceed, even his Ordinary is of hypocriſie; and, in caſes extraordinary, he muſt needs be as far to ſeek, as the Virgins that had their Oyle to buy, when they were to uſe it wM…t. 25.10.. No grace is true, which makes a man think it to be enough. It is not out of the perfection of due ſtature that men are paſt growing in grace; but, of ill conſtitution, yea, out of want of a principal of ſpiritual life. Such ſtarvlings ſhame the Lords Houſe-keeping in theſe dayes of plenty of good proviſion. Many in times of famine (in compariſon) have been more fat and in better liking; But theſe, coming up; as Pharaohs lean Kine, and starved eares, having eaten up the former and fatter, and yet continue leane and ill favour'd.
He hath no true talent that improves it not: and grace cannot be kept at a ſtay, but will die, if it be not ſtrengthened xRev. 3.2.. As the bodily habit, ſo that of the ſoul, is alwaies either growing, or pining, by reaſon of the mixture of contrary principles. No grace is ſound that grows not: no meaſure of grace ſufficient that is not ſtill encreaſing. Is ſi dixeris ſufficit, defeciſti. This hypocrite ſaying, he hath enough, hath forfeited all, and himſelf loſt.
Differ.On the contrary, the child of God never thinks himſelf ſo good, but he ſtill ſtrives to be better.
He is never ſo good as he would be, or as he endeavours to be. On all occaſions he reneweth his repentance, and his vow of new obedience. His ſorrow is that he is not ſuch as he ſhould be: but he ſomewhat comforts himſelf with this, that he is ſo farre from being contented with being as he is, as he is from being what he ought. Therefore he reinforceth his care, winds up the ſtrings of his heart that are apt to ſlacken and to put all out of tune, and doubles his diligence to be and do better.
He knoweth that what is but ordinary will quickly faile, if it be not now and then helped with extraordinary; as wines that feed upon themſelves, if there be nothing elſe to feed them. Be awake, or watchful (ſaith our Saviour) and strengthen the things which remaine, and are ready to die. Therefore the Chriſtian often looketh back to his principles, and to the vow of Baptiſme; and, wherein he finds himſelf impaired, he mourneth, and haſtneth to recover: wherein he thrives and growes, he is more carefull to manure and dreſſe his heart better, that it may yet grow more. For, he conſiders that where God hath planted and ſowed, he looks for not only fruit, but much fruit; yJohn. 15.8.and, where he ſeeth ſome, he calleth for more; and, that God would have all to be on the amending thriving hand; the evil, that they may be good; the good, that they may be better. And where God is pleaſed to bleſs, he cauſeth the Chriſtian, as Iſaac in Gerar *Gen. 26.13. Is probus eſt quem non poenitet quam probus ſit., ſtill to go forward and grow, untill he become very great.
Therefore the Chriſtian, how good ſoever he be, never repeats it, never reſteth in it; nor looks upon his goodneſſe as being enough; but, to find out his wants of more. He is a Chriſtian in good earneſt, that goes ſo far from evil, till he be paſt knowledge, or thought of returning. He is alwayes diſpleaſed with what he is, that he may be the more quickned to aſpire to what he wanteth. He is ever waking, ever walking, afraid to ſtand ſtill, for feare of taking cold; holding on his way, and growing ſtronger and ſtronger zJob 17 9.; leaſt he ſhould turne out of the way like a wandring ſheep; or, halt in the way, as a lame traveller; or, ſtick in it, as Lots wife, that never reach't Zoar.
Thus this Hypocrite is like the good fellow in a journey, that finding good fare and liquor in an Inne, takes up his reſt there, and never goes further; the Chriſtian is a true traveller that goes ſtill on, from ſtrength to ſtrength, till he arive at Zion: the one is as Zacheus that (being little of ſtature, yet, at his full growth) climbed a tree to ſee Chriſt aLuke 19.3, 4., but was as tall the firſt houre he came unto him, as ever after: the other as the Baptiſt in his childhood, who continually grew and waxed strong in Spirit, till the day of his ſhewing to Iſrael bLuke 1.80.. The one is as graſſe upon the houſe top, that withers as it ſtands; or, as corn, blaſted before it be grown up cIſai. 37.27.; the other is an handful of corne in the earth upon the top of the mountaines, the fruit whereof ſhall ſhake like Lebanon dPſal. 72.16.. The one, is arbor infelix, a blighted tree, at a ſtand, and looks for the Axe; the other, is as a tree planted by the river, ever green, ever growing: Holy still, becauſe holy more.
This Hypocrite ſtints himſelf in good, that he may take more liberty in evil. Character 4
There, he puts on the bridle; here, he claps to the ſpurre. Indeed every one that ſtints grace, gives the reignes to his luſt, and liberty to ſinne; and therefore ſets bounds to goodneſſe, that corruption may have the more ſcope. He committeth Zeal to priſon, for a very ſmall offence; nay, perhaps, for doing but her duty, and make Lukewarmneſſe her keeper, which he knows to be her mortall enemy. But, as rank fences take up too much of the ground which would yield better fruit; ſo profane limitation and reſtriction laid upon himſelf in good things, take up, and eats out the heart of the field of goodneſs: for, from ſuch hedges, the briars of vice ſpread over the whole incloſure.
His pittance of Religion will never do him good, while he ſtints himſelf to that pittance. It is with him in this, as with other men in other things. We ſee ſuch as have but a little skill in phyſick, to be for the moſt part ill at eaſe; a ſmattering in Law, and ever wrangling, three letres in learning and ever cavelling; a little conſcience, and ever ſtretching it; a little knowledge, and ever wavering; ſo, a little goodneſſe, and ever ſinning. Religion ſtinted, is as the Sunne-beames in March; pleaſing, becauſe the dayes be longer; yet hurtfull, becauſe they ſtir humours, which they are not able to reſolve, and ſo, occaſion diſeaſes, which may prove the death of the party.
On the contrary. The true Chriſtian ſets bounds upon evil, Differ.that he may be unbounded in good.
Not that he would not utterly root out all the Philiſtins in Canaan, if he could: but when he cannot do that, he pens them in as narrow a corner as he is able, although ſome Amalekites remain, he hath yet warre with Amaleck to all generations, and kills as many of them as he is able, not ſparing ſo much as Agag their King: but till he can do this, he will be ſure to coop them up in as ſmall a room as is poſſible, and to make the borders and rampiers ſtrong to prevent invaſion, that he may more quietly follow his own buſineſſe and occaſions. What luſts he cannot put to the ſword, he will caſt into priſon, and lay on them the ſtrongeſt fetters he hath, or can procure; and if they be unruly, they ſhall feel his fingers, and his cudgel toe1 Cor. 9.27.. He will maſter them, if he cannot deſtroy them; he will keep them in the dungeon, till he bring them out to execution. He will not allow them (as the Hypocrite doth) the liberty of the priſon; but puts bolts and fetters on hands and feet, and loads them with irons all the time they lie there.
As men that recover Land from the Sea, get every day as much as they can maintain, and ſo go on ſtill getting, making good fence againſt over-flowings of the water. So the Chriſtian recovers dayly ſome ground, although not all at once, from the dead Sea of ſinne that is in his corrupt nature. And ſo, although he that curbeth goodneſſe can never be good, yet he that gets and grows upon his corruptions, ſetting narrower and ſtronger bonds upon them, cannot but be good, and will be excellent. His bounds that he ſets upon evil, is not to keep it in, but to keep it out.
As the tree, by pruning is made leſſe rank, and more fruitful; ſo a Chriſtian, by mortification. He is like the Olive, the Figg-tree, the Vine in Jothams parable, which would not leave their fruitfulneſſe to rule over the trees fJudges 9.; he will not leave his goodneſſe for all the power, pleaſure, honour, wealth in the world, or to be ſole monarch of the world. He rejecteth all that might ſet barres to his goodneſs, or block up his grace.
He had rather the Lord ſhould prune him, and lay bare his root by ſeaſonable chaſtiſements, than that any wilde-ſhootes ſhould ſtarve or diminiſh in him the fruits of holineſſe. He transferreth to heavenly things the exceſſe of earthly affections. There, he will love, even inſanato animo, as one (ſeeming to others who know not how to judge aright) to be beſide himſelf g2 Cor. 5.13.; and, it becometh him well, towards Chriſt. There, he will be as ambitious as Haman, the ſonnes of Zebedee, or Dictrephes; but, for ſpiritual favour, and preferment. There, he will be as covetous as Nabal to gather and hoard up; and will lay out nothing but for advantage, that he may be ſure to find it in heaven.
Thus, this Hypocrite in goodneſſe, is as one that wadeth; fearful to ſtep forward, leſt he ſhould go paſt his depth; but the Chriſtian is as he that ſwimmeth, or ſaileth; the deeper, the better, and leſſe feare of ſplitting, or drowning; the one in evil, launceth into the maine, as accounting himſelf in beſt caſe when he hath moſt ſea-room; the other dares not venture into the deep, but ſcrambles along by the banks till he can get to land. The one checketh goodneſſe, that he may have his full careir in ſinne, the other curbeth ſinne, that he may have a more full courſe in goodneſſe
Character 5 This Hypocrite, in evil, doth but ſtint himſelf.
He muſt have ſome liberty. He will ſinne; but, within compaſſe. He will rob the Lord, but caſt him ſomewhat back again, as theeves to a traveller. If he do borrow of God, as high-way men uſe, judgement, mercy, and faith; he will be ſo kind as to leave him tithes; not, of corn (that were too much) but of mint, annis, and cummin hMat. 23.23.: and he muſt account himſelf well dealt with too, that he allowes him the leſſer, when he ſweeps away the greater; and, payes him mint, when he cannot ſpare him faith.
He imagineth he can pitch ſome bounds in evil, beyond which he will not paſſe: and upon that account, adventures on the evil: but, before he is aware, he exceeds his limits, and his intentions, and leaps deeper into the mire of ſin than ever he meant; as Judah that intending no more but to give way to his luſt to commit ſimple fornication, fell over head and eares into inceſt with his own daughter-in-LawiGen. 38.18.. Satan is too cunning for him; as Tamar, he diſguiſeth not only himſelf, but the ſin: and ſo while the Hypocrite flatters himſelf in his own eyes, that he will go no further in ſin, than at firſt he propounds to himſelf, nor meddle with any ſin, but ſuch as at preſent ſeemes to him to be no great matter; he ſuffers himſelf to be ſo long, and ſo far hoodwinkt by this flattery, that his iniquity is found to be hateful; not only as all ſin is, to the godly; but, as the groſſeſt ſinnes are to the moral and civil men of the world. His ſinne hath couſened him, not only in the degrees of ſinning beyond what he propounded; but in the very kinde, and circumſtances, which he never dream't of.
He ſometimes ſeems to draw blood of ſin, when it grows too rank for a man of his rank and profeſſion: but, as a Chirurgion not as an executioner: he ſtops the vaine, before there be any danger of life to the ſin. Thus, under the colour of forbearing groſſer ſins he intireth himſelf to other ſins without feeling or ſtartling; as men by degrees frame themſelves to an ill aire, till it become ſo natural, that it now fits their conſtitution better than a purer, which would ſooner make them ſick, than the worſt: or, as ſome ſo long accuſtome themſelves to phyſick, yea to poyſon, that it no longer works upon them, nor can they be well without it.
Differ.Contrarily, The True Chriſtian deſires to be totally rid of all evill.
He would not willingly give the water any paſſage, no not a little. Sin is the Serpents ſpawn, and very like the parent, the ſerpent hath a ſubtile head, but very little. If therefore ſin by ſubtilty but once thruſt in her little head, it is ſcarce all the Chriſtians skill that can keep out her whole body: which the Chriſtian knowing, will kill that at firſt ſight of ſin, which he could not cruſh in the egge of his luſt within him: he will ſhake off this viper ſo ſoon as ever it catcheth hold of his hand, leſt otherwiſe he ſoon beomea dead man if it once get into his heart.
Evil is a weed that he would fain root up, that it might not at all grow in the meaneſt plat of his garden; no not in the baſeſt part of his baſeſt court. In the mean time he keeps it down as much as he can, and ſpits up as much of the root as he is able, that it may never ſeed, or flower. He is of opinion that he that hath a mind to taſte a little of madneſſe and folly, as Solomon didkEccleſ 1.17, cannot point how far and no further, he will be fooliſh or frantick. Therefore he ſets not termes to folly, within which, if it keep, he will be content; but ſets himſelf wholly to exterminate it; His ſtinting, is his endeavour to deſtroy it, not to cheriſh or permit it to ſuch a degree.
Neither ſin nor grace can endure to be ſtinted; the one muſt be killed out right, or it will ſoon grow exorbitant; the other if ſtinted, is killed; therefore in the work of mortification, he ſpares not the throat or heart blood of any luſt, that he can come at, nor will it ſuffice him to naile it to the Croſſe, unleſſe he alſo bury it with Chriſt, and be ſure it be left there, with his grave-cloaths, without hope of a Reſurrection.
Thus this Hypocrite by ſtinting ſin that it may be little, makes it much, as by ſtinting grace, of little, he makes it none; the true Chriſtian by mortifying ſin in ſtead of ſtinting, of great, makes ſin little, till it ceaſe to be; the one treats with ſin as borderers about their confines; the other makes war upon ſin in good earneſt, even within her owne borders. The one playes the Chirurgeon with ſin to open a vein, to give it a breathing, by which it becomes ſtronger; the other, as the Prieſt, doth kill and ſlay it, letting out the very life with the blood, if he once come ſo near as to lay his hand upon the head of that unruly heifer.
This Hypocrite makes one Vertue a Protection and Convoy for many vices. Character 6
He is not altogether naked of ſome Vertue, Moral at leaſt; but, as the bed of his vertue is ſhorter, than that he or any man elſe can stretch himſelf out at length upon it, it is ſo very ſhort, and narrow; ſo this covering of the Hypocrite is narrower then that he can wrap himſelf in it lIſai. 28.10.. He hath but one poor ſmall thread-bare vertue to cover a multitude of vices; when ſtretch't to the utmoſt, it will not do his work. But, however he is reſolved to try it, as being the beſt cover for that which he hath no minde to leave, nor muſt ſuffer to go altogether naked.
The Phariſees of old tithed mint, and withheld faith: now the caſe is altered. This Hypocrite, if you will believe him hath faith good ſtore, and God ſhall have as much of it (fruits excepted) as he will: alwayes provided that this be accepted in ſtead not only of mint and cummin, but of thoſe other parcels of righteouſneſſe and mercy. No more tithes then needs muſt; no more righteouſneſſe or mercy than may be expected from a Turk, or a Jew. Any one vertue will beare up like a bird with one wing. He never ſued any man at the Law, never took the forfeiture of a bond, nor above ſo much in the hundred as the Law alloweth; this muſt beare out all his avarice and unmercifulneſſe. For, the tender mercyes of the wicked are cruel mProv. 12.20.: Much more his juſtice: therefore he muſt have ſome coarſe ſugar or other to ſweeten thoſe ſower crabs.
If he give you what he undertakes to ſell you, no matter how much he over-reach you in bargaining, although God be the avenger of all ſuch n1 Theſ. 4.6. If he furniſh you with money or wares (which you muſt ſell off at a far leſſe rate, perhaps to himſelfe) to ſupply your need, no notice muſt be taken what advantage he maketh of your neceſſities. If he pay preſent debts and duties demanded, it is but a ſcrupuloſity to make reſtitution of old wrongs, which none will dare to challenge him for.
But, juſtice in one buſineſſe will not alwayes bear out oppreſſion in another, courteſie in words or complements cannot excuſe the ſecret envy and malice of the heart. I love no ſwearing, lying, or theeving ſaith this man; but, drink, play, and game as much as you will. If you can let go your money quietly, without choller like a fair gameſter, no matter what wrong you do to your wife and children. If he make conſcience of private duties, he deſpenſeth with himſelf for publick. Let Michael and the Dragon fight, he will be a looker on, and ſtrike in with the Conquerer. He is none of Chriſts Angels, nor will be enrolled (if it be like to come to a pitcht battle and hot ſervice) to help the Lord againſt the mighty. He wiſheth well to the cauſe, but loves to ſleep in a whole skin. He commends Chriſts title to be the better, and that he hopes may ſerve in ſtead of further engaging. He thinks it better policy to keep both factions on foot, than to be neceſſitated to come up fully to either. He will be as good as you liſt in any particular, ſo that may be accepted as a full recompence and warrant for all the evil that he hath a minde to commit: provided that his goodneſſe be weighed in his ballance; and, the evills he commits, be not imputed.
Differ.On the contrary, the true Chriſtian embraceth all vertues as an antidote againſt every vice.
He knows that all vertues are linked together in one chaine; and this chaine to be too ſtrong for all vices in their ſtrongeſt combination. Therefore he will adde to his faith, vertue; to his vertue, knowledge, &c. o2 Pet. 1.5, 6, 7not omitting one link, or leaving out one vertue, as knowing that the leaving out of one is the breaking of all; and that, if this chaine be broken, vice will be too hard for him, when he thinks himſelf beſt armed againſt it. One vice entertained diſſolves the whole fabrick and chaine of graces; as one grace neglected makes every vice too hard for the reſt. Neither vertue nor vice conſiſts all of one link; and, albeit vices, cut and mangled never ſo much, make work enough for grace; yet graces ſevered, are over-matcht by vice. There is a circle and concatenation of graces, and a conſpiracy of vices; ſo that he that will have any grace muſt have all, or none: but he that will have any vice, ſhall be ſure to have all, although he begin but with one.
No one vertue makes a vertuous man, no more than all can ſave him: yet one vice alone, allowed, will deſtroy him; as, the leaſt aberration in letting ſlip the arrow makes a wide errour at the mark Benefacta benefactis pertegito, &c. Vertues muſt be laid like tiles, one over-lapping another, to keep out all rain of corruption. Thus Zacheus went the right way to work, when he over-lapt juſtice with ſo much mercy; and almes with ſo large reſtitution. For, well he conſiders that all things neceſſary muſt not onelyonly be in him, but abound; or, he ſhall be idle and unfruitful in the knowledge of Chriſt pVerſe 8.. It was the praiſe of the Corinthians, that they came not behind many in grace q1 Cor. 1.5., but were enriched in every thing to all bountifulneſſe r2 Cor. 9.11.: and, it will be the Chriſtians aime, not to live upon other mens ſtocks, or at other mens Tables, but to wait upon God who is able to make all grace to abound towards him, that he alwayes having all-ſufficiency in al things, may abound to every good work, in the mortifying of all deeds of the body of ſin by the ſpirit of grace.
Thus, this Hypocrite concludes himſelf a Chriſtian, becauſe he hath ſome one vertue to grace him, the true Chriſtian concludes himſelf a no-body, a nothing in grace, till whole Chriſt be formed in him; the one thinks any thing enough, to cover his ſin: the true Chriſtian thinks all things to be nothing, while he hath any ſin to cover: the one is as Nebuchadnezzars Image, whoſe head was of Gold, and the reſt baſer mettle; the other is as the Kings daughter, all of a piece, and mettle; all glorious, but moſt of all within
Character 7 This Hypocrite acknowledgeth ſin only in the general.
As all other duties, ſo his humiliation is ſtinted; and overly wrapped up in this common packet, peccavimus cum patribus, we have ſinned with our Fathers: which he takes to be enough to quit himſelf of any charge brought againſt him, whether by conſcience or God himſelf. He ſlubbereth over his confeſſion in general termes, loth to come to particulars either of the ſins committed, and to ſay with David, Deliver me from blood-guiltineſſe, O God, sPſal. 51.14.(being greater than that of adultery, becauſe more premeditated, and acted in cold blood to cover the other;) or ſo much as of the perſon committing it, and to pray with the Publican, God be merciful to me a ſinner Luke 18.13..
Nay, if you offer to help him, or to come neere his Herodias, you are beſide your text, beyond your commiſſion, and out of protection. His galled conſcience wil endure no handling; he winceth, if it be but pointed at. He will have Zoar, his little one; and, with him, no ſin is great, from which he will not be turned.
Contrarily, the true Chriſtian resteth not in generals, Differ.but deſcends to particulars.
He begins indeed as Daniel, uDan. 9.5.6.with a more general confeſſion not thereby to excuſe his own ſin, as being an hereditary diſeaſe, which he knowes not well how to help; but, the more to magnifie Gods infinite patience and long-ſuffering that hath borne with ſinners for ſo long time, and for ſo many generations. Yet he reſteth not ſo. He deſcends to particulars, and mourneth for his particular and ſpecial falls and defects; as David, who not only knew his iniquities in the groſſe, his birth-ſin, and daily failings, but his ſpecial ſin too, which was ever before him wPſal. 51.3.. He not only confeſſeth with the Apoſtle James, that in many things we offend all; xJam. 3.2.and, with Paul, that all have ſinned and come ſhort of the glory of God, yRom. 3.23.But, with Peter, he goes out and weeps bitterly for his particular ſin: and ingenuouſly not only confeſſeth but under his hand ſets down and records it to all poſterity as David, zPſal 51. the title, & ver. 14and Paul, what his ſpecial ſins were, giving God the glory of his mercy and taking to himſelf the ſhame of thoſe very ſins that needed ſuch pardons.
He alloweth himſelf in no ſin, in no degree of ſin, but,a1 Tim. 1.13 with Job makes a Covenant with his eyes, bJob. 31.1.that he may prevent adultery of the heart, cMat. 3.28.as well as of the body; and with his lipps, as David dPſal. 39.1.to prevent what he may, all offending with his tongue; as being well aware, that although he be a none-ſuch for perfection that doth not at all offend in his tongue, eJam. 3.2.yet he is a nothing in Religion, that refraineth not his tongue all that he can.fJam. 1.26.
Thus, this hypocrite, being impleaded, declineth the trial: the true Chriſtian confeſſeth the action, although he do what he can to ſtop judgement, the one pleadeth the general pardon of courſe, not conſidering the exceptions; the other procureth a ſpecial pardon for his proper offence, leſt the exceptions in the general pardon, exclude him from mercy: the one confeſſeth by halves, and with concealment of the main thing to be confeſſed, and ſo looſeth his labour, the other confeſſeth all, and gets his pardon.
This hypocrite is bold where he ſhould keep diſtance; and, ſtands aloof, where he ſhould Character 8 come neerer.
That ſawcy Phariſee drew neere in boldneſſe, when he went up into the Temple to pray, gLuk. 18.10.11and to tell God a ſtory of his owne goodneſſe, for which he offered a ſacrifice of thanksgiving, as welcome to God as the cutting off of a Dogs neck, or the offering of Swines blood, hIſa. 66.3.whereby the neerer he preſſed into Gods preſence the further off from acceptance, becauſe ſo far from true grace, and repentance: Thus, the proud Hypocrite draws neere, when he crieth, My God we know thee iHoſ. 8.2.. When God knowes no ſuch matter, but tells him to his head, Iſrael hath caſt off the thing that is good kver. 3.. And it is a common preſumption, to ſcrape acquaintance with God in neceſſity, before men turne to him by true repentance, to remove their miſery, crying to him, My Father, My Father; even when they go on to do as evil things as they can lJer. 3.4, 5..
On the other hand, where he may and ought to come neere, he ſtands aloof: yea, where he would be thought to be very neere, he ſtands afar off; Thus, they who draw neere with their mouths, and honour him with their lips, but their hearts are farre from the Lord. mMat. 15.8.He keepeth God at ſtaves end, and gives God the Law, rather then come up to Gods. He reſteth in ſome outward means, and enjoying the bodily part of Ordinances; which is but bodily exerciſe that profiteth little, n1 Tim. 4.8.and contenteth himſelf to be ſacramentally holy, oNum. 16.3.a Church Chriſtian, as all others are, within the pale of the Church viſible.
All the holineſſe he hath or deſireth, is no more but what puts a difference between him and a heathen that hath no right to the holy things of God diſpenſed in the viſible Church: which only admitteth him to the Feaſt, but is no warrant for his welcome. Not Religion known, profeſſed, diſputed, and aſſerted; but, God obeyed, makes us differ from reprobates.
He ſaith of inward holineſs, and holy things which make up the wedding garment for the ſoule, as Paul of things indifferent, I will not be brought under the power of any. p1 Cor. 6.12.The feare of being too much under the power of godlineſs makes him to ſtand aloof (as the Fox at a diſtance, from the Lions Den) even when he ſeems to preſſe nee…eſt into Gods outward preſence; and, to uſe greateſt Court-ſhip, where he intends nothing but cheating
There are many approaches to Chriſt and Chriſtianity, that hold men off at a very great diſtance from ſalvation; yea, that ſets them further off (as they uſe the matter) than Sodom. qMat. 11.24.Agrippa was almoſt perſwaded to be a Chriſtian: but almost, is no better than nothing at all. The righteous ſometimes are ſcarcely ſaved; r1 Pet. 4.18.yet ſaved, becauſe that is more then almoſt. Quod vix fit, fit; quod feré fit, non fit. That which is ſcarce done is done, although with much ado: but that which is but almoſt done, is not done, becauſe all that is done, goes not beyond almoſt. The Young man that came running to our Saviour had ſomething in him that was lovely; sMat 10.21.yet when Chriſt put him to the trial of the truth of what he profeſſed, he loſt all his labour, and would rather leave Chriſt, with ſorrow, than come neerer to him in dutytver. 21.. The Scribe that anſwered diſcreetly, was not far from the Kingdom of God uMat. 12.34., in outward performance, yet never got into it, becauſe he never came neere it in ſpiritual obedience.
Many dwell in the outer Court, that have no place in the Temple; many arrive at the Suburbs of Hieruſalem who never dwelt within the gates of Zion. Profeſſion not anſwered, good motions not ſeconded, grace ſtinted, the Spirit quenched is the Religion of moſt that would be thought religious. Men hold correſpondence with the Lord rather than a confederation; friendſhip at a diſtance, rather than familiarity as intimate friends, make uſe of him for commerce and profit, rather than for delight.
This hypocrite will be content ſometimes to go to God, and that God ſhould come to him; but, rather to give God a viſit, than to ſerve him; and that God ſhould be an honour and countenance to him, rather then command him. Nor doth he like God ſhould come too neer, or to take him aſide in private, leſt he tell him that in his eare that he is unwilling to heare of. He likes well with Balaam, the comforts of death that the righteous reap: but, (as you love him,) not a word of living their life. He may look on at a diſtance, to ſee God in the Buſh; but he cares not to go neerer, becauſe God is too holy for his turne. He may pry into the Ark, as the Philiſtines did, and performe ſome external duties of praying, hearing, communicating, &c. But, to enter into that which is within the vayle, by that new and living way laid open by Chriſt;wHeb. 10.20. is too much for him to attempt. He is content to heare off God by the hearing of the eare, but cares not to ſee him xJob. 42.5.with his eye of contemplation, or faith, or to take a full view of him, and to have a ſpiritual ſenſe, and ſavour of Gods fatherly love in his heart that may bring him out of love with his luſt He can lodge Chriſt in the ſtable or ſome other out-houſes, in the eares, lips, and perhaps in the Garret of his thoughts and memory, but not in the inner Chambers of the conſcience or affections, much leſſe in the chief Chamber, the heart, which is Gods proper ſeat, and by him expreſſely chalengedzPro. 23.26..
Differ.On the Contrary, the true Chriſtian is not ſatisfied without private and neereſt acceſſe to God.
He will not be contented that God give him a meeting in Gods houſe, unleſſe he will go home, and ſup with him, aRev. 3.20.and lodge with him, and make his abode with him, bJoh 14.23.what ever others do, it is good for me, ſaith he, to draw neere to God. cPſal. 73.28.He will not only repair to his Court; but as Abſalom he muſt ſee the Kings face, (d) thy face Lord will I ſeek, ePſal. 27.8.ſaith all the generation of them that ſeek him: and he will behold his face in righteouſneſs, not in hypocriſie as compaſſing him about with lies, and flattering him with his lips.
If the Church meet Chriſt in the ſtreet, although overjoyed to find him, yet ſhe is not content with that, but ſhe holds him faſt; nor with that, untill ſhe had brought him into her mothers houſe, yea into the inmoſt and moſt ſecret Chamber and cloſet of her ſoule, where Chriſt and his Spirit had firſt begotten her againe unto a lively hope through grace; that he dwell there.fEpheſ. 3.17.
Thus a Chriſtian may be ſaid to bring the Church home from Church; publick exerciſes to private meditation; the Sabbath to the week day to ſabbatiſe every day by rumination and chewing the end, after his double portion of Mannah upon the Lords Day. He laboureth all the week to keep his heart at that pitch that it was at the time of hearing. He ends not his leſſon as Boyes do ſo ſoon as they get out at the Schoole doore, but minds even at home what was given him in charge againſt the next meeting.
The Lord delights not ſo to overlay his people with Legal dues, but that he leaves ſome roome and time for voluntary ſervice and free-will offerings; not in a legal, but evangelical ſenſe; not as meriting, but as ſhewing their willingneſs to do more than in ſtrictneſs is required of him that is ſaved by grace, although it be exacted of him that would be juſtified by works of what nature ſoever. God cals not for Sabbath duties that we ſhould give him no more, but that we might not put him off with leſſe, but freely adde to it, to ſhew how much wee made the Sabbath our delight, feeding upon it all the week after; not needing an Almanack or Dominical letter to tell us when the Sabbath will come about again, but bearing it ſo much in our hearts, that our own breathings after God will tell us when it is time again to go to Church, albeit never a Bell wag to call us thither. The Chriſtians heart is his Bell, and will ſave his eare the labour of liſtening after any other.
He is not content to be ranged among thoſe who are of Iſrael by common account and in the judgement of charity, but he will be a true Iſraelite, a Nathanael in whom is no guile, that he may receive from God himſelf the bleſſing belonging to Iſrael, as well as the name. As he lodgeth Christ in his own heart, ſo he prayeth Chriſt to ſet him as a ſeale upon his, gCant. 8.6.and as a badge upon his arme. He deſires more acquaintance and countenance from the Lord than Princes vouchſafe to all their ſubjects, who give them common greetings at publick Conventions. He muſt have more; even private favours uſually beſtowed on Favourites in the Court of heaven. He muſt be not only of the Bed-chamber, but ſleep in the boſome of his Lord, and know all his ſecrets communicable to thoſe who fear him in truth,hPſal. 25.14. and are eſteemed his friends iJoh. 15.15.He is not ſatisfied, to gaze upon the adorning of the Temple with goodly ſtones and gifts, kLuk. 21.5.but he muſt himſelf become the Temple of the living God, l2 Cor. 6.16.unto whom God muſt ſay, this is my reſt for ever, here will I dwell, for I have deſired it, mPſal. 132.14.as well as he. In a word he never gives over ſeeking and drawing neerer and neerer to God, untill he find that prayer of Chriſt to his Father in behalf of the whole body and of himſelf, as a member thereof, [That they all may be one in us; nJoh. 17.21.] fully accompliſhed.
Thus, this hypocrite is as the proud Phariſee never further off than when he ſeems to draw neereſt to God; the true Chriſtian; as the penitent Publicane, that drew much neerer in acceptance, when he ſtood fartheſt off.oLuk. 18.13, 14. The one, contenteth himſelf with Bethel the Houſe of God; the other, longeth after Peniel, the face of GodpGen. 32.30.: the one viſiteth his Temple, the other is built up for an habitation of God through the Spirit.qEpheſ. 2.22.
This hypocrite is a great admirer of Formalists, and a ſharp cenſurer of thoſe who go Character 9 further.
He that can content himſelf with a forme of godlineſs, and a ſtinted exerciſe of Religion, muſt needs be beſt pleaſed with thoſe of his own judgement and practiſe: and is unwilling to be thought alone in it. Therefore if he find any Gamaliel ſome learned, grave man, that all know and own to be a great Scholar, that is in reputation among all the people, he thinkes he can never ſufficiently admire and applaud him: You ſee, ſaith he, ſuch an one a great learned man, an honeſt godly ſober Christian; he is not ſo preciſe and ſingular, ſo zealouſly fiery; He contents himſelf with the Book of common Prayer, and one Sermon a day. He thinks it is as much as any man can do, if not too much, to preach as he ſhould do once a week. He is not againſt harmeleſſe recreations upon the Sun-day; nor keepes ſuch adoe about faith and troth, &c. as the Puritans do, but ſometimes uſeth it himſelfe. Here's a man, ſaith he, for my money. Let all the Puritans in the Country ſhew me his fellow, for learning, honeſty, and gravity. Therefore let them ſay what they will, I am reſolved to follow him for my patterne: God make me but half ſo good as he, and I ſhall never care to be better. Thus, if Gamaliels name be once up, let him give what advice he will, all agree to it rActs 5.40..
This Hypocrite looks not who is the devouteſt man, but who is moſt like himſelf; not who is the beſt man, but who is the more learned; and he applauds him, not for his learning, but his opinion; not for his goodneſſe, but his practiſe ſutable to his courſe that admires him; in other things that ſuit not his luſts, he will as ſoon leave him as he would any other man; as they who would by force make Christ a King, for feeding their belliessJohn 6.15. afterwards thruſt him out of the City, and led him to the brow of an Hill (upon which their City was built) that they might caſt him down head-long tLuke 4.29.and break his neck.
And while he is ſuch an admirer of the Formaliſt, can any man think it ſtrange to heare him ſharply to cenſure all that go beyond him? If Chriſt be followed more then a Phariſee; if the people once begin to follow him, and he grow popular, and the Phariſees perceive it, it ſhall not be long ere they ſend their Purſevants to apprehend himuJohn 7.32.. But woe to the Officers, if they bring him not. If they plead for themſelves, Never man ſpake like this man wVerſe 46.: the great Rabbi's think this the pooreſt anſwer that could be given. What, ſay they, are ye alſo deceived? Your betters know better. Look upon us your Guides and Maſters, that know more than you. Have any of the Rulers or of the Phariſees beleeved on him xverſe 48.? As if it were a great crime to go beyond their betters in religion, and in taking him for Chriſt, whom they looked upon as an Impoſtor: and therefore concluded (as this hypocrite doth of all that out-go him in godlineſs) this people that know not the Law, are curſed yVerſe 49.. Whoſoever does more, he is a preciſe fool; and ſo are all that put him upon it.
Differ.On the contrary, the true Chriſtian is no cenſurer of any, but humbly imitates the best.
Charity thinketh no evil z1 Cor. 13.5.to others, or of others, of whoſe actions any tolerable conſtruction may be made. Therefore, the Chriſtian abhorres to be many Maſters, that is, one of thoſe ſupercilious cenſurers of other mens actions, that take upon them magiſterially to mount the chaire of pride and arrogancy (without commiſſion from God or man) and to ſit in judgement upon all, or any at their pleaſure: as knowing, that whoever doth thus, ſhall receive the greater condemnation aJames 3.1.for he ſhall not only be paid home in his own coyne by others, becauſe with what judgement he judgeth, he ſhall be judged bMat. 7.2.: not for the kinde alone, but for the meaſure too; but eſpecially from God himſelf, who is moſt ſevere againſt cenſurers, that are mercileſſe to others, and are greater offendors themſelvescRom. 2.1.; and in condemning others, paſs a judgment, which in the iſſue, will light heavieſt upon themſelves, and ſo pronounce their own doom, by dooming others.
Therefore, when the Chriſtian ſeeth this in others, he meekly and humbly endeavours to allay and divert this humour; and where he findeth this laſhing temper to abound, he ſeeks to let it out; as Jehoſhaphat did in Ahab, bitterly declaring his diſtaſte and hatred againſt Michaiah, I hate him, for he doth not Prophecy good concerning me, but evil; Jehoſhaphat pacifieth him, ſaying, Let not the King ſay ſo d1 King. 22.8. Thus Jonathan ſought to appeaſe the fury of Saul againſt David, upon the baſe opinion he had of him, that he would ſurely keep Jonathan from the Crowne, and therefore reſolved that he ſhould ſurely dye: Jonathan reſolutely replies, Wherefore ſhall he be ſlaine? What hath he done e1 Sam. 20.3…?
And ſo farre is he from envying or cenſuring thoſe that out-ſtrip him, that he makes them his patternes; he will follow their faith, conſidering the end of their converſation; if he cannot keep company with them, he will keep in ſight of them at leaſt, and follow them ſo faſt as he can, as Jacob promiſed to follow Eſau, as his flocks and children were able to endure fGen. 33.14.. And when he finds himſelf compaſſed about with a cloud of witneſſes that have gone before him with a more ſpeedy and exemplary courſe of faith and holineſſe, he will then haſten to caſt off every weight that before was a clog, and even thoſe ſinnes that were moſt ſweet and did moſt eaſily compaſſe him and held him back; and ſo, mends his pace; reſolving now no longer to walk after an ordinary rate; but to runne with patience the race that is ſet before him gHeb. 12.1., and to preſſe towards the mark hPhil. 3.14.with more reſolution and violence than ever before.
Thus, this Hypocrite is like thoſe that choſe rather to ſacrifice with Harlots, iHoſ. 4.14.that would not be too haſty in their devotions; the true Chriſtian had rather with Abraham, run to the herd for a Calfe and give it to him that will make moſt haſte to dreſſe it, leſt the Lord depart before he make readylGen. 18.6, 7, 8: the one bleſſeth the loiterer, that doth the Lords work negligently; the other rather imitateth Ahimaaz that out-runnes all; the former cenſureth thoſe that are fervent in ſpirit, ſerving the Lord, as being too hot and too fleet; the other concludeth it to be much better to be zealous in a good thing, alwayes, remembring Gods cenſure and threatning of Laodicea, for being too dull and too ſlow.