Divine Characters in Two Parts, Part 1 · Chapter 17

Divine Characters in Two Parts · Part 1 · Chapter 17

p. 185CHAP. XVII. The Waxing Hypocrite Is he who ſeemeth to encreaſe, but groweth not.Defin.

IN ſhew, he ſhooteth up, and waxeth big, but in truth groweth not at all, even when he would be thought to thrive moſt. Therefore I terme him the Waxing Hypocrite, becauſe however, in his own conceit, and perhaps in the opinion of others, he wax bigger then others, yet is he but a very Changling, no true convert; ſeeming to be what he is not; and rather ſwelling through tumors, (as a child diſeaſed with the rickets,) than truly coming on in grace, by ſpiritual growth as a New-born babe aa1 Pet. 2.2.1 Pet 2:2in Chriſt.

Growth, in a Chriſtian, is proprium foreign, the proper affection of ſaving gracebb2 Pet. 3.17.2 Pet 3:17. And this, as much as any thing, diſcriminateth a true Iſraelite, from ſuch as are of Iſrael, but are not Iſrael ccRom. 9.6.Rom 9:6. Yet even herein alſo this hypocrite puts in for a part, although he hath no more part nor lot in this matter, than Simon Magus ddActs 8.21.Acts 8:21, becauſe his heart is not right in the ſight of God.

He makes a great ſhew of being very good, like the creatures in their firſt creation: but, his goodneſſe is as the morning cloud, and as the early dew that goeth away eeHoſ. 6.4.Hos 6:4, without performing what it promiſeth. A morning cloud promiſeth rain, but oft-times proveth like the niggards liberality, dry and barren: he boaſteth himſelf of a falſe gift, being like clouds and winde without raine ffProv. 25.14.Prov 25:14. The early dew maketh as much ſhew upon p. 186the graſſe, as a good ſhower falln on the ground, but is only a ſign of an hot ſcorching day. So this Hypocrites goodneſſe, and ſeeming increaſe in it maketh ſhew of much for the preſent, and promiſeth more to enſue, as if none were likely to bring in ſo much fruit and ſo plentiful an harveſt unto God, as he, whereas in the iſſue, he is as the graſſe upon the houſe tops, which withereth before it groweth up, wherewith the Mower filleth not his hand; nor he that bindeth ſheaves his boſome ggPſal 129.6, 7.Ps 129:6Ps 129:7.

The crop is ſo lean and thin, that it quits not the coſt of the Husbandman, nor gives ſo much content to the obſerving paſſenger going by, as to move him to ſay to the reapers, the bleſſing of the Lord be upon you hhVerſe 8.: becauſe he thinks them ill employed to beſtow ſo much labour for ſo little fruit. Wilde Oates ſhoot up as high and faſt as other graine, but yield not like profit. A Dwarfe may be as great as a Gyant by addition of clothes, yet is he but a Dwarfe and Urchin ſtill. So is this Hypocrite, farre from ſpiritual growth, nowithſtanding his ſeeming encreaſe.

Differ.On the contrary, All is truly growing in the Christian, and himſelfe groweth in all.

Creſcens ii2 Tim. 4.10.2 Tim 4:10is a fit name for him, becauſe he is ever in a growing ſtate: grace having the fame efficacy upon the ſoul, which the ſoul hath upon the body, while the body is in a growing condition; the ſoul inlargeth the body in all the parts and dimenſions that the members may not only fill more cloths, but take in more nouriſhment, and ſo become more ſtrong and ſerviceable: in like manner the inner-man truly groweth up in Chriſt in all things, by the working of the Spirit of Chriſt as the ſoul of new life within him, ſo enlarging and ſtrengthening every member that it may be a meete inſtrument of righteouſneſſe to bring forth fruit unto God.

There is great difference betwixt the ſweat of the earth, which is the dew, and the dew of heaven, which is the rain. For the one makes the earth more ready to ſcorch, the other watereth the earth, and maketh it fruitful. The oddes is no leſſe between this Hypocrite and the true Chriſtian. Whatever dew of goodneſſe ſeems to lie thick upon the Hypocrite, it hath only earth for its original, and ſo cannot make any thing to grow which ſeems to be wet with this dew. But every drop that falls from heaven upon the true Chriſtian, makes him to grow and to yield fruits of encreaſe.

Thus, this Hypocrite is like a Gyant in a painted cloth that never attained thoſe dimenſions by any growth from a principle of life within; the true Chriſtian is in proportion like to the humane nature of Chriſt in his child-hood, encreaſing in wiſdome, and ſtature, and in favour with God and man kkLuke 2.52.Luke 2:52; the one is like a ſnowball that by rolling waxeth bigger and bigger in bulk; the other, as Meale llMat. 13.33.Matt 13:33, which by Leaven put into it, riſeth within, and ſo becometh more uſeful.

Character 1 This Hypocrites ſeeming growth is onelyonly by accretion, not by vegetation.

Many things without life waxing greater, ſeem to grow, by an accretion or addition of like things from without, as ſtones, and clouds, as well as the ſnow-ball: So this Hypocrite living under the Meridian of Ordinances and godly Chriſtians, coming among them, catching here a piece, and there a piece, by hearing, faſhion, example, and imitation; and ſo ſomething or other ſtill hangeth on, and cleaveth to him, like moiſt ſand to a wheele going upon it, that makes the wheele ſeem bigger in the ſpoaks and vellews, then indeed it is. And ſo the Hypocrite grows bigger in ſome phraſes, geſtures, outward garb and motions of a true Chriſtian, but without any augmentation from life and heat of grace within; And ſo, all his growth is but like a thick coat of morter laid upon a wall; He waxeth, but he groweth not: there is an augmentation ſuch as it is, but not by vegetation from an inward principle of life that firſt operates within, and then makes the augmentation to be in the whole body, not in the clothes with which the body is covered. And ſo, when he ſpeaks religiouſly, it is but as a Parret, p. 187uſing the voice of a man; but, without the mind and intellect: when he moves to or to any ſpiritual duty, it is like an Ape imitating reaſonable actions without reaſon to guide him in them.

Contrarily, the true Chriſtian hath his nouriſhment without, Differ.but his growth from within.

His nouriſhment comes as from the market; but as meat is firſt taken into the ſtomack, and afterwards nouriſheth the parts within, and then ſendeth it ſelf forth again into all the outward members; ſo the Chriſtian, from the word taken in as Milke mm1 Pet. 2.2.1 Pet 2:2, receives nouriſhment from without, which operates firſt within, after he hath hid the word in his heart nnPſal. 119.11.Ps 119:11; and then, from the heart, he begins to ſpread and encreaſe more and more outwardly, till it bud forth (as ſap from the root, through the bark of a tree) and ſhew it ſelf in the outward man, and in his whole converſation alſo.

He putteth on Religion, not only, or firſt, as an outward garment to cover him; or, for faſhion; but, as his skinne which is firſt formed and perfected by grace from the nouriſhment of life within, and thence it receives all the lovelineſſe and beauty that afterwards appears in it. He firſt growes within, and then without. He is as the ſilk-worm, that ſpins her coat out of her own bowels, after ſhe hath received all her alterations and growth from an inward encreaſe. He is firſt engraffed into Chriſt; then, from Chriſt, the heart drawes ſo much nouriſhment, as thereby Chriſt is formed in him, that is, within him (as the ſeed by natural heat and warmth comes to be faſhioned into members, and into a body like the parent); and ſo, from hence it is that he groweth, and bringeth forth in the life, not only the leaves of profeſſion, but the fruits of obedience unto GodooJohn. 15.5.John 15:5.

Thus, this hypocrite is as Hercules in a ſuit of hangings; in one piece a little childe, in another, a grown man; the other as Hercules living, that from an infant grew to that ſtrength and proweſſe as to be able to encounter and maſter the ſtrongeſt Gyant, the felleſt creatures; the one is as a Basket in the Market, full of fruit which never grew there; the other, as a tree in the Orchard, that bare thoſe fruits, and many more.

The Hypocrite groweth by excretion in the outward parts only. Character 2

His growth is rather like that of the haire and nailes which nature puts out as excrements of the skin and outward parts, and as purgaments of the body, of which nature deſires to unburden her ſelf, and which grow even when a man is dead, ſo long as there is any moiſture left to feed them. It is not a growth in the inner man: Or, if there be any ſhew of an encreaſe within, it is no other than as the kernels that are found in the body, which are rather the errours, than the effects of concoction. There may be an extuberation of knowledge, ſome flaſhings and flaſhes of an unkindly zeal, ſome violent affections, rather than well-guided motions; all which are but as kernels in the body, no kindly fleſh; as a mola or timpany of pride or affection, proceeding from rankneſſe of heart, being vainly put up of his fleſhly mind ppCol. 2.18.Col 2:18which is diametrally oppoſed by the Apoſtle to the encreaſe of the members of the body of Chriſt, from whom they have nouriſhment miniſtred.

Wherefore, although this Hypocrite may have ſome accretions of knowledge, zeal, and of ſome external formalities, yet they are all but as wens in the body, or as exuberances in the blood, ſeek vent by the pores. For which reaſon the Apoſtle pronounceth ſuch knowledge, no knowledge rr1 Cor. 8.2.1 Cor 8:2; ſuch zeal, no zeal ssRom. 10.2.Rom 10:2; ſuch grace, no grace ttActs 8.21.Acts 8:21, and conſequently ſuch growth to be no growth; no otherwiſe than as the growth of the nailes and haire in a dead man; for, this hypocrite hath onelyonly a name that he liveth, but is indeed dead uuRev. 3.1.Rev 3:1, even as ſhe that liveth in pleaſure (pretending to Religion, and making ſhew of ordinary zeal) is dead while ſhe liveth ww1 Tim. 5.6.1 Tim 5:6.

Contrarily, the true Christian encreaſeth with the encreaſe of God.Differ.

His encreaſe is kindly, and it is from nouriſhment received from his head, which diffuſeth it ſelf to the whole man, and makes him to grow in ſolid grace not in exuberances of wit; in his limbs and ſtrength, not in ſwellings of heart, nor in external profeſſion p. 188and formalities, which, were ever found alone, are no better then excrements. Whatever grows, whatever ſhews of growth appear in him, proceeds not from the excreſcency of corruption, but from the godly nature xx2 Pet. 1.4.2 Pet 1:4from the encreaſe of faith, drawing more vertue from ChriſtyyPhil. 3.10, 11Phil 3:10Phil 3:11; and of love, whereby he groweth up into him in all things, which is the head, even Chriſt zzEpheſ. 4.15.Eph 4:15.

All his gettings, all his growings are the fruits of Hearing, Meditation, Prayer, a good conſcience, and all the fruits of the Spirit. In all things he is foreign, taught of God, and ſo taught, that his teaching quickens him, makes him to thrive, to grow in the grace and knowledge of our Lord Jeſus Chriſt aa2 Pet. 3.18.2 Pet 3:18; God continually perfecting, and throughly furniſhing him unto all good works bb2 Tim. 3.172 Tim 3:17.

Thus, this hypocrite is as the muſhrome, or puffe, which are but excrements; the true Chriſtian is as the new-born-babe that grows up by the ſincere milk of the Word; the one is as the oake-apple, that turnes to no benefit or uſe; the other is as the tree planted by the rivers of water, that bringeth forth his fruit in his ſeaſonccPſal. 1.3.Ps 1:3

Character 3 This hypocrite groweth a pace at firſt, but ſoon withereth.

This ſeed made moſt haſte in the stony ground, where there was leaſt earth; for there it forthwith ſprung up ddMat. 13.5.Matt 13:5; but ſoon withered for want of depth of earth, and for lack of root Jonas his gourd was up in a night, and became a great ſhadow to him; but there was a worm at the root which ſmote the gourd that it alſo withered. This is our hypocrites caſe; He is very forward; ſoon ripe, I mean, at his beſt: yet even then, is far ſhort of being good: inſomuch as he is as the early ſpring, the haſty fruit which are grown into a by-word for their ominous and commonly unprofitable forwardneſſe. He is as the graſſe on the houſe top eePſal. 129.6.Ps 129:6which perks higher than that of the meadow, but withereth much ſooner, and comes to nothing.

A falſe perfideous heart that devoureth the hope of goodneſſe, uſually lies at the bottome of a more than ordinarily forward beginning; when theſe like a worm at the root of a gourd; ſo that man is ſo ſwift as hardly any man can keep pace with him, he will not long be able to hold pace with himſelf, for that he ſoon out-runs his own breath and power; and ſo ſits down in the mid-way, and never comes to the end of his race.

All violent motions are ſo ſwift at firſt, that 'tis impoſſible they ſhould be perpetual. Such is the motion of this hypocrite, who for a while ſeems to run well ffGal. 5.7.Gal 5:7, but it is but for a ſpurt. He will ſoon flag, and tire, and give over, and come to nothing, as a top that wil ſoon ceaſe running longer than he is laſht and ſcourged by ſomething from without to keep him going, becauſe he hath no principle of life in himſelf to perpetuate the motion.

And no marvel. For the hypocrite being moved only by a corrupt principle of fleſh, whether pride, vain-glory, or ambition, ſets out furiouſly, and hath few or none to oppoſe him. He will not attempt profeſſion of Religion, but when Religion is in requeſt, and thoſe by whom he ſeeks to riſe, are very religious, or at leaſt ſeem to be. And as for all other corruptions within him, he is at truce with them, untill he hath either attained his ends, or is wholly croſt in them. Nor will Satan oppoſe, while he finds him at work upon no better foundation, but rather help him to be more cunning and active, untill he ſee his time to turn him quite off from the way of godlineſs, which in the iſſue he is ſure to do.

Differ.On the Contrary, The true Christian ſtill goes on, and growes as he goes.

He is as Iſaac who waxed great, and went forward, and grew untill he became very great ggGen. 26.13.Gen 26:13. He not only waxeth, but growes very great: not for a fit, or in an humour; but for continuance, upon ſetled reſolution from a ſerious deliberation. The righteous ſhall hold on his way hhJob 17.9.Job 17:9. His light ſhineth more and more unto the perfect day iiProv. 4.18.Prov 4:18: in this life it is alwayes morning with him, he never attains his noon-tide untill he hath aſcended heaven: therefore he is ſtill advancing, ſtill aſcending, alwayes going farward unto perfection kkHeb. 6.1.Heb 6:1: not only in knowledge, but in all p. 189good works, which are more and better at the latter end than at the first llRev. 2.19.Rev 2:19.

If he receive a pound, he trades with it, and never gives over till the day of account; by which time, that pound hath gained ten pounds mmLuk. 19.16.Luke 19:16. He is ſtill on the thriving hand, and brings forth more fruit in old age, than at his beginning; nor ſhall he wither and decay, but ſtill be fat and flouriſhing nnPſal. 92 14.Ps 92:14. And that becauſe he is the planting of the Lord, that he might be glorified: ooJſa. 61.3.Isa 61:3and herein is he glorified, that they who are ſet into Chriſt, bring forth much fruit ppJoh. 15.8.John 15:8. He is a tree of righteouſneſſe, alwayes growing, alwayes bearing; either leſſe or more: not moſt at the beginning, (which were ominous) but at the laſt, which is moſt honourable and comfortable. And God ſtill beſtowes more husbandry upon them who are fruitful, that being purged, they may bring forth more fruitqqver 1.. A young plant may afford a taſte; but as he growes older, he is more fully laden with the fruits of righteouſneſſe rrPhil. 1.11.Phil 1:11.

A time may be wherein peradventure a Chriſtian may have a ſtop, through his own default, (as obſtructions may happen to the body, through ill dyet, or other diſorder,) whereby Chriſt hath ſomewhat againſt him, for leaving his firſt love ssRev. 2.4.Rev 2:4. But he that diſcovers that infirmity, offereth alſo the meanes of recovery, Remember whence thou art fallen, and repent ttver. 5.. As for natural decayes, breaking in by age, ſickneſſe, or the like, they may obſtruct ſome fruit (as a blaſt by a wind) in a Chriſtian, but not his inward growth in habit and affection. And his comfort, is that although the outward man decay, yet the inner man is renewed day by day uu2 Cor. 4.16.2 Cor 4:16. And when he cannot performe ſo much outward ſervice, as when yonger and ſtronger in body; yet his ſoul thriveth,wwJob. 17.9.Job 17:9 and glorieth more and more in his God, even to ſee others ſtand up in his ſteed, whom by counſel, and prayers he much furthereth in the work of the Lordxx1 Joh. 2.12, 13, 14.1 John 2:121 John 2:131 John 2:14.

Thus, this hypocrite is as Jehu, who in his beginning drove furiouſly yy2 King. 9, 20.2 Kgs 9:20; till he had gotten into the throne; and then gave over his deſtroying of Idols, for which he was employed to deſtroy Ahab: the true Chriſtian is as Jacob, who led on ſoftly, as his cattle and children were able to endure, and ſo continued to go on, till his journies endzzGen. 34.14.Gen 34:14: The one is as a Comet in the aire, which ſhines very brightly for a ſeaſon, but is at laſt extinct with a ſtench, becauſe but a ſlimy ſlough; the other is as the morning ſtarre in the heavens, that never gives over ſhining, even when we are not able to diſcerne it to ſhine: the motion of the one is violent, therefore moſt ſwift in the beginning; and ſo cannot hold out: the motion of the other is natural, which is ſwifteſt at the end, never reſting till it attain the Center: or rather, ſupernatural, which moveth not to reſt or ceſſation; but, like the heavens, never ſtands ſtill; As perpetual motion is to the heavenly bodies their chiefeſt reſt and contentment; Their reſt is their motion, their motion their reſt: ſo is conſtancy in well-doing, to the Chriſtian, till he reſt from all his labours together.

This Hypocrites pretended growth is without all proportion. Character 4

He is as one having the Rickets, great beyond proportion in his head, and a meer ſtarveling in the reſt of the parts. In one part, a Gyant; in the reſt a dwarfe. He is big and ſwells in knowledge, but little in conſcience; inſomuch as it is a wonder, in ſuch a plentiful harveſt of knowledge, to find ſuch poor gleanings of conſcience and true piety. He is all in a flame in zeal, but little in diſcretion; much in wiſdome in his own opinion, but little in love. Yea, one part ſtarves another. A bunch of diſcretion on the back, makes but a ſpindle-ſhank-zeal in the heart. As in the body the ſpleenes increaſe is the pining of the body. So in this Hypocrite where ſeeming ſufficiency groweth, true affection decayeth. So that all his growth is but a deformity, farre worſe than that of the body: for, deformity of body is but an affliction, but all deformitie of the ſoule is a ſin.

Contrarily, the true Chriſtian groweth up in Chriſt in all his parts.Differ.

In his growth there is an effectual working, from the Head, in the meaſure of p. 190every part aaEpheſ. 4.16.Eph 4:16. Every Chriſtian is a member, and a part of Chriſt; and every part (as corn ſown and growing up in good ground) aſpireth to the nature and figure of the head, in his proportion; that every part may be a model and reſemblance of the whole body which is the fulneſſe of him that filleth all in all bbEpheſ. 1.23.Eph 1:23. Yea, ſo doth every peece and particle of each part thrive and grow in Chriſt. When he growes in knowledge, he growes in grace too: yea, by growing in grace, he growes in knowledg cc2 Pet. 3.18.2 Pet 3:18.

He as much aymeth at every grace, as at knowledg, as knowing there is no true growth in the one, without growth in the other. Therefore he is ſtill adding to his faith, vertue; to his vertue, knowledge, &c dd2 Pet. 1.5, 6, 72 Pet 1:52 Pet 1:62 Pet 1:7. And is careful not only that theſe things be in him, but that he abound in them eever. 8.; and that as in other things; faith, knowledg, diligence, love ff2 Cor. 1.7.2 Cor 1:7, he aboundeth, ſo in all other graces and duties, that nothing of parts at leaſt, or of growth in them be wanting to make him perfect, throughly furniſhed to every good work gg2 Tim. 3.16.2 Tim 3:16. Here is a general growth, no miſ-matching; all parts hold proportion one with another.

It is true, that ſome graces have, in ſeveral believers, been more eminent and conſpicuous: as Faith in Abraham; zeal in David; Knowledg and Love of Chriſt in Paul: yet, as it fals out in the parts of the body, ſome man may have a ſtronger arme, another a better leg, a third a ſweeter face; or ſome one other part that may more affect the beholder; yet, all comely, and holding a good ſymetry and proportion; ſo is it among Chriſtians in the endowments of the ſoule; Some may excel more in one grace, ſome in another; yet not ſo, as one grace in the ſame ſubject is alone, or hindereth the growth of another, or to render any unſerviceable, or diſproportionable to the reſt. There may indeed be ſome obſtruction in ſome part of the ſoule, and of ſome particular grace in it, that it thrives not equally as ſome other graces do; but yet there is life and ſome growth, even in that very part, and in time the obſtruction will be removed by him who is able to make all grace abound in him.

No body, how perfect ſoever, is wholly free from ſome diſtemper or obſtruction in ſome parts of it, nor any ſoul ſo exempt from all diſcracy and diſorder, but that ſome graces may be obſtructed in their growth, ſo as, his humility, patience, contempt of the world, or ſuch like, do not hold pace with his faith, zeal, and love. An ague may hinder the growth of a child for a while, ſo may ſome remaines of corruption hinder the growth of a Chriſtian, which being more maſtered and ſubdued, proves a meanes of greater and firmer growth afterwards.

Thus, this hypocrite in his greateſt growth, is but a monſter in grace; the true Chriſtian, in his greateſt obſtructions hath all the parts of the new creature proportionable; the one, grows in ſome particular with neglect of the reſt; the other growes up in all things, applying moſt care, coſt, and paines upon any particular that thriveth leaſt.

Character 5 This hypocrite ſeems to grow, but thriveth not.

As ſome trees or plants in an Orchard, or hedg-row, every ſpring ſend up ſome ſap, and ſend forth ſome buds and leaves, but they are either bark-bound, or otherwiſe hindred from thriving in height, thickneſſe and fruitfulneſſe, ſo as they only take up ſo much ground, and cumber it, without profit to the owner: ſo 'tis with this hypocrite, he hath a place in Gods Vineyard, a name that he lives; yea, an opinion that he growes; yet it never comes to any thing worthy of expectation. He is ever learning, yet never able to come to any ſaving knowledg of the truth hh2 Tim. 3.7.2 Tim 3:7: as boyes that often patter over their leſſon, yet are never perfect in it, movent, ſed non promovent, they move, but without progreſſe to purpoſe.

He is as a ſtake pitcht into a moiſt piece of ground, where it ſtandeth as if it grew, and perhaps may bud, and put forth a few green leaves the firſt year, till a drowth come: but, no more. Nay, he is afraid of thriving too much and growing too faſt in grace, as Auguſtine ſometimes before his converſion, as doubting to be too ſoon divorced from his darling luſt. As nice mothers fearing their daughters ſhould exceed the proportion of a beauty, and of a curious creature, ſometimes ſhorten them in dyet, p. 191ſleep, &c. that they might not grow too great, and huge in body; ſo this hypocrite is afraid grace ſhould ſhoot up to faſt and to high in ſtature, and prove Athletical to his luſt. By which means, his conſcience is like a ſtrait laced girle in the waſte, ſo ſmal and ſlender, as makes it as weak and worthleſſe as a ruſh: liking his graces beſt, when they be leaſt, as Ladies do dogges, when ſmalleſt; and dwarfes, when leaſt and loweſt. Whereas God delights not in ſuch dwarfs and ſtarvlings, the ſhame of the holy ſeed, and unworthy of the breed of grace.

On the contrary,Differ. the true Chriſtian is ever a thriving plant that grows more and more.

He never repenteth of much growing, but all his griefe is that he growes no more. He is like the Vine that ſhootes out as farre as he can, while either wall, or pole will help him along. He not only lives, but flouriſheth like the Palme tree, and groweth like a Cedar in Lebanon: for, he is planted (as a Noble Vine) in the Houſe of the Lord, and therefore muſt needs flouriſh in the Courts of our God, where he will get up by every wall, and bring forth, not only ſpacious leaves, but precious fruit even in old age, and ſtill continue fat and flouriſhing, iiPſal. 92.12, 13, 14.Ps 92:12Ps 92:13Ps 92:14as a tree of righteouſneſs, of the Lords own planting, that God in him may be glorified kkIſai. 61.3.Isa 61:3.

The true Chriſtian is as covetous in ſpirituals, as any earth-worm in carnals. He coveteth earneſtly the beſt gifts ll1 Cor. 12.31.1 Cor 12:31, and is never ſatisfied. He thinks he hath gotten nothing, while any thing more may be had: as Paul, he forgets whatever is behind him, which he hath in poſſeſſion, out of his covetous deſire to reach thoſe things which he hath not already attained, that he may at length hit the very mark it ſelfmmPhil. 3.12, 13, 14.Phil 3:12Phil 3:13Phil 3:14, which is every mans aime, but few mens attainment. He had rather be cut down by death, than not thrive continually. He is as a thriving tree, not a dead poſt, or ſtake, as a quick-ſet, not a dead hedge. His talent is in the bank, not in the bagge. He will not pinch his conſcience, to make it ſmall in the waſte, as they that affect handſomeneſſe more then health; but ſtrives to have animam athleticam, a ſoul well-ſpread, and well-grown, able to try with all comers, and to be ſtrong in the Lord, to wreſtle with the greateſt principalities, and powers, even the greateſt Devils within, or without him, that ſhall encounter or obſtruct his growth in grace.

Thus, this hypocrite is as a young tree in a Coppiſſe, or wood grub'd up, which thrives not, even when the nouriſhment of all the earth neere it is afforded to it; the true Chriſtian, as the Cammomel, which ſtill thriveth, even while moſt trodden upon to keep it down; the one is as a man in an hectick feaver, that although ſometimes he ſeems ruddy and freſh, yet daily pineth away, under beſt means of cure, and moſt nouriſhing gellies; the other is as Daniel and his fellowes, that with pulſe and water waxed ſairer and fatter nnDan. 1.12, 15Dan 1:12Dan 1:15, than they who had far better fare; the one hath his pitch and period beyond which he would not grow; the other admits of none, till he grow up into heaven it ſelf, as knowing that grace will not receive a ſtop till it end in glory.

This Hypocrites growth is all out of emulation. Character 6

He ſeeks not ſo much to grow, as to out-grow others whom out of envy he emulates like the Toad in the fable, that would needs ſwell as big as the Oxe, envy putting him upon the hazzard of the burſting of his skin, without the leaſt bettering of his condition. It grieves him not that himſelf is defective in grace, but it vexeth him at heart to be matched by the common ſort, and to be over-matched by thoſe of the beſt rank. If he ſee others go before him, this diſpleaſeth him, not out of ſorrow that himſelf wants grace, but that he comes behinde others, whom he envies for having more.

Were he to go alone, he cares not how ſlowly he goeth; but, when company calls on him to mend his pace, this troubles him that they out-go him, and that he is left behind. Not love to grace, but a ſpirit of envy maketh him to advance; as ſelf-guiltineſſe cauſeth him to envy. No man envies another for vertue, but he that is known and taken notice of, to have none, or at leaſt leſſe then the other.

p. 192He deſireth gifts, and haply the beſt of apparent gifts; not for the gifts, but for the praiſe that attends them; that ſo he may be thought to preach, or pray, or do, or be better than others: and if he cannot do it beſt in the common eſtimate of others, he cares not to do it at all; for, his love is not to the work for it ſelf, but to his applauſe in the doing of it. Thus envy ſteps into the room of grace, and puts him upon that which grace doth not.

Differ.On the contrary, the true Chriſtian ſtrives daily to out-grow himſelf, as hungring after more grace.

The growth of others is matter of his joy, not of his repining; of his holy emulation to follow them, not of his envy for getting the ſtart of him. He is glad that God be better ſerved, though it be by another; his only grief is, that himſelf can ſerve him no better. He is content to be reckoned by others, and by himſelf too to be foreign not only little, but the least; not only leaſt, but leſſe than the leaſt of all Saints ooEpheſ. 3.8.Eph 3:8; ſo he labour, daily what he can to grow greater, and better in grace; and not to reſt in his beſt proceedings, no more than in his firſt beginnings.

He looks upon the graces of God in others as patterns for imitation, as glorifying God for them: not as matter of envy and emulation to out-go them for his own praiſe, rather than for doing ſervice to God. He propounds for his patterns not thoſe that come ſhort of him, that ſo he might rejoyce and think well of himſelf; but, thoſe that go furtheſt beyond him, that he may the more ſhame his owne negligence, and the more provoke his diligence to make the more haſte after them.

Thus, this hypocrite groweth (like Apuleius his Cupid) in meer ſpite and competition, for vain-glory; the true Chriſtian groweth out of love to goodneſſe, and duty to God, in bringing in more glory to his Name; the one would never care to be ſo good, if others were worſe; the other ſeeks ſtill to be better, though others come behind him in goodneſs.

Character 7 This hypocrite groweth in his own conceit.

Whether he grow or not, yet in his own opinion he groweth; and, out of this conceit, no man can perſwade him, although there be no more ground for his conceit, than there is for his, that believes the houſe and all things in it to run round, when himſelf is giddy. And this imagination of growing is a notable hindrance of growth. He that thinks himſelf to be rich when he hath nothing, will never take the right courſe to be truly wealthy. Multi ad ſapientiam per veniſſent, niſi putaſſent ſe jam perveniſſe. **Seneca.Many had arived at the haven of wiſdome, had they not conceited themſelves to have attained it before they ſet forth towards it. Many had become wiſe men, had they firſt became fools that they might be made wiſe pp1 Cor. 3.18.1 Cor 3:18.

He is like him that came into an harbour, where ſeeing a great many ſhips richly laden, conceited very ſtrongly that they were all his own, whereas he was never owner of the leaſt part of one. He ſaith, I am rich, and encreaſed in goods, and have need of nothing, when yet he that knowes him better than he knoweth himſelfe, pronounceth him wretched, and miſerable, poore, and blinde, and naked qqRev. 3.17.Rev 3:17.

Yea, it is enough to him if he grow in the opinion of others, and that he hath a name that he liveth, although he be dead rrVerſe 1.; Yea, twice dead and pluckt up by the roots ssJude 12.Jude 1:12. He deſires no more of Religion than to be accounted religious, to ſuch a degree as may ſerve his purpoſe to attain his carnal end. Therefore, as ſome by Chiapins and long garments to cover them, do ſeem ſo tall of ſtature as to deceive the eyes of others; and, therein, do ſatisfie themſelves: ſo this hypocrite, finding others to be of opinion that he groweth, ſits downe contented with this, in ſtead of growth, till he come perfectly to deceive himſelfe in conceit, as he deceives others with a ſhew.

Differ.On the contrary, the true Chriſtian is the laſt that ſeeth his owne proficiency.

He deſires ſo to walk on in love and holineſſe, that his profiting may appeare to all tt1 Tim. 4.151 Tim 4:15, p. 193who may bear not falſe, but true witneſſe to his growth. He is afraid to be too well thought of, leſt it ſhould make him proud, and ſelf-conceited. When others commend him, he complains: and, whatſoever they ſay of him, yet he liſtens more after what God judgeth uu1 Cor. 4.4.1 Cor 4:4. Much leſſe will he dare to make himſelf of the number, or to compare himſelfe with thoſe that commend themſelves ww1 Cor. 10.121 Cor 10:12; as knowing, that not he that commendeth himſelfe is approved, but whom the Lord commendeth xxVerſe 18..

Secum habitat, novit quam ſit ſibi curta ſupellex.

He dwells at home, and well he knows, how ſhort his own proviſion grows.

Let others ſay of him what they pleaſe, his lay alwayes is, I have not already attained, neither am I already perfect yyPhil. 3.11.Phil 3:11. He ſeeth indeed that God is very liberal in meanes, and encouragements, but his improvements conſiſt rather in deſires than in actual progreſſe; and thoſe deſires not ſo good and ſo fervent as they ſhould be. He is afraid that if he ſhould be too well ſpoken of, the godly may afterwards take offence, and the wicked take advantage, if he come not up fully to what they ſay of him, and therefore he rather refuſeth what others give him, than ambitiouſly ſeeks to be ſeen and praiſed of men. He is aware of thoſe ſecret enemies, pride, and over-weaning, which lie in wait for him within his own heart. And as for the good report that goeth of him, he makes good uſe of that, labouring not ſo much to ſeem what he is, as be what he ſeemeth.

Thus, this hypocrite is like a mad man needing phyſick, but defying the Phyſician becauſe he thinks he needs him not; the other, as one ſenſible of his diſtemper, ſeeks to the Phyſician for help; the one ſaith, what need I further goodneſs, being accounted to be good? the other concludes, I had need to be every day better, being ſo well thought of.

This hypocrite would ſeem to grow in greater matters, without making any reckoning of Character 8 ſmaller.

In evils to be avoided he pretends (as the Phariſees) to be very zealous of ſhunning the great and fouleſt acts; as murder, adultery, theft, &c. interpreting the Commandments, as the hypocrites of old did, of killing out-right, of actual defilement of his neighbours wife, and of actual purloyning and taking away his neighbours goods; and of theſe (he thanks God) he is wholly free; yea, hates them; but, for raſh and unadviſed anger, and foule reviling Language, of dolt, and aſſe, and foole, &c. the ſins of the eye in looking after a woman, to luſt after her, wanton glances, geſtures, attrectations, &c. defrauding, over-reaching in bargaining, and couſening men with falſe or counterfeit wares, for vain thoughts, contemplative wickedneſſe, ſins in faſhion and in requeſt, he is altogether careleſſe, and thinks theſe may be as well deſpenſed with, as Naamans bowing himſelf in the houſe of Rimmon, to ſerve and pleaſe his Maſter: not conſidering that the very luſt of the eye, and the luſts of the fleſh are fleſh, and works of the the fleſh; yea, when terminated upon a particular object, are actual ſins, although the act of the body in the more groſs commiſſion of the bodily part of the ſin be not committed.

So, in duties to be performed, he judgeth of duties, as men who look on his performances of them, are apt to judge of him for ſo doing; thoſe, to be greateſt, which are moſt in view, and for which men are moſt apt to commend him. And, of theſe, he ſeems very careful; he will not miſſe a Sermon of a famous preacher, nor a Sacrament, nor a publick faſt; of all theſe, he ſeems every day more zealous; but, of more private duties, in the family, and in the cloſet; he is, for the moſt part (if not altogether) careleſſe; becauſe theſe in his opinion, are of leſſe concernment, foraſmuch as men cannot ſo eaſily take notice of theſe, as of thoſe more publickly performed, and ſo cannot reward him with the praiſe of men, which he loveth more than the praiſe of God.

Contrarily,Differ. the true Chriſtian is careful to grow in the ſmalleſt matters that concern his duty.

He is as the thrifty worldling, that will not loſe the leaſt opportunity of the ſmalleſt p. 194gain, but will lay hold upon it, if the leaſt profit preſent it ſelf to him. He knows that he will never be rich who is not penny wiſe, as well as careful of pounds. Indeed, in worldly things, ſome are too thrifty, whom I commend not; yet in ſpirituals, a Chriſtian can never be too frugal and careful; and therefore, therein, if he imitate the worldling, he is not to be condemned, but rather approved. He will not, in couſening his Maſter in earthly things, imitate the unjuſt Steward, whom his Lord commended for doing wiſely zzLuke 16.8.Luke 16:8for himſelf; yet he will not come ſhort of him, in ſeeking to make ſure all the grace he can, by all wayes and meanes poſſible, eſpecially when he ſees all going from him, or himſelf from it. He wi l herein call in any man to help at a dead lift, nor will his Lord ever find fault with him for ſo doing: for, even Chriſt himſelf would have Chriſtians learn by ſuch examples to provide better for themſelves in ſpirituals.

Covetouſneſſe of grace is not blame-worthy, becauſe exceſſe herein is no ſin, but a deſireable bleſſing. Ambition to be above, and to go beyond others in ſpiritual advancements, whereby we may be more acceptable to God, (ſo the heart be kept humble) is not a blot, but an honour. Here is no fear of a nimium, where no care is ſufficient.

Thus, this hypocrite, like the careleſſe Prodigal, is careleſſe of ſmaller expences and waſtes, and thereby comes to poverty ere he be aware; the true Chriſtian is careful (as the thriving tradeſ-man) to ſave whatever may be gotten, be it never ſo little, as knowing this to be the ſureſt way to grow rich; and therefore, will gather up the fragments that nothing be loſt aaJohn 6.12.John 6:12; the one, is as the deceitful builder who is careful to have good ſtuffe in the out-ſides of his wall, but cares not what traſh and rubbiſh he throws into the middle, which is out ofſight, and ſo after ſtanding a while, down comes the wall; the other, is as the faithful Artiſt, who will have all choice ſtuffe, and take as much care of the inward fillings, as of the outward frontiſpice, becauſe his building is for ſtrength and uſe, as well as beauty and ornament: for continuance, as well as for preſent ſhew.

Character 9 This hypocrite grows in quantity, but not in quality.

He groweth in greatneſſe, but not in ſtrength; in limbs, but not in agility. As ſome have great heads, but little wit; or, much wit, but little wiſdome; ſo the hypocrite holds out a great bulk of profeſſion, and haply of knowledge too, which are but the body of Religion, but little zeale, affection, ſpirit; which are the life and ſoul of Chriſtianity, and the power of godlineſſe.

Even Judas, by converſing with Chriſt, could not but grow in knowledge; but, not being ſet into Chriſt, never grew in grace. Nor need we doubt, but before he fell into treaſon, he preached Christ, as many others after did, even out of envy and ſtrife bbPhil. 1.15.Phil 1:15; but we never read any ſillable of any good he did to himſelfe or others thereby. All the newes we hear of him, is, of his wickedneſſe; nothing, of grace.

Where we meet with a learned hypocrite, the greater his learning and parts, the more miſchief he doth in the Church; and the more miſchievous he groweth, the leſſe pious he daily declareth himſelf, Alexander the Copper Smith, being a witty man, (as moſt Mercurialiſts that deal in mettals are) did Paul and the Goſpel more hurt, than others of weaker parts could poſſibly do; for he, ſaith the Apoſtle, hath greatly withſtood our words cc2 Tim. 4.152 Tim 4:15. Men of ſtrongeſt parts, where grace is wanting, are the Devils ſtouteſt champions, and Chriſts greateſt enemies.

Differ.On the Contrary, the true Chriſtian growes more in quality than in quantity.

If he grow in bulk, he growes more in ſolidity, and even when he growes not in limbs, he growes in ſtrength. For, the righteous ſhall hold on his way, and he that hath clean hands ſhall be ſtronger and ſtronger ddJob 17.9.Job 17:9. So that it may be truly ſaid of him, compared with the Hypocrite, Major in exiguo regnabat corpore virtus: the hypocrites body may be greater, but the ſtrength and vertue of the Chriſtian is far more. And as Zeno ſaid of his Scholars compared with thoſe of Theophraſtes: His is the greater p. 195Quire, but mine make the better Muſick; ſo may it be truly ſaid, of the true Chriſtian, that his melody is ſweeter to Gods eare, although the hypocrites be much the louder.

He growes every day more ſpiritual, although he make not ſo great a ſhew. His knowledge becometh more judicious; his zeal, more diſcreet; his love, more ſolid and active; more to God, and leſſe to himſelf and the world. He ſettles himſelf more and more in his good courſe, he is more inwardly ſound at heart eePſal. 119.80Ps 119:80, although not outwardly more faire. Haply ſome outward warts, or freckles of infirmity, (as indiſcretion, ſudden paſſion, want of a ſtrict watch at ſometimes, may at times appeare on him) but, the ſickneſſe is ſo much the more expelled from the vitals, whereas the hypocrite is full of apoſtumations, and ſuppurations of guile and falſhood within, even when he ſeemes moſt ſmooth, faire, and well-liking without.

Thus, the hypocrite is as light eares, that perke up above heavier corn; the Chriſtian rather hangeth the head, as the well grown eare: the one inwardly pineth as a periſhing tree at the heart, while he ſeems to flouriſh without; the other ſtill groweth to moſt profit to the owner, even when he ſeemes to be bark-bound, and to ſtand at a ſtay in outward appearance; the one ſwelleth, the other truly groweth.