Divine Characters in Two Parts, Part 1 · Chapter 19
CHAP. XIX. The Preaching Hypocrite Is he that Preacheth Chriſt, but not for Chriſt.Defin.
WE Suppoſe him a Minister legally admitted, but not called of God aHeb. 5.4.. He pretends the ſervice of Chriſt, but ſerves himſelf of Chriſt. Not zeal to do good, but hunger, or lucre makes him an hanger on upon thoſe in Gods Houſe that have power to admit him, to whom he croucheth for a piece of ſilver, and a morcell of bread, and ſaith, put me (I pray thee) into one of the Prieſts Offices, that I may eate a piece of bread b1 Sam. 2.3.
He is a perfect Balaamite, that will Divine for money cMic. 3.11.: and 'tis all one to him whether he bleſſe, or curſe the people of God, as the rewards of Divination dNumb. 22.…appear unto him for either purpoſe. He loveth the wages better than the work, although it be the wages of iniquity e2 Pet. 2.1…. He will not teach without hire fMic. 3.11.: and let him be hired, he ſhall teach any thing; even to lay a ſtumbling block before the children of Iſrael, to prophane the Lords day; yea, to commit fornication, or any thing,gRev. 2.14. by which himſelf may thrive by gratifying the luſts of thoſe that imploy him, and will reward him.
He is a cunning Merchant, the ballances of deceit are in his hand hHoſ. 12.7.. He will pollute God himſelf among his people iEzek. 13.19., (by uſing his name contrary to his will) for handfulls of barly, and for pieces of bread, to ſlay the ſouls that ſhould not die, (by making ſad the hearts of the righteous whom the Lord hath not made ſad kverſe 22., in denouncing evil againſt them, and condemning the generation of the just), and to ſave the ſouls alive which ſhould not live, in strengthening the hands of the wicked, that he ſhould not return from his wicked way, by promiſing him life, even in a wicked way.
He is not for ſaving, but hunting of ſouls lverſe 18., and will not only lay pillowes already made to his hand by others; but, ſow pillowes to all arme-holes, and make kerchiefs upon the head of every ſtature, that is, ſtudy, preach, and write books to juſtifie any abomination that perſons in power applaud and practiſe, rather than loſe his preferment by not upholding great mens courſes how much ſoever decryed and condemned by God and all good men. He is for his own profit, and through covetouſneſſe will he with fained words make Merchandize m2 Pet. 2.3., of any that come in his way, even of the ſouls of men nRev. 18.13; yea, of thoſe very men whoſe luſts he ſerveth. He can for a need, break any Commandment, and teach men ſo oMat. 5.10.: he will not only juſtifie other men in their profanations of the Lords-day, by his own practiſe, but by his doctrine too; and be not only a ſpectator but a countenancer of thoſe that do the ſame, if thereby he may pleaſe thoſe that are above, how much ſoever God be diſhonoured and diſpleaſed.
Yea, ſometimes very envy makes him to preach Chriſt pPhil. 1.15.16, in hope thereby to breed ſtrife, between the people and thoſe that preach Chriſt of good-will, hoping to adde affliction to thoſe who are in bonds for the Goſpel, and have more eſteem and place in the hearts of men than himſelf. There is a ſpirit within every man that luſteth to envy qJames 4.5.. This is too common in ambitious and contentious ſpirits that take up the miniſtry for advantage ſake, and reſolve to croſſe and oppoſe all whom they envy for their parts and acceptance.
Thus Jannes and Jambres the magicians of Pharaoh, withſtood Moſes r2 Tim. 3.8., when he began to grow more famous then themſelves for miracles in Pharaohs Court: ſo doth this hypocrite reſiſt the truth, being of a corrupt mind. If the Devil furniſh him with parts and opportunities, no man of eminency ſhall eſcape his oppoſition and laſh, even for maintaining thoſe very truths which this envious one once held and defended before the ſtreame and tide of the times ranne againſt them.
He is a Preacher (perhaps) of righteouſneſſe, but a worker of iniquity. He preacheth Chriſt, but hath no acquaintance with him; He never knew Chriſt, nor was known of him. This is one of thoſe many who (after all their preaching, and prateing) ſhall endeavour at the laſt day, to ſcrape acquaintance with Chriſt, and ſay, Lord, have we not propheſied in thy Name, &c sMat. 7, 22? He thinks in his heart thus to ſay, and plead; and, in this opinion perhaps he dies, without diſcovering this ſelf-deceit while he liveth and believes he doth well enough; even till he come to judgement, particular at leaſt after death. So that he beares not only the world, and the Church, but his own ſoul in hand, that what he doth will ſerve his turne even before Chriſt his Judge. He profeſſeth to teach truth; he ſaith, Lord, Lord, which argues ſome fervour and zeal, as well as ſervice. Yea, he hath gifts too, perhaps more then ordinary, even to the working of miracles and the caſting out of Devils, if the times require it, in thy Name have we caſt out Devils, &c. but all this will not ſerve in the day of Chriſt, whoſe anſwer will be a ſad proteſtation, I never knew you, depart from me ye that work iniquity tVerſe 23.. He renounceth all acquaintance with him, paſſeth an heavy ſentence upon him, as judging no better of him than of a worker of iniquity. For, indeed, ſuch an one is declared by Jeremiah to be no other but the ſtaple of all prophaneneſſe and hypocriſie, from whom profaneneſſe goeth forth into all the Land uJer. 23.15. His wickedneſſe is wickedneſſe in the Watch-tower that may endanger all. Such an one may call himſelf the ſervant of Chriſt, for his better grace, but he ſerveth not the Lord Jeſus, but his own belly, how many good and faire words ſoever he uſeth to deceive the hearts of the ſimple wRom. 16.18. And one time or another, the Devil himſelf will diſowne and reprove him ſaying, Jeſus I know, and Paul I know, but who are ye xActs 19.14?
On the contrary, the true Miniſter of Chriſt, ſpends and is ſpent only for, and upon the interest of Chriſt.
He not only preacheth, but labours to adorne the Doctrine of God our Saviour in all things. And if Chriſt be preached, in truth, and ſincerity, he hath enough. For his part, he looks not ſo on his own things, as on the things of Jeſus Chriſt. He not onelyonly ſpeaketh the things which become ſound doctrine yTitus 2.1, but is a patterne of good works; in doctrine ſhewing uncorruptneſſe, gravity, ſincerity, ſound ſpeech that cannot be condemned, that he that is of the contrary part may be aſhamed zVerſe 7, 8. He will be an example to believers in word, and converſation, in charity, in ſpirit, in faith, in purity a1 Tim. 4.12, that in ſo doing he may both ſave himſelf, and them that heare him bVerſe 16.
He is not only an Officer commiſſionated by Chriſt, but ſo waites on his office, that he really ſerveth God with his ſpirit in the Goſpel of his Sonne cRomans 1 9. He is careful not only of his parts and gifts to make him an able Miniſter of the New-Teſtament d2 Cor. 3.6, but to receive a commiſſion and calling from God, by man to exerciſe thoſe gifts which he hath received, with hope of a bleſſing. He knows that as God never ſent meſſage by the hand of a fool, ſo he never gives a bleſſing to their labours who run before they be ſent; and, that no man (who deſires to be found faithful) takes this honour unto himſelf, but he that is called of God, as was Aaron eHeb. 5.4. He looks upon the work of the Miniſtry as a diſtinct Office, which none but ſuch as are called of God unto it, can meddle withall, without high preſumption, and ſinful uſurpation, by which they do not edefie, but deceive the hearts of the people. Never did any people thrive and grow in the grace and knowledge of Jeſus Chriſt; who, forſaking the publique Aſſemblies, betook themſelves to ſuch Uſurpers and Impoſtors*Acts 5.38.
And albeit he will not teach for hire, nor Divine for money, as making that the motive, much leſſe the ground of undertaking the Miniſtry; yet, he believes the labourer is worthy of his hire fLuke 10.7 1 Tim. 5 18, and that Chriſt never required him to go a warfare at any time at his own coſt g1 Cor. 9.7; nor, to work with his hands hVerſe 6, to give a free Goſpel to thoſe who are a conſtituted and eſtabliſhed Church, whatever he may do among unconverted Heathens not yet brought in to the acknowledgement of Chriſt, and the profeſſion of the Goſpel. He knows that God himſelf hath ordained that they which preach the Goſpel ſhould live of the Goſpel iVerſe 14; and, that charge is given to every one that is taught in the Word to communicate to him that teacheth him, in all good things kGal. 6.6.. Therefore he feareth not the unjuſt aſperſions of earth-wormes, or ſectaries, that proclaime him an hireling, a Balaamite, becauſe he takes maintenance; and a legal Prieſt, becauſe he takes tithes, for that he is well ſatisfied, that among other Argumens by which the Apoſtle proved Chriſt himſelf to be a Prieſt for ever after the order of Melchiſedech, his receiving of tithes is one, foraſmuch as he receiveth them, of whom it is witneſſed that he liveth lHeb. 7.8. But his main aime is to approve himſelf to God in the matter he delivereth as alſo in his zeal, and practiſe.
Thus, this hypocrite preacheth himſelf when he pretends moſt ſervice to Chriſt, the true Chriſtian Miniſter preacheth Chriſt ſincerely, with denial of himſelf. The one undertakes the work meerly for the wages, the other takes the wages ſet out by God, when he hath done his work; the one cares not what becomes of the ſheep, ſo he may have the fleece; the other is more carefull to feed the flock, than himſelfe.
The Preaching Hypocrite is very ambitious to ſhew Learning, without learning. Character 1
He ſtands not ſo much upon ſolid and profitable matter, as to make ſhew of his own learning, therefore he pitcheth on ſuch ſubjects as he is beſt verſt in, and that may occaſion the bringing out of moſt of that ſtuffe which he calls learning, not that which is moſt needful and ſuitable to his Auditory. It is below him to be ſetting milke before babes, he is altogether for ſtrong meat for men, although his meat be rather ſtrong lines than ſtrong food, borrowed of his neighbour *Luke 11.5, 6, rather then of his own providing.
There is a kind of forced learning, or rather a ſhew of it, which a ſmatterer and mean Scholar, with ſome ſtock of wit, help of Books (eſpecially of Indices) Flores, Polyanthea's, Poſtils, and length of time ſet out upon the ſtaule, when with long turning of Books he hath made up a rapſody of ſeveral ſorts of flowers (ſome no better then gayweeds,) which he calls a learned Sermon, not ſo much for the ſolidity or depth of matter, as for the multitude of quotations of Authours, on which (ſave upon this occaſion) he never ſpent his time, or ſtudy. Peradventure he never ſaw the Authours themſelves, but took them upon truſt, from others who collected them to his hand. Yea, haply, he hath taken all out of a printed or written copy, and without variation, uttered it as his own: as young ſhop keepers, having but ſmall ſtock of their own, ſet out pictures of wares in ſtead of parcels; or, as Apothecaries that paint the outſides of their pots and boxes with names of drugges, that are not to be found within
And as Empericks beare out their reputation with their ignorant patients with the force of ſtrange words, and names, and termes of art, which neither their patients nor themſelves underſtand, ſo this hypocrite affecteth high-flown expreſſions, exotick language, and obſcure words by which he endeavours to ſore beyond the capacity of his auditory; deſiring rather to be admired then underſtood; and, to low-bell his hearers, rather than to edifie. And having a while thriven in this way of trade, he growes in confidence and Pride, to cenſure and contemn his betters, as ſome of his ſtamp did Paul himſelfm2 Cor. 10.10; in which courſe this Novice, being lifted up with pride falls into the condemnation of the Devil n1 Tim. 3.6..
Differ.On the Contrary, the faithful Miniſter is a Scribe inſtructed unto the Kingdom of heaven, and brings forth out of his owne treaſure things new and old oMat. 13.52..
He is not a Novice, but rooted and built up in Chriſt, and ſo is better able to build up others, as p1 Cor. 3.9.a labourer together with God. He is more careful to ſtore himſelf well with the beſt wares than to hang them out at all times upon his ſtall. He is afraid to ſeem; or to be ſeen by others, more than he is, leaſt any man ſhould think of him above that which he ſeeth, or heareth him to be q2 Cor. 12.6.. He is not ambitious, and therefore ſeekes not to raiſe an expectation, yet humbly ſtrives to go beyond it. He labours to be wiſe as well as learned, that he may ſtill teach the people knowledge rEccleſ. 12.9.. He is not careleſſe, under pretence of extraordinary inſpired aſſiſtance, but takes good heed, and by ſtudy ſearcheth out, and ſets in order many Proverbs, that is ſolid, wiſe, grave, experimented truths that become an able Miniſter of the New Teſtament.
He affects no language made up of enticeing words of mans wiſdome, yet he ſeekes to find out acceptable words ſver. 10.that may edifie. He will not be rude, looſe, light, vain, frothy, in his expreſſions, nor be raſh with his mouth, nor let his heart be haſty to utter any thing before God tEccleſ. 5.2.. He is not for jerkes of wit, but whatever words he uſeth, are upright, even words of truth; and ſo they are as goads and as nailes fastened by this Master of the Aſſembly, which are given from one Shepherd uEccleſ. 12.11.
He diſdaineth not the help of others, how able ſoever he be in himſelf; and although much ſtudy be a wearineſſe to the fleſh wver. 12., yet he will ſtudy to ſhew himſelf approved unto God, a work man that needeth not to be aſhamed, rightly dividing the Word of truth x2 Tim. 2.15.; and albeit he would not have it taſt too ſtrongly of humane wit, yet he loves to have it ſmel of the candle. He maketh himſelf maſter of what he delivereth, and he cites with choyce; not every thing, to bring in the name of an author, or to fill up roome, but ſuch things as are pertinent, and not obſerved by every Reader of his Author. What he cites he makes himſelf owner of, ſo as to make it more uſeful and profitable than he found it. He not only reades the Authour himſelf (the meanes by which one man derives knowledg from another,) but he alſo pondereth, judgeth, applyeth and ſo improveth what he borroweth, to his own purpoſe, thereby giving it as it were a new concoction, as 'tis ſaid of Ʋirgil that he tranſlated many things out of Homer, but made them all his own, by clothing them in a new notion, and better habit.
Although he neglect no paines or care, no ſtudy, nor art; yet he endeavours more that his Sermons may ſavour of judgment, piety, practiſe and conſcience than of wit or humane learning. He brings forth his old ſtore (which is beſt digeſted) as well as new: He will not be put to go to the Market for new, ſo long as he hath ought of the old wine (which is better) remaining: Not as neglecting to lay in new proviſion, but as chooſing rather to ſet forth that upon which he hath formerly beſtowed moſt paines.
He affects not to be commended for making a learned Sermon, but is glad to heare that it is profitable. He glorieth not in making up a Sermon in a few dayes or houres, but is ready to make it out that he hath ſtudied for this all his life: His Sermon was perhaps quickly framed when he went about it, as Jacobs ſavoury meat was ſoon made for his Father, when his mother undertook it: but the Kid, the materials was at hand, and well grown in the flock yGen. 27.9..
It were folly to ſay to a Joyner, you have made a Table in a day or two, that I could not have done in a year. For, what marvail? He ſerved an apprentiſhip to the Trade; after that wrought journy-work for a good ſpace together, hath his hand alwayes in ure, his tooles in readineſſe, and his timber cut out, and at hand: whereas another man is to learn, and to borrow all. There is great difference between a workman, and one that only now and then tryes an experiment: for this man for the moſt part doth magno conatu magnas nugas edere, toyles extremely to bring forth a bungled piece, and takes great paines to no purpoſe.
A mean Scholar, with time, may make one of thoſe learned Sermons which this hypocrite is ſo proud of, and make ſhew of much more than ever he was maſter of. But a profitable popular Sermon well digeſted, and fit for edifying, is not made without much more judgment and experience than this hypocrite ever attayned. For, theſe, to wit, judgment and experience, work an habit without which one or a few pickt Sermons will never make an expert Preacher, no more then one learned ſpeech will make an Orator. It is the property of Art to conceal Art, when it is moſt exactly made uſe of; and, to make learning popular and familiar is the moſt infallible demonſtration of a learned man.
Thus, this hypocrite, like Simon Magus zAct. 8.9,, gives himſelf out to be ſome great one; the ſervant of Chriſt cryes out, who is ſufficient for theſe things a2 Cor. 2.16.? The one being an empty veſſel, makes a greater noyce, and magnifieth himſelf without cauſe; the other, being fully taught with learning and guifts of edification dares not make himſelf of the number, or compare himſelf with thoſe that commend themſelves b2 Cor. 10, 12. The one boaſteth of a falſe gift, the other improveth a real ability, to the glory of him that beſtowed it. The one takes it to be below him to attend upon Lambs, when himſelf hath not in truth a ſufficiency to feed them; the other knowes himſelf as much obliged by the great Shepherd, to feed the tender Lambs, as the ſtronger ſheep, and acknowledge himſelf a debtor even to the unwiſe as well as to the wiſe cRom. 1.14..
This hypocrite brings learning, but not the true, that is, divine. Character 2
The former Character pointed to him that pretended to learning; but had it not, this, diſcovers what his is that in his kind, is learned. He hath learning, and that from God (for every good gift, wit, all arts and ſciences originally are from himdJam. 1.17., as wealth and honourePſ. 75.6, 7., beſtowed on thoſe who moſt abuſe it,) but, not for Chriſt, to promote his Goſpel and Kingdome. It is like worldly wiſdome, that though, as wiſdom, it came from God, yet as it uſed, it fights againſt him. It is a Cannon turned againſt him that firſt furniſhed the preſent poſſeſſor with it. Without God no man can have learning; but, for the moſt part, learning is ſo much abuſed, that none ſuffer more from the learned, than God himſelf, becauſe that when thereby they come to have ſome knowledge of God, they glorifie him not as God, neither are thankful, but become vaine in their imaginations, whereby their fooliſh heart is darkened fRom. 1.21.. Chriſt hath no enemies like thoſe who have received from God moſt knowledg in the brain, without true grace in the heart. He receives moſt wounds in the houſe of his friends gZech. 13.6..
This hypocrites learning is not like that fire which came out from before the Lord and conſumed the burnt-offering and the fat, upon the Altar hLev. 9.24.; but, like that of Nadab and Abihu, who offered ſtrange fire before the Lord which he commanded them not iLev. 10.1.. Not fire from heaven, but from their own hearths. So this man brings learning, but not that which is divine but only humane; that is, ſuch as he beholds not God in, but learnes it only of men, and makes uſe of it againſt God, not for him, as it proves, at leaſt in the ſequel. It is not a learning received from the Scriptures of God, but from Plato, Ariſtotle, Porphyry, and others, enemies to the Scriptures, rather than teachers of them, or of the truths contayned in them.
If the matter be examined, what is it but Philoſophy and vain deceit after the tradition of men, and the rudiments of the World, not after God (k): or, Poetry degenerated, which is but the excremental ſuperfluity of a frothy wit, or, Philology abuſed to make God to ſpeak in the dialect of men, as if he ſpake the ſame Criticiſmes which, they who are his enemies, do moſt uſe and affect; or (which is not much better) Schoole-Divinity of the third editionlSee Lamb. Dan. Prolegom., wherein not only Scripture and Fathers, but Philoſophers and Poets, have their ſuffrages allowed them in matters of faith and manners contayned in the Scriptures; whereby that kind of learning alſo, for the moſt part, fals into that common gulf of the depths of Satan, as they ſpeak mSent. Petri. Lumbardi.. And what can Philoſophy do, to the converting of the heart? Poetry, to the raiſing of the ſoule to heaven? Philology, to ſatisfie the conſcience? or Schoole-divinity to build a man up in divine faith? yet this hypocrite, like one of Penelope's Wooers, (who being not able to corrupt the Lady, betook themſelves to her Hand-maides) ſeeks to humane Authours (the hand-maides to divinity) to make out that, which in ſacred Writ is not ſo cleare, for his purpoſe.
The manner of his proceeding is made up with more Art and exactneſs of method, than becomes the ſimplicity of the Goſpel. Much of Art, little of the Spirit, life, and power of God appeareth in it. His preaching is more artificial than ſpiritual. It may benefit ſuch as have ſome grace already, or rather give them occaſion to benefit themſelves more by making better uſe of that Art which he abuſeth to oſtentation. His artificial light hath no warmth in it: it gliſters with a cold light, like that of the glow-worme, but burnes not; like that of the Baptiſt who was a burning as well as ſhining lamp. He teacheth the eare well, obſerving a meaſure that pleaſeth ſenſe, and makes men rather to look at him with admiration, than upon themſelves to converſion, but he keepes aloof from the heart and conſcience: whence it comes to paſſe that men exalt him, but abaſe not themſelves; yea, they think it a great argument of their owne ſufficiency (never finding, by his preaching, any neceſſity of more goodneſs) to be able to judge of his excellency, without any reflection upon their own hearts or wayes to reforme them.
And as his matter is (for the moſt part) humane; and his manner, ſavouring more of Art, than of God; ſo is the authority of what he delivereth very ſmall and deſpicable, becauſe but carnal: Moral, yea divine truths delivered meerly, or chiefly, or but in part recommended, upon the credit of Plato, Aristotle, Seneca; yea, or of Hierom, Ambroſe, Augustine; or other of the Fathers, become but humane teſtimonies; and, ſuppoſe an humane authority to be a ſufficient ground of faith, ſo as all the faith wrought thereby is but humane, cauſing it to conſiſt in, and rely upon the wiſdome of men, not the power and authority of God, which that learned Apoſtle by all meanes endeavored to preventl1 Cor. 2.5..
Differ.Contrarily, the ſervant of Chriſt determines ſo to preach, as if he knew nothing ſave Jeſus Christ and him crucified.
He is learned, but ſhowes no more learning in his preaching, but what he may make a flarre to lead more directly unto Chriſt. He is no child in underſtanding, but knowes how to ſpeak wiſdome among them that are perfect mver. 6.. yet to the weak, he can become as weak; not to nouriſh them in it, but to apply milke to babes, gentle phyſick, to the ſick, that of weak they may become ſtrong. He is jealous of the pride of his own heart, and very careful that his ſpeech and preaching (both for matter and manner) may not be with entiſing words of mans wiſdome, but in demonſtration of the Spirit and of power. He ſpeakes of the things of God, without mingling chaffe-with the wheat oJer. 23.28., ſpeaking them as the Oracles of God p1 Pet. 4.10.; not with wiſdome of words, leſt the Croſſe of Chriſt ſhould be made of none effect q1 Cor. 1.17., by attributing that to his learning and parts, which none but Chriſt and his death can effect. By this learning Paul deſires to be tried, and eſteemed, to wit, by his knowledg in the myſtery of Chriſt rEpheſ. 3.4. Even that learning, which not fleſh and blood hath revealed unto him, but the Father which is in heaven sMat. 16.17..
Not that he deſpiſeth humane learning, nor wholly layeth it aſide in his preparations to preach the Goſpel of Chriſt, but humbly uſeth it, and improveth himſelf by it, the more to illuſtrate the truths of God when juſt occaſion is offered.
He looks upon it as a neceſſary furniture for a Miniſter wherein he is to be before hand trained up, as Moſes was in all the wiſdome and learning of the Egyptians tActs. 7.22, the better to fit him for his after employment; and, as Paul, who excelled, not only in all the learning of the Jewes, but in all other humane learning, even of Philoſophers and Poets, the better to inable him to deal with all ſorts, when after called to be an Apoſtle to the Gentiles. And he makes uſe of it (without boaſting of it) to furniſh him for his preſent ſtudy, to interpret, and divide his Text, to couch and diſpoſe his matter to more edification: becauſe he knoweth that God ſpeaking to men, ſpeaketh after the manner of men; to reaſonable creatures, rationally; and, to thoſe that ſpeak by rule, according to the rules of ſpeech, if pertinent and neceſſary to convey what is ſpoken to the underſtanding with more facility and benefit.
He well conſidereth what excellent uſe not only Solomon, in his Proverbs; but even a wiſer and greater than Solomon, in his Parables, made even of humane things and of the knowledg of them, by way of illuſtration, alluſion, inſinuation, conviction of natural and carnal men who are ſometimes more ſilenced by reaſon, antiquity, authority of men, than by the Word of God, ſo as to have their mouths ſtopped, when their hearts are not converted.
Thus, Paul cites Aratus to the Athenians; uAct. 17.28Menander, to the Corinthians w1 Cor. 15.33and Epimaenides againſt the Cretians xTit. 1.12., the more to ſhame and condemn them: each of theſe being known Authors and looked upon as claſſical, among thoſe to whom he wrote.
And thus doth he make uſe of authority without the Church, to convince Infidels who acknowledge that authority, but not the true God: and, of eccleſiaſtical authority, to confute Papiſts, who ſet more by the authority of the Church, than of God himſelf in his Word. Not with intention, to ground faith upon it, becauſe all men are lyars; they only excepted, who in delivering the rule of faith, were in fallibly aſſiſted by the Holy Ghoſt, as the Prophets, and Apoſtles, but only, to defend the faith and the truth of the Goſpel againſt all gain-ſayers, who will not be judged by it.
He uſeth it as an hand-maid to the truth of God; ſo long as ſhe keepes diſtance, without uſurping the place of the Miſtreſſe, to obſcure or abaſe the wiſdome of God in his Word, he is reſolved that divine truth ſhall ever be predominant, and have the honour of being Lady and foundation of our faith. He will with David, lead the multitude to the houſe of God; but, being there they ſhall all be taught of God, or from God: nothing ſhall be heard there as the rule of faith or manners, but God himſelf, either in the Word, or in that which leads to a more clear and diſtinct underſtanding of it: ſo as the Word in all things may have the preheminence.
He will not read a Philoſophy lecture out of the Pulpit, although haply he may, by the way, tell us how farre Philoſophy may be uſeful in the ſubject whereof he is treating (ſuppoſe it to be a diſcourſe of the ſweet influence of the Pleiades, or bands of Orion, yJob. 38.31.&c.) to help us to underſtand the Text the better. He may in ſhooting an arrow out of the Quiver of the Word take the feathers, and, perhaps the ſhaft, from men, but, the ſteele head (as one*Reynolds againſt Hart. ſaith) muſt be from God: elſe, it will not pierce the heart of the Kings enemies zPſal. 45., whereby they may fall under him. It will never wound the Heretick, nor kill the old man of ſin.
Nor will he eſpouſe humane learning to himſelf how beautiful ſoever ſhe appeare, and how great ſoever his deſire be to her, but on condition that, as the Captive woman firſt ſhaved her head, and then pared her nailes; before an Iſraelite who had taken her in warre, might take her to wifeaDeut. 21.1….; ſo all humane learning ſhall ſhave off all her wiſdome that may oppoſe Chriſt, and pare her nayles that ſhe act nothing againſt Chriſt, and ſubmit her ſelf wholly to the obedience of Chriſt.
Thus, this hypocrite ſets up Hagar to deſpiſe her Miſtreſſe and to uſurp over her, becauſe in a carnal way more fruitful; the true ſervant of Chriſt when once he perceives this, as Abraham, he turnes Hagar and her brat out of doore, how grievous ſoever it be unto him: the one ſo uſeth humane learning that he abuſeth it; the other uſeth it, as a true Chriſtian doth this world as not abuſing it: the one makes his learning no better than Achans babyloniſh garment and wedg of gold that proved his ruine; the other improveth it as the Iſraelites did their ſpoiles of Egypt, for the ſervice of the ſanctuary.
Character 3 This Hypocrite uſeth Divine Learning, unto humane and carnall ends.
As the godly Miniſter extracts honey out of weeds, and makes an holy uſe of ſecular and profane literature; ſo this hypocrite, with a carnal ſpirit and profane heart, polutes the holy things of God, and ſtaines all that Word of God which he laies his hand upon; dallying with words, mincing of Texts, playing with Scripture, and darkening it with Allegorical, or other ſences, refuſing to reſt in the plaine meaning which the words naturally afford, and the context amply gives witneſſe to. If he find not a knot in a Bull-ruſh, and diſcover not ſome great difficulty in the plaineſt Text, he thinks it too low and mean a ſubject to beſtow his pains upon. If he keep to the plain-ſong of the text, and ſeem zealous in the proſecution of it, yet his carnal heart hath a baſe end in it. Either he preacheth Chriſt of contention, not ſincerely bPhil. 1 16., out of faction, emulation, oppoſition, envy, and strife, as the Adverſaries of Paul, to cry him down; taking more than ordinary pains not ſo much to make Chriſt to ſhine, as to eclipſe thoſe they envy and emulate, where how good ſoever the Sermon be, yet the end of the preacher makes his preaching evil, and hypocritical; the Doctrine good, and, the Ʋſe, evil;
Or, he doth it for vain-glory, of lucre, making Merchandize of the Word of God c2 Cor. 2 17., for his own advantage, not for the benefit of the hearers; teaching his Auditors to know not God and themſelves, but his good parts; to admire him, rather than to be bettered by him; and to ſhew what he can do, rather then to teach what they ſhould do. Or he carries on the work of preaching as a Trade or Occupation to which he was brought up, to get wealth by, and ſo he followes it as a ſecular buſineſſe, wherein his own ends and intereſts require him to be diligent and induſtrous: for the people expect it, and muſt be ſatisfied: the market muſt be ſerved, he muſt take pains, becauſe by this craft he hath his living dActs 19.25..Differ.
Contrariwiſe, the true ſervant of Chriſt handleth the Word of Christ not deceitfully, but by manifeſtation of the truth, commendeth himſelfe to every mans conſcience in the ſight of God e2 Cor. 4.2..
He renounceth the hidden things of diſhonesty, not walking in craftineſſe; and having the Word of God with him, he will ſpeak it faithfully fJer. 23.28.. He is ſo far from preaching it of contention, that he is content to be oppoſed and vilified by thoſe that do ſo; ſo Chriſt may be preached gPhil. 1.17., and God honoured in the propagation of the Goſpel. Let who will abaſe him, by ſtriving to go beyond him in preaching, ſo Chriſt may be exalted by it, he cares not how meanly others ſpeak of the earthen veſſel, ſo the excellency of the power of God, may appear to be of God, and not of him h2 Cor. 4.7.. And if others can do it better, although from a worſe principle, while Chriſt is preached, whether in pretence or in truth, therein he doth rejoyce and will rejoyce iPhil. 1.18..
He is not of thoſe who corrupt the Word of God, but as of ſincerity, but as of God, in the ſight of God, ſpeaketh he in Chriſt k2 Cor. 2.17.. He opens not a ſtory to man, but his heart to the Lord. He reſolves to be made manifest unto God, and truſteth alſo to be made manifeſt in the conſcience of his hearers l2 Cor. 5.11.. He likes well that good works be viſible, yet doth it not to be ſeen; ſo he is content learning ſhoud be uſed in his preaching, but makes it not his end that it may appear. Opinion of diligence addeth reſpect both to the matter, and to the ſpeaker; therefore he uſeth it, that men may not juſtly complaine for want of it; yet aimes not at applauſe by it: Demoſthenes would never ſpeak to the people without preparation, much leſſe will he, to the people of God, in the preſence of Chriſt.
And ſo far is he from making preaching a ſecular employment, to get money by it, that though he do preach the Goſpel, he hath nothing to glory of; for, he looks upon it, as a neceſſity laid upon him by Chriſt, for higher ends and uſes; and, as being obnoxious to a wee if he preach it not, whether he receive pay or notm1 Cor. 4.16. He will preach whatever his allowance from men be, expecting his reward from God, with whom his work is, and for whom he worketh; and whatever he receiveth from men (which he fears not to do, becauſe God allowes it him) he reſpecteth it, not as the recompence of his work, or as that for which he worketh, but as neceſſaries while he is employed in the Vineyard, in the work of his Lord.
Thus, this hypocrite makes uſe of learning and ſpeech, as a thief doth of a pick-lock to open other mens Coffers; the ſervant of Chriſt uſeth it as a key to open the ſoule, that the Word may find paſſage into the inner-man; the one converts heaven into earth, the other raiſeth earth up to heaven; the one preacheth Chriſt, but mindeth himſelf; the other, denieth himſelf that he may preach Chriſt ſincerely.
The Preaching Hypocrite makes choice to ſpeake of ſuch ſubjects as may Character 4 pleaſe.
He that ſeeks himſelf more than Chriſt, muſt pleaſe men, that he may finde what he ſeeks. Men-pleaſing is ſometimes a duty, when it is not with ſeeking a mans own profit, but the profit of many that they may be ſaved n1 Cor. …0.33. Otherwiſe it is a baſe occupation; which ſhews plainly that he that pleaſeth men, is not the ſervant of Christ oGal. 1.10., even in the Lords ſervice. He ſerveth himſelf of mens corruptions, making his avarice the Merchant to ſell their ſouls, with fained words p2 Pet. 2.3. foreign., to their own luſts, which will in the iſſue draw all to the Devil.
Faire words (we ſay) make fooles faine, the way therefore to beguile unſtable ſouls,qCol. 2.4. foreign, is, to be much in entiſing words; to ſpeak, not to the judgment, but to the fancy, not to the conſcience, but to the appetite and corrupt palate of the hearers. He is a right Prophet for Ahab, he will be ſure to ſpeak good to the King r1 King. 22.13, not that which proves ſo, but that which he loves to heare. If he will be deceived there will be four hundred to one, to bid him go, and proſper sVerſe 6., becauſe they knew his heart was ſet upon that engagement, eſpecially in that juncture of time when Jehoſhaphat, a pious and puiſſant Prince, was ready to engage with him.
Non bene conducti vendant perjuria vates.
Hirelings, ill choſen will ſell their lyes at dear rates; as Ahabs Prophets ſold theirs at the price of his life. Where the Ruler hearkens to lies, all his ſervants will be wicked tProv. 29.12.: They will ſell their lies too deare, and their Maſter too cheap.
He ſpeaks not in the nature of an Ambaſſadour of Chriſt, but of a mercenary Oratour, who, to get benevolence, makes both his office and meſſage a proſtitute to his Auditory. And if, as an Advocate, he plead hard as minding the cauſe; yet it is not with that feeling as if himſelf were a party; but, either for the fee, or for the victory, not of the cauſe, but of his Antagoniſs.
On the contrary,Differ. the faithful ſervant of Chriſt diſclaimes men-pleaſing as the forfeiture of his Maſter Christs livery and ſervice.
He will pleaſe men in all things unto edification, but not to feed their humour, or to fill his own purſe. He makes not preaching a device to get money, nor a bridge to fame, nor a bait to catch fooles, but a wiſdome to win ſouls. He uſeth not a parcel of good words and faire ſpeeches to entice and beguile the ſimple, but ſpeaks the Word in the evidence of the ſpirit to bind or looſe the conſcience. And look what difference between a Prologue to a play, with his populo ut placeret, and an Herauld from a Prince proclaiming conditions of life and death to mutining ſubjects, the ſame is betweene that hypocritical Pulpit-man, and this faithfull ſervant of Jeſus Chriſt.
Should the Herauld of Chriſt forget his Lords errand, paſſe over to the enemies Camp, and curry favour with the Rebels? Nay, he will not ſay a confederacy with them that this people ſay a confederacy uIſai. 8.12.? Nay he knows that it is required of every steward that he be found faithful w1 Cor. 4.2.; and, to put a difference between the precious and the vile, that he may be as Gods mouth, whereby they may returne unto him, not he unto them xJer. 15.19..
If he be in bonds, yet, with bleſſed Paul, he aſſerteth the word, and ſpeaks it out confidently that the Word is not bound, even when himſelf ſuffers trouble as an evil doer, even unto bonds y2 Tim. 2.9.. And therefore therewith he bindeth even Kings with chaines, and their Nobles with fetters of Iron zPſal. 149.8.: inſomuch that while he ſpeaks at the Bar, he wrought on the Bench, ſo that Felix tremblied aActs 24.25., Feſtus exclaimedbActs 26.24., and A grippa ſtaggeredcVerſe 28..
Thus, this hypocrite is like Ahabs flatterers that declared good unto the King with one mouth d1 King. 22.13; the true ſervant of Chriſt is like Micaiah that will by no intreaties be perſwaded to ſpeak ſo, nor by any threats deterred from ſpeaking what the Lord ſhall ſay unto him eVerſe 14.; the one is like the hungry Paraſite emptying his book of phraſes, that he might fill his belly; the other is as the faithful and wiſe ſteward whom his Lord makes Ruler over his houſhold, to give them their portion of meate in due ſeaſon fLuke 12.42..
Character 5 This Hypocrite affects doubtful and ambiguous expreſſions.
He would be thought to ſpeak Oracles: and ſo he doth, not for depth of wiſdome, but for ambiguity of language, like thoſe among the Heathens of old, that ſo his words may be interpreted either way. He will not expreſſely, or abſolutely condemn Popery, leſt the times ſhould alter; and he, be compelled to eate his words. He will not declare himſelf too violently againſt any popular vice, til he ſee whether the great ones wil be offended at him for ſo doing. And, as a Fencer, in favour of his Scholars, will ſometimes ſmite over, ſometimes above, alwayes beſide them, but ſeldome or never right upon them; ſo the preaching hypocrite will be very careful not to come too neare the ſore, or the evil that attends it, eſpecially if it be the ſin of his honour, or of but his worſhip.
In the City he declaimes againſt the ſins of the Court, and Country; at the Court, he cryes out againſt Country, and City; but, ſeldome or never, againſt the ſins of the place wherein he preacheth. With the Lap-wing he cries moſt and loudeſt when fartheſt from the Neſt. He is alwayes flattering moſt, where he exſpects greateſt gain: an eaſie task, at Athens to praiſe the Athenians; or, to accuſe the Lacedemonians.
But ſuch milke from the Nurſe breeds no good blood in the child. Hence it comes to paſſe that his hearers are neutral; and, for the moſt part, are neither good fleſh, nor good fiſh, as we ſay: Proteſtants, but once removed from Papiſts; Profeſſors, removed ſcarce one degree from the moſt profane; poſſeſſed they are with a ſtrange and uncouth zeal for their Linſie-Woolſie Preacher; ready to commend him highly, and factiouſly; but, not able to ſhew wherein they are the better, or the wiſer for him.
Differ.Contrarily, the man of God ſpeaks down-right and plainly to the condition of his preſent hearers.
He is not furious through paſſion, but zealous out of duty. He will not be ambiguous, to ſave his own ſtake, but down right, to ſave other mens ſouls. In abſence he is more gentle, becauſe no eye-witneſſe: in preſence, plain and ſharp, becauſe evil doers cannot be hid, When he is remote from the Corinthians he ſpares them h1 Cor. 7.28, eſpecially in difficult and doubtful caſes: but he dares to call God to record upon his ſoul, that, when he comes amongſt them, he came not to ſpare them i2 Cor. 1.23., therefore he profeſſeth plainly both to them which heretofore have ſinned, and to all others, that if he come again, he will not ſpare k2 Cor. 13.2..
He remembreth that he is as Gods mouth, and therefore muſt ſpeak plainly; not the Devils, who delights in ambiguities that he may more effectually entiſe, where he cannot force. He ſo divides the Word, that thereby alſo he may difference the ſheep from the goates, and diſtinguiſh between the precious and the vile. Therefore, of looſe hearers he is hatedlAmos 5.10, becauſe he teſtifieth that their works are evil mJohn 7.7; and, their eſtates dangerous. He preſſeth not only the letre, but the end, power, and profit of the Scripture, to teach, to reprove, to correct, to instruct in righteouſneſſe n2 Tim. 3.16, to perfect his hearers in knowledge and holineſſe. He is able to appeare and to ſet himſelfe and thoſe poor of the ſheep oZech. 11.11.that waite upon him, in any conteſt againſt the proud goates that oppoſe, ſaying, Behold, I and the children whom the Lord hath given me pHeb. 2.13..
Thus, this hypocrite is a Jugler, that you know not where to have him; the ſervant of Chriſt is as Jacob, a plain man, that loves down-right dealing: the one flutters about the window, to be gone as far as he can from thoſe before him, the other flies in the very face of ſinne wherever he deſcries it: the one playeth with his work where he thinks ſeriouſneſſe would be diſtaſteful; the other is ſerious even where they who are greateſt, and moſt concerned, are moſt apt to frown upon him for his fidelity.
This hypocrite puts on a face of zeal, without zeal. Character 6
Towards others he ſeems very zealous, to move them; but, himſelf is not moved. His zeal makes an hiſſing noiſe, but it burnes not. It doth not cate him up, as Chriſts zeal did himqJohn. 2.17.; but, rather licks up others, as fire doth ſtubble. He is mighty hot towards others, yet is but luke-warm himſelfrRev. 3.15.16. His fire flames moſt at the Ovens-mouth, it heats not the Oven within. As there is a forme of godlineſſe, ſo this man hath a forme of zeal, that makes a ſhew, and a great light, like an ignis fatuus, or fools fire, which never does good, but harme; it leads out of the way, rather then guides men in it.
His zeal is either Heatheniſh, lighting his Torch at Seneca's fire, or other Stoicks, whoſe ſentences being very acute, and pungent, ſerve his turn, as well as if he had it from Paul: yea, better, for the zeal of Paul, David, or Chriſt, would make him a Puritan. But all the zeal of Heathens was but a counterfeit heat, that ſerved to warm others; as a burning-glaſſe may ſet other things on fire, without being it ſelf fired. It never makes him, as it did the Baptiſt, a burning as well as a ſhining lamp sJoh. 5.35.. It is enough to him, if others ſeem willing to rejoyce in his light (as in the light of the moon, which warms not) for a ſeaſon, till he (who is but a ſlimy ſlough, no true ſtar in the hand of Chriſt) have his own ends upon them.
If he ſeem hot againſt ſin, it is after the manner of Satyriſts; either by the way of Irriſion, as Horace, whereby he cauſeth laughter, rather than mourning for ſinne; whereas laughter in the Church, is (as Chryſoſtome well,) fitter for the devil to procure, than for the ſervant of Chriſt to occaſion: or, he doth it by way of Inſultation, as Perſius; thus, divers crow loud againſt Papiſts, without bringing matter (whereof they might ſoon be ſtored) to confute them; and, chide the world upon advantage, being ſecure not to be anſwered: or, peradventure he doth petere jugulum, flie at the throat, as Juvenal; but, it is rather of the man, than of his ſin; piercing ſome adverſary with bitter ſcoffs, or Sarcaſmes, as Socrates, or Archil…cus ſometimes did theirs.
Or, haply, he hath only a Monkiſh zeal; which ſeems exſtatical, but is apocriphal, becauſe he hath read that Paul once could have wiſhed himſelf accurſed from Chriſt, for the great zeal he had for his brethren and kinſmen according to the fleſh tRom. 9.3., that they might come to the true acknowledgement of Chriſt, and be ſaved by him; therefore, he will needs give out his wiſh, that all the ſinnes of the people may be ſet upon his account, and that their ſouls may be in his ſouls ſtead: never conſidering how far from Pauls ſpirit he is, in becoming all things to all men, that by all meanes he might ſave ſome u1 Cor. 9.22.. He lights his Torch at Pauls fire, when he is abroad; but, ſoon puts it out again, when Paul and he are parted; and he alone. He hath theatrical fires, that never burn in his own private hearth, or ſo much as ſmoake in his Chimny at home. He would (if you believe him) have them ſaved, but he will never ſpend, and be ſpent for them w2 Cor. 12.15, eſpecially when the more abundantly he loveth, the leſſe he is loved.
He may have a zeal by rote, not by heart. He may ſtore himſelf with ſundry quick ſayings of Fathers, or of the Scriptures, and be ſo earneſt in the delivery, as to put himſelf into a ſweat all over, ſo as to need ſhifting: yet, all this, without inward feeling in the heart, as duly affected with what he delivers. He is a Tragedian; he ſpeaks paſſionately, but without paſſion. All his hot expreſſions are but his Minerva, the children of his braine, not the fruit of the womb of his heart, which cauſed any ſtrong pangs of ſoul in the birth. He can lay wood together; and, haply, blow; but he adminiſtreth only breath, not fire. If the hearer were before converted, he may profit by him; but, ſeldome doth this hypocrite convert the diſobedient: ſharp reproofs and carnal glances do but anger a ſinner, and nouriſh the ſin, as cold water doth a feaver: and, where good things be delivered without love to goodneſs, as they come but from the lips, ſo they reach but to the eare.
He may, poſſibly, have ſome ſudden feelings and affections, as Balaam, when he wiſhed to die the death of the righteous xNum. 23.10.: but, he never goes about it by living their life. He wiſheth himſelf as much good as any man, but never takes the way to attaine it. And, if they that hear, be ready to wiſh themſelves a ſhare, Give me of this water yJoh. 4.15., Lord give us evermore this bread zJoh. 6.34.; much more may he, that ſpeaketh and laboureth to ſet forth thoſe things of God with which the hearers are ſo taken: but yet all this is no permanent expreſſion, but a ſudden flaſh that paſſeth with the ſound and action.
Some zeal he may have for the Church, (as Jehu for the Common-Wealth:) not for the ſpreading of the Goſpel in the regions that formerly never had it, or for advancing the ſpiritual growth of the Church in grace, and the enlarging of Chriſt's Kingdom, as Paul a2 Cor. 10.16.; but, for the temporal ſtate, wealth, and pomp, of what he calls the Church; to wit, the Clergy, that is, ſuch as have gotten the beſt preferments of the Church, of whom one, too truly,
Non tu foreign, Clere, foreign amas.
'Tis wealth, not Chriſt, that thou, O Clergy, lov'ſt
In this caſe and argument, he is very eloquent, he is as zealous for his gaine, as Micah for his gods bJudg. 18.23, 24.; eſpecially, if in danger to be taken from him. He can plead more for the garlick, onions, and fleſh-pots, than for Canaan it ſelf. He can be pathetical for the one, but hath little to ſay for, but much againſt the other. He talkes high of the Church,Plut Sympos. lib. 4. but never knew more than to eate the fat of it: Not unlike the Painter Androcides, who taking upon him to deſcribe the gulf of Scilla, painted excellently the fiſhes that were in it, becauſe himſelf loved fiſh; but, the gulf it ſelfe, ſleightly and careleſſely, becauſe he never regarded it, ſave onelyonly for the fiſh.
Differ.Contrarily, the ſervant of Chriſt hath zeal in his boſome, more than in his tongue.
He is as Elijah, very zealous for the Lord c1 King. 19.10., not for himſelf; or his own intereſt. If he be conſtrained ſometimes to keep ſilence, becauſe it is an evil time dAmos. 5.12., yet the Word of the Lord, and the cauſe of God is like fire in his bones, making him weary of forbearing, ſo that he cannot ſtay, whatever his going on may coſt him. He learnes not his zeal from counterfeits, nor takes his patterne from men, but from Chriſt, as acted by the Spirit of Chriſt as well as obſerving the acts of Chriſt. He reproves ſin with ſorrow for thoſe whom he reproveth; and, with as much pity and compaſſion. His ſoul mourneth in ſecret eJer. 13.17.for the ſins he reproveth; he beareth his part in the burden of the common ſins, becauſe he dwells in the middeſt of a people of polluted lips fIſa. 6.5.. He hewes the ſinne, as Samuel did Agag; but he ſpares the ſinner repenting, as Chriſt did the woman taken in adultery gJoh. 8.11.; and, whiles he kills the ſinne with the ſword of the ſpirit, he raiſeth up the ſinner with the ſpirit of meekneſſe.
He profeſſeth no more than he can warrant for the good of his hearers. What mercy himſelf hath found he willingly ſets forth to the height, for a patterne to them which ſhall after believe on Christ to life everlaſting h1 Tim. 1.16.. The great things God hath done for his ſoul iPſal. 66.16., he gladly publiſheth in the great Congregation to all that fear God. Nor is he alwayes in reprehenſion, and denouncing hell and damnation to the rebellious and obſtinate; but he is as much, yea more in ſetting forth the rich grace, free love, and infinite mercy and bowels of God in Chriſt to poor ſinners; the one of theſe is but a work of neceſſity which he delights not in, the other is the joy and rejoycing of his heart, wherein, were it not for the baſe luſts of ſinful men that ſometimes divert him, he would ever be employed.
His zeal is in his heart more than in his head or tongue, and that makes him many times to find and expreſſe more in the Pulpit then he brought thither; and his ſpirit is ſtirred in him, as Pauls at Athens kActs 17.16. Above all, he is firſt warmed, then warmeth others; his web of zeal is woven wholly out of his own bowels fired by the Spirit of Chriſt. He firſt eates and digeſts the Book, and then preacheth it. He draws it firſt through his own heart, and thereby is better skill'd to cut out a way for it into the hearts of others. He teacheth nothing but he can write probatum eſt, upon it, becauſe himſelfe hath had experience of it. He firſt preacheth to himſelfe, then to others, that he may not preach to others and himſelf become a caſt-away l1 Cor. 13.27, but may ſave himſelf and thoſe that heare him m1 Tim. 4.16. He goeth forth in the ſpirit and power of Elias to convert the diſobedient to the wiſdome of juſt men nLuke 1.17. He hath not only the tongue of the learned to ſpeak unto others, but an eare wakened to hear as the learned oIſai. 50.4. He firſt heareth, and learneth, and then ſpeaketh. His fire is firſt kindled within, then it breaks forth into a flame for the good of others.
Thus, this hypocrites zeal is culinary, or from the Kitchin; that, of the ſervant of Chriſt is fire from the ſanctuary; the zeal of the one is like fire at the mouth of the Oven, when there is none in the Oven it ſelf, he is tongue-zealous and heart cold; the others fire is moſt within; the zeal of the one is furiouſly bitter and bitterly paſſionate, the zeal of the other is ever accompanied with compaſſion, and a ſpirit of meekneſs; the zeal of the one conſumeth others, the zeal of the other ſaveth them and conſumeth himſelfe.
This Hypocrite is a Preacher of Righteouſneſſe, but a worker of iniquity. Character 7
As is his zeal, ſo is his converſation: he is ſtrict in rules, looſe in practiſe: yea, the more ſtrict in the one, the more looſe in the other, becauſe he neither cares, nor means to go that way himſelf, which he directeth others unto. He preacheth as if he believed in earneſt, but liveth as if he preached in jeſt; therefore though he be in profeſſion a Preacher, yet he muſt needs be in great part an Atheiſt. In preaching to others he divideth himſelfe from his hearers, as not concerned in what he preſſeth on them. He feedeth others, as the Bird her young ones, but forgets himſelfe.
He bindes heavy burdens on other mens ſhoulders grievous to be born, which himſelfe will not move with one of his fingers *Mat. 23.4. 'Tis no great pain to ſay, what others ſhall do; Therefore he can loade others, and lay on till their backs crack again; take it off, who will. He is a Phyſician that will bind his patient, being looſe himſelf; or, as a Cook, cloyed with the ſight and ſent of meat that he cannot eate himſelf, yet for his credits ſake, he is careful to dreſſe for others He is a Mercury that points others the way which he never goeth himſelfe. He is one of thoſe ſpies that coaſted Canaan for others, but never entred themſelves. He thinks his office is, to ſay; to others, it belongs to do, and ſtrives more to be a good preacher, then a good man.
Contrarily, the faithful Miniſter is afraid to preach, Differ.what he endeavours not to practiſe.
He well underſtandeth that it is not enough to ſit in Moſes his chaire, unleſſe he walk in his ſteps; nor, to ſay what others ſhould do, unleſſe he do it himſelf; not, as a young beginner whoſe any-thing may ſerve the turne, but as a Maſter Work-man ſetting a pattern to othe s. Ordinary Righteouſneſſe, Humility, Meekneſſe will not ſerve for him, he muſt be an example to the flock; and, ſhould he do otherwiſe, he ſhould not anſwer his calling, he ſhould preach to others, and himſelfe become a caſt-away p1 Cor. 9.27.
He rightly conſidereth that a faithful Miniſter ſuſtaineth a double perſon, the one of a Speaker to his hearers; the other of an Hearer with them, even while he ſpeaketh: and ſo looks to his duty as a Chriſtian, as well as to his office as a Miniſter. He doth not hold it enough to be an hearer, but is careful that he be not a forgetful hearer. He will be a doer of the work, that he may be bleſſed in his deed qJames 1.25. He will ſo ſpeak, and ſo do, as they that ſhall be judged by the Law of liberty rJames. 2.12. He is for graces of adoption, as well as of edification. He knows, he may be an Apoſtle, yet a Judas; but, cannot be a ſincere Chriſtian, unleſſe he live the life of Chriſt, and walk as he hath walked s1 John 2.6. He ſaith to his hearers, as Caeſar to his ſouldiers, venite, non ite; follow me; not, go ye in the Van, I will come in the Rere. Himſelf will be in the front, and beſpeaks the reſt, to be followers of him, as he is of Chriſt t1 Cor. 11.1. He ſtrives as much to be ſtored with Thummim, or ſanctification, as with the Ʋrim of light. He will have holineſſe as well as illumination. They were both the portion of the Prieſt, and they ſhall be equally his care and ſtudy, both ſhall be upon his heart uExod. 28.29, and that continually: nor will he eate of the holy things allowed for his livelihood, untill furniſhed with both the formerwEzra 2.63.
Thus, this hypocrite is as the Phariſee ſitting in Moſes chaire, he ſaith, but doth not xMatth. 23.3: the ſincere Miniſter is as Timothy, an example to believers y1 Tim. 4.12; the one teacheth others, but not himſelf zRom. 2.21, 22, the other teacheth himſelf that he may the better teach others; the one abhorreth Idols, but committeth Sacriledge; the other, abhorreth Sacriledge, becauſe he teacheth men to keep themſelves from Idols *1 John 5.21; the one confuteth by his life what he preacheth, the other by his converſation confirmeth all that he teacheth.
Character 8 This Hypocrite makes the way to Heaven as broad as he can, eſpecially to himſelfe.
He that is crooked muſt have his cloathes wider in ſome parts, to give ſcope to the parts that are defective, as well as to hide his deformity. And a criple requires more room to walk in, than he that makes straight paths for his feet aHeb. 12.13, as not being lame. He that is a lover of pleaſure more than a lover of God, muſt maintaine ſenſual recreations on the Lords day, and confute that Puritan-tenet maintained by the graveſt and moſt learned of all ages ſince Chriſt left the earth (Die Dominico, toto die Deo vacandum; the Sabbath is to be ſpent onelyonly and wholly in the ſervice of God). He that is for humane inventions, muſt hold an indifferency in worſhip, and a lawfulneſſe to impoſe what man liſteth, under the notion of things indifferent. He that hath a prophane heart, muſt uphold a liberty and uſe of petty oathes, eſpecially of ſuch as cuſtome and education never bogled at. If he have an heart exerciſed with covetous practiſes, he will maintaine uſury, deceitfulneſſe in trading, any thing that brings in gain to be lawful. That he may uphold his own courſe, he preacheth peace to the wicked, and warre to the righteous: like one that can skill of Medicines, but miſ-applyeth them. He giveth ſtrong wine, or water in a feavour, and preſcribeth phlebotomy in a conſumption. Gods children may ſometimes erre in this kind, for want of experience, or better conſideration, as Jobs friends. But this hypocrite uſually offendeth for want of conſcience in himſelfe, and of compaſſion towards others He healeth others ſleightly, becauſe he is ſick of the ſame malady, and is loth to ſearch to the quick at home, not onelyonly for fear of ſmart, but out of love to his luſts.
Differ.Contrariwiſe, the faithful Miniſter makes the way narrower to himſelf then to his hearers.
Some ſmaller things, as Cards, Dice, &c. which upon a ſerious ſcanning, he dares not abſolutely to condemne as ſimply ſinful in ſome others, he dares conclude them to be unlawful to him. He will not be peremptory in things doubtful, in reference to others, but rather leaves them to ſtand or fall to their own Master bRom. 14.14; yea, though himſelf be ſatisfied touching the lawfulneſſe or unlawfulneſſe of them: yet he is reſolved to forbear them himſelf, how lawful ſoever, if others take offence at his uſing of themc1 Cor. 8.13. He will not, for meate, deſtroy the work of God dRom. 14.20..
He will not teach duties which he means not to practiſe, nor mince them becauſe himſelf is deficient in them. He will not forbear teaching, becauſe himſelf faileth in practiſe, but rather rowſe up himſelf to the doing of what he finds a neceſſity to teach. He will not therefore faile to diſplay ſinnes, becauſe he hath no mind to forego them; but rather forſake them the ſooner, becauſe he finds a neceſſity to cry aloud againſt them. He knows that more is given to him than to others, and therefore more will be required. Peter muſt love Chriſt more than others of lower rank and leſſe experience of his power and love. He muſt not only live as a Chriſtian, but ſhine as a Miniſter. A Chriſtian muſt not take all the liberty that the beſt civilized and moral Heathen doth; nor, a Miniſter all that ſome Chriſtians do. Therefore he winkes at divers things in others which he will not ſuffer in himſelf.
He remembreth with holy trembling, who hath ſaid, I will be ſanctified in them that come nigh me, and before all the people I will be glorified eLev. 10.3.. Therefore he will glorifie God in holyneſſe, and not leave it to God (as the hypocrite doth) to glorifie himſelfe, in his confuſion. He is Chriſts Herauld, and reſolves to deliver his meſſage faithfully, although it ſhould fall moſt ſharply upon himſelf; but, will be the more careful in his carriage, that he may not fall into the greater condemnation. He is willing to let the Word have a free paſſage, whereever it lighteth, becauſe he knowes it to be not only a promptuary of graces unto well-doing, but an Armory of weapons againſt the ſtrongeſt corruptions; which he not only brandiſheth, but really applyeth with moſt vigour againſt thoſe within himſelf, in hope thereby to get more ſtrength to reſiſt evil, and to follow that which is good; praying for not only his hearers, but for himſelf, Let thy Ʋrim and thy Thummim be upon thine holy one fDeut. 33.8., let thy Prieſts be clothed with righteouſneſſe; and let thy Saints ſhout for joy gPſ. 132.9..
Thus, this Hypocrite imitates the old Serpent hGen. 3.his father, in perſwading that God is too ſtrict in his commands; and that it can be no danger but advantage, to take a little more liberty: the faithfull Miniſter of Chriſt dares not go beyond what he is allowed of God when put in truſt with the Gospel i1 Theſ. 2.4.. The one, having a club-foot, ſtrives to make every ſhooe wide enough for himſelf; the other keeps cloſe to the Laſt of the Word, although his one foot be pinched thereby: the one will take from his neighbours allowance to make his own clothes wider: the other will rather ſtraiten himſelf than wrong his neighbours of his juſt allowance.