Divine Characters in Two Parts, Part 1 · Chapter 26 (1 of 3)

Divine Characters in Two Parts · Part 1 · Chapter 26 (1 of 3)

p. 351CHAP. XXVI. The Repenting Hypocrite, Is he that repenteth, but not with repentance unto life.Defin.aaActs 11.18Acts 11:18

SInne is ſometimes ſick in him, but never dieth. He is alwayes (by his own telling) repenting, but never amendeth. He rather intendeth, than doth the work; as the foole that alwayes beginneth to live, but never lives the life of reaſon. He ſometimes tameth ſinne, and makes it come to hand, when, and as he pleaſeth: but never diſpatcheth it out-right. The devil is more afraid then hurt by his ſickneſſe. Some concuſſion or ſhaking there may be in the heart of this counterfeit, but he ſoon pitcheth againe in the ſame, or in a greater ſinne; and that, in a deeper degree. He is as a tree ſhaken with the winde, that falleth not; but roots it ſelf the deeper. A veſſel of wine is troubled by being removed, yet the lees continuing, it retaineth its former ſavour. So is it with this hypocrite: He is as Moab, ſettled on his lees, and not emptied from veſſel to veſſel, — therefore his taſte remaineth in him, and his ſcent is not changed bbJer. 48.11Jer 48:11. Yea, he feedeth himſelf in ſinne when he ſeems to diſgorge it, and feedeth his ſin by his very repentance. He is moved, but not removed; ſick of ſinne, but not dying unto ſin, and therefore cannot live unto God. He repenteth as Pharaoh, Judas, Ahab, and divers others have done, that ended their repentance in hell.

On the contrary,Differ. the true Chriſtian repenteth unto ſalvation not to be repented of cc2 Cor. 7.102 Cor 7:10.

Sin, in him, is ſick unto death. He hath the ſpirit of repentance, that will by degrees eat out the life of the fleſh, it will caſt out the bond-woman and her ſon, never to returne. He hath a ſpirit in him that will never make a League with the Canaanites or Philiſtines, although he cannot wholly root them out, he will do his beſt to drive them out, as knowing that thoſe which remaine will be pricks in his eyes, and thornes in his ſides to vex him ddNumb. 33.55Num 33:55. He will vex theſe Mideanites, and ſmite them who vex him with their wiles eeNum. 25.17.18Num 25:17Num 25:18. He hath a ſpirit luſting againſt the fleſh, as well as fleſh luſting against that ſpirit ffGal. 5.17Gal 5:17.

There are two words in the Scripture uſed to ſignifie repentance; foreign, importing ſorrow for ſome fault committed; and foreign, after-wit, making a man to grow wiſer. Theſe, if joyned, cauſe repentance, and do good: but if ſevered they be like Caſtor and Pollux divided, ominous and fatal. For foreign, poſt fuctum dolere, to grieve after the fact committed, if alone, is no more then Judas did, it p. 352may make a man ſadder, but not better; and foreign, poſt factum ſapere, after the fault to grow wiſer, and to learne wiſdome by his errour; this, ſeparated from the former, takes too large a ſtride, and goes not to Chriſt by weeping croſſe, whereby a Chriſtian is made ſorry after a godly manner gg2 Cor. 7.92 Cor 7:9, which is a neceſſary ingredient in that repentance which is unto ſalvation hhVerſe 10. The firſt taketh away ſecurity, and implyeth perturbation; therefore is ſo neceſſary to repentance, that it is ſometimes put for repentanceiiMatth. 21.29Matt 21:29, being indeed a preparative rather then a part, or performance of it. The other takes away errour, and ſets a man in his right courſe or minde; as the Prodigal is ſaid to return to himſelf kkLuke 15.17Luke 15:17: mentem ſuam quaſi ab inſania recipit, he recovered back his minde from his former madneſſe, ſaith Lactantius.

foreign, or after-wit, goeth further than foreign, or after-grief. As, of beaſts falling into the ſnares of the hunter, all are grieved, ſome are killed, and others eſcape and grow wiſer: ſo ſtandeth the difference between the wicked and the godly; the hypocrite and the true Chriſtian, in repenting. All ſee their danger, but only the children of God eſcape it. To theſe belongeth not only foreign, after-grief, but alſo foreign, a repentance for which a man ſhall never have cauſe to be troubled ll2 Cor. 7.102 Cor 7:10. All ſinners, early or late, ſhall foreign undergo grief good ſtore; yea, all hypocrites ſhall wiſh they had never been born, for they ſhall mourn in their latter end, when they perceive the wages of ſinne to be death. But they ſhall never foreign, grow wiſer unto life, this is proper only to the Elect.

Thus, this hypocrite is like a man that is ſick at ſea by the toſſing of the ſhip and rolling of the waves; the true Chriſtian is heart-ſick of ſinne, and never recovereth till he be quite dead unto ſin: the one is like a man alwayes on horſe-back, but never riding; alwayes making ſhews of repentance, but never repenting; the other is as the Sun in the firmament, alwayes moving till he hath run his race, alwayes repenting till he come to heaven.

The Characters of this hypocrite are many: ſome that reſpect the parts of repentance, ſome the grounds, 1. Touching the Parts.ſome the object, ſome the extent and meaſure, ſome the time, and ſome the end.

Character 1 This Hypocrite makes a falſe enumeration of the Parts of Repentance.

He that builds upon a falſe foundation, muſt needs erre throughout, and loſe all his coſt. So doth this hypocrite, if leavened with that doctrine which makes repentance to conſiſt only in contrition, confeſſion, and ſatisfaction; by contrition, underſtanding the humbling of the heart, in roome whereof attrition, whereby the heart for the time being is caſt down with the fear of hell and damnation, is thought to be enough. By Confeſſion, he underſtandeth a particular enumeration of all ſinnes in the eares of a Prieſt: By ſatisfaction, a valuable recompence made to the juſtice of God for the offence of ſinne. But in all this there is a double hypocriſie and deluſion.

One, in requiring no more in ſaving repentance then what may and hath been done by a reprobate. Judas ſhewed all theſe: Contrition or attrition at leaſt, being ſo much affected and dejected for betraying innocent blood, that he could not but confeſſe his offence to thoſe very Prieſts that had corrupted him to do it, and made ſatisfaction too, for he brought the whole money back unto them, and threw it at their feet, when they refuſed otherwiſe to receive it.

The other errour or hypocriſie is, in miſtaking the very things which he confeſſeth to be requiſite unto Repentance. For, his contrition is only legal, without faith apprehending mercy and pardon. His confeſſion required is only unto man, which of neceſſity is no where enjoyned to be made to man (eſpecially if the ſins be ſecret, as for the moſt part, this hypocrites are) but unto God, where his name and Goſpel are not openly violated and blaſphemed. And, his ſatisfaction muſt be ſuppoſed to be made unto God, which is impoſſible; whereas the ſatisfaction that God requires us p. 353to make in perſon, is only to man whom we have wronged. In this laſt lies the greateſt part of Popiſh repentance, in which, if ſatisfaction be made, by giving ſome large gobbet to ſome Covent or Religious Houſe, (as they ſtile their Cages of unclean birds) or to the Church, (which they call ſatisfaction made to God) this is enough to expiate the ſins of the penitentiary, even in the Court of Gods Juſtice; although the parties wronged and oppreſſed by him (whereby he is enabled to give this great gift) be not at all ſatisfied or conſidered. Yea, this ſatisfaction, if made by a Son, a Grandchilde, Nephew, any body, in behalf of any ſinner deceaſed, is held enough to redeem his ſoule out of Purgatory, who hath layen there long, and died without ſuch repentance, having wherewithal ſo to ſatisfie.

On the contrary,Differ. the true penitent compriſeth in his repentance whatever belongeth to a thorough change of heart and life from evil to good.

He looketh upon ſin as a forſaking of the Creator for the ſervice of the creature, yea, of baſe luſts as bad as the devil; therefore his repentance conſiſteth of an averſion from evil, and converſion to God. He putteth off the old man by mortification, and putteth on the new man by vivification; in which he findeth faith in the firſt place to be moſt requiſite, as the fountain of true Evangelical repentance, becauſe he well underſtandeth, that by faith God himſelf purifieth the heart. And as for Contrition, Confeſſion, and Satisfaction; although in the Romiſh ſenſe, (wherein they are made a meer trade to get money) he cannot allow them; yet, in a true ſenſe he admitteth them not as proper parts; yet ſometimes as Symptomes, ſometimes as Inſtruments, ſometimes as Concomitants, ſometimes as Effects of the grace of Repentance in Gods children.

There is a Contrition which he acknowledgeth to be the temper of a truly penitent heart, calcined by the fire of the WordmmJer. 23.29Jer 23:29, broken to ſhivers, and beaten to powder by the Peſtle of the LawnnPſal. 51.17Ps 51:17, and mixed with the waters of Shiloah that go ſoftly ooIſa 8.6Isa 8:6, to wit, the ſweet ſtreams of the Goſpel, now, no longer an heart of ſtone, or of bone, but an heart of fleſh ppEzek. 36.26Ezek 36:26, trembling at Gods Word qqIſa. 66.5Isa 66:5, and as it were of dough, fit to be mouldedrrRom. 6.17Rom 6:17; and to receive the ſacred ſtamp of Gods Image, in holineſſe. This while he acknowledgeth, he doth not allow every kinde of concuſſion to be a kinde of penitential Contrition.

Confeſſion unto God he acknowledgeth to be a duty to GodssPſal. 32.5Ps 32:5, as againſt whom alone every ſin, as ſin, is committed. He yeeldeth that man may be injured and offended by the circumſtances and conſequents of ſin; but the ſin it ſelf, as a breach of the Law is an offence againſt the Law-giverttPſal. 51.4Ps 51:4. Therefore he ſubſcribeth to that truth, that whoſoever hideth his ſin from God ſhall not proſper uuProv. 28.13Prov 28:13. He deſireth therefore not to run into Adams fault; but, with Job, appeals; If I have hid my ſin as Adam wwJob 31.33Job 31:33&c. As for men, he granteth and maketh confeſſion alſo unto them, when the offence being publick, or publickly knownxxPſal. 51 tit.Ps 51, the Church, offended thereby, may be ſatisfied by the ſelf-ſhaming acknowledgement of Confeſſion, eſpecially when the Church her ſelf enjoyneth ityy2 Cor. 2.62 Cor 2:6. Yea, and in caſe of private wrong, not otherwiſe to be righted, as in the caſe of defamation, he maketh confeſſion unto man. And, in the weakneſſe of a labouring conſcience, which requireth the aſſiſtance of an able and faithful Miniſter, or Brother, he ingenuouſly confeſſeth, perhaps a ſecret ſinzzJam. 5.16Jas 5:16, that where he hath fallen, the other may raiſe him up again, and reſtore him with the ſpirit of meekneſſe aaGal. 6.1Gal 6:1. But where by the ſtrength of grace recovered, he is able to make his peace with God, without ſuch particular confeſſion, which might redound more to the diſhonour of the Goſpel, and to the diſſatisfaction of the party wronged, then ſatisfaction (as in the caſe of any ſecret ſin, truly repented of) and prove dangerous to the party confeſſing and repenting; there the Miniſter may ſafely and warrantably pronounce Abſolution, where he ſeeth the true tokens of repentance, without the particular knowledge of every ſin committed.

As for Satisfaction, wherein he hath offended God, he caſteth himſelf upon the ſatisfaction made by Chriſt: but, wherein he hath offended man, he acknowledgeth p. 354it to be his duty, and makes it his endeavour to give ſatisfaction. If he hath falſely accuſed any man, and thereby pilled him, he maketh reſtitutionbbLuke 19.8Luke 19:8. If he hath weakned or ſcandalized the Church, he endeavoureth ſatisfaction by his earneſt prayer, that ſhe may be healed by his exemplary repentance, of that wound ſhe received by his fallccPſal. 51.18Ps 51:18. If he hath been a perſecutor of the Goſpel, he maketh ſatisfaction by preaching that faith which once he deſtroyed ddGal. 1.23Gal 1:23. If he hath drawn any into errour and idolatry, he endeavours ſatisfaction to the Church, by uſing his authority to reduce thoſe whom he led aſtray, and to countenance and maintain the truth and true Worſhip of Godee2 Chro. 33.162 Chr 33:16. Thus he maketh a publick Profeſſion of repentance in the open view of the Church, as to any ſcandal given, (not expecting Indulgences or Diſcharges from thoſe ſatisfactions) as in the pureſt times of the Primitive Church was enjoyned, but not as a payment to Gods Juſtice, which he cannot hope to accompliſh, but muſt leave only to him alone, who hath borne our ſins, in his own body on the tree ff1 Pet. 2.241 Pet 2:24, and hath borne our griefs alſoggIſa. 53.4Isa 53:4.

He is too humble to imagine that either of himſelf, or by any obligation laid upon God by the good uſe of his own free-will, God is bound to enable nature without grace, to diſpoſe it ſelf unto grace; for he freely acknowledgeth, not only Evangelical repentance; but, all motions towards it to be only of God. As for Attrition, the fruit of legal terrours; and the ſpirit of bondage, in a natural conſcience, he looks upon it in it ſelf, as a ſtep downwards towards Hell, as in the example of Judas, rather then upwards, towards Heaven: unleſſe where God himſelf makes the way of Hell the rode to Heaven. He prayeth for the grace of repentancehhLam. 5.21Lam 5:21, but looks not upon it as a Well riſing up of it ſelf in his ground, that he ſhould ſay unto it, Spring up O Well iiNum. 21.17Num 21:17. It is foreign or foreign, à Jove delapſus, a grace that comes from Heaven; not as a ſuppoſed Image from Jupiter kkActs 19.35Acts 19:35, but as a ſhower of grace poured out upon the Church from GodllZech. 12.10Zech 12:10, as the Father of light mmJam. 1.17Jas 1:17, and life. His heart is not, as Egypt, watered with the foot of man; but, as Canaan, with the dew of Heaven.

Thus, this hypocrite is as Janus, feigned by man, to look as far backward and forward as he needeth, but doth neither. He is as Nero, who ſhut up the doors of the Temple of Janus, tanquam nullo reſiduo bello **Sueton. in Neron. c. 13., as if no reliques of warre remained behinde, when yet the Empire was at Civil warre within it ſelfe, and he ſtill at warre with God: The true Chriſtian is as Noah, the true Janus, looking both to the old world, as taking leave of it for ever; and, to the New, as reſolving to ſtick only to that. For ſo repentance looketh back to the former life which hath been evil, and is therefore called repentance from dead works nnHeb. 6.1Heb 6:1; and, forwards unto God and new obedience, and is therefore ſtiled repentance toward God ooActs 20.21Acts 20:21. In the hypocrites penance, his contrition hath reſpect to Hell and the Devil; his confeſſion to man; and his ſatisfaction to God. But in the true Chriſtians repentance, his Contrition proceedeth to the mortification of his ſin; his Confeſſion is made unto God; and his Satisfaction to man; and ſo he truly repenteth.

Character 2 This hypocrite is loth to ſee too much evil in himſelf.

Sight of ſin.In turning away from ſin, a true Penitent firſt makes diſcovery of his ſin, and then diſcomfits it. To the firſt, belongs a ſight, and hatred of ſin, then ſorrow, and laſtly, ſhame for ſin. This hypocrite failes in them all, as by the ſeveral Characters following will appear, both in the diſcovery of ſin, as well as in the diſcomfiture of it.

Touching the ſight of ſin. He rather chooſeth to ſee ſin in others, then in himſelf; or, to content himſelf with generals, and to acknowledge that we are all ſinners; and likes better to repent in groſſe, then to go to it by retail. To view his ſpecial ſins would be too troubleſom, and make him too much out of love with himſelf, which of all things the hypocrite can leaſt endure. He is content to look what good wares he hath in his ſhop; and there, with the PhariſeeppLuke 18.Luke 18, he will be as particular as he can, even unto falſe boaſting; he will tell a faire tale for himſelf, how juſt, chaſte, devout, conſcientious in tything, &c. he is. But he is loth to look in his Shop-book to take notice of the debts he oweth. And ſo concludeth, p. 355with him in the Comedy, Dives ſum, ſi non reddo quae debeo, I am a rich man, if I can ſhift off paying my debts; The hypocrite confeſſeth, I am in debt, ſomewhat behinde hand; and who is not? But he meanes to take day, and hopes to get it: he is ſtill for modo, modo, anon, anon, until his delays exceed omnem modum, Bern.all reaſon and conſcience.

Therefore he hateth both Miniſter and Miniſtry, that is too buſie in turning over his debt-book, or calling too haſtily to make ſatisfaction; he cannot endure him that is daily bringing in new bills, and calling for payment. He is as a man that hath an ill face, that would not be known. He is content to look upon his ſhadow, but loth to view himſelf in a clear and true glaſſe. He likes not that you ſhould draw his picture, but he is content to give you one of his own drawing. He commends that preaching that makes all men look of the ſame hue and faſhion, although perhaps it be unpleaſing and uncomfortable enough: that ſpeaketh againſt ſin in the general, and againſt the devil in particular, but not againſt pride, covetouſneſſe, drunkenneſſe, uncleanneſſe, if he be guilty: nor putting his finger in his ſore, and teaching him to repent of his wickedneſſe in particular, telling him, thou art the man qq2 Sam. 12.72 Sam 12:7.

If he muſt needs look into his own ſins, it is but a confuſed ſight he takes of them; he will not pore too much or too long on ſuch an unpleaſing object, in relation to repenting of them. It may fall out that he may be troubled in conſcience, and poſſeſſed with ſome melancholy fit or fright, which may force him to a dull and ſudden glance of his eye upon his ſin, ſeeing his ſins, as the man that ſaw men like trees rrMar. 8.24Mark 8:24. Or, he may be troubled with ſome ſins which are indeed no ſins, neglecting true and proper ſins; making great ſhew of looking earneſtly and ſadly upon ſin where there is no cauſe, and over-looking that which is true cauſe of trouble; as he that vieweth himſelf in a troubled water, may conceive he hath a wry mouth, at which he is troubled; but never looks at the ſpots in his face, for which he hath more cauſe of trouble; he hardly eſpieth a ſcarre, a true blemiſh or wrinkle, of which his face is full. He loves not to be too plainly dealt with, or to have his ſins made too plain and palpable. He will take a curſory view of his ſins, and accordingly performeth a curſory repentance, whereupon he demandeth a pardon of courſe; being contented with any comfort, although not applied to the purpoſe.

On the contrary,Differ. The true Chriſtian deſireth to have a full ſight of his own deformities, diſtinctly; eſpecially of that ſinne wherein he hath most offended.

The better any mans eſtate is, the more he deſires to know the moſt of his debts, and the worſt of his caſe, that he may accordingly apply himſelf to get out of it. And the better any Chriſtian is, the more he deſires to know the worſt of himſelf. He knoweth his tranſgreſſion, and his ſin is ever before him ssPſal. 51.3Ps 51:3. And if he doth not know them fully, he crieth out unto God, How many are mine iniquities and ſins, make me to know My tranſgreſſion, and My ſin ttJob 13.23Job 13:23. He looketh alſo into the pure mirrour of the perfect Law of Liberty, that will be ſure to ſhew him all his ſpots. He loveth to make a ſtrict account, and to ſee how much he is worſe then naught, that he may the better underſtand how much he is beholding to his Surety, by whoſe gracious interpoſition, and meritorious paſſion, he is ſure not to ſuffer, nor God to be a loſer by him. He deſireth to ſee, and know himſelf, not only as other men do, but as the Angels; yea, as God Himſelf beholds him; that, wherein he cannot approve his wayes, he may by repentance humble himſelfe unto God.

He is far from the bankrupts humour, that cannot endure to look narrowly and particularly into his eſtate; but, rather goes beyond all others in caſting up of his debts, as knowing he hath one Creditor that will not be fob'd, by concealing or denying the debt. He not only particularly enumerates his ſins, but ſingles out his ſpecial ſin from the reſt, and purſueth that moſt eagerly beyond all the reſt. I have done this evil in thy ſight uuPſal. 51.4Ps 51:4. And at length he comes to the very core, Deliver p. 356me from blood-guiltineſſe, O God wwVer. 14.. His repentance pointeth at the very boyle and ſoreſt part of the ſpecial ſin; not omitting others, but inſiſting chiefly on this? as thoſe Iſraelites, making confeſſion to Samuel of their folly in deſiring of Saul, we have added unto all our ſins, this evil, to ask us a King xx1 Sam. 12.191 Sam 12:19.

Thus this hypocrite in reſpect of his beloved ſin, is as loth to be known of it, as Cain was to confeſſe what was become of his brotheryyGen. 4.9.Gen 4:9; the true Chriſtian is as willing to lay open his boſome-ſin, as Shechaniah in behalf of thoſe Jewes who confeſſed their ſpecial wickedneſſe, We have treſpaſſed against our God, and have taken ſtrange wives zzEzra 10.2.Ezra 10:2. The one favoureth all ſins the more, that he may not come too near to this; the other loves them the worſe, from the true ſight he hath of his ſpecial ſinne. He knowes the Lion by his paw, and the miſchief of ſinne, by the wounds that even that ſinne which he favoureth moſt, hath given him.

Character 3 This hypocrite hateth ſin, not as ſin; ſome ſins, but not all; ſins, in other men, not in himſelf.

He hateth ſin,Hatred of ſin. not out of goodneſſe, but rather out of indiſpoſition to ſome particulars. Some ſins are ſo diſagreeable to his nature and temper, as ſtrong drink is to ſome complexions, that he cares not much for any ſin that the world cries out upon; as he that hates the Maſter of a family, can brook none that dwell in it. He hateth ſin, as ſome of a cold complexion, or from ſome natural infirmity and imperfection; or, out of ſcorne, not grace, hate uncleanneſſe of body; and none ſo eager as they againſt thoſe who through frailty fall in that kind: yea, they are tranſported againſt things lawful; as, againſt marriage, or at leaſt againſt ſecond marriage, although allowed by God and by his Virgin-Apoſtle1 Cor. 7.39.1 Cor 7:39 So, he hateth prodigality, himſelf being moſt gripple and tenacious. Or, he hateth covetouſneſſe, himſelf being moſt prodigal and riotous. Or, he hateth Popery, and the corruptions of that Church, being himſelf fickle, that cannot long hold communion with any Church. Or, of all things he hateth indiſcreet zeal, becauſe himſelf is very cold and frozen in the dregs of his ſin. In a word, 'tis an eaſie matter to hate that ſin ſecurely, which he either feeles not in himſelf, or feareth not an aptneſſe or ſtrength to fall into.

He therefore hateth ſome ſins, but not all: he hateth what he likes not, or cannot commit: but not other ſins which ſuit better with him, and for which he hath opportunity. In a general way, he may hate ſin, as it is an enemie to Civil Society, but not upon a ſpiritual account, as contrary to God; as a moral Heathen, not as a Citizen in Heaven. He hates ſin in the general, not in particular, at leaſt not in that particular which he ſhould. He hovereth, as the Swallow that makes many offers, but never lighteth. And ſo, while he hates not all, even the whole body of ſin, he hates none at all: yea, he hateth none, becauſe he hateth not ſome, ſpecially; and, all the reſt, the worſe for that.

He hateth ſin in other men rather then in himſelf. He hateth them the more in others, becauſe he favoureth no man but himſelf. In his enemy he hateth them moſt, becauſe under colour of zeal againſt ſin, he may revenge his own quarrel to the utmoſt. There is an humane, and partial hatred even of ſin, yea, diabolical alſo: when men are willing to take into other mens dunghils, as glad to ſee ſin, that they may hate the ſinner, not the ſin: diſgrace the perſon, not mourn for the wickedneſſe, and glad to ſee evil in thoſe whom they would have a pretence to abhorre.

Differ.On the contrary, the true Penitentiary hateth all ſin, as ſin; but moſt, in himſelf; not in general only, but in particular.

He abhorreth all ſin as oppoſite to Gods Nature, as well as a tranſgreſſion of his Law; for Gods ſake, more then his own. And to give a certain teſtimony of the truth of his repentance, he abhorreth that ſin moſt, which without grace, is moſt agreeable to his conſtitution and temper, and to which he hath moſt opportunity. His love to God makes him to look upon all ſinnes, as the greateſt enemies to his honour and ſervice; and, hating himſelf for ſin, he ſeeth ſuch ſins as being the firſt-borne, p. 357and as it were the darlings of his corruption. Therefore he is more milde to others in thoſe ſins whereto he is not tempted himſelf, looking on them as more capable of excuſe, becauſe they have more tentation; and, in thoſe whereto he is, or may be tempted, he deals the more tenderly with others, as being privy to his own frailty. In every ſinne he is leaſt favourable to himſelf.

He hath an hard heart of his own to tug withal, and that he feeleth to his grief, more then he can the hearts of other men. He therefore ſpares leaſt, where he hath moſt toile: and hates moſt, where he feels moſt enmity and warre waged againſt him. How far other men ſuffer by a ſecret enemie he knoweth not. He therefore is careful not to judge too hardly of them, but rather pitieth and prayeth for them the more, by how much he findeth the ſmart and miſery of ſuch enemies in his own boſome. His own ſufferings make him the fitter to pity ſufferers. He will not take upon him Gods office in ſearching the heart, unleſſe in his own caſe, where God hath made him his deputy. Above all, he is leaſt inquiſitive after the faults of his enemie, that he may not be thought deſirous to ſee their nakedneſſe where corruption moſt endangereth him to be tranſported, and grace adviſeth him to be moderate. He wiſheth none ſo …ll as to ſee them offend God, in hope to draw vengeance thereby upon th…r own heads; but mourneth for the ſins of thoſe that hate both God and him. Gods enemies he hateth bbPſ. 139.21, 22Ps 139:21Ps 139:22; his own he favoureth, ſo far as it may ſtand with fidelity to God, leſt he ſhou…d ſeem to turne juſtice into private revenge; and, to feed malice under pretence of zeal.

Nor is his hatred only a general riſing againſt ſin in the lump, and in groſſe: but he directeth it againſt all, by falling upon particulars, that his hatred may proceed from one ſin to another, till he hath ma…e it good againſt all ſin. And when he hath gone through all his actual ſins, he purſueth his e…emies even into the moſt in moſt parts of his ſoul; and hates original concupiſcence the more and worſe, becauſe the mother and fountain of ſo many curſed brats within himccPſal. 51.5Ps 51:5. And h hates actual ſin the more, becauſe the baſe off-ſpring of ſuch an helliſh parent: And ſo he makes his hatred of ſin, as God makes his pardon of ſin; Firſt, general, pardoning all ſins; then particular, forgiving the ſpecial ſin, and applying it to every particular, even to the leaſt, as well as to the greateſt; leaving no ſin out in Gods pardon, or in mans hatred, which proceedeth ſo far as to hate even the garment ſpotted by the fleſh ddJude 23.Jude 1:23.

Thus, this hypocrite hateth ſin, as Judah hated whoredom in Tamar his daughter-in-law, commanding her to be burnt; but, underſtanding that himſelf was the perſon by whom ſhe was with childe, he ſoon altered the ſentenceeeGen. 38.24, 25, 26Gen 38:24Gen 38:25Gen 38:26; the true Chriſtian is as David (knowing his own guilt) that deſires Gods hand may be against him and his fathers houſe ff2 Sam. 24.172 Sam 24:17rather then againſt thoſe who ſuffered for his off…nce: the one is as the Preſidents and Princes of Darius againſt Daniel, hunting after any occaſion to accuſe and deſtroy him, but never minded their own offence, in neglect of duty to God; he uſeth all meanes to impeach another, that he himſelf may vent his malice againſt him, rather then to puniſh him for any wilful neglect: the other is as the Revengers of Gods children in Babylon, taking their Babyloniſh brats, and daſhing their braines againſt the stones ggPſal. 137 9.Ps 137:9, not ſparing or pitying the leaſt of them all.

This hypocrite maketh a ſhew of ſorrow; a ſoure face, without a ſad heart; a ſleight, Character 4 but no deep ſorrow for ſin.

He is as a childe that counterfeits a cry,Sorrow for ſin. but laughs when he ſeeth you ſtartled at it: He can disfigure or rough caſt his face at a faſt, deluding the world with ſignes and ſhewes of ſorrow, in ſtead of real grieving. He can be as loud as Eſau, and make as much ado with his voice and teares, and all to no purpoſehhGen. 27.38.Gen 27:38. He can put on Ahabs ſackcloth ii1 King. 21.271 Kgs 21:27, the Jewes aſhes, and hang down his head as the bulruſh kkIſa. 58.2.Isa 58:2. He is for a Ceremony or Proceſſion of ſorrow (after the popiſh faſhion) without any ſubſtance. He can ſooner draw blood from his ſhoulders, then ſorrow from his heart; he ſheddeth tears by artifice, to delude the ſimple, but ſheweth no real ſorrow acceptable to God. He ſorroweth by rule, not at heart. If p. 358he can delude the world with a vain ſhew of ſorrow, he deſireth no more. Reputation with men, not acceptation with God, is his main deſigne; yea, if he can thrive better in a contentious way, and give a more thorow blow to his enemy, by holding a faſt, he will faſt for ſtrife and debate, and to ſmite with the fiſt of wickedneſs llIſa. 58.4Isa 58:4; And thinks he never ſpends a day better, then when he thrives moſt in a way of wickedneſſe, after a ſolemn devotion. He is as devoutly ſorrowful as Pope Boniface the eighth (being himſelf a Guelfe) was upon an Aſh-wedneſday Faſt;**Platin. in Bon. 8. who for all his devotions, forgat not his own faction, but took occaſion to put an affront upon the Arch-biſhop of Genoa, (of the contrary faction, a Gibelline) in ſtead of ſtrawing aſhes on his head, he threw them into his eyes; and in ſtead of thoſe words, Remember, O man, that thou art duſt, and to dust thou ſhalt return, inverted the words, and ſaid, Memento, O homo, quia Gibellinus es, & cum Gibellinis in cinerem reverteris, Remember, O man, that becauſe thou art a Gibelline, thou ſhalt return to duſt with the Gibellines: and ſo deprived him of his Arch-biſhoprick. And when he howles loudeſt upon his bed, he is not heart-ſick: at moſt, his ſtomack doth but wamble a little: a pang, or qualme comes over his heart: a ſigh and away; as David at the newes of Ʋrijah's deathmm2 Sam. 11.252 Sam 11:25 betrayed by himſelf, when ſlain by the ſword of the children of Ammon nnChap. 12.9. If it come within view of his heart upon ſome other account, it ſhall never lodge there, but rather be kept out, as Adam out of ParadiſeooGen… 3.24Gen 3:24, by the flaming ſword of luſt. He can, if need be, cut and lance himſelf, as a Prieſt of Baal, and yet not truly mourn for his ſin.

Contrarily, the true Chriſtians ſorrow for ſin, is deeply drawn out of the Well of an humbled heart.

He brings not out a tear, but he dives to the bottom of his heart for it. His ſorrow aſcends from his heart to the eye, and from his eye returnes to his heart, as the water of a fountain from the top of the pipes falls back into the ſame place whence it ſprang up. His ſorrow not only riſeth thence, but ſettles there. He cares not for witneſſes of his teares, unleſſe where there be witneſſes too many of his offence. Ille dolet verè qui ſine teſte dolet. Sorrow the more ſincere, the more ſecret. He had rather, with Peter, go out from the company, and weep in private, then perſonate a Mourner in their Congregation. Where the ſpirit of ſupplication and mourning is beſtowed, not only each family, but each perſon mourneth apart, not ſo much as their wives in company with them. He ſeeth him that is inviſible, and knoweth that the inviſible God ſeeth him and putteth all his tears into his bottleppZech. 12.12Zech 12:12, which to him is enough.

And the more private his ſorrow, the deeper it is. Sometimes it is like the mourning of Hadadrimmon in the valley of Megiddon qqPſal. 56.8Ps 56:8, the place where Joſiah was ſlain, for whoſe death the people made publick and bitter lamentations; ſometimes even in private, he maketh his bed to ſwim in the night rr2 Chro. 35.252 Chr 35:25; and even in the day, he watereth his couch with his teares. Not that a Chriſtian repenting, doth alwayes neceſſarily weep: ſome are naturally ſo dry-eyed that they cannot ſhed a tear, even to ſave their lives. Therefore not the teares, but the heart affected, as ſteeped in teares, is to be heeded. Sorrow for ſin lies more at the heart, then in the eye. Yea, ſometimes he is ſo overwhelmed with grief, that he cannot weep, as a veſſel without vent cannot run, yet give a little aire of comfort, and then both heart and eyes will melt, and be diſſolved.

Poſſibly he may (which is his trouble) mourn more feelingly for outward loſſes and croſſes then for ſin; becauſe, in worldly grief he hath the help of nature and affections near at hand, even while nature is an enemy to godly ſorrow; yet he ſorroweth not more truly, deeply, or reſolvedly. And the meaſure of ſorrow is to be taken by the underſtanding and judgement, not by ſenſe: by will, not by affection. Sorrow is a great part of this Chriſtians ſacrifice which muſt be rational, or reaſonablettRom. 12.1Rom 12:1. We ſee a wiſe man to ſorrow more feelingly for the loſs of an horſe, an hawk, a dog, or ſome matter of pleaſure, then of an adventure by ſea, or of a ſuit at Law of far greater importance; yet, in his judgement, he eſteemeth the latter a far greater loſſe; which he would much rather have eſcaped. So is it here. p. 359David mourned more feelingly for Abſalom the ſon of his delight, then for Ʋrijah the ſubject of his ſin. And who would equal childrens tears to the ſorrows of men, yet thoſe are more feeling and affectionate then theſe. The Chriſtian mourneth more underſtandingly and ſolidly, with more intention of heart, although not ſo ſenſibly in affection. He eſteemeth the Premunire, or out-lawry of Gods diſpleaſure, to be more bitter then all miſeries of life: yea, he accounteth himſelf to be thereby in a worſe caſe, (till God ſpeak peace) then to be unborn, therefore ſorrow for ſin makes a deeper wound inwardly, then that which bleeds more outwardly.

Thus this hypocrites teares are like the harlots ſmiles or flatteries; (only with this difference, that ſhe hath to do with a fool that is willingly beguiled by her, the hypocrite hath to do with a God that will not be deluded by him:) the true Chriſtians ſorrow is like Iſrael truly repenting, when they drew water, and poured it out before the Lord uu1 Sam. 6.61 Sam 6:6, as lamenting after him wwVer. 3. The one is as the woman of Tekoah, feigning her ſelf to be a mourner, that had a long time mourned for the dead zz2 Sam. 14.22 Sam 14:2, the other is as Rachel weeping for her children, and refuſing to be comforted: not, becauſe theſe children of the fleſh are not; but becauſe they are.

This hypocrites ſorrow for ſin is but momentany, wherein he is a meer Patient againſt Character 5 his will.

He hangeth down his head for a day, like a bulruſh aaIſa. 58.5Isa 58:5, which, while the winde bloweth, bendeth downward, but the winde no ſooner ceaſeth, but it perketh up again; ſo that an oak is ſooner broken, or turned up by the winde, then a ruſh. Such is this pliant hypocrite: his ſorrow, like that of Pharaoh, was a ſhort qualm, or fit like a ſea-ſickneſſe, ſoon over; if he once but ſmel land he recovereth. It is but febris Ephemera, an Ague that gives one fit, and away; as the qualm that came upon Felix bbActs 24.25Acts 24:25, which ended with Pauls turning his back. The next newes we hear of Felix was, his diſmiſſion from the Government, and his leaving of Paul bound, meerly to do the Jewes a pleaſure, as he pretendedccVer. 27: although the true reaſon was that Paul gave not a bribe to be releaſed, as Felix hoped, but Paul neglectedddVer. 26: which ſhewes the ſhort continuance of Felix his ſorrow.

And no marvel; for the hypocrite in his ſorrow is a meer Patient: as a man that is ſick againſt his will; or melancholy, and cannot help it. If he ſorrow feelingly it is unwillingly. He would fain laugh as others do: or ſleep, or drink it out. He wiſheth for his former joy and ſecurity; In a word, he is ſorry that he ſorroweth.

On the contrary, The Chriſtians ſorrow for ſin is perpetual, Differ.and willingly undergone.

He is alwayes renewing his repentance, and hath an eye to his own unworthineſſe, as David, even after God by his Prophet had pronounced Abſolution upon his Confeſſion; the Lord hath put away thy ſin, thou ſhalt not die ee2 Sam. 12.132 Sam 12:13. He remembreth, and is confounded, &c. even when the Lord is pacified towards him ffEzek. 16, 63Ezek 16:63. Every new benefit puts him on upon further humiliation. He is well content the world ſhould now be to him a vale of tears: and 'tis enough to him that God puts them into his bottle ggPſal. 56.8Ps 56:8. The day is not yet come wherein they ſhall be quite wiped from his eyes hhRev. 7.17Rev 7:17. He is ever ſighing for what he would have in reference to a total and abſolute riddance of all ſin; and, burdened with that which of all other things in the world he would be freed fromiiRom. 7.24Rom 7:24.

In ſorrow for ſin, he is a willing Agent as well as a Patient. He willingly takes this phyſick of godly ſorrow for the diſeaſe of ſin, and is well content that in the working it ſhould make him more ſick, and that he ſhould finde more trouble in repenting, then ever he found pleaſure in ſinning, that ſo he may be more ſoundly healed, he readily takes the bitter pills of the terrours of the Law for phyſick: and does all he can to make them work. He ſtirs up ſorrow in himſelf, and is content to be afflicted, and to mourn, and weep kkJam. 4.…Jas 4: hoping his ſorrow may awaken him out of the ſleep of ſecurity.

p. 360He is a man of thoughts, and taketh many things to heart, upon this very occaſion. He ſorroweth as a godly Stateſman, that others are ſo evilllEzek. 9.4Ezek 9:4; and, as a Chriſtian, that himſelf is no better; he ſeeketh cauſes of ſorrow without him, that every thing may help forward his ſorrow within him, and his ſorrow becometh him. He is not as children that laugh and cry in one breath. He offereth his ſorrow as a ſacrifice to God mmPſal. 51.17Ps 51:17, and that with a willing heart, as he would that God ſhould give him joy. He knoweth God delights to hear a ſinner lamentingnnJer. 31.18Jer 31:18, as that which makes a penitent capable of hearing from God the voice of joy and gladneſſe.

And, whereas the wicked would be rid of his ſorrow, becauſe he ſeeth no good coming towards him by it, the true Chriſtian expecteth the bleſſing of joy upon the ſacrifice of his mourning; and would be loth to part with his ſorrow, and to be as he was before, until he ſee ſome fruit of it. He ſoweth in tears, that he may reap in joy ooPſal. 126.5Ps 126:5, and is content with the husband to wait long for this precious fruit ppJam. 5.7Jas 5:7. As a woman in travel comforteth her ſelfe in hope of a childe in ſome ſhort time; ſo he is comforted, not only in his ſorrow, but from his ſorrow, from whence he is aſſured to reap the quiet fruit of righteouſneſſe qqHeb. 12.11Heb 12:11, although he cannot through the weight of affliction at all times expreſſe this hope: and he is ready to call it Joſeph, becauſe upon the like hope he would be in the like caſe againrrGen. 30.24Gen 30:24.

Thus this hypocrites ſorrow is like a boile, ſoon dried up and gone: the true Chriſtians ſorrow is like an iſſue that ſometimes continueth to the grave; the ſorrow of the one is as the ſorrow of Gods enemies, the Curſe of God upon himssLam. 3.65Lam 3:65, the ſorrow of the other is the grace of God in him, and a prognoſtication of much ſpiritual peace unto him.

Character 6 This hypocrites ſorrow begins in joy.

He obſerveth not the Papiſts method,ttMar. 1.15Mark 1:15 to repent firſt, and then to beleeve the Goſpel, with application to himſelf. He likes not to ſow firſt in teares, he would rather be reaping of joy, without ſuch ſowing. He cloſeth with the glad tidings of the Goſpel, at the firſt newes of it, before he prepare himſelf to be capable of them. He thinks repentance to be a legal whipping-poſt, unworthy of the Goſpel, although firſt called upon and inculcated by him that firſt preached the Goſpel.uuIb. and Mat. 3.8.Matt 3:8 He is as the ſtony ground; although he hath a ſtony heart, yet he receives the Word with joy, as a man of large affectionswwLuke 8.13Luke 8:13. He joyneth with it at firſt hearing of it; for novelty, not in ſincerity. But that joy endeth in heavineſſe xxProv. 14.13Prov 14:13; for, when he ſhould rejoyce, as, on his death-bed, or, in affliction and tribulationyyRom. 5.3Rom 5:3, then woe and ſorrow ſelfe on him, and poure out his very gall upon the ground; the very terrours of God before neglected and kept off, run upon him like a Giant. And ſo his joy that was not laid in the foundation of ſorrow, ends in offence, and deſpairzzMat. 13.21Matt 13:21.

Differ.On the contrary, the true Chriſtians joy begins in ſorrow.

His joy is firſt a Benoni, the ſon of his ſorrow, before it be, or can be called Benjamin, the ſon of his right handaaGen. 35.18Gen 35:18. His heart is dry and barren naturally, and ſuch a ſoile is not for joy to grow in, until it be throughly watered, not only by the former raine of godly ſorrow, that is, more legal, upon the apprehenſion of terrours for ſin before God ſpeak peace; but, alſo by the latter raine, or ſecond ſhowres that drop from love upon the apprehenſion of pardon receivedbbLuke 7.38 and v. 42.43Luke 7:38, the more he travelleth with this fruit, the more love he hath to it, and delight in it. He can rejoyce in raine, as well, as in the ſhining of the Sun: and taketh comfort in godly ſorrow, as a man doth in ſure phyſick, even when it makes him ſickeſt, becauſe he is aſſured from Chriſt himſelf of the bleſſing of joy upon ſuch a wateringccMat. 5.4Matt 5:4. He feares not a flood, for it makes his heart the richer ſoile, not only for righteouſneſſe, but for peace and joy in the Holy Ghoſt ddRom. 14.17Rom 14:17. And as his ſorrow is laſting, ſo his joy ſhall be anſwerable, not only fulleeJohn 16.24John 16:24, but everlaſting ffJohn 16.22John 16:22.

Thus this hypocrite is like ſome young tradeſmen, that leap into great eſtates left them by their fathers, they begin where their fathers left, and ſo ere long they are forced to end where their fathers began, and in much worſe condition; the true p. 361Chriſtian is as Jacob going over Jordan with his ſtaffe, and fain to endure much hardſhip ere he was owner of any thing wherein he might take comfort: the one is as Judas that was at firſt taken with Chriſt and his Goſpel, and undertook to preach it to others, but ended all his preaching in an halter; the other is as the woman taken in adultery, and brought unto Chriſt, that he might condemn her; where for a while ſhe ſtood weeping, but was after diſmiſſed with comfort and peace.

This hypocrite ſorroweth for himſelf, not for God. Character 7

This hypocrite is in his ſorrow, as in all other things, for himſelf. Self-love and hypocriſie cannot be ſevered. We ſorrow for nothing but what is hurtful to that we love. What a man apprehendeth to be moſt hurtful to that he loves beſt, he is moſt grieved for, when it lights upon that object of his love. If it fall any where elſe, it never troubleth him. This hypocrite loving himſelf beſt, and God leaſt, yea, not at all; can never be truly ſorrowful for any thing, but as it falls upon himſelf. Let God ſuffer never ſo much, this hypocrite is not moved with it. He ſorroweth neither with God, nor for God.

He is no friend to God in his ſorrowing, nor God to him. He mourneth not for God, neither doth God bemoan him. He ſorroweth both profanely and deſperately. Profanely, for he runneth from God, as Cain, to the land of Nod ggGen. 4.16Gen 4:16, as Saul, to the Witch of Endor hh1 Sam. 28.6, 71 Sam 28:61 Sam 28:7, as ſome young Gallants to a popiſh Prieſt, and ſo turn Traitors. He mourneth deſperately too, as Judas, that went firſt to the Prieſts, and afterwards to the devil, not having the power or grace to ſeek God and his mercy to prevent it. He firſt begins haſtily with carnal joy, and therefore is afterwards juſtly ſwallowed up of overmuch heavineſſe and horrour. He would not offer unto God an heart contrite for ſin, his ſpirit muſt at length lie down in ſorrow of heart as a puniſhment for ſinneiiLuke 16.25Luke 16:25; his faith was of his own making, without repentance, and this endeth in a repentance of his own, without faith.

On the contrary, the Chriſtian ſorroweth with reſpect to God, Differ.and according unto God.

His ſorrow is more for God then for himſelf, more, for that God is broken by his whoriſh heart, that hath departed from him kkEzek. 6.9Ezek 6:9: then that God hath broken him for that departure. His ſorrow alſo is a godly ſorrow, being made ſorry after a godly manner, and thereby it comes to paſſe that he receives damage in nothing ll2 Cor. 7.92 Cor 7:9. A ſorrow that worketh repentance to ſalvation not to be repented of; not the ſorrow of the world, which worketh death: A ſorrow wrought by God, not by terrours of the devil; a ſorrow that drives him unto God, not from him; that makes him to lie at Gods feet to do what he will with him; caſting himſelf wholly on God to heal his broken heart, and to bind up his wounds.

And as he reſpecteth God in his ſorrow, ſo the Lord comforteth him. His ſorrow therefore is moderated, not in regard of his diſpleaſure againſt the ſin which he hath committed; but in regard of the comforts of the Goſpel with which it is mixed. It makes him ſo to draw near unto God who hath ſmitten him, that God thereupon draws near unto him to heal himmmJam. 4.8Jas 4:8. And it ſo humbleth him, that God exalteth him. The hypocrite and the Chriſtian may be ſick of the ſame diſeaſe, and ſore of the ſame wound, but the hypocrite hath the pangs of conſcience without comfort; the diſeaſe, without the remedy; the wound, without the cure; but the true Chriſtian hath a merciful Father, a powerful Phyſician, that not only ſhaketh, but comforteth him; and healeth as well as woundeth himnnIſa. 57.19Isa 57:19.

Thus, this hypocrite is a man wounded in warre, which makes him flie ſo far as he can from him that fell upon him; the Chriſtian is as he that being lanced by the Chyrurgion, puts himſelf further under his hand, to binde up and heal the wound which he hath made: the one when ſorrow ſeiſeth on him, is as Nabal, thunder-ſmitten, that he dies away like a ſtoneoo1 Sam. 25.371 Sam 25:37; the other, is as they who were pricked in their hearts, at the preaching of Peter ppActs 2.37Acts 2:37, but never left him, till healed of that wound which his Sermon had made.

p. 362Character 8 This hypocrite ſorroweth for ſin at random, and ſo is not ſoftened, nor humbled, even when his ſorrow is greatest.

He ſometimes feigneth a ſorrow that he might not be thought to come behind others in repentance. But that makes him never the better penitent, but rather the worſe; becauſe he ſo much pleaſeth himſelf with his mock-ſorrow, or with that which is not to the purpoſe, that he never looks after that which is true, and neceſſary. He aimeth aloof at ſome petty ſins, or ſuch as are common to him with others: but never comes near to the ſpecial and chief cauſe of controverſie between God and his ſoule. As the Lapwing crieth fartheſt from his neſt, ſo he makes moſt ado and complaint of thoſe things, for which he hath leaſt cauſe to be troubled; in the mean time ſuffereth a far greater wickedneſſe to ſleep in his boſome, without the leaſt diſturbance or notice taken of it. So that he ſets up his ſorrow but as a blinde, to keep men off from eſpying his beloved ſin, and from all ſuſpition of his being guilty of harbouring ſuch a viper.

And whether his ſorrow be feigned or true, little or much, he is not ſoftened or humbled by it, but rather hardened the more. His heart is as an Anvil, or armour of proof, that is not mollified, but either more hard, or broken to peeces, never to be capable of ſetting together again. As Pharaoh by every plague or hand of God upon him, he becomes more ſtiffe, and unmalleable. Abigail told Nabal enough to have drawn from him a flood of teares; but his heart, hardened in wickedneſſe beforeqq1 Sam. 25.31 Sam 25:3, was ſo far from melting, that it died within him, and he became as a ſtone rrVer. 37; So doth this hypocrite, be his ſorrow as great an overflowing flood, as that of Eſau, which filled him with rage and rancour, not as being angry with himſelf for ſelling, and deſpiſing his birth-right, but with his bleſſed brother, and that unto deathssGen. 27.34. and ver. 41Gen 27:34.

Differ.Contrarily, the true Chriſtian ſorroweth most for his ſpecial ſin, and is thereby diſſolved, and melted.

He applieth the plaiſter to the right ſore, and putteth the tent of repentance in to the true wound. This ſorrow he poureth out like water, his heart is like wax, it is melted in the midſt of his bowels ttPſal. 22.14Ps 22:14. If he hear any ſad newes of his own heart, upon hearing the words of the Law, that draweth ſorrow from him, that ſorrow is a ſoftening, melting, diſſolving ſorrow. It is with him as with Joſiah, whoſe heart was tender, which cauſed him to humble himſelf before God, when he rent his cloathes and wept before him uu2 Chro. 34.272 Chr 34:27. His heart is made ſoft by God, when the Almighty troubleth him wwJob 23.16Job 23:16. Yea, he cannot commit the leaſt ſin, when he hath greateſt ſecurity againſt being queſtioned for it, but his heart ſmites him, as Davids heart did him, for cutting off but a lap or skirt of Sauls garment, when he might as eaſily have taken his lifexx1 Sam. 24.51 Sam 24:5.

Thus, this hypocrite is as Saul overcome by Davids tenderneſſe in ſaving his life when he had it in his power, he lift up his voice and wept yy1 Sam. 24.161 Sam 24:16, partly through ſhame for unjuſt perſecuting of David, yet his heart was no way ſoftened towards him, for he perſecuted him ſtill; the other is as David, whoſe heart having ſmitten him for numbring the people zz2 Sam. 24.102 Sam 24:10, made him preſently to diſſolve into particular acknowledgement of his ſin, and craving pardon for it; the one, together with his teares, is as Niobe, congealed into marble; the other diſſolved into a fountain of waters; the ſorrow of the one makes him more ſinful; the grief of the other makes him more watchful.

Character 9 This hypocrite is ſometimes brazen-faced, holding forth impudence for innocencie.

Shame for ſin.He can ſin boldly, and yet nullà palleſcere culpâ, never change colour for it, nor be known of it by his countenance. He hath a brow of braſſe, as well as an heart of Adamant. He hath a whores forehead that cannot bluſh, that refuſeth to be aſhamed aaJer. 3.3Jer 3:3. He forceth impudence upon himſelf, and will rather raviſh his heart, then ſuffer it to make the leaſt ſhew of guilt in his face. Gebazi himſelf ſhall not go beyond him, in bold telling of, and ſtanding in a broad lie; thy ſervant went no whither bb2 Kings 5.252 Kgs 5:25. Such is this hypocrite, when he hath once gotten paſt all ſhame in ſinning. p. 363When he hath committed abomination, he is not at all aſhamed ccJer. 8.12Jer 8:12. The unjuſt man knoweth no ſhame ddZeph. 3.5Zeph 3:5: He declareth his ſin as Sodom, he hideth it not eeIſa. 3.9Isa 3:9. The filthy Sodomites that were ſo impudent in their filthineſſe that they proclaimed it in the open ſtreets, at Lots door: yea, and after, for their attempting it, they were ſmitten with blindneſſe, they would not give over the attempt, were never more ſteeled in wickedneſſe, then this hypocrite, (after he hath been once or twice taken in the manner) in ſetting a good face as he calls it, upon the buſineſſe, ſo as what he cannot hide or deny, he will out-face. Thus his graceleſſe heart quickly becomes ſo far paſt hope and grace, as to be paſt all ſhame, and to prevail with his conſcience ſo far, as both dedolere, and depudere; to be ſorry for his former ſorrow for ſin; and to be aſhamed of his former ſhame.

On the contrary,Differ. the true Christian is truly aſhamed of whatever ſhameful act he committeth.

If he be not ſo aſhamed of ſin as not to commit it: he is ſo ingenuouſly aſhamed of himſelf afterwards, as to ſhame himſelf for ſin committed. Nothing puts him to the bluſh like ſin; nor is there any ſin at which he bluſheth not. The ſins of his youth ſtick by him, when he comes to riper years, to reflect on the reproach that the ſins of his youth, (when men think ſin to be moſt excuſable) have brought upon him: at this he is aſhamed, yea, even confounded, in the bearing of itffJer. 31.19Jer 31:19. He cares not how much he ſhames himſelf, to give glory to God, when he hath diſhonoured him by ſin; So fooliſh was I, (ſaith he to God.) and ignorant; I was as a beaſt before thee ggPſal. 73.22Ps 73:22. He remembers Gods Anſwer to Moſes interceding for Miriam, If her father had but ſpit in her face, ſhould ſhe not be aſhamed ſeven dayes hhNumb. 12.14Num 12:14? The contrite ſinner therefore needs not to be bid to be aſhamed and confounded in himſelf, when God and his own conſcience ſeem to ſpit in his face for not preventing that ſhame which he muſt now be contented to lie under. He will ſoon caſt up his accounts, and find what little fruit he now hath in thoſe things whereof he is aſhamed iiRom. 6.21Rom 6:21, as expecting no better harveſt of ſuch a ſowing.

Thus, this hypocrite is as the adulterous woman which eateth, and wipeth her mouth, and ſaith, I have done no wickedneſſe kkProv. 30.20Prov 30:20; he dares boldly ſay, he hath committed no fault, how faulty ſoever: the true Chriſtian, when he hath ſinned, and others are puniſhed, he will come in, and take the ſhame to himſelf, and ſay, Lo, I have ſinned, and I have done wickedly; but theſe ſheep what have they done? Let thine hand, I pray thee, be againſt me and my fathers houſe ll2 Sam. 24.172 Sam 24:17: the one is profeſſedly impudent, that he may not ſeem to be guilty, the other confeſſeth his ſin with ſorrow and ſhame, that he may be freed of the guilt of it.

This hypocrite is ſometimes unſeaſonably, and extremely baſhful. Character 10

He that can be ſeemingly ſorrowful for a ſmall offence, but not grieve at all for a greater, which he loves better: can do as much in the point of ſhame: If he think, bluſhing for a ſmall matter, and impudence in a greater, will have this effect, that he who ſeeth him to bluſh for a trifle, of which he confeſſeth himſelf guilty; and not to change countenance for a greater ſin, which he denieth, will conclude him not guilty in the greater; he will bluſh ſo often as he pleaſeth; and yet be never the leſſe impudent in other matters, which deſerve more then a bluſhing. He will bluſh, to ſave his credit in a greater matter wherein he refuſeth to bluſh.

He ſometimes alſo taketh up a baſhfulneſſe that betokeneth guilt, rather then ingenuity and innocent ſhamefaſtneſſe. An harlot will bluſh ſometimes to hear of that in others which ſhe hath too much minde unto in her ſelf; only ſhe ſeems to bluſh at what others ſay wantonly, that ſhe may not be thought to be what indeed ſhe is, that thereby ſhe may be the more ſolicited to be what ſhe ſeems leaſt to affect: She ſtill ſeems moſt baſhful to grant, what ſhe is moſt willing to yield. It is not denied that in ſome there is a pudor ruſticus, a natural infirmity beyond all reaſon this way, ariſing from complexion, or clowniſh education, melancholy, or perhaps tentation; but this hypocrite is troubled with none of theſe in the baſhfulneſſe he ſheweth. His ſhamefaſtneſſe is not forced, but affected, not ariſing from p. 364natural modeſty, rural education, freedom from guilt; but from a meer projected policy to cover greater deformities, the better to hide the guilt of an evil conſcience, or, to give vent to boyling concupiſcence, which ſhews it ſelf in the face, not to ſhame, but to gratifie ſome ſecret luſt: and, as it were, to hang out a flag and enſign to envite and call whatever may tend to the ſatisfaction of it, wherein our hypocrites will not ſit out.

Differ.Contrariwiſe, a true Chriſtian is never aſhamed willingly, but where guilt is the cauſe.

If natural infirmity cannot be maſtered by grace or reaſon; he beareth it as his burden; doth not feed it, to make a gain of it, as his project. The more innocent, the more bold he is in what becometh innocency. If he be overtaken, he will ſhrink, and hide as Adam in Paradiſe. But ſo far forth as the Image of God is reſtored in him, and he hath been bumbled for his errour, he recovereth his original boldneſſe, and ſo far as he is righteous, he is bold as a Lion mmProv. 28.1.Prov 28:1. Let them be aſhamed, ſaith he, but let not me be aſhamed nnJer. 17.18.Jer 17:18. Here he maketh his face strong againſt their faces, and his forehead ſtrong againſt their foreheads; and, as an adamant harder then flint hath he made his forehead; ſo that he feareth them not, nor is diſmayed ooEzek. 3.8, 9.Ezek 3:8Ezek 3:9; when innocency is the ground of confidence and reſolution.

If he be taken with the leaſt ſin, none ſhall ſhame him more then he will ſhame himſelf. But if he be reproached for the Name of Chriſt, he accounts himſelf happy, becauſe the Spirit of glory and of God reſteth upon him. And, if he ſuffer as a Chriſtian, he will not be aſhamed pp1 Pet. 4.141 Pet 4:14, but glorifie God in his behalf qqVer. 16. If his adverſary write a book againſt him, cauſeleſly to calumniate him; he will ſurely take it upon his ſhoulder, and binde it as a crown unto him rrJob 31.35, 36Job 31:35Job 31:36. Shall he be aſhamed of holy wedlock, becauſe the unholy Pope Siricius hath condemned marriage, as living in the fleſh? Shall he bluſh to do that which God alloweth, and man condemneth? Nay, his Concluſion is, Let God be true, and every man a liar ssRom. 3.4Rom 3:4. He is therefore ſo far from being aſhamed, for holding faith and a good conſcience, that he accounteth it his greateſt rejoycing, to be counted worthy to ſuffer ſhame for the Name of Chriſt ttActs 5.41Acts 5:41.

Thus, this hypocrite pretendeth ſhame to cover his guilt: the true Chriſtian out-goeth him in ſhaming himſelf where he is guilty: the one is ſhamefac'd where there is need, and ſhameleſſe where there is moſt cauſe of ſhame; the other keepeth his ſhame to uſe it where there is need; but abandoneth ſhame where he ought to be without ſhame: the one is aſhamed of Chriſt and his Word, more then of denying both, when there is moſt cauſe to own them; the other is as Moſes, eſteeming the reproach for Chriſt greater riches then all the treaſures in Egypt uuHeb. 11.26Heb 11:26, even when he ſuffers moſt for them.

Character 11 This hypocrites ſhame proceedeth from ſelf-love.

He that doteth upon himſelf, is eaſily ſhamed at whatever may leſſen his price. None is ſo much in love with ſelf as the hypocrite, therefore whatever blotteth himſelf, he is aſhamed of; not becauſe God is thereby grieved, but himſelf diſhonoured. He is in love with his own credit, which he is loth to have ſtained: therefore he maketh all to veile to that. If that be empaired, pudore ſuffanditur, he is confounded with ſhame. If he undertake a combate againſt the truth, and be worſted, he is more aſhamed (as the adverſaries of Chriſt, put to a non-plus wwLuke 13.17Luke 13:17,) for the loſſe of his own reputation, then joyed with finding the truth. The Ruler of the Synagogue was filled with indignation, to ſee a cure wrought by Chriſt on the Sabbath-day, pretending it to be a breach of the Sabbath; Chriſt ſomewhat ſharply reproves him, but truly gives him his due, in calling him hypocrite; but when he comes to grapple with him, by that invincible argument, (do not each of you looſe his oxe or his aſſe from the ſtall, and lead him away to watering; and ought not a daughter of Abraham, bound eighteen years by Satan, be looſed from this bond, on the Sabbath-day xxVer. 15.16? all his adverſaries were aſhamed, not that they had oppoſed Chriſt and the truth, but that they were put to ſhame before the people, who rejoyced for all the glorious things done by him.

p. 365On the contrary,Differ. the true Chriſtian is aſhamed for the filthineſſe and baſeneſſe of his ſinne.

He is not regardleſſe of his own reputation, where he may maintain it without diſhonour to God: but, where his credit and Gods honour come in competition, he diſdaineth the congreſſe, and will maintain Gods honour even againſt his own; for, God is dearer to him then all the world, yea, then his own ſelf. God muſt ſave him, if he be ſaved at all: therefore he will give God the glory, that he may be ſaved, rather then ſupport his own credit in that for which he deſerves to be damned; This he knows to be Gods own preſcript to his own people repenting. He eſtabliſheth his Covenant with them upon theſe very termes, that they may remember and be confounded, and never open their mouth any more becauſe of their ſhame, when he is pacified towards them, for all that they have done xxEzek. 16.63Ezek 16:63.

God is not aſhamed of him, when he looks upon him in his Son: but he is aſhamed of himſelf, when he looketh upon what he hath done, and is aſhamed to call God Father, till God further encourageth him; and ingenuouſly confeſſeth that he is no more worthy to be called his ſon yyLuke 15.19Luke 15:19. If God will meet him, fall on his neck and kiſſe him, that is more then he dares promiſe, until it be done: and if his father do it, he will then take courage and comfort; but not before. Until then, although God be pacified towards him, he is not pacified towards himſelf; not as taking upon him to be more juſt then God; but, more ſevere, till God ſpeak peace. Wonderful is the ingenuity of a Saint; he will rather record his own ſhame, that God may have honour, then conceal his own ſin, to maintain his own credit againſt God. If Moſes offend through paſſion and unbelief but once in his life, he will record it, although to his own ſhame, that God may not ſuffer by cauſing a man of ſo great deſert as Moſes to loſe the honour of bringing them into Canaan whom he led out of Egypt, and from whom he endured ſo much hardſhip in the wilderneſſezzNumb. 20.12Num 20:12. So David aaPſal. 51. tit.Ps 51, not only repenteth, but reporteth his ſin to all poſterity, that the mercy of God may be the more exalted in his ſhame, that put God to the exerciſe of ſo much mercy to ſave him.

Thus, this hypocrite is as Judah, that when he had met with his match, and found an harlot, no leſſe cunning then himſelf was luſtful, he was willing to loſe his ſignet, bracelets and ſtuffe, to prevent ſhame, but aſhamed of the filthineſſe of his ſin committed with herbbGen. 38.23Gen 38:23. The true Chriſtian is as that Noble Perſian Gobryas, in purſuit of the Magi, the arch enemies of his countreyccHerod. in Thalia lib., who choſe rather to call upon Darius to diſpatch him and the Tyrant too, with whom he was grapling in the dark, then to let the Tyrant live for feare of hurting Gobryas; he will endure any thing rather then let ſuch an enemy as ſin to draw breath: the one never cares for ſhame, but to ſave himſelf: the other cares for no ſhame to himſelf, ſo he may uphold the honour of God.

This hypocrite is aſhamed only of ſuch ſins as men know, and abhorre. Character 12

He ſhameth not to do the moſt ſhameful things in ſecretddEph. 5.12Eph 5:12. If he can carry it cleanly, no matter how filthy he be. Si non caſtè, tamen cautè, cunning filthineſſe is with him as good as chaſtity. Nay, if he be never ſo open in his ſin, if that he doth be not condemned by his companions and the times, he never bluſheth at it. He is not aſhamed of ſwearing, lying, flattering, cheating, rotten ſpeech, prophaning of the Lords day, or other holy things, and ſuch like faſhionable ſins, although never ſo apparent in him. Yea, he rather glorieth in his ſhame, when he findeth the committing of ſhameful things is his way to glory with men.

His eye is upon men, and he weigheth ſin and vertue by the ſhekel of man, although he know both would carry other weight by the ſhekel of the Sanctuary, which in the general he profeſſeth to be tried by; therefore he is more aſhamed of ſome petty folly that may diſparage his education, parts and wit among vain men, then of leudneſſe, that may give God cauſe to diſcard him. He bluſheth more at weakneſſe before men, then at wickedneſſe before God. He is more aſhamed to be taken in the mannereeJer. 2.26Jer 2:26, then to ſteal; to be poor ffLuke 16.3Luke 16:3, then diſhoneſt; to be diſproved, p. 366then to lie; yea, he is rather aſhamed of good then of evil ggLuke 9.26Luke 9:26.

Differ.On the contrary, the true Chriſtians ſhame is most with an eye to God.

He looks moſt at what will ſhame him moſt before God: and there he is moſt aſhamed. His care is to provide for honeſt things, not only in the ſight of the Lord, but of men hh2 Cor. 8.212 Cor 8:21, to follow things that are honeſt, lovely, and of good report among meniiPhil. 4.8Phil 4:8. But if God and men be not all of a minde, he remembreth with whom chiefly he hath to do; and, to whom, to ſtand and fall. Here he will rather endure ſhame from men, by doing what they like not, that he may prevent ſhame from God, for doing what he forbiddeth. And if he be overtaken in a fault kkGal. 6.1Gal 6:1, for which men perhaps will like him never the worſe, but rather the better; he will beare his ſhame in the preſence of God, for being ſo bold with his honour.

He is a true Iſraelite, partaker of the inward circumciſion in the heart and ſpirit, and therefore affecteth the praiſe not of men, but of God llRom. 2.29Rom 2:29. If God praiſe him, he hardeneth his face as a flint, againſt the ſhame of men; but if God diſallow of his wayes, he is aſhamed and confounded, although all the world commend and applaud him. When he hath ſinned, he ſtandeth afar off from God, as the Publicane mmLuke 8.13Luke 8:13, as aſhamed to lift up ſo much as his eyes to heaven. Whatſoever is odious to God, although of good eſteem among men, maketh him hang the head; if it be but the wildneſſe, vanities, and follies of youth, theſe he accounteth his reproach, for which he beareth his ſhame before GodnnJer. 31.19Jer 31:19, not without indignation, at that, which perhaps other men as vain as himſelf commend him for. But if any thing be pleaſing to God, let men ſay what they will to ſhame him for it, as making himſelf vile by it, he will not be afraid of the flouts of a Michal, or of any others of her temper, but boldly anſwer, I will yet be more vile then thus, and be baſe in mine own ſight oo2 Sam. 6.222 Sam 6:22.

Thus, this hypocrite is as Herod, not at all aſhamed of perſecuting the Church, even unto blood, if he finde that it pleaſeth the people ppAct. 12 3Acts 12:3; the true Chriſtian is as Ezra, aſhamed to require that of the King, which he knew him not unwilling to grant at the firſt asking for, if it ſhall in the leaſt derogate from the honour of GodqqEzra 8.22Ezra 8:22; the one ſhunneth whatever may honour God, if it tend to his ſhame with men, as loving the praiſe of men more then the praiſe of God rrJohn 8.43John 8:43; the other purſueth whatever wicked men deſire to ſhame him for, if it tend to the glory of God; as loving the praiſe of God more then the praiſe of men.

Character 13 This hypocrite, if he be aſhamed of ſins in himſelf, yet not in thoſe that belong to him.

When he is taken in the manner with idleneſſe, riot, drunkenneſſe, uncleanneſſe, &c. in himſelf, haply he may be aſhamed, or at leaſt make wiſe as if he were; but he counteth it no ſhame, that his ſervants are rude and untaught, his children unruly and riotous, his wife profane and wanton, his people and charge wicked and ignorant. If it be his diſgrace, yet he bluſheth not: or if he do, it is for his own diſgrace, not for their wickedneſſe. Nay, rather he upholdeth them in their wickedneſſe, to his greater ſhame, if not ruine alſo, as David did, Adonijah, never diſpleaſing him in the leaſt, nor ſaying, why haſt thou done ſo? until Adonijah firſt aſpired the throness1 King. 1.5, 61 Kgs 1:51 Kgs 1:6, and then attempted his fathers bed, and ſo periſhed for his wickedneſſett1 King. 2.17. &c.1 Kgs 2:17, (a juſt recompence of Parents cockering their children; and, of children abuſing their Parents indulgence.) But how ſhall he be accounted a Chriſtian, or to have a good heart towards God, that can endure his wife, children, ſervants, charge, to be as heathens before his face, he never bluſhing at their wickedneſſe, nor uſing meanes to prevent their miſcarriages, or endeavouring afterwards to reclaim and reduce them.

Differ.On the contrary, the true Chriſtian bluſheth for their ſins that are about him, as well as for his own.

He laboureth what he can to make all his relations that are near unto him, to be like himſelf, in godlineſſe. He dwelleth with his wife according to knowledge, (as p. 367endeavouring to impart unto her the knowledge of God,) giving honour to her as unto the weaker veſſel, (not ſuffering her to be deſpiſed for her infirmities) as being heires together of the grace of life uu1 Pet. 3.71 Pet 3:7. He bringeth up his children in the fear and nurture of the Lord wwEph. 6.4.Eph 6:4. He will command his children and his houſhold that they ſhall keep the way of the Lord xxGen. 18.19Gen 18:19. His eyes ſhall be upon the faithful of the land, that they may dwell with him, and he that walketh in a perfect way ſhall ſerve him yyPſal. 101.6Ps 101:6. He will take heed to himſelf, and to all the flock, whereof the Lord hath made him Overſeer **Acts 20.28Acts 20:28. But if after all his care, this will not be, it is his abaſement and humiliation: a fooliſh wife maketh him aſhamed, and is as rottenneſſe in his bones; a wicked childe is a diſhonour and ſhame to his father, as Eli's ſons to him. If he be a Miniſter, and have the charge of a perverſe people, he accounts himſelf undone, becauſe he dwelleth in the midſt of a people of unclean lips zzIſa. 6.5Isa 6:5. He expecteth, yea, ſuffereth abaſement and ſhame, bewailing thoſe that have ſinned, and have not repented aa2 Cor. 12.212 Cor 12:21. He is aſhamed and bluſheth to lift up his face unto God, for the wickedneſſe of the people, as well as for his own iniquitybbEzra 9.6Ezra 9:6; He accounteth their ſhame his own; and where they take no ſhame to themſelves, he takes it upon himſelf on their behalfe.

Thus, this hypocrite is as Eli, that honoured his ſons above God cc1 Sam. 2.291 Sam 2:29, in not being ſo far aſhamed of their wickedneſſe, which he knew, as when they made themſelves vile, he reſtrained them not, nor ſo much as frowned upon them dd1 Sam. 3.131 Sam 3:13; the true Chriſtian is as Jacob, even confounded for the wickedneſſe of his two ſons, Simeon and Levi, butchering of the Shechemites eeGen. 34.30Gen 34:30; the one never bluſheth where he can avoid it; the other never avoids bluſhing where it is deſerved.

This hypocrite is never aſhamed, till he can hide his ſin no longer. Character 14

He ſeeks rather to hide his ſhame, then to confeſſe it; his care is more to put ſin behinde the door, then to ſhut it out: to covet it, as Rachel did her idolsffGen. 31.35Gen 31:35, then to part with it. If he can ſowe a few fig-leaves together to cover his nakedneſſe, this pleaſeth him as much as innocency; and this makes his ſin to cleave the faſter to him, and will in the end double his ſhame; for, he that covereth his ſin ſhall not proſper ggProv. 28.13Prov 28:13. Such an one ſhe…s that he loveth the ſin, becauſe he ſhunneth ſo much the ſhame of it; therefore his ſhame is not a clearing ſhame, but a ſhifting ſhame, that will in the iſſue break in upon him to his utter confuſion.

He loves as much to put off ſhame, as to put on ſin; to excuſe and hide ſin as much as to commit it; like thoſe qui primò peccant, inde purgitant, who firſt offend,Plaut. and then cover it by an excuſe. So even Adam dealt at firſt with God, thinking to put off his own fault, by laying it to the woman, which ſhort cloak doubled his ſin; as they who think to put off ſhame for other evils whereof they are accuſed, by adding a lie to their former tranſgreſſions, which being derected, makes them more odious and notorious; as Gehazi gg2 Kings 5.252 Kgs 5:25, who thereby drew a garment which he little dream't of, upon him and his ſeed for ever, even the leproſie of Naaman, whom he had abuſed, and now ſought to cover it with another lie to his MaſterhhVer. 27.

Contrarily,Differ. the true Chriſtians ſhame drives him to the only true ſhelter.

He knoweth that ſin hidden is never the farther off, and that the ſhame will be doubled in the iſſue; a ſhame will follow him for the ſin which he hideth, (for, his ſin will finde him out iiNum. 32.23Num 32:23, let him hide himſelf from it as warily as he can;) and a ſhame for hiding it too. He therefore putteth off the fig-leaves of hypocriſie, by a free Confeſſion of his ſin againſt himſelfkkPſal. 32.5Ps 32:5, and then God takes off the ſhame, by covering him with the righteouſneſſe of his Son, applied by faith; that being a garment of Gods own making for our firſt Parents, figured by the skins of thoſe beaſts wherewith he clothed themllGen. 3.21Gen 3:21.

He is fully ſatisfied that none can hide ſin from God but God himſelf, by not imputing it; nor can any hide his nakedneſſe and ſhame, but the robes of Chriſts righteouſneſſe; nor ſhelter him from Gods eye and vengeance, but the skin of that p. 368Lamb that was ſlain from the beginning of the world mmRev. 13 8.Rev 13:8. He findeth that one way to obtain pardon of ſin, is to confeſſe it nn1 John 1.91 John 1:9; and therefore to make it out that he truly repenteth unto ſalvation, he doth among other things clear himſelf of his ſin, not by hiding, but by diſcovering it; not by pleading for it, but by juſtifying God in his proceedings againſt him, taking to himſelf the ſhame, and giving God the glory.

Thus, this hypocrite is like Alexander, who ſitting to have his picture drawn, laid the finger upon the skar in his face, as pointing to that which he would have to be hidden; the true Chriſtian is as Hezekiah, when he had dealt weakly in ſhewing all that he had to the Babyloniſh Ambaſſadours, ſent to congratulate his recovery; he freely, without mincing or Apology, confeſſed the whole truth, that there was not any thing which he had not ſhewed them ooIſa. 39.4Isa 39:4; the one careth not how ſhameleſſely he hideth ſhame, in hope not to be ſhamed; the other ſticks not to ſhame himſelf to the utmoſt to him who is able for his ſhame to give him double comfort.

Character 15 This hypocrites ſhame endeth in confuſion.

He never taketh, nor beareth his ſhame for his ſin, willingly even when he hath moſt ſhamefully ſinned; therefore he is never bettered by it, when it is inflicted upon him againſt his will; but either it makes him impudent ſo long as God will forbear his execution; or it fills him with ſo much confuſion, that he apprehendeth his ſhame as the greateſt puniſhment that can be laid upon him. And indeed this will be the end of every hypocrite. He covereth himſelf with his own confuſion, as with a mantle ppPſal. 109.29Ps 109:29. He never took ſhame to himſelf to give God glory, therefore God turnes his glory into ſhame, and makes him ſo to apprehend his ſhame, as to take comfort in nothing. God will bring an everlaſting reproach upon him and a perpetual ſhame that ſhall not be forgotten qqJer. 23.40Jer 23:40. He ſhall bear his ſhame hererrEzek. 16.52Ezek 16:52, whether he will or not; and in the world to come, when his body awaketh out of the duſt, he ſhall awake to ſhame and everlaſting contempt ssDan. 12.2Dan 12:2.

Differ.On the contrary, the true Chriſtians ſhame endeth in joy and honour.

At the preſent, none ſo much abaſed; in the iſſue, none ſo much exalted: he ends not in confuſion, but in joy unſpeakable and full of glory. He is aſhamed to his humiliation, not to his confuſion. He is abaſed, not abaſhed; confounded in himſelf, but not ſo amazed as to be kept off from ſeeking covert under the wings of Chriſt He is troubled on every ſide, yet not diſtreſſed; perplexed, but not in deſpair tt2 Cor. 4.82 Cor 4:8; caſt down, but not without hope; he is as dying, in regard of his own merit; yet he lives through the merits of Chriſt; as chaſtened and not killed uu2 Cor. 6.92 Cor 6:9, His ſhame is ingenuous, therefore hopeful; free, therefore fruitful; he beleeveth, therefore he ſhall not be aſhamed wwRom. 9.33Rom 9:33. His own heart ſhames him, therefore God honoureth him, and keeps him from that utter ignominy of everlaſting ſhame. He ſhall not be aſhamed nor confounded world without end xxIſa. 45.17Isa 45:17. Yea, for his ſhame, he ſhall have double; and for confuſion, he ſhall rejoyce in his portion—. Everlaſting joy ſhall be unto him yyIſa. 61.7Isa 61:7.

Thus, this hypocrite is as Tamar, firſt forced by Amnon; but afterwards, chooſing rather to run any hazard, yea, to continue her wickedneſſe with her inceſtuous brother, (after ſhe found her ſelf with childe,) then to run the gant-lop of ſhame among her companions, which after ended in her greater ſhamezz2 Sam. 132 Sam 13: the true Chriſtian is as thoſe Corinthians, truly humbled, and effectually ſhamed, that in all things approved themſelves clear of that matter wherein they had failedaa2 Cor. 7.112 Cor 7:11; the one, ſeeking to avoid ſhame, is overwhelmed with it; the other, ingenuouſly taking ſhame, is bleſſed by it.

The Diſcomfiture of ſin.Hitherto the Diſcovery of ſin: the Diſcomfiture follows; and therein, the Conflict, Conqueſt, and Revenge, offer themſelves. In the Conflict are conſidered the cauſe of it, the enemies, the field, the weapons, the minde and purpoſe of the Combatants. The Conflict is firſt.

Character 16 This hypocrite fighteth againſt ſinne, out of feare of miſchief to himſelfe.

p. 369Every Combitant propoundeth to himſelf ſome cauſe of his combate;The Conflict. ſo doth this hypocrite: but ſuch as in the iſſue will afford no comfort. He that fights out of feare, little regards any iſſue at all, in relation to any good to himſelf. This hypocrite is afraid; therefore in ſome ſort fighteth againſt ſin, to avoid falling into that danger, either of God or man, which he otherwiſe apprehends to be inevitable; and ſo one feare offereth violence to another. He will take up the cudgels, leſt God, too ſtrong an enemie, ſhould deſtroy him; or man, too near an enemy, ſhould too much reproach him. And ſo he fights to avoid ſhame, but without hope of ſucceſſe. He fighteth, as Cowards and Traitours, to avoid Martial Law: refuſing to take quarter for feare of a more tormenting and ignominious death; when he ſeeth there is no remedy, but either fight, or die; he that loves not fighting, will yet fight rather then die out-right, even when he hath little hope to live. Feare is a predominant paſſion with a Coward; ſo is it with a guilty perſon; it makes him deſperate, that never was valiant; and to fight winking, for feare he ſhould ſee the blowes that are made at him, remembring the Proverb, What the eye ſees not, the heart rues not.

Contrarily, the true Chriſtian fights againſt ſin out of love to God.Differ.

He will adventure all, becauſe he loveth his Captain, and his Cauſe. God hath loved him, and taken his part againſt ſin and damnation, therefore he alſo will be for the Lord, in hatred and enmity againſt ſin. It is the Law of amity to have common friends and common foes. Gods enemies ſhall be his, becauſe his are Gods enemies. Abraham is called the friend of God bbJam. 2.23Jas 2:23, not only becauſe God took his part, I will bleſſe them that bleſſe thee, and curſe him that curſeth thee ccGen. 12.3Gen 12:3, but becauſe Abraham took Gods part, even againſt all the idols of his own fathers houſe; getting him out of his countrey and from his kindred, and from his own fathers houſe ddVer. 1; not knowing whither he went, in obedience to Gods calleeHeb. 11.8Heb 11:8.

The Chriſtian argueth thus, hath Chriſt made death his enemie, becauſe it was mine, and ſaid, O death, I will be thy death ffHoſ. 13.14Hos 13:14? then my Lords enemies muſt be mine. Yea, if he fell out with his own Sergeant and Executioner, in my behalf, how much more reaſon have I to fall out with my ſins, (which are alſo my greateſt enemies as well as his) in his quarrel? It grieveth him much for the diſhonour of the Kingdom and Goſpel of Chriſt, by the ſin and treachery of thoſe who profeſſe themſelves ſubjects thereto. The goodneſſe of the cauſe, wherein the Law and honour of God are ſo much engaged, doth both arme and animate him againſt ſin, the arch-enemy of Chriſt, although found in himſelf.

Thus, this hypocrite hath no quarrel to ſin, but his apprehenſion of the miſchiefe that it is likely to bring upon him; the true Chriſtian purſueth ſin with mortal hatred, out of his love to Chriſt who hath put him out of the reach of miſchief by ſin; the one fights, becauſe he dares do no other, the other becauſe he can do no other.

This hypocrite fights againſt Satan as he is a tormentor. Character 17

There are three arch-enemies to be encountred in the ſpiritual warfare; the Devil, the World, and the Fleſh; every of which the hypocrite oppoſeth, or ſeemeth ſo to do, but in a wrong manner, and without benefit. The Devil is the firſt, becauſe he ſinneth from the beginning hh1 John 3.81 John 3:8; whoever ſits out, he makes one, ſo that he muſt be oppoſed, or there can hardly be a warre. But the devil is to be conſidered as a Temptor unto ſinne, and as a Tormentor for ſin. This hypocrite is never angry with him for his tentations, ſo he might hear no worſe newes of him afterwar…, which he feares more then the tentation.

If it were only matter of ſin in difference between him and the devil, the buſineſſe would ſoon be compoſed, but conſcience tells him, that if he follow the devils counſel, he muſt expect the devil to be his pay-maſter; and that he is to be his Tormentor, who was firſt his Temptor; and his wages is no leſſe then death, and that eternal. Therefore he abhorreth his malicious cruelty in tormenting, but not his ſuggeſtions. He is more ready to defie and ſpit at him for the one, then to reſiſt him in the other. Yea, he is ſorry that he cannot partake with him in ſin, and p. 370be divided from him in puniſhment. Here he will flie from him, as the Exorciſts, that would needs take upon them to conjure out the devil in the Name of Jeſus; when they felt his paw in wounding them, they fled away naked **Act. 19.16Acts 19:16, but not before.

Differ.On the contrary, The true Chriſtian fights against Satan as a Temptor.

He fights againſt him upon the ſame quarrel only, thas his Lord General,**foreign Heb. 12.2Heb 12:2 Chriſt himſelf did before him. Chriſt fought with him, and overcame him as a Temptor iiMat. 4Matt 4, having no cauſe to fear the leaſt miſchief from him as a Tormentor. For he ſhall never need to be afraid of the devil as a Tormentor, againſt whom the devil hath not firſt prevailed as a Temptor. The Chriſtian therefore hath his eye upon Satans wiles, devices, methods, ſtratagems and artifices, whereby he lieth in wait to deceive, more then upon his open violence; not as deſpiſing his violence, but as labouring to prevent it, by not giving way to his tentations.

He now and then caſteth fiery darts kkEph. 6.16Eph 6:16, dreadful tentations in the face of the ſtrongeſt Chriſtian, as knowing if he can firſt wound his face, or throw duſt or aſhes in his eyes, the Chriſtian will be leſſe fit and able to manage his weapons againſt Satan in his aſſaults upon other parts: therefore he is careful to be furniſhed with the ſhield of faith, above all, wherewith he may be able to quench all the fiery darts of that wicked one. But being not ignorant of Satans devices ll2 Cor. 2.112 Cor 2:11, he looks upon him as then moſt dangerous when he is moſt tame, when he offereth kindneſſe and worldly benefit, and would teach the Chriſtian, not ſo much how to be cunning in ſome ſecret groſſe wickedneſſe, as to do ſome feats of activity to get himſelf a name; how to perform duties, after his directions, not Gods; and how to tempt either the Providence or Patience of GodmmMat. 4Matt 4.

Thus the hypocrite feares, ſhuns, and oppoſeth Satan as a black devil, dealing with him as he did by Job, ſweeping all that he had; the true Chriſtian fears him moſt as a white devil, transforming himſelf into an Angel of light nn2 Cor. 11.142 Cor 11:14. If Satan will be a merry devil and make ſport, this hypocrite will be glad of his company, and only ſ…s him when he turnes a mad devil; but whether he rage or laugh ooProv. 29.9Prov 29:9, the other knoweth there is no reſt, in having ought to do with him: the one never oppoſeth h… … he comes to teare him in pieces; the other keeps him off when he ſmiles moſt upon him.

Character 18 This hypocrite fighteth againſt the world only when it frowneth and croſſeth him.

If he hath any deſigne to be wealthy or great, and hath courted the world, or otherw…ſe thinks himſelf ſo able and worthy, as to expect the world ſhould firſt court him, to raiſe him according to his expectation, in ſtead whereof the world loures or looks doggedly upon him: he then falls into a pet, and marvellouſly declaimeth againſt the ingratitude, hypocriſie, and wickedneſſe of the world; yea, and writes books and ballads againſt it: and provideth whips of ſcorpions to laſh it even unto death, if he could. He knows there be others that ſpeed as bad in the world as himſelf, and that he ſhall very much pleaſe them with his Satyres; however, he is reſolved to pleaſe himſelf in it, how much ſoever it diſpleaſe the world, and rather (as the Proverb is) to loſe his friend then his jeſt, whatever his bable may coſt him to vent it.