Divine Characters in Two Parts, Part 1 · Chapter 30
CHAP. XXX. The Obedient Hypocrite Is he that marreth a good work in the making,Defin. or doing of it.
HE knoweth that God ſtands upon obedience more than ſacrifice, and, that where ſacrifice is not ſeconded by obedience, the ſacrifice is rejecteda1 Sam. 15.22: therefore this hypocrite is as officious in profeſſing obedience, as he ſeems devout in matters of worſhip. He is that younger ſon that, being commanded by his father to go and work in his vineyard, with much obſervance, ſaith, I will, Sir, but, went not bMat. 21.30. By him, Chriſt held a glaſſe to the Scribes and Phariſees, in which they might behold the true viſage of themſelves; as this hypocrite alſo may. None ſo forward as they, not only by word, but by ſhew of action, to do the Will of God, inſomuch as they affected the engroſſing of a…l Piety and Religion, among thoſe of their own Order; yet, in true performance, came behinde very publicanes and harlots cVer. 31, 32.
He ſetteth upon obedience (in ſhew at leaſt) with great cry and noiſe of forwardneſſe: but parturiunt montes, &c. the birth anſwers not expectation: either, he doth it not; or, not as he ſhould, and profeſſeth to do it. So the Iſraelites of old made Moſes to beleeve that all that the Lord ſhould speak unto him, they would hear it, and do it dDeut. 5.27. They ſpake as much as men could; and God ſeemed to be much taken with it, ſo that be not only commended their ProfeſſioneVer. 28, but, ſpeaking after the manner of men, he promiſed himſelf much from them: for he ſaid, ſurely they are my people, children that will not lie; ſo he was their Saviour fIſa. 63.8. But the performan…e was nothing, but rebelling, and vexing his holy Spirit gVer. 10. So this hypocrite raiſeth a mighty expectation, but ſatisfieth not.
A bungler doth but diſparage a work of worth by undertaking it, and marres it by his manner of doing of it: much more doth a falſe-hearted pretender diſgrace obedience unto God, when he makes great ſhewes of that which he never meant nor was able to perform. Many ſuch pretenders there are in Chriſtianity, that hold forth the leaves, but deny the fruits of obedience; that would gladly reap the comforts of mercy, but will not be at the pains of expreſſing the power of grace. Of which number this hypocrite makes one.
Differ.On the contrary, the true Chriſtian goeth through with the work of obedience.
He doth the work of the Lord cordially, and with all his might. If he cannot do it ſo exactly as the Law requireth; yet he doth it ſo ſincerely that it is accepted of the Lawgiver. His heart is faithful, although his hand be weak; he is as the good ſervant, that doth the Will of God from the heart hEph. 6 6; He obeyeth from the heart iRom. 6.17, whatever God gives him in charge, be it believing doctrines delivered, or doing of other duties enjoyned.
He ſo worketh that he graceth the work, and the work praiſeth him in the gates kProv. 31.31; God is pleaſed highly with his obedience, even when men take no notice of it, unleſſe to cavil, as the devil did at Job. Nor can men who judge righteous judgement, juſtly finde fault, or ſay that he diſſembleth, fumbleth, or doth the work of the Lord negligently, but muſt give teſtimony for him, that he worketh righteouſneſſe with all his might: yea, when he ſuffereth moſt for well-doing, he giveth not over to do well. When his faith is moſt put to it, by perſecution, even then the trial of his faith is much more precious than of gold that periſheth, and is found unto (even his) praiſe, and honour, and glory at the appearing of Jeſus Chriſt l2 Pet. 1.7.
All his works are not alike excellent; yet, all, ſincere. They are ex eadem officinâ, out of the ſame ſhop of a true heart. All coines are not alike faire, yet all come from the ſame Mint, and beare the ſame ſtamp. There is no man that lives and ſinneth not m2 King. 8.46, ſome mixture there will be of his own corruptions even with his beſt obedience: but, here there is ſincerity ever prevailing, and that makes the work acceptable to him that trieth the heart, and by the heart judgeth of the work, pardoning the imperfection, where he findeth uprightneſſe of heart, and an heart wil ing to ſeek God, and to ſerve him to the utmoſt of his power. Here God ſpareth him as a Father ſpareth his ſon that ſerveth him nMal. 3 17.
Thus, this hypocrite is as Saul, who having done what he liſt, and ſo much as he thinks fit, will ſay it, and ſtand in it, I have obeyed the voice of the Lord; and have gone the way which the Lord ſent me o1 Sam. 15.20; Let Samuel, yea, God himſelf ſay what they pleaſe to the contrary; the true Chriſtian is like Gaius, he doth faithfully whatſoever he doth p3 John 5.. The one is an eye ſervant, that ſeeks to put God off with eye-ſervice: the other is a ſervant that ſheweth all good fidelity qTit. 2.10, obeying in all things, not with eye-ſervice, as a man-pleaſer, but in ſingleneſſe of heart, fearing God rCol. 3.22.
This hypocrite will obey, but not with denial of himſelf. Character 1
If he obey, it muſt be in his own way. If God would lop off his fair top of natural reaſon, wiſdome, opinion of his own ſelf-ſufficiency, he cannot bear that. Let God but tell him what he will have done, and leave the reſt to him. He knows how to order the work, and in what manner to do it. He will have his own way, as Saul in deſtroying the Amalekites. Gods charge was utterly to destroy all; to ſpare no man, woman, or infant, oxe, ſheep, camel, or aſſe s1 Sam. 15.3. Saul goes about it, but when he comes to perform it, he will do ſo much as in his wiſdom is neceſſary, taking himſelf to be wiſer than God in executing Gods command. Agag being not a common perſon, was not ſo fit to be ſlain among the vulgar, the glory of the victory would be greater, to bring him home in chaines, and to ſhew him to the people; after which God might do with him as he pleaſed. Saul ſuppoſed alſo, that after ſuch a victory God would expect a ſacrifice of thankſgiving; and what beaſts ſo fat and goodly as the beſt of the Amalekites cattel? ſo that to this part of the command of ſparing none, Saul in effect ſaith: No, ſome wiſer than ſome.
Again, what he doth for God, he will do as now he is. It is in vaine to perſwade him, that he muſt be circumciſed in heart to love God tDeut. 30 6, regenerated, ſet into Jeſus Chriſt, that he muſt be content to have his gallant top of nature to be cut off; and himſelf to be cleft, and riven, that Chriſt may be graffed in; he cannot hear on that eare: he thanks God he hath loved God with all his heart, and ſerved him truly ever ſince he could remember, and doubts not but to obey God as well as the preciſeſt Puritane of them all. If he may ſet about Gods work as he is: he is content. Otherwiſe, the work muſt lie undone, for him. This was the great quarrel of the Phariſees againſt Chriſt, Are we blinde alſo uJohn 9.40? Are none able to ſee and diſcerne the things of God, but ſuch as receive new eyes from thee? So Nicodemus himſelf, before his Converſion, thinks ſtrangely of Chriſts ſpeech, touching the neceſſity of the new birth; Can a man be borne when he is old? Can he enter the ſecond time into his mothers wombe, and be borne wJoh. 3.4? The natural man will none of that. If God will accept him as he is, well and good: if not, he is now too old to be taken in pieces, and made new.
Differ.Contrarily, the true Chriſtian rejoyceth to do Gods work in Gods way; and to be caſt into ſhape that God pleaſeth, for the better doing of it.
He is convinced, that he that will indeed obey, muſt obey throughout, or he were as good do nothing; and he muſt be made new throughout, or he is nothing, he can do nothing. It is in this as in offering ſacrifice of old, when there was not a perfect conformity, for matter, manner, and qualification of the perſon ſacrificeing, to the Will of God; He that killeth an oxe is as if he ſlew a man; he that offereth a Lambe, as if he cut off a dogs neck, he that offereth an oblation, as if he offered ſwines blood: he that burneth incenſe, as it he bleſſed an idol xIſa. 66.3. He muſt be qualified, he muſt be punctual in following Gods rule, or he obeyeth not, but rather rebelleth againſt God, as Saul in the inſtance before given, when it came to be tried by the Touch-ſtone of the Sanctuaryy1 Sam. 15.22, 23.
He rejoyceth to part with nature for grace, with blinde eyes for ſeeing eyes, with his native pride for better fruits; miratúrque novas frondes, & non ſua poma. He admires the new leaves and fruit that grow on his wither'd ſtock: and ſaith with joy in his heart, in reference to ſpiritual generation of new graces in his ſoul, who hath begotten me theſe; ſeeing I have loſt my children, and am deſolate, a captive, and removing to and fro? And who hath brought up theſe zIſa 49.21? He knoweth the fruit cannot be good, if the tree be evil: and that there is the ſame neceſſity of making the tree good, as there is to make the fruit good: for, a corrupt tree cannot bring forth good fruit aMatt 7.18. He therefore never accounts that to be obedience which proceeds not from an heart renewed by grace, be the work never ſo ſplendid and glorious.
Thus, this hypocrite is like a ſelf-will'd ſervant, that muſt have his own will and way, or elſe will do nothing, or do it ſo, that it were better he had done nothing; the true Chriſtian is like Moſes, that makes all things according to the pattern ſhewed him in the Mount bHeb. 8.5; the one, under colour of obeying God, obeyeth his own will, the other renounceth his own will, that he may obey God.
Character 2 This hypocrite is ſet on work by others, but expects wages from God.
He never worketh for God as ſet on work by God, but as employed by others, to work what, and how they direct. Rather than faile, he ſets himſelf on work on that which God never commanded, yet looks God would accept and reward it, as if he had commanded it. He puts the queſtion to himſelf, or rather to his fancy, Wherewith ſhall I come before the Lord cMic. 6.6, &c. (as if God had not long before ſhewed him plainly enough what he requireth of him.) A thankleſſe ſervice, wherein a man adviſeth with, and ſeeketh to pleaſe, not his Maſter, but himſelf. He cares not for offering to the Lord at Hieruſalem, according to Gods Rule and Will; but, if Jeroboam ſet up a Calfe at Bethel; that, for his money: for this liketh you well, O ye children of Iſrael, ſaith the Lord God dAmos 4.5, 6. But ſuch obedience procureth no better reward, than cleanneſſe of teeth, and want of bread. Let God ſpeak, he will not heare: but he will certainly do whatſoever goeth forth of his owne mouth eJer. 44.16 17. Yet, if God reward him not very bountifully, he will be very angryfIſa. 58.3.
If others (like himſelf) preſcribe him a courſe of obedience, and a feare towards God after the Precepts of men gIſa. 29.18; He will here be as forward as any to obey and feare God, although no reaſon of the command appear to him, but the will of his Superiours. Blinde obedience, and blinde faith are the two paths in which he delights to walk. He feares not the ditch, until he be in it, no more than Judas dream't of the halter, until he had betrayed his Maſter.
If a Jeroboam or his ſucceſſors give an injunction for change of Religion, Ephraim, the whole body of the people will readily and willingly obey, although they ſmart for it: Ephraim is oppreſſed and broken in judgement, becauſe he willingly walked after the commandment hHoſ. 5.11. No commandment in the things of God, is ſo willingly obeyed, as the commandments of men; and thoſe moſt, who are moſt contrary to the commands of God. And juſt it is with God to make thoſe whom men ſtudy to pleaſe by ſinning againſt God, under colour of obeying him, to be ſad ſcourges to ſuch blinde Bayards, even in matters of civil juſtice and judgement.
None are ſo great Innovators in matter of Religion, as Uſurpers of the Civil Power; …or are any ſo great oppreſſors, and heavy ſcourges to the people in Civil affaires, as they who make moſt bold with God in the things of God: yet no people more forward to obey the precepts of ſuch Uſurpers, in ſuch matters, than the generation of hypocrites that care for no religion or obedience to God, but what is moſt in requeſt with their greateſt oppreſſors. For, the ſtatutes of Omri are kept, and all the works of the houſe of Ahab iMic. 6.16. Omri (who had been General, and was after m…de King of Iſrael, in the Camp, to he revenged on Zimri that ſlew his Maſter k1 King. 16.16) did worſe than all the Kings that were before him lVer. 25: and afterwards Ahab, his ſonne, did evil in the ſight of the Lord above all that were before him mVer. 30: for theſe, eſpecially the later, beſide the golden Calves of Jeroboam, worſhipped Baal nVer. 31. In which idolatry the people readily followed the ſteps of their Kings, (although to their own confuſion) having now a liberty granted them to worſhip which of thoſe idols they pleaſed.
Thus the arch-hypocrites Rival, Ignatius Loyala, tells the Portugal Jeſuites, parendum Pontifici non ſolum abdicatione voluntatis, ſed etiam (& maximè) judicii. Perit illa celebris obedienti… caecae ſimplicitas, cum apud nos in queſtionem vocamus, rectè ne praecipiatur, an ſecus. The chief Biſhop muſt be obeyed, not only with abdication of our wills, but alſo (and that chiefly) of the judgement. That famous ſimplicity of blinde obedience is loſt, when we once come to queſtion, whether he did well or ill in giving out ſuch a command as he calleth us to obey. The ſumme is, Be ſure to pleaſe the Pope, and then, for Chriſt let it be taken for granted that he cannot be diſpleaſed.
Yea this hypocrite is ſometimes ſet on work by Satan, who inſinuateth himſelf into his imaginations, or the directions of thoſe by whom this hypocrite is willing to be led blindfold. The ſimplicity that is in Chriſt is too mean, too plain for his ambition. He will rather chooſe to obey in things contrary to God, in hope to do God good ſervice, if he who would devoure him, ſhall ſo perſwade. Yea, he will now place perfection of ob…dience in murdering of Princes, undermining of States, ſowing diſcords, warres, parricides, lies, and equivocations amongſt brethren. This (O blaſphemy!) is counted obedience to God, and a conformity to the obedience of Chriſt himſelf: And (O folly!) this fool acts it, and expects a reward in heaven for it. And (O ſhame!) this malefactor fuffering by due courſe of Law and Juſtice, for treaſon and rebellion, is enrolled for a Saint and Martyr. What greater blaſphemy, than to place obedience, and the imitation of Chriſt, ſuffering upon the Croſſe, in murders, parricides, treaſons; and, counting legal and deſerved executions, for notorious treaſons, to be more than meritorious Martyrdomes.
Contrariwiſe, the true Chriſtians obedience to God, is of God and from God.Differ.
The Will and Commandment of God is both his ground, and rule of obedience. He doth it becauſe God will have it done, and as God will have it done. This notably differenceth a good action▪ not only from the crimes of the wicked, but from the errours of the faithful. Levi, in a private rage, and for revenge, joyned with Simeon to ſlay the Shechemites, and was curſed by his father for itoGen. 49.7. His poſterity, by Gods appointment, afterwards ſlew their own brethren, and were bleſſed by Moſes for itpDeut. 33.9. David numbred the people without Commiſſion from God, and was puniſhedq2 Sam. 24.13: Moſes, and Joſhua did the ſame thing well, becauſe they had Gods warrantrNum. 1.1, 2 Joſh. 8.10. The Chriſtian will look to his warrant, as well as to the work he doth. One and the ſame thing may elſe be ill done, that otherwiſe might be well done.
The ſame man before his Converſion, went to Church for company; here was a good act, but an ill ground: after his Converſion, he goes out of conſcience. Here both act and ground are warrantable, and ſo the action is good. He is careful to know the Will of God, not of himſelf, or of humane directors, but of God himſelf. It is true that God teacheth by man, but then man teacheth from God. And ſo God ſheweth and he learneth what is good, and what the Lord requireth of him sMic. 6.8. Say not to him, what think ye in your ſelf? Is it ill to wiſh well to your dead friends, and to pray for them? for, his anſwer is ready, Religious duties are not taught by the Law of nature, but muſt be warranted from above by the Law-giver, or be let alone. God will be Judge of what is well or ill done.
Thus, this hypocrite obeyeth God, as the Clock ſtriketh, when forced by the poiſe or weight from without; the true Chriſtian obeyeth, as the pulſe of the body beateth, becauſe of the vital ſpirits in the artery within: The one receives direction from men, and ſo marreth a good action, for want of Commiſſion; the other doth all by order from God, and ſo cannot miſcarry in the work.
Character 3 This hypocrites obedience is partial.
He that is but in part for God, muſt needs be but in part for obedience. If he perform one part of obedience, he thinks that may ſuffice, and therefore makes no conſcience of the reſt. If he call on the Name of the Lord, he departeth not from iniquity t2 Tim. 2.19. If he have ſome ſhew of godlineſſe, it is without juſtice and honeſtyuMat. 23.23, he hath no care of his word, his promiſe, his debt. If he have honeſty, it is without godlineſſe. He maketh no conſcience of the SabbathwAmos 8.5. He can diſpenſe with prayer, though it be a week together, yea, a monethmonth, a year perhapsxJob 27.10.
If he have a good purpoſe, it is without effect: whence that ſpeech, there are more good purpoſes in hell than in heaven. Not as framed there, but carried thither for want of putting them into act on earth. And as men in dreaming of ſome good thing, or of hell, are much affected for the time; but waking, they may haply tell their dreams, but live not after them: ſo this hypocrite may ſometimes have a fearful dream of hell, as Felix yActs 24.25; ſometimes a pleaſant dream of heaven, as Balaam zNum. 23.10, but when he awaketh he is where he was, and as he wasaIſa. 29.8.
If he have the action, it is without purpoſe of heart. The will is ſometimes accepted for the deed, where power is wanting; but the deed is never accepted for the will, if the will to obey be wanting. If the deed be without a will to obey, the action without affection, the work is loſt. Sacrifice he offereth, but without repentance, which is the ſacrificed heart, that only is acceptedbPſal. 51.17 Auſtin.. In ſuperficie bonus, in alto malus. He is ſuperficially good, but really evil Abel and Cain both ſacrificed, and both to the ſame God: the Publican and the Phariſee prayed, the ſame action, in the Temple, the ſame place, to God, the ſame Lord, yet was Cain rejected, and the Phariſee not juſtified, becauſe they performed the act, but not with the ſame heart, the ſame will. All are not Saints that offer ſacrifice, but only they that with their whole hearts make a Covenant with God by ſacrifice bPſal. 50.5.
If he have words, it is enough for him. There is much of this verbal obedience in the world. Many will give God good words, who yet do but verba dare cJer. 3.4, 5. One while he ſaith, I wi…l Sir: at another time, I will no more tranſgreſſe dJer. 2.20. And ſo his promiſe not performed addeth contempt unto injuſtice, and, a lie unto the injury, and this uſually ends in impudence, to out-face the ſervant of the Lord reproving him from it, as Saul did the Prophet: I have performed the Commandment of the Lord e1 Sam. 15.13. And again, Yea, I have obeyed the voice of the Lord. If he do any thing, it is in his account ſufficient. And ſo, when he doth moſt, it is but a part; and ſuch a part too, as he pleaſeth. He will not do all he ſhould, nor ſhall any other allot him what that part ſhall be, but he will do only that which is good in his owne eyes, without being ſet his task by another.
Differ.On the contrary, the Christians obedience is univerſal.
It hath the perfection of parts, though not of degrees, yet even in degrees he imeth at perfection, as at the white or mark which he ſtrives to hit; or, at leaſt to come as near it as poſſibly he can. And herein his obedience is not only univerſal, but uniform. He not only doth all, but labours to do all alike carefully and ſincerely. It is true, that juſt men compleatly in all reſpects perfected, are in heaven, yet is he taught, while he is on earth, to propound their examples, yea, the Lord Jeſus Chriſt for a pattern unto himſelf, and to do his utmoſt in aſpiring to the patterne of that heavenly obedience, and to do the Will of God on earth as it is done in heaven. But as for the perfection of parts, he doth, and muſt attain to it here in this life: He hath reſpect unto all Gods Commandments hPſal. 119.6. This teſtimony God gives him, I have found David a man after mine own heart, which ſhall fulfil all my WilliActs 19.22.
He departeth from iniquity, as well as calleth on the Name of the Lord: he eſcheweth evil, when he ſets himſelf to do good. He joyneth godlineſſe with honeſty; righteouſneſſe and ſobriety, with godlineſſe; when he cometh unto God, he endeavoureth alwayes to have a conſcience void of offence both towards God and menkActs 24.16. He purpoſeth, and performeth; yea, rather ſweareth lPſal. 15.5, than not performmPſal. 119.106, whether he gaine or loſe. He not only ſacrificeth, but makes a Covenant with God by his ſacrifice; yea, he offereth himſelf as a living ſacrifice, holy, and acceptable to God nRom. 12.1. When he cometh to God in prayer, he bringeth words not only of ſupplication for pardon and mercy, but of proteſtation and vowes againſt former evils; of which he deſireth to be pardonedoHoſ. 14.2, 3: not words, without deeds, but deeds as well as words: Suſcipit, & ſolvit vota. He voweth, and payeth pPſ. 116.13, 14. His word bindeth him to the deed, and his deed diſchargeth him of his word, and proveth him a juſt man of his word: and ſo he is obedient both by word and deed qRom. 15.18. Yea, what was vowed in his name by others, in his baptiſme, he makes conſcience to anſwer in perſonr1 Pet. 3.21.
Thus, this hypocrite will be the carver of his own obedience, what he pleaſeth, and how much he pleaſeth; the true Chriſtian ſets no bounds to obedience, but extends it as farre as God requireth. The one is, in greateſt part, for himſelf in all he doth, and ſo he obeyeth no further than may ſtand with his own intereſt. The other is wholly for God with denial of himſelf, and therefore refuſeth nothing commanded of God, becauſe his intereſt is only to pleaſe God: The one, in baptiſme receiveth nothing but ſignes, and ſo returnes nothing but words; the other, the ſeeds of grace, which growing up in due time, bring forth the fruit of real and univerſal obedience.
This hypocrites obedience lies most in opinion. Character 4
When God hath given him any work to do, and he thereupon thinketh he hath done it, becauſe he hath perhaps done ſomewhat in his own way (which he thinks to be better than Gods way) this is enough for him. If Saul do but handle the Amalekites as himſelf thinks beſt, this, in his opinion, is an obeying of the voice of the Lord; and it will not be eaſie for Samuel himſelf to perſwade him otherwiſes1 Sam. 15.20. If he be ſuperſtitiouſly given, when he hath worſhipped God in away of his own, he thinks, that, not all the world, no, nor God himſelf, can ſhew him a better. If he be a proud Juſtitiary, he believes his halfing with God to be as much as God requireth, and is ready to do more. He can keep all the Commandments, and ask for more work, What lack I yet tMat. 19.20?
Had Bellarmine been at his elbow, he would have told him he had done enough already for attaining eternal life; if he aſpired to ſome higher place than ordinary in heaven there was more to be done. The keeping of the Commandments would give him a room in heaven; but if he meant to ſit above others there, he muſt then take Chriſts counſel, (which, ſaith he, was no Precept) and ſell all that he had, and give to the poor uDe Monach. l. 2. c. 9. ſect;. quintum.. And verily this hypocrite is fully of his opinion. He thinketh, if he prayeth, faſteth, &c. and God heareth not, anſwereth not his expectation, that he doth him wrong: for, in his conceit, he hath done as much as God requireth; when God, on the other ſide, more truly ſaith, he hath done nothing of all that I have commanded. For ſo in effect, he ſpeaks, when he ſaith, Is this the faſt that I have choſen wIſ…. 58.5?
But, as Bellarmine and Chriſt were not both of one minde touching that young man, the one being for his entring into heaven, upon his conceit that he had kept all the commandments, from his youth xMat. 19.20; the other, againſt it, if he would do no more than yet he had indeed doneyVer. 23.24: ſo Chriſt and this hypocrite will differ about his admiſſion into heaven, not every one that ſaith unto me, Lord, Lord, ſhall enter into the Kingdom of Heaven, but he that doth the Will of my Father which is in Heaven zMat. 7 21. This hypocrite is like Naaman, who deſpiſed the eaſie and familiar Preſcript of Eliſha for his cure, and went away in a rage a2 King. 5.12: he ſcorneth to confine his obedience within the Commandments of God, as too eaſie and too little for him. He muſt have Counſels, and courſes of an higher nature, that he may do more than is commanded, and verily thinks he doth it too, coming little ſhort of Seneca's blaſphemy, who would have his ſoul to be Aemulator Dei, an Emulator of God himſelf, as not coming behinde him. Might he but know what God would further require, or but adviſe, he would not tarry for a Commandment, but anticipate it, that he might rather offer a free-will offering beyond all that is commanded, than perform an obedience after it be enjoyned.
Differ.Contrarily, the true Chriſtian, that goes much further in obedience, can never ſatisfie himſelf.
He doth what he is able, and keeps as cloſe to the rule as he can; yet being conſcious, how far ſhort both for matter and manner, he comes of that exact and perfect obedience which God may juſtly expect from him, even under the Goſpel, in a Goſpel-way, he is ever jealous of his beſt performance, and flies to God for pardon of his beſt ſervices. Well he may give content to men that are apt to judge charitably, and ſurfeit thoſe that are prophane, who are ill pleaſed (becauſe themſelves are ſhamed) by his doing ſo much: yet, having his eye fixed on God whom he ſerveth, and conſidering how ſhort he comes of what God requireth, he feares he ſhall be found tardy in duty, how far ſoever he hath gone beyond others; being taught to acknowledge that when he hath done all that is commanded him, he is an unprofitable ſervant *Luke 17.10.
When he hath done all he can, he ſtill falls ſhort of his deſire and aime; becauſe when he would do good, evil is preſent with him bRom 7.18; not wholly to keep him back, but to hinder, blemiſh and fully the good he doth. This troubleth him, and makes him to cry out, O wretched man that I am cVer. 24. He reacheth after perfection with all his might; but, withal confeſſeth, not to have already attained; as if he were already perfect dPhil 3.12. He doth all that he doth faithfully, and ſo hath hope both of acceptance and reward, not as deſerving it as a faultleſſe ſervant, but as ſerving a good God, a kinde Maſter, that doth for him exceeding abundantly above all that he is able to ask or think, proceeding in a way of grace, and doing it for his own ſake eEzek. 26.22, when his ſervant hath too much cauſe to be aſhamed and confounded, and to loth himſelf in his owne ſight, for his iniquities fVer. 32.
Thus, this hypocrite is like Laodicea, in her own opinion, rich, and encreaſed in goods, and had need of nothing; not knowing her ſelf to be wretched, and miſerable, poor, blinde, and naked gRev. 3.17; the true Chriſtian is ſo meanly conceited of his beſt performances, as Nehemiah, that after all the good he had done, and praying God to remember him for it (becauſe done in ſincerity) he addeth, and ſpare me according to the greatneſſe of thy mercy hNeh 13.22. The one, by an over-weaning conceit of what is not, deludeth himſelf; the other, by the humble opinion he hath of his own obedience, is accepted of God, even when himſelf is not ſatisfied with what really it is.
Character 5 This hypocrites obedience is unwitting, and at unaware.
He may haply do the Will of God ere he be aware, as Aſhur did, when he meant not ſo, nor ſo much as in his heart thought ſo iſ…a. 10.7. It may fall out that the moſt wicked man may do a great ſervice for God, when his aime is only to do his own work, and God is not in all his thoughts. Joſephs brethren little thought of preſerving themſelves, their father, and much people alive, when they ſold Joſeph into Egypt. They ſold him, but God (unwitting to them) ſent him before them, to preſerve them a poſterity on the earth, and to ſave their lives by a great deliverance kGen. 45.7. So the hypocrite, when he but hypocritically doth Gods work, he thereby oft-times doth more good than he intendeth, and may ſay to God as that ſervant to his Maſter, Equidem plus hodie boni feci imprudens, quam ſciens ante hunc diem unquam Ter. in Hecyra. Act. 5. ſect;. 4. Verily, I have done more good to day unawares, than ever I did before this day wittingly.
The hypocrite in doing of good, is not guided by God, nor doth he aime at God in it, but at himſelf, as thoſe hypocritical faſters and mourners, in the time of the Babyloniſh captivity. They did not faſt unto God; did ye at all faſt unto me, even unto me? ſaith the LordlZech. 7.5. In giving an almes, he may bring ſome glory to God: but all that he intendeth is his own glory, he doth it that he may have glory of men mMat. 6.2: yet it may be, that by accident, or rather ſpecial providence, the bowels of ſome true Saints may be refreſhed thereby, and provoke others to return many thankſgivings vntounto God n2 Cor. 9.12. He may preach a good Sermon, if a Miniſter, (as no doubt Judas did many) which he may do out of envie, ſtrife, and deſire to magnifie his own good parts, and not of good-will: yet this may be a means of converting others, which he never aimed at; therefore, ſaith Paul, therein I do rejoyce, and will rejoyce oPhil. 1.18, although this hypocrite after he hath preached to others, become himſelf a caſt-away p1 Cor. 9.27.
Contrariwiſe, the true Chriſtian obeyeth wittingly and knowingly.Defin.
He not only knows what is obedience, but he knowingly and intentionally ſets upon the work, as minding of, and aiming at God in what he doth. He knoweth whom he is to ſerve, he ſets upon the ſervice as intending obedience to God in it, and to promote Gods ſervice and intereſt, not his own. He goes about obedience, as Paul went to Hieruſalem, knowing before-hand upon what errand, and what he muſt ſuffer for his ſervice there, in the general at leaſt, although not the particular perſecutionsqAct. 20.22, 23, that ſhould befall him there, or elſewhere.
In every act of obedience, he looks to his warrant, and to his rule. He will firſt underſtand what the Will of the Lord is rEph. 5.17. He will not go about it like an unwiſe man that conſiders not what he doth. He will not offer the ſacrifice of fooles that conſiders not that they do evil sEccl. 5.1. If he come to the houſe of God, he will not do as the hypocrite, that little conſidereth before-hand what he goeth for, and cares as little when he is there, how he behaves himſelf: but he will look to his foot, and be more ready to heare, than to give the ſacrifice of fooles. He values the unwitting doing of good, at as low a rate, as the omitting of it. He knoweth that neither man nor God will reward that ſervice that was intended to another end, and not to ſerve him. Therefore, as he knoweth whom he believeth, ſo when he goes about the ſervice of God, he will know whom he ſerveth, and what he goeth about, and to what end.
Thus, this hypocrite obeyeth God, as that man who drew a bowe at a venture, and ſmote Ahab between the joynts of his harneſſe, did therein what was commanded by Benhadad, his Lord, in fighting neither with ſmall nor great, ſave only with the King of Iſrael t1 King. 22.31 34. The true Chriſtian is as Ezra, who had prepared his heart to ſeek (or know) the Law of the Lord, and to do it, and to teach it in Iſrael (u): The one is as a blinde man, that may by accident do that which he never dream't of,wEzr. 7.10 nor any man expected; the other is as the wiſe man that hath his eyes in his head, while the fool walketh in darkneſſe wEccl. 2.14.
This hypocrite obeyeth unwillingly. Character 6
His obedience is like his patience, both, perforce. His obedience is but forged, and therefore muſt needs be forced, like the ſubmiſſion of Davids enemies. They obeyed him xPſal. 18.44; but, by a ſtrained and counterfeit ſubjection, as willing obedience. He parteth with ſin as the devil at the command of Chriſt, came out of the man, whom he had poſſeſſed, but not till he had torne the poor man, and cried with a loud voice yMa… 1.27, as omitting to leave his poſſeſſion. Yea, let God charge him again and again to forſake ſin, he is as backward at laſt, as at firſt to obey; as the ſame devil was, to come out of another body, whom he had made both deaf and dumb; and at parting, left him for deadzMar 9.26.
If God call him to do him ſervice which he hath no minde to, he doth it with ſnuffing, as being a great wearineſſe to himaMal. 1.13. He is the ſluggard intended by Solomon, that is never ready to riſe. Call him at what time ye will, reprove him for his ſloth as ſharply as you pleaſe; ſay to him, How long wilt thou ſleep, O ſluggard? when wilt thou ariſe out of thy ſleep? His anſwer is ſtill the ſame, yet a little ſleep, a little ſlumber, a little folding of the hands to ſleep bProv. 6.9 10. And when he doth ariſe and ſet about his ſervice, he thinks it too long, and ſaith, When will the new Moon be gone? when will the Sabbath end cAmos 8.5? He is far better pleaſed with the end than the beginning. And no marvel. He that loveth ſin muſt needs be loth to part with it, and hate the Commandment that forbids it: and he that hateth duty, cannot willingly be brought on unto it, but abhor the Commandment that doth require it.
Differ.On the contrary, the true Chriſtian obeyeth with the heart.
He is one of thoſe ſouldiers of Chriſt, that let Chriſt give the word of Command when he pleaſeth, will be willing in the day of his ſtrength dPſal. 110.3, to engage in his ſervice and cauſe. He ſerveth, in what place ſoever Chriſt ſet him, not by conſtraint, but willingly, not for filthy lucre, but of a ready mind e1 Pet. 5.2. He freely giveth himſelf firſt to the Lord f2 Cor. 8.5, and after, to thoſe to whom God would have him to be ſubject, God no ſooner gives him a Call, but (ſo ſoon as he diſcerneth it) he ſaith, Speak Lord for thy ſervant heareth g1 Sam. 3.10. He giveth his members, as weapons of righteouſneſſe unto God. He offereth unto God a reaſonable ſervice, wherein he employeth both his reaſon to know, and his heart to chooſe, reſolve upon, and delight in the Will of God hRom. 6.13.
If natural actions that are of neceſſity have a pleaſure in them, as eating and ſuch like, much more unto a Chriſtian partaker of the godly nature, it is a pleaſant thing to obey God in ſpiritual ſervice: being in his proportion made like unto Chriſt, who made it his meat and drink to do the Will of him that ſent him, and to finiſh his work iJohn 4.34. Love, to a Chriſtian, is both the ſumme and end of the Commandment, the fulfilling of the Law kRom. 13.10. It is impoſſible that any commandment ſhould be grievous to him that loveth him who gave itl1 John 5 3. Love maketh all things pleaſant, and the very commandment ſweet, and to rejoyce at the Word, as one that findeth great spoil mPſ. 119.161.
Thus, this hypocrite maketh a vertue of neceſſity; the Chriſtian maketh a neceſſity of vertue. The one will obey when forced by God, the other holds himſelf bound by neceſſity to ſerve him willingly, when furtheſt off from force. And ſo, the one, by his unwillingneſſe, loſeth his work; the other, by his readineſſe, gets the reward.
Character 7 This hypocrites obedience is perfunctory.
If he muſt needs do ſomewhat, he will do it for once. And, ſo it be done, 'tis no matter, how. Opus operatum is a full work, and a full diſcharge too, for him, how ſlightly ſoever done: He makes an idol of God; and any thing will ſerve an idol. He can hardly pray, but he doth it ſo yawningly, as if he were telling a tale, or anſwering a queſtion between ſleeping and waking, late at night; himſelf ſcarce takes notice of what he asketh, or whether he pray or not. Something muſt be done, to perform a task, and for this he hath a forme at his fingers end, as an old Popiſh Idiot hath his Pater noster and Ave Mariâ, upon his Beads. Nor is there any difference, ſave only the one is in Latine, the other in Engliſh; the one underſtandeth not, the other ca…eth not, what he ſaith. If he have the words by rote, that's enough, although the matter was never in his heart. He performes his devotions by tale, as the Papiſt doth, rather than by weight, as the Chriſtian doth.
If he preach, it is ſo coldly, dully, careleſly, that whatever the matter be, he marres it in the careleſſe managing of it. He whiffs it out as if he were taking tobaccho, rather than ſpeaketh as the Oracles of Godn1 Pet. 4.11. And ſo farre is the Word from being in his heart as a burning fire, ſhut up in his bones oJer. 20.9, that it ſeems to be frozen in him, and hath need of a fire to thaw it. Or if he ſhew any fire, it is ſtrange fire, not that of the Sanctuary. He is better at ſowing pillowes under all elbowes pEzek. 13.18, than at crying aloud, to ſhew the people their ſins qIſa. 58.1.
Yea, if the work be not none at all, an excuſe will ſerve his turne as well; and indeed there is little odds between them, ſave only that the excuſe may perhaps put him to more paines, than ever he meant to have taken in doing of the work. So Saul being convinced that he had not done the Commandment of the Lord in deſtroying Amalek, put it off to the people: if any thing were omitted, it was their fault, not his. What was done, he aſſumes to himſelf, I have performed the Commandment of the Lord r1 Sam. 15.12. But when he perceived Samuel to finde fault with the bleating of ſheep, and lowing of oxen, that were not utterly deſtroyed, he hath his excuſe ready: They have brought them from the Amalekites: for the people ſpared the best of the ſheep, and of the oxen, to ſacrifice to the Lord thy God, and the rest we have utterly deſtroyed sVer. 15.. There is a devil that is never off the hypocrites elbow, to help him with an excuſe of what he cannot deny to be done. What is good he will own, although he hath leaſt hand in it. What is evil, he throws off wholly upon others, although himſelf were chief actor in it.
Contrarily,Differ. the true Chriſtian performeth his obedience with all poſſible care and diligence.
To do the work commanded, is his full reſolution: this he will do, whatever it coſt him. He will rather loſe his life than omit it. But, remembring that Word of the Lord, Curſed be he that doth the work of the Lord deceitfully, or negligently tJer 48.10; He is more careful of the manner, than of the work it ſelf. He doth not only work out his ſalvation uPhil. 2.12, but gives diligence to make his calling and election ſure w2 Pet. 1.10. He doth not only pleaſe God, but he doth foreign, ambitiouſly ſtrive to out-ſtrip others, as men that are ambitious of honour, to be accepted of God x2 Cor. 5.9. He doth not only run, but labour to out-run, not only others, but himſelf. He is not contented to make one, but ſtrives to be the foremoſt, and to labour more abundantly than they all y1 Cor. 15.10.
He would not come behinde in any, but go before in every duty. And yet when he hath gone furtheſt, and given God the honour of his grace; Not I, but the grace of God which was with me, he plainly profeſſeth he hath not done all that he deſireth; not as though I had already attained, or were already perfect, but I follow after zPhil. 3.12, foreign, I purſue it, as an hound, eager of his game, purſueth the chaſe with all his might as well as skill. Therefore he addeth, this one thing I do, forgetting thoſe things which are behinde, and reaching forth unto thoſe things that are before. All things that he hath done is nothing, ſo long as any thing more is to be done. Therefore he preſſeth on ſtill further and further, with more and more ſtrength, skill, and induſtry, towards the mark, for the price of the high calling of God in Chriſt, Jeſus aVer. 13, 14. If any can go beyond him, it ſhall be againſt his will, although he ſay nothing of it. And, if John out-run Peter in going to the Sepulchre, Peter will make an hard ſhift but he will firſt get into the Sepulchre bJohn 20.4, 6. He correcteth his defects by more induſtry, as Zaccheus helped his lowneſſe of ſtature by climbingcLuke 19.4.
Thus, this hypocrite laboureth to know the leaſt meaſure of obedience, that he may do the leſſe; the true Chriſtian endeavoureth to ſee the utmoſt limits, that he may ſtir up himſelf to do more: the one acteth ſlightly, becauſe not ſincerely; the other uſeth all diligence, becauſe he acteth faithfully.
This hypocrite obeyeth by ſtealth. Character 8
He that loveth not God, but man rather than God, is afraid of his ſervice: this makes him not openly to profeſſe ſerving of him in any ſtrict, and due manner, leſt it prejudice his eſteem and intereſt with man. Therefore what he muſt do, he will do by ſtealth, for feare of the people; or at leaſt of thoſe that have power to advance or cruſh him. He is afraid, or aſhamed of well-doing, if it be out of faſhion. He is like thoſe Rulers, that being convinced that Jeſus was the Chriſt, yet durſt not confeſſe him, for feare of excommunication. For they loved the praiſe of men more than the praiſe of God dJohn 12.43, 44.
If forwardneſſe in Religion be in diſgrace, he will not reſort to Gods people and converſe with them as heretofore, but (as Zedekiah eJer. 38.16, with the Prophet Jeremiah) under-hand, and by ſtealth, with great caution, leſt he be accounted preciſe, and all ſhould be marr'd.
Differ.Contrariwiſe, the true Chriſtian is not aſhamed or afraid of obeying God in the open light.
He may poſſibly at firſt enquiry after Chriſt, before he be fully ſet into him, act Nicodemus, and come to him by nightfJohn 3 2 But when once he is ſatisfied touching Chriſt, and truly ingraffed into him, he who was afraid to own him living, will boldly do ſervice to his dead LordgJohn 19.39. He is not aſhamed of his Lords badge, but weares it before all the worldhRom. 1.8. If through infirmity of the fleſh, he ſhould by ſurprize of a ſudden tentation, with Peter, deny him; he will yet ſwim to him again through a flood of tears, and be content to die for him, even the ſame death, which Chriſt ſuffered for him.
He is better inſtructed, than ſo to miſtake that of the Apoſtle, Haſt thou faith? have it to thy ſelf before God iRom. 12.22, than to hold himſelf exempted from a free, open, and bold confeſſion of Chriſt, his truth and cauſe; He knoweth that paſſage to be meant of doubtful diſputations about meats and dayes; and touching Chriſtian liberty in indifferent things, wherein no man, how ſtrongly ſoever perſwaded of the lawfulneſſe of what others ſcrupled; may uſe his liberty to the ſcandal of others. But, as for profeſſing and witneſſing his faith in the Lord Jeſus; he well remembreth who hath ſaid, Whoſoever ſhall be aſhamed of me and my Word, of him ſhall the Son of man be aſhamed kLuke 9.26. And, whoſoever ſhall deny me before men, him will I alſo deny before my Father which is in heaven lMat. 10.33.
Thus, this hypocrite is like Nicodemus, before Converſion, coming to Chriſt by night; the true Chriſtian is like the ſame man converted, owning a dead Chriſt in the open d…y; the one is afraid to confeſſe him, the other feares more not to obey him. The one will ſerve Chriſt, ſo no body know it: the other will ſerve him, whoever takes notice of it.
Character 9 This hypocrite obeyeth in doing right, but it is for ſpight.
If he have power in his hand, he will pretend juſtice, and favour a good cauſe of the oppreſſed▪ by way of revenge of his own enemy, and under colour of juſtice, as Sime… and Levi did ſharp execution upon Shechem that raviſhed their Siſter; pleading this for ſo doing Should he deal with our ſister as with an harlot mGen. 34 31? If he hear any evil of others, he is zealous to bring them to juſtice, not as grieved at the offence, but as angry at the man, whom he now brings forth, to bring that upon him in a way of juſtice, which with his own hand alone he dares not, or cannot inflict; as D…eg the Edomite, ſerved Ahimelech, and the reſt of the Prieſts n1 Sam. 22 9 &c.. The hypocrite is a very buſie informer, pretending great love to juſtice, but it is only revenge that makes him ſo efficious. Malice will put on any vizard ſo it may attain its end in wreaking it ſelf upon …im it hateth, as we ſee in Saul deſtroying the Gibeonites, in his pretended zeal to the children of Iſrael and Judah o2 Sam. 21.2.
If Abner be rebuked by Iſhboſheth for abuſing Rizpah, Sauls Concubine, Abner will now do a piece of juſtice upon Iſhboſheth, whom Abner himſelf had unduly made King but a little before. And now he ſends to David, ſaying, Whoſe is the land p2 Sam. 3.12? All knew it to be Davids right, ſo did Abner too, when he ſet up Iſhboſheth, but now, that he is angry with him, he will do David juſtice, by bringing about all Iſrael to him. Now he can rem mber what God had ſworne to David ql b. Ver. 9, and what God had ſpoken of David, ſaying, by the hand of my ſervant David I will ſave my people Iſrael, &c rVer. 18. Thus, he that out of emulation of Joab, would firſt ſet up a King againſt David, now will do David right, not out of love to juſtice, but hatred of Iſhboſheth.
On the contrary, the true Chriſtian obeyeth Gods command in doing right, Differ.out of love to juſtice, and with love to the man to whom he doth it.
Whether he reward, or puniſh, he looketh at God that requires it, and at man that is to be the ſubject of it. Whom God will have to be rewarded, he diſtributeth it to him without regret. And when he inflicteth puniſhment, it is without reſpect of perſons, not to revenge himſelf, but to bring the offendor to repentance, and to make others to beware. His love to God, and to juſtice, keeps his heart from all thoughts of withholding good from him to whom it is due, when it is in the power of his hand to do it? as alſo from ſaying, on the other ſide,sProv. 3.27 I will do to him as he hath done to me. I will render to the man according to his work tProv. 24.29; meaning againſt him, not againſt God or others.
He obeyeth God in his love to man; for, he that is bound to love his neighbour as himſelfe, is then moſt of all bound unto it, when he is enforced to execute ſharpeſt juſtice upon him; that ſince he muſt drink a bitter potion, it may prove medicinal to his ſoule at leaſt; that he may humbly ſubmit (as the converted thief upon the Croſſe) to the courſe of juſtice, acknowledge his offences, and juſtifie the proceedings of God and man againſt him, as Joſhuah dealt with Achan, My ſonne, I pray thee give glory to the Lord God of Iſrael, and make confeſſion unto him, and tell me now, what thou hast done, hide it not from me uJoſh. 7.19. He labours to draw him to repentance towards God, before he doom him to death, that ſo his ſoul might be ſaved, although his body was loſt.
Thus, this hypocrite obeyeth malice, rather than God, in diſtributing juſtice, as the Elders of Iſrael did, Jezabel, in ſtoning of Naboth w1 King. 21 12, 13: the true Chriſtian in doing juſtice, doth it in obedience to God, and love to man, as Paul directed the Corinthians, to deliver the inceſtuous perſon unto Satan, for the destruction of the fleſh, that the ſpirit may be ſaved in the day of the Lord Jeſus x1 Cor. 5.5: The one covereth hatred with deceit yProv. 26.26, making juſtice the executioner of his malice; the other covereth a multitude of ſins zJam. 5 20, by drawing him to repentance, whom he is to puniſh for ſin.
This hypocrite will obey in ſome things, but it is for commendation. Character 10
He is his own end, and therefore muſt advance that, although God go by the loſſe. He is not ſo careful that the thing be done, as that he may have the honour of doing of it. If God will have juſtice done upon Ahab and his houſe, and ſet Jehu upon the work, he will do it; but ſo, that he will have the honour of it himſelf. Behold, I conſpired againſt my Maſter, and ſlew him a2 Kings 10.9. He had as live it were undone, if it had not been his own doing; Come, ſee my zeal for the Lord bVer. 16. If others will not give him the praiſe of it, he will praiſe himſelf. Thus a great part of this hypocrites Piety vaniſheth into pride and vain-glory.
Alexander was angry at the multitude of his fathers victories, when himſelf was yet but a youth, leſt no work ſhould be left for him to raiſe his name above his fathers; ſo, this hypocrite is offended with his neighbours vertues, that may threaten an eclipſe to him. He differs not from thoſe Heathens, who followed vertue meerly for advantage, and admiration; and, who if they wanted a Trumpet fit to ſound forth their praiſes, they accounted themſelves but ill rewarded; being ready to ſay with Alexander (than whom never any lift up his head more loftily upon the Theatre of honour) Quid narras, niſi Homerum revixiſſe? He cared for no mans diſcourſe of his actions, unleſſe he could bring him newes of Homers being alive again, to ſet them out. This hypocrite doth all to be ſeen of men cMat. 6.2, 5, 16: and if they ſee not, he thinks his labour loſt.
If he have parts beyond others, or but thinks he hath, no mean, or obſcure place will hold him. He needeth not others to prompt or adviſe him, to depart thence to ſome other place, where his abilities may be more noted, and better rewarded. And therefore he likes well that counſel (although carnal) given by Chriſts brethren to him; Depart hence, and go into Judea, that thy diſciples alſo may ſee the works that thou doeſt. For there is no man that doth any thing in ſecret, and he himſelf ſeeketh to be known openly. If thou do theſe things, ſhew thy ſelf to the world dJohn 7.3, 4? They thought, as this hypocrite alſo doth, that he ill conſulteth his own intereſt and glory, who being a man of great abilities, doth nor blaze them where they be moſt ſeen and admired.
But when he comes to the height of pride, when his obedience or works have raiſed in him an opinion of merit: for now he preſumeth himſelf able to pay the Lord for what he taketh, and to ſatisfie for any thing wherein he hath offended, and to do, not only all that is required of God, that he may not ſtand in need of his mercy; but, to do more than is commanded, that he may purchaſe mercy for others alſo. And to ſay truth, there is ſcarce an hypocrite in the world, but is, in this point, a Papiſt, in heart. For this is an opinion, wherein all hypocrites unanimouſly agree. The more is this proud ſin to be abhorred. And, whoſoever (Papiſt, or not) ſeeketh his own glory is a Competitor, yea, a Rival with God: nor is the difference much, whether he extol merit, ability, or grace it ſelfe, for commendation of himſelf or others, rather than for the glory of the Author.
Differ.Contrarily, the Chriſtian obeyeth, to ſet up God, not himſelf.
He is as much afraid of ſeeking himſelf, as the hypocrite is ambitious of it. He will do as much work as he can; but, as he works not for him…lf but for God; ſo God ſhall have all the honour, as the ſole end of his working. He is as much afraid of vain-glory, as of robbing of God. He will ſooner deny the work that he doth, than aſſume, or ſuffer, the glory of it. He did it for God, and none but God ſhall wear the honour. He knoweth that all other ingredients cannot make a good work, where this is wanting; without this, he that is moſt fruitful in works, (which men may call good) is unto God a barren tree. The trees of righteouſneſſe, which are of the Lords planting yield no fruit, but that wherein he may be glorified eIſa. 61.3.
The end giveth forme unto moral actions, whereby they are accepted, or rejected. Therefore, his light ſhall ſo ſhine, that even they who ſee his good works, ſhall glorifie his Father which is in Heaven fMat. 5.16, not him. This is his end in believing, praying, doing, ſuffering, all things; and held out ſo clearly to all, that none can eaſily (unleſſe wilfully) miſtake him. To this, all other ends, (as the benefit of his brethren, yea, the ſealing of his own ſalvation, and adorning of the Goſpel) are ſubſervient, and do homage. He not only doth the things commanded, but when he hath done all, he openly confeſſeth, he is an unprofitable ſervant gPſal. 115.1, to whom no thanks is or can be due for any thing that he doth. If any man will be ſo fooliſh as to ſtrive to make him vaine, by tickling his eare with vain praiſes, he looks upon them not only as flatteries, but ſacriledge; and cries out, not unto us, not unto us hPſal. 115.1; and, God be merciful unto me a ſinner, even when perhaps he hath as ſtrenuouſly laboured in Gods work, as ever Nehemiah didiNeh. 19.22. He is as much afraid of ſuch praiſes, as an honeſt man is of receiving ſtollen-goods.
He doth not ſhun, but purſue things that are of good report kPhil. 4.8; not to have it reported that he doth them, but, for his honour, by whoſe ſtrength he performes them lVee. 13. He will do good works that may be ſeen, for example, and for Gods honour; not that he may be ſeen, and praiſed for them. He cares not how much himſelf lies hid, ſo the work it ſelf may appear to Gods glory. The conſcience of his duty is enough to him. He is for the work, not for the proclaiming of it. If the work appear, he will take care, not to ſhare in the glory. He will raiſe as much glory to God as he can by doing good. His hand ſhall be in the work, but none of the honour ſhall ſtick to his fingers.
If any praiſe be forced upon him, he may, and will thereby take encouragement to deſerve more, but not be lifted up, nor take any thing of Gods due, whoever ſhall tempt him to it. He ſeeks not praiſe, but rather ſhuns it; and, the more he ſhuns it, the more ſedulouſly he purſueth whatever is praiſe-worthy. He admitteth not all the commendations that ſome men would heap upon him, nor will he wholly reject ſome acknowledgements, ſo far as it may ſtand with their good, that commend him; becauſe men will be the ſooner drawn to imitate ſuch a pattern as themſelves account ſo worthy of praiſe.
He is not ſo ambitious as to engroſſe all good works into his own hand, but rather is willing others ſhould work the work of the Lord as well as he m1 Cor. 16.10. Therefore what he doth openly, is as much for their incitement to go and do likewiſe nLuke 10 37, as for diſcharge of his own duty. If God deny him opportunity to do ſome good work which he hath in his eye, and deſire, he had much rather others ſhould do it, than it ſhould not be done. If God think not fit to let Moſes have the honour of leading Iſrael into Canaan, Moſes is well content that Joſhuah do it. If God declare that David ſhall not build him an Houſe, he is ſo far from envying Solomon whom God choſe to do it, that he who could not have the honour to do it himſelf, did gladly provide all the materials he could towards the doing of it. So farre will the Chriſtian be from hindring another, that he doth all he can to further him.
As for the point of merit, he abhorreth the very thought of earning, or being aforehand with God. For well he knoweth who hath taught him in ſincerity to acknowledge, that, when he hath done all thoſe things which are commanded him, I am an unprofitable ſervant, I have done that which was my duty to do oLuke 17.10. He is not ignorant, that no man keepeth his wife more charily, than God his honour, and that he will not part with the leaſt part thereof to any creature upon any termes. Therefore the Chriſtian will not be his Rival in this which is ſo precious to him. He will be very wary not to make him jealous in the leaſt of his going about to ſhare with him in that which would make his jealouſie burne unto the lowest hell.
Thus, this hypocrite in all the good he doth, or pretends to do, is like Iſrael, an empty Vine, that bringeth forth fruit unto himſelf: according to the multitude of his fruit, he encreaſeth the Altars pHoſ. 10.1, not to ſacrifice to God, but to himſelf: the true Chriſtian, when he hath done a good work, ſaith unto God, as ſometimes Joab to David, touching the taking of Rabbah, do thou take the City, leſt I take it, and it be called after my name q1 Sam. 12.28. He will not take from God the glory of any work, that, at Gods own command, he performeth: the one is like the Phariſees, that, when a good work is done by any other whom they love not, they zealouſly cry out, Give glory to God, we know that this man is a ſinner rJohn 9.24. But when they do any thing themſelves, they call for the trumpet sMat. 6.2. They will have the glory, or not do the work: the other in doing of good, will be ſure ſo to do it, that if men ſeek to ſet the Garland upon his head, he will do as Saul, when he was to be made King, hiding himſelf among the ſtuffe t2 Sam 10.22; He will be as nothing, that God may be all in all.
This hypocrites obedience is mercenary. Character 11
He is a Switzer, a ſouldier of fortune. He will fight for none, without his Gold, or pay: pay him well, and he ſhall fight under any mans colours. He will ſerve God for ſome preſent pay in worldly things: if this be denied him, he ſticks not to ſay, It is in vaine to ſerve God: and what profit is it that we have kept his Ordinance, and that we have walked mournfully before the Lord of hoſtes uMal. 3.14? Gratis poenitet eſſe probum. It repents him that ever he was good, or did good, and got nothing by it. Nor doth he account any thing a reward, but what his own carnal heart is ſet upon. He muſt have the good things of the earth, or ſerve God who will. For his part, he will rather ſerve the devil for preſent pay, than ſerve God upon truſt, to be paid here after.
This is a thing ſo well known to Satan, the father of this and all other hypocrites, that he would faine have faſtened this upon Job alſo; Doth Job feare God for nought? it was for the hedge God had made about him, his houſe and all that he had; and for bleſſing the work of his hands, and encreaſing his ſubſtance wJob 1.10. But however the devil knew that herein he belied Job, as if he had been but an hypocrite: yet he, by this, makes it manifeſt that this is too true of all hypocrites. They will be none of Gods ſervants to do any thing for him, unleſſe he pay them well. He is (in the hypocrites opinion) an hard Maſter xMat 25.24, and his work is hardyM…l. 1.13, therefore he will not undertake it without great wageszVer. 10. His ſonnes, daughters, garners, ſheep, oxen aPſal. 144.12 13, 14, all muſt thrive, and be happy, or he is not contented; but maunders, and murmures at his penny, if others get as much or more for leſſe workbMar. 20.11, 12.
Differ.Contrariwiſe, the true Chriſtian will work in Gods Vineyard, without indenting.
He will work for God, although God ſhould give him nothing for his labour: becauſe he worketh upon the ground of duty, and when he hath done, confeſſeth he hath done but his duty cLuke 17.10. Obedience, in him, proceedeth from a nature and ſeed of goodneſſe, which makes him look only to his work, leaving it to God to allow him what he pleaſeth. He complains not of his hard wages, or hard work, but rather bemoaneth himſelf that he was hired no ſooner dMat. 20 7. It is his grief that no man hath hired him, rather than that he hath too little for his work. And ſo far is he from complaining of the ſmalneſſe of his wages, that he ingenuouſly confeſſeth he hath more than he deſerveth, even when he receiveth leaſt. I am not worthy (ſaith he unto God) of the leaſt of all the mercies, and of all the truth which thou haſt ſhewed unto thy ſervant eGen. 32.10. Therefore, although he knoweth that God will not let any man ſerve him for nought, yet he can truſt God upon his word for more work than he is able to do.
And although it happen to him in Gods ſervice, as to Jacob in the ſervice of Laban, that in the day, the drought conſumeth him; and, in the night, the froſt fGen. 31.40; yet is not diſcouraged, nor giveth over. He is as one ſtored with natural heat, that is hot in the midſt of the ſharpeſt Winter; by his inward principle of grace, he groweth more bold and fervent in the midſt of greateſt diſcouragements; ſuch cold nipping froſts, by an antiperiſtaſis, increaſing his heat, as it did in Joſhua and Caleb, when all the Congregation bade, ſtone them with ſtones gNum. 14.10.
He knoweth that he cannot ſerve God without reward, and that God will not be beholding to the moſt wicked on earth whom he employeth, to make them work without wages. Not a Jehu, not a Nebuchadnezzar, that doth God any ſervice (although they never intended therein to ſerve him) but he ſhall receive from God more than his work is worthh2 King. 10.30 Ezek. 29 18, 19. God will not then let his own work without pay. Therefore, if God give him his penny, he thankfully receiveth it; and when God promiſeth it, he accounts it no mercinarineſſe to have ſome reſpect, as Moſes had, to the recompence of reward iHeb. 11.26. He is encouraged by hope of reward, yet worketh principally upon the ground of duty. He knoweth God cannot be loved, without reward; yet, he makes not the reward the ground of his love; for God is to be chiefly loved for himſelf, without any eye to the reward, which when the Chriſtian glanceth his eye upon, he loveth God more and better, whom he loves beſt for himſelf.
Thus, this hypocrite when God calls him to any work, ſaith in his heart unto God, as Judas to the Prieſts, What will ye give me kMat. 26.15? or as the covetous Maſſemongers, who will rather let a ſoule lie in purgatory, (as they pretend he doth) many yeares, without beſtowing one Maſſe or prayer to deliver him thence, until they be ſure of good pay for their paines, and then inſtead of helping the ſoul out of purgatory, they help his friends into hell. The true Chriſtian, is as Abrahams ſervant, going to ſeek a wife for Iſaac, who would not ſo much as eat, until he had told his errand lGen. 24.33, and done his workmVer. 54, the one, although he be by his own telling, a great ſervant to God, yet will do no more for him without firſt Indenting for wages, then they who are openly wicked, that will not ſo much as make a prayer, till this queſtion be anſwered, What profit ſhall we have if we pray unto him nJob 21.15? the other, is as Peter, and his fellowes, that firſt forſake all for Chriſt to follow him, before they ſo much as once ask him, Maſter, What ſhall we have therefore oMat. 19.27? the one works for money, for which he indenteth; the other, for glory in heaven, without making of bargain.