Divine Characters in Two Parts, Part 1 · Chapter 35
CHAP. XXXV. The Libertine Hypocrite Is he, who thinketh he may uſe the Liberty of the Goſpel,Defin. as he liſt.
EIther he taketh liberty beſide the Rule; or, ſets up a Rule of his own, that gives him falſe liberty, or puts him under a falſe yoke. By both which, he maketh his good, or commodity, to be evil ſpoken of; yea, blaſphemed aRom. 14.16. Chriſtian-liberty is ſuch a good, as becomes an evil to them that abuſe it, either by over, or indiſcreet uſing of it; or, by taking offence at the lawful uſe of ſo great a benefit. Sometimes the ſame hypocrite runs into both extremes. But uſually he begins with the laſt, abridging or denying himſelf the due uſe of the liberty purchaſed by Chriſt; and, this over-ſtrictneſſe becomes a ſnare unto him: for, ere long, he will finde a neceſſity of tranſgreſſing his own Rule, which when he hath done, he ſoon ſteps over to the other extreme, and now, holdeth all things lawful; yea, even the uſing of his liberty, as an occaſion to the fleſh bGal. 6.13.
Sometimes, he keepeth to one extreme, which commonly is that of exceſſe; and therein ſo farre exceedeth, as if Chriſtianity lay more in taking ſuch liberty, than in doing of duty; yea, holding the uſe of his liberty the greateſt duty, and the moſt diſtinguiſhing character of a true Chriſtian from a legal Profeſſor. He holds himſelf herein ſo free, that he is not accountable either to God or man for his uſe of, or behaviour in things that are in their own nature, or in his apprehenſion, indifferent. As if God allowed his ſervants a Saturnalian feaſt*A Feaſt obſerved in Decemb. for five, or ſeven dayes by the ancient Romanes; in the room whereof, ſome belly-gods keep their Chriſtmas; wherein the Maſters were to ſerve, and the ſervants to ſit at Table, in which he will take no account of their carriage; but hath diſcharged them upon the account of Chriſt.
By which means he is as looſe in his way, as prophane men are in theirs, who keep the feaſt of Christs Nativity with riot, gaming, cheating, and all manner of heatheniſh behaviour, as if the devil were incarnate, rather than the Son of God: or, as they who turne the grace of our God into laſciviouſneſſe cJude 4, in the general courſe of their lives, not coming ſhort of very heathens in laſciviouſneſſe, luſts, exceſſe of wine, revellings, banquetings, and all abominable wickedneſſe d1 Pet. 4.3. As if Chriſt himſelf had paid ſo dear for liberty, meerly to purchaſe a licence to ſinne, to abuſe his creatures, and our ſelves, and to ſet our Lord himſelfe at nought.
Perhaps he is for the other extremity, and thinks nothing lawful in point of meats, drinks, dayes, &c. to a Chriſtian, that was not ſo to the Jew: or, he lays other reſtraints upon himſelf, which God never laid upon the Jewes themſelves; as, the forbearing of marriage and vowing of ſingle life, the vowing of wilful or voluntary poverty, the denial of their own underſtanding, reaſon, conſcience, to obey blindly what, not God, but others command, even contrary unto God, and many other things of like nature. Wherein the hypocrite aimes at a greater perfection than others do or can attain; and, to pleaſe God better, than ever he himſelf directed him to do: and yet, in all theſe, pleaſeth him leſſe then they who lay no ſuch yokes upon their own necks: and, receive no better entertainment or reward from him, than a Quis requiſivit? Who hath required theſe things at your hands eIſa. 1.12?
Not that all are hypocrites who are feareful to uſe their Chriſtian-liberty in meats, and dayes, and other things of like nature: but he is the hypocrite who pretending theſe reſtraints to be laid on him by God, doth yet not obſerve them out of conſcience; but, to gain reputation from men, for his extraordinary ſtrictneſſe and denial of himſelf: and to make the obſervation of theſe ſmaller things, a cover and a cloak for his breach of ſuch as are Commandments of God indeed: hoping, that all men will take him to be a very exact Chriſtian that is ſo ſevere to himſelf beyond other men in things of the leaſt concernment.
Differ.On the contrary, the Chriſtian accounteth the true uſe of Christian-liberty, a great part of Chriſtian-duty.
He knoweth that Chriſt would not take this into the Covenant between God and him, for the purchaſe of it with his blood, but that it was worth the purchaſing: and that, Chriſt having bought it, 'tis all the reaſon in the world his members ſhould enjoy it as a priviledge, and uſe it in their courſe as a duty incumbent, both by way of thankfulneſſe to Chriſt that hath freed them from that unſupportable yoke, which formerly lay ſo heavy upon the people of God under the Old Teſtament, that neither the fathers, nor their children, were able to bear it fActs 15.10: as alſo, by way of rule, in all their uſe of things now made indifferent.
And indeed, there is nothing whereof a Chriſtian, in his converſing with Chriſtians, (that may perhaps differ from him in judgement, or practice, or in both) about matters of this kinde, is more careful; that he may reach to the true uſe of that liberty, and not exceed it. Nothing is of ſo great worth and weight in Chriſtian converſation, (next to adorning the Goſpel by a holy and devout life) as the wiſe and charitable demeaning of himſelf in the uſe of Chriſtian-liberty, that he neither over-uſe, nor refuſe the liberty allowed him of God: that he neither give offence, nor take offence without ground. It is a commodity indeed; but, like a venice-glaſſe, eaſily broken; therefore he is very chary and vigilant in the uſing of it. He conſidereth that though grace hath made him free, and called him unto liberty, yet the ſame grace hath laid upon him a law of love, and made him a ſervant both to God and man: therefore he will not uſe his liberty for an occaſion to the fleſh; but, by love, ſerve thoſe among whom Providence hath caſt his lot.
Thus, this hypocrite is a very jugler that pretends skill to make what uſe he liſt, of any thing he taketh in hand: the true Chriſtian, having found a price put into his hand by Chriſt, is careful to emprove it to the beſt advantage of others as well as of himſelf. The one, by liberty, growes lawleſſe, or ſuperſtitious; the other, freely becometh the ſervant of God g1 Pet. 2.16, and of his brethren hGal. 5.13.
This hypocrite will have liberty without law. Character 1:
Liberty is no liberty with him, unleſſe it be lawleſſe. If liberty, no law; if law, no liberty, ſaith this Libertine. Hereby he becomes a ſon of Belial, becauſe Belignal, without yoke. He profeſſeth Chriſt, but under this pretext, he fights againſt Chriſt, like the Kings of the earth, that reſolve to break the bands of Chriſt aſunder, and to caſt away his cords from them iPſal. 2.3. He is willing enough to be beholding to Chriſt for liberty, but he will not take it upon Chriſts termes. He maketh Chriſtian-liberty and lawleſſe Libertiniſme to be the ſame thing. If not, give him this, and away with that: for he is altogether for breaking the yoke, and burſting the bonds kJer, 5.5.
All wicked men are ſons of Belial by nature: but this hypocrite is ſuch by Art and nature too. He can plead liberty againſt law and grace too, and freedome againſt obedience. He can promiſe and preach liberty to others, being ſtill himſelf the ſervant of corruption l2 Pet. 2.19. He talks much of his Chriſt (for his carnal advantage;) but it is of his eaſe, not of his yoke: and, of the Spirit that giveth liberty m2 Cor. 3.17, but not of the Law of the Spirit nRom. 8.2. He boaſteth that he is under grace; but he meaneth that he is under the ſhelter, not under the command; under the protection of grace, not under the precept of obedience.
Contrarily,Differ. the true Chriſtian looketh upon his liberty as regulated and limited by the Law of liberty.
It is a Law; but, of liberty oJam. 2.12, ſo taking away the rigour. It is a Liberty; but, with Law, to take away looſeneſſe. Law, and Liberty may agree: but liberty and looſeneſſe in a Chriſtian, cannot conſiſtpRom. 6.1, 2. Liberty takes away rigour from the Law; and Law takes away looſeneſſe from LibertyqGal. 5.13. He is free, not from obedience, but in, and to obediencerPſal. 119.32; in obedience, without feare of the curſesGal 3.10, 11; and, to obedience, without the ſhackles of corruptiontRom. 6.22: and both by ChriſtuGal. 3.13. He is not free from ſervice, but a free ſervant, the Lords freeman, even when a ſervant of man: and the Lords ſervant, even when under no engagement to, but free from manw1 Cor. 7.22.
While clogg'd with corruption, he could not ſo much as go in Gods way; but being enlarged from that bondage, he runs the way of Gods Commandments; he doth run, not away from them, nor run out of the way; but, in the way, making straight pathes for his feet xHeb. 12.13. For this end, he beggeth of God his free Spirit yPſal. 51.12, not to let him looſe, that he may run wilde, but to eſtabliſh him in obediencezPſal. 40.2. Chriſt bringeth him freedom from the Law; but, he looketh on Chriſt in the Law, and on the Law in Chriſt. On Chriſt, in the Law, unto Juſtification: for ſeeing nothing but rigour in the Law it ſelf, he looketh to Chriſt ſatisfying, and meriting on his behalf. In like manner, he looketh on the Law in Chriſt, unto ſanctification, that he may learn to abhorre that ſin which crucified his Saviour; and, to walk as he hath walked a1 Joh. 2.6..
He is never without yoke. He was under the yoke of ſinne, and felt it not, though ſo heavy as would have cruſh't him down to the nethermoſt hell, had not Chriſt taken it off. But now, he hath changed that heavy yoke for the eaſie yoke of Chriſt, which is, willing obediencebPſal. 110.3.; and, findeth not the Commandment grievous c1 Joh. 5.3., but only corruption that oppoſeth it. He knoweth that where Chriſt giveth life, he giveth Law, even the Law of the Spirit of life, to ſet him free from the Law of ſin and death dRom. 8.2..
The Law in it ſelfe is like the Common Law of the Land; all right, but no favour. Wherefore he flieth to the Chancery of the Goſpel: not to defend lawleſſe Acts, but to get a qualification of mercy in the right of Chriſt. He rejoyceth to be under grace, not only as under ſhelter, but alſo as under command, and admitteth the peace of God, not only as a Benefactor, but as a RulereCol. 3.15.. Grace is his gracious Lord, yet a Lord. As Princes protect their Frontier Townes, but for themſelves, and to their own ſervice: not lending them aid as Aſſociates, but putting in their own Garriſon, to aſſure them of their ſubjection: ſo Chriſt gives grace to his ſubjects, for their protection, but for his own intereſt and ſervice. The Garriſon which protects them, doth command them, according to the Laws and Orders of him that ſet it in them, to be over them.
Thus, this hypocrite ſeeketh a toleration in ſinning as warranted by Chriſtian-liberty: the true Chriſtian ſeeketh only a qualification of the Law, that it be not exacted in rigour. The one under colour of liberty throws off the Law; the other emproveth his liberty to obſerve the Law.
Character 2 This hypocrite frameth a liberty to himſelfe that Chriſt never gave him.
He foiſteth into the magna charta of a Chriſtian that which Chriſt never granted. Sometimes in the things of God he committeth this forgery. He pretendeth a liberty either from the whole Law, as not binding Chriſts ſubjects at all; or particularly from the Law of the Sabbath, enjoined in the fourth Commandment. Eſpecially from the ſpiritual obſervance of it: which, becauſe it is ſpiritual, argueth the Law that requireth it to be both moral and eternal: and, with reſpect thereto, the bodily reſt becometh alſo moral.
But, ſaith he, God is not ſo ſtrict now adayes: he looks not for ſo much ſervice and attendance. He examineth not whether men heare the Word or not; whether once, or twice: much leſſe how they heare fLuk. 8.18.; or, whether they adde private duties to the publick exerciſes. He is well enough ſerved, if people can play, and dance, and drink, without fighting and quarrelling. Short grace and long dinner; ſhort ſervice and much ſport, very well become a Chriſtian, as a part of his Chriſtian liberty.
Sometimes he maketh bold with that which belongs to man. As the Anabaptiſt that will be free from the Civil Magiſtrate; unleſſe ſome (meaning of themſelves) riſe up by Revelation, as the Judges in Iſrael, when yet there was no King in Iſrael. Or, as Cnipperdolling at Munſter, John Matthew, John of Leiden, and others in Germany. *Sleid. Com. li. 10. ad an. 1535And as ſome ſervants think they may caſt off the yoke of their bodily Maſters, even in things civil, and, in themſelves lawful; under pretence that they are forbidden to be ſervants of men g1 Cor. 7.23.: not conſidering that in the very ſame place, the ſervant, till he may be made free by him that hath power over him, is commanded to abide in the ſame calling wherein he was called hver. 20.21.. Nor, is the queſtion, whether one Chriſtian that is a ſervant, ſhould be ſubject to a believing Maſter; but, to an infidel, not yet acknowledging Chriſt, or his Goſpel. As in the caſe of husband, and wife; the one a believer; that is, a Chriſtian receiving and profeſſing the Goſpel and Chriſt; the other an infidel, not yet profeſſing either. The believing party, either husband or wife, was not to depart from the otheriver. 12.13, 15..
An unbelieving Maſter may command things contrary to Chriſt, to go with him to Idolatrous Temples, and to commit Idolatry, and compel them (as Paul once did) to blaſpheme, and abjure ChriſtkActs 26.11.. Yet even here, the ſervant who is commanded to obey God rather than man, is rather to ſuffer patiently, when for conſcience towards God, he endure grief, ſuffering wrongfully l1 Pet. 2.19.; than to runne away without a legal diſcharge: becauſe, ſuch ſuffering is acceptable unto God mver. 20., and ſuch a ſervant is thereunto called, becauſe Christ alſo ſuffered for him, leaving him an example that he ſhould follow his ſteps nver. 21..
But, this hypocrite perhaps will reply to this, that he hath leſſe reaſon to be a ſervant to a believer than thoſe ſervants had to continue in the ſervice of unbelievers: becauſe now, Chriſt hath taken away all difference between bond and free, as much as between Jew and Greek, male and female, and made all one in himſelf oGal. 3.28. Col. 3.11.; all are brethren, all partake alike of the common benefit, of the Goſpel and the Covenant of Grace: therefore he will be no longer a ſervant even to a believing Maſter; not conſidering that as many ſervants as are under the yoke are commanded by the Goſpel to count their own Maſters worthy of all honour, that the Name of God, and his Doctrine be not blaſphemed. And that they who have believing Maſters, ſhould not deſpiſe them becauſe they are brethren; but rather do them ſervice becauſe they are faithful and beloved, partakers of the benefit p1 Tim 6.1, 2.
This hypocrite therefore uſeth Chriſtian liberty for a cloak of maliciouſneſſe q1 Pet. 2.16.; whereas Chriſt came to give liberty from ſpiritual bondage under ſinne and Satan; not, to diſſolve outward relations; or, to free men from thoſe duties which the Lawes of God and man require by vertue of thoſe relations, in doing bodily ſervice from the heart, even as to the Lord himſelfrEpheſ. 6.7. Yea, ſo doth he extend his liberty, that whatever ſinne he loveth, he will by hook or by crook, draw it within the compaſſe of liberty, which he calls Christian; ſo covering it as it were, under the Lords garment, as the Jewes did their unlawful divorces, under the ſhelter of Moſes, as if what he ſometimes permitted by reaſon of the hardneſſe of their hearts, to prevent murdererssMat. 19.8., in caſe of hatredtM…l. 2.16., had been juſtifiable by the Law of God himſelf.
Contrariwiſe,Differ. the true Chriſtian is careful to keep himſelfe to the Charter of Chriſt.
He is as willing to make due uſe of his liberty, as the hypocrite: onelyonly he will not encroach; much leſſe pervert his patent. He dares not admit, or affect any liberty but that, which he is ſure Chriſt will beare him out in. He knoweth that liberty is a name that is borrowed by every body, to be put upon any thing he hath a mind unto, and is abuſed to licentiouſneſſe, more than ſome other things that are in their own nature evil. If he have therefore a liberty from Chriſt, he will be more careful in the uſe of it, than in making out his warrant to uſe it, as knowing that all things that are lawful, are not expedient for him, nor doth he account any thing expedient for him: unleſſe it may ſome way edifie w1 Cor. 10.23.
Yea, he ſo carefully peruſeth the Charter of the Goſpel, (having a fearful heart leſt he ſhould wrong ſo gracious a Soveraigne) that he will rather deny himſelfe the lawful uſe of lawful things, than be the leaſt occaſion to make any other to offend by his uſe thereof, either by taking unjuſt offence and ſcandal at his libertyxRom. 14.3.4., or by adventuring to do as he doth, while he is yet unſatisfied touching the lawfulneſſe of ity1 Cor. 8.10.11. He had rather abridge himſelf, and cut his liberty ſhort, than ſuffer it to degenerate into looſneſſe, or to hinder the ſervice either of God or man, or to lay a ſtumbling block in his brothers way zRom. 14.13..
He hath learned even out of the Goſpel, that unto whomſoever much is given, of him ſhall be much required aLuke 12.48.. And that his Charter of liberty is a greater obligation to duty, and that being delivered out of the hands of ſo many, ſo potent, ſo dangerous enemies, he is now by way of thankfulneſſe bound more ſtrictly to ſerve God without feare, in holineſſe and righteouſneſſe, that is, in all the duties of both Tables of the Law, all the dayes of his life bLuk. 1.74.75. That however he be freed from thoſe extraordinary feſtivals, or Sabbaths which were levitical and typical cCol. 2.16., yet not from the moraldMat. 5.17.18 1 Cor. 16.1, 7.: He knoweth that the Law is ſpiritual eRom. 7.14., that, bodily exerciſe profiteth little f1 Tim. 1.8., that God is a Spirit, and that they that worſhip him, muſt worſhip him in Spirit and in truth gJoh. 4.24., not according to a fancied liberty of their own, but according to the rule preſcribed by himſelf: That, he that is of God heareth Gods Word hJoh. 8.47.; therefore as a new borne babe, he deſireth the ſincere milk of the Word, that he may grow thereby i1 Pet. 2.2.; he is careful not onelyonly what he heareth kMark 4.24., but, how he heareth lLuk. 8.18.; that he may hear for time to come mIſa. 42.23..
If he be a ſervant, he looketh upon himſelf as the Lords free man, that is, as made free from ſinne, and become a ſervant of God nRom. 6.22.: yet ſo as to be obedient to his Maſter according to the fleſh, with feare and trembling, in ſingleneſſe of his heart, as unto Chriſt; not with eye-ſervice, as a man-pleaſer, but as the ſervant of Chriſt, doing the will of God from the heart, with good will doing ſervice as to the Lord, and not to men; knowing that whatſoever good thing any man doth, the ſame ſhall he receive of the Lord, whether he be bond or free oEpheſ. 6.5, 6, 7, 8. In all things, his Motto is, as free, but, as the ſervant of God p1 Pet. 2.16.. And, towards man, he approveth that ſaying of the Orator, Legum ſervi ſumus, ut liberi eſſe poſſimus: We are ſervants of the Lawes, that we may be free men.
Thus, this hypocrite makes himſelf free to what he pleaſeth, and then counterfeits, or corrupts the Charter of Chriſt for his warrant; the true Chriſtian, firſt peruſeth his Charter, and thence circumſcribeth his freedome; the one is, in Gods account, no better than thoſe rogues, who make themſelves paſſes under an hedge, wherein one cunning rogue, playes the Juſtice, or his Clerk, for all the reſt: (for ſo, when vagrant luſts meet in a wicked heart, one helpes another, and hypocriſie playing the Clerk, makes paſſes for them all:) the other is like a vigilant Conſtable, that examining theſe falſe paſſes, whippeth thoſe luſts that produce them, and tears their paſſes in pieces.
Character 3 This hypocrite counts it perfection to renounce the liberty that Chriſt hath given him.
He is ſometimes too looſe, and ſometimes too ſtrict: ſometimes he graſpeth too much, ſometimes he will have none at all. We have ſeen him in his licentiouſneſſe; now, view him in his precontrary humour. He will be in bondage againe to impotent and beggarly rudiments qGal. 4.9., and be under a Lawrver. 21. from which he is freed, whether Chriſt will or no. He will not accept of all the kindneſſe that Chriſt offereth; he needeth not ſo much favour. He accounteth it no ſinne, to ſet light by that which coſt Chriſt ſo deare; to reckon that not worth the having, which Chriſt thought worth the ſhedding of his blood for. He will rather cut himſelf off from his part in Chriſt, than that Chriſt ſhall cut off his humour of being againe intangled with the yoke of bondage sGal. 5 1,. If he have a fancy to circumciſion, he will rather loſe all benefit of Chriſt, than not undergo that ſharp ceremony, by which Chriſt ſhall profit him nothing. He will rather be a debtor to the whole Law than be beholding to Chriſt for his righteouſneſſe. He will rather renounce his intereſt in the Covenant or Grace, to be juſtified by the Law, than loſe the honour of his own workestver. 2.3.4..
So that, what Agiſelaus ſaid of the Aſians, that they were good ſlaves, but bad free men, is true of this hypocrite: he is fitter to make a Jew, than a Chriſtian. For, when he may go out free, he plainly ſaith, I will not go out free uExod. 21, 4, 5. He deſerveth to be bored through the eare wver. 6., and to receive the mark of a perpetual ſlave, that hath ſuch a ſlaviſh mind. As ſome Iſraelites wiſht themſelves in Egypt again, rather than go to Canaan, (were it not better for us to return into Egypt xNum. 14.3.?) and ſome Jewes could have been well contented to have tarried in Babylon, ſo at this day many ſuch there are, who though they go to Church, yet had rather returne to Rome again, and to ſee that gaudy Religion ſet up again in all the dreſſe of the Whore, than cordially to imbrace the pure and naked Truth of the Goſpel, according to the ſimplicity that is in Christ y2 Cor 11.3.. He will rather burn in luſt, than accept the benefit of marriage.
In a Jewiſh, or Popiſh humour, he reneweth differences of meates, which Chriſt hath taken away, together with the Law of Ordinances touching the ſamezCol. 2.14, 16 17.. He holds it a ſinne to eat fleſh on a Friday; but none to live after the fleſh, either then, or all the week long. If he abſtain from fleſh, this is Religion enough, although he have no grace in his heart; yea, though he ſweare, lye, couſen, and defraud, at the ſame time. If he religiouſly, or gluttonouſly obſerve ſuch a feſtival of a Saint, which is his Wake, or his Revelling day, it is ſufficient, though he impiouſly profane the Lords day, or take the Name of God in vain in the formal performance of the duties of the day. All which ſeeme to be but as the Lees of Satans endeavour, and as it were the grounds of his wit, now almoſt at an end together with his work.
On the contrary,Differ. the true Chriſtian maketh precious account of that which coſt his Saviour ſo dear.
As wiſe Citizens are careful to preſerve their Charters, granted them by the favour of grace, of their Prince; ſo he, to ſtand faſt in the liberty wherewith Chriſt hath made him free aGal. 5.1. And ſeing the ſubſtance of Gods ſpiritual ſervice continueth (which he would not have to be removed) he is fully ſatisfied, and glad that the yoke of the circumſtantial and ceremonial ſhaddowes which were ſo burdenſome, is not onelyonly made lighter; but brokenbAct. 15.10. Nor can it ſink into his mind, that our Saviour who came to pull down the partition wall cEph. 2.14, and to take away all notes of difference between Jewes and Gentiles, would have him now to retaine any pomp of outward Ceremonies in his worſhip, ſaving onelyonly ſuch as without which the ſpiritual worſhip cannot conſiſt; ſuch as are the preaching of the Word, and the Sacramental Rites as they are preſcribed, or practiſed in the New Teſtament, and no otherwiſe.
And as for any differences of meates and drinkes, upon the account of a religious obſervation, under pain of the guilt of ſinne, (further than they are upon a political conſideration enjoyned by the Civil Magiſtrate, not as a piece of Religion, but as conducing to ſome publick benefit of the Common-wealth, for the increaſe of Fiſhermen and Mariners, and for repair of Port-Towns and Navigation, and not for any ſuperstition to be maintained in the choice of meats *5. Eliz. c. 5. entituled Conſtitutions for maintenance of the Navy, &c.) he wholly renounceth them as a piece of the doctrine of devils, commanding to abſtain from meats, which God hath created to be received with thanksgiving of them which believe, and know the truth; which is, that every creature of God is good, and nothing to be refuſed, if it be received with thanksgiving: for it is ſanctified by the Word of God, and prayer d1 Tim. 4.3, 4, 5. Therefore, he holds it better to eat fleſh with grace (unleſſe in caſe of contempt of the Civil Magiſtrate) than fiſh without it: for that the Kingdome of God is not meat or drink, but righteouſneſſe and peace, and joy in the Holy Ghoſt eRom. 14.17: and that it is a good thing that the heart be eſtabliſhed with grace, and not with meats, which have not profited them that have been occupied therein fHeb. 13.9.
He thankfully emproveth whatever liberties are afforded him, yet will not make uſe of them to offend or grieve others. But when, for the ſake of others, he abſtaineth, he doth not thereby condemn that from which he refraineth, (if a part of Chriſts purchaſe,) but only forbeare the uſe, to avoid giving of offence. Such a reſtraint put upon himſelf, is no abridgement of the liberty given by Chriſt, but only a confining it to the minde of Chriſt, who never gave liberty to him, to impoſe upon his brother.
Thus, this hypocrite had rather ſing, and ſay, Carry burdens, or do any thing; than ſo to hear as to learn, ſo to meditate, as to make conſcience; ſo to be free, as to lay nothing upon himſelf: the true Chriſtian being delivered from that rack of minde, lying on the unſatisfied Chriſtian, and impoſed by the hypocrite upon himſelf, beſtoweth all his care how to perform ſpiritual worſhip with a free ſpirit: the one is for meats and drinks and outward ceremonies; the other is for eſtabliſhing the heart with grace, and to be freed what he may from outward ceremonies, that he may be more free and vacant for ſubſtantial duties.
This hypocrite, becauſe he muſt not exceed in ſuperfluity, will tie himſelf to unneceſſary Character 4: abſtinence.
To avoid ſuperfluity is no great thanks: but, to cut himſelf ſhort of neceſſaries, he thinks to be a work of ſupererogation, when it is rather a ſuperſtitious or ſullen requital of divine largeſſe and bounty. He will faſt twice a week to be obſerved of mengLuke 18.12; when he will not faſt once in a year, to faſt as he ought unto God hZech. 7.5. In apparel, if he ſhun exceſſe, he is ſo auſtere, and affectedly humorous, that he makes it meritorious to weare one ſort of garment, not another, of ſuch a coarſeneſſe, kind of ſtuffe, colour, faſhion; that he accounts it a ſin, to weare any other: and he rigidly cenſureth all that differ from him therein, and accounteth himſelf to be a Chriſtian Paramount for ſo doing.
No Popiſh Friars, that are moſt ſuperſtitious in their fare, their habit, their colours, &c. can go beyond him, or match him, but he makes himſelf as ridiculous with his affected abſtinence, habit, and obſolete affected faſhions, as others make themſelves ſcandalous by their ſuperfluity, and antique gue-gawes of phantaſtical invention. For all extremes are equally hateful to God; unleſſe where he that puts himſelf into one extreme, pretends to more acquaintance with GodiAmos 3.2, (and thereby makes the ſin greater) than he that runs into the other extreme, and profeſeth no better.
Differ.Contrarily, the true Christian thankfully makes uſe of his Maſters kindneſſe.
He knoweth that to farewell, at the coſt of Chriſt, is no ſin, when God in a juſt and lawful way, ſets plenty before him, and affords him a time to rejoyce: and, that it is good and comely to eat, and to drink, and to enjoy the good of his labour: and, that this is the gift of God kEccl. 5.18, 19, if he make not his belly his God lPhil. 3.19; and do not take this liberty when God calleth to weeping and mourning mIſa. 22.12, 13. Nor doth he account it an offence to be clothed in purple, if it be without pride, and within the compaſſe and rank of his place as well as of his purſe.
He eateth not another mans bread, but the labour of his own hands nPſal. 128.2, or the bleſſing of God upon the labours of his Parents or Relations: not for gluttony, but to fit him for ſervice; in ſeaſon, for ſtrength, and not for drunkenneſſe oEccl. 10.17. Thus he eateth, and it is well with him pJer. 22.15. Yea, at times, with Gods good leave, he eateth of the fat, and drinketh of the ſweet qNehem. 8.10. But ſtill reſerveth himſelf able and ready for works, Charity, Juſtice, and Liberality. He can overcome himſelf and his appetite when God calls to it, as freely as he can give way to appetite where God allowes it.
He knoweth exceſſe in apparel is as hateful to God, as riot and luxury in eating and drinking, and that there is a comelineſſe to be obſerved in the greateſt liberty allowed by God: but he doth not finde that ſimply the wearing of ſilk, ſilver, or gold, is ſimply condemned, the circumſtances of time, place and perſons duely obſerved. The vertuous woman made uſe of coverings of tapeſtrie, and her cloathing was of ſilk and purple rProv: 30.22. And the holy Matrons were not without their jewels and bracelets: only the chief care was for adorning the hidden man of the heart with that which is not corruptible s1 Pet. 3.4, as becometh women profeſſing godlineſſe t1 Tim. 2.10. Therefore, in his apparel he is careful to be grave, not light; ſober, not phantaſtical; to take pattern from the graveſt of his own rank and age; neither affecting what is antiquated by cuſtome and uſe, nor ſeeking to be clothed with ſtrange apparel uZeph. 1.8: nor denying himſelf the comfort and benefit of what Chriſt hath allowed him.
Thus, this hypocrite is over-abſtemious: not as not loving of liberty, even to ſuperfluity; but rather, as angry that he is curbed in the liberty which he loveth, he deſpiſeth Chriſts allowance: not unlike to thoſe children, who becauſe they may not have the whole apple, throw away the half: the true Chriſtian thankfully uſeth liberty, where it is uſeful, although he may not have all that he deſireth; being of the minde, that, better half a loaf, than no bread: the one is like an humorous and froward ſervant, who not pleaſed with his Maſters livery, chooſeth rather to go in rags to diſhonour his Maſter, than to wear what is appointed him; the other is as the Prodigal ſonne returned, ſo full of ſelf-denial that he will now be content with aany thing that his father will allow himwLuke 15.19.