Divine Characters in Two Parts, Part 1 · Chapter 36
CHAP. XXXVI. The Scandalous and Captious Hypocrite Is he, that is apt to offend, or to be offended at anothers peril,Defin. not his owne.
A Scandal, or offence is that whereat any one stumbleth, or daſheth himſelf aMat. 18.6, and is thereby hindred, or weakned in the way, or turned out of the way of goodneſſebHeb. 12.13. Such ſcandals have been, are, and muſt be while wicked men continue in the world under the guiſe, habit, and name of Chriſtians and Profeſſors; both for the diſcovery of their hypocriſiecLuke 2.35, and for the trial of the truely godlyd1 Cor. 11.19. Scandal, in the language of the Holy Ghoſt, imports the ſtumbling of ſome perſon in the Church, at ſome thing, or perſon, within the Church alſo. Therefore the ſin is the greater, by whomſoever committed. Hence our Saviour denounceth, Wo to the world, becauſe of offences. For, though it muſt needs be that offences come; yet wo to the man by whom the offence cometh eMat. 18.7. It were better for him that a milstone had been hang'd about his neck and that he had been drowned in the midſt of the ſea, before he had given offence and ſcandal to ſo much as one beleever fVer. 6.
But, let it fare how it will with them that give, or take offence, Satan is more buſie to promote this trade, than any other courſe of ſin, becauſe other ſins are moſt commonly committed by the beaſts and ſwine of the world; but this, by the choiceſt and moſt precious people of the world, at leaſt in name; whereby not only ſome one, or few, ſin; but, many moe are offended and grieved; and the Name of Chriſt, and his Goſpel, exceedingly blaſphemed by the reſt of the world, who are glad of the ſin committed; becauſe, thereby all Profeſſors, the Goſpel, and Chriſt himſelf are all ſhamed at once; or at leaſt, the world will do what they can to have it ſo. With good reaſon therefore doth Chriſt proclaim wo to the world becauſe of offences; becauſe, though carnal profeſſed worldlings be not firſt in this ſin, but it is begun and carried on by Profeſſors; yet, it becomes their ſin alſo at the rebound, when once they come to take notice of it. And ſo ſcandal comes at length to contract an almoſt univerſal guilt, whereſoever, and by whomſoever it firſt began.
He therefore that takes up this ſin, drives on the devils trade, and is therein a devil incarnate, eſpecially if he do it willingly as delighting in it. Every ſin, how ſmall ſoever, is damnable, but every ſin is the more damnable, by how many the more it involves in the guilt of it. And there is no ſin that draws in ſo many at the long-run, as this of ſcandal. Sometimes a Chriſtian may haply fall into it, ere he be aware, as Peter, when he perſwaded Chriſt to ſpare himſelf, and not to ſuffer the things which he foretold of himſelf: for which purpoſe Peter took him, and began to rebuke him, ſaying, Be it far from thee, Lord; this ſhall not be unto thee gMat. 16.2…; But the good man was ſo far miſtaken, that Chriſt forthwith gave him this ſharp check, Get thee behinde me, Satan, thou art an offence unto me hVer. 23. Peter was an offence unto him as endeavouring to hinder him, or to turne him out of the way which God had appointed for him: and, thereby acted Satans part; and for doing his office, is called Satan, by his Lord: for, had Peter therein prevailed, all the world, and himſelfe too, had periſhed for ever.
But, the hypocrite makes this his trade, he hath a minde to offend others, he loves to vex and grieve them, by caſting blocks in their way; and to take offence and quarrel at almoſt every thing they do. He is never well, but when he is giving, or taking offence. Hence that ſad complaint of God, Among my people are found wicked men; they lay wait as he that ſetteth ſnares; they ſet a trap, they catch men iJer. 5.26. He is never in his element, but when he can cauſe others to fall: and none ſo captious at others, to take them up for falling before they be down. And, whether they ſtumble at him, or he at them, ſtill the fault is theirs, not his: they take offence at him without cauſe, and give him juſt cauſe to take offence at them. If others take offence at him, for giving offence, his anſwer is, What have you to do with that, or with me? Who art thou that judgeſt another mans ſervant? making uſe of the words, contrary to the ſenſe. If he take offence at them: it is excuſe enough for him to ſay, Why lay they blocks in my wayes? why do they provoke me?
Differ.On the contrary, the true Chriſtian aimes to be foreign, without offence kPhil 1.10.
He loveth his brother, and abideth in the light; therefore there is no occaſion of ſtumbling (or ſcandal) in him l1 John 2.10. He will neither give, nor take offence. He loveth his brother, therefore he will not willingly offend him, nor taketh any thing in the evil part from him; he is not eaſily provoked, thinketh no evil m1 Cor. 13.5: and, the rather, becauſe he abideth in the light, which preventeth ſtumbling. It is for ſuch … walk in darkneſſe, not knowing whither they go, to ſtumble, or to run their heads againſt a poſt, ere they be aware, becauſe they lack light. He that is in the light, and walketh in it, is in no ſuch danger. Or, if he caſually ſtumble, he quickly, by the help of the light, gets up again, as David, Peter, and others have done.
If he happen to ſtumble, and fall, he doth not lay the fault upon others, but takes all upon himſelfe. David did not charge his ſin upon Bathſhebahs immodeſty, in waſhing her ſelf ſo openly, that he could not but ſee her naked from the roof of his houſe n2 Sam. 11.2, where it was not unlawful for him to be; but, he chargeth all upon his own ſinful luſt, I have ſinned againſt the Lord o2 Sam. 12.13. Peter, when he fell, he did not blame the maid for her bold face, that ſo earneſtly ſtared him in the face, and accuſed him that he was one of Chriſts company; nor, their confidence who, one after another frighted him by charging him with the ſame thing ſo as was enough to have daunted the beſt courage at ſuch a time, and at ſuch a diſadvantage of place, and power; but, he quietly and humbly takes all upon his own cowardiſe and infidelity. He firſt gave offence to Chriſt in diſſwading him from ſuffering; and now, takes offence at Chriſt, when he ſaw him likely to ſuffer; and both theſe he lamenteth with bitter teares pLuke 22.62.
Thus, this hypocrite is like a common Barretor, that cares not to do any man right; and reſolves to take nothing, which he calls wrong; the true Chriſtian will give no offence, neither to the Jew, nor to the Gentile, nor to the Church of God q1 Cor 10.32: and, will rather take wrong r1 Cor. 6 7, and ſay to them that have given him moſt offence, ye have not injured me at all sGal. 4.12, than quarrel and brabble for every offence offered. The one is ſcandalous and captious, yet layeth all the blame upon others; the other is inoffenſive, and charitable, without complaining of others.
Character 1 This hypocrite offendeth others by doing evil himſelf.
He offendeth others, both by ſinning againſt God, at which they are grieved tPſal. 139.21; and by laying a ſtumbling block before them, whereby they are ſolicited and provoked to ſin, either by cauſing the Name of God to be blaſphemed among the Gintiles, through him wRom. 2.24; that is, by opening the mouthes of ſuch as are openly and atheiſtically profane, to ſpeak all manner of evil of the Profeſſors of the Goſpel in general, and of each member of Chriſt in particular, as if he and they were all alike; or, to be drawn by his example, unto the ſame wickedneſſe with him. And ſo he makes the conſequent of his ſin, through the danger of example, a greater evil than the ſin it ſelf which he firſt committed, ſimply conſidered in the nature of it, becauſe by conſequent, ſcandal given multiplieth both ſin, and ſinners.
Howbeit, when he hath thus ſinned, and is reproved for it, he roughly anſwereth, Every veſſel ſhall ſtand on his own bottom: what need any body be offended at me? He confeſſeth the fact, when 'tis too palpable to be denied; but he denieth it to be ſcandalous, if others would not be over-buſie to take offence. He thinks he can make his party good with God, well enough; but, he is loth to be charged with the conſequent, whereby he ſhould be caſt as guilty of drawing other men into ſin alſo, and ſo incur that wo denounced by the Lord Jeſus Chriſt againſt ſuch offendors. Therefore he ſaith, Do as I ſay, not as I do: follow my Profeſſion, not my practice. Indeed that were wiſdom; and ſo, one party would be clear: but now, the fault becomes the others that ſtumbleth at his ſtumbling block, which encreaſeth both his guilt, and his condemnation.
Contrarily,Differ. the true Chriſtian is therefore more careful to abſtain from all appearance of evil, that he might not put a ſtumbling block, or an occaſion to fall, in his brothers way xRom. 14.13.
He will refrain the uſe of things lawful, and never make uſe of his juſt liberty allowed him by Chriſt while he liveth, rather than eat of fleſh, or drink wine, or any thing, whereby his brother might ſtumble, or be offended, or made weak yVer. 21: He knows how to value his liberty as well as another; but, he preferreth charity before liberty; and his brothers ſafety before his own will. He will not walk ſo uncharitably as to grieve his brother by his meat, much leſſe to deſtroy him for whom Chriſt died zVer. 15.
Much more will he avoid the giving of offence in any thing a2 Cor. 6.3, that is evil, or hath but an appearance of it. He is more afraid of being the occaſion of another mans ſinning in the leaſt, than of ſuffering the greateſt trouble himſelf. He will do nothing to make him ſo much as to halt, but carefully followeth the things wherewith he may edifie others bRom. 14.19. He will in all things ſo do, as one that is his brothers Keeper cGen 4.9. that he may do no evil; that the eare which heareth him, may bleſſe him, and the eye that ſeeth him may give witneſſe to him dJob 29.11.
Thus, this hypocrite cares not what blocks he layeth in the wayes of others, ſo he may have his will in ſinning; the true Chriſtian careth not how much he deny himſelf, ſo he may thereby be free from giving offence. The one layeth ſnares to catch men; the other breaketh all the ſnares he can, that men may not be caught.
This hypocrite ſometimes cauſeth others to lay thoſe blocks in the way, which he will Character 2 not lay himſelf.
Either there is ſome ſpecial reſtraint laid upon him by God, or men, that he may not, he dare not be ſeen in laying ſtumbling-blocks himſelf, and then he will do it by others, that he may not be ſeen, or thought to have any hand in it. Thus Balaam, (who was kept from curſing Iſrael) when he ſaw he could do no miſchief to Gods people, by any act of his own; yet, rather than do nothing, he taught Balaak to caſt a ſtumbling-block before the children of Iſrael, to eat things ſacrificed to idols, and to commit fornication eRev. 2.14with the Moabitiſh women fNum. 25.1, 2. The daughters of Moab were ſent out among the Iſraelites as a ſnare, to provoke them to uncleanneſſe: which, the women would not yield unto, till the men firſt went with them to the ſacrifices of their gods, and bowed down unto them gVer. 3. Balaam carried this ſo ſmoothly, that Iſrael being wounded, never knew who laid the plot to hurt them. But God found him out in his cloſeſt wickedneſſe, and hath ſet the diſcovery thereof upon record, to let all ſuch hypocrites know that they are not hid from him.
Or, perhaps, the greatneſſe, or gravity of his place or yeares, or ſome relation, or feare to be branded, or otherwiſe to ſuffer for it, makes him unwilling to be ſeen himſelf to cauſe others to fall; yet he hath his inſtruments fitted for ſuch a work; and them, under-hand, he employeth to do the feat as dextrouſly and effectually, as if he had done it himſelf. Jezabel had her Elders and Noblet to ſuborne falſe witneſſes, and to ſtone Naboth at a faſt, while Ahab and her Majeſtie, good ſouls, were abſent, and muſt be ſuppoſed by the Many, to have no hand in the buſineſſeh… Kings …1.9, 10, 11. So Joab, inſtructed a woman of Tekoah, to uſe a parable to David, thereby to prevaile, for fetching home of Abſalom, who, for murdering of Amnon had fled, and durſt not return, till he was ſure of pardoni2 Sam. …4.
This hypocrice, having an heart as wicked as any, is as prone as any others unto wickedneſſe; and, to uſe all acts to draw them unto ſin: but, his Profeſſion reſtrains him from that libertie which others openly take; and therefore he muſt have his Agents whom ſecretly he inſtructeth that the thing may be done, and he not appear in it. And, if thereby, the other before whom he cauſed a block to be laid, happen to ſtumble and fall, none ſhall be more readie to inſult over him, and to be more ſharp and bitter againſt him, than this hypocrite who firſt laid the plot. Now he hath, or will have his deſire upon the other, and then ſaith, he might have had more wit.
I… he be a Courtier, he can employ others to lay a train for him whom he hateth, to commit ſome evil that may ruine him. If he hath any deſign upon Religion, he can finde perſons to lowe ſeeds of diſcord between brethren, in matters of Doctrine, Worſhip, or Diſcipline, as any, or each of theſe may conduce beſt to his purpoſe: and he, ſtand and look on, and ſeem to be ſorry for the diviſions that appear, while they are but the chickens of his own eggs hatch't by another Hen.
Differ.Contrariwiſe, the true Chriſtian is as careful to keep others (what he may) from ſin, as himſelf.
He knows it to be his duty to watch over his brother, and to ſave others with fear, pulling them out of the fire kJude 23; if caſually, or willingly fallen into it. As therefore he is circumſpect in his own walking lEph. 5.15, that he give no offence; ſo he is vigilant over his brethren leaſt any other tempter ſhould tempt them m1 Theſ. 3.5. He will warn the unruly, comfort the feeble-minded, and ſupport the weak n1 The… 5 14. If he ſee others ſolici…ing them to any evil, or laying ſnares for them, he will give them notice; and arme them againſt it, as Paul did, the Theſſalonians, that they be not ſhaken in minde o2 Theſ. 2.2, no… ſ…e as children toſſed to and fro, and carried about with every winde of doctrine, by the ſleight of men and cunning craftineſſe, whereby they lie in wait to deceive pEph. 4.14.
His firſt care is to give no offence himſelf: and then, to prevent others from being occaſions of offence unto any. If either wife, or child, or friend be apt to give offence; he will do his utmoſt to prevent their ſinning in this kind. He will admoniſh, inſtruct, reprove, and (if he have power) correct, as well as warn the unruly. He will not ſuffer any man (if he can hinder it) to lay a ſtumbling-block before the blinde qLev. 19.14, whereby he ſhould receive the leaſt hurt in his body; much leſſe, ſuch a block whereby he ſhould receive damage in his ſoul.
Thus, this hypocrite is as a ſerpent by the way, and an adder in the path that bitteth the horſe heels, ere he be diſcerned or diſcovered, ſo that the rider falleth backward rGen. 49.17. The true Chriſtian is as he that standeth continually upon the Watch-Tower, and crieth, a Lion sIſa. 21.8, when he perceiveth any Seducer, or cunning Factor of Satan, endeavouring to offend others by grieving them, or drawing them into ſin: the one not only offendeth himſelf, but traineth up others to the ſame trade: the other likes the trade ſo ill, that he doth what he can to deſtroy it.
Character 3 This hypocrite will be a temptation, but not a tempter.
He wil not be ſo groſſelie wicked as to ſolicite others to ſin in down-right language, like the impudent harlot that lieth in wait at every corner, and finding a young man void of underſtanding, catcheth, and kiſſeth him, and with an impudent face, tells him her buſineſſe, in plain termestProv. 7.13. &c. But yet he will do that by his action, which ſhall ſufficiently tell his meaning, although his tongue be ſilent. He can ſpeak by ſignes, by obſcene geſtures, (as the woman, by light and whoriſh apparel, naked back and breaſts, &c. that yet ſaith, ſhe hath no ill intention in it, but hath a chaſte heart, and ſcorns all motions to uncleanneſſe or to the leaſt wantonneſſe) until he or ſhe that beholds it, be enſnared and caught.
I do nothing, ſaith he, and ſhe too) but what may be done: if any be offended, who can help it? Let them thank themſelvs if they do any thing they ſhould not, by occaſion of my doing that which I am able to juſtifie. He ſaid nothing to them: he only uſeth his lawful liberty: if they get evil by his good, it is their own faults, and not his. And ſo, by his cunning, he hurts others no leſſe than if he had openly tempted them to ſin; and himſelf, more. For, by this device, he thinks to catch others in his ſnare, and himſelf to be blameleſſe; whereby he doubles his ſin. For, admit the thing be never ſo lawful in it ſelf, yet it is evil to him that doth it with offence uRom. 14.20: evil in the pattern, for he doth it ſo as he gives offence; and, evil in him that doth imitate that pattern with offence; doing it only upon the ground of example, albeit he be not ſatisfied in the lawfulneſſe of it. All which evil will be brought to the account of this hypocrite, who cunningly led the way, to make the other fall: and then ſaith, he meant no ſuch matter.
He thinks it enough to be honeſt in meaning, although he be not ſo in his outward garb, behaviour and actions, that in none of theſe there may be an appearance of evil w1 Theſ. 5.…2, nor any temptation to, or occaſion of evil unto others. Herein many women (pretending unto godlineſſe) offend very much, by taking over-much liberty of be ng in the faſhion, becauſe they can truly ſay, they do it not to entice, or provoke others, but meerly to avoid being laught at, for being out of the faſhion. They would have you to know, they hate uncleanneſſe and wantonneſſe as much as you, or any others; and if any man ſhall dare to attempt their chaſtity, he ſhall receive ſuch a repulſe as ſhall make him unwilling to a ſecond on-ſet. And, upon this ground, they go with naked breaſts, gariſh attire, ready to court, and to be courted, to ſhew (not their wantonneſſe, but) their breeding. And, what harm in this?
Bu…, what if others that behold them be wantonly diſpoſed, and take fi e by ſuch a ſpectacle? What if a man truly godly ſhould kindle at ſuch a ſight, as David x2 Sam 11.3, who otherwiſe might have continued chaſte? And, he be ſo enflamed▪ that he who was firſt but occaſionally tempted by her, now tempts her in plain termes, and never gives over, till ſhe yield, and wickedneſſe be committed? Now is ſhe become a temptation and a tempter too, in effect, and ſo makes her ſelf guilty of his wickedneſſe as well as of her own. The like may be ſaid of married perſons, who under colour of extreme love, carry themſelves ſo fondly, and in ſuch an unſeemly, (and ſometimes wanton) manner before others, that they provoke others to luſt; and that ſo far, as it many times ends in the defiling of the woman that behaved her ſelf ſo fooliſhly, as a juſt puniſhment of the husbands fondneſs & folly.
On the contrary, the true Chriſtian avoideth all occaſions of tentation, Differ.as much as actual tempting.
He is as careful that other men take not hurt by his careleſſe uſing of fire in his own houſe, as he is, not to ſet their houſes on fire, of purpoſe. He will not be ſo regardleſſe of others, as to uſe any part of his liberty before them who are either not ſo perſwaded as he is, or not permitted to do as he doth. He obſerveth that tinder being brought too near the fire, may kindle, without ſtriking fire into it. He thinks it not enough to ſay, I tempt no man, nor woman; I uſe no idle or wanton ſpeech, or behaviour, unleſſe he be able to ſay alſo, I do not that act in the preſence of others, which might occaſion ſinne in others.
His liberty is governed by charity; and his love, by modeſty, and ſobriety: and theſe teach him ſo to uſe his liberty as to preſerve holineſſe and honeſty in others as well as in himſelf; to caſt water upon other mens undue fires, not to help them with bellowes. Liberty (he findes) is an expatiating thing, and therefore muſt be bounded: ſo that he, that hath laid Chriſt for the corner-ſtone in his own heart, will be careful by no means to lay a ſtumbling-ſtone before others. His office is to gather with Christ yLuke 11.…8, therefore he will not ſcatter: to build up others in their moſt holy faith, therfore he will do nothing that may in the leaſt, ſhake, or weaken the building.
He may do all things that Chriſt hath made lawful unto him; but, he will not be brought under the power of any thing z1 Cor. 6.12, ſo as not to be able to abſtain from the uſe of it, where he findes it inexpedient, or hurtful to others in the leaſt. He hath power to do many things more than he doth; but no power of his ſhall be uſed as a ſtumbling-block to them that are weak a1 Cor. 8.9, nor as bellowes to the wicked. He knows little difference between ſinning himſelf, and being wittingly an occaſion of temptation to ſin in others; unleſſe, to be guilty of the ſins of others alſo. Therefore, as he denieth to himſelf all liberty of doing unlawful things, ſo he abridgeth himſelf in the uſe of lawful things, holding none to be lawful for him to uſe, which are not expedient, and which do not edifie.
Thus, this hypocrite is as he that cares not how many houſes, by his occaſion, be in a flame, ſo it cannot be proved that he neither intended or attempted to ſet them on fire: the true Chriſtian is as he that will rather rake up his own fire, or caſt water upon it, than any ſpark of his ſhould catch in his neighbours houſe. The one doth as truly tempt in effect, as he that is a formal tempter, and then thinks to ſalve all with a diſtinction; the other will not tempt either way, becauſe both are ſinful, and ſo no diſtinction between them will be admitted at the Tribunal of Chriſt; temptation, being but as laying the bait, and tempting, but as ſetting the net, and hunting into it.
Character 4 This hypocrite layeth the ſtumbling-block in his own way, and giveth offence to himſelf.
If his heart be ſet upon any thing that is doubtful, he imagineth and uſeth a liberty therein, before he have ſcanned over all the reaſons againſt it, or be fully ſatisfied in the reaſons for it. He doth it haeſitante conſcientiâ, with a ſtaggering conſcience, if not againſt conſcience: and ſo ſinneth, though the thing in it ſelf may poſſibly be lawful, and good. It is lawful to eat all ſorts of meats, ſaith one: not ſo, ſaith another, who thinks he hath ſtrong reaſons to abſtain: yet, upon ſome reaſons (which he accounteth weak) he eateth, and therein ſinneth, as to his own conſcience, though not as to the meat it ſelf. For he eateth doubtingly; and therefore is damned if he eat; not eternally damned by the ſentence of God, yet damned as a ſinner by his own conſcience, becauſe he eateth not in faith, as believing that to be lawful which he doth: for, whatſoever is not of faith is ſinne bRom. 14.23.
If he love the meat, he will adventure to eat it, although he ſin by it: if he love it not, he will diſpute againſt it, although he be out in it. Yea, ſometimes he hoodwinks himſelf, that he may ſin blindfold. He will not be perſwaded of, nor ſo much as enquire far into the unlawfulneſſe of that which he hath a minde unto: and ſo he can ſwallow thoſe great Camels of breach of the Sabbath, Uſury, deceitful myſteries in trades, &c. as ſo many gnats that will never (as he thinks) choak his conſcience, nor in the leaſt offend it. What need I, ſaith he, trouble my conſcience about that breach of the Sabbath, which is not puniſhable by Law? And the like Queries he makes touching any diſputable thing to which his heart is enclined: and, love to ſin will make any thing diſputable to ſuch an heart.
If but the title of a book propound a lawful uſe of lots, recreations, intereſt, &c. he will not trouble himſelf to enquire, in what caſes, nor turne over the leaves to ſee the cautions: but runs away with the Title many times even againſt the ſenſe of the Author. Thus, this hypocrite hath many wayes to put the ſtumbling-block of iniquity before his own face, which he ſetteth up as an idol in his own heart cEzek. 14.4, until he ſuffer himſelf to be ſo farre engaged in doubtful liberties, that now, though offenſive, he cannot forbear them: and, how ſinful ſoever, he muſt defend them.
Differ.Contrarily, the true Chriſtian laboureth chiefly to make all ſure on his owne ſide.
He holdeth it not equal that his liberty ſhould be condemned of another mans conſcience d1 Cor. 10.29, no more than that his conſcience ſhould be a rule to another mans liberty. But he is ſpecially careful that his own conſcience be not ſcandalized at his own practice. His firſt care is, to be fully perſwaded in his own minde eRom. 14.5, that he may not be ſo unhappy as to condemn himſelf in the thing that he alloweth fVer. 22. He may be miſtaken in his judgment: but, his conſcience will not ſuffer him to act, till his judgement at preſent be ſatisfied: that ſo, if after it appear that he was in an errour, conſcience might not be guilty of acting againſt judgement; nor conſcience flie upon him for acting againſt her; but, that all may be reſolved into a ſin of ignorance.
If he doubt in the leaſt, he refraineth the uſe of his liberty, becauſe therein no man is a loſer, unleſſe himſelf. He may ſuffer ſomewhat in going without ſome liberty which might gratifie his affections or pleaſure: but, there will be no loſſe in the peace of his conſcience, no civil warre in his boſome, no blot to his name. Wherefore he holdeth hard on Gods ſide againſt his own inclination: and, is partial for the Law, rather than for his own liberty: fearing leſt God and he ſhould not be of a minde. He cannot eaſily reſolve that to be lawful, at leaſt expedient, to which his corrupt heart ſo willingly and ſtrongly enclineth. He knoweth it to be a ſin to make bold with even an erroneous conſcience. Wherefore he ſtudieth the point of liberty, holding the doctrine deare; but, makes uſe of it according to occaſion, ſo as he may be ſure not to abuſe it. He is jealous of any thing that preſſeth too much upon him, and is afraid of that liberty that may end in his own captivity.
Thus, this hypocrite is like him that being much addicted to play, will, for want of company, play with himſelf, although he loſe by the hand: the true Chriſtian is like him, that will be no loſer by his own play. The one will rather break his own ſhins, than not cauſe ſome to ſtumble; the other will rather remove blocks out of other mens way, than lay any in his own.
T…is hypocrite chooſeth to give the greater offence, under colour to avoid the Character 5 leſſe.
Under colour of being ſcandalized at ſome petty buſineſſe of a veſture, geſture, or the like, …e cares not what ſcandal he giveth by ſepara…ing himſelf from the publick Worſhip, or behaving himſelf unſeemlie in it. He is very careful that himſelf be not offended, but altogether careleſſe of grieving others by giving offence. He ſeems to be very render of conſcience in point of taking offence, but little better than ſeared, when admoniſhed not to give offence.
He makes a neceſſity where there is none; but, obeyeth not neceſſity where God hath impoſed it. Of Contradictories, one muſt needs be admitted: eat, or not eat; play, or not play; but, of contrarieties, in things more widely oppoſite, there is no neceſſity to chooſe one to avoid the other, when both are evil. Much leſſe to chooſe the greater to avoid the leſſe: yet, as Papiſts allow publick Stewes, to avoid ſecret adulteries: or, as ſome go to Maſſe to pleaſe their Popiſh Maſters, or as others miſ-…pend the Sabbath that they may not offend their prophane be…ers; ſo this hypocrite chooſeth rather to give offence which is alwayes a ſin, to avoid the taking offence, which is ſometimes an affliction, not a ſin, than to be careful of avoidi…g …oth.
That I take offence at other mens ſin, is my affliction to meet with ſuch an occaſion: but the ſin is theirs, who gave the occaſion. Howbeit this hypocrite thinks it better to run upon the rock of giving offence not only to particular perſons, but even to whole Churches and States, to avoid the offence of ſome private perſons, offended for the moſt part without a cauſe: whereas if there were a little of thoſe ſweet ingredients, diſcretion and charity in either party, mingled with their zeale, it were eaſie to perſwade thoſe weak brethren not to take offence, and him not to give it.
Contrariwiſe,Differ. the true Christian will (as farre as in him lieth) give offence in nothing.
Of two evils he will chooſe the leſſe, if neither of them be a ſin: otherwiſe, he will chooſe neither for avoiding of ſin againſt God, whatever he ſuffer at the hands of men. If he muſt needs offend men by refuſing that which is a ſin againſt God, he will chooſe rather to offend men, becauſe ſuch offence (however it may coſt him dear) is no ſin. Ind…fferent actions he will omit, even while the world standeth g1 Cor. 1.12, rather than offend his brother; but not neceſſary actions, which God requireth, whoever be offended at themhAct. 5.28, 2…. As charity ordereth liberty, ſo faith ordereth charity. For, faith in God, and credit to his Word, is the rule of charity towards men.
He conſidereth that, of perſons apt to take offence, there are ſundry ſorts. Firſt, ſome are weak, and ſome are wilful: willingly he offendeth neither, but doth his utmoſt to pleaſe all men in all things i1 Cor. 10.33that tend to their profit that they may be ſaved. But, if one muſt be offended, then he ſpareth the weak, and neglecteth the wilful and contentious k1 Cor. 11.16, after the example of his Saviour who ſleighted the Phariſees, taking offence at his ſayings, as blinde leaders of the blinde, and as plants that were to be plucked up lMat. 15.12, 13 14: and, after the example of Paul, who did two contrary things; He circumciſed Timothy mActs 16.3, who by the mothers ſide was a Jew, to avoid offence: but, he would not circumciſe Titus, that was a Gentile, that he might not give place to them who would bring in upon the Gentiles alſo a neceſſity of circumciſion.
Secondly, ſome are publick perſons, and ſome are private; here alſo the Chriſtian is careful, if he cannot pleaſe both, to offend a private friend, than a Magiſtrate; a brother, rather than the Father of his Countrey.
Laſtly, becauſe of weak ones, ſome are in the right, ſome in the wrong, he will herein follow Paul, rather than Peter. For Paul (being better adviſed in that point) would rather have the Jewes offended, who took offence without cauſe, than the Gentiles ſcandalized by Peters cauſleſſe diſſimulation. Peter might ſay, both are brethren, both are weak; whom ſhould I rather reſpect, but mine own Countreymen? But the Apoſtle of the Gentiles thought they were to be favoured, as being in the right. For, theſe were to be confirmed in the point of Chriſtian-liberty, whereas the Jewes were to be drawn by little and little from the diſſolved yoke of Moſaical ceremonies.
Thus, this hypocrite is as Ephraim, a cake not turned nHoſ 7.8, neither raw nor roſted: very hot on the one ſide, in taking offence where none is given, but cold enough on the other, in avoiding to give offence: the true Chriſtian is as the Apoſtles, in chuſing rather to diſobey and offend man, than GodoAct. 5.42, when man will be offended for obeying God: the one is more tender of himſelf, than of God, or his neighbour; the other is more tender of God, than of his neighbour; and, of both, than of himſelf.
Character 6 This hypocrite ſeemeth ſometimes to take offence at nothing, but at thoſe who take offence at any thing.
We have ſeen the ſcandalouſneſſe of this hypocrite in giving offence; we will now take a further view of him, as he taketh offence, in which reſpect we may fitly terme him the captious hypocrite, taking offence at every thing, but what he ſhould, and little or nothing moved at what he ought.
And firſt, in the extremity of defect, he is offended at no thing, with no body. No mans converſation offendeth him. He thanks God, he findes no fault with the world, nor ſees reaſon why any man ſhould take offence. He never ſaw worſe than himſelf (and herein you may take him at his word.) He bleſſeth thoſe whom the Lord abhorreth pPſal. 10.3; at leaſt he excuſeth them. God forbid, ſaith he, they ſhould be ſo bad as you make them. They may be in ſome things a little too blame, but not half ſo much as you deem them.
But you will ſay, If he take no offence, what have we to do with him here? Surely, becauſe both extremes belong to the ſame kinde: and yet much more, becauſe he that takes offence at none, cannot but be offended at thoſe that take offence at any. He wonders that any ſhould finde fault with the times, manners, company; and, while he commends his own charity, he muſt needs condemn their ſeverity, and ſeem to be much ſcandalized at it, as the Jewes, at Chriſt, when for telling them their own, that they were of their father the devil; they ſaid, he had a devil *John 8.48.
It were well, ſaith he, that all men could live without faults: but yet, a little drinking, dicing, revelling, ſwearing more than ordinary, '…is but honeſt mirth, the fruits of youthful ſpirits. For his part he ſaw nothing to be miſliked, and marvelleth that any ſhould be ſo harſh as to condemn it. If he hear Chriſt himſelfe threaten damnation to the Prieſts and Scribes, thoſe unfaithful husbandmen that firſt ſlew the ſervants, then the Son of the Lord of the Vineyard; he is of the peoples minde, that ſaid, God ferbid qLuke 20.16. It is his charity, his modeſty, that he is no Cenſurer, no Judge, no Medler with other mens matters. He leaves that to other men. A fit man for a bad world, and therein much made of: for the world hath need of him, and he of it. He hath every ones good word, for a quiet man, a kind neighbour, you ſhall never heare him finde fault, ſay his neighbours: it were well your rigid Miniſters and Preciſians would learn of him, &c.
To ſuch a generation it was that Chriſt ſometimes ſaid, the world cannot hate you, but me it hateth, becauſe I teſtifie of it, that the works thereof are evil rJohn 7.7. But, as he denounced a wo unto them of whom all men ſpeak well sLuke 6.26; ſo there is a woe to them that ſpeak well of all men, and of all things, calling evil good tIſa. 5.20. For, therefore do all men ſpeak well of this hypocrite, becauſe he ſpeaketh ſo favourably of them. By ſuch charity he falls into Gods Praemunire, who ſaith, Have no fellowſhip with the unfruitful works of darkneſſe, but rather reprove them uEph. 5 11. This man findes no fault with the world, (notwithſtanding this charge,) nor the world with him: but God, with both; but chiefly with the hypocrite, by whoſe means, vices are cheriſhed, wicked men hardened, repentance obſtructed, and others more eaſily drawn into the ſame courſe of wickedneſſe, when they ſee him that is a great Profeſſor of Religion, defend and countenance it.
He wanteth grace, that is not ſenſible of ſin: but, he that makes ſuch ſenſeleſneſſe his commendation, doth (as the wiſe man in another caſe ſpeaketh) exalt folly wProv. 14.29. He that is not offended at the old man in himſelf, hath no part of the New: and he that is not offended with vice in the world, hath no ſtock of true vertue in himſelf. As a woman not offended with filthy talk and behaviour, cannot be preſumed chaſte; ſo he that is not ſcandalized at the wickedneſſe of the world, muſt needs be preſumed a friend unto it, and an enemy to God xJam 4.4. And ſo much the rather, becauſe he will quickly be ſenſible of, and highly offended with any thing that croſſeth his own particular. No man more punctilious in things that concern his own honour, profit, or delight, in his greateſt inſenſibleneſſe of the honour of God.
On the contrary, the true Chriſtian is offended, Differ.whereſoever God is diſhonoured.
An unjust man is an abomination to the righteous; as, he that is upright in the way, is an abomination to the wicked yProv. 29.27. A Chriſtian hath ſo much of the godly nature in him, as makes him not only to avoid, but to hate the corruptions which are in the world through luſt z2 Pet. 1.4: and, not only corrupt luſts, but corrupt men. Do not I hate them that hate thee, O Lord? ſaith he, and am not I grieved with thoſe that riſe up againſt thee? I hate them with perfect hatred: I count them mine enemies aPſ. 139.21.22. The more like he is unto God, the more perfectly he abhorreth every falſe way. As the Spirit of God did continually ſtrive with the old world till it was deſtroyedbGen. 6.3 And the ſoule of righteous Lot, was vexed with the filthy converſation of the wicked c2 Pet. 2.7; ſo, his ſoul mourneth and crieth within him for all the abominations that are done in the worlddEzek. 9.4. He cannot bear the wickedneſſe of the world, although all the world ſhould riſe up againſt him for it.
But, ſaith the world, is it a weakneſſe to be ſo apt to take offence? Indeed, ſo to be offended as to fall and offend, is a great weakneſſe, yea, a ſin; as he confeſſed, who ſaid, my feet were almoſt gone, my ſteps had well nigh ſlipt ePſal. 73.2: or, to be offended unneceſſarily at that which is no ſin, is a weakneſſe, as he who in weakneſſe of conſcience, eateth not, and judgeth him that eateth. But, ſo to be offended as to condemn evil in others, and to avoid it in himſelf, is a point of Chriſtian ſtrength. Chriſt himſelf was thus offended at Peter fMat. 16.23; and God with the old world, whoſe wickedneſſe grieved him at the heart ſo farre, that he reſolved to deſtroy man and beaſt from the face of the earth gGen. 6.6, 7. The Chriſtian therefore accounts it no weakneſſe in him, no diſhonour to him, to be offended at ſin wherever he findes it; but, rather prayeth for ſuch weakneſſe (as the world calls tenderneſſe of Gods honour) which may make him more conformable to his Maker.
Thus, this hypocrite had rather offend God, by not taking offence at men for that wherein they offend God, than not gain applauſe from men, even with the diſhonour of God: the true Chriſtian had rather offend all the world by taking offence at the wickedneſſe of it, than be unſenſible of the diſhonour thereby done unto God. The one will be a gainer from men, even by that which makes God a loſer; the other will loſe all, and himſelf too, (as to the world) rather than raiſe himſelf a name by ſuch unjuſt gain.
Character 7 This hypocrite ſeemeth to be offended at evil, and yet is not.
He joyneth in word and in ſhew with them that reprove the evil of the times. None more loud and clamorous than he (if he light among zealous Miniſters or Chriſtians) to cry out, O Tempora! O Mores! Oh what times! Oh what manners! But, in action, and affection, he is with them, and of them, that maintain and encreaſe thoſe evils, as the harlot that carrieth her ſelf demurely in ſome company, that ſhe may elſewhere encreaſe tranſgreſſors among men hProv. 23.28. His Profeſſion ties him to ſay ſomething againſt evil, that he may not loſe himſelf and his reputation with ſuch as are good: but his ſecret luſtings after evil muſt not be wholly diſappointed, but more cunningly gratified: and therefore, whatever he ſaith, in time and place where he dares not ſay other, he muſt have his time and place too, where he may do other.
He judgeth others that do evil as worthy of death; and yet he not only doth the ſame, but takes pleaſure in thoſe that do them iRom. 1.32. He never ſo exclaimeth againſt the e…il of the times, but he is ready to make thereof, when time ſerveth, as much as any …her, ſo far as he durſt adventure the hazard of his credit with men. He could not want …hat evil in regard of his luſt, which yet he muſt declaim againſt, in regard of his reputation. He crieth out againſt tipling and gaming, when he hath loſt his money; but will frequent the ſame places and go on in the ſame courſes, when he hath recruited his purſe, or his pocket, and cannot refrain. O ſlack hand of Juſtice▪ cries he: and how zealous, Abſalom-likek2 Sam. 15.4, would he be, if he were in Commiſſion! yet he would be loth Juſtice ſhould be more quick and ſtrict, leſt it ſhould reach him, or lay hold upon his ſon, or companion.
Differ.Contrarily, the true Chriſtian hateth evil in his heart, more than he can declaim againſt it with his tongue.
Although his tongue be the faithful Interpreter of his heart: yet his tongue cannot expreſſe all the hatred of his heart againſt evil: becauſe, as the apprehenſions of the minde, ſo the affections of the heart, are of larger extent, than can be comprehended in words. Therefore is his ſoul vexed more than he can expreſſe; ſo that he is fain to ſpeak by his eyes, as well as by his tongue. Rivers of waters run down his eyes, becauſe men keep not the Law lPſ. 119.136. And all too little, to expreſſe how much he hateth the evil that he is offended at. Nor is there any evil at which he is not really offended. For he hateth every falſe way mVer. 104: yea, every vaine thought nVer. 113.
When he appeareth before God in prayer, and humiliation for his own ſin, he diggeth as deep into his own heart as he can, to finde out all the deceitfulneſſe that he is able to diſcover, and prayeth to be cleanſed from all, even from thoſe ſins which are moſt ſecretly hid within him, or committed by himoPſ 19.12. And not only ſo, but he beareth the reproach of the common ſins of others. He confeſſeth the pollutions, not only of his own lips, but of the peoples alſo. I am a man of polluted lips, and I dwell among a people of polluted lips pIſa. 6.5. The evil of the times and people among whom he lives, are not only eye-ſores but heart-ſores unto him: and the more common the ſin, the more he abhorreth to be guilty of it, or to continue in it.
And even, when he cannot help it, but is even conſtrained to be amongſt the wicked, as David, when Saul ſought his life, and forced him out of the Confine of Iſrael, or at leaſt to ſhelter himſelf among ſuch as were as bad as the worſt in the worſt parts of the world, he cries out, out of the anguiſh of his ſoule, Woe is me that I ſojourne in Meſech, that I dwell in the tents of Kedar qPſ…l. 120.4.
And that this is not a copy of his countenance only, or words of courſe, he putteth his heart upon the trial of God himſelf, who alone is able to ſearch and try that to the bottom; Search me, O God, ſaith he, and know my heart; try me, and know my thoughts, and ſee if there be any way of wickedneſſe in me rPſ. 139 23, 24: that is, in not hating others in their wicked wayes, according to what he had before profeſſedsVer. 21, 22.
Thus, this hypocrite runs with the hare, and holds with the hound: cries out upon ſin, to prevent ſuſpition of his cloſer iniquities; but likes it well enough where ſin and he can meet in private: the true Chriſtian is a faithful ſouldier of Jeſus Chriſt that will hold no ſecret correſpondence with the enemie againſt whom he hath taken armes in behalf of his Lord, but reſolves to fight him wherever he meets him: the one cries out againſt ſin, not as hating it, but as the diſcharge of a peece of Ordnance to give ſecret warning to the enemy, to ſhift out of the way; the other cries out againſt it, as Paul againſt the body of ſin, as reſolving never to let Chriſt be quiet, till he rid him of ittR…m. 7.24.
This hypocrite is offended with every thing, ſave the evil of ſinne in himſelfe. Character 8
He ſeems to be much affected with a mote in his brothers eye; but we hear no complaint of the beame, in his own uMat. 7.3. He never calls to his brother to help him to get out the beame, nor doth it himſelf: but, is very buſie with his brothers mote wVer. 4; not becauſe he hates it as a ſin, but becauſe he loves to ſee ſomething amiſſe in another, and to be accounted an enemy to ſinne, where he meets with it abroad: for which he is branded for an hypocrite, and taught that leſſon which he never means to take out. Thou hypocrite, firſt cast out the beam that is in thine own eye: and then ſhalt thou ſee clearly to caſt out the mote that is in thy brothers eye xVer. 5.
Nay, there is not an atome, or moat in the Sun-beam that ſhines upon his neighbour, but offendeth him. He hath ſome exception againſt every word, geſture, habit, attire, that ſuits not with his fancie; that a man knoweth not how to ſpeak, look, dreſſe himſelf, or walk, but he muſt be ſubject to the ſcourge of this mans tongue. He is ſo ſick of the humour of exception, that his tongue grows too big for his mouth, and needs that one cut away a piece of it, as Paul cut off occaſion from them which ſeek occaſion y2 Cor. 11.12. He is as a child wantonly brought up, ſo wayward and peeviſh, that it is a trouble to deviſe how to pleaſe him: and the more he perceiveth men willing to give him content, the further he is from being pleaſed. Now, that he findes himſelf to be ſome body, and to be look't upon as Cenſor morum, a Maſter-Corrector of manners, he ſets no bounds to his tyrannie in this kinde.
Sometimes ignorance breeds this humour: for he that walks in the dark ſtumbleth at every ſtraw, as he that walketh in the night, ſtumbleth, becauſe there is no light in him zJohn 11.12. But, moſt commonly pride lies at the root of this diſtemper, and appears in every branch of it, as ivy about, and above the tree which it hath encompaſſed. For it ſeemeth to him to be a kinde of command and lordſhip, when he, though never ſo mean, (and commonly the meaner, the prouder) may take upon him to judge and condemn all that come in his way, as treſpaſſers againſt him. It pleaſeth him well to think that the world begins to veile to his cenſure, as bound to follow his judgement, diſcretion, and faſhion; or, he will whip them, as beggars, about the Town, and laſh them double at every Great Mans door, as appears in the intemperancy which he ſheweth in making capital offences of indifferent things.
Contrariwiſe, the adviſed Christian is offended with nothing but what is truly evil.Differ.
If he take offence, it is neceſſity that puts him upon it. It is not humour, but conſcience; and that not ignorant, and blinded; but, duely informed, which enforceth him to take offence. His charity is ſuch, that he had rather not take offence, if he could reaſonably excuſe, or remove what is offenſive. He is ſo much offended with his own corruption, that he hardly and rarely taketh offence at others. He hath not ſo much time and leiſure from his work within doors, to look curiouſly abroad after his neighbours faults. He encountreth firſt his neareſt enemy, and laboureth to drive the infection from his own heart, before he look after other men.
He firſt caſteth out the beam out of his own eye, that he may ſee more clearly to cast out the mote of his brothers eye. He cannot but be offended at ſin wherever he findes it: but no ſin receives ſuch hard meaſure, ſo ſharp a doom from him as that which he finds in his own boſome, or to have proceeded thence. He holds it to-be in vain to make war abroad, till the civil and inteſtine quarrels be (not compoſed and quieted by treaty, but) decided by the ſword at home. Therefore her rather taketh truce with the world, that he may the better proſecute and finiſh his warre at home. Have not I a right eye, or, a right hand aMat. 5.29, 30, or a foot that offendeth me bMat. 18.8? Can I ſafely undertake any war abroad, before I have cut off theſe Traitors (how near and dear ſoever) at home? The hotteſt ſervice is at home in his own Territories, or with borderers upon the Confines. And he had need of peace abroad, who hath ſuch a ſharp warre at his own doors, yea, within his own Caſtle? He remembreth that every one ſhall give account of himſelf to God cRom. 14.12. And the uſe to be made of it, which is, therefore not to judge one another any more dVer. 13.
Thus, this hypocrite, like Diotrephes, out of love to have the preheminence, taketh offence at others for every thing, prating againſt his betters with malicious words e3 John 9.10, is not offended at himſelf for any thing: the true Chriſtian is much offended with himſelf for many things, that he hath little minde to buſie himſelfe with the offences of others, unleſſe they fall ſo directly in his way that he cannot balk them: the one ſaith, O! what an evil world is this! the other, O wretched man that I am fRom. 7.24! The one, while he fights abroad, is undone at home: the other ſecureth himſelfe at home, whether he hath peace or warre abroad.
Character 9 This hypocrite is ſometimes offended at good things.
He muſt have ſomewhat to ſpend his captious humour upon, or it will overflow, as a river, the neighbour-meadowes, when it ſhould not. He will not perhaps call that evil, which he, or rather others whom he would obſerve, do own for good: but he will pretend that to be evil, which he will not be aknown to be good. Why have ye not brought him? ſay the curſed Prieſts and Phariſees to their officers, ſent to apprehend ChriſtgJohn 7.45. And, did not we ſtraitly command you that you ſhould not teach in this Name? ſay the High Prieſt and his Council, to the Apoſtles, continuing, contrary to their command to preach ChriſthActs 5.28.
Nothing troubles the Politick Hypocrite ſo much, as the preaching of that which will diminiſh his greatneſſe, authority, and profit; as the preaching of Chriſt did, the power and office of the High Prieſt and of all that depended upon him: and derogated from the worth of their own righteouſneſſe, who ſought Juſtification by it. Otherwiſe Jeſus might have been quiet enough, eſpecially after he was laid in his grave: but this was the great buſineſſe that made this precious corner-ſtone iIſa. 28.16, a ſtumbling stone, and a rock of offence kRom. 9.33, to ſo many in Iſrael: as it doth ſtill to the Romane Antichriſt, and his Adherents: to him, becauſe the preaching of Chriſt in the ſimplicity of the Goſpel, ſuits not with, but bids battel to his Antichriſtian uſurpation, and revenues: and to his Adherents, for now, as the Pope and his factors have uſed the matter, if they be not juſtified or ſaved by their own works, by whom elſe ſhall it be done, ſeeing by ſeeking righteouſneſſe by the works of the Law, they have let go Chriſt, and choſen the curſe lGal. 3.10.
The Prophane hypocrite, and the Libertine, they take offence, and are much ſcandalized, that there ſhould be ſo much preaching, ſo much zeal for the ſtrict obſervation of the Sabbath, againſt petty oathes, merry jeſts, &c. two Sermons in a day, and no paſtime; private exerciſes and duties in the family beſides: ſo much purity, temperance, taſting, praying; What need the Preacher be ſo plain, ſo particular? to follow the point of hypocriſie ſo farre, as to finde out me and to lay me open before all my neighbours? Good things muſt have their place, ſaith he, but there is reaſon in all things.
He imagineth every Sermon, and every note to be made, raiſed, and proſecuted againſt him. Every Text, Pſalme, Phraſe, choſen and pick't out to be levelled and ſhot at him. It is hard to ſpeak or do any thing at which a guilty or captious conſcience will not ſtumble. And it is no marvel to ſee him (that was never good) to take offence at good: ſeeing unto ſuch the very Goſpel is an offence, the Croſſe a ſcandal, and Chriſt, himſelf a ſtumbling block m1 Cor. 1.23: and he is a rare, and bleſſed man that is not offended in him nLuke 7.23. This is called ſcandalum Phariſaicum: for, thus, the Phariſees were ordinarily offended: wilde plants, that were to be rooted up: weeds that ſay to the Gardiner, why tread you ſo hard upon me?
But haply, this hypocrite bewrayeth not at all times the offence he taketh. It is enough for a proud peeviſh Michal o2 Sam, 6.20, not to be able to hold her tongue. He is of a more diſſembling temper: ſo as ſometimes he will ſmoothly commend that at which he is offended, in hope he may take off ſuſpition of guilt of that which is reproved; and ſay, You do well, Sir, to reprove ſin; It is your office: and, never more need. Gods bleſſing on your heart, &c. Thus he ſaith, when he holds it not for his eaſe, credit or intereſt, to break out: yet, inwardly he fretteth, and ſnuffeth at it. I was never ſo told mine owne, never ſo taken up. I like not this rough and courſe language under the name of plaine dealing.
On the contrary, the Chriſtian buildeth on that, Differ.at which others ſtumble.
He bu ldeth not upon the ſand of imaginary goodpMat. 7.26; but, upon the Rock which is a ſure foundation qIſ…. 2….16. When others fall at that precious corner-ſtone, he riſeth rLuke 2.34. That which is caſt aſi…e of others, is to him the head of the corner s1 Pet. 2.7. He findeth life and ſtrength in that which weakeneth the old man in him: and is offended at nothing but what offendeth God. He is ſo farre from quarrelling, that he bleſſeth God for the plenty of his WordtPſ. 147.19, 20. And that preaching that cometh moſt home and cloſe to the ſpecial corruptions of his heart, is ſo far from exaſperating, that it makes him to fall down, and worſhip God, and report that God is in ſuch a Miniſtry indeed u1 Cor. 14.25. Yea, he will pray for ſuch handling, as for a kindneſſe; and for ſuch reproof, as for a precious oyle that ſhall not break his head wPſal. 141.5, but heal his heart.
As for the ſtricteſt ſanctification of the Sabbath, care of his converſation, conſcience in recreations, all is little enough, and cometh ſhort of that watchfulneſſe which the expectation of Chriſts ſ…cond coming hath fixed upon his ſpirit as neceſſar… unto him that truly (and as he ought) looketh for and haſteneth to the coming of the day of God x2 Pet. 3.12. The company of ſuch as feare God is his greateſt joyy…ſal. 119.63; for ſuch he p…ayethzVer. 79: to ſuch he extendeth all the fruits of his deareſt love, as to the excellent upon earth aPſal, 16.3. He looketh on thoſe that are more than ordinarily careful of their carri…ge, diligent in prayer, and in their affaires, ſwift to heare, &c. as thoſe that are a degree nearer to heaven and to God, than himſelf; and, as ſpecial incitements to quicken him to run the way of Gods Commandments, with more ſpeed and care.
Thus, this hypocrite takes offence at that which ſhould be his Crown: the true Chriſtian is offended at nothing but what ought to be his ſhame: the one is angry at goodneſſe, becauſe himſelf is evil; the other abhorreth evil, becauſe himſelf is made good.
Character 10 This hypocrite is moſt offended with the falls and imperfections of Profeſſors.
If other men, openly profane and wicked, fall never ſo foully and frequently, he can paſſe by that with half the noiſe and clamour which he makes againſt the godly overtaken with a fault bGal. 6.1. He can bear evil well enough in him that makes it his trade, but he can by no meanes brook it in him in whom it is but a ſlip: not becauſe it is a diſhonour to Religion, but becauſe he is ſecretly glad of the occaſion to ſpeak evil of others that profeſſe it, that ſo he may ſeem the better Chriſtian who is not ſo defiled, and appeareth ſo zealous againſt ſuch defilements. He aggravateth their eclipſe, that he may ſhine the more.
And, if he do not impute the fault to their Profeſſion, as prophane wretches do; yet he chargeth it upon their hypocriſie: as they who being adultereſſes themſelves, are moſt apt to charge the ſame fault upon others who deſerve not ſo to be charged. The truth is, he ſeeth perhaps that the other hath out-ſhone him, and is in better eſteem among the godly, than himſelf. Therefore he is now glad at heart to ſee him down, that he may trample upon him, and point at him ſo, that all may take notice of himſelf as being the better of the two. And the greater the fall of the other is, the more advantage he makes of it to himſelf; not to be more watchful over himſelf as he is commandedc1 Cor. 10.12: but only to trample on the other, which is forbiddend1 Cor. 5.2.
Yea, he ſo exclaimeth againſt the leaſt ſlips of Profeſſors, that he ſticks not to tell it in Gath, and to publiſh it in the streets of Askelon, cauſing the very boyes and girles of the Philiſtines to rejoyce, and the uncircumciſed to triumph e2 Sam. 1.20; that ſo he may call in the enemies of the Lord to blaſpheme his Name and Goſpel: whereas true love would cover all ſins fProv. 10.12, ſo as not to blaze them before ſuch as will rather rejoyce in the diſgrace of Religion, than mourn for the occaſion of that diſhonour. In a word, he ſo inſulteth, and ſtirreth up ſo many others as he can to do the like, as if he aimed, not to reſtore him that is fallen, but to order the matter ſo, that he that is down, ſhall riſe no more.
Nor doth he content himſelf thus to take offence at real offences of the godly, but he is as clamorous and bitter againſt them for imagined aberrations that ſuit not with his humour and fancie; forſaking the Aſſemblings and fellowſhip of the Saints, and excommunicating himſelf, becauſe he cannot caſt out whom he will, and what he will. And, in the mean time none ſo partial to himſelf not only in doubtful things, but in things notoriouſly wicked and loathſom, nouriſhing groſſe ſins in himſelf from the examples of the falls of the Saints departed. Was not, ſaith he, Noah, drunken? Lot, inceſtuous? David, adulterous? Peter, guilty of lying, and ſwearing to confirm his lie? I hope I do no worſe than thoſe that have been accounted holy and good men. This he can plead for himſelf: but▪ no ſacrifice is, in his opinion, ſufficient to expiate far leſſe ſins and infirmities in other Profeſſors that live in the ſame age with him: no ſhame is too much to be caſt upon them. A plain argument of great partiality, and of much Phariſaical hypocriſie.
Differ.Contrarily, the true Chriſtian is more careful to cover, than to carp at the imperfections of brethren.
He will not palliate or patronize the leaſt ſin in any, but, faithfully, and in the ſpirit of meekneſſe, endeavour to bring them to a due ſight and ſenſe thereof, and then to reſtore them gGal. 6.1: Otherwiſe, he is neither willing to make them known to others, nor (if it be poſſible, without making himſelf blinde) to ſee them himſelf. He will rather caſt a garment upon their nakedneſſe, going backward hGen. 9.23. He turneth his face from the infirmities of his brother, that he may keep his heart ſtill towards him. What love may do in covering ſin, ſhall not be wanting; provided he be not wanting to his brother, in rebuking him plainly, and not ſo ſuffering ſin upon him, as thereby to bear the guilt of his brothers ſinne upon his own ſhouldersiLev. 19.17.
He knoweth the Law is not chargeable with the Malefactors ſin; nor he, excuſeable by the examples of better men than himſelf. He looks upon their vertues, not their vices, for his imitation: and, if they have fallen, he eyes their repentance, not their falls: that he may be encouraged to imitate, not their ſtumblings, but their riſings again. Their falls ſhall be his warnings, not his patterns; his humbling, not his inſulting; his grief, not his warrant; his ſhame, not his triumph. He looks upon their falls, as leſſening him that thinketh he ſtandeth, to take heed leſt he fall k1 Cor. 10.12.
If there be ſome tares in the Lords field he doth not preſently forſake it as being the devils field: if ſome ſcandals be in the Congregation, he doth not conclude, that, the Church, but the envious man hath done this lMar. 13, 28: therefore he doth not preſently forſake the aſſembly, as the manner of ſome is mHeb. 10.25: but rather bears with patience, and bewailes with grief, what he is not able to reform. He knoweth it to be both impoſſible, to pull up all tares, without doing more wrong than good to the wheat; and therefore looks upon that as a thing forbiddennMat. 13.29. He looks upon that as a work reſerved for the Angels, at the end of the world. Then, and not till then, by them, and not by us, ſhall the Lord gather out of his Kingdome all things that offend (or, are ſcandals) and them that work iniquity oVer. 41.
Thus, this hypocrite quarrelleth at others, not to humble them; but, by treading on their b…cks, to exalt himſelf: the true Chriſtian is ſo ſcandalized at the falls of others, that he rather deſires to lay himſelf lower than he would lay them: the one is content to build a caſtle for ſin, in himſelf, upon the rubbiſh of other mens failings; the other ſeeing the falls of other mens buildings, labours to build upon a more firme foundation.
This hypocrite is offended, upon his own imagination of the offenſiveneſſe of others. Character 11
He that is pur-blinde is apt to be jealous: and, the more blinde, and baſe-minded himſelf, the more jealous of others. An hypocrite is ever foreign one that that cannot ſee afar off; if not foreign, ſtark blinde p2 Pet. 1.9. Therefore he is very ſuſpicious of every thing, and will fight with his own ſhadow, rather than want ſomewhat to fight withal. Even he that would be taken to be a very good Chriſtian, cannot endure any that go beyond him in zeal or duty. Theſe pure ones, ſaith he, are the veryeſt hypocrites, the moſt covetous, and moſt uncharitable people in the world. They talk religiouſly, but they live deceitfully: they ſeem to out-ſtrip others in zeal, but come behinde them in common honeſty.
But ask him, whom he meaneth by thoſe pure ones, or why ſo called, or what grounds he hath to make good his charge of ſuch imputations? there he ſticketh: and the beſt he hath to ſay for himſelf to them to whom he accuſeth the godly, and that demand a reaſon of the accuſation, is but this; if he were not a malefactor, we would not have delivered him up unto thee qJohn 18.30. He is a monſter by hear-ſay; and that's enough for him that hath a minde to receive an evil report against his neighbour rPſal. 15.3, to blaſt him; and, to be as afraid of him, as the Iſraelites were afraid of the ſons of Anak, upon the bare report of a company of cowardly Spies sNum. 14.1, &c..
He will not let God himſelf alone; but, as Papiſts uſually do, he conceiveth falſe and impious opinions of God, of his Decrees, Works, and Wayes; and then chargeth them upon his brethren; as Papiſts charge Calvin, to make God the Author of ſin, and guilty of Stoiciſme, and fatality that impoſeth a neceſſity of damnation upon millions of men doing what they can to be ſaved, that good works are not to be done, that there is no liberty left to mans will in any thing, and ſuch like, which are only figments of his own, and concluſions, or rather abſurdities falſely drawen from true doctrines that will not down with him. For, what godly and Orthodox Chriſtian ever taught, or did not both abhor, and refute ſuch impieties?
If he can pick out any blaſphemy of a frantick Familiſt, or fury of a bloody Anabaptiſt, or impiety of a wilde Libertine, he chargeth all theſe upon thoſe who firſt diſcovered ſuch monſters, and raiſed the hue and cry againſt the Parents of them. If he do but conceit thoſe who excel him in true Piety, to be guilty of theſe, or of any of theſe, he will as confidently charge them, as if he could prove the Indictment by a thouſand witneſſes. He is ſure they teach ſuch things, or are of that opinion. So he looketh upon a faithful Miniſter, a conſcionable Profeſſor (that differ from him in opinion) as a bug-beare, or monſter, gives him out to be a dangerous man to converſe withal: although he cannot prove the things whereof he doth accuſe them tActs 24.13.
Differ.Contrariwiſe, the true Chriſtian dares not to wrong any man, by taking offence at him upon preſumption.
The devil ſhall have his due: and, report muſt bring forth her proofes, if ſhe will have credit with him. He is not ſuſpicious; and therefore will not receive an evil report (while it is but a report) againſt his neighbour uPſal. 15.3. He knoweth the devil is malicious, and infuſeth a thouſand lies into the heads of not only evil, but good-men, (if weak) againſt the godly; that it is his trade to be the accuſer of the brethren wRev. 12.10. not only unto men, but even unto God himſelf (who knoweth his lies) day and night wRev. 12.10. He will not therefore be light of belief to hold, much leſſe to proclaim them guilty of all that either evil, or good men lay to their charge. He will not ſay, as thoſe wicked men that deſired to blaſt Jeremiah for his faithfulneſſe, to any Calumniator, Report, and I will report it xJer. 20.10: do thou but ſay to me, he did, or ſaid ſuch a thing, and let me alone to ring it up and down the countrey: but he hath learned another leſſon, Againſt an Elder to receive no accuſation, but under two or three witneſſes y1 Tim. 5.19. nor againſt any man profeſſing godlineſſe, to hearken to a tale-bearer zExod. 23.1. He that will beleeve the lying world, ſhall be ſure to condemn the generation of the righteous.
If he be to deal with Papiſts, he will not do as they do by us, bringing their own hirelings to bear falſe witneſſe againſt Luther, Calvin, and others, and object a fame of their own raiſing; but, he will urge againſt them their own mouthes, and writings only againſt them: not wire-drawn deductions from them; but their own termes, and poſitions poſitively expreſſed in their own writings; or that, which experience (not report only) hath made notoriouſly known. There is nothing that he is more afraid of than want of charity: and, nothing whereof he is more jealous, than that his charity ſhould be abuſed by evil reports againſt his brethren.
Thus, this hypocrite cares not how weak his proofs be, ſo his imagination be ſtrong: the true Chriſtian cares not how ſtrong his imagination be, if the proofs be weak; the one is reſolved to take offence without cauſe, rather than not quarrel; the other reſolveth againſt taking offence, that he may not quarrel without cauſe.
Character 12 This hypocrite, offended at Providence, caſteth the fault upon vertue.
Had not I been ſo ſtrict and zealous, ſaith he, I had never raiſed ſo many enemies againſt my ſelf. If the go…ly ſuffer affliction, he concludeth, it had been better for them they had complied more with the world. Their zeal, is by him accounted their indiſcretion. Had they been content to have done as their neighbours do, they might have lived as quietly as other men, and as free from trouble. Is not this thy feare, thy confidence aJob 4.6, ſaith he, in an upbraiding way, to him whom he ought to comfort in his affliction? He ſaith that proud men a…e more happy than the humble; that they that work wickedneſſe are ſet up, when ſuc… as work righteouſneſſe are kept low enough; yea, that they who tempt God, are delivered bMal. 3.15, when ſuch as feare God ſtill lie under oppreſſion and miſery. Hereupon he is ſcandalized at all duties of Religion, all exerciſes of Piety; concluding, that it is in vain to ſerve God, that there is no profit in keeping his Ordinances, nor any thing to be gotten by walking mournfully before him cVer. 14: and, that Providence hath decided the cauſe againſt thoſe that are over-ſtrict in a religious courſe, as being too blame for ſo doing.
Differ.On the contrary, the true Chriſtian, keeping his grounds, is both a friend to vertue, and a ſubject to Providence.
He meaſureth not duty by the preſent ſucceſſe. He makes not Providence in rewarding, but the Word directing, to be the rule of his actions. He is ſatisfied in this, that the righteous, and the wiſe, and their works are in the hand of God: that no man knoweth either love or hatred by all that is before him. That all things come alike to all, in this world: in which reſpect, there is one event to the righteous and to the wicked, to the good and to the clean, and to the unclean, to him that ſacrificeth, and to him that ſacrificeth not: as is the good, ſo is the ſinner: and he that ſweareth, as he that feareth an oath dEccl. 9.1, 2. The difference is, for the moſt part, to be made hereafter. The ſheep and the goats do here feed together: and the goats for the moſt part, are too hard for the ſheep. The ſeperation is reſerved till the Judge of all divideth his ſheep from the goats eMat. 25.32.
If the preſent face of things offer difficulty, too hard for him to maſter, he goeth further; and, by the light of the Sanctuary, underſtandeth the different ends both of things, and menfP…. 73.16, 17. By this means he cleareth, and reconcileth that which otherwiſe would be too painful for him. He cleaveth to vertue for the preſent, and looketh for ſucceſſe hereafter. For ſo he is inſtructed, to ſay to the righteous, it ſhall be well with him: for there is a time coming wherein he ſhall eat of the fruit of his doings gIſa. 3.10. And, that though a ſinner do evil an hundred times, and that his dayes be prolonged: yet ſurely he knoweth that it ſhall be well with them that feare God, which feare before him; but, it ſhall not be well with the wicked, neither ſhall he prolong his dayes which are as a ſhadow; becauſe he feareth not before God hEccl. 8.12, 13.
If iniquity prevail he leaveth Gods hidden judgements to himſelf, if it concern others, who truly feare God; yet, go to the wall. As for him, he is not aſhamed to cleave to the loſing ſide, having evidence of their ſincerity. For (as he ſaid) victa Catoni; much more it may be ſaid, victa Davidi. His faith looks to the Word of God, rather than to his hand: and, he interpreteth the Work by the Word, not the Word by the Work. He findeth that Gods dealing with his children hath many reſervations; and that he entertaineth them here not only with the waters of conſolation, but with the rod of correction: and, that a beating is ſometimes better for them than a breakfaſt. Not that he delights in chiding, much leſſe in fighting: but, that they compel him to that wherein he takes no pleaſure, that he may not keep his anger for ever iPſal. 103.9.
Thus, this hypocrite will take any occaſion to quarrel that grace which he loveth not, that he may more freely live in that ſin which his heart is ſet upon: the true Chriſtian that dares not to tell a lie for God kJob, will ſtick faſt to that grace which meets with hardeſt meaſure in the world: the one ſeeks to faſten that upon piety, which it hath not deſerved: the other gives God the glory, although piety be not at preſent rewarded according to his expectation: the one is for no pater noſter, if no penny: the other is for duty, whether rewarded or not.