Divine Characters in Two Parts, Part 1 · Chapter 5
CHAP. V. The moral hypocrite is he, in whom reaſon putteth Religion out of office.
WHere nature ends, reaſon and morality (the improvement of reaſon) begin;Defin. adding a new luſter, and, as it were, temper unto nature. The reaſonable ſoul (ſaith the wiſe KingaProv. 20.27) is the Lords candle, ſearching all the bowels of the belly. It may be call'd the light,bJohn 1.9. that enlightneth every man that cometh into the world. It isc1 Cor. 2.11 the ſpirit of man, which (in man) knoweth the things of man. In this ſpirit there are two faculties; the one diſcovering and diſcerning between good and evil; the other chuſing and refuſing; the one being the minde, the other the will. The Latines ſeeme to have joyned both under one appellation of Liberum arbitrium; which is commonly, but not conveniently Engliſhed, free-will; for it importeth free choice upon deliberation; wherein the deliberation is of the minde, the free election is of the will. Theſe two are the great idols of Moraliſts.
Firſt, light of reaſon which out-faceth illumination, countingd1 Cor. 2.14 the things of God fooliſhneſs, becauſe reaſon cannot comprehend them; for it ſcorneth to be beholding to faith, the only perfecter of underſtanding. It hath indeed ſome reliques of the knowledge of God imprinted in creation, and preſerved in the fall, to leave men without excuſe; ſome common notions of good and evil (eſpecially in duties of the ſecond table) reſerved to maintaine peace and humane ſociety. But as the light of the ſnow from the ground, ſo thiseJames 3.15. wiſdome from beneath doth rather dazle, then direct men in the way to life. Forf1 Cor. 2.14 foreign the natural man (that hath no more then a reaſonable ſoul to enlighten him) perceiveth not the things of the Spirit of God; neither can he know them, becauſe they are ſpiritually diſcerned. As for him his cogitationsgEpheſ 4.18. are darkened, and ſohJerem. 10.14. every man is a beaſt by his own knowledge.
Secondly, freedom of will perketh up in the place of ſanctification, and is accounted of our moraliſts the fountaine of vertues. Liberty it hath by nature; but goodneſſe (that is application of that liberty to the choiſe of good things) it hath (ſay they) from it ſelf.Si nobis liberá voluntas ex Deo eſt, quaea il…uc poten eſſe vel bona mala; bona vero voluntas ex nobis eſt: melius eſt i…, quod à nobis, qua… quod ab illo eſt. Aug. de Peccat meritis, &c. l. 2. c. 18 Rom. 2.14, 15. and 1.20. But that one Argument of Saint Auguſtine is ſufficient to poſſeſſe us of the abſurdity of this opinion. If our will be free of Gods making, and good of our own making; better is that which we have of our ſelves, then that which we have of God. Many by free-will have done ſome things of the Law, and have been a law unto themſelves. A Law ſufficient not to perfect, but reprove; not to ſave, but to condemn them; in ſome things excuſing, but in many accuſing the beſt that ever have been out of Chriſt. A Law not conforming them to the Law of God, but rather through pride of reaſon, maintaining them in rebellion againſt him. For theiRom. 8.7 Nouhabent illae paginae vultum pictatis hujus. Conteſ. l. 7. c. 21 wiſdom of the fleſh is enmity againſt God, for it is not ſubject to the Law of God, neither indeed can be. This hypocrite then is a Law to himſelf; what, tell you him of another Law? Fancy in ſome beaſts is the ape of reaſon, and reaſon in the Moraliſt is the ape of Religion. But the imitation is ridiculous. Thoſe pages, thoſe pageants have not the face of this piety, ſaith Saint Augustine, of Platoes writings, the mirrour, the miracle of morality. Yea, as nothing maketh an ape ſo deformed, as that he is ſo like a man, yet without reaſon; ſo nothing maketh our moraliſt, ſo miſhapen, as that he comes ſo neere grace, and yet is utterly deſtitute thereof.
Contrariwiſe, the Diſciple of grace is he, Differencein whom Religion bringeth Reaſon under command.
Religion, the anointed Sovereign of ſouls, is neither ſo young as to need a Protector, or ſo remote, as to governe by a Vice-roy; much leſſe ſo weak, as to endure an Uſurper. She diſplaceth not the noble faculties of the reaſonable ſoul, but diſpoſeth them in ſubordination to her ſupremacy;kHeb. 11.3. underſtanding, to ſaith in things to be known; free-will tolPhil. 2.13. grace, in things to be done. It is not in this government, as in the uſurpation of reaſon. For there, the more reaſon, the leſſe grace; becauſe reaſon will abide no Superior: but here, the more grace, the more t…ue reaſon;Rationem rectā agnoſco nullam niſi à Deo directam. Lipſ. de Conſt. becauſe grace, though ſhe can endure no equal, yet perfecteth whatſoever cometh under her command. Who can ſufficiently conceive the glory of that State, where Religion reigneth as a rightful Prince, having Reaſon illuminated for her counſellour, and free-will ſanctified for her Miniſter?
The one of theſe therefore walketh by torch-light, the other by day-light. In the one, an aſpiring ſervant abuſeth a weak Prince; in the other, a prudent Prince governeth by able inſtruments.
The moral hypocrite fetcheth his perfection out of himſelf. Character 1
He is both the patient, and the Phyſician; he is reformed from within himſelf, and good of his own making: Yet he goeth a ſtep beyond the natural hypocrite. For he uſeth only Kitchin Phyſick; nature is both his Cook and his Apothecary: but the moral hypocrite uſeth exotical drugs, and compoſitions of famous Phyſicians, that is, Philoſophers; But as all drugs come from the earth; ſo even the beſt of Philoſophy is but humane; and as Phyſick is but a ſervant to nature; ſo Philoſophy doth but teach a man to make uſe of that which is within him. It is like exerciſe that ſtirreth up the natural heat, or haply hectical, ſuch as it findeth. Or like cloathes that cheriſh and call forth the heat from within, but cannot give heat. There is (as Philoſophers ſuppoſe) ſome divine thing in man, which to employ and improve, is the top of vertue. The Epicurean, placing mans felicity in the body, and the Stoick, Aug. de Civ. Dei, l. 8. c. 8. Sive ergo à parte qualibet, ſive à toto homine, non nifi ab homine.that placed it in the ſoul, differ in this, that one placed it in the worſt, the other in the better part of man. The Peripatetick placed it in both, ſo differing from both the former, but all agreeing to put their confidence in man, fall under the Prophets malediction mJer. 17.5. Aug. Ibid. c. 9Curſed be the man that truſteth in man. And though ſome Philoſophers have gone beyond their fellows (in ſo much that Plato ſaid, to be a Philoſopher was to know God, to imitate God, to be in love with God;) yet becauſe they ſought not (much leſſe found) God, ſave in themſelves, and in the model of their own reaſons; theynRom. 1 21. became vaine in their imaginations, and their fooliſh hearts were full of darkneſs. For the ſpirit of man diſcerneth only the things of man;o1 Cor. 2.11 but the things of God knoweth no man, but the Spirit of God. Neither were they full of darkneſs only, but of pride alſo; as wanting that only curb of pride,p1 Cor. 4.7. What haſt thou that thou haſt not received? They therefore that ſaw no vertue in themſelves, but as the iſſue of their own endeavour; no defect, but as within the power of their own cure: what could hinder them from being proud? Now whatſoever nouriſheth in man a proud conceit of his own goodneſs, is a ſtrong block-houſe againſt grace, which cannot enter til theſeq2 Cor. 10.5. high things be caſt down, theſe proud thoughts be brought into captivity. Grace hath no fiercer enemies then thoſe that confine upon her. In this kinde therefore, the better men are, the worſe they are; as Phariſees were worſe then the Publicans, becauſe not ſo eaſily convinced, and made out of love with themſelves. And as a ſhip under ſaile, though in a contrary courſe, is ſooner brought about then ſhe that lies a ground in the harbour can be lanched forth: ſo he that is in motion, though in an evil way, will ſooner be reduced then the hypocrite that is mored in his morality. And as we may ſooner overtake a ſwift horſe running from us, then our ſhadow that tarrieth faſt by us: ſo it is more poſſible to recover a groſſe offender, then this ſhadow of the moraliſt; who, although he never runne ſo farre from grace as the other, yet will be ſure to keep his diſtance.
Differ.Contrariwiſe, the Diſciple of grace hath his perfection from above himſelfe.
The voice of grace is;rProv. 20.9. Who can ſay I have made my heart clean? sJob 9.30, 31.If I waſh my ſelf with ſnow water, and make my hands never ſo clean, yet ſhalt thou plung me in the ditch, and mine own cloaths ſhall make me abominable; from within is that which defiles a man; but from without comes that which cleanſes him. Morality as Phyſick, helpeth nature to do her own work; but grace,tEpheſ. 2.1. giveth life, uPſal. 51.10.createth a clean heart, tranſlateth menwAct 26.18 from darkneſs to light, transformeth themx2 Cor. 3.18. into the image of God. Morality pruneth men, but grace graffeth upon them; which cannot be done without cutting off the goodly top of nature by denial of themſelves. The Moraliſt drinks the water of his own ciſtern; but the true Iſraelite y1 Cor. 10.4drinks of the rock that followed the Elect people in the wilderneſſe, that is, of Chriſt. Morality is a pit within man, that will hold no water; but grace is a draught given by Chriſt; whichzJohn 4.14 becometh a well of water, ſpringing up to everlasting life. Look what difference there was between Egypt, and Canaan; the ſame is between Morality and Chriſtianity. The one isaDeut. 11.10 watred by the foot of man, deriving the exundation of other mens wits into our private trenches; the other by the dew of heaven deſcending from the bottels of God. The one is an effect of ſtudy and travel, the other a grace obtained by prayer; and may therefore be called (like Sampſons well) (k) Euhakkore, bJud. 15.19.the well of him that cryed, or prayed. David cryed for this well, when he ſaid,cPſalme 51.10 Create in me a clean heart O God, renew a right Spirit within me.
This hypocrite therefore is like grounds that have ſprings riſing in them; which prove but a weeping ſorry ſoile; but the Chriſtian receiveth his moiſture from above, from thoſe footſteps of GoddPſalme 65.11 Veſtis accipitur, non cum capillis naſcitur: pecora de ſuo veſtiuntur. Aug. de verb. Epiſt. Serm. 15 that drop fatneſs. The one is as the beaſt, clad with his own skinne; but the other as the Prieſts of God,ePſalme 132.9 cloathed with righteouſneſs.
The Moral hypocrite placeth perfection in conformity to his meere naturals.
Character 2 If a man have no worſe in him then what he brought into the world with him, and is found in all other men, Philoſophy findeth no lack, no fault. To be obedient to humane nature, is as much as of a natural man can be required. He that doeth ſo ſhall give no man cauſe to complaine of him.Hominem naturae obedientem homini nocere non poſſe. Cic. Aug. de vera Relig. cap. 3. If any bold Philoſopher adventured a little beyond the liſts of nature, it behoved him to ſacrfice to nature for amends; as Saint Auguſtine noteth of Plato. As for any natural (that is native and original) pravity, our Moraliſt is neither able to ſee it, nor willing to take notice of it. How ſhould he ſee it, being the very beame in his own eye? They that have laeſum principium, a crackt brain, cannot be brought to ſee their own defect; for what eyes have they, ſave thoſe that are preoccupate with conceit of perfection?Liberum arbitrium in non renatis. amat languores ſuos; & pro ſanitate habet, quod aegrotare ſe neſcit. Proſper Reſpon. ad capitula Gallorum. cap. 6. Hence Proſper both truly and ſweetly ſaith, free-will, in the unregenerate is in love with her own diſeaſe, and inſtead of health hath this unhappineſſe, that ſhe feeleth not her own ſickneſſe. Morality therefore can undertake none but perſonal diſeaſes, ariſing from paſſion; not natural, common, and hereditary: as Phyſick may cure a man that hath loſt the uſe of his eyes, or lameneſſe by accidentary diſtemper; but not him that is born blinde, or a creeple from his mothers womb. Nay, as among Moors, blackneſſe is counted a beauty, becauſe it is common, and they ſee no other: ſo with men unregenerate, the vitioſity of nature paſſeth for a ſeed of vertue; becauſe it is univerſal, and maketh them like to all other men. He that is as all men are, doth as all men do, cannot erre in the moraliſts opinion. But the Scripture ſaithfHoſea 6.7. They have tranſgreſſed like men.
Contrariwiſe,Differ. the Diſciple of grace aſpireth to what he was by creation.
As the young men that had ſeen no other, ſhouted for joy at the re-edifying of thegEzra 3. fin. Temple, under Zorobabel; but the ancient men who had ſeen that of Solomon, wept to think of the former glory now greatly abated; ſo is it with the moraliſt and the diſciple of grace. Both behold nature, as now it is, but with dfferent apprehenſions. One magnifieth the remainders of natural light and power; becauſe he knows not that ever it was better. But the other acquainted with our woful downfal in Adam, and beholding darkneſſe inſtead of light, corruption inſtead of innocency; and for freedom unto good, captivity under evil; cannot but with mourning acknowledge God hathhEccleſ. 7. fin. made man righteous, and he hath ſought many inventions: iRom. 3.23.All have ſinned, and are deprived of the glory of God. Only our comfort is, (as theirs alſo was) that the Lord Jeſus will vouchſafe tokHag. 2.9. Mal. 3.1. come into and dwell in this ſecondary and inferiour Temple; whereby the glory of man regenerate, far exceedeth that of his firſt creation. The Moraliſt looking neither back to Adam, nor forward to Chriſt, ſeeth neither the evil of the diſeaſe, nor the comfort of the remedy; and ſo knoweth neither himſelf, nor God. But the Diſciple of grace is acquainted with perfect innocency and integrity, once had by creation, then loſt by ſinne, unrecoverable by nature, yet reſtored in part by grace, and to be accompliſhed in glory. He is neither miſtaken in the knowledge of God, nor of himſelf. He ſeeth in the perfect mirrour of the Law of liberty, both his own deformities to bewaile and correct them; and the image of Chriſt (the abſolute Idea of all vertue) and isl2 Cor. 3.18. transformed into the ſame image from glory to glory:
Thus the one, not minding the tree, deceiveth himſelfe in the fruit: but the other warranteth the fruit, by making the tree good firſt. The one reduceth man to nature; but the other reformeth nature according to the image of God.
The moral hypocrite cureth himſelf, by reſtoring to reaſon, the command of appetite. Character 3
I ſpeak here of the wiſer ſort of Moraliſts. Not of thoſe who placed felicity in ſenſual pleaſure; whom Saint Hierome Hieron. in Eccl. cap. 9.wittily called pecudes Philoſophorum, the Beaſts of Philoſophers: Nor of thoſe who made it to conſiſt of pleaſure, and vertue; which Saint Auguſtine aptly calleth ſcillaeum bonum, Contra Jul. Pelag. l. 6. c. 5.a monſter compact of the natures of man, and beaſt: But of thoſe who ſoared higheſt above ſenſe, and aſcribed moſt to reaſon. Such could not but ſee ſomewhat amiſſe, or apt to be amiſſe in the ſtate of their ſouls: Some obliquity of unruly affections, ſome uſurpation of inordinate appetites, rebelling againſt reaſon, and often captiving her ſo, as ſhe became a drudge to her own ſervants. Wherefore that they laboured in, was to ſet up this Princeſſe in her Throne of Sovereignty; to range all affections and appetites under her command; and to keep them ever after in due obedience thereto. In all this they perceive not that the rule it ſelf is crooked, which they apply; that themCol. 2.18. minde it ſelfe is fleſhly, and thenJam 3.15. wiſdom it ſelf ſenſual which they meaſure by, no leſſe then the affections which they would meaſure. Such can never know how bad, and how baſe they are; becauſe they ſee not the blemiſh of their principal part. All is ſuppoſed there to be ſafe and ſound, fair and regular. An opinion bred of blind nature, broached by Philoſophy the School-Miſtreſſe of nature; and from thence (in deſpight of Scripture) inſerted into the Romiſh natural, and Philoſophical faith.
Differ.Contrariwiſe, the Diſciple of grace ſubdueth all, that is man, to the rule of grace.
In this family, Grace is the Sarah, and Reaſon her ſelf is the Agar, apt to rebel and runne away from her Miſtreſſe, if God look not out after her, and reclaime her. Reaſon indeed ſhould be as pure water to waſh us, but being mixed with the earth of fleſhly corruption, it becometh a very mire; and is ſo far from cleanſing appetite, that now the one is the fouler for the other: and we may ſay as Diogenes of a foule bathe; Where muſt they waſh, that have been waſhed here? Original corruption, as the flood of Noah, hath overflowed even the higheſt mountaines of nature. And now in the School of grace, reaſon is taught, firſt to reform her ſelf, and appetite after. Firſt, to ſee her own weakneſſe, or rather crookedneſſe (which none under heavenoEccl. 1.15. can make ſtreight) and how ſhe is not only depreſſed by violence of appetite, but alſo depraved in her ſelf, and diſabled for government; not only hoodwinked, but blinded in the things of God; not only weakned but vitiated; not only clogged, but corrupted, and become willing to live in fleſhly captivity. Among other leſſons, ſhe learneth this alſo, that reaſon is not ſufficient to reform appetite. Philoſophers have taken great pains to keep in this wild beaſt. But all comes to this, they have made a park to encloſe paſſions, but they are wilde ſtill, and many times break forth, and muſt be hunted in. The Stoicks therefore, as in deſpaire knockt them all on the head. Only Chriſtianity tameth them, bringing them under the yoak of grace, and ſacrificing them alive in herpRom. 12.1 reaſonable ſervice of God.
Thus the one talketh of right reaſon; the other rectifieth it. The one keepeth affections as his game, or deſtroyeth them as noyſome beaſts: the other yoaketh them in the plough of grace.
Character 4 The moral hypocrite cannot be wrought upon, without the concurrence of natural inclination.
Si natura paululum obſtiterit, &c. Lact. l. 3. cap. 25.If nature be a little averſe, the Philoſopher is at a ſtand. He can neither prevaile with others, nor himſelf. The like may be ſaid of condition of life, of ſex, of country, of age, and what not? Philoſophy fleeth from the rude multitude; yea, rather the Philoſophers through envy and avarice made a monopoly thereof. Three bolts they clapt on ſucceſſively to keep off the vulgar.Multitudinem conſultò fugit Philoſophia Cic. Firſt, they wrote in verſe unto the dayes of Socrates. Plato (the Secretary of Socrates) took off the bolt of verſe, and put on a ſecond of fables. That liked not Ariſtotle; ſo he took away that of fables, and added another of his own deviſe; which was made of word and of art, and Mathematical demonſtrations. Thus they debarred the far greateſt part of man-kinde, and pronounced them uncapable of that which might make them happy. Neither women, nor ſervants, nor husbandmen and artificers, nor of any condition, the young man, have been accounted meet diſciples for moral Philoſophy.Lact. l. 3. c. 24 One only woman Themiſte, one only ſervant Phaedo, one only Barbarian Anacharſis, are ſaid to have attained this laurel. And who can doubt, conſidering the different and ſtrange ſects of Philoſophers, but that nature diſpoſed them, ſome this way, and others that? who can doubt but that Diogenes ſhaped his diſcipline according to his curriſh nature?Leo Hebr. Dial de Amore. or that Cato, ſterne of diſpoſition, even from a childe was borne a Stoick? Phyſick worketh not, ſave where nature leadeth the way. But the weakneſſe of this Phyſick is ſuch, that it muſt not only crave aid of the patient, but alſo beg leave of the diſeaſe. When youth is paſt, and the fervor of nature alayed, then is the time to hear the precepts of morality. But what if will be wanting? Philoſophy can no more impoſe neceſſity; then it can create aptneſſe and ſufficiency.Tam ſe hominem putat eſſe, qui audit, quam eſt ille, qui praecipit Lact l. 3. c. 26 Ariſt. Eth. lib. 10. cap. 9 He is a man reaſonable that muſt receive the rule, and he is no more that gives it. May not I as well give my ſelf a diſpenſation, as another man may give me a Law? I mean for private regiment. Ariſtotle therefore doth wiſely call in aid of civil law, and the power of Magiſtracy; becauſe all men are not fit to be made vertuous out of ingenuity, and love of commendation, which are all the coards morality hath to hold men by.
Contrariwiſe, the Diſciple of grace is made fit, by grace, Differ.to receive her impreſſion.
If morality finde ſome men averſe, and untractable, grace findeth all, not only indiſpoſed, but in termes of hoſtility. But this is the proper and moſt glorious trophe of Chriſtianity, that croſſing nature, it doth not only ſubdue,Volentes per populos dat jura. but alſo win and reconcile it. What it meeteth withal, directly oppoſite, it deſtroyeth as ſinne; what it findeth untoward, it correcteth as nature; what it findeth not, it createth as ſpiritual habits. Grace doth not only cure the ſick, but revive the dead; not only give knowledge to the capable, but alſo ſharpneſſe of wit to the ſimple; not only deed to the will; but firſt will, and then deed: By grace, not only pliable conditions are trained, but alſo the wilde are tamed, the ſturdy mollified, the dull quickned; ſervants are made ingenuous, plebeians generous, women cloathed withqProv. 31.25. ſtrength, andrPſalme 119.9 young men mortified. It cometh armed, not with the authority of ſome wiſe man, but withsRom. 16.26. the Commandment of the everlaſting God; not with conditions of praiſe, or diſpraiſe; but upon peril of life and death. It ſummoneth not to the cenſure of grave men, but to the day andtEccleſ. 11.9 Acts 17.31. doom of Chriſt. It calleth forth conſcience as the Eunuches of Jezabel, to caſt down the moſt potent corruptions, the beſt beloved ſins to be troden under foot by Jehu, that is, by the Lord Jeſus. Thus armed, give me (ſaith Lactantius)Lactant. lib. 3 de ſalſa ſapient. cap. 25. an angry man, and I will make him gentle; a covetous man, and I will make him liberal; a timerous man, and I will make him valiant; a luſtful man, and I will make him temperate; a cruel man, and I will make him merciful; an unjuſt man; and I will make him honeſt.
Thus the one is ſo taught, the other is ſo made. Morality ſeeketh diſciples, but grace formeth them. Morality hireth an houſe, but grace (as the ſoul) faſhioneth her own habitation.
The moral hypocrite maketh duty to man a diſcharge from piety toward God. Character 5
Morality being humane hath care of none but man. The things of God are foreign, things beyond the ſphere of morality. Let God and Religion look to themſelves. Herein it is that the moraliſt differeth from the Religious hypocrite. Both theſe ſet the two tables of the Law at ods. The one is holy, what need he be righteous? the other is ſo righteous, what need he be holy? It is hard to ſay whether is better or worſe, his unrighteouſneſſe holineſſe, or this mans unhallowed righteouſneſſe; unleſſe the party wronged give the advantage of evil unto our moraliſt. For the other defraudeth them, but this man God. The other pretendeth a protection from the Prince, to wrong the ſubject; but this man maketh a party among the ſubjects, to riſe up againſt the Prince. For moraltiy reſted in, maintaineth a faction againſt Religion. And Socrates the father of this faculty, was condemned for Atheiſme. That which is noted of ſtrong wines and waters, that they undo the Phyſician, becauſe they either cure or kill; yea rather kill by overcuring; may be not unfitly applied to morality. It maketh Religion, and ſpiritual Phyſick ſeeme needleſſe to this hypocrite; ſo medicining him, that at laſt he dieth, not ſo much of the diſeaſe, as of the cure. What tell you him of prayer, hearing, reading and ſuch like niceties? Give him a man that keeps his word, payes his debts, tempereth his paſſions, &c. Theſe theſe things he doeth, and if he did them on good grounds, he were half a Chriſtian. But the Lord, when he ſeeth fit, meeteth with this mate, and becauſe he makes conſcience to pay men their dues; but payes no dues to God, therefore God giveth him over (through loſſes, ſuretiſhip, or improvidence) to the miſery of debt. Wherein (like Pharaoh in the red ſea, when his wheels were taken off) he driveth a while with much ado, till at laſt the waves of bankrupt ſwallow up both his eſtate and conſcience; and he becometh that very reproach, which he alone abhorred, even the wicked man, that hathuJob 20.19 undone many; thatwPſalm 37.21 borroweth, and payeth not again. Or if he fall not into this gulf; yet the Lord hath more wayes then one to be even with him. He will ſuffer him to ſee or leave children behinde him, as far from thrift, as he was from grace; as far from morality, as he from piety.
Differ.Contrariwiſe, The diſciple of grace performeth duties to man, out of piety towards God.
He dareth not undo the ſacred knot of the love of God and man; which the Lord himſelf hath knit in thoſe two great Commandments; but by the one, addeth ſtrength, and dignity to the other. Righteouſneſſe ſealeth his holineſſe, and holineſs ſanctifieth his righteouſneſſe.x1 John 4.… His love of God is approved by love unto man, and his love to man hallowed by the love of GodyTit. 2.11, 12 The grace of God that bringeth ſalvation, teacheth him to walk righteouſly, ſoberly, and godly in this preſent world: tozMicah 6.8 do juſtice, and to love mercy, and to humble himſelf, to walk with his God: ToaJames 1.27. viſit the fatherleſſe and widows in their adverſity, and to keep himſelf unſpotted of the world, is a part and a proof of the purity of his Religion, but not the whole of his Religion. Compare the continency of Alexander and Scipio, with that of Joſeph, and there is no compariſon. They ſolicited not their captives; but he yeilded not, being ſolicited by his Miſtreſſe, that was able to prefer him, able to undo him: they forbore for honour; he for duty to his Maſter, and for the fear of God. Lucretia (if both ſtories be true) is not to be named with Suſanna; Liv. lib. 1.the one admitted the ſinne to avoid the ſhame; the other adventured upon death with diſhonour, not to ſin againſt God. Divers Heathen Princes have been counted gracious Lords, and Fathers of their people: butbNehem. 5.15 Nehemiah took not the bread of the Governour, becauſe of the fear of God. I have not obſerved a greater act of humanity and magnanimity among all the records of the Heathens, then that of Alexander, Plut. in Alex. Raleighs Hiſt. l. 4. c. 2, 5, 12 ſlights this Act of Alex.who in extremity of thirſt, having water brought unto him, and perceiving how his Captains put forth their necks, as he put the helmet to his mouth, poured it on the ground, ſaying, If I ſhould drink, the hearts of theſe men would faint. But in the like caſe, the fact ofc2 Sam. 23.16, 17 David carrieth apparent pre-eminence; for he added Religion to his abſtinence, and fear of God to his humanity. The jeopardy of blood was too coſtly a draught for him; therefore he poured it forth, as a drink-offering to the Lord. If any will not be religious for his own good; God make him moral for the good of others: but he is not happy that is not more then moral, to wit, religious.
The moraliſt therefore loveth man inſtead of God: the Chriſtian loveth for Gods ſake. The one pleadeth honeſty to ſhift off godlineſs: the other adorneth godlineſſe with the fruits of honeſty.
Character 6 The moral hypocrite hath for vertues onelyonly ſome ſhining and glittering vices.
Aug. Contr. Jul. Pelag. l. 4. c. 3.Saint Auguſtine diſputing againſt Julian the Pelagian Heretick (who maintained the vertues of Heathens) with invincible Reaſons proveth, that true vertue cannot be in any that are out of Chriſt. He admitteth their definition of vertue, who ſay, it is an habit of the minde, agreeable to the meaſure and model of humane nature: but he excepteth, that infidels underſtand not what is agreeable and requiſite, for the reſtoring and making happy of this nature of ours: For that is performed by Chriſt alone, and him crucified; by whoſe death, death is ſubdued; by whoſe wounds our mortally wounded nature is cured. To the ſame purpoſe Saint Hierome Hieron. in Ep. ad Tit. c. 3affirmeth, that there can be no vertues without Chriſt, who is the vertue and power of God. For, how can there be any vertue in that is not juſt? or, how can a man be juſt, unleſſe hedHeb. 2.…. Non bonè bonum facit, quia non bonus facit, quod non bona voluntate facit. Aug ub… ſupra. live by faith? Though the thing done may be good (as to relieve a diſtreſſed man) yet the action, or doing, remaineth evil; becauſe he doth good not well, who worketh, not being good himſelf by reaſon of his unſanctified will. Though the ſoul ſeem to rule the body, and reaſon to have command over paſſions, yet if both ſoul and reaſon be not ſervants unto God, their government is not regular. For as it is not from the body, but above the body,Aug. de Civit. Dei, l. 19. c. 25 that giveth life to the body; ſo is it not from man, but above man, that enableth man to live bleſſedly. They were not therefore true vertues, but vices bordering upon vertue, and attired in the outward habit of vertues that made ſuch a glittering glorious ſhew among the ancient Heathens; and at this day ſeeme, in ſome, to out-face the profeſſion of piety. For.
Firſt, what vertues can they be, that have for their fountaine reaſon unſanctified? For though Pythagoras, and Plato allowed none for true vertues, but ſuch as were imprinted in the ſoul by God;Aug. ubi ſupra. yet even they alſo were ignorant of true righteouſneſſe, becauſe that is of faith; faith comes by hearing, and hearing by the Word of Chriſt. But unto ſuch as theſe the humility of Chriſt was vile, and his wiſdom fooliſhneſſe; ſo much the farther from the truth by pride, by how much they came neerer in underſtanding.
Secondly, what vertues are thoſe, which inſtead in Gods glory (the aime of all good actions) have any other end, and eſpecially the honour of him that performeth them? For where ſome Philoſophers (as the Epicureans Virtutes Epicurus induxit voluptatis ancillas Aug.and Pyrrhonians) ſowed pillowes under mens elbows, making vertues hand-maids to pleaſure; others were more cunning dawbers (as Pythagoras and Zeno) who for their auſterity, were the miracles of their times: yet if we diſtinguiſh (as we ought) between vertues and vices, non officiis ſed finibus, not by the acts done, but by the intents of doing; we ſhall finde even theſe latter to fall into the ſame predicament of vice with the former. For what charity is it in a covetous man, not to ſue his neighbour at the Law, becauſe he will ſpare his own purſe? what temperance, to abſtaine from pleaſures to avoid expence? What fortitude, to endure labour, hunger, (what not?) to compaſſe profit? what prudence to whet his wits to make benefit of all the ways of gain? But above all ſhadows, the affectation of glory is moſt deceivable, and with many paſſeth for the very ſubſtance of vertue. Yet who ſeeth not, that if men abſtain from all exceſſe in natural delights, only to be well thought of, or (as thoſe that were wont to try maſteries) to gain e1 Cor. 9.25a corruptible garland, that unto ſuch may be applied that of our Saviour;fMat. 6.16 I ſay unto you they have their reward? And what is the liberality of the moral man, but a negotiation of vaine glory? his fortitude, but an honourable manner of doing wrong? his temperance, but a ſingularity to procure reputation? his prudence, but an artificial converting of occurrents to his own advancement? Pleaſure and profit are baits for baſe mindes; honour is the idol of noble ſpirits. Yet it is ſhrined no leſſe in a tub, then in a chair of State. Alexander and Diogenes were well met, when the one would be Diogenes, if he were not Alexander; the other would be Alexander, if he were not Diogenes. Each would have learned ambition of the other, but that his own pleaſed him better. Each would give the other the ſecond place, ſo he might keep the firſt for himſelf.
Contrariwiſe, the diſciple of grace hath the truth of vertue, Differ.though not the perfection.
The perfection of vertues he ſtriveth, and ſigheth after the truth he hath already attained to; becauſeg1. John 5.20 he is in him who is true. In him he hath found the true cure of his diſeaſe: In him he hath found whatſoever is requiſite to make him truly vertuous, and ſo truly bleſſed. Faith in Chriſt poſſeſſeth him of true fortitude, to overcome all difficulties in the way of well-doing, of true temperance, to obſtain from all allurements unto evil; of true juſtice, to give both to man the things that are mans, and to God the things that are Gods; of true prudence to diſcern things good and evil. Theſe vertues are in him, Chriſt's armykPſalm 110.3. in the beauties of holineſs, under the conduct of faith, Lieuetenant-general under Chriſt;Virtus ei militat, à quo datur. Aug. in Pſ. 45. unto whom they ſerve as ſouldiers of his own making, which way ſoever faith, working by love, advanceth the royal ſtandard. For if prudence be the form of moral, faith is the ſoul of Chriſtian vertues. Theſe, though inviſible, make him not only glorious within; but alſo comely in his outward carriage. Glorious in the eyes of God, who acknowledgeth his own graces; comely in the eyes of men, who ſee the light of his good works, and glorifie his Father which is in heaven. If he want glory in any eyes, it is in his own. For he hath learned that ſingular leſſon (which morality never taught) to ſeem leaſt, and loweſt in his opinion; and aiming at perfection of beautie, to ſee thoſe deformities in himſelf, which neither God will, nor man ought ſtrictly to obſerve. Needs muſt thoſe be true vertues, which have the Father of lights for their Authour; faith in Chriſt; for their form; the glory of God, for their end; and humility for their inſeparable property.
Thus, in morality yee may diſcover ſome fair parts, or rather colours; but, totum illud, Martial Ep.formoſa, nego; but in the Chriſtian is rather comelineſſe of all parts, then fairneſs of face. The moraliſt ſhines like rotten wood, but the Chriſtian is obſcure as gold in the ore: The one ſeems better then he is, the other is better then he ſeems.
Character 7 The moral hypocrite honoureth vertue, and diſcrediteth vice, rather by ſpeech then by practice.
The aime of hypocriſie is popular applauſe. Hereto for the moſt part, there is not much coſt or travel required. With ſome the beard is ſufficient to make a Philoſopher; a loud voice and a voluble tongue, a preacher, and they that are a little wiſer, are yet caught with words. This the ancient Greek Sages did well underſtand; and therefore gave words to the world good ſtore, but they did but verba dare, beſprinkle with words; not ſo much to perſwade others, as to commend themſelves. As for deeds, they left them to men unlettered, ſuch as the old Romans were; of whom (in compariſon with the former) the Orator ſaith (but a Roman.) We have heard of their ſayings, Illorum dicta accipimus, noſtroris facta vidimus. Ibo intro ad libros, &c. Plaut. Sticho. Suavius ad legendum quam potentius ad perſuadendum ſcripſit Plato. Aug. de vera Relig. cap. 2but we have ſeen our own mens doings. And as they differed in ſects, ſo their contentions were waged collatis verbis, by force of eloquence, being in the ſame taking with the Paraſite; who, when he heard of other ridiculous Paraſites brought from beyond ſea, had no help but to go home and ſearch his books, that he might be ſure to bring better ſayings then they. Here Plato cleerly won the ſpurs from all his Corrivals; yet ſo, that his writings were rather pleaſant to read, then powerful to perſwade, as Saint Auguſtine noteth. The Stoicks by degrees wan ground by their acuteneſſe in diſputation, auſterity in manners, and ſtrictneſſe of precepts. Of whom Plutarch wiſely noteth, that they ſquared the level to the ſtone, not the ſtone to the level; that is, the rules of vertue to their notion, not their notion to the rule; making the pitch of Philoſophy, not what a man could do, but whatſoever they could ſay. Thus they ſeemed paratragaediare, rather to furniſh a ſcene, then to keep a School. From them proceeded thoſe prodigious, and barbarous paradoxes. As that no man being vertuous, is more vertuous; or, vicious, more vicious then another; that unto tranquility of minde, all natural affections, and paſſions are to be quite taken away; that the way for a man to encounter or rather decline all troubles, is to kill himſelf, and ſuch like. This ſect after the former crept in among the Romanes, but wrought no better effect. For (as one well obſerveth) with the Greek eiterature, the Greekiſh levity alſo found entire into that maſculine people; and vertue vaniſhed into a winde of words. From thenceforth their actions were ſuch, as were rather to be talked of, then to be drawn into example. For neither Cato, with all his rigidity, was tolerant enough to reſerve himſelf for better dayes; nor tongue-valiant Cicero reſolute enough to keep the Common-wealth from falling (and that through his fearfulneſſe) into the power of the Caeſarians; nor Seneca (the Salamon of our moraliſts) with all his ſentences, wiſe enough to forbear that wealth which made his ravenous diſciple long to be his heire. Neither did this verbal Philoſophy die with that age. Even in our days Philologie hath given the mate to real Philoſophy, and the notions of vertue ſerve rather for ornaments of diſcourſe, then for utenſils of life. Who can endure to ſee him paſſe for a wiſe man, whoſe actions ſink as far beneath the vulgar in diſcretion, as he ſoareth above them in a theatrical pomp of ſentences? who can endure that in this light of heavenly truth, vertures ſhould be drawn (as nimph-like pictures) clad in witty moralities, naked of divine habiliments, as fearing the faſhion would change, and the world turn Heathen again? Whereto theſe moraliſts ſeeme to lead the way, being ſo devoted to thoſe idols of Gentiliſme, that in manners they affect to be their apes; in precepts, their parrats? who then can wonder, that ſuch in Religion prove themſelveslEph. 4.14. windmills and weathercocks; and in point of ſincerity, no better thenm1 Sam. 19.13 Michals images, or puppets (on pillowes of goats haire, to wit, hypocriſie covered with a faire cloth of morality) inſtead of David; not to pleaſe God, but to delude Saul?
Contrariwiſe, the diſciple of grace maintaineth vertue, and diſparageth vice, Differencerather by his deed then by his word.
I muſt crave here to be underſtood (as alſo throughout this whole firſt part of differences) of a Chriſtian walking according to his rule; ſave which heaven ſeeth not upon earth any thing that is truly glorious and coeleſtial: Far beyond the ſpectacle of Cato Ʋticenſis, tearing out his own intrals,De Provident. cap. 2. which Seneca ſuppoſed to be the beſt ſight that ever Jupiter beheld. As for thoſe who live not after their rule, it is pity they ſhould honour themſelves with the name of Chriſtians, whiles they abaſe Chriſtianity beneath heatheniſh morality. For a mean and defective rule, being followed, produceth a better forme then the beſt rule, when it is neglected. Of ſuch a Chriſtian therefore I ſay, that firſt he filleth his heart with vertue, and thennMat. 12.35 out of the good treaſure of his heart, bringeth forth good things: Firſt, he killeth vice in the neſt, and then throweth her out on dunghil. If you look for Temples of vertues amongſt Chriſtians, you muſt look inward. ForoPſal. 45.13. The Kings daughter is glorious within; not like our moral Phariſees, who firſt kill vertues in their hearts, and then build monuments for them in publick;Quae corde geſtanda ſunt, in lapidibus adorare malucrunt. Aug de doct. Chriſt. lib 2. cap. 18. Aug. Contr. Adimant. cap. 11. and chuſe rather to worſhip them in ſtatues of ſtone, then to ſhrine them in their boſomes. But there is a proceſſion alſo of vertues, out of the heart of a Chriſtian into his life; that men may ſee and be directed by his light. For words, they are his laſt and leaſt care. For, as holy Writers differ from profane, ſo do Chriſtians from moraliſts. Their care was principally of things; but theſe mens almoſt wholly of words. And eaſie kinde of Philoſophy. For what is more eaſie, then to give vertue a good word, and let her go; or to reprove vice, and not remove her;Facilius eſt improbare vitia, quam deſerere Facillimum excorari carnem, difficillimum non carnaliter ſapere. Aug. or to deteſt and ſpeak evil of this fleſh, and yet to remaine fleſhly minded? It is therefore the laſt part of a Chriſtians care to ſpeak well of vertue, and ill of vice; but yet a part of his care. For thus the graces of God are notified, and vices diſcovered: yea, thus graces are communicated, and vices, if not decryed, yet diſcredited. For this cauſe the Chriſtian ſings with David, pPſalme 45.1. Virtutum conſcientiam magis quam jactantiam novimus.My heart enditeth a good matter, my tongue is the pen of a ready writer.
Thus the one hath the vaunt of vertues, the other the conſcience. The one ſpeaks great things, the other lives them.
The moral hypocrite doth not blot out vice, but blauch it over.
Philoſophy (ſaith Lactantius) cutteth not off, but covereth vices. It is a colour, Character 8 not a cure; like a black patch inſtead of a plaiſter.Non loquimur magna, ſed vivimus. Cyp. de bono Patient. Non exſcindit vitia, ſed abſcondit, Lact. lib. 3. cap. 25. Sibi objecit [paupertatem] quiſquis abſcondit. Sen. It may hide ſome deformities of nature, but it amendeth them not. Nay, it maketh them worſe by hiding, as ſilly women do their faces by painting. And when the parjet is off, the chinks will be the more apparant; yea, and to wiſe judgements, even while it is on. For hiding is a kinde of confeſſion to them that underſtand; at leaſt, whatſoever a man hides, he layes it to his own charge, as a thing whereof he thinks he hath cauſe to be aſhamed. Morality is but net-work; it neither covers nor defends, but makes the ſluttiſhneſſe of vice the more noted, when there is ſo much wiping uſed. Who could but take notice of the skarre in Alexanders face, when he was drawn with his finger upon it? Pride in Diogenes was but put up in a ſlovens caſe, when he trampled upon Platoes carpets. And that renouned Curius, Curius dentatus, parvo quae legerat horto, ipſe facis brevibus ponebat oluſcula. Inv. Sat. 11.though he ſupped upon roots yet ambition was his ſauce. Ambition, that preferred before gold the command of them that had gold; ambition, that enlargeth her deſire as hell, and if it had as much territory as the Prince of darkneſſe, would yet remain unſatisfied. No marvaile if gluttony, or avarice yeild to ſuch a fury, as the paine of the gout, to that of the ſtone. Once as ſurgery without Phyſick, may cloſe the ſore, but will never dry up the iſſue; ſo morality, without grace, may peradventure keep the out-ſide fair, but cleanſeth not the heart, theqMat 15.19. fountain of ill humours. Stoicks think they have a trick beyond their fellows, to take away, not the cauſe only, but the ſubject of vice. Not perceiving the root of it to be deeper then paſſion, and that by ſuch ſtupifying medicines, they only dull the ſenſe, but remove not the ſourſe of the diſeaſe.
Differ.Contrariwiſe, the diſciple of grace beginneth his reformation at the root of nature.
As morphew in the face, ſo outward vices have their cauſes in the inner parts. The cure therefore muſt be rather by potion, then by emplaiſter. Such applications reach not to the heart. What can Philoſophy help, whenrTit. 1 15. the mind and conſcience is defiled? What can any thing help, but grace, that can unmake a man, and make him new againe? Chriſts Phyſick worketh properly upon that which issMat. 15 18 within, and defileth a man; therefore muſt be taken inward, and from thence the operation findeth ready paſſage to the outward parts. As in the caſe of thetLev. 14.44 fretting leproſie, it was not enough to take out ſome ſtones, or timbers, to ſcrape, or plaiſter the walls: ſo in this fretting leproſie of ſinne, the whole houſe of our infected nature muſt be demoliſhed. A fault in the foundation is not mended by rough-caſt, or filling up the chinks: ſo in this caſe, not reparation, but re-edification is required. Diruit, aedificat, he pulls down, that he may build, is the Chriſtians Motto. Firſt, down with the whole pile of ſin; deny ſenſe, appetite, will, reaſon and all; then erect the new fabrick of holy life, upon the ground of a ſanctified heart. David in the expectation and purſuit of a Kingdome, avoucheth nevertheleſſe before the Lord, that his heart, his eyes, his actions were, as of auPſalme 131. weaned childe, farre from all haughtineſſe and ambition. Who ever ſo aſpired unto Sovereignty?
Thus the one is awActs 23.3 painted wall; the other axProv. 10.25 ſure foundation. Morality ſhreddeth ſinne as a garden knot; but Religion ſtubbeth it up by the roots.
Character 9 The moral hypocrite keepeth himſelf from ſome groſſe ſins, but harboureth ſpiritual corruptions.
All that Philoſophy can do, is to reflect corrupt reaſon upon her ſelf; which as it occaſions her to look with loathing upon apparent crimes; ſo it helpeth her to cheriſh,Apertiſſima vitia aliis vitiis vincuntur occultis, quaeque putantur eſſe virtutes: in quibus regnat ſuperbia, & quaedam ſibi placendi altitudo ruinoſa. Aug. de Civit. Dei. l. 21. cap. 16. Mimicè affectant veritatem, & affectando corrumpant, ut qui gloriam captant. Tert. in Apolog. Virtutes cum ad, ſeipſ…s referuntur, &c. etiam tunc inflatae, ac ſuperbae ſunt. Aug de Civit. Dei, l. 19. c. 25 and hatch up her moſt ſecret and ghoſtly corruptions. It is good being a Phyſician where the diſeaſe is palpable, and the patient obnoxious. For who will defend theft, adultery, drunckenneſſe, and ſuch like loud-crying ſinnes? But there is a kinde of ſtill muſick of ſinne, admirably pleaſing to the unſanctified ſoul, to wit, the conſort of ſpiritual vices, affected ignorance of God, unthankfulneſſe, vain-glory; and above all, ſelf-love, which bears the baſe, and is the ground upon which the reſt do deſcant. Open ſins in them (ſaith Saint Auguſtine) are cryed down by others more ſecret, which are eſteemed vertues; amongſt which reigneth pride, and a certain lofty humour of ſelf-pleaſing, but portending ruine. Self-love the fountain of ſpiritual pollution, is the ground of all Philoſophical perfection. This inſtead of reſiſting, they nouriſhed in themſelves: This inſtead of repreſſing, they ſtirred up in their Scholars: this was their foreign, their inſtrument for all purpoſes, their topique place for all arguments unto vertue. Their goodly foreign, know thy ſelf, imported a contemplation; not how bad, but how good they were; did they ſearch after truth? It was out of a mimical affectation to corrupt the truth, and make it ſerve unto their own vaine glory. Did they ſubdue any ſenſual appetites, or paſſions? It was only, as taking their own part; only to ſhake off thoſe impediments of their tranquility, thoſe foiles of their glory; ſo being afraid of the knife, they ſurfetted freely upon the meat; and flying from ill neighbours, or malapert ſervants, they put themſelves into the hands of this worſt of tyrants. Did they perform any vertuous actions, and that (as they pretended) for love of the vertue it ſelf? It was to make them the more in love with themſelves, when with the neglect of the opinion of others, they reſted in the conſcience of their own worth. The Stoicks Stoicorum ſapipiens, animal gloriae. Lud. vives in Aug. de Civ Dei. l. 9 cap 13. Deum, virtutem & me conſtan ter colam. Lipſ.defined their wiſe man, a living creature affected with glory. And a late vaine glorious animal of their caſt ſetteth up (as his Trinity) God, vertue, and himſelf. Where it is manifeſt the two former ſerved, but (as the Popes in nomine's) to uſher in the third.
Contrariwiſe, the diſciple of grace cleanſeth himſelf from all, eſpecially ſpiritual pollutions.
The ſeed of God is a counter-poiſon againſt every ſort, and linage of ſinnes.Differ. A rebellion there, is but no reigne; a returne there may be even of ſome groſſe ſinnes in the regenerate, but no quiet poſſeſſion. We read not that ever Aristides, or Phocion, did ſo foule a fact, as David did one, after his converſion; And yet ſin was ſuppreſſed in him, which in them was but repreſſed. In them it had no vent, for want of occaſion; and in him it brake forth by inadvertence or violence of temptation. The ſanctified ſoul is like the body of Mithridates; Epoto ſaepe veneno toxica non poterant ſaeva nocere. Mart.ſo attempered to the antidote of grace, that no poyſon of ſinne can kill it. Therefore he recovereth, though of ſtrong ſickneſſes; but the moraliſt periſheth with good ſignes. Above all, the Chriſtian hath this advantage, that he alone is freed from himſelf, and is maſter of himſelf, becauſe he only hath learned to deny himſelf. And where morality, as the North winde, makes men wrap the cloak of ſelf-love the cloſer about them; grace, as the Sun-ſhine, giving a greater heat, which is the love of God, maketh us caſt off the love of our ſelves. Hereto both our often ſlips and falls conduce, making us ſee our own weakneſſe (and how much happier is he, that is humbled by falling, then he that is proud of his ſtanding?) and the beginnings of goodneſſe, which put us in mind how much we owe to him, byy1 Cor. 15.10 whoſe grace we are, whatſoever we are.
Thus the Moraliſt is likezJer. 48.11. Moab, ſettled on the lees of ſelf-love, and therefore in him his ſent remaineth: but the Chriſtian is emptied out of himſelf into Chriſt, and ſo his ſavour is changed. The one periſheth of an impoſtume undiſcerned: but the other (with Hezekiah) recovereth, though of a plague-ſore, becauſe his vital parts are ſecured.
The moral hypocrite compareth his rational courſe with Religion, taken at the diſadvantage. Character 10
If he will compare with the religion of Heathens, we will eaſily adjudge him the better. For (as Saint Auguſtine Aug. de Civ. Dei. l. 2. c. 26wiſely noteth) their precepts of morality were better then their Religion; and their moral men far honeſter then their gods. The devils (cunning as they were) whiſpered honeſty to ſome few in ſecret cloiſters, but kept open Schools of filthineſſe in their publick feſtivals and ſpectacles;Ego homuncio non facerem. Tert. Eun. content that thoſe things ſhould be fathered on them which they never did, to draw the multitude to imitate them. Whence it came to paſſe, that their Philoſophy, that is, their wiſdom, was one thing, and their religion another; and the wiſer ſort worſhipped thoſe for gods, whoſe manners they were aſhamed to imitate. He is a bad School-maſter of vertue, that teacheth not better leſſons then the devil. If he compare with thoſe, who (Chriſtians in name) have defiled themſelves with monſtrous opinions, and groſſe ſuperſtitions, it is no hard matter for him to excel. For reaſon at liberty, is in better caſe to be her own guide, then conſcience,Supra. char. 5. clogged with a Talmud of unreaſonable traditions. If he compare with ſuch as under pretence of piety, neglect juſtice and charity, he hath met with his match, as hath been ſhewed before.Aug. in Pſalm. 25. fin. If he compare with looſe profeſſors, who hold the truth of doctrine, but openly deny the power of it; he hath the ſame advantage over ſuch, that a man hath, whoſe eyes are open in the twilight, over him that winketh in broad day-light. The one followeth a rule, ſuch as it is; the other diſgraceth his rule, and ſerveth but to pull down his own party.Non quod boni, ſed quod medioc…iter mali. Aug ubi ſup. Theſe are the days wherein (if ever) moral men may juſtifie themſelves, becauſe, though they be not good, yet (comparatively) they are leſſe evil, then thouſands of profeſſors; and though not holy, yet not ſo filthy. But if the Moraliſt preſume to compare with thoſe who are truly religious, he certainly loſeth; yet he craftily maketh choice of ſuch, as through ſome perſonal infirmities, or inſufficiencies make not ſo fair a ſhew to the world, but let thoſe things he as they may, and as the Lord in wiſdom permitteth; asaEſter 6.13. Haman was told by his wiſe men, if Mordecai be of the ſeed of the Jews, thou ſhalt ſurely fall before him; ſo ſay I, if this man be a true Iſraelite, thou Moraliſt ſhalt notbPſalme 1.5. ſtand with him in the Congregation of the righteous. The haughty Moraliſt underſtandeth not, or over-looketh with diſdain that which is precious in a childe of God; and therefore, if he profeſſe not Atheiſme (which giveth greateſt ſcope to worldly wiſdome) he enclineth to Popery, which maintaineth a pomp of ceremonious gravity, but troubleth not the conſcience with the power of true piety.
Differ.Contrariwiſe, the diſciple of grace exalteth Religion above the beſt of morality.
Bring the whiteſt devil that ever deluded the world, and he ſhall appear black, in his right colour, compared with this true Iſraelite. The choiſeſt Heathens are but foiles to his vertues. He is more temperate then Curius; for he denyeth not only his appetite, but his reaſon alſo. He is more tolerant then Cato: for he can endure to ſee himſelf in the power of a tyrant; having learned of his maſter, both tocHeb. 12.2 endure the croſſe, and to deſpiſe the ſhame. He is more juſt then Ariſtides: for he doth right to God, as well as to man; and to the ſouls of men, as well as to their bodily eſtate. He is more prudent then Phocion, or Epaminondas (the maſter-piece of morality) becauſe he ordereth his actions to a ſupernatural and ſpiritual end. He is more continent then Demecritus, Incontinentiam emendatione proficetur. Tert. in Apolog.that put out his eyes, becauſe he could not look upon a woman without concupiſcence; for his eyes are ſafe under dJob 31.1. Animo adverſas libidinem caecus eſt. Tert.Covenant, and his ſoul is blinde in regard of luſt. He is more victorious then Caeſar or Alexander, for he hath overcome, not the fear of death only, but of judgement; not others only, but himſelf; yea ſinne, and Satan, thoſe others Lord and Maſter; In alleRom. 8.37. he is more then a conquerour. Compare him with Scribes and Phariſees, and his righteouſneſſe ſhall exceed, not their iniquity only, but even theirfMat. 5.20. beſt righteouſneſſe. Above all theſe, and above all others not regenerate, he hath foreign,gIbid. ver. 47 (as our Saviour calleth it) ſome apparent advantage. Apparent I ſay, not unto the carnal view, but to him that ſeeth as God ſeeth. He hath a ſweet child-likeh1 Cor. 14.20 ſimplicity, and uprightneſſe of heart: a deſire with denial of himſelf, to be lediPſalm 143.10 by the Spirit of God in the land of righteouſneſſe; a ſoul humbled with the conſcience of his own unworthineſſe;kGen. 32.10 and that ſetteth all good things (wrought in him, and beſtowed upon him) on the account ofl2 Cor. 3.5. mercy.
To conclude, the Moraliſt is like the ſtars which appear not but by night, or when the Sunne is totally eclipſed; but the child of God is as the Sunne going forth in his might, before whom the brighteſt of thoſemJud. 5.31 twinkling ſtars, erratique in the ſphear of morality, do loſe their glimmering light.