Divine Characters in Two Parts, Part 1 · Chapter 6
CHAP. VI. The Civil hypocrite is he, in whom reſpect of man ſtandeth inſtead of conſcience toward God.
THe natural and moral hypocrites receive their perfection (ſuch as it is) from themſelves; the one from bodily temper,Defin. the other from improvement of reaſon. But this hypocrite is framed by other men; and embraceth a ſhew of vertue for their ſakes to whom he beareth reſpect. The Moraliſt affecteth the commendation of a good man; but this man would be counted a good member. And without queſtion the reſpect unto man is a great means, either to cheriſh the good of an ingenuous nature, or to curb the rudeneſſe of a vicious diſpoſition; But,
Firſt, this worketh not on all; ſome are ſo hardened in folly, that though you ſhouldaProv. 27.22 bray them in a morter, their fooliſhneſſe will not depart from them. Civility, as well as Morality, preſuppoſeth ſome pliableneſſe of nature. He muſt not be like blockiſh Nabal b1 Sam. 25.17, ſo wicked, that no man may ſpeak unto him; nor like thecLuke 18.2 unjuſt Judg, that neither feared God, nor reverenced man, upon whom this Phyſick ſhall work. Such are paſt humane cure (ſave that, as frantique perſons, they may be held in by force, or trained by deceit) and are uncurable, unleſſe by that grace which worketh as by miracle, and turnethdEſay 11. lions into lambs.
Secondly, where reſpect of man prevaileth, it worketh not a through cure. It is but a fleſhly circumciſion, framing men to outward honeſty, leaving the root of a profane heart unwilling to be at Chriſts command; as we ſee in the forwardeMat. 19.18, &c young man, whoſe heart failed him when he heard that ſpecial mandate, Sell that thou haſt and give it to the poor, &c. Of ſuch, even while they perform outward duties, it may be ſaid,fBene currunt, ſed in via non currunt. Aug. de verb. Dom. in Evang. Joan. Serm. 55. Aug in Pſ. 61. They run well, but they run not in the right way. For, the way is Chriſt; they therefore that are out of Chriſt, are out of the way. And ſuch is the mixture of men in the Church viſible, that many belonging to Babylon perform the office of them that pertain to Jeruſalem, agreeing in the outward work with the children of God, but farre diſtant in regard of the end and ground of working. SaintgAug. de Civ. Dei, l. 6. c. 5, 6. Auguſtine ſheweth out of Varro, that among the ancient Romans there was a civil theologie, that is, a Religion accommodate to the City, and to which the Citizens were to conform themſelves; ſo where there is good government, it produceth in the greateſt number a kinde of civil Religion, or Religion of civility, which being entertained without the power of godlineſſe, giveth definition to our Civil hypocrite. A Religion not freeing him from the bonds of iniquity, but teaching him to line his fetters that they may not clink, and to caſt a long cloak over them that they may not appear. A Religion which may make him carry the fruits of Canaan hNumb. 13.24(as the ſpies did) on a dry ſtaffe; but never to bear them from a living root.
Contrariwiſe, the Citizen of heaven is he,Differ. in whom conſcience toward God ſanctifieth his reſpect unto man.
He reſpecteth man, as is meet; but conſcience (neerer then man) he reſpecteth more; and God (greater then conſcience) moſt of all. Here Civilty and awe of man may be the porter, but grace is the houſholder. Princes and men of power need not diſdaine to do the office of door-keeepers iPſalm 84.10in the houſe of Chriſt; nay, it is the proper ſervice of Princes, by religious government, to ſet open the gates unto this King of glory; by ruling thekJerem. 13.20. beautiful flock committed to them, and whereof account ſhall be demanded of them, not in honeſty only, but firſtl1 Tim. 2.2. in all godlineſſe, and then in all honeſty. As that godlineſſe is ungodly which extendeth not to honeſty, ſo that honeſty deſerveth not the name of honeſt, that either iſſueth not from godlineſſe, or is not referred thereto. Chriſtian Religion is not like that of HeathensmAug. de Civ. Dei. l. 6. c. 3., who firſt built Cities, and then inſtituted a Religion fit for the inhabitants; nay rather, it firſt buildeth the heavenly City of the Church, and then ruleth it, as the Law of Chriſt the founder and King thereof. A Chriſtian therefore is either made civil by grace, or his civility is made gracious by Religion. No defect of nature is able to hinder this heavenly cure: no force of government can claim the credit of this ſupernatural effect. He doth not fear God for reſpect of man, but reſpecteth man out of conſcience towards God. Let the hypocrite drive as faſt as he will, carried on the wheeles of humane regard, the true Chriſtian had rather limp in the right way, then runne in the wrong.
Thus the hypocrite is civil, that he may not need to be Religious: the childe of God is civil, becauſe he is Religious. In the one civility is the the rival of Religion, in the other the handmaid.
Character 1 The Civil hypocrite is all that he is by vertue of ſober and good education.
There are four things by which men do ſway one another; Education, Government, Company and Example. From theſe the ſeveral characters or kindes of this Civil hypocrite do ariſe; ſome from each of theſe ſeverally, and other joyntly from them all. This Character may ſtile our ſubject the well-bread hypocrite, who for all the ſavour he hath of vertue, or piety (though without ſubſtance) is beholding to good Parents, Guardians, School-maſters, Tutors. The veſſel ſtill reteineth ſome ſent of the firſt liquor: ſo they that have been ſeaſoned in tender years, cannot lightly be without ſome reliſh, and as it were, tincture of their good education. The want of this is a great diſadvantage unto vertue, a maime hardly cured; never ſo cured, but that it both leaves a skar, and makes a man limp as long as he lives. It ſuffers the canker of ſelf-will to fret ſo deep, that Reaſon, Law, Religion, have much ado to bring ſuch to the denial of themſelves.n1 Kings 1.5, 6 Adonijah uſed to have his will (his father never diſpleaſing him, ſo much as to ſay, Why doeſt thou ſo?) at laſt ſaid,oand 2.13, &c. I will be King, and nothing could make him let fall that purſuit, till he loſt his head. Plutarch pPlut. in Coriol.noteth of Coriolanus, that though not of the worſt nature (as appeareth by the account he made of his mother) yet for want of education, he was ſo impatient and wilful, that no man could converſe or be acquainted with him. The neglect of education therefore is an infallible preſage of ruine, not only to perſons, but alſo to families and States. On the contrary ſide, good education giveth faſhion and beauty, not only to particular members, but to families, communities, kingdomes, and whatever bodies do conſiſt of members ſo educated and inſtructed. And to come neerer to our purpoſe, it maketh men either not ſo bad as others; or that it doth worſe become them to be evil; or at leaſt, that they ſinne not without many a check of conſcience more then others have. But what is all this to true goodneſſe? nay, it ſheweth a greater power of ſinne, which eaſily forceth theſe weak rampiers; yea, and can make uſe of them to keep our true goodneſſe from her rightful poſſeſſion. And as weak remedies uſe to do, ſo theſe lenitives do give more maſtery to the diſeaſe. They alter not the evil of nature, but reſtraine it for a time, and make it afraid to diſcover it ſelfe, as the Comick PoetqTerent. Andr. ſaith.
Who could gueſſe to what riper years would draw him,
While child-hood, fear and maſters eye did awe him?
This mader2 Kings 12.2 Joaſh put on a face of Religion in the days of his uncle Jehoiada, not only following his counſel, but alſo ſtirring him up to levy the tax of Moſes s2 Chron. 24.6for the repairing of the Lords houſe. This made Cain to offer ſacrifice; Eſau tGen. 28.8, 9to marry a wife to pleaſe his father, and out of reſpect to his Father to deferre theucap. 27.41 murder of his brother. By this the cunning Jeſuites faſhion themſelves, and their diſciples to that plauſible carriage, wherewith they have in great part couſened and captivated the Chriſtian world.
Contrariwiſe, in the well nurtured Chriſtian,Differ. education receiveth power and perfection from grace.
Grace doth not beare children, and then put them out to nurſe, but affordeth the milk as well as the ſeed. Yea rather, it nurſeth them firſt, and after bringeth them forth; making uſe of good education, as of the womb, wherein they are prepared and formed unto the ſpiritual birth; and ſo they are commonly brought forth with leſſe paine and difficulty: Education without grace, proves but an abortive conception; for it is grace which actuateth all means and inſtruments of goodneſſe; A bleſſing which the Lord, though ſometimes in his unſearchable wiſdome he withholdeth, yet ordinarily affordeth to the conſcionable care of faithful Parents. For, as Abraham and Lot by hoſpitality lodged Angels; ſo theſe, by vertuous education, entertain Angels fellows, heires of heaven, into their houſes. If grace enter in tender years, it is by that door; if not, yet they ſhall not want their reward, who have given their attendance, and opened the door for the King of glory. Whiles Parents and Tutors are careful to ſeaſon thoſe tender veſſels, the Lord repleniſheth them with goodneſſe from above, and ſendeth down a ſoule of grace to animate, and enliven them. Herein the ſpiritual generation reſembleth the natural; ſpiritual parents (indeed all natural parents ſhould be ſuch) can give but the body of Chriſtian inſtruction; but the ſoul of ſanctifying grace is by God only and immediately infuſed. The moment of this infuſion is hard to diſcern; for holy education, as it cheriſheth, ſo it obſcureth the beginings of grace; as we ſee in Timothy w2 Tim. 1.5., who being trained up in the faith by his grand-mother Lois, and his mother Eunice, is ſaid to havex2 Tim. 3.15 known the Scriptures of a child. But of things in being, we may preſume a beginning. And though the cauſe do not alwayes conclude the effect, yet the effect appearing (which is here the new creature) both the inſtrument is apparant, which is Chriſtian education, and the Author moſt evident, who is the God of grace. Of him in a ſpecial and ſpiritual ſenſe, we are ſaid to be bothyJames 1.18. begotten and taught. He is both our Father and our Teacher zJohn 6.45, a teacher of none but to whom he is a Father: ſo ſurpaſſing all other fathers and inſtructers, that in the Kingdom of grace, no man is to be called Father aMatth 23.9, or Doctor, but he; no man is ſaid (comparatively) to have need bJerem. 31.35to be taught by other, becauſec1 John 2.27 the anointing which is the holy Ghoſt, teacheth all and all things.
Thus the one hath education inſtead of grace; the other hath grace with, by, and beyond education. The one by parents,dPotius ate ſubdita parentibus, quam à parentibus tibi Aug. de matre ſua Conf. l. 9. c. 9, is ſubdued unto God; the other by God himſelf is made ſubject to the diſcipline of parents.
The Civil hypocrite is good by Law.
We may call him in this place the hyrocrite at Law, or the Legal hypocrite. He lives Character 2 as upon his guard, that the Law may take no advantage, the government no offence at him. His goodneſſe therefore muſt be aſcribed not to himſelf, but to the government under which he lives. The Philoſopher eAriſt. Ethic. lib. 10. c. 9.wiſely pondereth the neceſſity of Laws for the ordering of ſuch, with whom reſpect of ſhame, honour and reaſon will not prevaile; eſpecially ſuch laws as impoſe penalties directly oppoſite to the pleaſure men take in ſinning; For, ſeeing counſel, or command of parents, and private governors may be rejected, there is need of a more potent and coactive power. Yea, whereas a private man croſſing our appetite (though on never ſo good ground) is counted an evil willer, law is ſuppoſed to be indifferent to all, and hath approbation even from thoſe who are lawleſſe. So then, where education fails, the force of law begins, and undertakes ſuch as will not otherwiſe be ruled; being compared by Saint Auguſtine fLeges humanae mundatoria inſtrumenta ſunt. Aug. de verb. Ap. Serm. 24.to brooms which ſerve to ſweep in the corn that flyeth out of the floore, but they cannot make corn of ſeeds, or of chaff. Laws (though good) may well make good ſubjects, good citizens; but cannot make good men. For he is never truly good, who maketh the authority of man, both the ground and meaſure of his goodneſſe. Thus doth this hypocrite; For the ground, he profeſſeth the Religion eſtabliſhed by Law; but it is for fear of the Law, not for love of the Religion. And were it not for the Law, he would as readily be of another, or of no Religion; for, he that takes upon truſt, muſt be no chooſer. Thus (though in the true Religion) he differeth not from the blinde heathens, who obſerved many unreaſonable forms of worſhip; not as pleaſing to the Gods (ſo ſpeaketh onegTanquam legibus juſſa, non tanquam diis grata. Magis ad morem, quam ad rem. Senec. citante Aug. de Civit. Dei. l. 6. c. 10 of themſelves) but as required by the Laws, not ſo much for the thing, as for the faſhion. Upon the ſame truſt he takes the meaſure of his Religion. And becauſe wholeſome Laws of men (though intending the truth of piety in the inner man) can exact no more but outward conformity; there this hypocrite ſetteth up his reſt; reſolved to allow as hard a penniworth of obedience as may be; as he that hath no other uſe of Religion then a malefactor hath of his Pſalme of mercy, to ſave his beſt joynt. Neither is he ſcrupulous to take any allowance of Religion from authority. If Solomon ſhould (for tryal) propound to divide this living child (this faith by which we live) his voice ſhould be dividatur; and better would he like it in halves then whole, as preferring a middle lukewarme courſe, before either cold or hot. But if authority adjudge the child to the true mother, that is, faith to the Scripture; none ſhall magnifie more then he the wiſdom of ſuch a Solomon; ſuch were the Iſraelites hJoſh. 24.31who in the days of Joſhua; and of the Elders that out-lived Joſhuah, made a ſhift to ſerve the Lord, Such was Joab, who living under a pious maſter, put on a face of piety, ſo farre as to reprove David i2 Sam. 24.3himſelf about the numbering of the people. But, how ſlender (ſaith onekQuam anguſta innocentia eſt ad legem bonum eſſe? Senec. de Ira. l. 2. c. 27) is that innocence, for a man to be no further good, then the letter of Law requireth? then the eye of Law diſcovereth? The fear of Laws reſtraineth not wickedneſſe, but licentiouſneſſe in ſinning; driving them to that Popiſh ſhift, if not chaſtly, yet charily, and with convenient caution. Notwithſtanding, who ſhall hinder the Lord in the wiſdom of his providence, to make uſe of ſuch Aners and Eſhcols, as of mercenaries in his warres? who ſhall hinder wiſe men from holding them in the ſame rank with good men upon the Exchange; who though they be not juſt dealers out of the love of vertue, yet there is means to make them ſo? And if we muſt needs have to do with men without conſcience; better it is to fall into their hands, who conſult with many, then of thoſe who take counſel of none but themſelves. For he that adviſeth with his luſts, is a beaſt; he that calleth none to counſel but his own reaſon, is but an odling; but he that conſulteth with Law (which is the common voice of the wiſer ſort) ſhall be ſure to do all things decently and plauſibly.
Differ.Contrariwiſe, The Citizen of heaven obeyeth man as a ſubject of Chriſts Kingdome.
In none but him do theſe two properties meet, a good man and a good Citizen; nay (to ſpeak properly) though others may be uſeful ſervants to the Government under which they live,Vir bonus bonus colorius. yet he is the only good Citizen and ſubject; becauſe he only is ſubject to the power, not for fear, but for conſcience. The Roman Emperours (though enemies to the faith) had no ſuch ſubjects, no ſuch ſouldiers, as the Chriſtians. He only giveth to Caeſar all that is Caeſars, who giveth unto God that which is Gods. For, Gods Law is ſpiritual, requiring the obedience of the inner man, even in things belonging unto man; condemning carnal obſervers, as breakers even of the Laws of man. Religion properly and primarily obligeth man to God, and after to man for Gods ſake. Surely, if there be (as there is) a beauty in the due ſubjection of man unto man, needs muſt the ſub-ordination of all degrees of men under God, ſurpaſſe in glory: Thoſe Courts wherein the Kings perſon is repreſented, have greater majeſty then others. And if there be an heaven upon earth, it is among them who apply themſelves in earthly affairs to the Laws of heaven; whoſe treaſure is in heaven, their heart in heaven, their converſation lforeign Phil. 3.20in heaven, their hope in heaven, and their everlaſting habitation prepared in heaven. For this cauſe (ſaith Saint Auguſtine) God ſhewed in the flouriſhing Roman Empire the validity of civil vertues, even without Religion, that men might conceive how happy they ſhould be, who by the additament of Religion, ſhould become Citizens of a better City, whoſe King is truth, whoſe Law is love, whoſe Bounds are eternity. Where theſe two Cities meet in one, and the Law of man giveth ſtrength to that of God; the Chriſtian acknowledgeth it a bleſſed direction (like the ſtar to the wiſe men) both moving to ſeek, and helping him to find the King of Iſrael. He followeth authority therefore willingly, but not blindfold, and the more he diſcerneth his way, the more rejoyceth he in his guide; being as glad of the occaſion of vertue, as of protection in a vertuous courſe. Hereto he addeth ſincerity, which the Law of man may intend, but only conſcience unto God can exact. And ſuch is the power of ſincerity, that what he doth in obedience to the Law of man, he would do though there were no Law of man to enjoyne it. Yea, if God ſuffer him, for tryal, to live under Laws contrary to piety, yet will he perform obedience to God and man. But then his obedience muſt be parted according to the divided power of God, and of Caeſar. God ſhall have his active obedience, for it is meet to obey God rather then men. No threats of Superiours, no fiery furnace, no den of lions ſhall make him deny the ſervice of his ſupreme Lord. Never will he conſent the living childe ſhould be divided; rather let it live in perſecution under a falſe mother. Unto the Civil Magiſtrate he will afford obedience paſſive, ſuffering him to diſpoſe of his body and outward eſtate, (which is all that he can take hold upon) nether obeying with impiety, nor oppoſing with reſiſtance; not at command in things againſt God, and yet alwayes under command.
Thus the one giveth himſelf firſt unto man, and after to God by the will of man; but the other giveth himſelf firſt unto the Lord m2 Cor. 8.5., and after to man by the will of God. The one regardeth the letter of humane Laws, the other the intent. The one acknowledgeth Chriſt for the authority; the other in the authority. The one ſerveth God becauſe of the Law; the other according to the Law, beyond the Law, without the Law, and (if the caſe be ſo hard) even againſt the Law of man.
The Civil hypocrite is good for company. Character 3
We may here ſtile him the good-fellow hypocrite; a name (as now it is uſed) not too good for ſo bad a ſubject For it ſignifieth not a fellow in good, but him that is good, to make a fellow in evil. He holds himſelf bound to do as the company, becauſe elſ he ſhould ſeem to condemn, or contemn them; and it is held incivility to croſſe the company, yea, not to joyne with thoſe with whom a man converſeth, eſpecially if they be many, if his friends, if his betters, &c. And they that know a man by no neerer marks, may make more then a conjecture of him by the company he keepeth; that ſuch as he is willing to ſeem, ſuch he is, or will ſhortly be if they be wicked; for, therefore he bringeth his tow to their fire. Such he is, or would ſeem to be, if they be good; for, therefore he lighteth himſelf by their candle. This man goeth to Church, and to the Tavern all with one devotion, that is, to the Company. And is like the ſheep that ruſheth after her fellows, as well into the ſhambles, as into the freſh paſture. An humour that hath made many do amiſſe. Herod had not been guilty of the blood of a Prophet, but for the reſpect he bare to his gueſts nMat. 14.9.. And thoſe two hundred men o2 Sam. 15.11had not embarked themſelves in the treaſon of Abſalom, but that they were trained to Hebron for company, under colour of a feaſt. But ſometimes this blind guide chanceth to put men into the right way; no otherwiſe then ſome are carried to Church in a throng, when their errand was to the Ale-houſe. Ahitophel had been no ſervant for David, if he had not been one of the multitude, whom he led into the houſe of God pPſalme 55 14; neither yet ſo, had he been a friend for David, unleſſe he had more privately converſed and conferred with him about holy things. Above all reſpects, the reſpect of ſafety prevaileth with this man. For when it is dangerous not to profeſſe, he thruſts himſelf (like the hunted dear) into the heard of profeſſors: as many Heathens in the days of Queen Eſter became Jews, becauſe the fear of the Jews fell upon them qEſth. 8.17. Such ſervice is of baſe account in the eyes of the Lord. And well worthy; for he that ſerves for company, affords but ſome ſparings of time, ſome parings of attendance. He muſt take heed he be no better then the prevailing lukewarmneſſe of the times will comport. He may meet the Lord at Church for the other company that goes with him; but he will ſhun cloſet duties, becauſe there none but the Lord beholdeth him. He is a retainer, and will wear Chriſts livery on holydays, dayes of waiting; but in his ordinary converſation caſteth it off, or rather turneth the inſide outward, which is the lining of a profane heart. Yea, and if his great friends be Popiſh, he muſt have a diſpenſation alſo, now and then to go into the houſe of Rimmon.
Differ.Contrariwiſe, the ſociable Chriſtian both reapes, and ſowes good in company.
As he is the better for good company, ſo he makes the company better where he comes. He is glad when men ſay unto him rPſalm 122.1, We will go into the houſe of the Lord; and he is as ready to ſay unto them;sEſay 2.3. Come ye O houſe of Jacob, and let us walk in the light of the Lord. It is a great atchievement of Chriſtian prudence to make diſcreet difference, and choiſe of company. That one work well done, much after-labour is ſaved, much trouble and contradiction ſpared, much ſtrength and furniture unto vertue ſtored. If his lot caſt him upon evil company, how heavily he lamenteth! Woe is me that I remain in Meſhek, and dwell in the tents of Kedar tPſalme 120.5: Then he is a Lot in Sodom, a Joſeph in Egypt, another Joſeph of Arimathea among the Phariſees, a Denys among the Areopagites. But, if they fear God (be they otherwiſe what they may be) them he honoureth, them he inviteth as by proclamation,uPſalme 119. I am a companion of all them that fear thee, and that keep thy precepts. He alone is truly good in company, becauſe he brings goodneſſe into the company, becauſe goodneſſe brings him into good company; becauſe he is not without goodneſſe, when he is out of good company; for his Father who ſeeth in ſecret, is to him of more eſteeme and regard then all humane company. That of the ſagewIſocrates ad Demon. Orator with good Application is not to be contemned. Worſhip God at all times, ſpecially in publick; ſo ſhalt thou at once perform divine worſhip, and conforme thy ſelfe to thy fellow Citizens.
Thus the hypocrite ſuiteth or ſtrippeth himſelf of goodneſſe according to the company; the Chriſtian ſeeketh company to his vertuous diſpoſition. The one is no changling, like himſelf in lewd company, but out of his element in good; the other is alwayes himſelfe, at home in good company, and ill at eaſe in bad.
Character 4 The civil hypocrite puts on goodneſſe for the faſhion.
We may call him in this regard the faſhionable hypocrite. His Motto is, more fit. Examples are very forcible, eſpecially of the moſt and greateſt. But it is not true goodneſſe, that enters only by the eye. As apes and dottrels imitate the geſtures of reaſonable men, but without reaſon; ſo doth this hypocrite the actions of good men, yet without goodneſſe. Summer brings in, not only flowers and fruits, but alſo butterflies and caterpillers, which feed upon them, and dreſſe themſelves up in the livery of the ſeaſon: ſo the Halcyon dayes of Religion; Solomons dayes produce not only piety in common profeſſion, but alſo a many of theſe Summer-birds, theſe butterflies (gay, but unprofitable) which make their advantage of the Churches proſperity. And though the feweſt number (at any time) be in love with Religion, yet in ſuch times many will court her. Joab a meer worldling, and a man of blood, yet living in good dayes had the phraſe and form of goodneſſe.x1 Chr. 19.13. Be of good courage, and let us play the men, for our people, and for the Cities of our God; and the Lord do that which ſeemeth him good. The hypocrite putteth on goodneſſe as many do the faſhion, who yet are ſick of it, and beſhrew the founder. No man more faſhionable then he, but no faſhion more variable; he that hath no ground of vertue, but example, ſhall have the ſame, for vice more plentiful and more plauſible.
Differ.Contrariwiſe, The conformable Chriſtian takes in goodneſſe as an internal habit.
Example, and the current of good dayes may occaſion him to come and ſee yJohn 1.46. But when grace (as the mantle of Elijah) hath once overſpread him, it is too late to bid him return to what he was before; goodneſſe hath gotten a perpetual ſervant of him. From thenceforth he is reſolved and ſettled, not only to flouriſh in good days, but alſo to hold faſt in evil; If he cannot bring goodneſſe into faſhion, yet to maintaine in himſelf the forlorne faſhion of being good. Such are the Lords Jewels, for whom a book of remembrance is kept before him; who, when wicked men open their mouth againſt heaven, do nevertheleſſe, not only fear the Lord, and think upon his name zMal. 3.16.; but alſo ſpeak in his behalf every one to his neighbour. Who aPhil. 2.15.in the midſt of a nauhty generation, yet ſhine as lights in the world, and ſo prove themſelves the ſonnes of God; but if not, yet cleave to the counſel given to the holy Prophet.bJer. 15.19. Let them returne unto thee, but returne not thou to them.
The one of theſe therefore putteth on the habit of goodneſſe; the other is indued therewith, and habitutated therein: the one taketh it up as the currant faſhion, the other as his Lords perpetual livery.
The civil hypocrite often covereth miſchiefe under the cloak of legal honeſtie. Character 5
Civility is not only a counterfeit of vertue: it ſerveth alſo for a cover unto wickedneſſe. Sinne is aſhamed of the light, and walketh abroad as thieves do, with viſors or falſe beards. And ſo eaſily are men deceived in the judgement of good and evil that he ſeems to do well, who doth evil in a civil faſhion. A wiſe man noted of Caeſar, that he alone went ſoberly to work to overthrow the State of Rome; not as Cateline and his complices, for they were not their Crafts-maſters. It is reported of Caeſars murtherers, that the morning before they were to do that inhumane fact, they ſate in their ſeats of juſtice, and diſpatched buſineſſes without ſhew of perturbation. Cato, when he addreſſed himſelf to that horrible ſinne of ſelf-murder, was careful of the ſafety his friends and followers; Ahitophel firſt ſet his houſe in order; Judas firſt reſtored the thirty pieces of ſilver, a civil preamble to the hanging of themſelves; Simeon and Levi, under pretence of confederacy, butchered the Shechemites; Herod and Pilate were reconciled and friendly joyned together, in the putting to death of the Lord of life. Pilate himſelf waſhed his hands, and (as he thought) rid his hands of innocent blood, putting it off to the peoples account, and that with their own conſent. As malefactours and out-laws have laws among themſelves, which they muſt keep, or elſe cannot they ſtand: ſo this ſort of hypocrites do make Laws to themſelves of outward honeſty; being before God a generation of out-laws and rebels; and many times towards men hatching ſeven abominations; a generation (like the Jeſuites) then leaſt to be turſted, when they ſpeak moſt fair, when they look moſt demure.
Contrariwiſe,Differ. the Citizen of Sion expreſſeth an honeſt heart in plaine dealing.
His character is, he is good and true in his heart, he hath innocent hands, and a pure heart; that is, hands that do no wrong, and an heart that harboureth no guile. A dove in regard of ſimplicity, a childe in regard of innocencycPſalme 15.2.. Such have been the inhabitants of Gods holy hill in all ages of the Church. Abel, Enoch, Noah,— Abraham and the reſt. Jacob is commended for a plain man; Job upright; David ſimple. Such our Saviour would have his diſciples. Such Saint Luke deſcribeth the primitive Chriſtians; ſuch the bleſſed Apoſtle profeſſeth himſelf; ſuch he endeavoureth to faſhion his Scholars. Though this vertue be now had in deriſion, and as Job ſaithdJob 12.14., The juſt upright man is laughed to ſcorn of his neighbour; and it is held a ſilly ſecurity to be juſt and plain-dealing: yet ſuch have the promiſe of Gods protection. The way of the Lord (ſaith Solomon eProv. 10.19.) is ſtrength to the upright: and he that walketh plainly, walketh ſafely. And David is bold to challenge defence from God on this groundfPſal. 25.22., Let integrity and uprightneſſe preſerve me, for I wait on thee. But this may ſeem a ſtrange mixture, ſimplicity and ſubtilty, the Dove and the Serpent both in one. Indeed if it were meant of a Serpent, like Dan gn. 49.17., that biteth the horſe heel, and overthroweth the Rider; or, of a Dove, like Ephraim, ſilly and without heart hHoſea 7.11.; it ſhould imply an impoſſible temper; but here, the wiſdome reaching but to juſt and honeſt defence; the ſimplicity, but to baniſh malice and treachery; one leaves room for the other,Prudens ſimplicitas. Martial. and both form a prudent and upright Chriſtian; not but that ſome dear children of God have at times, too much of the one, and too little of the other, (as Jacob when he lied to his Father, and David when he feigned himſelf mad;) but, the holineſſe of Saints in this world conſiſteth in this, that ſin in them is not perfected; and their happineſſe in this, that ſin is not imputed.
Unto the hypocrite therefore, Civility ſerveth for a mask; to the childe of God for a garment; in the one it is a diſguiſe upon malice, in the other a badge of true meaning.
Character 6 The Civil hypocrite beareth himſelfe upon his civil carriage in oppoſition to Religion.
It is pity ſo faire a thing (and in theſe dayes ſo rare a thing (as Civility ſhould be ſo much abuſed, that we ſhould have occaſion to finde fault with it. But experience makes us ſee, that as they who have reſembled dead Princes ſuppoſed alive, have been fit ſtales for rebellion: ſo this dangerous counterfeit hath given occaſion to profaneneſſe, to riſe up in armes againſt grace, and to carry away a great part of the world after deceitful illuſion; dangerous I may well ſay, both to himſelf and others. To himſelf, becauſe he ſetteth this as a bolt upon his heart, and uſeth it as a ſtrong fence to ward off Religion. He juſtifieth himſelf, and deſpiſeth true purity of heart, becauſe he ſeeth not that evil outſide in himſelf, which happily appeareth in ſome that make profeſſion. And becauſe he ſeemeth neer to the Kingdome of God, he never careth to come to it; being like a parallel line, that keepeth a ſcantling with the way of goodneſſe, but never meeteth with it. How can he go right toward happineſſe that neither diſcerneth of the way, nor followeth the true guide? For in the ſea of this world there is no good ſailing without the ſight of heaven, much leſſe toward heaven. He that hath earth, that is, earthly reſpects, alwayes in his view, doth but creep along the coaſt, and will never arrive in the oppoſite harbour. To others, becauſe he objecteth himſelf as a Paragon to the view of the world, to pull down the price of true piety. Let them compare with me (ſaith he, or Satan that ſets him to Job) ſuch as make ſcruple of an oath, or conſcience of the Sabbath; ſuch as cannot live without the Word preached, nor ſatisfie themſelves without private prayer. Thus as Pharaohs Magicians by counterfeiting the miraculous works of God, hardened the heart of that King; ſo this man by ſome reſemblances, of good actions without piety, occaſioneth many to contemn true piety, and to condemne the generation of Gods children. But if heed be taken, ye ſhall alwayes diſcover ſome fallacy or other in the compariſon.
For firſt he compareth himſelf with ſuch as make only a profeſſion of Religion, without the practiſe and power thereof. Here it is not hard for him to excel. For a mean trade practiſed with diligence, giveth more hope of thriving, then the beſt neglected through idleneſſe; and bad ſpices beaten, yeild more ſmell then the beſt, barrelled up. Let a Chriſtian profeſſor live where he will among civil men, Papiſts, Turks, Infidels, if he be not far better then they, he will be ſhamefully worſe. The experience is too frequent, and lamentable of this heavy curſe of God on idle and barren profeſſion.
Secondly, he compareth himſelf with ſuch profeſſours, in whom there is a notorious diſadvantage. Religion in many beginneth late; and hath to do with corruptions habituated, and confirmed by long time, or by looſe education: But precepts of civility begin betimes whiles nature is tender and fit for impreſſion.
Thirdly, he ſhuneth the compariſon of the beſt, and (as a coward) maketh choice of a weak adverſary. And it is no marvel if civility get the ſtart lighting on wiſer heads, more active ſpirits, together with a more favorable aſpect of the times. For men do more willingly and mor in differently behold this civil ſhadow, then the ſubſtance of true piety. In them that are religious, even vertues are counted faults; but in men without conſcience, ſpiritual faults and defects are counted vertues. Beſides, Satan laboureth not either to interrupt with tentations, or diſgrace with oppoſitions, men that live in a civil courſe, but rather cheriſheth this counterfeit, to confront piety; whereas in them that fear God, he ſtirreth up paſſions, and ſharpeneth them with injuries, to bring an ill ſavour upon their profeſſion.
Finally, to our corrupt and carnal nature, this humane diſcipline is more natural, then that of Religion; which propoundeth to correct nature, reaſon, cuſtom and all; and, to bring a man to that, from which nature is ſo averſe; that is, the diſlike, and deniall of himſelfe.
Contrariwiſe the Citizen of heaven maketh civilitie march under the ſtandard of Religion.
He provideth for things honeſt in the ſight of God and man. i2 Cor. 8 21.But marke the order; Firſt, in the ſight of the Lord, and after in the eyes of men. Things of good report, and men, are his ſecondarie care. Even of thoſe, there is in him a truth and ſubſtance, which the hypocrite wanteth. In all things he deſireth his beſt and faireſt ſide may be inward toward God, and his own conſcience, for theſe are the beſt eyes to diſcern it. But he reſteth neither in outward civilitie, which may be in an hypocrite: nor in the truth of juſtice, and ſocietie, which makes him but halfe a Chriſtian. Piety toward God is the Queen of vertues, and all muſt come under her command, without piety whatſoever vertue ſeemeth to perke up, is but an Agar, an uſurper. Herewith a child of God (with any indifferencie of common gifts) proveth a non-pareil, matching and mating all the glorious paragons of men out of Chriſt. For, who ſhall ſtand in compariſon with Abraham, David, Paul, or any of theſe, in whom grace hath had her perfect work? Nay, that which was ſpoken of the Lord contending with his enemies, is true (in a meaſure) of every child of his in this competition: for, wherein they deale proudly, even in that is he above them. kExod. 18.11.;
Thus, the one uſeth civility as a barre againſt piety, the other, as an officer, or mace-bearer. The one, to cry down the price of Religion: the other to take away occaſion from them that ſeek occaſion to blaſpheme her.
The Civil hypocrite ſoon changeth his copy. Character 7
As he is taught by man, ſo may he be eaſily untaught. The reſpect of man giveth but a humane, and therefore an uncertaine and unlaſting ground of goodneſs. Joaſh, after the death of good Jehoiada, hearkned to flatterers, corrupted Religion, and became a perſecutor of him in his ſonne, whom he reverenced in his perſon; It is not humane reſpect, that can long keep nature (eſpecially in great ones) from returning to her beat; Yea, ſuch heat maketh men but the apter to take cold. Tamed beaſts have their time of rage, and then none more outragious: ſo in this hypocrite (howſoever reſtrained for a time) his madneſs will break forth, and be made manifeſt to all men; There is a day wherein a foole will be known, when the beſt of Civil men will prove but a bryar, lMic. 7.4.and the moſt righteous of them but as an hedge of thornes. Prove him a little in his profit, croſs him in his appetite, and you ſhall ſee him turne Tigre, or rather ſhew himſelf to have been no other, then a Panther, which (they ſay) will never be tame; There is much art in this hypocrite: but where is no godly nature, there can be no ſpirituall life. A man cannot live by accident, or by things miniſtred from without. Education, law, company, example, are but like ſtrong-waters, which may force a little cheare, but cannot infuſe an inward principle of life: Civility therefore without Religion cannot be long lived; And it is greatly to be feared, leaſt we (in this land) contenting our ſelves with Civility without Religion, do forfeit Civility, and all. Yea rather, this is more then a feare: the neglect of conſcience ſo far prevailing that it is now a kinde of wonder to ſee a man, I ſay not, Religious, but wiſe and ſober.
Contrariwiſe the fixed Chriſtian never altereth his well-choſen Principles.Differ.
Whoſoever firſt entred him into the rudiments of vertue, he is now become Gods owne Scholar. For they ſhall be all taught of God mJoh. 6.45.ſaith our Saviour. And not only in the axiomes of faith, but alſo in the precepts of love; For (ſaith the Apoſtle) ye are taught of God to love one another. n1 Theſ. 4.9.now, whatſoever is wrought of God cannot be undone;oDeut. 32.4. This is the difference between Gods workes, and the workes of man; I know (ſaith Solomon) that whatſoever God doth ſhall be for ever. pEccleſ. 3.14.Perpetuall are even his workes of providence, if we conſider the perpetuall ſucceſſion of them; much more if we conſider how they are all referred unto the everlaſting eſtate of man after this life; But eſpecially ſuch are his works of grace. He doth not only enlighten his children, but enlive and quicken them. He giveth not only directions unto them, but according to his moſt great and precious promiſes maketh them partakers of the godly nature. And that godly nature is a ſeed not only reforming them for the preſent, but alſo remaining in them to keep them from falling back into the ſtate of ſin. Thus there is a chang wrought in the child of God, not ſubject to any farther chang, as being the work of him, in whom is no ſhadow of change. qJam. 1.17.The gifts of God unto his child are without repentance. rRom 11.29.his obedience unto his heavenly father is without wearineſſe. God is alwaies preſent before him, alwaies preſent within him.
The hypocrite therefore puts on Civility as a masking ſuit; what marvell then to ſee him put it off; But the child of God is like the good huſwife, and grace, his ſcarlet or double raiment sProv. 31.21., which (the word importing double may ſignifie ſcarlet, or double dye, as ſome; or double rayment, as others more agreeably to the ſcope do interpret) adorneth him in ſummer, and maketh him not afraid of the ſnow in winter; The one ſlippeth the collar of Civility when occaſion is offered: the other, maketh verity his girdle, with which he is alwaies girded.