Divine Characters in Two Parts, Part 1 · Chapter 8
CHAP. VIII. The Theatrical Hypocrite, or the Hypocrite in Behaviour. Is he whoſe Religion lies wholly in his face,Defin. habit, and geſture.
IT is true, that every hypocrite is a Stage-player; but acteth not the ſame part. This Hypocrites part lies moſt in mimical countenances, guiſes and geſticulations, by which he endeavours to proclaim himſelf Religious. And althongh ſometimes he ſeem to affect a careleſneſſe of behaviour, pretending to content himſelf with the uprightneſſe of his heart, (to which he is wholly a ſtranger;) yet for the moſt part he takes more care of a gaudy ſigne at his door, then to have good wine in the Cellar. For aDeut. 32.32, 33.his vine is the vine of Sodom, and of the fields of Gomorrah; his grapes are grapes of gall, and his cluſters bitter; his wine is the poyſon of Dragons, and the cruel venome of Aſpes. And whereas ſome others will rather do ſervice to the Lord, than weare his livery; This hypocrite affects to wear his cloth and badge in his outward guiſe, but not to do ſervice. When he whom he calls Father, bids him work in his vine-yard bMat. 21.28, 29.30., his face and countenance ſaith, I go Sir, but his heart ſaith, I will not. He placeth all his perfection in the outward garb and deportment. He is an ape in a childes habit. He faſteth, but wherein doth his Faſt appear? in the hanging down of the head like a bulruſh cEſay 58.5., in a ſad countenance dMat. 6.16., and disfiguring of the face, that he may appear unto men to faſt. But as thoſe diſeaſes are for the moſt part moſt ominous and moſt of all dreaded that disfigure the patient, ſo is this ſort of hypocriſie, which alters the ſhape of a man into a changling or mongrel Chriſtian.
Indeed there are times wherein iniquity like the harlot eProv. 7.13., ſteeleth her face, and putteth on a brow of braſſe, wherein drunkenneſſe, ſwearing, and profaneneſſe are more in faſhion than common civility, and then this hypocrite will pull off his vizar; then,fEſay 3.8, 9. the trial of his countenance will quickly teſtifie againſt him; he will declare his ſins as Sodom, and not hide them. But for the moſt part, as whores in old timegGen. 38.14, did put on vails, covering their ſhameleſneſſe with a more then ordinary ſemblance of ſhamefac'tneſſe, and by that affected modeſty were commonly diſcovered and reputed to be immodeſt and light; ſo, while vertue hath any ſway, Religion any force to keep men ſober and grave, never an harlot in the world ſhall be more diſguiſed, nor more curiouſly pranked in a religious dreſſe, nor more cunningly ſet her countenance to allure, then this ſmooth-boots in his looks, veſture and geſture, to ſeem honeſt, religious, wiſe, grave, and what not, but what he is? He covers a fowle heart under a fair face; an ulcerous ſoul under neat cloaths, a wanton heart under a modeſt habit, and a world of ſpiritual wickedneſſe under an affected gravity of carriage and behaviour: yet, as the abſurd Actor (when he thinks to do beſt) commits a ſoliciſme with his hand; ſo this hypocrite, with his face. He is a large and a curious buble, very ſmooth and ſhining without, but empty of all but winde within; or like ſome vain-glorious Italians that have their rooms of entertainment richly hung and furniſhed, but little ſtore of ſolid proviſion in the Kitchin or pantry, or of mony in the purſe to buy it.
Differ.Contrarily, the true Chriſtian hath his greateſt perfection within.
Whatever ſhines in his face is from his inward integrity of heart. Not that all appears that is within, here is the hidden man of the heart, ſhewing it ſelf moſt to him that ſearcheth it & hath ſet up his throne there; but no beauty appears in the face as a Chriſtian, but what is from the ſpiritual life within. He looketh humbly, is attired modeſtly, does all things gravely and ſoberly, follows things that are comely and of good report hPhil. 4.8., and walketh honeſtly as in the day iRom. 13.13, but all from a living principle within, that moves and acts him kRom. 8.14.. That out-ſide comes not out of a box, as the Lamia's eyes; but out of the bowels, as the ſpiders web. As in the ſtate of innocency, the natural skin was, of it ſelf, clothing ſufficient until ſin brought in a neceſſity of apparel to cover that nakedneſſe which ſin, not nature had made, when man being aſhamed of h…s own skin, by turning beaſt lPſal. 49.20., muſt be beholding to the skins of beaſts to cover his ſhame; ſo is it in a manner in the ſtate of grace. Where grace hath once entred the heart, there needs no exterior counterfeit covering. Inward holineſſe giveth outward comelineſſe; grace in the ſoul ſhines in the face, and makes the countenance lovely. As nature maketh the skin, and after nouriſheth and repaireth it from within; ſo grace maketh the beſt beauty without, and cheriſheth it ſo, that it never fades nor withers, but it recovers again and grows more amiable. This makes a man a new creature, whoſe outward skin is a part of the man, not as apparel that may be caſt off: or, if it be apparel, it firſt appareleth the inner man m1 Pet. 3.3, 4.; then, the outward. It firſt ſets him into Chriſt, and then helps him to put on Chriſt; firſt within, then without. Cloaths are ſhifted, and the faſhion altered; ſo are the outward ſemblances and behaviour of the hypocrite; he will be in the faſhion, whatever it coſt him; and off goes the old apparel, although but lately put on, when a newer faſhion is more in requeſt. But the true Chriſtian being firſt made like unto Chriſt, continueth ever after like himſelf. He will never caſt off thoſe garments which are all glorious within, nor his external garb that holds proportion with the inward clothing, let others change faſhion never ſo often. His very outward countenance and complexion as a Chriſtian, is the ſame with that grace which is within. How leprous ſoever he was before, yet grace is to him what the waters of Jordan were to Naaman, cauſing his fleſh (that is his outward part of the Chriſtian) to come again unto him as the ſmooth fleſh of a thriving childe n… King. 5.14.. And as the pulſe maintained and encreaſed the beauty of Daniel and his fellowsoDan. 1.15., rendring them fairer and fatter then all the reſt of the children which did eat of the Kings meat, which would have defiled them; ſo doth the Word and Sacraments make and preſerve the choiceſt beauty, the beſt complexion and lovelieſt countenance in a Chriſtian. He knoweth that men learn much by ſignes and heroglyphicks; and that as in Oratory Pronunciation; ſo in Chriſtianity, example may challenge, and win the firſt, ſecond and third place, as a ſpecial means to inſtruct and quicken the beholders to piety. Therefore he is careful even of his out-ſide alſo; but firſt he maketh the inſide clean; as well knowing that otherwiſe the out-ſide will never be purified according to the purification of the Sanctuary to be accepted of God, and that it will never become him, or at leaſt not hold long with him.
The hypocrite may for a while out-ſhine him in the eyes of ſome men, who take all for gold that glitters; yet as artificial things differ from natural, and fictions of men from works of God, ſo doth the hypocrite from him that partakes of the divine nature, what ſhew ſoever he make outwardly to the world. And as Artificials, the neerer we come to them, and the further we look into them, the leſſe perfection is found in them; but natural, the more inward, the more admirable. The image that had ſo much coſt and curioſity beſtowed upon it, was at length neglected, becauſe it wanted ſomething within to make it act and move, in which reſpect a living dog is better then a dead lion. But when we look into any thing of Gods making, whether natural or ſupernatural, we cannot but break out with admiration, as David, and ſay, I am fearfully and wonderfully made pPſal. 139.14.. His very out-ſide is excellent, but his in-ſide admirable.
Thus the hypocrite is fair afar off, he muſt have diſtance to grace him: the Chriſtian is moſt lovely at hand; and the neerer you come to him, and the more exactly you ſearch him, the more beautiful he will appear. The one hath as it were a good colour, the other a good complexion. The one hath his face well painted, the other hath his blood well purged and defecated: The one is as a glorious purſe, but no mony within it: the other, as the leather bag that is filled with ſilver and gold.
Character 1 This hypocrite is what he is by imitation.
He ſtrives to imitate whatever he vainly imagineth to be commendable in others; wherein, it is many times a ſport to a curious obſerver, to ſee how apiſh he is, eſpecially in his behaviour toward thoſe whom he imitateth. If Moſes do wonders, he will ſhew tricks ſo well as he can, although ſmitten with boiles qExod. 9.11.for his paines. But as Pharaohs Magitians ſtriving to imitate Moſes in all things, really performed nothing, but counterfeited in all, ſo doth this hypocrite. Would his heart be firſt in the work he imitateth, his imitation were commendable. Be ye followers of me, as I alſo am of Chriſt, r1 Cor. 11.1.is an Apoſtolical precept; a Chriſtian duty; but when it is no otherwiſe done, than it is practiſed by the man of ſin s2 Theſ. 2.3, &c, with ſignes and lying wonders, and …h all deceivableneſſe of unrighteouſneſſe; this makes the hypocrite an abhorring to the Lord, for which he will one day finde himſelfe a ſonne of perdition.
They ſay, Apes are taken by putting on childrens ſtockins and ſhoes, which being on, they cannot climb, and ſo are ſurprized; ſo this hypocrite is diſcovered and taken as one of no worth, by putting on faſhions of others, wherein he cannot climb to heaven, and which he is no better able to manage to any ſpiritual advantage, then little David was to fight, in the Armour of Saul: ſo that thoſe outward geſtures and deportments which are commendable in a Chriſtian, becauſe ſpringing from an inward principle of grace, are in the hypocrite intollerable, becauſe but the counterfeitings of a graceleſſe heart.
And as the vanity of our travellers into forraine countries is become a diſeaſe almoſt univerſal to be in the faſhions of thoſe people among whom they travel; they muſt have France on their backs,Altero ad frontem ſublato, altero admentum depulſo ſupercilio. Spain in their face and countenance, Italy in their wrything brows and geſticulations, Piſo like, according to Tullies deſcription; to the great diſhonour of our Nation to which it boads ruine: [For, as the Chaldean Aſtrologers*Curtius l. 3.; when Darius changed the faſhion of his ſcabbard from the Perſian manner into the mode of the Greeks, they prognoſticated that the Perſian Monarchy ſhould be tranſlated to them, whoſe faſhion he counterfeited; ſo we may juſtly fear a ſcourge from thoſe Nations whoſe faſhions we follow, as God of old plagued his people by thoſe whoſe manners they took up, not only in the matter of idol worſhiptIſa. 2.6, 7, 8; but in theiruZeph. 1.8. clothing with ſtrange apparrel, although Princes, and Kings children that were found ſo doing.] So this hypocrite is a great follower of faſhions of other men in matters of Religion; being as inquiſitive after every mode to gratifie (as he thinketh) thoſe Chriſtians whoſe garb he counterfeiteth, as ſome London Taylors are to enquire after the neweſt faſhions of the French, or others, to pleaſe their fantaſtick Cuſtomers, for their own advantage and gaine, without any care or conſideration of the diſpleaſure of God who hath threatned,wNah. 3.13. thy people in the middeſt of thee are women, the gates of thy land ſhall be ſet wide open unto thine enemies, the fire ſhall devoure thy bars; ſo is it with our Ape. But, as it is both diſgraceful and dangerous to lay aſide manly vertue and maſculine ſolidity, and for women to put off matronly modeſty and maidenly baſhfulneſſe, for an exoticke faſhion; ſo is it diſhonourable and damnable to put on the external faſhion and habit of ſober, grave and devout Chriſtians, without the inward ſubſtance and vertue, without which, all the outward comportment is but as ſtrange apparel to him that uſeth it.
Differ.Contrarily, the true Chriſtian is content with, and conſtant in that carriage and behaviour which nature, religious education, and God hath made his own.
He is not abhorrent from all imitation of others; as well knowing that, as in rhetorick, and oratory, ſo in Religion, there is a commendable uſe of imitation; he that hath denounced ſo many woes againſt hypocrites, hath yet commanded all to learn of him xMat. 11.29., not only what to beleeve, but what to be, and do, and how to walk as he hath walkedy1 John 2.6., that they may be followers of God as dear children zEph. 5.1.. Hence it is that he can and will follow and imitate others wherein they imitate Chriſt, andaPhil. 3.17. mark them which walk ſo, as he hath the Apoſtles and other ſolid Chriſtians for an enſample; not in their haltings, but in their walkings, wherein they make ſtrait paths unto their feet bHeb. 12.13. He will not imitate David counterfeiting madneſſe c1 Sam. 21.13.; nor Peter dMat. 36.74, in denying his Lord, much leſſe in ſwearing and curſing to make out that denial. As for his habit and attire, it ſhall be ſober, grave, and ſuitable to his rank and calling, therein propounding the beſt and graveſt of his own rank and condition for his pattern, to keep himſelf free from juſt cenſure of fantaſtick levity, or affected gravity. In like manner the women alſo will adorne themſelves in modeſt apparel with ſhameface'tneſſe and ſobriety e1 Tim. 12.9, and in behaviour, as becometh holineſs fTit. 2.3.. And as for his geſtures, he will have them grave, not affected; his own, if natural and uſual in the place where he liveth. Natural geſtures become well enough, which being affected prove ridiculous; the caſt of the eye, the bowing of the head or body, when not done to deceive, or in an apiſh imitation of ſtrangers or other Nations to whom it is natural, are not to be ſlighted, or cenſured. The Spaniſh gravity and ſlow pace in them is not unſeemly, becauſe national; but in an Engliſh man, uncomely and odious. In a word, his geſtures ſhall be ſuch as ſhew devotion, not affectation; but whatever they be, they ſhall never go without the heart. Hands or eyes ſhall never be lifted up to heaven alone*Lam. 3.41; rather, the heart without themaPſal. 25.1.. He had rather appear what he is, then be what ſuch appear, becauſe in him thoſe geſticulations are abſurd, how natural ſoever to them. He will in all things walk exactly gEph 5.15, not exotickly; gravely, but not affectedly.
Thus this hypocrite will be every mans ape, but no mans follower; the Chriſtian is every good mans follower but no mans ape. The one counterfeits in outward formality, the other really imitateth without counterfeiting.
The hypocrite putteth a face of wiſdome upon a fooliſh heart. Character 2
He firſt is wiſe in his own eyes aProv. 26.12; although his fooliſh heart depart not from evil; Then he labours to make others of the ſame opinion, although there be more hope of a fool that ſees his folly, then of him. His tongue boaſteth of wiſdome, and his great ambition is to ſeeme wiſer then he is. He talks much of the price in his hand to get wiſdome, but he hath no heart unto it bProv. 17.16. Yea, this fool deſpiſeth that wiſdom cProv. 1.7which he ſo much courteth, and pretends to be married unto. This man is a fool, yet, in his own conceit, he is wiſer then ſeven men that can render a reaſon dProv. 26.16.. His ſhew of wiſdom is ſhewed moſt, either in advancing himſelf with a bragging tongue, and undervaluing others with a fooliſh heart. He entertaineth with a ſcornful hum, what is ſaid by others which himſelf underſtands not, that he may ſeem wiſer then they whom others not without juſt cauſe applaud: whereas it is the higheſt degree of folly to make ſhew of that wiſdome which he knoweth he hath not. The way of this fool is right in his own eyes eProv. 12.15, but he never was ſo wiſe, as to hearken unto counſel; or elſe he ſeems very wiſe in trifles, with neglect of things of greater concernment. It is the humour of many that ambitiouſly affect to be accounted wiſe, with great ſolemnity to do nothing; or to make great preparation, and to raiſe high expectation of bringing forth ſome great matter, when all theſe ſeeming mountains of wiſdom they are in travaile with, comes to the birth, it proves but a ridiculous mouſe; ſo that this hypocrite is not unlike to Caligula, who with banners diſplayed, and ſound of trumpets, cauſed his Army to gather cockleſhels. He is a Mountebank in wiſdom, ſuch as Hanno the Carthaginian Admiral, wiſe in aſpect, and formal in portraiture, and exceeding skilfull in the Art of ſeeming Reverend.
On the contrary, the Chriſtian is a true Philoſopher.Differ.
He is one that not only affects the name, but loves the ſubſtance of true wiſdome. He is wiſe in heart fProv. 16.21., therefore he only deſerves to be called Prudent. And while the mouth of a fool pretends to wiſdome, which never was in his heart: the Chriſtians heart teacheth his mouth gProv. 16.23. And ſo his tongue uſeth knowledge aright hProv. 15.2. He would not that any ſhew of what he hath not, ſhould hinder the attaining of what he might have. Wherefore he rather complains of ignorance that he might be inſtructed. [I kProv. 30.2, 3have not the underſtanding of a man, I neither learned wiſdom, nor have the knowledge of the holy,] than to be vainly admired even for what he hath. What he hath, he modeſtly putteth on, forlProv 17.14 wiſdome is before him that hath underſtanding; and that both for his own juſt ornament, formEccleſ. 8.1 a mans wiſdome maketh his face to ſhine; and for the inſtruction of others, for the lips of the wiſe diſperſe knowledge nProv. 15.7., to guide them to the ſame happineſſe to which himſelf looketh.
Thus the hypocrite ſeems wiſer then he is, the Chriſtian is wiſer then he ſeems; the one baſely beggeth an eſteem for wiſdom which he hath not, the other modeſtly puts from him the praiſe of what he hath, and chooſeth rather to hang out but a ſmall part of that which is in him, than to make ſhew of more.
Character 3 This hypocrite hideth a crafty head under a ſhew of ſimplicity.
His plain habit is but a vail to cover his fraud and cunning. He will ſometimes counterfeit ignorance, that he may more craftily over-reach, and uſe plainneſſe of ſpeech, that his wiles may be leſſe diſcerned. He will ſeem honeſt that he may deceive; he is like the wily Gibeonites, oJoſh. 9.in old ſhooes and clouted, and in old garments to circumvent, not only common Iſraelites, but Joſhuah himſelf; like Saul p1 Sam. 28.8, in a diſguiſe to delude the witch at Endor; or, the wife of Jeroboam, q1 King. 14.2.to keep her ſelf unknown from Ahijah; or like falſe prophets rMat. 7.15., who being wolves, come to us in ſheeps cloathing. This, the Popiſh Prieſts and Regulars have verified beyond all example, who under their hair-cloth and freeze, bare feet, and ſhaven crowns, have ſubdued Kings and Kingdomes; not unto Chriſt, but to their own avarice and ambition. Yet, too many among our ſelves write too much after their copy, for lower ends; that, as the ruſſet coat often deceives under that ſhew of ſimplicity, thoſe of better education; ſo this hypocrite, under a guiſe of ſimplicity, deceives unſuſpected; and, as the proverb ſaith, laughs in his ſleeve at thoſe who pretending to more ocular ſharpneſſe, are fooled by him.
Differ.Contrarily, the true Chriſtian is a Nathaniel in whom is no guile.
He is as Jacob, sGen. 25 27a plain man, dwelling in tents. He is what he ſhews; his dealing is as down-right as his ſpeech and behaviour. You ſhall know his heart by his tongue; at leaſt, his tongue ſhall not belie his heart. If he have any policy, it is defenſive to ſave himſelf, as David t1 Sam. 21.13., that ſcrabled on the doors of the gate, and let his ſpittle fall down upon his beard, to avoid ruine by their hands, to whom he was now forced to flie for ſhelter from the malice of Saul; or, as Paul, that ſet the Phariſees and Sadduces by the ears,uActs 23.6. to free himſelf from the fury of both, divided, which would have deſtroyed him, if they had continued united. In a word, his habit is according to his eſtate; and his tongue agreeable to his minde. If he ſeem to deny what is in him, it is not to deceive, but to learn. If he uſe plainneſſe of ſpeech, it is but the dictates of a plainer heart. He had rather be circumvented then deceive, and to be over-reached himſelf, then to go beyond others. If his word be paſſed, it is his bond, or the accepting of a Bill of exchange, which his heart and hand will make good whatever it coſt him.
Thus the hypocrite by a ſhew of ſimplicity circumventeth by craft; the Chriſtian,w2 Cor. 12. in ſincerity and godly ſimplicity, not with fleſhly wiſdome, but by the grace God maintaines his plainneſſe, as moſt abhorrent from deceit. The one is a true Iſraelite in whom is no guile, the other a Gibeonite, that minds nothing more.
Character 4 This Hypocrite puts a faire face upon a fowle heart.
He harbours a prophane heart under a demure countenance; much of his Religion lies in forms, without the power of godlineſſe; in his habit, rather then his heart, and ſeldome laſteth ſo long as to get into his heart, but vaniſheth into ſmoak as a vapour that makes ſhew of mounting to heaven, but diſſolves by the way. He is an Apothecaries ſhop, wherein all the pots and glaſſes are curiouſly painted, or richly guilded, but have nothing within but duſt, or traſh. His face ſhineth, but his breath ſtinketh through rotten lungs. Jezabels paint, and Naboths blood, do ill agree, yet meet in the ſame party; the one in the the face, the other in the heart; and both in this hypocrite: His face ſhines through the oyle he hath borrowed; his heart is black and rotten through want of the wine of grace to cheere and revive it. If Ananias and Saphira iAct. 5 1, 2, &c., can but firſt delude thoſe that received part of the price inſtead of all, they will not fail to bear down Peter himſelf with a good face, that they have ſold their land, but for ſo much and no more. He looks not at God who is inviſible, and therefore thinks of no more then what is obvious to the eye. If he affect gravity, he will but purchaſe the vizard of a Spaniſh face, and write upon it his own name, and his buiſineſſe is done. If he would be thought wiſe, it is but drawing his picture by that of Solon, Plato or Lycurgus, and he hath enough. If his heart be ſet upon uncleanneſſe, let him put on Herods face and reverence the Baptiſt, and this will ſuffice him, till he be compelled to ſhew his heart by taking off his head. The Romaniſts allow uncleanneſſe, ſo it be cleanly covered; and this hypocrite, if he can but have the time to wipe his mouth kProv. 30.20he will tell you confidently, he hath not ſinned.
Thus our hypocrite is (as Alexander ſaid of Antipater, commended for his plainneſſe in apparel) all plain without, but all purple within.
Contrarily; the Chriſtians chief beauty of his face, Differ.is from his heart within.
His Religion begins in his heart, he hath not only a form, but real piety. The new creature, Chriſt in his image is formed in him;*Gal. 4.19 he conveyeth ſobriety from his heart to his countenance: And while others vaunt of their outward cleanneſſe his prayer is,lPſal. 51.10 Create in me a clean heart O God. He is loath the ſhew of what he is not, ſhould bring into queſtion the truth of what he is and hath; he neglects not, but ſtudies all outward behaviour and comelineſſe that may bring honour to his profeſſion; but when he is moſt exact in his outward garb, it is not with a purpoſe to deceive, or of men to ſeek glory; but to approve himſelf to God and men by ſhewing forth outwardly ſome part of the treaſure that is in the heart; and that all his converſation may onelyonly be ſuch as becometh the Goſpel of Chriſt mPhil. 1.27.
Thus the hypocrite is as the Phariſees Tomb, very gay without, but fowle within; the true Chriſtian, as the Kings daughter, whoſe cloathing is of worught gold, and her ſelf all glorious within nPſal. 45.13. The one hath a ſmoothed face, and a withered heart; the other a true natural beauty from a ſound, healthful and well tempered conſtitution within. The Hypocrite maintains a ſigne without an houſe; the Chriſtian pulls down the ſigne that the houſe may ſtand; the one puts on a face of Religion to binde others to beleeve him, the other takes in the power of godlineſſe to binde himſelf from deceiving.
This Hypocrite puts a caſe of gravity upon a light heart. Character 5
Underſtand this, where gravity is in faſhion, not where men profeſſe levity and careleſſeneſſe as a choice piece of their education and profeſſion, (as in theſe times our young gallants count it their honour to glory in their ſhame, and to be aſhamed of nothing ſo much as of their true glory xJer. 9.24, till their glory be aſhamedzLuke 9.26 of them:) But when gravity is in requeſt, you ſhall ſoone finde our hypocrite in that caſe of affected gravity which ever nouriſheth levity under her skirts. There is a kind of light gravity held forth by ſome old Bachelours, who while they glory in their continency and ſingle life, diſcover much wantonneſſe and lightneſſe, if not of their bodies, yet in their diſcourſe and behaviour. So there is always ſomething green and ſower in our hypocrites carriage able to ſet the teeth of a ſober man on edge, even when his almond gravity ſeems to flouriſhaEccleſ. 12.5.; I mean, a ſet gravity, (like that of Socrates never ſeen to change countenance on any occaſion,) which muſt needs be affected, and much ſtraiten that lightneſſe and greenneſſe of luſts that is pent in, and will too often break out ere he be aware; for, whatſoever is forced, will not be perpetual. Things unnatural are troubleſome, and cannot long be endured. It is too much to be alwayes on the tenters. The ſinews of the minde no more than thoſe of the body, can abide a perpetual diſtention. Affectation of gravity is like a ſtreight ſhooe, that while it gives ſhape to the foot, wrings it, and therefore muſt either be ſhortly left off, or widened, that the ſhooe may come to the foot, not the foot to the ſhooe. Some put on a countenance for their better grace when they go abroad; which they put off when they return home for their greater eaſe; ſo, our hypocrite; yea, and at times too, while he is abroad upon the ſtage of diſſimulation, where it happens to him as to the Apes that acted Damon and Pythias; a few nuts thrown betwixt them, put them quite out of their parts; for the bait or object of this hypocrites ſpecial ſinne makes him forget his counterfeit acting, and to fall to that wickedneſſe which is to him as nuts to an Ape. The beard makes not a Philoſopher, nor the hood a Monk; yet this hypocrite hath nothing elſe of a grave man, but his countenance, geſture, apparel and gate, like thoſe, of whom it is ſaid,bZech. 13.4. they wore a rough garment to deceive. His countenance promiſeth ſtayedneſſe and ſolidity, but his heart is as fleeting as the weathercock. He is like a childe in black, or an Ape in mourning. Popiſh Regulars excel in this Craft. Their order and rule ſpeak them grave; but their heart and life proclaime them wanton. Again, ſome ſeeme grave, but not out of true gravity, but becauſe ſtupid, ruthleſſe, and ſenſleſs, without affections or bowels; or, becauſe they are by nature ſlow, like the Aſſe that cannot mend his pace, or like a woodden horſe that cannot go out of the way; yea, ſometimes his gravity is as miſchievous as that of Caeſar, who alone came ſober to the Senate, to overthrow the Common-wealth.
Differ.On the contrary, the Chriſtians habit is the true badge of a grave heart.
He knows there is good uſe of gravity even in outward carriage, and that it is pity it ſhould be ſo much out of faſhion. By a ſad countenance the heart is made better cEccleſ. 7.3.It is as the north-winde to drive away flattery and ſycophancy. For a grave and juſt Governour chaſeth away all evil with his eyes dProv. 20, 8.. Wherefore he maintaineth even a face and forme of gravity, not as an hypocrite, to deceive; but as Job eJob 29.24., who even in ſmiling maintained an awful reſpect to hold up the reverence due to juſtice. Gravity and integrity meet in the Chriſtian that he may not deceive, but not in the hypocrite whoſe trade it is to delude. The Chriſtian makes gravity his ſtudy as well as his profeſſion; not to deſtroy affections; which were to dam up the fountaine, and to raſe the foundation of vertue, but to command and govern them. A man without affections is a woodden horſe that cannot go out of the way; but a Chriſtian having his affections gravely governed is the only man that goes right and is undefiled in the way. He is unmoveable from a good courſe, although not immovable in it! He may vary his Tropicks as neceſſity, or prudence may move him, but he never goes out of the eclyptick. If his paſſions do ſometimes draw him aſide, his prudence and gravity are the legs that carry him into his way again. And ſo he makes a wild horſe ſerviceable, which a woodden one will never be.
Thus the hypocrite couſens by his gravity; the Chriſtian is grave that he may not abuſe himſelf to the damage of others. The one affects gravity for a ſhew; the other loves it for it ſelf. The one is grave when he ſeems moſt merry; the other ſhews lightneſſe in his greateſt gravity.
Character 6 This Hypocrite hideth a proud heart under the mask of humility.
This is the crouching hypocrite that lurketh like a lion in his Den fPſal. 10.9, 10, &c.. His word is humility, his acting is pride; and never ſo proud as when he moſt humbleth himſelf; that the poor may fall by his might. The Pope for advantage will proclaime himſelf ſervus ſervorum, your ſlaves ſlave; yet even then exalteth himſelf above all that is called God g2 Theſ. 2.4.. And he that is ſo ſeemingly humble as to offer a chain to the Devil, is yet ſo proud as to take merit from Chriſt. As the thrifty diſſembler is laviſh in courteſie that he may ſpare his purſe; ſo this hypocrite gives men the way or the cap, becauſe done without coſt, and conducing to his own vain-glory; this is a kind of imperious humility, that, by unprofitable complements pleaſing to the meaner ſort, renders himſelf the higher, and them more obſequious. Thus Abſolom with his loweſt humility, drew many an honeſt man unawares into the fellowſhip of his higheſt Treaſons. Counterfeit humility lifts up higher, and in the end caſts down lower then others ſins; for he that exalteth himſelf by ſeeming abaſement, ſhall be ſure in the end to be abaſed below the loweſt. Who ſo high, who ſo low, as Lucifer? There is alſo an impious humility, when men out of pretence of being no wiſer then their Fathers, no better then their neighbours, nor more religious then the Prince, take upon them to lift up themſelves againſt God and his truth.
Thus many perſecutors are mad againſt the truth, upon no other account, but that their Fathers never owned it, but have alwayes been of another Religion.
On the contrary,Differ. the Chriſtian endeavours to make his heart level with his eye.
His heart is not haughty, nor his eyes lofty hPſal. 231.1. If any difference be; he is more humble within then without, and his heart is more lowly of the too. He doth not cauponari-humilitatem, make Merchandiſe of his humility, much leſſe hunt after the glory of a ſhew of what he hath not in truth. He humbleth himſelf by eſteeming others better then himſelf iPhil. 2.3., but not to draw them into his net kPſal. 10.9.. He gives all men their dues, honour to whom honour lRom. 13.7:; but, in Chriſtian ingenuity, he preferreth God, Truth, and conſcience before all men. Theſe he laboureth eſpecially to ſave harmleſſe, and to hold up their honour with the neglect of his own, who ever be offended; Hence of many he is accounted proud. But he had rather himſelf be a loſer in his credit then in his conſcience, or that God or his truth ſhould loſe by him; yea, that all men ſhould loſe rather than God ſhould be endamaged.
Thus the Hypocrite is as Haman doing honour to Mordecay with a proud heart; he leads his horſe when he would cut his throatmEſter 6.11.; the Chriſtian, as the diſciple of Chriſt, waſhing the feet nJohn 13.5, of the Saints in imitation of his true humility. The one counterfeiteth, the other acteth it.
This Hypocrite covereth a baſe hoart under a lofty look. Character 7
There is a generation; O! how lofty are their eyes, and their eye-lids are lifted up oProv. 30.13.! He pretends to magnanimity and Chriſtian fortitude beyond others, and danceth proudly upon his threſhold pZeph. 1.9., yet hath in him a dung-hill minde, a cowards ſpirit, and is but as a ſlave in Parliament-robes. Every proud man is baſe, and every wicked man is proud, but none like the hypocrite who is baſe all over. Some baſe humour of covetouſneſſe, ambition, uncleanneſſe or the like is his Genius, his familiar, cauſing his heart to drudge baſely after theſe Maſters, and making him a coward in the cauſe of God, which when it breaks out and appears, none ſo contemptible in the eſteem of others, as he that was moſt lofty in his own looks before others, that he might hide that baſeneſſe which indeed is in him.
Contrariwiſe, The true Chriſtian is higheſt in his reſolution, Differ.when furtheſt from vaunting.
Peter may boaſt of more then John qMat. 26.33.and may cut off an eare of him that came to apprehend his Maſter. Yet he that ſaid leſſe, performed more, altoough known to the High Prieſt rJohn. 18.15.. He uſeth this world as one that lives upon God. He owns God whoever denies him, whatever it coſt him. If he cannot diſpute againſt errour, he can die for the truth; if he cannnot ſay ſo much as others, he will do the more. If his outward man be perſecuted, his heart is above all perſecutors; he can deſpiſe their torments even while he ſuffereth them;s2 Cor. 4.16 Rom. 8.37, &c. and rejoyce in tribulation when it is at the ſharpeſt and higheſt.
Thus the hypocrite is like Goliah threatning David to give his fleſh to the fowles of the aire; the Chriſtian, as David, makes not ſo great a ſhew, yet with a ſtone and a ſling gives the Philiſtines fleſh to the wild beaſts of the field. The one vaunteth, as Lameck before his wives; the other ſlayes the Lion and the Beare, and (till after it be done) makes no words of it.
This Hypocrite covereth malice and miſchiefe under the cloake of courteſie. Character 8
He that hateth, diſſembleth with his lips, and layeth up deceit within him. When he speaketh faire, beleeve him not; for there are ſeven abominations in his heart tProv. 26.24, 25.. Eat, ſaith he, but his heart is not with thee uProv. 23.7.. The words of his mouth are ſmoother then butter, but warre is in heart; ſofter then oyle, yet are they drawn ſwords wPſal. 55.21.. Thus Caine xGen. 4.8.talked familiarly and courteouſly with his brother, to till him into the field, that there he might riſe up and kill him. Eſaus tears for a bleſſing was with an heart to ſlay Jacob yGen. 27.41. The communication of Simeon and Levi, with Shechem and Hamor his father, although it was fair, yet very deceitful zGen. 34.13., that they might be revenged upon all the Shechemites. Of the ſame nature were Joabs embracement of Abner, Iſhmaels tearsaJer. 41.6., the faſting of hypocrites, for ſtrife and debate, and to ſmite with the fiſt of wickedneſſe bEſay 58.4.; the Phariſees long prayers to devoure widows houſes cMat. 23.14. This hypocrite will laugh in your face, and cut your throat; and the more courteſie, the more craft. A point too well known and too much practiſed, although bred elſewhere, and brought over-ſea, by thoſe that ſolemnly make leagues, and then maintain, no faith is to be kept with Hereticks, to corrupt ours who need no Tutors in a courſe of ſin.
Differ.On the contrary, the Chriſtian will not ſuffer his face to bely his heart, nor to bear falſe witneſſe to it.
If, out of the abundance of the heart the mouth ſpeaketh, the Chriſtian will not ſuffer his mouth to ſpeak what is not in his heart, but ſpeaketh the truth in his heart dPſalme 15.2.. He keepeth his tongue from evil, and his lips from ſpeaking guile ePſal. 34.13.. If it be fit he ſhould ſmile, he holds it needful to love; he dares not fawn where he may not favour, nor cover hatred with deceit. And albeit he hath too often cauſe to diſlike many, he can diſſemble with none: if he love not, he flatters not; yet is he loving to others ſo far as he may, either for being good, or that he might make them ſo: and, becauſe he loveth, he dealeth plainly, though the more he love, the leſſe he be loved. But where he pretendeth love, you may be ſure he loveth; for his love is without diſſimulation. Where he is affable, he is real.
Thus the Hypocrite puts on a countenance of popularity, mentientis aſtu, as Auſtin ſpeaketh, craftily belying his heart, that he may depopulate in a diſguiſe: the Chriſtian is truly affable, compatientis affectu, with affectionate compaſſion, as the ſame Father addeth. The one is curteous that he may be hid, the other ſpeaks that he may be ſeen; and is as farre from miſchief, as the other from truth.