Divine Characters in Two Parts

CHAP. I. The PREFACE, Showing the Argument, Necessity, Utility, Difficulty, and Project of this Work.

THat great Saint Augustine, with singular judgment fashioneth his admired defense of the Christian faith, against the calumnies of Heathens, in a delineation of two opposite Cities; the one heavenly, the other of the earth; the one the City of God, the other of Satan: Upon the enmity of these two Cities and and citizens thereof, a great part of the Scripture discourseth, as being a perpetual Comment upon that first Gospel delivered in Paradise immediately after the fall, declaring the effects of that hostility in the successive encounters of the seed of the woman with the seed of the Serpent. Whereof Saint John in his Revelation (the last book of Scripture) seemeth to give account, thus deciphering the state of the latter times; Then the Dragon was wroth with the woman, and went and made war with the remnant of her seed, which keep the Commandments of God, and have the Testimony of Jesus Christ: An enmity, not only between their persons; but also and more frequently between their courses and qualities. A war waged not only in set battles, under banners displayed, as between Israel and Amalek; or in single encounters, as between Abel and Cain, Isaac and Ishmael; but more commonly, and with no less fury, in the confines of divine virtue and vice; where both the wicked usurp upon the portion of the godly, and the children of God (through infirmity) partake with the men of this world; and as the Psalmist saith turn hither; to see these opposites as it were in the middle of conflict, mixed pell mell one among another, it were no very easy thing to distinguish them; But to see them, as in a time of truce, pass too and fro out of the one Camp into the other, yea, and that in the arms and abiliments each of other (yet with hearts as far asunder, as if they were in the skirmish;) here to discern between Christ's party and Satan's, is worth the while, but this is not a task for every looker on. For their sakes therefore, who desire to understand the difference between these parties, in their nearest approaches and resemblances, I have taken in hand this work. Wherein, leaving the apparent contrarieties of virtues and vices (so evident in the examples of holy and of wicked men) I propound to myself nicer differences, concerning the seeming virtues of the wicked, and the infirmities of God's children. Here we shall see how the wicked at their best, come short of true goodness; and how God's children, at their worst, are exempted from reigning wickedness. Here the mock-virtues of wicked men are propounded for our caution, and the infirmities of the faithful for our consolation. But, first we will compare the hypocrite in his best shows, with a regenerate man living according to his rule; to frustrate the wicked man's encroachments on the lot of the righteous: and after (in another part) we will compare the child of God in his infirmities with the wicked man living under the power of sin; that we may distinguish the weaknesses of Saints, from the willful wanderings of the ungodly; and this will we do if God permit.

Let no man think this a needless or unseasonable argument; say not, these are days wherein none will be hypocrites, for what shall they get to dissemble? Hypocrisy hath more irons in the fire then one; and even they, who boast of plain dealing, and greatest sincerity, are many times the greatest dissemblers. Never, I am sure, was there more need to discern, and divide ourselves from the Tabernacles of wicked men; for now the Ephah of wickedness is full and overfloweth. Never more cause for them that fear the Lord, to speak in his behalf everyone to his neighbor, because iniquity never stood more boldly in competition with goodness, nor hypocrisy more gaudy in the colors of sincerity: Indeed evil days can ill brook differences, and the worse, the less. For they that are vile in God's eyes, are always precious in their own, and therefore whatever discovers, offends. But our warrant is beyond exception. The Lord that put the enmity between the seed of the woman, and the seed of the Serpent, hath commanded, not only Pastors in preaching, if they will be after his mouth, but also private Christians, as many as will dwell in his holy hill, to put a difference between the precious and the vile, to despise the one, and honor the other.

But what! is not all the Congregation holy? yea everyone of them; I grant, Israel is an hallowed thing, but herein are found many unhallowed ones: not only the world swarmeth with God's enemies, but even the Church visible is too shamefully fruitful of a wicked and adulterous seed. Many borne in marriage, but not of marriage; they call the Church their Mother, but are not of that Fatherhood, of which are all the Elect both in heaven and earth. No such enemies to him that is borne of the Spirit, as they, who in the same Family, are borne after the flesh. It cannot be (saith our Savior that a Prophet shall perish out of Jerusalem; that is (as Saint Augustine interpreteth) that good Christians should suffer any persecution, but from evil Christians. Wherefore not only the wild boars must be chased, but we must also draw the foxes out of their earths; even the little foxes, which though they turn not up the roots, yet they also are spoilers of the vines, seeing our vines have tender grapes.

Hypocrisy is a crime, concerning which, most men are apt to abuse themselves; and the worst men, others: Themselves in discharging, others in charging: For, of this sin every wicked person securely dischargeth himself, and with this he boldly chargeth his neighbor And it is a ready salve for a non-plus (recommended by the practice of Satan ) and serveth every man's turn that is worse then other. For an hypocrite, by such a man's definition, is he that presumeth to be better then I. The not seeing of hypocrisy in themselves, is the chain whereby Satan holdeth seduced souls to the stake of sin; and the reproach of hypocrisy from others, is his hook in their nostrils, to keep them from true piety. It will therefore be, I am sure a charitable, and I hope an acceptable aid to such as desire to know themselves, and to be comely in the eyes of Christ, to hold out this true glass unto them, though the proud deformed of the world abhor to look into it. Christ hath two Dyets of judgment, the first of distinction, in the preaching of the Gospel, the latter of retribution in the final day of doom. The judgment of distinction, if we submit unto it, shall give us assurance of favor in the judgment of retribution. And it is no small comfort in this confused mixture and Chaos of men, when darkness is upon the deep, to see yet the Spirit of God moving upon the waters, making a distinction between the City and citizens of Zion, and of Babel, and to borrow of the Poet,

That seeing we cannot separate in body from wicked men, for the time of this world, we may so much the rather sever ourselves from them in manners, that we be not hereafter joined with them in punishment. Every man hath two things to look unto more then all the world besides; a body, and a soul: For the one, everyone is either a fool or a Physician; for the other, either a Devil or a Divine; a Divine, I say in this point especially, that he may be able to approve himself the • lessed man, to whom the Lord imputeth not his sin, and in whose spirit there is no guile. Unto blessedness therefore is required the judgment and hatred of hypocrisy, whereto I here endeavor to lend a willing, though a weak hand.

A subject of no small difficulty; For we do not now lead men through the known regions of virtues and vices, but rather attempt the discovery of an unknown world, and when we have all done we shall leave a large Terrâ incognitâ for the exercise of after comers. We do not compare Jacob and Laban, as it were chiding and opposing; but, we undertake to sever them in their mere stones and confines. Here evil must be discovered under the show of good, and grace must be discerned under the cloud of infirmity. As good doth not always appear in the same beauty and brightness, being partly clouded with corruption, partly Sun-burnt with affliction: No more doth evil always show herself in her native loathsomeness, but as an old Jezebel fills up her wrinkles with artificial dawbery. It is not of every judgment to discern good when it is tainted with evil; or evil, when painted with the color of good; to see grace, sanctifying grace in God's child falling, lying, sowning; to see sin, reigning sin in the hypocrite professing, praying, repenting; deformity is hardly known under a visor, or beauty under a mask. Solomon himself entering into the inquest of wisdom and folly, found it very hard and troublesome ; if he (a horseman in comparison) could not attain unto it, what can we promise, who are fain to walk on foot; or rather, to creep? When two men stand out one against another at the swords point, what need of senses exercised? half an eye can see that they are enemies; but fraud in fellowship, enmity under brotherhood, is not so easily descried. In matter of faith, some deny the Son of God, and dene him; not admitting the letter of the word. Infidels reject both the Old Testament and the New: Jews despise the New, retaining the Law, but not with reference to the Gospel. The Turks make the New Testament Old, and Christ, as it were, a Moses unto their Mahomet. In these, who seeth not the contrariety; But there are others, who divide Christ rather then deny him; admit him in name and profession, but overthrow him in his offices; receive the Word in the letter and volume, but deny it in the proper and spiritual sense; in these it is more difficult to distinguish. Likewise in matter of manners: some professedly abandon all goodness, and delight to be accounted of the profane and damned crew. Their answer unto Christ is, I will not: who seeth not their wickedness? Other hide their sin under the visor of obedience: They say, I will Sir, yet stir never the more: The former are black devils, these are white, yet devils too; but because they are white, not so easily discerned. Nay, they will plead for the price of religion with the most sincere hearted Christians, as the false Harlot with the true Mother for the living child.

Wherefore he that will give true judgment, must discover the Mother by the affection; which he shall the better do, if he bring affections of his own to the enquiry. Love and hatred are sharp sighted in their proper objects. Let us therefore also bring love unto sincerity, and so shall we the better acknowledge it; and hatred to hypocrisy, so shall we the better detect it.

But because it is hard diving into the hearts of other men; least we should rove in our discovery, or draw immaginary models, and landskips, wherein a man sees somewhat, but learns nothing; we must make use of such helps as the Lord hath afforded for the furnishing of this card of navigation.

First, we have the lively and operative Word of God, who perfectly seeth the heart of man, and discovereth in his Word much of that which he seeth. He made us such as we were, and now discerneth what we are; and revealeth both unto them that will search for both in his Word. There is the map of this Microcosme of ours. The rule and the aberration go together. Verum & verisimile ad eandem pertinent facultatem. Reason can discover no more but the Coasts of this Country; but Christ can let us see the inland, for he knoweth what is in man: Moon-light or candle-light will not distinguish colors, distances, paintings; by that light all is gold that glistereth: Only day-light discovers counterfeits; only the morning light of the Word enableth us to detect this imposture of hypocrisy. As those therefore who work in mines under ground, so must we labor to bring our light from above.

Secondly, we must search diligently into our own hearts; that, as Physicians know other men's bodies, so we may know the state of other men's souls the better, by studying our own, making use of the Wise man's Aphorism As in water face answereth to face, so the heart of man to man. If we say with Solomon, I and mine heart compassed; we shall be able to say with David, wickedness saith to the wicked man, in my heart there is no fear of God before his e es.

Thirdly, we must take view of examples recorded, as of Anatomies, wherein by the dissection of some, the disposition of all men is discovered.

Fourthly, as contraries make one another more manifest (for which cause Solomon, with the study of wisdom, joineth the search of folly) so here sincerity being compared with hypocrisy, either part will help us the better to understand the other. Hypocrisy serving as a foil to the luster of virtue; and grace as a candle to lighten the dark corners of sin.

Fifthly, we may not disavow the help of other labors, who have profitably touched upon this subject; though none (that I know) in this order, or so fully. Howsoever, I have been content to come behind, either as a gleaner, or as he that bindeth up the sheaves.

Unto all, and above all we must add fervent prayer unto Christ (who only is able to take away both scales and mist) that he would vouchsafe once and again to touch our eyes, that we may see, not as he, who saw men like trees, confusedly ; but that, abounding in knowledge and all judgment, we may discern of things that differ; and under the most deceivable appearances, distinguish between good and evil.

Lastly, to give some account of my pains and project in this work; though there be no want of books in in this lettered age, wherein Scribimus indecti may serve for a common Apology: yet books of this nature, which teach a man to try and know himself, sure I am, there are not too many; wherefore as I hasted not unto the Press, but rather pressed my talent at home to another, and another year; so I held it no charity to suppress it. After two and twenty years employed in the Ministry, wherein many things have been set to the account of conscience; at last I adventured to commit somewhat to the charge of memory. Writing is that voice whereby many a faithful witness being dead, yet speaketh; as Elijah after his death prophesied to Jehoram. For though the living confer not to the dead, yet the dead do thus communicate to the living. I held it time therefore for me to make up my fardels, and to see if anything were found worthy to be made, over to the use of posterity.

If any man think the book too large, it is in his own power not to overcharge himself: considering that (as Saint Augustine writeth to Volusian ) that which is written is always at hand to be read, when the Reader is at leisure. Neither is that a burden, which a man may take up when he pleaseth, and lay down when he list. Whereto also the divisions and variety of h • ads (not depending one on another) will afford commodity. I have endeavored b • evity as much as might be, without affectation or obscurity; the one odious to myself, the other prejudicial to the Reader. Indeed I presume a Reader somewhat entered into the Art and mystery of godliness; and who, having laid the foundation of saving knowledge, desires to be led forward to perfection.

If some things pass the weaker understandings, yet the substance may be conceived. If most, or all, come short of judicious apprehensions; yet even they happily may take occasion to set awork their more accurate judgments. If I have abounded, I hope it is in the matter, not in the style; for I would be loath to set words on horseback, and let matter lacquey by on foot. Yet some care of words was requisite for their sakes, who affect not the matter for itself. For as he saith,

So to the cause of piety something is due, but it had need be such as captious impiety cannot justly contemn. Once it shall content me, that I have not given words to the world, nor served the Lord and his Church, with that which cost me nothing. They that find lack of words for explication, may do well to think there is both an hint for meditation, and place left for a second reading. As pictures made by Art optique, do only seem to present the image in bulk, but with the help of the glass, discover many particularities: So these descriptions, though they may seem a rude draught, being viewed through the glass of meditation, will happily discover more traces of truth, and tracks of error then were at first sight apprehended.

If some things seem more proper to another place or Treatise, know that I would not so abhor from that which they call 〈 in non-Latin alphabet 〉 , as to make a raw bone 〈 in non-Latin alphabet 〉 of Art, consisting only of partitions; or like Procrustes, to frame the body to the bed, not the bed to body. Many things arise out of the subject matter; many others fall in by the way of amplification, application, allusion, &c.

If some things shall (as they are) appear defective, I have to plead for myself (besides the difficulty before mentioned) the unintermitted course of my Ministry; which would not allow me that leisure and vacancy, which had requisite; so that the plough could not stand still for the harrow; but I must at once, as it were, sorbere & flare. Besides; it was not a single labor, first to fill the mould till it run over; then to pare away; first to weave, then to full; first to see what might be said, and then what not to say.

If any shall think that divers other heads of hypocrisy might have been added as well as these; let him give one man leave not to say all. It is enough for me, that I have nailed up the counterfeits that came to my hands, and those more by many then I at first discovered; this Hydra multiplying her heads in the very cutting off.

If any shall find lack of application, let such consider, that the whole Treatise is a direction for the examination of ourselves, whether, and how far forth these weeds are found growing in our gardens. And when we see on the one side true virtues, as the army of Christ marching in holy beauty, on the other side hypocrisy, the devils Jezebel with her painted visage: Who can but think, that the Lord calleth, saying, Who is on my side, who? that if any belong to this, Jehu, (though before a servant to that strumpet) he may put to his hand to throw her down to the ground.

Neither did I much travail to bring confusion into a method, being rather to bind thorns, then to lay bricks; and finding these hypocrites, in the driving, to be wild things, like beasts in a fair, many times one on another's back. I have therefore so divided these heads, as to distinguish not men, but vices; or rather several acts and scenes of the same vice. Wherefore it is not to be wondered, though many of these characters be coincident to one and the same wicked man (as one Actor in divers habits, may play divers parts;) yea, sundry of them in measure found in God's dear children, in whose • pirit, though there be no guile harboured, yet there are relics of hypocrisy (as of all other sins) not thoroughly abolished. All that I did as touching order, was for mine own ease; for which I was fain to make use of the stratagem of Horatius against the Curiatii, to single out and encounter one enemy after another. For this cause I have cast this former part into several ranks; referring unto one such hypocrites as do err in the whole kind (as they say) mistaking or supposing some other thing for Religion; and upon that so bearing themselves, as if there were no need of Religion. Unto another, such as lay claim to the virtues and graces that are in God's children. Unto a third, such as seem to partake, or rather justle with them in the practice of holy duties.

Here, which to deal with in the first place I greatly reckoned not; considering that it well enough befitteth a monster to be borne into the world, and a carcass to be carried out, with his heels forward. But at length it befell me, as to that noble Roman; the strongest and best breathed enemy came first to the encounter; to wit, that pack of hypocrites, which foisteth in some other thing in the stead of Religion; with whom I am now to join issue; but first, I hope it will not seem absurd, if (after old Homers manner in describing duels) I bestow a few words upon the nation and pedigree of the enemy; that is, upon the nature of hypocrisy in general, and upon Satan the father of hypocrites.

CHAP. II. Of hypocrisy, and of the hypocrite in general.

THe names of hypocrisy, and Hypocrites are borrowed from the Greek, In which tongue they primarily signify the profession of a Stage-player, which is to express in speech, habit and action, not his own person and manners, but his whom he representeth. But in the New Testament, these words are familiarly used to note the sin and sinner, of whom we here entreat. Indeed a very Stage-player, acting the part of a member of Christ, without any portion of sound and saving grace. The Hebrew words are fetched from a root that signifieth to be impi • us or profane, to pollute or defile, to dissemble or counterfeit; whence that of the Prophet is diversely translated. The earth is defiled, or the earth hath deceived, or dealt hypocritically, 〈 in non-Latin alphabet 〉 Caneph therefore signifieth indifferently an Hypocrite or a wicked man.

We may define an hypocrite to be such a one as covereth wickedness under a cloak of goodness. Tegit sub persona quod est (saith Saint Austin) & ostentat in persona quod non est. Abscondit quod est (saith Bernard) quod non est mentitur. He hides as under a visor or counterfeit, that which he is, that he may seem in that visor that which he is not: The holy Ghost compareth such to clouds without rain wells without water, trees without fruit. Others have likened them to harlots, who cover a wrinkled face with parjetting; to the Ostrich, which hath great feathers, but flieth not; to flags and bul-rushes, which grow green to the eye, but bear no fruit.

The matter is large, and of contrary parts, first virtue, and especially piety, which it seemeth to put on: Secondly, vice and iniquity which it concealeth: For hypocrisy is vice in a visor; the face covered is vice; the visor pretended is virtue; and not any one vice or virtue but all hypocrisy is a case for all vices, a counterfeit of all virtues.

This is that which hath given us occasion to name our hypocrite, sometimes from the virtue which he counterfeiteth, sometimes from the vice which he concealeth: This is that which giveth Hypocrites place in the Church visible amongst God's people, etsi non per virtutem, certe per speciem pietatis, not as partakers, but as counterfeiters of piety; not as innocent, but as unconvicted of their iniquity. For hypocrisy is both the Ape of piety, and the mask of sin; for goodness, the hypocrite is like the Bankrupt, the less substance he hath, the more show he maketh; or like the Alchemist, that blows himself and all away in smoke, to make, not gold, but counterfeit gold, fit for nothing but the locusts crowns. But though hypocrisy err in imitation of virtue, it faileth not in giving perfection to sin: for in every web of sin, whatsoever be the warp, hypocrisy is the woof; and whatsoever be the die, this strikes it in grain. It is a leaven that joineth itself with the whole mass of iniquity till all be leavened. Dolus & scelus, subtlety and mischief go together: but subtlety is the sheet wherein men wrap up mischief. As with every mortal disease (they say) a fever is joined, so with every reigning sin, hypocrisy. Look through all the dominions of sin, and you shall see that what vice soever is the devils Vice-roy, hypocrisy is his chiefest States-man.

But above all descriptions our Savior's similitude of a painted Sepulcher, bringeth us nearest to the repugnant constitution of this sinner. A painted T • mb! what so glorious? nature teacheth men to put comeliness upon that which is least comely. I need not mention those Mausoloea and Pyramids, at which the world to this day wondereth; every man is willing his Tomb should be fairer then his house, yea, then the rest of the Churches wherein they stand: so Hypocrites make a fairer show, not only then the common sort of men, but then other professors; but open these Sepulchers, and their inside is most horrible and loathsome. No filth like carrion, no carrion like that of a man, death revelling on him, as the Greeks on dead Hector, so that Abraham had reason to seek a place to bury his dead out of his sight, whom living, he could not endure out of his eye. The Hypocrite is both the Tomb and the corps. ye appear righteous to men (saith our Savior) there is the goodly Tomb, but inwardly ye are full of hypocrisy and iniquity (there is the carrion carcass;) Hypocrites, like Tombes, love to be near the Church, but the humble Publican standing afar off is nearer to God then they. Tombs preserve the name while the man consumes: so hypocrisy maintaineth a brute of goodness, while the wicked hypocrites rot above ground. Tombes give a spectacle to the eye of the beholder, but cannot give life to the interred; so hypocrisy maketh a fair show in the flesh, but the hypocrite remaineth dead in regard of the life of God.

The form of hypocrisy consisteth in apt imitation, and cunning dissimulation. The hypocrite seeks not to put off sin (that is death to hypocrisy;) but to put on a cloak or a visor upon sin. Thus the dead bury their dead; dead men bury their dead works out of other men's sight, not out of their own, much less out of God's. An Hypocrite is a man of both worlds; he converseth with the living by that which he pretendeth, and with the dead, by that which he concealeth. But always that is best loved which is concealed, yea, only loved, for the other is exposed for the safety of this. Herein hypocrisy goes beyond flat lying, because it is a lie with a pretence, and that you may not find out the truth, giveth you a stale or a mask to gaze upon the whiles. Gehazi was a simple liar, Thy servant went no whether; Adam was more cunning with his apron of fig-leaves, and excuse upon the woman. He had need be cunning that should conceal, not only his sin, but the art also whereby he would conceal that ; not only his iniquity, but also his hypocrisy. Tully said of Pompey, that he was a great dissembler, but not able to hide his dissimulation, but if any want wit, that is not his fault, he wants no will to hide both. The Ass may be an hypocrite as well as the Fox, though he cannot so well cover his ears. The devil will bear with him that serveth him as far as he can. Many hypocrites were in our Savior's days, but the Scribes and Pharisees carried away the prize; many now a days; but the Monks and Friers bear the bell among the Papists, &c.

The End, our • aviour noteth to be seen of men. But that end is referred to further ends, to wit, glory, lucre, ease, immunity, command, all for himself as a perfect self-seeker; seen he would be of men, and that in the ways of God, not that God may be honored, not that men may be edified, but that himself may be commended, Quasi in Deum intendit, sed non propter Deum. He seemeth to apply himself toward God, but not for God. Hence he is called 〈 in non-Latin alphabet 〉 , a double minded man: and if a man's mind be himself (as the Philosopher saith) then must he be a double man that hath an heart and a heart.

The extent of this sin in regard of the subject is very large: For it is a circumstance of evil cleaving to all sorts of sinners. Hypocrisy is proper to such quarto modo (as Logicians speak) that is to all, only, and always.

First, to all, and therefore a wicked man and an hypocrite are not only joined, but confounded, as we shown in the Etymology of the Hebrew word Caneph: The holy Ghost speaking by David the most pious, man calleth the evil man the wicked: by Solomon the wisest, he calleth him the fool; by Job the most upright, he termeth him the hypocrite: to show that these three, Piety, Wisdom and Sincerity; and contrariwise wickedness, folly, and hypocrisy, import under divers names, one and the same thing; so that in Job the hypocrite and the innocent are opposed. Take men therefore as men in the state of corruption, and they are all wicked, all fools, all hypocrites; O ye sons of men, saith David, how long will ye love vanity and seek lies? Everyone (saith the Prophet) is an hypocrite and wicked; and again, The sinners in Zion are afraid, fear hath surprised the hypocrites. All sinners are hypocrites, (for the heart of man is wicked and deceitful ) but most of all the sinners in Zion, who in the land of uprightness do wickedly. The world is full of hypocrites, for every man speaketh vanity to his neighbor, and the Church is not without them, for even there also are children in whom there is no faith. All that are in Covenant with the Lord should be, (and therefore are styled ) Jeschurum, or upright children that will not lie: but alas they have corrupted themselves by their vice, not being his children. Hypocrisy like the daughters of men, with a false show of beauty, hath corrupted for the most part the sons of God, and made them also an hypocritical Nation. All they who are only outwardly called, not regenerate, not sanctified, are among hypocrites. The Church doth not only suffer from enemies abroad, but sorrow for false children at home.

Secondly, only wicked unsanctified men are hypocrites. Satan's City is a City of vanity; but God's Jerusalem is a City of truth. A true Israelite is he, in whose spirit is no guile. Thus it pleaseth the Lord to style and acknowledge his children, not that they are perfectly purged from this leaven, but because it prevaileth not in them. The wicked are not that, the godly are not all that which they seem. Hypocrisy counterfeiteth grace in the wicked, weakeneth and disturbeth grace in the regenerate; in them it serveth instead of grace; in these it shouldereth in with grace. If it be hypocrisy (as Saint Austin saith) peccatum vultu tegere, not to be known of our sins by our looks; we may well add, with the same father, to be without some spot of hypocrisy is scarce incident to mortality. Hence Satan thinketh he hath somewhat to object, even to the best of men. For when he could charge Job with nothing else, he accused him of hypocrisy, and it had gone ill with that upright man, if God had not been his merciful Judge. Hence it is that we can the better look into the close cabinet of the hypocrites false heart; we have that insight which Adam in innocence had not; we ourselves in our state of nature have plowed with the same heifer. We have a counterpane of the same instrument, though by a grace in great part cancelled. But hypocrisy reigneth not in God's children: Hence it is a character of the blessed and justified man, in whose spirit there is no guile, a true Israelite, one of God's Israel is he, that is pure and true in heart. Thus hypocrisy is among natural men, an hereditary; and (I may say) oecumenical disease; in men outwardly called, belonging only to the Church visible, an epidemical disease, common, yet adventitious, not of the nature of their calling; in the regenerate it is an ill humor, but not a disease or sickness, because it prevails not to overthrow the functions of spiritual life. Every man therefore in the world is either an Israelite or an hypocrite: Every man in the Church is either of God's Israel, or of the devils army, but the Church hypocrite is of the Dragons Angels.

Thirdly, the wicked man is perpetually an hypocrite. Hypocrisy is both natural and native in him. The wicked (saith David ) are strangers from the womb, from the belly have they strayed, speaking lies. It is a wonder to see how soon little ones can learn to sew their fig-leaves, and the elder still the more cunning. The whole life of man unregenerate, is an interlude. Augustus dying, asked his friends, what think you? have we well acted the interlude of life? The New-birth only makes a man live in good earnest; puts on love without dissimulation, wisdom without hypocrisy. Grace is unto the soul a change of raiment; the skin of the Lamb for fig-leaves, sincerity for hypocrisy; else nothing but death and judgment can pull off the visor, and strip conscience of this linsey woolsey coat. Till then the whole life is a lie; for as a lie is the hypocrisy of the tongue, so hypocrisy is the lie of the life. A false heart findeth means to tell a lie to the eye as well as to the ear.

The greatness of this sin is too much for our survey. The matter formerly handled showeth it to be a double iniquity, sin upon sin, a sinful covering of evil with pretence of good; and what more sinful then to make good a cover for evil? They cover (saith the Lord) with a covering, but not of my Spirit, that they may lay sin upon sin; a covering indeed not of God's Spirit, whose office is to discover sin. God hateth all simulation and counterfeisance; most of all, that of his own image. The Author of truth brooks no forgery. Adulterium est apud illum omne quod fingitur, saith Tertullian. All counterfeiting is with him, adultery, the abuse of his own bed. Our Savior in the Gospel never speaketh of hypocrisy without detestation; never calls any man hypocrite but with indignation. Other sins, in comparison, he accounteth moats; but this is a beam in the eye. Si trabs in oculo, strues in cord; a beam in the eye betokens a heap in the heart: If the receiver be worse then the thief; hypocrisy must be worse then any sin, yea, then all sins, for it is the common abettor, concealer, patron, and pandar of sins; It is a color for covetousness, a canopy for uncleanness, a dark lantern for malice, a vault for treason, a disguise for Ambition, a visor for Atheism; in a word, a horse full of Greek, or rather a Sinon to bring in the horse. Every sin is made worse by hypocrisy; for this makes of an enemy a traitor, Every reigning sin is a Jebusite, but hypocrisy is a Jesuit; not only a traitor, but making all traitors that entertain him.

It is a manifest wrong to our neighbor whom we delude, as the witch did Saul with a devil instead of a Samuel. Every man beareth some respect to the opinion of others, and would (if it might be) approve himself; which because wicked men will not do by goodness, they seek to do that by a show of goodness; therefore even the whorish woman when she hath eaten she wipeth her mouth, and saith, I have done no wickedness. It crosseth the royal Law, do as ye would be done by, I have known many (saith Saint Augustine ) were willing to deceive, but never any willing to be deceived. And which is farthest from ingenuity, it abuseth rather friends then enemies; for they are aptest to err on the favorable side. Neither is the delusion without danger, for as the Apostle saith of sin, it deceives, that it may kill: so hypocrisy deludes, that it may corrupt. And (as those locusts) it hath not only the face of a man, and hair of a woman, that it may insinuate, but also the teeth of a lion, and tail of a scorpion, that it may destroy.

It is that by which a man chiefly wrongeth himself, deluding his own conscience, or rather deriding her to her face, by calling evil good, and good evil; for as it giveth an outside of virtue to the world instead of vice; so it giveth an inside of vice to the conscience instead of virtue. There is no hypocrite so cunning as to hide himself absolutely from himself, but that he sees his heart abhors from the Lord, and that he doth but dally with him, giving that which his heart tells him, God is not satisfied with, and with-holding that which his heart tells him God chiefly calls for, that is the heart itself. He knows he ought to be what he seems, else why should he affect it? He knows he is not what he ought to be, else why should he counterfeit it? Thus mentitur iniquitas sibi. The bed is shorter then that he can stretch himself on it, and the covering narrower then that he can wrap himself in it.

But above all consider how audacious this sin is, that undertaketh to delude the Lord himself. For with him the heart hath to do. Thou hast not lied (saith the Apostle) unto men, but unto God. Adam had no sooner sinned, but he had learnt to hide his head in a bush, his shame with fig-leaves, and his sin with an excuse, To sin, and to hide his sin, are two lines of the same first lesson of Satan, two properties of an heart estranged from God, and now at once become wicked and deceitful. The hypocrite (as a powder-traitor ) diggeth deep to hide his counsel from the Lord; he is not afraid to face down the Lord with a lie, to hide sin under God's own garment, pretending Law for lust. No sinner bringeth sin so near the Lord, and as it were under his nose, as the hypocrite doth. It opposeth God in his being, for this is but a show; in his simplicity, for this is double; in his truth, for this is a lie; in his judiciary power, for this makes man his Judge; in his holiness, for this is impurity; and that (which is most abominable) covered with holiness. The Lord in the old Law could not abide any emblems of hypocrisy; the linsey-woolsey coat; the hollow footest beast; the missellane corn, the plowing with an ox and asse together; the ingendring of beasts of divers kinds; all to show how much he abhorreth the mixture of contrarieties or dissentanies in our profession and practice.

Of all sinners the hypocrite most hardly and most rarely repenteth; He holdeth fast deceit, and refuseth to return; He maketh falsehood his refuge: He hath so many prentences and evasions, that he shifteth off the necessity of repentance. It is no easy matter to convince an hypocrite, especially of his hypocrisy. It is like an apostume in the breast, so much the more dangerous as it is more inward; and as rocks under water are more perilous then those which appear; so this covert makes sin the less heeded, and the more pernicious. David from adultery, Peter from apostasy; yea, Manasseh from idolatry returned to God by repentance. But Judas, Simon Magus, Demas never returned. Publicans and harlots are more easily converted, because more easily convinced. Hypocrisy is most like an hectique fever, hard to be cured; whiles it is curable, it is hard to be discovered; when easy to be discovered, it is hard to be cured, for being discovered, it degenerateth into profaneness and Atheism, or into despair, with the hypocrite, shame once found, is ever lost: For how can that man look God in the face, with whom he hath so shamefully dissembled?

But some may say, why then doth the Lord suffer hypocrites, especially in his Church, seeing they are so hurtful, & not unknown unto him? To whom I answer, the Lord hath more Reasons of his actions then he always will impart unto us ; notwithstanding of this, he revealeth many, of which these are some.

[unspec 1] First, he tolerateth hypocrites, that he may set his children a pitch, not where to rest, but beyond which to reach; for where ever the hypocrite writeth, Nil ultra, thus far and no farther; there the true Christian must write Plus ultra, I have not yet attained, there is more to be done: Except your righteousness (saith our Savior) exceed the righteousness of the Scribes and Pharisees, ye shall not enter into the Kingdom of heaven.

[unspec 2] Secondly, they serve for way-marks towards Heaven, though not as way-mates: like Lots wife in the way to Zoar; though with her face to Sodom.

[unspec 3] Thirdly, they serve to comfort the people of God in evil days, who else were apt everyone to think, as Elias, that he were left alone to defend the cause of God.

[unspec 4] Fourthly, they serve as leaves to keep the good fruit from parching and blasting. Therefore, though they fall in Winter, when the fruit is inned, yet by God's providence they return in the Spring, and continue in the Summer while the fruit is in hazard; and as the chaff fenceth the corn in the field, but is removed before it come to the Table; so hypocrites are an outward strength to Christ's party in this world, though excluded out of heaven

Fifthly, as Apes (some say) in the East countries are made to gather spices, and [unspec 5] save men's labors; so these Apish imitators (though on unreasonable grounds) help forward the common work of salvation, as we see in Judas preaching, Wise men (much more the only wise God) can make use of such as are sufficient, though unfaithful.

Sixthly, as there are many counterfeit gems, yet retained for ornament, so the [unspec 6] Lord among those faithful souls with which his Church is arrayed, suffereth these unprofitable hang-byes to help to dress his Spouse to the eye of the world. Gemmes of use (as watches and coins) must be true, or else they are nothing worth; but these that are for show only, may serve, though they be counterfeit; even as similitudes, as well borrowed from a fiction, as taken from a thing in being, serve to illustrate.

Seventhly, they serve to give testimony to the truth. Goodness gaineth so much [unspec 7] by her enemies, that she need not bring in parties (God and good men) to plead for her. Wicked men themselves maintain the plea; for living, they desire the name; and dying, the lot of the righteous: And it is a powerful proof that cometh from the mouth of an enemy, when they who refuse to be, yet choose to seem virtuous.

Eighthly, They serve to show God's bounty and hospitality, who in the Church [unspec 8] visible keepeth open house for all comers , as well foes as friends, that the house may be filled, and the wedding furnished.

Ninthly, they serve to terrify the enemy, for which purpose, as the Canaanites [unspec 9] were left in the land of promise, least the wild beasts should over-run the country ; so hypocrites are tolerated in the Church least infidels should break in; and as in a siege, sometimes they have set up men's clothes stuffed with hraw to make the enemy afraid of their number; so hypocrites help to amuse the assailants, and hide the paucity of true defendants; and it is well if a Poppet may excuse a David, Aner, Eshcol and Mamre helped Abraham, though they went for the spoil, and he for the cause.

Lastly, as in Rome the wise Senators would not have the slaves distinguished in attire [unspec 10] from free men, least knowing their number they should rebel: so the Lord suffers hypocrites to be concealed, least knowing one another's mind, they should prove more dangerous to his party then all the infidels in the world; It were not for the safety of a State, that all thieves and traitors were acquainted one with another's mind, least where, as now they stand in awe of true men, and take part one against another, they should join together to the prejudice and destruction of those that are well affected.

For these and the like Reasons the Lord vouchsafeth a connivance to hypocrites in the time of this life, saving that he bringeth to light now one of them, and then another, as Judas, Simon Magus, Ananias ) to serve, as malefactors unto the Anatomists, that by dissection of some, the disease of many may be discovered, and the cure facilitated: Or as men use crows when they have killed them, to hang them up to make others afraid. For as concealed, they are nausea Christi, the abhorrency of Christ; so discovered, they are vomitus Ecclesiae, the vomit of the Church.

And this is my intent in this whole Treatise, that by the discovery of hypocrisy in many particular kinds and subjects, we may all learn how to carry ourselves as far as may be from the contagion of this sin.

To this end, first, we must not hastily call any man hypocrite, till we see the beam in his eye; for that were to enter upon God's Prerogative who only knoweth the heart. None so ready to fasten this imputation on others, as they that are privy to it in themselves. We use to say, it is ill halting before cripples, and women whose beauty is counterfeit, and honesty justly suspected, are ready to say others are painted, and to call whore first; Satan the arch-hypocrite charged Job with dissimulation. And we see the world (whether out of ignorance, emulation, or malice) doth thus nip in the head all forwardness of profession. But I hope to show that hypocrisy is most common and most powerful where it is least mistrusted. Not they that are white are hypocrites, but they that are whited; not the fair, but they whose beauty is painted. If any be an hypocrite, and thou discern him not, he abuseth thy judgment of charity; but at his own peril, not thine; nay, it is a comfort to God's party, and a token of good times when there are many hypocrites. When David prospered and prevailed, the strange children (though feinedly) submitted themselves unto him. The Cukoe and the Swallow are not the best birds yet few birds are better welcome, because they give us the good time of the year; the evil and dangerous days are those wherein vice pulleth off her visor, when wicked men carry their condemnation in their fore-head, when they declare their sin as Sodom, and hide it not; in the mean time, as blessed Paul rejoiced that Christ was any way preached; so let us be glad that Religion is in any sort professed. Let the hypocrite (if he will needs) condemn himself whiles he admonisheth us. He is condemned of himself, because (for his credit) he will not seem what he is: He admonisheth us what we ought to be, because he thinks it for his credit, to seem what he is not. The first is a secret confession of his own wickedness, the latter is a testimony unto goodness, even from the enemy of goodness. If her enemies commend and court her, let her friends and subjects both love and serve her.

Secondly, because hypocrisy is so general (and as I may say generical) let us for our own safety beware of men; our Savior did not commit himself to men ; because he knew what was in man: we have need of the same caution for a contrary reason, because we know not what is in man; hope the best according to charity; judge in favor according to probability; but keep thyself out of danger of the worst, according to the rule of Christian prudence; for it is better thou shouldest lose the fruit of thy charity, then forfeit thy safety.

Thirdly, above all hypocrites abroad, take heed of the hypocrite at home. Take heed (saith Moses, ) least your own hearts deceive you; there is the greatest danger, because that is the greatest impostor. If a cunning counterfeit abuse thee, he cannot hurt thee; but if a seduced heart deceive thee, thou must needs feed on ashes. How canst thou deliver thine own soul? or as much as say, is there not a lie in my right hand? Neither man, woman, nor devil can deceive thee with danger to thy soul, unless thine own heart be in the plot: Only by this a man becomes a seducer, a devil to himself. Keep thine heart, therefore, above all keepings, and from this above all corruptions. Thou art God's Temple, make not thyself a Tomb, drive not out of doors the quickening spirit of grace and truth to make room for a rotten carcass of sin, an evil heart of unfaithfulness . Be as the Kings daughter, glorious within , whatsoever face thou showest to the world: and as the rich Merchant who hath little in his shop, but much in his ware-houses and counting-house. Be content (with the Church) rather to be black and Sun-burnt, then to wear this mask of hypocrisy; remember, Christ looketh in at the casement of conscience, and saith, I know thy works. Cast off the cloak of shame, no man pretends Religion without truth, but to hide some monster of impiety which he is ashamed the world should see; and art thou not ashamed that Christ should see it? Fearest thou not those eyes like flames of fire, to none more terrible then to the hypocrite, if ever thou meanest to repent, take off this bolt that shuts out grace, demolish this fort of Satan, stop up these starting holes of sin. Be once persuaded that there is nothing so good, as to be truly good, and whatsoever thou wouldest seem to others that be in the sight of God, and of thine own conscience; for this (as Socrates wisely admonished) is the most compendious way to virtue.

CHAP. III. Of Satan the Arch-hypocrite, and Father of hypocrites.

WHen the multitude wondering at the sudden change, said, is Saul also among the Prophets? one of the same place answered, But who is their Father? intimating that God, the Father of Prophets, was able to make Saul himself to Prophecy. Semblably, if any shall stand amazed at this multiplicity of hypocrites, let him consider but who is their Father, and he shall see a sufficient reason, both why they are so many, and why so wily. Hypocrisy is the devils dance, the Devil therefore may well lead the ring, which consisteth only of his own children: It is Pompa diaboli, the Devils pageant, therefore well may he be the Choragus, the leader of it. The Devil, I say, is both the architect and archetipe; the first forger, and the prime pattern or idea of this Mystery; a liar, and the Father thereof.

But we must sever these Propositions, and handle them apart: Showing, First, how he is the chief hypocrite. Secondly, how he makes and begets hypocrites.

Touching the former, it is manifest, that howsoever from men we rise to Satan to search the fountain of hypocrisy; yet from him to any other we cannot ascend. He corrupteth men, (as we shall hear) but who corrupted him? none but himself, not he that made him, for the Lord made all things good, and Angels in the highest degree of created goodness; yea, of truth also; for in that he abode not in the truth, it followeth that he was initiated and had his original in the truth: But from that truth he fell of his own accord and motion without any tempter, or devil to seduce him; from whence it seemeth reasonable that God should leave him and his cursed complices without any means of remedy, or hope of redemption, though the same God afforded favor to man who had been seduced by that evil one.

Being thus fallen from the integrity of his creation, and become an enemy to his Creator; he with his party of evil Angels, attempted to set up a contrary Kingdom of sin unto that of God and goodness; whereto not being able to draw any of those blessed spirits which had not joined with him in his apostasy; he (being confined to these elementary and sublunary natures) fixed the eye of his envy upon man, as best resembling, in wisdom and holiness, that God that had created him: him therefore he hated as a Satan; hating, he sought to destroy him, as Abaddon and Apollyon. And because he could not lay hands on him without sentence from the Judge, he determined, as a devil to accuse him, and that he might have whereof to accuse him, he as the tempter resolved to seduce him. Finally, that his temptations might pass unsuspected, unheeded, as the Arch-hypocrite, he covered them with fraud and dissimulation: • o here the generation of hypocrisy; Satan's envy at man's felicity begat malice; malice begat mischief; mischief required accusation; accusation demanded temptation, temptation called in hypocrisy. For if he should have told what he was, whence he came, and whereabout he went, he well knew he should have received no better answer from man then he had from Michael our Prince: Avoid Satan, the Lord reprove thee Satan; he therefore disguised both himself and his errand: Himself in the body of the Serpent, a creature, as in harmless subtlety more near to man, so (by likelihood) in his mixture of colors more specious and delightful to the eye then the rest of bodily creatures. This instrument he managed, not as a trunk through which, but as the mouth by which he spake; he being as the soul, the Serpent as his body. Therefore the holy Ghost by Moses taking him in this disguise, saith of him, The Serpent spake, the Serpent was accursed, and (by the Apostle) the Serpent beguiled Eve by his subtlety. The Serpent ever since hath born that reproach, not only inheriting the hatred of man-kind, but also in being an everlasting emblem of diabolical malice and subtlety.

In like manner he disguised his errand: for coming to murder, it behooved him to lie; for he knew he could not murder man without his own consent, and that must be woon with a color of friendship. Wherefore he pretendeth greater care of our felicity then was in God himself; and what the Lord had (as should seem) through envy concealed, he (as a perfect friend that slighted his Lord's favor in behalf of his fellow servant) came secretly to intimate: who would have dreamt of a devil in all this?

But this is not all, for being fleshed with success of his first attempt in the fall of man-kind, though that pleased God to propound an antidote against this poison, unto the seed of the woman from out of the seed of the woman, yet he gave not over his cursed enterprise, but hath ever since endeavored by the same Art to increase transgressors amongst men, and transgressions against God: Therefore he is said (by our Savior) to be a man-slayer, not in the beginning only, but also from the beginning; man is the perpetual object of his malicious assaults, and now the more hated, because God shown more love in giving his Son, not only to take delights, but also (in the fullness of time ) to take part with the children of men, Falen Angels, being forever left forlorn.

This made him to set a work all his engines for the advancement of his damned party, and to make use of all his furniture for so desperate a design, that he might be a Mediator of death, (as Saint Augustine speaketh) in opposition to him that was to be the Mediator of life. He therefore labored, not only to lead into captivity particular souls, but also to disturb and distract all societies of men. For it his task and trade to sow dissention in families, sedition in States, schism in Churches. And here especially he enforceth himself to pick up the seed of the Word as much as he can come by, to resist and hinder the sowers, to mix his own tares of error with the Lord's pure wheat of truth and sound doctrine, for the dismaying of the weak, and the perverting of unstable souls.

Unto this war with the seed of the woman, his furniture is exceeding great and dreadful; being a strong man armed, and not without associates, and (which is above all) expert in all kinds of stratagems to circomvent and destroy.

His strength consisteth in the ability of his angelical nature, which (though much impaired by his fall, as we may conjecture by what we lost in Adam ourselves, and therefore far short of the power of elect Angels) remaineth too strong and powerful for us to encounter. By this, though he be not wise, yet he is exceeding cunnig and crafty to do mischief, subjecting his wit to his will; and of Daemon a spirit, becoming a Cacodaemon, an evil spirit; by this he is able to insinuate himself, not only into elementary bodies, as he did into the Serpents, but also into the closet of reasonable souls. For though he knoweth not properly and directly the thoughts of man's heart, yet by many conjectures he can perilously aim at them, and by fantasmes and familiar suggestions offer what he pleaseth unto the view of our understanding.

Unto this his native strength is every day added the Armor of experience, which by long use, as by much hammering, is more and more confirmed. What may not he now hope to effect upon us, who prevailed with our first parents, when they were wiser, and himself a novice. And if a little tract of age and exercise giveth us more insights into human affairs, must not he needs be more cunning then any Frier, who knoweth both his own sins, and most of ours also; and is unto all wicked men, from father to son as wicked men, a ghostly father?

Neither is he without the assistance of auxiliary forces, he hath in every of his our own flesh as a traiterous party to favor his attempts, whereby he pleads a kind of possession in all the sons of Adam. Only the second Adam was able to say, Now cometh the Prince of this world and hath naught in me ; as for the world it is his Arsenal of munition, his shop of vanity, his pack of trumpery. As Ulysses in Scyros, among other knacks for Ladies, had a sword to discover Achilles, and train him to Troy: so Satan hath in this his ware-house of the world a lure for every gazing soul; for the sensual pleasure, for the muckworm wealth, for the ambitious honor, for the curious science, that none who may either increase or advance his Kingdom, may escape.

But his art in disguising his malicious purpose, and in fitting his several temptations, is most observable; herein his hypocrisy chiefly appeareth, and that he is the chief of hypocrites; For as his will to do mischief is more, so is his wit; and as he hath more wickedness to conceive, so is he more cunning to conceal it. If all hypocrites be actors, he is a very Roscius. When he speaketh a lie, then he speaketh of his own (saith our Savior); but it is either not as a lie; or not as his own. The lie owneth him, but he will not be seen to own the lie, yet he maketh it so much the more his own, by laying a counterfeit color of truth upon that. An Angel of darkness he is, but seldom so appears; nay, he transforms himself into an Angel of light; we must not imagine that he so seems by assuming any visible shape, but by gilding over his suggestions, that they may seem and savor not of hell, but of heaven; not of diabolical darkness and filthiness, but of angelical purity and light. If light be made to serve unto darkness, oh how great is that darkness? Let us therefore take a view of some of his most noted and usual artifices by which he both shrewdeth from, and insinuateth himself unto those whom he would deceive.

First, he hideth his malicious purpose, till it be too late to prevent it. We have heard partly before, how first, he playeth the Tempter; secondly, the Devil; thirdly, the Satan. First, he eggeth men to sin as a pandar. Secondly, he accuseth them as a Promotor. Thirdly, he tormenteth them as an Executioner. First, he makes use of sin which is the sting. Secondly, of the Law, which gives strength to sin. Thirdly, of death and hell, which is the hire of sin and curse of the Law; Else his labor were in vain; for without sin no Law , without Law no condemnation; There is much subtlety in this ordering of his battalions; but yet this is not all, for he can craftily cover all these, and in all play all hide. He can cover hatred by dissimulation, accusation by soothing, and temptation by a show of truth and goodness, as shall appear. In the mean time we see how he doth Serpere creep and grow upon us ere we be aware, and as we hear the noise of the Organ, but see not the Organist; so we shall hear from his Instruments, what is for his purpose, but have no sight of him, till he sees his time.

Secondly, per aliena (saith Saint Augustine) ducit ad sua. He borroweth somewhat of God's to draw us unto himself. As Sophisters take premises of truth to infer a false conclusion. When the fallacy is in the form, it is not so easily perceived. He hath no truth in him, yet he utters many truths, but always with purpose to conclude a lie; and puts on truth, as the false Prophets did a rough garment to deceive. No counterfeit will pass without some mixture or superinducture of pure metal; no falsehood without some tincture of truth; no evil without some luster of good.

Thirdly, he tempereth counterfeit honey with true and proper gall; Omni absynthio amariorem dulcedinem infundit (saith Saint Bernard; ) and hereby many times he beguileth the taste even of spiritual men, promising doubtful delights, to debar them from certain comforts; not purposing to give them what they vainly expect, but to take from them what they fruitfully enjoy and by seeming good, to embark them into certain evil: Peter wist not what he said, when he would make Tabernacles on Mount Tabor; not they what they do, who upon less cause have undervalued the profitable pains of action for the affected ease and imaginary glory of contemplation. But Satan well knoweth what he maliciously intendeth, which is, to defraud the Church of their service, and themselves of their reward; yea, by this subtlety he caroused death to us all in Adam, under color to bring us nearer unto God; as the traiterous Monk poisoned his Liege Lord by drinking an health to him.

Fourthly, he maketh not a fair open war against us, but (as those that make booty their only end) descendeth to all kinds of thievish stratagems. Solomon compareth the robber to a fowler: Let us see a little how this fowler bestirreth himself.

1. He hath his nets and pitfals in every path, or by the high-way-side at least, to catch them who never so little straggle from the path of uprightness. And as men (saith Saint Augustine ) by casting stones into the hedge, drive the bird into the net that standeth by; so Satan, by the reproaches, either of malicious enemies, or loose professors, driveth many a one out of the way of righteousness into the bands of iniquity; wherein, without the special mercy of God they are holden unto destruction.

2. He hath his calls of evil counsellors, Come with us, cast in thy lot, &c. by which he bringeth many to the bush.

3. He hath his several baits of pleasure, profit, honor to inveigle us; yea, and (in show) of honesty too to delude us.

4. He hath his stales, not only dead stales, sinners taken and slain, and now stuffed and set up to take others (as one sinner destroyeth much good ) but also living stales, that is, the Examples of the falls of God's children, Noah, Lot, David, Peter, and others, of whom he maketh the world believe that they were willingly in his power, and do invite others to the like liberty in sinning; whereas they were with him but as prisoners striving and mourning to be delivered, and are now by God's Spirit set forth unto us, not as warrants to practice, but as warnings to avoid the like errors. Thus he is like Pirates that rob under the colors of those whom they have surprised.

5. He hath his stalking horses to hide him while he shooteth at us. Even good men are abused to bring his temptations the nearer, as Peter to withdraw our Savior from his passion; and Jobs three friends to remove him from his patience.

6. He bringeth men to agaze, that while they look at others passing by, he may have the fairer mark at them. Thus the Pharisee gazing at the Publican, and denying his sins, was not aware of pride that pierced him to the heart. Thus many fall into schism, while they have their eye upon nothing, but either the heresies of the Romanists, or the defects of Churches Evangelical.

Fifthly, it is a special point of his policy, either to prepare, or to expect some predispositions in the subject, before he do give the assault: Courtiers and Politicians make great use of this art to know those, Molles aditus, seasonable and advantageous accesses, which give opportunity to designs. Joab was not to seek of this craft when he would bring Absalom to Court; for first, he perceived that the Kings heart was toward him, and yet for all that he thought fit to prepare him with a made tale of a woman of Tekoah: but Satan is his Crafts-master in this point, and the opportunities he expecteth, or worketh, are

1. Ignorance, or (which is all one) forgetfulness, whereby he takes or makes men disarmed of that sword of the Spirit which should repel him; and either finds them blind, or blinds the eyes of their minds, that the light may not shine unto them which should discover him. The Philistines had too much advantage of the Israelites when they kept them all without weapons, and it is wisdom (as we say) to assault on the blind side.

2. Security; when fear, the watch-man of the soul is asleep, the Fowler first emboldeneth the birds, and then spreadeth his nets; so Satan first removed the fear of death, ye shall not surely die; and then laid for the prey. There is always some mischief in hatching, when Satan is quiet and stirreth not.

3. Idleness, when the bow of the mind is unbent, and men give themselves to keep the devils holiday. Res age, tutus cris; business is a barricado to temptations. When David went not forth to the war but sent Joab and made much of himself at home, then Satan drew him into the snare of lust.

4. Unwarrantable solitariness; woeful experience approveth that of the Wise man, Woe to him that is alone: Deserts are the devils dung-hill upon which our Savior (I know not whether any other) found, and foiled him; he had need be an Angel that chooseth always to be alone, lest Satan make a Devil of him.

5. Some notable distress: As the Fowler taketh the opportunity of hard weather, so doth Satan of weakness, terror, astonishment. Simeon and Levi slew the Shechemites, when they were sore of their circumcision: So did Satan Achitophel and Judas, when they were wounded in conscience. Peter was drawn to deny his Lord in the Priests Hall, beset with enemies and Inquisitors; and David in his fear said, All men are liars: Count worldly troubles forerunners of spiritual, and tribulations of temptations; for Satan watcheth as the Crow upon the sick Sheep.

6. Scruple of conscience; When a man is afraid of one extreme, Satan thrusts him forward to the other; If he cannot keep him in security and impenitency, he will urge him to despair; as we see in the Apostles care for the incestuous; If he cannot put out the fire of zeal in the hearth, he will labor to make it break out of the chimney: If he cannot turn a man back, he will seek to shove him on his nose.

His sixth policy is to sort his temptations according to the subject he would work upon: He striveth not against the stream, but useth the tide of our affections; and chooseth to drive the nail that will go; he tempteth ordinarily the young man, not to covetousness, but to pleasures; the old, not to wantonness, but to worldliness; the rich, not to pilfering, but to oppression; the poor, not to usury, but to theft; the valiant, not to be base, but to spoil; the coward, not to ambition, but to treason; the wise, not to ignorance, but to subtleties; the ignorant, not to curiosity, but to a stupid and implicit faith; the sick, not to riot, but impatience; the healthful, not to frowardness, but to intemperance.

Seventhly, he cunningly ordereth his temptations, so as the least suspected may make way for the other: His approaches are per cuneos & cuniculos; As a wood-cleaver first enters a small wedge to let in a greater till the tree be in pieces; or as one that kindleth a fire first, with a small breath cherisheth the weak embers (Impositum cinerem, & sopitos suscitat ignes) till all be on a light fire, in like manner dealeth Satan; with Cain, envy made way to malice, malice to murder, murder to despair: with Judas, covetousness let in theft theft treason, treason despair, and despair self-murder: Yea, holy David was thus circumvented; idleness was the harbinger for lust, lust for adultery, adultery for murder, and murder for dissimulation. No less, in blessed Saint Peter, presumption produced curiosity, curiosity fear, fear denial, denial perjury As a Serpent having gotten in his head, traileth in his whole body; so doth Satan easily wind in the greater sins: when we once have given entrance to the less; so dangerous a thing it is to hatch the Cockatrices eggs, and to neglect the introductions unto sin by which, ere men be aware, the conscience is split and wracked.

Eighthly, when he seeth men stand upon their strength, he seeketh to over-reach them by conference. Like the great thieves of the world, who labor to get by treaties what they cannot seize upon by main force. Take heed of him when he falls to parley, and count the truth half lost, if thou yield to have it disputed; our mother Eve could never make her party good, when once she had yielded to put it to the question, Hath God said indeed, &c? Parley cherisheth traitors, and be sure the devil intends thereby to sift thee, and either (as Rabshakeh ) to dismay the well affected, or rather (as Abimelech ) to find or raise up a treacheous party within thee; it is no wisdom nor safety to capitulate with an irreconcilable enemy.

Lastly, even in seeming to go out, he enters the farther in, hypocrical profession is like Popish exorcism, or holy water, at which the devil laughs when he seems to fly: He retires himself (it is true) and gives thee leave to shut the door after him; but he leaves an unsanctified heart to keep possession for him, and to make clean the house against his return; so going out, not by compulsion, but composition; not by fine force, but by compact, he returneth as into his own, with seven spirits worse then the former, which Saint Augustine calleth Septinariam simulationem, sevenfold hypocrisy. Thus divers turning Protestants for preferment, become seven times more the children of hell then they were before: It is a notable deceit to make men in love with bondage under the name of liberty. Satan playeth fast and loose with loose hearts, and in seeming to loose, bindeth them the faster; as the Jesuit, (and their spawn the Quakers) draw all to their Covents that they can lay hands on, under pretence of preaching and teaching gratis; but know, the devil is never so dangerous, as when he is most tame; he will give thee leave to defy and spit at him, to insult and tread upon him, to bridle and saddle him, so he may carry thee to hell: We may shut up this point of the stratagems of Satan with the words of the holy Ghost touching the watchmen of Ephraim; He is a snare of a Fowler in all his ways and hatred against the house of God.

Notwithstanding we must not think that he hath only stratagems and policies to use: there are times also wherein he useth plain dealing, and pulling off his visor professeth himself to be the destroyer and devourer of souls. Those times are, as I conceive, these four;

First, when he thinketh his authority shall weaken the credit of the truth. For then the more he showeth himself in his colors, the less is that believed which he seems to affirm. Thus raging in the man possessed, he confessed Christ to be the Son of God, and after left the print of his malice in the drowned swine, not to give credit to that Doctrine, but to make it be accounted a doctrine of devils. In like manner by the mouth of the Pythonesse, he acknowledged the truth of the Gospel, and the calling of the Apostles, knowing that nothing could so much undermine the authority of that truth, as his confession and approbation, who was the known enemy thereof. Nothing is more pernicious then plain dealing policy.

Secondly, when he hath wicked men at a vantage, and now feareth they may bethink themselves, for then he hurrieth them into the snares of perdition, as Huntsmen with loud cries do force their prey into their nets. Thus he dealt with Saul, Achitophel, Judas, not giving them time to bethink themselves, but urging and precipitating them to a speedy resolution of self murder, like the swine that were carried violently into the sea.

Thirdly, when he maketh himself now sure of his prey, then for their greater terror and his greater glory, he letteth them see the face, and feel the force of their tyrannous conqueror. As Hunters, when the beasts are hampered in the toile, come with their darts and instruments of death: For so Satan hath not only his nets, but also his darts; fiery darts, not only insinuating, but also commanding temptations; the former to win them into his power; the latter to exercise his hellish power over them; the former to disarm them of wholesome and timely fear; the latter to insult over them, when they are now past hope.

Fourthly, when rage deprives him of reason, and fury drives him from his fence. For as men in desperation forget their cunning, so doth Satan; when he saw that Christ began that judgment, whereby he was to be cast out: his malice made him do that, which apparently tended to the prejudice of his kingdom in hastening the death of him, who was by dying to destroy both death and him. And in like manner in these last days seeing his time to be but short, he waxeth wrath and woad, and in great rage persecuteth the woman and her seed which keep the Commandments of God, and have the faith of Jesus Christ.

Thus we have seen how Satan is the arch-hypocrite, and now it remaineth to show how he is the Father of all hypocrites.

That all wicked men are in the power of Satan, it needeth no proof seeing the Apostle saith, the whole world lieth in evil, or in that evil one. He worketh in them, and leadeth them according to his will. He blindeth them as horses, that they may turn the better in his mill; they are his slaves body and soul, because his lusts they not only do, but will do. They are his tenants, and hold of him both their present portion in this world, and their place assigned in the world to come. Living, they pay him the rent of a guilty conscience, and dying the heriot of a damned soul.

But there is yet a nearer relation betwixt him and them. For they are not only his Subjects, but his children and seed: not only of his party, but of his nature. Therefore the first division of mankind is into the seed of the woman, and the seed of the Serpent. Saint Augustine fetcheth the foundation of his two adverse Cities farther off, to wit, from the division of good and evil Angels. But there is some difference; good Angels differ from good men, because those were never pilgrims; and evil Angels from evil men, because those are all gone forth, never to return. Again, good Angels unto good men are only companions, and guards in the way of well-doing: But evil Angels unto wicked men, are among the causes and councellors of evil; wherefore wicked men are said to be of the devil; but good men, not of good Angels, but of God, and of Christ: And how wicked men are of the devil, our Savior showeth when he telleth the malicious Jews what was their proper pedigree; Ye are of your Father the devil; and the blessed Apostle, when he blasoneth the arms of Elymas, O full of all subtlety and mischief, thou son of the devil; wicked men therefore are of the devil, not as made by him, but as marred and made wicked by him; not as naturally begotten, but as spiritually corrupted by him; for sin is the devils seed, as grace is called the seed of God. Of that seed are wicked men begotten, not as men, but as wicked; and from that seed we all by nature bear the image and superscription of Satan; and in whomsoever that seed is not mortified, they show themselves children of that Father by imitation; ye do that, saith our Savior, which ye have seen with your Father; Fathers affect to bring up their children in their own trade, and children are apt to do what their fathers do before them, imitation is enough to denominate even strange children; for which cause all heardsemen are said to be the sons of Jabal, and all Musicians the sons of Jubal, which phrase is interpreted when Tubal-Cain is said to be the instructer of all artificers; How much more may Satan be called the father of wicked men, who first were corrupted in Adam by his poisonous temptation; Secondly, begotten in his likeness; Thirdly, brought up in his School; Fourthly, remain still practitioners in his hellish Mystery, who see him, and love to see and follow him, appearing familiarly to them in unghostly counsellors, in sensual objects, in diabolical suggestions? And so great is the communion between him and them, that the Holy Ghost forbeareth not to give unto the devil the name of man ; and unto a man the name of Devil ; to show, that men ruled by the devil, are devils incarnate.

But of all wicked men hypocrites may best claim this kindred, or rather wicked men, as in regard of all sins, so especially of their hypocrisy. Other sins transform men into beasts, as drunkenness into swine, cruelty into lions, craft into foxes lust into horses, &c. but hypocrisy into devils, therefore Judas is called a devil; and false teachers compared to Satan the subtle Serpent, transforming himself into an Angel of light: Mischief is not all, there must be subtlety quartered with mischief to blason a son of the Devil; a lie is not enough, it must be a lie through hypocrisy, to note a doctrine of devils; this maketh men a perverse and crooked generation, resembling the crooked Serpent of whom they are descended; by this, Satan filleth their hearts to lie unto God, as is said of Ananias; Satan so taught Adam , and Adam man-kind, though some exceed others in the practice of that common lesson: for Satan hath not only his vulgar professors, but his Prophets, his Apostles and Martyrs too. He would seem an Angel of light, whose office is to have the Testimony of Jesus, no marvel then if his champions have assumed the titles of Angelical and Seraphical Doctors: By these he corrupteth the minds of men from the simplicity that is in Christ; or this double Serpent cannot abide simplicity, either in doctrine, worship, or conversation. Of him men learn to be one to another, as Dan. a Serpent by the way, an Adder in the path to bite the horse heels, that the Rider may fall backwards. Of him they learn to hate the image of God in such as are born after the Spirit, and yet to cover their hatred by deceit. Of him they learn to accuse and calumniate, whence we read of men-devils, and women-devils. Of him they learn to be tempters and seducers one to another. The Serpent was a devil to the woman, and the woman a Serpent unto the man, and since that time every man is by nature a tempter, a Serpent, a devil both to himself and others; To himself; for, whosoever is tempted, is drawn away by his own concupiscence and enticed; To others; for company, counsel, example in sinning are forcible persuasions, Homo homini aut Deus est, aut Daemon. He that is not God's instrument for the good of his brother, is the Devils agent for his destruction, as Ahab's Prophets helped their Master to hell, and Balaam that taught Balak to lay a stumbling block before the children of Israel. Satan hath so strong a party in man-kind, that he need not now to tempt anymore by the Serpent. The hypocrite will serve that turn, who associateth, and as it were incorporateth into himself the unclean spirits, and (as Saint Bernard speaketh) una cum eis efficitur Daemon; He is both the devils child, and his harlot (as Lucretia to Pope Alexander ) to make him a fruitful father of lies.

But in enlarging these things, I find myself in danger to touch upon divers particulars which will more fitly and fruitfully offer themselves in their proper places; Wherefore it shall suffice that hypocrisy is the devils craft, in which wicked men are free by their fathers copy, and that he sendeth up out of hell these false Samuel's, as walking Ghosts and phantasms to delude the credulous world. Whence it followeth that we have need in the through-fare of this world (which is the devils dominion) of a threefold Caution.

The first, in regard of Satan himself, The great Imposter of the world, least he circumvent us with his methods and wiles. We had need go study this black art, not to practice, but to avoid it; The knowledge of his art of offense is unto us the art of defense; O what wisdom is required in a Christian that must take heed of an Angel of darkness, under the show of an Angel of light: O what watchfulness, that must not take an Angel of light upon his own report; the wound of the Scorpion is cured by his own blood; So the wisdom of the Serpent is needful against this Serpent, and spiritual prudence to discern and withstand these spiritual wickednesses; No trust in revelations either against or besides the word. We must question such apparitions, as Joshua did the Angel Art thou for us or for our adversaries? so is this the persuasion of him that hath called us? He that speaks not according to that rule, Hic niger est, there is no morning light in him. Say not as the seduced charmer, I am in league with him, he will do me no harm; it is not safe covenanting with hell, nor taking Physic of an enemy. He hath nothing to give thee but death. Can any good come out of deaths dominion? say not, I hate and defy him with all my heart, yet living in a course of sin He is a base tyrant that seeketh not thy love, but thy service, and that unto thine own destruction. He is content thou shouldst spit at his name, so thou cherish his nature, and wrong the Lord to do him a pleasure: Say not, he is an enemy indeed, but far off. Alas his home, his hold (till Christ cast him out) is within thee, thine heart is his forge, thy corruptions his instruments, thy lewd companions his very black Angels and sub-devils. Fear him not so much for his horns and claws, as for his temptations. Many make God the author of their sin, and Satan of their punishment; but it is Satan that craftily seduceth thee, and God that justly punisheth thee, and that by delivering thee into his hands to torment thee. If thou willingly admit him as a tempter, thou shalt surely fall into his hands as thy tormentor; say unto the Lord, the adversary and enemy is this wicked Satan; but dwell thou in the secret of the most high, and he will deliver thee from the snare of this Hunter. A Christian (as the woman in the Revelation ) hath wings given him to fly above the reach of this dragon, and may say (with Doedatus) non possidet aethera Satan; yea, the Lord will turn his malice into good unto thee. Little knoweth Satan (saith Saint Augustine ) what good cometh of him, even when he rageth most like himself. The Lord though he suffer him to sift, yea and buffet his dear children, yet will not give the soul of his turtle into the power of the dog.

Our second caution must be to take heed of petty hypocrites, vice-devils. Evil men are the suburbs of hell, but hypocrites are his exchange. Every wicked man is the devils customer, but hypocrites are his brokers, his chapmen, his retailers they buy of him to sell unto others: Every sinner is deceived by him, but the hypocrite is his apprentice in the art of deceit; deceiving and being deceived, no marvel they make so good a show, and pass so currant in the world, seeing Satan joineth with them, to advance his party and kingdom; but he crosseth and disgraceth all that ever he can the sincere Christian. Hence we see that Papists (with all the mischief they do) can hardly get enemies, nor true hearted professors, friends. Men are ready to plead for them. Have we not all one Father? and it is true enough in the sense before delivered; but according to their understanding of a Father; God is able of stones, of infidels to raise better children unto Abraham; we should therefore learn rather of the Prophet, to handle roughly the Ministers of this murderer, and give them their answer without the door, for certainly the sound of their Masters feet is behind them: Let not shows and titles deceive us. Satan smiles to see God's image derided under his name; and his embraced under the name of Christ. Reject not truth because he alledgeth it (for that he aims at;) but reject his authority and communion, as having neither part nor lot in that business. See God in every truth, though uttered by Pharaoh; and Satan in every falsehood, though fathered upon Peter.

Our third and most important Caution respecteth ourselves, that we make ourselves free, not of, but from this trade of devils: this sin of hypocrisy; I would not (saith the Apostle) that ye should have fellowship with devils. Hypocrisy is not only a communion, but a fornication with the unclean spirits. Wilt thou make thy soul his harlot? thy wit his bawd? thy profession his midwife? thy practice his bastard? Shall he make thy mind his tiring house? thy life his pageant? thy heart his quiver? thy tongue his bow ? Wilt thou do as some foolishly proud, who spoil a good complexion by painting? The King of heaven will never take pleasure in a borrowed beauty. He had rather see in thee ingenuous defects, then counterfeit perfections. Painting is not intended to please chaste eyes, and therefore is but an harlotry varnish; no more is hypocrisy accommodated unto the pure eyes of Christ, and therefore it is but a devilish dawbery; though it make many a sin-burnt soul seem fair to carnal beholders.

In fine, our sinful nature is a Pasiphae; the devil not only a Taurus to adulterate her, but a Dae • alus to build for every Minotaur a labyrinth of hypocrisy, but the knowledge of ourselves and of God must be the clew of Ariadne to bring us in; and the power of the Word and Spirit of God more then the force of Theseus to subdue these monsters.

CHAP. IV. The natural hypocrite is he, in whom nature usurpeth the room of grace.

THough every hypocrite (as an hypocrite) be an artificial piece, yet there is a natural hypocrite among the rest; so called, not because he is without art, but because his art is to give nature the place and prize of religion. That there are certain eminencies and advantages of natural parts in some men above others, cannot be denied. Experience shows that men, as blades all made of the same metal, yet differ much by means of temper: Some more soft smooth and ducible, others more stiff and stubborn, that will break rather then bend. This difference Plutarch observeth in the natural disposition of Marcus Brutus, compared with Junius his Ancestor, and with Cassius his fellow in conspiracy. Reason confirmeth the same, because though the soul of Solomon (as it is created and infused) differeth nothing from the soul of Nabal; yet being to work by bodily organs, even in the perfecting of herself, her actions resemble her instruments; and as in generation the birth usually resembles the mother; so in disposition, the soul takes her temper from the body. Hence we see some of condition ingenuous, shamefast, fit to be taken with the love of virtue; others of a baser cast, fit to be ruled, not by shame, but by fear; not by praise, but by punishment; not by reason, but by constraint. Naturalists observe that phlegm predominating maketh a man slow, stupid, and servile: choler heady, various and violent; melancholy timorous, close, sour and inexorable; blood voluptuous, riotous and reckless. Therefore the sanguine with a moderate mixture of melancholy to qualify the motion of the blood, is commended as the temper that giveth best counterpoise, both to the humors of the body, and passions of the mind. The Scripture noteth a difference of natures in Esau and Jacob; the one cunning, the other plain ; the one a ranger, a man of the field; the other loved home, and went not out of the tent. If we compare the nature of Ishmael a wild asse man, his hand against every man, &c. and every man's hand against him: with Jonathan so amiable, passing the love of women; how great will the distance appear? Now they that have these seeds of nature, as they are generally gracious in the eyes of others, so are they apt to think highly of themselves, and many times they enter into comparison with the children of God, and bear away the prize from some of them: For good nature without grace maketh a fairer show to the world then grace with an ill nature, as a cur outrunneth a grayhound with a clog: But when all is done nature is but nature, and giveth one man no more advantage of another, then tame beasts have of wild, which are beasts also no less then the wild, or then the flower hath of the herb, which is grass no less then the herb. To this flower of the grass the Apostle Peter compareth all natural excellency, which he calleth a mortal seed; and (to our purpose) avoucheth that love without hypocrisy, cannot spring from that root. Without regenerating grace there is no sincerity in men's affections, therefore neither in their actions: He therefore that is in his pure naturals, is in the list and roll of hypocrisy; he that beareth himself on them, marcheth under her banner; he that opposeth them to grace, fighteth in her quarrel.

But the child of God is he in whom the best nature is renewed and refined by grace. He is a new creature partaker of the divine nature, and therefore abstaineth from the corruption that is in the world through lust. Among worldly corruptions hypocrisy is not the least; and it is grace, only grace that freeth from hypocrisy. The Apostle commandeth, that love be without hypocrisy: But whence may that be had? Saint Peter showeth, that love unfeigned supposeth regeneration through the Spirit by the incorruptible seed of the Word. In like manner Saint James commending Christian wisdom, among other epithites saith, it is without hypocrisy; but withal he telleth us, this wisdom is not from beneath, but from above, even from the Father of lights. Natural parts and perfections may be either found or wanting in a child of God; but if they be found, they are made servants and instruments unto grace; if wanting, grace hath the more trouble, and must do her work herself: yet better is grace without these good helps, then natural parts without grace; as the poor man that hath a servant is better then he that boasteth himself and lacketh bread. Grace hath the poor man's blessing, not to be without a servant, for her children serve her, yea she can be her own servant.

In the one therefore generation stands instead of regeneration, in the other regeneration maketh use of the good, and supplieth the defects of generation.

The natural hypocrite deriveth his honors from his birth. [Character 1]

The great men among the Heathens had some reason to solemnize their birth days, because the advantages they had of others that came from that mould not only in regard of honors and titles, but even of virtues also. Wherefore moral Philosophers required in their Disciples a predisposition of nature, as without which they perceived they should do little good upon them. They must be nati or else they could not be facti; tempered before they could be framed, composed that they might be disposed. This hypocrite therefore hath his virtue, as many have their nobility without their own labor or merit, and therefore without true honor. Vix ea nostra voco, such accessions are scarcely to be called our own.

Contrariwise, the new creature deriveth his honor from his new birth as a Son of God.

That which is born of the flesh (saith our Savior ) is flesh, and that which is born of the Spirit, is Spirit: Behold in a regenerate man two births, two originals; The former he remembereth with honor to God (who hath made him fearfully and wonderfully; ) but with shame to himself, saying, Behold I was shapen in iniquity and in sin did my mother conceive me. The work of procreation is it, wherein the old Adam, even to this day, begetteth a Son in his own likeness. If any have been good from the womb, it was not of the womb. The womb might be the term from whence goodness (by the extraordinary work of the Spirit) began; but not the cause or fountain of goodness. Grace comes never the sooner for good nature; For, not many wise, not many noble after the flesh are called; but it is the gift and calling of God. A man must be born again (though Nicodemus cannot relish it) that shall be good in the sight of God A Christians birth-day, is that wherein Christ is formed in him, and the travel of nature is blessed with the issue of grace.

Thus the one receiveth his honors his arms from his Ancestors; the other winneth them in the field. The one hath eldership as Esau; but the other, as Jacob, goeth away with the blessing.

The natural hypocrite hath his perfections from his body. [Character 2]

A base perfection that hath its original from the basest part, like the motion of the Serpent, when the tail would lead the way to the head. We count those creatures base, whose form ariseth out of the potentiality of the matter so those men must needs be of mean worth, whose perfection cometh from their complexion; and in whom the body giveth laws to the soul. Popular States may decree honest things; but blessed art thou O land, when thy King is the son of Nobles: Bodily temper may incline men to some things that are good; but virtue looseth her dignity, yea and her name, when she cometh not armed with the command of reason. What commendation or thank is it for a man to do that whereto his nature inclineth him? we may praise a man for being tall, fair, welfavoured, as we may praise the snow for being white, yet no external feature of the body how comely so ever), but only the endowment of grace commendeth a man unto God. The gifts of the body are no more ours, then those of fortune (as they are called;) nay less, for many times unto these our industry concurreth; unto those never, for who by taking care can add unto his stature? or alter the color of his hair? Many things are beautiful, proceeding from reason and grace, which if they come of nature alone, are rather defects. An Eunuch, so born, is a dry tree; but he that by grace makes himself such for the Kingdom of heaven, hath a name better then of sons and daughters. The gift of continency itself is a bodily privilege, (and therefore maketh marriage as not necessary, so neither unlawful;) but it is temperance of mind that deserveth the name of virtue, not temper (much less distemper) of body. That is not virtue that is born with a man from the womb of his mother, nor a temperature not easily liable to temptation; but grace subduing temptation. And what virtues are they which may be lost by age or sickness? yea, that may be gotten by disease or decay of nature? It is noted of Charles the fifth, that by age he grew more flegmatick, and thereby more moderate; a good turn for his Subjects, and for neighbouring Princes; but no commendation to himself.

But the new creature is perfected from his better part.

The better part of a man is his soul, and the better part of a Christian is this Spirit or new man. As it is meet therefore that Art (the rule of reason) should perfect nature; so is it also meet that grace should perfect both nature and reason. A man of a cheerful spirit, though somewhat corpulent, moveth nimbly, because he hath animam pro vehiculo, an active soul for his chariot; so a Christians motion being from the soul of new life, is more then according to the activity of nature. As in evil the titillation is from sense and appetite; but the reasonable will consenting, maketh it a vice: so unto good there may be an inclination by nature; but the royal assent of the inner man maketh it a virtue. Natural inclinations bear great sway in human actions; because few men examine, fewer correct or cross them. Some naturalists have been very partial in behalf of natural causes. What will not he ascribe to nature, who can find in his heart to affirm, that a man unlettered by mere alteration of the temper of his brain, may come to speak the Latin tongue? But in the child of God, with a new Lord, there are new laws: the Law of grace improveth natural inclinations, if they be good, keeping the same course upon better grounds; reproveth them if they be evil; shaping her course, not according to the wind, but according to the compass. And as Sea-men have an art to catch a cross wind, and make it serve their turn; so the child of God maketh happy use of bodily distempers; making choler serve unto zeal; phlegm unto patience; melancholy unto contemplation; and lively blood unto spiritual rejoicing.

Thus the hypocrite is as the Centaure, in whom the horse is the better half of the man; and take away the horse, the man is spilled; but the Christian is good on foot, as well as mounted. If his horse be gentle, he rides him; if jadish, he breaks him; if weary he can lead or drive him; if stark tired, he can go without him. He that hath good legs findeth less lack of an horse, and where grace is in breath, natural parts are less missed.

[Character 3] The natural hypocrite is good, but not always.

As the cause is, such is the effect. The cause of any goodness of nature is appetite; the cause of appetite, temperament; the cause of temperament, bodily constitution. All these are mutable, and finally mortal; like Comets that kindle without expectation, and go out without warning. For that which begins without reason, will end without occasion. Some men turn good so suddenly, that we may say, how came this new Religion to seize upon them? But the good humor lasteth not long, there is a dump and a damp coming after. The very flood itself bodes an ebb. Or if the beginning were more ancient even from the very conception; yet nature, like the first matter, hateth to be tied always unto one form. Her pastime and recreation is in succession, and vicissitude, and that of contraries. Summer and Winter are not more ordinary, then to see a man out-live his good nature. For either it is soured by afflictions, or made brackish by encounter with others ill conditions; or time itself turns it into vinegar. Naturalists distinguish man's life into several ages, according to the alteration of humors in the body, and mutation of temperature thereon depending. Hence those years are called climaterical, wherein the soul changeth climate, as it were, in her passage through the little world of her body. From the torrid zone of youth, to the temperate of middle age, and from thence by the frozen zone of age, to the pole of death. In the mean time, age itself is a kind of death, as to youth, so to the inclinations arising there-from Thus we see youthful fervency end in coldness: liberality in sparingness; modesty in unshamefastnesse, and the like. Time devoureth both himself and his issue, and whatsoever is bred of nature hath his worm in itself. Nature is always in love with her present humor, as with her living husband, and proves a step-mother to the children of her former disposition.

Contrariwise, the new creature is constantly good, and unchangeably the same.

Grace being an immortal seed giveth a perpetual and immortal temper. It is as the morning light that shineth more and more unto the perfect day. A morning that feareth no evening, only it looketh for an everlasting noon-tide in heaven, where the shadows shall fly away forever. Abraham, Isaac, Jacob, Moses, all the Saints, whose histories are recorded, were no less amiable in age, then in the flower of their years. David was no less affable and popular at the last act, then in the beginning of his reign; witness that his last and most glorious Parliament, unto which he prefaceth with this gracious compellation, Hear me my brethren and my people. Saint Paul aged, and a prisoner too (if either years or troubles might have leavened his condition) yet retaineth his accustomed spirit of love and tenderness, as appeareth in his most Fatherly Epistle to Philemon. Age hath much to answer for depopulating the beauties of youth; but it hath this to say for itself, that it taketh no spoils, but of nature; against whom it hath letters of mart, under the seal of the God of nature. He hath pronounced child-hood and youth to be vanity; upon that vanity age feedeth. But it shall never come in question for decay of grace. For the regenerate bring forth more fruit in their age, fat and flourishing. Here the proverb hath place, Of fair things even the Autumn is beautiful. Grace, as the good housewife, looketh for Winter, but feareth it not; and therefore feareth it not, because she looketh and prepareth for it; getting change of raiment, double raiment, to encounter with all changes of weather and seasons. Yea, she maketh a Summer in the midst of Winter, and reneweth that youth in the inner man, which decayeth in the outward.

Thus the ones goodness is a morning cloud, or dew. the others is the early and latter rain. The ones good parts are his movables; the others lands, which some call Hispan. roots, rayzes; the one holds by lease, the other by inheritance; the one is good at random, the other by rule; the one at pleasure, the other at command.

The natural hypocrite is good without election. [Character 4]

Nature knoweth no choice of things, no difference of persons, no distinction of times or occasions, no bounds between measure and extremities. When Brutus pleaded before Caesar, he said of him, I know not what this young man would have, but quicquid vult, valde vult; whatsoever he would have, he would fain have it. Nature is a blind guide, and impetuous; and he that is led thereby, is affected vehemently, but uncertainly; like Ahimaaz, that had rather a mind to run and show his footmanship, then discretion to consider of the errand. Nature and counsel are contrary agents; the one ruleth the actions of beasts, the other of men: And men that are led by nature differ little from beasts; nay the beast hath the advantage; nature preferring her own issue before her noursling. If forwardness and fearlesseness be taken for valor, a mad, or a drunken man shall be more valorous then a wise man; yea, a horse then a man: for he mocketh at fear, and turneth not back from the sword. If willingness to part with that a man hath, be liberality, the fool is the most liberal person, for he giveth as well to them that deserve not, as to them that deserve, a fool and his money is soon parted.

Contrariwise, the new creature is good with discretion.

A wise Christian is not only forward and fervent, but with choice and consideration. And when there is just cause to alter his outward course, he is not afraid to be accounted light. Nature is as an horse, whose pace is affection; if the Rider be sanctified reason, sometime there is use of the bridle to hold it in; for nature is apt to exceed, even in the pursuit of good, as well as in the hatred of evil; sometime there is need of the spur to put on, for the forwardest natures are apt to wax dull in the rough ways of some duties. But above all, the eye and hand of grace is necessary to keep nature in the right way, which if it have a disposition to go, yet is ignorant of the end of the journey. There is no proof of grace more certain, or more beautiful then this, that it moderateth and regulateth natural inclinations; taking bitterness from zeal, adding wisdom unto meekness. It maketh all that are truly godly, of one heart, and of one temper, notwithstanding differences of climates and complexions.

The lion becometh a companion for the lamb; and the bear for the calf, and the communion of Saints reconcileth natural antipathy; so that whereas by nature, you shall hardly see two men of a condition; by grace they agree, and seem all (according to the proverb) one man's children. Blessed Saint Paul, before his conversion was a wild boar, wasting the Church; but being converted, he put on the bowels of a Father, the travels of a mother, the tenderness of a nurse. Saint John one of the sons of Zebede, fiery by nature, no marvel if he proved a son of thunder; but he was also so qualified by grace, that in his writings he breaths nothing but love.

The one of these therefore is good by disposition; the other by election; the one by humor, the other by counsel.

[Character 5] The natural hypocrite worketh at ease and with facility.

Works agreeable to nature, are not only easy and familiar, but pleasant. All this hypocrites ways are down-hill, so that he rather rolls, then walks. He goeth down the stream, and so hath no need of arms, or oars. But he is not soundly good that is good without pains and strife. Therefore the virtuous man in Greek is named by a word, which signifieth industrious. You shall see some courteous, liberal, patient, because they can be no other; but set them to work out a new nature by prayer, and practice of mortification to reform what is evil, to confirm what is good, to conform themselves to Christ in the mind, as well as in the work; here they give off; nature accompanies them not beyond the sphere of her own activity. But God is not served with that which cost us nothing; neither is such goodness a lasting fruit. For as many an one left rich by his friends, hath a ready way to thrift, yet seldom thriveth; so this hypocrite, finding a stock of good nature to his hand, hath a fair occasion of virtue, yet seldom makes use of it. Ease in the entrance takes away the edge of industry, the only mother both of thrift and of virtue.

Contrariwise, the new creature worketh with study, strife, and industry.

The Christian not only worketh, but wrestleth; being like those that repaired the walls of Jerusalem, who with one hand did the work, and with the other held the sword. Such a wrestler was Saint Paul, who crieth out, O wretched man that I am, who shall rescue me from the body of this death? who also telleth us, that while the flesh and the Spirit are together, they will be contrary each to other, so that we cannot do the things that we would. Neither is our strife with flesh, as it is sinful only, but also as it is natural. Therefore the Apostle compareth Christians to such as try masteries, and by his own example teacheth us to beat down this our body as with a cudgel, importing a necessity to displease ourselves in our appetites and inclinations. And if any of God's children shall seem to perform with ease some spiritual duties, as agreeable to their nature, we are to consider,

First, that all men's strife is not alike, nor any one Christians alike in all duties. Some, as smooth trees, are sooner squared, yet the ax must pass upon them. Into a soft nature, grace slideth, sinketh, soaketh; and is hardly perceived. And as fire in warm weather; so grace in such is not so fervent, by reason of weaker opposition. But that which gives facility for the most part, denies perfection, for that is reserved as a garland for industry. As in arts, they have most excellent, who have striven with some natural defects (as Demosthenes with an ill utterance) so in the profession of godlinsse, they have been most eminent, and have proved the greatest Worthies, who have had the strongest corruptions to tug withal, as we • ee in holy David, and blessed Saint Paul.

Secondly, though natural disposition may remove some rubs, and prepare a fair way for grace; though it may give some encouragement and acceptance unto goodness, though it may be both an ornament and an instrument thereto, yet there is always work enough left for grace: For no temperature of nature will free a man from self-love, profaneness, and such like spiritual distempers.

Thirdly, even in that which a Christian doth by help of nature, there wanteth not strife. The motion and action is apparent, but lookers on see not the inward contention. As when a nimble man runs, we see his speed, but discern not his travel; so in a Christians race, we see how he gets ground, but perceive not with what sighs and earnings he fetcheth daily supplies of grace from above; we see not how much ado he hath to shake off (whatever it be) the sin that cleaveth most close and fast unto him.

Thus the one is a piece of cast metal, soon made, but hardly mended: the other as in the bar or wedge, needeth much of the hammer to bring him to his due shape.

The natural hypocrite is disposed to some virtues, but not to all.

Nature affecteth some virtue, not because it is virtue, but because it is agreeable; [Character 6] and therefore not all virtues, because all are not to any nature agreeable. It is a partial guide; a Pilot only for her own coast and channel. And like a Badger, runneth apace, but where the unevenness of the ground favoreth her disproportion. Divers virtues in the construction of nature, imply some contradiction against each other. As that a man should be valarous, and considerate; patient, and sensitive; thrifty, and liberal; severe, and compassionate. Therefore he that is naturally one of these, doth as naturally abhor from the other; without reconciling grace. And though reason findeth a temper to recon ••• e them, yet nature looking but one way, and aiming but at one mark) is too blind to see it, too headlong to take notice of it.

Contrariwise, the new creature is framed and apt to every good work.

As of Arts, so of graces, there is an 〈 in non-Latin alphabet 〉 , a ring, a chain, out of which, if one link be wanting, all the rest are dissevered. For he is no true Christian, in whom is not found, even in this life the perfection of parts. Therefore the Apostle, not only professeth of himself, I can abound, I can want, I can do all things; but also encourageth his Scholars, undertaking (as it were) for them. God is able to make all grace to abound towards you, that ye always, having all sufficiency in all things, may abound to every good work. To the same purpose he prayeth for the Ephesians, that they might be filled with all the fullness of God. It is true, that nature maketh some duties more familiar then other, and goeth more willingly about them (as an horse travelleth more freely to his known baits;) but the wise Christian makes choice of his way himself, and makes nature carry him, even against her mind, whithersoever duty and conscience call him.

Thus in the field of graces, the one as a passenger picketh a sallat, or culleth out a garland; but the other cometh, as the owner to mow down, and carry away the whole crop.

The natural hypocrite abhorreth from some vice, but not from all.

Nature hath two tasters, sympathy, and antipathy; which discern not things good [Character 7] from evil; but agreeable from disagreeable: her motions therefore and inclinations are rather symptoms then virtues; effects of humor, then acts of reason. She hateth evil, not as the enemy of virtue, but as her own enemy. And seeing there is no temper of nature, to which all vices are displeasing; therefore no nature abhorreth all vices: but some nature, one vice, and some another. None, because it is sin; but each one, because it is not his sin. Thus we see some abhor from wantonness, who embrace drunkenness; as Alexander of Macedon: others hate drunkenness, and yet exceed in uncleanness; as Julius Caesar. These men abhor from sin no otherwise then the Elephant from a mouse; save that sometime their nature ranging them in one extreme, bandieth them against the other; as the coward hates fighting, and the old churl cannot see with patience the lavishnesse of young folk: and so much are these deceived, that they wonder all are not of their mind; and none so sharp censurers, as they of those vices from which nature hath exempted them. Chast by nature do wonder that any should fall by incontinency; as well may a left-handed man wonder that any should have the use of the right.

Contrarily, the new creature abhorreth from every way of evil.

It is the intent of the godly nature to abstain from the corruptions that are in the world through lust. The whole world of lust is his enemy; and not the least part thereof, the little world of lust, that is within himself; against this he principally wardeth and fighteth. I have been upright in his sight (saith David ) and have kept me from my wickedness; what that special wickedness was, not only the story manifesteth, but himself elsewhere pointeth at it, Incline my heart unto thy testimonies, and not to covetousness: Turn away mine eyes from regarding vanity, and quicken me in thy way. He that is truly good, pitieth others, who fall through natural impulsion; but himself fighteth against this Goliath, as against the Devils Champion, in whom he hopeth to discomfit the whole Army of Philistines.

This hypocrite is so eager to shut one gate, that he gives the enemy leave to enter at another; but the regenerate maintains every gate, every quarter, every postern against the siege of sin.

[Character 8] The natural hypocrite overweeneth the advantages of nature to the prejudice of grace.

It were not difficult to demonstrate this in many instances of dispositions, arising from differences of complexion. For, how easily may a man mistake (especially in the judgment of himself) a still nat • re, for meekness, fervency for zeal, want of affections for discretion, stupidity for patience, lenity for easiness to be entreated, obstinacy for constancy, and the like. And so far doth this prejudice prevail with such men, that when they see God's children break out by violence of pungent humors, stirring passions, keen affections; they bless themselves and say, how long shall it be ere you see me in such a mood? with like error (or rather more dangerous) the abilities of the soul are overweened. It is well known that the pride of reason hath been the fountain of all heresies, and the magnifying of free-will hath brought forth, in Philosophers, the ignorance; in Pelagians, the denial; and in Papists, the extenuation of original sin. But I have confined myself in this particular kind of hypocrite, to such perfections of nature as arise from bodily temperature; and even to those, so far forth only, as may be without prae-occupating the subject of the Treatises ensuing. Here therefore I will content myself to insist in the overweening of natural wit and capacity. Which as it ariseth from a good temperament of the brain, with plenty of animal spirits; so it is a servant of special use unto understanding and discourse. A gift not bestowed on all alike; and many times they have a double share herein, who have no part in God. But without sanctification, the more wit, the more enmity against God. Thy wisdom and thy knowledge they have caused thee to rebel , such are most in danger to despise the counsel of Ged against themselves. It is the Lord's candle, but it oftener giveth light unto his enemy. It is like the body of the Moon, not light of it self; but apt to be made light, if Christ the Sun of righteousness vouchsafe to shine upon it. Without this it hath no morning light, and is but as a dark lantern in the hand of a night-walker, to abuse others, but most of all himself.

Contrarily, the new creature prizeth not himself according to his natural endowments.

He is afraid to be mistaken in those dispositions that have a semblance of virtue. Some he ascribeth to defect, or redundancy, and hideth them as his shame, putting the comeliness of grace upon them. Others he cherisheth as instruments of virtue, yet considereth that tools make not an Artificer, with skill and industry. He walketh understandingly in the way of virtue. True virtue is the object of spiritual sense. This sense therefore is not deceived in her proper object; especially because it is daily exercised to discern good and evil. Grace afordeth, not only a foot to move, but an eye to direct; so that here neither the lame need borrow of the blind, nor the blind of the lame. He knoweth that though there be a spirit in man; yet it is the inspiration of the Almighty that giveth understanding. He acknowledgeth no true light in himself, which cometh not from the beams of the Sun of righteousness shining in the word. It is the Law that giveth understanding to the simple, and to the child sharpness of wit; that translateth men from darkness to light, and from the power of Satan to God.

Thus the one maketh a good wit his Well; the other his waterpot or bucket to draw so much the deeper out of the Well of Divine wisdom.

The natural Hypocrite is inclinable, as well to vice, as to virtue. [Character 9]

It is said of the French, that he as soon forgets a benefit as an injury; because he forgetteth an injury, not out of judgment and consideration, but out of a sudden and variable disposition; not out of a good mind, but because he cannot be long of a mind: So soon pleased, are soon angry. In like manner some are by nature constant or forward: but it is alike, either to good or evil. If to good, it may be ascribed to occasion rather then to election; and it may be said of them, it was happy they took a good way. Alexander the Great was eminent, as in virtues, so in vices. Good natures once corrupted, prove worst of all others, Augustus at the first was loath to consent to the proscription; but once in, he was more inexorable then his merciless companions. None have done more vile things, then men (accounted) of good natures, when once the temptation hath prevailed upon them. Herod Agrippa slew James , and would have slain Peter also; and all out of popularity. What could Antipas, that fox; or his father, that lion have done more? Among wild men (such as Ishmael ) there is more apparent danger; as among lions, then among oxen. Among tame ones, as there is no good to be gotten (no more then wisdom among oxen; ) so oftentime more harm; as more men are hurt by horses and oxen, then by lions and bears. These we fly from, or pen them up; those we trust oftentimes too far. If it had been mine enemy (saith David) I could have hid me from him, but it was thou my companion. Reason subdued under lust, is not only led by lust, but becometh a leader unto lust. Hence man being reasonable, is (if not better) worse then the beast, for the reasonable appetite perverted, bringeth unsatiablenesse to evil, and cannot be stinted. It seeketh after objects, not only absent, but impossible; and being a spirit, becometh (like the devil) a spiritual wickedness A man is never the more out of the devils way for natural parts, but rather more for his use. It is hard for a man to have them, and not to be proud of them; to have them, and not to be the idler for them; to have them, and not to abuse them. As beauty and chastity, re seldom married together. Evil counsel hath great advantage upon those that are of a pliant and pleasing disposition And as it prevaileth powerfully upon them; so it cometh most perniciously, because most perswadingly from them. Satan knoweth this, and therefore as he himself became a Devil by the abuse of his natural perfections; so he aimeth principally at such as these we now speak of, to make them, first subjects themselves, and afterwards instruments of his temptations to others. Every man is not fit timber to make an heritick of (saith Saint Jerome ) but he that is of a fiery wit, and pregnant parts of nature. If thou be such; ornari abs te Diabolus quaerit, the devil seeks to credit himself by thee, saith Saint Augustine.

Contrariwise, the new creature is disposed to virtue only, and not to vice.

Natural disposition, as the sea, would stand above the mountains: but grace setteth it a bound which it shall not pass, nor return to cover the earth. It keepeth nature in her due channel, that she may serve to transport us to all the regions of virtue, and not carry us away with a deluge of vice. If nature be stormy, and tempestuous, grace calmeth and composeth it. The Jews were worst of nature of all people's, (as appeareth by their histories and offspring) yet by grace how were they mollified and sweetened? what stories, what ages can parallel the sweet dispositions of Moses, of David, of Jonathan, &c? If nature be of her own accord tractable and gentle; grace humbleth the Christian so qualified, making him consider;

First, that it was the favor of the God of nature, to give him so good parts.

Secondly, that there is daily need of new favor from the God of grace, to sanctify them, which else he is apt to abuse unto evil. There is no eminent thing in him, which is not either the offspring, or the Scholar and servant of the grace of Christ. The man of understanding (saith Solomon) is of an excellent spirit; for excellent is that Spirit of God that liveth and ruleth in him. In him those things meet, which seem in nature to be incompatible; as to be slow to anger, and ready to forgive; the godly nature transforming him into the image of God.

Thus in the one, good parts are as weapons in a Cutlers shop; as ready for the thief, as for the true man; in the other, they be as in the hands of Justice, for the terror of evil works, and to give strength to well-doing.

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; adding a new luster, and, as it were, temper unto nature. The reasonable soul (saith the wise King ) is the Lord's candle, searching all the bowels of the belly. It may be called the light, that enlighteneth every man that cometh into the world. It is 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 choosing and refusing; the one being the mind, the other the will. The Latins seem to have joined 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 mind, the free election is of the will. These two are the great idols of Moralists.

First, light of reason which out-faceth illumination, counting 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 relics 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 maintain peace and human society. But as the light of the snow from the ground, so this wisdom from beneath doth rather dazzle, then direct men in the way to life. For 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 cogitations are darkened, and so 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 fountain of virtues. Liberty it hath by nature; but goodness (that is application of that liberty to the choice of good things) it hath (say they) from itself. But that one Argument of Saint Augustine is sufficient to possess us of the absurdity of this opinion. If our will be free of God's making, and good of our own making; better is that which we have of ourselves, 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 the 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 Plato's writings, the mirror, 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 misshapen, as that he comes so near grace, and yet is utterly destitute thereof.

Contrariwise, the Disciple of grace is he, in 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 govern by a Vice-roy; much less 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; understanding, to saith in things to be known; free-will to grace, in things to be done. It is not in this government, as in the usurpation of reason. For there, the more reason, the less grace; because reason will abide no Superior: but here, the more grace, the more t • ue reason; 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 counselor, 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 Kitchen Physic; 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 human; and as Physic 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 clothes 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 virtue. The Epicurean, placing man's felicity in the body, and the Stoic, 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 Peripatetic placed it in both, so differing from both the former, but all agreeing to put their confidence in man, fall under the Prophets malediction Cursed 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 less found) God, save in themselves, and in the model of their own reasons; they became vain in their imaginations, and their foolish hearts were full of darkness. For the spirit of man discerneth only the things of man; 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, What hast thou that thou hast not received? They therefore that saw no virtue in themselves, but as the issue of their own endeavor; 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 these 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 kind 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 sails, though in a contrary course, is sooner brought about then she that lies a ground in the harbor can be launched 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 gross offender, then this shadow of the moralist; who, although he never run so far from grace as the other, yet will be sure to keep his distance.

Contrariwise, the Disciple of grace hath his perfection from above himself.

The voice of grace is; Who can say I have made my heart clean? If I wash myself with snow water, and make my hands never so clean, yet shalt thou plung me in the ditch, and mine own clothes shall make me abominable; from within is that which defiles a man; but from without comes that which cleanses him. Morality as Physic, helpeth nature to do her own work; but grace, giveth life, createth a clean heart, translateth men from darkness to light, transformeth them 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 drinks of the rock that followed the Elect people in the wilderness, that is, of Christ. Morality is a pit within man, that will hold no water; but grace is a draught given by Christ; which 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 is watered by the foot of man, deriving the exundation of other men's wits into our private trenches; the other by the dew of heaven descending from the bottles of God. The one is an effect of study and travel, the other a grace obtained by prayer; and may therefore be called (like Samson's well) (k) Euhakkore, the well of him that cried, or prayed. David cried for this well, when he said, 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 soil; but the Christian receiveth his moisture from above, from those footsteps of God that drop fatness. The one is as the beast, clad with his own skin; but the other as the Priests of God, clothed with righteousness.

The Moral hypocrite placeth perfection in conformity to his mere 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 human nature, is as much as of a natural man can be required. He that doeth so shall give no man cause to complain of him. If any bold Philosopher adventured a little beyond the lists of nature, it behooved 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 beam in his own eye? They that have laesum principium, a cracked brain, cannot be brought to see their own defect; for what eyes have they, save those that are preoccupate with conceit of perfection? 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 unhappiness, that she feeleth not her own sickness. Morality therefore can undertake none but personal diseases, arising from passion; not natural, common, and hereditary: as Physic may cure a man that hath lost the use of his eyes, or lameness by accidentary distemper; but not him that is born blind, or a cripple from his mothers womb. Nay, as among Moors, blackness 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 virtue; 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 err in the moralists opinion. But the Scripture saith They have transgressed like men.

Contrariwise, 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 the Temple, under Zerubbabel; 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 woeful downfall in Adam, and beholding darkness instead of light, corruption instead of innocence; and for freedom unto good, captivity under evil; cannot but with mourning acknowledge God hath made man righteous, and he hath sought many inventions: 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 to come into and dwell in this secondary and inferior 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 innocence and integrity, once had by creation, then lost by sin, 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 mirror of the Law of liberty, both his own deformities to bewail and correct them; and the image of Christ (the absolute