Divine Characters in Two Parts

CHAP. VI. The Civil hypocrite is he, in whom respect of man standeth instead of conscience toward God.

THe natural and moral hypocrites receive their perfection (such as it is) from themselves; the one from bodily temper, the other from improvement of reason. But this hypocrite is framed by other men; and embraceth a show of virtue for their sakes to whom he beareth respect. The Moralist affecteth the commendation of a good man; but this man would be counted a good member. And without question the respect unto man is a great means, either to cherish the good of an ingenuous nature, or to curb the rudeness of a vicious disposition; But,

First, this worketh not on all; some are so hardened in folly, that though you should bray them in a mortar, their foolishness will not depart from them. Civility, as well as Morality, presupposeth some pliableness of nature. He must not be like blockish Nabal , so wicked, that no man may speak unto him; nor like the unjust Judge, that neither feared God, nor reverenced man, upon whom this Physic shall work. Such are past human cure (save that, as frantique persons, they may be held in by force, or trained by deceit) and are uncurable, unless by that grace which worketh as by miracle, and turneth lions into lambs.

Secondly, where respect of man prevaileth, it worketh not a through cure. It is but a fleshly circumcision, framing men to outward honesty, leaving the root of a profane heart unwilling to be at Christ's command; as we see in the forward young man, whose heart failed him when he heard that special mandate, Sell that thou hast and give it to the poor, &c. Of such, even while they perform outward duties, it may be said, They run well, but they run not in the right way. For, the way is Christ; they therefore that are out of Christ, are out of the way. And such is the mixture of men in the Church visible, that many belonging to Babylon perform the office of them that pertain to Jerusalem, agreeing in the outward work with the children of God, but far distant in regard of the end and ground of working. Saint Augustine showeth out of Varro, that among the ancient Romans there was a civil theology, that is, a Religion accommodate to the City, and to which the Citizens were to conform themselves; so where there is good government, it produceth in the greatest number a kind of civil Religion, or Religion of civility, which being entertained without the power of godliness, giveth definition to our Civil hypocrite. A Religion not freeing him from the bonds of iniquity, but teaching him to line his fetters that they may not clink, and to cast a long cloak over them that they may not appear. A Religion which may make him carry the fruits of Canaan (as the spies did) on a dry staff; but never to bear them from a living root.

Contrariwise, the Citizen of heaven is he, in whom conscience toward God sanctifieth his respect unto man.

He respecteth man, as is meet; but conscience (nearer then man) he respecteth more; and God (greater then conscience) most of all. Here Civilty and awe of man may be the porter, but grace is the householder. Princes and men of power need not disdain to do the office of door-keeepers in the house of Christ; nay, it is the proper service of Princes, by religious government, to set open the gates unto this King of glory; by ruling the beautiful flock committed to them, and whereof account shall be demanded of them, not in honesty only, but first in all godliness, and then in all honesty. As that godliness is ungodly which extendeth not to honesty, so that honesty deserveth not the name of honest, that either issueth not from godliness, or is not referred thereto. Christian Religion is not like that of Heathens , who first built Cities, and then instituted a Religion fit for the inhabitants; nay rather, it first buildeth the heavenly City of the Church, and then ruleth it, as the Law of Christ the founder and King thereof. A Christian therefore is either made civil by grace, or his civility is made gracious by Religion. No defect of nature is able to hinder this heavenly cure: no force of government can claim the credit of this supernatural effect. He doth not fear God for respect of man, but respecteth man out of conscience towards God. Let the hypocrite drive as fast as he will, carried on the wheels of human regard, the true Christian had rather limp in the right way, then run in the wrong.

Thus the hypocrite is civil, that he may not need to be Religious: the child of God is civil, because he is Religious. In the one civility is the the rival of Religion, in the other the handmaid.

[Character 1] The Civil hypocrite is all that he is by virtue of sober and good education.

There are four things by which men do sway one another; Education, Government, Company and Example. From these the several characters or kinds of this Civil hypocrite do arise; some from each of these severally, and other jointly from them all. This Character may style our subject the well-bread hypocrite, who for all the savor he hath of virtue, or piety (though without substance) is beholding to good Parents, Guardians, School-masters, Tutors. The vessel still retaineth some sent of the first liquor: so they that have been seasoned in tender years, cannot lightly be without some relish, and as it were, tincture of their good education. The want of this is a great disadvantage unto virtue, a maim hardly cured; never so cured, but that it both leaves a skar, and makes a man limp as long as he lives. It suffers the canker of self-will to fret so deep, that Reason, Law, Religion, have much ado to bring such to the denial of themselves. Adonijah used to have his will (his father never displeasing him, so much as to say, Why doest thou so? ) at last said, I will be King, and nothing could make him let fall that pursuit, till he lost his head. Plutarch noteth of Coriolanus, that though not of the worst nature (as appeareth by the account he made of his mother) yet for want of education, he was so impatient and willful, that no man could converse or be acquainted with him. The neglect of education therefore is an infallible presage of ruin, not only to persons, but also to families and States. On the contrary side, good education giveth fashion and beauty, not only to particular members, but to families, communities, kingdoms, and whatever bodies do consist of members so educated and instructed. And to come nearer to our purpose, it maketh men either not so bad as others; or that it doth worse become them to be evil; or at least, that they sin not without many a check of conscience more then others have. But what is all this to true goodness? nay, it showeth a greater power of sin, which easily forceth these weak rampiers; yea, and can make use of them to keep our true goodness from her rightful possession. And as weak remedies use to do, so these lenitives do give more mastery to the disease. They alter not the evil of nature, but restrain it for a time, and make it afraid to discover it self, as the Comick Poet saith.

This made Joash put on a face of Religion in the days of his uncle Jehoiada, not only following his counsel, but also stirring him up to levy the tax of Moses for the repairing of the Lord's house. This made Cain to offer sacrifice; Esau to marry a wife to please his father, and out of respect to his Father to defer the murder of his brother. By this the cunning Jesuits fashion themselves, and their disciples to that plausible carriage, wherewith they have in great part cozened and captivated the Christian world.

Contrariwise, in the well nurtured Christian, education receiveth power and perfection from grace.

Grace doth not bear children, and then put them out to nurse, but affordeth the milk as well as the seed. Yea rather, it nurseth them first, and after bringeth them forth; making use of good education, as of the womb, wherein they are prepared and formed unto the spiritual birth; and so they are commonly brought forth with less pain and difficulty: Education without grace, proves but an abortive conception; for it is grace which actuateth all means and instruments of goodness; A blessing which the Lord, though sometimes in his unsearchable wisdom he withholdeth, yet ordinarily affordeth to the conscionable care of faithful Parents. For, as Abraham and Lot by hospitality lodged Angels; so these, by virtuous education, entertain Angels fellows, heirs of heaven, into their houses. If grace enter in tender years, it is by that door; if not, yet they shall not want their reward, who have given their attendance, and opened the door for the King of glory. Whiles Parents and Tutors are careful to season those tender vessels, the Lord replenisheth them with goodness from above, and sendeth down a soul of grace to animate, and enliven them. Herein the spiritual generation resembleth the natural; spiritual parents (indeed all natural parents should be such) can give but the body of Christian instruction; but the soul of sanctifying grace is by God only and immediately infused. The moment of this infusion is hard to discern; for holy education, as it cherisheth, so it obscureth the beginnings of grace; as we see in Timothy , who being trained up in the faith by his grand-mother Lois, and his mother Eunice, is said to have known the Scriptures of a child. But of things in being, we may presume a beginning. And though the cause do not always conclude the effect, yet the effect appearing (which is here the new creature) both the instrument is apparent, which is Christian education, and the Author most evident, who is the God of grace. Of him in a special and spiritual sense, we are said to be both begotten and taught. He is both our Father and our Teacher , a teacher of none but to whom he is a Father: so surpassing all other fathers and instructors, that in the Kingdom of grace, no man is to be called Father , or Doctor, but he; no man is said (comparatively) to have need to be taught by other, because the anointing which is the holy Ghost, teacheth all and all things.

Thus the one hath education instead of grace; the other hath grace with, by, and beyond education. The one by parents, is subdued unto God; the other by God himself is made subject to the discipline of parents.

The Civil hypocrite is good by Law.

We may call him in this place the hyrocrite at Law, or the Legal hypocrite. He lives [Character 2] as upon his guard, that the Law may take no advantage, the government no offense at him. His goodness therefore must be ascribed not to himself, but to the government under which he lives. The Philosopher wisely pondereth the necessity of Laws for the ordering of such, with whom respect of shame, honor and reason will not prevail; especially such laws as impose penalties directly opposite to the pleasure men take in sinning; For, seeing counsel, or command of parents, and private governors may be rejected, there is need of a more potent and coactive power. Yea, whereas a private man crossing our appetite (though on never so good ground) is counted an evil willer, law is supposed to be indifferent to all, and hath approbation even from those who are lawless. So then, where education fails, the force of law begins, and undertakes such as will not otherwise be ruled; being compared by Saint Augustine to brooms which serve to sweep in the corn that flieth out of the floor, but they cannot make corn of seeds, or of chaff. Laws (though good) may well make good subjects, good citizens; but cannot make good men. For he is never truly good, who maketh the authority of man, both the ground and measure of his goodness. Thus doth this hypocrite; For the ground, he professeth the Religion established by Law; but it is for fear of the Law, not for love of the Religion. And were it not for the Law, he would as readily be of another, or of no Religion; for, he that takes upon trust, must be no chooser. Thus (though in the true Religion) he differeth not from the blind heathens, who observed many unreasonable forms of worship; not as pleasing to the God's (so speaketh one of themselves) but as required by the Laws, not so much for the thing, as for the fashion. Upon the same trust he takes the measure of his Religion. And because wholesome Laws of men (though intending the truth of piety in the inner man) can exact no more but outward conformity; there this hypocrite setteth up his rest; resolved to allow as hard a pennyworth of obedience as may be; as he that hath no other use of Religion then a malefactor hath of his Psalm of mercy, to save his best joint. Neither is he scrupulous to take any allowance of Religion from authority. If Solomon should (for trial) propound to divide this living child (this faith by which we live) his voice should be dividatur; and better would he like it in halves then whole, as preferring a middle lukewarm course, before either cold or hot. But if authority adjudge the child to the true mother, that is, faith to the Scripture; none shall magnify more then he the wisdom of such a Solomon; such were the Israelites who in the days of Joshua; and of the Elders that out-lived Joshua, made a shift to serve the Lord, Such was Joab, who living under a pious master, put on a face of piety, so far as to reprove David himself about the numbering of the people. But, how slender (saith one ) is that innocence, for a man to be no further good, then the letter of Law requireth? then the eye of Law discovereth? The fear of Laws restraineth not wickedness, but licentiousness in sinning; driving them to that Popish shift, if not chastely, yet charily, and with convenient caution. Notwithstanding, who shall hinder the Lord in the wisdom of his providence, to make use of such Aners and Eshcols, as of mercenaries in his wars? who shall hinder wise men from holding them in the same rank with good men upon the Exchange; who though they be not just dealers out of the love of virtue, yet there is means to make them so? And if we must needs have to do with men without conscience; better it is to fall into their hands, who consult with many, then of those who take counsel of none but themselves. For he that adviseth with his lusts, is a beast; he that calleth none to counsel but his own reason, is but an odling; but he that consulteth with Law (which is the common voice of the wiser sort) shall be sure to do all things decently and plausibly.

Contrariwise, The Citizen of heaven obeyeth man as a subject of Christ's Kingdom.

In none but him do these two properties meet, a good man and a good Citizen; nay (to speak properly) though others may be useful servants to the Government under which they live, yet he is the only good Citizen and subject; because he only is subject to the power, not for fear, but for conscience. The Roman Emperors (though enemies to the faith) had no such subjects, no such soldiers, as the Christians. He only giveth to Caesar all that is Caesar's, who giveth unto God that which is God's. For, God's Law is spiritual, requiring the obedience of the inner man, even in things belonging unto man; condemning carnal observers, as breakers even of the Laws of man. Religion properly and primarily obligeth man to God, and after to man for God's sake. Surely, if there be (as there is) a beauty in the due subjection of man unto man, needs must the sub-ordination of all degrees of men under God, surpass in glory: Those Courts wherein the Kings person is represented, have greater majesty then others. And if there be an heaven upon earth, it is among them who apply themselves in earthly affairs to the Laws of heaven; whose treasure is in heaven, their heart in heaven, their conversation in heaven, their hope in heaven, and their everlasting habitation prepared in heaven. For this cause (saith Saint Augustine ) God shown in the flourishing Roman Empire the validity of civil virtues, even without Religion, that men might conceive how happy they should be, who by the additament of Religion, should become Citizens of a better City, whose King is truth, whose Law is love, whose Bounds are eternity. Where these two Cities meet in one, and the Law of man giveth strength to that of God; the Christian acknowledgeth it a blessed direction (like the star to the wise men) both moving to seek, and helping him to find the King of Israel. He followeth authority therefore willingly, but not blindfold, and the more he discerneth his way, the more rejoiceth he in his guide; being as glad of the occasion of virtue, as of protection in a virtuous course. Hereto he addeth sincerity, which the Law of man may intend, but only conscience unto God can exact. And such is the power of sincerity, that what he doth in obedience to the Law of man, he would do though there were no Law of man to enjoin it. Yea, if God suffer him, for trial, to live under Laws contrary to piety, yet will he perform obedience to God and man. But then his obedience must be parted according to the divided power of God, and of Caesar. God shall have his active obedience, for it is meet to obey God rather then men. No threats of Superiors, no fiery furnace, no den of lions shall make him deny the service of his supreme Lord. Never will he consent the living child should be divided; rather let it live in persecution under a false mother. Unto the Civil Magistrate he will afford obedience passive, suffering him to dispose of his body and outward estate, (which is all that he can take hold upon) nether obeying with impiety, nor opposing with resistance; not at command in things against God, and yet always under command.

Thus the one giveth himself first unto man, and after to God by the will of man; but the other giveth himself first unto the Lord , and after to man by the will of God. The one regardeth the letter of human Laws, the other the intent. The one acknowledgeth Christ for the authority; the other in the authority. The one serveth God because of the Law; the other according to the Law, beyond the Law, without the Law, and (if the case be so hard) even against the Law of man.

The Civil hypocrite is good for company. [Character 3]

We may here style him the good-fellow hypocrite; a name (as now it is used) not too good for so bad a subject For it signifieth not a fellow in good, but him that is good, to make a fellow in evil. He holds himself bound to do as the company, because else he should seem to condemn, or contemn them; and it is held incivility to cross the company, yea, not to join with those with whom a man converseth, especially if they be many, if his friends, if his betters, &c. And they that know a man by no nearer marks, may make more then a conjecture of him by the company he keepeth; that such as he is willing to seem, such he is, or will shortly be if they be wicked; for, therefore he bringeth his tow to their fire. Such he is, or would seem to be, if they be good; for, therefore he lighteth himself by their candle. This man goeth to Church, and to the Tavern all with one devotion, that is, to the Company. And is like the sheep that rusheth after her fellows, as well into the shambles, as into the fresh pasture. An humor that hath made many do amiss. Herod had not been guilty of the blood of a Prophet, but for the respect he bare to his guests . And those two hundred men had not embarked themselves in the treason of Absalom, but that they were trained to Hebron for company, under color of a feast. But sometimes this blind guide chanceth to put men into the right way; no otherwise then some are carried to Church in a throng, when their errand was to the Ale-house. Ahithophel had been no servant for David, if he had not been one of the multitude, whom he led into the house of God ; neither yet so, had he been a friend for David, unless he had more privately conversed and conferred with him about holy things. Above all respects, the respect of safety prevaileth with this man. For when it is dangerous not to profess, he thrusts himself (like the hunted dear) into the heard of professors: as many Heathens in the days of Queen Ester became Jews, because the fear of the Jews fell upon them . Such service is of base account in the eyes of the Lord. And well worthy; for he that serves for company, affords but some sparings of time, some parings of attendance. He must take heed he be no better then the prevailing lukewarmness of the times will comport. He may meet the Lord at Church for the other company that goes with him; but he will shun closet duties, because there none but the Lord beholdeth him. He is a retainer, and will wear Christ's livery on holydays, days of waiting; but in his ordinary conversation casteth it off, or rather turneth the inside outward, which is the lining of a profane heart. Yea, and if his great friends be Popish, he must have a dispensation also, now and then to go into the house of Rimmon.

Contrariwise, the sociable Christian both reaps, and sows good in company.

As he is the better for good company, so he makes the company better where he comes. He is glad when men say unto him , We will go into the house of the Lord; and he is as ready to say unto them; Come ye O house of Jacob, and let us walk in the light of the Lord. It is a great achievement of Christian prudence to make discreet difference, and choice of company. That one work well done, much after-labor is saved, much trouble and contradiction spared, much strength and furniture unto virtue stored. If his lot cast him upon evil company, how heavily he lamenteth! Woe is me that I remain in Meshek, and dwell in the tents of Kedar : Then he is a Lot in Sodom, a Joseph in Egypt, another Joseph of Arimathea among the Pharisees, a Denys among the Areopagites. But, if they fear God (be they otherwise what they may be) them he honoreth, them he inviteth as by proclamation, I am a companion of all them that fear thee, and that keep thy precepts. He alone is truly good in company, because he brings goodness into the company, because goodness brings him into good company; because he is not without goodness, when he is out of good company; for his Father who seeth in secret, is to him of more esteem and regard then all human company. That of the sage Orator with good Application is not to be contemned. Worship God at all times, specially in public; so shalt thou at once perform divine worship, and conform thyself to thy fellow Citizens.

Thus the hypocrite suiteth or strippeth himself of goodness according to the company; the Christian seeketh company to his virtuous disposition. The one is no changling, like himself in lewd company, but out of his element in good; the other is always himself, at home in good company, and ill at ease in bad.

[Character 4] The civil hypocrite puts on goodness for the fashion.

We may call him in this regard the fashionable hypocrite. His Motto is, more fit. Examples are very forcible, especially of the most and greatest. But it is not true goodness, that enters only by the eye. As apes and dottrels imitate the gestures of reasonable men, but without reason; so doth this hypocrite the actions of good men, yet without goodness. Summer brings in, not only flowers and fruits, but also butterflies and caterpillars, which feed upon them, and dress themselves up in the livery of the season: so the Halcyon days of Religion; Solomon's days produce not only piety in common profession, but also a many of these Summer-birds, these butterflies (gay, but unprofitable) which make their advantage of the Churches prosperity. And though the fewest number (at any time) be in love with Religion, yet in such times many will court her. Joab a mere worldling, and a man of blood, yet living in good days had the phrase and form of goodness. Be of good courage, and let us play the men, for our people, and for the Cities of our God; and the Lord do that which seemeth him good. The hypocrite putteth on goodness as many do the fashion, who yet are sick of it, and beshrew the founder. No man more fashionable then he, but no fashion more variable; he that hath no ground of virtue, but example, shall have the same, for vice more plentiful and more plausible.

Contrariwise, The conformable Christian takes in goodness as an internal habit.

Example, and the current of good days may occasion him to come and see . But when grace (as the mantle of Elijah ) hath once overspread him, it is too late to bid him return to what he was before; goodness hath gotten a perpetual servant of him. From thenceforth he is resolved and settled, not only to flourish in good days, but also to hold fast in evil; If he cannot bring goodness into fashion, yet to maintain in himself the forlorn fashion of being good. Such are the Lord's Jewels, for whom a book of remembrance is kept before him; who, when wicked men open their mouth against heaven, do nevertheless, not only fear the Lord, and think upon his name ; but also speak in his behalf everyone to his neighbor. Who in the midst of a nauhty generation, yet shine as lights in the world, and so prove themselves the sons of God; but if not, yet cleave to the counsel given to the holy Prophet. Let them return unto thee, but return not thou to them.

The one of these therefore putteth on the habit of goodness; the other is endued therewith, and habitutated therein: the one taketh it up as the currant fashion, the other as his Lord's perpetual livery.

The civil hypocrite often covereth mischief under the cloak of legal honesty. [Character 5]

Civility is not only a counterfeit of virtue: it serveth also for a cover unto wickedness. Sin is ashamed of the light, and walketh abroad as thieves do, with visors or false beards. And so easily are men deceived in the judgment of good and evil that he seems to do well, who doth evil in a civil fashion. A wise man noted of Caesar, that he alone went soberly to work to overthrow the State of Rome; not as Cateline and his complices, for they were not their Crafts-masters. It is reported of Caesar's murderers, that the morning before they were to do that inhumane fact, they sat in their seats of justice, and dispatched businesses without show of perturbation. Cato, when he addressed himself to that horrible sin of self-murder, was careful of the safety his friends and followers; Ahithophel first set his house in order; Judas first restored the thirty pieces of silver, a civil preamble to the hanging of themselves; Simeon and Levi, under pretence of confederacy, butchered the Shechemites; Herod and Pilate were reconciled and friendly joined together, in the putting to death of the Lord of life. Pilate himself washed his hands, and (as he thought) rid his hands of innocent blood, putting it off to the people's account, and that with their own consent. As malefactors and out-laws have laws among themselves, which they must keep, or else cannot they stand: so this sort of hypocrites do make Laws to themselves of outward honesty; being before God a generation of out-laws and rebels; and many times towards men hatching seven abominations; a generation (like the Jesuits ) then least to be tursted, when they speak most fair, when they look most demure.

Contrariwise, the Citizen of Zion expresseth an honest heart in plain dealing.

His character is, he is good and true in his heart, he hath innocent hands, and a pure heart; that is, hands that do no wrong, and an heart that harboreth no guile. A dove in regard of simplicity, a child in regard of innocence . Such have been the inhabitants of God's holy hill in all ages of the Church. Abel, Enoch, Noah,— Abraham and the rest. Jacob is commended for a plain man; Job upright; David simple. Such our Savior would have his disciples. Such Saint Luke describeth the primitive Christians; such the blessed Apostle professeth himself; such he endeavoreth to fashion his Scholars. Though this virtue be now had in derision, and as Job saith , The just upright man is laughed to scorn of his neighbor; and it is held a silly security to be just and plain-dealing: yet such have the promise of God's protection. The way of the Lord (saith Solomon ) is strength to the upright: and he that walketh plainly, walketh safely. And David is bold to challenge defense from God on this ground , Let integrity and uprightness preserve me, for I wait on thee. But this may seem a strange mixture, simplicity and subtlety, the Dove and the Serpent both in one. Indeed if it were meant of a Serpent, like Dan , that biteth the horse heel, and overthroweth the Rider; or, of a Dove, like Ephraim, silly and without heart ; it should imply an impossible temper; but here, the wisdom reaching but to just and honest defense; the simplicity, but to banish malice and treachery; one leaves room for the other, and both form a prudent and upright Christian; not but that some dear children of God have at times, too much of the one, and too little of the other, (as Jacob when he lied to his Father, and David when he feigned himself mad;) but, the holiness of Saints in this world consisteth in this, that sin in them is not perfected; and their happiness in this, that sin is not imputed.

Unto the hypocrite therefore, Civility serveth for a mask; to the child of God for a garment; in the one it is a disguise upon malice, in the other a badge of true meaning.

[Character 6] The Civil hypocrite beareth himself upon his civil carriage in opposition to Religion.

It is pity so fair a thing (and in these days so rare a thing (as Civility should be so much abused, that we should have occasion to find fault with it. But experience makes us see, that as they who have resembled dead Princes supposed alive, have been fit stales for rebellion: so this dangerous counterfeit hath given occasion to profaneness, to rise up in arms against grace, and to carry away a great part of the world after deceitful illusion; dangerous I may well say, both to himself and others. To himself, because he setteth this as a bolt upon his heart, and useth it as a strong fence to ward off Religion. He justifieth himself, and despiseth true purity of heart, because he seeth not that evil outside in himself, which happily appeareth in some that make profession. And because he seemeth near to the Kingdom of God, he never careth to come to it; being like a parallel line, that keepeth a scantling with the way of goodness, but never meeteth with it. How can he go right toward happiness that neither discerneth of the way, nor followeth the true guide? For in the sea of this world there is no good sailing without the sight of heaven, much less toward heaven. He that hath earth, that is, earthly respects, always in his view, doth but creep along the coast, and will never arrive in the opposite harbor. To others, because he objecteth himself as a Paragon to the view of the world, to pull down the price of true piety. Let them compare with me (saith he, or Satan that sets him to Job ) such as make scruple of an oath, or conscience of the Sabbath; such as cannot live without the Word preached, nor satisfy themselves without private prayer. Thus as Pharaohs Magicians by counterfeiting the miraculous works of God, hardened the heart of that King; so this man by some resemblances, of good actions without piety, occasioneth many to contemn true piety, and to condemn the generation of God's children. But if heed be taken, ye shall always discover some fallacy or other in the comparison.

For first he compareth himself with such as make only a profession of Religion, without the practice and power thereof. Here it is not hard for him to excel. For a mean trade practiced with diligence, giveth more hope of thriving, then the best neglected through idleness; and bad spices beaten, yield more smell then the best, barrelled up. Let a Christian professor live where he will among civil men, Papists, Turks, Infidels, if he be not far better then they, he will be shamefully worse. The experience is too frequent, and lamentable of this heavy curse of God on idle and barren profession.

Secondly, he compareth himself with such professors, in whom there is a notorious disadvantage. Religion in many beginneth late; and hath to do with corruptions habituated, and confirmed by long time, or by loose education: But precepts of civility begin betimes whiles nature is tender and fit for impression.

Thirdly, he shuneth the comparison of the best, and (as a coward) maketh choice of a weak adversary. And it is no marvel if civility get the start lighting on wiser heads, more active spirits, together with a more favorable aspect of the times. For men do more willingly and mor in differently behold this civil shadow, then the substance of true piety. In them that are religious, even virtues are counted faults; but in men without conscience, spiritual faults and defects are counted virtues. Besides, Satan laboreth not either to interrupt with temptations, or disgrace with oppositions, men that live in a civil course, but rather cherisheth this counterfeit, to confront piety; whereas in them that fear God, he stirreth up passions, and sharpeneth them with injuries, to bring an ill savor upon their profession.

Finally, to our corrupt and carnal nature, this human discipline is more natural, then that of Religion; which propoundeth to correct nature, reason, custom and all; and, to bring a man to that, from which nature is so averse; that is, the dislike, and denial of himself.

Contrariwise the Citizen of heaven maketh civility march under the standard of Religion.

He provideth for things honest in the sight of God and man. But mark the order; First, in the sight of the Lord, and after in the eyes of men. Things of good report, and men, are his secondary care. Even of those, there is in him a truth and substance, which the hypocrite wanteth. In all things he desireth his best and fairest side may be inward toward God, and his own conscience, for these are the best eyes to discern it. But he resteth neither in outward civility, which may be in an hypocrite: nor in the truth of justice, and society, which makes him but half a Christian. Piety toward God is the Queen of virtues, and all must come under her command, without piety whatsoever virtue seemeth to perke up, is but an Agar, an usurper. Herewith a child of God (with any indifferency of common gifts) proveth a non-pareil, matching and mating all the glorious paragons of men out of Christ. For, who shall stand in comparison with Abraham, David, Paul, or any of these, in whom grace hath had her perfect work? Nay, that which was spoken of the Lord contending with his enemies, is true (in a measure) of every child of his in this competition: for, wherein they deal proudly, even in that is he above them. ;

Thus, the one useth civility as a bar against piety, the other, as an officer, or mace-bearer. The one, to cry down the price of Religion: the other to take away occasion from them that seek occasion to blaspheme her.

The Civil hypocrite soon changeth his copy. [Character 7]

As he is taught by man, so may he be easily untaught. The respect of man giveth but a human, and therefore an uncertain and unlasting ground of goodness. Joash, after the death of good Jehoiada, hearkened to flatterers, corrupted Religion, and became a persecutor of him in his son, whom he reverenced in his person; It is not human respect, that can long keep nature (especially in great ones) from returning to her beat; Yea, such heat maketh men but the apter to take cold. Tamed beasts have their time of rage, and then none more outrageous: so in this hypocrite (howsoever restrained for a time) his madness will break forth, and be made manifest to all men; There is a day wherein a fool will be known, when the best of Civil men will prove but a briar, and the most righteous of them but as an hedge of thorns. Prove him a little in his profit, cross him in his appetite, and you shall see him turn Tigre, or rather show himself to have been no other, then a Panther, which (they say) will never be tame; There is much art in this hypocrite: but where is no godly nature, there can be no spiritual life. A man cannot live by accident, or by things ministered from without. Education, law, company, example, are but like strong-waters, which may force a little cheare, but cannot infuse an inward principle of life: Civility therefore without Religion cannot be long lived; And it is greatly to be feared, least we (in this land) contenting ourselves with Civility without Religion, do forfeit Civility, and all. Yea rather, this is more then a fear: the neglect of conscience so far prevailing that it is now a kind of wonder to see a man, I say not, Religious, but wise and sober.

Contrariwise the fixed Christian never altereth his well-chosen Principles.

Whosoever first entered him into the rudiments of virtue, he is now become God's own Scholar. For they shall be all taught of God saith our Savior. And not only in the axioms of faith, but also in the precepts of love; For (saith the Apostle) ye are taught of God to love one another. now, whatsoever is wrought of God cannot be undone; This is the difference between God's works, and the works of man; I know (saith Solomon) that whatsoever God doth shall be forever. Perpetual are even his works of providence, if we consider the perpetual succession of them; much more if we consider how they are all referred unto the everlasting estate of man after this life; But especially such are his works of grace. He doth not only enlighten his children, but enlive and quicken them. He giveth not only directions unto them, but according to his most great and precious promises maketh them partakers of the godly nature. And that godly nature is a seed not only reforming them for the present, but also remaining in them to keep them from falling back into the state of sin. Thus there is a change wrought in the child of God, not subject to any farther change, as being the work of him, in whom is no shadow of change. The gifts of God unto his child are without repentance. his obedience unto his heavenly father is without weariness. God is always present before him, always present within him.

The hypocrite therefore puts on Civility as a masking suit; what marvel then to see him put it off; But the child of God is like the good housewife, and grace, his scarlet or double raiment , which (the word importing double may signify scarlet, or double die, as some; or double raiment, as others more agreeably to the scope do interpret) adorneth him in summer, and maketh him not afraid of the snow in winter; The one slippeth the collar of Civility when occasion is offered: the other, maketh verity his girdle, with which he is always girded.

CHAP. VII. The politique Hypocrite, or Hypocrite of State. Is he whose piety is policy.

AS temperature, is the fountain, of natural inclinations; reason, of moral resolutions; education, of the first impressions; custom, of habits; civil government, of behaviours; company, of fashions, so is State, of pretences. The Civil hypocrite, and This, of State, do both respect men; but, with difference. He, for the power they have over him. This, for the power he would have, and exercise over them. For seeing his ends are to be achieved or advanced by others, he must therefore necessarily conform himself to the regiment and opinion of others, as the ladder by which he climbs.

Wherefore, though in his heart he saith, as Pharaoh, who is the Lord? yet he must pretend with Herod that he hath an intent to worship him. His Religion therefore is formed in the flexible mould of State, as best fits the kind of government that he manageth; So, it becomes a Municipal Religion, wherein he follows reasons of State, not rules of conscience, and yet he hath learnt from his Master Matchiavel, to manage that with such a politick prudence, that though he neglect it, he will seem to tender it, in himself and others. His piety, as 'tis out of policy, so it yields thereto, at his beck; withdraw thine hand, said Saul, to the Priest, this is no time to ask God's counsel.

It is to be bewailed that the spiders web of hypocrisy, takes hold not only in cottages, but on Palaces. and it were to be wished, that all the Palaces of Princes were ceiled with Irish oak, that abides no spider; But alas! we see even under David's roof an Ahithophel, and a Joab; and shortly after, upon his throne, a Rehoboam, a Joash, an Ahaz; So hardly are these spiders either swept away, or kept away from the high places of the earth, where they transfuse their venom into the body of State, and infect in a manner all that do, or would bear rule.

Indeed Religion hardly groweth on high grounds. The great men (saith the Prophet ) have altogether broken the yoke and burst the bonds; and again we are Lord's, we will come no more unto thee; Yet, it is much for their avail to pretend piety, and rather to seem, then to be Religious.

Thus, the whole Religion of the Church, or rather Court of Rome, is nothing but a mere pageant of State; The royal magnificence of their Temples, the rich ornaments of their Altars, the affected gravity of their Priests, the counterfeit holiness of their Monks, the theatrical pomp of their whole service, their ridiculous rules of gesticulation, their various colors, and different fashions of apparel; &c. all being a mere juglery and collusion. Wherein their admired Emperor Charles the fifth was so well instructed, that he did Cum cretensibus cretizare, jugled with them in their own box, when he held Pope Clement the seventh prisoner with his Forces; he seemed to mourn for his captivity, commands his triumphs to cease, which were kept at Valledolit for the birth of his son, enjoins prayers to be made for his enlargement through his Dominions, and yet kept him six months in hold, and thought to carry him prisoner into Spain, had he not been dissuaded upon reason of State, and not Religion. So Philip his son appointed solemn supplications for his safe voyage into the Low-Countries, when he never meant to go. They had a holy president of old from Heathen Rome to warrant this mockery, Tiberius pro itu & reditu supplicationes indixit cum non intenderet. A common trick for great men in power, among their peccadillos to mock God.

On the contrary, The true Christians policy is real piety.

Herein agreeing with Christ his Prototype or pattern, who was prudent or of quick understanding in the fear of the Lord. Princes, saith David, did sit and speak against me, but thy servant did meditate in thy statutes Also, thy testimonys are my delight and my counselors. When it was told David that Ahithophel had conspired with Absalom, he encountered him; First, with prayer to God to infatuate his crafty counsel; and after, by wholesome policy labored to prevent his design: the occasion whereof, by the coming of Hushai, the Lord offered unto him immediately, as an answer to his prayer. It is not flesh and blood, but the Word and Spirit of God that giveth counsel unto the faithful statist, whereby his reins teach him in the night; and, he is made wiser then his enemies. Though a shell of Religion may be conducible to outward ends, and aims, a child of God knows that God cannot be deluded therewith, and that he abhors nothing more. Thus while the State Hypocrite, as Ephraim compasseth God about with lies; and, the house of Israel with deceit; the true Christian Statist, as Judah, ruleth with God, and is faithful with the Saints.

The Hypocrite of State. Howsoever he be affected, yet desireth that the people should [Character 1] count him religious.

External shows of Religion procure an awful regard. Therefore Aristotle adviseth a Prince to seem religious, at least, partly that the people may not fear evil from him being a friend to the God's; partly that they may not dare to rebel against him who hath the God's for his friends. Honor me, saith Saul, before the Elders of my people, and before Israel, and turn again with me that I may worship. But the end of his worship of God, was his own worship; and, as some say, ad faciendum populum, to make himself popular. Let the people know no other, but that God and I am good friends; let me make as if I did worship. Thus Absalom counterfeited, not only humility, but piety also, to hide his treason, he had a vow to perform in Hebrew, who, notwithstanding this great show of devotion, with the same conscience afterwards lay with his fathers Concubines in Jerusalem Jeroboam to confirm his new Kingdom, would not seem to abolish Religion, or to alter it; but, to ease the labor of the people in going up to Jerusalem: he would worship God, in other places more fit, and with less toile to his subjects. Saul in show encouraged David to fight the Lord's battles, when indeed his design was to engage him in that hot service that he might fall by the hand of the Philistines. In the height of his piety he makes use of profitable impiety, Et quodcunque juvat hoc putat esse pium; Whatever furthers his design must needs be pious; And therefore blesseth the Ziphites in the Name of the Lord, for giving malicious intelligence of David's abode, when he hid himself from Saul, that thereby Saul might have an opportunity to surprise and destroy him. Not so much as Rabshekeh, but would pretend that he came from God, and was for God, against Hezekiah that had taken away his Altars. And thus Simeon and Levi, brethren in evil, pretended Religion, when they intended the slaughter of the Shechemites.

Contrarily. A Christian Statist makes true Religion the basis of all his actions and undertakings.

Whatsoever he shows before the people in reference to heaven, is from an honest and an upright heart. He can truly profess with good Hezekiah, Lord, I have walked before thee in truth, and with a perfect heart, and done that which is good in thy sight. He knows how odious it is in God's pure eyes to dissemble piety before the people, and in secret to act strongly against it.

It was the happiness and glory of Queen Elizabeth's days, that though her Court had hypocritical Statists too many, yet some she had, who being most vigilant for her safety against numerous treasons; and, most sagacious discoveries of hidden plots, at exceeding great charges, yet they ever held up both the reputation and sincerity of Religion in all those their actings. And yet notwithstanding they thought it meet and necessary before their deaths, not only to leave the wiles and fetches of States-men; but to ask God forgiveness for whatever use they had made thereof.

Thus the Hypocrite of State, is all for specious pretences that may exalt himself, by a show of that outwardly, which in heart he despiseth; the true Christian Statesman abhors all shows and pretences that may lift up any man, or promote any designs, but in subordination to God and the true Religion. The one seeks to advance himself by the show of piety; the other to exalt God by the truth and power of godliness.

[Character 2] The Hypocrite of State, hath a conscience and religion for all times and turns.

He hath Religionem innumerato conscientiam versatilem, so much just as will serve his turn, and a conscience turning any way as the times change, after the manner of a Wind-mill, that turns and makes use of every wind; or like the naked English man, with cloth in one hand, and a pair of sheers in the other; so is he in doubtful times. His Conscience as the sheers, and his Religion as the cloth, fit to be cut out into any fashion. But till the fashion be resolved on, his soul is naked of any good therein, like a white paper, in which write what ye list, and be receiveth it: say what Religion, or irreligion shall take place, and he is presently in the fashion: Now a Papist in Henry the eighth, by and by a Protestant in Edward the sixth; then if Queen Mary come, Papist again. Let her be but dead, Queen Elizabeth reduceth him into Protestant again. In the mean time he is of no Religion in truth, but like the Chamelion takes his color from whatsoever he stands next unto. He alike favoreth, and countenanceth true Religion, and false: with him, Orthodox, or Heterodox matters not: if he like any better than other, it is that which best serves his own occasions and ends. But wise men may easily perceive that his heart is against the truth, rather then for it; for Baal rather then for God. Thus, as some Seamen, he boasts that he can sails with all winds. He can do any thing against the truth by tolerating any errors, to promote his own interest, even while he goes out to do all things for it under pretence of conscience.

Contrarily, the true Christian is settled and fixed in his Religion.

Good times help him, but evil times cannot remove him from his God, or his truth. In the one he flourisheth as the tree in summer; In the other, he holdeth the sap of grace in the root of an honest heart, as the tree in winter. Good times do rather find him then make him virtuous; and evil times do exercise, but not turn him off from truth, or change him from goodness. He is as the compass at sea, which discovereth the wind, but pointeth only to the pole.

Thus, the one traveleth for pleasure, according to the company or weather, and in matter of Religion, he is as the wandering beggar, never out of his way; the other sets out and holds on as a man in business, that must go the same way fair or foul, in company, or alone; needs must he go, yea run whom Christ draweth; and in that way he fears no Lions; or, to be slain in the streets, because he holds it needful that he go not needful that he live. The worldly Politian is resolved to be nothing, but what h • is ready not to be; that he may be fitter for those in power and place whom he hath ine admiration for advantage sake; the true Christian Statesman abhors all changes of Religion which may argue the least unfaithfulness to his Prince the Lord Jesus Christ: and chooseth rather to suffer afflictions with the people of God in greatest disgrace with the Pharaohs of the time, then to enjoy the pleasures of sin, or the favors of sinful men that lay Religion waste to exalt their own designs with slighting of God, or trampling upon the faithful of the Lord.

This hypocrite entertaineth Religion at the staves end. [Character 3]

He is afraid it stould come within him, or too near him, and so get the advantage of him. Therefore he dealeth with it, as the Germans do with the Italians; or as the Low-countrymen with the Spaniards with whom they enter not too near familiarity, although they hold an outward cold correspondence with them. As Jacob and Laban set up stones, of division, that one might not come too near the other: or, as Elisha gave order, to shut the door upon the messenger, of Jehoram, and to give him a short and sharp answer, lest his master should press in with him.

Contrarily, the true Christian embraceth Religion as a bosom friend.

Wisdom entereth into his heart, and knowledge is pleasant to his soul, He thinketh it can never come near enough; His delight is in the Law of the Lord, and in his Law doth he meditate day and night; God's testimonies are his counselors, and hereby he hath more understanding; then Machiavel, or Malvezzi, or all the precepts of profane policy in the world could ever infuse into their disciples, I understand more then the ancients, because I keep thy poecepts, saith he, that had seen an end of all other perfections, and was as an Angel of God to discern good and evil, and none could turn to the right hand or to the left of all that he had spoken; by way of discovery of the wiliest Joab, in the tongue of a simple woman.

Thus, the one saith to Religion (where it is in power, and cross to his designs) stand apart, for I am (if not holier, yet) wiser then thou; to the other Religion is as the garment which covereth him, and for a girdle wherewith he is girded continually. To the one, Religion is as the Philactaries upon the skirts of the garment; But, far from the heart; to the other, it is (as the Corinthians, to Paul, ) in his heart to live and die together.

The hypocrite of State hath his Conscience most exercised about smaller matters. [Character 4]

In things of light moment, he will deal squarely, seem jealous of his word and faith; and careful to walk in or above the common road, and rule of honesty. But there are many reserved cases, of an higher nature then either his Religion or honesty careth for: When it standeth upon the advancement of some pernicious designs of State, then hath he other principles to walk by; then his positions are, Regni causa violandum est jus, no matter for right or justice when a Kingdom is in his eye; No faith is to be kept with Heretics, that hinder his gain or his greatness, if he get them into his net. No promise must bind a man to his inconvenience, if he find more benefit by breaking of it, then his plea is, I was mistaken, God hath opened mine eyes to see a clearer light. Thus is he penny true and pound false: and his true dealing in petty things serveth but to purchase him credit, that he may the better deceive in great matters; But woe worth those Ahitophels that have made Politics to be anomalous from Christians Ethics; and Politicians to become out-laws from the Cōmon-Wealth of God.

Contrarily, a true Christian keepeth a good Conscience in all things.

Lesser, and Greater, are but circumstances of wrong, which either extenuate or aggravate the offense towards men; but, before God, where the conscience is corrupt and ever is designed, the sin is great even in the smallest matters; And he that makes bold with God and conscience in smaller, will quickly fall to higher faults; For he that wittingly and willingly offends the Law in one point is guilty of all. To deny obedience in anything, is to obey in nothing; and is a great sin against the dignity and authority of the whole Law. One allowed deliberate violation of the royal Law, even by the least sin, is an aggravation rather then an excuse; forfeiteth all our righteousness, and makes us obnoxious to the whole Law Therefore a true child of God will have respect to all God's Commandments, and walk in all the Commandments and Ordinances of God, blameless. He will pass over nothing, which he ought to have done in the matter of Judgment, or the love of God, nor will he leave the tithing of mint, rue, or any manner of herbs undone. So far as the Laws either of God or man requireth it of him. He dares not set policy on horseback, and make Religion go on foot; nor to use his Conscience as Balaam did his asse - to carry him on whither covetousuesse and ambition would willingly lead him; much less will he smite her, when, for going that way, she crush his foot against a wall; or, threaten to kill her for refusing to go further therein.

Thus the one will do something that he may not be thought to do nothing, (although his something be nothing in comparison of what he owes) the other will not only be careful of the main, but not omit the least duty that may give proof of his conscionable observance of the whole Royal Law.

[Character 5] The hypocrite of State favoreth Religion; but, against Religion.

He setteth up Altar against Altar, Preacher against Preacher, and Sect against Sects, countenances all. Thus many Princes, not loving the Gospel, yet were willing to join against the Pope, as an enemy to their temporal State and quiet. And some have parted stakes with Anti-christ, abjuring his jurisdiction, but retaining his superstition.

Thus some of meaner rank, not well affected to the preaching of the Gospel, can be content to countenance someone Minister to the disparagement of others; and, to commend one whom they love not, to detract from others whom they hate. This man will have a pretence of goodness, though against goodness. Therefore he calleth good evil, and evil good, as either the one or the other serve his turn: he chargeth duty with undutifulness; zeal, with faction; and sedition and justice with cruelty.

Contrarily, the true Christian Statist favoreth true Religion out of Religion,

He favoreth men for their Religion; but, Religion for itself. All Saints are to him excellent, all that fear God are his companions; if not in acquaintance, yet in the Communion of love and mutual prayers; all of them that bring the glad-tidings of the Gospel, are to him beautiful. He joins himself to all that are religious, that he may be directed, or accompanied in the way of piety, and probity; remembering that of the wiseman. He that walks with wise men shall be wise, but a companion of fools shall be destroyed; with him, every wicked man is a fool.

Thus the State hypocrite courts Religion (whiles beautiful, and observed) as his Courtesan, to satisfy his lust; the other, marries her, and that forever. To the one, when cast off by the world, her old age is a Cooler; To the other, her antiquity is an incentive to his chaste affection. If she come into the assembly with a Gold ring and in goodly apparel, the one saith, sit thou here in a good place. But to the other she is precious, even in vile raiment and rags. Nor doth he love her the less, if besmeared all over with dirt and filth by a lewd world, but embraceth her as heartily on the dunghill, as on the throne; in an iron chain, as in one of gold.

The hypocrite of State is a temporizer.

He serveth God for the times sake, and the time for his own sake; He liketh that reading of 〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 serving the time, rather, then the Lord; and could wish it so through out the Bible. The true Religion with him is like those meats and cates that are not always grateful. But in their proper season like Ahitophels counsel, not good at this time.

He remembers that old Marquess of W. who stood unshaken in the vicissitudes of four Princes of alternate principles, by mere temporizing; being made of the pliant willow; not stubborn oak. He will be always of the prevailing faction and fashion, for his Religion. If Religion be like Esther to Ahusuerus, in request, where he as high and proud as Haman, he will glory in her favors. and petition her even as for his life. At another time, he is as ready to do by Religion as Jezebel's Eunuchs by her, even to cast her headlong out of the window, if a ruffling Jehu require it.

Contrarily, the true Christian Statist serves God in all times.

He espouses Religion, as his honor and comfort in prosperity and adversity. He serveth the Lord for his one sake, and the times for the Lord's sake, as David served his time. and as Noah was said to be just in his generations. a wicked man in his lusts and plots; he will not serve, knowing that he who is once a knave, shall be ever a slave. While the hypocrite writes for his motto, in season; the true Christian writes, for his, In season and out of season. No time is to him unseasonable to show his love to God by serving him on any terms: The will of God he is content to do. though it cost him his life. When God hath any work for him to do, it is meat and drink to him to be at it. And this meat he will hold himself to, although others that have (as they think) prepared him better fare, know not of it, because the same mind is in him that was in Christ Jesus, to esteem every word of God's mouth more then his necessary food.

Therefore the Statist of the time, feeds upon Religion as the Locust, while it is summer; and starves at winter. The true Christian States-man, as the Pismire, gathers so much of Religion in summer, that he hath enough to preserve himself and Religion too in the sharpest winter.

The hypocrite of State in public affairs hath private respects. [Character 7]

One while he doth things generally good and profitable; But, for several ends respecting himself. Another while he urgeth Religion and justice upon others, himself being exempt by his own reservation. Thus the unghostly high Priest charged our blessed Savior by the living God, to confess that whereupon he meant to condemn him. And those Knights of the post that were hired to witness against him, put on the habit of just men, that they might bring our Savior into a praemunire at least concerning Caesar. In a word, he is one of those who press many Laws upon others (and those very strict) but keep none themselves; binding heavy burdens, and grievous to be borne, on other men's shoulders, but they themselves will not move them with one of their fingers.

He severeth the public good far from the private; and, by the one, overthrows the other. Justice to private persons whom he hath a mind to crush or oppress, is born out with a preference of public safety; It is, saith he, expedient that one man die for the people, and with this maxim he thinks he may safely ruin, yea, murder any man that stands in his way. Likewise public mischiefs and depopulations are admitted and excused upon the same account, when in truth and indeed, nothing but private benefit is the first wheel that moves in those eccentrick motions. And as he is in his own personal actings; So such as are employed under him, either are, or quickly will be. If a Ruler hearken to lies, all his servants are wicked, that they may make the King glad with their wickedness, and the Princes with their lies; If he be for bribes, and with shame loves, give ye, he will not be without fit hands to receive them. Galba had his favorites, Vinius, Laco, and Icelus, his man; so will these, their instruments, that, with the horse-leeches daughters, without shame, will cry, give give: and he will suffer himself to be sold every hour, that he and his may thereby enrich themselves at the charge and damage of the Common-Wealth.

Contrarily, The religious Statist constantly carries a single eye to the public good in his most earnest prosecutions of his own private interest.

He seeks not to make the State little, and himself great; to make it poor, and himself rich; to make it base, and himself honorable; but, his courses are (like Demosthenes counsels to the Athenians, not always good for him to give, but always good for them to take;) not always good for his own private gain, yet always good for the public emolument. He is a corrupt Politician, that refers all things to himself; that never cares what becomes of the Argo of the public interest, so he may save himself in the cock-boat of his own private fortunes. But if the ship of the State must needs miscarry, he had rather perish in the unhappy wrack, then save himself by any base inglorious shift, or subterfuge. He is of the same mind in Politicks, that Paul was in spirituals; in all things keeping himself from being burdensome resolving very gladly to spend and be spent for the public, although the more he love, the less he be loved; And while the Politician will not suffer his Prince to do a benefit to a private man, but he will have a feeling of it, if his Master shall be so noble as to bestow a benefit gratis, as Elisha sometimes in the cure of Naaman; this self-seeking servant will be as forward as Gehazi, to say (and swear too) as the Lord liveth I will run after him and take somewhat of him. The godly Statist when the State is low, and the people in straits, will rather forbear his own just allowance, not eating the bread of the Governor , although set out by public agreement, and formerly enjoyed by preceding Governors. And as he is careful that himself do not poll or oppress; so he provides that none do it about him . He will not suffer himself to be sold by favorites or servants; or if he hath been over-seen and abused, as David by Ziba . He will thereby learn to be more wise, and purge his House and Court of all sycophants and liars . For well he knoweth that a States-man, if he permit those whom he ought to have bridled, to take bribes, or any way to wrong the public for the advantage of private men; or if he shall suffer himself to be ignorant of what he ought to have known, he thereby opens a way to his own destruction, although innocent of much evil that passeth under his name.

Thus the worldly Politician is as the Hedg-hog that never goes abroad, but to gather what he can for himself, whoever suffer by it; the true States-man, is as the Pelican, that draws out her own blood for the good of others.

[Character 8] The hypocrite of State brings in religion to countenance mischief.

He imputeth to God what he oweth to the devil, his own lust or the sin of others. Thus Saul religiously, or rather impiously makes use of the Name of God, and blesseth the Ziphites from God (as was noted before) for their mischievous information against David; Blessed be ye of the Lord, ye have had compassion on me ! Thus the Pope establishing, Stews by a Law, thinks himself discharged, by sending Priests to exhort those strumpets to repentance. Pope Sixtus Quintus, in a solemn Oration touching the slaughter of Henry the third King of France, instead of detesting the parricide, a work of the devil, wondereth at that work of God! that an unarmed Friar should kill so mighty a King! Jezebel under pretence of a Fast, wrought the destruction of innocent Naboth. Herod pretended also to worship Christ, when he should know where he was, but his intent was to kill him. Thus Jehu saith to Jehonadab, Come and see my zeal for the Lord ; his word was the Lord, but his aim was the Kingdom. He pretended nothing but God, in destroying Ahab root and branch; but both might have lived, had it not been for hope the Crown to be set on his own head; and upon this account his zeal extends to the destroying of Baal too, the sin of Ahab, but retains and maintains the Calves of Dan and Bethel; the sin of Jeroboam, as a fundamental Law of that State, not that he cared for either, more than Judas for the poor, but out of State-policy to secure (as he thought) his Crown the better. But after all his vain boasting of false zeal, though he did not only God's will, but his command, yet God discovers him to be but a Politick murderer in heart, when with his hand he executed all that was in the heart of God . Therefore God threatens, Yet a little while and I will avenge the blood of Jezreel up- the house of Jehu . He looked at himself and his own ends; for accomplishment whereof, when God was in his mouth, the devil and mischief were in his heart: therefore that God who gave him a temporal greatness for doing God's work against Ahab, followed him and his house with an everlasting curse, for intending his own greatness instead of God's justice upon Ahab.

On the Contrary, a true Christian Statist makes Religion a contramure and bulwark to keep off from mischief and sin, even when it is in his hand to commit it.

He saith as Joseph, How can I do (or suffer) this great wickedness, and sin against the Lord . It was Religion, not simplicity that stayed David from killing Saul, when providence brought him into the Cave where David and his men were . He dares not countenance evil, that good may come thereof, much less pretend good to produce evil. It was the noble resolution of our English Josiah King Edward the sixth, much pressed to allow Mass in his sister Mary's family, by reasons of policy, from his danger of denying it, the breach of amity with the Emperor, who solicited it, and other mischiefs; to expose his State and life to danger, rather then to grant anything contrary to the truth, and dishonorable to God. And, as Christian-like an answer was that of a worthy Knight and Statist, who being desired to connive at the corrupting of one of his servants, to betray a great Personage, that he might preserve a greater; said, Nolle se quenquam e famulis suis per simulationem praeditorem fieri; no servant of his should by hypocrisy be made a traitor to prevent treason.

Thus, as the toad sucks the herb to convert it into poison; so the Politician makes use of Religion to destroy, not to do good to himself or others; but the true Christian Sates-man, as Daniel makes use even of the oil of Scorpions, and of the greatest venom of evil men against Religion, to support and preserve it.

The hypocrite of State forbears a small evil that he may do a greater. [Character 9]

Haman thought scorn to lay his hands upon one single Mordecai , but refrained himself till he might be revenged on the whole Nation of the Jews at once. Simeon and Levi would not slay Shechem only, &c. for ravishing their sister Dinah, that they might cut off all the Shechemites in one day. He thinks it not glory enough to undo a man alone, but stirpem & genus omne; to oppress a man and his house; even a man and his heritage . Herod would not dishonor himself by violating a rash oath, that he might with more color sever the Baptists head from his shoulders .

Contrarily; a Christian of State abhors all evil, even the smallest as well as the greatest.

He knows that an evil foundation will never support a lasting frabrick, since God is the avenger of all such things. He will rather with Joseph, suffer any extremity, then commit any sin, how common soever the world make it, and how little soever they do account it. He will endure the greatest evil of affliction, rather then have his hand in the least iniquity; and will abstain, not only from real evil; but, from all appearance of it , hating even the garment spotted by the flesh , as well as the flesh itself that cast on those spots.

Thus the State hypocrite makes choice of sins, rejecting some as contrary, not unto God, but to his design; the other abhors all, how conducible soever to his carnal ends, because contrary to God.

The hypocrite of State embraceth Religion with respect to worldly greatness. [Character 10]

The Scribes and Pharisees, who were hypocrites, seemed the most religious, and were the strictest Sect among all the Nation of the Jews. What drew them on so far? The love of salutations in the market places, the chief seats in the Synagogues, and the uppermost rooms at Feasts ; and, to be called of men Rabbi, Rabbi ; aiming rather to be great, then good. And if such men find themselves deceived in their expectation, and that Religion advanceth them not, they can soon take leave of it, and betake themselves to any other ladder to climb up to their affected height, though they fall and perish in the attempt, as Simon Magus who would purchase that with money to make him more famous, which he saw his counterfeit conversion and external baptism was not likely to produce. If Constantine embrace the Gospel, how many of his ambitious Officers and Courtiers will turn Christians too? yea, it is reported that the same year wherein Constantine was baptized, twelve millions of men, besides women and children were baptized also. But, if Julian apostatize, they will not be long behind him; who have hopes that apostasy may raise their fortunes under the Apostate. Thus Lipsius turned Romanist, partly admiring the old Empire of Rome, and partly flattering the new rising Monarchy of Spain. On the other side, some upon hope of advancement, or fear of mischief have come over from Popery unto the reformed Religion , who, if baited with greater promises and hopes by the other side, will soon return with the dog to his vomit, and with the sow that was washed, to the wallowing in the mire. Such State Converts were never known to be good, whatever pretences they made to goodness, but ever retain, Samaritan -like, too strong a savor of the old leaven, being by ambition metamorphised into a new shape, but far from being changed into a new nature. They still retain the substance of their old Atheism, varnished over with a light tincture of Religion.

Contrarily; A Christian Statist prefers goodness before greatness, and Religion before riches.

If the tide of Religion lift up goodness unto greatness, he rejoices that God hath raised him up for such a time as this, whereby he hath the greater opportunity to advance the Throne of Christ, to do good to them that fear God, to countenance the faithful in the land, and to cut off wicked doers from the City of the Lord . If the torrent of troublesome and ungodly times sweeps away all piety, so that he that departs from iniquity, makes himself a prey , yet his resolution is like holy Joshua's, I and my house will serve the Lord ; no decrees of men shall make Daniel even at the top of honor in Darius his Court, to neglect his duty to God, although he know that for so doing, He shall be cast into the den of lions . And when persecution is at the hottest, Obadiah will preserve (what he may) the Prophets of the Lord, not fearing the fury of Jezebel in her bloody pursuit of them all Jonathan will plead the innocence of David to his enraged father in despite of the javelin . He will ever show himself to be on the Lord's side, and for his servants in their greatest disgraces and reproaches of men. He will no more have the grace of our Lord Jesus Christ with respect of persons , then of times.

Therefore the common Statist entertaineth Religion as his ladder to rise higher in the world; the Christian States-man, as Jacob's ladder, thereby to get heaven. The one makes it Jehu 's stirrup when he hath a mind to ride Post to preferment; the other, as Solomon's bed, wherein he desires to repose himself with Christ, when weary of carnal policy.

[Character 11] The Hypocrite of State maketh a Religion of necessity.

Thus when Mordecai prevailed over Haman, many of the idolatrous people became Jews, because the fear of the Jews fell upon them . David prevailing, had many such Subjects, who though strangers in heart, yet made a show of subjection. A thing ordinary seen in the conquest of truth, that they that cannot make their party good against it, will seem out of conscience to subscribe unto it, being as cunning as Marcellus, who when he was to strike a battle with the Gauls, his horse starting forth in despite of him, and carrying him from his company, when he recovered the command, he wheeled to the East, and worshipped the Sun rising, that his soldiers might impute unto devotion that which began in necessity, and could not by him be avoided. Or as Caesar who casually falling flat on the ground at his arrival in Africa, cunningly turned that ominous chance into a pretendedly voluntary design, saying, I take possession of thee O Africa.

Contrarily; a holy Statist embraceth Religion upon choice, and as his first and best choice.

A jove principium. He first seeks the Kingdom of God , all other things as accessories. The first work of good Rulers hath been the Reformation of God's house, the Church delighting in the beauty thereof. Thus David professes, I have chosen the way of truth and I have chosen thy precepts ; understanding is rather to be chosen then silver. This is that better part, which shall not be taken from him .

This was David's vow for reformation of himself, his family, and Kingdom, as appears upon record , that it might serve both as a bridle to prevent and redress sin, and as a spur to stir him up to virtue, and keep him close to the duties therein promised; which we find accordingly performed . I have sworn and I will perform it, that I will keep thy righteous judgments.

Thus the Politician makes Religion his muce hole, when he can no otherwise prevent a mischief; the Christian makes use of it as his cittadel wherein he is sure to be safe.

[Character 12] This hpyocrite maketh Religion a mere instrument of State.

Thus Jehu will go beyond Ahab in serving of Baal, to make the Fast he proclaimed, an engine to get all the Prophets of Baal into his pit-fall! Jeroboam held up the calves, that he might hold up his new-gotten Kingdom . And indeed few there are who look further in embracing Religion, then to use it either as a means of correspondence with neighbor Princes and States; or as a course to reconcile to bring under his Subjects, or as a support to his own State and greatness. Thus Numa Pompilius, Lycurgus, and other ancient State-founders have pretended acquaintance with the gods, to make the people receive their Laws with greater admiration and subjection. Thus the French story aptly termeth Henry the fourth, his revolt to the Romish Religion, a great action of State. Such are least to be trusted in matter of Religion, and little more in matter of State, seeing they dissemble the one, to deceive in the other. As the loadstone seemeth to point to the North, but yet hath his proper pole, and that in the earth, not in the heaven, (so that some have maintained that it pointeth only to the main land;) so it is with the State hypocrite, howsoever he seemeth to respect Religion, it is evident to them who look advisedly, to discern as it were polum magnetis, a bye respect of earthly ends in all his proceedings.

It is reported of Phidias, that he did so cunningly enchace his own picture into the shield of Minervah, that it could not be taken out, without the defacing of that sacred monument. So this hypocrite, knowing Religion to be a sacred and stable thing, useth it as a spell, or as a noli me tangere, to his own reputation. Thus the Pope hath in his own conceit so incorporated his own Grandeur into the faith of Christians, that no man can touch his reputation, but he is pronounced Sacrilegious against Christ, against Peter, and against the Church.

Contrarily; the heavenly minded Statist makes Religion a stair to mount himself and others to heaven that he may more fully enjoy God.

Heaven is his Harbor, and Religion is his Cynosure, by which he sails safely through the boisterous storms, and rolling waves he meets with in the sea of this world. He hath his habitation on earth for a while, and is therefore willing to serve the State wherein he is placed, in any warrantable way of justice and truth, but even then he hath his conversation in heaven, 〈 in non-Latin alphabet 〉 ; and though it be well with him in this world, and this world be the better for him, yet he is not a man of this world; not cosmopolites a Citizen of the world, but, uranopolites, a Denizon of heaven . He is of Anaxagoras his mind; Caelum mihi patria cujus cura summa est, heaven is my country which takes up my chiefest care; nay this serves not his turn; for unless he may have God into the bargain, heaven itself will not suffice him; much less the whole earth or anything in it, Whom have I in heaven but thee? and there is none upon earth that I desire before thee ? This holy and wise resolution advanceth him, not only to a standing happiness, but a growing greatness; Thy gentleness hath made me great, saith David, higher then the Politicians and Princes of the earth, for in keeping of God's Commandments there is great reward.

Thus while the common Statist makes use of Religion as a spade to dig deep, and root himself further in the earth; the true Christian useth it as the mantle of Elijah, to fill him more fully with all the fullness of God.

CHAP. VIII. The Theatrical Hypocrite, or the Hypocrite in Behaviour. Is he whose Religion lies wholly in his face, habit, and gesture.

IT is true, that every hypocrite is a Stage-player; but acteth not the same part. This Hypocrites part lies most in mimical countenances, guises and gesticulations, by which he endeavors to proclaim himself Religious. And althongh sometimes he seem to affect a carelessness of behavior, pretending to content himself with the uprightness of his heart, (to which he is wholly a stranger;) yet for the most part he takes more care of a gaudy sign at his door, then to have good wine in the Cellar. For his vine is the vine of Sodom, and of the fields of Gomorrah; his grapes are grapes of gall, and his clusters bitter; his wine is the poison of Dragons, and the cruel venom of Asps. And whereas some others will rather do service to the Lord, than wear his livery; This hypocrite affects to wear his cloth and badge in his outward guise, but not to do service. When he whom he calls Father, bids him work in his vine-yard , his face and countenance saith, I go Sir, but his heart saith, I will not. He placeth all his perfection in the outward garb and deportment. He is an ape in a childes habit. He fasteth, but wherein doth his Fast appear? in the hanging down of the head like a bulrush , in a sad countenance , and disfiguring of the face, that he may appear unto men to fast. But as those diseases are for the most part most ominous and most of all dreaded that disfigure the patient, so is this sort of hypocrisy, which alters the shape of a man into a changling or mongrel Christian.

Indeed there are times wherein iniquity like the harlot , steeleth her face, and putteth on a brow of brass, wherein drunkenness, swearing, and profaneness are more in fashion than common civility, and then this hypocrite will pull off his visor; then, the trial of his countenance will quickly testify against him; he will declare his sins as Sodom, and not hide them. But for the most part, as whores in old time , did put on vails, covering their shamelesnesse with a more then ordinary semblance of shamefac'tnesse, and by that affected modesty were commonly discovered and reputed to be immodest and light; so, while virtue hath any sway, Religion any force to keep men sober and grave, never an harlot in the world shall be more disguised, nor more curiously pranked in a religious dress, nor more cunningly set her countenance to allure, then this smooth-boots in his looks, vesture and gesture, to seem honest, religious, wise, grave, and what not, but what he is? He covers a fowl heart under a fair face; an ulcerous soul under neat clothes, a wanton heart under a modest habit, and a world of spiritual wickedness under an affected gravity of carriage and behavior: yet, as the absurd Actor (when he thinks to do best) commits a solicisme with his hand; so this hypocrite, with his face. He is a large and a curious buble, very smooth and shining without, but empty of all but wind within; or like some vain-glorious Italians that have their rooms of entertainment richly hung and furnished, but little store of solid provision in the Kitchen or pantry, or of money in the purse to buy it.

Contrarily, the true Christian hath his greatest perfection within.

Whatever shines in his face is from his inward integrity of heart. Not that all appears that is within, here is the hidden man of the heart, showing itself most to him that searcheth it & hath set up his throne there; but no beauty appears in the face as a Christian, but what is from the spiritual life within. He looketh humbly, is attired modestly, does all things gravely and soberly, follows things that are comely and of good report , and walketh honestly as in the day , but all from a living principle within, that moves and acts him . That outside comes not out of a box, as the Lamia's eyes; but out of the bowels, as the spiders web. As in the state of innocence, the natural skin was, of itself, clothing sufficient until sin brought in a necessity of apparel to cover that nakedness which sin, not nature had made, when man being ashamed of h • s own skin, by turning beast , must be beholding to the skins of beasts to cover his shame; so is it in a manner in the state of grace. Where grace hath once entered the heart, there needs no exterior counterfeit covering. Inward holiness giveth outward comeliness; grace in the soul shines in the face, and makes the countenance lovely. As nature maketh the skin, and after nourisheth and repaireth it from within; so grace maketh the best beauty without, and cherisheth it so, that it never fades nor withers, but it recovers again and grows more amiable. This makes a man a new creature, whose outward skin is a part of the man, not as apparel that may be cast off: or, if it be apparel, it first appareleth the inner man ; then, the outward. It first sets him into Christ, and then helps him to put on Christ; first within, then without. Cloaths are shifted, and the fashion altered; so are the outward semblances and behavior of the hypocrite; he will be in the fashion, whatever it cost him; and off goes the old apparel, although but lately put on, when a newer fashion is more in request. But the true Christian being first made like unto Christ, continueth ever after like himself. He will never cast off those garments which are all glorious within, nor his external garb that holds proportion with the inward clothing, let others change fashion never so often. His very outward countenance and complexion as a Christian, is the same with that grace which is within. How leprous soever he was before, yet grace is to him what the waters of Jordan were to Naaman, causing his flesh (that is his outward part of the Christian) to come again unto him as the smooth flesh of a thriving child . And as the pulse maintained and increased the beauty of Daniel and his fellows , rendering them fairer and fatter then all the rest of the children which did eat of the Kings meat, which would have defiled them; so doth the Word and Sacraments make and preserve the choicest beauty, the best complexion and loveliest countenance in a Christian. He knoweth that men learn much by signs and heroglyphicks; and that as in Oratory Pronunciation; so in Christianity, example may challenge, and win the first, second and third place, as a special means to instruct and quicken the beholders to piety. Therefore he is careful even of his outside also; but first he maketh the inside clean; as well knowing that otherwise the outside will never be purified according to the purification of the Sanctuary to be accepted of God, and that it will never become him, or at least not hold long with him.

The hypocrite may for a while out-shine him in the eyes of some men, who take all for gold that glitters; yet as artificial things differ from natural, and fictions of men from works of God, so doth the hypocrite from him that partakes of the divine nature, what show soever he make outwardly to the world. And as Artificials, the nearer we come to them, and the further we look into them, the less perfection is found in them; but natural, the more inward, the more admirable. The image that had so much cost and curiosity bestowed upon it, was at length neglected, because it wanted something within to make it act and move, in which respect a living dog is better then a dead lion. But when we look into anything of God's making, whether natural or supernatural, we cannot but break out with admiration, as David, and say, I am fearfully and wonderfully made . His very outside is excellent, but his in-side admirable.

Thus the hypocrite is fair afar off, he must have distance to grace him: the Christian is most lovely at hand; and the nearer you come to him, and the more exactly you search him, the more beautiful he will appear. The one hath as it were a good color, the other a good complexion. The one hath his face well painted, the other hath his blood well purged and defecated: The one is as a glorious purse, but no money within it: the other, as the leather bag that is filled with silver and gold.

[Character 1] This hypocrite is what he is by imitation.

He strives to imitate whatever he vainly imagineth to be commendable in others; wherein, it is many times a sport to a curious observer, to see how apish he is, especially in his behavior toward those whom he imitateth. If Moses do wonders, he will show tricks so well as he can, although smitten with boils for his pains. But as Pharaohs Magicians striving to imitate Moses in all things, really performed nothing, but counterfeited in all, so doth this hypocrite. Would his heart be first in the work he imitateth, his imitation were commendable. Be ye followers of me, as I also am of Christ, is an Apostolical precept; a Christian duty; but when it is no otherwise done, than it is practiced by the man of sin , with signs and lying wonders, and ••• h all deceivableness of unrighteousness; this makes the hypocrite an abhorring to the Lord, for which he will one day find himself a son of perdition.

They say, Apes are taken by putting on children's stockins and shoes, which being on, they cannot climb, and so are surprised; so this hypocrite is discovered and taken as one of no worth, by putting on fashions of others, wherein he cannot climb to heaven, and which he is no better able to manage to any spiritual advantage, then little David was to fight, in the Armor of Saul: so that those outward gestures and deportments which are commendable in a Christian, because springing from an inward principle of grace, are in the hypocrite intolerable, because but the counterfeitings of a graceless heart.

And as the vanity of our travellers into foreign countries is become a disease almost universal to be in the fashions of those people among whom they travel; they must have France on their backs, Spain in their face and countenance, Italy in their wrything brows and gesticulations, Piso like, according to Tullius description; to the great dishonor of our Nation to which it boads ruin: [For, as the Chaldean Astrologers ; when Darius changed the fashion of his scabbard from the Persian manner into the mode of the Greeks, they prognosticated that the Persian Monarchy should be translated to them, whose fashion he counterfeited; so we may justly fear a scourge from those Nations whose fashions we follow, as God of old plagued his people by those whose manners they took up, not only in the matter of idol worship ; but in their clothing with strange apparel, although Princes, and Kings children that were found so doing.] So this hypocrite is a great follower of fashions of other men in matters of Religion; being as inquisitive after every mode to gratify (as he thinketh) those Christians whose garb he counterfeiteth, as some London Tailors are to inquire after the newest fashions of the French, or others, to please their fantastic Customers, for their own advantage and gain, without any care or consideration of the displeasure of God who hath threatened, thy people in the midst of thee are women, the gates of thy land shall be set wide open unto thine enemies, the fire shall devour thy bars; so is it with our Ape. But, as it is both disgraceful and dangerous to lay aside manly virtue and masculine solidity, and for women to put off matronly modesty and maidenly bashfulness, for an exoticke fashion; so is it dishonorable and damnable to put on the external fashion and habit of sober, grave and devout Christians, without the inward substance and virtue, without which, all the outward comportment is but as strange apparel to him that useth it.

Contrarily, the true Christian is content with, and constant in that carriage and behavior which nature, religious education, and God hath made his own.

He is not abhorrent from all imitation of others; as well knowing that, as in rhetoric, and oratory, so in Religion, there is a commendable use of imitation; he that hath denounced so many woes against hypocrites, hath yet commanded all to learn of him , not only what to believe, but what to be, and do, and how to walk as he hath walked , that they may be followers of God as dear children . Hence it is that he can and will follow and imitate others wherein they imitate Christ, and mark them which walk so, as he hath the Apostles and other solid Christians for an ensample; not in their haltings, but in their walkings, wherein they make strait paths unto their feet . He will not imitate David counterfeiting madness ; nor Peter , in denying his Lord, much less in swearing and cursing to make out that denial. As for his habit and attire, it shall be sober, grave, and suitable to his rank and calling, therein propounding the best and gravest of his own rank and condition for his pattern, to keep himself free from just censure of fantastic levity, or affected gravity. In like manner the women also will adorn themselves in modest apparel with shameface'tnesse and sobriety , and in behavior, as becometh holiness . And as for his gestures, he will have them grave, not affected; his own, if natural and usual in the place where he liveth. Natural gestures become well enough, which being affected prove ridiculous; the cast of the eye, the bowing of the head or body, when not done to deceive, or in an apish imitation of strangers or other Nations to whom it is natural, are not to be slighted, or censured. The Spanish gravity and slow pace in them is not unseemly, because national; but in an English man, uncomely and odious. In a word, his gestures shall be such as show devotion, not affectation; but whatever they be, they shall never go without the heart. Hands or eyes shall never be lifted up to heaven alone ; rather, the heart without them . He had rather appear what he is, then be what such appear, because in him those gesticulations are absurd, how natural soever to them. He will in all things walk exactly , not exotickly; gravely, but not affectedly.

Thus this hypocrite will be every man's ape, but no man's follower; the Christian is every good man's follower but no man's ape. The one counterfeits in outward formality, the other really imitateth without counterfeiting.

The hypocrite putteth a face of wisdom upon a foolish heart. [Character 2]

He first is wise in his own eyes ; although his foolish heart depart not from evil; Then he labors to make others of the same opinion, although there be more hope of a fool that sees his folly, then of him. His tongue boasteth of wisdom, and his great ambition is to seem wiser then he is. He talks much of the price in his hand to get wisdom, but he hath no heart unto it . Yea, this fool despiseth that wisdom which he so much courteth, and pretends to be married unto. This man is a fool, yet, in his own conceit, he is wiser then seven men that can render a reason . His show of wisdom is shown most, either in advancing himself with a bragging tongue, and undervaluing others with a foolish heart. He entertaineth with a scornful hum, what is said by others which himself understands not, that he may seem wiser then they whom others not without just cause applaud: whereas it is the highest degree of folly to make show of that wisdom which he knoweth he hath not. The way of this fool is right in his own eyes , but he never was so wise, as to hearken unto counsel; or else he seems very wise in trifles, with neglect of things of greater concernment. It is the humor of many that ambitiously affect to be accounted wise, with great solemnity to do nothing; or to make great preparation, and to raise high expectation of bringing forth some great matter, when all these seeming mountains of wisdom they are in travail with, comes to the birth, it proves but a ridiculous mouse; so that this hypocrite is not unlike to Caligula, who with banners displayed, and sound of trumpets, caused his Army to gather cockleshells. He is a Mountebank in wisdom, such as Hanno the Carthaginian Admiral, wise in aspect, and formal in portraiture, and exceeding skillful in the Art of seeming Reverend.

On the contrary, the Christian is a true Philosopher.

He is one that not only affects the name, but loves the substance of true wisdom. He is wise in heart , therefore he only deserves to be called Prudent. And while the mouth of a fool pretends to wisdom, which never was in his heart: the Christians heart teacheth his mouth . And so his tongue useth knowledge aright . He would not that any show of what he hath not, should hinder the attaining of what he might have. Wherefore he rather complains of ignorance that he might be instructed. [ I have not the understanding of a man, I neither learned wisdom, nor have the knowledge of the holy, ] than to be vainly admired even for what he hath. What he hath, he modestly putteth on, for wisdom is before him that hath understanding; and that both for his own just ornament, for a man's wisdom maketh his face to shine; and for the instruction of others, for the lips of the wise disperse knowledge , to guide them to the same happiness to which himself looketh.

Thus the hypocrite seems wiser then he is, the Christian is wiser then he seems; the one basely beggeth an esteem for wisdom which he hath not, the other modestly puts from him the praise of what he hath, and chooseth rather to hang out but a small part of that which is in him, than to make show of more.

[Character 3] This hypocrite hideth a crafty head under a show of simplicity.

His plain habit is but a veil to cover his fraud and cunning. He will sometimes counterfeit ignorance, that he may more craftily over-reach, and use plainness of speech, that his wiles may be less discerned. He will seem honest that he may deceive; he is like the wily Gibeonites, in old shoes and clouted, and in old garments to circumvent, not only common Israelites, but Joshua himself; like Saul , in a disguise to delude the witch at Endor; or, the wife of Jeroboam, to keep herself unknown from Ahijah; or like false prophets , who being wolves, come to us in sheep's clothing. This, the Popish Priests and Regulars have verified beyond all example, who under their hair-cloth and freeze, bare feet, and shaven crowns, have subdued Kings and Kingdoms; not unto Christ, but to their own avarice and ambition. Yet, too many among ourselves write too much after their copy, for lower ends; that, as the russet coat often deceives under that show of simplicity, those of better education; so this hypocrite, under a guise of simplicity, deceives unsuspected; and, as the proverb saith, laughs in his sleeve at those who pretending to more ocular sharpness, are fooled by him.

Contrarily, the true Christian is a Nathaniel in whom is no guile.

He is as Jacob, a plain man, dwelling in tents. He is what he shows; his dealing is as down-right as his speech and behavior. You shall know his heart by his tongue; at least, his tongue shall not belie his heart. If he have any policy, it is defensive to save himself, as David , that scrabled on the doors of the gate, and let his spittle fall down upon his beard, to avoid ruin by their hands, to whom he was now forced to fly for shelter from the malice of Saul; or, as Paul, that set the Pharisees and Sadducees by the ears, to free himself from the fury of both, divided, which would have destroyed him, if they had continued united. In a word, his habit is according to his estate; and his tongue agreeable to his mind. If he seem to deny what is in him, it is not to deceive, but to learn. If he use plainness of speech, it is but the dictates of a plainer heart. He had rather be circumvented then deceive, and to be over-reached himself, then to go beyond others. If his word be passed, it is his bond, or the accepting of a Bill of exchange, which his heart and hand will make good whatever it cost him.

Thus the hypocrite by a show of simplicity circumventeth by craft; the Christian, in sincerity and godly simplicity, not with fleshly wisdom, but by the grace God maintains his plainness, as most abhorrent from deceit. The one is a true Israelite in whom is no guile, the other a Gibeonite, that minds nothing more.

[Character 4] This Hypocrite puts a fair face upon a fowl heart.

He harbours a profane heart under a demure countenance; much of his Religion lies in forms, without the power of godliness; in his habit, rather then his heart, and seldom lasteth so long as to get into his heart, but vanisheth into smoke as a vapor that makes show of mounting to heaven, but dissolves by the way. He is an Apothecaries shop, wherein all the pots and glasses are curiously painted, or richly guilded, but have nothing within but dust, or trash. His face shineth, but his breath stinketh through rotten lungs. Jezebel's paint, and Naboth's blood, do ill agree, yet meet in the same party; the one in the the face, the other in the heart; and both in this hypocrite: His face shines through the oil he hath borrowed; his heart is black and rotten through want of the wine of grace to cheer and revive it. If Ananias and Sapphira , can but first delude those that received part of the price instead of all, they will not fail to bear down Peter himself with a good face, that they have sold their land, but for so much and no more. He looks not at God who is invisible, and therefore thinks of no more then what is obvious to the eye. If he affect gravity, he will but purchase the vizard of a Spanish face, and write upon it his own name, and his buisinesse is done. If he would be thought wise, it is but drawing his picture by that of Solon, Plato or Lycurgus, and he hath enough. If his heart be set upon uncleanness, let him put on Herod's face and reverence the Baptist, and this will suffice him, till he be compelled to show his heart by taking off his head. The Romanists allow uncleanness, so it be cleanly covered; and this hypocrite, if he can but have the time to wipe his mouth he will tell you confidently, he hath not sinned.

Thus our hypocrite is (as Alexander said of Antipater, commended for his plainness in apparel) all plain without, but all purple within.

Contrarily; the Christians chief beauty of his face, is from his heart within.

His Religion begins in his heart, he hath not only a form, but real piety. The new creature, Christ in his image is formed in him; he conveyeth sobriety from his heart to his countenance: And while others vaunt of their outward cleanness his prayer is, Create in me a clean heart O God. He is loath the show of what he is not, should bring into question the truth of what he is and hath; he neglects not, but studies all outward behavior and comeliness that may bring honor to his profession; but when he is most exact in his outward garb, it is not with a purpose to deceive, or of men to seek glory; but to approve himself to God and men by showing forth outwardly some part of the treasure that is in the heart; and that all his conversation may only be such as becometh the Gospel of Christ .

Thus the hypocrite is as the Pharisees Tomb, very gay without, but fowl within; the true Christian, as the Kings daughter, whose clothing is of worught gold, and herself all glorious within . The one hath a smoothed face, and a withered heart; the other a true natural beauty from a sound, healthful and well tempered constitution within. The Hypocrite maintains a sign without an house; the Christian pulls down the sign that the house may stand; the one puts on a face of Religion to bind others to believe him, the other takes in the power of godliness to bind himself from deceiving.

This Hypocrite puts a case of gravity upon a light heart. [Character 5]

Understand this, where gravity is in fashion, not where men profess levity and carelessness as a choice piece of their education and profession, (as in these times our young gallants count it their honor to glory in their shame, and to be ashamed of nothing so much as of their true glory , till their glory be ashamed of them:) But when gravity is in request, you shall soon find our hypocrite in that case of affected gravity which ever nourisheth levity under her skirts. There is a kind of light gravity held forth by some old Bachelours, who while they glory in their continency and single life, discover much wantonness and lightness, if not of their bodies, yet in their discourse and behavior. So there is always something green and sower in our hypocrites carriage able to set the teeth of a sober man on edge, even when his almond gravity seems to flourish ; I mean, a set gravity, (like that of Socrates never seen to change countenance on any occasion,) which must needs be affected, and much straiten that lightness and greenness of lusts that is pent in, and will too often break out ere he be aware; for, whatsoever is forced, will not be perpetual. Things unnatural are troublesome, and cannot long be endured. It is too much to be always on the tenters. The sinews of the mind no more than those of the body, can abide a perpetual distention. Affectation of gravity is like a straight shoe, that while it gives shape to the foot, wrings it, and therefore must either be shortly left off, or widened, that the shoe may come to the foot, not the foot to the shoe. Some put on a countenance for their better grace when they go abroad; which they put off when they return home for their greater ease; so, our hypocrite; yea, and at times too, while he is abroad upon the stage of dissimulation, where it happens to him as to the Apes that acted Damon and Pythias; a few nuts thrown betwixt them, put them quite out of their parts; for the bait or object of this hypocrites special sin makes him forget his counterfeit acting, and to fall to that wickedness which is to him as nuts to an Ape. The beard makes not a Philosopher, nor the hood a Monk; yet this hypocrite hath nothing else of a grave man, but his countenance, gesture, apparel and gate, like those, of whom it is said, they wore a rough garment to deceive. His countenance promiseth stayednesse and solidity, but his heart is as fleeting as the weathercock. He is like a child in black, or an Ape in mourning. Popish Regulars excel in this Craft. Their order and rule speak them grave; but their heart and life proclaim them wanton. Again, some seem grave, but not out of true gravity, but because stupid, ruthlesse, and senseless, without affections or bowels; or, because they are by nature slow, like the Ass that cannot mend his pace, or like a wooden horse that cannot go out of the way; yea, sometimes his gravity is as mischievous as that of Caesar, who alone came sober to the Senate, to overthrow the Common-wealth.

On the contrary, the Christians habit is the true badge of a grave heart.

He knows there is good use of gravity even in outward carriage, and that it is pity it should be so much out of fashion. By a sad countenance the heart is made better It is as the north-wind to drive away flattery and sycophancy. For a grave and just Governor chaseth away all evil with his eyes . Wherefore he maintaineth even a face and form of gravity, not as an hypocrite, to deceive; but as Job , who even in smiling maintained an awful respect to hold up the reverence due to justice. Gravity and integrity meet in the Christian that he may not deceive, but not in the hypocrite whose trade it is to delude. The Christian makes gravity his study as well as his profession; not to destroy affections; which were to dam up the fountain, and to rase the foundation of virtue, but to command and govern them. A man without affections is a wooden horse that cannot go out of the way; but a Christian having his affections gravely governed is the only man that goes right and is undefiled in the way. He is immovable from a good course, although not immovable in it! He may vary his Tropics as necessity, or prudence may move him, but he never goes out of the eclyptick. If his passions do sometimes draw him aside, his prudence and gravity are the legs that carry him into his way again. And so he makes a wild horse serviceable, which a wooden one will never be.

Thus the hypocrite cousens by his gravity; the Christian is grave that he may not abuse himself to the damage of others. The one affects gravity for a show; the other loves it for itself. The one is grave when he seems most merry; the other shows lightness in his greatest gravity.

[Character 6] This Hypocrite hideth a proud heart under the mask of humility.

This is the crouching hypocrite that lurketh like a lion in his Den . His word is humility, his acting is pride; and never so proud as when he most humbleth himself; that the poor may fall by his might. The Pope for advantage will proclaim himself servus servorum, your slaves slave; yet even then exalteth himself above all that is called God . And he that is so seemingly humble as to offer a chain to the Devil, is yet so proud as to take merit from Christ. As the thrifty dissembler is lavish in courtesy that he may spare his purse; so this hypocrite gives men the way or the cap, because done without cost, and conducing to his own vain-glory; this is a kind of imperious humility, that, by unprofitable complements pleasing to the meaner sort, renders himself the higher, and them more obsequious. Thus Absalom with his lowest humility, drew many an honest man unawares into the fellowship of his highest Treasons. Counterfeit humility lifts up higher, and in the end casts down lower then others sins; for he that exalteth himself by seeming abasement, shall be sure in the end to be abased below the lowest. Who so high, who so low, as Lucifer? There is also an impious humility, when men out of pretence of being no wiser then their Fathers, no better then their neighbors, nor more religious then the Prince, take upon them to lift up themselves against God and his truth.

Thus many persecutors are mad against the truth, upon no other account, but that their Fathers never owned it, but have always been of another Religion.

On the contrary, the Christian endeavors to make his heart level with his eye.

His heart is not haughty, nor his eyes lofty . If any difference be; he is more humble within then without, and his heart is more lowly of the too. He doth not cauponari-humilitatem, make Merchandise of his humility, much less hunt after the glory of a show of what he hath not in truth. He humbleth himself by esteeming others better then himself , but not to draw them into his net . He gives all men their dues, honor to whom honor ; but, in Christian ingenuity, he preferreth God, Truth, and conscience before all men. These he laboreth especially to save harmless, and to hold up their honor with the neglect of his own, whoever be offended; Hence of many he is accounted proud. But he had rather himself be a loser in his credit then in his conscience, or that God or his truth should lose by him; yea, that all men should lose rather than God should be endamaged.

Thus the Hypocrite is as Haman doing honor to Mordecai with a proud heart; he leads his horse when he would cut his throat ; the Christian, as the disciple of Christ, washing the feet , of the Saints in imitation of his true humility. The one counterfeiteth, the other acteth it.

This Hypocrite covereth a base hoart under a lofty look. [Character 7]

There is a generation; O! how lofty are their eyes, and their eye-lids are lifted up ! He pretends to magnanimity and Christian fortitude beyond others, and danceth proudly upon his threshold , yet hath in him a dung-hill mind, a cowards spirit, and is but as a slave in Parliament-robes. Every proud man is base, and every wicked man is proud, but none like the hypocrite who is base all over. Some base humor of covetousness, ambition, uncleanness or the like is his Genius, his familiar, causing his heart to drudge basely after these Masters, and making him a coward in the cause of God, which when it breaks out and appears, none so contemptible in the esteem of others, as he that was most lofty in his own looks before others, that he might hide that baseness which indeed is in him.

Contrariwise, The true Christian is highest in his resolution, when furthest from vaunting.

Peter may boast of more then John and may cut off an ear of him that came to apprehend his Master. Yet he that said less, performed more, altoough known to the High Priest . He useth this world as one that lives upon God. He owns God whoever denies him, whatever it cost him. If he cannot dispute against error, he can die for the truth; if he cannot say so much as others, he will do the more. If his outward man be persecuted, his heart is above all persecutors; he can despise their torments even while he suffereth them; and rejoice in tribulation when it is at the sharpest and highest.

Thus the hypocrite is like Goliath threatening David to give his flesh to the fowls of the air; the Christian, as David, makes not so great a show, yet with a stone and a sling gives the Philistines flesh to the wild beasts of the field. The one vaunteth, as Lameck before his wives; the other slays the Lion and the Bear, and (till after it be done) makes no words of it.

This Hypocrite covereth malice and mischief under the cloak of courtesy. [Character 8]

He that hateth, dissembleth with his lips, and layeth up deceit within him. When he speaketh fair, believe him not; for there are seven abominations in his heart . Eat, saith he, but his heart is not with thee . The words of his mouth are smoother then butter, but war is in heart; softer then oil, yet are they drawn swords . Thus Cain talked familiarly and courteously with his brother, to till him into the field, that there he might rise up and kill him. Esau's tears for a blessing was with an heart to slay Jacob . The communication of Simeon and Levi, with Shechem and Hamor his father, although it was fair, yet very deceitful , that they might be revenged upon all the Shechemites. Of the same nature were Joab's embracement of Abner, Ishmael's tears , the fasting of hypocrites, for strife and debate, and to smite with the fist of wickedness ; the Pharisees long prayers to devour widows houses . This hypocrite will laugh in your face, and cut your throat; and the more courtesy, the more craft. A point too well known and too much practiced, although bred elsewhere, and brought over-sea, by those that solemnly make leagues, and then maintain, no faith is to be kept with Heretics, to corrupt ours who need no Tutors in a course of sin.

On the contrary, the Christian will not suffer his face to bely his heart, nor to bear false witness to it.

If, out of the abundance of the heart the mouth speaketh, the Christian will not suffer his mouth to speak what is not in his heart, but speaketh the truth in his heart . He keepeth his tongue from evil, and his lips from speaking guile . If it be fit he should smile, he holds it needful to love; he dares not fawn where he may not favor, nor cover hatred with deceit. And albeit he hath too often cause to dislike many, he can dissemble with none: if he love not, he flatters not; yet is he loving to others so far as he may, either for being good, or that he might make them so: and, because he loveth, he dealeth plainly, though the more he love, the less he be loved. But where he pretendeth love, you may be sure he loveth; for his love is without dissimulation. Where he is affable, he is real.

Thus the Hypocrite puts on a countenance of popularity, mentientis astu, as Austin speaketh, craftily belying his heart, that he may depopulate in a disguise: the Christian is truly affable, compatientis affectu, with affectionate compassion, as the same Father addeth. The one is courteous that he may be hid, the other speaks that he may be seen; and is as far from mischief, as the other from truth.

CHAP. IX. The Heretical Hypocrite Is he that professing himself a Teacher of Truth, obtrudeth his own lies as the Truths of God, and persisteth therein.

IN his profession he is a great pretender to truth, to the truths of God, and to piety; transforming himself into an Apostle. (that is, a messenger, or Minister) of Christ: but, in truth and indeed, is a false Apostle, a deceitful worker. He is Satan's Minister, transformed (in outward show) into a Minister of righteousness. a wolf, in sheep's clothing: a fox, in a lambs skin. He must hold out a Colour of truth and piety, that by these he may deceive by untruths with more subtlety, and efficacy. Every sinner is deceived by Satan; but this man, willingly, that he may deceive others more cunningly. He is content to be deceived; he would be deceived to choose, that he might be artifex mentiendi, his crafts-master in lying, under a Colour and show of truth, whereby he lies in wait to deceive. He speaketh lies in hypocrisy. not venting them as lies, but as truths; some truths he must hold, or all would abhor him; but, among those truths he foisteth and thrusteth in some counterfeit coin, as currant money, brass, gilded over with some silver, to give it tincture and esteem; but, with a purpose to cozen those on whom he obtrudes it; He pretends to be a zealous disciple of Christ, but is in truth the Scholar of the Serpent; learning all his arts and methods. Other hypocrites are the Devils children; but this hypocrite, his first borne; If not in time, yet in wiles, as Polycarp said of Marcion: toto caelo, toto genere hypocrita; An hypocrite all over, An hypocrite in grain.

To express this deceitfulness more fully, the Apostle useth an heap of words which may seem tautologies; but do indeed intimate that he wanted words to decipher this wretch to the full. The doctrines he teacheth, they are but winds of doctrines; a show, without substance; but, in substance what are they? the sleights of men, and cunning craftiness whereby they lie in wait to deceive. They are cheating gamesters, that slurre a dy, or play with false dice; And they do it so cunningly, that it cannot be discerned until it be felt: ( in vain is the snare laid in the sight of any bird) nor is this done by accident, but out of set-purpose and design; not openly professed, but by secret lying in wait; not to do good to the souls of men, but merely to deceive; And, if the heretic, can make a Proselyte, and draw away disciples after him, (although he make them twofold more the children of hell then they were before; ) he hath an answer ready for such as complain of the cheat; what is that to us; look ye to that, when his own turn is served.

But as in the case of common lying, not everyone that uttereth a falsehood is a liar, so here; not everyone that uttereth a lie for truth, is an heretical hypocrite: but he that speaketh lies in hypocrisy, in the great truths of God, and willfully persisteth therein, after admonition, and clear confutation. It is not error simply, but obstinacy in it that denominates an heretic. It is one thing to err, another to be guilty of heresy; The very form of heresy lies in two things; First, in a willing, witting, inventing, choosing, or espousing of some false opinion and doctrine, and holding it forth to others as the truth of God, and taking pleasure so to do. Secondly, in maintaining and persisting therein against clear evidences of truth.

There are heretici, and haereticati, as the old Chancellor of Paris was wont to phrase it; Heretics that bring in, and others that are hereticated with damnable doctrines; that is gangrend, or poisoned with heretical opinions; they willingly and willfully accept and embrace what others have obtruded upon them, or their ancestors, and will not depart from them. They will be of their fathers Religion be it what it will: they will rather err with Gamaliel, then embrace truth with Paul, if branded with the Stigma of heresy.

Now, an Heretic is then an heretical hypocrite, when he doth not so much openly profess heresy, as by secret and cunning sleights winds in his lies, quasi aliud agens, as intending nothing less; like the serpent that winds in his head ere he be discerned, and then draws in his whole body after, ere he can be withstood and avoided. This false-teacher privily brings in damnable heresies, and with feigned (pargetted playstered) words maketh merchandise of weak Christians, beguiling unstable souls. He hath a method and Art by himself, whereby he, under a show of the simplicity of the Gospel, with good words and fair speeches, deceiveth the hearts of the simple. Sometimes he prevails further, by signs and lying wonders also, but always, with all deceivableness of unrighteousness. He pretendeth great show of righteousness, that he may deceive more slily with unrighteousness in a disguise, as delighting, thus to sport himself with his own deceivings. He is the snare of a fowler in all his ways, and hatred in the house of his God.

On the Contrary, the ingenuous disciple of Christ embraceth the truth in her native purity, and simplicity, for the truths sake.

As a new born babe he receiveth the sincere (or uncorrupted) milk of the Word. He abhors all disguises, and adulteratings. He renounceth the hidden works of dishonesty, not walking in craftiness 'nor handling the Word of God deceitfully. He doth not Cauponari, play the huckster, mingling bad wares with good; or, the Vintner, putting water or other base liquor into wine; corrupt the Word of God, but as of sincerity, but as of God, in the sight of God, speaketh he in Christ. He receiveth the truth in the love of it, that he may be saved. and is better pleased that she appear in her naked Simplicity, then in the disguise of an harlot, the enticing words of man's wisdom. He is not for alchymy, but for silver; not for artifices, but for downright truth, in demonstration of the Spirit, and of power. His desire and prayer is, to be led into all truth If through ignorance, or inadvertency he happen to err, he will not persist in error. * If the greatness of any man's name sway with him, or carry him, as it did Barnabas into any dissimulation, he will readily disclaim it so soon as any Paul shall discover it to him. If he be as mighty in the Scriptures as Apollos, yet if in anything he be ignorant, he will be content to learn the way of God more perfectly, not only from Aquila, but even from Priscilla too. He looks upon error as a deformed monster, how curiously soever dressed; and upon truth, as the choicest beauty, how homely soever appareled. Virgin-truth in rags is more welcome to him, then the strumpet of error in her richest attire. He hates the leaven of the Pharisees, how toothsome soever the bread made of it may seem to be, and delights in the unleveaned bread of sincerity and truth, how unsavory soever it be to a corrupt palate. He abhorreth to deceive in anything, but most of all in the things of God. His teaching of others is not of deceit, or of uncleanness, or of guile. neither useth he at any time flattering words, nor a cloak of covetousness, nor of men seeks he glory. He is well content that God alone should speak with absolute authority, and man's wisdom be silent in conscience of human infirmity; If the truth he maintaineth be pronounced a lie, he is well content to bear it, if the truth of God may thereby abound to his glory.

Thus the heretical hypocrite is an Impostor even in his greatest appearings for truth, the true Christian is sincere at heart in his greatest aberrations from truth; The one abuseth the truth, the other adorns it. The one sels it, the other buys it; The one makes use of it to deceive, the other against deceit; The one, to destroy others whom he pretends to save, the other, to save both himself and others that otherwise would be destroyed.

[Character 1] This hypocrite, that he may set God's stamp of truth upon his own lie, sets the brand of a lie upon the truth of God.

In opposing the truths of God, he gives God the lie in obtruding his own fancies, he tells a lie for God, making the lie of man to be the truth of God; He is like the foolish Prophets that first see vanity and lies, and then father all upon God, saying, the Lord saith it, albeit he hath not spoken. and that it may appear that this Prophet is a fool, and this spiritual man mad, he sticks not to make God a liar, by giving the lie to the truths of God that contradict his own lies. If God's truth and his fancies cannot stand together; the truth is the liar, not he. Either the Word is not the rule or, not, unless interpreted by the Church, saith the Romanist: or by the spirit, that is his own spirit, saith the Euthusiast. If a Perfectist be told he is a sinner, he saith, and stands stoutly to it, that he hath not sinned, and so makes God a liar; Thus the new, as well as the old Arian, rather then acknowledge the divinity of Christ, will not believe in him as the true God and eternal life. and so he makes God a liar, because he believeth not the record that God gave of his son.

And indeed it cannot be otherwise. For, what communion hath light with darkness? what agrement can there be between error and truth? Will not errors endeavor as Pharaohs lean kine to devour the fat? Not that error shall always prevail against truth: for however error, like Dagon, be by Philistines, set up by the Ark, yet this Dagon shall fall before the Ark; his head and hands, his subtlety and his power, shall both fail him, albeit some stump of him remain, for the trial and ruin of others, in after ages, for their unsoundness and hypocrisy. But, until God appear in the defense and rescue of his truth, as Abraham, in the rescuing of his Nephew Lot, Error that hath the impudence, as well as the enticing qualities of an harlot, will outface, not only truth, but even the God of truth; and in this respect, will set his mouth against heaven, and his tongue shall walk through the earth. Thus, the Pharisees, that could not stand before the truths preached by Christ, nor with-hold the people from hearing of him, could not hold from blaspheming; He hath a Devil and is mad; why hear ye him? No man can hold up the credit of his own errors, but he will disparage God's truth that condemns them. He that loves darkness, must needs hate the light.

Contrarily, the true Christians motto is, Let God be true, and every man a liar.

He will never reply against God, nor decry that for an error, which God speaks in his Word, how cross and contrary so ever to reason, and the doctrines of men. The clay will never rise up against the Potter, nor the thing formed against him that formed it. When he cannot understand, or fathom it, he will with Mary, believe it, and submit unto it. On the other side, he will never receive that for a truth, which the Word of God condemns for an error, or will not warrant to be a truth. He remembereth that charge, believe not every spirit, and therefore will try, not only the spirits, but all things, and hold fast that which is good, Nay, he cares not how low himself be laid so God may be exalted. He will never account it a shame, but esteem it his honor, to recant and renounce any error that he hath never so confidently maintained, that the truth of God may be advanced, and more abound to his glory. Whatsoever Paul once thought; that he ought to do many things against the Name of Jesus Christ; yet, so soon as it pleased God to call him by his grace, and to reveal his son to him, immediately he conferred not with flesh and blood, that would account it a disgrace now to renounce what he had before so furiously and publicly propugned, namely the doctrine of the Pharisees, and traditions of his Fathers: but he falls to the work of Christ, and (whether the Disciples would own him or not) straight way preached Christ in the Synagogues, and that faith which he once destroyed. As heresy makes men proud, and clamarous; so true conversion makes humble, and self-denying, studious of truth, and meek in instructing those that oppose it.

Thus, this hypocrite is like Anti-christ for ambition, opposing and exalting himself, and his fancies above God and all the truths of God; the true Christian, like Paul, will part not only with his errors and honor, but with his life also, so Christ and his truth may be set upon the throne, and vain man abased. The one like Simon Magus, being drunken with the pride of his own wit and opinions; giveth out that he is some great one: The other abaseth himself as Peter, O Lord, depart from me, for I am a sinful man: not as not needing him; but, as worthy of him.

This Hypocrite disguiseth and deformeth truth, that he may with less envy disgrace [Character 2] it.

No reasonable man can endure that truth should be opposed under her own name, she must therefore be miscalled first, that she may after be misused. The Pharisees (and Jews, seduced by them) called the faith of Christ, by the odious name of heresy, that they might with more security and credit, persecute it and all that profess it. As the Popes dealt by tithes, first profaneing, and then impropriating them; and, by our godly Ministers first degrading them as heretics, and then burning them; and, by Princes themselves, first excommunicating, and then deposing them, and exposing them to the knife or sword; so do these hypocrites deal with truth that they have a mind to be rid of: First, they put her into the habit and guise of heresy, and then make it a matter of conscience to rise up against her. As Grandees, conspiring against a good man that stands in their way; first they blast, and then break him; so these hypocrites, not liking the sound Doctrine of God's absolute Decree, first accuse it of making God the Author of sin, and then explode it as a sinful and blasphemous opinion. And so, as Jehoshaphat was once in danger (unawares to the Aramites ) to be slain instead of the King of Israel, so truth is often exposed to great hazards, even from such as owe her no ill-will, merely upon mistakes arising from this device of Impostors. Thus, as in former ages, the Emperors were persecuted by Popes upon the quarrel of Investitures; but, under the names of Simony; so in later times, the same persecutors have pursued Protestants with fire and fagot; but, under the brand of Lollards, Lutherans, Hugenots and the like: And Bishops have persecuted godly men; but, under the names of Puritans, and Schimaticks. So Papists have blasted the Evangelical doctrines of perseverance, and assurance, under the titles of Presumption, faithless, persuasion, the faith of Devils, and not of Apostles. Thus, Arminians (the true spawn of Pelagius ) have branded the Doctrines of absolute Decrees, under the odious name of stoical fatality, &c.

On the contrary, the Disciple of truth useth his eyes before his tongue, and presents truth as lovely as he can, that it may be embraced.

He makes use of his wisdom, first to discern of things that differ : and then, of weapons of war, as the cause requireth. As he receives no truths upon trust, so he refuseth not any, till he hath first laid them to the rule, and put them to the touch. He feareth not to own truth, although infamously branded with the name of heresy, but even in that very way will he worship the God of his Fathers, believing all things that are written in the Holy Scriptures. And when he seeth truths opposed by evil men under the name of errors, he will be rather apt to judge more favourably of them, than thereupon to oppose them; and, to conclude as he that observing the Christian Religion to be so furiously persecuted by bloody Nero, that must needs be good which Nero persecuteth: So that must needs be true which profane Atheistical men under the name of Sect, Heresy, or Schism so much impugn and oppose.

Thus the Hypocrite is as the false-hearted spies that brought an evil report upon Canaan, to dishearten the people from looking any further after it: The Disciple of truth is as Caleb, stilling the people, and encouraging them to go up at once and possess it. The one is as Ziba slandering Mephibosheth to the King, the other is as Jonathan, taking off the unjust aspersions cast upon David and maintaining his innocence to his greatest enemy.

This Hypocrite affronts not truth directly, but sets up some companion with her, that may at length justle her out of her place, and bring in another Gospel.

He pretends friendship to truth, by providing her an humble companion; but his meaning is to make that humble friend a proud competitor, to procure the ruin of truth by design, which he cannot effect by force. He hath a good mind to follow Ahitophels counsel, by pursuing and destroying David at once; but knowing the strength of truth that it is as David who was a mighty man, and that they which be with it are valiant, and himself a coward, he resolves rather to use this Stratagem. For well he apprehendeth, that if once an inferior may be Cheek-mate with his superior, he will soon give, or cry Cheque-mate: If that proud Cardinal once be suffered to write My King and I, it will not be long ere he transpose it into I and my King. If any attendant upon truth once come to sit down with her upon the same Couch, although at some distance, it will quickly become her equal, yea perk above her. This policy the Ministers of Satan used in the first plantation of the Gospel If men that were Jews would needs embrace Christ instead of Moses, they persuaded them yet to retain