Divine Characters in Two Parts

CHAP. XXVII. The Counterfeit Convert. Is he that turneth unto God, without Conversion of heart.

AFter repentance followeth Conversion: and, such as the one is, such is the other. If the one be counterfeit, the other cannot be sincere. Est versus qui non item conversus. He may be said to be turned, that is not converted or returned unto God. Either he may be turned another way; as from one sin to another; or, if unto God, yet not as he ought: either he doth but seem to return, or fail in his doing more. He returneth not with the whole heart; but, feignedly .

The voice of the Lord to the true Penitent is, If thou wilt return, return unto me . Let the wicked forsake his way, and the unrighteous man his thoughts, and let him return unto the Lord . These are spoken to such as upon sight of their sins and sorrow for them, are willing to grow wiser and to forsake them, which is true repentance; so they forsake all sin, and hate every false way . But now because such may be misled by Satan, if not guided by God, as a man newly recovertd out of some desperate disease, may soon mar his cure, and overthrow all, by mistaking in diet, or by some other error in ordering of his body; therefore the Lord doth not only physic his people by repentance, but diet them by Conversion, calling all that are weary of their sins and willing to forsake them, to come back unto himself, as that which is the end of repentance, after they have forsaken their own way; and, which will secure the penitent from returning again to the same, or to other folly.

Unto these Calls, this hypocrite answereth, as the second son in the Parable, I will, Sir: but, moveth not . He speaks as well as any man can do, and gives him good words, as Judah of old, that with flattering lips, and with a double heart, cried unto God, My Father, thou art the guide of my youth , when yet the Devil led her, not only by the arm, but by the heart too, every step in another way. This hypocrite is a bird of the same egg, that will promise as much as God will ask, but perform nothing of all that is commanded him . His eye and his heart is not but for his covetousness , or other lusts, from which he is not divorced by his mock-repentance. Had he truly repented, he would indeed have returned unto him, from whom he and all sinners have deeply revolted . But seeing his repentance was but feigned, he returneth to the Lord but in show, not in truth.

On the contrary, the true Christian is a true Convert unto God.

He not only heareth, but from the heart obeyeth that voice, Return, return, O Shulamite, return, return . Upon his true repentance, in forsaking his former way, he finds the truth of that promise that God hath mercy on him, and doth abundantly pardon, or multiply pardons . God hath now made him a Shulamite, one that is at peace with God and Christ, that was before a revolter, a rebel, that neither had heart to seek after God, nor durst to look him in the face. And indeed, only the Shulamite is in a state and condition to return to God, for he only hath made his peace with God: and therefore Christ calls to him, and after him, again and again, to let him see how earnest he is for his return; and then ingeminates the same call, once and again, to give him the more encouragement, against all the objections of his own heart, and the obstructions of sin within him, to return to his first husband .

He is one of the generation of true seekers, even sum querentium of them that seek the face of God with all their heart, as Jacob at Peniel, that will never give over till he find him, nor let him go till he bless him: that beholds his face in righteousness here , that he may after see him as he is in glory . Until he return to God, and find him, he is restless in his bed, he riseth, goeth every way in the streets, in the broad ways to seek him whom his soul loveth, he adventures among the watchmen, (such envious ministers as being themselves ungodly, smite and persecute those that are godly, for they smote and wounded him ) and never gave over seeking till he found him: and having found him, he holds him and will not let him go : Perhaps the flesh within him, may, at first, answer churlishly and rudely, as that first son to his father, bidding him to go and work in his vineyard, to whom the son malipartly saith. I will not ? but afterwards he bethinks himself, repenteth, and goeth. Even a true Convert may sometimes carry himself too rudely, and make too little haste to return unto God, as Lot did to go out of Sodom, until the Angels laid hold upon him and his company, and either thrust them out, or carried them out as it were by violence . And God is fain to deal with him, as Absalom by Joab, whom he having sent for, once, and again, but could not get him to him, Absalom caused his fields to be set on fire, that so he might at length force him to come , and thereby prevailed. So God sometimes setteth the sinners fields on fire, yea, causeth him to go through fire and water , but at length he conquers him, and causeth him to come in unto him; which done, he bringeth him out into a wealthy place.

Thus, this hypocrite is like Ephraim, either a silly Dove without heart to return to God; or else, compassing him about with lies and deceit ; the true Christian is one of those that seek him with the whole heart : the one is as the sluggard that turneth upon his bed, as a door upon the hinges , turning this way and that way, but never turns off; the other, as the Hart, panting after the water-brooks (being hunted down even unto death panteth after God, his soul thirsteth for God, for the living God; and as impatient of longer stay, crieth out, When shall I come and appear before God .

[Character 1] This hypocrite seeketh not God, but somewhat else instead of God.

What is spoken of all sinners ( there is none that understandeth, there is none that seeketh after God ) is most true of this hypocrite, even when he seemeth most to seek God. He professeth indeed to seek the Lord, but the Lord that best knoweth, discovereth his counterfeiting. If he lack corn and wine, God shall have his custom, to help him off with those commodities . If he be in a storm, God shall hear of him, to allay the tempest . If God fall to hewing and killing, then this hypocrite will seek him; he returneth and inquireth early after God . But God knoweth the inward thoughts and aims of all such hypocrites, and thus turneth the inside outward; they have not cried unto me with their heart, when they howled upon their beds. They assemble themselves for corn and wine, and they rebel against me. Though I have bound and strengthened their arms, (which I had broken for their wickedness) yet they were no sooner healed, but they imagine mischief against me. They return, but not to the most High, they are like a deceitful bow . They make as if they aimed at God, but the heart, like an arrow shot out of a false bow, lights far wide from that mark.

All his end is, ut been sit sibi, that it may be well with him, when he obeyeth the voice of the Lord . Prosperity, Prosperity, Prosperity is all his business with God when he comes unto him. This is the first, and last, and all that ever he seeketh at the hand of God: if he ask more, it is in order to this. His daily enquiry is, Who will show us any good ? No matter what, so a carnal heart can relish it. No matter who show it: yet, let God do it, rather than they go without it; if by no other means it may be had, then let it be by counterfeiting religious Conversion. Some other thing therefore there is for which this hypocrite knocks at God's door. There is somewhat within, that the hypocrite cannot be without; for which God is sought, or somewhat in God that the hypocrite likes not, and therefore rejects him, when he hath got his penniworths out of him: both which I mean, his coming to God, and leaving him again, is all one sin in effect: only the one maskes him as an hypocrite, the other marks him for an Atheist.

Contrarily, the true Convert seeketh God himself, for himself.

When God saith, Seek ye my face, his heart saith unto God, thy face, Lord, I will seek . God no sooner speaketh, but the heart makes an echo to it, without capitulation, or sinister ends. The desire of his soul is to the Name of God, and to the remembrance of God himself . He had rather enjoy God in the wilderness, without bread, than to sit by the flesh pots in Egypt, and to eat bread to the full . While the hypocrite is for any good, nothing sufficeth him but this, Lord lift thou up the light of thy countenance upon me . He seeketh not God, that his belly may be filled with God's hidden treasures of the earth in this life; but, that he may behold the beauty of his holiness, and be satisfied with his Image, even after his awaking from death.

He seeketh pardon of sin, that his tongue may sing aloud of God's righteousness . He seeketh grace to do well, not to commend himself, but to magnify the riches of God's grace towards him, and that he may in all things be accepted of him . He is all for God, even in the things he receiveth from God: because he goes unto God, for God more than for himself. Yea, even when God enviteth him, with promise and profer of some good, some spiritual good, he closeth with the invitation, but looks higher than himself in coming to God, as those true penitents of old, when God said, return ye backsliding children, and I will heal your backslidings, they make this answer, Behold we come unto thee, for thou art the Lord our God . It is this consideration that most strongly draws him, that the Lord is his God. Not that he hath not some eye to the recompense of reward . But the chief reward he seeketh is God himself, Whom have I in heaven but thee? and there is none on earth that I desire besides thee ?

Thus this hypocrite comes unto God as to a market or fair, to store himself with what he lacketh, and then returns home again. The true Convert turneth unto God as to his Lord, to give himself unto God, as one that is alive from the dead . The one returneth unto God, that he go laden from him, the other goeth unto God that he may dwell in God and abide with him forever.

This hypocrite seeketh God without an heart. [Character 2]

He can speak well, but God finds not an heart from whence that floweth, which his lips uttereth, O that there were such an heart in them, saith God . Nay, he is so far from this, that when he draweth near unto God with his mouth, and with his lips doth honor him, he removeth his heart far from God . He is never further off, than when he seems to be nearest, being herein like the foot of a Rainbow, which the further you go towards it, the further it goes from you. If he come to the Word of God, his ear, haply, listeneth, and his mouth showeth much love (he highly commends both the Preacher and his matter) but his heart goeth after his covetousness . Of such God complaineth in respect of the heart, they have turned unto me the back, and not the face: though I taught them rising up early, and teaching them, yet they have not hearkened to receive instruction . Not that the outward man was wanting, but the heart was absent, whereby God did surdis canere, make music to the deaf.

On the contrary, the true Christians heart is his chief Messenger and Agent, in all his addresses unto God.

It is a great point of wisdom to send to ones betters by a messenger that is gracious. Now the Lord bids none welcome, but the heart, and such as attend it. If the heart be chiefly employed in the Embassy, all his Attendants are feasted. Then the eye, the lips, the ear, the hand are all welcome. My son, saith God, give me thine heart, and let thine eyes observe my ways . He will give ear unto the prayer that goeth not out of feigned lips ; because the heart frames it. When the heart enditeth a good matter, the tongue is accepted as the pen of a ready Writer . Let the tongue say what it will from the heart, and it is sure of audience and a gracious answer. He is good to the soul that seeketh him . Therefore it is the true Christians soul that desireth God in the night: it is his spirit with him that seeketh God early . It is his soul that saith unto the Lord, thou art my Lord . It is his soul that panteth, that thirsteth for God . He can no more go to God without his soul carry him on her wings, than he can live without a soul: And when he comes unto God, he will do nothing without his heart, how exact and dextrous soever his parts, and the members of his body be.

Thus, this hypocrite is all for bodily exercise, which profiteth little ; that is, not at all: the true Christian is all for lifting up his heart with his hands unto God in the heavens , so often as he returneth from sin unto God. The one returneth unto God as Saul, confessing his sin unto Samuel; but, without sorrow of heart for it, and was rejected ; the other is as David, who returning with the whole heart, was accepted and pardoned ; both returned, but not alike; answerable whereunto, was the issue.

[Character 3] This hypocrite, if he afford God his heart, it is but a part.

If God will be content of a Partner, he may have a share: but all is too much for the hypocrite to venture in one bottom. He can make two hearts of one, for a need. He is 〈 in non-Latin alphabet 〉 , a double soul'd man . He hath a soul for God, and a soul for Mammon too. He makes a dishotomy of his heart, giving God one half, and Mammon the other; making God Partner with the devil: and thinking he can serve both how contrary soever the one be to the other, which our Savior showeth to be impossible . For, the love of the world not only banisheth the love of God out of the heart; ( if a man love the world, the love of the Father is not in him ) but makes him to despise and hate the Lord. And the soul that cleaveth to the world committeth adultery with it , therefore, no fit wife, or friend for God, but an enemy to him.

Contrariwise, the true Christian returneth unto God with the whole heart.

He knoweth there is work enough for the whole heart, for the whole man; that the whole heart is due to God, and required by him; and that they are blessed who seek him with their whole heart : Less will not be accepted. God will have a whole burnt-offering, or nothing; and the sacrifice of God is a broken and contrite spirit: when man breaks it too pieces, God sets it so together, that he will not lose the •• ast piece or shiver of it. This, God promiseth to all true Converts, they shall return unto me with their whole heart : and this every true Seeker performeth. With my whole heart have I sought thee, saith he . I shall observe (thy Law) with my whole heart . I will keep thy Precepts with my whole heart . I will praise thee with my whole heart . He can never give God enough that oweth so much unto God. He can give him but all, and that he shall be sure of. He is not ignorant how God abhorred blind, lame, imperfect sacrifices .

Thus, this hypocrite is as the harlot that was for dividing the living child between the true mother and herself; let it be neither mine nor thine, but divide it . The true Convert is like the true mother, crying out to the King, Give her the living child, and in no wise slay it. He had rather part with it all, than endure to have it divided, the dividing of it being the destroying of it. The one is as Ananias and Sapphira who by keeping back a part, lost all, and themselves with it : the other is as Barnabas, who sold all, and laid down the whole money at the Apostles feet , and thereby had treasure in heaven.

This hypocrite returneth unto God, but not with an heart prepared. [Character 4]

The heart of man is like the accursed earth, apt to bring forth thorns and briars, which choke the seed of grace, and either binder good actions from being done, or mar them in the doing; for which reason it is required of all that seek the Lord, to break up their fallow ground , and not to s • we among the thorns . This husbandry the hypocrite omitteth, and so whatever cost and pains he bestoweth, is all lost, for the thorns over-top and choke all the hopes of an harvest, and over-run all. He suffereth corruptions to grow and over-grow in his heart, and so miscarrieth even in the best services, because he doth not prepare his heart to the Lord. He is as Rehoboam, who did evil, because he prepared not his heart to seek the Lord . He hath some good thoughts, desires and some attempts to seek God, but there are so many thorns and briars growing in his heart, that he never returneth to God to any purpose, he doth not carefully purge his conscience from dead works to serve the living God, and therefore never serveth him with a perfect heart.

Contrarily, the true Convert prepareth his heart to the Lord.

He knoweth that God is an holy and a jealous God, holy in himself, jealous of his honor; and therefore they cannot serve him who are not purged and prepared; nor will he pardon sinners that come unpurged to him. He considereth that God is of purer eyes than to behold iniquity, that an heart unsanctified is a sink of all iniquity, therefore he is careful not only to cleanse himself from all filthiness of flesh and spirit , but, prayeth unto that God to whom he returneth, wash me thoroughly, or wash me much, from mine iniquity, and cleanse me from my sin ; and again. Purge me with hyssop, and I shall be clean, wash me, and I shall be whiter than snow . He findeth to his grief when he hath done all he can, many corruptions to be mortified, many worldly cares to be suppressed and abandoned, many holy thoughss, meditations, preparations to be entertained, and all little enough to bring so vile a wretch into the presence of so holy, so great a God with any acceptance.

He remembereth who hath given it in charge to all Converts, Wash ye, make ye clean, put away the evil of your doings from before mine eyes, cease to do evil, learn to do well , which lesson is not soon learned. He taketh notice of that charge also, Cleanse your hands ye sinners, and purify your hearts ye double minded . Here is work enough for a man's whole life: He must be clean within and clean without before he be prepared as he ought for the Lord. Therefore, as he seeketh God himself for himself, with his heart, with his whole heart, so he prepareth his heart to seek him: and, when all is done, acknowledgeth that he needeth pardon for want of better preparation .

Thus, this hypocrite rusheth into God's Presence without preparation, as he that came to the marriage without a wedding garment , and is cast out with disgrace and ruin; the true Christian is as the Kings daughter, all glorious within, and her clothing without, of wrought gold, and so is brought unto the King , thoroughly prepared to be embraced by so great a Majesty; the one for want of the oil of preparation obtains no entrance; the other, as the wise Virgins, trimmeth his Lamp, and being so ready, goes in with the Bridegroom to the marriage .

[Character 5] Th s hypocrite seldom seeketh or returneth unto God, until he be so straitened that he knoweth not whither else to go.

He never seeketh after God (unless for some worldly advantage) in prosperity; but when God doth vex him with all adversity . God is fain for the most part, to tear as a Lion, and then to go away, till men acknowledge their iniquity, and seek his face; in their affl • ction they will seek him early . He will seek him for prosperity, but not in prosperity. It is not well with him when he begins to look Godward: something he ails when he looks that way. If God speak unto him in his prosperity, he will not hear: this hath been his manner from his youth . But when God once falls to slaying of such as he is, then he shall hear of them, not before. In his trouble he will say, Arise and save us .

In prosperity Pharaohs voice is, Who is the Lord, that I should obey his voice ? Till God hath humbled him and pulled down by plague after plague, he never comes to that, the Lord is righteous, and I and my people are wicked . As idle and loose children delight more to be in any company, than to be with their Parents; but, if they aile anything, then their Parents shall be the first that hears of them, so he that hath so far played the Prodigal, as one house could not hold him and his father, when he hath spent all, and is ready to starve, then he comes home with this palinody, Father, I have sinned against heaven, and against thee, &c . When God hath hedged his way with thorns, and made a wall, that he cannot find, or at least go no further in his own paths, then perhaps he will say, I will go and return to my first husband, for then it was better with me than it is now . In a word, as Swallows and other Summer-birds come and go, not for love of the regions, but to avoid Winter, and to follow the Summer. So this hypocrite, when it is Winter with him, he flies to God and to the Church that he may be in a warm Sun, and farewell; and as the Persians became Jews, when the fear of the Jews fell upon them . And now crouch upon them, whose throats they had before intended to cut; so this hypocrite fawnes upon the godly as a great servant to the Church when himself is in straits, and she in honor, whereas it would be far otherwise, if their outward conditions were but changed.

Contrariwise, the true Convert, seeketh God in prosperity, as well as in adversity.

Perhaps God was necessitated to handle him as he did Manasseh, to cast him into chains before he returned to him: but being once returned, he keeps as close to God when his state is altered, to the best, as when it was at the lowest and worst; and thereby finds better access and assistance in adversity: as Hezekiah that could plead his cleaving unto God, not by way of merit, but of motive only to prevail with mercy for his recovery . It is sometimes in dealing with God, as withmen. Adversity is a fitter time to use a friend, than to make one. Nulla fides unquam miseros elegit amicos. Few make choice of men in misery for friends, all though misery sometimes, compel the miserable to seek new friends. God will not always be found in misery of those that in prosperity would none of God. Therefore the true Convert will take all opportunities to come to God before he be forced in by extremities.

It is too true, and cannot be denied, that divers of God's own people do too often neglect him in prosperity, who y •• have both truly and faithfully sought him in affliction; but yet with great difference from the hypocrite, and the wicked. For, these, in prosperity, neglect him, because they can be content to live without him, saying to the Almighty, Depart from us, for we desire not the knowledge of thy ways . Perhaps they say not so with their tongues, yet they speak so in their hearts, and by their lives . But the negligence of God's children is not from being contented to live without him, but from having so much to do for themselves, that they mind not God so much as they ought, and, make too bold with God in omitting of sundry duties, especially in private, wherein formerly they were more conversant; they sit more loose from God, they abate of their first love and works. But all this is but gradual and comparative: they do not wholly cast off the Lord: they cannot do that. He hath so put his fear in their hearts, that they shall not so depart from him . But they do not seek him so earnestly, and diligently, as in former times, and as he still expects they should. And therefore God is fain by afflictions to awaken, mind, and quicken them to their duty with greater care and diligence; by hiding from them, as they have straggled from him , until they recollect themselves, and say, Come, let us return unto the Lord, for he hath torn, and he will heal us, he hath smitten, and he will bind us up . And so they who performed less duty in prosperity, are brought to profit more by adversity, and to confess, before I was afflicted, I went astray; but now have I kept thy Word . Thus God deals with his own, as some Creditors with a Chapman that is broken by some accident, he sets him up again, yea, makes him a gainer by his losses; and, thereby at length recovers his own.

Some have indeed held out from returning to God, until he hath caused them to sit in darkness, and in the shadow of death, and to be bound in affliction and iron . Yet have truly and savingly sought the Lord in their distress, and have been pardoned and delivered as Manasseh, the Prodigal, and divers others: but this hath not been from affliction itself, but from God's sanctification thereof unto them: but not all that then seek the Lord, do so seek, or so find.

Affliction in itself doth not make men better, but worse, it neither softeneth the heart, nor openeth the ear: men may be punished by affliction, but not reformed; subdued, but not reconciled. When Israel had played the harlot and done shamefully, God hedged her way with thorns, and made a wall that she should not find her paths: but then she followed after her lovers, as leudly and more madly than before . Thus Ahaz, in the time of his distress, trespassed yet more against the Lord . And no wonder, for, the wicked is like the raging sea, whose waters cast out mire and dirt . The sea casteth out mire and dirt at all times, but much more in a storm, when it cannot rest.

Nor doth the hypocrite seek God in affliction as the child of God doth. The hypocrite seeks to God for outward ease and relief, as Pharaoh and Ahab; or for an outward blessing, as Esau: but the godly, for pardon of sin, mortification and spiritual grace especially, when driven to God by outward troubles. David was more importunate for pardon, and cleansing from guilt and sin, than to be freed from outward shame, or from the sword threatened to his house for his slaying of Uriah. The hypocrite is all for removing the present plague, the true Convert, though perhaps he first was driven unto God by the whip of tribulation, that he might be delivered; yet, being come, he finds other work to do, and other suits to prefer that may make way for this: as namely, that God would wash him from his sin, take away his hard heart, open his blind eyes, deaf ears, subdue his love of the world, and of himself; and, for these ends, he endureth afflictions, and blesseth God for them, and prayeth rather for the sanctifying, than removal of them.

Also the hypocrite, even in affliction, as Esau, cometh too late for the true, the best blessing: and when 'tis too late, then though he seek God early, and out-strip others in outward addresses; yet, saith God, he shall not find me ; but, as Christ told the unbelieving Jews, shall die in his sins : The true Israelite seeketh the Lord while he may be found, and calleth upon him while he is near : and thence it comes to pass that before he calleth, God answereth; and while he is yet speaking, the Lord will hear .

Thus, this hypocrite is like a malefactor in a Goale, that never cares for the King or his favor, till he be in danger of the halter; the true Convert returneth unto God when effectually called, whether in affliction or not. The one in affliction runs to God, when all other means fail him, as Saul to the Witch at Endor , to see what he can do for him; the other, in his trouble goeth unto God for pardon of sin, more than for deliverance from the fruits of sin; the one seeks for ease, the other for the profit of afflictions.

[Character 6] This hypocrite, as he seeks to the Lord for a shift, so he is as ready to leave him when his turn is served.

He is in and out, off and on; now he seeks, now he shuns the face of God. In covenanting with God the hypocrite would make the benefit sure, and to have whatever his heart desireth; He is inquisitive to know what he must trust to, as the Israelites that asked meat for their lusts, Can God furnish a table in the wilderness? Can he give bread? Can he provide flesh for his people ? but, reserves a starting hole for himself to go from his word, when he hath gotten from God what he came for: or at least, not searching the bottom of his deceitful heart, he undertakes more than he through resolved upon or can perform, and so is fain to dodge, and break with God.

As the bad debtor under arrest, saith, I will pay you the next week without fail; and the lewd child under the rod, promiseth, I will never do so anymore: So saith this hypocrite; and it may be, he hath a little good meaning so to do, for the present, which makes him never the more a true man, but rather a deceiver of more, by one, that is, himself: And as they that come into a dangerous harbor, let fall an Anchor, to wind themselves off upon occasion; so this hypocrite making a profession of godliness, when he is in some great distress, leaveth open some postern of impiety to slip out at, when he thinks he hath no more need of feigned shows.

On the contrary, the true Christian with purpose of heart cleaveth to the Lord forever.

He is the Spouse of Christ, that having once laid hold on him, leaves him not . It is the condition propounded to those to whom God speaks peace, to return no more to folly . This God promiseth to true Converts, Thou shalt call me, my Father, and shalt not turn away from me : for, He so putteth his fear in their hearts, that they shall not depart from him. The true Convert leaves God free, but binds himself: he makes a sure Covenant : and, if need be, comes up to enter into an Oath and a Curse to walk in God's Law . And, he being too conscious of, and privy to his own feebleness and fickleness, entreateth God to undertake the whole work himself, turn thou me, and I shall be turned ; yea, not only to be turned, but to be fast knit unto him, Unite my heart to thee, that I may fear thy Name ; and that God would keep this forever in the imagination of the thoughts of the heart of his servant, and prepare his heart unto him . Thus to cleave unto God, and thus to walk with God without separation or backsliding.

Thus this hypocrite makes use of God as Asalom did of Joab, to procure his return from banishment, and afterwards set his fields on fire , when Joab would not come at him; the true Convert is as Ephraim, even after conversion, and mercy obtained; goes no more from God, but layeth himself lower before him, smiting upon his thigh; as one still ashamed, yea, even confounded every day more and more for his former transgressions . The one falls off from God so soon as his turn is served; the other cleaves the closer to God by how much the more God hath done for him.

CHAP. XXVIII. The Fearing Hypocrite. Is he in whom fear taketh part with sin.

THere is a fear of God, which, in the language of the holy Ghost in Scripture, comprehendeth the whole body of Religion , and Practice of Piety ; of which, love is the root, and fear the proper Attribute . Herein also the hypocrite seemeth to partake: for, even the sinners in Zion are afraid, fearfulness surpriseth the hypocrites : for, the hypocrite that never feareth to commit sin, unless when some judgment is threatened, cannot but fear when sin is committed, and conscience awakened. All sinners are afraid: but, much more sinners in Zion, because there, God shineth ; yea, burneth , where he meets with such briars and thorns, as this hypocrite sets against him in battle . He is bold and fool-hardie to commit sin, whereby he provoketh God, and bids him battle; and then, so soon as he finds God mustering his forces, so to be in his march against him, his belly trembleth, his lips quiver, and rottenness entereth into his bones, not in hope as Habakkuk ; but as despairing of mercy, and crying out, Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?

But his fear of God is not on God's side, but against him, and is an enemy both to God and himself. For, it is under the command and service of sin, which first allures, and then affrights, like the old Prophet of Bethel, that first by a lie, drew the man of God, who had prophesied against Jeroboams Altar, to eat bread in his house, contrary to God's command , and then prophecieth sharply against the deluded Prophet for disobeying the voice of the Lord . This fear is no help to prevent or cure sin, as in the godly; but a means to increase, and aggravate sin; putting him upon the committing of new sins, out of a vain hope of avoiding shame or other punishment for sins formerly committed.

On the contrary, Fear, in a Christian, makes him to take part with God, against sin.

In him, fear is a grace, that promoteth the service of God, and the exercise of godliness; In thy fear I will worship, saith David. It is a bar to sin, not an instrument of it, a remedy against sin, not an incentive to it, as we see in Joseph, solicited by his whorish Mistress; How can I do this great wickedness, and sin against God ? The fear of God made him to look upon it as a wickedness, as a great wickedness, as a sin against his Maker, as well as against his Master; and all this puts him upon an Interrogation, How can I do it? which argues an abhorrency as well as a refusal of it.

Fear quickens him to serve God, and orders him in his rejoicing, whereby he may do both to the honor of God. Serve the Lord with fear, and rejoice with trembling . It is the best companion to pass the time with; it makes a man to pass the time of his dwelling here in fear . It is the best wisdom, the choicest understanding ; for, by the fear of the Lord men depart from evil : for this is the very genius of it; the fear of the Lord is to hate evil, pride, arrogancy, and the evil way . So much fear of God, so much hatred of sin, as contrary to the true fear of God: so much freedom from pride, arrogancy, and every evil way, because fear makes humble, meek, and careful in all things to walk worthy of the Lord unto all pleasing.

Thus, this hypocrites fear makes him like Saul, to do what belongs not unto him, and so to play the fool ; the fear of the true Christian is like Abigail to David, keeping him from shedding of blood . To the one, fear is an ignis fatuus, or fools fire that leads, or rather hurries him into the bogs and pits of sin; to the other, the fear of the Lord is his treasure , that keeps him far from it.

[Character 1] This hypocrite feareth not God, if he can choose.

If he may have his choice, he will never choose the fear of the Lord . Yea, so far is he from making it his election, that he verifieth that which was unjustly charged upon Job; he casteth off fear, he desireth to live without it. Nay, he hardeneth his heart, as much as he may, against this fear ; yea, even mocking at it, as the horse doth the approach of the battle , saying among the trumpets Ha, Ha . He maketh many a bulwark and block-house against the fear of God, and hath choice of privy coats to defend himself against it, at least in his own vain imagination.

He putteth on presumption, as a cloak. If God send his servants to threaten him for his wickedness, instead of trembling at his Word, he makes a pish at it; and when he heareth the words of the Curse, he blesseth himself in his heart, saying, I shall have peace, though I walk in the imagination of mine heart . He builds high on a sandy foundation. His presumption is all he hath to plead for his desperate attempts, and this is no other, as one saith, than hope out of her wits: yet this makes him to adventure upon anything, although it hath in it more of hazard than of use, or hope: so that till God hath beaten him out of all his confidences, and made him to find by experience that he shall not prosper in them , he is resolved not to fear.

If God let him alone for a while in his sin, without punishment, he boldly interprets God's silence, as a connivance at, if not allowance of his wickedness. These things hast thou done, saith God, and I kept silence: and thou thoughtest that I was altogether such a one as thyself . God did it, to see if he would fear him, and by repentance prevent the plagues; but this he never meant. Have not I held my peace, saith the Lord, and thou fearest me not ? And so, he verifieth that observation of the Preacher; Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil ; and hence, when once frozen in their dregs, they say in their heart, The Lord will not do good, neither will he do evil .

If he observe wicked men to prosper in their wickedness. If he find, or but thinks he findeth that they that work wickedness are set up, and that they that tempt God are even delivered ; especially, if he have had this experience in himself: he concludeth that there is no need of fearing God; but joins with them, who because they have no changes, therefore they fear not God .

Yea, he staves off fear of God's judgments by the multitude of his wicked mates. I have fellows enow, saith he; I do no more than all the world in their times have done before, and daily do before my face: Will God destroy so many millions forever, for a trifle, a small fault, (for so he accounts all sins that he hath a mind to) scarce worth the talking of? Therefore, as malefactors, (if many) use to grow confident of a general pardon; so this hypocrite grows bold, upon the innumerable company of offenders in the same kind, not to trouble himself for what he hath done, nor to be afraid of going on in the same course. This, he the rather doth, as persuaded of his own power to repent when he will, and throw off sin when ever he pleaseth; and as applying promises, and only the promises of mercy; (God is merciful, and Christ came to save sinners,) whereas the portion of such, are threatenings only, and no promises of mercy. For, God will wound the head of his enemies, and the hairy scalp of such a one as goeth on still in his trespasses .

Contrarily, the true Christian daily laboreth and prayeth for more and more of the fear of God.

It is his study. He is devoted to it . It is his choice, unite my heart, that I may fear thy Name . It is his treasure: he searcheth for wisdom as for hidden treasures, to this very end, that he may understand the fear of the Lord , that he may know both the excellency, and the use of it. If it be otherwise with him, he complaineth of himself: for no man feareth death more than he feareth hardness of heart: Yea, he expostulateth with God himself, so often as he feels that God restraineth the sweet influence of his Spirit in putting his fear into his heart, Why hast thou made us to err from thy ways, and hardened our hearts from thy fear ? This the Church doth, not charging God foolishly, as if he led them out of the way, or put any sinful quality into them, which caused hardness of heart; but, as bemoaning herself for giving God cause to leave her to the wanderings of her own spirit, and to that natural frame of heart, that is apt to harden it more and more.

He feareth God upon deliberation, as that by which he steereth all his actions. Therefore Joseph, after he had put all his brethren into ward three days, as Spies, to make them taste of his power, who had made him to feel their tyranny, he at length resolves upon a more mild proceeding, saying unto them, This do, and live, for I fear God . However they had used him when he was in their power, the fear of God made him to deal otherwise with them, when they were in his. This fear is his character by which he would be known, as appeareth in Job; his friends casting this in his teeth, Is not this thy fear, thy confidence, the uprightness of thy ways, and thy hope ? He had given out, that he feared God, and he did so; and upon that ground, he had promised much unto himself from God, and laid up much hope in God, and walked uprightly before him. And now being under a world of calamities, his friends upbraid him with his fear of God, as being not sincere, but hypocritical and false; as concluding that, if it were not so, these losses and miseries should never have befallen him; whereas, on the contrary, God suffered the Devil to lay all this upon him for the trial of his sincerity . The fear of God is his life and livelihood. He can do nothing without it; he can neither perfect his sanctification, nor work out his salvation, but with fear and trembling .

Thus, this hypocrite feareth God, as the Medes and Persians feared the Jews, when the fear of the Jews, and of Mordecai, fell upon them : He will fear him, when he dares do no other: the true Christian feareth God, as the wife her husband , out of love to obey him: the one feareth him, when he seeth the sword drawn against him : the other feareth God, because he loves him: the one serveth God with a slavish fear, which love casteth out ; the other, with a filial fear, which love cherisheth most, when love is most perfect.

This hypocrite, if he must needs fear, feareth man more than God. [Character 2]

By his good-will, he would imitate that Judge that neither feared God, nor regarded man . But, if the laws, power, or wrath of man be likely to reach him, he looks about him; although not without regret, that he is kept in awe. He dares to make bold with God, because he scarce believes there is a God, until he feel him. But man he feareth, because he seeth daily how strict he is with others; and that, many times, his tender mercies are cruel. He knoweth that the wrath of a King is as the roaring of a Lion , yea, as the messengers of death . This therefore he endeavoreth to pacify. But let God be angry with the wicked every day , he regardeth not, because there is no fear of God before his eyes: for he flattereth himself in his own eyes, until his iniquity be found to be hateful . He flattereth himself with hope of impunity, because he is sure no eye of man sees, and therefore no hand of man can touch him; which makes him to adventure further and further; till at last he proclaim his own shame, by a more open and shameless committing of evil, which makes him hateful to all.

If he cannot promise himself impunity from man, who beareth not the sword in vain: he then feareth; but, it is because of wrath, not for conscience sake . And it is just with God, that he that will not fear God, shall be made to fear something else: yea, he that feareth not God, feareth everything else. Thus, when Cain had cast off the fear of God, the fear of man, like a tyrant, seised on him, making him to complain to God, when it was too late, everyone that findeth me shall slay me . His own guilt makes him to imagine, that he that had murdered his own brother, should himself meet with a murderer in every place. And rather than he will choose the fear of the Lord, he will yet proceed so far in evil, as that the Lord will force him to fear other things so much, as to flee, when no man pursueth ; yea, to be in great fear, where no fear is .

This God doth for the good of human society, that the fear of man should fall upon him that will not fear God. This is a snaffle for wicked doers, to restrain at least, such as hate to be reformed : and it is a snare (rather than a preservative) to himself that thus fears man, and will not fear God, making such a Coward desperate, and too boldly to rush on the pikes of God's displeasure, while he obeyeth man, even against God himself, to avoid the displeasure of man.

Contrariwise, the true Christian feareth God more than man.

He feareth God, even when he needeth not to fear men, but could make them to be afraid of him. He will not do evil, although for advantage, and with assurance of impunity from man: he will do good, though with danger and disadvantage from man, because he feareth God; as Daniel, in continuing his supplications to God, even when man had made a sharp Law against it . He so feareth God, that he alone is his fear , when others would make him afraid of fearing God. As the three children feared God more than the fiery furnace, because they feared not him that could only kill the body; but him, that after he hath killed, hath power to cast into hell . As one nail driveth out another, so God's fear driveth out the unwarrantable fear of man. Therefore, the Christian feareth God, that he may not be afraid of man, commanding things contrary unto God.

The true fear of God devours in him all false fears, as Aaron's Rod, turned into a Serpent, swallowed all the counterfeit serpents of the Magicians . The fear of man doth but defer an evil work, for want of opportunity to commit it; but the true fear of God correcteth the very evil intent, as well as the act itself; yea, though there be opportunity, impunity, and advantage also: as we see in Joseph abhorring the lewd request of his wanton Mistress . He therefore sets up the fear of God in his heart, that he may not only do no evil, but hate it: and that this fear may cast out all base fears out of his heart, which might, in the least, deter him from good, or fright him into evil.

Thus, this hypocrite is like the Gibeonites, that hearing what Joshua had done to Jericho, and to Ai, made a league with him , to avoid the dint of his sword; but not with God, whose battles he fought. The true Christian so feareth God, that it makes him to deny himself, (not only in unlawful, but) even in lawful things, if by using his liberty, he should oppress others, whom he need not to fear; as Nehemiah, who would not do as the Governors before him had done, because of the fear of God : the one feareth man, but not God; the other, feareth God that he may not be afraid of man.

[Character 3] This hypocrite feareth God unwillingly.

If he must fear God, it shall be when he can stand it out no longer; and, against his will. The fear of God will be an unwelcome guest. It is as a fit of an Ague to the body; or, as grief, to the mind: which many are constrained to harbor, but few bid welcome. Therefore, fear is said to surprise him . It comes upon him as a Sergeant upon a bad debtor; as an armed man upon a Coward: it seizeth on him as it doth on the devils, who are forced to believe and tremble , whereas they would not willingly do either. Fear hath torment , when forcedly wrought by the spirit of bondage: and therefore it can neither be loved, nor stand with the love of that which is feared.

He is willing to be rid of his fear, and, if it might be, of the object also. Whom a man feareth, he hateth, and whom he hateth, he would be glad to see destroyed: at least, he striveth against it, and laboreth all he can to forget it. Felix likes well to hear Paul, if Paul will understand the true reason of his so often sending for him, and communing with him : but, if once Paul making him tremble by his preaching; Felix quickly dismisseth him, Go thy way for this time, when I have a convenient season I will call for thee : when he had a mind to the Rack again, he would send for Paul to put him upon it. God is as welcome to him, as Elijah to Ahab : or, as Christ to the devils coming to torment them before the time . And a day is coming, wherein he will choose rather to speak to the rocks and mountains to fall upon him, and grind him to powder, than to look him in the face that sitteth upon the throne, or endure the wrath of the Lamb , whose nature is not to be fierce.

On the contrary, the Christian rejoiceth to find his heart stored with the fear of the Lord.

He entertaineth it, as the delight of his soul. He would not have it as a stranger, or as a wayfaring man, that tarrieth only for a night , as God sometimes (in anger) is to his people: but he would have it, to take up its perpetual habitation in his heart, and he layeth it up as his treasure . It is not, in him, as a short fit of passion, accidentally or unwillingly seising upon him, but it is an habit infused of God, and retained by exercise, wherewith he delighteth to have his soul habituated, and as it were attired continually. He is so far from laboring to remove, that he enviteth both the object feared, and provoketh his thoughts to be continually intent thereupon; the one, by prayer; the other, by meditation.

He looketh upon fear, not as his misery, but his happiness, not as his enemy, but as the best watch to discover the enemy, whereby he may keep the fort of his soul in more safety. Fear may be a weak soldier, but a good Centinel, that will be sure to cry, a Lion, my Lord, as standing continually upon the watch tower . It is not sluggish, but provoketh to industry, and maketh him to work out his salvation with fear , to come short of it , and, with trembling, to neglect any means to attain it. Timerous Tully was as useful to his Country, as resolute Pompey, or valerous Caesar. And true fear is as serviceable to the soul to give warning of enemies; as faith, to open the door to friends.

Thus, this hypocrite entertaineth fear as the Citizens of Gadara, or Gargasenes, did Christ; they came out to meet him, but they no sooner saw him, but they besought him to depart out of their coasts : they had soon enough of him: the true Christian entertaineth it, as Abraham, the Angels, whom he ran to meet upon a better account, saying, My Lord, if I now have found favor in thy sight, pass not away, I pray thee, from thy servant . The one entertaineth fear, as a fury to torment him; the other, as a friend, to direct him.

This hypocrite feareth God only as a Tormentor. [Character 4]

He looketh upon him with the eye of a malefactor that hath not gotten his pardon, (nor endeavored it) upon his Judge, or the executioner. Or as men naturally fear devils, or as devils fear God: for the fear of hypocrites and devils is all one. His fear is 〈 in non-Latin alphabet 〉 . such a timidity as un-man's a man, making him stupid, and sluggish: Or it is 〈 in non-Latin alphabet 〉 , a kind of superstitious panic fear causing terror, and to look upon God as terriculamentum quid, as some dreadful thing, as some Mormo among the heathens. A fear that makes him to run from God, as Adam, in the Garden .

And indeed, how can an evil conscience think of God, without horror? Guilt looks upon God as an angry and as a mighty enemy, When the impure, unjust, false hypocrite shall look upon the purity, justice, wrath of God, the truth of his threatenings, and unavoidablenesse of his just judgment and vengeance; what a plight must he needs be in! How can he but tremble, and be at his wits end for fear ! And it is just with God, that he who while he heard of mercy, feared not, but grew bold upon God, not as upon a friend, but rather as a weak and indulgent enemy: should ever after look upon God as a consuming fire , not to refine, but to burn him, without hope of mercy.

Contrarily, the true Christian feareth God for his mercy.

He is not ignorant of the terrors of the Lord ; yea, he only, knoweth rightly, the power of his wrath : and forgets not to tremble when the Lion roareth , not against him, but his enemies, as Habakkuk . Howbeit, if none of this were so, if God tell him, Anger, or fury is not in me , this will not abate, but rather increase his fear of God; he will fear the Lord more by how much he hath found more mercy; and, thus interprets all that he hears, all that he tasteth of mercy, there is mercy with thee that thou mayest be feared .

Thus, this hypocrite feareth God as an enemy, the Christian feareth him as his best friend: the one feareth as looking for nothing from him but evil; the other feareth him for his goodness, and as expecting nothing but good.

[Character 5] This hypocrites fear is slavish and legal.

It is natural to all men (Christ himself not excepted) to fear harm, pain, sorrow, and whatsoever is an enemy to Nature. Nature itself recoileth and starteth back from whatsoever annoyeth it. This is a fear that is incident to the godly, as well as to the wicked: and is not the fear that is here intended. This, man was endowed with in his Creation, and is no fruit of his transgression, in the nature of it.

There is a fear also that is natural to all sinners, to fear and shun God's Presence and Justice, as Adam, so soon as he incurred guilt, he purchased shame and fear, and hid himself from God . Cain, after did the like: and so will all, till God speak peace by Jesus Christ. Natural conscience alone is able to conjure up this spirit, when none else accuseth, if permitted to do its office : how much more when God, by the operation of his own Spirit arraigneth the sinner, causing conscience to give in evidence according to the Law, and convincing the sinner by the light of the Law, that he is in himself a lost man, that can expect nothing but hell and damnation as the fruit and wages of his sins.

This is that legal and servile fear, that makes men to see their bondage to sin and Satan, and to fear God as slaves that expect nothing but the whip, or halter: This the Holy Ghost worketh, by setting on the terrors of the Law upon the transgressors of it, and awakening and inciting conscience to affright and terrify the sinner, that he may go out of himself, and seek remedy in Christ, or perish forever. And for this, is the Holy Ghost called a spirit of bondage, which causeth fear , and torment .

But, the fear of the hypocrite is yet, in the issue at least, more slavish than that of the common sinner, when after all his trifling and dallying with God, God presenteth himself, as a devouring fire, and as everlasting burnings to his soul , that hath sinned against knowledge, and against the light not only of nature and conscience, but of the Law, yea, and of the Spirit of illumination itself . Then he comes to be afraid with a witness: and the more, because a sinner of Zion, that in the land of uprightness hath dealt unjustly ; even when he professed to walk uprightly, and pretended to be a great servant of the Lord. His fear therefore must needs be such as excludeth faith, whereby he is ranged with the unbelieving, that are excluded heaven : for an hypocrite shall not come before him .

Contrariwise, the fear of the true Christian is filial and Evangelical.

He first underwent the spirit of bondage, and hath tasted deeply of legal fear in his first repentance and conversion: nor is he yet wholly freed from it, because still clogged with remains of corruption: for, sin not being perfectly abolished, conscience cannot be absolutely pacified; yea, any sin in him creates him more violent convulsion fits of fear, than to other men who have not tasted so largely of the love of Christ. Therefore he saith unto God, my flesh trembleth for fear of thee, and I am afraid of thy judgments , and prayeth, in wrath remember mercy . But there is great odds between him and the hypocrite, in the matter of his fear.

It is in the Christian ever mixed with filial fear, which makes him to fear God as a Father, with more care, and so gets into the room of the other fear which can no more have entire possession of him. This legal fear is not now his temper, but an accident; not his food, but his medicine. It maketh way not for desperation, as in the wicked, whose fear shall come upon them; but for a further work of the Spirit of adoption, and liberty, giving him, upon the renewing of his repentance, new evidence of God's love in the pardon of the sin that did affright him, and more strength against it for the time to come. It is as the needle to make way for that thread by which he is more strongly fastened unto Christ: by bondage he comes to liberty, by doubting to assurance, by legal terrors to Evangelical consolations.

It is such a fear as drives him, not from God, as it did Adam, but unto God, as we see in Moses, who though he were fain to cry out, I exceedingly tremble and quake , yet he drew nearer unto God, when God commanded his approach ; And even when he saith, Woe is me, for I am undone, because I am a man of polluted lips; for mine eyes have seen the King, the Lord of hosts ; yet he started not, but stayed by it, until he had received a gracious answer, thine iniquity is taken away, and thy sin purged . Although he be too weak to contest with God, yet he flieth not, but layeth hold on mercy, and is forgiven his iniquity. So that, this return of legal fear, at times, to the Christian, is but as the Shepherds dog, that never is let loose upon him, but when he struggleth; and then, perhaps, nips him by the leg, but tears not out his throat. It may make him smart, but not wound him; or if it bite deep, yet the wound is healed, before it be festered; and, he is made a gainer by it, before he part with it.

For however, legal fears may sometimes, haunt a Christian, like a fury; especially when he grows careless, and apt to backsliding; yet, even after deliverance from God's wrath, by the blood of Christ, and the evidence of pardon witnessed by his Spirit, it is not incongruous, nor unprofitable for him to fear. For, whether he consider the case in which he once was, fear ends not with the danger; nor shame, with the pardon of sin . Even among the effects and testimonies of repentance, fear hath her place . Cassander is reported to have trembled at the sight of the Statue of Alexander, when he was now dead, and Cassander had gotten the Kingdom of Macedonia, and Dominion of all Greece: so the Christian, when the quarrel is taken up by Christ, the conflict of conscience ended, and all reconciled, is yet sometimes troubled at the remembrance of God, even when he is pacified towards him . Or, whether he consider his present condition, he is not without cause of fear, for that he dares not stand to a legal trial, when he is at his very best : nor is he at all times sure that he hath arguments enow to assure himself that judgment belongs not to him: his salvation is not finished without fear and trembling. Much is required to answer Satan and his own conscience, before he be able to master all doubts about his translation from death to life. To say nothing of his beholding the judgments of God upon others, and to hear the threatenings thundered out against such as he is not able to accuse of half the evils that he knows by himself. If the Lion roar, who will not fear ? If the father be angry with his servant, the child cannot but tremble.

Howbeit, even at his lowest ebb, and strongest paroxysme of fear, filial fear hath ever the rule of his heart. His fear is 〈 in non-Latin alphabet 〉 , reverence and godly fear, heedful observance, out of honor and love . A fear that makes him to honor God, not to hate him; to cl • ave to him, not to depart from him. This fear is proper; the other, but accidental; this is predominant, the other subservient. This fear is joined with faith, although the other muster up all the doubts it can in him, and ends in despair in others.

Thus, this hypocrite feareth God, as Saul feared the Philistines, ready to break in upon him ; the other feareth God, as the Israelites feared Joshua, all the days of his life ; and that was, to do all that he commanded them, and to go whithersoever he sent them . The one feareth him as a tyrant, the other as a father.

[Character 6] This hypocrites fear dismayeth, astonisheth and confoundeth him.

It is to him like the falling sickness that makes him altogether insensible; or like the pangs of death. His fear is an horror of conscience, making both soul and body sick: it taketh away not only comfort, but health, and sense. It is like a clap of thunder that both terrifieth, and stupifieth. It maketh so amazed, that he lets the enemy, Satan, to do what he will to him, and with him. It is a fury that begets a frenzy. Thou shalt be mad for the sight of thine eyes which thou shalt behold . It changeth the very name of the wicked man into Magor-missabib, one that is a terror to himself, and to all his friends .

Within him is the earth-quake of an evil conscience; over him, the heavens are in a flame of fire, ready to rain rivers of brimstone upon him, as once upon Sodom; under him, hell gaping to devour him; on the right hand, Christ the Judge, with all his holy Angels and Saints to condemn him; on his left hand, the devil ready to drag him into hell, there to torment him forever. Thus, terrors shall make him afraid on every side, and shall drive him to his feet , the first-borne of death (that is, the devil, who first sinned) shall devour his strength . It is not a fear that quickens to industry for preventing the thing feared; but a fear that unlooseth the joints, making altogether unfit for duty: yea, it sometimes bereaves of life it self, as we see in Ananias and Sapphira. It doth prosternate without recovery.

On the contrary, the fear of a true Christian quickens him to duty.

His fear doth not contract, but dilate his soul. He finds the truth of that promise, thine heart shall fear, and be enlarged . It is a watchful guard to keep all safe, a well-spring of life to depart from the snares of death . It makes him to depart from evil, and so is health to his navel, and marrow to his bones . It maketh not less valiant, but more considerate, and therefore more confident; In the fear of the Lord is strong confidence . As the Zealanders, fearing the sea, make all safe; so the Christian by fear secureth himself from the sea of sin, and gulf of damnation.

Thus, this hypocrite feareth God as Belshazzar did the hand that wrote upon the wall, his thoughts troubled him, the joints of his loins were loosed, and his knees smote one against another . The true Christian feareth God, as the mariners that cast Jonah into the sea, which thereupon ceased her raging; they offered a sacrifice unto him, and made vows . Fear in the one is without faith; and so, as physic, without help of nature, healeth not, but killeth: fear in the other, is as physic unto nature, able to close with it, and so is recovered by it.

[Character 7] This hypocrites fear is but a flash.

It is a sudden fright, rather then a settled fear: and he is scared, rather than humbled. When God flasheth terrors in his face, he is then low before the Lord, as Ahab, threatened by Elijah . If God speak by an hand-writing from the wall, he may change countenance, and be exceedingly troubled at the present. But it never reduceth him to a breaking off of his sins by repentance, because it is not in him an habit, but as a blast of wind or a flash of lightning, as soon gone as come. While the Schoolmaster shaketh his rod, and begins to lay on the idle, and unruly, the leudest boy in the school, begins to shake: but so soon as the correction is over, he is the same he was. So it is with the hypocrite who seems to be on the sudden much affected; but, the object being once out of sight, his fear is at an end.

Contrarily, the true Christian feareth always .

It is in him, a grace infused and settled by God in his heart, to this very end, that he may not depart from the Lord . It therefore must needs be perpetual. It is an individual companion that goeth with him into all places and companies. I thy servant, saith Obadiah to the Prophet, fear the Lord from my youth . The true Christian is in the fear of the Lord, as in his proper element, (as the fish in the water, out of which he cannot live) all the day long , Not that a Christian always in the same degree feareth God: but he hath always the same seed of God abiding in him. The cords of his fear may be slackened, but they are never cut. He is always afraid to offend, even while he offendeth: and if his fear be not strong enough to keep him from offending, yet it faileth not to make him careful to reconcile himself unto God.

Thus, fear in this hypocrite, maketh an inroad, or sudden incursion, where it intends not to stay; fear in the true Christian is as a standing garrison that is never removed. In the one, fear is as the mushroom that shoots up in a night, and dies before the next evening; in the other, it is as the fire of the Sanctuary that was never to go out.

This hypocrites fear is of punishment, not of sin. [Character 8]

He feareth God, as a malefactor feareth the Judge: not as fearing to commit sin, but as afraid of punishment for sin committed. He is afraid of God as of an enemy, yet is not afraid to make him an enemy, or to use God as an enemy, or to be himself an enemy to God. He feareth what God in his justice and wrath will do unto him, but never feareth him so as to avoid what may draw his justice and wrath upon him. He feareth not his Precepts, so as to obey them: he only fears his judgments due for disobedience; and therefore wisheth he could either disarm, or escape him, rather than submit unto him in the way of his judgments.

He is affected to God's justice, as malefactors are to the justice of their Prince; not to love them for it, but rather to hate them for fear thereof, wishing to him, and it, weak hands, blind eyes, or lame feet, rather than laboring to avoid that which may make him to fall under it. Or, if he be afraid of sin, it is only for the punishment which it draws after it. He would not fear sin, unless he were to feel the smart of it. Sin is to his palate a sweet morsel, which he likes well; but, if he forbear it, it is for fear the reckoning will be too heavy. Let any but secure him against punishment, and he will never be afraid of the greatest wickedness in the world. He fears only devouring fire, and everlasting burnings . If he can but keep his skin whole, fear he that will.

On the contrary, the true Christian feareth sin as the greatest punishment.

He feareth more to be given up of God to his own hearts lusts (so as to walk in his own counsels ) than to all the enemies he hath in the world. To him there is no judgment so great as the want of grace, and especially of the fear of God. Take this from him, by the want whereof he should go astray from God, and he accounts himself undone. For this, he cannot forbear expostulating with God himself, Why hast thou made us to err from thy ways, and hardened our hearts from thy fear ? He had rather suffer anything than be exposed to this judgment.

He feareth himself, least he should fall into sin, and thereby do wrong to God, and harm to his own soul, more than he feareth all the judgments which God inflicteth upon sinners. He feareth the sin of an Oath, (although now, custom, in old and young, men and women, to the shame of all ages, sexes, and ranks of men, have taken away the shame of it, in the account of the world) more than he feareth God as a swift witness against his swearing . He is ashamed of sin , more than of punishment. Yea, shame to him is better than fear; or rather the best fear; because ingenuous shame is not without fear of turpitude, but fear of punishment is too often found without shame to sin.

Thus, this hypocrite when some judgment standeth in his way, ready to seise him, saith unto God as Balaam to the Angel, that stood with a drawn sword to kill him; Now therefore if it displease thee I will get me back again : the other, even when no judgment is near, prayeth with David, Keep back thy servant from presumptuous sins, let them not have dominion over me : The one cares not what sin he commits, so he may be free from punishment; the other cares not what affliction he undergoeth, so he may be free from sin.

[Character 9] This hypocrites fear banisheth love.

He feareth not God, but as an enemy; and therefore upon the same account cannot love, but hate him. Such fear, and love cannot stand together in the same soul, no more than darkness and light in the same horizon. In prosperity he will seem to love God, because he interprets God's bounty as a fruit of his love; but then he fears him not. In adversity he will seem to fear him, but not love him; because he looks more upon the terribleness of his judgments, than upon the sweetness of his nature. He is himself an enemy to God, and therefore cannot but hate him, by how much the more he is compelled to fear him. He is not acquainted with the love of God, therefore he cannot love God: for no man loves God, but whom God loved first .

Contrariwise, the true Christians fear ariseth out of love.

He loveth, and honoreth God with all his heart, and with all his soul, even when God deals most sharply with him : therefore he cannot but fear to wrong, or offend him. If he cannot find him in the night of affliction, yet even then will his Spirit within him, seek him early, which argues love, even when he cannot find the love of God shining forth upon him. Whom we seek, we love; especially, if we give not over seeking, where we at present find no answer of love. He feareth God, not as an enemy, but lest he should lose a friend, and make an enemy. When the hypocrite flies from God, because of punishment; he cleaves closer unto God that he may learn by his rod to offend no more. All love hath some jealousy attending upon it, and jealousy hath fear. But the Christians fear and jealousy is merely of his own want of worth, and care to walk worthy of him whom he loves for himself: Such fear, the love of God admitteth; and the rest, by degrees, it casteth out .

Thus, this hypocrite feareth God as Ishbosheth feared Abner , whom he hated for his design against him; the true Christian feareth God out of love, as the converted thief upon the Cross, out of love to Christ, even then, when, for Christ's sake he endured the dolorous death of crucifixion : the one feareth God, because he hates him; the other, because he loves him.

[Character 10] This hypocrites fear provoketh him not to good.

He is never the better for his fear, but rather the worse. It doth not quicken him to duty, but rather maketh him heartless, dull, or desperate. It doth not keep him off from sin, but only troubles him in sinning. He is shaken in sinning, but not for sin: or, if for sin; yet, not from sinning, but rather, to thrust him the deeper into sin, as a tree shaken with the wind, roots the faster. Fear is both the first and last effect on a wicked man's conscience, as may be seen in Felix, who trembled to hear of the judgment to come , yet settled again nevertheless on the lees of his former intemperance and unrighteousness.

Yea, this fear makes him more desperate in evil, and stiff-necked in sin, as Cain who ran away from God with this bit in his teeth, when he had never so much need of him. It made him to go out from the Presence of the Lord , when he had never so much need to seek his face. It makes him to seek shifts and fig-leaves, when he hath made himself naked, that he may pertegere peccata peccatis, cover over one sin with another. Much ado he hath to get fig-leaves; and may he get them, he cares for no more. Any thing is welcome to him but repentance.

On the contrary, the Christians fear maketh him better.

It teacheth him to eschew evil, and do good . It maketh him truly wise, that is, so to fear, as to depart from evil , while the fool rageth at any check to his lust, and is confident of breaking through all opposition. His fear keepeth his heart soft and supple, it maketh it to melt, as it did the heart of Josiah. It is as the mortar and pestle to the spice, making it more fragrant and useful, by beating it to powder by true contrition. The terrors of the Lord quicken him to duty, while they amaze others, and take them off from obedience. It maketh him diligent, while the fear of the wicked makes him stupid.

Thus, this hypocrites fear is as a resty horse that goeth backward upon the spurr, or desperately runneth his Rider upon ruin. The true Christians fear is as Balaam's Ass, that will rather lie down under his Master, than expose him to hazard by carrying him further upon the sword of the Angel . To the one it is as a cudgel to a tired jade, that makes him lie down; to the other, as a spurr, or switch to the metled horse, or as a rod to the idle scholar.

CHAP. XXIX. The Patient Hypocrite Is he that sets a demure countenance upon a froward heart.

PAtience is a virtue of that use and necessity, that, without it, no man can possess himself, although he should be possessor of the whole world: by it, a Christian possesseth his soul with comfort, when the world hath left him nothing but persecution and misery for his portion. Therefore, as the Christian endeavors to store himself with this grace, as hav • ng more daily use of this, in reference to the world, than of any other, (except faith, which keeps life in his patience;) so the hypocrite striveth to be the true Christians Ape in this, as well as in other endowments. Yea, in this he more seriously laboreth, because his own discretion and experience cannot but tell him, that there is no living without it; unless so, as death would be chosen rather than life .

But as we see in plants, fruits and herbs, there is a vast difference between such as industry, care and Art have planted, or sown in Gardens, and those that are wild, and grow naturally in fields or woods, without any such culture or cost bestowed upon them; which makes them upon the matter, ofttimes, differ specie, to differ in kind from the other: so is it here. The hypocrites patience is of another kind, a mere counterfeit that the Spirit of Christ never planted; a kind of wild patience, like to the true, in some outward show, as hemlock is to parsley; but, proceedeth from, and serveth only to cover a froward heart, which, early or late, is found lodged in the bosom of every hypocrite, of every evil doer .

This froward heart, void both of righteousness and true holiness, the hypocrite endeavors to cover with a visor of patience: where patience may commend him unto men, or promote some other design of his own. And whereas impatiency and anger discover themselves, for the most part, by the fierceness, or discontent of the countenance, and looks; this hypocrite seeketh by all means to cover his inward fretting and frowardness, by putting on a serene and friendly countenance thereupon, as Cain did upon his inward discontent and rancor against his brother, till he had gotten him into the field, where he fell upon him, and slew him .

But, as he that hideth hatred with lying lips , and layeth up deceit within him, when he speaketh fair, is not to be believed, for there are seven abominations in his heart, which wickedness God will one day discover, and cause to be shown before the whole Congregation ; so this hypocrite shall be unmasked as Haman was, notwithstanding all his courtly carriage and complements towards Esther the Queen, whom he had destined to death as well as Mordecai, at whom he conceived so much indignation, that no less than the destruction of the whole Nation of the Jews was able to pacify it. Yet he carried it smoothly, accepted of the Queens invitation, and after gloried in it , that none could suspect the least discontent to lurk in his bosom; so exactly did he refrain himself, and temper his countenance, till his pride and inward rage and fury grew ripe for a discovery, that soon ended in his own fall and confusion.

On the contrary, the true Christian is patient in heart, and endeavoreth to let patience have her perfect work there.

He hath brought his heart to take up the yoke of Jesus Christ , which yoke is by Christ himself declared to be his meekness and lowliness of heart, which ever produce patience, as the genuine daughter of both the former. He is meek, that is of a quiet spirit. Therefore these are joined together . He is meek, that is, calm, without storms within, as well as without. There is a calmness in his heart, as well as in his countenance; Meekness is a moderation of anger, therefore near of kin to patience. All the difference between them is but this; Meekness is a moderation of anger, Patience is a subduing of it: Patience makes a man quietly to stand under the burden laid upon him, Meekness makes him not only quiet in suffering, but tractable to learn of God, and to follow God, even while he suffereth. Patience allayeth wrath; Meekness prevents it.

This Lesson he hath learned of his Master: not to color, or cover; but, to cure his passion, and to cast out that unruly beast of anger raised in his breast; his discretion, putting him on to exercise this grace of Patience. For, the discretion of man (saith Solomon) deferreth his anger , not only for a time, as watching a better opportunity, as Esau did for killing his brother Jacob : but, forever, as looking to God who appointeth, rather than man that inflicteth that trouble and sorrow which exerciseth his patience; resolving to bear the indignation of the Lord . And he looketh to man the instrument, with pity rather than revenge. For, said his Lord before him, Father, forgive them, for they know not what they do . By patience, he brings forth fruit, to wit, obedience to the Word : by this, in the sharpest persecution, he possesseth his soul, even while others torture his body . This is the patience of the Saints, even of them that keep the Commandments of God, and the faith of Jesus .

Thus, this hypocrite putteth on patience for his upper garment, as Tamar covered herself with a veil, that she might conceal whom she was . The true Christian takes in patience as a cordial to his heart, and is careful to get it to work kindly within, before he endeavoreth to show patience without: the patience of the one dissembleth anger; the patience of the other, removeth it. The patience of the one, is but a work of the flesh: but of the other, a fruit of the Spirit .

[Character 1] This hypocrites patience is both cowardly, and desperately impatient.

He seems resolute to undergo anything; but when he seeth whereto he must, he will rather endure anything than bear what is coming towards him. If death be before him, he will prevent it, by doing execution upon himself, to avoid the fear of death by the hand of another. If reproach haunt him, he will choose rather to die than to bear it: He thinks it to be very noble patience to undergo death of his own choosing, when yet he is so impatient of disgrace, that he will rather die than endure it. He is of Saul's temper, if he must die by the hand of the Philistines, he will rather fall upon his own sword, and be his own murderer . Or like Abimelech, that will rather be killed twice over, than that men should say, a woman slew him . Or as Cato, (so renowned by the herein foolish Seneca ) who chose rather to kill himself, not only by sheathing his sword in his body, but tearing his bowels in pieces with his own hands, than be at the mercy of Caesar for his life. Of whom Caesar, more wisely said, O Cato, I envy thee thy death, seeing thou hast envied my honor of saving thy life.

Such carriage ill deserves the name of Patience, which is rather a desperate foolhardinesse proceeding from want of patience and magnanimity to bear what is, or may he inflicted: This is impatience in the highest, which while it seemeth to be above patience, falls infinitely below it. It argues an inability to bear, not patience to suffer: He is patient that beareth most from others, without imposing upon himself, to avoid what others inflict. To throw off life, rather than endure the weight of another man's hands, argues a seeming valor, but, is indeed a real pusillanimity, which every Coward may reach unto by laying violent hands on himself. He spake no less wisely than truly, who said;

Contrarily, the true Christians Patience makes him to bear quietly whatever God inflicteth.

Patience delivers him up to God, to be at his dispose, to bear anything whereby any honor redounds to God. He will not be his own carver, unless to choose to fall into God's own hand, rather than into the hands of men . He will not indent with God, what he shall suffer, or how long. Let God inflict both what he will, and as long as he will. He conditioneth not to be kept from this affliction, or that trouble: to suffer in his goods, not in his skin or carcass; for a day, or short time, but not longer.

If God suffer him to be loaden with reproaches unjustly, he bears it. If his adversary write a book against him, he will take it upon his shoulder, and bind it as a Crown unto him . He remembereth who hath said, Fear not the reproach of men, neither be afraid of their revilings . Not that he slighteth reproaches cast upon him for sin: for, these he prayeth against : Nor reproaches cast upon God, for these do even break his heart, he cannot bear them . But he accounts that reproach precious which falls upon him for well-doing, or for the Name of Christ; therein he accounts himself happy, as having the Spirit of glory and of God resting upon him .

He seeketh not affliction, neither will he shun it. If the sorest plagues befall him, he will choose rather to die under them, than by death of his procuring rid himself of them. He will not turn himself out of God's service to save his life , but rather rejoice to part with it in, or for God's service, and rejoice to see it so well bestowed . He accounteth it great impatience to desire to die, to be freed of God's service, or of suffering for it: but, to procure death, upon such account, he abhorreth it as manifest rebellion. This were to yield up the Kings fort, for fear of a siege.

Thus, this hypocrite in seeming to abound in patience, by bearing even death itself of his own inflicting, to avoid a less evil imposed by others, shows the greatest impatience; being able to bear nothing but what he list, not unlike Ahithophel, who chose rather to end his days in an halter, than to bear the disgrace of not giving good counsel , The true Christian patience appeareth most, in not daring to do any sinful act, to avoid the heaviest trouble laid on him by God; but, as Job, abhors the motion, by whomsoever made, and whatever he suffer: The patience of the one is but Cowardice made desperate; the patience of the other prevents desperate courses of Cowards.

[Character 2] This hypocrites patience is most what affected.

It is a needless, or causeless, (and therefore bootless) patience. Either vain-glory, or the strong and bewitching persuasions of others (for their own ends) maketh him desirous, and ambitious to suffer; as the Popish Pseudo-Martyrs who pretended suffering for their Religion (or rather superstition) when all wise men know they are executed for treason; and as they, whose affectation of Martyrdom the Apostle hinteth, where, he saith, though I give my body to be burnt . Vain-glory sometimes chooseth rather to burn, than to glorify God by a holy life; not considering that it is a greater evidence of sincerity to live according to our Religion, than to die for it, until God call us out to seal his truth, and to end an holy life together, for some holy ends of his own, not for glory to our se • ves.

Perhaps an opinion of merit may make him willing to undergo voluntarily, what he would be loath to suffer upon any other account: as some Papists who whip thems • lves and impose on themselves other voluntary and arbitrary chastisements, as • h • nking •• er • by to save God a labor; holding this to be a work of more than meri • , a • beit they be herein equalled, if not exceeded, by the Priests of Baal . But he that takes upon him to be wiser, or stricter than God, will not fail to show his • olly in m • king it (as he thinks) good, by an affected suffering more for his own sake, than he is willing to undergo in obedience to God. He will afflict his soul by fasting for strife and debate : when otherwise, he would choose rather to pamper his body, to provoke to sin.

Contrariwise, the Christians patience is truly passive.

He will not p • ll sufferings upon himself, but suffer when God calls him to it. He is not fond of affliction, as affecting occasions to show his patience; but, if the Wi • l of God be so; and, if need be , he is content. Sometimes it pleaseth God to advance the Gospel, and the common cause of Religion, by the persecution of a few: As, by the persecution against the Church which was at Jerusalem, that scattering of the Saints throughout the Regions of Judea and Samaria , was a me •• s of the Conversion of this City , and many moe: so that as he said, the way to bu • ld Italy, is to build Milan, (because in this City were the most and best Architects;) so the means to spread the Gospel, where before it had not come, was the scattering of the •• ints from Jerusalem, that they might be forced abroad, and build in other places.

It is some • times incident to the choicest Saints, if God erect a Church so pure in all things, as scarce any can parallel it, to desire to dwell there all the days of their lives, to behold the beauty of the Lord there shining forth in greatest brightness ; but God seeth it better perhaps, to disturb and scatter them, that they may go abroad, and give milk to babes in other places, than to let them always feed in a fat pasture at home, where they communicate to none but to one another : With respect to this and other services of the Church, holy men have been contented, (when fired out of their former ease, and sweet repasts in the Church of God▪) to wander up and down without house or home, and (if the Will of the Lord be so) not to be bound only, but also to die at Jerusalem, or anywhere, for the Name of the Lord Jesus , that Christ may be magnified in their mortal bodies , and that the Church may be confirmed by their offering up themselves upon the sacrifice, and for the service of the common faith . Neither are they proud of these their sufferings, but are willing, even then to call to mind their own sins that might justify God in his sharpest proceedings against them, and to stop their own mouths forever from clamouring against such his dealing with them, which their own sins might justly bring upon them: and therefore take up this resolution, I will bear the indignation of the Lord, because I have sinned against him, until he plead my cause, and execute judgment for me ?

Thus, this hypocrite offereth himself to suffering, as Saul's Armor-bearer, that would needs kill himself to bear his Master company . the true Christian is ready to suffer imprisonment, bonds and death; but not till God call him to it . The one affecteth to suffer what he might avoid, the other is content to endure what God will have him suffer; this therefore is Christ's Martyr, the other is his own butcher.

This hypocrites patience argues him rather proud and spiteful, than patient. [Character 3]

He would be thought patient, but his patience is full of pride, as disdaining his enemy; and so, he rather scorneth, than suffereth: and what he beareth, is from pride, and haughtiness, not patience. He is so far from letting patience have her perfect work, that he never knew what true patience meant. And whereas he should, as he pretendeth, exercise patience, he rather acteth proud King Turnus, who being enraged by the too bold speech of Drances, (whom he looked upon, and ever hated as a Coward) persuading him to make his peace with Aeneas, then in Italy; and having heard that Drances had given out before, that so he meant to handle Turnus, Licet arma sibi mortemque minetur , although the King should threaten him with sword and death for so doing: Turnus scorned to touch him, as being too unworthy a subject for him to defile his hands with all, and therefore after a sharp reproof, put him off with this disdainful close.

Contempt, saith the Philosopher , expelleth anger; but this, for the most part, is spiteful, and intends revenge, even when he seems to take no notice of the wrong. Such was the scornful patience of Socrates, who unto the young man that railed on him, gave no answer but this, I will not kick the Ass that hath kicked me; which was so well set on by him, and seconded by others, that he that reviled him, being generally derided, went and hanged himself. Not much unlike to this, was that counterfeit patience of Cato, who being by one abused, that asked him pardon, denied that he had done him any wrong; that he might not be thought to be at all moved at it.

Yea, sometimes this hypocrite takes himself to be patient, because, when provoked, he fights not, nor useth all the extremity that he could, when yet his speech, gesture, and behavior argue an heart boiling with unquietness and envy within, as Absalom's did towards Amnon. For though he seemed to pacify Tamar, whom Amnon had ravished; Hold now thy peace my Sister, he is thy brother, regard not this thing ; and, in show, took no notice of it to Amnon himself, speaking to him neither good nor bad, for two years together ; yet he hated Amnon, because he had forced his Sister. And afterwards under color of a Sheep shearing feast, got him to his house, made him drunk, and then slew him by the hands of his servants .

Sometimes his patience is nothing but stoutness of heart, that for reputation of magnanimity, will not take knowledge of an injury, as Saul, when some children of Belial after his election to be King, said, How shall this man save us, and despised him, bringing him no Presents; Saul held his peace : not out of any true patience enabling him to bear such an affront, but out of greatness and height of spirit to take no notice of the contempts of such base spirited men.

On the contrary, true Christian patience banisheth pride and rancor, and doth good for evil.

The Christians patience comes down from above, and therefore is like the founder: It accounteth pride and rancor, (the hypocrites supporters) to be as great enemies, as revenge it self; the patient in spirit being opposed, and preferred to the proud in spirit . The patient Christian doth not only suffer at the hands of his persecutors, without seeking revenge; but, prayeth for them, and blesseth those that curse him: Yea, he blesseth, and curseth not . This he accounteth to be thank-worthy, if a man for conscience towards God, endure grief, suffering wrongfully . Patience is much mistaken; much belongeth thereunto, which the world little thinks of. Patience can never have her perfect work, without wisdom; no wisdom is to be had without prayer; no prayer, without faith .

And as patience is the gift of God, so is it the Christians conformity with the perfection of his heavenly Father , a main part of the imitation, and a fruit of the Spirit of Christ . Magnanimity maketh a fair show of patience, yet it is but a visor of pride put upon the spirit of revenge: for such men, sparing in their retail, promise themselves revenge in the gross: as Haman, by forbearing Mordecai made way to the destruction of the whole Nation of the Jews: and Caesar seemed very patient towards Cato, and sundry other particular persons, without revenging himself on them for opposing his ambition, that he might with less envy, bring under his yoke the whole Roman Empire.

A base mind may bear quietly, because it apprehendeth not the injury. The weak and impotent is wise enough to see the wrong, but dares not to take notice of it: the strong can contemn, or defer, or put it in the deck; but not digest it. Only the true Christian truly overcometh evil with goodness, by patient bearing the evil, and cordial doing of good.

Thus, this hypocrite is a Court-enemy, that is quiet and still till he be able to strike home to purpose. The true Christian is the true friend that then showeth most patience when he is able to take sharpest revenge: the one as Haman, thinks scorn to lay hands on Mordecai alone, without destroying the whole race of his people ; the other is as David, that spareth his mortal persecutor Saul, even when it was in his power to kill him . The one suppresseth his wrath, to give it more vent afterwards; the other only attaineth that glorious victory, of an enemy to make a friend, not only to himself, but to Christ also, for whom he patiently suffereth.

[Character 4] This hypocrites patience is patience perforce.

If there be no way to avoid it, no revenge to be taken, he seemeth patient, and to be quiet; but, his patience is no other than a fretting, pouting patience; which the less it breaks forth in action, speech, or gesture, the more he inwardly chafeth, and suffereth the fire of vexation even to consume his heart. Perswade him to patience, his answer is, What would you have me do? I neither fight, nor chide, I say nothing, &c. When everyone that seeth him may behold in his countenance, evidence enough of fretting within. And, he that fretteth, doth evil, and doth not cease from anger, nor forsake wrath .

He suffereth by compulsion, as a malefactor that quietly lies down upon the block, without resistance, or show of impatiency, but it is because he cannot avoid it: he knows if he did not so, he should be compelled: and so he is quiet, not from any ground of patience; but, partly out of shame least it be said of him, he was afraid to die; and partly out of self-love to avoid greater torment in dying. Thus any man may quietly suffer poverty, sickness, death itself, quietly, when there is no remedy; yet be far from beating any of these with patience, even when he seems most patient.

Contrarily, the Christian is willingly patient.

That tribulation which bringeth forth patience, makes him by experience, to arrive at hope, which maketh not ashamed . This can never be but where affliction is sanctified: but, being sanctified, patience will soon have her perfect work. For then, the Christian sees love in correction , and finds profit by suffering . He now comes to discern that God chasteneth him for his profit, that he may be partaker of his holiness , therefore he fainteth not, when chastised by him, but kisseth the rod, as blessing God for it.

This patience makes him keep the peace also, not only with others, but with his own heart. For, while he waiteth patiently upon the Lord, he will not fret himself because of him that prospereth in his way ; he preserveth the tranquility of his mind, as well as his charity; not only not revenging, nor reviling, but forgiving, and loving his enemies, yea, praying for them. By this means is he Master of himself, and in the way to master others, that otherwise could master him, upon this very account that he is not his own Master.

Thus, this hypocrites patience is like that of Simon of Cyrene, whom Pilate's soulpiers compelled to bear the Cross of Christ, when they led him forth to crucify him , he was forced to do it whether he would or not: the true Christians patience is like that of his Lord, who when he was to undergo the sharpest brunt, professed to his Father, I delight to do thy Will, O my God : the one puts on the garment of patience, as a malefactor, his shroud, or winding sheet, when he is going to execution; the other puts it on as an ornament wherein he delighteth always to be found.

This hypocrite is quarrelsome in the midst of his patience. [Character 5]

He will so endure, that he will not omit to complain he is wronged, or at least accounts himself so to be, although, perhaps not injured at all. Either he suffers wrong, or would be thought so to do. And this he will take notice of, that you may take notice of his patience; although his very complaining argues the contrary. Sometimes he forbears not God himself, as if God had dealt but hardly with him: and then, he commendeth his own patience, by saying, I am a poor man, I take it patiently; when yet his wealth is more than he will be known of, or than he meaneth well to employ. And as for his neighbor, he saith of him, he hath done me wrong; but I must forgive, and forget; when yet no wrong is done, but some just reproof perhaps is given him, or he hath recovered his own, wrongfully detained by this patient wrong doer.

Contrariwise, the true Christians patience is very peaceable.

He desires not to quarrel with any, but to follow the things which make for peace . If offense be offered him, he forbeareth, and forgiveth, where he hath just matter of quarrel against any man . And as for God, he resolves neither to open his mouth, nor to bear the least grudge in his heart against him, let God deal how he will by him. He will justify God against all the objections of his own heart, The Lord our God is righteous in all his works which he doth . It is his mercy that we are not consumed . And unto men, rather than hold contention, he saith, I am as ye are, ye have not injured me at all . He rather burieth the wrong as having not been at all, than to maintain a just quarrel any longer with them. At least he committeth all to God, his cause, his soul, and all, in well doing, not in a way of quarrelling. For well he knoweth, that, Patientiae Sequester Deus, God is the Solicitor for patience, (as Tertullian speaketh) with whom he is sure he may safely trust both himself and cause.

Thus, this hypocrite is like the men of Ephraim quarrelling with Gideon, even when they had cause to thank him . The true Christian is as Gideon, pacifying the Ephraimites, even when they gave him cause to chide them; by attributing his victory to them who never struck blow in the cause : the one quarrelleth, while he proclaimeth peace; the other is for peace, while others denounce war .

This hypocrites patience is stinted. [Character 6]

For some time, and in some things, if you try him, you may find him patient; otherwise, not. He may bear a little at first; but, if the trial last too long, farewell his patience. If he pray, and God answer him not speedily, his patience is spent . If he fast, and find no present fruit of it, he is apt to quarrel with God for doing him wrong . Saul will tarry seven days, expecting the coming of Samuel, according to the set time appointed by Samuel; but, no longer . His fear now mastered his patience, and made him to play the fool, to the loss of his Kingdom . This hypocrite at the beginning of a sickness, or other calamity, will do somewhat in praying to God, as Saul forced himself, and offered a sacrifice, but, if the affliction continue, he is soon weary and tired, his patience is at an end, he will not always call upon God.

In like manner, when he hath to do with men, if the offense be but small, he may be patient: but not if the injury be in his opinion too great to be borne. He will patiently bear, till you touch him on the right vein. If profit be his darling, he will give you leave to do almost anything to him, so you touch him not in that: if honor, be his Mistress, beware how you touch the hem of her garment; if pleasure be his God, you must not in the least, offend him therein. Whatever he maketh his idol, that above all must not be meddled with, at your peril; (for, this cost the Baptist dear) in other things he can better bear.

On the contrary, the Christians patience is longsuffering.

As David's kindness was the kindness of God , because he shown it in obedience to God, and took God for his pattern in the showing of it; so the Christians patience may be called the patience of God: because as God is longsuffering ; so he in all things desireth to be. If the Lord should seem to us to be slack, (which he is not, as some men count slackness , who set God a time, and leave him not to his own;) yet, he believeth, and therefore will not make haste , to be relieved or delivered by any other hand, or means, as impatient to wait the Lord's leisure any longer. Patience hath hope, and what he hopeth for, he doth with patience wait for it And this is no more than needeth, that after he hath done the Will of God, he may inherit the Promises . He dares to trust God upon his word, when even a wretched Balaam, as well as Samuel, cannot but confess, that God is not as man that he should lie, or the Son of man, that he should repent . He therefore concludeth, the vision is yet for an appointed time; but at the end it shall speak, and not lie: though it tarry, he will wait for it, because it will surely come, it will not tarry, one hour beyond the time appointed of God .

And as his patience presumeth not to stint God, in setting God a time, so neither doth it desire to make man his own carver in the afflictions which he suffereth. If God give him the choice, he thankfully accepteth it, and casteth himself (wisely) into his own hands that gave him the election : otherwise, he desireth not to be his own choser, nor dareth to make exception. His patience under the hand of God, floweth from love to God, which beareth all things inflicted, believeth all things promised, hopeth all things believed, endureth all things till God take them off . He is not as they, who cry out, If God had laid on me any Cross but this, I could have borne it better. I should never have complained: but this, is beyond my strength: but rather saith with Hezekiah, good is the Word of the Lord denouncing ; and with David, good is the hand of the Lord infl • cting ; not an affliction of man's choosing, but of God's own appointment . He knoweth God is wiser than he, and better knoweth where to strike, and how to strike him, to let him blood in the right vein, and wherein his patience may be most seen, and his faith best tried; as Abraham's, in the offering of his Isaac; and Job, in suffering the devil to fall upon his body, as well as upon his estate and family.

Thus, this hypocrite is like Ozias and the men of Bethuliah, who set God a day, by which h • should either supply them with water, or destroy their enemies that beleagured them, or otherwise they would shift for themselves without him . The true Christians patience is like that of the husbandman, waiting for the precious fruits of the earth, having long patience for it, until he receive the early and latter rain . The one will pick and choose, or fly in the face of God; the other desireth God to choose for him, and therein patiently beareth the hand of God.

[Character 7] This hypocrites patience is stupid and senseless.

Either he is a Bedlam, or a Sot; a Fury, or a Stoic; a Lamech , or a Nabal . He is all in extremes. We take him here as a fury mastered, as a wild bull in a net that can struggle no longer; as a Nabal that hath lost his wits, when he comes to reflect upon his carriage towards David, while he was out of his wits in his drunken fit. Or, as a Stoic, who glorieth in being 〈 in non-Latin alphabet 〉 , void of all passion or perturbation. His patience is a mere 〈 in non-Latin alphabet 〉 , a privation of passion, and of all feeling, wherein some have gone so far, as to say of torment, O quam suave hoc! This is a thick-skinn'd patience, the patience of a post, rather than of a man, and a sure symptom of a foolish, as well as of an hard and brawny heart, Nulla virtus est, quae non sentias, pati . It is no virtue to suffer, what thou hast no sense of; to be patient under that which thou feelest not at all.

Affliction doth rather dull, than quicken him, astonish than awaken him. If God send a cruel enemy against him, to devour him with open mouth, yet he turneth not to him that smiteth him, neither doth he seek the Lord of hosts . Tell him, destruction is determined against him, he is no more moved than Nabal that became as a stone. Nay, he glorieth in this that he doth not, cannot feel, or fear anything; as some, that have dead flesh, will give anybody leave to pinch it till he be weary. This argues a conscience seared with an hot iron , rather than an heart sensible of the hand of God upon it.

Contrarily, the true Christian is sensible of what he suffereth, even when he is most patient in suffering.

If he suffer under the more immediate hand of God, although he take up this resolution, I will bear the indignation of the Lord; yet he desires to be deeply sensible of that h •• d, when it doth but gently prick him with a pin, as well as when it maketh a deeper wound with a knife, or sword; that being humbled under a smaller judgment, he may prevent a greater. Thus Aaron was sensible of God's hand upon his Sister Miriam, when but smitten with leprosy, for a season : as well as when God came nearer to him, in devouring his two sons, Nadab and Abihu, by fire from the Lord, for offering strange fire before the Lord . In this greater, Aaron was patient; for, he held his peace : but, in both, sensible of his displeasure who inflicted both.

In injuries from men, none hath better discerning, or quicker feeling of wrong than he; not, as unable to bear, or as being revengeful; but as best able to judge of wrong, and knowing what he suffereth. He beareth much, and forbeareth more; yet he knoweth both what he beareth, and what he forbeareth to take notice of. And, although he be content to let fall all thoughts of private revenge, and to forgive the offender, and patiently suffereth; yet he looketh up unto God in his sufferings, and there finds cause enough to behave himself patiently towards God and man, leaving the cause to God, who judgeth righte • usly .

Thus, this hypocrites patience is like that of the drunkard, whose language after a drunken fray is; they have stricken me, and I was not sick; they have beaten me, and I felt it not : the Christian Patient holdeth it meet to be said unto God, I have borne chastisement, I will not offend anymore; that which I see not, teach thou me; if I have done iniquity, I will do no more : The one beareth as a stock or stone, but feeleth not the burden, and therefore profiteth by neither; the other feels what he beareth, and so profits by both.

This hypocrites patience is base and servile. [Character 8]

He suffereth what he needs not, and at whose hands he should not; when yet he would be very unquiet to bear half so much; where there is more reason for his bearing. Sometimes fear makes him bear like a slave, not only the buffetings, but the lusts of men, whereby he sinneth against God. Sometimes, hope of gain or compassing his own ends, makes him bear, like a Parasite, or covetous muckworme, that will let any man ride him who will pay him well for the journey: Sometimes superstition makes him lay down his back to be saddled and laden by a Popish Priest, bearing anything at the hand of a Shaveling, be his impositions never so unreasonable, and his pennances never so intolerable. But he will not suffer any reproof, or admonition from a faithful Minister, that never meant to impose any such burdens, but only seeks to reduce him into the right way, whereas the other leads him further aside, and so doth him more mischief than he did to himself; as he that ministereth wrong physic, endangereth the Patient more than the first disease.

He is sick of an old disease, which fools may call patience; but wise men see to be folly. It is such a patience as makes him (if he be religiously inclined, and not well instructed, or but seemingly religious) to suffer, if a false teacher bring him into bondage, if he devour him, if he take of him, if he exalt himself; yea, if he smite this Simpleton in the face , who yet will bear nothing at the hands of his own Pastor, be he never so able, sound, and industrious for the good of the flock: no more than the Corinthians would bear at the hands of Paul, yet willingly endured anything from false Apostles.

Contrariwise, the Christians patience is free and ingenuous.

He is content to suffer what God requireth, not what tyrants illegally impose, and fools undergo. He loves to see by what authority he suffereth, though it be abused. He will not suffer as a fool, even where he is content to suffer as a Christian. He will imitate him, that in the midst of all his patience, was sensible of the unreasonableness and illegalnesse of a blow given him upon his face, without warrant of that Law by which he was then to be tried; although he were content to suffer more than the Palme of an hand, in a more legal way. Therefore he answereth resolutely, If I have spoken evil, bear witness of the evil: but, if well, why smitest thou me ? He knew how to suffer, and that with patience: but, not to suffer as a fool, without reproof of the fool that smote him.

The like afterwards was his carriage to Pilate, who vaunted much of his power to release, or crucify him. Christ, who was willing to lay down his life for his sheep, and that under the sentence of Pilate, lets Pilate know, that he was much mistaken, if he thought he could do anything against him, further than was before determined in heaven; and he, permitted to execute that determination. Thou couldest do nothing at all against me, except it were given thee from above. Therefore he that delivered me unto thee, hath the greater sin . The High Priest did, or might have known whom Christ was, and that it was not in the power of man to put him to death, without God. He that had prophesied, as High Priest, and gave counsel to the Jews, that it was expedient that one should die for the people ; should have done better than to have delivered up the Lord of life to him that could not take life from him, but by power from heaven; which must needs be a greater sin, than if the same offense had been done by one ignorant of both these truths.

The Christian will patiently suffer, when, after a lawful defense, he findeth himself overborne by injustice and violence: but he will omit nothing that is honest and lawful to prevent an unjust suffering, Thus Paul, who was ready not to be bound only, but also to die at Jerusalem for the Name of the Lord Jesus, omitted nothing that might make for his just defense against unjust proceedings; as a Roman, he might plead his Burgesseship of Rome; Is it lawful for you to scourge a Roman, and uncondemned ? by which means he escaped (for that time) a sharp and ignominious whipping. Afterwards, when the High Priest commanded him, contrary to Law, to be smitten on the mouth, Paul made so bold as to tell him, God shall smite thee, thou whited wall: for, sittest thou to judge me after the Law, and commandest me to be smitten contrary to the Law ? Again, when he found by Festus, that the Jews had solicited to have him tried at Jerusalem, on purpose that they might now, (as they had before agreed ) kill him, before ever he should come to his trial, (as they would have done before, had not the plot been discovered) he therefore to prevent that butchery, not to shun suffering, appealed unto Caesar .

No Law of patience, or of God, alloweth man to neglect his lawful defense, or the putting off unjust suffering by the help of justice, if it may lawfully be obtained: But if justice itself be made a party against him, he obeyeth the Ordinance of God, and suffereth the abuse of man.

Thus, this hypocrites patience is like that of the Ass, that lets fall his ears when his back is over-loaded, and standeth still while the Wolf worrieth him; the patience of the other, is like that of Abner , that would not die as a fool, or, as Nabal, (as the Original hath it) even when he fell by the treachery of Joab. Nabal indeed was a true picture of this hypocrite, whose base spirit died within him, at the very news of a threatening; but Abner, the Emblem of a Christian, that will sell his life as dear as he can, unless circumvented by guile: the one suffereth anything but what he should, the other will suffer nothing, but what he ought, till justice itself he oppressed as well as he.

This hypocrites patience is idle and sluggish. [Character 9]

Sloth dissolveth the vigor of not only the body, but of the mind; and so, mere sluggishness and laziness makes many a man to bear what else could not be born. The sluggard had ra • her be tossed in his bed, than to be at pains to rise to save himself in a storm; and chooseth rather to sleep in the top of a mast ; and so to hazard himself by one blast to be thrown over into the sea while he is sleeping, than to be at the labor of coming down while he is awake.

This luskish disposition this hypocrite would have to be taken for patience, for his patience consisteth of nothing else. If he be in an Office, or a Magistrate, his carelessness and dullness in punishing offenders must be interpreted gentleness and compassion, meekness and long suffering, whereas indeed this is merely a neglect of public good, to gratify his own private ease and sloth: and he declareth plainly, that he is more a friend to wickedness, than a mirror of patience; and had rather suffer the disease to spread, than to stir up himself to apply the remedy: when he in his own private case can be vindictive enough. So it often happeneth, if he be in the Ministry, that he may be accounted mild, and patient, he will rather let his people die quietly in their sins, than trouble himself or them so far, as to give them such a rousing warning as God requireth.

Sometimes there is another reason of this kind of patience, which the world is not aware of, as bad as the other. For, if by just occasion he be put upon the clearing of himself from some foul imputations, he will seem to bear that reproach (whcih he calls injurious) with patience, rather than be troubled to vindicate himself: whereas indeed it concerneth him much, to endure an uncertain report, rather than by stirring too far, to bring the truth of his wickedness to light, whereof before there was no certain proof. Therefore he rather preferreth a self-guilty patience, which is a cleanly means to avoid the discovery of guilt, to a diligent Inquisition.

On the contrary, true Christian patience is active and diligent.

Whatever comes from the Spirit must needs be of an active nature: therefore, patience, if true. This makes a man as careful to do the Will of God in what belongs to him to be done, as to suffer the Will of God by exercise of his patience, in bearing what God imposeth. Patience hath her work , as well as her burden: an hand to act, as well as a back to bear. If she want either, she is a bastardslip, no fruit of the Spirit.

The Christian will not therefore be so ambitious of the name of a patient man, as to be without the nature. He neglecteth not public service, although it should be much to the disturbance of the patience of others, to preserve his own quiet and security. In his own personal wrongs he useth patience, as the best remedy, if there be hope of cure; but, where the wrong concerneth God, or the public, he accounteth it a sin to use more patience than by Law is prescribed. Therefore, being in place of Government, he scattereth the wicked, and bringeth the wheel over them : yea, he maketh haste to cut off all wicked doers from the City of the Lord . And, being a Minister of Christ, he cannot bear them that are evil ; but, with the two-edged sword of the Word and Discipline, executeth upon them the judgment written .

Thus, this hypocrites patience is like that of Gallio, that, when the Peace was broken before his face, at the very Judgment-seat, cared for none of these things . The patience of the Christian is like that of Nehemiah, who in his own case was so patient, that he was content to be without the Governors allowance, because the bondage was heavy upon the people that should have contributed to it ; yet, in the cause of God, was so active, that he contended with such as profaned the Sabbath, and had married strange wives, and cursed them, and smote certain of them, and plucked off their hair , he being a Magistrate, and their Governor: the patience of the one is like that or Judah, who when news was brought him that his daughter-in-law Tamar was with child by whoredom, his sentence was, bring her forth, and let her be burned : but when it was discovered by whom she conceived, he made no hast with the execution▪ but reversed the judgment: the true Christians patience is then most active for God, when it bears most for God's sake, and puts God to bear most for his sake.

CHAP. XXX. The Obedient Hypocrite Is he that marreth a good work in the making, or doing of it.

HE knoweth that God stands upon obedience more than sacrifice, and, that where sacrifice is not seconded by obedience, the sacrifice is rejected : therefore this hypocrite is as officious in professing obedience, as he seems devout in matters of worship. He is that younger son that, being commanded by his father to go and work in his vineyard, with much observance, saith, I will, Sir, but, went not . By him, Christ held a glass to the Scribes and Pharisees, in which they might behold the true visage of themselves; as this hypocrite also may. None so forward as they, not only by word, but by show of action, to do the Will of God, insomuch as they affected the engrossing of a • l Piety and Religion, among those of their own Order; yet, in true performance, came behind very publicanes and harlots .

He setteth upon obedience (in show at least) with great cry and noise of forwardness: but parturiunt montes, &c. the birth answers not expectation: either, he doth it not; or, not as he should, and professeth to do it. So the Israelites of old made Moses to believe that all that the Lord should speak unto him, they would hear it, and do it . They spake as much as men could; and God seemed to be much taken with it, so that be not only commended their Profession , but, speaking after the manner of men, he promised himself much from them: for he said, surely they are my people, children that will not lie; so he was their Savior . But the performan • e was nothing, but rebelling, and vexing his holy Spirit . So this hypocrite raiseth a mighty expectation, but satisfieth not.

A bungler doth but disparage a work of worth by undertaking it, and mars it by his manner of doing of it: much more doth a false-hearted pretender disgrace obedience unto God, when he makes great shows of that which he never meant nor was able to perform. Many such pretenders there are in Christianity, that hold forth the leaves, but deny the fruits of obedience; that would gladly reap the comforts of mercy, but will not be at the pains of expressing the power of grace. Of which number this hypocrite makes one.

On the contrary, the true Christian goeth through with the work of obedience.

He doth the work of the Lord cordially, and with all his might. If he cannot do it so exactly as the Law requireth; yet he doth it so sincerely that it is accepted of the Lawgiver. His heart is faithful, although his hand be weak; he is as the good servant, that doth the Will of God from the heart ; He obeyeth from the heart , whatever God gives him in charge, be it believing doctrines delivered, or doing of other duties enjoined.

He so worketh that he graceth the work, and the work praiseth him in the gates ; God is pleased highly with his obedience, even when men take no notice of it, unless to cavil, as the devil did at Job. Nor can men who judge righteous judgment, justly find fault, or say that he dissembleth, fumbleth, or doth the work of the Lord negligently, but must give testimony for him, that he worketh righteousness with all his might: yea, when he suffereth most for well-doing, he giveth not over to do well. When his faith is most put to it, by persecution, even then the trial of his faith is much more precious than of gold that perisheth, and is found unto (even his) praise, and honor, and glory at the appearing of Jesus Christ .

All his works are not alike excellent; yet, all, sincere. They are ex eadem officinâ, out of the same shop of a true heart. All coins are not alike fair, yet all come from the same Mint, and bear the same stamp. There is no man that lives and sinneth not , some mixture there will be of his own corruptions even with his best obedience: but, here there is sincerity ever prevailing, and that makes the work acceptable to him that trieth the heart, and by the heart judgeth of the work, pardoning the imperfection, where he findeth uprightness of heart, and an heart will ing to seek God, and to serve him to the utmost of his power. Here God spareth him as a Father spareth his son that serveth him .

Thus, this hypocrite is as Saul, who having done what he list, and so much as he thinks fit, will say it, and stand in it, I have obeyed the voice of the Lord; and have gone the way which the Lord sent me ; Let Samuel, yea, God himself say what they please to the contrary; the true Christian is like Gaius, he doth faithfully whatsoever he doth . The one is an eye servant, that seeks to put God off with eye-service: the other is a servant that showeth all good fidelity , obeying in all things, not with eye-service, as a man-pleaser, but in singleness of heart, fearing God .

This hypocrite will obey, but not with denial of himself. [Character 1]

If he obey, it must be in his own way. If God would lop off his fair top of natural reason, wisdom, opinion of his own self-sufficiency, he cannot bear that. Let God but tell him what he will have done, and leave the rest to him. He knows how to order the work, and in what manner to do it. He will have his own way, as Saul in destroying the Amalekites. God's charge was utterly to destroy all; to spare no man, woman, or infant, ox, sheep, camel, or asse . Saul goes about it, but when he comes to perform it, he will do so much as in his wisdom is necessary, taking himself to be wiser than God in executing God's command. Agag being not a common person, was not so fit to be slain among the vulgar, the glory of the victory would be greater, to bring him home in chains, and to show him to the people; after which God might do with him as he pleased. Saul supposed also, that after such a victory God would expect a sacrifice of thanksgiving; and what beasts so fat and goodly as the best of the Amalekites cattle? so that to this part of the command of sparing none, Saul in effect saith: No, some wiser than some.

Again, what he doth for God, he will do as now he is. It is in vain to persuade him, that he must be circumcised in heart to love God , regenerated, set into Jesus Christ, that he must be content to have his gallant top of nature to be cut off; and himself to be cleft, and riven, that Christ may be graffed in; he cannot hear on that ear: he thanks God he hath loved God with all his heart, and served him truly ever since he could remember, and doubts not but to obey God as well as the precisest Puritan of them all. If he may set about God's work as he is: he is content. Otherwise, the work must lie undone, for him. This was the great quarrel of the Pharisees against Christ, Are we blind also ? Are none able to see and discern the things of God, but such as receive new eyes from thee? So Nicodemus himself, before his Conversion, thinks strangely of Christ's speech, touching the necessity of the new birth; Can a man be borne when he is old? Can he enter the second time into his mothers womb, and be borne ? The natural man will none of that. If God will accept him as he is, well and good: if not, he is now too old to be taken in pieces, and made new.

Contrarily, the true Christian rejoiceth to do God's work in God's way; and to be cast into shape that God pleaseth, for the better doing of it.

He is convinced, that he that will indeed obey, must obey throughout, or he were as good do nothing; and he must be made new throughout, or he is nothing, he can do nothing. It is in this as in offering sacrifice of old, when there was not a perfect conformity, for matter, manner, and qualification of the person sacrificeing, to the Will of God; He that killeth an ox is as if he slew a man; he that offereth a Lamb, as if he cut off a dogs neck, he that offereth an oblation, as if he offered swine's blood: he that burneth incense, as it he blessed an idol . He must be qualified, he must be punctual in following God's rule, or he obeyeth not, but rather rebelleth against God, as Saul in the instance before given, when it came to be tried by the Touch-stone of the Sanctuary .

He rejoiceth to part with nature for grace, with blind eyes for seeing eyes, with his native pride for better fruits; miratúrque novas frondes, & non sua poma. He admires the new leaves and fruit that grow on his withered stock: and saith with joy in his heart, in reference to spiritual generation of new graces in his soul, who hath begotten me these; seeing I have lost my children, and am desolate, a captive, and removing to and fro? And who hath brought up these ? He knoweth the fruit cannot be good, if the tree be evil: and that there is the same necessity of making the tree good, as there is to make the fruit good: for, a corrupt tree cannot bring forth good fruit . He therefore never accounts that to be obedience which proceeds not from an heart renewed by grace, be the work never so splendid and glorious.

Thus, this hypocrite is like a self-willed servant, that must have his own will and way, or else will do nothing, or do it so, that it were better he had done nothing; the true Christian is like Moses, that makes all things according to the pattern shown him in the Mount ; the one, under color of obeying God, obeyeth his own will, the other renounceth his own will, that he may obey God.

[Character 2] This hypocrite is set on work by others, but expects wages from God.

He never worketh for God as set on work by God, but as employed by others, to work what, and how they direct. Rather than fail, he sets himself on work on that which God never commanded, yet looks God would accept and reward it, as if he had commanded it. He puts the question to himself, or rather to his fancy, Wherewith shall I come before the Lord , &c. (as if God had not long before shown him plainly enough what he requireth of him.) A thankless service, wherein a man adviseth with, and seeketh to please, not his Master, but himself. He cares not for offering to the Lord at Jerusalem, according to God's Rule and Will; but, if Jeroboam set up a Calf at Bethel; that, for his money: for this liketh you well, O ye children of Israel, saith the Lord God . But such obedience procureth no better reward, than cleanness of teeth, and want of bread. Let God speak, he will not hear: but he will certainly do whatsoever goeth forth of his own mouth . Yet, if God reward him not very bountifully, he will be very angry .

If others (like himself) prescribe him a course of obedience, and a fear towards God after the Precepts of men ; He will here be as forward as any to obey and fear God, although no reason of the command appear to him, but the will of his Superiors. Blind obedience, and blind faith are the two paths in which he delights to walk. He fears not the ditch, until he be in it, no more than Judas dreamed of the halter, until he had betrayed his Master.

If a Jeroboam or his successors give an injunction for change of Religion, Ephraim, the whole body of the people will readily and willingly obey, although they smart for it: Ephraim is oppressed and broken in judgment, because he willingly walked after the commandment . No commandment in the things of God, is so willingly obeyed, as the commandments of men; and those most, who are most contrary to the commands of God. And just it is with God to make those whom men study to please by sinning against God, under color of obeying him, to be sad scourges to such blind Bayards, even in matters of civil justice and judgment.

None are so great Innovators in matter of Religion, as Usurpers of the Civil Power; • or are any so great oppressors, and heavy scourges to the people in Civil affairs, as they who make most bold with God in the things of God: yet no people more forward to obey the precepts of such Usurpers, in such matters, than the generation of hypocrites that care for no religion or obedience to God, but what is most in request with their greatest oppressors. For, the statutes of Omri are kept, and all the works of the house of Ahab . Omri (who had been General, and was after m • de King of Israel, in the Camp, to he revenged on Zimri that slew his Master ) did worse than all the Kings that were before him : and afterwards Ahab, his son, did evil in the sight of the Lord above all that were before him : for these, especially the later, beside the golden Calves of Jeroboam, worshipped Baal . In which idolatry the people readily followed the steps of their Kings, (although to their own confusion) having now a liberty granted them to worship which of those idols they pleased.

Thus the arch-hypocrites Rival, Ignatius Loyala, tells the Portugal Jesuits, parendum Pontifici non solum abdicatione voluntatis, sed etiam (& maxim) judicii. Perit illa celebris obedienti • caecae simplicitas, cum apud nos in questionem vocamus, recte ne praecipiatur, an secus. The chief Bishop must be obeyed, not only with abdication of our wills, but also (and that chiefly) of the judgment. That famous simplicity of blind obedience is lost, when we once come to question, whether he did well or ill in giving out such a command as he calleth us to obey. The sum is, Be sure to please the Pope, and then, for Christ let it be taken for granted that he cannot be displeased.

Yea this hypocrite is sometimes set on work by Satan, who insinuateth himself into his imaginations, or the directions of those by whom this hypocrite is willing to be led blindfold. The simplicity that is in Christ is too mean, too plain for his ambition. He will rather choose to obey in things contrary to God, in hope to do God good service, if he who would devour him, shall so persuade. Yea, he will now place perfection of ob • dience in murdering of Princes, undermining of States, sowing discords, wars, parricides, lies, and equivocations amongst brethren. This (O blasphemy!) is counted obedience to God, and a conformity to the obedience of Christ himself: And (O folly!) this fool acts it, and expects a reward in heaven for it. And (O shame!) this malefactor fuffering by due course of Law and Justice, for treason and rebellion, is enrolled for a Saint and Martyr. What greater blasphemy, than to place obedience, and the imitation of Christ, suffering upon the Cross, in murders, parricides, treasons; and, counting legal and deserved executions, for notorious treasons, to be more than meritorious Martyrdoms.

Contrariwise, the true Christians obedience to God, is of God and from God.

The Will and Commandment of God is both his ground, and rule of obedience. He doth it because God will have it done, and as God will have it done. This notably differenceth a good action▪ not only from the crimes of the wicked, but from the errors of the faithful. Levi, in a private rage, and for revenge, joined with Simeon to slay the Shechemites, and was cursed by his father for it . His posterity, by God's appointment, afterwards slew their own brethren, and were blessed by Moses for it . David numbered the people without Commission from God, and was punished : Moses, and Joshua did the same thing well, because they had God's warrant . The Christian will look to his warrant, as well as to the work he doth. One and the same thing may else be ill done, that otherwise might be well done.

The same man before his Conversion, went to Church for company; here was a good act, but an ill ground: after his Conversion, he goes out of conscience. Here both act and ground are warrantable, and so the action is good. He is careful to know the Will of God, not of himself, or of human directors, but of God himself. It is true that God teacheth by man, but then man teacheth from God. And so God showeth and he learneth what is good, and what the Lord requireth of him . Say not to him, what think ye in yourself? Is it ill to wish well to your dead friends, and to pray for them? for, his answer is ready, Religious duties are not taught by the Law of nature, but must be warranted from above by the Law-giver, or be let alone. God will be Judge of what is well or ill done.

Thus, this hypocrite obeyeth God, as the Clock striketh, when forced by the poise or weight from without; the true Christian obeyeth, as the pulse of the body beateth, because of the vital spirits in the artery within: The one receives direction from men, and so marreth a good action, for want of Commission; the other doth all by order from God, and so cannot miscarry in the work.

[Character 3] This hypocrites obedience is partial.

He that is but in part for God, must needs be but in part for obedience. If he perform one part of obedience, he thinks that may suffice, and therefore makes no conscience of the rest. If he call on the Name of the Lord, he departeth not from iniquity . If he have some show of godliness, it is without justice and honesty , he hath no care of his word, his promise, his debt. If he have honesty, it is without godliness. He maketh no conscience of the Sabbath . He can dispense with prayer, though it be a week together, yea, a month, a year perhaps .

If he have a good purpose, it is without effect: whence that speech, there are more good purposes in hell than in heaven. Not as framed there, but carried thither for want of putting them into act on earth. And as men in dreaming of some good thing, or of hell, are much affected for the time; but waking, they may haply tell their dreams, but live not after them: so this hypocrite may sometimes have a fearful dream of hell, as Felix ; sometimes a pleasant dream of heaven, as Balaam , but when he awaketh he is where he was, and as he was .

If he have the action, it is without purpose of heart. The will is sometimes accepted for the deed, where power is wanting; but the deed is never accepted for the will, if the will to obey be wanting. If the deed be without a will to obey, the action without affection, the work is lost. Sacrifice he offereth, but without repentance, which is the sacrificed heart, that only is accepted . In superficie bonus, in alto malus. He is superficially good, but really evil Abel and Cain both sacrificed, and both to the same God: the Publican and the Pharisee prayed, the same action, in the Temple, the same place, to God, the same Lord, yet was Cain rejected, and the Pharisee not justified, because they performed the act, but not with the same heart, the same will. All are not Saints that offer sacrifice, but only they that with their whole hearts make a Covenant with God by sacrifice .

If he have words, it is enough for him. There is much of this verbal obedience in the world. Many will give God good words, who yet do but verba dare . One while he saith, I wi • l Sir: at another time, I will no more transgress . And so his promise not performed addeth contempt unto injustice, and, a lie unto the injury, and this usually ends in impudence, to out-face the servant of the Lord reproving him from it, as Saul did the Prophet: I have performed the Commandment of the Lord . And again, Yea, I have obeyed the voice of the Lord. If he do anything, it is in his account sufficient. And so, when he doth most, it is but a part; and such a part too, as he pleaseth. He will not do all he should, nor shall any other allot him what that part shall be, but he will do only that which is good in his own eyes, without being set his task by another.

On the contrary, the Christians obedience is universal.

It hath the perfection of parts, though not of degrees, yet even in degrees he imeth at perfection, as at the white or mark which he strives to hit; or, at least to come as near it as possibly he can. And herein his obedience is not only universal, but uniform. He not only doth all, but labors to do all alike carefully and sincerely. It is true, that just men completely in all respects perfected, are in heaven, yet is he taught, while he is on earth, to propound their examples, yea, the Lord Jesus Christ for a pattern unto himself, and to do his utmost in aspiring to the pattern of that heavenly obedience, and to do the Will of God on earth as it is done in heaven. But as for the perfection of parts, he doth, and must attain to it here in this life: He hath respect unto all God's Commandments . This testimony God gives him, I have found David a man after mine own heart, which shall fulfil all my Will .

He departeth from iniquity, as well as calleth on the Name of the Lord: he escheweth evil, when he sets himself to do good. He joineth godliness with honesty; righteousness and sobriety, with godliness; when he cometh unto God, he endeavoreth always to have a conscience void of offense both towards God and men . He purposeth, and performeth; yea, rather sweareth , than not perform , whether he gain or lose. He not only sacrificeth, but makes a Covenant with God by his sacrifice; yea, he offereth himself as a living sacrifice, holy, and acceptable to God . When he cometh to God in prayer, he bringeth words not only of supplication for pardon and mercy, but of protestation and vows against former evils; of which he desireth to be pardoned : not words, without deeds, but deeds as well as words: Suscipit, & solvit vota. He voweth, and payeth . His word bindeth him to the deed, and his deed dischargeth him of his word, and proveth him a just man of his word: and so he is obedient both by word and deed . Yea, what was vowed in his name by others, in his baptism, he makes conscience to answer in person .

Thus, this hypocrite will be the carver of his own obedience, what he pleaseth, and how much he pleaseth; the true Christian sets no bounds to obedience, but extends it as far as God requireth. The one is, in greatest part, for himself in all he doth, and so he obeyeth no further than may stand with his own interest. The other is wholly for God with denial of himself, and therefore refuseth nothing commanded of God, because his interest is only to please God: The one, in baptism receiveth nothing but signs, and so returns nothing but words; the other, the seeds of grace, which growing up in due time, bring forth the fruit of real and universal obedience.

This hypocrites obedience lies most in opinion. [Character 4]

When God hath given him any work to do, and he thereupon thinketh he hath done it, because he hath perhaps done somewhat in his own way (which he thinks to be better than God's way) this is enough for him. If Saul do but handle the Amalekites as himself thinks best, this, in his opinion, is an obeying of the voice of the Lord; and it will not be easy for Samuel himself to persuade him otherwise . If he be superstitiously given, when he hath worshipped God in away of his own, he thinks, that, not all the world, no, nor God himself, can show him a better. If he be a proud Justitiary, he believes his halfing with God to be as much as God requireth, and is ready to do more. He can keep all the Commandments, and ask for more work, What lack I yet ?

Had Bellarmine been at his elbow, he would have told him he had done enough already for attaining eternal life; if he aspired to some higher place than ordinary in heaven there was more to be done. The keeping of the Commandments would give him a room in heaven; but if he meant to sit above others there, he must then take Christ's counsel, (which, saith he, was no Precept ) and sell all that he had, and give to the poor . And verily this hypocrite is fully of his opinion. He thinketh, if he prayeth, fasteth, &c. and God heareth not, answereth not his expectation, that he doth him wrong: for, in his conceit, he hath done as much as God requireth; when God, on the other side, more truly saith, he hath done nothing of all that I have commanded. For so in effect, he speaks, when he saith, Is this the fast that I have chosen ?

But, as Bellarmine and Christ were not both of one mind touching that young man, the one being for his entering into heaven, upon his conceit that he had kept all the commandments, from his youth ; the other, against it, if he would do no more than yet he had indeed done : so Christ and this hypocrite will differ about his admission into heaven, not everyone that saith unto me, Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the Will of my Father which is in Heaven . This hypocrite is like Naaman, who despised the easy and familiar Prescript of Elisha for his cure, and went away in a rage : he scorneth to confine his obedience within the Commandments of God, as too easy and too little for him. He must have Counsels, and courses of an higher nature, that he may do more than is commanded, and verily thinks he doth it too, coming little short of Seneca 's blasphemy, who would have his soul to be Aemulator Dei, an Emulator of God himself, as not coming behind him. Might he but know what God would further require, or but advise, he would not tarry for a Commandment, but anticipate it, that he might rather offer a free-will offering beyond all that is commanded, than perform an obedience after it be enjoined.

Contrarily, the true Christian, that goes much further in obedience, can never satisfy himself.

He doth what he is able, and keeps as close to the rule as he can; yet being conscious, how far short both for matter and manner, he comes of that exact and perfect obedience which God may justly expect from him, even under the Gospel, in a Gospel-way, he is ever jealous of his best performance, and flies to God for pardon of his best services. Well he may give content to men that are apt to judge charitably, and surfeit those that are profane, who are ill pleased (because themselves are shamed) by his doing so much: yet, having his eye fixed on God whom he serveth, and considering how short he comes of what God requireth, he fears he shall be found tardy in duty, how far soever he hath gone beyond others; being taught to acknowledge that when he hath done all that is commanded him, he is an unprofitable servant .

When he hath done all he can, he still falls short of his desire and aim; because when he would do good, evil is present with him ; not wholly to keep him back, but to hinder, blemish and fully the good he doth. This troubleth him, and makes him to cry out, O wretched man that I am . He reacheth after perfection with all his might; but, withal confesseth, not to have already attained; as if he were already perfect . He doth all that he doth faithfully, and so hath hope both of acceptance and reward, not as deserving it as a faultless servant, but as serving a good God, a kind Master, that doth for him exceeding abundantly above all that he is able to ask or think, proceeding in a way of grace, and doing it for his own sake , when his servant hath too much cause to be ashamed and confounded, and to loath himself in his own sight, for his iniquities .

Thus, this hypocrite is like Laodicea, in her own opinion, rich, and increased in goods, and had need of nothing; not knowing herself to be wretched, and miserable, poor, blind, and naked ; the true Christian is so meanly conceited of his best performances, as Nehemiah, that after all the good he had done, and praying God to remember him for it (because done in sincerity) he addeth, and spare me according to the greatness of thy mercy . The one, by an over-weaning conceit of what is not, deludeth himself; the other, by the humble opinion he hath of his own obedience, is accepted of God, even when himself is not satisfied with what really it is.

[Character 5] This hypocrites obedience is unwitting, and at unaware.

He may haply do the Will of God ere he be aware, as Ashur did, when he meant not so, nor so much as in his heart thought so . It may fall out that the most wicked man may do a great service for God, when his aim is only to do his own work, and God is not in all his thoughts. Josephs brethren little thought of preserving themselves, their father, and much people alive, when they sold Joseph into Egypt. They sold him, but God (unwitting to them) sent him before them, to preserve them a posterity on the earth, and to save their lives by a great deliverance . So the hypocrite, when he but hypocritically doth God's work, he thereby ofttimes doth more good than he intendeth, and may say to God as that servant to his Master, Equidem plus hodie boni feci imprudens, quam sciens ante hunc diem unquam . Verily, I have done more good today unawares, than ever I did before this day wittingly.

The hypocrite in doing of good, is not guided by God, nor doth he aim at God in it, but at himself, as those hypocritical fasters and mourners, in the time of the Babylonish captivity. They did not fast unto God; did ye at all fast unto me, even unto me? saith the Lord . In giving an alms, he may bring some glory to God: but all that he intendeth is his own glory, he doth it that he may have glory of men : yet it may be, that by accident, or rather special providence, the bowels of some true Saints may be refreshed thereby, and provoke others to return many thanksgivings unto God . He may preach a good Sermon, if a Minister, (as no doubt Judas did many) which he may do out of envy, strife, and desire to magnify his own good parts, and not of good-will: yet this may be a means of converting others, which he never aimed at; therefore, saith Paul, therein I do rejoice, and will rejoice , although this hypocrite after he hath preached to others, become himself a cast-away .

Contrariwise, the true Christian obeyeth wittingly and knowingly.

He not only knows what is obedience, but he knowingly and intentionally sets upon the work, as minding of, and aiming at God in what he doth. He knoweth whom he is to serve, he sets upon the service as intending obedience to God in it, and to promote God's service and interest, not his own. He goes about obedience, as Paul went to Jerusalem, knowing beforehand upon what errand, and what he must suffer for his service there, in the general at least, although not the particular persecutions , that should befall him there, or elsewhere.

In every act of obedience, he looks to his warrant, and to his rule. He will first understand what the Will of the Lord is . He will not go about it like an unwise man that considers not what he doth. He will not offer the sacrifice of fools that considers not that they do evil . If he come to the house of God, he will not do as the hypocrite, that little considereth beforehand what he goeth for, and cares as little when he is there, how he behaves himself: but he will look to his foot, and be more ready to hear, than to give the sacrifice of fools. He values the unwitting doing of good, at as low a rate, as the omitting of it. He knoweth that neither man nor God will reward that service that was intended to another end, and not to serve him. Therefore, as he knoweth whom he believeth, so when he goes about the service of God, he will know whom he serveth, and what he goeth about, and to what end.

Thus, this hypocrite obeyeth God, as that man who drew a bow at a venture, and smote Ahab between the joints of his harness, did therein what was commanded by Benhadad, his Lord, in fighting neither with small nor great, save only with the King of Israel . The true Christian is as Ezra, who had prepared his heart to seek (or know) the Law of the Lord, and to do it, and to teach it in Israel (u): The one is as a blind man, that may by accident do that which he never dreamed of, nor any man expected; the other is as the wise man that hath his eyes in his head, while the fool walketh in darkness .

This hypocrite obeyeth unwillingly. [Character 6]

His obedience is like his patience, both, perforce. His obedience is but forged, and therefore must needs be forced, like the submission of David's enemies. They obeyed him ; but, by a strained and counterfeit subjection, as willing obedience. He parteth with sin as the devil at the command of Christ, came out of the man, whom he had possessed, but not till he had torn the poor man, and cried with a loud voice , as omitting to leave his possession. Yea, let God charge him again and again to forsake sin, he is as backward at last, as at first to obey; as the same devil was, to come out of another body, whom he had made both deaf and dumb; and at parting, left him for dead .

If God call him to do him service which he hath no mind to, he doth it with snuffing, as being a great weariness to him . He is the sluggard intended by Solomon, that is never ready to rise. Call him at what time ye will, reprove him for his sloth as sharply as you please; say to him, How long wilt thou sleep, O sluggard? when wilt thou arise out of thy sleep? His answer is still the same, yet a little sleep, a little slumber, a little folding of the hands to sleep . And when he doth arise and set about his service, he thinks it too long, and saith, When will the new Moon be gone? when will the Sabbath end ? He is far better pleased with the end than the beginning. And no marvel. He that loveth sin must needs be loath to part with it, and hate the Commandment that forbids it: and he that hateth duty, cannot willingly be brought on unto it, but abhor the Commandment that doth require it.

On the contrary, the true Christian obeyeth with the heart.

He is one of those soldiers of Christ, that let Christ give the word of Command when he pleaseth, will be willing in the day of his strength , to engage in his service and cause. He serveth, in what place soever Christ set him, not by constraint, but willingly, not for filthy lucre, but of a ready mind . He freely giveth himself first to the Lord , and after, to those to whom God would have him to be subject, God no sooner gives him a Call, but (so soon as he discerneth it) he saith, Speak Lord for thy servant heareth . He giveth his members, as weapons of righteousness unto God. He offereth unto God a reasonable service, wherein he employeth both his reason to know, and his heart to choose, resolve upon, and delight in the Will of God .

If natural actions that are of necessity have a pleasure in them, as eating and such like, much more unto a Christian partaker of the godly nature, it is a pleasant thing to obey God in spiritual service: being in his proportion made like unto Christ, who made it his meat and drink to do the Will of him that sent him, and to finish his work . Love, to a Christian, is both the sum and end of the Commandment, the fulfilling of the Law . It is impossible that any commandment should be grievous to him that loveth him who gave it . Love maketh all things pleasant, and the very commandment sweet, and to rejoice at the Word, as one that findeth great spoil .

Thus, this hypocrite maketh a virtue of necessity; the Christian maketh a necessity of virtue. The one will obey when forced by God, the other holds himself bound by necessity to serve him willingly, when furthest off from force. And so, the one, by his unwillingness, loseth his work; the other, by his readiness, gets the reward.

[Character 7] This hypocrites obedience is perfunctory.

If he must needs do somewhat, he will do it for once. And, so it be done, 'tis no matter, how. Opus operatum is a full work, and a full discharge too, for him, how slightly soever done: He makes an idol of God; and anything will serve an idol. He can hardly pray, but he doth it so yawningly, as if he were telling a tale, or answering a question between sleeping and waking, late at night; himself scarce takes notice of what he asketh, or whether he pray or not. Something must be done, to perform a task, and for this he hath a form at his fingers end, as an old Popish Idiot hath his Pater noster and Ave Mariâ, upon his Beads. Nor is there any difference, save only the one is in Latin, the other in English; the one understandeth not, the other ca • eth not, what he saith. If he have the words by rote, that's enough, although the matter was never in his heart. He performs his devotions by tale, as the Papist doth, rather than by weight, as the Christian doth.

If he preach, it is so coldly, dully, carelessly, that whatever the matter be, he mars it in the careless managing of it. He whiffs it out as if he were taking tobaccho, rather than speaketh as the Oracles of God . And so far is the Word from being in his heart as a burning fire, shut up in his bones , that it seems to be frozen in him, and hath need of a fire to thaw it. Or if he show any fire, it is strange fire, not that of the Sanctuary. He is better at sowing pillows under all elbows , than at crying aloud, to show the people their sins .

Yea, if the work be not none at all, an excuse will serve his turn as well; and indeed there is little odds between them, save only that the excuse may perhaps put him to more pains, than ever he meant to have taken in doing of the work. So Saul being convinced that he had not done the Commandment of the Lord in destroying Amalek, put it off to the people: if anything were omitted, it was their fault, not his. What was done, he assumes to himself, I have performed the Commandment of the Lord . But when he perceived Samuel to find fault with the bleating of sheep, and lowing of oxen, that were not utterly destroyed, he hath his excuse ready: They have brought them from the Amalekites: for the people spared the best of the sheep, and of the oxen, to sacrifice to the Lord thy God, and the rest we have utterly destroyed . There is a devil that is never off the hypocrites elbow, to help him with an excuse of what he cannot deny to be done. What is good he will own, although he hath least hand in it. What is evil, he throws off wholly upon others, although himself were chief actor in it.

Contrarily, the true Christian performeth his obedience with all possible care and diligence.

To do the work commanded, is his full resolution: this he will do, whatever it cost him. He will rather lose his life than omit it. But, remembering that Word of the Lord, Cursed be he that doth the work of the Lord deceitfully, or negligently ; He is more careful of the manner, than of the work itself. He doth not only work out his salvation , but gives diligence to make his calling and election sure . He doth not only please God, but he doth 〈 in non-Latin alphabet 〉 , ambitiously strive to out-strip others, as men that are ambitious of honor, to be accepted of God . He doth not only run, but labor to out-run, not only others, but himself. He is not contented to make one, but strives to be the foremost, and to labor more abundantly than they all .

He would not come behind in any, but go before in every duty. And yet when he hath gone furthest, and given God the honor of his grace; Not I, but the grace of God which was with me, he plainly professeth he hath not done all that he desireth; not as though I had already attained, or were already perfect, but I follow after , 〈 in non-Latin alphabet 〉 , I pursue it, as an hound, eager of his game, pursueth the chase with all his might as well as skill. Therefore he addeth, this one thing I do, forgetting those things which are behind, and reaching forth unto those things that are before. All things that he hath done is nothing, so long as anything more is to be done. Therefore he presseth on still further and further, with more and more strength, skill, and industry, towards the mark, for the price of the high calling of God in Christ, Jesus . If any can go beyond him, it shall be against his will, although he say nothing of it. And, if John out-run Peter in going to the Sepulcher, Peter will make an hard shift but he will first get into the Sepulcher . He correcteth his defects by more industry, as Zacchaeus helped his lowness of stature by climbing .

Thus, this hypocrite laboreth to know the least measure of obedience, that he may do the less; the true Christian endeavoreth to see the utmost limits, that he may stir up himself to do more: the one acteth slightly, because not sincerely; the other useth all diligence, because he acteth faithfully.

This hypocrite obeyeth by stealth. [Character 8]

He that loveth not God, but man rather than God, is afraid of his service: this makes him not openly to profess serving of him in any strict, and due manner, lest it prejudice his esteem and interest with man. Therefore what he must do, he will do by stealth, for fear of the people; or at least of those that have power to advance or crush him. He is afraid, or ashamed of well-doing, if it be out of fashion. He is like those Rulers, that being convinced that Jesus was the Christ, yet durst not confess him, for fear of excommunication. For they loved the praise of men more than the praise of God .

If forwardness in Religion be in disgrace, he will not resort to God's people and converse with them as heretofore, but (as Zedekiah , with the Prophet Jeremiah ) under-hand, and by stealth, with great caution, lest he be accounted precise, and all should be mar'd.

Contrariwise, the true Christian is not ashamed or afraid of obeying God in the open light.

He may possibly at first enquiry after Christ, before he be fully set into him, act Nicodemus, and come to him by night But when once he is satisfied touching Christ, and truly engraffed into him, he who was afraid to own him living, will boldly do service to his dead Lord . He is not ashamed of his Lord's badge, but wears it before all the world . If through infirmity of the flesh, he should by surprise of a sudden temptation, with Peter, deny him; he will yet swim to him again through a flood of tears, and be content to die for him, even the same death, which Christ suffered for him.

He is better instructed, than so to mistake that of the Apostle, Hast thou faith? have it to thyself before God , than to hold himself exempted from a free, open, and bold confession of Christ, his truth and cause; He knoweth that passage to be meant of doubtful disputations about meats and days; and touching Christian liberty in indifferent things, wherein no man, how strongly soever persuaded of the lawfulness of what others scrupled; may use his liberty to the scandal of others. But, as for professing and witnessing his faith in the Lord Jesus; he well remembereth who hath said, Whosoever shall be ashamed of me and my Word, of him shall the Son of man be ashamed . And, whosoever shall deny me before men, him will I also deny before my Father which is in heaven .

Thus, this hypocrite is like Nicodemus, before Conversion, coming to Christ by night; the true Christian is like the same man converted, owning a dead Christ in the open d • y; the one is afraid to confess him, the other fears more not to obey him. The one will serve Christ, so nobody know it: the other will serve him, whoever takes notice of it.

[Character 9] This hypocrite obeyeth in doing right, but it is for spite.

If he have power in his hand, he will pretend justice, and favor a good cause of the oppressed▪ by way of revenge of his own enemy, and under color of justice, as Sime •• and Levi did sharp execution upon Shechem that ravished their Sister; pleading this for so doing Should he deal with our sister as with an harlot ? If he hear any evil of others, he is zealous to bring them to justice, not as grieved at the offense, but as angry at the man, whom he now brings forth, to bring that upon him in a way of justice, which with his own hand alone he dares not, or cannot inflict; as D • eg the Edomite, served Ahimelech, and the rest of the Priests . The hypocrite is a very busy informer, pretending great love to justice, but it is only revenge that makes him so efficious. Malice will put on any vizard so it may attain its end in wreaking itself upon • im it hateth, as we see in Saul destroying the Gibeonites, in his pretended zeal to the children of Israel and Judah .

If Abner be rebuked by Ishbosheth for abusing Rizpah, Saul's Concubine, Abner will now do a piece of justice upon Ishbosheth, whom Abner himself had unduly made King but a little before. And now he sends to David, saying, Whose is the land ? All knew it to be David's right, so did Abner too, when he set up Ishbosheth, but now, that he is angry with him, he will do David justice, by bringing about all Israel to him. Now he can rem mber what God had sworn to David , and what God had spoken of David, saying, by the hand of my servant David I will save my people Israel, &c . Thus, he that out of emulation of Joab, would first set up a King against David, now will do David right, not out of love to justice, but hatred of Ishbosheth.

On the contrary, the true Christian obeyeth God's command in doing right, out of love to justice, and with love to the man to whom he doth it.

Whether he reward, or punish, he looketh at God that requires it, and at man that is to be the subject of it. Whom God will have to be rewarded, he distributeth it to him without regret. And when he inflicteth punishment, it is without respect of persons, not to revenge himself, but to bring the offender to repentance, and to make others to beware. His love to God, and to justice, keeps his heart from all thoughts of withholding good from him to whom it is due, when it is in the power of his hand to do it? as also from saying, on the other side, I will do to him as he hath done to me. I will render to the man according to his work ; meaning against him, not against God or others.

He obeyeth God in his love to man; for, he that is bound to love his neighbor as himself, is then most of all bound unto it, when he is enforced to execute sharpest justice upon him; that since he must drink a bitter potion, it may prove medicinal to his soul at least; that he may humbly submit (as the converted thief upon the Cross) to the course of justice, acknowledge his offenses, and justify the proceedings of God and man against him, as Joshua dealt with Achan, My son, I pray thee give glory to the Lord God of Israel, and make confession unto him, and tell me now, what thou hast done, hide it not from me . He labors to draw him to repentance towards God, before he doom him to death, that so his soul might be saved, although his body was lost.

Thus, this hypocrite obeyeth malice, rather than God, in distributing justice, as the Elders of Israel did, Jezebel, in stoning of Naboth : the true Christian in doing justice, doth it in obedience to God, and love to man, as Paul directed the Corinthians, to deliver the incestuous person unto Satan, for the destruction of the flesh, that the spirit may be saved in the day of the Lord Jesus : The one covereth hatred with deceit , making justice the executioner of his malice; the other covereth a multitude of sins , by drawing him to repentance, whom he is to punish for sin.

This hypocrite will obey in some things, but it is for commendation. [Character 10]

He is his own end, and therefore must advance that, although God go by the loss. He is not so careful that the thing be done, as that he may have the honor of doing of it. If God will have justice done upon Ahab and his house, and set Jehu upon the work, he will do it; but so, that he will have the honor of it himself. Behold, I conspired against my Master, and slew him . He had as live it were undone, if it had not been his own doing; Come, see my zeal for the Lord . If others will not give him the praise of it, he will praise himself. Thus a great part of this hypocrites Piety vanisheth into pride and vain-glory.

Alexander was angry at the multitude of his fathers victories, when himself was yet but a youth, lest no work should be left for him to raise his name above his fathers; so, this hypocrite is offended with his neighbors virtues, that may threaten an eclipse to him. He differs not from those Heathens, who followed virtue merely for advantage, and admiration; and, who if they wanted a Trumpet fit to sound forth their praises, they accounted themselves but ill rewarded; being ready to say with Alexander (than whom never any lift up his head more loftily upon the Theatre of honor) Quid narras, nisi Homerum revixisse? He cared for no man's discourse of his actions, unless he could bring him news of Homers being alive again, to set them out. This hypocrite doth all to be seen of men : and if they see not, he thinks his labor lost.

If he have parts beyond others, or but thinks he hath, no mean, or obscure place will hold him. He needeth not others to prompt or advise him, to depart thence to some other place, where his abilities may be more noted, and better rewarded. And therefore he likes well that counsel (although carnal) given by Christ's brethren to him;