Divine Characters in Two Parts

CHAP. XXXIII. The Zealous Hypocrite Is he that hath a zeal for God, but not according to God.

IT is a zeal of his own making or imagining. No virtue is more mistaken than this of zeal; no wonder then, if this hypocrites zeal he much mis-shapen. Whatsoever hath in it anything of the nature of fire, is quick and active, and requires a more nimble eye to discern it, and more acute judgment to judge of it; which, this hypocrite wanting, must needs be grossly mistaken in it. He thinks, if his fire be kindled upon God's Altar, strange fire and celestial fire, will make no great difference, because he hath not either the skill, or the leisure to distinguish between them. But he that shall more thoroughly penetrate into the several natures of them, will find as wide a difference between them, as the fire of the Sanctuary, and the fire of hell. No grace is more useful to promote God's work, if it be right; no counterfeit of grace, more dangerous to abuse God's people, if what is false, be permitted to act.

It is granted by all, that zeal hath its name from an hissing heat , which fire, or something that hath fire in it, (as burning hot mettle) cast into water, maketh. So that zeal, in the strict acceptation of the word, is a fiery hissing heat, fi • hting with some contrary: which being applied to that zeal, which is exercised in, upon, or against something that is spiritual, must needs be very dangerous, if it proceed from strange fire. If the unnatural and furious heat which a fiery temper or disposition bloweth up, do pass for zeal, what great, what dangerous fires a little spark kindleth! If it be true fire, yet out of the hearth, what desperate combustions are produced by it! Where indiscreet zeal sparkleth too far, it endangereth the whole Fabric of Religion, and religious society. Great cause then to discover and detect this hypocrite, who is an Incendiary in the Churches of Christ. He sets the Church in a flame by fire borrowed from hell, and thinks he doth God good service , as if his false fire were kindled by a true coal from the Altar; every man fashioning a zeal to his own humor and liking, like those seducers of the Galatians; of whom Paul, thus, They zealously affect you, but not well .

On the contrary, the true Christian hath his zeal from, and according to God.

He knoweth that it is good to be zealously affected always in a good thing . Therefore he first endeavors to have his lips touched by one of the Seraphims, with a live coal from the Altar , which may both cleanse him, and heat him; and then to put forth his zeal for God, according unto God. The Spirit of Christ worketh zeal in him, and sets it on work. The Word of God is his guide directing him in working; not only in regard of the ground, object, and end; but, for time, manner and measure. And so he becomes not only a faithful Soldier, and valiant Champion of Christ, that affecteth the cause with zeal as hot as fire, and obeyeth the command of his General, keeping himself to his station, and to his duty in it. For, well he considereth, that order in martial affairs, is of as great moment as strength. Without this a Soldier may let in the enemy, and do more hurt than an enemy. And zeal out of course and order, lets in superstition, or will-worship, to the prejudice of the cause defended.

He emulateth others to over-take and out-go them in goodness, without envying them . He is jealous over them with a godly jealousy, for fear they should sin against Christ their Husband, by following others . There is in him a most fervent heat of all the affections towards God and the Lord Jesus; burning in his love to him, in longing after him, in joy in him, and indignation against all those that oppose him. His zeal is not confined to love and anger, nor compounded of them; but is a gracious quality firing all the affections and passions in the behalf of God. 'It is not the result of any one or moe affections, but a gallant temper in them; yet differing from them, as the due seasoning of a knife or axe that makes it to cut excellently, or as courage in a valiant man which is not a compounded thing of his passions and spirits, but a brave temper of both. It is in him a distinct grace of the Spirit, which makes him fervent in Spirit, in serving the Lord . Not a result of this or that grace or of many together, as spirits in the blood.

This his zeal makes him also jealous after a godly sort over those that he loves, lest they, being brought into Christ, should be defiled by seducers, or do anything unworthy of their relation to Christ; he is solicitous and provident, lest some evil should disturb the peace, or violate the purity of any that he loves upon that account. His love is the prime affection that provoketh his zeal, and makes him jealous; yet zeal also is that fire that kindles his love, and all his affections to make them fervently active for God; it is as the fire from heaven that kindled and burned Elijah's sacrifice, and made it acceptable.

Thus, this hypocrites zeal is an ignis fatuus, a fools fire, that instead of guiding him aright, leads him more out of the way: the true Christians zeal gives not only heat, but light as the star in the East, leading the wise men to Christ : the one, by his zeal, consumeth others (as the zeal of Jehu did, the house of Ahab ) without comfort to himself; the other, consumeth himself (as the zeal of Christ did for the honor of God, and discharge of his own duty.

[Character 1] This hypocrites zeal is blind.

The light of the body is the eye ; the light of the soul is the understanding : without the former, the body cannot go, but it stumbleth; without the other, the soul cannot act, but it erreth; or is in danger so to do. But the best eye, cannot see, except it have light from without: no more can the understanding (which in itself is darkened , till it receive the eye salve of Christ's Spirit whereby it may see , until it have received the light of wisdom from the Word to understand his way . This hypocrite wanteth both sight, and light. The light within him is darkness. His very understanding is darkened, being alienated from the life of God, through the ignorance that is in him. And, if the light within him be darkness, how great is that darkness ! If he have not light within, how can he see? if he have not light without, how can he go? He is a blind guide that cannot see: and, the blind lead the blind, when ignorant zeal leads the hypocrite that of himself hath no eyes; and so, both fall into the ditch .

What once Zebah and Zalmunna said of Gideon, as the man is, so is his strength , so we may say of this hypocrite, as the man is, so is his zeal. The man thinks he hath a very good eye, and takes it in great scorn to be deemed blind: are we blind also ? but Christ, that knoweth all things, knows and pronounceth him to be blind, although the hypocrite himself knoweth it not . Therefore his zeal must needs be blind too; for, although he hath never so much light without to inform him, yet he wants an eye within, to make use of that light that shines round about him. He is as blind at Noon-day when he hath best means of information, as at Midnight, when he hath nothing to direct him.

And while his zeal is no better, it is not a pin to choose, either the superstitious zeal of the idolatrous Athenians, erecting an Altar, and offering sacrifices to the unknown God ; or the pharasaical zeal of the Jew, towards that God which he thinks he knoweth. He is zealous (as he thinketh) for the true God; yet without God, and against him, because he adviseth not with him, or taketh not advice from him. He is zealous for the Law; yet, through ignorance and obstinacy, overthroweth the end of the Law, which was the righteousness of Christ to a believer . This, the self-conceited Justitiary (and who more, than the hypocrite?) not understanding, all his zeal of God is not worth a rush, but a wrong to God, and to himself too; and all because his zeal is not according to knowledge: for, being ignorant of God's righteousness, and going about to establish his own, he submitteth not to the righteousness of God , and thereby loseth all benefit of it.

He is like an untrained Soldier, that through ignorance sometimes overthroweth the whole Army. He is many times a fighter against God , even while he pretendeth to stand and fight for him. Thus Saul (till he became a Paul ) in his zeal, persecuted the Church : and this, out of ignorance, whiles he was yet in unbelief . He did it, and he thought he ought to do it, contrary to the Name of Jesus Christ ; and all, through his zeal for the vain traditions of his fathers . And so, his zeal without knowledge, makes him not only to err, but to run mad with error and zeal together ; thinking he then doth God service, when he most furiously persecuteth his servants . He regardeth not information from those especially whom he persecuteth, but esteemeth all they say to be but devices to save thei • own skin whole: and therefore how much soever he may afterwards plead ignorance, yet shall he be judged willing to the mischief, because willingly ignorant , and willfully refusing better information. So that, whether he stumble upon truth, or tumble into error, or halt between both, it is hard to say, which is worst to him.

And, in this zeal, he goeth on with more confidence, and less opposition, because herein he hath wind and tide with him. The Devil will never oppose him; for, he doth his work. And such zeal is seldom displeasing, nor much blamed by men that hold no communion with God, but is rather admired by those that imitate it not: for, it never flies at profaneness, so much, as at truth, or the power of godliness. For this reason, amongst Mohammedans, Papists, and generally all Heretics, the most zealous, are best accepted and prized, even by the looser sort. But, amongst those that are truly zealous for truth and holiness, it is far otherwise. Nothing is more distasteful to ungodly men than true zeal, although managed with greatest discretion. Ignorant zeal hinders not Satan's Kingdom, but promotes it; and, if it curb or restrain corruption one way, it giveth it so much the more range another. But true zeal checketh it every way, both in ourselves, and others; and sets a pitch, to a man's self in practice; to others, in example. True zeal is too busy, not only against evil, but for good, forcing men to drive beyond their pace. Lot, that was vexed with the filthy conversation of the wicked ; was most abhorred by the Sodomites when he labored with most zeal against their intended wickedness. Stand back, say they; this one fellow came in to sojourn, and he will needs be a Judge . To tell a wicked man he must not go on in wickedness, is to tell a glutton he must not eat. To tell a profane man, he must be zealous in doing good, is to tell a dead man, he must rise up and walk.

Contrarily, the zeal of the true Christian is according to knowledge.

His zeal not only receiveth light from the Word, but it is guided by knowledge which the Word giveth him. It is an ocular zeal which seeth the way, and a wise zeal that walketh in the way which it seeth. He looks not only upon God's holy nature, which is the pattern, but upon his revealed will, which is unto man the rule of holy zeal . The first thing in building is skill to lay the ground-work and foundation. The first thing in fighting a Battle, is to know the cause, and Captain. The Christian zealot fights not for love of fighting, like cocks, that fall to it, so soon as they see one another; but he wisely weigheth the cause, the manner, and end of his encounter, and the grounds and warrant he hath to appear in the quarrel. He will not make that which is good , to become evil, by his evil managing: but will carefully prevent the committing of evil in the doing of good .

He knoweth that there is no affection more liable to exception of God, or man, than this fervency of Spirit, which is called zeal; because none more apt to miscarry. He looks upon zeal without knowledge, as a fire in, a Chimney, without a window to the room: and, upon knowledge added to zeal, as a window that lets in light to make use of the fire. He seeth that the hypocrite hath nothing but fire-light, which more hurteth the eyes than helpeth his sight: But the well-informed zealot, as he warmeth himself by the fire of zeal, so he worketh by the day light of knowledge, which directeth his zeal. His wisdom, is to understand his way : and till he understand it, he will not adventure upon it. Who would employ a blind Commander to draw up an Army into Battle array, and to direct the fight? Who would trust himself upon a blind horse, being himself blind also? He will therefore have his eyes in his head, and good light before him to direct his zeal, before he let it slip, or exercise it even in the best cause of God himself.

Thus, this hypocrites zeal is like the horse or mule, which have no understanding, whose mouth must be held in with bit and bridle, lest they come near unto thee, and do mischief : the zeal of the true Christian, hath the privilege of Israel departing out of Egypt : the Lord going before it by day in a pillar of a cloud, to lead it the way; and by night, in a pillar of fire to give light, to go by day and night: the zeal of the one, is fire without light, an emblem of utter darkness; the zeal of the other, hath not only he • t, but light, as a beam from the Sun of righteousness .

[Character 2] This hypocrite hath zeal, but without judgment.

Knowledge, and judgment are distinguished by the Apostle ; and are too often found asunder in men, but in none more than in this hypocrite, who having gotten some smattering knowledge which puffeth him up , never looks after judgment to discern of things that differ , and to make a fit choice of that which is the better, and most deserving his zealous prosecution. Many times that which is good, is not fit or expedient for zeal to pursue: nor can all things that are fit as well, as good, be pursued at once, but one must give place to another, as sacrifice to mercy . Here, the hypocrite, for want of judgment prefers the lesser before the greater, and in their rash zeal quarrel the Disciples of Christ for preferring mercy before sacrifice . Here the hypocrite will rather starve the hungry, than permit him to rub a few ears of corn to prevent starving, under pretence of zeal for the Sabbath, that it might not be profaned.

If he be zealous in duties, it is commonly without judgment too, he is very hot about lesser matters, but luke-warm, yea key-cold in things of more importance. See a knot of them together, tithing, and paying tithes of mint, and annice, and cummin very punctually; they will not keep back a sprig or leaf, or one seed: but, the weightier matters of the Law, judgment, mercy, faith, and the love of God, are wholly omitted . He would fain do something; nay, in his way of zeal, he will do much to make his peace with God, but he wants judgment to take the right course. He thinks, if he come before the Lord, and bow himself before the high God, with burnt-offerings and calves of a year old, and give him thousands of rams, and ten thousand rivers of oil; and, if need be, his first-borne, the fruit of his body, for the sin of his soul , this is abundant testimony of his zeal: but, while he neglects to do justly, to love mercy, and to walk humbly with his God , all this is but a false foolish zeal, without judgment.

Sometimes he is very curious and strict about trifles, while he trifleth in matters of importance, and his zeal about circumstances is often times accompanied with key-coldness about the substance of true holiness. He spendeth more heat about gestures and vestures, than about mortification and destruction of the flesh. This, the spirit of error knows well how to make advantage of; and therefore Satan hath his instruments ready to clap such a zealot on the back, and to applaud his zeal to the heavens: because nothing doth so soon forfeit zeal into the hands of Satan, nor do him better service, among such as profess Religion, and hold fast the truth of doctrine, than such zeal so void of judgment, which knows not a difference between sputtering out in the kennel, and flaming in the Chimney.

Contrariwise, the true Christians zeal is guided by a sound judgment.

As he coveteth earnestly and zealously the best gifts ; so he especally laboreth after a sound judgment, and sound mind ; That he may both approve the things that are excellent, and lay out his zeal upon them. His judgment is to him, what Tasters, are to Princes; his judgment shall first pass upon it, before his zeal let out itself for, or against it. And if, in a true estimate, he find anything amiss that may by consequence prove more prejudicial to the Gospel, than some other grosser evils, which few that profess the Gospel will, after discovery, defile themselves withal, he will spend more zeal upon that than upon these.

Admirable was the wisdom and judgment that guided the zeal of Paul, in reproving Peter to his face, because he was to be blamed . He discerned, that though it were a good mind not to offend the tender consciences of Believing Jews in a point of legal diet, from which they were not thoroughly weaned; yet it was far more dangerous to beget a scruple in the consciences of converted Gentiles against the liberty of the Gospel, wherein both they and the Jews were to be confirmed, and wherein Peter himself was first instructed in a Vision . Peters fault was, that when none but Gentiles were present, he did all things which they did, making no distinction of meats: but when some Jews came from Jerusalem being sent to Antioch, by James the Apostle, who then resided in Jerusalem, Peter began now to be, or to seem to be ashamed, or afraid of what he had done: and therefore withdrew himself from the tables of the belieeving Gentiles, not daring to use the former liberty any longer, fearing them which were of the circumcision , that they would take very ill such liberty as he had used. His example made all other believing Jews then in Antioch, and even Barnabas himself, who all had before used the same liberty, to withdraw, and dissemble also ; as if they had used no such liberty, nor were for it in their judgments. This could not but be a very great stumbling block to the converted Gentiles, and give them occasion to think, that there was no such Christian liberty as Paul had everywhere preached, touching meats, seeing so great an Apostle as Peter, and so many holy believers of the Jews, by his example, durst not use or own it, when once any of the believing Jews dwelling at Jerusalem, then accounted the Mother-Church, and the purest in all the world, did but appear and take notice of it: so, his withdrawing and separating from the Gentiles, was (so far as so great an example could prevail) a oompelling, of the Gentiles, to live as do the Jews , by being tied to the same laws of meats which the Jews formerly were, and weak believers, yet believed that they were tied still; and so he destroyed that liberty which he was to preach, as a part of Christ's purchase.

Indeed, had Baronius been at Paul's elbow, he would have been a stout Champion for Peter, or rather a blasphemous disputer against God; and have taught Paul more moderation, and better manners towards the Prince of Apostles (as the Papists ignorantly or maliciously term) Peter. For that presumptuous Cardinal, in his Annals, defends Peter, and maintaineth against Paul, that Peter was therein in no fault at all. And therefore, after he had mentioned this passage of Paul's acts at Antioch, he boldly bespeaks his Reader thus, siste gradum, lector. Here, stay thy passage, (and see a combat between a Cardinal, and an Apostle. ) For, he after spends many lines, and is so zealous in the cause, that after all, he pronounceth sentence thus; dicimus, ea faciendo Petrum vel minimum non deliquisse. We say, saith he, that, take it in what sense ye will, Peter, in doing those things, did not in the least offend.

But, enough, and too much of such Blasphemy, fit only for one of the Champions of Anti-Christ. Our business is now with the sincere Christian, to whom as nature hath given, beside outward senses to apprehend, a common sense to judge of all objects proper unto it; so grace giveth not only spiritual sense to perceive that which is good, but also spiritual judgment to discern what is more convenient or excellent. God is wisdom as well as goodness, therefore the Christian serveth him not only affectionately, but wisely, and with judgment.

Thus, this hypocrites zeal is like the fire which Absolom's servants, kindled in the fields of Joab; not caring much where it began, so it burnt up the corn ; the true Christians zeal is like the choice of Mary, resolving that, when Christ himself meant to dine at her sisters house, and she could gladly give him the best entertainment; yet, better an homely dinner, than his Sermon lost; therefore (while Martha was cumbered about much serving, ) she chooseth rather to sit at his feet, and to hear his Word, which is the needful thing, and the good part which shall not be taken from her : the one exerciseth his affection, and contenteth himself to be fervent; the other, being considerate and circumspect, is zealous with reason.

This hypocrites zeal is all in extremes.

[Character 3] One while he is all fire without moderation or discretion, and so endangers both the house and the neighbor-hood. Zeal not regulated by discretion, is like a Chimney on fire, or fire in the room burning without the hearth, and threatening danger, first, to the hypocrite himself, with an inflammation of fleshly anger, which is earthly sensual, and devilish ; and then, to the place he lives in, with contention. Zeal, if not heeded and confined within due bounds, easily degenerateth into carnal anger, as natural heat into that which is symptomatical and feavourish; and, instead of making others better, maketh the zealot worse.

His zeal is as that of Simeon and Levi against the Shechemites, killing and slaying a whole City for one man's offense, and afterwards, coming upon the slain and spoiling the City, because they had defiled their sister ; or, like to that of Joab, in killing Abner, under color of zeal, for David , even after Abner had submitted to, and made a league with David to bring about all Israel to him . This indiscreet zeal might have cost David dear; for now, Isbosheth being rid of Abner, that first set him up to be King in room of Saul his father; and after, fell off from him, (merely for justly reproving him for keeping Rispah his fathers Concubine;) he might have created much trouble to David. And indeed indiscreet zeal if permitted, in such as in the main are truly godly, doth much mischief. What contentions and quarrels did the sidings and divisions of sundry Christians in Corinth breed to that Church, for which the Apostle censured them, as carnal, and walking as men , that is, as carnal men, not at all savouring of Christ or his Spirit. What bickerings were raised in the Roman Galatine, and sundry other Churches, about observations of days and meats! Thus the zeal of those sons of thunder did begin to degenerate, when they would have called for fire from heaven upon the unhospital Samaritans, for not entertaining our Savior; had not he cooled them with his wholesome reproof, ye know not of what spirit ye are . And no better was that fire of Peter, which without all consideration or discretion, brake forth into bloodshed against the Kingdom and peace of both Caesar, and Christ . How much more then doth this excess work upon them that are graceless? Hence, the Apostle joineth zeal, and contention together. And, amongst the chief attendants of carnal and devilish wisdom, this bitter zeal is reckoned for one . For, as a fiery horse unbridled, so zeal turned loose, hazardeth both him that manageth it, and those that have to do with him.

Another while the hypocrite is all for moderation, below discretion; as before, for flying out beyond discretion. Before, he was an horse without reins, now the reins over-lay the horse; all reins, no horse. Not that true moderation can exceed; but, that he mixeth too much of that dull ingredient which he falsely calleth discretion, with that which he as falsely calleth moderation: and for this he is more zealous, than for true zeal itself.

As there is a knowledge and profundity falsely so called, which are of Satan , not of God; so there is a zeal, and a moderation, as they speak, which is neither the one, nor the other. As a man may be too just, too wise ; so, too zealous, too moderate. But as natural heat cannot be too much, yet, very little which is unnatural, is too much: so is it here. True zeal rightly ordered can never flame too high; nor true moderation duly bounding zeal, can ever be too strict. Moderation is but the result of discretion and judgment, in ordering, not quenching of zeal. But, of zeal without discretion, or of discretion without zeal, in the matters of God, the least is too much.

Such a zealot was Saul, where God bids him be all fire, and to spare none, there he useth moderation, and spareth the best of the sheep and oxen, under pretence of zeal for God's sacrifice . Where he had no warrant to be so furious, there he falls foul beyond all moderation and measure, as in slaying the Gibeonites, in his zeal to the children of Israel and Judah . The like zeal was that of Jehu, who albeit he had commission to destroy Ahab's house; yet he had nothing to do to kill those two and forty brethren of Ahaziah the King of Judah . And on the other side, when he destroyed Baal, as a manifestation of his zeal for the Lord , yet he was not so zealous against Jeroboams calves , as abominable as Baal. Here he used moderation too much, and zeal too little.

There is little to choose between a boiling pot unscummed, and the pot that, for want of heat, hath no scum raised: that wants a scummer, this, a fire: that wallops as the Sea about Leviathan; and this, paves it with stone: that endangers, as Aetna; this, as a Mountain of ice. Intemperate people, to heat the stomach, inflame the liver; and foolish Physicians, to cool the liver, kill the stomach. Such an one is this hypocrite, who to kindle affection, sets passion on fire; and then to moderate the flame, casteth so much water of false moderation upon it, as doth quite extinguish it. To allay that which is unnatural, he extinguisheth the kindly spark of Christian zeal, both in himself and others. Oh! saith he, you must above all things, take heed you be not too forward, too zealous: too good is stark naught: and too much of one thing is good for nothing. The excess is here worse borne than the defect: for that is a trouble to men; but this, is only a wrong to God, whose cause few take to heart; nor can well endure that others should.

As the Mancihees denied justice in the God of the Old Testament (as they call him) because he is called Deus Zelaus, a Zealous God, which they think cannot stand with justice because it hath in it; too much passion; so this hypocrite sometimes condemns that for rash zeal, that hath more of fire in it, than he hath in his Chimney. And he thinketh he should do wrong to discover more heat for God. He will be of a pleasing temper, flesh and no flesh, fish and no fish, neither one or the other further than to please men, but especially himself: neither a sound Protestant, nor a strict Papist. If he think fit to be good himself, yet he will not be too busy in finding fault with others that are wicked. And this temper he likes best in others, as a lascivious husband that extolls the patience and wisdom of his wife, that can see and say nothing.

This man's zeal is a zeal against zeal; I cannot, saith he, abide this preciseness, this over-doing, (for so he accounts of all that exceed his luke-warm temper;) 'twas never good world, since so much strictness was in fashion, &c. and so he is more zealous against zeal in others, than against his own luke-warmenesse. And indeed this distemper is grown epidemical; men can hardly abide any other in others: which is a great advantage to Anti-Christ to grow upon the Church, when men want love to the truth , and are not valiant for it . No times so much favor him and promote his cause, as those wherein not only piety, justice, and honesty, but even zeal it self is in reproach. Then, many who formerly never minded or cared for any Religion, in any serious way , turn Papists, as Pirates turn Turks; to whose wickedness nothing could be added, but this sin of Apostasy: and so they are better lost than found.

This hypocrite takes himself to be wiser than all the zealots in the world. Zeal saith he, is a fiery metled horse, and must have a strong bit and curb. But he considers not that flesh is a dull horse, and needs more the spurr. To be over zealous, saith he, breeds nothing but reproach and persecution to the zealot. But woe be to him who, for well-doing, gives not occasion to wicked men to reproach him, but will comply so far, as to have everybody's good word, and all men to speak well of him . Zeal without discretion is to be pitied; but such discretion, as this hypocrite glorieth in, shall be spewed out, and himself with it . He that hath need of Soldiers, must bear with some military insolencies: and Christ who hath need of zealous servants to contend earnestly for the precious faith ; will be content (though this hypocrite will not) to bear with some indiscretions in the truly zealous.

On the contrary, the zeal of the true Christian is ever the same, shunning extremes.

True zeal mindeth the cause; and, according to the importance of that, riseth, or falleth, as the tide, which followeth the course of the Moon. It is not all on fire for lesser matters, as it would, for greater. It is fervent, as the cause requireth, it is governed by true prudence or discretion, and proceeds with caution. A wise Christian is described by the meekness of wisdom . In him, as in Moses meekness and zeal meet; and wisdom tempers them both. He is not only carried with zeal, but carrieth an hand over it. He useth zeal as a skillful rider doth his horse, making use of the mettle of his horse, suitable to the use he hath of him. His zeal is duly tempered; and so, is a good horse well mann'd.

He considereth that zeal without discretion, is a ship without ballast, or over-tired with Sails, which in a storm may endanger all that are aboard her; therefore discretion so manageth zeal, as to proportion the Sails to the burden, and keepeth, the vessel upright. Discretion is a male-virtue; but, of which it may be said, as God, of Adam, it is not good that the man should be alone: I will make him an help meet for him . No help meet for Adam, but Eve; no match for discretion, but zeal. A blessed marriage, and fruitful of all sorts of virtue, when the head takes the heart to wife, when discretion and fervent affection are wedded together. His discretion qualifies his affection, and his affection warms his discretion, and quickens it to action.

But if these be divided, they never do well. For zeal without discretion is passionate and precipitate; and, discretion without zeal, is dull and restief. In all affairs of importance, but especially in Religion, the middle temper neither hot nor cold , is most pernicious. If therefore he find an abatement of due heat, he remembereth that receipt given by his Lord, Be zealous and repent . He will not let the fire go out, but blow up the coals .

Zeal is both Christ's garment, and livery. He weareth it himself , and would have his servants known by it. And he that weareth it, must not only go in Christ's errand, but mend his pace; not only do his work, but do it with all his might. He will take the first love of the Angel of the Church of Ephesus, for his pattern, not that which was in its declination. He cannot forget that God remembereth him with his first, that is, his chiefest and strongest love, therefore he will prosecute God with love, as strong as death, the coals whereof are coals of fire, which hath a most vehement flame . No water shall quench it, no money out-buy it.

This sometimes [as the cause and times requires] transporteth into unusual and heroic actions. If he be as meek as Moses, yet he can, for a need, break the Tables in pieces , to show how unworthy the people were of them. If he be a Priest, yet he can [when just cause is] execute judgment . Thus Elijah, although a Prophet, made a slaughter of the Priests of Baal . Yea, and Christ himself, the Lamb of God, took up Arms [such as holy anger ministered] to drive out of God's house those that defiled it. In none of which, discretion or advicement was wanting: but the cause and their calling did concur with their zeal. It was their calling that gave them their zeal, not their zeal that gave them their calling.

And albeit he hath now no need to fear such transcendent zeal, seeing there is now no such extraordinary calling: yet he knoweth that it well becometh him to endure a kind of paroxisme of Spirit, when he seeth men wholly given to superstition, or impiety . Yea, admit there should be some error in his zeal, or in the zeal of others, yet he holds it dangerous to quench it suddenly. Cold water in a feavour extinguisheth the natural heat with the unnatural, he will therefore learn wisdom from their sad examples, who by unadvised refrigeration have turned from the scorching zeal of schism, to the cold and deadly poison of profaneness. There is more hope in an acute feavour than in an Heretic. He will therefore hold fast his zeal, and not suffer his discretion as a sour husband to give zeal a bill of divorce, for being sometimes too hot and too loud.

Thus, this hypocrite is ever too hot, or too cold; if, over-hot in one thing, he is over-cold in another; neither hot nor cold, but luke-warm, which is worse than either of the former, and least endured by Christ ; the true Christian is ever fervent in spirit, serving the Lord , zeal, being in him as the vital spirits that never cease motion or being, till he cease to be. The zeal of the one, is like the brooks of Teman, or a land-flood, always too high, or too low, that either is apt to drown with over-flowing at one time, or to kill him with thirst, at another time, that resorteth to it . The zeal of the other, is like a perennous fountain, to which, repair when you will, and you shall never find more zeal than may turn to your profit; nor less, than may serve for your use.

This hypocrites zeal is natural. [Character 4]

He is himself but natural, notwithstanding all his flourishes. Therefore his zeal cannot be spiritual, that is an holy fire breathed into him by the Spirit of Christ. He that cannot so much as perceive, or know 〈 in non-Latin alphabet 〉 the things of the Spirit , cannot be capable of such a fruit of the Spirit. In him therefore it ariseth from temper and constitution: by which the young man is vehement; women, passionate; and the choleric man, fervent. But what virtue can be in that zeal, that ariseth of age, sex, or complection? His zeal may be hot enough, that hath that from nature within, which causeth it to boil, and run over, to the scalding of himself and others. The Devil will never seek to quench this fire, which is his servant, and God's enemy, because a work of the flesh .

He is zealous at a venture, be it right or wrong. He is hot, passionate, fiery and furious, and cannot be other. He needs rather some quench-cole, or a water-sprinckle, than more fuel; a bucket, rather than a bellows. He is vehemens in utram{que} partem nimis, too hot of all conscience to be right, what side soever he taketh. And, whereas he can do nothing, but with much earnestness and fervor, he takes this to be zeal, when he is employed about the things of God, which is in truth nothing but an exuberancy of nature. Such zeal is like a two-edged sword, as apt to endanger his head that wardeth with it, as his against whom he useth it.

Contrarily, The zeal of the true Christian is supernatural.

He is himself made spiritual, notwithstanding all remains of corruption, therefore his zeal must needs be from the same Spirit that created him in Christ Jesus unto good works . He is not a patched piece, in some things renewed, in the rest natural: but all things are become new . He keepeth account by what fire he warmeth himself, and from what Altar he fetched his coal ; even from God and his Word, which was in his heart as a burning fire shut up in his bones . It was not from nature, but from the Word that he is grown so hot: and, from the Spirit of God also, who in kindling of zeal, and burning up corruption in his people, is a Spirit of judgment, and of burning .

When nature swayeth him, he is ready to say of it, as Solomon of laughter, it is mad: and of mirth, what doth it ? It may be vehiculum virtutis, a good Post-horse. A good active nature may be of great use to a renewed nature, as a metled horse to a metled man. But as no man sends an horse of his errand, because he can go apace, but sets a rider upon him that understands and can deliver his errand; so the Christian suffers not the forwardness of nature to go without a guide, but commits it to the regiment of grace, which only hath a right understanding in the things of God.

Thus, this hypocrite is for zeal, as the first man, for the substance of his body, of the earth, earthy; but the zeal of the true Christian is like the image of the second man, from heaven, heavenly : the fire of the one is elementary, or culinary; the fire of the other, is like that of the Tabernacle, and Temple that came out from the Lord.

This hypocrites zeal is merely moral.

[Character 5] Whatever of virtue appears to be in it, it is from a moral principle only; philosophical, not divine. It is not moral as regulated by the moral Law of God, to order manners according to God's Law; but only as guided by Ethics, or Laws drawn out of the dim sparks of natures light remaining after the fall . Which is enough to convince men of sin, but not to please God. It is a morality, such as that of Plutarch’s drawing up, not such as Moses brought from the Mount. It is no other zeal than that which Heathens and Philosophers have fetched from reason supposing an aptness of nature to entertain it. For morality is but an art that helps nature, by polishing the manners that they may be grateful to men, and useful to civil society, only grace giveth a new and godly nature , and so refineth the conversation as to make it acceptable to God: which the hypocrite never was partaker of.

This zeal of the hypocrite is but civility, or morality kindled by nature, as a barrel of pitch on top of a beacon. As many men profess Religion upon mere civil or moral grounds, and so are but civil, not regenerated men: so this hypocrites zeal hath no other rise nor nature, but what nature improved helps him unto. This makes him zealous against false dealing, cheating, break of promise and covenant, lying, &c. and on the contrary, to be very just in his dealing, in payment of debts, in accounts and in discharge of matters of trust; not out of conscience towards God, because he commands it; but because nature and reason do sufficiently teach it. A good thing in it self, and tending to the good of others; but not enough for him that doth it, who doing what he doth on human, not divine grounds, must look for his reward from men, and not from God.

Contrariwise, the true Christians zeal is divine.

It is built upon a divine Basis, the Law and Word of God; which is both the seed of which it is begotten, the rule by which it acteth, and the power which commands it to act. His wisdom and his zeal spring both from the same fountain; they go up the mountains of God's Word; and then, come down by the valleys , of his heart and affections, to order his conversation aright . And because he must approve himself and his zeal unto God, he lays out his zeal chiefly upon things that more specially concerneth God. Not that he is remiss in any part of justice towards men, or of sobriety in the government of himself: but, he is zealous of both: but, he looketh upward for the aide of God's grace in both; and laboreth to perform that in truth which Philosophers have only bragged of: to practice that which they commend; and, in all things to cut off the superfluity of self-love, self-conceit and vain glory, of which they were so far from being wary, as that they were never so much as aware.

He is not the fool whose heart is in his mouth, but the wise man whose mouth is in his heart. He prefers secret and mental wisdom before vain and verbal zeal. He will do the thing, but not brag of it. Let any man take the honor, rather than contend for it, so the work be done . It was said of Aristotle, that he dipt his words in understanding, but the Christian dips not his words only, but his actions and zeal too, in the Well of wisdom , and conscience. He dares not utter what he feels not, nor profess what he proves not, both what it intendeth, and from what Spirit it proceedeth.

Thus, this hypocrites zeal is like fire fetched out of the flint; nature contains it, reason extracts it: the true Christians zeal, comes down from above, from the Father of lights: grace yields it, and conscience draweth it forth . The zeal of the one, is but a cover for an heathenish heart going under the name of a Christian; the zeal of the other, is the badge of his heart, declaring him to be truly Christian.

This hypocrites zeal hath more of policy than piety.

A zeal of state, and a face of zeal, to advance his worldly ends by serving himself [Character 6] of the times. No sooner is news brought to Jehu, of being made King of Israel, to destroy the house of Ahab, but he and his Captains hasted instantly to the work, and dispatched it in a trice . But, Jehu was not so hasty to walk in the law of the Lord: for, to that he took no heed at all . It is true, he destroyed Baal and all that belonged to him; for Baal was but an upstart God brought in by Ahab, and so might be more safely grub'd up before he had taken deeper rooting; but, as for Jeroboams calves, his zeal extended not to them: not that he cared for the calves, more than for Baal, as placing more confidence in them (for he that cares not for the true God, is indifferent for any other:) but there was the same reason of state for continuing of the calves, that was at first for setting them up: which was, the keeping of the people from going to the house of the Lord which was at Jerusalem which would have happened, had he destroyed their calvish gods at home; and so, they might have revolted from him.

This is the zeal of this hypocrite, of which he so much vanteth . If God open a way for this hypocrite, to get a Kingdom, neither Jeroboam, nor Jehu shall ever go beyond him in setting up the Devil, and pulling down the true God that hath advanced him, if reason of state shall prompt him to it. If he be zealous for rooting out of Baalism, which might endanger his crown, yet, if Calvisme, being more generally (and by the strongest party) embraced, may settle the crown the faster upon his head; He will be as zealous for this, as he is against the other: it shall have his protection and countenance before the true worship of God: and if Priests legally capable of serving at the Altar, will not so far forget the duty they owe to God, as to offer sacrifice to the Devil. He will admit any others, although the lowest of the people, to do that work; and, whosoever will, he consecrateth him, whereby he may become a Priest of his high places .

He hateth Popery, as dangerous to his person, and state, because Papists hold of a foreign power in chief, and by the principles of their Religion are not tied to keep faith with any whom their holy Father (per antiphrasin) pronounce Heretics; but, may lawfully kill and murder their Prince, if once excommunicated by the Pope; But, as for any other reason, he hath no more quarrel to Popery, than to any other Heresy or blasphemy, which he tolerateth, because not so dangerous to his particular interest. Come now therefore once more, and see his zeal, not for the Lord; but for himself, and the Devil.

As he is instrumental to cut off all Ahab's race. He hath his reward: for thereby he secured the crown in his own line, and hath the promise of the throne unto four generations , but, as he is an hypocrite, and hath hypocritically and wickedly pretended zeal for God, when he aimed only at himself, doing worse than all that went before him, he knows where to expect another manner of reward for that; even where Jeroboam , and Jehu had theirs , not only in this world, but, with all his fellow hypocrites , and with the Devil and his angels in hell .

When the zealous profession of the Gospel is in credit, and the times do favor zeal, this hypocrite is a great zealot, and commends it highly in others; especially in great persons, even above truth, that he also may seem to be himself all made of zeal. His cry in all places, is, O halcyon days! especially when he himself have gotten well by them. He is then a sharp rebuker of sin in underlings, a zealous pleader for obedience to superiors, chiefly where superiors are present to witness his zeal for authority: and, whether he have any care of duty himself or not, he will be sure to put on outwardly, this livery cloak of Christ.

His zeal is like an outward fire, more seen in the face, than felt in the heart: the fire of authority, makes him high color'd in the face, but leaves him cold at the heart, unless it happen to be heated with some warm preferment. As for God, he holds correspondence with him, as States who know no affections, but interest (many times do one with another. Francum amicum habita, non vicinum; as a friend, not a familiar. He is content with Dionysius, to make use of the goodness of the good God, when he befriends him, but he serveth him, as Jehu did Baal, under pretence of worship, he spoiled and destroyed him . He will help to further reformation of Religion, that he may have his share in the goods of the Church.

But, if the times be doubtful, he halteh, as the Israelites, between two opinions , or turneth mongrel, as those Samaritans that joined God and Malchon . He resolveth to be neither Papist nor Protestant, but either, or both, as occasion serveth. He doth not now know his own mind, till the times determine for him. If the times prove dangerous, almost a Christian ; not altogether anything, is enough, for fear of Bonds. He will not make choice of miserable or discountenanced persons to be his friends and associates, nor disable himself for preferments which change of times may offer. If once his turn be served, he will seal up his lips, that they may not lose him what they have now gained him: for, if he have gotten enough, and climbed to the height of power with all, he seareth up his conscience, having now no further need to dissemble with the times.

On the contrary, the true Christians zeal is all for plain dealing, be his interest, and the times what they will.

He is for the Lord, as Elijah, though the stream and tide be for Baal: and rather makes God than man the Beholder and Judge of his zeal . He is of Metellus his mind, (but upon a better ground) to do well in good times is no hard matter, but in times of danger to dare to be good is the true note of a virtuous man. He rejoiceth in the prosperity of the Church, and the free passage of the Gospel, though himself be in bonds .

He mourneth when it goes ill with Christ's party, though himself be never so well at ease . If the times be doubtful, or dangerous, his zeal is so far from hiding, that it sets open the windows, and keepeth as it were open house . As Paul went bound in spirit to Jerusalem , when the Spirit of God told him before he went, what would befall him there, and he believed it as verily as if he had been already in bonds, yet would he not, for bonds, forsake the cause of Christ; so he adventures, upon any pikes where Christ his General leads him; as knowing, he can be no loser, where Christ is a gainer.

Thus, this hypocrites zeal is as the Moon which waxeth or wayneth, as she is aspected by the Sun: the true Christian is as a fixed star that is above all such variations, and keepeth his sphere and station, without alteration. The one is a false factor that enters his zeal in God's name; but, for his own profit: the other, as a true servant, consigneth it wholly to his Lord's account: the one, looketh for a good market of his zeal, the other, for a comfortable discharge.

[Character 7] This hypocrites zeal is a superstitious zeal.

As poor Indians worship the Devil with greater zeal than they do God, for fear he should hurt them, so this hypocrite is more afraid of hell and the Devil, than in love with God and his Kingdom. Superstition is very zealous as being a will-worship pleasing the flesh, and as striking terror into the blind conscience if it omit ought that superstition prescribeth. Such is the zeal of the ignorant Papist (if stricken with any sense and awe of Religion) Hell or Purgatory is his daily fear; heaven, his doubtful hope. Nothing is certain with him, but what is most uncertain, Purgatory; to be delivered from which so soon as he may, is his chiefest care; for which his zeal will spare for no cost.

Nor are we without hypocrites of the same stamp at home, who yet give out to the world that they are no Papists, nor believe Purgatory (wherein I believe them; for, I believe they believe not anything;) they like well the Popish frightful zeal (borrowed from the Heathen Mormo's not from the Word of God) whereby men should be kept in suspense touching heaven, (themselves having no assurance of it, nor being in the way unto it,) and for that purpose prefer Parsons before Perkins. And so, as some have an Altar without coals, truth without devotion, so this hypocrite hath coals without an Altar, devotion without truth.

Contrarily, the true Christians zeal is the servant of divine truth, and the hand-maid of faith.

As the eyes of servants look unto the hand of their Masters, and as the eyes of a maiden to the hand of her Mistress , so he looketh unto God's truth, as the Master of his Religion, and unto faith as his leader in every action. A good servant hath no will, but his Masters; nor the hand-maid, work, but what her Mistress sets her about. His devotion and zeal, as it is wholly spent upon God, so it is guided altogether by his Will and Word. He is not for terrifying of himself or others that profess and practice godliness, with doubts of the issue, and with uncertainties of salvation: rather he is glad, and gives thanks to God for such Interpreters of the mind of God, as lift up the weak hands, and strengthen the feeble knees , that comfort and encourage the weak practitioner, and cherish the weary travailer towards heaven.

Streight rules devised by men, do trouble him, although never so much cried up by the superstitious; but Christian liberty from the bondage (not obedience) of the Law, and Evangelical comforts from the promises of God, and the mercies of Christ are his food, yea, his Cordials. The hypocrite in a Sermon likes best of a loud reproof (not of himself, but of others) that filleth his ears, and feedeth his tragick humor: but the humble Christian feedeth upon consolation, with thanksgiving. He is glad of threatenings to beat down his corruptions; but he takes mercies as his daily bread, and portion, and goes his way, rejoicing .

Thus, this hypocrite, as the servants of Tyrants, is very officious, and serves God strictly, because he is afraid of him; the true Christian, both serves and fears God with zeal, because he loves him: the one serves him with strange fire, yet imagined to come from heaven, as the fire of the Vestals lighted from the Sun; the other is a true Seraphim, whom God hath made a flaming fire for his own service The one drinks of the waters wherein the Star Wormwood fell; of which; many die ; the other, as an inhabitant of Canaan, feedeth on milk and honey, and so liveth forever

This hypocrites zeal is an unmannerly, and unkindly zeal. [Character 8]

It putteth him out of kind, and maketh him to forget his place. It taketh from young men, the beauty of youth, modesty; from old men, the dignity of age, wisdom and gravity; from women, the ornament of their sex, silence; from the ignorant, the key of knowledge, docility: from inferiors, that which commends them; respect: and from a Christian, that which crowns his Religion, humility. All this happeneth, not from the nature of true zeal; but, from that Coliquintida which the Devil hath thrust into the hypocrites pot.

By this means zeal becomes unlovely, and unseemly. It makes the young man, regardless of those to whom he oweth respect: the old man light, or furious beyond his gravity; the woman, a disputant and a babbler; the unlearned man opinionate; the servant, malapert; the Christian, arrogant: and in this, he will be as a vessel settled on the lees, or frozen in his Dregs. Or rather, this hypocrite is hereby made like Ezekiel's pot , that seethes, but is unskummed, whereby the scum doth incorporate; or like the raging sea, whose waters cast out mire and dirt , foaming out his own shame , venting his own corruptions under the habit of grace.

Indeed the foolish world many times applaudeth such zeal as seethes over, and runs into the fire; and taketh that for courage, which is but want of nurture, when a man dealeth rudely and unreverently with his superiors, and betters. This is that of which we may well say (and bewail) that hath made zeal odious and distasteful to divers in great place, who use this malapertnesse of the hypocrite as a flaming sword to keep true zeal out of their quarters. This was the unkindly zeal of the seditious in Jerusalem, calling themselves zealous. Against God, they would have no King but Caesar : and against Caesar, no King but God; therefore they tempt Christ, to give counsel against Caesar, and to deny to pay tribute to an usurper over the people of God : yet afterwards, that they may be rid of Christ, they will have no King, but Caesar, and intimate a charge of Treason against Pilate, if he should not crucify Christ .

Contrariwise, the zeal of the true Christian is attended with humility and comeliness of behavior.

The true Christian is herein as careful to be clothed with humility , when he is to exercise his zeal, as the Priests of old, to put on the Priests garments, when they served at the Altar. He considereth it to be as much his duty to look to the manner, as to the matter of the work he performeth, that he may not be indeed, what Michal falsely charged David to be, as one of the vain fellows that shamelessly uncovereth himself . Humility, (he knoweth) is as necessary to a Christian, as it is proper. It is a plant growing only in the Christians garden; and, who then should use it, if not he? and, when he, but when he is to show zeal for God? which he can hardly do so warily and humbly, especially towards superiors, but offense will be taken.

This teacheth him to manage all with respect to his calling, age, place, sex, cause and opportunity: or rather wisdom teacheth, and this acts him in his zeal. Young Elihu, though he was so full of matter that he was ready to burst ; yet would not speak before his Elders had said what they could . Abigail indeed, in a matter of life and death discovered the shame of her husband : but not in an ordinary business, much less did she make it her business to be so busy with her husband, as bad as he was. Queen Hester, although she made bold to go to the King for the life of herself and people; whereas if they had been only sold for bond-men and bond-women she had held her tongue, although the enemy could not have countervailed the Kings damage thereby .

Howbeit, the Christian doth not under color of humility, modesty, or keeping distance, neglect his duty. When God calls him to show zeal, and he cannot avoid speaking to superiors plainly and faithfully, he will do it; yet with as much respect as the cause will bear. Under the warrant of his calling, he is bold, as Elijah with Ahab, as Nathan with David, as Samuel with Saul, as the Baptist with Herod. He putteth forth himself, as opportunity is offered, when his zeal may do most good, and his words take most impression. He will imitate God, that reckoned with Adam in the cool of the day, when Adam now was in a condition to see his folly; and, with Cain, in cool blood, when he might be most capable of reproof: and, sent Jehu the Prophet, to reprove Jehoshaphat, after he had escaped with his life out of the battle wherein Ahab perished . If he be an inferior, he adviseth rather than admonisheth; advertiseth rather than reproveth: yet so, as he will not be unfaithful to God or man, whatever it cost him. He neither rusheth in upon a duty without consideration of time, nor waiteth so long for an oppurtunity, as to omit the duty, in hope of a better season.

Thus, this hypocrite is like one of these gliding or falling stars (as they are called) his zeal carries him above his place, where he fires, and falls: but the Christians zeal first kindles him on earth, and then carries him up into heaven, as the chariot of Elias . The one by his zeal, makes himself ridiculous, or offensive; the other, by his carriage, brings honor to his zeal.

This hypocrites zeal is hard-hearted and unmerciful. [Character 9]

His zeal hath more of bitterness, than of kindly heat in it. He is without all bowels of compassion or consideration of the temptations of others, as if himself were not obnoxious to temptations. He catcheth up zeal in so much fury, that he forgetteth the Spirit of meekness . All sword, and no buckler is to be seen in his fight. He had rather kill an enemy, than save a Citizen. He is 〈 in non-Latin alphabet 〉 , zealous, in opposition to others. He many times zealously opposeth a truth, because another holds it: and flieth furiously against this, or that sin, because he loves not the party that is found guilty of it. If he can say, I am not as other men ; woe to those men that are what he is not, if they come in his way, and fall under his zeal.

If he be not by nature inclined to uncleanness of body, O! how eager is he against offenders in that kind! Not that it is uncomely to be zealous against the sin; but, it is hypocritical, to waste his zeal upon the sinner, because not of the same temper with himself. If he can hide the same sin in himself, he thinks he may be, and is the more bitter against it in another, that himself may be less suspected of being guilty of it. And if he thinks that he hath overcome some member of sensuality in himself, he is apt to account them, who have not gone so far, among the dogs and swine of the world. He looks upon himself as a Cherub sent of God, to go through the City, and smite, without spare or pity .

On the contrary, the true Christians zeal is compassionate.

Compassion ever attendeth his zeal, where there is any hope to save. In his zeal, he ever makes a difference between these, and such as are desperately and incurably wicked. Compassion makes him as zealous to save the sinner, as his zeal makes him hot against the sin. Who more hot against the incestuous person than Paul; until he had humbled him ? After his repentance, who more compassionate towards him ? As he hath care to keep himself, so he is compassionate towards others. He will save with fear, rather than see men perish; but yet he had rather use lenitives than corasives. He had rather make a goat a sheep, than cast off a sheep as a goat. He is 〈 in non-Latin alphabet 〉 , one that entertaineth zeal for consort, not for discord.

The grief of his own wonds hath taught him to mourn for the sores of other men, and to touch them with a Ladies hand; and, to sweeten, not only counsels, but reproofs. He cannot reprove, or restore others, without remorse in himself. For he thinketh first, what himself is, or hath been, either in this or some other way: are there not with me, saith he, sins against the Lord my God ? He looks upon his nature as a seed plot of all wickedness, and he considers further what he may fall into by temptation: upon all which accounts, the Christian soul saith, hand ignara malis lapsis succurrere disco. The sad experience of my own folly, makes me more tender of others that are fallen: not to suffer them in it, but more tenderly to pull them out of it.

He looks what Christ (who knew no sin) did towards sinners. He was angry, yet grieved withal, at the hardness of her art which he saw in the Jews : So he looketh on other men's sins, not only with hatred of the sin, but with grief for the offenders; thereby expressing a twofold-love: the one unto God, by being angry with the sin, the other unto man, being sorrowful for the sinner. The former, is the wine; the later, is the oil which he poureth into the wounds of his brother. Such was the temper of Moses the meekest man, and the greatest zealot. In his zeal for God he brake the Tables of testimony, and slew three thousand of Israel, by the hands of the Levites, sparing neither friend nor brother ; and yet in compassion towards the remainder, he makes an atonement for them, begs their pardon, and desires rather to have his own name blotted out of the book of life, than that they should not be pardoned .

As the breath of a man serves him both to cool his broth, when it is too hot, and to warm his fingers, when they be too cold: so the Spirit of God instructeth the Christian in the exercise of his zeal, to work by both love and meekness, where there is any hope of amendment; and, to have in readiness (wrath and ready vengeance) against all disobedience of such as are apparently incorrigible.

Thus, this hypocrite is as Edom that pursued his brother with the sword, casting off all pity, and his anger did tear perpetually, and he kept his wrath forever : the true Christian is like that good old man, the father of the Prodigal, that seeing his son in a sad condition, yet returning, had compassion, and ran, and fell on his neck and kissed him . The one is as a rash Leach that does more hurt, than the disease; the other as a discreet Physician, tempers his remedy to the weakness of the party: The one comes as an Executioner; the other, as a Surgeon.

[Character 10] The zeal of this hypocrite lies more in extolling the sayings and ordering and doings of others, than in what he doth himself.

He is a great admirer of other men famous for wise and witty Apothegmes and sentences; and, more zealously commendeth the sayings of Seneca, than of Solomon. He will prefer Lipsius before holy Bradford; And is glad to see reason out-face Religion, making her to speak what she never thought, or he never understood; accounting it a matter of nothing, to contemn the world, which grace with much ado hardly enables the true Christian to performer. He takes that to be the best zeal that transformeth Religion into a vaunting strain of tragick eloquence: and, to make the credulous world to think they can do it, because they can say it.

Even heathenish zeal is much in request with this hypocrite, which showeth what wit can say, not what flesh and blood can do; and, making rules of hyperbolical phrases, wherein (as Plutarch, said of the Stoics ) they frame the level to the stone, not the stone to the level; that is, things unto words, not words unto things. But as it is easy to set down more in figures, than ever any man was worth, So it is, in words and phrases, to express more than any man can practice. Such Writers teach their Readers, as this hypocrite doth his Scholar, to know not himself, but them; and that (no otherwise than as they mis-know themselves) on their own opinion: not what they do, but what they are able to direct. And such as care not to know, or to better themselves by a practical knowledge, are better pleased to gaze upon such imaginary pictures, and even poetical patterns of perfection, of Plato's drawing, than living examples of holiness and humility drawing in the yoke of Christ .

He loves to see other men zealous in actions too, so he be not bound to follow. He sits at home at ease, but cuts out work enough to others , enjoining them good round tales of brick, without allowing them straw ; appointing them journeys long enough; not caring how tedious either the way, or the weather be to the travelers. He that only looketh on, never thinks that another man works hard enough: so this hypocrite, who troubles not himself with practice, cares not how strict the rules, nor how painful the practice of piety be made for others. Dulce bellum inexpertis. It is a brave thing to see others fight, or to talk of fighting for one that never knew what it is to fight.

It is strange to see how some hypocrites of this kind and stamp, esteem and admire the strait-lacit Religion of some Popish Regulars. Any ecstatical and transcendent zeal of a superstitious Anchorite or Hermit, doth wonderfully ravish them, but never draws them to endure hardship as the good soldiers of Jesus Christ . They mightily commend books of Resolution, who never go so far as to deliberation. And if they vouchsafe to read better Authors, the only end of reading is to gather flowers, not food; to read for commendation, not for imitation, unless of the style. It sufficeth this hypocrite to have his zeal in his book, where it doth no hurt; not in his heart, where it might do good. He looketh upon strict rules, and those that walk in them, as spectators, upon players, whom they commend for their graceful acting, but mean not to enter the stage to act a part with them.

Strictnesse is by him better liked in a line, than in a life; in a book, than in a rousing Sermon; and yet better in a Sermon, than in an example: But it is worst of all endured in an admonition; still the nearer the worse; and the better, the farther off. If it be a whipping Sermon that comes not too near his lusts, he brooks it well enough: but, if you offer to unbutton him, and prepare his back for the lash, he will not endure it. He is as the Pharisees, that made a shift to hear Christ pretty patiently, in his parabolical discourses, until they began to smell that his aim was to reprehend them; Then, a Lawyer presently seeketh to silence him, Master in so saying, thou reproachest us also : as if this were not to be borne.

Some there are who account it a disgrace and affront, for any man to offer them salt, as if thereby he accounted them fools: so this hypocrite is offended, if you offer to impart your zeal unto him; to bring your fire to warm him, as if he were a cold. Therefore, as the salt must stand by, and no man must offer to carve salt at the Table; but, let everyone help himself, or be without; so this hypocrite is resolved to be beholding to no man to offer him zeal, nor will he take it well of any man that thinketh he hath not enough already, who so highly commendeth it in others, and to others. If any man think otherwise, let him forbear offering to add to it, until this hypocrite (as men that want salt use to call to their neighbor sitting by) shall think fit to crave the use of his fire, or bellows. Either he hath enough, or he is resolved to have no more; or at least, not to be beholding to you for it.

Contrarily, what zeal the Christian showeth, is truly within himself.

How else should it be a consumption in his body ? a fire in his bones ? His salt is in himself , and his fire in his own chimney, not painted upon the walls. He warmeth himself indeed sometimes by other men's fire, not as a man that stands aloof for fear of being too hot, and commends the blaze; but, as he that brings of his own wood to increase the fire, and his own heat by it: or at least he borroweth from that what may cause the fire of zeal to flame higher in himself. As Moses, seeing the bush on fire, said I will go near now, and see this great sight , and so met with God; so the Christian admiring zeal in other men, doth thereby draw nearer to, and better his acquaintance with the Lord: not keeping a distance from it, as from a wandering fire on the next hill, which he is loath should come too near him.

His reading, hearing, and beholding the good examples of others, are unto him as the laying on of fuel to make a bonfire in his heart. For, he puts them carefully together, and lays them in order, by meditation; he kindleth them by prayer; and then, dresseth therewithal for himself and others, by daily practice. Seldom shall you see his chimney without smoke, his hearth without fire; his heart without flaming zeal. It is lar familiaris, his household fire which he hath always at command.

Thus, this hypocrites zeal is like the usurers money, abroad in other men's hands, not in his own chest: the true Christians zeal is like the Usurers bonds, never out of his own custody: the fire of the one, is like that of a Beacon afar off, more seen than felt; the fire of the other, is like that of the stove or hot-house, sooner felt than seen. The one, is as the sorry hus-wife that hath her fire to fetch when she should use it; the other, is as the virtuous woman, that can help both her self and her neighbors, because her candle goeth not out .

[Character 11] This hypocrites zeal most naturally runs out upon others.

It is like a candle in a lantern that sends out all the heat at the top: it is like the Sun that darteth heat upon others, but is not burnt itself. It looketh outward, and is very busy abroad, like the lewd house-wife whose feet cannot abide in her own house . This hypocrite is ready and busy to reprove, rebuke, and admonish others, and will (with the Pharisee , be very ready to make other men's confessions (without being called,) being glad and proud of the office: but he endureth not to be so handled himself (how much need soever he hath of it,) unless by his betters, whom he dares not to gain-say; and then he beareth it, because he cannot avoid it: but, biteth the lip, and then contenteth himself witht this that he knows as much by them though he dare not speak it: or at least thinks as ill of them, as they can of him. He sees nothing so much amiss in himself, as to need much zeal, either of his own or others to reform it.

Even in just reproofs given to others, he discovereth as much pride as zeal. For he lets fly, as glad of the occasion to see how he can handle the man and the matter: not so much to reclayme, as to insult, or exasperate. When he heareth of other men's virtues, he is not so forward to imitate them, as to detract from them; to envy, not emulate them. His zeal is his envy, and the taking occasion from their virtue, to pry more narrowly into their deformities: and, the more others commend them for the one, the more zealously he paints them out for the other; whereas, if they had nothing in them worthy of commendation, he would never have been so zealous to rake in their dunghills.

He not only gazeth in other men's faces to view their open faults, but diveth into their consciences, and goreth bloodily their hearts, and confidently tells you, I see more evil in them than you are aware of. But he seeth not the same faults in himself, or not as faults deserving half that zeal against them. He is as eager as Jehu against Baal and his Priests because that was Ahab's sin; but not against the Calves at Bethel, because that was his own sin . He can find in his heart to be a Phineas to Zimri and Cozbi, but not to kill the same sin in himself. He hath several weights to weigh actions by: one to way the faults of others, another, to weigh his own. He casteth his zeal upon others as Granadoo's, in a siege into the houses and faces of the besieged: but as to himself, all his zeal is but as harmless firew-orkes, token of triumphs, not intended to hurt any, in times of peace.

The subject, sees the fault of the Magistrate; the servant, of his Master; the people, of their Minister; the wife, of her husband; and so, reciprocally. But no man saith (that which God so much desireth to hear) what have I done . Other men's faults are put in that end of the wallet which hangs before, in sight: but men's one, are in the other end, which is cast behind. Nay, this hypocrite will not ordinarily let his zeal come near home, much less into his conscience, to make a privy search there. In strangers, and in enemies, sin is sin: but in friends, in children, in himself, they are but peccadills, the humors of a Gentleman, that though they be failings, yet may be borne.

He is loath to be an enemy to vices in his children, nor can well endure that any man should take notice, much more that he should speak of anything amiss in them. Who shall dare to say Adonijah, why hast thou done so ? and so he makes God an enemy to his children, and makes his children to be scourges and plagues to himself. The plague of God hath ever fallen heavy upon cockring parents, whether men or women. Oh friendship! Oh fatherhood! to spare till God must needs fight, not with the rod, but with a Sword! Haply, for sins that are unprotitable, the hypocrite may show some zeal against his child: in sins more immediately tending to God's dishonor, he is not so zealous. He had rather see his children ungodly, or profane, than unthrifty. He had rather God should be wronged than himself, and God's honor made bold with, than his purse.

And as touching himself, his zeal is least employed there. He is very forward and zealous to chalk out the way to others; but, no hast to walk in it himself. He can tell them what they should do; that's enough. Let not them tell him, what he hath to do. No fruit of his zeal or Religion appeareth, but that it makes him more supercilious and censorious; careful to hearken after other men's behaviours, busy to set abroach new questions: but, if you once put him to the point of practice, especially in a costly service wherein much self-denial is required, he will soon, with the young man in the Gospel, go away sorrowful .

Contrariwise, the zeal of the true Christian tendeth homewards, and looketh inward.

There it beginneth, thither it returneth, as all Rivers to the Ocean. Fire first heats the chimney, before it heats the standers by. And zeal hath not only an ascendent motion from itself mothers, but also a retrograde, from others to himself. He would have others good, but himself to be excellent, not for pride, but out of duty. When he heareth of excellent graces in others, he envieth it, yet emulateth the best; and, looking upon himself, is ashamed • hat he comes so far short, and so makes use of other men's graces to provoke him to amend his pace. He is glad and congratulateth with them to whose pitch he cannot attain; and keepeth company with them in love, and seeks to follow them the harder, who out-strip him in perfection.

When he heareth of other men's sins, he is humbled, but casteth the first stone at himself, not only as liable to the same temptations, but as accountable in part for their transgressions: therefore he crieth out with the Prophet, Woe is me! I am undone, for I am a man of polluted lips, and I dwell in the midst of a people of unclean lips . Yet he was none of those dumb, or blind ones, whom he after reproved . He is willing, with holy Paul to be humbled among and with the Corinthians, for their sins unrepented of, and to bewail many which have sinned . Christ beholdeth the faults of the Churches in the faces of their several Angels: and who is he that hath not cause to accuse himself of the common evils of others, for want of giving instruction, example, prayer, counsel, employing of his Authority, or walking wisely in the use of his liberty?

The Christian therefore is more strict to himself, than to others: as Abraham, that would nothing for himself of the King of Sodom, when he deserved all; but left it free for his companions in War, Aner, Eschol, and Mamre to take their share in the spoils . He will not abridge himself of what he alloweth to his neighbor, that where he is constrained to give a stop to his neighbor, he may give proof of his impartiality, and that if he be in anything partial or favorable, it is to his neighbor, not to himself. He alloweth nothing to himself, which he doth more freely allow to his neighbor: nor will he reprove that in his neighbor, which he winketh at in himself.

He is no less willing (upon the same account) to be reproved, than forward to reprove. Let the righteous smite me, saith he . If they be slack and remiss, he will quicken them to smite himself. Nor is he content only that superiors should do it, but even inferiors too, if need be. For, in case of common duty, he looketh not on them as servants, but as brethren, yea, haply as his betters in knowledge or in the cause. For, with him, it is laid down for a firm conclusion, Whoever the speaker be, the truth of God is superior to him that heareth it.

Finally, he defendeth God's quarrel with the jeopardy of nature, yea, of life itself: and, in that ease, knows no man after the flesh ; he looketh to God's Image in all that are truly gracious; and, for that, he honoreth them ; and endeavors to imitate, yea to out go them. And he seeth God's mark of displeasure (as upon Cain ) in all them that are void of grace, and shunneth their familiarity, as he would such as are smitten with the plague. And, as God beginneth judgment, at his own house , so doth the Christian begin his reformation at himself.

Thus, this hypocrite seeth not his own sins, but in other men, and so exerciseth his zeal only where he seeth sin: the true Christian seeth his own sins both in himself and others, and therefore is most zealous against himself and his own sins, which he beholds in so many places at once: the zeal of the one is as a burning glass that collecteth the beams of the Sun, and casteth them forth, to set others on fire; but himself is not touched with it; the true Christian is as a wall, that heateth by repercussion all that stand near it, but is most hot itself.

[Character 12] This Hypocrites zeal is sometimes stinted, and confined to himself.

He that is all in, and for extremes, must needs miss that which is the mean between both, how useful soever. He that at one time is so sharp and fiery against other men's sins, and so cold at home, at another time will pretend to have zeal little enough for himself, and work enough at home, not that he may do any whit the more at home, but because he is unwilling to do good abroad. Therefore when called upon in that kind to bestir him to reprove and admonish others, he answereth, what have I to do with other men's consciences? it is enough for me to look to mine own.

But, as respect of private profit overthroweth the weal-public, so this appropriation of zeal will endanger the common good that ought to be sought for the house of God. This is to bury the Lord's talent in a napkin; for he that will not employ it abroad, will do nothing but hide it at home; and so, that which should be sent abroad as currant money for the use of his Lord, is buried at home by the evil and slothful servant to his own destruction . He seemeth to make some conscience of swearing, drinking, misspending the Sabbath, &c. Yet he reproveth not those that do all these evils; no, not his own children, or servants.

He considereth not God's sharp dealing with Eli, for his want of sharpness to his sons; nor, how great that sin was in God's account, even no less than an honoring of his lewd sons above the living God himself . What then shall he answer unto God, who out of hypocrisy, is content others should live in sin, that his own show of sanctity, compared with their iniquity, may be the more conspicuous? Such hypocrites there are, who, rather than want glory themselves, are content to let others to dishonor God by sin, unpunished, unreproved, to be their foils, the better to set off their counterfeit holiness.

Herein he treadeth the foot-steps of the Scribes and Pharisees, who, the more to draw their own knowledge into admiration, took away the key of knowledge from the people , and thereby not only maintained a tyrannical preeminence, but also (although to their shame) pronounced of the same people, that they not knowing the Law, were accursed ; and all, to maintain their own pride and ambition. In whose steps the Romish Clergy hath so exactly walked, that they have even outgone, and out-done their first patterns, in that for many ages, even here in England they suffered not only the common people, but even Nobles and Kings to live in ignorance, that themselves only might administer the laws and rule at their pleasure: and, winked at all the wickedness and abominations of the Gentry, Nobility, and Princes, till they came to die, or to be cast into some great straits, and then they reckoned with them for altogether: that so they may fleece them of their estates, at the price of their souls, by settling great revenues upon the Church (as they called it) making it sacrilege for any to alienate such superstitious donations upon such hellish foundations; themselves being indeed the sacrilegious thieves that robbed all of estates, bodies, and souls at once.

On the contrary, the zeal of the true Christian is enlarged to the good of others.

It is the nature of fire to multiply in infinitum, till he hath reached to all that is combustible: and it is the nature of zeal (as of charity) to begin at home; but afterwards to extend itself to the utmost bounds set by God to that holy fire. And this is true, of every true member of Jesus Christ (as well as of David the type , and of Christ typified by him) which was exemplified in our Lord and Head, The zeal of thine house hath eaten me up . He whose zeal reacheth not to the house of God, is but a Mongrel Zealot, resembling neither Christ his pattern, nor any of his party.

The true Christian therefore holds himself bound, and accordingly endeavoreth to restrain whom he can, that he findeth going astray; and to do it as he can, by entreaty, if he have no authority, or by admonition, prohibition, correction (according to his power) from swearing, from frequenting the loose and lewd Theatres, from drunkenness, and all other disorders and abominations, that he may show his zeal for the house of God, and win others unto Christ, as Christ hath won him: and not fall under that compass of being against him, for not being with him , and of being condemned as a scatterer from him, because he gathereth not unto him.

His zeal, as it begins not in others, so it ends not in it self, until by returning from others it hath finished the Circle. He is not only good, but on his own experience commendeth goodness to others. It is true that everybody must amend one. This is the least, but must not be the last: he that never went about to amend more, may justly doubt, he never amended any. It is not to be expected that if he be a private Christian he should carry on this work, so far as the Minister, or Magistrate; but yet, 'tis required that he do what he can in the family, in the Vicinity, in all places where Providence casteth him, and gives him opportunity to do him service.

And this lesson he endeavors to take out, whether he be Parent, Master, Husband, Wife, Child, Servant, Friend, &c. yea, he takes that lesson of Saint Austin , which he taught to wives into consideration: that Father taught wives a strange duty, to be jealous of their husbands, not to take it patiently (so they know it to be so) that their husbands should abuse their bodies with other women: respecting therein not their own flesh, but their husbands souls. Zelentur viros suos, &c. let them in this be very zealous for the good of their husbands.

Nor doth he trouble himself with that childish or pusillanimous fear, I shall offend, I shall be accounted too pragmatical: for he hath long since resolved that question, Whether it be right in the sight of God, to hearken more to men, than to God ; to displease, men rather than God. He knoweth that none can be offended with him that would make them straight, but such as love to have crooked souls, whose ways are crooked, and they froward in their paths . That none can be content to see others crooked, but such as are not straight themselves, or desire others should be crooked, the better to set off their own streightnesse and symmetry of body. And as for such, pleased or displeased, he is at a point, to please himself by pleasing God in laboring their Reformation, or to leave them without excuse.

Thus, this hypocrite is as sparing of his zeal, as the widow of Zarephath was of her meal and her oil, which was hardly enough to make one cake for herself and her son, so as she had none to spare for Elijah ; the true Christians zeal is like Rebekah, that drew water not only for herself, but for Abraham's servant, and for his Camels also . He hath zeal for his friends as well as for himself: the one incloseth the Lord's Common, the other layeth open his enclosures for the public good.

[Character 13] The zeal of this hypocrite is but momentary.

What is said of his joy, that it is but for a moment ; is true of his zeal, which is one of the pillars of his joy. For, what can be durable in him except sin, that hath nothing but nature, and flesh in him? All his joy is but a Castle built in the air of imaginary graces, which vanish as a wind, and therefore down comes all his building. The zeal of a man is his delight and his triumph, false therefore must needs be a foolish mirth, a fire of thorns crackling under a pot . It makes a great noise for the time, but it is as soon gone as come; it is suddenly extinguished and consumed.

He hath been over that fire; and though he boiled apace for the time, yet is he raw still. For, not sudden boiling, but soft and leisurely heating, and so continuing, makes a due concoction. Not every fervor, but that which is mingled with wisdom and stayednesse, giveth the true temper to a Christians heart, and to his zeal: where this is wanting, his zeal the hotter it waxeth, the more cold it will leave his heart. Water that was once hot by fire, will be colder than ever before; because the spirits that formerly kept it from the extremity of coldness, is by fire boiled out of it: so will he that hath no other heat of zeal found in him, but that which some strange fire hath raised him unto. For, as unadvisedness may put out that fire, which it first kindled in him. So the with-drawing of that fire leaves his heart as Nabal's, cold as a stone, to die within him as to any life of zeal.

He was never so hot, but he left windows and doors open enough to cool him to any temper that his corrupt heart and the times should think fit to bring him down unto. He would never suffer fire to come near him, but on condition to abate of his heat as many degrees as he pleaseth. And he that thinks it fit for the time to be luke-warm, if need be, will see time also to grow key-cold. This hypocrites heart is like the flesh of the Peacock; that after it is dressed and made most fit to be eaten, it will grow raw again in a very little time. Such is the temper of this hyhypocrite, his zeal that was boiled up to the greatest degree and highest measure of boiling, soon cooleth and dissolveth, and he returneth to his natural crudity.

It were easy to show this in all the particulars mentioned in the former Characters of this hypocrite. For ignorant zeal endeth in heresy and obstinacy against the truth, and sometimes in blasphemy against God. Zeal without judgment plungeth men into gross absurdities, and fearful inconveniences; and so, forfeiteth the whole for want of wisdom and choice in the particulars. Zeal without discretion, is made ridiculous, and soon laughit out of countenance, and such Zealots are easily made ashamed of all forwardness. Zeal, if it have too much discretion or moderation falsely so called, degenerateth first into lukewarmness, and remissness in duty; and after, into open profaneness. The natural zeal hath a natural decay, a sickness, a death. Nature may be patched up for a while; but it will fail, die away, and come to nothing.

The morally zealous regarding only points of civil honesty and human society, is many times by the judgment of God given up to fail most shamefully in that which he made his highest glory, Politick zeal groweth out of date with the change of times, and is but Atheism varnisht over with the color and tincture of Christianity. Superstitious zeal is like hemlock that makes him run mad that eateth it, and endeth in desperation. Rude and unmannerly zeal, endeth either in rebellion, or in base Retractation. Bitter and uncharitable zeal endeth in hardness of heart; an humor not pleasing to God, and contrary to all men. Zeal in a Book (not in the heart) alters with some later, and endeth in some looser Author, as the yearly computation, changeth with a new Almanac. For conceited strictness, without conscience and sincerity, resolves into greater looseness, when the former humor is spent, or hath spent the man's patience that foolishly gave it entertainment. Zeal for others, or against others only, ends in schism, and in the over-running of his own garden with all manner of weeds. And zeal appropriate to a man's self, without care to edify others, endeth in spiritual pride and self-love. In all we find that the zeal that is not of God, for God, and from God, cannot subsist.

Contrarily, the true zeal of a Christian is permanent and immortal.

He that is borne again, not of corruptible seed, but of incorruptible, by the Word of God which liveth and abideth forever, must needs be immortal in all his graces, and therefore in zeal . He loveth not only earnestly and fervently , but always; And as his love is, so is his zeal, He is zealously affected in a good thing always . He is zealously affected, because in a good thing; and always, because his zeal proceedeth from a good heart. As he ever rejoiceth, so he ever loveth, is ever zealous. His joy and love is in the Lord, and his zeal is for the Lord. Sound concoction in him preventeth putrifaction. His zeal is as salt that hath not lost its savor: it doth not only not putrefy itself, but keepeth that which is inclinable to corruption from putrifying. Yea, it is a soul to the body of Religion to preserve it from corrupting: And herein, more than a soul, because it maketh the whole immortal.

It is as the celestial fire in his proper Sphere that cannot be extinguished; and as water in a hot bath that keepeth its heat while the water remains there, (although open to the air,) as from an internal and perpetual cause. He is hot with others, not because others be so; but even when others are not so: and the more because others are not so, growing hotter by the opposite that doth a cost it, as fire is more vehement by an Antiperistasis of the ambient cold.

His zeal is guided by knowledge, seasoned with judgment, ballasted with discretion, and giving sails to discretion kindled from heaven, obtained by prayer, devoted to God without respect of his own interest, fenced with humility, sweetened with charity, rooted in his heart, spreading to the good of his brethren. All these are everlasting Causes and Preservatives of true sanctified zeal. So that we may say of zeal, as Gamaliel said of the Gospel, If it be of man, it will come to naught: but if it be of God, ye cannot overthrow it: and he that assaileth it, fighteth against God .

Thus, this hypocrites zeal is like a squib, that hath a flash, a crack, and a stink: but the Christians zeal is like the fire upon the Altar of Incense, sweet, and durable: the one blazeth as a Comet of fearful presage, but of short continuance: the other shineth as a star fixed in the firmament of holiness, and is a faithful witness in heaven.

CHAP. XXXIV. The Judging Hypocrite Is he that judgeth after the flesh.

IT is Christ's own description of the Judging Pharisees , the greatest hypocrites then in the world; and, at that time, taking upon them to judge of him as an Impostor, for bearing record of himself. They judged basely of the Word made flesh, because themselves judged according to the flesh. Look what he seemed to their carnal apprehensions, such they judged him to be. They see with a carnal eye, and therefore judge carnally. All things beheld in a red glass, appear red; so doth Christ, not only as man, but as God also, looked upon by the hypocrites fleshly mind, appear to be altogether such an one as himself . If any difference be made by the hypocrite, he adjudgeth himself to be the better of the two. He judgeth Christ to the Cross, himself to the Crown: for he justifieth himself , and condemneth Christ .

He measureth all by a fleshly rule, because himself is carnal: therefore is an ill, (yet a busy) Judge of spiritual persons and things, which he cannot discern or know , but by a false light. He compareth not spiritual things with spiritual , but with carnal, and so his judgment cannot be spiritual. This makes him so apt, to speak evil of the things which he knoweth not; and, what he knoweth naturally, as a brute beast, he therein corrupteth himself . He that abuseth his judgment in what he knoweth, will never judge righteous judgment in what he knoweth not. He will be partial in himself, and a Judge of evil thoughts ; not calling evil thoughts to judgment, but judging according to the evil thoughts within him. Flesh, that is, corruption, loves to be meddling and judging where it ought not, where it cannot judge aright: but therein it is without God, and therefore against him. Hence this hypocrite is very busy in judging of others, very partial in judging himself. He is so busy in judging others, that God himself escapes not his judgment; much less can they expect to be free, who are of God's party. And he is so partial towards himself, that even where he seemeth severe, it is either to excuse, or secretly to commend himself; and he will condemn all the world, and God himself also, rather than himself; as will appear in the following characters of this seeming Rhadamanthus.

On the contrary, the true Christian judgeth righteous judgment.

He will (so far as his Commission reacheth) imitate Christ in judging. In one sense, he judgeth no man, no more did Christ , not as renouncing the Office of a Judge to which the Father hath assigned him ; but, no man, in a carnal manner, as the Pharisees judged him; such judgment he would not pass even upon themselves, that judged so unjustly of him. Or, if the Christian do judge (within his own jurisdiction) he will, so near as he can, judge righteous judgment , and not according to the appearance, or show at first sight, without due proof, and consideration. He will consider and consult, (or, take advice ) before he speak his mind in giving sentence .

He is spiritual, and therefore judgeth all things, but, spiritually: not according to fl • shly appearances or affections, but with spiritual judgment, by a spiritual rule, and by just weights and measures: That judgment only he takes to be righteous, that is measured by the Word, and weighed by the Spirit of grace within him: measured by the Word, that it may be true; and weighed by the Spirit, that it may be full. Herein he concurreth with God and Christ in judging: and justly, for he that is to be one of the Judges of the World , subordinate to the Lord Chief Justice Christ, had need to judge as Christ doth. He that ruleth over men, in this world, must be just : shall not be then that is to be (joined in Commission with Christ) Judge of all the world, do right ? Christ's judgment was true, because he was not alone in it, but the Father that sent him, was with him in it : The Christian therefore will make this sure in every judgment that he passeth, to take God and Christ along with him therein.

Thus, this hypocrite will be a Judge, who deserves rather to stand at the bar for his unrighteous judgment: the true Christian passeth no judgment, but what he believeth holdeth weight in God's balance, and for which himself is ready to give account at the Tribunal of Christ: the one sets up the greatest malefactor (the flesh) to be Judge, which should be judged: the other judgeth that Judge in all his judgment; and will not sit upon the Bench, where the flesh stands not at the Barre.

This hypocrite will judge his Judge. [Character 1]

It is is too much, that he takes upon him to judge the generation of God's children, (who shall be sure to be doomed where he sits Judge:) but this is too little for him, unless he may sit in judgment upon God himself, who must expect to fare no better than his servants . If this hypocrite fast, although it be but for strife and debate, and to smite with the fist of wickedness, and God do not presently attend, and wait upon him, to grant all he would have, the hypocrite presently arraigns him at his Barre, and draws a peremptory Indictment against him, Wherefore have we fasted, saith he, and thou seest not? Wherefore have we afflicted our soul, and thou takest no knowledge? By which he concludeth God to be too blame, not he, until God be fain to enter his traverse at the hypocrites own Barre, and calls his adversaries own conscience to witness, the hypocrisy and wickedness of his fast .

If God offer to find fault with him, for polluting his Altar , and Worship, for dealing treacherously with the wife of his youth , for vexing and wearying of God with their undutiful words against God , for robbing of him , for stout words against him . This hypocrite fl • es as it were to the top of God's Crown, and calls him to account for unjust charging him, Wherein have we polluted thee? Wherein have we wearied him? Wherein have we robbed thee? What have we spoken so much against thee? All which can import no less than a challenge and a charge, yea, a demand of justice against him.

If God make good his threatenings against the disobedient, in visiting the sins of the fathers upon the children, to the third and fourth generation of them that hate him , when the children go on in the fathers sins. This hypocrite presently sits in judgment upon God for so doing, as if God pursued the children merely for the sins of their fathers, not for their own offenses. And hereupon he presently takes up a bitter and a blasphemous Proverb against God's dealing with his people, as if he were most injurious and unjust in his proceedings. The fathers have eaten sour grapes, and the children's teeth are set on edge : yea, they pronounce definitive sentence against him, The way of the Lord is not equal . He will rather declare God an unjust judge, than confess his own sins, or God's judgment to be just. He never considers how God deals with a just father; with a wicked son of a just father; with a just son of a wicked father ; with a wicked man repenting; with a just man revolting. He only looks upon what himself feeleth, not what he is guilty of; upon what is inflicted, not on what he hath deserved: he remembereth the wickedness of his father, for which God might justly indeed have visited: but seeth not his own sins which continue the visitation. And so he condemneth God, and justifieth himself.

Again, if God do some acts which the hypocrite cannot fathom, nor find out the reason of them, even all the depth of the riches both of the wisdom and knowledge of God; all his judgments which are unsearchable; and his ways that are past finding out , shall not only be disputed against, or replied unto , (if any man take upon him to defend them, and God the Author of them,) but shall be damned as cruel, unjust, tyrannical, and as making God the Author of sin. If this hypocrite be a Franciscan, a Jesuit, an Arminian, or of any sect or party that cannot submit themselves to the Wisdom, Righteousness, or Justice of God, nor allow him to be as free as himself, (if he be, or were a Potter ) in doing what he will with his own clay, to make one vessel unto honor, and another unto dishonor . If God shall but say, I will have mercy on whom I will have mercy, I have chosen some particular persons, absolutely (without all foresight of faith or works) to salvation; and, refuse to show mercy to man's free-will, to man doing what in him lies, to man believing or repenting, without any reference to, or drawing these graces from Election, to Judas, as well as to Peter: he must to the Barre for it, and so must all that take his part. He proclaims this to be infamous, Manicheisme, Stoicism; and, what not ?

Contrarily, the true Christian looketh upon God as his righteous Judge.

He taketh not upon him to be God's Judge: but prepareth to receive his judgment from God, the Judge of all . He that judgeth him, is the Lord ; to him he standeth or falleth , and is well content to do so. If he receive not such a return of his prayers as he expected, he blameth his own performance, and submitteth to God's Will and Wisdom. Not my Will, but thine be done . If God reprove him for any sin, he confesseth all, and will justify God before all the world, and clear his justice, whatever his judgment be , He will have God to be true, and every man a liar, that shall dare to impeach his truth or justice, that God may be justified in his sayings, and overcome when he is judged .

If he hath, under some sharp affliction and violent temptation, been too bold with God, and shall hear God speaking unto him, as unto Job, Shall he that contendeth with the Almighty instruct him? He that reproveth God, let him answer it. Yea, if God shall call him out, and bid him to gird up his loins like a man, and speak what he can against him; and shall demand of him. Wilt thou disannul my judgment? Wilt thou condemn me, that thou mayest be righteous ? His answer will be only this; Behold, I am vile, what shall I answer thee? I will lay my hand upon my mouth: Once have I spoken, but I will not answer: yea, twice, but I will proceed no further . If with Jeremiah he take upon him the liberty to plead with God, and to talk with him of his judgments: yet it is not out of arrogancy to challenge God, but in humility to be instructed: and therefore he justifieth God in his very Preface, and layeth down this for an undeniable Conclusion against which he will never dispute, Righteous art thou, O Lord .

If God allow him to plead with him, and to declare that he may be justified , he will readily do that; but here he will plead the righteousness of God, not his own . Surely shall he say, in the Lord have I righteousness and strength . I will make mention of thy righteousness, even of thine only . He looketh upon God, as the Lord our righteousness . As for things that are too high for him, he will not exercise himself in them ; but is wise according to sobriety, according to the measure of faith given unto him . He takes no pleasure in doubtful disputations , but declines them; and, to any man that would be doing with him, to draw into disputes concerning the decrees and deep counsels of God, and to have an hard opinion thereof, or of those that assert them, he only answereth modestly, yet resolutely, Nay, but O man, who art thou that repliest against God ? He believeth every Word of God to be true, yea, truth it self: and what he cannot understand, he adoreth; because coming from the first truth that cannot lie.

Thus, this hypocrite and Antichrist shake hands; He opposeth, and exalteth himself above all that is called God, or that is worshipped; so that he, at God, sitteth (not in the Temple only, but) in the Throne of God, showing himself that he is God ; yea, as Lucifer, above him, and judging of him: the true Christian is so far from judging God, that he saveth God a labor in judging of himself ; the one makes God his footstool, that be may insult over him; the other makes himself God's footstool, that he may exalt him.

This hypocrite judgeth another man's servant, without commission. [Character 2]

He that will call the Master of the house to his Barre, and judge him as a Beelzebub, will much more deal so with those of his household . It is true, he hath nothing to do with either Master or servant, who standeth or falleth to his own Master: yet he will be busy with both, because he is a busy-bod • that will have an oar in every man's boat . There are Prohibitions enow gone out of the Court of heaven, to stay his irregular and unjust proceedings: (as, Judge not, that ye be not judged . Judge nothing before the time, until the Lord come , &c. ) but he will go on, for all that. And will rather hazard the incurring of a Praemunire, by judging without a Commission, than stay till the Lord come, and put him quite out of office.

Nor will he stay the Lord's time neither: but he will judge all before the time. Fleshly judgment is hasty; but true justice proceedeth with a more sober and leisurely pace. He judgeth according to the outward appearance, and so his heart is instantly in his mouth, and he pronounceth sentence, before he understand the matter. It is not enough that he usurpeth God's Office, unless he execute it presently. Christ himself forbeareth, until the day appointed of the Lord . But this Usu p • r thinks every day a year, until he judge as God. He is commanded not only not • o judge, but not to speak any evil of his brother; being assured from God, that he that doth so, speaketh evil of the Law, and judgeth the Law , for he doth that which is forbidden by the Law, and doth thereby condemn the Law. And • f he jud • e the Law, he is far from being accounted of God to be a doer of the Law, but shall be condemned for playing the Judge in condemning his Law. It was to • much that he took upon him against his brother, and deserveth to be punished by the Judge. But to judge the Law, is to pull an old house about his ears, and all the curses of the Law upon his soul .

Contrariwise, the true Christian, judgeth nothing before the time.

He judgeth no man out of an humor of judging▪ even when he is compelled, to pass some judgment; but even then also, he stayeth his time. He is of himself (where not called to it) 〈 in non-Latin alphabet 〉 , without judging, as well as 〈 in non-Latin alphabet 〉 , without hypocrisy : and the former makes good the other. There are many things which he dares not judge of at all, Predestination, Scripture, and the final estate of any man uncalled, and of the secret things which belong unto God .

Where he hath a calling to judge of other men's actions and occurrence, (in relation to Civil affairs,) he will be sure to keep himself within due bounds, which are Law, Reason, and Conscience. Law is his Rule, Reason his guide, and Conscience the Administrator of Justice, these he carrieth always about him: so that Law, Reason, and Conscience, not he, may be said to be the Judge . The Judge is but the tongue of the Law; and the Law, the mind of the Judge. Wherefore he that judgeth beside the Law, maketh the Law to tell a lie of herself. He is careful how he judgeth both of the Person, and of the Action. He will not judge of the Person without Authority and Calling from God. Such as are Magistrates in cases Political; Elders, in cases Ecclesiastical; and Governors of families, in cases Domestical: for these Judges being appointed of God, their judgments even of the persons of men, (Justice being Judge) are of him approved. In judging of the actions of men he doth it not animo, (or rather morbo) judicandi, as delighting to find matter to condemn others, but as rejoicing to do justice for the amendment (if it may be) of the offender, and the instruction of himself and others, that the righteous may hear, and fear, and do no more so . Much less would he delight in judging with respect to himself, as trusting in himself that he is righteous, and despising others , as the proud Pharisee, that vilified all his neighbors to magnify himself.

In spiritual matters, he is careful to judge by the Word, or rather to make the Word to judge all whom he hath occasion to judge: and thereby to draw them to judge themselves. Thus the Minister judgeth his hearers , by holding forth unto them the perfect Mirrour of the Law of Liberty , wherein they may see their imperfections. Thus the Christian judgeth and condemneth the world, by his holy life and example, as Noah by the building of the Ark, condemned the world of infidelity and impenitency, and became heir of the righteousness which is by faith . Yea so, finally, he reproveth and judgeth the unfruitful works of darkness , by walking as a child of light : for one contrary is judged by another, as the crooked by the straight; blackness by whiteness, and darkness by light.

Thus, this hypocrite is as Absalom, ambitious to be made a Judge , when nobody needs, or desires him: the true Christian is herein as Saul, hiding himself among the stuff , when others endeavor to put him upon the office; the one affects to judge others, that he may seem to be something when he is nothing ; the other, when called to judge, judgeth so, that he may make others something, though he be nothing .

[Character 3] This hypocrite when he is in office, is proud of it.

When he is first in Commission, he is seemingly humble and affable to all; that, if they take no notice of his being in office, he may take occasion to tell them of it, that they may the more observe him; which argues his pride. They have put me into an Office, saith he, which, God knows (and therein he speaks truth) I am unfit for. He seemeth to blame those that put him into the place; but, his meaning is, to teach you your distance, and to commend his humility that vouchsafeth to be so familiar with you.

He now glorieth in this, I can judge my Neighbor, my Minister, my Governor, if he be once made a Ruling Elder; especially, if a Moderator. And because he that is spiritual judgeth all things, yet he himself is judged of no man . He begins now to take upon him like a Pope, as if he were the only spiritual man that were now in power to pass judgment upon all men, and no man to have power to judge him. But then, he must conclude that all others are carnal, and cannot know the things of the Spirit of God. For, spiritual is not here put for Ecclesiastical, but for one regenerate in opposition to carnal or unregenerate men. Nor doth this proud Peacock consider, that his judgment is not to pass upon all men, but upon things only, 〈 in non-Latin alphabet 〉 , not 〈 in non-Latin alphabet 〉 . And, in judging of things, there is more wisdom required, and profit afforded: but, in the judging of men, more pride and less charity. And whereas he vaunteth, that he is to be judged of no man, it may hold true if himself be (which he is not) truly spiritual; and, he that judgeth him, carnal: for none can judge of grace but he that hath it himself. Nor is the judgment a decisive, but only discerning , to judge of the nature and worth of a thing, not to award punishment, or reward. It judgeth what the thing is, not what shall be done to or with him that hath the thing on which the judgment is passed. But however, he is in office, and he will be known in it: he will make some advantage thereof to himself: for by judging others with severity, he expects that all should look upon this as a proof of his own integrity; and that he would never be so sharp to others, were himself guilty of the same or the like offense.

On the contrary, the true Christian is careful how to judge; not proud, that he may judge.

He remembereth that terrible threatening, He shall have judgment without mercy, that shown no mercy ; and that, as the unjust man knoweth no shame, so the proud man showeth no mercy, doth no justice; but is apt to speak grievous things proudly and contemptuously against the righteous , and to have them greatly in derision ; therefore he is so far from being proud of his place, that he stands more in fear of his place, than others do of him in his place. He studieth more so to judge, that himself be not afterwards judged for judging ; than to show his authority in judging. He knoweth more now, than ever before, the need he hath of a wise and understanding heart to judge, that he may discern between good and bad : and therefore labors to be the more humble, that he may be capable of this grace; than to be lifted up, and so to go without it; yea, to be resisted by God in himself in the seeking of it .

If he be a Juror, he could wish himself none; but, being in the place, he will be careful of his verdict. He will not be led by others, nor sell the present cause and his soul too, for the next eight pence. If he be in any place of Judicature, he could be well content, he were out of office, save for the service of Christ his King; but while he is in it, he will judge uprightly . He doth not his own work, but beareth witness to him that shall be his Judge at the last day. He doth it with all the caution and respect to God and man that he is able, that he may not himself fall under the condemnation of either.

Thus, this hypocrite affects an office of judging, that he may appear to be great, and to be able to say with Pilate, even to Christ himself, Knowest thou not that I have power to crucify thee, and have power to release thee ? The true Christian executeth the office, (to which he was as unwilling of himself, as the fig-tree, to be promoted over the trees that he may approve himself good by laboring to make others better. The one coveteth the office, to lift up himself: the other fears it, for fear of undoing.

This hypocrite, if he be for truth in judging, he neglecteth charity. [Character 4]

If he find out a crime, he is not so much grieved that it is committed, as glad that he is able to prove it. The thing, saith he, that I accuse him of, and condemn him for, is true. I therefore do him no wrong to judge him as I do. But that is a false consequence that he doth him no wrong, because the thing is true; for even in truth there may be wrong, as in Doeg's accusing, and Saul's judging, in the case of Ahimelech relieving David. Doeg's report was true, but malicious, concerning David's coming to Nob, to Ahimelech, and touching Ahimelechs enquiring of the Lord for him, and giving him victuals, and the sword of Goliath ; (He might also have aggravated the offense with truth enough, that Ahimelech gave him hallowed bread, even the show-bread that was taken from before the Lord :) yet there was so much malice in this true, but spiteful, report, that he is cursed for it even by the Spirit of God himself, because he loved evil more than good, being more glad he had so much evil to lay to Ahimelechs charge, than ever he would have been to have seen Ahimclech innocent: and because he loved all devouring words : not for any wrong Ahimelech had done to him, but because he took pleasure in devouring.

Such a Judge is in worse case, when he comes to give up his Accounts, than he whom he judgeth; and he will find that for such judgment God himself will visit the Judge, even when for the matter he is able to justify the sentence. And if God shall not take Ahab's part against Jehu, whom the Lord set up on purpose to cut off Ahab and his house; yet he will avenge the blood of Jezreel upon the house of Jehu ; not on Ahab's behalf, but his own, for the pride, ambition, and cruelty of Jehu in the doing of it. So God sometimes takes the part of the accused against the Judge; not as if the accused were not guilty of the crime objected, much less as favoring the sins they are accused of, but as espying the pride, uncharitableness, and malice of the accusers: so Christ took the part of the poor sinful woman, against Simon the Pharisee ; not as allowing her sin, but as condemning his supercilious uncharitableness, even when he saw the abundance of her tears, and her making a towel of her hair. Thus, he justified the humble Publican against the self-justifying Pharisee : yea, the woman taken in adultery, repenting of her sin, fared better in the issue, than those Scribes and Pharisees, who insultingly, brought her to Christ, and without all compassion, alleged the Law of Moses, for stoning her to death, that they might accuse him . If he was for sparing of her, they would then accuse him for breach of God's Law: if for stoning her, they would accuse him to the Roman Governor for exercising a power of life and death, when it was not now lawful for the Jews, to put any man to death , because they were now under the jurisdiction of the Romans who had taken that power from them. Yea, God sets open the door of heaven to Publican's and Harlots repenting, and shuts it against those uncharitable Priests and Elders that so proudly censured and condemned them. God will not have his own part taken unjustly or uncharitably, but will reprove the reprovers of such as deserve reproof, when in reproving, charity and mercy are wanting: as in the case of Job .

Contrarily, the true Christian is as careful to exercise charity, as to pursue truth in judgment.

He is as Joshua in judging of Achan, although the offense was very great, and the punishment must be sharp; yet before sentence, he hath so much charity and compassion, as to draw Achan to confession and repentance, that he who must part with his life, might yet not lose his soul. My son, give, I pray thee, glory to the Lord God of Israel, and confess unto him .

In things that are private, charity, though it tell no lie, yet keepeth counsel, and concealeth the matter , though a truth. And when he must judge, though he pervert not justice, yet moderateth the judgment, so far as may stand with justice. He expresseth compassion, when he is enforced to be severe: not as insulting, but as grieved that the charge is so true, the fact so heinous, and the proof so pregnant. He herein endeavors to resemble the heavenly Judge, who when he is to pronounce sentence, showeth how loath he is to do it. How shall I give thee up Ephraim, &c ? and as Christ, when he was to adjudge Jerusalem to a total and perpetual desolation he first beheld the City, and wept over it .

Thus, all the Religion this hypocrite makes use of, or at least all the use he makes of Religion, is, to see faults in others that he may judge without mercy; counting himself just, and despising others : the true Christians Religion makes him to see more faults in himself by seeing so many in others, and therefore pitieth those whom he is compelled to Judge; the one makes use of his power in judging, as quarrelsome people make use of the Law; not to order themselves, but to trouble their neighbors: the other so judgeth, that he may make it appear how unwilling he is to do it, and doth it so, as remembering he is to give an account of himself to God .

[Character 5] This hypocrite judgeth others for what he condemneth not in himself.

He is curious and covetous to inform himself of other men's faults, but careless of his own, therefore he is forward to judge others, but slack enough to pass judgment upon himself. Judah, no sooner heareth of Tamars defilement, but he passeth sentence, Bring her forth, and let her be burned : but he that made her an harlot, was not so hasty to judge himself for it, or to repent of it. He judgeth another, and therein condemneth himself, ere he be aware; for he that judgeth, doth the same things . He never thinks of himself in judging, and so the sentence reacheth himself, which he passeth upon others.

The same things which are vices in others, are not such in himself, if he may be Judge. And Judge he will be till he hath condemned himself. That is state in him, and the knowing of his place, which in another is pride. That is friendship and fellowship in him, which in another is faction, or sedition. He is a curious Spie abroad, a blind Bayard at home. He is so inquisitive after other men's faults, that he ascends so high as to pry into the sins of their Parents and Predecessors: and rips up their offenses, when themselves are consumed in the grave, but never thinks of his own, even when he hath more than one foot in the grave, and more faults in himself than he can find in others.

Contrariwise, the true Christian more zealously condemneth that in himself, for which he judgeth another.

If he dislike and censure voluptuousness in others, he is thereby made more careful to beat down, or, keep under his own body, and bring it into subjection; lest that by any means, when he hath preached, reproved, censured and judged others, he himself should be a cast-away . He knows that if he do otherwise, his own conscience will take him by the throat, and demand, thou that teachest another, teachest thou not thyself ? &c. He wisely considereth the house of the wicked, that God overthroweth the wicked for their wickedness ; therefore he looks more narrowly into his own house and himself, and inquireth, Are there not sins also with me, even with me, against the Lord my God ? and so he saveth God, and others the labor of that enquiry.

He is as the wise man passing by the field of the slothful, and seeing it all over-grown with thorns and nettles, he considered it well, and received instruction ; that is, to look to his own, lest that yield no better crop. It is both an effect of wisdom, and a fountain of charity, when he is to bring other men's feet that have strayed, into the right way, to consider himself, lest he also be tempted . The wise man maketh benefit of everything, yea, of other men's faults, more carefully to cure, or prevent like lapses in himself, as being no more privileged from falling than others; but perhaps subject to greater temptations: and so he taketh occasion from the beholding of the nettles in his neighbors garden, to weed his own.

Thus, this hypocrite holdeth forth knowledge and conscience as a dark Lantern to see others by, but to be unseen by them, but of all to be unseen of himself. The true Christian never sets up a light to discern and judge others, but it is to give light to all that are in the house , but chiefly to himself: the one condemneth his own sins in other men; the other condemneth other men's in himself.

This hypocrite is most sharp and severe in judging those who make most Profession of [Character 6] Religion.

They are the men whom he seemeth to emulate, but rather envieth, because they are his Rivals in reputation, which to him is more than all his Religion. At them therefore he carpeth: in them, even virtues are vices. Their zeal is madness , or faction : their conscience, is hypocrisy . By their infirmities he justifieth his own reigning sins. Their motes are beams, and his beams are motes . He can see their heart, and can tell not only what they do, but what they think. As the old Critics had all Homers imperfect verses by heart, not regarding the many good; so this hypocrite hath the infirmities of God's children at his fingers ends, never looking after their graces.

He chargeth them with those sins from which few (and least of all himself) are free, and which are most hardly discerned. If he find them provident and vigilant to preserve, and make the best emprovement of their own in a just way, then they are covetous: if notwithstanding their best care to walk with an even foot, and to make straight paths for their feet , they sometimes step awry, and be overtaken by occasion, then they are hypocrites; if they will not bow the knee, and veil to him as a Deotriphes, who loveth in all things to have the preeminence , for that they know him to be a vain-glorious hypocrite, that is not an honor, but a stain to the Gospel, and to the Profession of it, then they are proud. He is sure to charge them home with what no man's heart is wholly clean, that they (knowing the bewailed corruptions of their own hearts) cannot wholly deny, but rather with grief are apt to charge too hard upon themselves, who are yet far more clear thereof than he that so unjustly judgeth them.

And, if, with Satan, he cannot deny them to fear God, yet he will question, quo animo, with what heart they do it? as if all were out of hypocrisy, merely for the protection, and outward blessings afforded to them, which if God withdraw, they will blaspheme him to his face . He judgeth by himself what others are, and do, although in so judging he take upon him God's office in judging the heart; which none but a devil durst to attempt. He chargeth God's servants with his own sins, as Athaliah cried treason, being her self the greatest Traitour: or as Demetrius charged Paul with faction, when himself had put all the City into an uproar.

After all which sharpness, he will profess that notwithstanding all those faults he seeth in Professors, he loveth them never the worse. O charity! but well may we suspect the truth hereof, coming from him that can speak nothing true. Charity seeth not all faults, nor blazeth abroad all that it seeth. But that which most disproveth and reproveth this hypocrite is this, that when he hath said all he can, and more than he can justify, he feareth himself never the more for the same, or greater sins: but, rather favoreth himself the more therein, as glad to bring down God's market in the price and worth of Professors, not unwilling of their company in evil, and to say, jam sumus ergo pares: now we all are alike. But, as they who reported evil, or received the evil report of the Land of Promise, came short of entering thereinto; so such as delight to speak, or hear evil of the ways of God, or of the infirmities of his people, shall never have part nor portion with them in the inheritance of the Saints.

On the contrary, the true Christian hath an high esteem of Professors of Piety, and of their Profession.

He is an honourer of such as fear God , because he loveth God. He so respecteth the Image of Christ, which is the new creature, that he honoreth all that wear his badge and livery, which is visible Profession, and is loath to believe anything amiss of such as bear it. Jehoshaphat would not believe all that Ahab spake of Micaiah, because Micaiah was a Prophet of the Lord; but rather reproved Ahab for so reporting of him, Let not the King say so . He that feareth God is as unwilling to hear, as others are forward to speak anything against those that profess the Name of God, as knowing that he that makes bold to disgrace God's Livery, makes little account of his Image.

The true Christian, if he be but tempted to think hardly of the estate and condition of God's children, he takes it to be a great offense to be overcome by such a temptation ; how much more, to speak against themselves. He knoweth how deeply God layeth to heart the least disparagement of his servants; and that he seems to be cast into an admiration, that even Miriam and Aaron (who were no ordinary persons) were not afraid to speak against his servant Moses . And how sharply God both treated, and threatened such as had vilified, and made light of those that professed his Name, and made mocks and mowes at them: calling such scoffers sons of an whore , concluding them to be children of transgression, a seed of falsehood ; therefore he chooseth rather to cover their infirmities, which he is sorry to see in them; than to speak all that he knoweth, even when he is most provoked so to do.

Thus, this hypocrite is a foul bird that bewrayeth his own nest: the true Christian is a Shem or a Japheth that covereth the nakedness of such as by occasion of temptation have laid themselves too open to view. The eye of the one is so evil, that he careth not how little good, and how much evil he seeth in Professors, because the evil pleaseth him, and the good shameth him: the eye of the other is so good, that he considereth not how bad, but how good they be, that the one may not be a temptation to evil, but the other a spurr unto goodness.

[Character 7] This hypocrite judgeth hardly, and censureth sharply such as God hath laid low by affliction.

To him that is afflicted, pity should be shown him from his friend, saith Job, who found little comfort from his friends in his affliction . But what pity can be expected from him that forsaketh the fear of the Almighty? While a man is able to do well to himself, everyone will praise and applaud him : but when the Lord layeth his hand upon him, and doth as it were single out and expose him to contempt, every one (but none more than the hard-hearted hypocrite) is ready to trample upon him, to persecute him whom God hath smitten, and to talk to the grief of those whom God hath wounded . Now he is by this censorious hypocrite proclaimed an hypocrite, a dissembler: and that he is served well enough in all that is befallen him.

In affliction is it the common portion of all to find that verified, All the brethren of the poor do hate him, how much more do his friends go far from him ? when he hath most need of cherishing, he finds nothing but hatred, and that from those that before pretended most friendship, when he was able to give gifts . None condemned Job more than his friends from whom he expected most comfort. And this made all others to contemn him. His wife reviled him for being such a fool as longer to retain his integrity , which was so ill rewarded. His servants refused to obey him. Even they who were younger than he, had him in derision, whose fathers he would have disdained to have set with the dogs of his flock , who cut up mallows by the bushes, and juniper-roots for their meat, who were children of base men, viler than the earth: now was he their song, yea, and their by-word: They abhorred him, they fled far from him, and spared not to spit in his face; because God had loosed his cord, and afflicted him, they also let loose the bridle before him .

Yea, many times God's own children are not so true to their own side as they should be, nor so pitiful and tender to the afflicted as they ought, when they see the hand of God upon their fellow-servants; but are ready to persecute them, as God How much more then will the hypocrite speak wickedly for God, and talk deceitfully for him ?

Contrarily, the true Christian is most full of bowels when he beholdeth the children of affliction.

He doth not lay load upon them, as being justly met with: or as supposing God hath set this mark upon them for some foul offense, some deep hypocrisy. He considereth and judgeth wisely of the poor. He considereth God sometimes afflicteth his own, not for some special sin; but, for their trial, as he did Job; for instruction of others, for glorifying himself in their deliverance . He knoweth that affliction cannot make a good man evil, and therefore not unhappy in the main. He judgeth not of God's love or hatred by any thing outwardly betiding himself, or others . If poverty be a punishment to the wicked, it is an exercise of faith, and a means of salvation to the godly.

The fear of God maketh him very tender to those that be in affliction, because either they are godly, or in a way (through God's mercy sanctifying his hand) to be so. He hopeth God by this means openeth their ear to instruction, wherein he will not be wanting: and he works more upon them by his compassionate handling them, than by any other help he can afford them. A little oil now poured into a deep wound, is more welcome, than money out of his purse. He therefore considereth the poor in his affliction, whereby both are blessed .

Thus, this hypocrite is as that merciless King, who when the Syrian horsemen that came to surprise Elisha, were by a wile brought into the midst of Samaria, thought of nothing but cutting them to pieces, saying to the Prophet, My father, shall I smite them? the true Christian is of the Prophets mind that answered the King, Thou shalt not smite them: set bread and water before them, that they may eat and drink, and go to their Master : The one is like the false harlot that cared not what cruelty were used to the child doomed to be divided: the other is like the true mother that will rather lose all interest in her own child, than consent to that inhumanity.

This hypocrite despiseth all that come short of him in goodness, and hateth all that go [Character 8] beyond him.

He despiseth the former; not because he is no better, but that himself may seem better than he is by taking notice of the defects of the other; who yet in regard of sincerity, is far better than he. Such an one, who being a good meaning Christian, yet ignorant of many things, and far short of this hypocrite in some outward performances, and discreet behavior, he is glad to have about him, as a foil to his seeming perfection, as a proud woman sometimes entertaineth an hard-favor'd servant the better to set off her own beauty. But, the latter, as a blemish to his reputation, and as day-light to his Star-light, or Torch-light rather, he cannot abide. Therefore as Players and Masquers do either choose the night, or make a night, that their counterfeit-show may seem more glorious; so the hypocrite delights to converse with those that are either apparently evil, or come far short of him in apparent goodness; or, one way or other, to disgrace those that every way go beyond him in goodness, that, in this darkness his own mummery may the better pass.

It may be (if not too extremely transported with envy) he can brook an eminent Christian in a dead book, whose eminent works are so fully witnessed unto by all, that he should be accounted an enemy to all goodness that should in the least disparage him; for he feareth not rules half so much as examples, nor dead Patterns so much as living Presidents. A book can but say, and so can he: and a dead Pattern is rather hung up in a picture for ornament of the house, than for imitation of the House keeper. Therefore as the Jews could brook the memories, and adorn the monuments of the dead Prophets , but not endure the examples and remonstrances of the living, no, not of Christ himself (wherein he condemned their hypocrisy ) nor any that he sent unto them: so is it with this hypocrite, he can applaud the dead, whom to commend is an honor to him that doth it: but he hateth the living, whom not to imitate, is a shame. Such living Copies he would rather burn, than commend, because he hath no mind to write after them. Mortui non mordent. Dead men bite not. Therefore we let them alone, no living dog shuns a dead lion, but rather plays with him. Virtutem incolumem odimus, we hate virtue, while alive, because the beams thereof dazzels the eyes of lusking sluggards, that had rather seem, than be virtuous. A good man cannot purchase a good word from the wicked (hardly from the hypocrite) by anything but by dying, to give him room. Only in dying he wisheth himself in his case , but living he will never be of his mind.

Contrariwise, the true Christian pitieth and helpeth forward such as come behind him, and honoreth and followeth hard after such as go before him.

The former, even when he finds him way-ward and peevish, as well as weak, he beareth, as becomes the stronger, with a condescending love ; as the Nurse, the frowardness of her children : if the child cannot go, she carries it; if silly, she gently bears with it; if froward, she stills it. If he find a weak Christian engaged and entangled in any controversies and doubtful disputations with such as are too hard for him, he endeavors to extricate and free him from such contests, (as Aeneas is said to have carried his old father, and to have led his young son in his hand, out of the combustions of Troy, ) making the strong to know their duty, and to see their error in puzzling and vexing the weak.

The other he admireth, and aspireth to their excellency; not wishing them worse, but himself better. He is glad of such a cloud of witnesses , and fire of shining examples to go before him: but, above all, he is glad of that pillar of the cloud, and of fire , that Admiral-light, the Lord Jesus Christ, the Author and Finisher of his faith, and Fore-runner into the heavenly Canaan, to lead and bear him in the way . He commendeth not only the Saints in heaven, but the excellent which are yet upon the earth. He is glad of weak Christians, whom he may guide: but more glad of strong, whom he may follow.

Thus, this hypocrite is to the weak, as the chief Priests and Pharisees were to their ignorant Officers that had not apprehended Christ, they despised them as silly Animals that were under a curse for their ignorance ; and, to the strong that exceeded them, he is as the same Priests were to Nicodemus that took Christ's part, hating him as a Galilean, (which were then a hateful generation,) Art thou also of Galilee ? the true Christian is to the weak, as Aquila and Priscilla were to Apollos, whom they took unto them, and expounded unto him the way of God more perfectly : and, the strong, he looketh upon, as goads and spurs to make him to amend his pace in following those who through faith and patience inherit the Promises .

This hypocrite disparageth one good man by commending another. [Character 9]

He will not, in down-right terms, discommend a good man, whom everybody commendeth; but he will do it by a device, which is to set a better man by him, and cry him up so highly, that there is no naming of the other anymore. A great secret and mystery of malice, to dispraise one by preferring another: not that he loveth him whom he preferreth, but because he hateth the other. His name is now in question whom he thus seeks to disparage; let him fall at the present, whether by friend, or by foe; by the sword of the children of Ammon, or by his own company, it mattereth not, so he fall: testimony, he shall have none from him, how well soever he deserve of him. As for the other, he shall find from this hypocrite the same measure another time, however at present he extol him to pull down another.

If with the Jews, he vouch Moses , and magnify Abraham it is to vilify Christ, if not in his Person, yet in his members (which is all one) which he liketh not. Sometimes he will highly applaud some Scriptures that give rules for, or description of an holy man; not out of love to the one or the other, but mentions them when he hears mention of somebody that he slighteth; merely to disgrace them for coming short thereof: as Papists cite Fathers, and sometimes Scriptures in their contentions with us, they being disciples neither of the one nor of the other; but merely vassals of the Pope, as this hypocrite is of his lusts.

On the contrary, the true Christian so commendeth one good man, that he disgraceth none.

He acknowledgeth that as there are diversities of gifts and graces of edification, yet all useful ; so there are several measures of the graces of adoption communicated to the living members of Christ, which are all to be cherished and honored . One man excelleth in the strength of his faith: another that hath a weaker faith may be more humble. One is not so well able to master his passions, yet he may be more affectionate and loving. God hath so tempered the members of the body, that where there is a defect in one, it is supplied by another, that is made more dextrous and active to carry on the work: so hath he dispensed his graces, that in the communion of Saints, he that hath least grace is useful in the body, and he that hath most, hath no more than he needeth, either to be assisting to others, or to combat with his own corruptions. Many times eminent grace meets with strong corruptions that make work enough for all the grace a man hath. But however, there is no cause of disparaging the least grace, because a fruit of the Spirit, which ought to be precious, although but as a grain of mustard-seed, for who knoweth how great the tree may grow, which ariseth out of that one small grain. Wherefore as Moses will not despise Eldad and Medad for prophesying, but rather commend and encourage them, wishing all the Lord's people were able to do the like . So doth the true Christian wish and pray that all may grow richer in grace, and therefore cannot despise the day of small things in the weakest Christian .

Thus, this hypocrite in disparaging weak Professors, is like those wicked men, who assisting David against the Amalekites, refused to allow any share of the recovered spoils to his weak and faint soldiers that were not able to go up with their fellows to the fight, but tarried by the carriages : the true Christian is as David, in giving a share to those that tarried by the stuff , not disparaging them for, but comforting and encouraging them in their weakness: the one makes the praise of him whom he commendeth, to be a cudgel to break his head whom he hath a mind to disgrace; the other makes the commendation of the strongest Christian, to be a provocation to such as come shortest, to better their pace.

[Character 10] This hypocrite sets virtues themselves at variance.

As he laboreth to make divisions among the virtuous, so he doth among virtues. He commendeth those that seem to make most for his purpose, and of which he can make best use to serve his own turn; but never affords a good word to such virtues as are more directly contrary to his way and design. Thus, if he be a loose or luke-warm Professor, living as an Epicure, or Laodicean, he never commendeth, but snibbeth zeal, (which is offended at his looseness) therefore he cries up discretion, to wit, such as will let him and his sin alone; or, he magnifieth charity, which will cover the multitude of his sins, judge favourably, and make a good construction of all things. But this is a charity of his own making, without either wisdom, or purity, without knowledge of God or hatred of evil.

If he be proud, he commendeth not ingenuity, which neither taketh from others, nor forgetteth, (though haply foregoeth) her own due: but, humility forsooth is highly extolled by him, or rather indeed vility, which will be a footstool to his pride. Not that he intends to practice humility himself, but loves it in others that will give him more than his due, although with robbing themselves of their own right. And who can believe that he commendeth that in others with good meaning, which he most of all hateth in himself?

If he be covetous and desirous to make a prey of others, he commendeth not thrift or saving, to them which are likely to hinder his own gains: that herb he reserveth for his own sallet; that, is for himself, or for his heirs, (if he can bring them to it, which is rarely seen:) but he applaudeth liberality and magnificence, which hath many men's good word, (because they fare the better for it,) and this man's among the rest: but, he meaneth riot, because hereby he hopeth the Prodigal will the sooner be his prey: whereas if all were so frugal as himself, he must look out another trade, or live upon the stock, which to him is death.

Thus, this hypocrite is not for grace, but rather an enemy to all; yet will seem to be for some (for his better grace,) but so that any intelligent man may find his greatest business to be, the magnifying of some graces, on purpose to pull down the price of other that militate more directly against his special lust, and marcheth more furiously against his design. And yet even therein he discovereth his own corruption most, whereby he thinks most to hide it. For, commonly he that makes it his business to judge others proud, showeth his own pride, because he never thinks he hath his due from those he so censureth. And nothing doth more bewray a covetous man, than to count all men covetous by whom he can be no gainer. In a word, he that loveth the base-minded, is proud, he that haunteth with the Prodigal to feed him with money, is covetous: he that calleth for nothing but charity, is afraid of a just censure. And so he would set zeal and charity, frugality and liberality, humility and ingenuity, together by the ears, in hope thereof to escape from them, all, the while they are in the scuffle.

Contrarily, the true Christian affecteth those virtues most, wherein himself is most defective.

If he be impotent through extremity of passion, he commendeth, prayeth, and laboreth for patience: if addicted to pride, he commendeth and endeavoreth after true humility: if apt to be a self-seeker, he labors after self-denial; if covetous, he setteth his affections on things above, and not on things below , and to make him friends of unrighteous Mammon, as Zacchaeus did , If oppressed by lust, he labors after mortification and true chastity of heart and body, loathing himself for what he cannot so absolutely master as he desireth.

Upon this account he hath recourse to such as most excel in those graces, and propounds to himself the best patterns, that he may be best instructed and most edified. He that would excel in Music, desires to be taught by the best Musician. A Christian naturally angry, admireth most of all, not Jonah , such an one as Moses, the meekest man upon earth . He that is inclined to lust, commends not Solomon , but Joseph . If tempted to covetousness, he looketh most on those who have forsaken all, or distributed most at the Command of Christ. O! saith he, that I could be as meek as Moses, as chaste as Joseph, as ready to distribute as the Macedonians . You may know his special infirmity and conflict by his commendation of other Champions, who have won the garland, in that wherein himself is most weak. Not that he doth undervalue or neglect any other grace; but amongst all he laboreth most after that whereof he hath most need; not to set them at variance, but to keep them all in the better harmony. For it is with graces, as with a Lute, or other stringed instrument of Music, if but one string be wanting, the Music cannot be complete or harmonious.

Thus, this hypocrite commendeth some graces, (or rather imaginary ones of his own fancy) to disgrace other; the true Christian commends all, to make them more lovely. The one commends that virtue whereby he may be a gainer by others that have it; the other commends that grace of which himself hath most need, that he may be possessed of it.

This hypocrite is sometimes in an humor to excuse all, and to find fault with [Character 11] none.

He is all in extremes; sometimes too sharp and severe; sometimes too remiss and seemingly charitable, whether it be out of a cold and dull temper, or out of cunning and hope that others may do the like by him. There are whom regelare nec pestilentia p • ssit, nothing, how hot soever, can thaw. They are frozen in Summer . But the hypocrite is, in his way, for the most part of an hotter temper, in what he hath a mind to pursue, although remiss enough in what he hath not an heart to embrace. He pretendeth charity (although much mistaken) to be the ground of his favorable construction of other men's actions, and the reason why he is in love with all the world, (he might have added, the devil and all his works too;) and that, for his part, he dares not censure them as some (he means, true Christians) do.

Out of the superfluity of his pretended charity, none can be so bad, but he will excuse them, or at least hope well of them. Love, saith he, sees no faults; and, flattery, saith the Christian, will not be aknown to see them. If he find fault with any, it is with such as find fault: if he reprove any, it is only such as reprove others. O, saith he, you must not be so uncharitable; you must not judge so harshly and peremptorily. You must not be so supercilious as to condemn those virtues of the heathens as no better than shining sins. You must hope well of those good folks, although they were idolaters, and, through ignorance worshipped the devil, &c. Origen, saith he, was a learned and a good man, (as if goodness and learning were privileged from error) yet he held that all the damned in hell, the devil himself not excepted, shall, at the long-run, be saved; why then should we (saith this hypocrite) be so rigid?

He judgeth of all without difference, contrary to the express assertion of the Lord h • mself, whose charity was so great as to die for sinners. He saith there shall be a separating of the goats from the sheep; that the sheep shall be set on his right hand, the goats at his left , and that these sha • l go away into everlasting punishment . Yet this hypocrite judgeth otherwise, and alloweth every man a room in heaven, that they may not exclude him. No wickedness can make him fall out with any, or shun their company. But if there must needs be a division, he taketh part with the worst, in his opinion and words at least, (which shows his heart) rather than with the best: not out of true charity to them, but partiality to himself. For well he knoweth, that, notwithstanding all his flourishes, if wicked men must go to hell, he hath little hope to go to heaven.

Yea, this hypocrite judgeth most favourablie of the most wicked, and notorious offenders. Although he seem a great Zealot, and perhaps (which is scarce credible) scorns a bribe, yet at the solicitation of a great man, a wise, &c. will take part against the Law, with a wicked wretch, and studies evasions for him to delude, and escape the Law, in a cunning way: and taxeth those for unmerciful and cruel, who are not of his mind, but punish the offender. But no supposed infirmity in a child of God shall escape this man's censure, (especially if he be under-hand made against him by some great one, whom he would, and perhaps must gratify.) Yet he can excuse, and swallow anything in a wicked man; and still hath something to plead for him. If it be objected, He is a Papist? It is answered, yet he is a good subject. If, profane; yet he goeth to Church. If, drunken; 'tis but by occasion of company: if, proud, unclean, riotous, &c. you must bear a little with the humors of a Gentleman. Any thing may be tolerated, save what he pleaseth to call indiscreet zeal; that, is unpardonable. He flattereth a wicked man living, if rich and great: and magnifies him when dead, although he died without one testimony of a sound repentance and conversion. And no marvel; for all wicked men, (and so, hypocrites) are partial one to another, to make the way to heaven wide enough for themselves.

Contrariwise, the true Christian can neither be Newter, nor Participle.

He knoweth that Christ himself maketh a difference. That those be his will discern between the righteous and the wicked, between him that serveth God, and him that serveth him not . Therefore he cannot stand indifferent in the common division. He seeth that the world is divided into Zion and Babylon, between Christ and Belial: and that there can be no reconciliation or composition: that he that will dwell in God's Tabernacle, must despise a vile person : and that he is vile, not that wanteth money, but that wanteth grace. Therefore he saith unto God, Do not I hate them, O Lord, that hate thee? and am not I grieved with those that rise up against thee; I hate them with perfect hatred. I count them mine enemies . He will show no favor to them that sin with an high hand; nor mercy, to the malicious.

He hath learned from Christ himself, that he that is not with Christ, is against him : and that the inhabitants of Meros were cursed with a bitter curse, because they came not fort • 〈…〉 the Lord against the mighty : that Christ came not to bring Peace, but a sword , yea, a fire ; and that he desires nothing more than that it be kind ••• in regard of spiritual variance between the flesh and Spirit, and the consequenc • s thereof between the nearest relations. And he seeth him by faith standing as Jehu, in the gates of Jezreel, and crying, Who is on my side? Who ? (or rather, as Moses, standing in the gate of the Camp, and saying, Who is on the Lord's side? Let him come unto me . Therefore the Christian will, with the sons of Levi, come unto him and make one, in the service of Jesus, as the Eunuchs, throw sin down, that it may be despised and trodden underfoot of all.

Thus, this hypocrite is as they that forsaking the Law, praise the wicked; the true Christian, keeping the Law, contend with them . The one under a color of charity, soweth pillows under every elbow , that he may not want one himself: the other, out of true charity, pulleth away those pillows; not calling the proud happy , nor blessing the covetous whom the Lord abhorreth , whatever becomes of himself.

[Character 12] This hypocrite reproveth sin but in jest.

Either he maketh a great show of zeal in being very sharp and high in words to delude the beholders with a show of punishment, where he intends to shuffle out the sins from punishment. Or else, he makes a sport of sin; so reproving, as affecting rather to break a jest, than to humble the sinner: to make himself and the company merry, rather than to bewail him that hath sinned, and hath not repented . To laugh at sin in others is his recreation, and to commit it secretly himself, is his occupation. But such carriage becomes not a wise reprover. But it is by the wisdom of God noted to be the property of a fool to make a mock at sin . And so, by that means he pleaseth all others, as very fools as himself; Sin makes fools to agree, saith Solomon ; either, by joining to commit it, and palliating it being committed; or, in that when one fool that takes upon him to be more witty than the rest; breaks a jest upon him that committed the wickedness, whereby all the rest make a sport at the wickedness itself.

Such is the fashion of this hypocrite, and the Reformation which he laboreth, that his great work is to set sin upon the stage, and there to whip it with a fox tail. And this is the guise now a days of those, who being first the chief corrupters, become afterwards the great Reprovers of the world; making themselves the greatest fools, by striving to show wit in deriding the folly of others, treating sin in the language of the stage. This is all their wisdom, to become fools in making sport for others that cannot keep fools of their own. But sad are the times wherein this wickedness is in fashion; it argues a wretched disposition in the hearts of men, when no reproof of sin, but what is done in jest, can be endured. And whereas this is defended, under pretence of laughing sin out of countenance, this hypocrite cannot but perceive, that, this while, none laugh so heartily as the devil and sin. For, as Jesters are glad to be laughit at, because it is their means of living; so sin and Satan never take those taunts in ill part, because their party is maintained by them.

Contrariwise, the Christian is serious in this great business of God, the reproving and disgracing of sin.

He considereth not what will please others, but what will please the Lord. If God be angry at sin, he will not make it his mirth; for this were a contempt of God. If he be a Magistrate, his very language shall make all to tremble at sin, rather than glad to hear a piece of wit. In this, he is like unto Job, If I laughed on them, they believed it not, said he . That is, if he expressed any levity in administering justice, as if he meant to make sport, the people gave no heed nor credit to it at all. And if the offender, to show the height of his spirit, and contempt of justice in slighting of punishment; and, with Agag, come pleasantly forth to execution as to a dance, yet the Christian, as Samuel, will hew him in pieces before the Lord . He will cause the wheel to pass upon the wicked ; and sitting down upon the throne of Justice, chaseth away iniquity with his eyes . The Christian will not retain, nor entertain sin in the nature of a Jester, but make a slain sacrifice of it unto the Lord.

If he be a Parent, he considereth that if the child be laughit at for doing some evil prank, the child will do it again with the more boldness; and therefore he seriously and sharply reproveth, and, (if need be) correcteth him for it. Wickedness is too malipert to be dallied with: and, he that sporteth with it, causeth it to abound. It is like ancient Rome, that, not a loose Lentulus , (who made sport of his faults, when questioned for them,) but a sober Caesar, was able to bring under bondage.

Thus, this hypocrite, in reproving sin, countenanceth it; and, in punishing, encourageth it: the true Christian, in reproving sin, makes it fly to corners; and so punisheth it, that it dares appear no more: the one reproves it in jest, and retains it in earnest; the other handleth it so, as to make all men unwilling to have anymore to do with it in earnest or jest.

This hypocrite sometimes judgeth hardly of himself, that he may blame others the [Character 13] more.

How he judgeth others, we have seen. We are now to observe how he judgeth himself. He never judged others, but to make advantage to himself; that his severity to them, might make them seem worse than himself: and his remissness to them, might prevent the condemning of himself. So here, in judging himself, he is either too severe, or too favorable; and, he deceiveth in both. To judge too severely is, for the most part, the weakness of a child of God, God, who being on a good ground, cannot, he thinketh, go too far in abasing himself on God's behalf. But, the hypocrite will do as much on another foundation, that is, in favor of himself, and for the more sharp judging of others. His chief aim is to flatter himself in evil: and, one way to do it, is, by admitting a severe censure of himself, that he may lay the more load upon others, by whom he is, as he thinks, causlessely or too cruelly, brought into such a condition of misery, and sin.

Thus, he will perhaps judge himself damned and cast out of God's sight and protection, as Cain that cried out of his punishment, as greater than he can bear ; because excommunicated from God's Presence, made a vagabond upon the earth, and exposed to the rage and cruelty of every hand. All this, is but to intimate that God was a cruel Judge so to punish him. Not the sin, but the punishment troubled his conscience; not the fault he had committed in not sparing his brother, but the little or no favor that God shown unto him: yet was he bound to spare his brother: but so was not God, to spare him. His exception was not against his own iniquity, but against God's severity. He never looked much upon the horridnesse of the murder, even after he had received doom: for he presently fell to building of Cities .

And so will this hypocrite do, in the case of sin. For, if he confess his sins to be great, when he can no longer deny them, as Judas himself did, (whose anguish was so great, that he not only confessed his sin, but (as covetous as he was) threw the money at the feet of the Priests, and went and hanged himself; yet he will be ready to say, that God appointed him thereunto; it was his destiny, his hard luck that made him to steal an horse, or kill a man; and that if others had not better fortune, they might have done it as well as he. This is the blasphemy not only of ignorant wretches, but even of this hypocrite, when hard put to it, and that he seeth whereto he must. Or, at least he thinketh God did him not right, in that he kept him not from these outrages, but gave way and leave to Satan and evil counsel to overthrow him; not giving him strength sufficient to resist.

Thus, as he foolishly and impiously chargeth God to be the Author of his sin, and chargeth Providence with his wickedness: so he serveth others, as Adam after he had sinned, laid the blame on his wife; and she, upon the Serpent: and in the close, both cast it upon God, as if God had been in fault to give Adam such a wife, and put so much subtlety into the Serpent. And so, as malefactors condemned, do oftener find fault with the Law, the Judge, the Jury, the Accuser, the Hangman than with themselves; or, if with themselves, it is yet so, as the blame may light upon others that gave them ill education, or ill counsel, &c. so doth this hypocrite never charge himself with an ounce of evil, but he chargeth others with a pound.

On the contrary, the true Christian so judgeth himself, that he ever takes the whole blame upon himself.

Others may be faulty, and many times are the occasions, solicitors, and tempters of him to sin: but he knows the fault of sinning was only his own. In the first place, he will be sure to clear God of having the least hand in it. Against thee, thee only, have I sinned; (he saith not by thee, or through thee,) that thou mightest be justified when thou speakest, and be clear when thou judgest : yea, and clear too, when judged of others . He freely and penitently confesseth the Indictment, and enlargerh the evidence against himself, that it might appear that the Lord had just cause to proceed against him.

It is the property of true Penitentiaries to whom God will show mercy, to plead the cause of God against themselves, and to judge themselves worthy to be destroyed, even when God hath shown mercy in pardoning . And God shall be true, and every man a liar, that dares to say the contrary. Thou art righteous O Lord, saith he, but we are before thee in our trespasses. He dares not say, when he is tempted, he is tempted of God . The Law, saith he, is spiritual, not tyrannical: but I am carnal, sold under sin . And though he sometimes seems to implead God, Why hast thou made us to err from thy ways, and hardened our hearts from thy fear ? yet it is not with purpose to charge their sin upon God, but to mind him of his Covenant, which is, to put his fear in their hearts, that they should never depart from him , to move him to compassion, and to remember the word unto his servants, upon which he had caused them to trust : and so he gives God the glory, because he knoweth himself only to be the sinner .

Thus, this hypocrite whips himself, to cut another's throat, confesseth himself guilty, that he may make another unpardonable; the true Christian condemneth himself, and acquits others, that the shame and punishment may light only where it is due: the one chargeth God foolishly , the other abborreth such blasphemy.

This hypocrite pronounceth hard sentence against himself, thereby to draw others to excuse [Character 14] or justify him.

In the former he made bold with God; here, he abuseth man. He blameth himself, not as sensible of his sin, but that others may commend him: and, as it were, strippeth himself of his rags, that others may clothe him with better apparel. It is usual with him (who deserves bad enough) so to disable himself, and to speak so vilely and untruly of himself, that such as hear him (not knowing his inside,) cannot for shame, but say, Sir, you do yourself wrong: you know not your own worth, &c. This is that he looks for. And rather than fail of this, he will call them in for witness; you know (saith he) that I have no skill, no wit, no parts, no wealth. Such shooing-horns he useth to draw on other men's commendations.

But of all ways of begging, this is the basest: and therefore most usual among base minds; and, none more base than the hypocrite. He answered such a man well, that hearing him so much to discommend himself, said, Brother, Are you not ashamed so palpably to seek to be commended? But he is ashamed of nothing but what he should; and therefore, will lose nothing that may commend himself how shamefully soever gotten. Either he will draw you to do it, or he will, in plainer terms, do it himself .

You cannot do him a worse displeasure, than when he so abaseth himself, to leave him un-answered and un-opposed: unless it be only one way, and that is in believing what he saith of himself. If any man but seem to do this, it is enough for a quarrel, or at least for an everlasting heart-burning. Then ye shall see him turn on the other side, and defend his reputation, with an Epanorthosis, or correction of himself; and let you know that though he made bold with himself for an advantage; yet, if you have not the wit to understand his meaning, or so much flattery, as to oppose him in his self-accusations, but so little charity, as to believe him therein, he means not to give you or others that liberty, which he now finds you take.

Contrarily, the true Christian will rather forbear discommending himself, even when there is cause, that he might not draw on others to commend him.

He hath too much experience of complaining of his defects, and bewailing his infirmities to some men, that rather vex him by praising, than help him by counsel, He meeteth with too many, (and some of them friends) who are Physicians of no value, and Surgeons not to be trusted, who at all adventure, will lay on a plaster, and never search the sore. He knoweth that as most men use the matter, such self-bemoanings are self-praisings: and that not he that (any way) commendeth himself, is approved; but, whom the Lord commendeth . Therefore, for the most part, he concealeth the censuring of himself before others; and yet remembereth to be his own impartial Judge in secret. And he also maketh known his case to God, who, he knows, will not flatter him: and, if need be, to some wise and faithful friend, who will rather help him to do better, than persuade him he doth well.

It is a great wisdom of a child of God, to know to whom to impart his judgment of himself; and to lay open his more secret imperfections and frailties: and, to be sure that he be such an one, as can judge, and will not flatter: that is faithful to conceal them from public notice, and to prevent scandal upon his Profession or Religion: that is merciful to think favourably of him in the main, not to despise him for his infirmities, and to esteem him at a lesser rate, because he knows more by him; and that is wise and faithful to direct him how to reform them.

Thus, this hypocrite maketh his self-confessions, and self-denials of praise, to be but as a Lure to flattery, and a stalking-horse to come nearer to more gain of praise; the true Christian will rather conceal all, than purchase commendations so basely: the one looks one way and rouse another; the other declines all landing of praise at his wharfe, which way soever he steereth.

[Character 15] This hypocrite putteth off the judgment of himself, as a wrong to himself to judge himself.

But now, he was too severe, yet without making himself smart: here, he is too favorable, without preventing of smart. The extremity of right is a degree of injury, why then should he be just over much to himself? He that is afraid to find, is loath to seek. Alas! to search every private corner, to sweep every hole in his heart, is too painful, too precise a course. Would you have him do, as Baals Priests, or as some popish ignorant disciples do, to draw blood of himself? Should he be like those pure-ones that are always whining and complaining of themselves? that were enough to make one to despair, and to do as Judas did; for after condemnation cometh execution: And well were it for him, if it were so, of the old man within him.

Hence it is that to him the popish doctrine is plausible, which teacheth men to neglect the judging of themselves, and neither to believe they shall go to heaven, nor greatly fear their going to hell: but hope well, and have well: and rather hop about a May-pole to put off melancholy, and nourish ignorance of God and themselves as the only mother of hearts-ease and devotion, than to trouble themselves in a scrupulous scrutiny of their own estates. Instead of casting away sin, he casteth away care; and, with it, himself.

He is a true Bankrupt, who of all places loves not his Counting-house (for upon the Exchange he can put on a face;) of all books, not his Leiger: of all reckonings, not the balance of the Accounts, that tells him in one word, how much he is worse than naught. He can make himself merry abroad in company that molest him not, but loves not to be at home in his own conscience, which would mar his mirth, by causing him to pore too much on God's debt-book, to see how much he stands charged there.

He cannot abide to consider what he hath done : but least of all, what will become of it. That's a most terrifying question, What wilt thou do in the end thereof ? His heart would soon tell him, (if he would give it the hearing) that as there is no true fear of God before his eyes, so it is impossible for him to escape the damnation of hell . Therefore, instead of putting such harsh questions to himself, and entering too far into such self-examinations, he flattereth himself in his own eyes, until his iniquity be found to be hateful .

We use to say, if a man love not home, home will not long love him. This the hypocrite will soon find, if he love not, converse not frequently and intimately with his own conscience; if he be not amicus conscientiae, and so, amicus curiae, a friend to his conscience, and so upon good terms with God's Tribunal, (whereof conscience is a member and model) conscience will give him but bad rest and cold welcome home in the day wherein he must needs retire thither, and have comfort either there, or nowhere.

Contrariwise, the true Christian dispatcheth the judgment of himself as of greatest importance to his peace.

He knoweth that often and just reckonings make long friends: for by accounting often, the account is sooner cast up, and any error in it more easily discerned: and, by laboring to avoid all mistakes, all after-reckonings are prevented. Therefore he cleareth often, that he may see how the state standeth; and, to know the worst while there is time and means to help it: He will rather cast up his Accounts himself, than stay till others do it for him, as Bankrupts use to do, upon whom the Creditors come, and cast up his estate for him, little to his benefit or credit. What hath he? What oweth be? and so in the Conclusion, sweep away all.

He knoweth that should he omit this enquiry into himself, not only Christ, but Angels and men, and perhaps his enemies shall keep Audit upon him: therefore he will spare them that labor, and himself that loss and shame which such an Audit draws after it . When he goeth abroad he findeth much vanity, affliction, temptation, flattery, that would abuse him in casting up his estate. Therefore he comes home for a true censure and report of himself, and for true comfort. This makes him love home, that is, his conscience, which will not deceive him; and that home loves him again, giving him peace in himself, and assurance before God .

Thus, this hypocrite staves off judging of himself, in hope the judgment will never come, or at least to prevent the tormenting of himself before the time: the true Christian hasteneth this judging, that the day of judgment may be to him the time of refreshing coming from the Presence of the Lord . The one will not judge himself for fear of undoing; the other doth judge himself, that he may not be undone.

This hypocrite, if he must needs judge himself, corrupteth the rule by which he should [Character 16] judge.

As they that, being foul and wrinkled, would think themselves fair and young, delight to behold themselves in false and flattering glasses; so doth this hypocrite, who being evil, would needs retain an opinion of himself that he is good enough. And it is strange to see the folly of such conceitedly-wise men, in desiring to see themselves so, as none others do, or will behold them. He loves flattery well, that, not content to be flattered by others, must needs become his own flatterer in a thing so palpably false, that he cannot but look upon it as a gross belying of himself.

Whosoever will justify a wicked man, must either forsake , or corrupt the Law; this, the hypocrite doth, that he may judge well of himself: He corrupteth the Law, first, in others, saying unto the Seers, see not; and to the Prophets, prophesy not unto us right things; speak unto us smooth things, prophesy deceits: get ye out of the way, turn aside out of the path: cause the Holy One of Israel to cease from before us . He cannot endure to see himself in the Mirrour of the perfect Law of Liberty . He must have false glosses, as it were false glasses to represent him to himself according to his own mind, not such as he is, but such as he would be taken to be by others, although he be not such in himself.

And as he corrupteth the Law by making others to corrupt it, as David slew Uriah with the sword of the children of Ammon ; so he corrupteth the Law in himself; understanding, and applying it according to his own humor. When God curseth him, he will bless himself, saying, I shall have peace, though I walk in the stubbornness of my heart . I stand not as other sinners in the Account of God. I honor him more than many others, and do him more service. I have suffered much for my Profession. My sins are not so heinous in degree and circumstances, as other men's. And this he takes up for his Conclusion; I shall not perish, say the Preacher what he will.

On the contrary, the true Christian taketh the rule of his judgment as it comes from God.

He knoweth that God will judge him by his own perfect Law, therefore he judgeth himself by that Law, in the sense of the Law-giver, not of his own corrupt heart. He takes the Law from the sense of the Judge, not from his own private opinion which he bringeth with him to the Law. He considereth that it is a vain thing for Malefactors to think to teach their Judge a sense of the Law, of their own inventing, who must be judged and executed by the Law of the Land. If he have so much courage (or fool-hardiness rather) to be a Dueller, tis saith he, the Law of Honor and Arms, to revenge an injury, and to call for satisfaction where he hath been affronted and dishonored: and that he thinks, is warrant enough for him to challenge, and fight. But this will not serve at his trial, he shall be judged, condemned, and executed, for killing, by the public Law of peace, not of Honor and Arms.