Divine Characters in Two Parts

CHAP. XXXV. The Libertine Hypocrite Is he, who thinketh he may use the Liberty of the Gospel, as he list.

EIther he taketh liberty beside the Rule; or, sets up a Rule of his own, that gives him false liberty, or puts him under a false yoke. By both which, he maketh his good, or commodity, to be evil spoken of; yea, blasphemed . Christian-liberty is such a good, as becomes an evil to them that abuse it, either by over, or indiscreet using of it; or, by taking offense at the lawful use of so great a benefit. Sometimes the same hypocrite runs into both extremes. But usually he begins with the last, abridging or denying himself the due use of the liberty purchased by Christ; and, this over-strictness becomes a snare unto him: for, ere long, he will find a necessity of transgressing his own Rule, which when he hath done, he soon steps over to the other extreme, and now, holdeth all things lawful; yea, even the using of his liberty, as an occasion to the flesh .

Sometimes, he keepeth to one extreme, which commonly is that of excess; and therein so far exceedeth, as if Christianity lay more in taking such liberty, than in doing of duty; yea, holding the use of his liberty the greatest duty, and the most distinguishing character of a true Christian from a legal Professor. He holds himself herein so free, that he is not accountable either to God or man for his use of, or behavior in things that are in their own nature, or in his apprehension, indifferent. As if God allowed his servants a Saturnalian feast ; wherein the Masters were to serve, and the servants to sit at Table, in which he will take no account of their carriage; but hath discharged them upon the account of Christ.

By which means he is as loose in his way, as profane men are in theirs, who keep the feast of Christ's Nativity with riot, gaming, cheating, and all manner of heathenish behavior, as if the devil were incarnate, rather than the Son of God: or, as they who turn the grace of our God into lasciviousness , in the general course of their lives, not coming short of very heathens in lasciviousness, lusts, excess of wine, revellings, banquetings, and all abominable wickedness . As if Christ himself had paid so dear for liberty, merely to purchase a license to sin, to abuse his creatures, and ourselves, and to set our Lord himself at naught.

Perhaps he is for the other extremity, and thinks nothing lawful in point of meats, drinks, days, &c. to a Christian, that was not so to the Jew: or, he lays other restraints upon himself, which God never laid upon the Jews themselves; as, the forbearing of marriage and vowing of single life, the vowing of willful or voluntary poverty, the denial of their own understanding, reason, conscience, to obey blindly what, not God, but others command, even contrary unto God, and many other things of like nature. Wherein the hypocrite aims at a greater perfection than others do or can attain; and, to please God better, than ever he himself directed him to do: and yet, in all these, pleaseth him less then they who lay no such yokes upon their own necks: and, receive no better entertainment or reward from him, than a Quis requisivit? Who hath required these things at your hands ?

Not that all are hypocrites who are fearful to use their Christian-liberty in meats, and days, and other things of like nature: but he is the hypocrite who pretending these restraints to be laid on him by God, doth yet not observe them out of conscience; but, to gain reputation from men, for his extraordinary strictness and denial of himself: and to make the observation of these smaller things, a cover and a cloak for his breach of such as are Commandments of God indeed: hoping, that all men will take him to be a very exact Christian that is so severe to himself beyond other men in things of the least concernment.

On the contrary, the Christian accounteth the true use of Christian-liberty, a great part of Christian-duty.

He knoweth that Christ would not take this into the Covenant between God and him, for the purchase of it with his blood, but that it was worth the purchasing: and that, Christ having bought it, 'tis all the reason in the world his members should enjoy it as a privilege, and use it in their course as a duty incumbent, both by way of thankfulness to Christ that hath freed them from that unsupportable yoke, which formerly lay so heavy upon the people of God under the Old Testament, that neither the fathers, nor their children, were able to bear it : as also, by way of rule, in all their use of things now made indifferent.

And indeed, there is nothing whereof a Christian, in his conversing with Christians, (that may perhaps differ from him in judgment, or practice, or in both) about matters of this kind, is more careful; that he may reach to the true use of that liberty, and not exceed it. Nothing is of so great worth and weight in Christian conversation, (next to adorning the Gospel by a holy and devout life) as the wise and charitable demeaning of himself in the use of Christian-liberty, that he neither over-use, nor refuse the liberty allowed him of God: that he neither give offense, nor take offense without ground. It is a commodity indeed; but, like a venice-glass, easily broken; therefore he is very chary and vigilant in the using of it. He considereth that though grace hath made him free, and called him unto liberty, yet the same grace hath laid upon him a law of love, and made him a servant both to God and man: therefore he will not use his liberty for an occasion to the flesh; but, by love, serve those among whom Providence hath cast his lot.

Thus, this hypocrite is a very jugler that pretends skill to make what use he list, of anything he taketh in hand: the true Christian, having found a price put into his hand by Christ, is careful to improve it to the best advantage of others as well as of himself. The one, by liberty, grows lawless, or superstitious; the other, freely becometh the servant of God , and of his brethren .

This hypocrite will have liberty without law. [Character 1:]

Liberty is no liberty with him, unless it be lawless. If liberty, no law; if law, no liberty, saith this Libertine. Hereby he becomes a son of Belial, because Belignal, without yoke. He professeth Christ, but under this pretext, he fights against Christ, like the Kings of the earth, that resolve to break the bands of Christ asunder, and to cast away his cords from them . He is willing enough to be beholding to Christ for liberty, but he will not take it upon Christ's terms. He maketh Christian-liberty and lawless Libertinism to be the same thing. If not, give him this, and away with that: for he is altogether for breaking the yoke, and bursting the bonds .

All wicked men are sons of Belial by nature: but this hypocrite is such by Art and nature too. He can plead liberty against law and grace too, and freedom against obedience. He can promise and preach liberty to others, being still himself the servant of corruption . He talks much of his Christ (for his carnal advantage;) but it is of his ease, not of his yoke: and, of the Spirit that giveth liberty , but not of the Law of the Spirit . He boasteth that he is under grace; but he meaneth that he is under the shelter, not under the command; under the protection of grace, not under the precept of obedience.

Contrarily, the true Christian looketh upon his liberty as regulated and limited by the Law of liberty.

It is a Law; but, of liberty , so taking away the rigor. It is a Liberty; but, with Law, to take away looseness. Law, and Liberty may agree: but liberty and looseness in a Christian, cannot consist . Liberty takes away rigor from the Law; and Law takes away looseness from Liberty . He is free, not from obedience, but in, and to obedience ; in obedience, without fear of the curse ; and, to obedience, without the shackles of corruption : and both by Christ . He is not free from service, but a free servant, the Lord's freeman, even when a servant of man: and the Lord's servant, even when under no engagement to, but free from man .

While clogged with corruption, he could not so much as go in God's way; but being enlarged from that bondage, he runs the way of God's Commandments; he doth run, not away from them, nor run out of the way; but, in the way, making straight paths for his feet . For this end, he beggeth of God his free Spirit , not to let him loose, that he may run wild, but to establish him in obedience . Christ bringeth him freedom from the Law; but, he looketh on Christ in the Law, and on the Law in Christ. On Christ, in the Law, unto Justification: for seeing nothing but rigor in the Law itself, he looketh to Christ satisfying, and meriting on his behalf. In like manner, he looketh on the Law in Christ, unto sanctification, that he may learn to abhor that sin which crucified his Savior; and, to walk as he hath walked .

He is never without yoke. He was under the yoke of sin, and felt it not, though so heavy as would have crushit him down to the nethermost hell, had not Christ taken it off. But now, he hath changed that heavy yoke for the easy yoke of Christ, which is, willing obedience ; and, findeth not the Commandment grievous , but only corruption that opposeth it. He knoweth that where Christ giveth life, he giveth Law, even the Law of the Spirit of life, to set him free from the Law of sin and death .

The Law in it self is like the Common Law of the Land; all right, but no favor. Wherefore he flieth to the Chancery of the Gospel: not to defend lawless Acts, but to get a qualification of mercy in the right of Christ. He rejoiceth to be under grace, not only as under shelter, but also as under command, and admitteth the peace of God, not only as a Benefactor, but as a Ruler . Grace is his gracious Lord, yet a Lord. As Princes protect their Frontier Towns, but for themselves, and to their own service: not lending them aid as Associates, but putting in their own Garrison, to assure them of their subjection: so Christ gives grace to his subjects, for their protection, but for his own interest and service. The Garrison which protects them, doth command them, according to the Laws and Orders of him that set it in them, to be over them.

Thus, this hypocrite seeketh a toleration in sinning as warranted by Christian-liberty: the true Christian seeketh only a qualification of the Law, that it be not exacted in rigor. The one under color of liberty throws off the Law; the other emproveth his liberty to observe the Law.

[Character 2] This hypocrite frameth a liberty to himself that Christ never gave him.

He foisteth into the magna charta of a Christian that which Christ never granted. Sometimes in the things of God he committeth this forgery. He pretendeth a liberty either from the whole Law, as not binding Christ's subjects at all; or particularly from the Law of the Sabbath, enjoined in the fourth Commandment. Especially from the spiritual observance of it: which, because it is spiritual, argueth the Law that requireth it to be both moral and eternal: and, with respect thereto, the bodily rest becometh also moral.

But, saith he, God is not so strict nowadays: he looks not for so much service and attendance. He examineth not whether men hear the Word or not; whether once, or twice: much less how they hear ; or, whether they add private duties to the public exercises. He is well enough served, if people can play, and dance, and drink, without fighting and quarrelling. Short grace and long dinner; short service and much sport, very well become a Christian, as a part of his Christian liberty.

Sometimes he maketh bold with that which belongs to man. As the Anabaptist that will be free from the Civil Magistrate; unless some (meaning of themselves) rise up by Revelation, as the Judges in Israel, when yet there was no King in Israel. Or, as Cnipperdolling at Munster, John Matthew, John of Leiden, and others in Germany. And as some servants think they may cast off the yoke of their bodily Masters, even in things civil, and, in themselves lawful; under pretence that they are forbidden to be servants of men : not considering that in the very same place, the servant, till he may be made free by him that hath power over him, is commanded to abide in the same calling wherein he was called . Nor, is the question, whether one Christian that is a servant, should be subject to a believing Master; but, to an infidel, not yet acknowledging Christ, or his Gospel. As in the case of husband, and wife; the one a believer; that is, a Christian receiving and professing the Gospel and Christ; the other an infidel, not yet professing either. The believing party, either husband or wife, was not to depart from the other .

An unbelieving Master may command things contrary to Christ, to go with him to Idolatrous Temples, and to commit Idolatry, and compel them (as Paul once did) to blaspheme, and abjure Christ . Yet even here, the servant who is commanded to obey God rather than man, is rather to suffer patiently, when for conscience towards God, he endure grief, suffering wrongfully ; than to run away without a legal discharge: because, such suffering is acceptable unto God , and such a servant is thereunto called, because Christ also suffered for him, leaving him an example that he should follow his steps .

But, this hypocrite perhaps will reply to this, that he hath less reason to be a servant to a believer than those servants had to continue in the service of unbelievers: because now, Christ hath taken away all difference between bond and free, as much as between Jew and Greek, male and female, and made all one in himself ; all are brethren, all partake alike of the common benefit, of the Gospel and the Covenant of Grace: therefore he will be no longer a servant even to a believing Master; not considering that as many servants as are under the yoke are commanded by the Gospel to count their own Masters worthy of all honor, that the Name of God, and his Doctrine be not blasphemed. And that they who have believing Masters, should not despise them because they are brethren; but rather do them service because they are faithful and beloved, partakers of the benefit .

This hypocrite therefore useth Christian liberty for a cloak of maliciousness ; whereas Christ came to give liberty from spiritual bondage under sin and Satan; not, to dissolve outward relations; or, to free men from those duties which the Laws of God and man require by virtue of those relations, in doing bodily service from the heart, even as to the Lord himself . Yea, so doth he extend his liberty, that whatever sin he loveth, he will by hook or by crook, draw it within the compass of liberty, which he calls Christian; so covering it as it were, under the Lord's garment, as the Jews did their unlawful divorces, under the shelter of Moses, as if what he sometimes permitted by reason of the hardness of their hearts, to prevent murderers , in case of hatred , had been justifiable by the Law of God himself.

Contrariwise, the true Christian is careful to keep himself to the Charter of Christ.

He is as willing to make due use of his liberty, as the hypocrite: only he will not encroach; much less pervert his patent. He dares not admit, or affect any liberty but that, which he is sure Christ will bear him out in. He knoweth that liberty is a name that is borrowed by everybody, to be put upon anything he hath a mind unto, and is abused to licentiousness, more than some other things that are in their own nature evil. If he have therefore a liberty from Christ, he will be more careful in the use of it, than in making out his warrant to use it, as knowing that all things that are lawful, are not expedient for him, nor doth he account anything expedient for him: unless it may some way edify .

Yea, he so carefully peruseth the Charter of the Gospel, (having a fearful heart lest he should wrong so gracious a Sovereign) that he will rather deny himself the lawful use of lawful things, than be the least occasion to make any other to offend by his use thereof, either by taking unjust offense and scandal at his liberty , or by adventuring to do as he doth, while he is yet unsatisfied touching the lawfulness of it . He had rather abridge himself, and cut his liberty short, than suffer it to degenerate into looseness, or to hinder the service either of God or man, or to lay a stumbling block in his brothers way .

He hath learned even out of the Gospel, that unto whomsoever much is given, of him shall be much required . And that his Charter of liberty is a greater obligation to duty, and that being delivered out of the hands of so many, so potent, so dangerous enemies, he is now by way of thankfulness bound more strictly to serve God without fear, in holiness and righteousness, that is, in all the duties of both Tables of the Law, all the days of his life . That however he be freed from those extraordinary festivals, or Sabbaths which were levitical and typical , yet not from the moral : He knoweth that the Law is spiritual , that, bodily exercise profiteth little , that God is a Spirit, and that they that worship him, must worship him in Spirit and in truth , not according to a fancied liberty of their own, but according to the rule prescribed by himself: That, he that is of God heareth God's Word ; therefore as a new borne babe, he desireth the sincere milk of the Word, that he may grow thereby ; he is careful not only what he heareth , but, how he heareth ; that he may hear for time to come .

If he be a servant, he looketh upon himself as the Lord's free man, that is, as made free from sin, and become a servant of God : yet so as to be obedient to his Master according to the flesh, with fear and trembling, in singleness of his heart, as unto Christ; not with eye-service, as a man-pleaser, but as the servant of Christ, doing the will of God from the heart, with good will doing service as to the Lord, and not to men; knowing that whatsoever good thing any man doth, the same shall he receive of the Lord, whether he be bond or free . In all things, his Motto is, as free, but, as the servant of God . And, towards man, he approveth that saying of the Orator, Legum servi sumus, ut liberi esse possimus: We are servants of the Laws, that we may be free men.

Thus, this hypocrite makes himself free to what he pleaseth, and then counterfeits, or corrupts the Charter of Christ for his warrant; the true Christian, first peruseth his Charter, and thence circumscribeth his freedom; the one is, in God's account, no better than those rogues, who make themselves passes under an hedge, wherein one cunning rogue, plays the Justice, or his Clerk, for all the rest: (for so, when vagrant lusts meet in a wicked heart, one helps another, and hypocrisy playing the Clerk, makes passes for them all:) the other is like a vigilant Constable, that examining these false passes, whippeth those lusts that produce them, and tears their passes in pieces.

[Character 3] This hypocrite counts it perfection to renounce the liberty that Christ hath given him.

He is sometimes too loose, and sometimes too strict: sometimes he graspeth too much, sometimes he will have none at all. We have seen him in his licentiousness; now, view him in his precontrary humor. He will be in bondage again to impotent and beggarly rudiments , and be under a Law from which he is freed, whether Christ will or no. He will not accept of all the kindness that Christ offereth; he needeth not so much favor. He accounteth it no sin, to set light by that which cost Christ so dear; to reckon that not worth the having, which Christ thought worth the shedding of his blood for. He will rather cut himself off from his part in Christ, than that Christ shall cut off his humor of being again entangled with the yoke of bondage . If he have a fancy to circumcision, he will rather lose all benefit of Christ, than not undergo that sharp ceremony, by which Christ shall profit him nothing. He will rather be a debtor to the whole Law than be beholding to Christ for his righteousness. He will rather renounce his interest in the Covenant or Grace, to be justified by the Law, than lose the honor of his own works .

So that, what Agiselaus said of the Asians, that they were good slaves, but bad free men, is true of this hypocrite: he is fitter to make a Jew, than a Christian. For, when he may go out free, he plainly saith, I will not go out free . He deserveth to be bored through the ear , and to receive the mark of a perpetual slave, that hath such a slavish mind. As some Israelites wisht themselves in Egypt again, rather than go to Canaan, (were it not better for us to return into Egypt ?) and some Jews could have been well contented to have tarried in Babylon, so at this day many such there are, who though they go to Church, yet had rather return to Rome again, and to see that gaudy Religion set up again in all the dress of the Whore, than cordially to embrace the pure and naked Truth of the Gospel, according to the simplicity that is in Christ . He will rather burn in lust, than accept the benefit of marriage.

In a Jewish, or Popish humor, he reneweth differences of meats, which Christ hath taken away, together with the Law of Ordinances touching the same . He holds it a sin to eat flesh on a Friday; but none to live after the flesh, either then, or all the week long. If he abstain from flesh, this is Religion enough, although he have no grace in his heart; yea, though he swear, lie, cozen, and defraud, at the same time. If he religiously, or gluttonously observe such a festival of a Saint, which is his Wake, or his Revelling day, it is sufficient, though he impiously profane the Lord's day, or take the Name of God in vain in the formal performance of the duties of the day. All which seem to be but as the Lees of Satan's endeavor, and as it were the grounds of his wit, now almost at an end together with his work.

On the contrary, the true Christian maketh precious account of that which cost his Savior so dear.

As wise Citizens are careful to preserve their Charters, granted them by the favor of grace, of their Prince; so he, to stand fast in the liberty wherewith Christ hath made him free . And seeing the substance of God's spiritual service continueth (which he would not have to be removed) he is fully satisfied, and glad that the yoke of the circumstantial and ceremonial shadows which were so burdensome, is not only made lighter; but broken . Nor can it sink into his mind, that our Savior who came to pull down the partition wall , and to take away all notes of difference between Jews and Gentiles, would have him now to retain any pomp of outward Ceremonies in his worship, saving only such as without which the spiritual worship cannot consist; such as are the preaching of the Word, and the Sacramental Rites as they are prescribed, or practiced in the New Testament, and no otherwise.

And as for any differences of meats and drinks, upon the account of a religious observation, under pain of the guilt of sin, (further than they are upon a political consideration enjoined by the Civil Magistrate, not as a piece of Religion, but as conducing to some public benefit of the Common-wealth, for the increase of Fishermen and Mariners, and for repair of Port-Towns and Navigation, and not for any superstition to be maintained in the choice of meats ) he wholly renounceth them as a piece of the doctrine of devils, commanding to abstain from meats, which God hath created to be received with thanksgiving of them which believe, and know the truth; which is, that every creature of God is good, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the Word of God, and prayer . Therefore, he holds it better to eat flesh with grace (unless in case of contempt of the Civil Magistrate) than fish without it: for that the Kingdom of God is not meat or drink, but righteousness and peace, and joy in the Holy Ghost : and that it is a good thing that the heart be established with grace, and not with meats, which have not profited them that have been occupied therein .

He thankfully emproveth whatever liberties are afforded him, yet will not make use of them to offend or grieve others. But when, for the sake of others, he abstaineth, he doth not thereby condemn that from which he refraineth, (if a part of Christ's purchase,) but only forbear the use, to avoid giving of offense. Such a restraint put upon himself, is no abridgement of the liberty given by Christ, but only a confining it to the mind of Christ, who never gave liberty to him, to impose upon his brother.

Thus, this hypocrite had rather sing, and say, Carry burdens, or do anything; than so to hear as to learn, so to meditate, as to make conscience; so to be free, as to lay nothing upon himself: the true Christian being delivered from that rack of mind, lying on the unsatisfied Christian, and imposed by the hypocrite upon himself, bestoweth all his care how to perform spiritual worship with a free spirit: the one is for meats and drinks and outward ceremonies; the other is for establishing the heart with grace, and to be freed what he may from outward ceremonies, that he may be more free and vacant for substantial duties.

This hypocrite, because he must not exceed in superfluity, will tie himself to unnecessary [Character 4:] abstinence.

To avoid superfluity is no great thanks: but, to cut himself short of necessaries, he thinks to be a work of supererogation, when it is rather a superstitious or sullen requital of divine largesse and bounty. He will fast twice a week to be observed of men ; when he will not fast once in a year, to fast as he ought unto God . In apparel, if he shun excess, he is so austere, and affectedly humorous, that he makes it meritorious to wear one sort of garment, not another, of such a coarsenesse, kind of stuff, color, fashion; that he accounts it a sin, to wear any other: and he rigidly censureth all that differ from him therein, and accounteth himself to be a Christian Paramount for so doing.

No Popish Friars, that are most superstitious in their fare, their habit, their colors, &c. can go beyond him, or match him, but he makes himself as ridiculous with his affected abstinence, habit, and obsolete affected fashions, as others make themselves scandalous by their superfluity, and antique gue-gawes of phantastical invention. For all extremes are equally hateful to God; unless where he that puts himself into one extreme, pretends to more acquaintance with God , (and thereby makes the sin greater) than he that runs into the other extreme, and profeseth no better.

Contrarily, the true Christian thankfully makes use of his Masters kindness.

He knoweth that to farewell, at the cost of Christ, is no sin, when God in a just and lawful way, sets plenty before him, and affords him a time to rejoice: and, that it is good and comely to eat, and to drink, and to enjoy the good of his labor: and, that this is the gift of God , if he make not his belly his God ; and do not take this liberty when God calleth to weeping and mourning . Nor doth he account it an offense to be clothed in purple, if it be without pride, and within the compass and rank of his place as well as of his purse.

He eateth not another man's bread, but the labor of his own hands , or the blessing of God upon the labors of his Parents or Relations: not for gluttony, but to fit him for service; in season, for strength, and not for drunkenness . Thus he eateth, and it is well with him . Yea, at times, with God's good leave, he eateth of the fat, and drinketh of the sweet . But still reserveth himself able and ready for works, Charity, Justice, and Liberality. He can overcome himself and his appetite when God calls to it, as freely as he can give way to appetite where God allows it.

He knoweth excess in apparel is as hateful to God, as riot and luxury in eating and drinking, and that there is a comeliness to be observed in the greatest liberty allowed by God: but he doth not find that simply the wearing of silk, silver, or gold, is simply condemned, the circumstances of time, place and persons duly observed. The virtuous woman made use of coverings of tapestry, and her clothing was of silk and purple . And the holy Matrons were not without their jewels and bracelets: only the chief care was for adorning the hidden man of the heart with that which is not corruptible , as becometh women professing godliness . Therefore, in his apparel he is careful to be grave, not light; sober, not phantastical; to take pattern from the gravest of his own rank and age; neither affecting what is antiquated by custom and use, nor seeking to be clothed with strange apparel : nor denying himself the comfort and benefit of what Christ hath allowed him.

Thus, this hypocrite is over-abstemious: not as not loving of liberty, even to superfluity; but rather, as angry that he is curbed in the liberty which he loveth, he despiseth Christ's allowance: not unlike to those children, who because they may not have the whole apple, throw away the half: the true Christian thankfully useth liberty, where it is useful, although he may not have all that he desireth; being of the mind, that, better half a loaf, than no bread: the one is like an humorous and froward servant, who not pleased with his Masters livery, chooseth rather to go in rags to dishonor his Master, than to wear what is appointed him; the other is as the Prodigal son returned, so full of self-denial that he will now be content with aany thing that his father will allow him .

CHAP. XXXVI. The Scandalous and Captious Hypocrite Is he, that is apt to offend, or to be offended at another's peril, not his own.

A Scandal, or offense is that whereat any one stumbleth, or dasheth himself , and is thereby hindered, or weakened in the way, or turned out of the way of goodness . Such scandals have been, are, and must be while wicked men continue in the world under the guise, habit, and name of Christians and Professors; both for the discovery of their hypocrisy , and for the trial of the truly godly . Scandal, in the language of the Holy Ghost, imports the stumbling of some person in the Church, at something, or person, within the Church also. Therefore the sin is the greater, by whomsoever committed. Hence our Savior denounceth, Woe to the world, because of offenses. For, though it must needs be that offenses come; yet woe to the man by whom the offense cometh . It were better for him that a millstone had been hanged about his neck and that he had been drowned in the midst of the sea, before he had given offense and scandal to so much as one believer .

But, let it fare how it will with them that give, or take offense, Satan is more busy to promote this trade, than any other course of sin, because other sins are most commonly committed by the beasts and swine of the world; but this, by the choicest and most precious people of the world, at least in name; whereby not only someone, or few, sin; but, many moe are offended and grieved; and the Name of Christ, and his Gospel, exceedingly blasphemed by the rest of the world, who are glad of the sin committed; because, thereby all Professors, the Gospel, and Christ himself are all shamed at once; or at least, the world will do what they can to have it so. With good reason therefore doth Christ proclaim woe to the world because of offenses; because, though carnal professed worldlings be not first in this sin, but it is begun and carried on by Professors; yet, it becomes their sin also at the rebound, when once they come to take notice of it. And so scandal comes at length to contract an almost universal guilt, wheresoever, and by whomsoever it first began.

He therefore that takes up this sin, drives on the devils trade, and is therein a devil incarnate, especially if he do it willingly as delighting in it. Every sin, how small soever, is damnable, but every sin is the more damnable, by how many the more it involves in the guilt of it. And there is no sin that draws in so many at the long-run, as this of scandal. Sometimes a Christian may haply fall into it, ere he be aware, as Peter, when he persuaded Christ to spare himself, and not to suffer the things which he foretold of himself: for which purpose Peter took him, and began to rebuke him, saying, Be it far from thee, Lord; this shall not be unto thee ; But the good man was so far mistaken, that Christ forthwith gave him this sharp check, Get thee behind me, Satan, thou art an offense unto me . Peter was an offense unto him as endeavoring to hinder him, or to turn him out of the way which God had appointed for him: and, thereby acted Satan's part; and for doing his office, is called Satan, by his Lord: for, had Peter therein prevailed, all the world, and himself too, had perished forever.

But, the hypocrite makes this his trade, he hath a mind to offend others, he loves to vex and grieve them, by casting blocks in their way; and to take offense and quarrel at almost everything they do. He is never well, but when he is giving, or taking offense. Hence that sad complaint of God, Among my people are found wicked men; they lay wait as he that setteth snares; they set a trap, they catch men . He is never in his element, but when he can cause others to fall: and none so captious at others, to take them up for falling before they be down. And, whether they stumble at him, or he at them, still the fault is theirs, not his: they take offense at him without cause, and give him just cause to take offense at them. If others take offense at him, for giving offense, his answer is, What have you to do with that, or with me? Who art thou that judgest another man's servant? making use of the words, contrary to the sense. If he take offense at them: it is excuse enough for him to say, Why lay they blocks in my ways? why do they provoke me?

On the contrary, the true Christian aims to be 〈 in non-Latin alphabet 〉 , without offense .

He loveth his brother, and abideth in the light; therefore there is no occasion of stumbling (or scandal) in him . He will neither give, nor take offense. He loveth his brother, therefore he will not willingly offend him, nor taketh anything in the evil part from him; he is not easily provoked, thinketh no evil : and, the rather, because he abideth in the light, which preventeth stumbling. It is for such • walk in darkness, not knowing whither they go, to stumble, or to run their heads against a post, ere they be aware, because they lack light. He that is in the light, and walketh in it, is in no such danger. Or, if he casually stumble, he quickly, by the help of the light, gets up again, as David, Peter, and others have done.

If he happen to stumble, and fall, he doth not lay the fault upon others, but takes all upon himself. David did not charge his sin upon Bathshebahs immodesty, in washing herself so openly, that he could not but see her naked from the roof of his house , where it was not unlawful for him to be; but, he chargeth all upon his own sinful lust, I have sinned against the Lord . Peter, when he fell, he did not blame the maid for her bold face, that so earnestly stared him in the face, and accused him that he was one of Christ's company; nor, their confidence who, one after another frighted him by charging him with the same thing so as was enough to have daunted the best courage at such a time, and at such a disadvantage of place, and power; but, he quietly and humbly takes all upon his own cowardice and infidelity. He first gave offense to Christ in dissuading him from suffering; and now, takes offense at Christ, when he saw him likely to suffer; and both these he lamenteth with bitter tears .

Thus, this hypocrite is like a common Barretor, that cares not to do any man right; and resolves to take nothing, which he calls wrong; the true Christian will give no offense, neither to the Jew, nor to the Gentile, nor to the Church of God : and, will rather take wrong , and say to them that have given him most offense, ye have not injured me at all , than quarrel and brabble for every offense offered. The one is scandalous and captious, yet layeth all the blame upon others; the other is inoffensive, and charitable, without complaining of others.

[Character 1] This hypocrite offendeth others by doing evil himself.

He offendeth others, both by sinning against God, at which they are grieved ; and by laying a stumbling block before them, whereby they are solicited and provoked to sin, either by causing the Name of God to be blasphemed among the Gintiles, through him ; that is, by opening the mouths of such as are openly and atheistically profane, to speak all manner of evil of the Professors of the Gospel in general, and of each member of Christ in particular, as if he and they were all alike; or, to be drawn by his example, unto the same wickedness with him. And so he makes the consequent of his sin, through the danger of example, a greater evil than the sin itself which he first committed, simply considered in the nature of it, because by consequent, scandal given multiplieth both sin, and sinners.

Howbeit, when he hath thus sinned, and is reproved for it, he roughly answereth, Every vessel shall stand on his own bottom: what need anybody be offended at me? He confesseth the fact, when 'tis too palpable to be denied; but he denieth it to be scandalous, if others would not be over-busy to take offense. He thinks he can make his party good with God, well enough; but, he is loath to be charged with the consequent, whereby he should be cast as guilty of drawing other men into sin also, and so incur that woe denounced by the Lord Jesus Christ against such offenders. Therefore he saith, Do as I say, not as I do: follow my Profession, not my practice. Indeed that were wisdom; and so, one party would be clear: but now, the fault becomes the others that stumbleth at his stumbling block, which increaseth both his guilt, and his condemnation.

Contrarily, the true Christian is therefore more careful to abstain from all appearance of evil, that he might not put a stumbling block, or an occasion to fall, in his brothers way .

He will refrain the use of things lawful, and never make use of his just liberty allowed him by Christ while he liveth, rather than eat of flesh, or drink wine, or anything, whereby his brother might stumble, or be offended, or made weak : He knows how to value his liberty as well as another; but, he preferreth charity before liberty; and his brothers safety before his own will. He will not walk so uncharitably as to grieve his brother by his meat, much less to destroy him for whom Christ died .

Much more will he avoid the giving of offense in anything , that is evil, or hath but an appearance of it. He is more afraid of being the occasion of another man's sinning in the least, than of suffering the greatest trouble himself. He will do nothing to make him so much as to halt, but carefully followeth the things wherewith he may edify others . He will in all things so do, as one that is his brothers Keeper . that he may do no evil; that the ear which heareth him, may bless him, and the eye that seeth him may give witness to him .

Thus, this hypocrite cares not what blocks he layeth in the ways of others, so he may have his will in sinning; the true Christian careth not how much he deny himself, so he may thereby be free from giving offense. The one layeth snares to catch men; the other breaketh all the snares he can, that men may not be caught.

This hypocrite sometimes causeth others to lay those blocks in the way, which he will [Character 2] not lay himself.

Either there is some special restraint laid upon him by God, or men, that he may not, he dare not be seen in laying stumbling-blocks himself, and then he will do it by others, that he may not be seen, or thought to have any hand in it. Thus Balaam, (who was kept from cursing Israel ) when he saw he could do no mischief to God's people, by any act of his own; yet, rather than do nothing, he taught Balak to cast a stumbling-block before the children of Israel, to eat things sacrificed to idols, and to commit fornication with the Moabitish women . The daughters of Moab were sent out among the Israelites as a snare, to provoke them to uncleanness: which, the women would not yield unto, till the men first went with them to the sacrifices of their gods, and bowed down unto them . Balaam carried this so smoothly, that Israel being wounded, never knew who laid the plot to hurt them. But God found him out in his closest wickedness, and hath set the discovery thereof upon record, to let all such hypocrites know that they are not hid from him.

Or, perhaps, the greatness, or gravity of his place or years, or some relation, or fear to be branded, or otherwise to suffer for it, makes him unwilling to be seen himself to cause others to fall; yet he hath his instruments fitted for such a work; and them, under-hand, he employeth to do the feat as dextrously and effectually, as if he had done it himself. Jezebel had her Elders and Noblet to suborn false witnesses, and to stone Naboth at a fast, while Ahab and her Majesty, good souls, were absent, and must be supposed by the Many, to have no hand in the business . So Joab, instructed a woman of Tekoah, to use a parable to David, thereby to prevail, for fetching home of Absalom, who, for murdering of Amnon had fled, and durst not return, till he was sure of pardon .

This hypocrice, having an heart as wicked as any, is as prone as any others unto wickedness; and, to use all acts to draw them unto sin: but, his Profession restrains him from that liberty which others openly take; and therefore he must have his Agents whom secretly he instructeth that the thing may be done, and he not appear in it. And, if thereby, the other before whom he caused a block to be laid, happen to stumble and fall, none shall be more ready to insult over him, and to be more sharp and bitter against him, than this hypocrite who first laid the plot. Now he hath, or will have his desire upon the other, and then saith, he might have had more wit.

I • he be a Courtier, he can employ others to lay a train for him whom he hateth, to commit some evil that may ruin him. If he hath any design upon Religion, he can find persons to low seeds of discord between brethren, in matters of Doctrine, Worship, or Discipline, as any, or each of these may conduce best to his purpose: and he, stand and look on, and seem to be sorry for the divisions that appear, while they are but the chickens of his own eggs hatchit by another Hen.

Contrariwise, the true Christian is as careful to keep others (what he may) from sin, as himself.

He knows it to be his duty to watch over his brother, and to save others with fear, pulling them out of the fire ; if casually, or willingly fallen into it. As therefore he is circumspect in his own walking , that he give no offense; so he is vigilant over his brethren least any other tempter should tempt them . He will warn the unruly, comfort the feeble-minded, and support the weak . If he see others solici • ing them to any evil, or laying snares for them, he will give them notice; and arm them against it, as Paul did, the Thessalonians, that they be not shaken in mind , no • s • e as children tossed to and fro, and carried about with every wind of doctrine, by the sleight of men and cunning craftiness, whereby they lie in wait to deceive .

His first care is to give no offense himself: and then, to prevent others from being occasions of offense unto any. If either wife, or child, or friend be apt to give offense; he will do his utmost to prevent their sinning in this kind. He will admonish, instruct, reprove, and (if he have power) correct, as well as warn the unruly. He will not suffer any man (if he can hinder it) to lay a stumbling-block before the blind , whereby he should receive the least hurt in his body; much less, such a block whereby he should receive damage in his soul.

Thus, this hypocrite is as a serpent by the way, and an adder in the path that bitteth the horse heels, ere he be discerned or discovered, so that the rider falleth backward . The true Christian is as he that standeth continually upon the Watch-Tower, and crieth, a Lion , when he perceiveth any Seducer, or cunning Factor of Satan, endeavoring to offend others by grieving them, or drawing them into sin: the one not only offendeth himself, but traineth up others to the same trade: the other likes the trade so ill, that he doth what he can to destroy it.

[Character 3] This hypocrite will be a temptation, but not a tempter.

He will not be so grossly wicked as to solicit others to sin in down-right language, like the impudent harlot that lieth in wait at every corner, and finding a young man void of understanding, catcheth, and kisseth him, and with an impudent face, tells him her business, in plain terms . But yet he will do that by his action, which shall sufficiently tell his meaning, although his tongue be silent. He can speak by signs, by obscene gestures, (as the woman, by light and whorish apparel, naked back and breasts, &c. that yet saith, she hath no ill intention in it, but hath a chaste heart, and scorns all motions to uncleanness or to the least wantonness) until he or she that beholds it, be ensnared and caught.

I do nothing, saith he, and she too) but what may be done: if any be offended, who can help it? Let them thank themselves if they do anything they should not, by occasion of my doing that which I am able to justify. He said nothing to them: he only useth his lawful liberty: if they get evil by his good, it is their own faults, and not his. And so, by his cunning, he hurts others no less than if he had openly tempted them to sin; and himself, more. For, by this device, he thinks to catch others in his snare, and himself to be blameless; whereby he doubles his sin. For, admit the thing be never so lawful in itself, yet it is evil to him that doth it with offense : evil in the pattern, for he doth it so as he gives offense; and, evil in him that doth imitate that pattern with offense; doing it only upon the ground of example, albeit he be not satisfied in the lawfulness of it. All which evil will be brought to the account of this hypocrite, who cunningly led the way, to make the other fall: and then saith, he meant no such matter.

He thinks it enough to be honest in meaning, although he be not so in his outward garb, behavior and actions, that in none of these there may be an appearance of evil , nor any temptation to, or occasion of evil unto others. Herein many women (pretending unto godliness) offend very much, by taking over-much liberty of be ng in the fashion, because they can truly say, they do it not to entice, or provoke others, but merely to avoid being laughed at, for being out of the fashion. They would have you to know, they hate uncleanness and wantonness as much as you, or any others; and if any man shall dare to attempt their chastity, he shall receive such a repulse as shall make him unwilling to a second on-set. And, upon this ground, they go with naked breasts, garish attire, ready to court, and to be courted, to show (not their wantonness, but) their breeding. And, what harm in this?

Bu • , what if others that behold them be wantonly disposed, and take fi e by such a spectacle? What if a man truly godly should kindle at such a sight, as David , who otherwise might have continued chaste? And, he be so enflamed▪ that he who was first but occasionally tempted by her, now tempts her in plain terms, and never gives over, till she yield, and wickedness be committed? Now is she become a temptation and a tempter too, in effect, and so makes herself guilty of his wickedness as well as of her own. The like may be said of married persons, who under color of extreme love, carry themselves so fondly, and in such an unseemly, (and sometimes wanton) manner before others, that they provoke others to lust; and that so far, as it many times ends in the defiling of the woman that behaved herself so foolishly, as a just punishment of the husbands fondness & folly.

On the contrary, the true Christian avoideth all occasions of temptation, as much as actual tempting.

He is as careful that other men take not hurt by his careless using of fire in his own house, as he is, not to set their houses on fire, of purpose. He will not be so regardless of others, as to use any part of his liberty before them who are either not so persuaded as he is, or not permitted to do as he doth. He observeth that tinder being brought too near the fire, may kindle, without striking fire into it. He thinks it not enough to say, I tempt no man, nor woman; I use no idle or wanton speech, or behavior, unless he be able to say also, I do not that act in the presence of others, which might occasion sin in others.

His liberty is governed by charity; and his love, by modesty, and sobriety: and these teach him so to use his liberty as to preserve holiness and honesty in others as well as in himself; to cast water upon other men's undue fires, not to help them with bellows. Liberty (he finds) is an expatiating thing, and therefore must be bounded: so that he, that hath laid Christ for the corner-stone in his own heart, will be careful by no means to lay a stumbling-stone before others. His office is to gather with Christ , therefore he will not scatter: to build up others in their most holy faith, therefore he will do nothing that may in the least, shake, or weaken the building.

He may do all things that Christ hath made lawful unto him; but, he will not be brought under the power of anything , so as not to be able to abstain from the use of it, where he finds it inexpedient, or hurtful to others in the least. He hath power to do many things more than he doth; but no power of his shall be used as a stumbling-block to them that are weak , nor as bellows to the wicked. He knows little difference between sinning himself, and being wittingly an occasion of temptation to sin in others; unless, to be guilty of the sins of others also. Therefore, as he denieth to himself all liberty of doing unlawful things, so he abridgeth himself in the use of lawful things, holding none to be lawful for him to use, which are not expedient, and which do not edify.

Thus, this hypocrite is as he that cares not how many houses, by his occasion, be in a flame, so it cannot be proved that he neither intended or attempted to set them on fire: the true Christian is as he that will rather rake up his own fire, or cast water upon it, than any spark of his should catch in his neighbors house. The one doth as truly tempt in effect, as he that is a formal tempter, and then thinks to salve all with a distinction; the other will not tempt either way, because both are sinful, and so no distinction between them will be admitted at the Tribunal of Christ; temptation, being but as laying the bait, and tempting, but as setting the net, and hunting into it.

[Character 4] This hypocrite layeth the stumbling-block in his own way, and giveth offense to himself.

If his heart be set upon anything that is doubtful, he imagineth and useth a liberty therein, before he have scanned over all the reasons against it, or be fully satisfied in the reasons for it. He doth it haesitante conscientiâ, with a staggering conscience, if not against conscience: and so sinneth, though the thing in itself may possibly be lawful, and good. It is lawful to eat all sorts of meats, saith one: not so, saith another, who thinks he hath strong reasons to abstain: yet, upon some reasons (which he accounteth weak) he eateth, and therein sinneth, as to his own conscience, though not as to the meat itself. For he eateth doubtingly; and therefore is damned if he eat; not eternally damned by the sentence of God, yet damned as a sinner by his own conscience, because he eateth not in faith, as believing that to be lawful which he doth: for, whatsoever is not of faith is sin .

If he love the meat, he will adventure to eat it, although he sin by it: if he love it not, he will dispute against it, although he be out in it. Yea, sometimes he hoodwinks himself, that he may sin blindfold. He will not be persuaded of, nor so much as inquire far into the unlawfulness of that which he hath a mind unto: and so he can swallow those great Camels of breach of the Sabbath, Usury, deceitful mysteries in trades, &c. as so many gnats that will never (as he thinks) choke his conscience, nor in the least offend it. What need I, saith he, trouble my conscience about that breach of the Sabbath, which is not punishable by Law? And the like Queries he makes touching any disputable thing to which his heart is inclined: and, love to sin will make anything disputable to such an heart.

If but the title of a book propound a lawful use of lots, recreations, interest, &c. he will not trouble himself to inquire, in what cases, nor turn over the leaves to see the cautions: but runs away with the Title many times even against the sense of the Author. Thus, this hypocrite hath many ways to put the stumbling-block of iniquity before his own face, which he setteth up as an idol in his own heart , until he suffer himself to be so far engaged in doubtful liberties, that now, though offensive, he cannot forbear them: and, how sinful soever, he must defend them.

Contrarily, the true Christian laboreth chiefly to make all sure on his own side.

He holdeth it not equal that his liberty should be condemned of another man's conscience , no more than that his conscience should be a rule to another man's liberty. But he is specially careful that his own conscience be not scandalized at his own practice. His first care is, to be fully persuaded in his own mind , that he may not be so unhappy as to condemn himself in the thing that he alloweth . He may be mistaken in his judgment: but, his conscience will not suffer him to act, till his judgment at present be satisfied: that so, if after it appear that he was in an error, conscience might not be guilty of acting against judgment; nor conscience fly upon him for acting against her; but, that all may be resolved into a sin of ignorance.

If he doubt in the least, he refraineth the use of his liberty, because therein no man is a loser, unless himself. He may suffer somewhat in going without some liberty which might gratify his affections or pleasure: but, there will be no loss in the peace of his conscience, no civil war in his bosom, no blot to his name. Wherefore he holdeth hard on God's side against his own inclination: and, is partial for the Law, rather than for his own liberty: fearing lest God and he should not be of a mind. He cannot easily resolve that to be lawful, at least expedient, to which his corrupt heart so willingly and strongly inclineth. He knoweth it to be a sin to make bold with even an erroneous conscience. Wherefore he studieth the point of liberty, holding the doctrine dear; but, makes use of it according to occasion, so as he may be sure not to abuse it. He is jealous of anything that presseth too much upon him, and is afraid of that liberty that may end in his own captivity.

Thus, this hypocrite is like him that being much addicted to play, will, for want of company, play with himself, although he lose by the hand: the true Christian is like him, that will be no loser by his own play. The one will rather break his own shins, than not cause some to stumble; the other will rather remove blocks out of other men's way, than lay any in his own.

T • is hypocrite chooseth to give the greater offense, under color to avoid the [Character 5] less.

Under color of being scandalized at some petty business of a vesture, gesture, or the like, • e cares not what scandal he giveth by separa • ing himself from the public Worship, or behaving himself unseemlie in it. He is very careful that himself be not offended, but altogether careless of grieving others by giving offense. He seems to be very render of conscience in point of taking offense, but little better than seared, when admonished not to give offense.

He makes a necessity where there is none; but, obeyeth not necessity where God hath imposed it. Of Contradictories, one must needs be admitted: eat, or not eat; play, or not play; but, of contrarieties, in things more widely opposite, there is no necessity to choose one to avoid the other, when both are evil. Much less to choose the greater to avoid the less: yet, as Papists allow public Stews, to avoid secret adulteries: or, as some go to Mass to please their Popish Masters, or as others mis- • pend the Sabbath that they may not offend their profane be • ers; so this hypocrite chooseth rather to give offense which is always a sin, to avoid the taking offense, which is sometimes an affliction, not a sin, than to be careful of avoidi • g • oth.

That I take offense at other men's sin, is my affliction to meet with such an occasion: but the sin is theirs, who gave the occasion. Howbeit this hypocrite thinks it better to run upon the rock of giving offense not only to particular persons, but even to whole Churches and States, to avoid the offense of some private persons, offended for the most part without a cause: whereas if there were a little of those sweet ingredients, discretion and charity in either party, mingled with their zeal, it were easy to persuade those weak brethren not to take offense, and him not to give it.

Contrariwise, the true Christian will (as far as in him lieth) give offense in nothing.

Of two evils he will choose the less, if neither of them be a sin: otherwise, he will choose neither for avoiding of sin against God, whatever he suffer at the hands of men. If he must needs offend men by refusing that which is a sin against God, he will choose rather to offend men, because such offense (however it may cost him dear) is no sin. Ind • fferent actions he will omit, even while the world standeth , rather than offend his brother; but not necessary actions, which God requireth, whoever be offended at them . As charity ordereth liberty, so faith ordereth charity. For, faith in God, and credit to his Word, is the rule of charity towards men.

He considereth that, of persons apt to take offense, there are sundry sorts. First, some are weak, and some are willful: willingly he offendeth neither, but doth his utmost to please all men in all things that tend to their profit that they may be saved. But, if one must be offended, then he spareth the weak, and neglecteth the willful and contentious , after the example of his Savior who slighted the Pharisees, taking offense at his sayings, as blind leaders of the blind, and as plants that were to be plucked up : and, after the example of Paul, who did two contrary things; He circumcised Timothy , who by the mothers side was a Jew, to avoid offense: but, he would not circumcise Titus, that was a Gentile, that he might not give place to them who would bring in upon the Gentiles also a necessity of circumcision.

Secondly, some are public persons, and some are private; here also the Christian is careful, if he cannot please both, to offend a private friend, than a Magistrate; a brother, rather than the Father of his Country.

Lastly, because of weak ones, some are in the right, some in the wrong, he will herein follow Paul, rather than Peter. For Paul (being better advised in that point) would rather have the Jews offended, who took offense without cause, than the Gentiles scandalized by Peters causeless dissimulation. Peter might say, both are brethren, both are weak; whom should I rather respect, but mine own Countrymen? But the Apostle of the Gentiles thought they were to be favored, as being in the right. For, these were to be confirmed in the point of Christian-liberty, whereas the Jews were to be drawn by little and little from the dissolved yoke of Mosaical ceremonies.

Thus, this hypocrite is as Ephraim, a cake not turned , neither raw nor roasted: very hot on the one side, in taking offense where none is given, but cold enough on the other, in avoiding to give offense: the true Christian is as the Apostles, in choosing rather to disobey and offend man, than God , when man will be offended for obeying God: the one is more tender of himself, than of God, or his neighbor; the other is more tender of God, than of his neighbor; and, of both, than of himself.

[Character 6] This hypocrite seemeth sometimes to take offense at nothing, but at those who take offense at anything.

We have seen the scandalousnesse of this hypocrite in giving offense; we will now take a further view of him, as he taketh offense, in which respect we may fitly term him the captious hypocrite, taking offense at everything, but what he should, and little or nothing moved at what he ought.

And first, in the extremity of defect, he is offended at nothing, with nobody. No man's conversation offendeth him. He thanks God, he finds no fault with the world, nor sees reason why any man should take offense. He never saw worse than himself (and herein you may take him at his word.) He blesseth those whom the Lord abhorreth ; at least he excuseth them. God forbid, saith he, they should be so bad as you make them. They may be in some things a little too blame, but not half so much as you deem them.

But you will say, If he take no offense, what have we to do with him here? Surely, because both extremes belong to the same kind: and yet much more, because he that takes offense at none, cannot but be offended at those that take offense at any. He wonders that any should find fault with the times, manners, company; and, while he commends his own charity, he must needs condemn their severity, and seem to be much scandalized at it, as the Jews, at Christ, when for telling them their own, that they were of their father the devil; they said, he had a devil .

It were well, saith he, that all men could live without faults: but yet, a little drinking, dicing, revelling, swearing more than ordinary, ' • is but honest mirth, the fruits of youthful spirits. For his part he saw nothing to be misliked, and marvelleth that any should be so harsh as to condemn it. If he hear Christ himself threaten damnation to the Priests and Scribes, those unfaithful husbandmen that first slew the servants, then the Son of the Lord of the Vineyard; he is of the people's mind, that said, God ferbid . It is his charity, his modesty, that he is no Censurer, no Judge, no Medler with other men's matters. He leaves that to other men. A fit man for a bad world, and therein much made of: for the world hath need of him, and he of it. He hath every ones good word, for a quiet man, a kind neighbor, you shall never hear him find fault, say his neighbors: it were well your rigid Ministers and Precisians would learn of him, &c.

To such a generation it was that Christ sometimes said, the world cannot hate you, but me it hateth, because I testify of it, that the works thereof are evil . But, as he denounced a woe unto them of whom all men speak well ; so there is a woe to them that speak well of all men, and of all things, calling evil good . For, therefore do all men speak well of this hypocrite, because he speaketh so favourably of them. By such charity he falls into God's Praemunire, who saith, Have no fellowship with the unfruitful works of darkness, but rather reprove them . This man finds no fault with the world, (notwithstanding this charge,) nor the world with him: but God, with both; but chiefly with the hypocrite, by whose means, vices are cherished, wicked men hardened, repentance obstructed, and others more easily drawn into the same course of wickedness, when they see him that is a great Professor of Religion, defend and countenance it.

He wanteth grace, that is not sensible of sin: but, he that makes such senselessness his commendation, doth (as the wise man in another case speaketh) exalt folly . He that is not offended at the old man in himself, hath no part of the New: and he that is not offended with vice in the world, hath no stock of true virtue in himself. As a woman not offended with filthy talk and behavior, cannot be presumed chaste; so he that is not scandalized at the wickedness of the world, must needs be presumed a friend unto it, and an enemy to God . And so much the rather, because he will quickly be sensible of, and highly offended with anything that crosseth his own particular. No man more punctilious in things that concern his own honor, profit, or delight, in his greatest insensibleness of the honor of God.

On the contrary, the true Christian is offended, wheresoever God is dishonored.

An unjust man is an abomination to the righteous; as, he that is upright in the way, is an abomination to the wicked . A Christian hath so much of the godly nature in him, as makes him not only to avoid, but to hate the corruptions which are in the world through lust : and, not only corrupt lusts, but corrupt men. Do not I hate them that hate thee, O Lord? saith he, and am not I grieved with those that rise up against thee? I hate them with perfect hatred: I count them mine enemies . The more like he is unto God, the more perfectly he abhorreth every false way. As the Spirit of God did continually strive with the old world till it was destroyed And the soul of righteous Lot, was vexed with the filthy conversation of the wicked ; so, his soul mourneth and crieth within him for all the abominations that are done in the world . He cannot bear the wickedness of the world, although all the world should rise up against him for it.

But, saith the world, is it a weakness to be so apt to take offense? Indeed, so to be offended as to fall and offend, is a great weakness, yea, a sin; as he confessed, who said, my feet were almost gone, my steps had well nigh slipped : or, to be offended unnecessarily at that which is no sin, is a weakness, as he who in weakness of conscience, eateth not, and judgeth him that eateth. But, so to be offended as to condemn evil in others, and to avoid it in himself, is a point of Christian strength. Christ himself was thus offended at Peter ; and God with the old world, whose wickedness grieved him at the heart so far, that he resolved to destroy man and beast from the face of the earth . The Christian therefore accounts it no weakness in him, no dishonor to him, to be offended at sin wherever he finds it; but, rather prayeth for such weakness (as the world calls tenderness of God's honor) which may make him more conformable to his Maker.

Thus, this hypocrite had rather offend God, by not taking offense at men for that wherein they offend God, than not gain applause from men, even with the dishonor of God: the true Christian had rather offend all the world by taking offense at the wickedness of it, than be unsensible of the dishonor thereby done unto God. The one will be a gainer from men, even by that which makes God a loser; the other will lose all, and himself too, (as to the world) rather than raise himself a name by such unjust gain.

[Character 7] This hypocrite seemeth to be offended at evil, and yet is not.

He joineth in word and in show with them that reprove the evil of the times. None more loud and clamorous than he (if he light among zealous Ministers or Christians) to cry out, O Tempora! O Mores! Oh what times! Oh what manners! But, in action, and affection, he is with them, and of them, that maintain and increase those evils, as the harlot that carrieth herself demurely in some company, that she may elsewhere increase transgressors among men . His Profession ties him to say something against evil, that he may not lose himself and his reputation with such as are good: but his secret lustings after evil must not be wholly disappointed, but more cunningly gratified: and therefore, whatever he saith, in time and place where he dares not say other, he must have his time and place too, where he may do other.

He judgeth others that do evil as worthy of death; and yet he not only doth the same, but takes pleasure in those that do them . He never so exclaimeth against the e • il of the times, but he is ready to make thereof, when time serveth, as much as any •• her, so far as he durst adventure the hazard of his credit with men. He could not want • hat evil in regard of his lust, which yet he must declaim against, in regard of his reputation. He crieth out against tippling and gaming, when he hath lost his money; but will frequent the same places and go on in the same courses, when he hath recruited his purse, or his pocket, and cannot refrain. O slack hand of Justice▪ cries he: and how zealous, Absalom -like , would he be, if he were in Commission! yet he would be loath Justice should be more quick and strict, lest it should reach him, or lay hold upon his son, or companion.

Contrarily, the true Christian hateth evil in his heart, more than he can declaim against it with his tongue.

Although his tongue be the faithful Interpreter of his heart: yet his tongue cannot express all the hatred of his heart against evil: because, as the apprehensions of the mind, so the affections of the heart, are of larger extent, than can be comprehended in words. Therefore is his soul vexed more than he can express; so that he is fain to speak by his eyes, as well as by his tongue. Rivers of waters run down his eyes, because men keep not the Law . And all too little, to express how much he hateth the evil that he is offended at. Nor is there any evil at which he is not really offended. For he hateth every false way : yea, every vain thought .

When he appeareth before God in prayer, and humiliation for his own sin, he diggeth as deep into his own heart as he can, to find out all the deceitfulness that he is able to discover, and prayeth to be cleansed from all, even from those sins which are most secretly hid within him, or committed by him . And not only so, but he beareth the reproach of the common sins of others. He confesseth the pollutions, not only of his own lips, but of the people's also. I am a man of polluted lips, and I dwell among a people of polluted lips . The evil of the times and people among whom he lives, are not only eye-sores but heart-sores unto him: and the more common the sin, the more he abhorreth to be guilty of it, or to continue in it.

And even, when he cannot help it, but is even constrained to be amongst the wicked, as David, when Saul sought his life, and forced him out of the Confine of Israel, or at least to shelter himself among such as were as bad as the worst in the worst parts of the world, he cries out, out of the anguish of his soul, Woe is me that I sojourn in Mesech, that I dwell in the tents of Kedar .

And that this is not a copy of his countenance only, or words of course, he putteth his heart upon the trial of God himself, who alone is able to search and try that to the bottom; Search me, O God, saith he, and know my heart; try me, and know my thoughts, and see if there be any way of wickedness in me : that is, in not hating others in their wicked ways, according to what he had before professed .

Thus, this hypocrite runs with the hare, and holds with the hound: cries out upon sin, to prevent suspicion of his closer iniquities; but likes it well enough where sin and he can meet in private: the true Christian is a faithful soldier of Jesus Christ that will hold no secret correspondence with the enemy against whom he hath taken arms in behalf of his Lord, but resolves to fight him wherever he meets him: the one cries out against sin, not as hating it, but as the discharge of a piece of Ordnance to give secret warning to the enemy, to shift out of the way; the other cries out against it, as Paul against the body of sin, as resolving never to let Christ be quiet, till he rid him of it .

This hypocrite is offended with everything, save the evil of sin in himself. [Character 8]

He seems to be much affected with a mote in his brothers eye; but we hear no complaint of the beam, in his own . He never calls to his brother to help him to get out the beam, nor doth it himself: but, is very busy with his brothers mote ; not because he hates it as a sin, but because he loves to see something amiss in another, and to be accounted an enemy to sin, where he meets with it abroad: for which he is branded for an hypocrite, and taught that lesson which he never means to take out. Thou hypocrite, first cast out the beam that is in thine own eye: and then shalt thou see clearly to cast out the mote that is in thy brothers eye .

Nay, there is not an atom, or moat in the Sun-beam that shines upon his neighbor, but offendeth him. He hath some exception against every word, gesture, habit, attire, that suits not with his fancy; that a man knoweth not how to speak, look, dress himself, or walk, but he must be subject to the scourge of this man's tongue. He is so sick of the humor of exception, that his tongue grows too big for his mouth, and needs that one cut away a piece of it, as Paul cut off occasion from them which seek occasion . He is as a child wantonly brought up, so wayward and peevish, that it is a trouble to devise how to please him: and the more he perceiveth men willing to give him content, the further he is from being pleased. Now, that he finds himself to be somebody, and to be looked upon as Censor morum, a Master-Corrector of manners, he sets no bounds to his tyranny in this kind.

Sometimes ignorance breeds this humor: for he that walks in the dark stumbleth at every straw, as he that walketh in the night, stumbleth, because there is no light in him . But, most commonly pride lies at the root of this distemper, and appears in every branch of it, as ivy about, and above the tree which it hath encompassed. For it seemeth to him to be a kind of command and lordship, when he, though never so mean, (and commonly the meaner, the prouder) may take upon him to judge and condemn all that come in his way, as trespassers against him. It pleaseth him well to think that the world begins to veil to his censure, as bound to follow his judgment, discretion, and fashion; or, he will whip them, as beggars, about the Town, and lash them double at every Great Mans door, as appears in the intemperancy which he showeth in making capital offenses of indifferent things.

Contrariwise, the advised Christian is offended with nothing but what is truly evil.

If he take offense, it is necessity that puts him upon it. It is not humor, but conscience; and that not ignorant, and blinded; but, duly informed, which enforceth him to take offense. His charity is such, that he had rather not take offense, if he could reasonably excuse, or remove what is offensive. He is so much offended with his own corruption, that he hardly and rarely taketh offense at others. He hath not so much time and leisure from his work within doors, to look curiously abroad after his neighbors faults. He encountreth first his nearest enemy, and laboreth to drive the infection from his own heart, before he look after other men.

He first casteth out the beam out of his own eye, that he may see more clearly to cast out the mote of his brothers eye. He cannot but be offended at sin wherever he finds it: but no sin receives such hard measure, so sharp a doom from him as that which he finds in his own bosom, or to have proceeded thence. He holds it to-be in vain to make war abroad, till the civil and intestine quarrels be (not composed and quieted by treaty, but) decided by the sword at home. Therefore her rather taketh truce with the world, that he may the better prosecute and finish his war at home. Have not I a right eye, or, a right hand , or a foot that offendeth me ? Can I safely undertake any war abroad, before I have cut off these Traitors (how near and dear soever) at home? The hottest service is at home in his own Territories, or with borderers upon the Confines. And he had need of peace abroad, who hath such a sharp war at his own doors, yea, within his own Castle? He remembereth that everyone shall give account of himself to God . And the use to be made of it, which is, therefore not to judge one another anymore .

Thus, this hypocrite, like Diotrephes, out of love to have the preeminence, taketh offense at others for everything, prating against his betters with malicious words , is not offended at himself for anything: the true Christian is much offended with himself for many things, that he hath little mind to busy himself with the offenses of others, unless they fall so directly in his way that he cannot balk them: the one saith, O! what an evil world is this! the other, O wretched man that I am ! The one, while he fights abroad, is undone at home: the other secureth himself at home, whether he hath peace or war abroad.

[Character 9] This hypocrite is sometimes offended at good things.

He must have somewhat to spend his captious humor upon, or it will overflow, as a river, the neighbor-meadowes, when it should not. He will not perhaps call that evil, which he, or rather others whom he would observe, do own for good: but he will pretend that to be evil, which he will not be aknown to be good. Why have ye not brought him? say the cursed Priests and Pharisees to their officers, sent to apprehend Christ . And, did not we straitly command you that you should not teach in this Name? say the High Priest and his Council, to the Apostles, continuing, contrary to their command to preach Christ .

Nothing troubles the Politick Hypocrite so much, as the preaching of that which will diminish his greatness, authority, and profit; as the preaching of Christ did, the power and office of the High Priest and of all that depended upon him: and derogated from the worth of their own righteousness, who sought Justification by it. Otherwise Jesus might have been quiet enough, especially after he was laid in his grave: but this was the great business that made this precious corner-stone , a stumbling stone, and a rock of offense , to so many in Israel: as it doth still to the Roman Antichrist, and his Adherents: to him, because the preaching of Christ in the simplicity of the Gospel, suits not with, but bids battle to his Antichristian usurpation, and revenues: and to his Adherents, for now, as the Pope and his factors have used the matter, if they be not justified or saved by their own works, by whom else shall it be done, seeing by seeking righteousness by the works of the Law, they have let go Christ, and chosen the curse .

The Profane hypocrite, and the Libertine, they take offense, and are much scandalized, that there should be so much preaching, so much zeal for the strict observation of the Sabbath, against petty oaths, merry jests, &c. two Sermons in a day, and no pastime; private exercises and duties in the family besides: so much purity, temperance, tasting, praying; What need the Preacher be so plain, so particular? to follow the point of hypocrisy so far, as to find out me and to lay me open before all my neighbors? Good things must have their place, saith he, but there is reason in all things.

He imagineth every Sermon, and every note to be made, raised, and prosecuted against him. Every Text, Psalm, Phrase, chosen and pickit out to be levelled and shot at him. It is hard to speak or do anything at which a guilty or captious conscience will not stumble. And it is no marvel to see him (that was never good) to take offense at good: seeing unto such the very Gospel is an offense, the Cross a scandal, and Christ, himself a stumbling block : and he is a rare, and blessed man that is not offended in him . This is called scandalum Pharisaicum: for, thus, the Pharisees were ordinarily offended: wild plants, that were to be rooted up: weeds that say to the Gardener, why tread you so hard upon me?

But haply, this hypocrite bewrayeth not at all times the offense he taketh. It is enough for a proud peevish Michal , not to be able to hold her tongue. He is of a more dissembling temper: so as sometimes he will smoothly commend that at which he is offended, in hope he may take off suspicion of guilt of that which is reproved; and say, You do well, Sir, to reprove sin; It is your office: and, never more need. God's blessing on your heart, &c. Thus he saith, when he holds it not for his ease, credit or interest, to break out: yet, inwardly he fretteth, and snuffeth at it. I was never so told mine own, never so taken up. I like not this rough and course language under the name of plain dealing.

On the contrary, the Christian buildeth on that, at which others stumble.

He bu ldeth not upon the sand of imaginary good ; but, upon the Rock which is a sure foundation . When others fall at that precious corner-stone, he riseth . That which is cast asi • e of others, is to him the head of the corner . He findeth life and strength in that which weakeneth the old man in him: and is offended at nothing but what offendeth God. He is so far from quarrelling, that he blesseth God for the plenty of his Word . And that preaching that cometh most home and close to the special corruptions of his heart, is so far from exasperating, that it makes him to fall down, and worship God, and report that God is in such a Ministry indeed . Yea, he will pray for such handling, as for a kindness; and for such reproof, as for a precious oil that shall not break his head , but heal his heart.

As for the strictest sanctification of the Sabbath, care of his conversation, conscience in recreations, all is little enough, and cometh short of that watchfulness which the expectation of Christ's s • cond coming hath fixed upon his spirit as necessar • unto him that truly (and as he ought) looketh for and hasteneth to the coming of the day of God . The company of such as fear God is his greatest joy ; for such he p • ayeth : to such he extendeth all the fruits of his dearest love, as to the excellent upon earth . He looketh on those that are more than ordinarily careful of their carri • ge, diligent in prayer, and in their affairs, swift to hear, &c. as those that are a degree nearer to heaven and to God, than himself; and, as special incitements to quicken him to run the way of God's Commandments, with more speed and care.

Thus, this hypocrite takes offense at that which should be his Crown: the true Christian is offended at nothing but what ought to be his shame: the one is angry at goodness, because himself is evil; the other abhorreth evil, because himself is made good.

[Character 10] This hypocrite is most offended with the falls and imperfections of Professors.

If other men, openly profane and wicked, fall never so foully and frequently, he can pass by that with half the noise and clamour which he makes against the godly overtaken with a fault . He can bear evil well enough in him that makes it his trade, but he can by no means brook it in him in whom it is but a slip: not because it is a dishonor to Religion, but because he is secretly glad of the occasion to speak evil of others that profess it, that so he may seem the better Christian who is not so defiled, and appeareth so zealous against such defilements. He aggravateth their eclipse, that he may shine the more.

And, if he do not impute the fault to their Profession, as profane wretches do; yet he chargeth it upon their hypocrisy: as they who being adulteresses themselves, are most apt to charge the same fault upon others who deserve not so to be charged. The truth is, he seeth perhaps that the other hath out-shone him, and is in better esteem among the godly, than himself. Therefore he is now glad at heart to see him down, that he may trample upon him, and point at him so, that all may take notice of himself as being the better of the two. And the greater the fall of the other is, the more advantage he makes of it to himself; not to be more watchful over himself as he is commanded : but only to trample on the other, which is forbidden .

Yea, he so exclaimeth against the least slips of Professors, that he sticks not to tell it in Gath, and to publish it in the streets of Askelon, causing the very boys and girls of the Philistines to rejoice, and the uncircumcised to triumph ; that so he may call in the enemies of the Lord to blaspheme his Name and Gospel: whereas true love would cover all sins , so as not to blaze them before such as will rather rejoice in the disgrace of Religion, than mourn for the occasion of that dishonor. In a word, he so insulteth, and stirreth up so many others as he can to do the like, as if he aimed, not to restore him that is fallen, but to order the matter so, that he that is down, shall rise no more.

Nor doth he content himself thus to take offense at real offenses of the godly, but he is as clamorous and bitter against them for imagined aberrations that suit not with his humor and fancy; forsaking the Assemblings and fellowship of the Saints, and excommunicating himself, because he cannot cast out whom he will, and what he will. And, in the mean time none so partial to himself not only in doubtful things, but in things notoriously wicked and loathsome, nourishing gross sins in himself from the examples of the falls of the Saints departed. Was not, saith he, Noah, drunken? Lot, incestuous? David, adulterous? Peter, guilty of lying, and swearing to confirm his lie? I hope I do no worse than those that have been accounted holy and good men. This he can plead for himself: but▪ no sacrifice is, in his opinion, sufficient to expiate far less sins and infirmities in other Professors that live in the same age with him: no shame is too much to be cast upon them. A plain argument of great partiality, and of much Pharisaical hypocrisy.

Contrarily, the true Christian is more careful to cover, than to carp at the imperfections of brethren.

He will not palliate or patronize the least sin in any, but, faithfully, and in the spirit of meekness, endeavor to bring them to a due sight and sense thereof, and then to restore them : Otherwise, he is neither willing to make them known to others, nor (if it be possible, without making himself blind) to see them himself. He will rather cast a garment upon their nakedness, going backward . He turneth his face from the infirmities of his brother, that he may keep his heart still towards him. What love may do in covering sin, shall not be wanting; provided he be not wanting to his brother, in rebuking him plainly, and not so suffering sin upon him, as thereby to bear the guilt of his brothers sin upon his own shoulders .

He knoweth the Law is not chargeable with the Malefactors sin; nor he, excusable by the examples of better men than himself. He looks upon their virtues, not their vices, for his imitation: and, if they have fallen, he eyes their repentance, not their falls: that he may be encouraged to imitate, not their stumblings, but their risings again. Their falls shall be his warnings, not his patterns; his humbling, not his insulting; his grief, not his warrant; his shame, not his triumph. He looks upon their falls, as lessening him that thinketh he standeth, to take heed lest he fall .

If there be some tares in the Lord's field he doth not presently forsake it as being the devils field: if some scandals be in the Congregation, he doth not conclude, that, the Church, but the envious man hath done this : therefore he doth not presently forsake the assembly, as the manner of some is : but rather bears with patience, and bewails with grief, what he is not able to reform. He knoweth it to be both impossible, to pull up all tares, without doing more wrong than good to the wheat; and therefore looks upon that as a thing forbidden . He looks upon that as a work reserved for the Angels, at the end of the world. Then, and not till then, by them, and not by us, shall the Lord gather out of his Kingdom all things that offend (or, are scandals) and them that work iniquity .

Thus, this hypocrite quarrelleth at others, not to humble them; but, by treading on their b • cks, to exalt himself: the true Christian is so scandalized at the falls of others, that he rather desires to lay himself lower than he would lay them: the one is content to build a castle for sin, in himself, upon the rubbish of other men's failings; the other seeing the falls of other men's buildings, labors to build upon a more firm foundation.

This hypocrite is offended, upon his own imagination of the offensivenesse of others. [Character 11]

He that is pur-blind is apt to be jealous: and, the more blind, and base-minded himself, the more jealous of others. An hypocrite is ever 〈 in non-Latin alphabet 〉 one that that cannot see afar off; if not 〈 in non-Latin alphabet 〉 , stark blind . Therefore he is very suspicious of everything, and will fight with his own shadow, rather than want somewhat to fight withal. Even he that would be taken to be a very good Christian, cannot endure any that go beyond him in zeal or duty. These pure ones, saith he, are the veryest hypocrites, the most covetous, and most uncharitable people in the world. They talk religiously, but they live deceitfully: they seem to out-strip others in zeal, but come behind them in common honesty.

But ask him, whom he meaneth by those pure ones, or why so called, or what grounds he hath to make good his charge of such imputations? there he sticketh: and the best he hath to say for himself to them to whom he accuseth the godly, and that demand a reason of the accusation, is but this; if he were not a malefactor, we would not have delivered him up unto thee . He is a monster by hear-say; and that's enough for him that hath a mind to receive an evil report against his neighbor , to blast him; and, to be as afraid of him, as the Israelites were afraid of the sons of Anak, upon the bare report of a company of cowardly Spies .

He will not let God himself alone; but, as Papists usually do, he conceiveth false and impious opinions of God, of his Decrees, Works, and Ways; and then chargeth them upon his brethren; as Papists charge Calvin, to make God the Author of sin, and guilty of Stoicism, and fatality that imposeth a necessity of damnation upon millions of men doing what they can to be saved, that good works are not to be done, that there is no liberty left to man's will in anything, and such like, which are only figments of his own, and conclusions, or rather absurdities falsely drawn from true doctrines that will not down with him. For, what godly and Orthodox Christian ever taught, or did not both abhor, and refute such impieties?

If he can pick out any blasphemy of a frantic Familist, or fury of a bloody Anabaptist, or impiety of a wild Libertine, he chargeth all these upon those who first discovered such monsters, and raised the hue and cry against the Parents of them. If he do but conceit those who excel him in true Piety, to be guilty of these, or of any of these, he will as confidently charge them, as if he could prove the Indictment by a thousand witnesses. He is sure they teach such things, or are of that opinion. So he looketh upon a faithful Minister, a conscionable Professor (that differ from him in opinion) as a bug-bear, or monster, gives him out to be a dangerous man to converse withal: although he cannot prove the things whereof he doth accuse them .

Contrariwise, the true Christian dares not to wrong any man, by taking offense at him upon presumption.

The devil shall have his due: and, report must bring forth her proofs, if she will have credit with him. He is not suspicious; and therefore will not receive an evil report (while it is but a report) against his neighbor . He knoweth the devil is malicious, and infuseth a thousand lies into the heads of not only evil, but good-men, (if weak) against the godly; that it is his trade to be the accuser of the brethren . not only unto men, but even unto God himself (who knoweth his lies) day and night . He will not therefore be light of belief to hold, much less to proclaim them guilty of all that either evil, or good men lay to their charge. He will not say, as those wicked men that desired to blast Jeremiah for his faithfulness, to any Calumniator, Report, and I will report it : do thou but say to me, he did, or said such a thing, and let me alone to ring it up and down the country: but he hath learned another lesson, Against an Elder to receive no accusation, but under two or three witnesses . nor against any man professing godliness, to hearken to a tale-bearer . He that will believe the lying world, shall be sure to condemn the generation of the righteous.

If he be to deal with Papists, he will not do as they do by us, bringing their own hirelings to bear false witness against Luther, Calvin, and others, and object a fame of their own raising; but, he will urge against them their own mouths, and writings only against them: not wire-drawn deductions from them; but their own terms, and positions positively expressed in their own writings; or that, which experience (not report only) hath made notoriously known. There is nothing that he is more afraid of than want of charity: and, nothing whereof he is more jealous, than that his charity should be abused by evil reports against his brethren.

Thus, this hypocrite cares not how weak his proofs be, so his imagination be strong: the true Christian cares not how strong his imagination be, if the proofs be weak; the one is resolved to take offense without cause, rather than not quarrel; the other resolveth against taking offense, that he may not quarrel without cause.

[Character 12] This hypocrite, offended at Providence, casteth the fault upon virtue.

Had not I been so strict and zealous, saith he, I had never raised so many enemies against myself. If the go • lie suffer affliction, he concludeth, it had been better for them they had complied more with the world. Their zeal, is by him accounted their indiscretion. Had they been content to have done as their neighbors do, they might have lived as quietly as other men, and as free from trouble. Is not this thy fear, thy confidence , saith he, in an upbraiding way, to him whom he ought to comfort in his affliction? He saith that proud men a • e more happy than the humble; that they that work wickedness are set up, when suc • as work righteousness are kept low enough; yea, that they who tempt God, are delivered , when such as fear God still lie under oppression and misery. Hereupon he is scandalized at all duties of Religion, all exercises of Piety; concluding, that it is in vain to serve God, that there is no profit in keeping his Ordinances, nor anything to be gotten by walking mournfully before him : and, that Providence hath decided the cause against those that are over-strict in a religious course, as being too blame for so doing.

On the contrary, the true Christian, keeping his grounds, is both a friend to virtue, and a subject to Providence.

He measureth not duty by the present success. He makes not Providence in rewarding, but the Word directing, to be the rule of his actions. He is satisfied in this, that the righteous, and the wise, and their works are in the hand of God: that no man knoweth either love or hatred by all that is before him. That all things come alike to all, in this world: in which respect, there is one event to the righteous and to the wicked, to the good and to the clean, and to the unclean, to him that sacrificeth, and to him that sacrificeth not: as is the good, so is the sinner: and he that sweareth, as he that feareth an oath . The difference is, for the most part, to be made hereafter. The sheep and the goats do here feed together: and the goats for the most part, are too hard for the sheep. The separation is reserved till the Judge of all divideth his sheep from the goats .

If the present face of things offer difficulty, too hard for him to master, he goeth further; and, by the light of the Sanctuary, understandeth the different ends both of things, and men . By this means he cleareth, and reconcileth that which otherwise would be too painful for him. He cleaveth to virtue for the present, and looketh for success hereafter. For so he is instructed, to say to the righteous, it shall be well with him: for there is a time coming wherein he shall eat of the fruit of his doings . And, that though a sinner do evil an hundred times, and that his days be prolonged: yet surely he knoweth that it shall be well with them that fear God, which fear before him; but, it shall not be well with the wicked, neither shall he prolong his days which are as a shadow; because he feareth not before God .

If iniquity prevail he leaveth God's hidden judgments to himself, if it concern others, who truly fear God; yet, go to the wall. As for him, he is not ashamed to cleave to the losing side, having evidence of their sincerity. For (as he said) victa Catoni; much more it may be said, victa Davidi. His faith looks to the Word of God, rather than to his hand: and, he interpreteth the Work by the Word, not the Word by the Work. He findeth that God's dealing with his children hath many reservations; and that he entertaineth them here not only with the waters of consolation, but with the rod of correction: and, that a beating is sometimes better for them than a breakfast. Not that he delights in chiding, much less in fighting: but, that they compel him to that wherein he takes no pleasure, that he may not keep his anger forever .

Thus, this hypocrite will take any occasion to quarrel that grace which he loveth not, that he may more freely live in that sin which his heart is set upon: the true Christian that dares not to tell a lie for God , will stick fast to that grace which meets with hardest measure in the world: the one seeks to fasten that upon piety, which it hath not deserved: the other gives God the glory, although piety be not at present rewarded according to his expectation: the one is for no pater noster, if no penny: the other is for duty, whether rewarded or not.

CHAP. XXXVII. The Conclusion.

WE have spoken of several sorts of hypocrites, and marks of hyprocrisie. What remaineth, but to make an end? And what fitter end, than to see their end? The Holy Ghost gathereth, all into a short sum, the hypocrites hope shall perish (a): importing, that even the hypocrite hath some hope; but such, as shall perish, and himself with it. The wicked, saith Solomon, worketh a deceitful work . He is not altogether idle; but, his work deceiveth him. He relieth on deceitful grounds: and is carried by deceitful hopes. He believeth not that he erreth by vanity. He that is most deceived, is most apt to trust that most which will deceive him more. Therefore vanity shall be his recompense . The vanity of misery shall overtake all those who have deceived themselves with the vanity of sin.

The hypocrites hope is compared to the Spiders web : which is very curious, but slender: fitter to deceive others, than to benefit himself. The thread is very fine, but weak. His web shall not become garments, neither shall he cover himself (so, as to secure himself) with his works: because his work, at best, is but a work of iniquity . It is all woven out of his own bowels: that is, out of his own conceit and imagination. The Workman and his Workmanship are all of one: for the hypocrites hope is not from above, as every good and perfect gift is ; but, of his own making. Take notice of but some part of his Workmanship, whereby it is easy to judge of the rest. I shall not accurately observe the former method in ranging of hypocrites, but touch upon some few of those which I next meet with in my way.

He hopeth that, whatever men talk, the Lord will neither do good, neither will he do evil ; that there is neither heaven nor hell; perhaps neither God nor devil: no such matter as a day of judgment: that Preachers take a pride to skare men, (for it is impossible he should do as he doth, if he otherwise believed). This is the hope of the Profane Hypocrite, profane in the highest degree, and frozen in the dregs of sin. But, he shall find that, verily there is a reward for the righteous: verily he is a God that judgeth in the earth; that so strangely findeth out, and punisheth the most secret sins of hypocrites, making their own sin to find them out .

He hopeth, if there be a Judgment, yet that the God of mercy will be more merciful, than to cast a man, yea, a world of men, away everlastingly, for small matters. God is a friend to mankind, and therefore will not be an implacable enemy to good-fellows that mean God no harm, although they be a little merry; but will rather bear with every man in his humor: with the young man in his intemperance, with the old man in his gripplenesse, with the rich man in his idleness, with the poor man in his thievishnesse, &c. Every sinner is willing to imagine that God is like him ; though he be an enemy to the sins of others. This is the hope of the Presumptuous Hypocrite, (as indeed every hypocrite is presumptuous) that saith in his heart, I shall have peace, though I walk in the imagination of mine heart, to add drunkenness to thirst . But, he shall find that God will wound the head of his enemies, and the hairy scalp of such an one as goeth on still in his trespass • : that the Lord will not be merciful unto him, that thus abuseth mercy; but that the anger of the Lord, and his jealousy shall smoke against such a man, and that all the curses that are written in his book shall lie upon him ; and, he shall know whose words shall stand, God's, or his .

He hopeth that God will not (for shame) condemn one that all men speak well of. And, as for men, let him alone, as in life, so in death, to be aknown of nothing that may tend to his discredit. He will bite all in, when he comes to die, save only in the general he will confess he is a very great sinner (but you shall never hear him to confess wherein): and so he will steal a death; yea, and a damnation too, (that his neighbors at present shall not know of:) because he will not give glory to God by confessing his sins as God requireth: he professeth repentance without repenting; and confession without confessing. This is the hope of the plausible or popu • ar hypocrite. But he shall find that there is a woe denounced by the Lord of life against all those, of whom all men speak well ; because that which is highly esteemed amongst men (as namely his sinful compliance with them in all things) is abomination in the sight of God : that, his own evil words may condemn him ; but, the good words of others shall never save him.

He hopeth he hath done God no wrong. Haply he hath neglected some works of mercy, or justice towards men: but, what is Christ the worse for that? Had Christ been on earth, and wanted anything, he should not have been unsupplied: he would have stripped himself to his shirt rather than Christ should have wanted. Therefore he cannot believe that ever he shall be called to account for neglecting Christ, because he hath perhaps not done so much for a company of poor neggarly peevish men, that let him do what he will for them, are never thank • ul, never contented. But, as for Christ, he dares (at least he thinks he dares) to appeal to himself, Lord, when saw I thee an hungered, or a thirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee ? This is the hope of the religious hypocrite, that pretending some care of the first Table, neglecteth the second. But he shall find that what is omitted towards man, especially towards Christ's own sheep, is detracted from Christ, who will give him this answer, Verily in as much as thou didst it not to one of the least of these, thou didst it not to me . Christ will before all the world, declare, and adjudge himself to be neglected, where the meanest member of his body is not supplied: and that he is of a murderous mind who thinks much to be his brothers Keeper . If he forbear to deliver them (when it is in his power) that are (without cause) drawn unto death, and those that are ready to be slain, and then, think it enough, to say, behold, I knew it not: doth not he that pondereth the heart, consider it? and he that keepeth thy soul, doth not he know it? and shall not he render to every man according to his works ? He that keepeth him, looketh he should not only not kill, but preserve others within his power.

He hopeth to be saved for his good meaning: for though he hath not been so careful as he should to know and serve God so exactly as he ought; yet he means as well, and loves God as well as the best of them all; and though he know not so much as others, yet he hath as good an heart to God, as they that make more show of learning and knowledge: therefore hopeth God will not punish him for his ignorance, and for want of that knowledge which he never gave him. He was never book-learned; nor did his friends ever bring him up unto it. This is the hope of the ignorant hypocrite.

But he shall find that ignorance is no small sin. For, when the Lord Jesus Christ shall be revealed from heaven, with his mighty Angels in flaming fire, he shall take vengeance on them that know not God , and that where he meets with a people of no understanding, he that made them will not have mercy on them, and he that formed them, will show them no favor . And he shall be made to know, that even invincible ignorance is a branch, (or fruit at least) of original sin. For God made man righteous , therefore every way perfect in body and mind, that he might do righteous things to God and himself, as well as to others. How much more then shall ignorance affected, with contempt of the means; yea, contracted and forced as it were upon himself, by causing the light of nature that is in him, even after the fall, to become darkness; winking with his eye, that he may not see the light that shineth round about him , be laid to his charge, and he, condemned for it!

He hopeth to be saved for his just dealing. He wrongeth no man, doth as he would be done by; payeth every man his own; rendereth to every man his due; taketh no forfeitures; extorts not from any man; but resteth contented with what the Law alloweth, or awardeth. This is the hope of the Moral, and Civil Hypocrites, who think they have a better title to Heaven by their fair and just carriage, than the rest of their neighbors that cannot show so much honest dealing, although perhaps they may make a greater show in outward Profession.

But he shall find that the Law of God is not divided; and that God will not be served by halves, nor come to a composition with the hypocrite, so as to dispense with his piety and duty to God, on condition he be just to men: and that justice, without piety hath no reward: for as much as the Lord requireth of him not only to do justly, and to love mercy, but to walk humbly with his God : that there is not only no high place in heaven, but not so much as any entrance thither for such as refuse, sleight, or willfully neglect any part of obedience to any part of God's revealed Will ; yea, though it were such a personal injunction as that to the young man, that made show of a desire to do more than all, Go sell that thou hast, and give it to the poor ; if God call him to it. The Pharisee paid not only debts, but tyths even of the smallest commodities : yet, he that will enter into the Kingdom of Heaven, must exceed the righteousness of the Scribes and Pharisees . For whosoever shall keep the whole Law, and yet offend in one point, he is guilty of all : because, had he made conscience of any, he would have kept all with like care that he kept some.

He hopeth that every man may be saved in that Religion which he professeth, be it what it will, (not excluding an honest heathen): And, that God will not stand much upon the form of Worship, so his Deity and Power be acknowledged. This is the hope of the Superstitious Hypocrite, who maketh falsehood his refuge, and is hid under vanity . But he shall find, that they that are without Christ, are without God in the world: and therefore without hope of the world to come. That as there is but one Mediator between God and man, the man Christ Jesus ; neither is there salvatinn in any other: for there is no other name under Heaven, given among men, whereby they must be saved .

He hopeth that Christ will take acquaintance of them who have prophesied, and done him good service in his Church, and perhaps have wrought miracles in his Name , that he will not refuse to own such as have been hearers of his Word, and Communicants , especially if they have received the Sacrament fasting, and upon a good-friday, or the like, in such or such an habit, with such and such gestures of devotion (perhaps of superstition): or have received it monthly, weekly, with rudeness enough under pretence of keeping close to Christ's Institution (albeit they never truly knew, nor care to be informed what that was): if they be Professors, who have said Lord, Lord, not Lady, Lady, as Papists do. Such are the Hopes of the Preaching, the Hearing, the Praying Hypocrites. But such shall find the door shut upon them, and receive one common answer, I tell you, I know not whence ye are. Depart from me all ye workers of iniquity . They that pretend to know and serve Christ; but, only in their own way, are not unknown to him; but, he will never own them, but lead them out with the workers of iniquity .

He hopeth he hath somewhat to say, and to show for himself, at least a Talent in a Napkin , or hidden in the earth , where he would be sure not to lose it, but to find it whenever it shall be called for. Although he preach not so often, and so profitably as some others that are (in his account) homines trium literarum, not worthy to carry his books, yet he hath more learning than twenty of them, by his own telling. And if he be found fault withal, for doing little or nothing. He pleads for himself, let me alone with my little, as I do you with your much. I am none of the worst: I should know what I have to do better than you: and hope to have a place in heaven, as well as you. At least that which I do not now, may be done hereaf er, and, that which I have not now, may come hereafter: repentance, or what else I need. Such are the hopes of the Stinted, and Repenting, or rather Intending Hypocrite.

But such shall find that the Lord looketh not only for his Principal, but for increase and advantage : that he that letteth his stock lie still, maketh his Lord a loser, because he hath not emproved that, by which he might have been a gainer: that as many barren Christians go to hell, as others that abound in wickedness; that Christ will reckon not only with those that have done evil, but with those that have done no good, and that it will not suffice them to plead, we have lived harmlessely, done no man wrong, never extorted, never committed adultery &c. and that others, who have done all these wickednesses, and repented, shall fare better▪ and that Publicans and Harlots shall go into the Kingdom before them : that he that groweth not, that bettereth not in grace, that beareth not much fruit, glor • fieth not God, neither can be Christ's disciple : and that he that promiseth himself repentance without God's warrant, must be his own pay-Master, and with Esau, shall find himself rejected and no place for repentance will be found in him that hath been delayed and slighted by the h • pocrite, to give him repentance afterwards, or the blessing desired▪ though he seek it with tears .

These, and many other • uch like are the Cob-webs which these Spiders frame for themselves. But when the besom of destruction cometh, it will easily sweep down all at once . The hypocrite is a rush growing in the mire : for the time he standeth up like a spear; But when the mire is dried up and gone, it turneth into a straw. He shall not come before God . Not that he shall not appear at his Judgment-seat ; but that he shall not stand in the judgment , as one acquitted, as he sheep on the right hand; but, as the goats, on the left. God will not bid him welcome, but reprove him and set his sins in order before his eyes, and then tear him in pieces, and there shall be none to deliver .

His branch shall not be green , but shall be cut off before his day. His eyes shall fail, his refuge shall perish, and his hope shall be sorrow of mind even as the giving up of the Ghost . As the whirlwind passeth away, so is the wicked no more . When he dieth his hope perisheth For what is the hope of the hypocrite t • ough he hath gain d, (and made as good a mercate, and as much advantage of his hypocrisy in the things of the word as h s heart could wish) when God shall take away his soul? Will God hear his cry, when trouble cometh upon him ? He fadeth away in his ways, as the grass, or flower; So soon as the Sun is risen upon it with a burning heat He is as the chaff , not in a calm, but before the wind in a storm. His light shall not only be put out, but i • shall go out, like the snuff of a candle , which leaves not only darkness, but a st • nk behind it.

There is no hypocrite, never so wicked, but hath one v • in hope or other, to keep him from judging t uly, and redressing seasonably his dangerous estate. While there is hope, he seeth no danger in his course. When once he is sensible of the danger, the remedy comes too late: His hope turns into desperation; his confidence, into confusion. The snow at fi • st makes a fair show, but when it is melted it maketh dangerous floods: so the Profession of hypocrites for awhile is very pleasing to behold, (till the hypocrisy be discovered) but it ends in shame to him, and in grief to others.

It is a foolish resolution to say; I hope well: and, as foolish a ground for any man to lay, Hope well, and have well. There are more hopes, and hopers in hell, than in heaven. None but an hypocrite will be offended at the taking away these false hopes and comforts. Better the hope perish, and the man safe, than both be swept away together into perdition. It is but an exchange of hopes whereto he is exhorted: and all this labor is spent to persuade him to be content to take true and certain hopes for these staves of reed, that will both break, and pierce him that leaneth on them. It is not the strength of the man, but the weakness of the building, and the weight of sin that maketh the hypocrite like Sampson: for, leaning upon the house of his own building, he bringeth it down upon his own head. It is an house to destroy him, not to save him: a Shambles, not a Sanctuary.

When we say, hope well, and have well, the first well, must not be a Noun, but an Adverb: for, as one saith well, there is much divinity in Adverbs. To hope for good is common to all that wish well to themselves. But, to hope in a good manner, distinguisheth a child of God from an Hypocrite. I will trust in God, saith Job, though he slay me: but, I will reprove mine own ways before him: so shall he be my salvation: for the hypocrite shall not come before him . He only can boldly say, I have hoped for thy salvation, O Lord, that can truly say, I have done thy Commandments . He alone that unfeignedly denieth ungodliness and worldly lusts, and liveth soberly, righteously, and godly in this present world, may indeed look for (and not be disappointed of) that blessed hope and glorious appearance of the Great God, and our Savior Jesus Christ .

As for those that will needs comfort themselves (whether God will or not) with vain hopes, let everyone of them know that though in his conceit, he mount up to heaven, and his head reacheth unto the clouds, yet he shall perish forever like his own dung . He is as one that travelleth with child: for he travelleth with pain all his days, after he is once detected. A dreadful sound is in his ears; in his prosperity the destroyer shall come upon him: and he knoweth that the day of darkness is ready at his hand. Early or late, he shall acknowledge himself to be of all men most miserable. For as his sin is double, so is his portion of wrath increased. He shovels up wrath upon himself by heaps . He is the chief Tenant in hell: and all other sinners in comparison of him, are but Underlings and Inmates. Hell is the hypocrites portion, and other sinners shall have theirs with him .

Wherefore let all carefully purge this Colloquintida out of the pot. Let true fear exp • l false hopes, that there may be place for found comfort. Take heed thine own heart deceive thee not : there is no Impostor or Juggler like to that . Nothing is so dangerous as groundless hope; no, not despair. For, that serves to awaken men, whereas false hope lulls them asleep. He that is blind, is sooner in the pit, than he that is at the brink, and sees. Blessed is the man that feareth always : for, true fear, ends in saving hope. But woe be unto him that vainly hopeth, for such hope endeth in fear. The evil which is not feared shall fall on the wicked; and when they begin to fear it, it shall be unavoidable. But he that is not deceived with such hopes shall not be surprised with such fears.

He whose spirit is free from guile, his hope shall never make him ashamed. It is an hope full of immortality, and shall make him an everlasting foundation . One and the same day shall verify both the one and the other. That which being yet not seen, yet believed and hoped for, makes him to rejoice with joy unspeakable and full of glory : what then shall be the joy of the fruition of the hope laid up for him in heaven !

Even so, do well, O Lord, unto those that be good, and to them that be upright in their hearts. But, as for such as turn aside to their crooked ways, them, Lord, lead forth with the workers of iniquity; but let peace be upon Israel . Amen.

CHAP. I. The PREFACE.

WE have seen the Hypocrite in white. Now we are to behold the Christian in black. The Hypocrite in white is yet deformed. The Christian in black is yet comely and well-favored. The Hypocrite at his best, is worse than any Christian: The Christian at his worst, is better than any Hypocrite.

The dear Spouse of Christ (of which every sincere Christian makes a member) while she lives in this world is subject to many spots and blemishes; yea, to be be-smutted and becollied all over, that she appears outwardly black. This, the daughters of Jerusalem, her frien • s, and companions, Professors not yet thoroughly resolved, (and, some of them hypocrite • s) gaze upon, and take scandal at. To them therefore, she is compelled to apologize for herself, and so must every Christian for himself, I am black, but comely .

If any o • ject her blackness in her outward hue, she ingenuously confesseth it. But withal, she avoucheth God's workmanship in her , in a better and more essential part of beauty than color, which is, comeliness, favor, and feature, that makes Christ himself to delight in her, and to desire after her as much as she doth or can desire after him. I am comely, saith she, that is amiable and desirable . There is somewhat in me, for all this blackness, that Christ discerneth and loveth in me, which makes him to desire me. Therefore look not upon me because I am black . If you look upon me only for my blackness, you may look off, and spare that labor. But if you will look upon me because I am black, then look with Christ's eyes: so shall you find somewhat else beside blackness in me, namely a lovely comeliness which hath ravished the heart of Christ my husband , through his comeliness which he hath put upon me . We must therefore look upon the one, as well as the other, if we will do right to her, or to ourselves.

The Church, and so every Christian, is black, partly through the remainders of sin, mortified in part, but not thoroughly abolished: partly through the blasting of Satan's temptations; as wind or buffeting settleth the blood in the face, and maketh it black: partly through afflictions (for, black is the color of mourners, and the emblem of sadness . These do denigrare and turn the clear fountain into a troubled or corrupt Spring . Hence Nile is called Sihor : that is, black, by reason of the troubled waters. Yea, afflictions make a man as a brand, or black cole pulled out of the fire . Yea, sometimes she is black through much prosperity, Sun-burnt, as the Church confesseth; the Sun had lo • ked upon her . Sun-shine, though it be comfortable, yet too much of it tanneth, and maketh swart: so riches and abundance do sometimes smut a child of God, and make him look so like a black earth-worm, that they can hardly be discerned the one from the other. And, it not seldom happeneth that some Christians more than others, are smutted and rendered more uncomely outwardly through natural defects and infirmities incident to the body, or perturbations and passions of the mind.

By this it appeareth, that a Christian hath ways more than enow to make him black. Yet being a Christian, he is comely. For, he is perfectly beautiful in Christ, by the grace of Justification, which makes him white as snow, and as the wool . This being the grant to the Lambs wife, to be arrayed in fine linen, 〈 in non-Latin alphabet 〉 , white and shining . Whereby she is unblameable and unreprovable in the sight of God himself , who now beholds no iniquity in Jacob . He is also truly beautiful with perfection of parts (though not of d • grees) by the grace of sanctification, whereby the Christian, yea, the whole Church is sanctified throughout , although not thoroughly, according to the exact and absolute purification of the Sanctuary .

Thus then the Church, and all her true children are black, as the tents of Kedar; that is, as the Arabians and Ethiopians that live sub Dio, under the open Heavens, and under the torrid Zone; yet beautiful as the Curtaines of Solomon . Solomon in all his houses, hangings, and royal furniture, was not comparable to this lilly among the thorns , in regard of the beauty and comeliness she hath from her heavenly Solomon; to wit, Christ her husband, whereby she is made all glorious within .

Of this beautiful Black-more (if we may so call h • r;) of this Planet in her perigaeo, or lowest approach towards the earth; of this Moon in her interlunio when she is scarce discernible; yea, of this Sun (for so also she is compared ): but, in his eclipse; and, of this Box of precious ointment; yet not without a fly: that is, of a Christian laboring of infirmities, by which his graces seem to suffer an eclipse, (all which notwithstanding, he still retains a true spiritual beauty and comeliness in the eyes of Christ, which makes him better than the best hypocrite in the world) we are here to treat.

A subject which, me thinks, cannot be without delight. I am sure it will not be without profit, if we make a right use of it. For, what can be more delightful, than to see virtue daily encountered, pressed, and many times oppressed, and forced, and yet ever victorious? Let some pursue sensual pleasures, and follow them, with Esau, till they faint again, and become Edomites, for their fainting . Let others (who would seem wiser) content themselves with human wisdom and policy: but, let them be sure of it, all such pleasures will end in satiety and surfeit; and, human wisdom, though it have no surfeit, yet hath error, weariness, and vanity: and, in much of such wisdom is much grief; and he that increaseth such knowledge, increaseth sorrow . It may possibly, at sometimes, both please and profit a man, but it sets him never the nearer to heaven, but is rather a remora and an hindrance to it .

But, divine wisdom, and the study of holiness, consisting in the knowledge of God, and of ourselves; showing us how black we are through our own infirmities; and yet, how comely, through God's grace and mercy; hath, to a spiritual mind, neither satiety, nor weariness. Pity it is that, in these days, such wisdom (as money) is gotten into so few men's hands. Wherefore I would gladly open a Bank, or Trade, to bring it forth, and to make it more current among the many.

I know there is a generation of profane and proud men that, neither caring to be better, nor abiding that others should be thought better, do abhor all Differences, and all Teachers that put difference between the holy and profane, the precious and the vile : being ready to say with mutinous Corah, all the ongregation are holy everyone of them, and the Lord is among them . Teach differences, say they, at Rome, or at Constantinople, not amongst those that profess the same Religion. It is not holiness, but hollowness and hypocrisy (say the same men) that makes some more nice and precise than their fellows.

These are not like Christ, nor do they like Christ, that fanneth away such chaff from the wheat; but, like Satan that sifteth out the wheat from the chaff, that he may have the wheat, and leave the chaff to Christ. If any be rejected as unholy, they know that they shall be found amongst the dogs, and swine. But, if any man for over-much holiness be too blame, these are safe. It is not their charity therefore, but their profaneness and self-love that make them to fly differences.

But he that shall dwell in the Holy Hill of God must be one in whose eyes a vile person is contemned, and that honoreth them that fear the Lord