Divine Characters in Two Parts

CHAP. XII. The Ignorant Hypocrite Is he who willfully refuseth, or wittingly concealeth the clear and distinct knowledge of good and evil, that his ignorance may be an excuse for sin, and a discharge from Duty.

IGnorance and Hypocrisy seem incompatible, seeing hypocrisy supposeth cunning, which ignorance seems to deny. But, as nowhere more craft, than (as men use to say) among clouted shoes (witness the Gibeonites; ) so shall we scarce find more hypocritical deceit than under the veil of seeming simplicity. Of such is that complaint of God to his Prophet, Thine habitation is in the midst of deceit, through deceit they refuse to know me, saith the Lord.

Ignorance is a mother sin, a fruitful mother of sin; therefore used sometimes to comprehend under it, not only the state of unregeneracy, which is called the former lusts in our ignorance ; and, of impenitency, called the times of ignorance ; but, all manner of actual, and most highly provoking sins that men commit. Therefore my people is gone into captivity, because they have no knowledge , the want whereof hath led them on to all sins that had now spewed them out of their own land.

In every sin and sinner there is much ignorance, either simple, or affected: both of them being both sinful, and penal. Simple ignorance is the just punishment of man's first seeking of forbidden knowledge, and an inlet to all other sins; and, when he knows most, he knows nothing as he ought to know His very knowledge how to do well without well-doing, is both a sin , and a great aggravation of sin. All that such a man doth is sin, although varnished over with some colors of virtue; so all he knows is ignorance, although shadowed over with the name of knowledge. Eli s sons, being Priests should have had their lips full of knowledge, because men should seek the Law at their mouths, as from the messengers of the Lord of Hosts ; yet were they sons of Belial, and that upon this account, they knew not the Lord . Even the devil himself is a dunce in true understanding; because he understands not what he should, or as he should: and so are all his imps, notwithstanding their knowledge of his depths , without withstanding of his wiles .

But that which makes an ignorant sinner an ignorant hypocrite, is affected ignorance: he pretends to worship God, and to call God Father, while he doth as evil things as he can : yet, when reproved for sin, he pleads ignorance: and, lest conscience within should read him a curtain-lecture, he is willingly, and willfully ignorant , of what he should, and might know; that so he may sin more freely, and conscience may not see what he doth, and lash him for it. Other sinners are ignorant, but this man loves ignorance, because he loves other sins, to which his ignorance may be a cloak. Such ig • orance is the cause of not simple sins alone; but, as Plato (although an Heathen) speaks , of barbarous illiterate, or brutish sins.

Who so blind as he that will not see! Wisdom crieth, but fools love simplicity , for which God justly gives them over to a reprobate sense ; not only to neglect the means of knowledge, but to harden their hearts against it.

And if God deal thus with Heathens without the Church, how much more will he punish the ignorance of those within it, especially where he finds gray hairs that understand not: ever learning , never learned!

A strange thing! that men should profess the service of God, without knowledge of him or his will, or any desire to know it. Of such the Lord complaineth , I have written to him the great things of my Law, but they were counted as a strange thing. Light is come into the world, saith our Savior , and men love darkness rather then light. Yea, their eyes have they closed, lest at any time they should see with their eyes . Such ignorance is a consequent of former sins, either of negligence, willfulness, or a resolution to wallow in the mire of sin (as in the days of Noah, ) and therefore excuseth not (so much as à tanto, but) aggravates the sin, and adds to the heap of wrath. For if simple ignorance make a man equal to beasts ; affected ignorance must needs render him, more brutish then the beasts that perish.

On the contrary, the true Christian acknowledging his ignorance, bewails it, and not only inclineth his ear to wisdom, but applieth his heart to understanding .

He is ignorant of many truths, but there is nothing needful or profitable of which it may be said, he is willingly ignorant. He confesseth, in the sense of his ignorance and detestation of it, surely I am more brutish than any man, and have not the understanding of a man . But he pleaseth not himself, nor sits down in this condition; but prays, open thou mine eyes, that I may behold wondrous things out of thy Law . Teach me O Lord the way of thy Statutes, and I shall keep it unto the end; give me understanding, and I shall keep thy Law, &c. He accounteth ignorance both his sin, and his shame. As his sin, he beggeth pardon for it; as his shame, he seeks not so much to hide, as remove it.

Thus, the Hypocrite winketh that he may not see, the true Christian anoints his eyes with eye-salve that he may see . The one walks in the dark, that no man may blame him for stumbling; the other cometh to the light, that there may be no occasion of stumbling in him .

This hypocrite excuseth sin, by saying, he little thought it had been a sin; or, such a [Character 1] sin.

The fools non putaram; I had not thought it, he takes to be a wise plea; and, so it is, for fools, that neither know, nor care to know that they do evil: This he thinks to put on as his cloak, when he saith before the Angel, it was an error. But God will strip him naked, as being angry at his voice . For this is not a sin of ignorance, but a sin with ignorance committed knowingly, which he would commit, although he knew it never so well; and therefore neither seeketh, or admitteth of better information, but continues his resolution to hold on his practice. Nay, as Ahab, whose heart was set upon going up to Ramoth Gilead, whoever should dissuade from it, could not be content not to consult Micaiah, but did all he could to hinder Jehoshaphat from advising with that Prophet ; so doth this hypocrite endeavor what he can to keep others ignorant, when he perceives them desirous of better instruction, and thereupon more unlikely to serve his lusts after information.

On the contrary, the child of God condemns himself the more for his ignorance, when he hath sinned.

Where ignorance was the ground or cause of sin, he bewails that as well as his sin caused by it. So foolish was I, and ignorant, saith he, I was as a beast before thee . If his ignorance proceed from nature, he laments it; if of negligence, he condemns himself the more for it, and makes haste to get rid of it, to prevent further sinning. He ponders his way , before he adventure on it, because he knoweth that all his ways are before the eyes of the Lord, who pondereth all his goings . He w ••• let no action pass wittingly and willingly, of which there is, or may be any suspicion, but suspends the practice of it till his judgment be informed and satisfied, that so what he doth maybe of faith .

Thus, this hypocrite makes ignorance his plea; the true Christian, his lamentation; the one suspendeth information that he may continue his practice; the other suspends practice, till better informed.

[Character 2] This hypocrite applauds himself in this, that what he doth was never made out to him to be a sin.

If others reprove his practice, as sinful; he never heard so much before, which he would have you take for a sufficient apology. Let them who accuse him of sin in it, make out this sinfulness, he knows no such thing. He thinks, he need make no scruple, till they who accuse him, can prove that others have told him of the danger of that very particular; and, that what he doth, is lawful enough until others prove it unlawful. What ever his judgment or conscience tell him within, goes for nothing: you must prove who else hath informed him, before you condemn him.

Thus Saul would not be convinced of sin in sparing Agag, and the best of the prey of the Amalekites, but stood to it stoutly against Samuel himself, that he had obeyed the Commandment of the Lord, and gone the way which the Lord sent him, because he had brought Agag the King of Amalek, prisoner; and, utterly destroyed the rest of the Amalekites . No man had given him other charge touching Agag in particular, why then should that be a crime? He had only a general warran • to destroy the Amalekites; and, what General ever did more, then lead the captive King who fought against him, prisoner, even when he gives no quarter to the rest? But that story sufficiently tells the hypocrite, that this will be so far from excusing him to God, that it is no less then rebellion, which is as the sin of witchcraft; and, stubbornness, an iniquity that mounts up as high in God's account, as idolatry itself .

On the contrary, the true Christian attends more to conscience within, then to men's silence without.

If conscience tell him it is evil, he will not meddle with it, although no man rebuke him for it; yea, if conscience do but make the least scruple (which is less then a doubt ) of the lawfulness of it, he will not adventure on it, although the thing in itself be not unlawful, but warrantable enough to others whose judgments are better informed, and their consciences satisfied. That which is no sin in them, would be sin in him, because not of faith believing the lawfulness of it. He is as much afraid of evil that none but his own conscience tells him to be such, as of that which all men proclaim to be sinful. He measures not the lawfulness or unlawfulness of his actions by other men's opinions, or practice, but by his own conscience, and the rule of the Word. He is willing to receive intelligence, but will not make the want of it his warrant.

Thus, this hypocrite would be thought to be good, because others forbear to tell him of the evil of his way; the true Christian concludes himself to be an evil doer, though none but his own conscience inform him that it is evil which he doth. The one makes other men's silence his warrant; the other makes the voice of his own conscience his bar.

This hypocrite, if he, do any good, he neither considers why, nor cares to know [Character 3] how.

He contents himself with doing what others commend, rather then enquires what God doth command, and so he doth the work, as himself thinks best, not in the manner which God prescribeth. So that in truth, what Sophocles sometime said of Eschilus, (Eschilus doth well, but he knows not what he doth,) may be well applied to this hypocrite, somewhat he would fain do, but he knows not what, nor how much. Sacrifices he will offer but knows not how. His zeal herein runs beyond his knowledge. Will the Lord be pleased, saith he, with thousands of rams, and ten thousands of rivers of oil? Shall I give my first born for my transgression, the first fruit of my body for the sin of my soul? Ignorant sot! Who hath required this at thy hands? yet, as men having lost their way, ride more swiftly in the wrong way, then they did in the right; so it is natural to the ignorant hypocrite to outstrip the godly in bodily and costly performances, as much as he comes short of the true Christian in the right understanding of his duty.

Contrarily, the true Christians first care is to understand his way; and then to walk in it.

The wisdom of the prudent is to understand his way ; for blind obedience is brutish, and ignorant devotion is sottish. He is not truly good that knoweth not why; nor can he exercise goodness with acceptance, that knows not how to set about it. Therefore, first he will go up to the mountain of the Lord, that he may teach him of his ways; and then, he walks in his paths . He desires not the knowledge of evil, to learn to commit it, but to abhor it; nor, the knowledge of good, for discourse, but direction. His prayer is to be led in the way everlasting: and, his endeavor suitable, to walk everlastingly in it. He is ready to follow any man as he followeth Christ; but he will be careful first to understand the way wherein Christ went before; and not foolishly believe every Spirit, nor rashly run after everyone that saith, Lo here is Christ; especially, if pretended to be in the desert, or in the secret chambers , and not in the Congregations of the Saints. He dares not forsake the public Assemblies (as the manner of some is ) and to go forth into the desert, in hope to find Christ, where Christ himself sooner met with a devil to tempt him, than with good Angels to minister unto him .

Thus, this hypocrite is an Ape that imitates everybody, but without understanding; the true Christian is a child, that first goes to his father to be taught the fear of the Lord , and then will be in that fear all the day long . The one runs, without fear or wit; the other looks well to his goings.

This hypocrite useth more art not to know what is sin, than care not to commit [Character 4] it.

If he can but keep conscience quiet, that it may not trouble him for committing sin, he cares not what sin he commits; but that cannot be, unless he keep the understanding dark, that conscience may not see what he doth. His hope is, that what the eye sees not, the heart will not rue. Hence he is very careful to avoid information of the evil of that which he loves, and is loath to leave. He shuns no discourse so much as that which condemns, or but discovers the sinfulness of his way. If Paul offer to reason of righteousness before Felix an unjust Judge; of temperance, before Drusilla, an intemperate woman; and of judgment to come, which will be sure to meet with them both, he trembles at the doctrine which he likes not, but not at the sin which he loves: and his conclusion is, go thy way for this time, when I have a convenient season, I will call for thee .

Of all the Word of God, he least cares for the Law, because that brings the knowledge of sin , which drives him out of his fools Paradise, where he thinks to cover his nakedness with this fig-leaf of ignorance. This knowledge of sin is death to him. For he was alive (at least in his own opinion) without the Law ; he took himself to be a brave fellow that needed no repentance, because ignorant of what he should repent of. But he knows, that if once the Law appear to his understanding; and, the breach thereof to his coescience, he is a dead man. Therefore he saith (at least in his heart) to the Seers, see not; and to the Prophets, prophesy not; speak unto us smooth things, prophecy deceit, get ye out of the way, turn aside out of the path, cause the holy one of Israel to cease from before us. He will rather part with God than with his lust, because he loves his lust more than God; and there is no shorter way to part with God, and to keep his lust, than to keep himself ignorant of both.

On the contrary, the true Christians care is to get more knowledge of sin, that he may the more shun and abhor it.

He is so far from being afraid, that information should awaken conscience and disturb him for sin; that he prays and strives to get more and more knowledge of the nature and quality of what he practiseth, that conscience may give him no rest till it hath beaten him out of every sinful way. He knoweth that no conscience is good but that which is first roused by the Law to make him to take a full view of in himself that glass (which will present him ugly and lothsom enough;) and after, is pacified by faith.

He desireth to see his sins, that his heart may rue them, and to take a full view of his enemies, that he may the better avoid them: and then only counts himself qualified for mercy, when he is able to say in truth, and with deep grief of soul, as for my iniquities I know, them , and my sin is ever before me . Therefore he not only consenteth to the Law that it is holy and good , but he delights in it, when most sharp and severe against his most special corruptions , and can as well brook, yea as sincerely desire and pray for the checks and rebukes of it, as David did, the smitings of the righteous, which he esteemed a kindness, and an excellent oil, which should not break his head , but heal his heart. He is resolved not to help the ungodly, nor to love them that hate the Lord , I mean, his fleshly lusts that war against the soul . He will not take part with his corruptions against the Law; but, with the Law, against his corruptions; and therefore he looketh himself often in that perfect spiritual mirror, that he may have a true view of himself, and more perfectly discover how much he is carnal, and how far sold under sin ; and, that sin by the Commandment might appear how exceeding sinful it is .

Thus, this hypocrite will rather put out his own eyes, than be willing to see what may take him off from his lusts; the true Christian incessantly cries out, as the blind men, unto Christ, Lord, that mine eyes may be opened . The one hates knowledge because he loves sin; the other loves knowledge that he may the more hate sin.

[Character 5] This hypocrite is never without an invective against those that are more studious of knowledge.

Thus, he out-faceth knowledge, with his bold ignorance; as if of the two, ignorance were the better. And what the Popish Bishops in this land, heretofore practiced upon the Kings and Nobility, suffering them to live in ignorance, whereby they might not boggle at any looseness or wickedness of life, that so the Clergy might afterwards confess, and fleece them to purpose; this hypocrite practiseth upon himself and others with less hope of gain: for he doth not keep a roll or register of the evils that he, or others commit, that it may after be brought to confession and penance; but, he strives to take away pen, ink, and paper from conscience, that nothing may stand upon account to be confessed, or punished; and, to teach men, as Alcibiades taught Themistocles, to study rather to give no account, them to trouble themselves to give any, when they know they can give none that is good.

Thus, as sometimes Bellarmine doubted not to say, that faith is better defined by ignorance than by knowledge (because, if men once come to know what he and his fellows would persuade them to believe, they would soon give over believing;) so this hypocrite decries knowledge, because he knows it cannot but condemn what he hath a mind to practice.

Of the same stamp are the Jesuitical fratres ignorantiae, or lay-Jesuits (which are not a few in any country where the Jesuits can practice) who are taught that ignorance is a modesty best becoming lay Christians (as if it were with us as with Heathenish Pagans of old, that held it a high point of presumption to inquire what that God is whom they worshipped,) and that it was fitter for the Oxen of the Clergy to plow in the understanding of the Scriptures; and, safest for these lay asses to feed by, on the thistles of implicit faith, that so, in the womb of ignorance they may better feed and breed the moon-calf of blind devotion. Miserable cattle! but, most cruel guides, who not content to keep away the key of knowledge, that might enable them to see; persuade them that blindness is better then sight!

On the contrary, the true Christian pronounceth them blessed who are best acquainted with God and his Will.

Blessed (saith he) are they that dwell in thy house, they will still be praising of thee . The child of God, considering that the soul being without knowledge cannot be good , laboreth to grow in knowledge, that he may thrive in grace . And, because the just shall live by his faith , not by the faith of another, therefore he will be careful to know whom he hath trusted , and what he believeth.

To know and to obey, are branches of the same, yea, of every Commandment. Blessedness is appropriated to both, and not to be had by either alone. If ye know these things, happy are ye, if you do them. He will not therefore break one part of the Commandment, that he may imagine to himself a dispensation from the other; but, be sure to join both, that he may be more sure of the blessing. He knows that to him that knoweth to do good, and doth it not, to him it is sin. Yet he will not therefore condemn knowledge, as if that were a sin; but join knowledge and practice, that he may avoid sin; and he accounts it as great an evil willfully not to know to do good; as to do evil, notwithstanding his knowledge.

Thus, this hypocrite disgraceth knowledge, that he may countenance sin, the true Christian advanceth knowledge, that he may suppress evil; the one prefers ignorance, that he may sin more freely, the other, studies knowledge, that he may cashire sin more fully.

This hypocrite affects to be thought ignorant of what he knows well enough. [Character 6]

As old men sometimes (making advantage of infirmity) fain themselves deaf, when they hear well enough; and, dark, while they see; so this hypocrite will seem ignorant of what he knows, that he may call light darkness without offense, and go on to do evil without control. Thus Cain, when asked even of God himself, where is thy brother, answereth, I know not, am I my brothers keeper ? And so every hypocrite ready to pretend and to plead, Behold I knew it not , although he cannot but know, that he that pondereth the heart, and keepeth his soul, doth know that he knows it.

The Pharisees knew that Christ was a Teacher sent from God, as Nicodemus confesseth ; yet they pretend that they knew not whence he was ; but are shamefully reproved for their willful and counterfeit ignorance by him that was borne blind . Thus, most notoriously tardy were they in this kind, in answer to Christ's question touching Johns baptism, whence it was? whereto they could not without prejudice and shame to themselves give a positive answer, whether true, or false; they fly to this shameful shelter, we cannot tell

This answer is oft used in hope to cut off all further demands, or questions; and, to exempt from danger, where idle servants are more willing to make use of their wits, than to put forth their pains, or to confess the truth, and desire rather not to be set on work, especially in case of imminent danger, than to acknowledge what they know. A fault wherein even Peter (through the infirmity of fear) sought to shroud himself; first, dissembling his knowledge of the matter wherewith he was charged, I know not what thou sayest ; and, when that would not serve his turn, he addeth, I know not the man .

On the contrary, the true Christian will never make pretended ignorance a cloak for sin.

He will give glory to God and confess to his own shame, wherein he hath been overtaken, and not be unwilling to be known of his knowledge. He will not hide his talent upon pretence that he knows not how to use and improve it; nor adventure upon sin, upon the account of pretended ignorance. Not that he knows all or so much as he ought to know, but will not dissemble his knowledge to avoid duty, or to commit sin. He is willing to make known not his knowledge only, but his ignorance too; not to boast of the one, but to set it on work; nor to bear himself out on the other, but to be rid of it; and he holds it meet to be said unto God, That which I see not, teach thou me, If have done iniquity I will do no more .

Thus, this hypocrite seeks to hide knowledge, that his knowledge may not way-lay his sin; and, his seeming ignorance excuse from duty; the true Christian will not conceal his knowledge either of duty, thereby to avoid it; or of sin thereby to commit it. The one will not know what he doth, that he may do what he seems not to know; the other confesseth his knowledge of what he doth, even when he knows that he hath done what he ought not.

[Character 7] This Hypocrite takes upon him the knowledge of what he knows not.

Ignorance is a blot and a shame where ever it is lodged; therefore this hypocrite, that he might not be thought stark blind, saith, he seeth . And what doth he see? not what is; but, what he imagineth, a reed shaken with the wind , instead of the Baptist; and to make men believe that he seeth, he will rashly and suddenly shoot the bolt of his censure against any that comes in his way, in reference co God and Religion; as if mere zeal for God and his glory put him upon it. Give God the praise, say the blind seers to him that was born blind, We know that this man (meaning Christ, who knew no sin) is a sinner . This they pronounce with so much confidence, as if they knew all things, who by this declared themselves more blind, than he that was born so.

And yet, they dare challenge any man that dares pronounce them blind; Are we blind also? as if Christ himself durst not so to affirm. But, he that for judgment came into the world: that they which think they see, might be made blind , that is, might discover the gross blindness that is on their hearts , as well as in their understandings, to all the world; and, be left to perish in it, even upon this very account, because they say, we see, extends the same judgment to all such hypocrites who take upon them to be teachers of the Law, yet understand not what they say, nor whereof they affirm .

Where he doth see, there he is willingly blind; and where he is blind, there he is the greatest pretender to sight. And how doth he employ this seeming seeing? In carping at things which he knows not , and in speaking evil of the things that he understands not . Not so much because the things are evil, as because those that do them are in better esteem than he would have them. And here, who so bold as blind bayard! who so confident as a blind Pharisee! who so true to the devils interest as he that is willingly blind!

Thus, the Pharisees (more glad of the occasion, then grieved for the offense) carp at the disciples, who for extreme hunger, plucked and eat some ears of corn, as they passed through the corn field on the Sabbath day, for having done an unlawful act . Howbeit, the sin here lay not in the disciples profanation, but in the ignorance of their accusers. David did as much, nay more, in his hunger, in eating the show-bread, which in ordinary course, was lawful to none but only to the Priests . If the Pharisees reply, we blame them not for eating; but, for plucking the ears of corn, and rubbing them in their hands , which was a servile work, therefore unlawful upon that day. Here was another piece of their ignorance: for, the Priests did more; yea, did as much bodily service on the Sabbath in the very Temple itself, as on any two of the weeks days; (for on the Sabbath they doubled their Sacrifices.) yet were blameless ; not so much as any of these blind Pharisees ever found fault with those Priests, who so deeply censured the disciples of Christ for a far less matter. And why so? nothing but ignorance was the cause of this cavil, as our Lord plainly tells them, If ye had known what this meaneth, I will have mercy, and not sacrifice, ye would not have condemned the guiltless .

This hypocrite will never be thought ignorant of anything needful to be known; but either thinks he knows as much as he needs, and therefore neglects the means of knowing more: (for, what, saith he, can all the Preachers in the world teach me more, than to love God above all, and my neighbor as myself; which, I do?) or, that all others are ignorant in companion of him, and therefore disdains their trial of a reason of the hope that is in him, lest he should bewray his own ignorance; or else, (either as apprehending the difficulty of learning; or, out of pride, or shame to lay open his ignorance) he refuseth to make any inquiries to know more.

On the contrary, the true Christian confesseth his ignorance, even when he knows most; that he may learn more knowledge.

He doth not vainly pretend ignorance, as hawking at praise of his knowledge; but, humbly confesseth his wants, that he may get into the way of supply. He knoweth that the way to wisdom is an ingenuous acknowledgement of our own folly; and, that if any man would be (what too many pretend, yet are not) truly wise, he must become a fool (that is, acknowledge his ignorance and folly as truly sensible of it,) that he may be wise . Wisdom calleth to the simple, that is, to him that knows and acknowledgeth his simplicity; Whoso is simple let him turn in hither . It is a shame to seem ignorant, but a greater shame and sin too to continue ignorant, rather then to discover ignorance that it may be cured.

Some have not the knowledge of God, saith the Apostle to the Corinthians, I speak this to your shame . Therefore in the child of God one shame drives out another; an ingenuous shame becoming grace, drives out sinful shame unworthy of a gracious heart. The sinful shame of continuing ignorant, is driven out by the ingenuous shame to be found ignorant. And so the confession of folly is an introduction to wisdom. Surely I am more brutish then any man, and have not the understanding of a man ; not as denying the knowledge which he had; but as not having attained all that he needed. He knew but in part, and that part was so little in comparison of what he knew not, that (to speak as he did, comparatively,) it was nothing; as well knowing that such confession of ignorance was the best preparative to more knowledge. He is a true disciple of Christ that is always a learner, and whole word is, not as if I had already attained, or were already perfect . Knowledge presumed is a sure symptom of ignorance which is incorrigible; but ignorance confessed is a clear evidence of some saving knowledge, and an inlet to more.

Thus, this hypocrite pretends unto knowledge, yet is ignorant; the true Christian confesseth his ignorance, even when he hath in part attained to true saving knowledge: the one boasteth of what he hath not, the other bewails what he hath too much of: the one by giving himself out to be a sciolist, continues a sot; the other by acknowledging his ignorance, continually grows in the knowledge of Jesus Christ.

This hypocrite is most curious to pry into things forbidden, and careless to know things [Character 8] commanded.

This he learnt of our first parents (whom all men are more ready to imitate in evil, than in good) who were more inquisitive after forbidden knowledge, then careful of an express command to avoid that experiment; not through any previous corruption in their nature, but in their actual departing from the holy Commandment delivered unto them; whereby their persons infected their nature, as afterwards their nature infected both their persons, and the whole nature of man.

He is more apt to know of Christ how few or many shall be saved , than careful to learn of him to be meek and lowly, that he may find rest for his own soul in particular . He is more inquisitive to know who shall be greatest in the Kingdom of heaven , than to get thither himself. He takes more pains in finding out the day of judgment (of which day and hour knoweth no man , no not the Son of man himself, as the Son of man) when it shall be, then what manner of person he ought to be in all holy conversation and godliness, looking for, and hastening to the coming of the day of God . He busieth himself in matters of controversy, being unable to answer to points of Catechism. He is hot upon Enthusiasmes, revelations, and new lights; but, careless enough of faith, repentance, mortification of sin, and of obedience to the revealed will of God contained in his Word.

On the contrary, the true Christian is most careful of things revealed.

He remembereth who said, The secret things belong unto the Lord our God, but those things which are revealed, belong unto us and to our children forever, to do them. Therefore he busieth not himself in things too high , because he thinks not of himself more highly then he ought to think, but thinks soberly , and speaks humbly, according to the (analogy, or) proportion of faith . And what ever his knowledge be, yet he will so much mind the teaching and knowledge of one Christ alone, as revealed in the Gospel, as if he had determined to know nothing save Jesus Christ and him crucified . He will not neglect prophecies, not yet fulfilled, but accounts them to be faithful and true ; but he accounts them most blessed, that do his Commandments, that they may have right to the tree of life, which he rather believeth, than too curiously searcheth into.

Thus, this hypocrite is like a rambling travailer that is more inquisitive after the manners and customs of foreign countries, than careful to understand his own; the true Christian is more diligent to be well verst at home, than to be exact abroad: the one, with the Philistine, pries into the Ark, with neglect of the Covenant, and is smitten with a curse; the other worshippeth at the door of the Tabernacle of the Congregation, where God more manifestly appeared to all, and so receiveth the blessing: The one intrudeth into those things which he hath not seen, being vainly puffed up of his fleshly mind ; the other contents himself with what all may see, if with humility they seek what is to be seen in the Word

CHAP. XIII. The Profane Hypocrite Is he that suborneth Religion to bear false witness against her self.

HE takes up Religion for no other end but to countenance profaneness. Not that Religion herself can be so abused; but that he doth what he can to put her to it: he clotheth his own practice, and imagination in the habit of Religion, and makes her his Knight of the Post to delude both the world and himself. Yea, so impudent is this hypocrite, that he fears not to challenge God's own approbation of all his villainy, even contrary to his own purity. For so the Lord chargeth him, Thou thoughtest I was altogether such an one as thyself; as liking, and allowing all that this Hypocrite doth. And though both the world and his own conscience are witnesses of his lewdness, and that he hates to be reformed; yet because he taketh the Covenant of God in his mouth, he blesseth himself, and thinks he need not be better, (yea, not less then a sin to attempt it,) and that he hath attained the true pitch of piety; and, to go further, were but curiosity and singularity.

The Publican and the Pharisee meet in him and both at their worst; a Publican, in the practice of evil; yet a Pharisee, in opinion of his own goodness : Pure enough in his own eyes , because he makes some show of purity; yet, utterly impure, because no whit purged from his filthiness. Out of respect to his credit he professeth to know God, and to have some acquaintance with him: but, out of love to his lusts, in works he denies him, being abominable and disobedient, and to every good work reprobate .

None so wicked, but while he lies wallowing in wickedness, he is apt to think well of, and to be in love with himself. In that rabble of lewd symptoms of the worst times, wherein men are covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unho • y, without natural affection, &c. self-love leads the ring; and, a show, or form of godliness closeth it up. A show indeed; but, without substance, a form without power, as if it were Religion enough not to be a professed Infidel or Atheist; to salute God at Church, although he defy him at home.

Thus, though in David's opinion, wickedness herself saith to this man, That there is no fear of God before his eyes; yet he flattereth himself in his own eyes, until his iniquity be found, even by men as well as by God, to be hateful ; so that there is no difference between him and a pure Atheist, save only in an external show of an halfing, halting profession of God, with a secret hatred of the life of godliness. For every hypocrite is in heart an Atheist, and would be so in profession too, if he durst: but therefore is he an hypocrite, because he dares not openly profess, what secretly he is.

On the contrary, the true Christian had rather endure anything than call in Religion to bear him out in the least sin.

He had rather perish, than God should deny, or be unlike himself. Let God, saith he, be true and every man a liar . He had rather any discredit should light upon himself and his action, than that Religion should suffer in the least by being put to tell a lie for him, as if it were not a sin, or he were not guilty, when he hath done any wickedness; and that Religion would be his warrant, and bear him out in it. He knows that God is of purer eyes then to behold evil, that he cannot look on iniquity , without abhorrency, and detestation; and, that he hateth all workers of iniquity . Therefore he dares not call in God to patronize his covetousness, worldliness, or any other sinful practice, although in him but an infirmity; but lays himself low before God, as having highly dishonored him by the least deviation from the holy Commandment.

He that dares not tell a lie for God, much less dares to put God upon telling a lie for him, as the profane hypocrite doth, when he fathers upon God, and the impulsion of his spirit the evil he doth, and wresteth the Scripture to countenance whatever sin he commits; especially when he is to deal with men that profess honor to God, and obedience to his Word.

When he is purged, he yet thinks not himself clean enough. When he is pure in most men's eyes, he is not so in his own, because he comes not up fully to the purification of the true Sanctuary. Yea, when he is pure in God's eyes , because washed with the blood of Christ perfectly, unto Justification; and, with the Spirit of Christ truly, unto Sanctification; (and happily too pure, in the eyes of some men, for which they speak evil of him , Yet still he cries out, wash me, much-wash me (that is, more thoroughly) from mine iniquity, and cleanse me from my sin ; and, create in me a clean heart, O God : wash not only my feet from grosser abominations; but, my hands from lesser sins; and, my head too, from vain thoughts and all contrivance of the least evils. Thus, he is still complaining of himself, and justifying God; he holds up God's honor and the credit of Religion, whatever become of himself. And when he hath most need of a cloak to cover his nakedness, he will never call God to cast Religion upon him to hide his shame; nor seek patronage from that which he knows condemneth his practice.

Thus, this hypocrite profaneth Religion to save his own credit; the true Christian sets more by the honor of Religion, than by his own life; the one strives to make God and Religion like himself; the other upholds the honor of Religion by acknowledging his wanderings, and striving to be like unto God.

[Character 1] This Hypocrite will not simply deny God; but refuseth to own such a God as his Word propounds and describes.

It is not the voice of every Atheist to say, there is no God; yet this fool, in his heart, saith no less in effect. He that makes God an Idol, denies him to be. For, an idol is nothing in the world He that moulds a God in his brain, cannot own the true God in his heart: But makes a God to suit with his own lusts in hope to meet with no other to punish his sins. A God he will have, that he may not be worse then his neighbors; but the true God, he will none of, that he may not be divorc'd from his lusts.

It is said of the Tyrians, that they bound their gods with chains, that they might not in their greatest need, pass over to the enemy; and, of the Romans, that they used to court the God's of every country with whom they had war, in hope to draw them over to their party. This hypocrite deals no better with the true God, whom he likes better in a chain of his own fiction, than upon the throne of God's own institution; and is better pleased to have him at command, to countenance his sin, than that God should command him off from his sin. He will court him, in hope to draw him to allow of his sinful practices; but not with any desire to become like unto God in the hatred of sin. Rather then God should put him out of his own ways; his heart saith unto God, Depart from me, for I desire not the knowledge of thy ways .

He will allow him to be God, but deny his attributes of omniscience, justice, hatred of sin, holiness, &c. He saith , how doth God know, can he judge through the dark cloud? thick clouds are a covering to him that he seeth not, and he walketh in the circuit of heaven, not coming down to behold things below: unless perhaps in some extraordinary case, as in that of Sodom . He saith in his heart (although he dwell in Jerusalem) The Lord will not do good, neither will he do evil ; as if, with Gallio, he cared for none of these things . And so confident is he that there is nothing to be gotten by more than he hath a mind to perform; that he adds further, It is in vain to serve God, or, to walk mournfully before the Lord of Hosts. Therefore, he accounts the proud (who take not so much pains in God's service as he hath done, yet fares better, much more) happy ; and pronounceth that it is better with those that work wickedness, than with him; for they are set up and advanced, when he is kept low; yea, that their condition that tempt God, is better then his; for they are delivered out of troubles, when he sticks fast in the mire.

If God will be content to favor good fellows, not to be too severe against drunkards, whore-mongers, riotous persons, covetous mammonists, &c. then, the Lord shall be his God. If he will give him leave to strain a point of conscience to bow down in the house of Rimmon, to dispense with honesty, if by swearing, lying, flattering, bribing, purloining, circumventing, he may gain profit, pleasure, preferment; and, under the vizard of Saint, play the devil; he will then give God as much service as he will, even an hecatomb of sacrifices, and offerings, so many as shall make him weary to receive them .

On the contrary, the true Christian takes his notion of God from none but God himself.

If God once say, this is my name , he owns him by no other. If God will be called Ishi; (my husband) the true Christian will call him no more Baali , (my Lord, that is such an one as is but an idol of their own imagination,) because the Lord hath taken away the names of Baalim out of his mouth ; yea, out of his heart too; for he now looks upon God, as himself describes himself; The LORD, the LORD God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity, transgression and sin, and that will by no means clear the guilty ; that is, that retains his guilt by going on in iniquity, because God is merciful.

He owneth no God but whom he finds in God's Book. He will not go to School to the flesh, to learn what God (who is a Spirit ) is; as well-knowing that the wisdom of the flesh is an enemy; yea, enmity itself against God ; and enemies seldom give right characters of those with whom they are at enmity. He will not so presume upon his mercy, as to deny his justice; nor bear himself out upon his goodness, so as to slight his severity . He owns him in all his attributes, fears him in all duties, loves him in all his properties, serves him in all his Commandments, and will have the true God for his God, or none at all . This God is his God forever and ever, and shall be his guide even unto death .

Thus, this hypocrite maketh a god of his own to go before him ; the true Christian strives to own the true God before whom he may walk in the light of the living . The one seeks to dethrone God, and to set an idol in his room; the other abhorreth idols by whomsoever set up, and exalteth God by whomsoever dethroned. The one will admit of so much of God as will serve for his purpose; the other will have whole God, or he is not for his purpose.

The profane hypocrite pleads conscience to warrant licentiousness. [Character 2]

So cunning is corruption grown in this hypocrite, that he hopes to make it inherit incorruption; and, to make conscience an advocate for lewdness. Christian liberty is with him a good occasion and warrant to gratify the flesh , or a fair cloak of maliciousness . Thus, he turns grace into lasciviousness . Because Christ hath set us free from the curse and bondage of the Law, he concludes for Libertinism; and, that everyone may live as he list: the Familist concludes he can now no more sin then Christ himself; the Anabaptists, that Christians are no longer to be under a compulsory civil Government; the Antinomian, that he is no longer under the Law, as a rule of life to him that is in Christ.

Even among ourselves men are risen up, speaking perverse things to draw disciples after them; for, there are who reject the whole Law; others, one Commandment at least.

For, as the Papists have thrust out the second Commandment that forbids worshiping of images, so this hypocrite thrusts out the fourth, that commands the public worship of God in the time prescribed of God, that it hath much ado to keep a place in the Decalogue. And this, out of pretence of conscience to maintain the liberty purchased by Christ. He pleads that now, not one day of seven alone, but the whole life of a C •• istian must be a Sabbath, yet if we look narrowly into his carriage, he lives, for the most part, not sabbata, after a sabbatical manner; but Bacchanalia, in all excess of riot; and heathenish deboshscerie, under a light tincture of some overly profession of Christianity at large.

But, no wonder to see this hypocrite to begrudge God his time, who grudgeth him his heart; and, that he delights not in God, who bethinks the time and means of conversing with him. For the property of the profane hypocrite is, to be, if not so far from God as he would be, yet to be as little while in his company, and to as little purpose as may be: Counterfeit piety affects paucity of precepts, and loose hearts make void as many rules as they can, and the rest as wide as their profane brains are able to stretch them.

On the contrary, the true Christian, being called unto liberty, useth it, not as an occasion to the flesh.

Every point of Religion, even liberty it self, binds a Christian heart unto duty, not lose it from obedience. If he were loose before, he is now under a bond; no longer his own, but a Covenant-servant to Christ, who hath freed him from the servitude of sin, but bound him to the service of himself, He that is called, being free, is Christ's servant , He is bought with a price, and therefore glorifies God in his body, and in his Spirit , because both are God's due.

Hath the Law of the Spirit of life in Christ Jesus made him free from the Law of sin, and of death ? that he is no longer a slave to the one, nor subject to the st • ng of the other; he then resolves more heartily and cheerfully to give himself unto God as one alive from the dead; and his members as instruments of righteousness unto God ; so that now, being made free from sin, and become the servant of God, he hath his fruit unto holiness, that his end may be everlasting life .

Hath the Lord discharged him every seventh day from the cares and toils of this life, to serve him only? he will make the Sabbath a delight, the holy of the Lord honorable , and consecrate it as glorious to the Lord; for albeit man's corrupt nature doth most furiously kick against the spiritual observation of that day (which is one strong argument of the morality of it;) yet knowing that no spiritual duty was ever retracted or discharged, but rather established and enforced by the Lord Jesus Christ in the Gospel, who came to call all to worship God more exactly in spirit and in truth; he turns away his foot from doing his own pleasure on God's holy day, not doing his own works, nor speaking his own words. Nor can he spare that which this hypocrite so prodigally pares away. Thus being by the Son made free, he is free indeed ; but his freedom is to curb sin, and to exalt holiness; to serve Christ, and not his own lusts.

Thus this hypocrite useth Religion as a file to get off his fetters; the true Christian, as a bond, to tie him closer unto God; the one pleads conscience against her self; the other takes part with conscience against such corrupt plea's.

[Character 3] This hypocrite from the riches of free grace, concludes continuance in sin.

The better God is to him, the worse he is to God. The more God causeth the light of his countenance to shine upon his darkness, the more he seeks to extract darkness out of that light. He turns grace into poison, light into darkness, life into death, heaven into hell. If where sin abounded, grace much more abounded ; he makes this graceless conclusion from it, Let us continue in sin that grace may abound . And no marvel; for, even when he heareth the words of God's curse, he blesseth himself in his heart, saying, I shall have peace, though I walk in the imagination of mine own heart, to add drunkenness to thirst . God is merciful, and receives all penitent sinners, come they in when they will for their pardons; then he concludes to go on in sin for the present, and to repent hereafter, as if he had both repentance and mercy at command. This is, for God's love, to become his enemy; and to return hatred for his good will. When a man finding that the moe and greater sins God pardoneth, the more the glory of his grace and mercy is advanced, he shall upon that account make work for mercy by adding sin unto sin, this is to despise the riches of his goodness, and forbearance, and long suffering, all which should lead him to repentance .

On the contrary, the true Christian fears God most, when God is most kind.

The fear of the Lord is his treasure , as well as his wisdom . And he accounts it his wisdom, not only to praise the Lord for his goodness , but to fear him and his goodness , that is, for his goodness. He is one of those that loveth most, because one to whom much is forgiven . But the hypocrite to whom little is forgiven, loveth little, that is, not at all.

If the Hypocrite say, God is good, I may make therefore the more bold with him; the true Christian saith, God is good, therefore I will fear him. If the hypocrite say, God loves me, therefore I will sue out a dispensation to hate him, the Christian will conclude the contrary, and say, if God love me, I will love him who loved me first . If he cannot love God so much as he would, yet he is glad of pardon for not loving so much as he should; and no less desirous of grace from God to serve God more, for the grace that he finds in God to be more and more towards him. He is a great admirer of grace given, because that comes nearest to the nature of God, and therefore is restless, till through grace he hath augmented his service.

Thus, this hypocrite sets a price upon grace according to what it is likely to produce him in the matter of sin; the true Christian values grace according to what sin it is able to curb and suppress. The one makes grace a baud to sin; the other, a spurr to duty.

This Hypocrite gathers arguments from outward blessings, that God approves of his [Character 4] courses.

As Leah sometimes, called her fifth son Issachar, as a reward from God for giving her maid to her husband . So this hypocrite takes wealth and worship (I may say, in some sense) too kindly from God, abusing both his patience and bounty, by looking upon them as a reward of his wickedness, and blesseth God for that for which he is a debtor to the devil. Thus, when through covetousness the shepherds of Israel made merchandise of the flock of the slaughter, slaying them, yet not holding themselves guilty, they sold them, and said, blessed be the Lord, for I am rich .

If when this hypocrite consenteth with a thief, partakes with adulterers in their filthiness, gives his mouth to evil, and his tongue to deceit, evil speaking, and slandering, God keeps silence; this wretch presently concludes that God likes all this well enough, and is altogether such an one as himself . Prodigious impiety! to seek to draw in God, not only to bear witness unto wickedness, but to bear a part in it!

In this he is worse than the Atheist, that when he thrives in wickedness, attributes all to his own wit and industry: or, than those who take up all of them with the angle, they catch (all, as fish) in their net, and gather them in their drag, therefore they rejoice and are glad; therefore they sacrifice unto their net, and burn incense to their drag; because by them their portion is fat, and their meat plenteous . Here, although God be neglected, he is yet not so far abused, as to be made an accessory to the lusts of men.

When he thrives in bringing evil devices to pass, he is no better then the harlotry Nun, of whom it is reported, that being the mother of three pregnant Peters , she could not find in her heart to repent of her threefold sin of uncleanness: for, he boasteth of his hearts desire, and blesseth the covetous whom God abhorreth ; yea, blesseth himself in his own wickedness.

The ground of which unnatural evil is, another more natural, the over-prizing of these earthly things, as if outward prosperity were a thing so precious as none could have, but such as are highly in God's favor, whereas many times his enemies enjoy more thereof then his dearest friends and followers. He considers not, that (as Saint Augustine excellently,) God gives riches sometimes to good men, that we may not suppose them to be simply evil; but, more often to evil men, that we might not conclude them to be absolutely good. Therefore as the Turks use to give censure of actions from the temporal success; so this hypocrite conculdes favor from success; and if the success be ill (although in evil;) he is apt to complain of hard dealing: Wherefore have I fasted, saith he, and thou seest not? wherefore have I afflicted my soul, and thou takest no knowledge ?

Contrariwise, the true Christian dares not conclude either love or hatred by all that is before him .

However others thrive in wickedness, he dares not imitate them in sin, in hope of like success; nor to accuse God of partiality, because he fares not alike. If sometimes he takes upon him with Jeremy , to plead with God, touching his judgments and strange dispensations; he first lays down this for an irrefragable conclusion, Righteous art thou O Lord, although the way of the wicked prosper, and they are happy that deal very treacherously. What he cannot give a reason of, he will yet justify; and, what he cannot fathom, he will with silence admire, not murmur at it.

If David or Asaph in a passion, stumble at the prosperity of the wicked; he will not impiously infer, that therefore the proud are happy; or, more in God's books than the godly; but, from sense and reason, by faith he appeals to Sanctuary; and there he understands their end , and soon puts an end to his envy & folly in mistaking their condition and God's purpose towards them. There he findeth another Shekel to weigh his and their actions by, then to lay them in the balance of success. He sees the common proverb daily verified, that fortune (or rather providence) favors fools, whose prosperity in the end shall destroy them, and therefore he resolves to be as far from imitating as envying of them.

If at any time he compare his course with the event, he learneth this wisdom. If in an evil course, evil befall him, he blesseth God who hath hedged his way with thorns and made a wall that he might not find his paths , and thereby checked, and restrained him. If good befall him in an evil way, he feareth that God hath given him over to his own lust , concluding that there can hardly be on earth a greater judgment than to do evil, and fare well. Thus Augustine trembled when he considered the extraordinary wit and parts in his base child, to think what God meant to him, infusing so precious a soul in so impure a conception.

On the other hand, if in a good course he thrives, he takes it as a favor that must oblige him, but not as evidence of so much love as may satisfy him: if he meet with evil in a good way, he will not alter his judgment of the righteousness of God, but rather suspect himself guilty of some evil that with-holds good things from him: or that the things, though good, is not good for him; and that to him the yoke is better then the stirrup. He will take it as a trial, not as a reproof; as an exercise of his faith, not as a discouragement in well-doing.

Thus the hypocrite as impious Domitian (who thought the gods favored Sacrilege, because he had such a good gale of wind and weather, after he had robbed their Temples;) thinks God likes well enough of prosperous wickedness, because he doth not presently avenge it: the true Christian knows that he hates it even when he doth most for him that commits it. The one goes on in wickedness, because he thriveth; the other fears it the more, for prospering in it.

[Character 5] This hypocrite saith, if you be religious, keep your Religion to yourself.

Because the Apostle in a partiular case, for avoiding of offense, once said, Hast thou faith? have it to thyself, before God; meaning it, of knowledge of our liberty in things indifferent, wherein we should not by our practice offend such as yet believe no such thing; this hypocrite concludeth, that no man must make open profession of walking in a stricter course of godliness then the openly profane; nor so much as talk of Religion in ordinary discourse; but saith (as he, in another case,) Hold thy tongue; for we may not make mention of the Name of the Lord; not considering how much, in the great things of the Gospel of Christ, Christians are both edified and comforted by declaring to one another the mutual faith of each other .

But what hath Religion committed that this hypocrite would have her kept close prisoner from the access, and speech of her friends? yet, stand committed she must.

Contrarily, the true Christian is ready always to give an answer to every man that asketh him a reason of the hope that is in him .

Although he will not cast pearls before swine , but will keep his mouth as with a bridle while the wicked is before him, as one dumb with silence; and hold his peace even from good , especially in evil times , wherein Religion will go by the worse, as well as himself, by his speaking: yet, among those that profess God, Christ and Religion, he never thought modesty to be placed in silence; but in time, manner, and temper of speaking.

First, he will see, if days will speak, and the multitude of years teach wisdom . But, if after waiting he finds them to stand silent, he then showeth his opinion, as one full of matter, and whom the spirit within constraineth .

He knows that God hath chosen his people to shine as lights, and to show forth the virtues of him that hath called him out of darkness into his marvelous light . Therefore he forbears not speaking (for, the fire of grace in his heart, will break out, and force him to speak with his tongue. ) But then his speech is always with grace seasoned with salt, that he may know how to answer every man , it shall be good to the use of edifying, administering grace to the hearers (h).

He feels both the comfort and want of holy conference by which Christians are provoked to love and to good works ; and, that the fire of zeal never kindles to a just height, but when it is as a bon-fire, where every man casteth his brand into it to increase the flame. He finds by experience that as a gracious heart moveth the tongue, so a gracious tongue cheereth the heart. Hence, when God hath turned and tuned his tongue to a pure language , the words of the pure are pleasant , and the tongue of the just is as fined silver ; why is not the tongue of the wicked and this hypocrite so? Because his heart is little worth. It is impure. But, he that loveth pureness of heart, for the grace of his lips, the King (of heaven at least) shall be his friend .

Thus the hypocrite imposeth silence upon others, because unable to speak himself; or least his actions as well as the heart should give his tongue the lie; the true Christian cannot but break silence, because out of the abundance of the heart his mouth speaketh the one placeth his Religion in keeping his mouth shut; the other in opening it to the praise of God, and the edifying of his neighbor: the one takes all discovery of a man's Religion to be but hypocrisy whoever commands it; the other accounts that no Religion which forbears to speak the things which he hath seen and heard, whoever forbids it .

This hypocrite thinks it a fair plea for sinning, that by taking some liberty therein, he shall [Character 6] learn the more to loath sin.

When the heart doth not abhor evil . it is natural to man to set himself in a way that is, not good, and to promise himself much good, either in that way, or by it; either he shall find all precious substance, and fill his house with spoil , in the pursuit of it; or, at least gain so much wisdom by seeing the vanity and villainy of it, as for the future to shun and abhor it. Not considering the deceitfulness of sin, of all sin; and that what is said of them, who are ensnared with an enticing whorish woman, none that go down unto her return again, neither take they hold of the paths of life: is true with every man that loves to play with sin; he is more sure to be hardened in it, than against it; it being just with God to let them be led into temptation, that dally with it; and, that they who love danger should perish in it.

Yet this hypocrite thinks he should hate sin more, if he made some trial of it; and that tyring himself in sinful pleasures will bring on a more speedy repentance: as if repentance served but for an hospital for the lame and decrepit soldiers of sin. Hence he concludes, he may learn as much at a play, as by hearing a Sermon; for, in the one he shall see sin acted, which will make him more to loath it; in the other he shall only hear it inveighed against, which will signify little to any of the senses, but only the ear. Hence he is content to let his children frequent play-houses without control; yea, and brothel-houses too, with little reproof, that by the sight, or glut of sin, they may be brought out of love with it.

This is a practice better becoming that lewd servant in the Comedy (than an hypocrite in the Church;) who when he had conveyed his masters son into a Stews, boasted of his good service, because thereby he should come to know betimes, the manners and mischiefs of those lewd strumpets, which to understand by some experience, was in his opinion, salus adolescentulis, the only ship to save young men from wrack.

But O! how doth Satan smile to see those pageants and nurseries of the foulest vices, to be esteemed and frequented as the only Schools of the fairest virtues?

But, in a play, saith he, there is good as well as evil represented? Grant it to be so; yet it may easily be presumed before, what choice corruption will make, where both are indifferently offered? Indifferently, said I, nay sure the advantage is given to vice; for, if the story favor chastity, the action stirs up lust: and the spectator desires sic fieri turpis, that he may get the like opportunity: Thus many looking on the picture of Joseph and his wanton Mistress, are so enamored with naked vice, that they depart of her mind, rather then of his.

Contrarily, The true Christian will touch no unclean thing, that God may receive him.

He knows that virtue shuns all entries by the door of vice, but removes her way far from her, and comes not near the door of her house . He considers that a secret curse is upon all that run into the mouth of temptation, which exposeth the heart to the malice of Satan; as well as to the tyranny of its own corruption; and so he hath not only sin and Satan, but God himself against him in every such attempt.

Therefore, he will not do evil that good may come of it. He will not tempt his concupiscence to become an everlasting temper to his heart; nor God, to give him over to the looseness of it. He knows that whosoever comes over to good, only because he is weary of evil, will, after some rest, return to it; or repent, that he cannot; and that he that turns the unclean spirit out of his house, upon no better account, and after finds it empty and swept of his former practices, and garnished with a show of seeming reformation, he takes with himself seven spirits more wicked then himself, and they enter in, and dwell there, and the last end of that man is worse then the first . Therefore he will be so far from making any experiments of sin, that he hates the very garment spotted by the flesh .

Nature may defervere wax cool: but lust grows more hot: natural lust may abate, but sinful lust increaseth her unnatural heat. Wherefore the child of God is afraid to call to mind (unless in a prayer) the sins of his youth, even in repenting of them, when they appear with all the disadvantage that may be; lest they should kindle a new flame in him, when he most hateth them . Much more then will he keep himself far from the public shops of evil and perilous representations, so lewd, that neither a Cato can abide them, nor they him.

Thus the hypocrite out of love to sin, would fain be fingering of it, under pretence to loath it. The true Christian truly loathing sin, will not come near it, out of love to God: the one seeks for light in the midst of darkness, for good in evil; the other will have no fellowship with the unfruitful works of darkness, because a child of light: that will not adventure to heaven itself by the suburbs of hell.

This Hypocrite is a great censurer of that in others, which (with much more) he doth himself, [Character 7] without remorse or regret.

He can espy and point at the smallest errors and infirmities in those who in the main, out-strip him in godliness. He hath a quick-sighted conscience for other men's faults, but none for his own. And there is none whom he so much observeth, as Professors, not to imitate, but to disgrace and revile them; thereby declaring himself, not to be the Be that gathers honey in God's garden; but the spider that sucks up the poison in God's house.

Hence those malicious out-cries, veiled over with a seeming sorrow and amazement at the report; Wot you what? would you think it? such an one (I hear) swore an oath, or was taken in a false tale: O! these pure ones; are the vilest people alive; under a show of sanctity; they commit any wickedness in the dark, &c. But, doth not he the same things customarily, and with an high hand without any complaining of them in himself? Yes, but that's no matter; he makes no profession to do contrary, the other doth contrary to his profession: (If indeed he hath done it, and that rumour and malice have not conspired, the one to raise, the other to receive an evil and unjust report.) But, is this hypocrites sin the less, because they who profess better, are guilty of the same? Will the others pollution wash off this man's guilt, or excuse him so much as à tanto, from any aggravating circumstance, in the great day of account?

He easily believeth the worst of professors, not because they are so bad, but because they will be no worse: and that he may justify or wreak himself (who is worse) upon them, whom even at the worst, he knows to be better then himself at his best: Faine he would have them to be what he reports them; and, is loath to hear anything (how true soever) in their vindication. Of others he hopeth well beyond hope; but, here, where there is matter of more than hope, even real grace in being, he finds matter of exception; yea, of desperation.

On the contrary, the true Christian deals only with himself by way of censure; with others in a way of charity.

He hath conscience for himself, compassion for others; and while the hypocrites rules are loose for himself, strict for others, the Christians severity is most towards himself; and his charity largest towards others. He notes and bewails the smallest error at home; but is loath to see far greater abroad; not as conniving at sin, but as loath to turn his finger in other men's sores. If others be his fellow professors, he judgeth well of them, till plain and full evidence compels him to alter his judgment. If they be loose and unreformed, he mourns for them, and (which is all the favor that charity alloweth) he hopes, and prays for better.

He considers the occasion, and the temptation, as well as the offense itself; some he endeavors to restore with the spirit of meekness , having compassion, and making a difference , others he saves with fear, pulling them with more violence out of the fire . If their nakedness be discovered, he labors to cover it with the mantle of love going backward, so far as Religion itself do not suffer by undue palliating of it. His charity is such, that of himself he thinkeh no evil; nor will he easily take up an evil report from others against his neighbor . Although his charity be not blind, yet is it loath to see, because love covereth a multitude of sins .

Thus the hypocrite (like the lap-wing, that makes a great noise and fluttering, not over her nest, but as far as she can from it) sets other men's faults between you and himself, that his own may not be discerned; the true Christian will not hide his own iniquity, nor stand upon terms of comparative sanctity with others. The one condemns sin in others that he may justify himself; the other lets other men alone, and condemns himself that he may justify God: the one concludes his own estate to be good, because others be worse; the other suspects and fears his own standing, when he sees others to fall.

[Character 8] This Hypocrite opposeth goodness under the brand of singularity; and zeal, under that of popularity.

As he maintaineth evil, not as evil, but as good: So he labors to knock down what is good, under the name and notion of evil. The Jews when they took up stones against Christ, would by no means be thought to do it for a good work: for a good work we stone thee not, but for blasphemy, and because thou, being a man makest thyself God . Either he was a blasphemer, or they will pronounce him so; and that, in their opinion was enough to make him so; although he was neither so, nor so.

Thus the blind Pharisee was content to love those that love him; but, to extend it to the love of enemies was, in his esteem, a singularity, and more then needs; albeit Christ requires love to enemies, blessing for cursing, good for hatred, from all that would approve themselves children of that Father who is in heaven . Thus Mary's love and zeal in the anointing of Christ with a rich and precious ointment, against the time of his burial, was looked upon by that hypocritical perfideous thief and traitor, Judas, as a great and vain-glorious wast, that might have been spared, and the ointment sold, and employed to a better use ; which yet Christ himself pronounceth to be a good work , and approved it so highly, that he took order, that where-ever that Gospel should be preached in the whole world, there also shall this that this woman hath done, be told for a memorial of her .

On the contrary, the true Christian thinks he can never speak honourably enough of goodness and zeal.

He looks upon goodness as a choice fruit of the Spirit , as a glorious ray of the divine nature , and the fullest and sweetest representation of God, who is essentially goodness itself; and, upon Zeal, as a coal from the Altar, as the glory of Christ , and knows it to be good to be zealously affected always in a good thing . Therefore he honoreth goodness where-ever he meets with it; yea, where he least expected to find it. So Nathanael (being a true Israelite ), although he first made a doubt whether any good thing could come out of Nazareth ; yet, when he went and found it so, he soon salutes Christ (who was that good thing ) with the highest titles, not in complement but in singleness of heart; Rabbi, thou art the Son of God, thou art the King of Israel .

When Christ, through such a fervent zeal as in outward expressions, he never shown the like before or after, manifested his deep resentment of the great profanation of the Temple by those who sold oxen, sheep and doves, (and by the money changers, who there attended upon that occasion) to such as at the solemn festivals came up to Jerusalem for to worship; and by reason of the long journey, bought their offerings there with their money, which was allowed by the Law ; but, not to be bought or sold within the Temple, as then was the practice, whereupon our Lord in the height of his zeal, made scourges of small cords, with which he drove all those hucksters out of the Temple, and the sheep and oxen, and poured out the money, and overthrew the Tables on which the money was told: this holy flame, his Disciples did not (as our hypocrite would have done) censure as a piece of popular or frantic fury, but gave it the honor of an heavenly zeal, remembering that it was written, the zeal of thine house hath eaten me up. .

Thus the hypocrite closely strikes through the sides of that good which he would be thought to affect and defend; but secretly hates; the true Christian owns and honors it indeed, by what names soever decried and disgraced, because he truly loves it: the one puts true piety into a bears skin, that all may rise up and worry it, the other takes off that disguise, and presents her in her own habit, that both he and all good men may still go on to love and embrace it.

This Hypocrite glories much in this free acknowledgement (which yet is false too) [Character 9] that he is no hypocrite.

This is all he hath to say for himself when found in his sin; he lives according to his profession, and is no worse then he seems: A bad world when that is, become a virtue, which God himself cries out of as the height of sin; they declare their sins as Sodom, they hide them not ! If others seem better than he, he will make you believe that certainly they are worse then they seem; very hypocrites: for, if they would use plain dealing as he doth, they would appear no other then he s.

With him, that man is in no degree virtuous or honest, whom he calls hypocrite. Let who will out-run him in piety, (as he is well content every man should, rather then forsake his own profaneness of heart,) it is enough for him to tarry behind, and traduce, not only his steps, but his heart, as if he went not a right path, or with a right foot, or ran too fast. And hereby he thinks himself sufficiently justified, although he lie as impudently, and in the proof fail as shamefully, as the devil himself in his accusation of Job .

But what is hypocrisy if this be not? Did not this hypocrite vow in Baptism to do as much (and perhaps more) as he who in obedience to God and conscience of his vow, hath so much out-stripped him? Doth he not yet seem to stand to that vow, or at least bear himself out upon it, to enjoy the privileges of a Christian? Whether then is it hypocrisy to endeavor to keep that vow, though in weakness; or to think the vow not observed, makes a better Christian? He basely abuseth his Creditor, who enters into a bond that he means never to discharge. Howbeit God hath too many such debtors; and, among them, this hypocrite, But he can at pleasure call them to account And what then shall he answer, who will not seem what he professeth he should be; but glories in this only commendation, that he hath freely laid open to view of all the inward corruption of his heart, and fomed out his own shame?

Contrarily, the true Christian bewaileth his hypocrisy, even in his greatest sincerity.

He is a Nathanael, in whom there is no guile; not because wholly free from corruption; but, from holding fast of deceit: not because there is no evil in him, but because his goodness is not dissembled. Evil in him is, first, conscientiously mortified: next, wisely (not craftily or guilfully) suppressed (if it cannot be wholly purged out) that it become not offensive to others. It imports him that would cast goodness into chains, to let wickedness loose to raise evil reports of the prisoner; but the child of God lets grace go abroad as a good subject and servant to Christ, and ties up the remainder of corruption at home as a malefactor, and rebel to his Lord; and bewail, his misery in being forced to be a Jailor to such a prisoner that night and day studies and strives to break prison; and cries out, O wretched man that I am, who shall deliver me from the body of this death , (lamenting his forced retaining of the body of sin (the relics of corruption) even after the soul (the dominion of sin) is departed out of it,) more then he glories in his graces, which yet are imperfect, through the continuance of ome flesh within him.

And although it befits him well enough who willfully brings upon himself a necessity of being wicked, to profess no better, but to show what he is without seeming to be more; (yet would this hypocrite fain be accounted a good Christian in the gross;) but a true Christian will both seem and be what his profession requireth, although he come short of what he seemeth; for, his very holding out a seeming of being virtuous, engageth him the more to virtue, and against sin; and adds a necessity of being what he seems. If he do any evil, he alone may he said to retain an upright heart, even while he walketh not with a right foot: either, because he intends not the evil which he doth, or hates what violence of corruption forceth his heart, not yet fully established with grace, to commit.

Thus this hypocrite cares not how bad he be himself, so others may be deemed not to be better. The true Christian is contented to esteem others (who perhaps are worse) to be better than himself, so he do what he can to be better: the one judging others to be hypocrites, for not being so profane as himself, thereby condemneth himself to be a profane hypocrite; the other, by doing his best, and bewailing his worst, is discharged of profaneness, and plainly declared a sincere Christian.

CHAP. XIV. The Worldly Hypocrite Is he that makes use of Religion to compass the things of the world.

HE takes up Religion, not as a means to get heaven; but, as a trade to get earth; Supposing gain to be godliness. He converseth about things of the World; with a show of piety; but is acted by the Spirit of the World. He putteth on God's Livery; but Mammon is his Master, And albeit Worldlynesse (like Pride ) be so notorious that it can hardly be concealed, yet this hypocrite hath such variety of Maskes, that when the sin is so palpable in his forehead that (were the Mask taken off) he that runs might read it; now, he that most diligently observeth him, can hardly discover and convince him.

The Superstitious hypocrite, and the Worldly hypocrite do both love the World: but, with difference, thus; The Superstitious holdeth fast the World, when he seems wholly to disclaim it; The Worldly hypocrite seeks to justify all he doth, when he can no longer deny his pursuit of the World. He will not wholly disclaim the World, but strives to make good, even from the rules of Religion, his owning of it, so far as he is willing to confess his using of it.

No Wordling will acknowledge how much and how far he minds earthly things, even when he condemneth others of the same sin. He hath so many holes to run out at, when you pursue him, that it is hard to catch him: and Chamelion-like, he transforms himself into so many shapes, that it is no easy matter to lay hold upon him, and say this is the man, even when you have found him. He hath ever somewhat to say for himself, and his course; which though it satisfy not others, yet it contents himself, especially if they who accuse him cannot with any color of reason, reply; and this makes him to think that all other men, who trouble themselves about him, do either mistake, or wrong him: and so, he hardens himself in his sin through the defect of their discoveries, as Jail birds strengthen themselves in wickedness, when quited by the Jury, for want of evidence.

This is He whom Christ intended in the Parable of the thorny ground . He is an hearer of the Word, but a lover of the World, and of the things of it, which thorns choke all the seed of the Word bestowed upon him. The cares of this life, the deceitfulness of riches, and the lust of other things; (to wit, the lusts of the flesh in the matters of sinful pleasures, the lust of the eye in the business of worldly gain, and the pride of life, in reference to power, pomp, and honor; all, of the World) spring up so fast, and overtop the Word so much, that it can yield no fruit, but that which not only condemns him to be a bad piece of ground, but exceedingly aggravates his sin, and adds to his plagues.

He is a pretender to Religion (as all other hypocrites be) and many times more, than others who truly embrace it. But it is to avoid exception, to purchase reputation, to palliate his Worldly courses, and to blind the eyes of those whom he seems sometimes to reverence and honor, that they may cry him up for a godly man; and, that he may retain and increase his covetous practices under that guise, with less fear of censure. But his heart is altogether earthly, and acted by the World, a soil, that never admitts of the seed of the Word, or of grace, but to stiffle or bury it.

To Religion he pretends much love (but without sincerity) in hope to corrupt her, to serve his worldly ends; but, to the World he is a slave, in regard, of the lustful love he bears to her. He courteth Religion, but the World is his Mistress. Therefore neither God, nor Religion can have any share in his love. The love of the World, and the love of the Father are incompatible: Yea, the love of that, is enmity with God. This love of the World steals away the seed of the Word out of the heart, and the heart from God; and so makes the whole man to deny him . To love the World is to deny God: for, he that confesseth a God and denies him that love he bestows upon the World, in works denies him whom with words he acknowledgeth.

The Nutmeg-tree makes barren all the ground about it, so doth the spice of worldly love make the heart sterilous of grace: therefore this hypocrite loves nothing of God, but in order and subordination to this Diana of the World; and so, loves not God, but the world. He is really as irreligious as the Profane hypocrite; yet differs from him, as one w • cked man from another, by the more proper and immediate Genius that acts him. The Profane hypocrite is acted by a spirit of Profaneness which makes him not much to care for the World; this hypocrite is wholly moved and led by the spirit of the world, which makes him not much to mind profaneness, but rather to avoid it, as a hindrance to his gain among those who are truly religious.

On the Contrary, the true Christian so makes use of the things of the world, as to advance Religion.

Religion is his Pilot steering his Course through the Sea of this World: the World is the Sea through which he sayleth, not the Port which he intends to make. He useth this World , as a Carpenter his tools, to produce somewhat else: not as the end of his work or the crown of his labor. He knows the soil of his heart to be as apt to briars and thorns, as any other; therefore when the seed of the Word is to be sown there, he berakes up his fallow ground, and will not sow among thorns. He is as much afraid of covetousness as another, (yea▪ more than he that is most covetous;) but he will not secretly foster an heart exercised with covetous practices, as the hypocrite doth: but strives openly against that secret Enimy, by praying against all inclinations towards it, incline mine heart unto the Testimonies and not unto Covetousness .

God, who hath made everything beautiful in his time, hath also set the world in this man's heart, whereby he may see more of the wisdom, power, and glory of God in the things that are made, and take his portion, and rejoice in his labor, so far as it is given him of God. But, he will not set his heart on the World. If God give riches, he thankfully improves them to be rich in good works. He will neither set his heart upon them, as an Adulterer, upon a strange Love; nor place confidence in them, as an Idolater in a strange god. Where God gives outward blessings he enjoys them soberly, and humbly giveth God thanks. If God deny them, he can live upon God himself, as well as upon bread If he be oppressed, he thinks it not strange, no, though it be a fiery trial, nor marvailes at the matter, because he wisely considereth, that he that is higher then the highest regardeth; and that there be higher than they that oppress him. He looks upon Godliness with Contentment, as the greatest gain, although it should never make him a gainer in outward things (which yet is impossible;) therefore having food and raiment, he is therewith content. Yea, he can extract gold out of iron, heaven out of earth, and behold in every earthly mercy, a special love, and a pledge of more spirit • and heavenly blessings .

Thus, this Aypocrite makes Religion his Baud, to make way for his Adultery with the world; the true Christian makes the world his stirrup to mount himself above it : the one makes the world his inheritance, the other, his movables : the one makes it his Mistress; the other, his servant; the one obeys it, the other commands it.

[Character 1] This hypocrite makes Religion his shryne, but the World, his God.

He must profess Religion, else all would abhor him, because he hath not only envy and malice to accuse him, but piety itself to look narrowly into his goings. Therefore he seeks to gratify piety with a show; that so, that being deluded, he may more easily shake off the charge of the other two. He loves not Religion but from the teeth outward: yet (when Religion is in fashion) he must Court it, or fall short of his design for the World. Were he to choose, or could he obtain his worldly end without Religion, this should never be his choice. But seeing the profession of piety and sanctity is an inlet to wealth and preferment, who so great a zealot as he?

And this he takes up more eminently, when God is doing great things in the World. For when God's hand is apparently visible in extraordinary changes, and revolutions, the Instruments of so great alterations must needs (to satisfy the multitude) say, Am I now come up without the Lord against this place to destroy it? Therefore he must needs scrape acquaintance with Religion, in hope to promote and gain countenance to his Covetous practices. For he that will at such a time make his advantage, must tune his Instrument to the same key with the world turned seemingly pious, or lose his opportunity of growing rich and great in it.

When Zion is built up with blood, and Jerusalem with iniquity, and the Heads thereof judge for reward, then will the Priests teach for hire, and the Prophets divine for money: and after all, they will lean upon the Lord, and say, is not the Lord amongst us; no evil can come upon us. This hypocrite therefore at such a time will not sit out, nor lose his share in the present advantage of counterfeit sanctity, but study the fashion that he may consult his gain, and will be this, and that, and everything whereby he may get anything. Tell not him of conscience against his profit, nor of godliness against his gain. He hath a conscience for anything that may advance him, for nothing that may obstruct his promotion.

But such are the sleights of Satan the god of this world, that not the true God whom he professeth, but the world whom he seems to deny, hath his heart, whoever tunes his tongue and orders his devotions. This he embraceth with the strength of his soul. When Religion and the World part Company (as ofttimes they do) Demas will forsake Paul, (yea Christ himself,) having loved this present World . This commands him more then ever God did, even when he made most profession of godliness. He will adventure his soul for the World, but not the least limb of his body for God. And so when he doth more for the World then he will do for God, in God's account he adoreth and worshippeth the World, as that which can do him most good; and, neglecteth the true God, because being evil in himself, he can expect nothing but evil from God.

On the Contrary, the true Christian is crucified to the World, that unto him there may be but one God.

In the World there be that are called gods: So that, where the true God is not alone worshipped and glorified, there be gods many, and lords many : yet, to the true Christian there is but one God, the Father of whom are all things, and we in him, as there is but one Lord Jesus Christ, by whom are all things, and we by him. The World shall have his hands, because God hath commanded him with quietness to work, and to eat his own bread. but God alone hath his heart, because none else can satisfy it. The World passeth away, and the lust thereof : but he must and will have a God with whom is no variableness neither shadow of turning, but is the same yesterday, and today, and, forever. His soul being immortal nothing will content him but an eternal God. If he labor for meat, in reference to his soul, it shall not be for that which perisheth, but for that which endureth to everlasting life. The choicest Cates of the World are but husks for swine, and therefore not food for him that will live forever.

Offer him whatever the earth affordeth, whatever nature can bring forth out of her choicest treasury to present to her dearest darlings, all this is nothing to a soul whose reasonable infinite appetite longs after that which is truly and every way infinite. Therefore, when he hath all that the World can afford him, he still cries out, whom have I in heaven but thee? and there is none upon earth that I desire besides thee. He is clothed with the Sun, and therefore must needs have the Moon under his feet. He will never make earth his heaven, who enjoys heaven upon earth, as an heir of the Kingdom which God hath promised to them that love him. A heaven upon earth he may have; because he converseth as one in heaven, while on the earth; but all the earth with the fullness thereof, will never fill him, who can never be full, but by and with the fullness of him that filleth all in all,

Thus this hypocrite makes a god of this World, because given up to the god of this World; the true Christian abhorreth all thoughts of making the World his god, because his God is in heaven: The one worshippeth and serveth the creature more then the Creator; the other maketh the creature his servant, and serveth him only who is God blessed forever.

This Hypocrite will be of that Religion which is most for his Worldly advantage. [Character 2]

He that makes the World his god, will be conformed to this World, for gaining the wealth and good things thereof, as well without God as with him. He admits of no Religion that will oversway this resolution, but makes this resolution the Elector and Master of his Religion. His continual lay is, Who will show us any good? Any good, whoever shows it, whence so ever it comes, by what means soever attained, serves his turn. So that, what sometimes Ittai the Gittite spake unto David, in what place so ever my Lord the King shall be, whether in death or life, even there also will thy servant be; this hypocrite, in the secrets of his soul, saith to the World, where soever profit is; hers will I be, and her will I serve, and follow after, all the World over. If God, or Religion will make up an estate and put him in a way of gain, God shall be his God, and Religion his favourite. If not, he knows no God, Religion, or conscience but in subordination to anything else which will accomplish his worldly ends. If Gaine be godliness, godliness shall have enough of his service. But if godliness hinder his gain, or prophecy evil unto him for it, he puts it off as Felix did Paul, Go thy way for this time, when I have a convenient season, I will call for thee. Time enough hereafter, when he is going out of the World to converse with Religion that hinders his thriving in the World.

If Popery prevail, and likely to be the quickest way to preferment, he hath presently arguments more than enow at his fingers ends to take him off from the true Reformed Religion, and to justify his reconciliation to Rome. He finds so much diversity and contrarietyes of opinions and parties, among Protestants, that he can bear it no longer. He would willingly have continued Protestant, could he have known where to fix his faith; but seeing he could not, that, now, makes him a Roman-Catholic; and to set up his rest there as the only center of a pious soul. In the mean time, he knows no more than the Collier, what that Church believes, but to believe as the Church believes, and to yield blind obedience to he knows not what, so it open a way to his thriving in the World, and to get up at Court. With this he huggs himself as much as ever did Micah the Ephraimite when he had gotten an house full of gods, and made an Ephod and a Teraphim, and at length hired a runnigado Levite to officiate in his house; and from hence concluded, now I know that the Lord will do me good, seeing I have a Levite to my Priest. The hope of advancing his estate makes him willing to allow ten shekels of silver by the year and a suit of apparel, beside diet, to maintain a false worship; whereas otherwise, he would scarce have afforded bread and water alone to a true Prophet of God.

Or, if he go not over to Rome, because that superstition may not be the only way left to get wealth; yet his heart being still for his profit; his eye shall be upon that profession, or way of Religion, which at the present is most in request and power. Evangelical, or Reformed; Lutheran, or Calvinist, Brownist, Anabaptist, Familist, Libertine, &c. are alike to him, save only in the matter of his gain: for this, he bids adue to what ever he professed before, when he perceives his former way and party to be left behind. He is resolved with Hushai (but for a worse purpose) to worship the rising Sun: and Absalom shall be now as much esteemed and honored by him, as ever David himself was, when at the highest. Of any Religion, he is ready to say, as he of Absalom, whom all the men of Israel shall choose, (although with rejecting their true leige Lord and Sovereigne,) his will I be, and with him will I abide. Upon every change, he is ready to comply with this Epiphonema (and invitation of others to the same compliance) O come let us sing a new song.

If he find the temper of the times to be such, that there is nothing to be gotten by one Religion more than another; he is indifferent what Religion you impose on him, A Mass, and the Lord's Supper in the reformed way; the Scriptures, and Traditions; Popery, and the Protestant Religion, do suit as well with his palate, and go down as willingly, one as the other. If he prefer any, it is that by which he gets most, although it be of all other the worst. Here Demetrius, that otherwise never troubled himself much with matters of Religion, will seem very Zealous for Diana, and for the support of her magnificence : not that he cared for Diana, more than for a painted post; but, because by that craft, he and his fellow silver smiths had their wealth. If he happen to be a looser by Christ in the things of the World, although Christ and his Religion be of all other the best, he is of the Gergesenes mind, who had rather part with Christ, than hazard their swine by his company, and chose rather to have no Christ, than no hogs.

On the Contrary, the true Christian is only for the pure Religion and undefiled before God, whether the World smile, or frown.

He embraceth Religion for Religions sake: therefore if God once teach him the way of his statutes, he will keep it unto the end, If he have once chosen the way of truth, he will stick unto God's Testimonies, and take them as an heritage forever, how ever God deal with him in the things of the World; He can love God as well, and bless him as much, when God not only denies, but takes from him the outward comforts of life.

If with Jacob, he make a Vow, saying. If God will be with me, and keep me in this way that I go, and will give me bread to eat and raiment to put on, &c. then shall the Lord be my God, &c. He doth it not as indenting by way of condition: and, to be free, in case God perform not: but, as engaging his heart by a stronger obligation to serve the Lord only, and to give more ample testimonies of it, as assuredly believing that God would do all that, and more, for him.

Thus, when he observeth the Worldlings enclination, by that inquiry, who will show us any good? the true Christian presently makes out to God to lift up the light of his countenance upon him: thereby giving all to understand that if God should deny him Corn, wine, and oil, yet so long as he could but enjoy the special favor of God in Christ, that should suffice. The World should never part God and him, Let him enjoy God, and take the World who will. Then, though God slay him, he will yet trust in him. He will not change his God for gold, nor his Religion to save his life. All the rage and fury of a Nebuchadnezzar himself shall not once move him, nor so much as put him to the least care, or study for an answer to an unreasonable and impious command; If threatened, he fears not, if cast into a fiery furnace, he rests upon God, who is able to deliver him. and whether he deliver him or not he will not be false to his God, by serving the gods of men's setting up. He will not change his Lord for wages, nor his Religion for safety. And even those outward blessings which God hath cast upon him, in a lawful calling, he looks upon more as the return of his prayers, than as the fruit of his labors; and is as willing to part with them all for God that bestowed them, as he is to enjoy them while God seeth fit to continue them.

Thus, this Hypocrite while he makes show of greatest honor to Religion, is no better than Demetrius, who loved the Shrynes better then his Saint, and the Silver better then her Shrynes: the true Christian, with David, loves Religion better then thousands of Gold and Silver, and his God, better then his life: the one makes sure of the world, whatever becomes of Religion; the other chooseth to keep close to Religion, whatever become of himself: The one conditioneth for plenty, and a great estate, the other is contented with a pilgrims allowance .

This Hypocrite apologiseth for all his worldly practices, by pretence of such ends as none [Character 3] can deny to be good.

Covetousness being conscious, seeks shelter under somewhat that is either really good, or at least seems to be so. Therefore Covetousness never walks without a Cloak, . nor can well make her Market without feigned words, the better to set off her wares. And herein Covetousness hath the advantage of most sins: For, no sin hath so many fair pretences to make its way into the hearts of sinful men: Drunkenness, Adultery, and such like, may have somewhat to plead to such as love these sins; but not to others who are not those ways addicted: but Covetousness hath Arguments of all sorts and sizes, to fit, not only the worldling, but to gravel and nonplus many of those that have renounced the world. So as this Hypocrite (if he cannot make others, yet he) makes himself at least to believe that he should do ill, to do otherwise then he doth.

If he be charged with oppression, his answer is ready, I must pay every man his own, and nothing is mine till that be done, therefore I must make the best of mine own; for I am in debt. As if a man could not live out of debt, unless he live out of charity. If taxed of Usury, he tells you, he takes no more then the Law allows him, nor performs less then the Law enjoins him: Not considering that man's laws must tolerate and yield to the hardness of man's heart, many things which the Law of God never allowed, but requires to love mercy as well as to do justice. If upbraided with niggardliness, he answers, he must be thrifty and frugal, that it is a sin to be profuse and riotous, and that God's blessings must not be squandred in wasteful courses. As if God did not allow a man soberly to eat and drink, and to enjoy the good of his labor; and that to a man to whom God hath given riches and wealth, the addition of a power to eat thereof, and to take his portion, and to rejoice in his labor, were not the gift of God.

If he be censured of griping and cruelty to Tenants, &c. He thinks he hath abundantly satisfied you, if he plead, I must maintain my state and part, and provide for my family and charge accordingly; else were I worse then an infidel ; not considering that he that doth no more is no better; nor doth he more, who thinks one duty cannot be performed, unless another as necessary be neglected. If demanded, for whom he heaps up so much? His answer is, I must get somewhat to do good withal hereafter. This is an ordinary cloak for oppression, bribery, robbery, &c. to build Alms-houses after death, who made many to stand in need of an Alms-house while he lives. But, what a vain thing is it for a man to be evil while he lives, that some good may be done when he is dead? to undo many, to provide for a few; and then, to think that such robbery should be accepted of God for a burnt-offering?

Thus he thinks himself guiltless, if he can delude the world, whereas his guilt is the greater, by how much more artificial he is in maintaining his sin. If he can prevail so far as to procure the vile person to be called liberal, and the churl bountiful, he hath his desire; although herein he deceiveth himself more then he can deceive others: For this makes him not to feel, or apprehend his sickness, even when he is most deadly sick, because those stupefied medicines which he made use of to silence others, have their effects most upon himself, for that hereby he is induced to think himself, of all other sins to be most clear of covetousness, which is his special and reigning sin.

On the contrary, the true child of God (possessed of an estate, ) fears himself most of being most guilty of this sin.

The least shivering towards the world makes him afraid of this Ague. He knows that both nature and necessity are apt to make men love the world, and that therefore the common practice and custom of all, or of most of the most sober men are biassed this way: all which is apt to make this sin familiar unto him, while he looks strangely on it; and, to be in his bosom, ere he be aware. Therefore is he very jealous of the least inclinations to this disease, because so common that few who have matter to feed it, can be freed from it, and least of all himself, whom he looks upon as the greatest of sinners, and the least of Saints. He finds and complains that the very Law which forbids it, makes him to covet the more, as irritating that corruption which is inbred in him, from the antipathy it hath to the Law which condemns it; and therefore, when he is most conversant in the perfect Law, he is most earnest in this petition, incline mine heart unto thy testimonies, and not unto covetousness .

He considers the several veils with which men are most apt to cover this malady; and that they who are most deeply infected with it, are like men sick of the plague, most hardly persuaded that they are in danger to die of it. Therefore he more strictly examineth, and looketh through all the Fig-leaves wherewith covetousness seeks to hide her nakedness. If but a wish of a greater estate cross his heart; if but an eye wander after objects of avarice, by coveting a field, an house, &c. he presently goeth to God against it; and, with Paul, accuseth himself as guilty of that sin, from which all other men would free him. He knows how apt the spirit of corruption within him is, to lust after Covetousness, as well as after envy, or ought else that is evil. Therefore, he endeavors to give the water no passage, no not a little; but, to crush this sin in the egg, lest out of this Serpents root there come a Cockatrice, and his fruit become a fiery flying Serpent.

Thus, this Hypocrite seeks a cover for his sin, which he resolves to cherish; the true Christian lays it open to the view of all, because he is resolved to destroy it: the one is deadly sick and complaineth not, because the disease hath gained the vital parts; the other complaineth, and so is not mortally sick, because his fear makes him prevent the desperate danger of the other.

[Character 4] This Hypocrite seeks the things of the world absolutely, and with all his might.

He looks upon them as that which would make him happy, and therefore desireth them accordingly, not with condition, or submission; but, absolutely, as resolving to take no nay; and, with all his might, that he may obtain them, whoever says nay. He never putteth it to God's wisdom to consider whether the things he desireth be good for him, or not, but takes that for granted, how grossly soever he be deceived Therefore as Rachel, in passion, cried to her husband, Give me children, or else I die ; So he in the strength of his concupiscence, cries out to all, likely to help him, give me such or such an estate, preferment, &c. or I shall never be contented, or satisfied. He will be rich, whatever temptations and snares of the Devil he fall into to compass riches.

Hence it is that he seeketh these things with all his might; rising early, lying down late, and eating the bread of carefulness: There is no end of all his travel, neither, saith he, for whom do I labor and bereave my soul of good, For a very vanity, which is tossed to and fr • ef them that seek death; Thus he walketh in a vain shadow, being disquieted in vain, to heap up riches, not knowing who shall gather them: Turning and tormoiling himself like a dog in a wheel, still laboring, yet always remaining in the same place: for though he seek and seem to climb, yet his weight still casts him back to the bottom. And whether he compass riches or not, he is deceived, and pierced through and through with many sorrows. If he get riches, his heart is set upon them; if not, his heart sinks, and dies within him: so that being had, they bind him; not had, they torture him. So are the ways of everyone that is greedy of gain, which taketh away the life of the owners thereof .

Contrarily, The true Christian seeketh these things secondarily, subordinately, and moderately.

He seeketh first the Kingdom of God and the righteousness thereof, waiting for these things, to be rather added of God, then earnestly sought by himself.

First, let God's will be done, and then let God give him his daily bread. He seeks only that which God sees to be good for him, not what he concludes to be so, because he desires it, and would fain have it. He is content to subscribe to God's wisdom, and to put the matter wholly into God's own hand: for though he may signify in a prayer, what he conceiveth to be good, yet he leaves it to the wisdom of God to dispose otherwise, if God see cause. He placeth no happiness in the things of the world, and therefore is more moderate in seeking, and better satisfied in God's denial of them. Therefore, when the world is restless, God, saith the Psalmist, giveth to his beloved, rest. He carrieth a sweet temper in worldly cares, and accordingly reaps a comfortable measure of heavenly contentment in the midst of them all. For, God giveth to a man that is good in his sight, wisdom, and knowledge, and joy: but the sinner he giveth travel, to gather and to heap up, that he may give to him that is good before God .

Thus, this Hypocrite sets his heart on the world, to dote upon it as his happiness; the true Christian hath the world in his heart, not to love it, but to see the vanity of it: the one pursues it as his greatest care, the other neglects it, and casteth all his care upon God. The one thinks he can never do enough to obtain it, the other fears he doth too much, when he doth least to procure it.

This Hypocrite bringeth conscience to concupiscence; The Law to his [Character 5] lust.

First, he would fain have such a thing; but it is not lawful. But is there no way to make it so; at least in some cases and considerations? He sits not down by the Baptists, Non licet tibi, it is not lawful for thee to have her: but he goes on with the covetous to ask council, how he may possess himself of it. As men that have but a broken title, seek by the wit and cunning of a crafty Lawyer, to piece it up. Thus he seeth a field and coveteth it, but finding a bar, he suspendeth the action, till the way seem to be cleared; and then having fetched a circle, and wheeled about, at the last he leapeth (as a Lyon) upon his prey, upon the field and life of Naboth . Thus Saul, who had destroyed all witches and wizards he could light upon, when he saw that God answered him not, repairs to the witch at Endor, not absolutely to consult with the Devil in proper kind; but, to make use of her to raise up old Samuel now dead, that from him he might learn what to do when God had forsaken him, and the Philistines began to be too hard for him . He can here dispense with the Law, which forbade him to suffer a witch to live; but he doth it so, as to make it seem, at least in his case, not simply unlawful.

Of the same spirit and temper was that wretched worldling Balaam, who loved the wages of iniquity with all his heart; although at first he durst not touch it, until he had by importunity hoped to win over God to give way unto it. When he found not that answer from God which he expected, he makes great shows of not dareing to go; yet, not without greater strugglings to obtain liberty of going. He, who pretended so much acquaintance with the true God (although a false prophet, and no better at best than a Simon Magus, who had heard too much of God to deny him; and, loved his own lusts too well, to obey him) as to consult Jehovah, before he would give his answer to the Princes of Moab sent from Balak with the reward of Divination in their hands; could not but imagine at least, that he should never obtain from God a commission to curse those whom the Lord had blessed . Yet when Balak sent a second Embassy by Princes more, and more honorable than the first, with promises of very great honor as well as wealth, he resteth not in God's first answer; for although he make great protestations of keeping close to God's directions; and, that if Balak would give him his house full of Silver and Gold, he cannot go beyond the Word of the Lord his God, to do less or more: Yet he is willing to make one trial more, and instead of sending them away, he now prayeth them (which he did not before) to tarry that night also, that he might know what the Lord would say unto him more.

When, God finding him mad upon the journey did after permit (not allow) him to go; with an hank of restraint when he came there. Balaam hence gathereth hopes that he who at first denied him liberty to go and after granted it; would at last be drawn to give him power to curse Israel, although at present he seemed to refuse it. Hence Balaam built so many Altars, and offered so many Bullocks and Rams, upon them; first, in one place, then in another. and after all, when he saw that it pleased the Lord to cross his design, he went out again; not as before, to consult God; but, to seek for enchantments, setting his face now, not towards Altars, but toward the wilderness; Where he had often consulted the Devil.

In all which he pretended still to follow God's command, whose resolution he could not alter; But, rather then lose all his pains, and hazards, and return without some reward, when he found God inexorable, he then (as a wretched hypocritical Worldling) betakes him to another stratagem; for by wicked counsel he taught Balak to lay a stumbling block before the children of Israel, to eat things sacrificed to Idols, and to commit fornication. The plot was this, Balak should send out some of the fairest of their Midiniatish Women, near to the Camp of Israel, then at Shittim; either out of a pretended curiosity to view a strange people, or counterfeit humanity to victual their Camp in a strange Country; Whence the Israelites (natuturally given to the flesh) kindled in their lusts; solicited the women to uncleanness; they refuse, unless the Israelites will sacrifice to their gods, and eat and drink with them in their Idolatrous festivales; this the Israelites; now in flames of lust, consent unto, rather than not enjoy them.

Hereby Balaam obtained his end, being (as he wickedly imagined) now too hard for the Lord; putting a trick upon God, to make God to curse those himself, whom he would not suffer Balaam to curse upon any entreaties. And thus, this Hypocrite will (as he thinks) make that lawful and practicable at length, which he found most difficult, and boggled at, at the first: And, rather then fail, make God himself his Instrument, to do that which God will not suffer him to attempt: Not that God will be so mocked; but, that this hypocrite will do what he can thus to mock him.

On the Contrary, the true Christian subdueth concupiscence unto conscience, and destroyeth that lust that will not be subject to the Law of God.

Let the World account him what they please, a Puritan, a precise f • ole whom vain scrupulosity keeps from preferment: yet he will not taste of their delicates upon their terms, nor study to make that lawful which God hath once forbidden, or shown the least dislike of. When the men of this World laugh him to scorn for being afraid of riches, honors, &c. As being a fool in grain, he is still of Ag • rs mind give me neither poverty nor riches. Because he sees those snares and temptations in them, which others will not believe till it be too late.

He studies to bring his will to reason, his lust to the Law; laboring not to find distinctions to help out a covetous lust, that it might not come within compass of the lash; but lasheth his lust with the whip of the Law, (which saith, thou shalt not covet ) when it begins to move towards anything which the Law alloweth not If there be a lust that gives a Law to his members to war against the Law of his mind, he presently cries out (not as David, to Joab touching Absol • m, deal gently for my sake with the Young man ); but, as Paul unto God, O wretched man that I am who shall deliver me from this body of death?

If he find his heart unable to stand against such or such a lust, he gets out of sight of that which might prove a temptation. He is so far from pleading for sin, that he stops his ears, and silenceth all plea's for it. Conscience is his bridle, lust his slave, which he will not only curb, but rather whip to death, than suffer it to bribe conscience to give way unto it; or, reason, to make it lawful. When the hypocrite, saith, when will the New Moon be gone, that we may sell Corn? and, the Sabbath, that we may set forth Wheat? the true Christian saith, when will the Sabbath come, that I may shut up shop, and serve God in his house, rather than my best customers in mine own? because the Sabbath is to him a delight, the holy of the Lord. With him nothing is lawful, that lust crieth up; and conscience crieth down.

And when others borrow a point of the Law, in treading wine presses, bringing in of sheaves and selling victuals on the Sabbath, under pretence of necessity, and preserving the good creatures of God: he not only avoids such practices, but testifieth against them as bringing wrath upon Israel.

In a word, thus, this hypocrite, in the immoderate seeking of earthly things, impowreth Lust to give Law to Conscience in hope thereby to make his Worldlinesse lawful; the true Christian gives Law to Lust, that conscience may keep him off from unlawful Lusting: the one strives to make the narrow way of God broader, that he may take in more of the World; the other seeks to make the broad way of sin narrower, that there may be less room for the World.

The Worldly Hypocrite receives the things of the World, without respect to [Character 6] Christ.

As he is Worldly in seeking, so is he no less earthly in receiving the things of the World. He takes them not in upon the account of Christ, either as an Head, and he; a Member; or, as Christ is the Bridegroom; and he, the Bride; or, as Christ is as heir of all things, and he, an heir of God; and joint heir with Christ: nor looks he upon these things, as his because he is Christ's, and Christ is God's; nor by virtue of the Covenant of Grace wherein God becomes his Father in Christ by Grace of adoption; but rather, by the Covenant of nature, as his Creator, whereby the Lord saveth both man and beast ; and hath given the earth to the children of men; causing the Sun to rise on the evil as well as on the good. Or, as he rewardeth with outward favors, the outward and overly service of hypocrites.

There is a Covenant of Nature which God ordinarily keepeth, and a voice of nature which God indifferently heareth, as well in Ishmael as in Isaac; as well in the Young Ravens, and Lions, as in the children of men. And upon this ground this hypocrite goeth unto God; without seeking further to make out his title to them, as additions to his share in the Kingdom of God and his righteousness. And the reason is, because not the cry of faith, but the voice of nature; yea, of his Lust craveth these things at the hand of God, neither of which can go to God as to a Father in Christ, but rather as to a Jupiter to help him, upon no better account than the Heathens to their Idol, whom they apprehended as an helping Father.

Nay, he receiveth these, instead of Christ and the Covenant of Grace, As Esau's mouth was stopped with a mess of pottage, instead of the birth, right . (which when he had sold, he despised ) ; and with the fatness of the earth, instead of the blessing . So this hypocrite, is well contented, if his belly be well filled, with a portion in this life, whatever become of his share in the next: being willing enough to take Christ's counsel (care not for tomorrow,) in a contrary sense, by leaving off all thought for the morrow of the world to come; but, laying out all his thoughts for the morrow of the present life. By means whereof, as the fatting Ox is better fed than the laboring, So this subject of God's patience ofttimes fares better in this world than many a vessel of mercy.

On the Contrary, the true Christian receives all as the allowance of Christ, his head and husband, in the Covenant of grace.

He looks upon the most common earthly blessings as the fruit of the choicest love of his Savior, and as a part of the Covenant sealed in his blood: without which he finds no more taste in the greatest earthly mercy, than in the white of an egg; nor more content, then Rachel found in all the kindness of Jacob, without children of his body. This is that alone which gives relish and sweetness to all blessings, when they are given with Christ, and for Christ; that he may see, read, taste, and feed upon Christ in them. This makes every pittance like Benjamins mess ; and gives him evidence of more special affection from Joseph although others have also messes sent unto them, and drink and are merry with them.

Esau had the fatness of the earth bequeathed to him, that was before given unto Jacob. The Legacy was the same, but not the blessing. Esau's portion was a fruit of natural relation, the blessing given to Jacob was more; even the fruit of the Covenant of grace made with Abraham, as appears by that addition, cursed be everyone that curseth thee, which was Abraham's privilege. The child that is heir, may at present have less allowance then an hired servant: but in the issue he gets the start, because deeper in the Fathers love. And although they sit at the same table (because the heir in his minority differs not from a servant, though he be Lord of all; ) Yet they sit there upon different accounts, as they stand under different relations; and eat of the same meat upon different titles.

Abraham had many sons by Keturah, besides Ishmael by Hagar. But Abraham gave all that he had unto Isaac . Not that the rest got nothing; for, he gave them all gifts, and sent them away from Isaac his Son ; but, that all which they had was nothing in comparison of Isaac's inheritance.

Thus, this Hypocrite receives earthly things as fruits of common favor; the other as the pledges of special love; the one, by providence; the other, by Covenant; the one as an hireling, the other as an heir: the one receiveth these things as spoils gotten by hunting as Nimrod got Kingdoms; Esau, the mastery; and Ishmael, maintenance; the other receives all from the hand of God in Christ, from whom he is assured that he shall lack nothing that is good, and saying of all he receiveth, as Jacob of his children, these are they whom God hath graciously given his servant . The one as a traitor in rebellion, lays hold on all he can, but usurpeth whatever he enjoyeth the other as an offender pardoned, and restored in blood, holds all by an indefeisable Title.

[Character 7] This Hypocrite thinks all he hath to be but a little.

Let God be never so bountiful, this Hypocrite looks upon all as a small pittance; as Lot upon Zoar, is it not a little one ? He hath an high opinion of every service he tendereth, how hypocritically soever performed; and thinks he is neglected much (when he hath most) in respect of what he deserveth: So that what the Psalmist sometimes spake rashly in a passion, Verily, I have cleansed my heart in vain, and washed my hands in innocence, this Hypocrite speaks upon deliberation seriously, as resolving to stand by it. It is in vain to serve God; and what profit is it that we have kept his Ordinances, and that we have walked mournfully before him . The returning them from captivity, the giving them liberty and opportunity of building the City, the Temple; yea, their own houses, and that in a sumptuous manner, while the house of the Lord lay waste , was nothing with them, while God plagued them in their estates for neglect of his house .

He considers not how little he deserves, but looks how much God gives unto others, which his pride makes him think to be more due to him; and therefore unthankful for what he receiveth. He looks for more than his penny for working all day, if another receive as much who wrought but an hour: His eye is evil, because his Lord's is good, and thinks himself ill requited, for bearing the burden and heat of the day, if another get as much (whose labor was less) though bounty, although himself receive no less than his bargain . He is as high with his heavenly Father if he do anything for another more then for him; as the brother of the Prodigal returning to his father, Thou never gavest me a kid that I might merry with my friends, &c. Thus to a murmuring Israelite, Manna from Heaven is not enough, unless he may have flesh for his lust, as well as bread for his belly. Yea, when he hath all, he thinks he possesseth nothing because not all he expected.

On the Contrary, the true Christian thinking little of his merit, thinks much of his reward.

Be it never so little, he unfeignedly acknowledgeth it to be more than he deserves, to whom belongs nothing but confusion of face . If God make Jacob instead of a naked traveling staff to pass over Jordan with all, to become two bands, he quickly casts up the accounts of his merits into a very small sum, I am not worthy of the least of all the mercies, and of all the truth which thou hast shown unto thy servant . He knows that God's children are soon satisfied: Nature being content with little, and grace with less, because assured, that the man that hath it shall be sure to want nothing that is good .

Hence he is of Paul's spirit, when in prison, and living wholly upon alms of charitable Christians, of Philippi, I have all, and abound, I am full, having received from Epaphroditus the things which were sent from you . Having food and raiment he is therewith content: and now he is one having nothing in the account of others, yet possesseth all things , because contented with such things as he hath . He is more in prayer for abundance of grace then of wealth , then for abundance of wealth and a mediocrity of grace. He rather thinks he hath too much, then too little of the world, because he hath not too much, but too little of grace.

Thus this Hypocrites eye is more then his belly, and both too great, to be thankful: the true Christian is rather astonished at the bounty which his eye beholdeth, and thinks his eye too greedy, when satisfied with the least proportion: the one sets too high a value upon his own service; the other sets all the price upon God's bounty; the former, thinks much he hath no more; the other, breaks forth with admiration, Who am I, O Lord God? and what is my Fathers house, that thou hast brought me hitherto ?

The worldly Hypocrite hath sorrow with his sops, and more trouble with his largest enjoyments [Character 8] then they are worth.

His sorrows and troubles are not from men for his profession of Religion, but from God for his hypocrisy in it; and, from his riches, through his Covetousness in seeking, or his evil conscience in compassing of them. This is a perpetual Harpy at his feast, a vulture that feeds upon his heart, when he feeds himself most up on his possessions. This is as the hand-writing upon the Wall unto King Belshazzar , making him in the midst of his feasting, not only to change countenance, but to be troubled in his thoughts. And rather then want tormentors, his love of money will make him his own tormentor, to pierce himself through with many sorrows . If he now look towards Christ for a salve for this wound, all he gets there is this, Woe unto you that are rich, for ye have received your consolation . And this, Go to now, ye rich men, weep and howl for the miseries that shall come upon you . So is he that layeth up treasure for himself, and is not rich towards God . And, however he be not always in the furnace, yet he is always in the danger, the fear whereof often torments him before the time: especially when he finds and considers how much he hath set his heart upon that which is not , and disquieted himself in vain .

On the Contrary, The true Christian hath two feasts in one.

The feast of food which cheereth his body, is accompanied with the continual feast of a good conscience which reviveth his heart. Whether he hath less or more, the least pittance is better then great treasure and trouble therewith, which ariseth from it. He eateth of the labor of his hands, and it is well with him . Yea, he hath a feast, without a feast even in fasting his conscience feasteth him, and makes him to rejoice even in tribulation. The blessing of God maketh rich, and he adds no sorrow with it. Not that a godly man meets with no sorrow; for, who more persecuted and oppressed? But this is his comfort, that he hath never the more sorrow from his riches. Envy may malign him, and so cause him sorrow for his riches: but conscience doth not gaul him within, nor are his riches as a burden to his soul, that when he hath swallowed down riches, he is constrained to vomit them up, because God shall cast them out of his belly, as he did the thirty pieces of Silver which Judas bought so dear .

Thus, this Hypocrite, even in laughter, hath his heart sorrowful, and the end of his mirth is heaviness ; the true Christians sorrow occasioned by things of the world, is ever accompanied with joy in God: the one hath a fast in his feast; the other a feast in his fast: the former hath sorrow from God when the world like Delilah, lets him sleep in her lap ; the other comforteth himself in the Lord his God, when the world, like the men of Ziklag, speak of stoning him .

[Character 9] This Hypocrites joy in God falleth or riseth, as God lets the world ebb or flow in upon him.

If he receive not these earthly things, he is all amort: his hope perisheth, and his heart, as Nabal's, dies within him, for the loss of a few raisins and figs, although given to save his life . He saith, I trust in God, but if the world fail him, his trust vanisheth. If the world smile, and lade him with thick clay, he is then a jovial zealot, a great sacrificer to his net, burning incense to his drag, because by these his portion is fat, and his meat plenteous ; and for his better grace, saith, Blessed be God, for I am rich . But if God cross him in the world, he cannot bear up, but discovers his want of faith, and despairs of the help of God. And well may his trust fail him, when Mammon his god forsaketh him.

If he be in present want, or but conceit of a want, who can hold him up, or bear up his spirit! He will rather question God's omnipotence, then give way to faith in dark times to believe it. Can God furnish a table in the wilderness ? If the Lord would make windows in heaven, can this be ? He is better at queries that argue his own infidelity, then studious to give glory to God, and to live by faith in extremity. An unbelieving heart thinks that impossible to God, which is not within compass of human reason and hope. He that in truth believes not in the true God, thinks nothing possible but what is within the reach of the creature; nor comfortable, but that whereof man is in present possession. He likes well a God that will be at his whistle; but not such a God as will prefer his own wisdom to man's, in dispensing his blessings.

Contrarily, the true Christian having God for his pertion, rejoiceth in God however the world goes with him.

If God set him out a plentiful proportion of outward blessings, he rejoiceth in the love that bestows them, more then in the blessings bestowed. And because he knows this love is unchangeable, he will not change his thoughts of God, nor abate of his joy in him, when God (who is always as good as wise) makes an alteration in his outward condition. Job is the same when God sweeps all away, as when he poured in abundance upon him . If not only his estate, but his heart begin to lag and flag, yet he sets up this resolution from which he will never go, God is the strength of my heart and my portion forever .

Even with the best portion on earth, God is his chiefest portion, without whom he accounts himself miserable in the midst of abundance of earthly blessings. Heaven itself is too little to be accounted a portion to him that hath God for his own. If he find God there, he is satisfied: Whom have I in heaven but thee? And if God be his God, he cares for no more. This makes him say and sing, of whatever outward estate God of his grace affordeth, The lines are fallen unto me in pleasant places; Yea, I have a goodly heritage . Why? But because, the Lord himself is the portion of his inheritance, and of his cup, and it is God that maintaineth his lot, making it to stand by him, and to be sufficient for him.

When God gives most, he dares not trust in the uncertainty of riches, but in the living God, who giveth richly all things to enjoy . When God gives least, he knows that God denies not himself in whom are all good and perfect givings, but saith, as unto Aaron who had no lot among his brethren, I am thy part and thine inheritance among the children of Israel . Thence, the believer concludes, I shall not want : but goodness and truth shall follow me all the days of my life . For even when he seems to have nothing, he possesseth all things, upon this very account that he is Christ's, and Christ is God's , of whom are all things, and the believer in him : and that it is an infinite advantage to be heir of all that God hath to give, both in heaven and in earth, either in prosperity, or in exchange with advantage, although at present this heir differs nothing, in outward condition, from a servant?

Well may he say, when I have nothing, I want nothing, because I have God who is unto me all things. If he be under a Tyrant, as Israel under Pharaoh; he can yet say, Thou art my King, O God, command deliverances for Jacob . If under a bad Master, as Jacob under Laban: he knoweth that he that is called in the Lord, being a servant, is the Lord's free-man . It may be he hath a bad wife, as Job had, yet is he married to the Lord in righteousness, in judgment, in loving kindness, and in mercies . Perhaps, the believing wife hath a bad husband, as Abigail, yet she hath a better at the same time, without danger of Law: for, her Maker is her husband . He may have an undutiful and rebellions son, as David had in Absalom; an unfaithful friend, like to Ahithophel; rebellious subjects, like those that clave to Absalom, yet it cannot be said that he serves not a good master, who is instead of, and better then all relations unto him.

Thus this Hypocrite is as the brain which riseth higher, or falleth lower in the brain-pan, as the Moon increaseth or decreaseth; the true Christian is as the Sun that keepeth one constant tenor of light and heat, even in the midst of Winter: the one hath his chief dependence upon earth, and so is affected as that flows in, or runs out from him; the other depending wholly upon God, lives upon him, when the earth fails him, and so rejoiceth always, although not always alike.

The Worldly Hypocrite hath his heart set upon the things of the [Character 10] world.

He maketh not God his strength, but trusteth in the abundance of his riches . This is his strong City, and as an high wall in his imagination . This makes him high and proud, to slight all above him, and to scorn all below him. To conceit himself the wisest, the best, the most godly, because richest: and so, none more uncapable of the true riches. All pride is an enemy to grace: and none so much as purse-pride: the word hath no worse subject, nor the ministry a worse friend. He accounts himself wise enough; for, he hath wherewithal; and so will learn nothing: Godly enough, for God prospereth him; therefore he cares not for more godliness: and honest enough, for the world trusteth him: therefore he will not be thought to stand in need to be minded of honesty. Thus with the fork of pride, he keeps off the rake of grace.

He hath this worlds goods so, as he is rather had of them as a conquered slave, then enjoys them as a Master. He is even bridled, and saddled, and ridden by them, as the pro •• horse, which is not only ridden and managed, but lashit and spur-galled by his rider. And whereas man should be as a tree inversed, whose root is in heaven, this Hypocrite is a man reinversed, and turned into a tree, whose head and heart is mored in the earth, and heaven set at his heels. And so, in earthly things he enlargeth his desire as hell, and is as death that cannot be satisfied: whereas in heavenly things his affections are more then moderated; for they are quite thrust out of door, by the impetuousness of the other, as good meat out of the stomach before it be concocted to afford nutriment to the body.

Contrarily, The true Christian when his hand is most upon the world, his heart is above it.

If riches increase, he remembereth his rule, not to set his heart upon them . He knows there is a glutinous quality in them to glue the heart strongly to them, if the heart suffer itself to come too near them; Therefore he keeps off from it, as from pitch that will defile him, and from poison that will infect and invenome him. He looks upon the things of the world as lumber, not as his treasure; and therefore keeps them off in out-rooms, and will not bring them into his Jewel-house or Treasury, to take up room there, and to turn God and grace out of doors.

He is willing to use them, but afraid to love them. He sets his affections on things above, and not on things below