Divine Characters in Two Parts

CHAP. XV. The Religious Hypocrite Is he that professeth Religion without being religious; and godliness, without being godly.

OTHER Hypocrites, formerly surveyed, do mistake, or suppose some other thing for Religion; as, the Natural Hypocrite takes nature for grace; the Moral Hypocrite supposeth reason to be Religion; the Civil Hypocrite thinks education to be Conscience; the State Hypocrite imagines Policy to be Piety; the Theatrical Hypocrite believes grave gestures to be Godliness; the Heretical Hypocrite, takes error for Truth; the Schismatical, faction for Zeal; the Superstitious, delusion for Devotion; the Ignorant, lack of knowledge for virtue; the Profane, godlessnesse for Simplicity; and the Worldly Hypocrite takes Mammon for God. But this Hypocrite takes true Religion itself as a cover for some other thing; and, godliness with limitation, and respect to somewhat else. He taketh Religion in another nature, and by the wrong end, although the Religion he takes up be right for kind.

All Hypocrites pretend to Religion; else, could they not be Hypocrites in a religious sense: and, willingly they would all be accounted religious; but, in several kinds, and upon several accounts. There are, who would have all that they do to be accounted Religion: of this sort are they before described, and differenced: others, put on Religion upon all that they do, supposing that their doing of duties in their own way, is all the Religion they need. These take not all that they do to be Religion (for, they know the contrary;) but, they think the prof • ssion of Religion will bear out, or excuse all that they do; or, at least themselves, in doing thereof: and therefore they take up Religion to be their advocate as well as a cloak, for the evils they commit.

Now, although it be a task almost insuperable to put a precise difference between the several sorts of Hypocrites; (as it is, to take an exact survey of all the monsters in nature, and to set out their several differences;) because albeit every Hypocrite be a Proteus, or continual Changling, shifting shapes as often as new objects present themselves; yet, every sort takes part with other; so as finding them in the same lump, and company, it is hard to distinguish one from the other: therefore, in descrying and discovering this Hypocrite, we shall consider him; first, in the general, and in some large circumstances; and after, descend to the particular kinds and sorts of Hypocrites that march under his colors, and may be reckoned as under-setters and inmates under him.

This Hypocrite makes a right Profession of that which is Religion indeed: but, it is but a profession, leaves without fruit; he appears outwardly a gracious creature, but this is but a cover for a profane heart, and an irreligious life, where he is not known, or cannot be proved to have done what he is guilty of. He is as vile as others, but more cunning: and the more vile, the more religious he would appear to be; as seeking to layon the richest lace upon the coarsest cloth; the better paint upon the worst deformed or wrinkled face.

Of this Hypocrite, or rather, of all of this kind, the Apostle gives this Character, as that which should complete the perilousnesse of the later times; that, for a cover of other vices, he is one that hath a form of godliness, and denies the power . He holds out nothing for godliness, but that which is so indeed, if the power and life of what he holds out in the form, were added to his profession. He runs well in regard of the race propounded, and of the truth professed; but yet there is somewhat that hinders (to wit, his beloved lust within,) that he doth not obey the truth , which he professeth, but persueth somewhat else which his profession renounceth. He hath a form of godliness, that he may not be thought profane, nor be excluded the society of the godly; but, he hath but a form, and therefore is but a profane wretch, uncapable of the true communion of Saints. We therefore may fitly call him the Religious Hypocrite: Religious, because he makes a show of Religion: yet, an Hypocrite, because this is but a show, without the life and power of godliness.

On the contrary, the sincere Christian is as careful to express the power of godliness, as to profess the form.

He is not careless of the form, but careful to inquire after it, and to embrace, and retain it. But he so holds the faith, that he holds a good conscience too; as well knowing, that whoever puts away the last, will soon make ship-wrack of the first . Although he believe not every spirit, yet he embraceth every truth, after trial of the spirits : and, albeit every form of worship will not down with him; yet he keeps close to the pattern of Christ : but this is not all, nor the main of his care, which is, to obey from the heart, to the form of Doctrine, to which he is delivered ; for the Doctrine of Christ is no sooner delivered to him, but he delivers up himself unto it, to be molded and assimilated into the nature of it, that where the Gospel is preached he may be Gospelized, as that which is cast in a mould beareth the figure and print of the mould; and that which is cast into the fire is converted into the color, heat, and properties of the fire. He looks upon the Gospel not only as the effigies and true portraiture of Christ, but as his glory also: and so is transformed into the same image from glory to glory, never giving over the work of transformation, until Christ be perfectly formed in him .

Thus, this Hypocrite professing to know God, in works denies him: the true Christian accounts himself to have no more knowledge of God then his works be proportionable. The one is as Sardis, whose works are not found full before God : the other as Caleb that follows God fully . The one, as Cushi, seems to make great haste, but runs over mountains and bogs of ungodliness, as thinking that the next way; the other, as Ahimaaz, runs over the plains of true godliness, and so over-runs Cushi, that set out before him .

This Hyp • crite putteth on Religion as a Masking suit. [Character 1]

He puts on Religion not as liking it for itself, but as needing it for his carnal ends: and men use to meddle as little as they can with things they like not; although sometimes they must use them in order to somewhat else, which cannot be had without them. Therefore, as a Stage-player puts on the name and habit of a King, for an hour or two, but still retains the heart and quality of a Rogue: So this man appeareth in a visor and robe of Religion, not as his wearing apparel, but as best suiting with his designs and occasions; not as being answerable to his practice, but as most conducing to his ends: Not as fitting his person, but his purpose, for which he put it on: not as serving the time, for God's sake; but, the Lord, for the times sake.

Contrarily, the true Christian puts on Religion as his wearing apparel, yea as his skin.

He puts on Religion not only to cover his nakedness, but to adorn his person. He is careful that it should suit, not so much emergent occasions, as his place, calling, qualities, and relations: yea, that it should be as his skin (of all other, the most natural clothing) when food digested turns into clothing by nutrition, and augmentation. For, thus the child of God receiveth the Word, to be not only meat and drink, but clothe also unto him. For, by digesting it inwardly, he feels it without as well as within, and is clothed without, because nourished within; the skin is fed and nourished by the blood in the veins; and so both profession, and practice are made correspondent: when he is made glorious within, he is comely without: nor can he be more without the glory within, than the raiment of needle work without.

Thus the one putteth on Christ, without taking him in; the other first takes in Christ, and then puts him on: the one, as Tamar, puts it on as a disguise, to cozen Judah, the other, as the Kings daughter , to become more amiable to her husband.

[Character 2] The Hypocrite makes Religion a by-business, and as a lacquee to his ends.

In show, it is his work; in truth, it is but as a recreation; not wherein he delights; but, whereof he hath need: It is beside his ordinary course of practice, even when he seems most to profess it. If we look upon what his heart is most set upon, Religion is not his 〈 in non-Latin alphabet 〉 , his business; but his 〈 in non-Latin alphabet 〉 , a work upon the by that draws him off from his own business; yet so, as to promote it too, although he account all time lost (were it not for necessity) that is not spent upon his lust, so that he takes up Religion, obiter, as meeting it in his way, or finding a necessity to take it with him in his way, as his pass and convoy; as he that makes the Church his way to the Tavern, or Revel.

As sin is in a child of God, 〈 in non-Latin alphabet 〉 , a business that he stumbles upon, and is sorry for: so is Religion to the Hypocrite, as being sorry he cannot be without it. Religion is his stalking-horse to bring him to his game: but it sets so hard to his lusts, that could he compass his ends without it, he would never be troubled with it. Nor will he be troubled with the use of the thing, which he looks upon as a cumber, although he make use of the name, that it may be an honor.

It goes against the hair with him to walk in God's ways, even when he finds it necessary to look that way. He is for the time out of his own way, while he is in God's; and, hath lost himself till he be in his old bias again. Yet, as travellers, for pleasure care not much to go a mile or two out of their own way for company, especially if the way be fair, and the company pleasing: So this Hypocrite, if he meet with no distaste or opposition, and can accomplish his own ends the better, he will be content (if it be but for more safety upon the way) to take a walk, in that way which is neither his own nor very pleasing to him. But, if there be no such inducement, or, if beyond that inducement, it is no way for him, who will rather tarry at home, or part company, to keep on his own course.

On the contrary, the Christian makes Religion his constant way, work, and trade.

It is his high-way, by keeping whereof he preserveth his soul : his right way, not his mistake, his road way for travel, not his walk for pleasure. If he be out of this way, he is at a loss, and cries unto God, I have gone astray like a lost sheep; O seek thy servant for I do not forget (although now I keep not) thy Commandments . Yea, while he is in it, he still calls out to his guid, lead me in the way everlasting . If he can get good company, and fair weather, it is a great refreshing and encouragement unto him. If he must go alone, he will go howsomever, as holding this more needful than life. And as men of business, that are in a journey of necessity, whether the way and weather be fair or foul, resolve to go thorough: So the true Christian even when his way is foulest, and the weather most tempestuous, he resolves to pass on, by honor and dishonor, by evil report and good report , until he appear before God in Zion.

And as godliness is his way, so is it his work too, his trade, and calling, which God hath before ordained that he should walk in . It is to him what tillage is to the Husbandman, which plows all day to sow, and sows in hope. Therefore he soweth to himself in righteousness, that he may reap after the measure of mercy . He so puts his hand to the plough of Christ, as not to look back , as well knowing that if any man draw back, Christ's soul shall have no pleasure in him ; therefore, he will not be of those who draw back unto perdition, but of those that believe to the saving of the soul . To fear God, and to keep his Commandments, is this man's All .

Thus, this Hypocrite makes Religion his way no otherwise than Ahaziah did the way of the garden-house , wherein he was at length pursued and slain, because he took it for necessity to escape an enemy; the true Christian makes it as the two kine that drew the Ark, the high-way of his own coast, not turning aside to the right hand, or to the left , till he come to Bethshemesh, the house of the Sun, to wit, Christ the Sun of righteousness, his everlasting light, and glory. The one, in God's way, doth but wander, to whom meeting him there, we may say as Elisha to the Syrian horsemen, this is not the way, neither is this the City : the other is never in his own way, but where he hears a word behind him, saying, This is the way, walk in it . The one, pretending God's work, doth his own; the other, in doing his own, worketh the work of God.

This Hypocrite borroweth his Religion from others. [Character 3]

He is not religious from an inward principle of grace, but takes it up by imitation, and hath no more of it, but what he is beholding for to good neighbors. Therefore he can be holy in good company; but, not alone. He cannot seriously set himself to think of God, much less to serve him, when he is in secret; nor solace himself in Christ, nor keep his thoughts with any intention upon heavenly things, without company.

Howbeit, as borrowers make a show for a time in the world, till at length the borrowed thing must go home; so doth this Hypocrite, till at length the Devil strips him, and shames him, as sometimes he did the sons of Sceva , with, Jesus I know and Paul I know; but who are ye? Such borrowers are not able to bear a loss, because they are worse then naught: For, although they can say with the Trapezite, Dives sum si non reddo quae debeo, I am a rich man, if I pay not my debts, yet if they either pay, or lose anything, they are undone, and may well cry, Alas! Master, for it was borrowed.

He hath no other zeal but this, that he frequenteth the company of zealous Christians, Preachers, or Professors. Peradventure he hath seen some of the Martyrs; he hath a Levite to his Priest, a good Minister to his Pastor, and he is sometimes with him; he hath a good father, so had Manasseh; or a good friend, so had Ahithophel; or a good Master, as Gehazi. Of these, he speaks much in good company, that he may seem to be somebody himself, when he means to fall into his holy day discourse, that by the names that he useth, he may gain reputation of savouring of the same spirit.

But such words are neither a slander to others, nor commendation for himself, no more than theirs that built Sepulchers for the Prophets, being dead, yet persecuted Christ and his servants living; as some nowadays cry out against others for ill dealing with their Minister, yet hate and despise their own. Thus, as the glass receiveth images and figures; and the Cameleon colors from the things that are before it; so all the Religion of this man is but a reflection from some object or other that is or hath been in his eye.

Nay, haply, he may be religious ad oppositum, to hold up a contest with some other whō he desires to master, or oppose. But as the Philosopher puts a difference between pugnaces & fortes, fighters, and valiant men; so must we in such as stand for Religion; some, upon true courage and judgment, as knowing and effecting the cause for itself; others, out of a quarrelsome disposition, desirous rather to thwart and controvert, than to find out the truth, or to stand for it, being found out; so, some are Protestants, because the opposite to Popery, some on the contrary turn Papists, because they love not the Protestant Religion; although why, or wherefore, they cannot well tell. So have I known some turn Arminians that they may quarrel with those who are none, not because they care for the cause, but love to be opposite to those who are in more request than themselves for learning, wit or piety, in hope to give them the foil, and to wear the Garland themselves, not for clearing the cause, but for beating their Antagonist out of the field.

On the contrary, the true Christian hath a root and stock of Religion of his own.

He is truly touched with the true loadstone Christ, and therefore turn him which way you will, his heart still pointeth to the North-pole. His resolution carries him Heavenward, as well alone, as in company: he is the same in the closet when his door is shut, that he is at Church. Yet he refuseth not the comfort of company, or the office and help of borrowing. But, he doth as well lend, as borrow; give, as receive. The blessed Apostle that had been in the third Heaven, yet communicateth with the believing Romans; and (being the most glorious Saint alive) becomes a debtor, both to the wise and to the unwise ; not only in regard of his office to preach the Gospel unto them, and to impart unto them some spiritual gift, but also in regard of the benefit of being comforted together with them by the mutual faith of both .

The true Christian, if he borrow comfort, he lendeth grace; if he borrow zeal, he lendeth knowledge; or if he borrow knowledge, he lendeth zeal: or else, in the same graces, he helps to make up a larger joint stock. He is able to bear a loss, and is not out of trade or stock, although some part of his adventure miscarry. He can never be Banqrupt, for grace remaining, raiseth him again, and sets him up anew to go on in his heavenly calling: as David, after that great Shipwrack upon those desperate rocks of Adultery and Murder. He could not be utterly undone, because he was out of debt, and had some stock left him to trade again.

He not only knoweth good folk, but laboreth to be like them, that he may not shame his acquaintance. If he have a good father, he will not bear himself upon his fathers goodness, but endeavor to uphold it by walking in his fathers steps. If he have a good Minister, he will be a follower of his faith, considering the end of his conversation . Good company may cast a luster upon him, as scarlet cloths do upon a good complexion; but they make not his color, much less his complexion: he hath that from within himself.

And so far will he be from doing anything out of strife or vain-glory , that he is a composer of differences, and healer of breaches, lest that which is lame be turned out of the way . He will neither cast down the Gauntlet, nor take up the Cudgels against every opposer, but will rather in meekness instruct those that oppose themselves, to see if God will at any time give them repentance to the acknowledging of the truth . Not that every truth is not precious to him, but that he believes the entering the lists of contention with every gain-sayer upon every challenge, or provocation, is none of the best ways, either to find truth, if lost, or to keep it when it is found: but rather, that more truths are lost in the scuffle of contention, than found by wrangling oppositions.

Thus, this Hypocrite is all for borrowing, and payeth not again, having nothing of his own; the true Christian is as much for lending, as borrowing, and where he borrows, he makes a return with interest, having enough of his own to do it; The one, with the Pharisee, bears himself out upon his Ancestors title, We have Abraham to our Father ; the other walks in the steps of Abraham's faith . The one drives a great trade with other men's stock; the other trades chiefly with his own estate.

[Character 4] This hypocrite is very precise in things which the world observeth; and in the rest takes liberty.

What duties others observe, and observe him for, he is punctual in the external exercise of them. If prayer be more cried up than preaching; he will not miss prayers, but perhaps may borrow leave to go out in the time of Sermon, if not before it. If preaching be preferred, he will not miss a Sermon, but slights prayers. And so in the rest. He will be there where he is most observed, and most conversant in that which is most in fashion.

He doth holy duties with others; but not as others, not as the children of God. In matters of form he is curious, but in matters of substance, careless. He makes scruple to be absent from Church, because that would be a thing noted, and he perhaps punished for it, but he makes no conscience at all how he behaves himself in the Church, whether he hear, or offer the sacrifice of fools ; whether he gaze about, or sleep, mourn for sin, or laugh at sin: whether his heart be upon the Word, or going after his covetousness , for these things men cannot censure him, therefore here he takes liberty.

He putteth on that part of religion which is most in esteem and fashion; but regardeth it not much whether that become him, or he it, so he wear it when he goes abroad, as his mantle or loose garment which he may cast off at pleasure when he comes home. And indeed clothes best fashioned will never become a mis-shapen body, nor true Religion so crooked a soul. And how can anything sit close about him, who wanteth the girdle of verity to gird it on? How can it be supposed that he will not take his liberty where he may, and when he may, that never cared for more of Religion than may make him to be seen of men? Nor longer for that than it is in request.

If Religion be in favor, he may sometimes court it, and do somewhat for it, as Joab for Absalom , till he set his fields on fire: but, if ever Religion be in disgrace, and under persecution, and happen to be (as Absalom) hanged by the hair, he will be as ready with his darts to strike through her heart, as ever Joab was to dispatch Absalom , let David take it as he will. He never loved Religion, even when he courted her most, although he served himself of her, while able to do him service: therefore, when opportunity is offered, he will not fail to make her find and feel it, as Herod did the Baptist , after all his glaverings, Saint-seeming reverence, and piece-meal obedience to what John preached.

On the Contrary, The true Christian hath respect to all duties as well as to any.

He is as David, that had respect to all God's Commandments , that he may prevent that shame which is sure to light upon the hypocrite for doing his duty by halves. He will walk in all the Commandments and Ordinances of the Lord blameless , as well as bear them respect; as knowing that not the hearers of the Word, but the doers of the work shall be blessed in his deed. He is respectful of all outward duties, but most careful of the inner man, and of the inward part of the duty; of the soul and life of the duty, as well as of the body of it.

He doth as others in public duties, but not without a disposition and frame of heart peculiar to the upright and sincere Christian. He refraines not the Congregation, because some Ahitophels are permitted to the Ordinances, no more than Christ excluded Judas from his society at his last supper. He goeth with others to the house of God , but this he hath of his own, that he is glad to go thither , and that others are so forward.

He maketh conscience of those duties whereof none but God and his own heart can be witnesses, as well as of those upon which everyone hath his eye: and of the manner of doing, as well as of the matter of the duty to be done by him; especially that it be done in spirit and in truth , as becomes a true Israelite in whom is no guile .

Thus, the Hypocrite takes up Religion, because it is in fashion; the true Christian rejoiceth that it is in fashion; and endeavors to bring it into fashion where it is not, the one will pick and choose, the other will take in all, because he hath chosen the way of truth: the former minds the fashion more then religion, the other minds religion more than the fashion.

[Character 5] This Hypocrite performs duties chiefly upon Custom.

Whatever his grounds of his profession were at the beginning, he now hath either forgotten them, or laid them aside, yet holds on his course upon this ground, chiefly and commonly, because he will do as he hath done. He once made show of conscience to pray at set times in his family; or, privately: now, being rooted in the love of the world, his affections are cooled, and conscience corrupted, yet the order remaineth. Usu, non sensu gratias agit; he says grace by use, not out of sense of the mercy as Bernard well. And in the performance, he hath good words, and forms by rote, into which he falleth of course without thinking what he saith. It is but the exercise of the fantasy, not of faith; as some men in their sleep walk in the way which they used waking.

Even God's children sometimes are guilty of this decay, or abatement (as Ephesus ) of their first love ; but they continue not in it, but recover. Sometimes they pray out of custom, but it is not their custom so to pray. Haply, once, for love of charity, the hypocrite sets himself a pitch or course in giving, or in using Hospitality; thus many he would relieve, thus much he would allow; now, though it goes against his mind, and cometh from him, not cheerfully, but with much grudging, yet he holds on: he cannot yet so far prevail with his credit, or conscience, as to break the custom.

He once engaged himself by promise or protestation, not to take or give a bribe, not • o make a symoniacal contract, nor to multiply charges and cures of souls. Now, if that were to do, he would not begin to make such promises: but, (as Herod in the case of John the Baptist head) because he stands engaged, and an expectation is raised of him, he must do no other. There are not, I confess, many of these scrupulous Hypocrites, for it were not for the Devils profit: yet, some there be, with whom he is content to bear, till he can win them to be worse.

Contrarily, the true Christian performs duty out of an abidnig seed of goodness in him.

He that is born of God, hath the seed of God remaining in him . This not only keeps him off from reigning sin, but is the ground of his duty. He is careful to maintain a good course, as well as forward to begin it. Yea more, because Satan is a greater enemy to our standing, than to our entrance, for he getteth much by such mushroomes as are up in a might, and wasted in a day. If he can once set a worm in the Gourd, he knows how much Jonah will take on, and talk as malepertly to God , as the Devil himself could. Such bring an ill name upon Religion, which doth it more prejudice than open profaneness: for this doth but neglect God, that mocks him to his face.

Therefore is the Christian careful to maintain his first grounds, as well as his first growth; his first love, as well as his first works . He will not be so foolish, as having begun in the spirit to end in the flesh. He feareth himself more and more in matters of form and course, where necessity many times steps into the place of virtue and piety. He rejecteth not all forms in Divine worship, nor refuseth to use the same words twice, with the same faith that becomes a suitor at the throne of Grace, when he finds that his Savior did it thrice, but labors to raise and feel new flames of affections in observing of forms; and between while he enlargeth himself (beside and beyond those forms) unto a further exercise of faith in wrestling with God: for these exercises betoken a free spirit, though otherwise obedient to public form and order.

Thus, the Hypocrite leadeth Religion about for show (as wandering cheaters carry about Monsters) to get money, or praise; or maketh use of her picture; to make others stand at the gaze; the true Christian entertaineth her as his Mistress, to whom he owes honor and service, and giveth her the power and keys of his heart: to the one, custom is the cause of his goodness; to the other, goodness is the ground of custom and constancy.

CHAP. XVI. The Stinted Hypocrite Is he that would be thought good, but sets a stint to his goodness.

HE thinks he may do by godliness, as God by the days of man, to whom he hath appointed his bounds which he cannot pass ; or, as with the waters, which he hath compassed with limits ; yea, as with the proud waves of the Sea, setting bars and doors unto it, and saying, hitherto shalt thou come, but no further . This hypocrite will be godly, but will not suffer godliness to be his Master; he will give Laws to godliness, for the extent of it, as resolving no inmate shall be a Law unto him, to carry him further then he thinks fit.

Our Savior describeth this Hypocrite by the similitude of a bad Husbandman, that putteth his hand to the plough, and after looks back : he soon thinketh he hath done enough; and, if he draw not back his hand quickly, he may do to much. Therefore, he sets himself a pitch, beyond which he will not go. His looking back so soon, shows he hath no mind to go forwards; but rather, repents that he hath gone so far.

In three kinds of examples three sorts of Stinted professors are noted in the Gospel . One, that would follow Christ whithersoever he should go; but repented, as being discouraged at the coarse fare and hard lodging (short of the provision of Foxes and Birds of the air ), which he was likely to find in following of Christ. Another, would come; but, not till he had buried his father : being loath to hazard his patrimony or legacy, by going sooner. A third would follow, but must at least take a solemn farewell of those which were at home at his house . To him, and to the rest Christ gives but one Answer, which in effect was, that in his service there is no place for such deliberation, delay, or tergiversation. He that lays hold on this Plough, must never let it go, nor so much as look behind him. For, where thou lookst back, thou art in danger (saith Saint Augustine ) to stand for a mark, as Lots wife, that had a like mind to return.

Elisha, when Elijah had cast his Mantle upon him, desired leave to kiss his Father and Mother , that he might follow the Prophet without let or blame, which he obtained, and accordingly did so. But, the hypocrite alledgeth these things, animo cunctandi, with a desire to linger, that he may shift off the service with reputation. The service of Christ is a spiritual tillage, both in regard of our general calling, wherein every man must plow his own ground ; and, of our special, wherein every man must lend aid (in his own sphere) to the husbanding of his neighbors heart . But, above all, the Minister is engaged hereunto, who therefore must disengage himself of the affairs of this life , and turn his Oxen into Books, and his Plough into Parchments .

Every Professor putting an hand to this Plough, enters Covenant with Christ, to be not only of his retinue, but his household servant; not, to choose his own work or to set a stint to his labors; but to put his hand to whatever his Master requireth; and, to work all day, till the night cometh, in which there can be no working. But, the Hypocrite like a loitering and unfaithful hind, looks over his shoulder, as afraid to over-work himself, or to bring in too much gain to his Master: and therefore sits down and thinks, what a days work have I done! It is time to unyoke, lest I over-do. Even when he entereth into God's service, he casteth beforehand, what, and how much service he will do, and where he will make a stop; as a coward that thinks of the retreat, before he give the onset.

Contrarily, the child of God still looks, and goes forward.

He stands not still in the middle of the field, but drives up to the head-land, or head-ridge with all his heart and might. He remembereth Lots wife , and therefore will lose anything, rather than return back to recover it. He knoweth that his Masters business brooketh no omission, remission, or intermission: and that he can never do too much, nor enough, whereby he may boast of his profitableness . Whoever could look back on a greater days work, than blessed Saint Paul ? Yet even he forgetteth that which is behind, as if he had done nothing; and endeavoreth himself still to that which is before, as that which must also be done; pressing as hard towards the mark , as if he had but newly set forth, and not made scarce one step in the way unto it.

The Christian, in this life, goeth on unto perfection : but, he is always travelling, never at the end of his journey, because in this world never perfect. His perfection here, is Viatoris, non Possessoris, a fitness for his travel, not an end of his way; fit for the earth, while he is in his pilgrimage, not for heaven, where he comes to his inheritance. He therefore thinks what is yet to do, and will up and be doing, while daylight continueth. And no marvel; for, his Master is engaged in the same condition; I must work, saith our Savior, while it is day , shall the servant then, give over before the night cometh, wherein no man can work? Only the night of death dischargeth God's laborers.

We use to say of ways longer then the common estimate, He that sits down at the miles end, shall never come there: So, he that takes the way to heaven upon the common account of flesh and blood ( viz. upon hope well, and have well; do as others do, &c.) and sits down where the world sets up her rest, or appoints him his, shall never come to the end of his hope, unless of that which shall perish , and be as the giving up of the ghost.

Thus, this hypocrite quickly writes nil ultra, stop Here; how little soever of the race he hath run, as loath to go any further; the true Christians word is, Plus ultra, On, On, how great a progress soever he hath made, as resolving to hold on his way: The one is as Rachel, making a blind excuse for not rising up before her father , when the true cause was another thing, which she was more loath to be known of; the other is, as the kind neighbor , that if Christ require him to go a mile, he will go with him twain.

[Character 1] This Hypocrite contenteth himself to be none of the best, nor none of the worst.

He likes not to travel with company too high metled for his more resty temper, lest he be tired: Yet, if an ordinary pace will be accepted, he is content to make one in the journey. He that cares not to be good, when he is all alone, yet is not willing in the exercise of godliness to be yoked with any company that are too fleet for him to run with all, and will not let him go at his own rate. As in ringing, men that love their ease as well as the sport, will take the stint Bell, because then they can lead, rise, and fall as they list, and give over when they please; So this Hypocrite is all for leading, till he think fit to give over, provided others will give him leave to keep to his own pace, and not force him beyond it.

But, no greater trial of virtue, than in competition; not who shall soonest take up, but who shall excel in going furthest. He that knows the goodness of a blade will bend it to the hilts; but he that doubts of the mettle, thinks he hath done very much to bend it half way. He that takes up a race after goodness, and immediately lets fall the persuit, Saying, such and such had need to be better than I, yet have scarce gone so far, is of a base and ignoble spirit; far unlike that of Nehemiah , who would by no persuasion give over working till the work was finished, nor so much as go into the Temple to save his life. He that satisfied himself that he hath done more then many others, and that there are some worse, is in danger to be as bad as any; the Devil himself, perhaps, not excepted.

This hypocrite when he sees others go beyond him, instead of emulating, he envieth at them; and, instead of treading on their heels, carpeth at their steps. If you point him to a Saul, that after he became a Paul, made more haste; he bids you look on a Gamaliel , even Paul's Tutor, a wise man, yet not half so swift. If you show him any that have out stripped him, he bids you to look back to Zacchaeus, Mary Magdalene, and other Publicans and harlots, that were far behind him. And yet, even in these, he is deceived, because he looks only on the shadow of their sinful courses coming behind him, but observes not how by repentance they have in the body and substance of grace gotten far before him. There is no man worse then he that thinks himself good enough, because he is not the worst.

But even here also he puts another cheat upon himself; for, never any of them sinned in so high a nature, as to ground a liberty to themselves upon other men's infirmities; or to gather a toleration from that which God intended for admonition, that he that thinketh he standeth, might take the more heed least he fall . He that propoundeth for his imitation the worst of those that are good, will never reach his pattern in the good they performed, but will surely out-strip them in the evils they committed.

Contrariwise, the true Christian aimeth at the best examples, and to out-go them if he can.

He remembers the exhortation that speaks to him and all Christians, as unto children. Whatsoever things are true, whatsoever things are honest, whatsoever things are just, whatsoever things are pure, whatsoever things are lovely, whatsoever things are of good report, if there be any virtue, if any praise, to think on these things : that is, so to think of them as to do them. Not after the rate of ordinary Christians and the lowest patterns; but, to strive to come up to the highest examples. Not a believer in all Philippi, but he must propound Paul himself for his Copy to write after, and to come as near him as he can. Those very things (in the exercise of godliness and practice of piety) which he hath both learned, and received, and heard, and seen in Paul, he must, and will do .

He propounds to himself, not the slowest, to excuse and justify his backwardness; but the best, to provoke and whet his diligence; as knowing that, as iron sharpeneth iron, so doth a man sharpen and quicken the countenance of his friend . He is most gladly compassed about with a cloud of witnesses, as being a great quickening to him to lay aside every weight, and the sin that so easily besets him, that he may make the better speed in running with patience the race that is set before him . Yea, and if those high examples of all those glorious worthies mentioned in that little Book of Marters and Confessors foregoing, be too low to heighten him to his desire, he will propound to himself an higher example then all the former, even Jesus himself, the author and finisher of his faith .

It is the surest evidence of Christian ingenuity 〈 in non-Latin alphabet 〉 . in all good things to labor to be best (as it is the best sign of true humility, when a man is at the best, to think meanly of himself, that he may yet strive to be better:) and to incorporate 〈 in non-Latin alphabet 〉 into every branch of his calling and practice, that he may be found, if not in name, yet in deed, an Aristarchus, an Aristobulus, an Aristogeiton, the best Governor, the best Counselor, the best neighbor; and, so in the rest.

They that shoot, aim at the very pin, although they seldom or never hit it. But if they should take their aim at the least distance from it, they would be sure to be much farther off. He that strives to have his name among the thirty of David's Worthies, must labor to be one of the first three, or else he may be excluded the Catalogue of the thirty . Hence, in Scripture are propounded to us the examples, not only of wicked Heathens which we must avoid; and of Pharisees, and Publicans whom we must exceed; but, of the most holy and perfect Saints, to whom we must endeavor to come up as close as we can; yea, the Lord not only setteth before his people his most accomplished servants, and his elect Angels that did not err; but, our blessed Savior himself, and God our father who cannot err, that no servant of his may set down to himself any scantling in holiness.

Thus, this Hypocrite, unwilling to keep pace with the best, serves them as Jacob, (out of fear) did Esau; praying Esau to go before, with promise to follow fair and softly, but never meant it; the true Christian is as John, who in running to Christ's Sepulcher, out-ran Peter ; the one thinks himself good enough, if he be anything; the other accounts himself nothing, if he strive not to keep up with the best, or at least to follow them in view, when he cannot hold company with them.

[Character 2] This Hypocrite is a great applauder of the golden mean.

Mediocrity carrieth a good name among men, because it hath a shadow and semblance of virtue, if not mistaken. Herewith this Hypocrite (who is apt to mistake all things) deceiveth others, and most of all himself. For mark what he meaneth by his golden mean: not a mean between two evils in the extremes, (as between excess and defects in the same quality, which is the only good and virtuous mean; ) but, either a mean between evil and evil in the degrees only; as Lukewarme in zeal, somewhat covetous, partly proud, meetly profane: Or, between good and good; as half good, almost a Christian: or, between good and evil; as, indifferent, neither good nor bad, neither Protestant, nor Papist. So that the hypocrites mean, is, not to be over good, nor extremely bad.

Somewhat he would fain do, that he may not be accounted profane; but, not very much, lest he be thought too precise. He commends the mean, but never knew what it meant. If he can do something for God that crosseth not his lusts, this is his mean; if God require more, that is too much. His lusts command him, they therefore must be the rule of his mediocrity, although the Word shall have the name of giving that rule and name to his practice; when yet none of the kindred of godliness was ever called by that name.

When the Scripture warneth men not to be over just, or over wise , he thinks it speaks for him: not considering, that the Holy Ghost, to speak to our understandings, is fain to borrow our words; and, to call things, as we (although sometimes perversely,) style them. But, the true meaning of God, is this: that, whereas we account summum jus, justice in extremity; (which admits of no qualification, or regard to equity, or charity,) to be in justice, the Lord forbids this excess of justice; and, because men count him to be over wise, who presumes to be wiser than all men, or than himself indeed is; and, to know more than all; when perhaps, he knows nothing as he ought to know; the Lord condemneth this proud conceit, under the name of over much wisdom: whereas, of true justice and wisdom there can never be too much.

But, this hypocrite would have goodness in so remiss a degree, that his evil might not be driven wholly out of doors. He would have Sarah and Hagar, Isaac and Ishmael, Christ and Belial (things in compatible) both house together; a little religion for Sundays, and some sin for week days, need not (as he thinks) to part company. He would profess grace, and expect glory, yet have a little liberty for some sin, which he hopes will do no great harm for him to live in, and it to live in him. An Hypocrisy which is to Christ, as Lukewarme-water that procureth vomit , for want of some exuberant quality to affect the stomach, and to put it upon some other work.

Contrarily, The true Christian expatiateth in the true holy Mean.

He is for a mean, not between evil and good, so as to participate somewhat of either, as Agrippa : nor, between the least good, and the highest pitch of goodness, so as to stand still in the way to perfection ; but, he is for the mean between evil and evil in opposite extremes. He is for the true fear of God, as the mean between profaneness and superstition: For zeal, between looseness, and Lukewarmness; between indifferency and schism of admitting all dogs to holy things, and sohisme for not refusing all but whom some please.

This mean hath a long latitude: yet, that saying Ne quid nimis (beware of anything too much) hath here no place. No danger of excess in virtue, unless by wresting the name against the nature, it be forced to degenerate into vice. No man can be too Righteous, too Wise, too Holy, too Faithful. Nay, in everything truly good, there ought to be (as our Savior calls it) 〈 in non-Latin alphabet 〉 , a kind of redundancy beyond the common standard, as well as practice; which haply, the world counts singularity, if not madness; and prefers the Hypocrites mean (who is no medler, nor eye-sore by his over-forwardness) to this over-doing, as the world accounts it.

But, the judgment of the world in the things of God is not to be regarded, nor will be taken for the true Christians bounds in duty. Unto the right constitution of a Christian, which is sanctification, belongs an holy excess , (although not of wine, which he abhorreth; but, of the spirit, wherein his soul delighteth) whereby he is carried above the sphere, of not only the actions and apprehensions, but he rules also of carnal men.

Thus, this hypocrite is as one that would needs sails in sight of both Poles (which is impossible) but approacheth neither; the true Christian makes Christ his Cynosure and Steeres-man, and so goeth elevating more and more the Pole of goodness, and saileth further and further from that of evil: the one would keep a mean that may hold him in from being too bad; the other is for the mean, that will make him more good.

This Hypocrite is as good and religious as he means to be. [Character 3]

He is already come, in his own opinion, (which with him is more prevalent than God's express will to the contrary) to his Acme and Aux, to his full growth and perfection; to his Zenith, and Meridian, to his full height, and noon-tide of goodness. God keep me, as I am; (saith he) and grant I be no worse, and then no fear. He is not now to learn his duty, nor to begin to serve God. If others go further, he looks on it as their folly, and pride. For his part, he hath set up his rest, and (he hopes) not without good warrant. He hath said to Religion, as God to the Sea, hitherto shalt thou come, and no further; and, to prevent an inundation of Religion, and a deluge of conscience, he sets bounds and bars, viz.

He will hear but once a Sabbath; or, if twice, yet not repeat, or meditate: or, whatsoever he doth on the Sabbath, he will be sure to do nothing on the week-day. At the public prayers none more zealous, devout and reverent; at a Sermon none more remiss, careless and irreverent. He will have prayers once a day in the family, and that going to bed, because he may die before he get up again, but, he hath haste of work in the morning. Or, say he come twice to family duty, that must excuse him for the closet. He will not exceed that upon any occasion. You shall not take him with that over-doing of praying three times a day, as Daniel ; much less seven times, as David . Nor will he rise at midnight to praise God, nor prevent the night-watches to meditate on the Word . And, whatever others do, he thanks God he hath learnt more wit; and never a Puritan of them all shall make him do more; and, if you will not take his bare saying so, he can bind it with an oath. When he prayeth, he tieth himself to time, form, and measure. It is down upon account how much God shall have of him. He holds him to an allowance; never, more; many times, less. He cuts out the Lord hard penny-worths of service. Sure there is more hope of a Publican, than of such a Pharisee. Not that all forms are in all persons, always to be blamed: but, that to tie devotion on all occasions, to a form or pittance, is the killing of affection the life and soul of Religion.

He that is as good as he means to be, will never be so good as he should be. He that ties himself to an Ordinary, which he will in no case exceed, even his Ordinary is of hypocrisy; and, in cases extraordinary, he must needs be as far to seek, as the Virgins that had their Oil to buy, when they were to use it . No grace is true, which makes a man think it to be enough. It is not out of the perfection of due stature that men are past growing in grace; but, of ill constitution, yea, out of want of a principal of spiritual life. Such starvlings shame the Lord's House-keeping in these days of plenty of good provision. Many in times of famine (in comparison) have been more fat and in better liking; But these, coming up; as Pharaohs lean Kine, and starved ears, having eaten up the former and fatter, and yet continue lean and ill favor'd.

He hath no true talent that improves it not: and grace cannot be kept at a stay, but will die, if it be not strengthened . As the bodily habit, so that of the soul, is always either growing, or pining, by reason of the mixture of contrary principles. No grace is sound that grows not: no measure of grace sufficient that is not still increasing. Is si dixeris sufficit, defecisti. This hypocrite saying, he hath enough, hath forfeited all, and himself lost.

On the contrary, the child of God never thinks himself so good, but he still strives to be better.

He is never so good as he would be, or as he endeavors to be. On all occasions he reneweth his repentance, and his vow of new obedience. His sorrow is that he is not such as he should be: but he somewhat comforts himself with this, that he is so far from being contented with being as he is, as he is from being what he ought. Therefore he reinforceth his care, winds up the strings of his heart that are apt to slacken and to put all out of tune, and doubles his diligence to be and do better.

He knoweth that what is but ordinary will quickly fail, if it be not now and then helped with extraordinary; as wines that feed upon themselves, if there be nothing else to feed them. Be awake, or watchful (saith our Savior) and strengthen the things which remain, and are ready to die. Therefore the Christian often looketh back to his principles, and to the vow of Baptism; and, wherein he finds himself impaired, he mourneth, and hasteneth to recover: wherein he thrives and grows, he is more careful to manure and dress his heart better, that it may yet grow more. For, he considers that where God hath planted and sowed, he looks for not only fruit, but much fruit; and, where he seeth some, he calleth for more; and, that God would have all to be on the amending thriving hand; the evil, that they may be good; the good, that they may be better. And where God is pleased to bless, he causeth the Christian, as Isaac in Gerar , still to go forward and grow, until he become very great.

Therefore the Christian, how good soever he be, never repeats it, never resteth in it; nor looks upon his goodness as being enough; but, to find out his wants of more. He is a Christian in good earnest, that goes so far from evil, till he be past knowledge, or thought of returning. He is always displeased with what he is, that he may be the more quickened to aspire to what he wanteth. He is ever waking, ever walking, afraid to stand still, for fear of taking cold; holding on his way, and growing stronger and stronger ; least he should turn out of the way like a wandering sheep; or, halt in the way, as a lame traveler; or, stick in it, as Lots wife, that never reachit Zoar.

Thus this Hypocrite is like the good fellow in a journey, that finding good fare and liquor in an Inn, takes up his rest there, and never goes further; the Christian is a true traveler that goes still on, from strength to strength, till he arrive at Zion: the one is as Zacchaeus that (being little of stature, yet, at his full growth) climbed a tree to see Christ , but was as tall the first hour he came unto him, as ever after: the other as the Baptist in his childhood, who continually grew and waxed strong in Spirit, till the day of his showing to Israel . The one is as grass upon the house top, that withers as it stands; or, as corn, blasted before it be grown up ; the other is an handful of corn in the earth upon the top of the mountains, the fruit whereof shall shake like Lebanon . The one, is arbor infelix, a blighted tree, at a stand, and looks for the Axe; the other, is as a tree planted by the river, ever green, ever growing: Holy still, because holy more.

This Hypocrite stints himself in good, that he may take more liberty in evil. [Character 4]

There, he puts on the bridle; here, he claps to the spurr. Indeed everyone that stints grace, gives the reigns to his lust, and liberty to sin; and therefore sets bounds to goodness, that corruption may have the more scope. He committeth Zeal to prison, for a very small offense; nay, perhaps, for doing but her duty, and make Lukewarmness her keeper, which he knows to be her mortal enemy. But, as rank fences take up too much of the ground which would yield better fruit; so profane limitation and restriction laid upon himself in good things, take up, and eats out the heart of the field of goodness: for, from such hedges, the briars of vice spread over the whole inclosure.

His pittance of Religion will never do him good, while he stints himself to that pittance. It is with him in this, as with other men in other things. We see such as have but a little skill in physic, to be for the most part ill at ease; a smattering in Law, and ever wrangling, three letres in learning and ever cavilling; a little conscience, and ever stretching it; a little knowledge, and ever wavering; so, a little goodness, and ever sinning. Religion stinted, is as the Sun-beams in March; pleasing, because the days be longer; yet hurtful, because they stir humors, which they are not able to resolve, and so, occasion diseases, which may prove the death of the party.

On the contrary. The true Christian sets bounds upon evil, that he may be unbounded in good.

Not that he would not utterly root out all the Philistines in Canaan, if he could: but when he cannot do that, he pens them in as narrow a corner as he is able, although some Amalekites remain, he hath yet war with Amalek to all generations, and kills as many of them as he is able, not sparing so much as Agag their King: but till he can do this, he will be sure to coop them up in as small a room as is possible, and to make the borders and rampiers strong to prevent invasion, that he may more quietly follow his own business and occasions. What lusts he cannot put to the sword, he will cast into prison, and lay on them the strongest fetters he hath, or can procure; and if they be unruly, they shall feel his fingers, and his cudgel to . He will master them, if he cannot destroy them; he will keep them in the dungeon, till he bring them out to execution. He will not allow them (as the Hypocrite doth) the liberty of the prison; but puts bolts and fetters on hands and feet, and loads them with irons all the time they lie there.

As men that recover Land from the Sea, get every day as much as they can maintain, and so go on still getting, making good fence against over-flowings of the water. So the Christian recovers daily some ground, although not all at once, from the dead Sea of sin that is in his corrupt nature. And so, although he that curbeth goodness can never be good, yet he that gets and grows upon his corruptions, setting narrower and stronger bonds upon them, cannot but be good, and will be excellent. His bounds that he sets upon evil, is not to keep it in, but to keep it out.

As the tree, by pruning is made less rank, and more fruitful; so a Christian, by mortification. He is like the Olive, the Fig-tree, the Vine in Jotham’s parable, which would not leave their fruitfulness to rule over the trees ; he will not leave his goodness for all the power, pleasure, honor, wealth in the world, or to be sole monarch of the world. He rejecteth all that might set bars to his goodness, or block up his grace.

He had rather the Lord should prune him, and lay bare his root by seasonable chastisements, than that any wild-shoots should starve or diminish in him the fruits of holiness. He transferreth to heavenly things the excess of earthly affections. There, he will love, even insanato animo, as one (seeming to others who know not how to judge aright) to be beside himself ; and, it becometh him well, towards Christ. There, he will be as ambitious as Haman, the sons of Zebedee, or Dictrephes; but, for spiritual favor, and preferment. There, he will be as covetous as Nabal to gather and hoard up; and will lay out nothing but for advantage, that he may be sure to find it in heaven.

Thus, this Hypocrite in goodness, is as one that wadeth; fearful to step forward, lest he should go past his depth; but the Christian is as he that swimmeth, or saileth; the deeper, the better, and less fear of splitting, or drowning; the one in evil, launceth into the main, as accounting himself in best case when he hath most sea-room; the other dares not venture into the deep, but scrambles along by the banks till he can get to land. The one checketh goodness, that he may have his full careir in sin, the other curbeth sin, that he may have a more full course in goodness

[Character 5] This Hypocrite, in evil, doth but stint himself.

He must have some liberty. He will sin; but, within compass. He will rob the Lord, but cast him somewhat back again, as thieves to a traveler. If he do borrow of God, as high-way men use, judgment, mercy, and faith; he will be so kind as to leave him tithes; not, of corn (that were too much) but of mint, annis, and cummin : and he must account himself well dealt with too, that he allows him the lesser, when he sweeps away the greater; and, pays him mint, when he cannot spare him faith.

He imagineth he can pitch some bounds in evil, beyond which he will not pass: and upon that account, adventures on the evil: but, before he is aware, he exceeds his limits, and his intentions, and leaps deeper into the mire of sin than ever he meant; as Judah that intending no more but to give way to his lust to commit simple fornication, fell over head and ears into incest with his own daughter-in-Law . Satan is too cunning for him; as Tamar, he disguiseth not only himself, but the sin: and so while the Hypocrite flatters himself in his own eyes, that he will go no further in sin, than at first he propounds to himself, nor meddle with any sin, but such as at present seems to him to be no great matter; he suffers himself to be so long, and so far hoodwinkt by this flattery, that his iniquity is found to be hateful; not only as all sin is, to the godly; but, as the grossest sins are to the moral and civil men of the world. His sin hath cozened him, not only in the degrees of sinning beyond what he propounded; but in the very kind, and circumstances, which he never dreamed of.

He sometimes seems to draw blood of sin, when it grows too rank for a man of his rank and profession: but, as a Surgeon not as an executioner: he stops the vain, before there be any danger of life to the sin. Thus, under the color of forbearing grosser sins he intireth himself to other sins without feeling or startling; as men by degrees frame themselves to an ill air, till it become so natural, that it now fits their constitution better than a purer, which would sooner make them sick, than the worst: or, as some so long accustom themselves to physic, yea to poison, that it no longer works upon them, nor can they be well without it.

Contrarily, The True Christian desires to be totally rid of all evil.

He would not willingly give the water any passage, no not a little. Sin is the Serpents spawn, and very like the parent, the serpent hath a subtle head, but very little. If therefore sin by subtlety but once thrust in her little head, it is scarce all the Christians skill that can keep out her whole body: which the Christian knowing, will kill that at first sight of sin, which he could not crush in the egg of his lust within him: he will shake off this viper so soon as ever it catcheth hold of his hand, lest otherwise he soon beomea dead man if it once get into his heart.

Evil is a weed that he would fain root up, that it might not at all grow in the meanest plat of his garden; no not in the basest part of his basest court. In the mean time he keeps it down as much as he can, and spits up as much of the root as he is able, that it may never seed, or flower. He is of opinion that he that hath a mind to taste a little of madness and folly, as Solomon did , cannot point how far and no further, he will be foolish or frantic. Therefore he sets not terms to folly, within which, if it keep, he will be content; but sets himself wholly to exterminate it; His stinting, is his endeavor to destroy it, not to cherish or permit it to such a degree.

Neither sin nor grace can endure to be stinted; the one must be killed out right, or it will soon grow exorbitant; the other if stinted, is killed; therefore in the work of mortification, he spares not the throat or heart blood of any lust, that he can come at, nor will it suffice him to nail it to the Cross, unless he also bury it with Christ, and be sure it be left there, with his grave-clothes, without hope of a Resurrection.

Thus this Hypocrite by stinting sin that it may be little, makes it much, as by stinting grace, of little, he makes it none; the true Christian by mortifying sin instead of stinting, of great, makes sin little, till it cease to be; the one treats with sin as borderers about their confines; the other makes war upon sin in good earnest, even within her own borders. The one plays the Chirurgeon with sin to open a vein, to give it a breathing, by which it becomes stronger; the other, as the Priest, doth kill and slay it, letting out the very life with the blood, if he once come so near as to lay his hand upon the head of that unruly heifer.

This Hypocrite makes one Virtue a Protection and Convoy for many vices. [Character 6]

He is not altogether naked of some Virtue, Moral at least; but, as the bed of his virtue is shorter, than that he or any man else can stretch himself out at length upon it, it is so very short, and narrow; so this covering of the Hypocrite is narrower then that he can wrap himself in it . He hath but one poor small thread-bare virtue to cover a multitude of vices; when stretchit to the utmost, it will not do his work. But, however he is resolved to try it, as being the best cover for that which he hath no mind to leave, nor must suffer to go altogether naked.

The Pharisees of old tithed mint, and withheld faith: now the case is altered. This Hypocrite, if you will believe him hath faith good store, and God shall have as much of it (fruits excepted) as he will: always provided that this be accepted instead not only of mint and cummin, but of those other parcels of righteousness and mercy. No more tithes then needs must; no more righteousness or mercy than may be expected from a Turk, or a Jew. Any one virtue will bear up like a bird with one wing. He never sued any man at the Law, never took the forfeiture of a bond, nor above so much in the hundred as the Law alloweth; this must bear out all his avarice and unmercifulness. For, the tender mercies of the wicked are cruel : Much more his justice: therefore he must have some coarse sugar or other to sweeten those sower crabs.

If he give you what he undertakes to sell you, no matter how much he over-reach you in bargaining, although God be the avenger of all such . If he furnish you with money or wares (which you must sell off at a far less rate, perhaps to himself) to supply your need, no notice must be taken what advantage he maketh of your necessities. If he pay present debts and duties demanded, it is but a scrupulosity to make restitution of old wrongs, which none will dare to challenge him for.

But, justice in one business will not always bear out oppression in another, courtesy in words or complements cannot excuse the secret envy and malice of the heart. I love no swearing, lying, or theeving saith this man; but, drink, play, and game as much as you will. If you can let go your money quietly, without choller like a fair gamester, no matter what wrong you do to your wife and children. If he make conscience of private duties, he despenseth with himself for public. Let Michael and the Dragon fight, he will be a looker on, and strike in with the Conquerer. He is none of Christ's Angels, nor will be enrolled (if it be like to come to a pitched battle and hot service) to help the Lord against the mighty. He wisheth well to the cause, but loves to sleep in a whole skin. He commends Christ's title to be the better, and that he hopes may serve instead of further engaging. He thinks it better policy to keep both factions on foot, than to be necessitated to come up fully to either. He will be as good as you list in any particular, so that may be accepted as a full recompense and warrant for all the evil that he hath a mind to commit: provided that his goodness be weighed in his balance; and, the evils he commits, be not imputed.

On the contrary, the true Christian embraceth all virtues as an antidote against every vice.

He knows that all virtues are linked together in one chain; and this chain to be too strong for all vices in their strongest combination. Therefore he will add to his faith, virtue; to his virtue, knowledge, &c. not omitting one link, or leaving out one virtue, as knowing that the leaving out of one is the breaking of all; and that, if this chain be broken, vice will be too hard for him, when he thinks himself best armed against it. One vice entertained dissolves the whole fabric and chain of graces; as one grace neglected makes every vice too hard for the rest. Neither virtue nor vice consists all of one link; and, albeit vices, cut and mangled never so much, make work enough for grace; yet graces severed, are over-matched by vice. There is a circle and concatenation of graces, and a conspiracy of vices; so that he that will have any grace must have all, or none: but he that will have any vice, shall be sure to have all, although he begin but with one.

No one virtue makes a virtuous man, no more than all can save him: yet one vice alone, allowed, will destroy him; as, the least aberration in letting slip the arrow makes a wide error at the mark Benefacta benefactis pertegito, &c. Virtues must be laid like tiles, one over-lapping another, to keep out all rain of corruption. Thus Zacchaeus went the right way to work, when he over-lapped justice with so much mercy; and alms with so large restitution. For, well he considers that all things necessary must not only be in him, but abound; or, he shall be idle and unfruitful in the knowledge of Christ . It was the praise of the Corinthians, that they came not behind many in grace , but were enriched in everything to all bountifulness : and, it will be the Christians aim, not to live upon other men's stocks, or at other men's Tables, but to wait upon God who is able to make all grace to abound towards him, that he always having all-sufficiency in all things, may abound to every good work, in the mortifying of all deeds of the body of sin by the spirit of grace.

Thus, this Hypocrite concludes himself a Christian, because he hath someone virtue to grace him, the true Christian concludes himself a no-body, a nothing in grace, till whole Christ be formed in him; the one thinks anything enough, to cover his sin: the true Christian thinks all things to be nothing, while he hath any sin to cover: the one is as Nebuchadnezzar's Image, whose head was of Gold, and the rest baser mettle; the other is as the Kings daughter, all of a piece, and mettle; all glorious, but most of all within

[Character 7] This Hypocrite acknowledgeth sin only in the general.

As all other duties, so his humiliation is stinted; and overly wrapped up in this common packet, peccavimus cum patribus, we have sinned with our Fathers: which he takes to be enough to quit himself of any charge brought against him, whether by conscience or God himself. He slubbereth over his confession in general terms, loath to come to particulars either of the sins committed, and to say with David, Deliver me from blood-guiltiness, O God, (being greater than that of adultery, because more premeditated, and acted in cold blood to cover the other;) or so much as of the person committing it, and to pray with the Publican, God be merciful to me a sinner .

Nay, if you offer to help him, or to come near his Herodias, you are beside your text, beyond your commission, and out of protection. His galled conscience will endure no handling; he winceth, if it be but pointed at. He will have Zoar, his little one; and, with him, no sin is great, from which he will not be turned.

Contrarily, the true Christian resteth not in generals, but descends to particulars.

He begins indeed as Daniel, with a more general confession not thereby to excuse his own sin, as being an hereditary disease, which he knows not well how to help; but, the more to magnify God's infinite patience and longsuffering that hath borne with sinners for so long time, and for so many generations. Yet he resteth not so. He descends to particulars, and mourneth for his particular and special falls and defects; as David, who not only knew his iniquities in the gross, his birth-sin, and daily failings, but his special sin too, which was ever before him . He not only confesseth with the Apostle James, that in many things we offend all; and, with Paul, that all have sinned and come short of the glory of God, But, with Peter, he goes out and weeps bitterly for his particular sin: and ingenuously not only confesseth but under his hand sets down and records it to all posterity as David, and Paul, what his special sins were, giving God the glory of his mercy and taking to himself the shame of those very sins that needed such pardons.

He alloweth himself in no sin, in no degree of sin, but, with Job makes a Covenant with his eyes, that he may prevent adultery of the heart, as well as of the body; and with his lips, as David to prevent what he may, all offending with his tongue; as being well aware, that although he be a none-such for perfection that doth not at all offend in his tongue, yet he is a nothing in Religion, that refraineth not his tongue all that he can.

Thus, this hypocrite, being impleaded, declineth the trial: the true Christian confesseth the action, although he do what he can to stop judgment, the one pleadeth the general pardon of course, not considering the exceptions; the other procureth a special pardon for his proper offense, lest the exceptions in the general pardon, exclude him from mercy: the one confesseth by halves, and with concealment of the main thing to be confessed, and so looseth his labor, the other confesseth all, and gets his pardon.

This hypocrite is bold where he should keep distance; and, stands aloof, where he should [Character 8] come nearer.

That saucy Pharisee drew near in boldness, when he went up into the Temple to pray, and to tell God a story of his own goodness, for which he offered a sacrifice of thanksgiving, as welcome to God as the cutting off of a Dogs neck, or the offering of Swines blood, whereby the nearer he pressed into God's presence the further off from acceptance, because so far from true grace, and repentance: Thus, the proud Hypocrite draws near, when he crieth, My God we know thee . When God knows no such matter, but tells him to his head, Israel hath cast off the thing that is good . And it is a common presumption, to scrape acquaintance with God in necessity, before men turn to him by true repentance, to remove their misery, crying to him, My Father, My Father; even when they go on to do as evil things as they can .

On the other hand, where he may and ought to come near, he stands aloof: yea, where he would be thought to be very near, he stands afar off; Thus, they who draw near with their mouths, and honor him with their lips, but their hearts are far from the Lord. He keepeth God at staves end, and gives God the Law, rather then come up to God's. He resteth in some outward means, and enjoying the bodily part of Ordinances; which is but bodily exercise that profiteth little, and contenteth himself to be sacramentally holy, a Church Christian, as all others are, within the pale of the Church visible.

All the holiness he hath or desireth, is no more but what puts a difference between him and a heathen that hath no right to the holy things of God dispensed in the visible Church: which only admitteth him to the Feast, but is no warrant for his welcome. Not Religion known, professed, disputed, and asserted; but, God obeyed, makes us differ from reprobates.

He saith of inward holiness, and holy things which make up the wedding garment for the soul, as Paul of things indifferent, I will not be brought under the power of any. The fear of being too much under the power of godliness makes him to stand aloof (as the Fox at a distance, from the Lions Den) even when he seems to press nee • est into God's outward presence; and, to use greatest Court-ship, where he intends nothing but cheating

There are many approaches to Christ and Christianity, that hold men off at a very great distance from salvation; yea, that sets them further off (as they use the matter) than Sodom. Agrippa was almost persuaded to be a Christian: but almost, is no better than nothing at all. The righteous sometimes are scarcely saved; yet saved, because that is more then almost. Quod vix fit, fit; quod fere fit, non fit. That which is scarce done is done, although with much ado: but that which is but almost done, is not done, because all that is done, goes not beyond almost. The Young man that came running to our Savior had something in him that was lovely; yet when Christ put him to the trial of the truth of what he professed, he lost all his labor, and would rather leave Christ, with sorrow, than come nearer to him in duty . The Scribe that answered discreetly, was not far from the Kingdom of God , in outward performance, yet never got into it, because he never came near it in spiritual obedience.

Many dwell in the outer Court, that have no place in the Temple; many arrive at the Suburbs of Jerusalem who never dwelt within the gates of Zion. Profession not answered, good motions not seconded, grace stinted, the Spirit quenched is the Religion of most that would be thought religious. Men hold correspondence with the Lord rather than a confederation; friendship at a distance, rather than familiarity as intimate friends, make use of him for commerce and profit, rather than for delight.

This hypocrite will be content sometimes to go to God, and that God should come to him; but, rather to give God a visit, than to serve him; and that God should be an honor and countenance to him, rather then command him. Nor doth he like God should come too near, or to take him aside in private, lest he tell him that in his ear that he is unwilling to hear of. He likes well with Balaam, the comforts of death that the righteous reap: but, (as you love him,) not a word of living their life. He may look on at a distance, to see God in the Bush; but he cares not to go nearer, because God is too holy for his turn. He may pry into the Ark, as the Philistines did, and perform some external duties of praying, hearing, communicating, &c. But, to enter into that which is within the veil, by that new and living way laid open by Christ; is too much for him to attempt. He is content to hear off God by the hearing of the ear, but cares not to see him with his eye of contemplation, or faith, or to take a full view of him, and to have a spiritual sense, and savor of God's fatherly love in his heart that may bring him out of love with his lust He can lodge Christ in the stable or some other out-houses, in the ears, lips, and perhaps in the Garret of his thoughts and memory, but not in the inner Chambers of the conscience or affections, much less in the chief Chamber, the heart, which is God's proper seat, and by him expressly challenged .

On the Contrary, the true Christian is not satisfied without private and nearest access to God.

He will not be contented that God give him a meeting in God's house, unless he will go home, and sup with him, and lodge with him, and make his abode with him, what ever others do, it is good for me, saith he, to draw near to God. He will not only repair to his Court; but as Absalom he must see the Kings face, (d) thy face Lord will I seek, saith all the generation of them that seek him: and he will behold his face in righteousness, not in hypocrisy as compassing him about with lies, and flattering him with his lips.

If the Church meet Christ in the street, although overjoyed to find him, yet she is not content with that, but she holds him fast; nor with that, until she had brought him into her mothers house, yea into the inmost and most secret Chamber and closet of her soul, where Christ and his Spirit had first begotten her again unto a lively hope through grace; that he dwell there.

Thus a Christian may be said to bring the Church home from Church; public exercises to private meditation; the Sabbath to the week day to sabbatise every day by rumination and chewing the end, after his double portion of Manna upon the Lord's Day. He laboreth all the week to keep his heart at that pitch that it was at the time of hearing. He ends not his lesson as Boys do so soon as they get out at the School door, but minds even at home what was given him in charge against the next meeting.

The Lord delights not so to overlay his people with Legal dues, but that he leaves some room and time for voluntary service and free-will offerings; not in a legal, but evangelical sense; not as meriting, but as showing their willingness to do more than in strictness is required of him that is saved by grace, although it be exacted of him that would be justified by works of what nature soever. God calls not for Sabbath duties that we should give him no more, but that we might not put him off with less, but freely add to it, to show how much we made the Sabbath our delight, feeding upon it all the week after; not needing an Almanac or Dominical letter to tell us when the Sabbath will come about again, but bearing it so much in our hearts, that our own breathings after God will tell us when it is time again to go to Church, albeit never a Bell wag to call us thither. The Christians heart is his Bell, and will save his ear the labor of listening after any other.

He is not content to be ranged among those who are of Israel by common account and in the judgment of charity, but he will be a true Israelite, a Nathanael in whom is no guile, that he may receive from God himself the blessing belonging to Israel, as well as the name. As he lodgeth Christ in his own heart, so he prayeth Christ to set him as a seal upon his, and as a badge upon his arm. He desires more acquaintance and countenance from the Lord than Princes vouchsafe to all their subjects, who give them common greetings at public Conventions. He must have more; even private favors usually bestowed on Favorites in the Court of heaven. He must be not only of the Bed-chamber, but sleep in the bosom of his Lord, and know all his secrets communicable to those who fear him in truth, and are esteemed his friends He is not satisfied, to gaze upon the adorning of the Temple with goodly stones and gifts, but he must himself become the Temple of the living God, unto whom God must say, this is my rest forever, here will I dwell, for I have desired it, as well as he. In a word he never gives over seeking and drawing nearer and nearer to God, until he find that prayer of Christ to his Father in behalf of the whole body and of himself, as a member thereof, [ That they all may be one in us; ] fully accomplished.

Thus, this hypocrite is as the proud Pharisee never further off than when he seems to draw nearest to God; the true Christian; as the penitent Publican, that drew much nearer in acceptance, when he stood farthest off. The one, contenteth himself with Bethel the House of God; the other, longeth after Peniel, the face of God : the one visiteth his Temple, the other is built up for an habitation of God through the Spirit.

This hypocrite is a great admirer of Formalists, and a sharp censurer of those who go [Character 9] further.

He that can content himself with a form of godliness, and a stinted exercise of Religion, must needs be best pleased with those of his own judgment and practice: and is unwilling to be thought alone in it. Therefore if he find any Gamaliel some learned, grave man, that all know and own to be a great Scholar, that is in reputation among all the people, he thinks he can never sufficiently admire and applaud him: You see, saith he, such an one a great learned man, an honest godly sober Christian; he is not so precise and singular, so zealously fiery; He contents himself with the Book of common Prayer, and one Sermon a day. He thinks it is as much as any man can do, if not too much, to preach as he should do once a week. He is not against harmless recreations upon the Sun-day; nor keeps such ado about faith and troth, &c. as the Puritans do, but sometimes useth it himself. Here's a man, saith he, for my money. Let all the Puritans in the Country show me his fellow, for learning, honesty, and gravity. Therefore let them say what they will, I am resolved to follow him for my pattern: God make me but half so good as he, and I shall never care to be better. Thus, if Gamaliel's name be once up, let him give what advice he will, all agree to it .

This Hypocrite looks not who is the devoutest man, but who is most like himself; not who is the best man, but who is the more learned; and he applauds him, not for his learning, but his opinion; not for his goodness, but his practice suitable to his course that admires him; in other things that suit not his lusts, he will as soon leave him as he would any other man; as they who would by force make Christ a King, for feeding their bellies afterwards thrust him out of the City, and led him to the brow of an Hill (upon which their City was built) that they might cast him down head-long and break his neck.

And while he is such an admirer of the Formalist, can any man think it strange to hear him sharply to censure all that go beyond him? If Christ be followed more then a Pharisee; if the people once begin to follow him, and he grow popular, and the Pharisees perceive it, it shall not be long ere they send their Pursevants to apprehend him . But woe to the Officers, if they bring him not. If they plead for themselves, Never man spake like this man : the great Rabbi's think this the poorest answer that could be given. What, say they, are ye also deceived? Your betters know better. Look upon us your Guides and Masters, that know more than you. Have any of the Rulers or of the Pharisees believed on him ? As if it were a great crime to go beyond their betters in religion, and in taking him for Christ, whom they looked upon as an Impostor: and therefore concluded (as this hypocrite doth of all that out-go him in godliness) this people that know not the Law, are cursed . Whosoever does more, he is a precise fool; and so are all that put him upon it.

On the contrary, the true Christian is no censurer of any, but humbly imitates the best.

Charity thinketh no evil to others, or of others, of whose actions any tolerable construction may be made. Therefore, the Christian abhors to be many Masters, that is, one of those supercilious censurers of other men's actions, that take upon them magisterially to mount the chair of pride and arrogancy (without commission from God or man) and to sit in judgment upon all, or any at their pleasure: as knowing, that whoever doth thus, shall receive the greater condemnation for he shall not only be paid home in his own coin by others, because with what judgment he judgeth, he shall be judged : not for the kind alone, but for the measure too; but especially from God himself, who is most severe against censurers, that are merciless to others, and are greater offenders themselves ; and in condemning others, pass a judgment, which in the issue, will light heaviest upon themselves, and so pronounce their own doom, by dooming others.

Therefore, when the Christian seeth this in others, he meekly and humbly endeavors to allay and divert this humor; and where he findeth this lashing temper to abound, he seeks to let it out; as Jehoshaphat did in Ahab, bitterly declaring his distaste and hatred against Michaiah, I hate him, for he doth not Prophecy good concerning me, but evil; Jehoshaphat pacifieth him, saying, Let not the King say so . Thus Jonathan sought to appease the fury of Saul against David, upon the base opinion he had of him, that he would surely keep Jonathan from the Crown, and therefore resolved that he should surely die: Jonathan resolutely replies, Wherefore shall he be slain? What hath he done ?

And so far is he from envying or censuring those that out-strip him, that he makes them his patterns; he will follow their faith, considering the end of their conversation; if he cannot keep company with them, he will keep in sight of them at least, and follow them so fast as he can, as Jacob promised to follow Esau, as his flocks and children were able to endure . And when he finds himself compassed about with a cloud of witnesses that have gone before him with a more speedy and exemplary course of faith and holiness, he will then hasten to cast off every weight that before was a clog, and even those sins that were most sweet and did most easily compass him and held him back; and so, mends his pace; resolving now no longer to walk after an ordinary rate; but to run with patience the race that is set before him , and to press towards the mark with more resolution and violence than ever before.

Thus, this Hypocrite is like those that chose rather to sacrifice with Harlots, that would not be too hasty in their devotions; the true Christian had rather with Abraham, run to the herd for a Calf and give it to him that will make most haste to dress it, lest the Lord depart before he make ready : the one blesseth the loiterer, that doth the Lord's work negligently; the other rather imitateth Ahimaaz that out-runs all; the former censureth those that are fervent in spirit, serving the Lord, as being too hot and too fleet; the other concludeth it to be much better to be zealous in a good thing, always, remembering God's censure and threatening of Laodicea, for being too dull and too slow.

CHAP. XVII. The Waxing Hypocrite Is he who seemeth to increase, but groweth not.

IN show, he shooteth up, and waxeth big, but in truth groweth not at all, even when he would be thought to thrive most. Therefore I term him the Waxing Hypocrite, because however, in his own conceit, and perhaps in the opinion of others, he wax bigger then others, yet is he but a very Changling, no true convert; seeming to be what he is not; and rather swelling through tumors, (as a child diseased with the rickets, ) than truly coming on in grace, by spiritual growth as a New-born babe in Christ.

Growth, in a Christian, is proprium 〈 in non-Latin alphabet 〉 , the proper affection of saving grace . And this, as much as anything, discriminateth a true Israelite, from such as are of Israel, but are not Israel . Yet even herein also this hypocrite puts in for a part, although he hath no more part nor lot in this matter, than Simon Magus , because his heart is not right in the sight of God.

He makes a great show of being very good, like the creatures in their first creation: but, his goodness is as the morning cloud, and as the early dew that goeth away , without performing what it promiseth. A morning cloud promiseth rain, but ofttimes proveth like the niggards liberality, dry and barren: he boasteth himself of a false gift, being like clouds and wind without rain . The early dew maketh as much show upon the grass, as a good shower falln on the ground, but is only a sign of an hot scorching day. So this Hypocrites goodness, and seeming increase in it maketh show of much for the present, and promiseth more to ensue, as if none were likely to bring in so much fruit and so plentiful an harvest unto God, as he, whereas in the issue, he is as the grass upon the house tops, which withereth before it groweth up, wherewith the Mower filleth not his hand; nor he that bindeth sheaves his bosom .

The crop is so lean and thin, that it quits not the cost of the Husbandman, nor gives so much content to the observing passenger going by, as to move him to say to the reapers, the blessing of the Lord be upon you : because he thinks them ill employed to bestow so much labor for so little fruit. Wilde Oats shoot up as high and fast as other grain, but yield not like profit. A Dwarfe may be as great as a Giant by addition of clothes, yet is he but a Dwarfe and Urchin still. So is this Hypocrite, far from spiritual growth, nowithstanding his seeming increase.

On the contrary, All is truly growing in the Christian, and himself groweth in all.

Crescens is a fit name for him, because he is ever in a growing state: grace having the fame efficacy upon the soul, which the soul hath upon the body, while the body is in a growing condition; the soul enlargeth the body in all the parts and dimensions that the members may not only fill more cloths, but take in more nourishment, and so become more strong and serviceable: in like manner the inner-man truly groweth up in Christ in all things, by the working of the Spirit of Christ as the soul of new life within him, so enlarging and strengthening every member that it may be a meet instrument of righteousness to bring forth fruit unto God.

There is great difference betwixt the sweat of the earth, which is the dew, and the dew of heaven, which is the rain. For the one makes the earth more ready to scorch, the other watereth the earth, and maketh it fruitful. The odds is no less between this Hypocrite and the true Christian. Whatever dew of goodness seems to lie thick upon the Hypocrite, it hath only earth for its original, and so cannot make anything to grow which seems to be wet with this dew. But every drop that falls from heaven upon the true Christian, makes him to grow and to yield fruits of increase.

Thus, this Hypocrite is like a Giant in a painted cloth that never attained those dimensions by any growth from a principle of life within; the true Christian is in proportion like to the human nature of Christ in his child-hood, increasing in wisdom, and stature, and in favor with God and man ; the one is like a snowball that by rolling waxeth bigger and bigger in bulk; the other, as Meale , which by Leaven put into it, riseth within, and so becometh more useful.

[Character 1] This Hypocrites seeming growth is only by accretion, not by vegetation.

Many things without life waxing greater, seem to grow, by an accretion or addition of like things from without, as stones, and clouds, as well as the snow-ball: So this Hypocrite living under the Meridian of Ordinances and godly Christians, coming among them, catching here a piece, and there a piece, by hearing, fashion, example, and imitation; and so something or other still hangeth on, and cleaveth to him, like moist sand to a wheel going upon it, that makes the wheel seem bigger in the spoaks and vellews, then indeed it is. And so the Hypocrite grows bigger in some phrases, gestures, outward garb and motions of a true Christian, but without any augmentation from life and heat of grace within; And so, all his growth is but like a thick coat of mortar laid upon a wall; He waxeth, but he groweth not: there is an augmentation such as it is, but not by vegetation from an inward principle of life that first operates within, and then makes the augmentation to be in the whole body, not in the clothes with which the body is covered. And so, when he speaks religiously, it is but as a Parret, using the voice of a man; but, without the mind and intellect: when he moves to or to any spiritual duty, it is like an Ape imitating reasonable actions without reason to guide him in them.

Contrarily, the true Christian hath his nourishment without, but his growth from within.

His nourishment comes as from the market; but as meat is first taken into the stomach, and afterwards nourisheth the parts within, and then sendeth itself forth again into all the outward members; so the Christian, from the word taken in as Milk , receives nourishment from without, which operates first within, after he hath hid the word in his heart ; and then, from the heart, he begins to spread and increase more and more outwardly, till it bud forth (as sap from the root, through the bark of a tree) and show itself in the outward man, and in his whole conversation also.

He putteth on Religion, not only, or first, as an outward garment to cover him; or, for fashion; but, as his skin which is first formed and perfected by grace from the nourishment of life within, and thence it receives all the loveliness and beauty that afterwards appears in it. He first grows within, and then without. He is as the silk-worm, that spins her coat out of her own bowels, after she hath received all her alterations and growth from an inward increase. He is first engraffed into Christ; then, from Christ, the heart draws so much nourishment, as thereby Christ is formed in him, that is, within him (as the seed by natural heat and warmth comes to be fashioned into members, and into a body like the parent); and so, from hence it is that he groweth, and bringeth forth in the life, not only the leaves of profession, but the fruits of obedience unto God .

Thus, this hypocrite is as Hercules in a suit of hangings; in one piece a little child, in another, a grown man; the other as Hercules living, that from an infant grew to that strength and prowess as to be able to encounter and master the strongest Giant, the fellest creatures; the one is as a Basket in the Market, full of fruit which never grew there; the other, as a tree in the Orchard, that bare those fruits, and many more.

The Hypocrite groweth by excretion in the outward parts only. [Character 2]

His growth is rather like that of the hair and nails which nature puts out as excrements of the skin and outward parts, and as purgaments of the body, of which nature desires to unburden herself, and which grow even when a man is dead, so long as there is any moisture left to feed them. It is not a growth in the inner man: Or, if there be any show of an increase within, it is no other than as the kernels that are found in the body, which are rather the errors, than the effects of concoction. There may be an extuberation of knowledge, some flashings and flashes of an unkindly zeal, some violent affections, rather than well-guided motions; all which are but as kernels in the body, no kindly flesh; as a mola or timpany of pride or affection, proceeding from ranknesse of heart, being vainly put up of his fleshly mind which is diametrally opposed by the Apostle to the increase of the members of the body of Christ, from whom they have nourishment ministered.

Wherefore, although this Hypocrite may have some accretions of knowledge, zeal, and of some external formalities, yet they are all but as wens in the body, or as exuberances in the blood, seek vent by the pores. For which reason the Apostle pronounceth such knowledge, no knowledge ; such zeal, no zeal ; such grace, no grace , and consequently such growth to be no growth; no otherwise than as the growth of the nails and hair in a dead man; for, this hypocrite hath only a name that he liveth, but is indeed dead , even as she that liveth in pleasure (pretending to Religion, and making show of ordinary zeal) is dead while she liveth .

Contrarily, the true Christian increaseth with the increase of God.

His increase is kindly, and it is from nourishment received from his head, which diffuseth itself to the whole man, and makes him to grow in solid grace not in exuberances of wit; in his limbs and strength, not in swellings of heart, nor in external profession and formalities, which, were ever found alone, are no better then excrements. Whatever grows, whatever shows of growth appear in him, proceeds not from the excrescency of corruption, but from the godly nature from the increase of faith, drawing more virtue from Christ ; and of love, whereby he groweth up into him in all things, which is the head, even Christ .

All his gettings, all his growings are the fruits of Hearing, Meditation, Prayer, a good conscience, and all the fruits of the Spirit. In all things he is 〈 in non-Latin alphabet 〉 , taught of God, and so taught, that his teaching quickens him, makes him to thrive, to grow in the grace and knowledge of our Lord Jesus Christ ; God continually perfecting, and thoroughly furnishing him unto all good works .

Thus, this hypocrite is as the mushrome, or puff, which are but excrements; the true Christian is as the new-born-babe that grows up by the sincere milk of the Word; the one is as the oak-apple, that turns to no benefit or use; the other is as the tree planted by the rivers of water, that bringeth forth his fruit in his season

[Character 3] This hypocrite groweth a pace at first, but soon withereth.

This seed made most haste in the stony ground, where there was least earth; for there it forthwith sprung up ; but soon withered for want of depth of earth, and for lack of root Jonas his gourd was up in a night, and became a great shadow to him; but there was a worm at the root which smote the gourd that it also withered. This is our hypocrites case; He is very forward; soon ripe, I mean, at his best: yet even then, is far short of being good: insomuch as he is as the early spring, the hasty fruit which are grown into a by-word for their ominous and commonly unprofitable forwardness. He is as the grass on the house top which perks higher than that of the meadow, but withereth much sooner, and comes to nothing.

A false perfideous heart that devoureth the hope of goodness, usually lies at the bottom of a more than ordinarily forward beginning; when these like a worm at the root of a gourd; so that man is so swift as hardly any man can keep pace with him, he will not long be able to hold pace with himself, for that he soon out-runs his own breath and power; and so sits down in the mid-way, and never comes to the end of his race.

All violent motions are so swift at first, that 'tis impossible they should be perpetual. Such is the motion of this hypocrite, who for a while seems to run well , but it is but for a spurt. He will soon flag, and tire, and give over, and come to nothing, as a top that will soon cease running longer than he is lashed and scourged by something from without to keep him going, because he hath no principle of life in himself to perpetuate the motion.

And no marvel. For the hypocrite being moved only by a corrupt principle of flesh, whether pride, vain-glory, or ambition, sets out furiously, and hath few or none to oppose him. He will not attempt profession of Religion, but when Religion is in request, and those by whom he seeks to rise, are very religious, or at least seem to be. And as for all other corruptions within him, he is at truce with them, until he hath either attained his ends, or is wholly crossed in them. Nor will Satan oppose, while he finds him at work upon no better foundation, but rather help him to be more cunning and active, until he see his time to turn him quite off from the way of godliness, which in the issue he is sure to do.

On the Contrary, The true Christian still goes on, and grows as he goes.

He is as Isaac who waxed great, and went forward, and grew until he became very great . He not only waxeth, but grows very great: not for a fit, or in an humor; but for continuance, upon settled resolution from a serious deliberation. The righteous shall hold on his way . His light shineth more and more unto the perfect day : in this life it is always morning with him, he never attains his noon-tide until he hath ascended heaven: therefore he is still advancing, still ascending, always going farward unto perfection : not only in knowledge, but in all good works, which are more and better at the latter end than at the first .

If he receive a pound, he trades with it, and never gives over till the day of account; by which time, that pound hath gained ten pounds . He is still on the thriving hand, and brings forth more fruit in old age, than at his beginning; nor shall he wither and decay, but still be fat and flourishing . And that because he is the planting of the Lord, that he might be glorified: and herein is he glorified, that they who are set into Christ, bring forth much fruit . He is a tree of righteousness, always growing, always bearing; either less or more: not most at the beginning, (which were ominous) but at the last, which is most honorable and comfortable. And God still bestows more husbandry upon them who are fruitful, that being purged, they may bring forth more fruit . A young plant may afford a taste; but as he grows older, he is more fully laden with the fruits of righteousness .

A time may be wherein peradventure a Christian may have a stop, through his own default, (as obstructions may happen to the body, through ill diet, or other disorder,) whereby Christ hath somewhat against him, for leaving his first love . But he that discovers that infirmity, offereth also the means of recovery, Remember whence thou art fallen, and repent . As for natural decays, breaking in by age, sickness, or the like, they may obstruct some fruit (as a blast by a wind) in a Christian, but not his inward growth in habit and affection. And his comfort, is that although the outward man decay, yet the inner man is renewed day by day . And when he cannot perform so much outward service, as when younger and stronger in body; yet his soul thriveth, and glorieth more and more in his God, even to see others stand up in his steed, whom by counsel, and prayers he much furthereth in the work of the Lord .

Thus, this hypocrite is as Jehu, who in his beginning drove furiously ; till he had gotten into the throne; and then gave over his destroying of Idols, for which he was employed to destroy Ahab: the true Christian is as Jacob, who led on softly, as his cattle and children were able to endure, and so continued to go on, till his journeys end : The one is as a Comet in the air, which shines very brightly for a season, but is at last extinct with a stench, because but a slimy slough; the other is as the morning star in the heavens, that never gives over shining, even when we are not able to discern it to shine: the motion of the one is violent, therefore most swift in the beginning; and so cannot hold out: the motion of the other is natural, which is swiftest at the end, never resting till it attain the Center: or rather, supernatural, which moveth not to rest or cessation; but, like the heavens, never stands still; As perpetual motion is to the heavenly bodies their chiefest rest and contentment; Their rest is their motion, their motion their rest: so is constancy in well-doing, to the Christian, till he rest from all his labors together.

This Hypocrites pretended growth is without all proportion. [Character 4]

He is as one having the Rickets, great beyond proportion in his head, and a mere starveling in the rest of the parts. In one part, a Giant; in the rest a dwarf. He is big and swells in knowledge, but little in conscience; insomuch as it is a wonder, in such a plentiful harvest of knowledge, to find such poor gleanings of conscience and true piety. He is all in a flame in zeal, but little in discretion; much in wisdom in his own opinion, but little in love. Yea, one part starves another. A bunch of discretion on the back, makes but a spindle-shank- zeal in the heart. As in the body the spleenes increase is the pining of the body. So in this Hypocrite where seeming sufficiency groweth, true affection decayeth. So that all his growth is but a deformity, far worse than that of the body: for, deformity of body is but an affliction, but all deformity of the soul is a sin.

Contrarily, the true Christian groweth up in Christ in all his parts.

In his growth there is an effectual working, from the Head, in the measure of every part . Every Christian is a member, and a part of Christ; and every part (as corn sown and growing up in good ground) aspireth to the nature and figure of the head, in his proportion; that every part may be a model and resemblance of the whole body which is the fullness of him that filleth all in all . Yea, so doth every piece and particle of each part thrive and grow in Christ. When he grows in knowledge, he grows in grace too: yea, by growing in grace, he grows in knowledge .

He as much aimeth at every grace, as at knowledge, as knowing there is no true growth in the one, without growth in the other. Therefore he is still adding to his faith, virtue; to his virtue, knowledge, &c . And is careful not only that these things be in him, but that he abound in them ; and that as in other things; faith, knowledge, diligence, love , he aboundeth, so in all other graces and duties, that nothing of parts at least, or of growth in them be wanting to make him perfect, thoroughly furnished to every good work . Here is a general growth, no mis-matching; all parts hold proportion one with another.

It is true, that some graces have, in several believers, been more eminent and conspicuous: as Faith in Abraham; zeal in David; Knowledge and Love of Christ in Paul: yet, as it falls out in the parts of the body, some man may have a stronger arm, another a better leg, a third a sweeter face; or someone other part that may more affect the beholder; yet, all comely, and holding a good symmetry and proportion; so is it among Christians in the endowments of the soul; Some may excel more in one grace, some in another; yet not so, as one grace in the same subject is alone, or hindereth the growth of another, or to render any unserviceable, or disproportionable to the rest. There may indeed be some obstruction in some part of the soul, and of some particular grace in it, that it thrives not equally as some other graces do; but yet there is life and some growth, even in that very part, and in time the obstruction will be removed by him who is able to make all grace abound in him.

No body, how perfect soever, is wholly free from some distemper or obstruction in some parts of it, nor any soul so exempt from all discracy and disorder, but that some graces may be obstructed in their growth, so as, his humility, patience, contempt of the world, or such like, do not hold pace with his faith, zeal, and love. An ague may hinder the growth of a child for a while, so may some remains of corruption hinder the growth of a Christian, which being more mastered and subdued, proves a means of greater and firmer growth afterwards.

Thus, this hypocrite in his greatest growth, is but a monster in grace; the true Christian, in his greatest obstructions hath all the parts of the new creature proportionable; the one, grows in some particular with neglect of the rest; the other grows up in all things, applying most care, cost, and pains upon any particular that thriveth least.

[Character 5] This hypocrite seems to grow, but thriveth not.

As some trees or plants in an Orchard, or hedge-row, every spring send up some sap, and send forth some buds and leaves, but they are either bark-bound, or otherwise hindered from thriving in height, thickness and fruitfulness, so as they only take up so much ground, and cumber it, without profit to the owner: so 'tis with this hypocrite, he hath a place in God's Vineyard, a name that he lives; yea, an opinion that he grows; yet it never comes to anything worthy of expectation. He is ever learning, yet never able to come to any saving knowledge of the truth : as boys that often patter over their lesson, yet are never perfect in it, movent, sed non promovent, they move, but without progress to purpose.

He is as a stake pitched into a moist piece of ground, where it standeth as if it grew, and perhaps may bud, and put forth a few green leaves the first year, till a drouth come: but, no more. Nay, he is afraid of thriving too much and growing too fast in grace, as Augustine sometimes before his conversion, as doubting to be too soon divorced from his darling lust. As nice mothers fearing their daughters should exceed the proportion of a beauty, and of a curious creature, sometimes shorten them in diet, sleep, &c. that they might not grow too great, and huge in body; so this hypocrite is afraid grace should shoot up to fast and to high in stature, and prove Athletical to his lust. By which means, his conscience is like a strait laced girl in the waste, so small and slender, as makes it as weak and worthless as a rush: liking his graces best, when they be least, as Ladies do dogs, when smallest; and dwarfes, when least and lowest. Whereas God delights not in such dwarfs and starvlings, the shame of the holy seed, and unworthy of the breed of grace.

On the contrary, the true Christian is ever a thriving plant that grows more and more.

He never repenteth of much growing, but all his grief is that he grows no more. He is like the Vine that shoots out as far as he can, while either wall, or pole will help him along. He not only lives, but flourisheth like the Palme tree, and groweth like a Cedar in Lebanon: for, he is planted (as a Noble Vine) in the House of the Lord, and therefore must needs flourish in the Courts of our God, where he will get up by every wall, and bring forth, not only spacious leaves, but precious fruit even in old age, and still continue fat and flourishing, as a tree of righteousness, of the Lord's own planting, that God in him may be glorified .

The true Christian is as covetous in spirituals, as any earth-worm in carnals. He coveteth earnestly the best gifts , and is never satisfied. He thinks he hath gotten nothing, while anything more may be had: as Paul, he forgets whatever is behind him, which he hath in possession, out of his covetous desire to reach those things which he hath not already attained, that he may at length hit the very mark itself , which is every man's aim, but few men's attainment. He had rather be cut down by death, than not thrive continually. He is as a thriving tree, not a dead post, or stake, as a quick-set, not a dead hedge. His talent is in the bank, not in the bag. He will not pinch his conscience, to make it small in the waste, as they that affect handsomenesse more then health; but strives to have animam athleticam, a soul well-spread, and well-grown, able to try with all comers, and to be strong in the Lord, to wrestle with the greatest principalities, and powers, even the greatest Devils within, or without him, that shall encounter or obstruct his growth in grace.

Thus, this hypocrite is as a young tree in a Coppisse, or wood grub'd up, which thrives not, even when the nourishment of all the earth near it is afforded to it; the true Christian, as the Cammomel, which still thriveth, even while most trodden upon to keep it down; the one is as a man in an hectic fever, that although sometimes he seems ruddy and fresh, yet daily pineth away, under best means of cure, and most nourishing gellies; the other is as Daniel and his fellows, that with pulse and water waxed sairer and fatter , than they who had far better fare; the one hath his pitch and period beyond which he would not grow; the other admits of none, till he grow up into heaven itself, as knowing that grace will not receive a stop till it end in glory.

This Hypocrites growth is all out of emulation. [Character 6]

He seeks not so much to grow, as to out-grow others whom out of envy he emulates like the Toad in the fable, that would needs swell as big as the Ox, envy putting him upon the hazard of the bursting of his skin, without the least bettering of his condition. It grieves him not that himself is defective in grace, but it vexeth him at heart to be matched by the common sort, and to be over-matched by those of the best rank. If he see others go before him, this displeaseth him, not out of sorrow that himself wants grace, but that he comes behind others, whom he envies for having more.

Were he to go alone, he cares not how slowly he goeth; but, when company calls on him to mend his pace, this troubles him that they out-go him, and that he is left behind. Not love to grace, but a spirit of envy maketh him to advance; as self-guiltiness causeth him to envy. No man envies another for virtue, but he that is known and taken notice of, to have none, or at least less then the other.

He desireth gifts, and haply the best of apparent gifts; not for the gifts, but for the praise that attends them; that so he may be thought to preach, or pray, or do, or be better than others: and if he cannot do it best in the common estimate of others, he cares not to do it at all; for, his love is not to the work for itself, but to his applause in the doing of it. Thus envy steps into the room of grace, and puts him upon that which grace doth not.

On the contrary, the true Christian strives daily to out-grow himself, as hungering after more grace.

The growth of others is matter of his joy, not of his repining; of his holy emulation to follow them, not of his envy for getting the start of him. He is glad that God be better served, though it be by another; his only grief is, that himself can serve him no better. He is content to be reckoned by others, and by himself too to be 〈 in non-Latin alphabet 〉 not only little, but the least; not only least, but less than the least of all Saints ; so he labor, daily what he can to grow greater, and better in grace; and not to rest in his best proceedings, no more than in his first beginnings.

He looks upon the graces of God in others as patterns for imitation, as glorifying God for them: not as matter of envy and emulation to out-go them for his own praise, rather than for doing service to God. He propounds for his patterns not those that come short of him, that so he might rejoice and think well of himself; but, those that go furthest beyond him, that he may the more shame his own negligence, and the more provoke his diligence to make the more haste after them.

Thus, this hypocrite groweth (like Apuleius his Cupid ) in mere spite and competition, for vain-glory; the true Christian groweth out of love to goodness, and duty to God, in bringing in more glory to his Name; the one would never care to be so good, if others were worse; the other seeks still to be better, though others come behind him in goodness.

[Character 7] This hypocrite groweth in his own conceit.

Whether he grow or not, yet in his own opinion he groweth; and, out of this conceit, no man can persuade him, although there be no more ground for his conceit, than there is for his, that believes the house and all things in it to run round, when himself is giddy. And this imagination of growing is a notable hindrance of growth. He that thinks himself to be rich when he hath nothing, will never take the right course to be truly wealthy. Multi ad sapientiam per venissent, nisi putassent se jam pervenisse. Many had arrived at the haven of wisdom, had they not conceited themselves to have attained it before they set forth towards it. Many had become wise men, had they first became fools that they might be made wise .

He is like him that came into an harbor, where seeing a great many ships richly laden, conceited very strongly that they were all his own, whereas he was never owner of the least part of one. He saith, I am rich, and increased in goods, and have need of nothing, when yet he that knows him better than he knoweth himself, pronounceth him wretched, and miserable, poor, and blind, and naked .

Yea, it is enough to him if he grow in the opinion of others, and that he hath a name that he liveth, although he be dead ; Yea, twice dead and plucked up by the roots . He desires no more of Religion than to be accounted religious, to such a degree as may serve his purpose to attain his carnal end. Therefore, as some by Chiapins and long garments to cover them, do seem so tall of stature as to deceive the eyes of others; and, therein, do satisfy themselves: so this hypocrite, finding others to be of opinion that he groweth, sits down contented with this, instead of growth, till he come perfectly to deceive himself in conceit, as he deceives others with a show.

On the contrary, the true Christian is the last that seeth his own proficiency.

He desires so to walk on in love and holiness, that his profiting may appear to all , who may bear not false, but true witness to his growth. He is afraid to be too well thought of, lest it should make him proud, and self-conceited. When others commend him, he complains: and, whatsoever they say of him, yet he listens more after what God judgeth . Much less will he dare to make himself of the number, or to compare himself with those that commend themselves ; as knowing, that not he that commendeth himself is approved, but whom the Lord commendeth .

Let others say of him what they please, his lay always is, I have not already attained, neither am I already perfect . He seeth indeed that God is very liberal in means, and encouragements, but his improvements consist rather in desires than in actual progress; and those desires not so good and so fervent as they should be. He is afraid that if he should be too well spoken of, the godly may afterwards take offense, and the wicked take advantage, if he come not up fully to what they say of him, and therefore he rather refuseth what others give him, than ambitiously seeks to be seen and praised of men. He is aware of those secret enemies, pride, and over-weaning, which lie in wait for him within his own heart. And as for the good report that goeth of him, he makes good use of that, laboring not so much to seem what he is, as be what he seemeth.

Thus, this hypocrite is like a mad man needing physic, but defying the Physician because he thinks he needs him not; the other, as one sensible of his distemper, seeks to the Physician for help; the one saith, what need I further goodness, being accounted to be good? the other concludes, I had need to be every day better, being so well thought of.

This hypocrite would seem to grow in greater matters, without making any reckoning of [Character 8] smaller.

In evils to be avoided he pretends (as the Pharisees) to be very zealous of shunning the great and foulest acts; as murder, adultery, theft, &c. interpreting the Commandments, as the hypocrites of old did, of killing out-right, of actual defilement of his neighbors wife, and of actual purloining and taking away his neighbors goods; and of these (he thanks God) he is wholly free; yea, hates them; but, for rash and unadvised anger, and foul reviling Language, of dolt, and asse, and fool, &c. the sins of the eye in looking after a woman, to lust after her, wanton glances, gestures, attrectations, &c. defrauding, over-reaching in bargaining, and cozening men with false or counterfeit wares, for vain thoughts, contemplative wickedness, sins in fashion and in request, he is altogether careless, and thinks these may be as well despensed with, as Naaman's bowing himself in the house of Rimmon, to serve and please his Master: not considering that the very lust of the eye, and the lusts of the flesh are flesh, and works of the the flesh; yea, when terminated upon a particular object, are actual sins, although the act of the body in the more gross commission of the bodily part of the sin be not committed.

So, in duties to be performed, he judgeth of duties, as men who look on his performances of them, are apt to judge of him for so doing; those, to be greatest, which are most in view, and for which men are most apt to commend him. And, of these, he seems very careful; he will not miss a Sermon of a famous preacher, nor a Sacrament, nor a public fast; of all these, he seems every day more zealous; but, of more private duties, in the family, and in the closet; he is, for the most part (if not altogether) careless; because these in his opinion, are of less concernment, forasmuch as men cannot so easily take notice of these, as of those more publicly performed, and so cannot reward him with the praise of men, which he loveth more than the praise of God.

Contrarily, the true Christian is careful to grow in the smallest matters that concern his duty.

He is as the thrifty worldling, that will not lose the least opportunity of the smallest gain, but will lay hold upon it, if the least profit present itself to him. He knows that he will never be rich who is not penny wise, as well as careful of pounds. Indeed, in worldly things, some are too thrifty, whom I commend not; yet in spirituals, a Christian can never be too frugal and careful; and therefore, therein, if he imitate the worldling, he is not to be condemned, but rather approved. He will not, in cozening his Master in earthly things, imitate the unjust Steward, whom his Lord commended for doing wisely for himself; yet he will not come short of him, in seeking to make sure all the grace he can, by all ways and means possible, especially when he sees all going from him, or himself from it. He wi l herein call in any man to help at a dead lift, nor will his Lord ever find fault with him for so doing: for, even Christ himself would have Christians learn by such examples to provide better for themselves in spirituals.

Covetousness of grace is not blame-worthy, because excess herein is no sin, but a desirable blessing. Ambition to be above, and to go beyond others in spiritual advancements, whereby we may be more acceptable to God, (so the heart be kept humble) is not a blot, but an honor. Here is no fear of a nimium, where no care is sufficient.

Thus, this hypocrite, like the careless Prodigal, is careless of smaller expenses and wastes, and thereby comes to poverty ere he be aware; the true Christian is careful (as the thriving trades-man) to save whatever may be gotten, be it never so little, as knowing this to be the surest way to grow rich; and therefore, will gather up the fragments that nothing be lost ; the one, is as the deceitful builder who is careful to have good stuff in the out-sides of his wall, but cares not what trash and rubbish he throws into the middle, which is out ofsight, and so after standing a while, down comes the wall; the other, is as the faithful Artist, who will have all choice stuff, and take as much care of the inward fillings, as of the outward frontispice, because his building is for strength and use, as well as beauty and ornament: for continuance, as well as for present show.

[Character 9] This hypocrite grows in quantity, but not in quality.

He groweth in greatness, but not in strength; in limbs, but not in agility. As some have great heads, but little wit; or, much wit, but little wisdom; so the hypocrite holds out a great bulk of profession, and haply of knowledge too, which are but the body of Religion, but little zeal, affection, spirit; which are the life and soul of Christianity, and the power of godliness.

Even Judas, by conversing with Christ, could not but grow in knowledge; but, not being set into Christ, never grew in grace. Nor need we doubt, but before he fell into treason, he preached Christ, as many others after did, even out of envy and strife ; but we never read any syllable of any good he did to himself or others thereby. All the news we hear of him, is, of his wickedness; nothing, of grace.

Where we meet with a learned hypocrite, the greater his learning and parts, the more mischief he doth in the Church; and the more mischievous he groweth, the less pious he daily declareth himself, Alexander the Copper Smith, being a witty man, (as most Mercurialists that deal in metals are) did Paul and the Gospel more hurt, than others of weaker parts could possibly do; for he, saith the Apostle, hath greatly withstood our words . Men of strongest parts, where grace is wanting, are the Devils stoutest champions, and Christ's greatest enemies.

On the Contrary, the true Christian grows more in quality than in quantity.

If he grow in bulk, he grows more in solidity, and even when he grows not in limbs, he grows in strength. For, the righteous shall hold on his way, and he that hath clean hands shall be stronger and stronger . So that it may be truly said of him, compared with the Hypocrite, Major in exiguo regnabat corpore virtus: the hypocrites body may be greater, but the strength and virtue of the Christian is far more. And as Zeno said of his Scholars compared with those of Theophrastes: His is the greater Choir, but mine make the better Music; so may it be truly said, of the true Christian, that his melody is sweeter to God's ear, although the hypocrites be much the louder.

He grows every day more spiritual, although he make not so great a show. His knowledge becometh more judicious; his zeal, more discreet; his love, more solid and active; more to God, and less to himself and the world. He settles himself more and more in his good course, he is more inwardly sound at heart , although not outwardly more fair. Haply some outward warts, or freckles of infirmity, (as indiscretion, sudden passion, want of a strict watch at sometimes, may at times appear on him) but, the sickness is so much the more expelled from the vitals, whereas the hypocrite is full of apostumations, and suppurations of guile and falsehood within, even when he seems most smooth, fair, and well-liking without.

Thus, the hypocrite is as light ears, that perke up above heavier corn; the Christian rather hangeth the head, as the well grown ear: the one inwardly pineth as a perishing tree at the heart, while he seems to flourish without; the other still groweth to most profit to the owner, even when he seems to be bark-bound, and to stand at a stay in outward appearance; the one swelleth, the other truly groweth.

CHAP. XVIII. The Temporary Hypocrite Is he that entertains Religion and Goodness for the time being.

I Deale not here with the Temporizer, who takes up only a show of Religion (knowing himself to be a counterfeit) merely to serve the time, and himself of it; but, with him that seems to himself, as well as in the opinion of others, to take up Religion and goodness really, and in good earnest, at the present; but, not into an honest and good heart, and so abides in it but for a time.

This is he that of all others will give us most matter, and most labor, should we trace him to the end of all his wanderings; for, how shall we do to know and discover him to the bottom, that knows not himself?

The Temporizer indeed deceiveth others, mocketh the Church, and collogneth with the world; yet, knoweth his own meaning and intent well enough, as Judas that followed Christ for the bag and bagage, being a thief, a traitor, a Devil from the beginning. Such another also was Simon Magus, who when he saw it was no boot to strive in the open habit and profession of a Sorcerer, because men, formerly great admirers and followers of him, daily fell from him to Philip, when they heard and saw the miracles which Philip did ; by which, the Evangelist cried down his delusions: he then betook himself to this Stratagem, to profess belief in Christ; and, being baptized, continued with Philip, making great show of wondering at him, beholding the miracles and signs which were done : in all which notwithstanding, he only lay in the wind for advantage, hoping to make a better market of his new faith, than (as things now stood) could be expected from his old sorcery.

But this our Temporary is the great deceiver of the world, of the Church, and himself: for, when he thinks to put tricks upon his own heart , his heart, being the more cunning Juggler, deceiveth himself most. He not only deceiveth others in show, but himself in conceit. For, for anything he knows or perceives, he is in good earnest, and means in good faith. For, he becomes not only like, but equal, yea superior to the true Christian in his own opinion, in his beginnings of profession of grace and conversion; the difference lies only in the honest and good heart , receiving the Word, and cleaving to the Lord with purpose of heart , without separation, or backsliding.

Yet, because these two hypocrites, the Temporizer, and the Temporary, do often enterfeire one upon another, I must crave patience of Logical Readers, if I seem sometimes to mingle Heterogenials, and to tautologize, speaking things of the one that agree to the other, and then come over some of the same things again, in speaking of the other.

Our greatest business with the Temporary, is, to turn his inside outward, and to lay open his heart: where, if any shall move that question of the Prophet; the heart being deceitful above all things, and desperately wicked, who can know it ? Thanks be to God who maketh this answer, (by which we may be guided in this enterprise), I the Lord search the heart, I try the reins . And thanks to our blessed Savior, who as he knew them, that knew not themselves ; he hath left us some direction how to find out this self-deceiving hypocrite, whom he describeth under the Parable of the stony ground , wherein there is some earth, but more stone and rock ; Some earth it had, but not enough: no deepness of earth to give nourishment to the seed sown in it and to preserve it from withering. This stony ground he describeth two ways; first, by the ingress, and progress; then, by the base regress of this Hypocrite.

First, upon sowing the seed of the Word, he with joy receiveth it , and immediately it springs up; not because well-rooted; but, because it hath no depth of earth . He is soon won, even before he considereth what that which he so hastily embraceth, will cost him: and, being so won to, and by the Word, the Word springeth up in him with greater celerity than it useth to do in better ground, as grass on the house, or wall; which having the advantages of air and Sun, shoots up sooner, than other grass in the richest soil.

He receiveth the Ministers of the Word (especially such who are in greatest esteem) gladly and honourably, as Herod did the Baptist ; and, for a while, as the Galatians did Paul , receiving him even as an Angel of God, yea even as Christ. Jesus He condemneth of impiety those that refuse or neglect hearing. His heart is somewhat softened, as Ahab's ; but yet not opened to purpose, as Lydia's ; nor enlarged, as David's . So that some root the Word taketh, but not enough. Christ is welcome to the hatch, or door, perhaps to the Hall, (where all comers are entertained, and thereby some acquaintance is begun;) but, not to the closet, or Bed-Chamber , whereby there may be a nearer friendship contracted.

Secondly, our Lord describeth him by his too hasty regress also, after all that glorious ingress, and progress. He hath no root, no depth of earth, therefore no moisture for continuance. He dureth but for a season. The Winter nips him, the Sun scorcheth him. When tribulation cometh because of the Word, he is by and by offended, and angry with himself that he engaged so far. He goeth away, as corn parched, or withered. If the summer be not too hot, he may perhaps make a shift for a while: but if once the heat scorch him, he is like Jonahs gourd, that can hold up no longer. While the peace of the Gospel lasteth, this Hypocrite holds up his head; who, higher? But, if that be withdrawn, this green Bay tree passeth away, and loe he is not, and cannot be found in his former station and rank.

In the general, he entertaineth Religion and Goodness by whole sale. He not only layeth a true ground, or general proposition, he that believeth shall be saved; but, hath a part in the assumption, I also believe; which for ought he knoweth, he doth for a time; and hath, to his own thinkings, some beginnings of grace in him, and doth not intentionally and industriously counterfeit, as some others do, but seems to have some true seeds in him; but, not in a true heart, and therefore they never attain their true growth and perfection.

He entertaineth goodness therefore for the time being, but not from a good heart. For, he casteth not before hand what it will cost him. He looks only at the present sun-shine, without considering future storms, or preparing for them. He knoweth not his own mind, but thinks to hold out, and will see no reason to the contrary. He hath meditata commodas, but not incommoda. He looks on what he may gain by Religion, but not what he may lose. He enters into his profession, without fore-sight or care of after-inconveniences. He lays a foundation of an house, not considering the cost, and so leaves off building, as unable to finish it