Divine Characters in Two Parts

on the Sabbath-day, pretending it to be a breach of the Sabbath; Christ somewhat sharply reproves him, but truly gives him his due, in calling him hypocrite; but when he comes to grapple with him, by that invincible argument, ( do not each of you loose his ox or his asse from the stall, and lead him away to watering; and ought not a daughter of Abraham, bound eighteen years by Satan, be loosed from this bond, on the Sabbath-day ? all his adversaries were ashamed, not that they had opposed Christ and the truth, but that they were put to shame before the people, who rejoiced for all the glorious things done by him.

On the contrary, the true Christian is ashamed for the filthiness and baseness of his sin.

He is not regardless of his own reputation, where he may maintain it without dishonor to God: but, where his credit and God's honor come in competition, he disdaineth the congresse, and will maintain God's honor even against his own; for, God is dearer to him then all the world, yea, then his own self. God must save him, if he be saved at all: therefore he will give God the glory, that he may be saved, rather then support his own credit in that for which he deserves to be damned; This he knows to be God's own prescript to his own people repenting. He establisheth his Covenant with them upon these very terms, that they may remember and be confounded, and never open their mouth anymore because of their shame, when he is pacified towards them, for all that they have done .

God is not ashamed of him, when he looks upon him in his Son: but he is ashamed of himself, when he looketh upon what he hath done, and is ashamed to call God Father, till God further encourageth him; and ingenuously confesseth that he is no more worthy to be called his son . If God will meet him, fall on his neck and kiss him, that is more then he dares promise, until it be done: and if his father do it, he will then take courage and comfort; but not before. Until then, although God be pacified towards him, he is not pacified towards himself; not as taking upon him to be more just then God; but, more severe, till God speak peace. Wonderful is the ingenuity of a Saint; he will rather record his own shame, that God may have honor, then conceal his own sin, to maintain his own credit against God. If Moses offend through passion and unbelief but once in his life, he will record it, although to his own shame, that God may not suffer by causing a man of so great desert as Moses to lose the honor of bringing them into Canaan whom he led out of Egypt, and from whom he endured so much hardship in the wilderness . So David , not only repenteth, but reporteth his sin to all posterity, that the mercy of God may be the more exalted in his shame, that put God to the exercise of so much mercy to save him.

Thus, this hypocrite is as Judah, that when he had met with his match, and found an harlot, no less cunning then himself was lustful, he was willing to lose his signet, bracelets and stuff, to prevent shame, but ashamed of the filthiness of his sin committed with her . The true Christian is as that Noble Persian Gobryas, in pursuit of the Magi, the arch enemies of his country , who chose rather to call upon Darius to dispatch him and the Tyrant too, with whom he was grappling in the dark, then to let the Tyrant live for fear of hurting Gobryas; he will endure anything rather then let such an enemy as sin to draw breath: the one never cares for shame, but to save himself: the other cares for no shame to himself, so he may uphold the honor of God.

This hypocrite is ashamed only of such sins as men know, and abhor. [Character 12]

He shameth not to do the most shameful things in secret . If he can carry it cleanly, no matter how filthy he be. Si non caste, tamen caute, cunning filthiness is with him as good as chastity. Nay, if he be never so open in his sin, if that he doth be not condemned by his companions and the times, he never blusheth at it. He is not ashamed of swearing, lying, flattering, cheating, rotten speech, profaning of the Lord's day, or other holy things, and such like fashionable sins, although never so apparent in him. Yea, he rather glorieth in his shame, when he findeth the committing of shameful things is his way to glory with men.

His eye is upon men, and he weigheth sin and virtue by the shekel of man, although he know both would carry other weight by the shekel of the Sanctuary, which in the general he professeth to be tried by; therefore he is more ashamed of some petty folly that may disparage his education, parts and wit among vain men, then of lewdness, that may give God cause to discard him. He blusheth more at weakness before men, then at wickedness before God. He is more ashamed to be taken in the manner , then to steal; to be poor , then dishonest; to be disproved, then to lie; yea, he is rather ashamed of good then of evil .

On the contrary, the true Christians shame is most with an eye to God.

He looks most at what will shame him most before God: and there he is most ashamed. His care is to provide for honest things, not only in the sight of the Lord, but of men , to follow things that are honest, lovely, and of good report among men . But if God and men be not all of a mind, he remembereth with whom chiefly he hath to do; and, to whom, to stand and fall. Here he will rather endure shame from men, by doing what they like not, that he may prevent shame from God, for doing what he forbiddeth. And if he be overtaken in a fault , for which men perhaps will like him never the worse, but rather the better; he will bear his shame in the presence of God, for being so bold with his honor.

He is a true Israelite, partaker of the inward circumcision in the heart and spirit, and therefore affecteth the praise not of men, but of God . If God praise him, he hardeneth his face as a flint, against the shame of men; but if God disallow of his ways, he is ashamed and confounded, although all the world commend and applaud him. When he hath sinned, he standeth afar off from God, as the Publican , as ashamed to lift up so much as his eyes to heaven. Whatsoever is odious to God, although of good esteem among men, maketh him hang the head; if it be but the wildness, vanities, and follies of youth, these he accounteth his reproach, for which he beareth his shame before God , not without indignation, at that, which perhaps other men as vain as himself commend him for. But if anything be pleasing to God, let men say what they will to shame him for it, as making himself vile by it, he will not be afraid of the flouts of a Michal, or of any others of her temper, but boldly answer, I will yet be more vile then thus, and be base in mine own sight .

Thus, this hypocrite is as Herod, not at all ashamed of persecuting the Church, even unto blood, if he find that it pleaseth the people ; the true Christian is as Ezra, ashamed to require that of the King, which he knew him not unwilling to grant at the first asking for, if it shall in the least derogate from the honor of God ; the one shunneth whatever may honor God, if it tend to his shame with men, as loving the praise of men more then the praise of God ; the other pursueth whatever wicked men desire to shame him for, if it tend to the glory of God; as loving the praise of God more then the praise of men.

[Character 13] This hypocrite, if he be ashamed of sins in himself, yet not in those that belong to him.

When he is taken in the manner with idleness, riot, drunkenness, uncleanness, &c. in himself, haply he may be ashamed, or at least make wise as if he were; but he counteth it no shame, that his servants are rude and untaught, his children unruly and riotous, his wife profane and wanton, his people and charge wicked and ignorant. If it be his disgrace, yet he blusheth not: or if he do, it is for his own disgrace, not for their wickedness. Nay, rather he upholdeth them in their wickedness, to his greater shame, if not ruin also, as David did, Adonijah, never displeasing him in the least, nor saying, why hast thou done so? until Adonijah first aspired the throne , and then attempted his fathers bed, and so perished for his wickedness , (a just recompense of Parents cockering their children; and, of children abusing their Parents indulgence.) But how shall he be accounted a Christian, or to have a good heart towards God, that can endure his wife, children, servants, charge, to be as heathens before his face, he never blushing at their wickedness, nor using means to prevent their miscarriages, or endeavoring afterwards to reclaim and reduce them.

On the contrary, the true Christian blusheth for their sins that are about him, as well as for his own.

He laboreth what he can to make all his relations that are near unto him, to be like himself, in godliness. He dwelleth with his wife according to knowledge, (as endeavoring to impart unto her the knowledge of God,) giving honor to her as unto the weaker vessel, (not suffering her to be despised for her infirmities) as being heirs together of the grace of life . He bringeth up his children in the fear and nurture of the Lord . He will command his children and his household that they shall keep the way of the Lord . His eyes shall be upon the faithful of the land, that they may dwell with him, and he that walketh in a perfect way shall serve him . He will take heed to himself, and to all the flock, whereof the Lord hath made him Overseer . But if after all his care, this will not be, it is his abasement and humiliation: a foolish wife maketh him ashamed, and is as rottenness in his bones; a wicked child is a dishonor and shame to his father, as Eli 's sons to him. If he be a Minister, and have the charge of a perverse people, he accounts himself undone, because he dwelleth in the midst of a people of unclean lips . He expecteth, yea, suffereth abasement and shame, bewailing those that have sinned, and have not repented . He is ashamed and blusheth to lift up his face unto God, for the wickedness of the people, as well as for his own iniquity ; He accounteth their shame his own; and where they take no shame to themselves, he takes it upon himself on their behalf.

Thus, this hypocrite is as Eli, that honored his sons above God , in not being so far ashamed of their wickedness, which he knew, as when they made themselves vile, he restrained them not, nor so much as frowned upon them ; the true Christian is as Jacob, even confounded for the wickedness of his two sons, Simeon and Levi, butchering of the Shechemites ; the one never blusheth where he can avoid it; the other never avoids blushing where it is deserved.

This hypocrite is never ashamed, till he can hide his sin no longer. [Character 14]

He seeks rather to hide his shame, then to confess it; his care is more to put sin behind the door, then to shut it out: to covet it, as Rachel did her idols , then to part with it. If he can sow a few fig-leaves together to cover his nakedness, this pleaseth him as much as innocence; and this makes his sin to cleave the faster to him, and will in the end double his shame; for, he that covereth his sin shall not prosper . Such an one she •• s that he loveth the sin, because he shunneth so much the shame of it; therefore his shame is not a clearing shame, but a shifting shame, that will in the issue break in upon him to his utter confusion.

He loves as much to put off shame, as to put on sin; to excuse and hide sin as much as to commit it; like those qui primo peccant, inde purgitant, who first offend, and then cover it by an excuse. So even Adam dealt at first with God, thinking to put off his own fault, by laying it to the woman, which short cloak doubled his sin; as they who think to put off shame for other evils whereof they are accused, by adding a lie to their former transgressions, which being derected, makes them more odious and notorious; as Gehazi , who thereby drew a garment which he little dreamed of, upon him and his seed forever, even the leprosy of Naaman, whom he had abused, and now sought to cover it with another lie to his Master .

Contrarily, the true Christians shame drives him to the only true shelter.

He knoweth that sin hidden is never the farther off, and that the shame will be doubled in the issue; a shame will follow him for the sin which he hideth, (for, his sin will find him out , let him hide himself from it as warily as he can;) and a shame for hiding it too. He therefore putteth off the fig-leaves of hypocrisy, by a free Confession of his sin against himself , and then God takes off the shame, by covering him with the righteousness of his Son, applied by faith; that being a garment of God's own making for our first Parents, figured by the skins of those beasts wherewith he clothed them .

He is fully satisfied that none can hide sin from God but God himself, by not imputing it; nor can any hide his nakedness and shame, but the robes of Christ's righteousness; nor shelter him from God's eye and vengeance, but the skin of that Lamb that was slain from the beginning of the world . He findeth that one way to obtain pardon of sin, is to confess it ; and therefore to make it out that he truly repenteth unto salvation, he doth among other things clear himself of his sin, not by hiding, but by discovering it; not by pleading for it, but by justifying God in his proceedings against him, taking to himself the shame, and giving God the glory.

Thus, this hypocrite is like Alexander, who sitting to have his picture drawn, laid the finger upon the skar in his face, as pointing to that which he would have to be hidden; the true Christian is as Hezekiah, when he had dealt weakly in showing all that he had to the Babylonish Ambassadors, sent to congratulate his recovery; he freely, without mincing or Apology, confessed the whole truth, that there was not anything which he had not shown them ; the one careth not how shamelessely he hideth shame, in hope not to be shamed; the other sticks not to shame himself to the utmost to him who is able for his shame to give him double comfort.

[Character 15] This hypocrites shame endeth in confusion.

He never taketh, nor beareth his shame for his sin, willingly even when he hath most shamefully sinned; therefore he is never bettered by it, when it is inflicted upon him against his will; but either it makes him impudent so long as God will forbear his execution; or it fills him with so much confusion, that he apprehendeth his shame as the greatest punishment that can be laid upon him. And indeed this will be the end of every hypocrite. He covereth himself with his own confusion, as with a mantle . He never took shame to himself to give God glory, therefore God turns his glory into shame, and makes him so to apprehend his shame, as to take comfort in nothing. God will bring an everlasting reproach upon him and a perpetual shame that shall not be forgotten . He shall bear his shame here , whether he will or not; and in the world to come, when his body awaketh out of the dust, he shall awake to shame and everlasting contempt .

On the contrary, the true Christians shame endeth in joy and honor.

At the present, none so much abased; in the issue, none so much exalted: he ends not in confusion, but in joy unspeakable and full of glory. He is ashamed to his humiliation, not to his confusion. He is abased, not abashed; confounded in himself, but not so amazed as to be kept off from seeking covert under the wings of Christ He is troubled on every side, yet not distressed; perplexed, but not in despair ; cast down, but not without hope; he is as dying, in regard of his own merit; yet he lives through the merits of Christ; as chastened and not killed , His shame is ingenuous, therefore hopeful; free, therefore fruitful; he believeth, therefore he shall not be ashamed . His own heart shames him, therefore God honoreth him, and keeps him from that utter ignominy of everlasting shame. He shall not be ashamed nor confounded world without end . Yea, for his shame, he shall have double; and for confusion, he shall rejoice in his portion—. Everlasting joy shall be unto him .

Thus, this hypocrite is as Tamar, first forced by Amnon; but afterwards, choosing rather to run any hazard, yea, to continue her wickedness with her incestuous brother, (after she found herself with child,) then to run the gant-lop of shame among her companions, which after ended in her greater shame : the true Christian is as those Corinthians, truly humbled, and effectually shamed, that in all things approved themselves clear of that matter wherein they had failed ; the one, seeking to avoid shame, is overwhelmed with it; the other, ingenuously taking shame, is blessed by it.

Hitherto the Discovery of sin: the Discomfiture follows; and therein, the Conflict, Conquest, and Revenge, offer themselves. In the Conflict are considered the cause of it, the enemies, the field, the weapons, the mind and purpose of the Combatants. The Conflict is first.

[Character 16] This hypocrite fighteth against sin, out of fear of mischief to himself.

Every Combitant propoundeth to himself some cause of his combat; so doth this hypocrite: but such as in the issue will afford no comfort. He that fights out of fear, little regards any issue at all, in relation to any good to himself. This hypocrite is afraid; therefore in some sort fighteth against sin, to avoid falling into that danger, either of God or man, which he otherwise apprehends to be inevitable; and so one fear offereth violence to another. He will take up the cudgels, lest God, too strong an enemy, should destroy him; or man, too near an enemy, should too much reproach him. And so he fights to avoid shame, but without hope of success. He fighteth, as Cowards and Traitours, to avoid Martial Law: refusing to take quarter for fear of a more tormenting and ignominious death; when he seeth there is no remedy, but either fight, or die; he that loves not fighting, will yet fight rather then die out-right, even when he hath little hope to live. Fear is a predominant passion with a Coward; so is it with a guilty person; it makes him desperate, that never was valiant; and to fight winking, for fear he should see the blows that are made at him, remembering the Proverb, What the eye sees not, the heart rues not.

Contrarily, the true Christian fights against sin out of love to God.

He will adventure all, because he loveth his Captain, and his Cause. God hath loved him, and taken his part against sin and damnation, therefore he also will be for the Lord, in hatred and enmity against sin. It is the Law of amity to have common friends and common foes. God's enemies shall be his, because his are God's enemies. Abraham is called the friend of God , not only because God took his part, I will bless them that bless thee, and curse him that curseth thee , but because Abraham took God's part, even against all the idols of his own fathers house; getting him out of his country and from his kindred, and from his own fathers house ; not knowing whither he went, in obedience to God's call .

The Christian argueth thus, hath Christ made death his enemy, because it was mine, and said, O death, I will be thy death ? then my Lord's enemies must be mine. Yea, if he fell out with his own Sergeant and Executioner, in my behalf, how much more reason have I to fall out with my sins, (which are also my greatest enemies as well as his) in his quarrel? It grieveth him much for the dishonor of the Kingdom and Gospel of Christ, by the sin and treachery of those who profess themselves subjects thereto. The goodness of the cause, wherein the Law and honor of God are so much engaged, doth both arm and animate him against sin, the arch-enemy of Christ, although found in himself.

Thus, this hypocrite hath no quarrel to sin, but his apprehension of the mischief that it is likely to bring upon him; the true Christian pursueth sin with mortal hatred, out of his love to Christ who hath put him out of the reach of mischief by sin; the one fights, because he dares do no other, the other because he can do no other.

This hypocrite fights against Satan as he is a tormentor. [Character 17]

There are three arch-enemies to be encountered in the spiritual warfare; the Devil, the World, and the Flesh; every of which the hypocrite opposeth, or seemeth so to do, but in a wrong manner, and without benefit. The Devil is the first, because he sinneth from the beginning ; whoever sits out, he makes one, so that he must be opposed, or there can hardly be a war. But the devil is to be considered as a Temptor unto sin, and as a Tormentor for sin. This hypocrite is never angry with him for his temptations, so he might hear no worse news of him afterwar •• , which he fears more then the temptation.

If it were only matter of sin in difference between him and the devil, the business would soon be composed, but conscience tells him, that if he follow the devils counsel, he must expect the devil to be his pay-master; and that he is to be his Tormentor, who was first his Temptor; and his wages is no less then death, and that eternal. Therefore he abhorreth his malicious cruelty in tormenting, but not his suggestions. He is more ready to defy and spit at him for the one, then to resist him in the other. Yea, he is sorry that he cannot partake with him in sin, and be divided from him in punishment. Here he will fly from him, as the Exorcists, that would needs take upon them to conjure out the devil in the Name of Jesus; when they felt his paw in wounding them, they fled away naked , but not before.

On the contrary, The true Christian fights against Satan as a Temptor.

He fights against him upon the same quarrel only, thas his Lord General, Christ himself did before him. Christ fought with him, and overcame him as a Temptor , having no cause to fear the least mischief from him as a Tormentor. For he shall never need to be afraid of the devil as a Tormentor, against whom the devil hath not first prevailed as a Temptor. The Christian therefore hath his eye upon Satan's wiles, devices, methods, stratagems and artifices, whereby he lieth in wait to deceive, more then upon his open violence; not as despising his violence, but as laboring to prevent it, by not giving way to his temptations.

He now and then casteth fiery darts , dreadful temptations in the face of the strongest Christian, as knowing if he can first wound his face, or throw dust or ashes in his eyes, the Christian will be less fit and able to manage his weapons against Satan in his assaults upon other parts: therefore he is careful to be furnished with the shield of faith, above all, wherewith he may be able to quench all the fiery darts of that wicked one. But being not ignorant of Satan's devices , he looks upon him as then most dangerous when he is most tame, when he offereth kindness and worldly benefit, and would teach the Christian, not so much how to be cunning in some secret gross wickedness, as to do some feats of activity to get himself a name; how to perform duties, after his directions, not God's; and how to tempt either the Providence or Patience of God .

Thus the hypocrite fears, shuns, and opposeth Satan as a black devil, dealing with him as he did by Job, sweeping all that he had; the true Christian fears him most as a white devil, transforming himself into an Angel of light . If Satan will be a merry devil and make sport, this hypocrite will be glad of his company, and only s ••• s him when he turns a mad devil; but whether he rage or laugh , the other knoweth there is no rest, in having ought to do with him: the one never opposeth h •• 〈◊〉 he comes to tear him in pieces; the other keeps him off when he smiles most upon him.

[Character 18] This hypocrite fighteth against the world only when it frowneth and crosseth him.

If he hath any design to be wealthy or great, and hath courted the world, or otherw • se thinks himself so able and worthy, as to expect the world should first court him, to raise him according to his expectation, instead whereof the world loures or looks doggedly upon him: he then falls into a pet, and marvelously declaimeth against the ingratitude, hypocrisy, and wickedness of the world; yea, and writes books and ballads against it: and provideth whips of scorpions to lash it even unto death, if he could. He knows there be others that speed as bad in the world as himself, and that he shall very much please them with his Satires; however, he is resolved to please himself in it, how much soever it displease the world, and rather (as the Proverb is) to lose his friend then his jest, whatever his bable may cost him to vent it.

His hatred is not against the corruption that is in the world through lust , as it militateth against God; but as it crosseth himself; not because the world lieth in evil , and so is an enemy to God; but because it is evil to him that never was a true friend to God; not because it crosseth him in sin, as sin (which the world is seldom guilty of;) but because it will not satisfy his covetous or ambitious lusts, and give him entertainment in the service of sin. Let it be as bad as it will, he is not troubled at it, so it be good to him. All his quarrel (in truth and indeed) is, because it will not be kind to him, although he conceal this, when he fights against it.

On the contrary, the Christian renounceth the world as an enemy, when it fawnes most upon him.

It is impossible to win his love from God unto God's enemy. But as the love of the world, in a worldling, banisheth the love of the Father . Such amity with the world being enmity against God . So in a Christian, the love of God banisheth and putteth to flight the love of the world. Even in regard of the necessities and comforts of life, he useth this world , to supply his wants, and to support his estate, but dares not set his heart upon it , nor so much as to trust it, nor what he hath from it .

He looks upon the world at the best, as a reconciled enemy, therefore not to be relied upon. He knoweth the world will do nothing for him further then he will comply with it. If he thwart it after it hath done him any courtesies, woe unto him; the world will watch a time to be revenged to purpose, and turn a more bitter enemy then ever before. He will therefore use it, as a man makes use of a Tradesman that hath commodities to sell in the Market, but not as a friend whom he desires to take into his bosom. He will use it so far forth as it is serviceable, without prejudice to his fidelity to God; but for the rest he will hold it as with bit and bridle, lest having the reins of his heart it turn upon him; or he will keep it at staves end for fear of a Judas his kiss. For well he knoweth it to be vain, and therefore not to be esteemed; treacherous, therefore not to be trusted; evil, through the common abuse, therefore not to be loved.

Thus, this hypocrite fights against the world, as some Netherlanders were wont to fight with the Spaniard; when the Spaniard fell upon him in the field, or at sea, in an hostile way, the Netherlander would strenuously oppose him; but at another time sell him arms and ammunition, if he brought money in his hand; the true Christian fights with the world, as Benhadad gave command to his officers, who told him of the young men that came out of Samaria towards his Camp, whether they be come out for peace, or for war, take them alive , the one hath no quarrel with the world, but only in behalf of himself; the other hath no quarrel to the world, but only in behalf of God.

This hypocrite in waging war with the flesh, mistaketh his enemy. [Character 19]

The flesh being nearest, is the most dangerous enemy of all; for, in the flesh, both the world and the devil do continually wage war. These two make the invasion, but can do no mischief further then they hold correspondence with, and receive intelligence and assistance from the flesh within. Thence they get all the advantages which they make use of. Here therefore, both the hypocrite, and Christian have most to do, as will appear not only in this Character, but in sundry other following.

And here first, this hypocrite fights with his shadow instead of the substance; he sets up a shaw-fowl of his own, and then shoots at it; or rather, fighteth with a friend instead of an enemy: with the substance of his natural body, instead of the corrupt qualities of sin in the whole man, which make up the body of sin within him: for, if he be superstitiously addicted and ambitious to merit, he thinks there is no other combat with the flesh required, then to macerate and starve his natural flesh, to wit, his outward man; or, to wound it by whipping and other unrequired and unwarrantable hardship, until he hath by this show of wisdom and Religion, in the neglecting , and dishonoring of the body, made it unserviceable for God: Whereas God would have this flesh to be cherished, (and no wise man ever did it otherwise that in the ways of God it may be used as a free and well-mann'd horse, and not as a starved and tired jade. So that this hypocrite pleaseth himself in this plausible error, and opposeth God's servant, his body, instead of God's enemy, the flesh.

Indeed that creature, the body, is weak unto good, and worthily deserveth to be kept under in subjection , because it is naturally strong unto evil; and if it be always pampered, it will be as a fed horse neighing after any wickedness; notwithstanding, Est modus, &c. there is a measure and mean to be observed: and seeing God that hath inflicted this punishment of weakness on the body, is content to bear with it, this hypocrite hath no ground to account it a virtue to deal so hardly with it

Yea, sometimes this hypocrite mistakes that for flesh, which is rather spirit then flesh; and fights against God instead of warring against his enemy. Thus he opposeth true zeal in God's servants, as frantic madness : He quarrels with truth as if it were error , yea, blasphemy . He persecuteth diligence in hearing the Word abroad, to avoid soul-starving at home, as if it were schismatical, if not seditious; the power of godliness, as puritanism and hypocrisy; in all which he is very fiery in his combats; in the mean time, he never fights one stroke against true madness in the Prophet, even when the spiritual man is mad indeed ; he never quarrels with Popery, Pelagianism, Arminianism, Socinianism, or other errors and heresies that are horrid to purpose; he seldom takes notice of a non-resident, or idol-shepherd: or, of schism, yea, of down-right Atheism that is such with a witness. These camels he can swallow with ease, while he seemeth to be choakit with a gnat .

Contrarily, the true Christians fight is against fleshly corruption within him, but no part of him.

He looks upon the flesh as his sorest enemy; but by flesh he means not the fleshy part of his outward man, his natural body, but the corruption that is in the whole man, as deadly poison diffused throughout the whole soul and body; which corruption is called flesh, because now propagated with the flesh or body, nourished by the flesh, and acted (partly, at least) by the fleshy members of the body, (as well as by the faculties of the soul) as instruments, and, as it were, weapons of wickedness ; so native corruption is called flesh, as on the contrary, Satan is called a spiritual wickedness, because none of these things agree to him, in his own actings. The Christian therefore counteth that flesh his enemy, not which he findeth to be the substance of his arms and legs, but which he perceiveth to deprave and corrupt both these and the rest of the members of his substantial body, as well as the faculties of his soul .

He wisely distinguisheth between that weak friend and his mighty enemy: yet, as in case of dangerous sickness, men are willing to open a vein, and spare some good blood, so in the special practice of mortification, the Christian is content to keep down his very body by fasting, watching, and such like acts of a true penitent; and to lighten the spiritual part, by taking down this saucy companion, the better to testify the true humiliation of his heart .

Thus, this hypocrite is like Michal, that lets the flesh to escape, as she did David, and put an image in the room thereof : the true Christian is as Samuel, that will hew in pieces the chiefest Amalekite : the one like Ahab wittingly suffereth Benhadad to escape, whom God appointed to die by the hand of Ahab ; the other is as Joshua, that after all his other victories, slew the five Kings in the cave, as those that headed all the rest of his enemies against him ; the one by sparing the life of the enemy loseth his own , the other by killing his enemy saveth himself .

[Character 20] This hypocrite fighteth only against the grosser works of the flesh.

Some sins nature itself, how corrupt soever, (if not transported with passion) startleth at. Medea herself; that famous sorceresse, trembled in the case of Parricide, in cold blood, which yet in her rage she two several times committed; some sins are so horrid that they cannot be mentioned, but with infamy and horror; some, so shameful when found out, as will make a very heathen taken in the act, to blush. Some are so costly that they require more then they yield, or then the sinner is able longer to undergo. Some are so cross to the Profession of Religion, as they force a very hypocrite, guilty of them, to hang down the head: and these, our hypocrite will fight with all, not as not loving them as sins, but as being so diametrally opposite to all his interests and relations, that he is forced to thrust them out of doors, as men in a storm throw their goods over-board, to save his stake, and maintain his interest in the world.

If he see an Angel with a drawn sword in the way, when he is going to earn the wages of iniquity, he will be content rather to cashier that covetous practice, then adventure upon the Angels sword : yet is still as covetous in heart as before. He will perhaps show some sharpness against adultery, perjury, swearing, cursing, lying, stealing, &c. If none of these be the special lusts to which he is most prone, or that he cannot commit them but all must take notice of it. But as for secret lusts, that the world cannot behold, or any sins that he can commit in secret, here he is kind enough, and as good a friend to them, as they can find elsewhere. He never draws sword against any sin, but that which all that know him do, or will cry shame upon him for. Shame is a strong passion, and causeth him to fight many an unwilling duel with some fouler sins, until that be verified of him, that he knoweth no shame .

On the contrary, the true Christian fighteth against all sin, as sin.

He draws the sword of the Spirit against every known sin, although allowed of, or at least tolerated by the world; yea, and against every secret sin and corruption that he can discover, which is not discerned of the world; and fearing he should not go far enough herein, he prayeth earnestly to his God, Cleanse thou me from secret faults . He abhorreth sin as sin, and therefore must needs bid battle to every sin, and most to those that lie close and hid, lest they blow him up ere he be aware.

He humbly thanketh God and his grace, that he is in no great trouble of spirit in fighting with crying and outrageous wickednesses that are rife in others: yet he finds work enough to discover those that lie in ambush for him, and to be free from those that are of less offense, as knowing them to be of no less danger then other sins, if he should give way unto them. He therefore hateth every false way .

Thus, this hypocrite is as Saul and his Army, who being commanded to smite Amalek, and utterly to destroy them all , destroyed nothing but what was vile and refuse ; the true Christian is as Sampson, who will not spare any Philistines that comes in his way, but smiteth them hip and thigh with a great slaughter : the one fighteth with gross sins upon the account of his credit, not of his conscience: the other fighteth against every sin upon the account of his God.

This hypocrite hath someone sin or other against which he will not fight. [Character 21]

He may put on his armor, appear in the field, and make as if he did fight; but he lets fly far enough off from his special and beloved sins, or he will strike with the flat side of his sword, not with the edge. Absalom must have no harm. He holds intelligence with his darling sin that is on the other side, and he will be sure to take care of his safety, whoever else be cut off. If Benhadad be taken, though he be never so much the enemy of God, yet he must be saluted and used as a brother . Whatever be the dearly beloved of his soul, whether honor, wealth, pleasure, he must needs spare that, as Saul's army did the best of the sheep, and the richest booty. He can deny himself in outward things, fight against many noisome lusts, but he will never forsake his opinions. He will abstain from food, yet surfeit on erroneous positions. He can fast, as John of Constantinople, surnamed the Faster, until he even pine himself, but yet at the same time be full cramb'd with pride and ambition, affecting so much the Title of Universal Bishop, that he at length taught those of Rome to usurp it. Or he can hold pace with Arminius, who by much fasting and prayer, as he would make the world believe, attained to his Pelagian distinctions and speculations. And he (as all heretics) can deny himself in anything, even unto the death, save only in the bastard brats of his brain, for which he will sooner lay down his life, then fight one blow against them.

Contrariwise, the Christian hath one sin against which he specially fighteth, above all the rest.

He favoreth none, but he will lay on most upon his minion or darling sin, which without grace, yea, notwithstanding grace, hath most power with him, he will never give a charge, as that doting father, Deal gently for my sake with the young man : but rather saith, as Joab to him that minded him of that charge given by the King, I may not tarry thus with thee; but to make sure work, he took three darts in his hand, (when one would have done the deed,) and thrust them through the heart of Absalom. He will not spare a Traitour or Rebel to God and his country, although the King himself command him to do it. Nay, in comparison, he seemeth to neglect other sins, then suffer the Arch-rebel to live.

Indeed, as in a battle, many must be slain to make way to the General, many must fall on both sides, before he can be touched. But he is resolved with the King of Aram, to fight neither with small nor great, save only with the King. He will break through all the enemies Army to dispatch him . For he knows that if the General be once slain, the whole Army is discomfited. But because the cutting off the chief Commander, putteth the victory out of question, therefore the Christian will hazard all, as David did, to kill Goliath; and, with his death to make an end for the present, of the battle.

Thus, this hypocrite is as Saul, sparing Agag, the chief sin; the true Christian is as Samuel, that (after Saul had given unwarrantable quarter) hewed Agag to pieces, notwithstanding his delicate coming to Samuel, to move compassion ; the one will not draw blood where there is most cause to destroy without mercy, the other thinks he hath drawn no blood at all, so long as the arch enemy is yet alive: accounting all mercy to him to be the greatest severity to himself.

[Character 22] This hypocrite seeketh his enemy aloof, and shuns a battle.

As cowardly Captains and soldiers of fortune waste the countries where they come, but are loath to meet and determine the controversy in a set battle, so is it with this hypocrite. He is loath to come near: and when he is near, he hath still somewhat to put him further off from the encounter. One faculty leadeth him one way; another, another way. Will and Affections are wholly for sin, only Understanding and Conscience keep a clamour against it. He never is resolved to come upon sin indeed, but he hath somewhat or other in him that gives secret intelligence of his coming, that sin may shift out of the way before he come to the place, and so prevent a fight. In him nothing but nature maintains the war: therefore there is nothing but juggling between the adverse parties, so as they seldom meet, and when they do, there are on each side Counselors, that counsel in utrámque partem, sometimes for one side, sometimes for the other, both aiming at this, not to engage in fight, if they can prevent it.

The understanding discovers sin, Conscience passeth sentence, and gives warrant for execution. The Will and Affections are for a Reprive, if not for a pardon. So the man th •• divided, instead of doing execution upon sin, sometimes committeth more sin, which he knows he should not do; otherwhile he is restrained from what he hath a strong desire unto, and in both he declines the combat, and is daily further and further off from engaging. However, the Will and Affections have scope enough, though the act be hindered; and he is like the dog that is held by the collar in sight of the Bear at a distance; he strives, and in a manner dieth, to get loose, when yet he is not one foot nearer to the enemy.

Contrarily, the true Christian setteth foot to foot to corruption, and fights where ever he meets with the enemy.

In him Grace is the General managing the war, the soul is the field wherein the battle is to be fought, sin is the enemy against whom grace fighteth; and both these take up their quarters in the same man. Sin hideth as a skulking enemy, and so he may waste the country, keeps as far off as he can from the Camp of his enemy, but Grace not only keeps within fight of the enemy, but marcheth up close to him, and bids him battle; yea, forceth him to fight. Every faculty is a field, or rather a list, wherein these two Champions, the Christian and sin, do meet and encounter. In his Understanding, light against darkness, truth against error; in his Will, obedience against rebellion; in his Conscience, remorse against hardness; in his Affections, holiness against impurity. He knoweth, and yet understandeth not; he willeth, and would not; he desireth, and affecteth not. In every faculty there is an evil of nature, and yet, confronted and resisted by grace. Corruption being met with in a close list, cannot start aside, but must needs stand to it, and take the foil.

It is not with him as with the unregenerate, in whom there are some faculties at least, that do wholly and only incline unto evil, as an Aguish man's appetite doth unto cold drink, but that his reason and understanding restraineth him: but the Christian being regenerate hath in him a perpetual mixture and conflict, as well in every faculty , as in every action; so that he cannot do the good or the evil which he willeth; that is to say, not in that manner wherein he would. For whereas by corruption he would do wholly and merely evil, grace hindereth the effect of that natural will: and where by grace he would do absolutely well, corruption hindereth the effect of that sanctified will. He is as a Magistrate executing justice on his own Son; nilling and willing the same thing.

Thus, this hypocrite when he keeps the field, he marcheth at a distance, studying more how to keep from, then to find out the enemy; the true Christian makes it his main business to find out the enemy, and to give him battle; the one saith, Video meliora, probóque, deteriora sequor. I see, and approve the better thing, but follow the worse; I see which way to march, but I go another way; the true Christian saith, I see, and do not see; I approve, and not approve; I follow, and not follow the thing that good is, yet closeth with the best at last.

This hypocrite cares not to lay his batteries against the strongest holds. [Character 23]

His main batteries and forces are bent against the inferior faculties of the soul, sensuality, concupiscence and the senses; if he can subdue any of these to the will of sin within him, he thinks he hath gotten a great Conquest. If he can delude the eye, or make use of the eye to entice the heart, and to provoke lust: if he can but tickle any of the senses and draw them over to the party of sin, he glorieth in the victory. As for Reason, and the Will renewed, those sorts he looks upon as too strong for him, and will make you believe, (as the Papists do) that no enemy is there. He never cares to cope with reason; he knows that will be too hard for the strongest lust that dares encounter it. When you tell him what reason calleth for, he answereth you with what concupiscence craveth, which must be served, that being the way that all, or most go, and he will do as his neighbors do; he will be of that Religion his Ancestors were; all the Arguments in the world shall never prevail with him to a •• er his mind. Yea, and by his good-will he would not grapple with the W ••• regenerated, that hath engaged for God, and sworn to keep his Commandments ; for he knows there is no altering of the will, but by some great and extraordinary temptation surprizing the heart , as it did in David and Peter ere they were aware.

On the contrary, the true Christian desireth to deal with the enemy in his strongest sorts.

He that warreth against the fl • sh, and not after the flesh, will seek out corruption in the highest towers of nature. He will not let the enemy quietly possess the Citadel or Castle, (from whence he may continually annoy him) and content himself with the taking in the Country about, the Suburbs, and perhaps the City, but he will have the Fort also. He endeavors with those spiritual weapons of the Christian warfare, to pull down strong holds, and to cast down imaginations, or reasonings, and every high thing that exalteth itself against the knowledge of Christ; every strong and high conceit, opinion, error, heresy, that, like the blind and the lame in the Jebusites tower, have gotten into the highest hold of the soul, the understanding itself; and he bringeth into captivity every thought, as well as affection, to the obedience of Christ . He will not endure the Castle shall be kept for Satan, and he be content to have taken some out-works only.

Thus, this hypocrite is as Saul, who kept himself close in Gibeah of Benjamin, suffering the Philistines to garrison at Mic • mash, upon the borders of Ephraim, and to send out three parties of spoilers, to plunder the countries adjacent . The true Christian is as David, who marching to Jerusalem, in which was a fort or hold, (so strong that Joshua himself could not take it) he took the strong hold of Zion, and dwelt in it ; the one is as Amaziah who let the high places stand, and the idols in them , the other, as Hezekiah takes away the high places, and breaketh down the images , of his own or other men's erecting in his own head and heart; as well as the groves of inferior lusts that are planted about them.

[Character 24] This hypocrites armor is only lust fighting with lust.

Having taken a cursory view of the field, this character points to the weapons used by the hypocrite. His weapons are carnal, pila minantia pilis, piles, or darts, usually employed against a foreign enemy, are now shot and darted at one another of the same party. As there can be no harmony of errors among themselves, so neither of fleshly lusts: what one lust would have, will not consist with the desires of another; this ofttimes breaks out into a Civil war, or rather uncivil combat of several lusts of the flesh between themselves. This is always the case of this hypocrite: when he would gratify one lust, another lust stands up and draws his sword against the former, and against the hypocrite too, that harbours both. 'It is here as in an Ale house or Brothel-house, he that will entertain all comers; (as he must, that keeps such houses) shall be least Master in his own house, but be at the command and humor of his guests.

He would fain gratify one lust, but for another that fighteth in his members against the former. He would please his appetite but for cost, non tanti emet. He will not buy at such a rate, as one lust sets upon the commodity that he cheapens to please another. He would be gripple and niggardly, but for pride, or his belly. He would be as free as any man, but for the love of money; He would be revenged, but for cowardice. All this is but a Civil war, no invasion. 'It is but the devils Motto, Divide and Reign; one faction helps to balance and keep another in awe, to the benefit of him that cherisheth both, for his own interest.

Contrarily, In the Christian the Spirit of God fighteth against the flesh.

He sets not lusts together by the ears, as hoping by their biting and devouring each other, they will be devoured one of another . He rather considers that the calling in of any one lust to aide him against another, will yield no better fruit, then the leave granted by the Jews to Antiochus to pass through their country, which ended in threats and war against themselves , or then the League of the Jews with the Romans, which ended in the slavery of the Jews, and destruction of Jerusalem also: or (to come nearer bome) such a course is like the inviting of the Saxons by the Britons, to drive out the Scots and Picts, whereby the Saxons became Masters of all. He therefore causeth the spirit within him to lust against the flesh , grace against sin. He mortifieth the deeds of the body, (that is, of sin) by the Spirit of Christ, and by the fruits thereof within him.

Upon this account, he wageth war with every enemy, not hiring one to destroy another, which he knows will end in the destruction of himself: he fights against sin as sin, therefore against every lust as well as against any. Grace will be faithful to scour the coasts of all enemies, but the flesh is deceitful and treacherous, and will certainly tyrannize over him that entertains it upon any employment whatsoever, although it serve his turn at the present.

Thus, this hypocrite is as Ahaz, employing the King of Assyria to assist him against the Kings of Syria and Israel, drew upon himself not only the Assyrian, but Egypt too , his lusts being against him as Ephraim and Manasseh. (who though at variance between themselves, yet) both set against Judah . The true Christian is as Amaziah, that having hired and paid an army of the Israelites against the Edomites, at the Word of the Prophet, telling him, that God was not with Israel, to wit, the children of Ephraim, dismissed those forces, and cast himself wholly upon the Lord ; the one being enraged against someone particular lust, not as a sin, but as crossing his humor, cares not what means he useth to destroy it, as the Monk that drank a health in poison to King John: the other is curious in choice of his weapons, that he may prevent a counter-buffe, which might do more mischief to him then to the enemy.

This hypocrite borroweth some weapons out of God's Armourie, but not all. [Character 25]

He will now and then put on the spirit of bondage, against some over-grown lust that he would fain be rid of, and cannot. Or rather, God deals with him as Saul with David, in putting Saul's heavy armor upon him, and setting the spirit of bondage before him, as he did, the Angel before Balaam; to awaken and frighten him with the terrors of God, as Paul did Felix; scourging him with the whip of an evil conscience, as he did Judas; for convincing him of his wickedness, as he did Pharaoh; causing him sometimes to put the temptation of sin out of his mind, as Saul did the evil spirit, by David's music.

These are some pieces of God's Armor, that being placed on a true Christian, would be of excellent use in the spiritual warfare; but to the hypocrite they do no more good then weapons in the hand, either of a dead man that cannot defend himself with them, or of a mad man that will do mischief by them. They sit not well upon the hypocrites back, they hang loose for lack of one piece which he always wanteth, and that is, the girdle of verity ; and so God favoreth not the hypocrite, no more then Hercules favored cowards.

On the contrary, the true Christian puts on and makes use of the whole Armor of God.

He is armed with the armor of righteousness on the right hand and on the left ; he putteth on the panoply of a Christian, the whole Armor of God , and is armed from head to foot. And being so armed, his chief weapon is the sword of the Spirit, the Word of God , before which, no enemy is able to stand. He hath for his encouragement fresh in remembrance the blood of Christ, as both the dear price of sin, and the deaths wound to corruption, the hope of heaven, the glory of victory, and the love of God shed abroad in his heart by the Holy Ghost , all which make him constant to the cause. And in this posture and temper he both fighteth and prayeth, whereby he draweth aid out of heaven, the Lord casting down great hail-stones from heaven upon the enemy , that is, exercising his own power, to destroy the flesh, and all the works of the flesh, by which power all the weapons of a Christian are made effectual, to the achieving of this Conquest. For, what is it that the Lord will not do for him, calling and crying to God in his distress, either by removing the siege, as he did that of the Assyrians against Jerusalem , or putting in, or relieving a Garrison, as he did in Paul's case. So that he may boldly say, the Lord is my help .

Thus, this hypocrite is sometimes in his borrowed Armor, but, no more able to use it to his advantage, then David was the Armor of Saul; the true Christian useth the Armor of God, as David did Goliath 's sword, saying, there is none to that, give it me ; the one is as Perses King of Macedon, who when he was to encounter Paulus Aemilius the Roman Consul and General, provided a strong Army indeed, but after the battle was began, cowardly withdrew himself to Pydne, under pretence of sacrificing to Hercules, hoping thereby to conquer, and so lost the day; the other is as Aemilius, that beside his sacrifices, stuck close to his sword and army, and thereby got the victory.

This hypocrite, if he fight, he fighteth treacherously. [Character 26]

He will not fight, except forced to it. And when he must fight, he is more a friend to the Traitour or Rebel against whom he fighteth, then to the Prince for whom he bears arms. At least, his heart hangs that way. For though he say, non licet, it is not lawful to favor the enemy; yet with Bassianus, he wisheth, utinam liceret, it were lawful. When he is tempted, his answer is not, I will not: but, with Balaam, he saith, I may not, fain I would, but cannot. But he whose will saith, I would I might, will bring his conscience ere long, to say with Julia, the mother of Bassianus, si libet, licet: If you will, you may. He is therefore a friend to corruption against the Law, even when he urgeth the Law against corruption. For Law doth not prevail with him to hate corruption, but rather corruption makes him to mislike the Law: so that his tongue pleadeth for the one, and his heart for the other. As some prosecute Law against malefactors, in appearance, yet favor them under hand; so he, while he uttereth, or seemeth to execute the sentence of the Law against sin, yet in heart he taketh part with sin against the Law. And this humor he bewrayeth, in snibbing those that are too forward in behalf of the Law of God.

The true Christian is always loyal to God, and true of heart to his cause.

He may possibly be weak of hand, as David's faint soldiers, at the brook of Besor , that tarried by the baggage, or he may be lame of feet, as Mephibosheth, but his heart is upright. Some Ziba may traduce and abuse him to his Sovereign, but he will be able in the issue to demonstrate his innocence and fidelity: and God will do him good, because he is upright in his heart , and his share shall be as good after the victory, as his part is that goeth down to the battle . He taketh part cordially with the Law, against the corruption that is in his own inner man.

He saith the Law is holy, and I am sinful: not, the Law is strict, and I am a good-fellow. He wisheth, would I were better, and not would the Law were more loo • e. Yea, he hateth corruption for suggesting such wishes. He stampeth on them with his foot, and choketh them as a vapor rising from the bottomless pit. He is glad of any Law or means that may hamper such malef • ctors, and is as the good subject that helps, not only to apprehend, but to tie and truss them up. He is troubled if any one escape execution, he rejoiceth to set his foot upon the necks of them all, how great soever that Joshua may smite and slay them .

Thus, this hypocrite is a Traitour to his General, even when he bears arms under him, desiring rather the enemy should escape, if not, get the better: the true Christian is as Mephibosheth, that refuseth to partake of any contentments, until he be sure that the enemy be subdued, and his Sovereign, a Conqueror : the one is as Eliab taunting and snibbing of David, when he offered to fight with Goliath : the other, (as Jonathan, encouraging David in God ) strengtheneth the graces of God in himself, even when they tremble, and are ready to faint at the presence and boasting of the enemy, and gives not over, till the enemy be mastered and slain.

[Character 27] This hypocrite fighteth in jest, and for ostentation.

He fenceth, but intends no hurt. He makes a great show of a combat, and raiseth much expectation; but when all is done, he is but Caligula 's Ape, who with banners displayed, battle ranged, and trumpets sounding, set his soldiers to gather cockles. This hypocrite doth play, or act a combat, tanquam qui vincere non vult, as if he never meant to get the day, or win the field. He repenteth of sin, when he finds and feels what it hath brought upon him; but he repents not from sin and dead works to turn to the living God, as one that hates sin. Thus even Pharaoh, when upon the rack, will seem a great Penitentiary, confessing to Moses, the Lord is righteous, but I and my people are wicked , without any purpose to forsake his wickedness, although brayed in a mortar among wheat with a pestel .

He cometh into the field to show his furniture, as Antiochus against the Romans, whom therefore Hannibal derided. For, being demanded, whether he thought that preparation sufficient for an engagement with the Romans? Yes, quoth he, though they were more covetous then they be. Thus, many men's fight against sin is rather a pomp, or a pageant, then a true combat; they love to show how eloquently they can speak, or write against sin, then how seriously to fight it. They rather muster, then fight; defy, then draw blood.

On the contrary, the true Christian fighteth in good earnest, as for life and death.

H • fighteth, not flourisheth. He entereth the lifts, not as men challenge single combat to determine titles of land, (not otherwise determinable by Law, for want of evidence and proof) and yet know beforehand, that when they are entered the lists, the, shall not be permitted to combat; but, as David with Goliath, with a resolution to kill or be killed. He fighteth, not as uncertainly, not as one that beateth the air ; but as one that hath cast the utmost peril and dy of war. If he overcome, he killeth; if he be overcome, he is sure to be slain. He looks upon fighting, and accordingly undertakes it, as the most serious business; not like other exercises, or striving for masteries, wherein men strive till they sweat, or lose some blood; but, as ending in the death of one, if not of both the Combatants. And (as 'tis said) the musk-Cat beaten to death turns into musk, so a Christian thoroughly mortified, becomes a sweet savor unto Christ.

His war, is a war indeed. Every battle fought by him is with confused noise, and garments rolled in blood . What more beautiful then an Army in the muster? what more terrible then an Army engaged and in the shock? Hence the Church militant, (and in proportion every true soldier of Jesus Christ engaged in that war) is said to be terrible as an Army with banners ; and all from him, whose neck is like the Tower of David, built for an Armourie, whereon there hang a thousand bucklers, all shields of mighty men , through the power of his might . Great strife, and resisting even unto blood , is required to get sin off its fortress. She is fortified with the strong holds of Satan . Sin in itself is a strong holder, and must be fired, or by dint of sword forced out. Corruption sticketh close, not only to the flesh, but to the soul and spirit of every man; the knife of Circumcision had need be sharp, and must enter and draw blood; yea, the sword of the Spirit must second it, or Goliath will not be perfectly vanquished.

Thus, this hypocrite is as the sluggard that makes a show of rising, but turneth upon his bed, and departs not from it; and so he maketh a mockery, and presenteth an idle mask of repentance; the true Christian is as David encountering Goliath, never returning without the head of his Antagonist, the one skirmisheth at a distance to gratify the lookers on, the other fighteth in good earnest, to conquer the enemy, to answer the expectation of his General the Lord Jesus Christ.

This hypocrite fighteth for lucre, and upon his own account. [Character 28]

He takes up arms not for God, but for himself, some lust opposeth some design he hath laid out all his hopes upon; or hath brought him to some shame which he fears more then sin; or costeth him more then he can well spare to gratify one lust, without the neglect of other lusts which he would also serve. And so he takes arms against corruption, upon grounds as corrupt, as the lusts themselves which he fighteth against; either he fighteth for worldly ends, lest such a lust should hinder his preferment, lose him some special friends, procure him some extraordinary prejudice and danger, or obstruct the free course and carriere of some other lust more dear unto him. This hypocrite will afflict his soul, hang down his head as the bulrush , look with a sad countenance, and disfigure his face, whereby he may appear unto all men to fast . But what is it for? for his sin committed? Nay, that he may sin more freely, and with better success, he fasteth for strife and debate, and that he may smite with the fist of wickedness ; he is in contest with some adversary which he fears may be too hard for him; therefore, thinks by fasting to make God of his side, even in an evil cause, thereby to prevail against his enemy.

Contrarily, the true Christian fighteth for victory against sin as sin.

He fighteth against sin, as the Romans with Pyrrhus, non cauponantes bellum, sed belligerantes; not skirmishing to make a trade, but waging war in good earnest to get the mastery. He looks not to be a gainer by killing sin, in reference to making a better market for himself in the world; but, to please him who hath chosen him to he a soldier , in whose cause he engageth. He fights not as a mercenary for his pay in this world; but as one that strives to enter in at the narrow gate, and to offer violence to the Kingdom of Heaven, or rather, to offer violence to all that stand in his way to that Kingdom. And so in this respect, he, as a violent man takes it by force . He examineth not the quarrel in relation to his own ends, but in relation to the honor and interest of his Lord and Captain General, the Lord Jesus Christ, with whom, and for whom he resolveth to engage, and prosecute the war, whatever befalleth him in it, or for it.

Thus, this hypocrite fighteth against sin, after the manner of boot-Haylers or Pirates, not caring whom he robbeth, so he may get by it: the true Christian fighteth against sin, as Joshua against the Canaanites and the rest of the Nations, in obedience to God who called him to the work; the one seeketh his own, and not the things which are Jesus Christ's ; the other engageth purely upon the account of God and of Christ, that their enemies may be destroyed.

[Character 29] This hypocrite fighteth unresolvedly and timorously.

As he that said, Solicitor nullos esse putare Deos, I could find in my heart to think there were no God: so this hypocrite, notwithstanding all his putting on of armor to fight against sin, as being troubled with thoughts that otherwise there is a God that will fight against him; yet his faint heart could be persuaded to yield to so much Atheism, as to wish there were no such God as might call him forth to this unpleasing war, rather then be put upon it to encounter the enemy; he being much afraid of the issue, as David was of the war against Absalom , choosing rather that arch-rebel might live, then be cut off by justice. The devil also knoweth with whom he hath to do, and how to handle such a coward.

For, however he may stand out a blow, and a brunt or two, yet if he be hard set to, he will surely yield, because he is not resolved whether it be best to stand it out or not, to overcome, or to take the foil from his bosom-darling lust, which he loves as his right eye, yea, more then his own soul, the loss whereof he had rather adventure, then part with so dear a lust: and he is of opinion, that should he kill it out-right, the victory would be more grievous then a foil; and he should be filled with more grief for such a loss, then David for the death of Absalom, whose life he could have been content to have redeemed with the loss of his own , This is strife without victory, like that of Herod, that was exceeding sorry for John the Baptist , yet gave away his head; and, as Pilate, who though he had a good mind to set Jesus at liberty, yet that he might not come under the wrath of Caesar, delivered him over to the bloody Jews . This is the fate of all hypocrites, to be cowards in all Conflicts with beloved lusts, and to fare accordingly.

Contrariwise, the true Christian resolveth to overcome living or dying.

He is resolved, before the encounter, to fight it out to the last breath, to sink the ship, rather then strike sails to the enemy. He fighteth therefore past weariness, even till his hand cleave to his sword. He hath a promise of victory, and therefore cannot succumb or yield to the enemy as overcome by him. He striveth confidently, because lawfully , according to the martial Law of Christ; omitting no endeavors, vigilancy or lawful means unessayed to gain the victory, and to keep the field. And therefore is assured, that what he cannot compass by his own strength, Christ the Arch-Duke of his faith , and Captain of his salvation , will accompl • sh for him .

Sampson had the Sacrament of strength in his hair, but this being lost, he was foiled. The Christian hath his strength in his head, which none can divide from him. He can do all things through Christ that strengthens him. None weaker then he of himself; yet when he is weak, then is he strong, through him who is the Lord his strength. And his strength lies much in his prayer, for by prayer the Spirit of the Lord cometh upon him. Yet in the midst of all his strength, he will not be careless, but vigilant, not fool-hardy to sleight, or to tempt the enemy. He will not let a Delilah lie in his bosom, to try the strength of his faith, rather he avoideth marching too near the enemies works or forts, shunning all occasions and appearances of evil, the company of evil men, dangerous liberties, excess in lawful pleasures and pastimes, that he be not snapped, or ambuscadoed by the enemy at a disadvantage; and as a true Champion and man of valor abstaineth from whatsoever may hinder his march or opportunity of fighting the enemy in the open field. He will suffer no fawning lust or temptation to come so near, or to be so bold as to cut off so much as one lock of his hair, to weaken his faith, and to disable him in the day of battle, and so he becomes more then a Conqueror through him that loveth him , because greater is he that is in him, then he that is in the world .

Thus, this hypocrite fighteth as one that beateth the air, rather then confidently sheathes his sword in the bowels of the enemy, or desireth to do it: the true Christian fighteth as Israel with Amalek, to destroy them utterly; the one fights without heart, and so is overcome of evil ; the other fighteth in hope, and therefore overcometh the evil; the one fighting uncertainly, is certainly foiled; the other fighteth resolutely, and is undoubtedly crowned.

This hypocrite hath victory over sin without striving against sin. [Character 30]

How many ways he fails in the Conflict, we have seen. If we look upon the Conquest, we shall find him as much out in that. We have discovered his strife without victory, which rendered his striving bootless; here we shall find him boasting much of victory without strife, which renders the victory worthless; and we may worthily doubt whether such a victory deserve the name, especially against so stout an enemy. Satan useth not to go forth of a sinful soul, without some violent strugglings. When our Savior himself charged him to come out of the young man's body, and to enter into him no more, the spirit cried, and rent him sore, and came out of him, but left him for dead , much more will it prove so, where he hath had liberty to build strong holds of sin in the soul, when he comes to be dispossessed thereof. Of this kind, we may well say with our Savior , that it goeth not out, but by much fasting, prayer, and strong fits of Convulsions in the soul; here the devil will not be complemented, nor charmed out, he must be thrust out with much struggling and wrestling by head and ears, or he will hold his possession.

Where Satan hath hope to return, and doth but as it were, fetch a walk into the wilderness, that he may come back and bring seven worse spirits with him ; no marvel if he seem to go forth easily and pleasantly. So is it with sin, if i • be permitted to go and come at pleasure, as the young vipers are said to run in and out at the mouth of the old one, then it will depart without much noise or struggling. But if this hypocrite were once resolved (as he is not) to give his lusts a bill of divorce, he would soon find them to tear and rent him in another manner, then ever they have done; he would quickly feel a wrestling and tugging, that would make him to cry out with a witness, O wretched man that I am, who shall deliver me from the body of this death ?

On the contrary, the true Conquest is attained by fine force.

The Christian knows how he came by his victory, and what it cost him. He can show the wounds, or at least the skars of them all his life after. He never mounteth the chariot of triumph, but he fought lustily, and bled soundly for it before. He is able to remember and tell the many plunges, and strong throws that his soul endured in the travel of the new birth. Yea, because the conflict still remaineth, as after-pains follow a woman newly delivered of the fruit of the womb, he still findeth returns of that Agony; the flesh lusting against the spirit, and the spirit against the flesh , and, as it were, the seed of the woman, the new creature continuing sharp war on the one side, with the seed of the serpent, which is the old man corrupt, on the other side.

Wherefore, as Rebecca felt in her womb a strange struggling, as the contention of two Nations within her, when she was with child of Jacob and Esau , so every Christian hath in his soul an epitome of those two great Cities, to wit, of Jerusalem and Babylon: of God, and of Satan; perpetually contending one with another to destroy each other. But God that comforted Rebecca with this, that the elder should serve the younger, doth also comfort the conflicting Christian with assurance, that the old man shall be subdued, and brought more and more under the power of the new, till he be utterly wasted, and totally destroyed

Thus, this hypocrites victory is like that imaginary breaking of the Babylonish yoke from off the neck of Zedekiah and Judah, vainly prophesied by Hananiah ; when yet they remained under it many years after, with greater oppression: the victory of the true Christian is the fruit of a fierce battle, carried on furiously, till his garments be rolled in the blood of his enemies ; the victory of the one is like the achievement of Adonibezek, who cut off the thumbs and great toes of threescore and ten Kings, but slew not one out-right; the Conquest of the other is like that of Sampson, that slew the Philistines heaps upon heaps , without giving quarter to any.

[Character 31] This hypocrite hath not a victory, but only a show of it.

He is a true miles gloriosus, he brags of more victories then ever he saw battles; but as his victory is without fight, so his triumph is without victory. He that only musters instead of fighting, will brag instead of overcoming. Hence he presumeth and boasteth that he hath escaped the corruptions that are in the world through lust , when he hath only more cunningly covered them from the view of others, as Rachel sat upon her fathers idols, under a pretence of modesty , to hinder his discovery of them. If he have put on a demure countenance, a plain habit, a submiss accent, these are his Insignia victoriae, the badges of his Conquest. But as some had Consular, others Questorian Ensigns in Rome, that never were Consuls nor Questors, saith Tacitus; so, many an hypocrite triumpheth as a Conqueror, that never bore the brunt of a battle against sin.

Satan laughs to see such mock-Trophies set up, as wise men did at those of the Jesuits, when by public Edict they were banished France, they erected a pillar in token of their banishment, yet nevertheless they had still private access to the bosom of the King; so doth Satan erect pillars to proclaim his banishment from this hypocrites territories, when yet he hath free liberty to set up a new throne in his heart, and in secret to sit on it so often as he pleaseth. Hence this hypocrite is in no better case then the Trojans, by admitting the horse which the Grecians feigned to leave behind them as a testimony of their flight, in the bowels of which horse lay the death of the Trojans. He supposing a victory when there is none, is many times a means to convey advantages to the enemy, whereby he that doth it may be more surely and speedily cut off. He that boasteth of conquering Satan, while yet he hath a throne in that man's heart, doth but give Satan a fairer opportunity to enslave him forever.

On the contrary, the Christian hath a true victory, as appears by his desire of further Conquest.

He is still, either overcoming or pursuing his Conquest, never idle, never at that pitch, that he thinks he hath done enough. He is either sorrowing for sin committed, or in desire and fervent expectation of grace to be revived; or under Vow and Covenant of obedience to be performed, never without some action or design for further rooting out those Canaanites and Philistines, that yet remain in his soul uncrucified. He never cries victory so long as one enemy remaineth unsubdued.

Thus, this hypocrite is like the bragging Spaniard in eighty eight, that cried Victory, Victory, on land, while their fellows were sinking in the sea: the true Christian gives notice of his victory, as Cushi to David, when the Lord had avenged him of all those that rose up against him : the one boasteth before the battle, as Goliath of giving David's flesh to the fowls of the air, and to the beasts of the field , yet was himself afterwards made their food by David ; the other is as Moses and the Israelites, who first saw the Egyptians dead upon the shore , before they began their Song of triumph and praise.

[Character 32] This hypocrites victory is not total.

Where he makes greatest show of victory, it is at most but a piece of a victory. He overcometh some vices, but not all. If he break and rout the Van, he leaves the Rear untouched. If he cut off the wings, yet he sets not upon the Phalanx, or main battle; his special sin that remains whole and entire, and keeps its ground. Horod did many things, and left (no doubt) some of his sins, at the Baptists preaching; but not his incest: nay, he after beheaded him that would have cut off that head and Master-sin. Judas (in all likelihood) amended some things, cut off some enemies to his soul (else he had not been fit to have been at all of Christ's retinue;) but not his covetousness and false heart; he was still a thief, still a devil. Still the fat sheep bleateth, and the fat ox loweth, after all Saul's execution ; the special sin still liveth, and (as Agag ) not fearing death, yet reigneth. Or, in overcoming one sin he is overcome by another; as young gallants having spent their bodies and goods in the devils service, in a way of lewdness and luxury, become weary of that, and serve him in another kind, turning Papists and Traitors; or, of wastful Prodigals, become covetous Mammonists, and so he doth not so much overcome sin, as exchange it, and commute with God or any other that will traffick with him for such hellish wares.

And even in those very sins wherein he seems to be a Victor, he is not changed in himself, nor are those very sins dead, but only cast into a swoon. Pilum, non mentem; he may have changed his hair and hue, but not his mind; he may hamper and halter sin, but he puts it not to death. The wolf is a wolf still; 'tis as unsafe to trust him now, as heretofore. The horse is an horse still, although he have a bridle in his mouth , yet beware of his heels . Such is this hypocrite, in whom sin is repressed, but not suppressed, not totally vanquished, at least not hewn in pieces. Such Jades will one time or other break bridle, or run away with it in their teeth: for, in violent temptations, and in lusts grown strong by rest, neither nature, nor reason, nor common grace is sufficient. Haman for a while refrained himself, and thought to let Mordecai alone to perish with the rest of his people whom he had destinated to destruction, for his malice to Mordecai; but at length his rage and passion grew into such a flame, as put him out of his fence, and caused him to run furiously upon his own destruction, by hastening revenge upon Mordecai, before the fatal day could come upon the rest devoted to slaughter with him.

Contrarily, the true Christians care is to subdue all sin.

Wheresoever he finds an enemy, be it but a Scout or a Spie, he fights him, he makes not so much as a truce with any, much less a composition to let the enemy go away with bag and baggage, with colors flying, and bullet in the mouth. He takes all that he can light on, gives quarter to none that he taketh in battle. And so careful is he to rid the field of all, that he stands armed in the field, after he hath beaten and vanquished all that appeared, and prepares for such as are yet undiscovered, as David, that not only endeavored to subdue all his known sins, and to be kept from presumptuous sins, but prayed also to be cleansed from his secret faults ; not which he cherished knowingly (for of this sort he had none ) but which he had not yet discovered in himself, or not understood to be errors.

He repenteth (at least in the general) of unknown sins, as well as of sins known. And although the victory be in this life, in some sense imperfect, for that all the rebellions, mutinies and lurkings of sin be not absolutely taken away; yet he is sure to provide sufficiently against the reign and quiet possession of any spiritual enemy whatsoever. The power of grace chargeth through, and through the whole body of sin, and casteth down, not only the actings but the very imaginations, and every high thing that exalteth itself against the knowledge of God, and bringeth into captivity every thought to the obedience of Christ . He leaveth no member unmortified, no sin unsubdued, even when the relics and remains of sin be not wholly grubbed up.

Nor doth he lose ground in one place, while he gains in another. The mortifying virtue which he draws from the death of Christ, hath its influence upon the whole old man within him, although perhaps he employ it more especially against some particular members of the body of sin. As when Christ cursed the fig-tree in more special reference to the branches that bare no fruit, the whole tree immediately withered . All sin in him is not only tamed and brought under, that it cannot domineer, rage and rant, as formerly it did, but hath received its mortal wound whereby it languisheth and consumeth away more and more, nullis medicabilis herbis, as being past all recovery, and hastening to not only a dissolution, but to a total annihilation.

He is not only changed in his conversation, but in his inclination also, because partaker of the divine nature, having escaped the corruption that is in the world through lust . He is not as Esau, that for a time dissembleth hatred, with intent of further mischief at a fitter season , (which is to stop sin, not to destroy it; to delay the execution, not to cut off the power of corruption:) but he is become like Jonathan, content that David should be King, and himself a subject, that Christ should reign to the destroying of all within him that should oppose Christ, although it be to the cutting off of his right hand, or to the plucking out of his right eye.

Thus, this hypocrite is as Saul, who pretending to have obeyed the Commandment of the Lord in destroying the Amalekites, spared Agag, and the best of the prey, and therefore was rejected; the true Christian is as Samuel, who hewed Agag in pieces, that the voice of the Lord might indeed be obeyed, and was accepted. The one is as Ahab, letting go a man, to wit, Benhadad, appointed to destruction , at the siege of Samaria: (for which Ahab afterwards, at the battle of Ramoth-Gilead, lost his own life: ) The other is as Joshua, who in fighting the Lord's battles, smote all, and utterly destroyed all that breathed, as the Lord God of Israel had commanded , and was himself under constant protection.

[Character 33] This hypocrites victory is not well maintained.

If he overcome, yet as Caesar said of Pompey, he cannot uti victorià, manage the day to the best advantage. He may worst his adversary, and be Master of the field at present: but he pursues not the victory so as to prevent the rallying of the enemy, or ra • sing of new forces to fight another battle. If the devil be driven out of the eyes, out of the mouth, or out of any part of the outward man, yet if still he be suffered to keep the Castle of an unsanctified heart, he is all this while no great loser, nor this hypocrite a gainer, even when he wins the field; because he doth not pursue the enemy, etiam in castra, even to his Camp and City, and subdue both, before he be able to make head again.

This hypocrite may so far prevail, as to abate the impetuousness of some sinful lusts for a season, as David's music for a time wrought on Saul to allay his fury and frenzy, but not to cure it. So is it with the hypocrite in the case of affliction also, as with Balaam, while death was before him, he forbare to curse the people of God; but being at more liberty, when he saw he could not bring God's curse upon them, he and the devil joined counsels to put them into a way to bring it upon themselves, by yielding to eat things sacrificed to idols , that thereby they might satisfy their lusts upon the Midianitish women, who (by the counsel of Balaam ) went out to tempt the Israelites all they could, and then, when their lusts were in a flame, put the Israelites upon the sacrificing to idols, before they would prostitute their bodies to them.

As Joash smote thrice upon the ground with the arrows which he had in his hand, and then stayed, whereas he should have smitten five or six times, and then had he smitten Syria till he had consumed it, when now he should smite it but thrice . So this hypocrite repelleth sin once, twice, perhaps thrice, but no more; and every time more faintly then other, but for want of constant pursuit, is never able to make a complete Conquest. Yea, even in repelling he is inured to temptation, and every time taketh a little taste of the sweetness of sin, till at last he yieldeth, and is willingly overcome; as some moral Papists at first startle at any motion to engage in Treason, but at every fresh assault become more yielding, till at length they become desperate Traitors.

Conscience is a plain dealer, but concupiscence is crafty. Hence it is, that conscience is often overtaken and abused. The often hearing of evil, the wishing it lawful, the vain distinctions made by some men, whose wit is too good for their conscience; do at length silence and benumb conscience, that it cannot longer hold out against the temptation. Even upon victory men are apt to grow so secure, as to lose more by their security, than they won by their victory. To neglect a beaten adversary as weak, is dangerous: for it gives great advantage to the enemy, or to any that will take up weapons for his rescue, as we see in the case of the Amalekites, who having sacked, smitten and burnt Ziklag, fell afterwards to eating, drinking and dancing, because of the great spoil they had taken. David came among them, and smote them from the twilight, even unto the evening of the next day, and recovered all that the Amalekites had taken away ; so is it in the most spiritual conflict of this hypocrite, in whose Camp, instead of keeping a strong guard, and perpetual sending out of Scouts, there is nothing but eating, and drinking, and rising up to play , after a victory.

Contrariwise, the Christian still pursueth, and so perpetuateth his victory.

He is as Marcellus, of whom Hannibal made this observation, that he was always conquered, or conquering; if conquered, striving to recover his losses; if conquering, still pursuing the victory. If he be foiled, he riseth up afresh, and every time more mighty, and more puissant; because thereby made more humble, more loathing himself, more out of love with the world, more acquainted with Satan's wiles and depths, and every way more pliable to God's dispensations. If he conquer, he doth not change the sound of the Drum and Trumpet into the noise of the pipe, nor fighting into daliance. But rather resolves Canitiem in galea premere, to thrust hoary hairs into his helmet, as if he had none such. He is Veteranus, an old beaten soldier, but not emeritus, one that sues to be discharged from further following the wars, from which he knows there is no discharge on earth .

He is no less careful to maintain the victory than to get it. He knoweth that as sickness, so sin is most dangerous in the relapse. He considereth that sin is as the sea, that if it be shut out, will shove hard to get in again. Therefore as the Zealanders are careful to observe tides, and to maintain their banks; so is it with the Christian: his care makes him fearful, and his fear diligent to prevent destruction, which without constant care and diligence cannot be prevented. Indeed, if everything had its due, the sea should cover Zealand, so as that should be all sea, and no land: so would it be with our nature, unless the prey were taken from the mighty, and the lawful captive delivered .

Our nature is a very Sea land, or rather Sin-land, won from the Ocean of sin, which would overflow all, as it was wont to do, but that God by his grace first made the dry land to appear, and ever after, set bars and bounds to the sea of sin, to stay the proud waves thereof. For he that giveth victory to the Christian, after victory addeth wisdom, to make him more watchful, and to continue to use the means with more care, and hope of success.

Thus, this hypocrite after all his victories is like Sampson, sleeping in Delilah 's lap while she cuts off his locks, and exposeth him to the power and rage of his enemies; the true Christian is as Job, who all the days of his appointed time will wait and watch till his change come ; the one by security is made a slave after Conquest, the other by vigilancy becomes a perpetual Conqueror, no more subject to his former slavery.

This hypocrite is moved, but not removed from his old course, or love of [Character 34] sin.

As a tree shaken with the wind settles again, and that more firmly: so it is with this hypocrite. Ahab was moved with the message of Elijah, for he rent his clothes, put sackcloth upon his flesh, and fasted, and lay in sackcloth, and went softly ; yet still he hated both Elijah and Micaiah, still he kept the Vineyard of Naboth, for which he had been reproved. Felix trembled to hear of the last judgment, yet still loved bribes, and his fingers itched after them . The Officers of the Pharisees were astonished, Never any man spake as this man , yet they were turned by the ghostly counsel of their Masters afterwards to apprehend him. And they who came to lay hold upon him, at first fell to the ground backward , yet at length took Jesus and bound him . He is a reed shaken with the wind, but still continueth fast mored in the mire.

On the contrary, In a Christian sin is not only shaken, but plucked up by the roots.

His heart is not only astonished, but opened and softened. He is not only convinced of sin, but converted from it. He looks upon sin as an enemy that will be his destruction, which before insinuated by flattery as a feigned friend. Therefore he labors not only to discover, but to confess and forsake it, that he may find mercy. For well he knoweth, that God will surely wound the head of his enemies, and the hoary scalp of such a one as goeth on still in his trespasses . He turneth himself from all his transgressions, and so iniquity proves not his ruin . He casteth away sin as a menstruous cloth, saying unto it with detestation, Get thee hence .

Thus, this hypocrite is as the door upon the hinges, that turneth this way and that way, but never turns off; the true Christian is as Sarah, casting out the bondwoman and her son, (lust and all the spawn of it) out of the house; the one makes sin to shift rooms, and to lurk for a season; the other banisheth sin out-right, without all hope of returning.

[Character 35] This hypocrite forbears the evil of sin, without love to the contrary good.

He is as the dog that forbeareth the meat which is before him, for fear of the cudgel that is held over him. He sees and feels the smart and damage of sin, and therefore dares no longer to commit it; but he wisheth all mischief to him that is the rod or instrument to punish him. Some malefactors leave sin upon that account only that they are punished for it, but hate the Magistrate, the Officer, the Law; so this hypocrite being reproved for his sin, forbears (it may be) the acting of sin, but takes no pleasure in the Word that condemns his sin, nor in the Minister that reproves him for it. He that is not truly reclaimed from evil, will never love the means that might make him good: being evil himself, he cannot but hate the good, and love • he evil , because this is most suitable to his natural temper and disposition of heart and affection. Everyone loves his like, and hates his opposite, although with his mouth he may show much love .

On the contrary, the true Christian repenting, not only loves that thing which is good, but loves all that furthered his repentance.

He is a man transformed, that now seeketh good and not evil , therefore he hateth the evil, and loveth the good . The very frame of his heart is now so altered, that it closeth with good wherever he findeth it; and they are most welcome to him that show him the way unto it. His heart is knit forever to that Servant of Christ, that first fell sharpest upon his formerly beloved lusts, and was made the instrument of his Conversion, how much pain soever he put him to in the throws of the new birth; And he professeth himself beholding to the meanest Minister of Christ, that reproveth anything amiss in him. Above all he delighteth in that Word which wounded him, or rather slew sin in him. He is still of his mind, that not only said it, but prayed it, Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil which shall not break my head ; He kisseth that rod that lasheth his lusts to purpose, which he accounteth the greatest kindness; and prizeth that reproof that breaketh the head of Leviathan, (his strongest lust, that crooked serpent ) as the most precious o • le, or balsome, for the healing of not his head only, but heart also, that was before wounded by sin.

He can acknowledge himself a debtor even to the Jews, (who deny and hate Christ,) because from them came the Oracles of God, the Word of God, the Fathers, the Prophets, Apostles; yea, and Christ himself according to the flesh . He loves all means of his spiritual good, and especially such as have been the instruments to draw him to repentance: not out of a base fawning humor, in hope they should afterwards spare him the more; but out of the real joy of his soul, to find his sin so laid open, as to make his own heart to loath and abhor it. He looks now upon sin as his greatest enemy, and therefore cannot but be most beholding to him that is most dextrous and severe in doing execution upon it.

Thus, this hypocrite is as Esau, whom the fear of Isaac withheld from murdering of Jacob, when yet he wishit with all his soul the death of his father, that he might accomplish that murder , the true Christian looks upon any man that preventeth his commission of sin, as David upon Abigail in staying him from the slaughter of Nabal ; the one loves the sin which he forbeareth, the other loves the person which gives a stop to his sin.

This hypocrite would keep sin under, but not cut it off; and shows compassion where he [Character 36] should destroy.

As the Israelites (weary of fighting; or, minding more the planting of themselves, than the supplanting of God's enemies,) made the Canaanites tributary, but did not cast them out, (which after cost Israel dear;) so this hypocrite maketh sin a tributary, (and as he thinks, a Contributor) to his honor, profit, pleasure, &c. instead of utter extirpation. He cares not much for swearing or drinking, or ruffling and ranting, &c. And therefore will not ordinarily use them, nor suffer them to keep him company, but keeps them under, and at a distance, or • s a dog in a chain, to let loose when he sees occasion: but yet when he is among those Gentlemen, or rather degenerate slips of noble stocks that are for deboshery, there these base Canaanites, these noisome lusts, shall be called for to contribute something to this hypocrite, to manifest him to be a complete Gentleman, or rather beast. Or, if he have no mind to flatter, he can ordinarily refrain his lips; yet, if it may commend him to great personages that can advance him, or his designs, or if it may insinuate into any others whom he hath any purpose to make use of to serve his turn, he can use it. The like may be said of other sins, which he thinks may at any time be useful, to promote his corrupt interest or projects, till these sins, as Canaanites unduly spared, come at length to shake off the yoke, and to get the Mastery.

As Saul, he looked upon Agag as one deserving some compassion: so he looks upon some sins with a more favorable aspect, thinking it no great harm to let them live; as namely, petty oaths, vain words and communication, in request among persons of quality with whom he converseth; these he thinks have no great harm in them, and therefore he bears with them in others, (as Joseph in Pharaohs Court) without reproof, till he at length learn to use them himself without remorse. These he thinks are no great matters, not worthy the taking notice of; so for dalliance and wantonness, &c. not considering that they are the children of the conquered enemy; and may not these do hurt another day?

Nay, he is so tender of the reputation of some sins, that though he keep them under, yet is very careful not to put them to open shame; wherein, he favors himself, because loath to disgrace that lust which was once his harlot, and with which he may fall in league again. He seems very unwilling to deface the Monuments of superstition, under pretence of a venerable esteem of Antiquity. O what pity to pull down so many fair Monasteries built by the devotion of our forefathers! He would rather have counseled to leave the cage, which might have been a means to call in the birds again.

Contrarily, the true Penitent will take a full revenge upon all sin, without concealment or compassion.

After victory followeth slaughter, when once the enemy is under his power. As the Romans in their Triumphs, slew their captived enemies at the door of the Capitol; so the true penitent seals his victory with the slaughter of sin, at the foot of the Cross of Christ, that is to say, his death; although he cannot arrive at the utmost and ultimate degree of complete mortification, till by death he be ready to enter the Capitol of glory.

He will not show so much favor to his sin, as Joshua to the cheating Gibeonites; he will upon no terms give it any quarter, nor reserve it for any use, no not so much as for hewing of wood, or drawing of water . He will not be beholding to Simony for a living; to flattery, for an office; to profaneness, for the love and good opinion of evil men; nay more, not to a lie for a Kingdom: He setteth an Anathema upon every sin, as Joshua upon Jericho. He devoteth it to utter destruction, and so he doth all such too that shall go about to re-build it in his heart.

He so detesteth, that he detecteth sin wherever he findeth it, although in his own bosom. Therefore he not only repulseth, but reproacheth it. He looks not on sin as an enemy that may be reconciled, or that can repent with him, and bear him company in his change; therefore he loads sin with reproach, and counts it his own shame , folly , and beastly ignorance .

In old time, the houses of notoriously wicked men were turned into Jakes; as Jehu did the house of Baal, when he destroyed that idol out of Israel; so doth the penitent deal with sin, he will not spare so much as the name, the memory of it, but let it rot and perish. He not only slayeth sin, but puts it to the most ignominious death that he can. He crucifieth the flesh with the affections and lusts , which is a shameful kind of death. And as for the spoils of sin, he lays them not up, to look upon, but rends and tears them in pieces, and throws them out to the dunghill, no more to entice.

Here it is (and in this case only) that he puts off all compassion, and pronounceth, Quid nisi vae victis? what remains to captives but woe and ruin? He pursueth his advantage in the height of hatred of this soul-destroying enemy, to the utter rooting out (so far as he can attain) of all seeds of, and encitements to sin. As the women of Midian, who had known man by lying with him, were to be slain as well as the males, because they had corrupted the people of God in the matter of Peor ; And as the children of Babylon were to be dashed in pieces for their fathers cruelty ; so whatever is a mother or child of sin; or a motive, or incentive to it, is so abominable to him that truly repenteth, that he exerciseth all the severity and cruelty he can upon it, hating even the garment spottted by the flesh .

Thus, this hypocrite is as Lot, for the sparing of Zoar , thinking small sins, if chained up, will do no great harm; the true Christian deals with sin, as Israel was commanded to do with Amalek, slaying not only man and woman, but infant and suckling, and utterly destroying all that they had . The one deals by sin, as Judah by Tamar, after she had carried away his signet and bracelets, saying, let her take it to her lest we be ashamed; the other deals by it, as David by his sin, after his thorough repentance, setting a brand of shame upon himself and it, to the end of the world; the one is merciful where he should not spare, the other spareth not where God calls for severity.

[Character 37] This hypocrites revenge (if any be for sin) is rather upon others then on himself.

The taking revenge upon sin, or for sin, is one part of the penitents work, that will approve himself to be clear , (not of not committing, but) of the guilt of, and continuance in the sin repented of. Therefore this hypocrite, who is the true penitents Ape, will labor in this as well as in other particulars required in repentance. But as he halteth in them; so in this, his revenge is rather taken upon another man's back then his own. He attributes his own sin to the bad counsel, example, instigation, or temptations of others, rather then to the baseness and wickedness of his own heart. As Adam would have had sin to be revenged on his wife, not on himself, and she, upon the Serpent. So this hypocrite seeks to put off his sin to others, that the revenge may light anywhere rather then where it is most due.

When he is taken in his sin, or afterwards discovered, so that he must come to shame for it, no thief on the gallows will be more ready to cry out against his companions, counsellors, temptors, yea, his very Parents and Governors for their cockering and indulgence, as if but for them he had never been so bad, nor come to such a shameful end; then this hypocrite will be in complaining of others, that he hath been the worse for them; but never confesseth that they have been the worse for him: which does him no good, but only to keep him off from true repentance, by omitting that revenge which a true penitent ever takes upon himself? such revenge shall not be wanting in hell, where such as have been brethren in evil, shall not cease to gnash their teeth one at another, and thereby increase the torments of each other, as here they have increased one another's wickedness.

And if the hypocrite happen to strike nearer home, and to take revenge on himself (as sometimes it happeneth) he takes revenge upon his body , rather then upon his soul; he punisheth nature, not sin; God's creature, not Satan's miscreant; and so, instead of taking revenge on God's enemy and his own, he falls foul on God's servant, and suffereth that to escape, which indeed was the Traitour to both.

Contrariwise, the Christians revenge is upon himself, or within himself.

The true penitent is so great an hater of sin, apprehending it as that which hath done him more mischief then all the world, yea, then all the devils in hell hath or can do him, without the help and assistance of that arch Traitour within him, that he cannot but daily meditate revenge, and falls foul upon it wherever he finds it; and the nearer he finds it to himself, the more he lays on upon it: as a man will let fly at a thief found in his own house, with greater fury, then if he casually met him in another place, because he puts him in more danger at home, and may do him more mischief.

He may most truly be called 〈 in non-Latin alphabet 〉 , one that punisheth himself, (as the Orator translates it,) or rather, one that tortureth and tormenteth himself by way of the sharpest revenge, (as others out of Isocrates and Thucydides render it ,) not as Menedemus in the fabulous Comedy, for to act a part on the stage only, as the hypocrite ; but as holy Job in the sacred Poem of his life, who really performed what is written of him; I abhor myself, saith he, and repent in dust and ashes . He saith not, I hate my friends that provoked me. It was God, not Job, that had the controversy with them. He looks only after his sin, and falls foul upon that leaving his friends to God, not without praying for them ; while he lothed himself.

If others spare him, he will not spare himself the more for that, but rather do that with more severity, which they out of policy, flattery or negligence have omitted. When Hannibal, in policy, spared Fabius his fields, wherever the Carthaginian Army came, on purpose to render Fabius suspected of the Romans, Fabius himself gave order for the burning of his own fields, to take off that jealousy, and thereby out-witted his enemy. So when Satan or the world seems to spare a true Penitentiary, thereby to draw him under suspicion, he will be his own judge, and be sure not to be partial to himself. That which is the seat of sin, shall be the subject of revenge. Even the right hand, the right eye, the right foot offending, shall pay for it . Not the natural members of his body, but the spurious members of the body of sin . Totus displicet sibi. He is altogether at odds with himself. He mortifieth the deeds of the body, neither by the body, nor by the soul: but by the spirit mortifying the body of sin, both in soul and body. He cries out to the faithful Ministers, in me convertite ferrum, turn your sharpest swords against my lusts.

Thus this hypocrite is like Saul, who when Samuel reproved him for sparing Agag and the best of the spoil, put that off as the act of the people ; the true penitent is like David speaking to the Lord, when he saw the Angel that smote the people, Lo, I have sinned, and I have done wickedly: but these sheep what have they done? Let thine hand, I pray thee, be against me and my fathers house ; the one cares not who suffers for his fault, so himself may escape; the other willingly suffers for his offense, although others perhaps as deep in the sin as himself, go without punishment.

[Character 38] This hypocrites revenge on himself is with great favor.

If God command him to mortify his members which are upon earth , he is very tender and loath to use the knife too much, much less the sword, to slay sin out-right. As some could be content to take physic, so it would not make them sick; and to go to the Surgeon, were it not for the smart; so he could be content to be mortified, so it may be without much trouble and pain. If the Minister cut and lance his beloved sin, and set conscience on work to search and dress him, he is ready to say as Zipporah to Moses, O bloody husband! because of this Circumcision . He is content sin should die in time, but not killed at present, so far as to kill his affection towards it. He had rather sin should live, although he adventure all for the life of it, than so far to deny himself, as instantly to let it be slain out-right in his bosom. If he admit of any sorrow for sin, it is but such as a small matter will cure: He will be sure not to sorrow to death, nor as others that have no hope. He can easily put a period to his grief for sin by any false comfort, by whomsoever applied; and is willing to hear of any extenuation of his fact, as Alexander, who seemed to be much affected, even unto the refusing to live, for his murthering of Clitus, his familiar friend, yet was soon comforted by Calisthenes, or rather by Anaxarchus, persuading he had done no more than became a King and Conqueror, to whom belonged the giving of Laws, and the setting the bounds of justice, and injustice.

Indeed if he set up a revenge of his own, or man's invention, which may cause him rather to be admired by the Spectators, than to be truly humbled in a way of God's appointment, there he will lay on and not spare, beyond all reason or warrant, as Baals Priests, who cut themselves with knives and lancers, till the blood gushed out upon them ; and as the superstitious Papists, who whip themselves without mercy, some for hire, as the old Order called Flagellantes, against whom Gerson of Paris wrote sharply , some for vain-glory, and a false opinion of merit. Herein the hypocrite will fast, weep, deny himself all comforts of life; yea, perhaps give his body to be burnt, as sundry heretics have done, witness Legat and Wightman, the one burnt in Smithfield, the other at Litchfield for horrid heresies and blasphemies, about the year 1611. Everyone that sets up for himself, will bestow most pains in driving on his own project to the utmost; so will corrupt nature, when it prefers her own invention before the way and mind of God. This makes our hypocrite more zealous in his own way, than in the course of God's prescribing. He that will favor himself where God calls for severity, will be severe enough where God requires it not at his hands.

On the contrary, the true Christian repenting, deals more roughly with himself than with any others.

He is not unwilling to cherish nature: for no man ever yet hated his own flesh , unless a monster of nature. But if nature grow unruly, and with Jeshurun, waxen fat, fall to kick against God and his ways, he will then tame that proud flesh that would soon draw him to forsake God that made him, and lightly to esteem the rock of his salvation . Therefore he takes her down by abstinence and mortification. If he perceive his eyes (like the eyes of a fool) apt to wander to the ends of the earth ; or his tongue begin to run the wild-goose chase through the world ; He keeps his senses close prisoners, he lets not sin to have so much as a window or loop-hole to look out at ; he will keep his mouth with a bridle, that he offend not with his tongue . He will not suffer that in himself, which he dares not absolutely to condemn in another. He will fast, when he will not enjoin it to another. He will beat down his body, and keep it under in subjection, as under the cudgel ever held over it, when he will allow another to cherish nature more; he will deny himself strong drink, when yet he will allow another wine for his stomachs sake, and and his often infirmities .

Incision and Circumcision are sharp and grievous, yet a Christian will endure them even in his soul, rather then be uncircumcised in heart. He will endure more hardship then he will put upon another, as a good soldier of Jesus Christ . Indeed as Sampson dying killed more Philistines then in all his life-time before, so doth the Christian, in whom death is the end, that is, the perfecting of mortification. Not that as Sampson, he seeks to pull an old house upon his head, by shortening natural life, to be the sooner rid of sin: for that is not to kill sin but himself, not at God's command, but in the devils service. He that is dead is freed from sin ; therefore he is glad to die when God calls for him, because thenceforth there is an end of the rebellion of the flesh against the spirit. He is glad of any aid and strength to imprison the malefactor, but more glad when he hears or sees death approaching, as of a Goal-delivery. In this life he finds sins subdued to be yet unruly, and the most he can do, is to clap on irons, till Christ the Lord Chief Justice come with Commission from heaven to do full execution upon them; the perfection therefore of his victory, revenge and mortification is reserved unto his death. Yet what he can do before death, he will be sure to put on to the utmost, as holy Cranmer, that burnt that hand first, which through timorousness and the wiles of his enemies, had like to have betrayed the cause of Christ, and him into the hands of Satan, by his subscription to the six bloody Articles.

Thus this hypocrite deals by himself and his own sin, as David desired Joab and the Army to do by Absalom, then in rebellion against him. Deal gently for my sake with the young man ; the true penitent handles his own sin as Joab did the same Absalom, thrusting three darts at once through his heart ; the one takes revenge on himself with a rod of fox-tails; the other, with whips of scorpions: the one, mistaking the object, takes revenge without warrant, or measure; the other exerciseth just severity upon the right subject.

Hitherto we have traced and un-earthed this subtle Fox, as to the parts of Repentance, and seen the many differences between him and the true penitent in that particular. We are next to take a view of his Grounds, upon which he keeps all that ado, and whence his mock-repentance ariseth.

This hypocrite repenteth, not out of faith, but fear. [Character 39]

The guilt of sin apprehended causeth fear, in regard of the wages due to the sinner; and this fear causeth him to repent; not always to salvation, but sometimes to desperation, as we see in Judas. To repentance that is right and full, two things concur 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , after-grief, and after-wit, as we noted before: by the one he is humbled, by the other made wiser. This hypocrite may attain to the one, but never to the other. He may be perplexed and tear himself to pieces, with sorrow and horror for his sin committed, when God sets it home upon his conscience, and sets hell before him as the reward of his wickedness. But he never grows wiser, so as to forsake all sin, and to lay hold on mercy. Possibly he may commit that one sin no more, either through want of opportunity, or as finding it too dear, but he never forsakes all sin, nor indeed any sin for the sinfulness of it, or as taking hold of Christ by faith for pardon, with resolution upon God's speaking peace, to return no more to folly . Bray this fool in a mortar among wheat with a pestle, yet will not his foolishness depart from him , nor he from it. His repentance is but a piece-meal repentance, that puts him to pain, as a part of his punishment, but will never do him good, by making him capable of mercy.

He cannot go beyond Judas in sorrowing, nor doth he strive to out-strip him in repenting, nor repent upon better grounds. Judas being a covetous wretch, betrayed his Master for gain, not thinking that Christ should have suffered the loss of one hair of his head thereby: for well he knew that his Master had been often in danger before, and still escaped their hands. When the Rulers of the Synagogue, filled with wrath, rose up, thrust him out of the City, and led him to the brow of the Hill (whereon their City was built) that they might cast him down headlong; he passing through the midst of them, went his way . When he was at another time admonished to depart from Jerusalem, because otherwise Herod would kill him, he answered boldly, Go and tell that fox, behold I cast out devils, and I do cures today and tomorrow, and the third day I shall be perfected. Nevertheless, I must walk today, and tomorrow, and the day following . He feared neither Herod, nor devils doing their worst. Judas therefore seeing the malice of the Priests and others, that they would give anything for an opportunity to apprehend Jesus when he was alone, and off from the multitude, who possibly might have rescued him, if apprehended while he was preaching, or healing the sick; and finding that his Master was too hard for them all, he thought it good policy to take a piece of money of the Pharisees to bring them where Christ was, when retired from company, not doubting but his Master would make his part good with them, and shift for himself well enough, and so he meant to cozen the Priests of their money, without damage to his Master. And in this he was no doubt the more confirmed afterwards, when having betrayed him, and the soldiers and officers coming to apprehend him, so soon as Christ went forth unto them, and told them, I am he, they went backward and fell to the ground , this Traitour himself being an eye-witness of it.

But when he saw his Master to be led away, condemned, and delivered to the Secular power, Pilate the then Civil Magistrate under Caesar, it is said, he repented himself, and brought again the thirty pieces of silver to the chief Priests and Elders, saying, I have sinned in that I have betrayed innocent blood . Now he called to mind what the Lord had said before, One of you is a devil .

And again, Good were it for that man, if he had never been born . Now sin shown her ugly face without blushing; and being finished by bringing forth this ugly monster of treason, came to him with her child in her arms, that is, death and damnation, as the full reward of his treachery . Now he saw and began to feel the sting in the tail, and perceived it to bite like a Serpent, and sting like an Adder: He had now only sin, death and hell before his eyes; which filled him with so much terror and horror, that for very grief and anguish he hanged himself. Here was after-grief with a witness arising from fear; but no after-wisdom to lay hold upon Christ by faith, as in some other of the Jews, who had been likewise the betrayers and murderers , of the same Lord of life; yet, upon the preaching of Peter, were pricked in their hearts, and cried out, What shall we do ? whereupon they were baptized, added to the Church, and saved .

In like manner, Cain took on when he heard the curse pronounced, and sentence passed: he might be said to repent as Judas did, upon the apprehension of horror and wrath; not growing so wise, as to sue for mercy and pardon, but so mad and desperate as to fly from the face of God, that is, from the very Ordinances of God, wherein God meeteth his people to bless them, in turning them away from their iniquities : He grieved enough out of fear; but, despairing of favor, sought not for grace, but only a tolerable degree of enmity; a reprival for a season, that he might fall to building, and forget his misery. Thus this hypocrite seeks to end his grief in despair, and his repentance in hell, having no hope to be reconciled unto God. For in him, the spirit of bondage bringeth his sinful conscience before the angry Judge face to face. How can he then but tremble? how can he hope?

On the contrary, the true Penitent repenteth, upon apprehension of mercy, and hope of pardon.

He looks upon him whom he hath pierced, and mourneth for him, as a man mourneth for his only son ; wherein there is not only an apprehension of sin, but of mercy also; of sin, by which and for which the Son of God was pierced; of mercy, in him that was willing in our stead so to be pierced; for he goeth not from his presence, as Cain, but looketh upon him as the Israelites upon the brazen Serpent, to be healed by him. This is the true Spirit of grace and deprecation, when a man lamenteth that ever he offended so good a God, so sweet a Savior: when he mourneth not for what himself suffereth or feareth, but for what God suffereth, and that God is grieved and broken by means of his sin . It was the ingenuity of Alexander, to mourn exceedingly for his friend Clitus, after he had slain him; much more will a true Penitent that is a child of God mourn for his Redeemer; but he mourneth with hope of pardon, as now enabled by faith to look upon him as dying for his sins, and rising again for his Justification ; notwithstanding his piercing of him even to that death which he suffered.

It may seem that God's children sometimes repent before they have faith: but, it is but that 〈 in non-Latin alphabet 〉 , or after-grief before mentioned, wherein (if that be all) they go not beyond Judas. For the Law gives only an occasional preparative, by discovering sin, and the mischief of it. It is the Gospel and faith that brings the purgation . As God and Christ are not severed, so neither are these two, repentance towards God, and faith towards our Lord Jesus Christ . Nemo poenitentiam agere potest nisi, qui sperat indulgentiam . No man can repent kindly, but he that hath hope of pardon. That 〈 in non-Latin alphabet 〉 , or after-wit, by which men are made wise to repentance and to salvation, doth necessarily imply faith.

Again, in the beginnings of Conversion there are certain seeds of faith and hope in the elect, which are hardly discerned even by themselves: only they appear in this, that the poor sinner, how grievously soever he hath sinned, and how sharply soever God threateneth or punisheth him, yet he clingeth about God in Christ, as the child to his father even when he is angry, and lieth prostrate at his feet, and will not depart from him, let God deal with him as he pleaseth. And this is a perpetual act and fruit of fairh. Therefore he will take God's part against himself, even before he be sure of pardon, as the poor woman that wept upon the feet of our Savior, before she had any encouragement from him . The Penitent often weepeth before pardon; but after, much more, that so good a God should be so unkindly used. And this cannot be without faith, apprehending not only some hope of pardon, but a necessity of loving much where so much is forgiven; and, of hating sin much, where so much hath been committed. None hateth sin but of love to God: none loveth God, but out of some secret apprehension, influence, and operation of God's love to him.

Thus, this hypocrite may possibly shed many tears, as Esau, for loss of the blessing , not for his sin in despising his birth-right , which made him without hope, notwithstanding his tears: the true Christian mourneth as Peter, after Christ vouchsafed to look upon him; upon which look, he not only wept bitterly, but conceived hope of mercy. Christ looked upon him, but not upon Judas, although Judas came nearer to Christ when he betrayed him, than Peter, when he denied him: by this means, the one mourned, but with despair; the other wept, but with trust in him whom he had dishonored, because he had before prayed for him that his faith might not fail: the one out of fear lamenteth, but runneth from God; the other out of faith relenteth, and returneth to God.

This hypocrite repenteth of sin, not for the sin, but for the punishment. [Character 40]

The malefactor having forfeited his life to the State, takes on and lamenteth, when he seeth he must die; not for his sin, but for his shameful punishment, as appears by his Jovial deportment and riot in the very Goale, till he come to his trial, and receive the sentence of death. So is it with this hypocrite, sin never troubles him, till he feel the smart of it; then, it may be, for the punishments sake he cries out of his folly also. But to look upon sin, as sin, as a breach of God's Law, as a dishonor to God, as being abhorrent to his nature, this he never troubles himself withal. If God will let him alone, suffer him to go on in his way, God shall never hear so much as one sigh from him, nor see one tear shed by him for his wickedness against him.

He repenteth, not while he is at ease, but (as lewd children going to be whipt) when he is under the rod: at what time, not only false-hearted Israelites, when God slayeth them, seek unto him , and howl upon their beds, when God withholdeth corn and wine ; but even a heathenish Pharaoh will make great show of much sorrow and grief, for the wickedness of himself and people , he will confess he hath sinned against the Lord, and against Moses and Aaron, and ask pardon; but the main ground of all is, that they should entreat the Lord to take from him the plague of the Locusts. Take away from me, saith he, this death only . So this hypocrite, when God's hand is upon him, he is Pharaoh in a vizard; but, at other times, plain Pharaoh without a disguise as to real repentance, however for his better grace he will stand upon it, that he hath repented, as Saul sought to out-face Samuel, and to stand in it that he had obeyed the voice of the Lord, when he had done nothing less .

Contrarily, the true Penitent repenteth most for the plague that he finds in his own heart.

The plague upon the body, is but the fruit and issue of the plague of sin in the heart, this is the greatest plague, and the root of all other plagues without. The greatest hell is where the cause is, and the cause is where the sin is. Therefore the true Christian repenteth as David, who mourned most for sin even after pardon, as appears by the very title of his penitential Psalm, When Nathan the Prophet came unto him, after he had gone in to Bathsheba , when the Prophet, in the Name of God, not only reproved, but absolved him . Yea, the true Penitent ofttimes, seeks to prevent the very threatening of punishment, and his heart smites him before God seems to take notice of the offense; as the same David's heart smote him after he had numbered the people, confessing to the Lord, I have sinned greatly in that I have done, and now I beseech thee, O Lord, take away the iniquity of thy servant, for I have done very foolishly . Confessione praevenit Dei nuncium. His Confession prevented Gad, God's messenger, saith St. Ambrose . His heart was at work upon his sin, before God had declared what should befall him and his people for that sin. For albeit Gad came to him the same day, yet David was gotten up in the morning, before the Prophet was sent to him , Quia David jam erat sibi conscius peccati; & affligebat seipsum, ut Deus remitteret ei culpam , because David, sensible of his sin, afflicted himself with grief, that God might pardon it, even before the news of punishment.

And indeed, this is true ingenuity in a child of God, and a most distinguishing mark of a true Penitent, by timely and cordial confession and mourning for sin, to prevent God's proceedings against him for the same, and to be so impatient under the weight of guilt, as not to let sin remain quiet with him so much as for a day, whether God proceed against him for it or not: And to brook better the punishment which God inflicteth, than the sin which himself hath committed; and to resolve and say, I will bear the indignation of the Lord, because I have sinned against him . He lamenteth more the depravation of his nature, and the defacing of of God's Image, than the deprivation of his own happiness, and bears this with patience, when he cannot endure the other, without bitter complaining against himself .

Thus this hypocrite cries and howles in reaping the harvest of sin; the true Penitent takes on most for sowing the seed that produceth that harvest: The one as Cain, crieth out, my punishment is greater than I can bear ; the other, as David, makes his grief to be this, mine inquities are gone over my head, as an heavy burden they are too heavy for me ! the one feeleth damnation bitter, even before it be inflicted; the other finds more bitterness in forsaking the Lord by sin . The one hateth God for inflicting the punishment, the other by the hatred of sin is kept from hating God, even under the sharpest corrections .

[Character 41] This hypocrite repenteth, not for the offense, but for the ill success of his sin.

If he prosper in his sin, and thrive by any sinful course, if God do not presently proceed against him, he never troubles himself to lament the sinfulness of his way. Felix scelus, virtus vocatur: Successeful wickedness is accounted a virtue with him that gains by it. If he flay and slay those under his power, to escape questioning for it, and feather his own nest by it, he is so far from repenting of this, that he holds himself not guilty, but entitles God to the casting in of that wealth upon him, saying, Blessed be the Lord, for I am rich . Thus, under pretence of acknowledging God, his providence and bounty, he taketh his enriching by oppression to be a mark of God's approbation of his sinful course, how palpably soever he deviate from the Commandments of God; and maketh God accessory to all his wickedness, whom now he supposeth to be altogether such a one as himself .

But if he have ill success in his sin, that he cannot accomplish his desires or ends; if he be discovered, prevented, or otherwise crossed, then he makes great lamentation, is much troubled that ever he had his hand in such a business, that he should be so foolish and inconsiderate, and were it to do again, none should persuade him to it: not that his heart is less affected to the sin, but is troubled that he sped no better; as Parsons and his Complices seemed to be grieved for those unfortunate Gentlemen, as they styled them, who had their hands in the Gun-powder-Treason, not because it was a sin, (which divers of that Party deny) as they intended it; but before the Traitors were discovered, taken and executed, before they had executed the Treason. Their intent (they would have you believe) was good. And had their Plot succeeded, the Actors should have been extolled, as that Jacobite , that butchered Henry the third of France. But whatever show this hypocrite makes of repentance. It is no better then that of thieves and malefactors, who are ashamed, and sorry, when found and taken, but never before.

Contrariwise, the true Christian is glad of ill success in any evil course.

He that endeavors in all things to please God, cannot but be grieved, when God is grieved, and glad when his grief is prevented, especially in himself. He therefore commendeth the wise Providence of God, and desires to be forever thankful for that great mercy, whereby he is stopped or crossed in any sinful course, as David did, when by the wise and discreet carriage of Abigail, he was kept from shedding blood, and from avenging himself with his own hand , according to what in a passion he had rashly determined and vowed . Whatever he may think and resolve to do in a rage, or when under a temptation, yet if God step in, and turn him back from his purpose, or cross him in it, he would not for a world that he had not met with such a cross and disappointment. He had rather to have been cut off for his first offense, than to go on to commit more. His heart smiteth him, when he findeth himself to prosper in any evil way, as fearing that his making work for repentance, will be sadly resented by his God, and cost him dearer than all his success will be able to recompense.

Fools indeed are never better pleased than when they prosper in the worst ways, nor more vexed than when they meet with a rub therein. Seculi laetitiae est impunita iniquitas, impunity in wickedness is the joy of wicked men, saith St. Austin, but, magnae misericordiae est, nequitiae impunitatem non relinquere, it is great mercy in God not to leave his children, when they sin, without correction. It is a good rod that whips back him that is straggling from God towards hell, that he may return to him from whom he hath wandered.

Thus, this hypocrites repentance is a Turkish repentance, which never lamenteth anything as evil, but that which hath evil success; the true Christian is more troubled for success in evil, than the hypocrite can be for want thereof. The one is as Balaam, more angry with his Ass that would save his life, by not carrying him on in his way to curse Israel, than he was with himself for attempting that wickedness; the other is better pleased with him that will stop him in his course of sin, than with him that would furnish him with switch and spurs in that road towards hell.

This hypocrite repenteth, not as disliking sin, but as disabled to commit it, or loath to [Character 42] part with it.

It is not hatred of sin but his impotency to pursue it as heretofore, that makes him give it over, as sometimes lame Loyola the Biscain, maimed in both his thighs by the French at the siege of the Castle of Pamplona in Navarre, while yet a young man, gave over the wars, and entering into a monastical life, became the father of those Locusts of the bottomless pit, the Jesuits, those arch Incendiaries of Christendom, and of all the world where they can get footing. Many such lame soldiers of sin there are, whose hearts are as eager upon sin, as ever Ignatius, upon cruelty, after he had left the field; but when they look upon their limbs, are with grief of heart forced to cry out with Milo, At hi quidem jam mortui sunt; verily these limbs are dead, as to any vivacious action. Faine they would go on in sin as greedily as ever: but cannot; strength and nature now fail, which is no small trouble of heart unto them.

This hypocrite leaves sin, as he leaves the world, to wit, when the world leaves him. Some sins forsake their servants, as scorning any longer to be served by those that are grown so old and feeble; such servants being grieved at nothing so much as to be turned out of service, having as much good-will to the same drudgery as ever. The wolf changeth his hue and hair, but not his wolfish disposition, no more doth this hypocrite.

Many admire the magnanimity of Charles the fifth, for leaving the greatness and Majesty of an Emperor and betaking himself to a Monastery. But what wonder is it to see a man go to bed when he is weary? That Emperor being even over-worn and over-wearied with the turmoiles of wars, as well as of State, and perhaps galled in conscience for the many calamities by him brought upon Florence, Naples, and sundry other parts of Italy, and the woeful jars by his occasion bred among Christian Princes, which gave the Turk great advantages against divers parts of Europe, and to breath out threatenings against the Germane Empire and the neighbouring Territories; was willing to take his ease when he grew unfit for business; to part with Government upon honorable terms, before dotage should render him contemptible; and to step behind the Curtain, to see even in his life-time what manner of world there would be when he was gone. So doth this hypocrite seem sometimes to do great things, not out of readiness to duty, but of necessity of not doing otherwise.

Sometimes he forbears sin for want of opportunity, as drunkards when they be at sea, forbear drunkenness for want of Taverns, Alehouses, or other opportunities. If he do any good, it is because he cannot help it; as some give to the poor at their deaths, when they can no longer hold what they have. Let him have but an opportunity, and he will soon lay hold on it for all his feigned repentance. If he see a thief, an harlot, a railor , he will soon run with him if he can, or follow as close as he is able, although it be as the fool to the stocks, or as the ox to the slaughter . And so, when he parts with sin, it is but as Lots wife parted with Sodom, with her head over her shoulder, to show where her heart was still, even when thrust out it by head and shoulders. Such an one never gets to Zoar.

On the contrary, the true Penitent is sorry that he repented no sooner.

He that comes once to see the odiousness of sin in the nature of it, and the burden of it in the guilt, cannot but be vexed that he suffered himself to be so much as once defiled with it; and be extremely troubled that he should so long wallow in that mire. It is his grief that sin hath had so much of his youth and prime. He had rather die, or be unborne, then so to be young again, as to follow those lusts anew which formerly he gave the reins unto. And if he find his former lusts to haunt him still, and to pull him by the sleeve, as desiring the same entertainment he formerly gave them, he is glad at heart that he is able to say he is unable to gratify them as heretofore; and he had rather be as feeble as David, when no covering with clothes would get him heat, and when Abishag lay in his bosom, and he knew her not ; than be as lustful as that good man, when he defiled the wife of Uriah.

As the Patriarchs, who having opportunity to return, returned not to that country whence they came out ; and, when they were forced to remove, chose rather to go into Egypt, or any whither, then back to their own country out of which God had called them to try their faith, and to see whether they would obey his Call or not, even when they were to go they knew not whither: so the true Penitent resolves to do, or endure anything, rather than to return back to his old sins, were he never so able to serve them. Yea, even when opportunity is again offered, he abhors the thoughts of his former ways, and will not lay hold on it to renew his sin. Glad is the true repentant sinner that he hath lived so long, as to see the sins of his youth left so far behind him; he rejoiceth more in the decay of nature, that may disable him from sin, than in any strength of body to gratify his lusts. He is grieved more that he served them so long, although he hath no assurance of pardon, than that he can no longer be the servant of sin.

Thus, this hypocrite, as Phaltiel that parted with Michal, David's wife, following her weeping , when he could detain her no longer, parteth with sin when he can se • ve it no longer; the true Christian is as Austin, after his Conversion, often wondering, and as it were complaining of the patience of God, that suffered him so long to run on in sin: the one mourneth at his parting with sin; but, it is because he and his sin must part: the other mourneth for sin at his casting of it out; but, it is for that he had been at any time acquainted with it, not without hope and prayer to meet no more.

This hypocrite repenteth, not out of conscience, but satiety. [Character 43]

He hath taken a surfeit of sin, or rather of this sin; or rather of sin in this place, with this person, or company. He is fallen out with his partner and party, not with his vice. Perhaps he hath met with some cunning strumpet that hath not only impaired his body, but drained his estate, causing him to give not only his honor, but his years to her cruel and insatiable lust; and both his wealth and labors to be in the house of a stranger; and so, he mourneth at the last, when his flesh and body are consumed, and say, how have I hated instruction, and my heart despised reproof . It may be he hath prodigally consumed a fair estate, and is not only reduced to beggary, but lies rotting in a Goale for debt: and so now he laments his prodigality, rather as his folly and want of wisdom to look better to his estate, than as his sin against God. He hath enough of his riot, because he hath spent all upon it. But, had he wherewithal, he could, with the drunkard, follow it yet still

He is like some pot companion that hath been well bang'd for his quarrelling in a drunken fit, or been over reachit in the reckoning, when he was not in case to remember well what he called for, and thereupon forsweares the Tavern, but not the wine; he is fallen out with his Hostesse, but not with the Ale. Or as Mahomet the first Turkish Emperor, first glutted himself with the pleasure of his Irene, and then, in a solemn presence, cut off her head: or as male-contents bid the world adieu, or send a Pasquil of defiance to the Court, as having much more than enough of waiting there to no purpose? so, this hypocrite, having enough of his sin in regard of some inconvenience or mischief befallen him by it, he seems to be much affected for his giving way unto it, when all his grief is, not in relation to God as being thereby provoked, but in reference to himself that hath been too much a sufferer by means thereof.

Contrarily, the true Penitent makes conscience to humble his soul for sin, as sin; and for it, loathes himself above all sinners.

He hateth not this, or that particular sin, because of the mischief it hath brought upon himself, but hates it simply as sin whereby God is dishonored. Himself he hateth, his companions he pitieth. He seeth more circumstances at least, to aggravate sin in himself, than in any other of his partners in it. He had had more admonitions to repent: God hath stood longer knocking at his door, and used more means by counsel, example, blessings, chastisements, to reclaim him. He hath made more promises, vows of better carriage. His profession, place, rank and quality call for better things, and suffer much by his exorbitancy, so as he more then others hath crucified to himself the Son of God afresh, and put him to an open shame .

He findeth the gate of God's mercy open to himself, therefore he laboreth to bring others along to enter with him; praying for them, exhorting of them, and so far as he may without danger of being corrupted, conversing with them, to persuade them. And this duty he looketh upon as a part of that Covenant whereinto he hath entered with the Lord, that being himself admitted to mercy, he will endeavor to convert other sinners unto God . Yea, he could be contented to die, that he might bring home those that have been his companions in sin.

Thus this hypocrite in hating of sin, or himself for sin, is as Amnon, who having satisfied his lust by forcing his Sister Tamar, hated her, instead of hating his sin which he had committed, or himself for committing it; the true Penitent, when God showeth him mercy in remembering his Covenant, remembereth his own ways, and is confounded, never opening his mouth anymore against God's sharpest dealings with him, because of his shame, when God is pacified towards him, for all that he hath done .

[Character 44] This hypocrite in repenting, eyes more the harm of sin to himself, then the offense against God.

As self-love is the ground of all he doth for God, so self-harm is the object which he chiefly eyeth in his repenting. He compareth not sin with God's justice, but with his own safety, and then no marvel to see him sorry, when he hath consumed his flesh and his body. As he is in love, not with the Gospel as the mind of Christ, but with the outward peace and liberty which the Gospel bringeth: nor with virtue, but with the credit and other companions with which it is attended; so on the other side, he is out of love, not with the evil which he hath sown, but with the affliction which he hath reaped, He setteth himself in a way that is not good, his heart doth not abhor evil .

Iniquity without affliction were pleasant, and he would never find fault with it; If he could separate the sin from the shame, sin could never incur his hatred, nor put him to grief. But when misery is upon him, then he cries out and howleth, then he will perhaps pray, remove this plague, not this sin. And it may be he will say, I have sinned; but it is the verdict of conscience that shames the devil; and pronounceth his doom, but belieth his feeling. Qui Gehennam metuit, non metuit peccare, sed ardere. He that parts with sin for fear of hell, doth not fear to sin, but to burn.

Contrarily, the true Penitent repenteth of sin singly and simply, as it is a transgression of the Law of God.

Indeed punishment helpeth and correcteth his taste, as we see in the people returned from Babylon, who finding the displeasure of God to pursue them by an unusual stormy rain, for the sin of taking strange wives, sat trembling because of this matter, and for the great rain . So the Israelites in the days of Samuel, were brought by the unseasonable weather, to taste the bitterness of their sin with more quickness of palate . But this happens, when his people are made God's tasters, not their own, and conceive of sin according to God's detestation. Thus was David affected and offended with his sin, Against thee, thee only have I sinned ; not as if he, being a King, had not at all sinned against Uriah; but because, (although his sin against Uriah was very great; yet) laying that in the balance with his sin against God, it was comparatively nothing.

It is God that teacheth him (by reforming his palate) how souce the fruits of sin are to a spiritual taste. He first finds sin itself to be of the vine of Sodom, and of the fields of Gomorrah, and then finds the grapes (or fruit thereof) to be grapes of gall, and the clusters bitter . But he that thus doth, considers not so much what himself, as what Christ suffereth for his sins, and mourneth more for Christ's sufferings than for his own. When once God hath given him the Spirit of grace and supplication, (or, of lamentation) he looks not so much upon what he hath brought upon himself, as what he hath brought upon his Savior; and therefore, quickly looks off from his own smart, and looketh upon him whom he hath pierced by his sins, and mourneth for him as one mourneth for his only son . He seeth Christ undergoing the bitterness of his fathers wrath. He looketh on sin with God's eyes, and beholdeth it in those wounds of Christ's body, and torments of his soul, and so cannot but in reason detest it more then hell. Ille peccare metuit qui peccatum sicut Gehennam metuit. He is afraid to sin, who feareth sin as he fears hell itself; not so much for fear of hell to himself, as of that hell which he sees Christ hath suffered, who underwent the torments damnandorum, of those that deserved damnation; but not damnatorum, of those that were actually damned; for these suffer an absolute separation from God, with despair of better condition, which Christ never did so much as for a moment.

It is not the fear of a fiery furnace, that can force him upon the committing of sin, as we see in the three children . They feared sin more than the furnace, how hot soever. Nor is it the shame of the world but the loathsomeness of sin, that restraineth him from the acting of it. For, if fear of worldly shame drive a man on upon sin, to avoid shame; it will much more keep him from repentance, upon that very reason, and rather encite him to commit more sin, than to repent of what is already committed, as we see daily in those that add murder to fornication, in hope to avoid the shame of an illegitimate conception. A good name with good men, is of high account with a good man, and is better than precious ointment . But, fame must give place to conscience. If a man by malice, shall be defamed, if he yield not against conscience to what deserves defamation, the true Penitent will undergo all the defamations in the world, rather than prevent it by sin, or by not repenting for sin as God requireth, what shame soever he sustain from the world. Is virtutem vere estimat qui boni viri famam perdit, ne conscientiam perdat. He rightly values virtue, that had rather lose the repute and fame of being a good man, than by maintaining his fame, violate his conscience, and become evil. Fabius Maximus chose rather to be reputed and scorned of all his Army, and even at Rome itself, as a Coward, than hazard the loss of Rome by unseasonable giving battle to Hannibal, to redeem that blot. So is it with a true Penitent, he will do his duty, shame him for it who will: he will commit no sin to prevent shame, what shame soever he suffer thereby. By all which it appeareth, that when he repenteth, it is neither fear, nor shame, nor smart, but only sin as sin which hath cost his Savior dearer than it can cost himself, that he hath in his eye, and layeth most to heart.

Thus, this hypocrite is like Lucretia, that stood more upon honor than upon innocence, and chose rather to be defiled by Tarquinius, then to be publicly defamed by having it falsely given out and published, that she was taken in the act of adultery with a slave. Her honor was dearer to her than her chastity, (for which, yet, she was famous) and made her less afraid of sin in secret, than of shame in public, although procured by slander. The true Penitent is like Susannah, tempted and urged to the same wickedness, upon the same fear of shame, who chose rather to die shamefully in her innocence, than to do sinfully to avoid that shame. The one taketh on, but it is for the shame; the other lamenteth, but it is for the sin, the chief, if not the only object of his repentance.

This hypocrites repentance extendeth to some sins, but not to all. [Character 45]

His repentance is not total, but partial, and piece-meal. Some sin that he is weary of, for the charge, shame, or danger he takes on against, for the blot thereof among men. But of more spiritual pollutions he hath no such sense. Pride, whereby he becomes a Competitor with God in his glory, or grace; Infidelity, whereby he denieth God the honor of his truth, power, and goodness: Hypocrisy, whereby he seeks to delude God's all-seeing eye: Security, whereby he slighteth God's terrors and justice, and will not fear when the Lion roareth ; Earthly-mindedness, whereby he prefers earth before heaven, never thinking of heaven, but in order to the things of the earth; Secret Atheism, whereby he thinketh, or wisheth there were no God, or walketh as if there were none: these, and many more are no part of his grief or repentance; yea, when he is most possessed of them, he is least troubled for them.

He plays the Huckster with God, as Pharaoh, who when he saw there was no remedy, was content to let Israel, but not far: then, the men; but, not the children; or, if all, yet not the cattle; nothing comes from him but by force, and this must be gotten too, as by inches. He repenteth not by halves, but by bits. He useth many words to the bargain, and is loath to allow God too much, or too good a pennyworth, who will have all, or none. He never comes up to God's terms. He will not part with all, whatever come of him. He will at least spare one sin, one enemy, and that shall be Agag, the arch-traitor, the Master-sin.

On the contrary, the true Penitent strikes at every sin, as well as any.

He dischargeth the Cannon of the Law against every sin. The whole body of sin is the subject of mortification, and the whole Army of the enemy shall be the object of his Conflict. He spareth not secret sins, but diveth into the depths of his heart to fetch out that which lies deepest, if he can but discern it; be it flattery, temporizing, or whatever is most plausible to the world. Against more such lurkers he proceedeth with greatest zeal, hypocrisy, self-love, secret pride, covetousness, love of the world, envy, &c. are sure to smart under his fingers, as the greatest rubs in the way of holiness. He is troubled at hardness of heart, insensibleness of sin, or judgments, as great abettors of sin drawing him from the ways of God and godliness: and therefore these he complains of to God himself, (as David did to his servants, of the sons of Zeruiah, that were too hard and too masterly for him ). Why hast thou made us to err from thy ways, and hardened our hearts from thy fear ? not as infusing evil, or misleading his people, but as in just judgment, with-drawing or with-holding the conduct of his own Spirit, and leaving them to the vanity and error of their own hearts, and lusts, to walk in their own counsels, wherein they are presently hardened .

He is willing God should have all content, and free possession of his whole soul, of his whole man: that sin and Satan may have all the loss and foil that may be, and no place of quiet possession or abode in his soul left them. He hateth all evil ways , but especially his special sin; here he acts the Aramites▪ in fighting neither with small nor great, save only with the King ; or the Master-sin to which he is specially addicted. He spends most of his arrows against this enemy, because this being slain, the rest will fly, or be more easily vanquished.

Thus, this hypocrite in repenting and casting off of sin, is as the Surgeon that cuts off one limb, or joint, to save the whole; the true Penitent, is as the executioner, that cuts off the head, thereby to destroy the whole body: the one so striketh at some sin, that he permits the rest to live; the other so woundeth all, that it cannot but die.

[Character 46] This hypocrites repentance is a turning from one sin to anoth • r.

He returneth, but not to the most High; He is like a deceitful bow ; He turneth from one sin to another; from profaneness to formality, from prodigality to covetousness, which is the old man's repentance; from Popery to Sacrilege, the Courtiers repentance, from adultery to the hatred of women kind, or to Sodomy, which is the lustful man's repentance; from fleshly fear, to rashness and presumption, as the Israelites when God bade them go up and take possession, they refused, for fear of Gigantine Anakims; afterwards they who cowardly feared to go with God, would needs go, and think to overcome without him , and sped accordingly ; or he perhaps turneth from a grosser sin, to a vice, less odious among men. In all which he is but as a deceitful bow, that sends the arrow any whither, rather than to the mark: for being crooked, or having some other defect in it, at the letting slip of the arrow, it turns it off from the mark, and makes it fly far wide from the aim that was taken.

This is a change without repentance, a change of sin, but not from sin: an exchange of that which may better be spared for some other wares of like kind, that suit better with his present occasions and condition. Thus Satan shut out at one door, is admitted at another, as the Anabaptists banishit out of Munster, by decree of the Senate, went out at one gate, and were let in again at the Postern, through the contrivance of their own Party in the City, and did more mischief than before.

Contrarily, the true Penitent takes as much care whither, as whence he turneth.

He remembereth who hath said, and still saith, to all the Israel of God, if thou wilt return, return unto me . God that calleth from one sin, calleth from all; nor liketh he one sin better than another, who abhorreth all. Therefore the return must be to himself, else it is not a pin to choose, what they turn from, or what they turn to; for as sometimes he spake concerning sacrifices, when he saw they observed not his rule, but followed their own lusts, put your burnt-offerings to your sacrifices▪ and eat flesh ; meaning thereby, that whereas in all their sacrifices they minded more their own bellies than his honor, they might jumble all together, and eat the flesh of the burnt-offerings, (which by the Law was not allowed them) as well as part of the flesh of the sacrifices of thanksgiving, (whereof a portion was allotted to the Priests:) that is, let them even do what they will, all is one to h • m; for he accepteth them not, but rather takes occasion thence the sooner to remember their iniquity, and visit their sins . So he speaketh unto every hypocrite, that returneth, but not unto him.

Hence, when the Christian prayeth to be turned from covetousness, he withal suposicateth that his heart might be inclined unto God's Testimonies ; as well knowing that if he were not fixed upon them, his heart would pitch upon somewhat else as bad as the Mammon, from which he desires to be turned. And, that it concerneth him as much to see whom he receiveth, as what he expelleth, that he may not put out one devil, and take in another in the room; that he may not renounce Popery, and fall to Anabaptism, or turn aside to the separation: but forsake all errors, and cleave to the truth of God; abhor all sin and wickedness, and walk in the ways of God. He so repenteth, that he turneth from all his transgressions, that so iniquity may not be his ruin .

Thus, this hypocrite is as one that goeth to the devil, as to a post-master, for a fresh horse, to carry him the rest of his way to hell, when he leaps out of one sin into another; the true Christian in turning from sin is as one of those Angels in Jacob's vision, that immediately sets his foot upon the ladder, to ascend unto God, who stands at the top . The one shifteth sins, as Jeroboams wife did her clothes, feigning herself to be another woman, to delude the Prophet , the other casteth off all sin, as David did Saul's armor, as too heavy for him in all the parts of it, and putteth on the whole Armor of God as only able to defend him against all the wiles of the devil .

This hypocrites repentance is not cordial, but complemental; not thorough, but to [Character 47] halves.

Either his repentance is only oral, consisting only in complementing of God, thinking to please him with a few good words, even while he retains a whores forehead, refusing to be ashamed for what he hath done. He will cry unto God, My Father, thou art the guide of my youth, &c. and even then, he both speaks, and doth as evil things as he can . Or, it is Hystrionical, consisting in an affected Artificial, uttering of some words or sentences drawn up before, or conceived at present; or in the reading, saying, or singing, in a mournful tone, certain penitential Psalms, or prayers penned upon other occasions, and little suiting with his; or, haply drawn up as a part in a Tragedy, framed out of wit, not out of grief of heart, and uttered out of memory, not depth of sorrow, and perhaps in meeter also, in an apish imitation of David and other Saints of old, whose hearts being deeply affected with their sins, breathed, yea, poured out those mournful ditties, and pathetical petitions into the bosom of their God, and were accepted. But this hypocrite doth all without any due or true sense of sin, as appeareth evidently by his affectation. To pour out tears from the heart is commendable; but, too much Art in repenting is superstitious. It is an easy matter to use the best forms, and haply not hard to invent; but, in this business to be formal, is most perilous. Or his repentance is mimical, consisting in countenance and gesture, as those 〈 in non-Latin alphabet 〉 , men of forcedly sad countenance, who do 〈 in non-Latin alphabet 〉 , disfigure their faces, to make them appear ugly , and not in their native complexion and loveliness . Such a one was Ahab, he put on sackcloth and went softly , or, with a slow pace , as one exceedingly affected and dejected at the sad tidings brought him by Elijah; yet no true penitent, as appeared by his keeping of Naboth's Vineyard still. Felix trembled, but looked over the hatch for a bribe. The Devil need never fear to lose such a Customer.

He hath an Ethiopian skin, that may be washed, but not altered, he hath Leopards spots which may be shaven, but not changed . He may be reclaimed from acting sin, but not from the love of it; as Balaam was restrained from cursing Israel, but much against his will. Oh that I might have leave! Thus swine are washed from the mire , but not brought out of love with it: So is this hypocrites outside washed, but he hath not washed his inside . His hands and feet are restrained, but not his heart. He may forbear the exercise, but not the habit of sin. A sense so lost, may be recovered. Such a privation denieth not a regression. His going back from sin is not a flight, but a retreat. He keepeth his rank still, that he may come on again. He hath no resolute purpose to forsake sin, but only some faint unsettled deliberation. As David when he banished Absalom, still kept his affection towards him, and so it was an easy task for Joab and the woman of Tekoah to bring him into favor again: So this hypocrite, though he seem to banish sin, yet keeping his heart unmortified, he not unwillingly giveth way to Satan, and ill counsel or company, as pleasure to bring back the banished.

Contrariwise, the true penitent repenteth from the heart and with his heart, thoroughly and throughout.

In the heart he finds the plague , that is, his sin, therefore there he applies the plaster which is repentance . He changeth his inward man, not his habit, he rendeth his heart, not his garment, and turneth to the Lord his God . What good, saith he, will a plaster do me in the face, when the ulcers is in my breast? He knows that it is not knocking his breast, but breaking of his heart to pieces by contrition, that makes a penitent, Qui pectus tundit, & cor non corrigit, peccata solidat non tollit. He that beats his breast without afflicting his soul, confirmeth sin and not removeth it. He that repenteth for form, hardeneth his heart which should be contrite. He layeth aside Art and flourishes, and falls down-right upon the heart, with all his heart. His heart enditeth with sorrow, what his tongue uttereth. Yea, sometimes his heart poureth out so much sorrow, that like water out of a narrow bottle, it stops by the way, causing the tongue to be silent, and his eyes only to speak by tears, as in Peter, whose tears we read of, but nothing of his words. Totus sibi displicet, he is utterly out of love with sin and himself. He causeth the sword of repentance to strike through the heart of sin, not only through the sensitive appetite, but through the reasonable appetite also, to wit, the will. Quam profunde peccaverit, &c. how deeply soever he hath revolted, so thoroughly he returneth. He hateth both the meat, and the broth of sin, the skin and the coat. Yea, he so fenceth himself against sin, that he is safe from the love of sin, even when he cannot be wholly free from acting of it. Do it he possibly may, but delight in it he will never. Herein he differs from the hypocrite, as Paul from Balaam, the one had a mind to the evil which he could not do; the other being changed by the renewing of his mind , sometimes doth the evil which his heart abhorreth . He truly repenteth, although not wholly freed from sin; while the hypocrite brags of repentance, but repenteth not.

Thus, this hypocrite is as Judah, that pretending repentance, turned not to the Lord with the whole heart, but feignedly : the true penitent is as those humbled Corinthians, who sorrowed after a godly sort, that in all things they approved themselves clear of that matter , of which they repented. The one is as Ephraim, a cake not turned , but half bakit, he repenteth but by halves; the other turneth his cake, that it may be thoroughly baked on both sides. The one mourneth for his sin as those cunning women , and other skillful in lamentation , that for hire, were employed to make a wailing and howling, for state, at burials, (as, at the Funeral of Josiah yet little affected in heart, unless with secret joy for their gaining thereby; the other mourneth as David for Absalom , or rather for his great sins of adultery and murder, for which his soul mourned more in secret, than in public, witness the swimming of his bed all the night long . And so, the one recanteth, the other repenteth. The repentance of the one is theatrical, the repentance of the other is cordial, unto salvation.

This hypocrite repenteth on the sudden, and all at once. [Character 48]

As a man not well awake riseth up hastily in a fear or fright; but afterwards lies down again when the fright is over. So this hypocrite being scared, suddenly bestirs him during the fright; but after returns to his old security, and reposeth in his nest of sin with as much content as ever. If he be put into an amazing fear, he will then do anything, as Tullus, that wicked King of the old Romans, in re trepida duodecem vovit salios , being put into a great trembling, he would needs, after the example of Numa, (to whose manners he was most unlike) vow to dedicate twelve dancing Priests unto Mars: not out of devotion, but sudden surprisal with fear; but afterwards repenteth of being so hasty, or at least such repentance cometh to nothing; he soon forgets what he promised, and falls back again to his old course; as Pharaoh that in a fright lets Israel; go, but they were no sooner gone, but he pursues them.

And what he doth in repentance, he dispatcheth at once. He that on the sudden is so forward and hasty, cannot long hold out. It is an unnatural (not supernatural) motion, therefore he cannot retain his first speed and swiftness. His heart-strings so suddenly strained, cannot hold. He is as that Scribe that was suddenly taken with Christ, and told him confidently at the first, Master, I will follow thee whithersoever thou goest , but when Christ told him he had not so much as the foxes, or birds, to bring him to, we hear of no one step made by this Scribe, after so poor a Master. If Christ lie in the fields, let him lie there alone. At first, Orpah was as forward as Ruth, to go with Naomi ; but after her first offer▪ she never made a second, but kissed her mother and departed ; so this hypocrite is as forward at first, as any, to repent: but his first act is his last: if God will accept of his first offer and act, he may; he is never like to have more.

On the contrary, the true Penitent proceedeth upon advised resolution, and is daily adding to his repentance.

He sits down first, and seriously considereth what he hath been, and done, comparing it with the Law and mind of God; what God requireth, and how he is to perform it, and thereupon maturely, and deliberately resolveth to set upon the work, not in his own strength, but in his that gives repentance unto Israel, walking on therein from strength to strength. The more he thinketh what he hath been, and what by grace he is, the more he endeavors to continue what he is, and to be kept from relapsing. Yea, he taketh more and more revenge on his flesh and heart that set him at enmity with God, and condemneth himself, especially for this, that he resolved no sooner to condemn and forsake his former ways that are not good: and to loath himself in his own eyes for his iniquities and abominations .

He is not so rash, sudden; confident as the hypocrite: he entereth upon this work with fear and bashfulness; is afraid to be over-much noted at the first. He first communeth with his own heart upon his bed, and is still , or silent, without making such a noise to draw observation, or to raise great expectation, as the hypocrite doth: Rather, as Elizabeth, when she had conceived, hid herself five months, that she might be sure she was with child, by feeling the babe stir in her womb, before she made show to others . So the Christian is afraid to talk much of his repentance, but rather hideth it till Christ be formed in him . But when he once perceiveth the babe to stir, he boldly then professeth it to all the world, not so much in words, as in his actions, which speak it louder than his tongue; Depart from me ye evil-doers, for I will keep the Commandments of my God .

And when he once begins this course, he never lays it aside, but still goes on; not only to renew repentance every day, for daily sins and infirmities; but to make further progress in his first repentance for those sins which he knoweth to be pardoned: as David, that repented truly, when Nathan first reproved him, and had his pardon; yet his tears then shed, were but a few inconsiderable drops in comparison of those floods that followed after, witness not only his watering his couch with his tears, and making his bed to swim ; but his many penitential Psalms afterwards penned chiefly, if not wholly upon that occasion. And this he knows to be the course prescribed of God unto all true penitents, even when he is pacified towards them .

Thus, this hypocrite is as Simon Magus, convicted of sin, and threatened with judgment, affected with it at present, and craves the prayers of Peter and the Church for him that none of the things threatened might befall him , but never did more, and therefore escaped not: the true Christian is as Hezekiah, who so desires the prayers of the Church , that he neglects not to pray and to humble himself effectually till God speak peace and deliverance . The one takes up repentance as it were a flash of lightning: the other undergoes it as a necessary work all the days of his life.

[Character 49] This hypocrite is content in his manner, to reform himself, but not others.

'It is no part of bargain, or care to reform his children, servants, family, much less neighbors, and least of all enemies, even when opportunities are either offered or may be gained. He thinks, if he do not formally sin in what himself doth, he hath nothing to answer for the evils that others commit upon his occasion. He professeth he can go to law safely: for, I thank God (saith he) I bear no malice. But whether he deceive himself or no, it concerns him to consider better: but surely he considereth not what corruptions he stirreth up in his provoked adversary. I may, saith the vain woman, go bare shouldered and breasted, or in what fashion I will, (dressed, or rather undrest,) for my heart is chaste, and so is my body: but she never careth to make others unchaste, or to nourish lasciviousness, and provoke unto lust those that are wantonly disposed, and so to increase both transgressors (and transgressions) among men .

Contrarily, the true Penitent extendeth his repentance to others.

Either he will reform them, or lament their sins, because he looks upon sin as God's enemy wherever he findeth it. If he hath been a partaker with others in sin, he labors to destroy the sin in them as well as in himself, as the repenting thief on the Cross ; If not, yet he lamenteth to see God offended and dishonored, as David, out of whose eyes ran rivers of water, because others kept not God's Law , and whose zeal consumed him , upon the same account. And while the hypocrite is not grieved at the sin of his own child, the true Christian is grieved at the wickedness of Satan. He knoweth that whosoever is not careful to prevent, or reform sin in others, is not truly purged himself. Therefore as many a man, after his own cure, and recovery, proveth a Surgeon or Physician to others; so the Christian once truly converted is able to give a potion of counsel , a pill of reproof , or a cordial-comfort to others that need it.

Thus, this hypocrite is as careless of others, although his own, as Cain of Abel; Am I my brothers Keeper ? supposing it unreasonable to require it of him; the true Christian is as the four lepers put out of the gates of Jerusalem, who after themselves had eaten and drunk, and filled themselves in the forsaken Tents of the Syrian Camp, in a time of sore famine in the City, concluded that they did not well, till they acquainted the King and their brethren with the good news of that unexpected plenty ; the one cares not whose bones remain broken or dislocated, so his own be set; the other is as a bone-setter to restore any member of Christ that by occasion is out of joint .

This hepocrite is always talking of repentance, but ever takes further day to repent. [Character 50]

When either God's hand is upon him, or he maketh boast of himself and his actions, he is never well, but when he is discoursing of his repentance, as a bad debtor that talks much of paying his debts, till his Creditors press hard for their money: then he bids them come another time. It is yet too soon, too early to repent in good earnest; time enough in age, in sickness, or at least tomorrow. Cras, cras, corvina vox. This procrastination is the voice of the Raven that returneth not into the Ark for want of mourning with the Dove by seasonable repentance.

And how many are deceived by this delusion! Modo & modo non habet modum. There is no end of delay when we give it a beginning. Satan will not at once say in plain terms to any man that is not wholly given up to impudence in sinning, never repent: but, draws him to it by degrees, as Diogenes that was an enemy to marriage, would answer that question, When is the best time to marry? A young man not so soon; an old man not so late. And so for the most part it proveth in the matter of repentance. He that will advise with the devil about the best time to repent, will find him so long in his 〈 in non-Latin alphabet 〉 , that is, hereafter, no haste yet, that he will at length be surprised with the devils 〈 in non-Latin alphabet 〉 : or not at all, 'tis now too late.

Mans heart maketh him believe he can repent when he list, and, that late, is as good as early; that there is no such danger in taking a few walks in the devils paradise, the pleasures of sin, but that after, with a wet finger, and an easy stride, he may, by repenting, step into the Paradise of God. Too many go thus on till they come to hell with a purpose of repentance, and may be styled 〈 in non-Latin alphabet 〉 , the Penitentiary, that never repenteth; as Antigonus was called 〈 in non-Latin alphabet 〉 , the Giver, that never bestowed gift, but only said he will give.

Contrariwise, the true Penitent no sooner sinneth, but he repenteth.

He hath found by woeful experience the mischief of deferring execution upon sin, what devices it useth to obtain a pardon, if first it can get but a reprive. Joab knew what danger was to tarry discoursing but a few minutes with the man that told him of Absalom's hanging by the hair in an oak, and pleading against the smiting of him; therefore abruptly breaks off, telling the man, I may not tarry thus with thee, and takes three darts, and thrust them thorough the heart of Absalom . So the true Penitent dispatcheth sin out of the way with the first, not admit of quarter, delay, or so much as a parley.

He considereth first, that repentance is God's gift, not in man's power, no more than to keep the whole Law: and that it is no less impossible to repent, without God, than to need no repentance. That it is not a, Lord have mercy, but an heart thoroughly pierced and grieved for sin in God's behalf, that defineth repentance. A gift then it is, and that of God; for, 'tis he that gives repentance unto Israel , even repentance unto life . It is a gift, purely Evangelical, that is supernatural, not like the remainders of the Law first engraffed in man's first Creation, in the hearts of all men by nature. And however the heart may be convinced, terrified and tortured by natural conscience, as Judas was, yet it can never dissolve into godly sorrow, nor turn from iniquity, without this gift from God. The heart of man is like a spring-lock that can shut of itself, it can accuse, and shut under the hatches of condemnation, but it can never open to comfort, or conversion, without the Key of David, the grace of the Gospel. Therefore repentance is said to be a spirit of grace and supplication, given only to the house of David, and the inhabitants of Jerusalem , that is, to the elect of God.

Next, he observeth, that late repentance is like late husbandry, which seldom yields any considerable crop: that it is seldom sound, or lasting. For the most part it comes forth when a man can sin no longer, and proceedeth from an heart, not humbled for sin, but hampered or disabled that it cannot sin; therefore late repentance seldom finds acceptance with God, no more than the giving the dregs of age to the Prince, when the best wine of youth hath been consumed upon Traitors. Alexander cashiered the soldier that had his armor to seek till he was to fight: and the Lord excludes those idle and careless Virgins, that had their oil to seek when their lamps were to be lighted , albeit they had a purpose to get oil, and went about it too, when it was too late. God will not always wait on him that still thinks he may wait a little longer; and commonly, where he hath waited longest, he gives very short warning, when he is resolved to wait no longer, but comes on the sudden, and is gone as suddenly, as he came. So that for the most part, such dallying delaying penitents fall short of repentance, and drop into hell, even when now they think to repent in earnest.

Some have repented in age, and very late, who have been received to mercy: but we read not of any that being called of God, and promising to repent, put off repentance from youth till age, and then repented. Zacchaeus tarried out till the eleventh hour, but yet delayed not scarce a minute after he was called. I dare not think that Hezekiah, so good a man, would be careless of training up his children in the fear and nurture of the Lord; and that, his son Manasseh, although young when his father died, was altogether without admonitions, reproofs, and calling to repentance by the Prophets; which he did withstand, and would not hearken to the Word of the Lord , yet afterwards repented, and that effectually. How long he stood out against God is not recorded: the Hebrew Doctors say, he reigned wickedly twenty two years, in his twenty third he was carried to Babylon; and, in the same year, repented and returned: but this was no ordinary thing, nor such a President as may warrant other sinners to defer repentance. For usually, dying repentance proceedeth from a dead heart frighted by the apprehension of wrath, and so dieth with the party without hope of mercy.

Yea, he further wisely considereth that if he cannot rise up and repent with this load already on his back, how shall he be able to do it afterwards when it is become heavier? If he cannot break this cord of sin, how shall he do when it is doubled, and at length grown up to a cable? Therefore the true Convert hasteth, as Zacchaeus, at the call of Christ ; and followeth as close as the echo, the voice . Yea, he cutteth cable in case of great danger when God raiseth a tempest for his sins because he cannot tarry to weigh anchor in a storm. He will part with anything now, to save the ship and himself. He fleeth from sin as from a serpent under his feet, which biteth so soon as it toucheth him . As a Do from the Hunter, and as a bird from the Fowler. If he repented not in youth he is sorry that it was past before his calling; yet while the Lord doth call, he is careful not to harden his heart. He bringeth his vessel while it raineth, not trusting to an after-shower. He had need make haste, because he knoweth that his Better, yea, his Maker tarrieth the leisure of his repentance .

Thus, this hypocrite is as the sluggard, that, take him when you will, he still cries, yet a little sleep, a little slumber, a little folding of the hands to sleep . Or, if he rise and get up, he is like St. George on horseback, that never rideth; the true Christian is as Samuel, that at the first call, which be understandeth he saith, Speak Lord, for thy servant heareth . The one is as Nabal , never affected with his offense till he hear of his danger, and then his heart died within him, and he became as a stone; the other is as David, who no sooner had cut off the skirt of Saul's garment, but his heart smote him, when his men provoked him to smite Saul, the anointed of the Lord .

[Character 51] This hypocrite when after his delays he comes to repent, his repentance is but an intermission of sin, not a ceasing from sin.

As friends take leave, but with hope to meet again; and lovers fall out, but despair not to make up the breach again. So this hypocrite quarrels with, and takes leave of sin, but with hope of meeting again, and of a reconciliation. His repentance is but a qualme that will soon be over; momentary, not perpetual. As when the unclean spirit went out of the man, seeking rest elsewhere, but found none like that he had in his first entertainer, there was both in the devil an intent to re. turn, and in the man a desire to receive him, whereupon he brought with him seven spirits more wicked then himself, and they all enter in and dwell there, whereby the last state of that man it worse then the first; Even so it is with this hypocrite; He never parts with a Devil, or a lust, but as an host with his guest; he hopes it will not be long, ere he shall see him again, and tells him he shall be very welcome.

Thus he is as they who make a Popish show of holiness in Lent, wear black, abstain from Plays, and perhaps from the more wanton Concomitants of them, and seem very devout, that as the poor ignorant Papists were wont to offer an egg at Easter, they may put on a new face upon the old heart, because they are to receive the Sacrament: but it is but as the Snake, that being to engender with the Lamprey, casteth out her poison and after licks it up again; for so these mimical penitents, after the Sacrament, return to their wonted malice, riot, lust, as eagerly, yea, more greedily than before. I condemn not all set times appropriated to holy businesses, because, if the times be left wholly arbitrary, most men will never see time to set about them. But, to put off all to those set times is a fearful, yet common sin of ignorant and superstitious Formalists in Religion, that at such times put on a form of godliness, but deny and persecute the power thereof all the year after.

It is observed by the enemies of the Christian name, that the Papists (for, Turks know no other Christians, but such as border nearest unto them) are never so licentious as towards the time of shrift. Whence that Proverb is rise among the Turks, That the Christians are mad once a year, and then by strawing ashes on their heads, they recover their wits again. It is too true of too many others that call themselves Protestants; sometimes they seem very demure and penitent, for the times sake, rather than for God's sake, or their own: but, that time being over, none so profane and dissolute. And so it is with such, as with him that being surcharged, can vomit and rid his stomach, what cares he for a surfeit? But in thus doing, he obtains not mercy; for, subsannat patientiam Dei, he laughs to scorn the patience of God.

On the contrary, the true Penitent so departeth from sin, as never, by his good-will, to entertain it again.

It may hang about his doors in a sculking way, watch an opportunity, and perhaps slip in, and do him some mischief too, ere he be aware; and haunt him, as evil spirits so haunt some houses that the inhabitants can seldom be quiet for them; But he looks upon sin, as upon the Devil. When he parts with it, he gives it a bill of divorce, never to return, at least, never to be entertained as the wife of his bosom, as in former times. He will not allow it so much as the least alimony. By the Law of Divorce, no man might receive back a wife, once sent out of his house by a bill of divorcement, although it were not for adultery, but he committed abomination before the Lord , and greatly defiled the whole land . The Penitent therefore is very careful not to admit a divorced lust, but forever to shut the doors of his heart against it, as remembering with grief how often he hath offended by it.

He knoweth that God speaketh peace unto his people, and to his Saints: but it is on condition, they return not again to folly . He that looks upon sin as folly, will not easily be reconciled to it, after once he hath found the foolishness of it, and sent it packing: especially, if he hath smarted for it. He then saith unto God as