but very near more unpleasing.
FAITH. But I am ready to think you do but jest, because you smiled.
CHRIS. God forbid that I should jest (though I smiled) in this matter, or that I should accuse any falsely. I will give you a further discovery of him. This man is for any company, and for any talk. As he talketh now with you, so will he talk when he is on the ale-bench; and the more drink he hath in his crown, the more of these things he hath in his mouth. Religion hath no place in his heart, or house, or conversation: all he hath lieth in his tongue, and his religion is to make a noise therewith.
FAITH. Say you so? Then am I in this man greatly deceived.
CHRIS. Deceived! you may be sure of it. Remember the proverb, “They say, and do not;” but the kingdom of God is not in word, but in power. He talketh of prayer, of turning to God, of faith, and of the new birth; but he knows but only to talk of them. I have been in his family, and have seen him both at home and abroad, and I know what I say of him is the truth. His house is as empty of religion as the white of an egg is of savor. There is there neither prayer nor sign of turning from sin; yea, the brute, in his kind, serves God far better than he. He is the very stain, reproach, and shame of religion to all that know him. It can hardly have a good word in all that end of the town where he dwells, through him. Thus say the common people that know him: “A saint abroad, and a devil at home.” His poor family finds it so: he is such a fault-finder, such a railer at, and so unreasonable with his servants, that they neither know how to do for or speak to him. Men that have any dealings with him say, it is better to deal with a Turk than with him, for fairer dealing they shall have at their hands. This Talkative, if it be possible, will go beyond them, cheat, beguile, and overreach them. Besides, he brings up his sons to follow his steps; and, if he findeth in any of them a foolish timorousness (for so he calls the first appearance of a tender conscience), he calls them fools and blockheads, and by no means will employ them in much, or speak to their commendation before others. For my part, I am of opinion that he has, by his wicked life, caused many to stumble and fall, and will be, if God prevent not, the ruin of many more.
FAITH. Well, my brother, I am bound to believe you, not only because you say you know him, but also because like a Christian you make your reports of men. For I cannot think you speak these things of ill-will, but because it is even so as you say.
CHRIS. Had I known him no more than you, I might, perhaps, have thought of him as at first you did; yea, had he received this report only from those that are enemies to religion, I should have thought it had been a slander, a lot that often falls from bad men’s mouths upon good men’s names and professions. But all these things, yea, and a great many more as bad, of my own knowledge I can prove him guilty of. Besides, good men are ashamed of him: they can neither call him brother nor friend; the very naming of him among them makes them blush, if they know him.
FAITH. Well, I see that saying and doing are two things, and hereafter I shall better observe the difference between them.
CHRIS. They are two things, indeed, and are as diverse as are the soul and the body; for, as the body without the soul is but a dead carcase, so saying, if it be alone, is but a dead carcase also. The soul of religion is the practical part. “Pure religion and undefiled before God and the Father is this, to visit the fatherless and the widows in their affliction, and to keep himself unspotted from the world.” This, Talkative is not aware of: he thinks that hearing and saying will make a good Christian, and thus he deceiveth his own soul. Hearing is but as the sowing of the seed; talking is not sufficient to prove that fruit is indeed in the heart and life. And let us assure ourselves that, at the day of doom, men shall be judged according to their fruits.
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