Works, Part 4 · Religious instruction · Chapter 38
CHAP. XXXVIII. Of hypocrisie, and hardnes of heart.
HYpocrites turne the inward side outward, the godly turne the outward side inward: the hypocrite beginneth where the godlie man endeth, and the godly man begins whereHow hypocrisie differeth from true godlines. the hypocrite endeth: the hypocrite gallopeth into great shewes at the first, godlinesse proceedeth in holines by de grees, as being troubled with a great house of sinne, which they are faine to draw after them.
2 We must not professe all outwardly, which is within,Simile. but as good merchants, keeping somewhat rather in theHypocrites like bankerupts. store-house of our hearts, than as bankerupts which spend all at once, or make a shew of all in our shop.
3 In Pharaoh ye shall finde these speciall notes of Hypocrisie:Triall of our ioy after affliction. Take this death from me, one…y this once. So many being in distresse, hauehave more prayèd for the release of paine, than for the forgiuenes of sinnes, which cause the paine. And therefore such being released are nothing the better, as may often be obserued. Contrariwise,Sicknes. if we be grieued more for sin, than for the punishment, and can well beare the punishment, so that the sinne were taken away, then it is a certaine signe that we shall liue vprightly, if the cup of affliction be taken from vsus: and assuredly it shall be taken away, or else recompenced with some spirituall grace.Note well.
4 The drunken peace of hypocrites must not be …oupled with oyle, but pierced with the two-edged sword of Gods word, to the discouering of the secret corruption of the heart.
5 It is the temptation of the godly, to feare whatsoeuer they doe, they doe it in hypocrisie:They that s…e their secret hypocrisie with griefe, shall doe well. but they are to know for their comfort, that therefore they be not hypocrites, because they see their hypocrisie; which kinde of hypocrisie in them, is not the grosse deceiuing which is in the wicked, but that secret corruption of nature, which mixeth it selfe in the best actions of the godly. Neither is it possible to leaue this sinne wholy, as long as we liue, but to see it and mislike it, is all that is required, and can be performed of vsus. The godly doe not desire to seeme to doe any thing better than indeed they doe it: neitherGodly simplicitie. doe they desire to seeme to doe that which they doe not. And whensoeuer they doe espie any weakenes in themselues, they mourne for it. And this desire of a perfect sinceritie, and mislike of priuie hypocrisie, is vntounto them a sure zeale of their saluation and sanctification in Christ.
6 When men suffer themselues to be deceiued, it is to be feared they will be hardened.Hardnes of heart. Let vsus remember that (Gods grace assisting) sinne may easily be conquered of vsus, when it is young, but we may easily be ouercome of it when it is old.
7 It is easie to fall into hardnesse of heart by continuance in euill customes without remorse: we see then it is a good thing to be moued betimes, and often to be moued, for it is a precious thing to hauehave a melting heart; as contrarie, a dangerous thing to hauehave a hard heart, not yeelding to trueth. Let vsus not harden our hearts, least the Lord also come to harden vsus, Heb. 3. For many not altogether abstaine at the first, yet yeelding to sinne, become obstinate altogether at the last. Admonition is a meanes to keepe vsus from it. We should then be readie to giuegive eare to good counsell and admonition, and be willing also to admonish others. It is in vaine to controll the outward senses, without the rebuking of the heart.
8 Exod. 10. 1. the Lord saith of Pharaoh, I hauehave hardened his heart: because Pharaoh had a long time hardened his owne heart (as is recorded in the former chapters) therfore here the Lord is said to harden it; that is, wholy to giuegive him ouer to the diuell So man is said to harden his heart, when he will not heare Gods word, the diuell when he gouerneth vsus, andPsalm. 95. Rom. 1. Heb. 3. Peccatum paena peccati. Psal. 69. 27. the Lord when he leaueth vsus in Sathans handling. Man then is guiltie of this sinne, and the Lord doth iustly harden for the punishment of former sinnes. The Lord is said to harden, as he is said to leade into temptation, and that is when he withdraweth his spirit from vsus, and leaueth vsus to our selues, and then we stay not long till we be hardened. Pharaoh had many plagues, yet this is the greatest, for if his heart had not been hard, these would hauehave had an end: but this hardnes made the other but tas…s of hel, because we do lesse feare this great plague than many other. We ought to correct this in our selues, for the childrē of God must feare this more than any other plague. For if we doe but feare worldly punishments, so doe the wicked: but if we doe feare hardnesse of heart, and other spirituall punishments, then we may be sure Gods spirit hath wrought that feare. If we couet worldly things, this doe the Heathen, Matth. 6: but if we desire the light of Gods countenance, Psalme 119. and 4. and 67. this doe Gods deare children. Wherefore as we labour for these things which our nature desires, & feare the cōtrarie, so let vsus labour for the light of Gods spirit, and feare least it be quenched in vsus, or else decayed: as when we feare pouertie, we labour to be rich; and when we feare sicknesse, we labour to preuent it: so let vsus labour for our soules, so long as we feele a taste in Gods word, feare his iudgements, and be comforted in his mercy: if we labour to encrease the graces receiued, theNote. Lord no doubt will worke with vsus; but if this be not in vsus, it is to be feared least the Lord will harden.
9 All men are naturally euill, so that if the Lord giuegive not light and softnesse of heart, we may all be iustly hardened, & this is as iust as other iudgements of God are. When any thing is spoken in the Word which toucheth another, that man will greedily snatch: Againe, if there be any thing that may cherish them in their sinnes, that they note, but that which concerneth their amendment they vtterly forget. And this sheweth that we are the cause of our owne hardening: for when the Lord cannot preuaile with his word, then will he leaue men to themselues, and then they stay not till they come to hardnesse. We must not stay till the Lord strike vsus with punishments (for if we be hardened, we shall not perceiue it, and therefore the case is so much the more dangerous) but so soone as we feele any coldnesse or dulnesse of spirit, then let vsus feare and stirre vp our selues, that we may continually gaine some knowledge and feeling: and thus may we prouide against hardnesse of heart.
10 First, the hypocrite desireth rather to seeme than to be, it is said such crie, Lord, 1Lord, they are most glorious. Secondly, he is more busie about the outward worke, than2 about the spirituall and acceptable maner of performing the same, Mat. 23. 27. Thirdly, he worketh his saluation securely and coldly, not with feare and trembling, as Phil. 2. 12. not striuing with his rebellious lusts, nor longing after the gifts of regeneration, nor forgetting that which is behinde, endeuouring himselfe forward. Philip. 3. 13. Fourthly, he hath4 no resolute purpose to endure, but is wauering and vnconstant in all his wayes, not cleauingMarkes of hypocrisie. to the Lord with purpose of heart, Act. 11. 23. Fiftly hee is more carefull to stop the grosse sinnes, than to damme vp the fountaine, without sense of the conflict of the lawe of5 the members and the spirit, as Rom. 7. 24. Sixtly, hee is stirred to doe well, by some worldly6 reason liking his fancie and fleshly appetite, not constrained by the merciemercy of God, as Psalm. 1 30. 4 Rom. 12. 1. or by the louelove of Christ, as 2. Cor. 5. 14. Seuenthly, he doth more7 often regard the feare, fauour and praise of men, than of God, and his priuate commoditie, than that of his brethren. These are his characters, and yet eightly, hee hideth many8 things vnderunder the cloake of popularitie, and guilefull affected clemencie. So did Absolom hide his vnnaturall treason. So did the troublers of the state of Rome with their Leges Agrariae. Ninthly vnderunder the cloake of keeping companie with those, vponupon whom wee may9 beare our selues bolde, and which may back vsus, when we hauehave done euill. Tenthly, vnderunderDe agris populo diuidend…s, Liui…s l. 2. the cloake of clinging to their companie, which are good men and are wel thought of, not to better our selues, but to credit our doings the more, and to make vsus more commended10 to the people, as Nouatus did vponupon his confessions. Eleuenthly, vnderunder the cloake of lawe,11 and execution of iustice, when some other wicked affection is the cause of their doings, and the law but their pretence, as Iezabel in putting to death Naboth, did it not for the12 vineyard, but to see iustice kept, and as the Lords of Persia against Daniel. Twelfthe, vnderunder the cloake of religion, zeale and conscience, when deepe in their hearts they hide some other meaning, as Simeon and Leui in procuring the Sichemites to be circumcised, as Absolom in making the shadow of his conspiracie the performing of his vowe in Hebron, as Iezabel making the way to bloodshed on the innocent by the proclamation of a fast, as Caiphas adiuring Christ in Gods name to make them knowe who hee was, that way to take him.
11 Hypocrisie is seene when sinne most lieth dead vnderunder a cloake, and most lieth in a closet, wherewith God is displeased, that when wee make no conscience of sin in close places, our priuie sinnes shall breake out in publike places.
12 The holy Ghost, Ezech. 24. 6, compareth hypocrites to a pot that outwardly seetheth, but within the scumme remaineth. And Hoseah in his 7. chapter compareth them to aSimile. cake, whereof the one side is well baked, and the other side is plaine dow. And Christ compareth them in his daies, to such as wash the outside of the cup and platter, but leaue the inside filthie. Our common similies whereby wee resemble these men is a course cloath, hauing a fine list.
13 When two gentlemen ride on hunting, it is hard to discerne each others houndes, because they are mingled together, which afterwards is more easilie done when the hunters are seuered: euen so, so long as God and the world walke together, it is hard to distinguish betweene the heires of the one and of the other: but when they are seuered by the crosse, it will surely bee seene who be the children of God, who be the heires of the world.
14 In naturall men wee finde these markes: first, that naturall men measure others by1 themselues, so did these brethren iudge of Ioseph. So doth the world iudge hardly of GodsHow natural men measure others by thē selues. children, because they are vngodly themselues: so those that thinke to correct or admonish in anger, think that others do so too, because they come of fashiō to the Church, they thinke so of others. When we are readie then to thinke euill of others, let vsus take heede we be not so our selues, and let vsus learne to leaue this, for the sinne is great. For first, wee beare false witnes against our brother. Secondly, wee be enemies to the grace of God in them: because in this our corruption, wee cannot iudge well of them. The readie remedie is to pull out the beame out of our owne eye, and to iudge charitably of others. Secondly, a naturall man doth more abstaine from euill, for man than for God: and so will it bee, till2 the feare of God be setled in vsus, to teach vsus Gods prouidence in things to come, and his iudgements in things past. This was with Esau, because the daies of his father were at hand. So many are now restrained by the magistracie, which otherwise would do euil: so long as it is with vsus thus, wee are but hypocrites, and not regenerate. The remedie is, to consider Gods prouidence, to commit vengeance to him, to ouercome euill with goodnesse: and then shall wee doe things for conscience sake, and not for feare. Thirdly, the torments of3 Deut. 28. Leuit. 26. Prou. …8. To feare mē.an euill conscience, is the punishment of sinne: the wicked shall flie, when none pursueth: whensoeuer then our conscience doth trouble vsus, let vsus knowe that our sinnes are in vsus▪ whereof we are not purged. When we feare men, it is either for the want of the assurance of Gods mercifull prouidence, or forgiuenes of our sinnes, or for that wee hauehave done the like to others: as Caine thought eueryevery one would slay him, because he slew his brother. If wee hauehave not done them harme, and yet feare as Abraham did Abimelech, then it is the want of Gods prouidence, which riseth of the want of the forgiuenes of our sinnes: for if wee feare the creature, it is because wee are not reconciled to the Creator. The remedie ofFeare & the remedie of it. this feare of men, is to learne faith in Christ, for the free forgiuenes of our sinnes and the assurance of his prouidence: then shall we say, wee feare not what man can doe against vsus: yea, then shall wee deale vprightly with others, so that if then others deale euilly with vsus, and we pay them the things which we neuer took, we hauehave the comfort of our conscience and are blessed because we suffer for wel-doing.
15 In manners, men will first listen to wicked counsel, then take pleasure in their companie, till at last they communicate with them in their euils: an… as they grow in liking of those euill counsellers, so doe they loathe those that giuegive good counsell and despise them: yea, when the Minister speaketh priuilie to them by admonition, or openly out of the word; they thinke hee speaketh of purposed malice and hatred against them: and so shut their eares, and harden their hearts when any thing is spoken for their amendement: but if a word be spoken which concerneth another, or else may cherish them in their sinnes, that doe they greedily snatch and lay hold of. All which sheweth that men are the cause of their owne hardnes: for when the Lord cannot preuaile by his word▪ then leaueth he men vntounto themselues, which stay not till they come to hardnes. This must teach vsus with feare to examine our hearts, to proue what louelove of the truth remaineth in vsus, and what liking we hauehave of lies, what hearts we beare to those which giuegive vsus wholesome counsell to reclaime vsus from sinne, or whether wee rather incline to those that feede our eares with such wordes, as may serue to nouzell vsus in our sinnes, because the childe of GOD may come to this through often infirmitie: but when hee seeth it, it is time to bestirre himselfe, and to feare least those fearefull beginnings doe bring him at the last, vtterly to fall away.
16 The first meanes to keepe vsus from hardnes of heart, is to feare it long before: for if wee once be fallen into this, then are wee past all sense and feeling, and cannot perceiue it, and therefore our case is more fearefull and dangerous, as those are which fall into some great disease of the body and know it not. Againe, if we be not of hardned hearts, then the word may worke with vsus, and all other afflictions may hauehave their effect, and so hauehave a good end, but if our hearts bee once hardened, then all our plagues are vnfruitfull vntounto vsus: yea they are nothing else, but euen a taste of hell, and of those punishments which are and abide for euer. So had Pharaoh many and great plagues, yet because his heart was hardened, he profited not, but ranne on forward till he was vtterly destroyed. But Iob, whom the Lord had not yet forsaken, profited by all his miseries, & had a good and ioyful issue, and escaped from them. Therefore the children of God doe feare it more than all otherA hardened heart, a greater plague than any of the plagues of Aegypt. punishments, and had rather bee plagued with all the miseries of Iob, and the botches of Aegypt, than with an heart that is hardened. It goeth not well with vsus then, when we feare wordly and bodily punishments, more than wee doe hardnes of heart, and other spirituall punishments, for euen here is a difference betweene the wicked and the children of God: for the wicked are euer greatly troubled for feare of outward afflictions, but the spirituall punishments of the soule doe neuer a whit affect them. Contrariwise, the children of God doe aboue all things dread spirituall punishments, as for outward troubles, they are content to beare them, and are grieued no otherwise for them, than as they are signes of Gods displeasure, this is a good note to trie our selues by. The second is a true desire and louelove to hauehave a melting heart, to be often touched with the word, and with Dauid to desire the vnderstanding of the word aboue all worldly treasures, and the light of his louing countenancePsal. 119. aboue all earthly helpe or treasure: for the worldly men doe greedily hunt after worldly things, and thinke themselues best at ease when they enioy them, we must then not be like minded to these men, but earnestly desire the former, and then it will be an vndoubted signe of the spirit of God. The third remedie against hardnes of heart, is to ioyne to the feare aboue named, and continually to labour and striue against it, in vsing carefully all those meanes which may serue thereunto, and as in our nature there is a continuall desire of earthly things▪ so should wee continually bee moued to pray, that in spirit we may daily labour and striue against it, and as the husbandman, fearing pouertie because his goods decay, or his ground bringeth not foorth his fruite, doth labour more carefully to lay vp against the time of neede, like vntounto Ioseph when hee was in Aegypt; and as the ma… Gen. 41. 56.fearing sicknesse, because his naturall powers are weakened, or his stomack waxeth weake, will by Physicke and other meanes labour to preuent it: so wee must doe against hardnes of heart, for so long as wee feele taste in Gods word, to bee humbled by his threatnings, and comforted by his promises, if wee striue and contend to growe in grace, the Lord no2. Pet. 3. 1…. doubt is with vsus. But if wee waxe wearie of the world, and can feele not taste in it; if wee cannot bee terrified by his threatnings, nor affected by his promises, then is our case dangerous, and we hauehave good cause to feare least the Lord will harden vsus: therefore must wee in daily hearing and reading of the word, labour to come to some feeling of it, and in our quiet state, whiles the world is with vsus, lay vp such things in store, as may bee able to comfort vsus, when our ministers are remoued, and the world taken from vsus. But many will bee like Ioseph to prouide for the dearth, but they will not store themselues with spirituall food against the time when the word shall be taken away. Now if through infirmitie wee doe fall, and the light of the spirit be darkened, and our hearts begin to bee hardened, then let vsus call to minde our former practise which we hauehave had in the word, and remember the care wee had to keepe it, and it will be a great helpe to recouer vsus againe. For Dauid noPsal. 77. doubt was very well helped in his greatest conflicts, by the remembrance of those places which aforetime he had read▪
17 When as in receiuing of meate, the meate that nourisheth, is changed into vsus, it is farIf we applie▪ we must applie to the heart. otherwise in the chirurgerie of our soules▪ For in receiuing of the word & of the Sacramēts which feed the soule, they are not changed into the qualities of vsus, but we are chāged into them. It is the folly of the world now adaies, and the euill that troubles, not onelyonly the base people, but the great also and the wise, that they thinke they must giuegive sap & iuice to nourish the word, rather thā that they should suffer their wisdome to be maintained by the sap of the word, and they will set the Lord to learne of them. Wel, in applying there is a great reason we applie to the heart▪ It is the principall place for God to worke on, it is the vsuall place that Sathan most inue…gleth, and therefore it must needes hauehave a plaster▪ And here wee inquire not onelyonly Esaus heart, who saide in his heart, the dayes of mourning for my Father will come shortly, then I will slay my brother Iacob▪ Genes. 27. 42. but Sarahs heart too, who hearing she should conceiue in her olde age, laughed in her heart, &c. So that they must come to this cure, Esaus mourning heart, and Sarahs vnbeleeuing heart▪ …ea and with them, all hearts. Applie the plaster to any place saue to the heart, and it will doe no good. If the disease come from the heart, as all sicknesse of sinne doth, lay to the hand the plaster, or to the foote, or to the face, though it heale in one place, it will breake foorth in another, because vnlesse the heart be well purged and cured, it will still minister new matter of corruption into eueryevery part of the body. We are not then to be healed at the eare as wee thinke wee may, and yet many will not so much as be eare-wise: wee must not bee healed in the braine, for many will goe so farre in hearing, that they may bee braine-wise: but wee must be cured at the heart, for it is required wee should be heart-wise. Well, many will come so far too, as they will conceiue and iudge well of things, so that they growe tongue-wise, and can discourse and talke well of things, but yet for that the heart is not truely touched, they are as vaine in sinne, and as much subiect to pinching sorrowes for sinne as any other. Great cause then the fountaines bee staied, and the principall parts plastered: for if there bee a worlde of sinne in the tongue (as Saint Iames saith) then there be a great many worlds of wickednes in the hear… there be a beame to be sound inMark. 6. the eye of one hypocrite (as Christ admonisheth) then there is a whole sta…ke in the heart.