The Christian Temper, Discourse 7

The Christian Temper · Discourse 7

p. 325OF SINCERITY AND UPRIGHTNESS.

PSAL. 37.37.

Mark the Perfect Man, and behold the Upright: for the end of that Man is Peace.

AS the Lord takes pleaſure in Ʋprightneſs, 1 Chron. 29.17. So it is a thing, that his Servants may take comfort in. Hezekiah (though a King) found no ſuch Cordial in the World. He could take comfort in this, even when ſick unto death, when he had received the Sentence of Death, Iſa. 38.1, 3. And this was their rejoyceing, who had little in the World to take comfort in. 2 Cor. 1.12. when they were as ſorrowful, and having nothing, yet they would not have parted with the joy of their Sincerity for all the World.

God is ſo pleaſed with Sincerity, that where he ſees it, he is ready to overlook Infirmities. As true Gold has its grains of allowance. (Heb. 8.10, 12.) p. 326And all the paths of the Lord are Mercy and Truth, to ſuch as walk before him in Truth, and Sincerity. He will be a Sun and Shield to ſuch: and no good thing will he withhold from them that walk uprightly, Pſal. 84.11. They ſhall have his favour, and countenance here. His Countenance doth behold the Ʋpright, Pſal. 11.7. They have his moſt gracious, and benign Aſpect. And they ſhall be taken into, and enjoy his Glorious Preſence hereafter. Whereas an Hypocrite ſhall not come before him: the Ʋpright ſhall dwel in his preſence, Pſal. 140.13. Who ſhall dwel in God's holy Hill? The Pſalmiſt tells you, Pſal. 24.3, 4. He that hath clean hands, and a pure heart. Pſal. 15.1, 2. Such as walk uprightly. Thus indeed the end of the perfect, and upright Man ſhall be peace, perfect peace, and endleſs happineſs.

But there is a twofold Integrity, or Uprightneſs. There is a Natural, or Moral Integrity, and there is a Spiritual Integrity.

1. There is a Natural, or moral Integrity, which is the effect of common, reſtraining Grace. As God gives the Conſciences of ſome natural Men that power, and quickneſs, that in many particular actions they are ſeen to carry well, following the dictates of their Conſciences. Thus they are kept from groſs Sins, and ſhew forth many commendable Vertues; and that not out of Cunning, but of Conſcience. Their Conſciences will not ſuffer them to do otherwiſe. As Joſeph's Brethren ſaid, We are true Men, we are no Spies. So many natural Men are true to their Principles. Many of the Heathen, (of whom we read in their Writers) were juſt, honeſt, plain-dealers, would ſpeak as they thought, and what ever they loſt or ſuffered, would not break their words, they p. 327were (homines quadrati) Square-men, and ſuch indeed as quite ſhame, and will condemn many that are called Chriſtians, who having baniſhed, or ſeared Conſcience, live in thoſe ſins, that many an honeſt Heathen would have choſen to die rather than commit. And the Lord himſelf gives teſtimony to the Integrity of Abimelech ſo far, that if he had known Sarah to have been another Man's Wife, he would not have taken her to his Houſe, Gen. 20.6. Yea, I know thou didſt this in the Integrity of thy heart. Yet we have no ground to ſuppoſe that Abimelech at that time was a Saint, a truly Upright Man.

2. There is a Spiritual Integrity, which is the effect of ſpecial, renewing Grace. The effect of God's writing his Laws in the heart. When being renewed in the ſpirit of our mind, we put on the new Man, which after God is created in Righteouſneſs, and Holineſs of Truth, foreign.as Eph. 4.23, 24. When not only a Man's Conſcience, but his Will alſo is for that which is right; not only in ſome particular actions, but in his general courſe. When a Man intirely, without reſerve, reſignes, and gives up himſelf to God, heartily reſolved for God, and ordinarily acting for him, with reſpect to his Will, and to his Honour and Glory, in what he does.

Thus Integrity includes both being Ʋpright in heart, and being of upright Converſation, Pſal. 11.2. with 37.14. They that are upright in heart, will be of upright converſation, will walk uprightly: and none can be of upright converſation, none can walk uprightly, without an upright heart.

This uprightneſs is perfect for kind, though but imperfect, as to degree. As a Child has all the parts p. 328of a Man, though not in that full proportion, as a Man hath; but is growing toward it. But that Integrity which may be found in a natural Man, is but an imperfect Embrio, or a Falſe-Conception.

Sincerity and Uprightneſs (to ſpeak properly) is not a particular, diſtinct Grace; but a neceſſary mode of all true Grace. It is the right mode of every Grace; and of every good Work too. So we read of the Sincerity of Love, 2 Cor. 8.8. of Love unfeigned, 2 Cor. 6.6. And of Faith unfeigned, 1 Tim. 1.5. Sincerity in a Chriſtians Graces, is as a Golden-twiſt in a Bracelet, or Neck-lace of Pearls, it goes thorow every Grace: or as the Veins in the Body, that run thorow all the Parts, and Members. Yea, Sincerity is as the Soul of Religion; without Sincerity, we can have no more than a form of Godlineſs, like a dead Carcaſs.

Now to ſhew, how Sincerity and Uprightneſs may be known. O that I might be a welcom Meſſenger to ſome, to ſhew ſome their Uprightneſs, who cannot reſt, but long to be ſatisfied in this Point.

(1.) The Upright Man, (though ſimple, plain) is not ſtolid. Though there is an holy ſimplicity joyned with Sincerity, (2 Cor. 1.12.) yet a brutiſh ſtolidity, groſs ignorance and integrity are utterly inconſiſtent. Pro. 19.2, 3. That the Soul be without Knowledg, is not good. (In our old Tranſlation thus, For without Knowledg the mind is not good.) The fooliſhneſs of Man perverts his way. Indeed ignorance is both Mother and Nurſe of Impiety: but no friend to Integrity. Prov. 2.13. Walking in the wayes of darkneſs, is oppoſed to keeping the paths of Ʋprightneſs. As the Simple, and ſuch as err, are put together, Ezek. 45.20. Pro. 1.22. How long, ye ſimple ones, will ye love ſimplicity? There is a ſimplicity, that is p. 329no vertue. It is the Man of underſtanding that walketh uprightly, Pro. 15.21. Not the fool, Pro. 19.1. He is perverſe. Some reſt in their good meanings, and boaſt of their good, and honeſt hearts; while they have no care to know what is the good, and acceptable and perfect will of God: ſuch are not upright.

(2.) The Upright Man is for knowing the whole Will and Counſel of God. He is willing to hear of his duty, to learn his whole duty; He would not ſtop his ear againſt any Meſſage, that comes from God. The ſingle eye ſees beſt, Mat. 6.22. It would not ſhut out any light that comes from above, from the Father of Lights. The Greek word foreign, which we tranſlate Sincerity, ſome would have taken from the Eagles trying of her young, holding them forth to the full view of the Sun, who (as they ſay) rejects thoſe as ſpurious, and not her genuine brood, which cannot with open eye behold the Sun: or (as moſt take it) the word is tranſlated from Wares, that are right good, that one is not afraid to ſhew, and bring forth into the light of the Sun. When Men hate the Light, and will not come into the Light, it argues unſoundneſs. But he that doth truth, cometh to the Light, Joh. 3.20, 21. To do Truth, and to walk in Truth is as much as to walk with an upright heart, 2 King. 20.3. And ſuch as are for walking in Truth, are for coming to the Light, for knowing the Truth, the Will and Word of God, the rule they are to walk by, Mic. 2.7. Do not my Words do good to him that walks Ʋprightly? Annon placebunt verba mea? as ſome, Will not my words pleaſe him? Yea, indeed it will do much good, it will pleaſe them well, to hear from God, to know more of his mind. [He that hath p. 330ears to hear, let him hear.] We have that expreſſion often. All have not ears to hear, as the Upright have. But where the Lord has a mouth to ſpeak, the upright Man has an ear to hear. He will ſay ſtill, Speak Lord, thy Servant heareth. The Upright heart is that good and honeſt heart, Luk. 8.15. foreign, ad verbum pulchro & bono: quod non modo bonum videri, ſed & eſſe, ſtudet. Brugenſ. in Pol. Synopſ.which is both ready to receive, and careful to keep the Word. The Sincere Milk of the Word will readily down, and agree well with Sincere hearts. Upright words, words of truth will be very acceptable (Eccl. 12.10.) to true upright hearts. Falſe, deceitful, and unſound hearts are willingly ignorant, and willing to be deceived in many points. But a plain, honeſt heart would pray, as the Pſalmiſt, Pſal. 119.29. Remove from me the way of lying; and grant me thy Law graciouſly. And (as it is in Job) what I ſee not, teach thou me. When ſuch come to the Word they can ſay (with Cornelius, Act. 10.33.) Now are we here preſent before God, to hear all things that are commanded thee of God. They would entertain every Divine Truth, welcom every Word of God. They would chuſe the way of truth, when diſcovered, how croſs ſoever to their worldly intereſts, or to their former apprehenſions and opinions. As Pſal. 119.30. I have choſen the way of Truth. And v. 162. I rejoyce at thy Word, as one that findeth great Spoil. As the Truth and Will of God was further revealed to him, he was very much joyed, as one that had got a rich prize.

And thus an Ʋpright heart and a corrupt mind will not dwell together. That the Upright Man p. 331has a will and deſire to know the whole Counſel of God, ſo far as is his concern, and duty; this is a ſpecial preſervative from undoing errors, and miſtakes in Religion. Pſal. 37.31. The Law of his God is in his heart, none of his ſteps ſhall ſlide. Pro. 11.3. The Integrity of the Upright ſhall guide them. And v. 5. The Righteouſneſs of the Perfect ſhall direct his way. Pro. 13.6. Righteouſneſs keepeth him that is upright in the way. Prov. 21.29. As for the upright he directeth his way. If he has been drawn into error, into by paths, he does not harden his face, as reſolved to perſiſt in his courſe: but looks about him, conſiders, and ſo comes to underſtand his errour and to ſee the right way, which his heart is for walking in.

(3.) The Upright Man is willing to be ſearched, is for ſelf-ſearching. Truth ſeeks no corners, (though it may ſometimes be driven into corners.) Such as deal with deceitful Wares, will keep their Shops dark, or uſe falſe-lights; but if you mean honeſtly, and your Commodities be right, you are not unwilling to bring them into the light. And he that will neither deceive others, nor be deceived himſelf, certainly, that Man is not in a way of ſtudied Hypocriſie. See how the Man after God's heart prayeth, Pſal. 139.23, 24. Search me, O God, and know my heart: try me, and know my thoughts. And ſee if there be any wicked way in me. The meaning may be, that he would have God to diſcover him more fully to himſelf, as well as clear up his integrity to others. God's ſearching and trying Men is not for his own information; but to make them known to themſelves, or others. The Pſalmiſt was ſo willing to have his heart ſearched, that he prayes earneſtly for it. Search me, O God, and try me, &c.

p. 332And this is an hopeful ſign of Sincerity, if thou art for ſtrict and ſerious Self-examination, and much in it. As a godly Miniſter told me, a little before his death, That it was ſome ſtay to him then, that he had loved uſes of Examination, that it was very pleaſing to him to read, or hear that part of the Application of the Word ſoundly proſecuted.

Hypocrites are for enquiring into others, for a narrow obſerving, and cenſuring of others; rather than for ſearching, and examining themſelves. Hypocrites uſe to be quick-ſighted abroad, but have no mind to look home, love to be great ſtrangers at home. As decayed Tradeſmen, broken Chapmen, have no delight to look into their Books of Accounts; ſo Hypocrites, thoſe deceitful Chapmen, care not for looking into the Books of their own Conſciences.

(4.) A ſound upright Heart, will approve of ſound and wholeſome admonition and reproof. To take reproof well, as it is a ſign of an humble, Self-denying ſpirit, ſo of an upright heart. And one that deſires to walk uprightly, will be glad to be told of it, when he has ſtepped awry, or turned out of the way: Let the Righteous ſmite him, it ſhall be a kindneſs, Pſal. 141.5.

If ſound and wholſome Admonition will not down with us, it would ſhew our hearts unſound. An upright heart would not hate him that reproveth, would not abhor him that ſpeaketh uprightly. They were Lying Children, which ſaid to the Prophets, Propheſy not unto us right things, ſpeak unto us ſmooth things, propheſy Deceits, Iſa. 30.9, 10. The upright heart is for right things; whilſt the unſound p. 333heart is more for pleaſing Deceits. And the Hypocrite can worſt of all endure to hear any thing againſt his beloved Boſom-ſin. As Herod could not bear it, when John told him of his Herodias, Mat. 14.3, 4, 5.

(5.) The upright Heart is not for hiding Sin, but for a plain and hearty confeſſion of it. The word tranſlated Perfect, [mark the perfect Man] ſignifies Plain, or Simple, Perfect, foreignor Upright. The perfect upright Man, is a plain Man. As Jacob was a plain Man, Gen. 25.27. it is the ſame word. He hath not thoſe cunning ſhifts, as others uſe. Simplex, ſine plicis, He cannot fold, and wrap up an evil Matter, as others will do. As Job, an upright Man, had not the art to keep his Sins cloſe. Job 31.33. If I had covered my Tranſgreſſions as Adam, (or, after the manner of Men) by hiding mine Iniquity in my boſome. The plain Heart knows not how to cover Sin: The upright Man is one, in whoſe ſpirit is no guile, Pſal. 32.2. He has no will to diſſemble, or conceal his Sins, or to excuſe, or extenuate them. Some think, the Pſalmiſt looks eſpecially to that plainneſs, freeneſs, open-heartedneſs in Confeſſion, whereunto the pardon of Sin is promiſed, (as we find in other Texts of Scripture, ſee Prov. 28.13. 1 John 1.9.) And what follows there, Pſal. 32.3, 5. doth very much countenance ſuch an interpretation: Bleſſed is the Man, unto whom the Lord imputeth not Iniquity, and in whoſe ſpirit there is no Guile. Then it follows, When I kept ſilence, my Bones waxed old, through my roaring all the day long.— I acknowledg my Sin unto thee, and mine Iniquity have I not hid: I ſaid, (i. e. reſolved) I will p. 334confeſs my Tranſgreſſions unto the Lord, and thou forgaveſt the iniquity of my Sin. And he freely confeſſed his Sin not only to the Lord, but to Man, 2 Sam. 12.13.

Hypocrites, like the Phariſees, are for juſtifying themſelves: And what they cannot juſtifie, they will mince, and extenuate all they can. How much ado had the Prophet Samuel with Saul, to convince him of his Sin? And after all, he could not be brought to a free, ſerious, and hearty Confeſſion. He confeſſeth, but not without an excuſe, 1 Sam. 15.24. Hypocrites are not for confeſſing, till they can no longer hide their Sins. Or if they confeſs ſome Sins for faſhion-ſake, they are uſually ſuch as the beſt are not free from. They have ſtill a deſire to keep cloſe their Boſom-ſins.

(6.) The upright Man has left halting betwixt two, is really reſolved for God, and entirely devoted to him. Thus his heart is perfect with God, 1 King. 8.61. 2 Chron. 16.9. his heart is for God before all other; it is not divided betwixt God, and other things. The Hypocrites heart, like the Adultereſſes, is divided, divided betwixt God and Mammon, divided betwixt God, and his Luſts. That is a falſe, adulterous heart, that is divided betwixt God, and other Lovers: But bleſſed are they that ſeek him with the whole heart, Pſal. 119.2. Sic ut eum ſolum quaerant & diligant, reliqua tantùm propter Deum. Muis in Pol. Synop.Bleſſed are they that ſeek him above all, ſeek him indeed for himſelf, and other things but for him. As the Pſalmiſt could ſay for himſelf, ver. 10. With my whole heart have I ſought thee. The Lord promiſed, Jer. 24.7. that his p. 335People ſhould return unto him with their whole heart. As he ſays of the main Body of the People on the contrary, Jer. 3.10. Judah hath not turned unto me with her whole heart, but feignedly. Where we ſee, that is not a true, but feigned converſion to God, which is not with the whole heart. We muſt turn unto the Lord our God with all our heart, and with all our ſoul, Deut. 30.10. And thus we muſt love him, Deut. 13.3. And thus we muſt ſerve him, Deut. 10.12. And to ſerve him thus, is to ſerve him in truth. 1 Sam. 12.24. Serve him in truth, with all your hearts.

Object. But then where is there a Man upon Earth, that truly turns to God, or loves, or ſerves him, if there be no doing theſe in truth, but with all the heart?

Anſw. Speaking ſtrictly, none do thus turn to God, love, ſeek, or ſerve him. But the phraſe, with all the heart, and with the whole heart, muſt be taken in a more favourable ſenſe here. So the whole heart, and a perfect heart, is oppoſed to a double heart, a divided heart, an heart and an heart. foreign, A double-minded Man, is the Character of an Hypocrite, James 1.8. He has two ſouls (as it were) one inclining him towards God and Chriſt, and Heaven; another inclining more ſtrongly towards the World, towards Worldly Riches, Pleaſures, Vain-glory, or Applauſe. He is double-ſoul'd, and therefore unſtable, not knowing where to fix. When he would give up himſelf to his Luſts, Conſcience is pulling him back; and when he ſhould give up himſelf to God, his Luſts draw him back. And his heart being never truly ſet on God, it is more eaſily drawn from him, than from the World, p. 336from his Luſts, which he is more for.

Object. But is there not Fleſh and Spirit (two contrary Principles) in the beſt Saint upon Earth?

Anſw. True: Yet ſo, that the Spirits intereſt is predominant, the prevailing bent of the Heart, and Will is for God. But the Hypocrite is ſtill halting betwixt two Opinions, his heart divided betwixt God and the World. Like a Man that is in bivio, Of the new Cov. p. 225.in a double way (as Dr. Preſton has the Compariſon) he ſtands and looks on both, and knows not which to take: So the double-minded Man looks upon God, and looks upon the World; and one while he is for God, another while for the World. He ſtands thus in ſuſpence. Whereas the upright Man is come to his choice, he is reſolved what way to take, and all the World cannot turn him. His heart is fixed upon God, his reſolution thorowly ſet for God. Though honeſt hearts do find unſteadineſs, as to Degrees; yet they are not unſettled, as to the Object. The prevailing habitual bent of ſuch hearts, is towards God; though they are not carried out towards him with the like ardency of Affection, and like vigorous endeavours at all times.

(7.) The upright Man is one that loves the Lord Jeſus Chriſt in ſincerity, Cant. 1.4. The upright love thee. Hypocrites, unſound Profeſſors, do but pretend love to the Lord Jeſus Chriſt; the Upright only love him indeed. Thus the Apoſtle concludes his Epiſtle to the Epheſians, [Grace be with all them that love our Lord Jeſus Chriſt in ſincerity.] Here all the Hypocrites in the World fall ſhort, and are cut out. While an Hypocrite in outward actions, may p. 337may ſeem to out-do many a ſincere Chriſtian; yet in the point of affection he is utterly wanting. He wants that, which ſhould be the main ſpring of his actions. He is wholly acted from ſelf-love, and by ſelf-reſpects, not from love to Jeſus Chriſt, which is the cauſe of that great unevenneſs in the courſe of Hypocrites. They are not ſteady; but off and on, moved to and fro, as ſelf-intereſt, and ſelf-reſpects move and incline them. While it is for their credit, and profit, and is like to make way for their preferment to profeſs his Name, they would be ſorry that any ſhould be more forward to own Chriſt, and his wayes, than they: but when the wind bloweth in another quarter, ordinarily they will then face about, and ſhamefully retreat: or if they hold on, yet it is ſtill from ſome ſelf-reſpect, not from real love to Chriſt. But the Upright heartily love him, and therefore cleave to him with full purpoſe of heart, and follow him fully, even when he is moſt deſpiſed, and oppoſed. Like thoſe good Women, to whom the Angel ſpake, Mat. 28.5. Fear not ye: for I know that ye ſeek Jeſus, which was crucified. They that love Chriſt indeed, will continue ſeeking him, when moſt deſpiſed, when perſecuted, when crucified. And if our hearts be not with Chriſt, they cannot be ſound, and upright.

(8.) The Upright Man is careful in his ordinary courſe to walk before God, to carry as in God's ſight and preſence. Gen. 17.1. Walk before me, and be thou Perfect, or Upright. Uprightneſs in heart and life is not attained without a ſenſe of God's preſence with us, without ſetting the Lord before us. So 1 King. 9.4. If thou wilt walk before me, as David thy Father walked in integrity of heart, and in uprightneſs. Iſ. 57.2. p. 338each one walking in his Ʋprightneſs. Others have it, before Him, (as it is in the Margent) each one that hath walked before him. Indeed one cannot walk in Ʋprightneſs, that does not walk before him. 2 Cor. 2.17. of Sincerity, and in the ſight of God, go together. And it is ſomething to this purpoſe, that they that know God, and the upright in heart, are joyned, Pſal. 36.10. As Hypocrites, and they that forget God, are put together, Job 8.13. The Upright ſo know God, as to remember him, they have their thoughts much upon him. The Hypocrite forgets God, thinks little of him. He puts off the ſerious thoughts of God, of his Omnipreſence, of his Omniſcience, &c. as otherwiſe he could never go on ſtill and quietly in a way of Hyprocriſie. The Upright ordinarily ſo mind God's Preſence with them, his eye upon them, that they are awed therewith, and fear before him. He that walkes Ʋprightly, is ever one that feareth the Lord, Prov. 14.2.

(9.) The Upright Man is one that hates, oppoſes, and forſakes all known Sin. There is no Sin he knows of, that he would ſpare and indulge. And this is a certain infallible note, and caracter, if we can find it in our ſelves.

The Ʋpright in heart, and the Pure in heart are really the ſame.

Queſt. But who can ſay, I have made my heart clean? I am pure from my Sin?

Anſw. It is true, an abſolute perfect purity is not to be found in any upon Earth, but only in Heaven, yet the Upright are ſaid to be of a clean heart, and to have a pure heart (Pſal. 73.1. and 24.4.) comparatively. That is, compared with themſelves, what they were, before God created this clean heart in them, p. 339and put a right ſpirit into them; as alſo compared with others, that are ſtrangers to the work of ſpiritual renovation. So the denomination follows the better part. As we ſay, a Corn-field, notwithſtanding there are many Weeds in it too. And a Gold-Mine, though there is much Droſs with the Gold. And there is this further to be ſaid, that though there is ſin and impurity ſtill cleaving, and adhering to the Upright Man; yet his heart cleaves not to any ſin. It is ſo far pure, it is not for joyning, or mingling with corruption; but would work it out. There is no way of wickedneſs allowed of in the heart, that is upright.

This laſt note is clearly laid down, Prov. 16.17. The high-way of the Ʋpright is to depart from evil. This is the common path ſuch daily keep unto. In their ordinary courſe they have a care to depart from evil, from evil in genere, which contains the ſeveral ſpecies, or kinds of evil. So Job that was a Perfect and Ʋpright Man, ſhewed it in his eſchewing evil, Job 1.1. Though the Upright Man cannot live abſolutely free from ſin; Yet neither can he live in ſin. It is not his Element. Though ſin has a being in him ſtill; yet it has not dominion over him. Pſal. 19.13. Let them not have dominion over me: then ſhall I be Ʋpright. There is reigning ſin, which a Man does not oppoſe; but gives up himſelf unto, which he willingly ſerves, and obeys: and this is altogether inconſiſtent with Uprightneſs.

Again, there is ſin which is not reigning, but reſiſted, which a Man does not allow of, but deſires and endeavours to ſhake off, Watches, prays, ſtrives againſt: and the exiſtence, or preſence of ſuch ſin does not deny, or diſprove a Man's Uprightneſs. p. 340An upright Man may fall into Sin; but he does not continue in Sin. It is not his way. But his highway is to depart from evil.

Here is a broad difference betwixt the Hypocrite, and the Upright.

1. An Hypocrite will ſometimes ſeem very zealous againſt Sin in others, and be forward to cenſure, and condemn others; while he willingly overlooks, and indulges Sin in himſelf. He can ſooner eſpie a mote in anothers Eye, than a beam in his own Eye. An upright Man, though he would not partake of others Sins by Connivance, &c. yet he ſets eſpecially againſt his own Sins, and againſt ſin in thoſe that are neareſt to him: In the firſt place he would reform at home.

2. An Hypocrite may leave ſome Sins, as Jehu deſtroyed Baal, and Herod probably reformed in ſome things: But the Upright Man is an Enemy to all known Sin.

3. An Hypocrite is for lopping off the Branches: But the upright Man is ſtriking even at the root of Sin. He is for mortifying that body of Sin within him. He is ſick of that body of Death. He ſtrives in good earneſt againſt inward evil Inclinations. An Hypocrite, whilſt he keeps his hands clean from groſs acts of Sin, has no care, takes no pains to purifie his heart. Whilſt he avoids open Prophaneneſs, he tolerates, and allows of inward Corruptions, and Heart-pollutions, Mat. 23.25, 26. &c. The upright Man's care is to caſt, and keep Sin out of his Heart, as well as out of his Life.

4. An Hypocrite is not afraid of doing that in God's ſight, which he would be afraid, or aſhamed to do in the view of others; or if he thought Men p. 341would come to the knowledg of it. The upright ordinarily dread to ſin in ſecret, fear to ſin againſt God, though it were poſſible to keep it cloſe from the knowledg of the World.

5. An Hypocrite will condemn the Sins of former Times, while he is eaſily drawn to a compliance with the ſins and corruptions of the preſent Times he liveth in; like thoſe, Mat. 23.29, 30, 34. But an upright Man will be good in bad Times: As Noah, Gen. 6.9. Noah was a juſt Man, and perfect, or upright in his Generation. In that wicked Age, wherein Iniquity did ſo much abound, and defile the World, yet ſtill he retained his Integrity. He was a juſt, a righteous Man, when the Earth was filled with violence. He walked with God, even at that time, when Mankind generally, as with one conſent, lay wallowing in Sin. So Pſal. 125.4, 5. They that are upright in heart, are oppoſed to ſuch as turn aſide unto crooked ways. They cannot wind about, and turn with the Times, as others. An upright Man hates the work of them that turn aſide, and reſolves, it ſhall not cleave to him, Pſal. 101.3. Pſal. 26.11. But as for me, I will walk in mine Integrity. Ʋprightneſs, Rectitude, and Streightneſs, are words of very near, and great affinity. An upright Man is for conforming himſelf to the Word, a ſtreight Rule, is not conformed to the World, cannot bend to the ſinful humours, and examples of Men.

6. An Hypocrite ſometimes whilſt he abſtains from groſs Sins, freely allows himſelf in leſſer Sins, or ſuch as he accounts little, Peccadillo's. Take that Inſtance the Apoſtle James gives, James 1.26. If any Man among you ſeem to be Religious, and bridleth not his Tongue, but deceiveth his own Heart, this p. 342Man's Religion is vain. Some will ſeem to have a care of their Actions, who have no care of their Words. Words are but Wind with them. And (as a Learned Man obſerves) 'Tis the Hypocrites Sin. Dr. Manton on Jam. 3.2. pag. 357.Jas 3:2They abſtain from groſſer Actions, but uſually offend in their Words, in boaſting Profeſſions, and proud Cenſures. A ſound upright Man would not offend, ſo much as in Word, (James 3.2.) Such as have no care to bridle and govern their Tongues, to keep them under a Law; the Apoſtle tells us, their Religion is vain. So an ordinary allowance of any known Sin, as accounted little, will not ſtand with Uprightneſs, which engageth the Heart againſt all known Sin.

7. Sometimes an Hypocrite will ſeem very ſtrict, and tender in leſſer matters, and very nice, and ſcrupulous about ſome things lawful; whilſt he makes no bones of Sins indeed, and very great Sins, if he can but get any cover for them. Like thoſe, Mat. 23.24. who would ſtrain at a Gnat, and ſwallow a Camel. They that would not have eaten with unwaſhen hands, yet care not how they defiled them with Oppreſſion, with cruel and unjuſt Practices; ſuch are far from the Path of the Ʋpright. The upright Man indeed would abſtain from the appearance of evil; and much more from apparent Evils.

8. An Hypocrite, whatever Sins he may ſeem to abandon and forſake, yet has ſome beloved Sin, and generally ſome fleſh-pleaſing, or gainful Sin, that he knows not how to part with, which he hides in his boſom. But here now I come to the good old mark of Sincerity, (as one calls it) which p. 343Divines have uſed to lay down: The upright Man has a ſpecial care to get down, and keep down any ſuch Sin, or Sins, as he finds himſelf moſt inclined unto. And here we may apply that of the Pſalmiſt, Pſal. 18.23. I was alſo upright before him; and I kept my ſelf from mine Iniquity. Indeed I find a learned Man referring this to that paſſage, 1 Sam. 26.9, 11. where David would not take the faireſt opportunity to revenge himſelf on Saul, to get rid of his greateſt Enemy. When, had he conſulted with Carnal Reaſon, that would readily have prompted him with ſpeed to diſpatch his Enemy, to provide for his own ſafety; yet he reſolutely withſtood the Temptation, and what Corrupt Nature would have inclined him to; and neither would himſelf lay violent hands on Saul, nor ſuffer Abiſhai to do it. Thus the greater temptations one has to Sin, if they are heartily reſiſted (ſi caetera ſint paria) it is a greater evidence of ones Integrity and Uprightneſs. As in Joſeph, Gen. 39.9. and Job, Job 2.3. and David here.

But divers give the ſenſe, which is to my preſent purpoſe, (though indeed the words may be taken more largely) I kept my ſelf from mine Iniquity,] i. e. From the Sin, unto which by Nature, Conſtitution, or the like, he was moſt prone. So that is an upright heart indeed, which is turned againſt its Boſom-ſin. He is an upright Man, who hath not any Sin that he would not gladly part with.

10. Uprightneſs and Sincerity are more directly oppoſite, and in a ſpecial manner contrary to ſuch Sins as theſe, viz. a way of Hypocriſie, a way of Lying, and walking by the falſe line of Carnal Policy.

(1.) Sincerity is moſt oppoſite to Hypocriſie. The p. 344Hypocrite deſires to ſeem good, rather than to be good. Of Machiavil's mind, he thinks the name, and repute of being Religious, and Conſciencious, may be of uſe to his deſigns; but that the thing it ſelf would be a burden. The ſincere upright Chriſtian, would be better than he ſeems; the Hypocrite is only for making a ſhew. He feigns himſelf to be what he is not, and makes a ſhew of doing what in very deed he does not. The upright Man is one, in whoſe ſpirit there is no ſuch ſtudied guile.

There is a ſtate of Hypocriſie, when Men pretend to be devoted to God, and his Service, while it is nothing ſo, (Iſa. 48.1.) Their hearts are rotten, and falſe to God, and ſtill in league with their Luſts. Now a ſtate of Hypocriſie is plainly inconſiſtent with true Grace, Sincerity, and Uprightneſs.

Again, There is Hypocriſie in ſome particular Acts, and in ſome Degree. As to ſeem more affected, intent, and fervent in Duty, in hearing the Word, Prayer, &c. or to ſeem more eminent in this, or that Grace, than one is really. This partial Hypocriſie (as we may call it) though very ſinful, may ſtand with Ʋprightneſs in the main. Only take this note along with you, That as an upright Man eſpies, and reflects upon it, he cannot but loath himſelf for it. He has worſe thoughts of himſelf for this; and he is working it out. It is not a thing that he allows. Reigning, and allowed Hypocriſie is a clear proof of an unſound inſincere Heart. The upright Man is one in whom is no allowed guile. He is humbled for what Hypocriſie he finds in himſelf, he hates, he reſiſts it. Though Hypocriſie be ſometimes preſent with thee, if it be p. 345not prevalent, if it has not dominion over thee, it will not prove thee an Hypocrite. Hypocriſie is not a burden to an Hypocrite, it reſts in his heart, as in ſuo loco, in its natural ſeat, and proper place.

Further, If others have better thoughts of thee, have an higher opinion of thy Gifts, and Graces, than there is real ground for; yet if it be without thy affecting, or ſeeking by diſſimulation, or feigning to be better than thou art; and if it be contrary to thy will, and liking, it is no fault of thine, but the other's Error, and Miſtake.

Yea, further: If thou art putting thy ſelf oft upon good Diſcourſe, (as thou haſt opportunity) though (alas!) thou findeſt thy heart dead, and dull, little affected with the things of God at preſent, of which thou chuſeſt to diſcourſe; yet this is not to act the part of an Hypocrite, it is not the Sin of Hypocriſie, when thy end in ſpeaking, is to affect thy own heart, and thoſe that hear thee, (which is good) and not to ſeem more affected than thou art. When thou doſt not deſign to ſet off thy ſelf, but indeed to edifie thy ſelf, and others, ſo far thy heart is right, and ſincere; though it be not ſo warm, and lively, as it ought to be. And what is here noted of Chriſtian Conference, the like may be ſaid of praying with others, &c.

(2.) Sincerity and Uprightneſs have a peculiar contrariety alſo to a way of Lying, or deceitful Speaking. Mentiri eſt contra mentem ire, to ſpeak contrary to ones mind, or thoughts. And how contrary is this to Plain-heartedneſs? The Upright will ſpeak uprightly, Iſa. 33 15. His words are of the uprightneſs of his heart, (Job. 33.3.) A righteous Man hateth Lying, Prov. 13.4. That it is a falſe ſlander, p. 346to ſay of ſuch, Though they will not Swear, yet they will Lye. An upright Man is ſo far from uſing, and allowing, that he hates, and abhors it. As the Pſalmiſt profeſſeth, Pſal. 119.163. It's true, many a moral honeſt Man would ſcorn to Lye; but a righteous Man hateth Lying, ſo as a Moraliſt does not. He hates it, not only as ſhameful, but much more as ſinful, as ſtrictly forbidden by God. Lev. 19.11. Neither lye one to another. Col. 3.9. Lye not one to another. Epheſ. 4.25. Wherefore putting away Lying, ſpeak every Man truth with his Neighbour. He hates it as highly diſpleaſing, and hateful to God. Prov. 6.16, 17. Theſe ſix things doth the Lord hate, yea, ſeven are an abomination unto him, (an abomination of his Soul) a proud Look, a lying Tongue, &c. So Prov. 12.22. Lying Lips are an abomination to the Lord: But they that deal truly, are his delight. And how terrible a Sentence is that we read, againſt all Lyars, Rev. 21.8. where they are joyned with the unbelieving and abominable, with Murderers, Whoremongers, Sorcerers and Idolaters, of all whom it is ſaid, that they ſhall have their part in the Lake that burneth with Fire and Brimſtone.

And to Lying we may refer Jeſuitical Equivocation. When they have pleaded for it all they can, yet it will be found but a more cunning, artificial way of Lying, and contrary to that dealing plainly and truly, which is the Practice of upright ones. But by this device (as one ſays) Peter might well and truly have denied Chriſt, C. Cartwright, on Pſal. 15. p. 67.Ps 15ſaying and ſwearing he knew him not; to wit, p. 347to be ſuch an one as they took him to be, or to tell them, and the like.

One ſays of Chryſoſtom, that he never told Lye. That was very high: Yet no upright Man is foreign, one that loves and trades in it. A way of Lying, and walking in Truth, are as contrary as Light and Darkneſs. He that walketh uprightly, is alſo one that ſpeaketh the Truth in his Heart, Pſal. 15.2. His Heart and Tongue well agree. He in whoſe heart is no guile, will have a care to keep his Lips from ſpeaking guile. They were treacherous Men, that did bend their tongues like a Bow to ſhoot forth Lyes, that taught their Tongue to ſpeak Lyes, Jer. 9.2, 3, 5.

(3.) To walk uprightly is contrary to being led by Carnal Policy. 2 Cor. 1.12. In ſimplicity and godly ſincerity, not with fleſhly wiſdom — we have had our converſation in the World. Holy Simplicity, godly Sincerity, and fleſhly Wiſdom, are oppoſites. Carnal, or fleſhly Wiſdom, may be ſo called upon ſeveral accounts: As

1. Ratione Principij, in reſpect of its Principles. It is originally from the Fleſh, the carnal and corrupt part, as Spiritual Wiſdom is from the Spirit.

2. Ratione finis, in reſpect of its End. It is only for Carnal ends, for ſerving a Carnal intereſt.

3. Ratione formae, it is according to the Law of the Fleſh, not of the Spirit. Not according to the rule of the new Creature, but according to the courſe and practice of carnal Worldly Men.

4. Ratione efficientiae, It is Fleſhly, not only Formaliter, but Effectivè. As the product of Carnal Wiſdom, are baſe, carnal, ſinful ſhifts; and the influence and tendency of it, to make one more p. 348addicted to the Fleſh, more Carnal, Senſual, and Earthly. It is impoſſible, that one, who is led, and ſteers his courſe by the principles of Worldly Wiſdom, ſhould walk uprightly. Godly Simplicity indeed excludes not a lawful Prudence: but is contrary to carnal Policy. We ſhould be wiſe as Serpents, (as the Serpent is quick-ſighted, and wary to avoid dangers:) But withal we muſt be innocent (ſimple, ſincere) as Doves, Mat. 10.16. The wiſdom of the Serpent, muſt by no means devour the innocence of the Dove. As ſome have ſaid, The Serpents eye does well only in the Doves head. And be we ſure of this, that carnal Policy, which puts any upon uſing ſinful, indirect Courſes, to ſecure, or raiſe themſelves in the World, will in the end prove Folly. As he that getteth Riches, and not by right, — at his end ſhall be a Fool, Jer. 17.11. It is true, we find Jacob once in a particular paſſage, to have uſed much Craft, and Wilineſs, when he feigned himſelf to be Eſau (though ſome would excuſe it) for which he ſmarted afterwards. But as he is called a Plain Man, (not a Cunning Hunter, like Eſau) ſo was he Plain-hearted, and Plain-dealing in the main, and general courſe of his Life. As for his Policy uſed in Laban's ſervice, Gen. 30.37. that might be by ſpecial direction from the Angel of God, as ſome conceive, ſee Gen. 31.11. He had been greatly wronged by Laban, but God by his Providence would thus right him, Chap. 31.9.

The Upright Man is for making the will of God his Rule, not the wiſdom of the Fleſh. He walks by that Rule in his general Courſe, and while he carries like himſelf. If ſometimes Carnal Policy p. 349has led him aſide, yet he comes to himſelf again.

There are ſome other Sins, that Uprightneſs is ſpecially oppoſite unto: But I fear being too tedious.

11. The upright Man has a reſpect to all God's Commands. And herein doth Uprightneſs mainly conſiſt: Then ſhall I not be aſhamed, (ſays the Pſalmiſt) when I have reſpect unto all thy Commandments, Pſal. 119.6. For this he is called, a Man after Gods own Heart, Acts 13.22. I have found David the Son of Jeſſe, a Man after mine own Heart, foreign.which ſhall fulfil all my Will. He had a reſpect to all God's Commands. He would take his work before him, not pick and chooſe, not have ſome regard to one Command, and deſpiſe another. Impartial, Univerſal Obedience, is a ſure note of Integrity; as Partial Obedience is a ſign of Hypocriſie: To ſtand perfect, and to be filled, or compleat in all the Will of God, are joyned, Col. 4.12. Indeed, the obedience of the beſt on Earth is but Imperfect, they come not up fully to any one of God's Commands; but though it be imperfect, it is not Partial. As David was for taking part with the whole Law of God, and every part of it, he would not have deſired any one Precept nulled, abrogated, Pſal. 119.128. I eſteem all thy Precepts concerning all things to be right. Or as Dr. Hammond reads it, All thy Precepts, even all I have approved. Et vid. Annot. in loc. The Hypocrite cannot ſay ſo; he accounts ſome of them too hard, too ſtrict. If he allows of ſome Commands, yet he could wiſh others aboliſhed. The upright Man p. 350is for one, as well as another, and in will, deſire, purpoſe, and endeavour, he obeyeth all God's Commands, he does not allow himſelf in the breach, or contempt of any one known Command: And this is to walk uprightly, to do according to all God's Commands. 1 Kings 9.4. If thou wilt walk before me, as David thy Father walked, in integrity of heart, and uprightneſs, to do according to all that I have commanded.— As he that believes any Truth upon the Teſtimony of God in his Word, upon the ſame ground, for the ſame reaſon muſt believe the truth of whatſoever God hath ſaid in his Word: So he that obeyeth in this, or that particular, becauſe God hath commanded it, hath a will to obey all that God hath given in Command. Thus the upright Man's obedience to one Command, is upon a general Ground, common to all God's Commands. And hereupon he is uniform in his Obedience. But the obedience which the Hypocrite performeth, is upon lame, unſound Reaſons, and partial Grounds; and ſo his obedience is lame, ſhort, and partial, like the Grounds of it.

But attend well to this note I am upon. To walk Uprightly is to walk in all the Commandments of the Lord, as Zacharias and Elizabeth did, Luk. 1.6. And ſo

(1.) The Upright Man hath a reſpect to both Tables. An Upright Heart is another Arke, where the Tables of God's Laws are kept, even both Tables. Thoſe which God hath joyned, one after God's Heart would not ſeparate. Such a one would keep a Conſcience void of offence both towards God, and towards Men, (Act. 24.16.) Look what kind of p. 351honeſty to Man that is, which is not accompanied with Religion towards God, the ſame (ſayes Mr. R. Bolton) is that Religion towards God, which is not attended with honeſty to Men. Both in one predicament, as he ſayes.

How can he be Upright before God, who does not make Conſcience of Duties to God? Job was Perfect, and Ʋpright, and one that feared God, as we read, Job 1.1.

And further, Uprightneſs teacheth to make Conſcience of Duties towards Men. For which ſee Job's ſerious profeſſion of his Upright carriage, chap. 31. So the Apoſtle ſayes, Heb. 13.18. We truſt we have a good Conſcience, in all things willing to live honeſtly.

So the Upright Man is a good Man. Mic. 7.2. The good Man is periſhed out of the earth: and there is none upright among Men. Pſal. 125.4. Thoſe that be good, and them that are Ʋpright in their heart, go together.

The Upright ſet themſelves to follow the rule of the Word, which teacheth them to be good in their Relations. As Pſal. 101.2. I will behave my ſelf wiſely in a perfect way — I will walk within my Soul with a perfect heart. The Upright Man will be a good Maſter. Or ſuch a one will make a good Servant, (if he be in that Relation.) Obeying not with eye-ſervice, but in ſingleneſs of heart, (Col. 3.22.) not purloyning, but ſhewing all good fidelity, (Tit. 2.10.)

The Upright Man is a juſt Man. Job 12.4. The Juſt Ʋpright Man— He is juſt in his dealings. Uprightneſs, and Injuſtice are at great odds as can be, theſe will never agree while the World ſtands. Sincerity p. 352will not mingle with fraud and deceit. Sincerum, quaſi ſine cerâ.The honeſt heart is for honeſt dealing. Such as are Sincere before God, will deal truly, ſincerely, fairly, candidly with Men. As there is an expreſſion, Judg. 9.19. If ye have dealt truly and ſincerely with Jerubbaal, and with his Houſe. Such as make a trade of cozening, defrauding, wronging their Neighbours, let their pretences be never ſo fair, their courſe of practice will prove them falſe, unſound. How incongruous is it, to have Jacob's Voice, and Eſau's rough hands? Verily, a cheating Profeſſour is much worſe than a known profeſſed Cheater. And ſee Deut. 25.13, 14, 15, 16. Deceitful Weights, and deceitful Meaſures, are the inventions of deceitful Hearts.

How many, that are enriching themſelves with the wages of Ʋnrighteouſneſs? Such cannot ſay, as the Pſalmiſt, Pſal. 18.23, 24. I was upright before him — Therefore hath the Lord recompenſed me according to my righteouſneſs, according to the cleanneſs of my hands in his Eye-ſight. Nor are ſuch ever likely to have any evidence of their Uprightneſs, till they come to follow ſuch Counſel as that, Dan. 4.27. Break off thy Sins by Righteouſneſs, and thine Iniquities by ſhewing Mercy to the Poor. As God ſmites his hand at Mens diſhoneſt gain (Ezek. 22.13.) So will the Upright deſpiſe the gain of oppreſſions, or deceits, and ſhake his hands from holding of bribes, Iſa. 33.15.

Yea the Upright Man is not only juſt, but Merciful, Pſal. 112.4. Unto the Ʋpright there ariſeth light in darkneſs: he is gracious and full of compaſſion, (as well as) righteous. So the Merciful and Ʋpright are put together, and oppoſed to the froward, Pſal. 18.25, 26.

p. 3532. The upright Man would not deſpiſe the leaſt of Gods Commands. He is for keeping them, as the apple of his Eye, (as there is an expreſſion, Prov. 7.2.) with all care and tenderneſs. His care is to walk circumſpectly, exactly. That preciſeneſs which prophane ſpirits deride, and ſcoff at, he ſees to be neceſſary. That ſuppoſing a Man to keep the whole Law, excepting one Point, which he allows himſelf to offend in, by contemning God's Authority therein, his Obedience would thus be proved unſound, and he be proved guilty in reſpect of the whole Law, (James 2.10.) He thus deſpiſing that ſame Authority, upon which the whole Law depends. For one to allow himſelf in the breach of the leaſt of Chriſt's Commands, accounting it of little weight, that it was no matter, if he regard it not; this is enough to ſhut one out of the Kingdom of Heaven, Mat. 5.19.

3. The upright Man (though he does not deſpiſe, and contemn the leaſt of God's Commands, yet he) looks firſt and moſt to the greateſt Commands: He has a ſpecial regard to theſe. As the contrary detected the Hypocriſy of the Scribes and Phariſees, that as ſtrict as they were in leſſer matters, yet they were groſly negligent of the greater, and more weighty, Mat. 23.23, 24. To be very obſervant of, and zealous about Circumſtantials, but careleſs of more neceſſary Duties, and ſubſtantials of Religion, is one ill-favoured mark of an Hypocrite, whereby he may be known.

4. The upright Man has a reſpect to the hardeſt Commands, even to ſuch Commands as are moſt croſs to his Carnal intereſt, and Natural inclination. So this evidenced Abraham's integrity, that p. 354when God called for his Iſaac, he withheld not his Son, his only Son from him. Thus (on the other hand) the unſoundneſs of the young Man, that was ready to boaſt of his obedience, was diſcovered. Mat. 19.21. If thou wilt be perfect (Mark 10.21. one thing thou lackeſt) Go, and ſell that thou haſt, and give to the Poor — and come and follow me. Chriſt knew his mind, how his heart was let upon the World; and to ſhew that his heart was not right, nor he ſo perfect, as he took himſelf to be, he tried him with a Command, that was croſs to his Carnal Intereſt, and to his ſpecial Inclination, which ſoon laid him open. As willing and forward as he ſeemed to know and learn his Duty, yet when he hears of ſelling all, and taking up the Croſs, (Mark 10.21.) he leaveth this hard work for others.

(12.) The upright Man carries uprightly in reference to holy Duties. Here

1. He has a care to engage his heart to approach to God. Thus his Prayers proceed not from feigned Lips, Pſal. 17.1. So he praiſeth God with uprightneſs of heart, Pſal. 119.7. The Hypocrite thinks it enough to draw nigh to God with his Mouth, and to honour him with the Lips, Mark. 7.6. Well hath Iſaiah propheſied of you Hypocrites, as it is written; This People honoureth me with their Lips, but their Heart is far frem me. The Hypocrite contents himſelf with a form of Godlineſs, with meer Bodily Exerciſe. The upright Man is a true Worſhipper, one that worſhippeth God in Spirit, and in Truth, (John 4.23. Phil. 3.3.) The upright Man takes not up with any outward Form, but laboureth for an inward frame, ſutable to the Worſhip p. 355he performs. 2 Chron. 29.34. The Levites were more upright in heart, to ſanctifie themſelves, than the Prieſts. The upright Man looks not only to the matter of Duty, but to the manner alſo, how it is to be done.

2. The upright Man is not one preſt to God's Service, but a Volunteer in his Service. To ſerve God with a perfect heart, and willing mind, go together, 1 Chron. 28.9. As we read of the People, 1 Chron. 29.9. Then the People rejoyced, for that they offered willingly; becauſe with a perfect heart they offered willingly. As of David, ver. 17. As for me, in the uprightneſs of my heart I have willingly offered.— The Greek word foreign, which properly ſignifies Simplicity, is oft uſed for Freeneſs, or Liberality. The ſimple and ſincere heart, is a free heart. It is free in God's Service, and accounts his ſervice perfect Freedom. The Hypocrite ſets to Duty as a Task, and Burden; he is glad when a duty is over. The upright Man's heart is in theſe ways. Holy Duties (that are means of ſpecial Communion with God) are his beſt Meal-times. Job 23.12. I eſteemed the words of his Mouth, more than my neceſſary Food. Such would not know how to live without the Word, without Prayer, &c. The World could not hire them to lay Duties aſide, by all it has to proffer. True, the upright Man finds not at all times the like chearfulneſs in God's Service: But the ſpirit is willing, when the fleſh is weak. Or if his Spirit be ſometimes ſtraightned, 'tis his burden when it is ſo: And he prays to be eſtabliſhed with a free ſpirit. When he finds any liſtleſsneſs unto, and wearineſs in God's Service, it is a thing he is weary of. He has little joy in any thing, while he cannot p. 356take delight in God, and his Wayes.

3. The upright Man has a ſpecial reſpect unto God in Duties. He looks moſt at God's Approbation. Having a reſpect to every known Duty, and having reſpect to God in all, are great ſigns of Uprightneſs. To look ſtraight forward, (Prov. 4.25.) the Hypocrite looks aſquint. He has not a right intention of ſerving, honouring, and pleaſing God in what he does. The Upright looks moſt at God: The Hypocrite looks moſt at Men. He does all to be ſeen of Men, (Mat. 6.5. & 23.5.) The Hypocrite would think all his labour loſt, if he have not Man's applauſe, or approbation. He loves the praiſe of Men, more than the praiſe of God, (like thoſe John 12.45.) The Upright little regard Man's commendation, or cenſure either: (As it was a ſmall thing with the Apoſtle, to be judged of Mans judgment) but he would account all loſt indeed, without God's Approbation, and Acceptance. He would not that his praiſe ſhould be of Men, but of God. He more dreads than courts Man's applauſe: Or if he finds himſelf ſometimes tickled, and taken with it, in cool blood he abhors himſelf for it. But if he may know, that God has accepted his Work, the Lord's [Well done, good and faithful ſervant,] would do him good at heart.

4. The upright Man is for ſecret Duties. He makes conſcience of them, delights in them. The Lord ſhall ſee his Nathaniel's under the Fig-tree, in their private Walks, in their Cloſets. He ſees them oft retiring themſelves. The Hypocrite, who is only for making a ſhew, cares not for ſecret Duties, which Men can take no notice of. If Conſcience p. 357will not let him alone, without doing ſomething here, yet he has no love to them, he is very ſlighty in them.

5. The upright Man is, not only for Duties that are in faſhion and credit among Men, but thoſe that may expoſe him to Scorn, or Perſecution. As Daniel would hold on Praying, and giving Thanks to God, when it was likely to coſt him his Life, Dan. 6.10. The upright Man ſtudies the Point of his Duty, more than his own ſafety.

(13.) The upright Man is an humble Man. Such as walk uprightly, alſo walk humbly, (Mic. 6.8.) Though Ʋprightneſs and Perfection are oft made all one in Scripture, yet the Upright have only a perfection of Parts here: but as to Degrees, they ſtill find great imperfection in themſelves, that humbles them. As the Apoſtle, Phil. 3.12. Not as though I were already perfect. The more Gracious, the more Humble: As the higheſt Stars ſeem leaſt. None are ſo ſenſible of the leaſt ſinful warping, or ſtepping awry, it troubles none ſo much as thoſe, whoſe greateſt care is to walk Uprightly. There is a Generation that are pure in their own Eyes, and yet are not waſhed from their Filthineſs, Prov. 30.12. Behold, his Soul which is lifted up, is not upright in him, Hab. 2.4. Hypocrites (as a ſound Divine ſays) is but the off-ſpring of Pride.Mr. Bax.

(14.) The upright Man is one that walks by Faith, walks in the Name of the Lord, (Zech. 10.12.) We can walk, and ſtand upright no longer than we are ſtrengthened by him: And it is Faith that fetcheth in ſtrength from him. Cant. 8.5. Who is this that cometh up from the Wilderneſs, leaning p. 358upon her Beloved. Upright Souls ſee a neceſſity of the Grace and Aſſiſtance of Chriſt, and ſo lean and depend on him.

(15.) The upright Man is ſteady and even in his Courſe. But Hypocriſie is a cauſe of unſteadineſs, of inconſtancy. Pſal. 78.8.— A Generation that ſet not their heart aright, and whoſe ſpirit was not ſtedfaſt with God. And ver. 37. Their heart was not right with him, neither were they ſtedfaſt in his Covenant. The Hypocrite is good only by fits. He is in a good Mood ſometimes; but it is ſoon over. This will not prove one upright, to take a right ſtep, or two: But we muſt be upright in the Way, and upright in our general Courſe. Pſal. 106.3. Bleſſed are they that keep Judgment: and be that doth Righteouſneſs at all times. [At all times] when alone, as well as while in company with the Good: at home, and abroad: On our own Days, as well as on the Lord's Day: In Proſperity, and Adverſity: Not only when Righteouſneſs is applauded, and encouraged, but when it meets with the ſevereſt checks, and greateſt rubs. The upright, though they may ſometimes ſtumble in the way, or ſtep aſide, through Frailty; yet they do not wickedly depart from it, through falſeneſs of Heart, and baſe Treachery. The ſettled bent of their Hearts, and ſo the general courſe of their Lives, is right.

(16.) The upright Man is ſtriving after, and growing up towards full Perfection. The Righteous ſhall hold on his way: And he that hath clean Hands wax ſtronger and ſtronger. Thus the Way of the Lord is ſtrength to the Upright. And his Word does good to the Upright, Mic. 2.7. It is an ill ſign, when one is at a conſtant ſtay in Religion. p. 359When one holds on in a round of Duties, without going forward. And commonly Hypocrites go out at laſt in a ſtinking ſnuff. But the Path of the Juſt is as the ſhining Light, which ſhineth more and more unto the Perfect Day, Prov. 4.18. Such are preſſing towards the Mark, Phil. 3.14, 15.