Exposition of Job 32-24, Commentary on Job · Chapter 34
JOB. Chap. 34. Verſ. 30.
That the hypocrite reigne not, leſt the people be enſnared.
THeſe words are the concluſion of Elihu's diſcourſe, about the executions of divine Juſtice, upon the ſons of men; And in them we have two things; Firſt, the power; Secondly, the impartiality of divine Juſtice. God is ſo powerfull, that he can pull downe the Mighty, and he is ſo impartiall that if there be cauſe, he will not ſpare to doe it.
Or in the words we have to conſider theſe three things.
Firſt, The character of the perſon upon whom the Juſtice of God is executed, The hypocrite.
Secondly, The Judgement it ſelfe, 'tis a ſtop to his greatneſſe, that he reigne not.
Thirdly, We have the grounds of this Judgement, which are two-fold.
Firſt, His wicked purpoſe, againſt the people; He, if ſuffered, would lay ſnares for the people.
Secondly, Gods gracious protection of the people; He will not have the people enſnared.
That the hypocrite reigne not, leſt the people be enſnared.
foreign ſignificat ſceleratum, profanū, plerum que autem vertitur hypocrita.What a hypocrite is, and what the importance of the original word is, here tranſlated hypocrite, hath been opened from ſome other paſſages in this booke. I ſhall only ſay thus much further, that the word imports, Firſt, a filthy thing diſguiſed or covered; For a hypocrite is a filthy prophane perſon, under the cover or diſguiſe of holineſs. Our Engliſh word knave is neere in ſound to this Hebrew word chanaph, and ſome conceive 'tis derived or taken from it. And to be ſure, every hypocrite is a prophane perſon, though all prophane perſons are not hypocrites; Some wicked and prophane ones care not who knoweth they are ſo; yet very many who are indeed prophane and wicked cover it, what they can, and ſhew that only whereof they have only a ſhew, ſomewhat of godlineſſe or of goodneſſe.
Againe, There are hypocrites of two makes or ſtraines; Firſt, Religious, or Church hypocrites. Secondly, State, or Civil hypocrites, and ſomtimes theſe two are combined in one. 'Tis poſſible for a man who pretends not to Religion, yet to be a hypocrite; A Magiſtrate, whether ſupream or ſubordinate, may offer very fair for the profit and liberty of the people whom he governeth, when he mindes no ſuch thing; yea, he may not only offer fair for the good of a people, as to their outward profits and liberties, but as to the good of Religion, and the benefit of their ſouls, and yet minde no ſuch thing; we may take the hypocrite in this Text, as twiſted up, or compounded of both theſe; The State hypocrite and the Religious are ſomtimes bound up together. That the Hypocrite Reigne not.
To reigne is the priviledge of Supream Powers; By me Kings reigne, ſaith Wiſdome, that is Chriſt, (Prov. 8.15.) and when Paul ſaw how high the Corinthians carryed it in ſpirituals, he by way of alluſion tells them (1 Cor. 4.8.) ye have reigned like Kings without us; ye are got (as ye ſuppoſe) to the top, and into the very throne of Religion, and you think your ſelves able to manage all difficulties, and can do well enough there without our help; But to the Text.
This not reigning of the hypocrite may be taken two wayes.
Firſt, As a ſtop given him by the providence of God,In foreign ne regnat Mem Negationem includit juxta linguae morem, & in foreign ab offendiculis ſimiliter ut dei magis extolletur juſtitia ſimul & potentia, qui reges de throno ſuo dejicit ut populum ejus laqueis irretitum liberet ab illius tyrannide. Merc. from getting up into the throne, or from getting the power of a Nation into his hands; thus ſomtimes God ſaith to the hypocrite, Thou ſhalt not reigne, that is, thou ſhalt not exalt thy ſelf, though thou attempt it.
Secondly, This not reigning may be taken for a ſtop to the progreſs of his power, when he hath both attempted and attained it; and that two wayes, either firſt by taking him away from his power; or ſecondly, by taking away his power from him; as Daniel told Belſhazzar, while he minded him of the greatneſs of his father Nebuchadnezzar (who had all the world (upon the matter) at his command) as alſo of his fall from that greatneſs, (Dan. 5.19, 20.) Whom he would, he ſet up; and whom he would, he put down; but when his heart was lifted up, and his minde hardned in pride, he was depoſed from his Kingly Throne, and they took his glory from him: He was depoſed, or as the Chaldee hath it, (ſo we put in the margin) He was made to come down from his Princely throne; either of theſe wayes doth God (who is the King of kings, and Lord of lords) when he pleaſeth, put a ſtop to, or check the progreſs of falſe hearted Princes, that have either got their power by flatteries and pretenſions to that good which they intended not, or who exerciſe their power ſo. That the hypocrite reigne not, Leſt the people be enſnared.
The root of the word here rendred to enſnare, ſignifieth the ſpreading of a Net, or the ſetting of a Grin, ſuch as Fowlers and Hunters make uſe of, to take Beaſts or Birds with; and thus God himſelf ſpake concerning his dealing with Babylon, (Jer. 50.24.) I have laid a ſnare for thee, and thou art alſo taken, O Babylon, and thou waſt not aware; litteral Babylon was a ſnare to the people of God of old, and ſo is myſtical Babylon at this day. The great Hypocrite, or Snare-ſetter, reigns in or over Babylon; therefore ſaith God, thou who haſt ſet ſnares for my people, ſhall be enſnared, thou ſhalt be taken unawares, I have ſet a ſnare to catch and hold thee faſt. When Elihu ſaith, leſt the people be enſnared, it ſeems to intimate, that God will prevent the enſnaring of a people by the hypocrite; He ſhall not reigne, leſt the people be enſnared, or leſt they ſhould come into ſnares. There is another reading, which gives the reaſon from the ſnares which the people have already been entangled with, becauſe of the ſnare, or becauſe the people have been enſnared, (therefore ſaith the Lord) let not the hypocrite reigne; thus God revengeth the peoples wrong, and doth juſtice upon thoſe that had ſet ſnares for them. So much for the general ſence of theſe words, and the opening of them.
There is a ſecond reading of the whole verſe, which carryeth the ſence ſomwhat another way, and yet may be of uſe, and yeild us ſome profitable conſiderations, but I ſhall not meddle with that, till I have proſecuted thoſe obſervations which ariſe clearly from our own reading.
The words in general hold forth the heart of God towards falſe hearted men, he cannot abide them, nor will he ſuffer them long to abide, eſpecially not to abide in power and greatneſſe; That the hypocrite reigne not, leſt the people be enſnared.
Hence Note. Firſt, A hypocrite is a perſon hated of God, and hurtful to men.
He is therefore hated of God, becauſe hurtful to men. And therefore God is not pleaſed he ſhould reign, either as to reign is taken ſtrictly, for the exerciſing of Soveraign power; or, as to reign may be taken largely, for the exerciſing of any power, and living in the height of proſperity. For the clearing of this truth, that a hypocrite is hated of God, I ſhall ſhew, firſt the nature of an hypocrite; ſecondly, give the diſtinctions of hypocrites; thirdly, make ſome diſcoveries who is an hypocrite. To the
Firſt, An hypocrite in his general ſtate or nature, is (as I may ſay) a wicked man in a godly mans clothes; he hath an appearance of holineſs, when there's nothing but wickedneſs at the bottome. There are two great parts of the hypocrites work, firſt, to ſhew himſelf good, which he is not; this is properly the work of ſimulation or feigning: ſecondly, to cover that real evil which he is or doth: this is properly the work of diſſimulation or cloaking. The hypocrite ſtrives as much to appear what he is not, as not to appear what he is; he makes a ſemblance of that purity which he loves not, and he diſſembleth that impurity which he loves and lives in.
Secondly, We may conſider hypocrites under this diſtinction. Firſt, there is a ſimple hypocrite, who hath not the good which he thinks and believes he hath; thus every one that profeſſeth or nameth the name of Chriſt, and is not really converted, is an hypocrite; becauſe he hath not that which he ſeems to have, yea, which poſſibly he verily believes he hath; I may call ſuch a one (though it may ſeem a very ſtrange expreſſion) a ſincere hypocrite; he doth not intend to deceive others, but is deceived himſelf, becauſe he hath not the root of the matter in him, nor the power of godlineſs, though he brings forth ſome ſeeming fruits of godlineſs, and is much in the form of it. Such we may conceive ſhaddowed out to us by the fooliſh Virgins; they made a profeſſion, they had their lamps, yea, they had oyl in their lamps, they did ſomwhat which was conſiderable in the outward duties of Chriſtian Religion, and they hoped to be accepted with Chriſt, but they had no oyl in their veſſels with their lamps, as the wiſe Virgins had, (Matth. 25.4.) that is, they had no grace in their hearts, nor did they minde the getting of that till it was too late, (v. 10.) but ſatisfied themſelves with that little oyle in their lamps to make the blaze of an external profeſſion. Such as theſe are ſimple hypocrites, being pleaſed with a ſhell inſtead of a kernel, and with a ſhaddow, neglecting the ſubſtance. Theſe hypocrites are in a very deplorable condition; yet theſe are not the hypocrites which I intend in this point, or have here to do with.
There are a ſecond ſort of hypocrites, commonly called groſs hypocrites, ſuch as hold that out which they know they have not, ſuch as know they have nothing in or of Religion, but the ſhew of it; ſuch as work by art, or with a kinde of force upon themſelves in all the good they do, and duties they perform towards God, and about the things of God. They do nothing as the Apoſtle ſaith Timothy did (Phil. 2.20.) naturally, I have no man like-minded, who will naturally care for your ſtate. The word naturally is not there oppoſed to ſpiritually, but to artificially, or to forcedly. What a ſincere heart doth in the things of God, he doth it naturally, that is, it floweth from an inward principle, it is not forced from him, but the hypocrite doth all as it were by a kinde of art or force upon himſelf. The Lord chargeth the Jews with this kinde of hypocriſie, (Iſa. 58.2.) They ſeek me daylie, and delight to know my wayes, as a Nation that did righteouſneſs; that is, they acted with an appearing forwardneſs, like thoſe who truly delight to know my wayes; yet all this was but as a piece of art, for as the Lord upbraided them (verſ. 3, 4.) they really kept their ſins, and walkt in their own wayes of oppreſſion, ſtrife, and debate; yea they made all that noiſe abo…t humbling themſelves, that they might the more undiſcernedly ſmite others with the fist of wickedneſs: and therefore ſaith the Lord (v. 5.) Is it ſuch a faſt that I have choſen, a day for a man to afflict his ſoul, &c. and then for many dayes to afflict both the ſouls and bodies of his brethren? or to abſtain a day from meat, and glut himſelf with ſin? That's the ſtrain of the hypocrite, he (as I may ſay) maintains and drives two trades, he hath a trade for God, and the wayes of God, and he hath a trade for ſin, and the wayes of wickedneſs; this is his courſe, (Jer. 12.2.) Thou art neer in their mouth, but far from their reins; they ſpeak of thee, but they have no deſires to thee, no affections for thee, thou art far enough from their reins; they act a part in Religion, but they neither partake of Religion, nor with it.
Thirdly, There are others, who beſides that they are groſs hypocrites, may alſo be called deſigning or plotting hypocrites; for they that ſerve God with a reſerve, as to any ſin or by-way, uſually ſerve him with a deſigne, or for an end of their own. Chriſt (Matth. 23.14) ſpeaking of groſs hypocrites, ſuch as the Phariſees were, ſaith, they devour widdows houſes, and in a pretence make long prayers; they pray long in a pretence, or under a pretence; that is, they have a plot or a deſigne in prayer, they pray, not purely to enjoy communion with God, nor purely to honour God; but they make uſe of prayer, and under pretence of that, do other work. Chriſt doth not there ſpeak againſt, nor diſparage long prayers, as ſome do, to the great reproach of the Spirit and grace of God, but he chargeth them with praying long in a pretence: pray heartily, and then pray as long as you will; other due circumſtances being obſerved, the more you pray, the more is God pleaſed. But whether prayers are long or ſhort, if done in a pretence, or with a deſigne to do miſchief to others, or only to get ſome worldly profit and advantage to our ſelves (as thoſe Phariſees prayed) they are an abomination to the Lord. 'Tis not the length of prayer, but the end of prayer which diſcovers hypocriſie. The prophet Iſaiah (chap. 32.6.) gives us a deſcription of this groſs deſigning hypocrite, The vile perſon will ſpeak villany, and his heart will work iniquity, to practice hypocriſie, and to utter errour before the Lord: while the hypocrites heart worketh iniquity, his tongue ſpeaks villany; not that all his words are villanous words, for then he were not an hypocrite, but a profeſt prophane perſon; but he is ſaid to ſpeak villany, becauſe how pious, and ſpecious, and godly ſoever his diſcourſe is, yet he hath a villanous intent in ſpeaking, and his heart at the ſame time is working iniquity, to practice hypocriſie.
Now that I may a little more unmask this plotting hypocrite, I will ſhew you a fourfold plot or deſigne, which ſuch hypocrites have in their moſt zealous profeſſions of, and pretendings to Religion.
Firſt, They deſigne their own praiſe or eſtimation among men; Chriſt makes this diſcovery in his Sermon upon the Mount, (Matth. 6.2.5.) Do not as the hypocrites, for all they do, (whether they give almes, or pray, or faſt,) is not for the glory of God, but that they may have glory of men, and be pointed at for charitable and holy perſons; Praiſe or glory with men is the food of hypocriſie. If the hypocrite have but an applauſe from, and acceptance with men, he doth not look after acceptance with God, which above all things a ſincere heart looketh after, and laboureth for; In this we labour (ſaith the Apoſtle, 2 Cor. 5.9.) that whether preſent or abſent, we may be accepted of him; that's the higheſt ambition of a ſincere heart: but the hypocrites ambition is to be accepted of, and to have praiſe among men; and therefore hypocrites are more troubled, if at any time they fail in expreſſing themſelves to men, then becauſe (which they do at all times) they fail and faulter in their affections to God; whereas he that is ſincere and honeſt with God, can bear it well enough though he hath not ſuch plauſible expreſſions towards men, becauſe he knoweth his affections ſtand right with God. That great Macedonian Alexander having run many hazards in war, turned himſelf to his ſouldiers, and ſaid, What pains have I taken, what dangers have I under gone, only to be praiſed and cryed up by you? As many in their worldly actings aime only at their own praiſe, ſo do this ſort of hypocrites in their ſpiritual and holy actings; they pray, and hear, and deal about their almes for applauſe with men. What the Hiſtoſian writes of the Camelion, is moſt true of them, they live by the ayre, and are fed with the vapours of an earthly praiſe.
Secondly, Others (moſt of all the mighty, of whom Elihu is diſcourſing) act for God in the out-ſide of Religion, to get an opportunity of revenge upon men; they put on a fair ſhew of godlineſs, that they may have a fairer advantage to let out their malice, and vent their ſpleen. When either a real or ſuppoſed injury, falls upon an impotent and impatient ſpirit; malice will provoke to give that back which charity teacheth to forgive. The tyrannie of this paſſion gives no reſt to the diſcontented ſoul; all methods ſhall be ſtudied, and ſtratagems deviſed to content hatred by the compaſſing of revenge; and when common projects fail, the habit of zeal and religion ſhall be put on, that the conceived malice may be let out: Such a man will cloath himſelf with the garments of piety, that he may cover the inſtruments of cruelty, and do a miſchief unſuſpected. Saul was a hypocrite, and falſe with God, yet how did he encourage David to follow the War, and fight the Lord's battels againſt the uncircumciſed Philiſtines; (1 Sam. 18.17.) whereas Saul ſought not the honour of God at all, nor the overthrow of the Philiſtines, ſo much, as the overthrow of David; his intent was to take his own revenge upon David, rather then Gods revenge on them: for he hoped David would one time or other over-act his valour againſt the Philiſtines, and loſe his life, to win honour and reputation. How religiouſly did Abner (who was a great Prince as David called him) urge the promiſe of God to make David King, (2 Sam. 3.18.) and yet 'tis plain in the Text, that his deſigne was to revenge himſelf upon Iſhboſheth, who had put (as he thought) an affront upon him, rather then to be inſtrumental for the fulfilling of the promiſe of God to David. Jezebel a great Queen proclaimed a Faſt (which is one of the higheſt acts of Religion) while her purpoſe was only to get an opportunity to feaſt her ſelf upon the deſtruction of Naboth, and to drink his innocent blood. Herod a King (Matth. 2.8.) deſired to have the young childe Chriſt, that he might come and worſhip him, but his deſigne was to murder him; and becauſe he could not have his will to kill him alone, he reſolved to kill him in the multitude, commanding all the infants of ſuch an age to be ſlain, leſt he ſhould eſcape. We have a ſad inſtance of this in two of the Patriarcks, (Gen. 34.) I do not ſay they were hypocrites, but, I ſay, they acted a high ſtrain of hypocriſie, and put on a religious pretence for the compaſſing of revenge. Dinah, Jacobs daughter being deflowred by Shechem, he ſued to have her for his wife, and would wipe off the ſtain of his luſt by a legal marriage; old Hamor pleaded for his ſon, and Jacob was willing enough ('tis like) to ſalve the credit of his daughter; but the ſons of Jacob anſwered Shechem and Hamor his father deceitfully (v. 13.) and they ſaid, we cannot match with you, except you be circumciſed, and ſo become Proſelytes to our Religion. If Shechem will be of their family, he muſt be of their faith; they ſtood not upon their ſiſters joynture, the matter ſtuck only upon a ſcruple of conſcience. What argument of greater zeal for God could they have given then this? Yet while theſe religious words were in their mouths, they had bloody ſwords in their hearts: And all this pretence for circumciſion, was only that they might have an advantage, to come upon them in their ſoreneſs and deſtroy them; which (as the holy ſtory tells us) they ſoon after effected.
Thirdly, Hypocrites often deſigne worldly gain, and ayme at the purſe more then at God in all their holy ſervices. Many take up a profeſſion of Religion, as all men take up a Trade, that they may get a Living by it; the Apoſtle ſpeaks of ſuch (1 Tim. 6.5.) who …urpoſe that gain is godlineſs; whereas he ſaith (verſ. 6.) Godlineſs with contentment is great gain, they ſay, Gain is godlineſs; And all they look at by their profeſſion of godlineſs, is worldly gain. Religion is often made (as the Apoſtles word is, 1 Theſſ. 2.5.) a cloak of covetouſneſs; and he profeſſeth in the ſame place, that in the diſpenſation of the Goſpel, he had not uſed his Miniſtery as ſuch a cloak, God was his witneſs; but there are many againſt whom (though men cannot) yet their own conſciences do, and God will witneſs, that their appearance in Religion is but the hiding of, or a cloak for their covetouſneſs. Hamor and Shechem uſed no other argument to perſwade their Citizens to take upon them the ſeal of the Covenant, but only this, Shall not their cattel, and their ſubſtance, and every beaſt of theirs, be ours? (Gen. 34.27.) And it ſeems the very mention of their own emolument overcame them; they thought it a bargain well made, to ſell a little of their blood at ſo high a rate, and to exchange their foreskins for ſo many head of Cattel. And hence it is, that among thoſe ſeven ſorts of Phariſees collected out of the Talmud, the firſt are called Phariſaei Shechemitae, receiving (it ſeems) both their Order and Denomination from theſe Shechemites, becauſe as they turned Hebrewes, ſo theſe became Phariſees upon the hopes of worldly benefit. And ſuch were thoſe Phariſees in truth, whatſoever their Title was, who (as was touched before) devoured widdows houſes, and in a pretence made long prayers. As it is a very great point of ungodlineſs (prophaneneſs indeed) to ſay, What profit is there in ſerving the Lord? So it is groſs hypocriſie to take up Religion meerly for profit; there is profit, even worldly profit in Religion; Godlineſs is profitable for all things, (1 Tim. 4.8.) and hath the promiſe of this life as well as of that to come; but wo to thoſe that take it up deſigning profit, and the filling either of their purſes, or their bellies. Our Saviours Divine Spirit quickly diſcovered this carnal ſpirit in his followers, (John 6.26.) Ye ſeek me not becauſe ye ſaw the miracles, but becauſe ye did eat of the loaves, and were filled: Judas followed Chriſt, but the motive of it, was in the bag, (John 12.6.) The zeal of Demetrius to his Idol Diana, was kindled by as pure a fire as the zeal of theſe hypocrites to Jeſus Chriſt, (Acts 19.24.) By this we get our living. They know nothing of the life of Religion, who are religious only that they may live: If profit be the Loadſtone of our profeſſion, our profeſſion will never profit us; for what ſhall it profit a man to gain the whole world by a profeſſion of the name of Chriſt, if he loſe his own ſoul? Sathan charged Job with this groſs hypocriſie, (chap. 1.9.) Doth Job fear God for nought? as if he had ſaid, Job findes 'tis no lean buſineſs to be religious, and therefore no wonder if he be found ſo religious. Who would not do and be as much as he in Religion, to have his fields full of Cattel, and his folds full of Sheep, and his houſe full of Riches? He knows well enough which ſide his bread is buttered on, what makes for his profit; all the account he makes of Religion is, that he perceives by his books, and the inventory of his goods, that it turns every year to a good account: Jobs ſlander is the juſt charge of many, they uſe Religion but as a ſtalking horſe, to catch worldly riches.
Fourthly, The groſſe hypocrite often deſignes, that which is higher in the eſteeme, and more taking upon the ſpirits of many then worldly riches, even worldly power, or to get very high, if not uppermoſt in the world. 'Tis no new thing for men to make religion a ſtayre to aſcend the higheſt roomes among men, or a ſtirrup to get into the ſaddle of honour, and when they have got high enough, then downe with the ſtayres, or 'tis no matter for the ſtirrup by which they aſcended. Jehu was very zealous in the cauſe of God, and for reformation, but his deſigne was for a kingdome, or his owne exaltation (2 Kings 10.16.) he made a noyſe of much piety, Come ſee my zeale for the Lord, yet all was but a piece of State-hypocriſie. His care in deſtroying Ahabs houſe and Baals Prieſts (according to the command of God) was but to pave the way to the throne. The ſame way Abſolom was taking to his fathers Crowne; he told the people he was troubled that they were no better governed, that they had no quicker diſpatch in their ſuites and buſineſſes; he told his father he had made a vow, and deſired the liberty of his abſence from Court, that he might goe and performe it; all he pretended was righteouſneſſe and religion, yet he intended only to get an advan…ge to make his party ſtrong, that ſo he might thruſt his fa her out of the throne, and get up himſelfe. He ſeemed a Saint whil… he meant to be a Traytor. The Hiſtory of the Church reports of Julia… the Apoſtate, Socrates Hiſt: Eccleſiaſt: lib: 3. c. 1.that when his predeceſſor (being a Chriſtian) held the Empire, he highly pretended the profeſſion of Chriſt, and read a Goſpel-Lecture in the Church of Nichomedia; yet while he was in ſhew a Chriſtian, and in hope an Emperour, he was in heart a pagan. He ſaw the times ſerved him not to act the pagan openly, and therefore he ſubtlely betooke himſelfe to his diſguiſe, and perſonated the Chriſtian, even in the mortified way of a monaſticke life,foreign. Tandem ſimulationem profeſſionis chriſtianae penitus depoſuit. Socrat: ubi ſupra. that he might ſmooth his way to the Empire. To which having once attained, he preſently put off his diſguiſe, and, to his utmoſt, diſgraced and oppoſed the name and faith of Chriſt, which he had formerly owned and profeſſed.
Thus I have touch't upon the foure grand deſignes of the Groſſe hypocrite: Firſt, praiſe among all men; Secondly, revenge upon ſome men; Thirdly, the gaine of worldly riches; Fourthly, the attainment of power, dominion, and Greatneſs in the world. Theſe are as the foure wheeles of Satans chariot, wherein he hurrieth thouſands to the land of darkneſs, while they would be eſteemed children of the light. Or ſome one of theſe is as the (primum mobile) firſt mover (of which Philoſophers ſpeake in their doctrine of the heavens) carrying many with a rapt and violent motion in the ſpheare of religion, while they have in the Interim a ſecret undiſcerned natural motion of their owne directly oppoſite to this, by which they hope at laſt to ſteale on faire and ſoftly to their wiſhed periods.
Having thus farre ſhewed the cloſe purpoſes of the deſigning hypocrite, who is ſo hatefull to God and hurtfull to man, I ſhall a little diſcover and unmaske his hypocriſie, by ſhewing how we may know him, how we may looke through theſe vayles and ſee his ugly face.
Deſigning hypocrites are uſually diſcovered theſe foure wayes.
Firſt, By their affectation to be ſeene and taken notice of; they that will have praiſe and glory with men, muſt needs affect to be ſeene of men; for no glory comes to man, from men, but by what falls under the eye and obſervation of man. Job ſaith of murderers (Chap: 24.13.) They are of thoſe that rebell againſt the light, they know not the wayes thereof, nor abide in the paths thereof. The murderer cannot endure the light either natural or moral, becauſe that tells who he is, or what he hath been about. The contrary, in one ſenſe, is true of the hypocrite, he loveth the light, and will doe nothing willingly, but as he may be taken notice of, and ſeene of men; as for thoſe acts or exerciſes of religion, which are private retirements between God and his owne ſoule, he is a great ſtranger to them, he cannot delight in them, but any thing that may fall under publick obſervation, he can be forward enough in. Chriſt (Math. 6.5.) gives us this plaine diſcovery of the hypocricall Phariſees; They love to pray ſtanding in the Synagogues, and in the corners of the ſtreets, that they may be ſeene of men. This was ſo much in Jehu's heart, that he could not but blab it out with his tongue (2 Kings 10.) Come ſee my zeale; A falſe fire kindled his zeale, elſe he had not made ſuch a blaze. It was, inſincere rotten-hearted Saul that ſayd (1 Sam: 15.13.) Come thou bleſſed of the Lord, I have performed the commandement of the Lord; he was his owne trumpeter, and would needs tell the ſtory of his doings himſelfe, though he had done his buſineſſe to halves; Come thou bleſſed of the Lord, I have performed the commandement of the Lord; as if it would not ſerve him to doe his duty, unleſſe Samuel had ſeene and taken notice of him. Abraham gave proofe of the higheſt act of faith that ever was in the world, yet did Abraham ſay, Come ſee my faith? Moſes led the people of Iſrael forty yeares in the wilderneſſe through a ſeries of wonderfull tryalls and temptations, to the very borders of Canaan (which was one of the higheſt ſervices that ever man undertook) and was faithfull in all his houſe (Heb: 4.2.) yet did he ſay, Come ſee my fidelity? Joſhua victoriouſly expelled the Cananites, and divided their land by lot among the tribes of Iſrael, yet did he ſay, Come ſee my fortitude? We heare not a word of any of their doings from thoſe who were ſincere. When we ſee men forward to invite the approbation of others by making reports of their good deeds, it gives a ſtrong argument of ſuſpicion, that they have done what they have done with a bad heart, or, that (as it is ſayd of Jehu) they have not ſought God with all their hearts.
But ſome may object, Did not Samuel proclaime his own integrity before all the people (1 Sam: 12.3.) Whoſe oxe have I taken? or whoſe aſſe have I taken? or whom have I defrauded? whom have I oppreſſed? or of whoſe hand have I received any bribe, to blind mine eyes therewith?
I anſwer; Samuel ſpake this to upbraid their ingratitude and diſcontent, not to extoll his owne juſtice; yea ſome conceive that he made this challenge, to give Saul a patterne how he ought to governe, rather then to commend his owne government. I find the Apoſtle Paul making large reports of his owne both doings and ſufferings (2 Cor: 11.) But if we peruſe that Chapter, we ſhall find him hovering in a ſuſpence of doubts and feares, whether or no it were convenient or comely for him to doe ſo. How many preambles and Apologyes did he make before he fell directly upon that unpleaſing ſubject? Would to God ye could beare with me in my folly (ſaith he) and indeed beare with me. And againe, I ſpeake (as it were) fooliſhly in this confidence of boaſting. And yet all that he ſpake was not to make a boaſt of himſelfe, but to vindicate his Apoſtleſhip from unjuſt and envious calumniations.
'Tis moſt certaine, He that is ſincere deſires not to be open, but ſilently ſatisfieth his ſoule with the conſcience of doing his duty, and takes more content, in knowing his own integrity, then in knowing that others know it. Vertue looſeth nothing of her value, in his eſteeme, no nor of her luſtre in his eye, becauſe ſhe is hidden from the eyes of men. Like the earth (in this poynt) he keepes his richeſt mineralls, and moſt precious gems of grace and goodneſs below in his bowells, or at the center of his heart, and will not let them be ſeene, till a kind of neceſſity diggs them out. When Moſes after his forty dayes neere acceſſe to and communion with God in the Mount, perceived that his face did ſhine (Exod: 34.33.) he put a vayle upon it; every true Moſes whoſe acquaintance and fiduciall familiarity with God, hath ſtampt upon him the impreſſions of divine light, is ſo farre from affecting to dazzle the eyes of others with it, that he rather puts a vayle of gracious modeſty upon it; and will not let ſo much as the light of his good workes be ſeene, but as thereby (in which caſe Chriſt commands it (Math: 5.16.) He may glorifie his father which is in heaven. And herein a Chriſtian followeth the example of Chriſt, in whom though the Godhead dwelt bodily, yet he rarely ſhewed his divine power. And when once by a miracle, he had made the blind ſee, he alſo by command made them dumbe concerning that miracle (Math: 9.30.) See that no man know it. It was our Saviours counſel to all his followers (Mat: 6.5.) Let not thy left hand know what thy right hand doth, and it was his conſolation to them in the next words; Your father which ſeeth in ſecret, himſelfe ſhall reward you openly; yea (which is a higher conſolation then that) Himſelfe will be your reward.
Secondly, As the deſigning hypocrite deſires to be ſeene in doing good, or to have the good which he hath done ſeene; ſo he is exceeding cenſorious and rigid towards thoſe whom he ſees falling into evill. Chriſt gives this diſcovery alſo (Math: 7.3.) Why beholdeſt thou the mote that is in thy brothers eye, but conſidereſt not the beame that is in thine owne eye; concluding at the 5th verſe; Thou hypocrite (why doth Chriſt call him hypocrite? ſurely becauſe he was ſo quick-ſighted to ſee a mote, that is, a ſmaller fault in his brothers eye, but tooke no notice of the beame that was in his owne eye; a ſpot upon his brothers coate, was cenſured more by him, then his owne wallowing in the mire. I doe not ſay that the Patriarke Judah was an hypocrite, but, as thoſe two other Patriacks, ſo he acted one very groſſe part of hypocriſie (Gen. 38.24.) For he no ſooner heard that Tamor was with childe, but he cenſured, yea condemn'd her preſently to death; Bring her forth (ſayd he) and let her be burnt; and yet himſelfe was more faulty then ſhe. How hard a Judge was he of that crime in another, which was principally his owne? Saul had ſinned greatly (1 Sam: 13.9.) in offering ſacrifice before Samuel came, which was an uſurpation of the Prieſts office, and ſo great a ſin that Samuel told him preſently, God would therefore rend the Kingdome from him; yet he thought to put it off with a ſlight excuſe. But in the 14th Chapter when Jonathan only offended againſt a raſh command of his (putting a Curſe upon that people if any did eate before the going downe of the Sun) he ſentenced him to death for it. In the 8th of John, How ſevere were the Phariſees to the woman taken in Adultery, they haled her before Chriſt, and preſſed the Law that ſhe ſhould be ſtoned to death; yet, when Chriſt ſayd (v. 7.) He that is without ſin among you, let him firſt caſt a ſtone at her, they being convicted by their owne conſcience, went out one by one. We ought to reprove and not flatter ſin in others; yet they who are extreamely ſevere againſt a ſin in others, uſually favour either the ſame or a worſe in themſelves. He that is ſincere, pi…tieth others, as much as reproves them, and he reproves them, though wi…h ſharpneſs, yet with meekneſs, at once conſidering himſelfe, leſt he alſo be tempted (Gal: 6.1.) and bleſſing God who hath kept him in or from theſe temptations.
Thirdly, The deſigning hypocrite diſcovers himſelfe by laying downe or departing from the profeſſion of religion, when his worldly ends are attained. Feined zeale cooles or abates, is leſſe and leſſe towards the things of God, as ſuch zelots grow warmer and warmer in their neſts, and find their carnal intereſts more and more ſerved or ſecured. 'Tis reported by a Popiſh Author, that a Fryar or Monke was obſerved very preciſe, and circumſpect in all his wayes, hanging downe his head to the earth, very humbly and devoutly, as if he meditated continually upon his mortality, or returne to the earth; who afterwards being choſen Abbot or Governour of the Covent, grew very proud, high and inſolent. Some, wondring at this change of behaviour, tooke the boldneſs to aske him the reaſon of it; O, ſaid he, I was but ſeeking the keyes of the Abbey, and now I have found them. Having gotten what he ſought for, he layd aſide his ſtrictneſs in religion, and threw off his vayle. When Jehu that hypocrite was in his way to the Kingdome, how zealous was he? yet no ſooner ſetled in it, but he was unſetled in religion, & turned Idolater, worſhipping the Calves that were in Dan and Bethel. When Julian had obtained the Empire, he had done with Chriſt, and gave all the world a full argument againſt himſelfe, that he was but a hypocrite in his former profeſſion of Chriſtianity. David was as zealous for God and as holy when he was upon the throne, as when he kept ſheepe upon the Mountaines, as good when a princely traine followed him, as when he followed the Ewes great with young. Moſes was as faithfull when he was the ruler of Iſrael, as when he was an exile in Midian. Joſeph was as gracious when he wore a chaine of Gold, and had the power of all Egypt put into his hand, as when himſelfe was a priſoner in Potiphers houſe, and the iron (chaines) entred into his ſoule. I feare God (ſayd he, Gen: 42.18.) when he had no man to feare. And when after his fathers death, his brethren feared he would reckon with them for their old faults, or at leaſt be careleſſe of and unkind to them, who had been ſo unkind and cruel to him, yet he would doe them nothing but kindneſſes and courteſies, and thereof bid them be confident, (Gen: 50.21.)
Fourthly, As ſucceſſe diſcovereth ſome hypocrites, ſo the croſſe diſcovereth many more. The hypocrite will run from his colours when he comes to the battel, or ſeeth he muſt either quit the truths of God, or his owne peace. If once he findeth that he cannot thrive by religion, he will meddle no more with it. There is a generation who will appeare no further for truth, then ſerves their owne turne; and when they ſee they cannot ſerve that, by holding the truth, they will neither hold nor profeſſe it any longer. They will venter no further in ſuch matters, then they may make a faire retreate, if they ſee themſelves in danger, or cannot carry onne their owne intereſts. Thus the ſecond ground is deſcribed (Math: 13.20, 21.) He that heareth the word, and anon with joy receiveth it; yet hath he not roote in himſelfe, but dureth for a while, for when tribulation or perſecution ariſeth becauſe of the word, by and by he is offended. He hath enough of the word, when he ſeeth he cannot have that, and enough of the world too. Many will get aboard the ſhip of the true Church in a calme, who if they ſee the clouds gather, the ayre darken, the winds riſing, the ſtorme coming, they dare not ride it out in an angry Sea, but will be calling for the boate, and row to the next ſhoare. Theſe never purpoſed to endure all winds and weathers, with the Church of God, but hoped to be tranſported to the cape of their worldly good hope, and wiſhed for earthly haven. Their ſlight interprets their intents, and liſts them among deſigning hypocrites. The houſe founded on the ſand, ſheweth as faire in a faire day, as that founded on a rocke; But when the raine deſcends, and the flouds come, and the winds blow, you may diſtinguiſh it, by the down-fall. He was never more nor better then a meere out-ſide profeſſor, who doth not hold faſt his profeſſion in a day of trouble as wel as in a day of peace; in the greateſt diſtreſſe, as wel as in the higheſt ſucceſſe and triumph of the people of God in this world.
To ſhut up this poynt and obſervation, I ſhall only give three or foure conſiderations, which may move all to take heed of hypocriſie. Chriſt ſaith (Luke 12.1.) Beware of the Leven of the Phariſees which is hypocriſie. As Leven ſowres the whole lump of bread, ſo do…h hypocriſie both the perſons and converſations of thoſe who are infected with it.
Firſt, Beware of hypocriſie, or of hiding what you are, for what you are, doth alwayes appeare to God, though not to men; All things are naked and manifeſt unto the eyes of him with whom we have to doe (Heb: 4.13.) though we are painted over, though we are cloaked, and hooded, and vizarded with pretences, yet we are naked before the eye of God. And that was the argument with which God preſſed Abraham to beware of hypocriſie (Gen: 17.1.) Walke before me and be thou perfect; that is, remember thou art alwayes in my eye and ſight, therefore take heed of falſeneſſe and inſincerity. We uſe to ſay, There is no halting before a Criple; Criples know whether yours be a fained or reall lameneſſe. O take heed of halting before God, he knoweth how it is with you, he knoweth the temper of your ſoules, as wel as the body of your converſations; he doth not only know what you doe, but with what aimes, with what heart and purpoſe you doe it. Paul ſayd (1 Theſ. 2.5.) We have not uſed a cloake of covetouſneſſe, God is witneſſe. As if he had ſayd, God will quickly ſee through us, and find out our covetouſneſſe, though we cover it with never ſo thicke or faire a cloake of devotional profeſſions.
Secondly, Conſider, as the Lord ſeeth through you, ſo he will make you throughly ſeene, he will make you knowne or unmaske you before men one time or other. As he will bring forth the righteouſneſſe of a godly man as the light (after it hath been long hid under the darkneſſe of uncharitable ſuſpitions or falſe accuſations) and his juſt dealing as the noone day, Pſal: 37.6.) ſo he will bring forth the unrighteouſneſſe of a hypocrite as the light, and his falſe-dealing as the noone-day, though it have layne hid a while under the cloake and faire colours of the moſt pious ſemblances and proteſtations. God loves to uncaſe hypocrites, becauſe he is a God of truth; and becauſe it magnifieth his truth, juſtice, and omniſcience to do ſo. And he doth it many times, by letting them fall into foule ſins; they make faire ſhewes in religion, through reſtraining grace, and as ſoone as that bridle of reſtraining grace is let looſe, that very ſhew is gone, and they ſhew plainly what they are. The cloſeſt deſigning hypocrites, often prove open Apoſtates; and though ſome may abide long, (poſſibly as long as they live) in this vaine ſhew or forme of Godlineſs, without diſcovering their rottenneſs, yet at laſt their rottenneſs ſhall be diſcovered: for as Solomon aſſureth us (Eccleſ: 12.14.) God will bring every worke to Judgement, and every ſecret thing, whether it be good or whether it be evill. Or as the Apoſtle hath it, (1 Cor: 4.5.) He will diſcover the ſecrets of the heart, and bring to light the hidden things of darkneſſe; which, what are they, but the hypocriticall deſignings of men? We ſay, murder will out, and 'tis as true, Hypocriſie will out. The Lord many times brings it out to the ſhame of hypocrites in this life, and he will bring it out to the confuſion of all their faces, in that great day, when the ſecrets of all hearts ſhall be revealed.
Thirdly, Take heed of this deſigning hypocriſie; for as all who continue in it ſhall be diſcovered, ſo uſually they continue in it; your plotting cunning hypocrites, are very rarely converted. Simple hypocrites (in the notion toucht before) are often converted; all unconverted perſons that make any profeſſion in religion are hypocrites, and many of them are ſimple ones, they hope all is well with them, and that they have grace, though they have it not, theſe are often converted, but groſs deſigning hypocrites, of what rank or degree ſoever, are rarely converted. This is it which Chriſt ſaid to the Phariſees, (Matth. 21.31.) Publicans and Harlots enter into the Kingdome of heaven before you; Publicans were the worſt ſort of men, and harlots were the worſt ſort of women, yet theſe repented and received the Goſpel ſooner then the hypocritical Phariſees. The Evangeliſt made a like report of them (Luke 7.29, 30.) All the people (that is, the common ſort of people) that heard him, and the Publicans, juſtified God, being baptized with the baptiſme of John, but the Phariſees and Lawyers rejected the counſel of God againſt themſelves, being not baptized of him; yea, as Chriſt ſpeaks in the next words, they were piped to, but they would not dance; they were wept to, but they would not mourn. All thoſe various diſpenſations of the Goſpel were fruitleſs to them; neither a more pleaſing nor a more ſevere Miniſtery won any thing upon that generation of deſigning hypocrites.
Fourthly, conſider, As hypocrites are hateful to God, ſo God will deal with them accordingly; he will for ever ſeparate them from his preſence, and caſt them out of his ſight. A hypocrite hath a double minde, a divided heart; he is not half enough for God, (indeed he is nothing at all for God) and he is too much, yea altogether for himſelf, and therefore he ſhall have no hing at all of God, not ſo much as a ſight of him. It is ſaid in the 1… th of Job, The hypocrite ſhall not come before him: Such as we hate, we cannot endure they ſhould come in our ſight: 'Tis a ſutable judgement, that they who have ſo often come before God with falſe hearts, and mocked him with a ſeeming deſire of being in his preſence, ſhould at laſt be thruſt for ever out of his preſence. 'Tis the portion of an hypocrite to have no portion in God, of whom he hath made ſuch a boaſting profeſſion. When the worſt of puniſhments is ſpoken of, it is called the hypocrites portion (Math: 24.51.) Give them their portion with hypocrites in the Lake that burnes with fire and brimſtone. Hypocrites are ſpoken of as if they were the free-holders of hell, or as if all other ſinners that ſhall goe to hell were but as inmates, and they the grand tenants of hell. Conſider how miſerable a thing it is to be an hypocrite, if this be the portion of hypocrites, to have no portion in God. And as they ſhall not reigne at all in the glory of the next world, ſo they are ſometimes checkt (ſaith the text) from reigning in the glory of this world.
That the hypocrite reigne not.
Reigning, as was ſhewed before, being ſtrictly taken, is the exerciſe of ſupreame power, and in a large ſenſe may ſignifie the exerciſe of any power, or a ſtate of great proſperity.
Hence note, Secondly.
Hypocrites are high minded, and look after great things.
David was a king, he reigned over Iſrael, but it was not his owne ambition, but the election of God, and his anointing, which brought him to the throne. He could ſay of himſelfe (Pſal: 131.1.) Lord my heart is not haughty, nor mine eyes lofty: neither doe I exerciſe my ſelfe in great matters, or in things too high for me. Though David was high in his perſon and ſtate, yet his ſpirit was not high; nor was his ſpirit for high things, only God placed him on high. But here we ſee the hypocrite is climbing and getting to the top of the ſtaires, he is aſcending even to the throne. Hypocrites are proud of that nothing which they have and are in ſpiritualls, and they would have all, they would get high, they would be higheſt in temporalls. There are two luſts which uſually reigne in hypocrites, and both of them reſpect the world.
Firſt, The luſt of covetouſneſſe, which is an inordinate deſire of getting and keeping the riches of this world. The Phariſees all the Goſpel over are taxed for hypocrites; and when Chriſt had preached that parable of the unjuſt Steward, concluding with this ſentence, Ye cannot ſerve God and Mammon; The Evangeliſt telleth us (Luke 16.14.) The Phariſees alſo who were covetous, heard all theſe things, and they derided him. Covetouſneſſe and hypocriſie goe together; They who have no true hungrings and thirſtings after the things of heaven, are moſt hungry and thirſty after earthly things. We finde Job in the 27th Chapter of this Booke (v. 8.) ſpeaking of the hypocrites gaine; What is the hope of the hypocrite, though he hath gained, when God taketh away his ſoule; which implyeth that the hypocrite is a great aimer at worldly gaine.
The ſecond predominant luſt of the hypocrite is, ambition, or deſire of getting to the upper end of the world. Chriſt chargeth the hypocriticall Phariſees with this luſt alſo (Math: 23.6. Mark 12.39.) They love the uppermoſt roomes at feaſts, and the higheſt ſeats in the Synagogues. They are all to be uppermoſt, they muſt have the uppermoſt roomes at feaſts, and the higheſt ſeats in the Synagogue, both in Civill and Church-meetings; hypocrites affected ſuperiority, or, Diotrephes-like, to have the preheminence, and (which was another ſymptome of ambition) they (ſaith Chriſt) love greetings in the market place, and to be called Rabbi, Rabbi, which is a title of greatneſs and maſterſhip. Yea many hypocrites would not only have the uppermoſt ſeats at feaſts, and in the Synagogues, but the very uppermoſt ſeats in Nations & Common-wealths; They ſometimes affect to be the head, who are worſe then the tayle of all the people. There are hypocrites of all ranks, and among all degrees of men, ſome of low degree are in a very high degree of hypocriſie; There are hypocrites in raggs and in ruſſet, there are hypocrites alſo in ſcarlet and in purple; hypocriſie may reigne in and among thoſe that reigne. It is a maxime which ſome Princes have held out to all the world, as the rule of their reigning; He that knoweth not how to diſſemble, Qui neſcit diſſimulare neſcit regnore.knows not how to reigne. Diſſimulation is a great part of hypocriſie, there is diſſimulation both as to the things of God, and the things of men; Some if they knew not how to diſſemble in both (at leaſt) with men, would not believe that they knew how to rule over, or governe men. Now as many who are great, and in power, make little conſcience to diſſemble, or make uſe of hypocriſie, to carry on their government, and ſecure themſelves; ſo moſt hypocrites have a mind, and will uſe all meanes (not forbearing thoſe which are bad enough) to get into power, and make themſelves great. The ſpirit of hypocriſie is an aſpiring ſpirit.
Againe, Elihu ſaith, That the hypocrite reigne not, leſt the people be enſnared; here's not one word of the good government or protection of the people, which ſhould be the maine buſineſſe of thoſe that reigne; The text ſpeaks only of ſnares; That the hypocrite reigne not, leſt the people be enſnared.
Hence obſerve; Thirdly.
Hypocrites getting into power, doe either ſecretly or openly wrong and oppreſſe the people.
They lay ſnares for them in ſtead of being ſhields to them. Hypocrites in power, enſnare chiefly two wayes.
Firſt, By their ill example, there is a great ſnare in that; Inferiors are very apt to be formed up according to their mould and manners who are above them;R…gis ad exemplum totus componitur orbis. the example of Kings and Princes are ſeldome unconformed to by their Subjects. There is a great power in example, what is done perſwades, as wel as what is ſpoken. And the errors of thoſe that rule, become rules of error; men ſin with a kind of authority, through the ſins of thoſe who are in authority. Jeroboam made Iſrael to ſin, not only by commanding them to worſhip the Calves at Dan and Bethel, but by commending that Idolatous worſhip to them in his owne practiſe and example.
Secondly, They enſnare the people by ſinfull and bad Lawes; The Prophet denounceth a woe diſtinctly unto men of ſeverall ranks and places (Hoſ: 5.1.) Heare ye this, O Prieſts, and hearken ye houſe of Iſrael, and give ye eare, O houſe of the King; he directs his ſpeech, in that three-fold diviſion; Firſt, to the Prieſts; Secondly, to the body of the people; Thirdly, and chiefly to the houſe of the King, why to the houſe of the King? Becauſe ye have been a ſnare on Mizpah, and a net ſpread upon Tabor. That Scripture may be interpreted; Firſt, as an alluſion to ſuch as were wont to hunt upon thoſe mountaines; Mizpah and Tabor were famous places for hunting, there they were wont to ſet netts, and lay ſnares to catch their game; now, ſaith the Prophet, ye have been even like hunters ſpreading netts and laying ſnares. Nimrod is called a mighty hunter before God; He was a hunter of men more then of wild beaſts. Now, look what nets and ſnares are to wild beaſts, the ſame are ſinfull lawes to the conſciences of honeſt and upright-hearted men. And it is wel conceived that the Prophet there referrs to thoſe enſnaring Lawes made by Jeroboam and the ſucceeding Princes in the Kingdome of Iſrael, whereby they endeavoured to draw off the people of God from his true worſhip, and vexed thoſe who kept cloſe to it. Secondly, ſome expound thoſe words, Ye have been a ſnare on Mizpah, and a net ſpread upon Tabor, to ſignifie their ſetting ſpies upon thoſe mountaines to watch and ſo to give information, who went to the ſolemne feaſts, that ſo they might be proceeded againſt according to thoſe enſnaring Laws. Which way ſoever we take it, 'tis cleare, that Scripture reproves and threatens Judgement againſt the Prieſts and Apoſtatizing people of Iſrael, complying with if not provoking the the ruling powers to trouble thoſe who could not digeſt the Idolatrous worſhip ſet up by Jeroboam at Dan & Bethel, upon a politique conſideration, leſt the people going to Jeruſalem, ſhould fall off from him, and weaken the kingdome of Iſrael in his hand. Another Prophet complained (Mic: 6.16.) The Statutes of Omri are kept. Omri was a king of Iſrael, a ſucceſſor of Jeroboam both in his power and hypocriſie, he alſo pretended a zeale for the worſhip of God after his owne deviſing, and therefore made enſnaring Statutes to entangle thoſe that were ſincere, and perſevered in the true worſhip which the Statutes of God appoynted. The Prophet ſpeakes of a ſtrange kind of bridle, or of a bridle uſed for an unuſuall purpoſe (Iſa. 30.28.) There ſhall be a bridle in the jawes of the people cauſing them to erre. A bridle is put upon the head of a horſe or mule, as David ſpeaks (Pſal: 32.9.) not to cauſe either to erre or goe out of the way, but to keep them in the way. 'Tis evident by the context of this Chapter, as alſo by the expreſſe text of the 37th Chapter (v. 29.) that this bridle was the Lords power againſt Senacharib and his hoſt, whereby as with a bridle in their jawes he diverted them from their purpoſe of beſiedging Jeruſalem. 'Tis a truth alſo (to which we may warrantably enough apply thoſe words of the Prophet in a way of alluſion) that good lawes are like a bridle in the jawes of a people, the multitude or the moſt would elſe be like headſtrong horſes, if authority did not keep them in. 'Tis a great mercy when Laws are as a bridle to keep us from erring, but 'tis ſad when any Lawes are a bridle in the jawes of a people cauſing them to erre, or go out of the way of the Laws of God; ſuch Laws are not (which all Lawes ſhould be) rules, but ſnares. Such were the Lawes of Jeroboam, and the Statutes of Omri in Iſrael of old; and what Nation is there that hath not had experience in one age, or other, of ſuch Lawes as have been a bridle in their jawes cauſing them to erre, or a ſnare to their ſouls and conſciences?
Fourthly, When Elihu ſaith, That the hypocrite reigne not, leſt the people be enſnared, he intends an act of divine wrath, upon hypocrites, abuſing their power to the hurt of the people.
Hence Note.
God is highly diſpleaſed with Princes and Magiſtrates when they enſnare the people.
We read (Iſa. 3.12.) how the people of Iſrael were enſnared, and how the Lord was highly diſpleaſed with thoſe who did enſnare them. O my people, they which lead thee, cauſe thee to erre, and deſtroy the way of thy paths. Thy Leaders miſlead thee. There are two ſorts of Leaders, Firſt, Spiritual Leaders; the Miniſters and Preachers of the Word now, as of old the Prieſts, Levites, and Prophets, were Leaders of the people (and ſomtimes proved their miſleaders, Jer. 23.1.3.) in Spirituals. Secondly, There are Leaders of the people in Civil things; ſuch are all Princes and Magiſtrates. We may underſtand that Text in the Prophet Iſaiah, of both theſe Leaders; as if he had ſaid, Thy Prophets and thy Princes miſlead thee, and cauſe thee to erre; And therefore at ver. 14. of the ſame chapter, God declareth his diſpleaſure againſt them, profeſſing that he would enter into judgement with the Ancients of his people, and the Princes thereof. The ſame Prophet Iſaiah (chap. 9.16.) complains of the ſame thing again; The Leaders of this people cauſe them to erre, and they that are lead of them are deſtroyed. The Hebrew is, they that bleſs this people, (ſo we put it in the margin,) The Leaders of the people were ſo called, either becauſe it was a part of their office, to pronounce the bleſſing upon the people; or becauſe the falſe Prophets uſed to ſooth up the people in their ſins; and (as another Prophet hath it) to ſow pillows under their elbows, as if they were in a very bleſſed condition, and ſhould do well enough, notwithſtanding all the clamours of the true Prophets againſt them. And ſo the latter words, they that are led of them, are ſutable to the former in the Hebrew, being thus read in the margin, they that are called bleſſed of them; that is, declared or aſſured by them to be in the right way, and ſo ſuch as ſhould come to a bleſſed end, though indeed their end proved deſtruction. And if they who are miſled (or called bleſſed) fall into deſtruction, ſurely their miſleaders (who call them bleſſed) ſhall not eſcape. If the blinde lead the blinde, both fall into the ditch, (Matth. 15.14.) only the blinde leader, or miſleader, ſhall fall deepeſt into it.
Fifthly, Obſerve.
As God is diſpleaſed with the hypocrite when he uſeth his power to enſnare the people, ſo the Lord ſomtimes puts him beſides his power, or takes his power from him, that he may no longer enſnare the people.
The ultimate ſcope of the place, is not only to ſhew the Lord diſpleaſed with the hypocrite, but diſplacing him. When the Prophet had ſummon'd all ſorts, Prieſts, and people, and the houſe of the King, he addes, Judgement is towards you, becauſe ye have been a ſnare upon Mizpah, (Hoſ. 5.1.) Thus as God pulls down hypocrites, becauſe they are hateful to himſelf, ſo becauſe they are hurtful to others; hurtful to their Civil Liberties, and worldly Intereſts, over which God is tender; hurtful alſo to their ſpiritual Liberties, and ſoul Intereſts, over which God is more tender. The Kings of Iſrael (who were very wicked, and did much enſnare the people) went of their Governments, moſt of them, very ſpeedily, God did not let them reigne long; yea, the whole Kingdom of Iſrael (which had not one good King) was diſſolved long before the Kingdom of Judah, which had many good Kings. God did not ſuffer the hypocritical Kings of Iſrael to hold their power, but gave them into the hand of the King of Aſſyria, (2 Kings 17.6.) becauſe (verſ. 8.) they walked in the ſtatutes of the heathen, and of the Kings of Iſrael, which they had made.
From the whole verſe I would give one Note by way of Corrolary.
A hypocrite is of all perſons most unfit for publick ſervice.
How unfit is he to have power in his hand, who can uſe it no better, then for the enſnaring of the people? A hypocrite is of a private ſpirit, he is all for himſelf, and therefore moſt unfit for publick truſt. We may ſay of the hypocrite, as the Prophet (Ezek. 15.3.) of the Vine, Shall wood be taken thereof to do any work? or, will men take a pin of it, to hang a veſſel thereon? No, it is not fit for that mean purpoſe or ſervice, much leſs would a man take a Vine to hew a beam or a pillar for a houſe out of it. Magiſtrates are as pillars of the houſe, or like great beams, to hold up and faſten all; the hypocrite is ſo far from being fit Timber to make a pillar of the houſe, that he is not fit to make a pin to hang a veſſel on upon the wall. Power is never ſo improperly employed as in making ſnares, and yet that's the uſual employment or improvement which hypocrites, high or low, put it to.
Qui regnare facit hominem hypocritam propter offendicula populi. Vulg. Conſtituens regem hominem delatorem propter ſcandala quae in populo. Chald. Non ſunt ita repugnantes hae interpretationes, quin una ex altera conſequatur. Nam ſi non ſinit Deus diutius regnare hypocritam, certe aliquandiu ſmit; dat enim reges in iram. Merl.I have thus far opened the Text, and given theſe Notes from it, according to our reading; yet before I paſs from it, I ſhall minde you of another reading or verſion of this whole verſe, which carryeth the ſence quite into another channel. Thus
Who (meaning God) maketh (or ſuffereth at leaſt) the hypocrite to reigne, becauſe of the offences or ſins of the people. The Chaldee Paraphraſe, the Septuagint, and Vulgar Latine agree in this, and the dependance (for clearing of it) may be made out thus.
Elihu having ſhewed in the 29th verſe, that if God giveth quietneſs, none can make trouble; and that if he hideth his face, none can behold him, whether it be done againſt a Nation, or againſt a man only, proceeds in this verſe to ſhew the juſtice of God in puniſhing the people, by putting power into the hypocrites hand.
The learned Mercer, I grant, is not ſatisfied with this rendring, as not being ſo ſutable to the Grammatical conſtruction of the Hebrew Text; yet, holding the firſt, he makes this as a conſequent of it; confeſſing that it may be taken in this ſenſe; That the hypocrite reigne not who did once reigne, becauſe of the ſins of the people; and ſo it intimates the ſins both of the Prince and people. Thus both readings correſpond, and are not repugnant but ſubſervient to each other. For if God ſuffer not the hypocrite to reigne any longer, 'tis an argument that for a time he ſuffered him to reigne for the ſins of the people, that is, to be an inſtrument of his wrath and vengeance upon them for their ſins. The ſame word ſignifies both a ſnare, and ſin; a ſnare ſet by others, and an offence or ſin committed by our ſelves; and well it may, ſeeing nothing doth more enſnare us then our own ſins. And as ſome are led into ſin by the ſnares which others lay for them;foreign. Forte interpretes pro foreign cum puncta olim voealia deeſſent legerunt foreign regnare faciens. Druſ. foreign Ne ſint offendicula, quidam, propter offendicula populi. Nam foreign etiam propter ſignifi…at. Druſ. Poſſit & ita accipi, ne regnet homo hypocrita, qui quidem regnabat ob offendicula populi, ut utriuſque & Regis & populi delictum notetur. Merc. ſo very many by ſinning bring themſelves into ſnares: and uſually when a people have entangled themſelves in the ſnares of ſin, God ſets evil men at once to rule over them and entangle them with the ſnares of thoſe ſufferings which are moſt proper to their ſins.
And thus 'tis conceived Elihu anſwers thoſe expoſtulating demands which Job puts (chap. 21.7.) Wherefore do the wicked live? become old? yea, are mighty in power? Here are three queſtions, Firſt, Why do they live? they are not worthy to breathe. Secondly, Why become they old? they deſerve to be cut off in their youth, and not to live out half their dayes. Thirdly, Why are they mighty? Why do they command all, who uſe their might only to do miſchief? Elihu anſwers theſe queſtions in a word, God giveth power into the hands of evil men, becauſe of the ſins of the people. As if he had ſaid, if at any time you ſee the wicked in great power and proſperity, 'tis a ſigne the people are very wicked, and God will puniſh and ſcourge them by the hands of ſuch for their wickedneſs.
This is a truth, and much is ſaid by ſome Interpreters for the making of it out from the Text; but taking it as 'tis given, I ſhall only give you two Notes from it.
Firſt, Bad Princes are ſet up by the permiſſion, yea diſpoſition of God.
He makes evil men to reigne. The ſame power which brings wicked men into the world, ſets wicked men high in the wo…ld. It is of God that any wicked man hath a place in the wo ld, and it is of God that any wicked man gets into the high places of the world. All the Kings of Iſrael from firſt to laſt were ſtark naught,Cujus juſſu homines naſcuntur hujus juſſu & reges conſtituuntur, apti his qui in illo tempore ab ipſis regnantur. Irene. l. 5. c. 24. and very wicked, yet they were all of God's ſetting up, though their own ambition, or the ſatisfying of ſome luſt, put moſt of them upon aſpiring to get up. In the firſt book of the Kings (chap. 11.29, 30, 31.) Ahijah the Prophet finding Jeroboam (the firſt and worſt of them) in the way, caught the new Garment that was on him, and rent it into twelve pieces, and he ſaid unto Jeroboam, take thee ten p…eces; for thus ſaith the Lord, the God of Iſrael; behold, I will rend the Kingdom out of the hand of Solomon, and will give ten Tribes to thee. This Jeroboam was ſo bad a man, that he was not content to ſin alone, but made Iſrael to ſin; yet even him did God ſet up, and ſent a Prophet to him to tell him ſo. How unholy ſoever men are in their place, and how unjuſt ſoever in the exerciſe of their power, yet the holy and juſt God (for reaſons known to himſelf) placeth them in power.
Secondly, Obſerve.
God permits wicked Princes to reigne, as a puniſhment of the reigning ſins and wickedneſſes of the people.
The power of wicked Princes is the puniſhment of a wicked people.Quidam reges ad utilitatem ſubjectorum dantur & conſervationem juſtitiae quidam autem ad poenam Dei juſto judicio in omnibus aequaliter ſuperveniente. Irene. l. 5. c. 25. Some Princes and Magiſtrates are given as a bleſſing, for the protection, peace, and profit of a Nation, and for the exaltation of righteouſneſs in it. Others are given as a curſe, for the vexation, trouble, and impoveriſhing of a Nation. The Lord takes this fully upon himſelf, (Hoſ. 13.11.) I gave them a King in mine anger, &c. Angry providences are the fruit of ſin. God gave Saul in anger, he gave Jeroboam and the reſt of the Iſraelitiſh Kings in anger; and as he gave them in anger, ſo he took them away in wrath. The ſins both of Princes and people, produce mutual ill effects towards one another.
Firſt, The ſins of the people are the cauſe ſomtimes why good Princes are immaturely or ſuddenly taken away from them. Joſiah that good King was removed very early for the ſin of Judah; Pharaoh Necho had never ſlain him, had not the people been unworthy of him. Hence that of Solomon, (Prov. 28.2.) for the tranſgreſſion of a land, many are the Princes thereof: He means not (as I conceive) many together, but many ſucceſſively, that is, good Princes go quickly off the ſtage one after another for the tranſgreſſion of the people of the land; But (as it followeth in the ſame verſe) by a man of underſtanding & knowledg the ſtate thereof ſhal be prolonged. Our Tranſlaters render theſe latter words in the plural number (as the margin hath it) by men of underſtanding & wiſdom ſhall they likewiſe be prolonged; that is, when there are many godly, wiſe, and underſtanding men in a Nation, God bleſſeth them with long-lived and aged good Kings or Governours.
Secondly, Whole Nations or a people are ſomtimes puniſhed for the ſins of their Princes, (Jer. 15.4.) the Lord tells the Jewiſh ſtate he would bring all that evil upon them for the ſin of Manaſſeh. Regum lapſus poena populorū eſt; ſicut enim eorum virtate ſervamur; ita eorum errore periclitamur. Quid enim poſſit habere corpus reipublicae capite languido.The ſins of Princes prove oftentimes the ſufferings of the people. As both by and for their goodneſs and vertues a people are bleſſed, ſo by and for their evills, errors, and vices, a people are endangered, yea ſometimes ruined: When the Head of a Kingdome or Common-wealth is ſicke, the Body is ſeldome well.
Thirdly, The ſins of a people bring deſtruction both upon their Princes and themſelves together, and wrap all up in one ruinous heape, as Samuel threatned the people of Iſrael (1 Sam: 12.25.) If ye ſtill doe wickedly, ye ſhall be deſtroyed both you and your King. He ſpeakes not a word of any ſin in their King, but tells them that their wickedneſſe may bring deſtruction not only upon themſelves, but upon him alſo.
Fourthly, (which is the poynt in hand) the ſins of a people cauſe the Lord to ſet evill Princes over them. When once a people refuſe the ſweet and eaſie yoke of Chriſt, or ſay, we will not have this man to rule over us, he in Judgement ſends ſuch to rule over them, as ſhall lay heavy yokes upon them indeed. God uſeth ſome Princes as his ſtaff to ſupport a people, and as his ſhield to defend a people, yea as his Sun to cheriſh and influence them with aboundance of mercies. He uſeth others only as his ſword to wound them, or as his ſcourge to correct them for their ſin.Ʋterum fert civitas haec, timeo autem ne pariat, virum Correctorē malae inſolentiae. veſtrae. Theogn: Cur Domino Phocam imperatorem conſtituiſti? reſponſum datum, qui… non inveni pejorem. Cur ſuperbis? non es creatus Epiſcopus, quod dignus ſacerdetio ſis, ſed quod civitas tali digna erat Epiſcopo. Anaſt: Deus quibuſdā malis tanquam, carnificibus uſus eſt, ad ſumendum de aliis paenas; quod verum eſſe de pleriſ que tyrannis arbitror; Tale medicamentum fuit Argentinu Phalaru, Marius Romanis. Plutarch: de ſera Num: Vindicta. Etiam talibus (Neroni ſcilicet) dominandi peteſtas non datur niſi ſummi dei providētia, quando res humanas judicat talibus dominis dignas. Aug: lib: 5. de Civ: dei. cap. 19. Some are a bleſſing, others are an affliction to the people. An ancient Poet obſerving the City wherein he lived, ſwolne with vanity, and bringing forth dayly many monſtrous births of pride, luxury, and oppreſſion, he could not forbeare to give his apprehenſion of the iſſue in this elegant fancy; This City (ſaid he) is with child, and I am afraid it will bring forth ſhortly (and what will it bring forth?) ſome ſevere corrector of your evill inſolencies. When Phocas (a cruel tyrant) had got the Empire, and reigned, there was a good man, who prayed much, about him, and did even expoſtulate with God, why he would ſet ſuch a wretch as he was over the Empire; the ſtory ſaith, he received this anſwer from God; I therefore ſet him to governe, becauſe I could not finde a worſe. And I finde a like report of another, though in a lower degree of power, yet in great power, wherein carrying himſelfe very inſolently, one ſayd to him; Why are you thus haughty and high-minded, why ſo proud of your power, God did not put you into the goverment of this place, becauſe you were worthy of it, but becauſe we were worthy to have a man of your worthleſneſs ſet over us. The learned Moraliſt treating of the righteous, though late vengeance of God upon men, hath this paſſage; God (ſaith he) uſeth ſome men as tormentors to afflict and puniſh others. Which is verified in moſt tyrants. Such a bitter medicine was Phalaris in his time to the Argentines, and Marius to the Romanes. St Auguſtine ſpeaking of Nero, maketh this concluſion; The power of Government is not given, no not to ſuch, but by the providence of the most high God, when he judgeth the affaires or manners of mankinde juſtly deſerve and call for ſuch Lords and Maſters.
O let nations take heed; The ſins of a people, are the worſt ſnares of a people; ſin provokes God to ſet up Princes for a ſnare. As therefore the Pſalmiſt admoniſheth Princes, Be wiſe now therefore O ye Kings, and learned ye Judges of the earth; ſo I may ſay, Be wiſe, O ye people, and obedient all you that are inhabitants of the earth, ſerve the Lord with feare, and rejoyce before him with trembling, kiſſe the Son (ſubmit to Jeſus Chriſt) leſt he be angry, and give you ſuch Princes and Powers, or put you into ſuch hands as ſhall break and vex you to purpoſe, and make you know what it is to ſerve men in rigour, having refuſed to ſerve God in love. Many in all nations are apt to complaine much, when they have any burdens upon them by Governours, but few complaine of their owne ſins, which cauſe God to burden nations with ſuch Governours; let all leave off complaining of evill Governours, and complaine more of their owne evill government, both of their hearts and lives.
Thus we ſee how this text according to theſe diſtinct tranſlations, Firſt, gives warning to Princes, That the hypocrite reigne not, leſt the people be enſnared; and, Secondly, gives warning to people, that they provoke not God by their ſcandalous offences, to ſet wicked Princes and Powers over them.