Gods Husbandry, Sermon 1 · Chapter 9
CHAP. IX. Shewing how the good conuerſation of the hypocrite differs from the good conuerſation of the vpright.
A Good conuerſation conſiſteth in freedome from ſinfull practiſes,An hypocrite may be very free from reprochfull crimes. & care of doing the things commanded by God. The hypocrite in both theſe may hauehave attained a large commendation before men: it may fall out; that he ſhall liue all his whole life long, without the committing of any ſuch ſinne, as ſhould cauſe him to inherite reproch in the world: what actions are groſſely wicked, and palpably ſhamefull before men, of thoſe the falſe hearted may perhaps bee much more free than the ſincere Chriſtian. So the Phariſie (which yet was not iuſtified before God, and therfore was void of vprightnes), could make his boaſts before God, that he was neither whoremonger, nor extortioner, nor drunkard (& doubtles he might hauehave ſaid), nor curſer, nor ſwearer, nor murtherer. This brag may ſeeme to prefer him before Dauid; & before Lot, and before Noah; for neuer an one of them at his laſt end, was able to affirme ſo much of himſelfe. Paul alſo, when he was a Phariſie, & a notable hypocrite yet (as concerning the Law) did liue without rebuke, as himſelfe afterwards (when he had no luſt to tell vntruthes in his owne behalfe) affirmeth of himſelfe.An hypocrite in his freedom from groſſe ſins, boaſteth himſelfe and diſdaineth others, the true hearted humbles himſelfe and pitties others. Luke 18.11. But the difference betwixt the true and falſe in this point, ſtandeth in two things. Firſt, the hypocrite in this innocency of his, is proud of himſelf, exalting himſelf with cracks & vants vponupon eueryevery little occaſion, and inſulting ouer others, that are not alike innocent, with a plaine contempt and diſdaine of them. Yea, when he compares the groſſer ſinners with himſelfe, he doth it not alone with ſcorne of them, but ſometimes alſo with a kinde of bitternes. Thus our Sauiour brings in the Phariſie, crowing ouer the poore Publican, becauſe himſelfe was not like him, and thanking God (that is put in for form ſake) that he was no ſuch maner of man, as this Publican. And you know, how bitter the Phariſies were againſt the poore ſinners; euen, ſo that they would not endure to bee touched by them, or once to ſit at meate with them. All this ariſeth from the blindneſſe of the hypocrite, who (not hauing euer been diſcouered vntounto himſelfe, nor perceiuing the ſinfulneſſe and fouleneſſe of his owne nature) imagines, that no more euill abideth within, than ſhewes it ſelfe without; and that his wickedneſſe of heart is no greater, than that which breaketh forth in act: ſo fooliſhly taking to himſelfe the praiſe of Gods reſtraint, as if a man ſhould commend the carcaſſe for not ſtinking, when it was imbalmed. Now the true Chriſtian in his immunitie from ſuch like palpable euils (if it fall out that the Lord hauehave pleaſed ſo to reſtraine him, for often it is otherwiſe with him), yet knowing the loathſome fouleneſſe of his owne heart, and being well acquainted with the bottomleſſe quagmire of his owne originall corruption, is ſtill humble and baſe in his owne eyes: for though he hauehave not committed ſo foule abominations; yet no thankes vntounto himſelfe, but to the goodneſſe of God in reſtraining; for he of himſelf is euen as bad by nature, and ſhould hauehave done as bad (he knowes), if the Lord had in like manner giuen him ouer to himſelfe. Hence it comes alſo, that hee doth find his heart affected, as with iuſt zeale againſt groſſe ſinners, ſo with a pitifull and remorſefull diſpoſition towards them, whom he perceiueth to be no whit more wicked than himſelfe ſhould be, if the Lord did not preſerue him. But if the true Chriſtian hauehave either before his calling, liued in, or after his calling, ſlipt into ſome groſſe wickedneſſe (as Paul was a perſecuter before his conuerſion; Dauid committed murder after) than is he for his whole life time after, much abaſhed in the remembrance of it, and made exceeding vile in his owne eyes. Thus the Publican durſt ſcarce aduance his eyes to heauen, but with a countenace repleniſhed with tokens of griefe and ſhame, ſmote himſelfe on the breſt, and begged mercy. And ſo the Apoſtle is very much in vilifying himſelfe (notwithſtanding the aboundant labours of his Apoſtleſhip) for his former bloody (though ignorant) perſecution.
Secondly, the hypocrite (though perhaps he be not defiled with the groſſeſt and fouleſt acts of euill, yet) makes no bones of euils of the ſame kind, in ſmaller degrees, but commits them freely without checke of conſcience, or any remorſe of humiliation for them afterwards.Some hypocrites are forward in profeſſing religion ſome goe but the common pace. This is manifeſt by the Phariſies miſinterpreting of the Law, to ſerue their turnes this way: they condemned murder, but allowed reuenge: they blamed forſwearing, or periurie, ſmaller oathes they take none heede vntounto; they forbad adulterie, but tooke no care to cut off the hand, and pull out the eye (that is, to mortifie the wantonneſſe and impuritie of their ſences); as our Sauiour ſhewes in that place they ſhould hauehave done. Doubtleſſe the courſe of their liues was anſwerable to their interpretation of the Law; and their liues were as crooked, as they would make the ruler to ſeeme. Contrarily, the true Chriſtian (though ſometimes he may be ouercome in tentation to commit ſome groſſe ſinne, yet) is vſually carefull to reſiſt all the degrees of ſinne, euen the very beginnings; and the firſt riſings thereof in heart, as our Sauiours more narrow interpreting of the Law (declaring the ſcantling of a godly mans endeauours aboue the Phariſies) doth manifeſtly conuince. Hee looketh to the motions and deſires of his heart, and ſuffers not the leſſer euils to goe vnobſerued, and vnlamented. So the difference is manifeſt in the firſt part of a good life, freedome from ſinne.
Now in the ſecond-part, care of wel-doing, wee will tracke the diſſembler,The hypocrite often excels in ciuill righteouſnes and bounty, &c. and take him halting. Firſt, he doth oftentimes excell in ciuill righteouſneſſe, and abound in workes of bountie and mercy; Who more liberall in great doles than the Phariſes? yea, hauehave not many Heathen men (and an hypocrite may ſurely attaine as much good as an infidell) been famous for diuers morall vertues; and by name, moſt exact obſeruation of iuſtice in their dealings? yet here the defiance is not hard to find out, if a man could looke into the heart of him that is hollow at heart.The hypocrite in his deeds of mercy, &c. aithem at applauſe; the true Chriſtian reiecteth ſuch fancies. Firſt, in regard of the end of doing good this way, the hypocrit doth ſerue himſelfe in vaineglory, ſeeking the credit and applauſe of men, and to be commended in the world; and therefore for the moſt part he is careleſſe of doing ſuch good deeds, if there bee no witneſſe preſent, nor no likelihood of their being knowne abroad.Mat. 23.5. This our Sauiour noteth and taxeth in the Phariſies, who did all things to be ſeene of men, and euen cheriſhed in themſelues thoſe fond and fooliſh conceites and deſires of being ſo commended, ſo reſpected, ſo well thought of, and ſo full of glory, for their good deeds: but the true Chriſtian is earneſt to withdraw his heart from liſtning vntounto the worlds plaudit, he laboureth to approue himſelfe vntounto God; and for the thoughts of worldly eſteem, hee is ready to fall out with himſelfe, for making account of ſuch foame of mens mouthes. He can ſay of himſelfe in other things, as well as Paul of himſelfe in one thing, that hee ſeeketh not to bee commended, he doth not goe a wooing for credit. So they ſhoote both with one arrow, but aime at a farre different marke; and this difference is plaine enough to be diſcerned.
Againe,The hypocrite will deale well with a friend. and one that is not a foe; but the true Chriſtian with his preſently profeſſed foes. the hypocrite will ſhew kindneſſe and mercy, and charitie to his friends; or ſuch as hauehave neuer done him any great matter of wrong; or if they hauehave made him amends, and repayred the breaches of amitie by ſome proportionable ſubmiſſion or benefit. But for his enemy that hateth him, that perſiſteth to wrong him, that for the preſent ſeeketh to doe him hurt, he cannot finde in his heart to do him good, and ſcarce to practiſe righteouſneſſe, not at all kindneſſe and mercy to ſuch an one: yea, with the Phariſie, ſuch is his modell and ſquare of liuing, that hee will louelove his quiet neighbour, but hate his troubleſome enemy as Chriſt doth taxe them, for peruerting the meaning of the Law. The true-hearted Chriſtian ſtandeth farre otherwiſe affected; he remembreth,Matth. 5.43. that God did louelove him when hee was an enemy; and therefore alſo for his ſake hee will neuer leaue preſſing himſelfe, till he hauehave brought his heart to louelove his enemy, and to do good to them, that doe euill to him; and not alone to deale ſquarely, but louingly, kindly, mercifully, and (if need be) bountifully with his bittereſt and moſt cauſeleſſe aduerſaries. If his enemy hunger, he feedeth his enemy; if his enemy thirſt, he giues drinke to his enemy; if his enemy be falne, he lifts him vp; if wronged, he defends him; and ſo doing good there, where nature and reaſon is moſt auerſe from doing good; he ſhewes himſelfe perfect, as his heauenly Father is perfect, as our Sauiour Chriſt exhorteth. Thus the extent of a ſincere mans goodneſſe doth diſtinguiſh it from the hypocrites, and (in one word) in ſuch caſes, and to ſuch perſons as he doth not, nor cannot, expect reward from men; yet the true Chriſtian will execute mercy and iudgement. The hypocrite euer faileth, where humaue motiues faile. And ſo for workes of mercy and iuſtice, wee hauehave ſhewed what ods betwixt the ſincere and guilefull; there are alſo exerciſes of piety and religion, wherein the hypocrite is often very forward. Let it not ſeeme out of place that I here ſpeake, what I forgat before.The hypocrite maketh no bones of the ſmaller degrees of euill; the true Chriſtian ſtriueth againſt the ſmalleſt degrees. Math. 5. For of the cloſe and groſſe hypocrites, there are two kinds that muſt be diſtinguiſhed each from other, becauſe their differences are remarkable. There are cold hypocrites that are carried forward in the veſſell of the time, and louelove not to ouerrunne the common pace, in matters of religion (as your ordinary ciuill man, who yet is a very hypocrite, euen in that which he doth attaine vntounto) others be more forward and feruent, and carrie then ſelues with a ſhew of more life, in matters of religion: ſuch was Paul before his calling, ſuch were the Phariſies in their times, ſuch were Ananias and Saphira. Now theſe latter ſort of hypocrites doe not alone (as the former) abound in workes of mercy and iuſtice,An hypocrite may be very forward in duties of religion. but alſo in duties of religion and pietie; they louelove preaching, and praying, and take delight in the company of men renowned for pietie; they hauehave a very greene blade of being forward in Gods ſeruice, to the keeping of prayer in their families, and accuſtoming to repeate Sermons, and other like commendable acts of deuotion. The thorny and ſtony ground you know, did yeeld ſome more than common ſhewes of goodneſſe. And the wicked Simon conuerſed with Philip: yea, the ſinfull Iewes were as abundant in ſacrifices and fat beaſts, as their godly forefathers. Paul was zealous of the Law, and there were many very forward Preachers in Pauls time alſo, whom a man would hauehave thought feruent, for the ſpreading abroad of the Goſpell; yet they did it not ſincerely. And did not the Phariſie keepe his weekely faſts, and other like obſeruations? yea, and did not Iehu alſo profeſſe (ſpeaking as hee thought in his heart), that hee was zealous for the Lord? Mark therefore the difference, which ſtands in two things. Firſt, in the end,The hypocrite in all duties of religion ſerues himſelfe either in vaineglory, or ſuperſtitiō, or licentiouſneſſe; the true Chriſtian aimeth at God in his ſeruices. Galat. 4.17. then in the matter of their workes of piety, they ſtand farre aſunder one from the other. For the hypocrite, he doth alwayes ſerue himſelfe either in vaineglory, or in ſuperſtition, or in both. So the falſe teachers in Galatia, were zealous ouer the Galathians; but it was with an euill zeale (as Paul taxeth them), ſeeking to ingroſſe the people to themſelues, and endeauouring to exclude Paul, that they might wholly be admired. And did not the flaunting fellowes at Corinth plainely preach themſelues, as being couetous of applauſe, and followers? And ſo Diotrephes loued to be had in principall account in the Church; he deſired to be reputed the onelyonly man, (which is the louing of firſt-hood,2. Iohn. as the Apoſtle calles it). The hypocrite (if he be a Preacher) doth labour (as with childe of a longing deſire) to be counted the beſt, or one of the beſt Preachers in the country; if he be onelyonly a priuate man, he deſireth to be eſteemed one of the forwardeſt profeſſors, and pleaſeth himſelfe well in ſuch fancies; yea, he hath a ſenſible edge, and a kinde of kore againſt thoſe, that ſtand betwixt him and this reputation. Neyther can he well away with ſuch, as beare away the credit and applauſe from him: as you may perceiue plainely in Diotrephes, and in the Phariſies; ſo his religiouſneſſe hath a tacke of the ſame fault, that his ciuill righteouſneſſe hath. But the true-hearted Chriſtian ſerueth God in humility of ſpirit, not heeding what men deeme of him, further than their want of reſpecting him, will bee an impediment to his doing of good.1. Theſ. 2.6. He ſeekes not praiſe of men, neither of you nor others, as Paul ſayth to his Theſſalonians. Wherefore he doth not things of contention, whetting himſelfe on, and putting an edge vponupon himſelfe, with a hope and deſire of doing better than ſuch an one, or putting downe ſuch an one; but purely (out of a longing deſire to glorifie God, ſets himſelfe to doe the beſt hee can, reioycing with his whole heart, to ſee the wel-doing of others; yea, glad at the ſoule, to ſee them farre exceede himſelfe, and wiſhing (with Paul) that all men were like him, yea, beyond him in all graces, And if contentious, vain-glorious, emulatory conceits ariſe within him, hee knits his browes againſt them, with as true heate of anger againſt himſelfe, as Moſes had once againſt Ioſhua, when hee chode him ſharply, ſaying; Doſt thou enuy for my ſake? Numb. 11.29.But happily it may fall out, that the hypocrite will be driuen from ſeruing himſelfe in this vaine-glorious faſhion; yet then hee looketh to himſelfe with a more ſiniſter eye, if more may be: for he becomes a ſeruant to his owne heart ſuperſtitiouſly, as thoſe great ſacrificers in the Prophet,Micah 6, 6, 7. that would faine come before God with thouſands of Rammes, and with Riuers of Oyle; yea, that would giuegive their children for their ſins, the fruit of their body for the faults of their ſoules, refuſing no coſt nor hardnes, to earne pardon, and deſerue remiſſion, or make ſatisfaction, or redeeme to themſelues an hope of libertie to ſinne in ſome other kinde. They would pay. GOD for their euill deeds, with ſuch good deeds; and (after the cuſtome of men) cut ſcores with him; and therefore they doe not likely (that are ſo diſpoſed) content themſelues with enioyned ſeruices, but ſeeke ſome deuice of their owne, or ſome other ſect maſter, whereby they hauehave great hope to winne God vntounto them. Now the true Chriſtian, he is of a farre other minde, he cotuits all dung, and all droſſe; yea, he reputeth all loſſe, ſo that he may get Chriſt, vponupon him he relyeth, to him hee cleaueth, and neuer dreames of other merits, than thoſe that he findes in him (for hee renounceth himſelfe) being the true circumciſion, that puts no confidence in the fleſh. And hence it is, that hee doth not dare to tolerate himſelfe the more in any ſinne, becauſe of his deuotion and zealouſneſſe in other points. So the ſcope of the ſound and hollow is oppoſite; the ones eye lookes heauen-ward, the others is bent ſtill to himſelfe.
The matter alſo wherein their deuotions ſhew themſelues, will manifeſt whence they come: from truth,The hypocrite moſt forward in publike ſeruices, that others may know of; the Chriſtian in ſecret, that none cā know of, but himſelfe. or from guile. For the hypocrite, his greateſt deuotion (vnleſſe it be when ſuperſtition (like as a bree doth the poore beaſt) doth pricke him forward) is in duties that may be, and are done with a witneſſe: as for thoſe that are priuate, or rather ſecret, he is key-cold in them, at leaſt vſually, neither in truth, doth he trouble his Cloſet often with priuate meditations and prayers. Hence it is, that our Sauiour correcting the miſ-intended deuotion of the Phariſies, doth confine them to their Cloſet, where God alone beholdeth and heareth: intimating, that they had little luſt to pray in ſecret, where God that ſaw in ſecret ſhould be their ſole rewarder. So you may know if you diſſemble yea or no. The diſſembling man can preach well to others, hee cannot digeſt what himſelfe hath cooked, and preach it to himſelfe in his priuy meditations. He can pray when others ſtand by, but moſt times (vnleſſe he be whipped forward by a croſſe for a fit) he is tongue tied, and dumb-ſtricken in his chamber. So he loues to heare Sermons; and to repeate them in company; but he loueth not to get alone, and concoct the Sermon in his owne meditation, conſidering and remembring what he hath heard, and how it concerneth himſelfe. But now, the true Chriſtian is rather more vehement in priuate than in publike prayers, and can much rather omit the calling vponupon God with others, than thoſe ſecret and inward communications with God, wherein he may freely powre his whole ſoule forth vntounto the Lord: and hee ſatisfieth not himſelfe, in hauing heard the Sermon, vnleſſe hee hauehave chewed the cud, and conſidered if thoſe things were ſo, and examined himſelfe by that rule. He is conſtant alſo in priuate ſeruices, as well as publike, and the moſt ſecret, as well as thoſe that muſt hauehave companions.
Moreouer, for the matter, or rather manner of their performing theſe duties of pietie.The hypocrite reſts himſelfe ſatisfied in the act formally done, the true Chriſtian is not well, vnleſſe he finde the inward power of it. The hypocrite doth reſt himſelfe ſatisfied in the formality of religion, in the externall act, in a good and formall faſhion diſcharged, not greatly heeding the power of religion in his ſoule, and the ſecret diſpoſition of his heart. If hee hauehave framed a good prayer, in fit words, and vttered it in conuenient geſtures, he is well apaide, and hopes the ſeruice ſhall be accepted, though hee had not any working of feruour in his heart, any life, any feeling, any true touch of the things which his tongue did vtter. If he hauehave ſayd good words with a good intent, all is well; though his affections had not the impreſſion of the matter of his words ſetled in them. So, if hee heare the Word with decent intention, and can carry away a good part of it, to ſpeake of afterwards, if occaſion ſerue, it is well, hee is herein ſatisfied and contented, though his ſoule hath not beene ſtirred with the power of the Word. Euen as the falſe-hearted Iewes eſteemed themſelues to hauehave aboundantly ſatisfied the Law, if they did tie the ſacrifices with cords to the Altar, though their ſoules were nothing affected with the ſpirituall things, that thoſe externall types did repreſent. But the vpright ſoule is much diſpleaſed with himſelfe and his ſeruices, vnleſſe hee feele the power of godlineſſe in them. Hence it is, that hee is very ſenſible of deadneſſe, and calles much (with Dauid) for quickening, and vnleſſe hee finde the efficacie and fruit of good exerciſes in his heart, hee is much diſquieted, and diſpleaſed with himſelfe, and cannot tell how to be ſatisfied with hauing ſo ſerued God: for hee looketh to God that ſearcheth the heart, and therefore it cannot giuegive him content, if hee hauehave not found his worſhip hearty. And ſo doe the true and falſe Chriſtians deuotions differ for end, matter, and manner.
Now there is a third thing conſiderable in the point of good liuing,An hypocrite is often preciſe in petty matters, and ſo is alſo the true chriſtian ſomtimes aboue that he ſhould. wherein they muſt be compared together. The hypocrite is often very ſtrict in matters of ceremony, and in ſuch ſmall points that concerne Gods worſhip; and in other pettie matters alſo: ſo a Phariſie would not goe into the Iudgement hall, to be defiled againſt the Paſſeouer for any thing. Hee would not neglect to pay tithe-mint for a world, you ſee him ſtraining at a Gnat. And diuers times it falles out alſo, that the true-hearted Chriſtian (out of ſcrupulous miſ-taking, and an ouer-tenderneſſe of conſcience, not ſufficiently tempered with exactneſſe of iudgement, or out of a long cuſtome of beeing of ſuch a iudgement, and much conuerſing with men of ſuch opinion, is euen more ſtrict than hee needeth, and depriueth himſelfe of his lawfull liberty of doing or forbearing, what he might eyther doe or forbeare.The hypocrite cenſorious in his ſtrictneſſe: the Chriſtian gentle to others that differ from him. But there are two manifeſt differences in this matter: the hypocrite is as cenſorious as ſtrict, as large in condemning others, that jumpe not with him in iudgement and practiſe, as narrow in ſtraightning himſelfe about ſuch matters. Hee is bitter, ſharpe, tarte in his cenſures of them, that are differently minded, neither can hold peace with them, nor ſuffer himſelfe to maintaine any good conceit of them, but conceiueth that they make conſcience of nothing, becauſe their conſciences be not of his owne laſte. So the Phariſies could not brooke Chriſt and his Apoſtles, for not waſhing: and the hypocriticall falſe teachers, euen made a very rend in the Church, about aboliſhed ceremonies of the Law. But the true Chriſtian in caſes of ſuch difference, holdes the bond of Peace in the vnitie of the Spirit, not iudging, nor deſpiſing others, but charitably referring them to their owne maſter, to whom they ſtand or fall: he that eateth, not condemning him that eateth not; hee that eateth not, not cenſuring him that eateth; but both louingly bearing with each other, becauſe they both giuegive thankes, and ſeeke to bring glory to one maſter. The hypocrite will almoſt allow no man the name of a Chriſtian, at leaſt, the eſteeme and affection due to one, if hee concurre not with his iudgement: the true-hearted is euer charitable to the contrary ſide in ſuch diuerſities.
Againe,The hypocrite is not ſutable and regular in his ſtrictneſſe, but the true Chriſtian is. the hypocrite is not ſutable to himſelfe in his ſtrictneſſe; for hee is large conſcienced enough in other matters, and can ſwallow a Cammell with the ſame throat, which did euen keckle at a Gnat: if a greater and more apparant fault be more interlarded with profit, it goes downe glibly enough, although theſe little leane morſells doe ſticke in the paſſage. Such well oiled faults, though of a larger quantity, either he cares not to ſee, or amend, ſo that you would as much wonder at the greatneſſe of his ſwallow in ſome things (eſpecially where pleaſure and profit pleade the caſe), as ſeeme ſtrange at the too too much ſtreightneſſe of it, in other caſes; and maruaile either how hee ſhould be ſo Eagle-eyed, as to ſee ſo ſmall a matter in one kinde; or elſe ſo beetle-eyed, as not to ſee ſo plaine a thing in another. But the vpright heart is like himſelfe in his ſtrictneſſe, and equall and proportionable in his making conſcience of things. Hee is more troubled in greater matters, than in leſſer; and his conſcience will checke him, and order him with more or leſſe vehemency, and earneſtneſſe in things; according as the things he doth, or doth not, are of more or leſſe weight and moment. And euen as ſtraight as he is in ſome things, ſo ſtraight will hee likewiſe ſhew himſelfe in other things of the like degree. And thus you hauehave (as neare as I was able to gather it out of Scripture) the true and manifeſt difference betwixt the ſincere and guilefull in theſe particular graces. Yet ſtill let mee bee bold to put you in remembrance, of what I ſpake at firſt, and that ſeaſonably in this concluſion of the whole diſcourſe, viz. that becauſe the moſt vprightly minded is not without ſome plaine admixture of guile: therefore many of the effects and ſignes of guile, wil begin to worke and ſhew themſelues in him alſo; but ſo that he doth obſerue, lament, reſiſt and oppoſe the ſame, and continue to controle his owne heart for them, till by degrees he hauehave gotten the better of them. And ſo hee cannot be called an hypocrite, though he hauehave much hypocriſie in him: contrarily, the hollow hearted (though he be cleane ouer-runne with theſe effects of falſe-hood, yet) neglecteth to obſerue them, or is not much troubled at them, when he finds them; and therefore he muſt take his name from the vice of hypocriſie, becauſe it beareth ſway, and exerciſeth dominion ouer him. And thus now hauehave we explained the point in hand, and ſo made way for the vſes, which we are to gather from it.