Expositions Upon Matthew 1-10, Treatise · Chapter 10 · Section 10
Trials of an Hypocrite.
1 To look moſtly at the eye of man in what he doth. All his care is to have mens obſervation of the good he doth, Matth. 6.2. If there be no obſervation of man, his endeavours flag, ſo his care is to keep his naughtineſs from man, but makes little conſcience of ſinning in ſecret. Many will ſay, Have we not writ many books? preached many ſermons? built Hoſpitals? but the Lord will ſay, Thou didſt ſo, but it was to thy praiſe and credit, not out of love to me, nor zeal of my glory.
Contrary, ſincere ſouls in what they do, deſire to ſeek the glory of God, not their own glory, John 7.18. 2 Cor. 4.5.
2 A going on in dead and liveleſs duties, and not feeling his deadneſs a burthen, he counts them a task, a penance, and were it not conſcience would fly in his face, he would leave them quite off: he counts Gods ſervice a wearineſs, and ſnuffs at it. Though Gods Saints too oft perform dead and liveleſs duties by fits, yet the deadneſs of hypocrites differs in two particulars;
1 The hypocrite hath a voluntary careleſs admiſſion of rovings in duty, Prov. 5.14. I was almoſt in all evil in the midſt of the congregation and Aſſemblies. So Ezekiels hearers, Ezek. 33.31. When they were at hearing their hearts ran after their covetouſneſs.
2 The hypocrite ſees not the face of God in duty, Job. 13.16. He onelyonly is my ſalvation, ſaith Job: how proves he that? Why, becauſe a hypocrite ſhall not come before him. Job means into his ſpecial preſence, for into his omnipreſence all creatures come, yea the devils: the dwelling in and enjoying of Gods ſpecial preſence is determined to the upright, Pſalm 140.13. See alſo Pſalm 11.7. His countenance doth behold the upright, Pſalm 97.11. Light is ſowen for the righteous, and joy for the upright in heart. Poſſibly upright men may ſo formalize and poſt over duty, that they may ſee no face of God therein, but when they pray with life, and quickning, and ſtrength of affection, then they ſee the face of God.
3 Note, Though a hypocrite hath many good things in him, yet the bent of his heart is not for God, he doth ſundry good acts, but he hath no good habit or inclination. Hoſ. 7.16. They return, but not to the moſt high, they are like a deceitfull bow. q. d. as an archer when he ſhoots, though he aim never ſo well at the white, yet the bow being deceitfull he cannot come near it, ſo theſe hypocrites who howl upon their beds, they pretend to return, but it is not in the purpoſe of their hearts, it is not to the moſt High. Their prayers for corn and wine are onelyonly as the cryes of a hog when he is pinched, or the howling of a wolf when he is hungry; yea even a hypocrite when he moſt forbears ſin, the bent of his heart is for it. See it in Balaam, when for fear he ſhould be deſtroyed, he durſt not curſe, yet how did he thirſt after it? how did he love the wages of unrighteouſneſs? and ſee whether God that would not let him curſe Iſrael at one time, would let him curſe them at another. Herod when he heard John gladly, yet the bent of his heart was for Herodias. All the while Demas was with Paul, yet the bent of his heart was for the world. As the bent of the dogs appetite is after the porrige pot or dripping pan, though he ſtand quietly by it, or the bent of the wolves appetite is after the ſheep, though for fear of the ſhepheards ſtaff he dare not touch them, ſo the bent of a hypocrites heart is to ſome ſin which he will not leave, though by ſome reſpects he may be reſtrained from it, ſo that habitually he doth the evil which actually he forbears. This is called an inclining to wickedneſs in the heart, Pſalm 66.18. A committing ſin, 1 John 3.8. a working of iniquity, Matth. 7.23. Contrarily the upright have the habitual bent of their heart for God, Pſal. 119.6. alſo, v. 10. With my whole heart have I ſought thee. Their hearts ſtick to Gods teſtimonies, v. 31. Refraining the feet from every evil way, v. 101. Upright men are not ſo much deſcerned by their good actions, as by this bent of heart. See 2 Chron. 19.3.30.18, 19. It's called a not departing from Gods judgements, v. 102. a keeping of Gods precepts, v. 106. an inclining of the heart to perform Gods ſtatutes unto the end, v. 112. Iſai. 26.8. The deſire of my ſoul is to thy name, and to the remembrance of thee. That the bent of upright hearts is for God, appears in their readineſs, chearfulneſs, and delight they have in doing ſuch things as God requires. So Paul, Lord what wilt thou have me to do? As we ſee a ſhip that hath winde and tide with it bends more and more to the haven.
4 Cenſoriouſneſs of other mens actions, when thy ſelf lives in groſs ſins. When a man can ſee motes in another, I mean ſins of infirmities, to which the holieſt are liable, and cannot ſee beams in himſelf, ſtrain at a gnat in another, and ſwallow a Camel, Matth. 23.24. So the Ruler of the Synagogue Luke 13.13, 14. (whom Chriſt therefore called hypocrite) cenſured Chriſt for healing a daughter of Abraham on the Sabbath, when on that ſame day every one of them would lead their Aſs to watering. The way to make themſelves even with the beſt men, is either to grow higher, which their luſts will not ſuffer them, or to pull others lower, hence they cenſure the beſt men, and even motes in ſuch, ſins of ignorance and infirmity, yea many times that which is no ſin, as the Phariſees taxed Chriſts Diſciples for eating with unwaſhen hands, when mean time their own hearts were unwaſht, for plucking a few ears of corn, when their own houſes were full of rapine. Contrary, upright men are moſt cenſorious againſt themſelves, 2 Sam. 24.17. Theſe ſheep what have they done? let thy hand be againſt me and againſt my fathers houſe. His ſubjects doubtleſs had much provoked God, yet he had more to ſay againſt himſelf then againſt all his ſubjects. So Nehemiah, c. 1.6, 7. Would we judge our ſelves we ſhould have leſs time, and more compaſſion to judge others.
5 Partiality in obedience. The hypocrite will onelyonly do ſome or many things, not all, as Herod, Mark 6.20. Jehu, 2 Kings 10.28. If thou ſuffer thy ſelf to be drawn to ſome good things not all, and withdrawn from ſome evils not all, and that for thy own credit, profit, or eaſe ſake, and not Gods ſake, onelyonly or principally, thou art a plain hypocrite. Let there be one idol in our hearts of which thy heart upon deliberation will, or muſt ſay, thou wilt rather leave the Lord then it, thou art no better then an hypocrite. If we live but in one ſin (though every man that lives in one lives in more) we manifeſt a plain contempt of God, yea we ſet up a god to our ſelves. When David pronounces a bleſſing to an upright man, Pſal. 119.1. he tells us who is ſuch, v. 2. They ſeek God with the whole heart, and v. 3. They do no iniquity. So long as a man picks and chuſes Gods commands, and obeys them with ſuch and ſuch reſervations, let ſuch a man know he is no better then an hypocrite. If there be any uprightneſs in thee thou wilt be ſtirr'd up at thy own lye, as well as at an other mans oath. Unſound men never cloſe with all duties, nor part with all ſins, but ſtill retain ſome darling ſin, which tends to their profit, or credit, or pleaſure, yea the duties they do are cauſed by ſome outward principle. Even as heat that is natural is durable, but adventitious heat is ſoon gone, as in water, meat boyled or roſted. So outward principles ſetting hypocrites awork, as ſhame of the world, fear of hell, &c. they do many things, but the cauſe being taken away, the effect ceaſes.
6 A compliant turning of themſelves according to times and places. So Achitophel in Davids Court would be very devout, but when there was a rebellion he would be firſt in it. Pſal. 55.12, 13. Hypocrites when they are in good company and good families can frame themſelves thereto, and they can game, talk wantonly, ſpeak againſt goodneſs, when they are elſewhere.
A true Chriſtian findes it harder to be good in ſome places and companies then in others, and the devil when he hath the opportunity of time, place and company, will preſs more hard upon a childe of God to do evil, alſo to put him back from goodneſs, when time, place, and company ſtand croſs to goodneſs; yea ſometimes temptations of fear or hope may ſhake a Chriſtian in his obedience, yet his deſires ſo hang to the Lord, that he is not at reſt till he have returned to his firſt husband, and to his former obedience. Yea he hath not a complying principle of hypocriſie to ſute his practice to times and places. Joaſh was an unſound man, and, when he came in bad company, he came to be like like them, 2 Chron. 24.17. but a ſincere ſoul reſolves to follow duty though all the world ſhould be againſt it. Upright men they apprehend the Lord every where preſent, hence they labour to walk before him. When its a thing God would have him do, he doth not conſult with fleſh and blood, whether he had beſt to do it, Gal. 1.15. but doth it without conſultment of fleſh and blood. Still an upright man is thinking, what will God have me do? If Gods word bid him do a thing, he doth it, though not without ſome hanging back of the fleſh, but unſound men ſtill think, whether will this tend to their credit and profit? with theſe two are their ſouls carried like a Coach with the horſes, to comply to all times, places and companie.
7 When a ſoul hath onelyonly ſome good fits and moods of goodneſs. Hoſ. 6.4. Thy righteouſneſs is like the morning dew, which hath a fit of coming, and then goes away. Balaam had ſuch a fit, Numb. 23.10. Let me dye the death of the righteous. So Pharaoh ſent for Moſes and Aaron in haſte to pray for him. Exod. 10.16. So thoſe hypocrites, Pſal. 78.34, 35. When he ſlew them then they ſought him, and enquired early after God, nevertheleſs they did but flatter with their mouth. Such were Jonah's mariners, as ſome think, Jon. 1.5. and John's hearers, who rejoyced in John's doctrine for a ſeaſon. So Saul, in a fit he cries out, Thou art more righteous then I, my ſon David. Some when the Lord afflicts them with the death of relations and other croſſes, have a fit of godly ſorrow, as that Scribe, Matth. 8.20.
That this may not be miſtaken take four cautions.
1 That a man may have intermiſſions, wherein his grace, zeal, and heavenly mindedneſs may not appear in that meaſure that ſometimes it hath appeared, and yet be ſincere, as Aſa, &c.
2 A ſoul may have declenſions and decaies in grace, and yet not ſerve God by fits, as in the Angel of Epheſus, and to keep the ſoul in that height of conſiſtence, whereto perhaps at preſent it is wrought, is not poſſible, becauſe the lifting up of the ſoul depends upon the ſpirits breathing, who is a free agent.
3 A Saint may be more godly at ſome time then at another, and yet not ſerve God by fits; as the Husbandman labours all the year, but ſpecially in ſeed-time and harveſt. A believer may conſtantly follow the Lord, yet ſometimes be more in heaven, taken up with Moſes into the Mount.
4 The deeplier a ſoul is in diſtreſs, the more earneſtly ſhould he ſeek God, and yet this is no ſerving God by fits. So Jonah in the Whales belly, Jon. 2.7. and thoſe Iſai. 26.17. and it's ſaid of hypocrites, They cry not when God bindes them, Job 36.13.
But this I call a ſerving God by fits and moods, when all a mans religion is onelyonly for a fit. So long as ſuch a Magiſtrate favours it, and when he falls off they fall off; as when Rehoboam forſook the Lord, all Iſrael forſook the Law of the Lord with him, 2 Chron. 12.1. So to have a fit of reformation ſo long as Gods hand is upon us, after, when his hand is taken away, to be as bad as we were, Pſal. 78.34, 35, 36.
As there's difference betwixt a well ſet colour in a perſons face, and a colour that ariſes from bluſhing, ſo there's difference betwixt fits and ſtates of godlineſs. Hypocrites have fits but not ſtates. Suddain heats and ſuddain colds argue an unhealthfull temperature in the body, ſo doth it in the Spirit: ſome are mightily lifted up at a Sermon, by and by, as preſently cold. Jehu hot againſt Baal, cold againſt the Calves. By the equality of pulſe we judge of the body, let us do ſo of the ſoul, not by what it is in a fit. A man may have a fit of crying Hoſanna, and next day cry, Crucifie. Our obedience ſhould be like the fire of the Sanctuary that never went out.
8 When a man willingly winks againſt light, and will not ſee that which is either contrary to his luſts, or may expoſe him to ſufferings, loath to read ſuch Books, hear ſuch Preachers, or meditate of ſuch Scriptures, as may inform him of ſuch ſins as he is loath to part with, or to do ſuch duties as he is unwilling to do. Rom. 1.18. They with-hold the truth in unrighteouſneſs. Joh. 3.21. Theſe are ſaid, not to come to the light, leſt their deeds ſhould be diſcovered. Matth. 13.15. They have cloſed up their eys. 2 Pet. 3.5. They are willingly ignorant. Iſai. 30.10. They ſay to the ſeers, See not.
Contrarily ſincere men have their hearts open to know the whole minde of God, Acts 10.33. 1 Sam. 3.17, 18.
9 A care to reform the outward man with a neglect of the inward man. Hypocrites are buſieſt in outward performances. For example, in matters of religion, there's the outward part and the inward part, for the outward part, as hearing, preſenting himſelf at worſhip, Eccl. 8.10. He comes and goes to the place of the holy, but for the inward part, to wit, the bleeding heart, the melting affection, the rectified will, the inward waſhing of the heart, Jer. 4.14. theſe he is a ſtranger from. He is like a Bankrupt that makes ſhow of all and more then all the wares he hath. Matth. 15.7, 8, 9. Ye Hypocrites, well did Iſaiah ſay, this people draweth nigh me with their lips, but their heart is far from me.
Contrary the ſincere Chriſtian is like a rich Merchant that hath much more goods then is ſeen, in Ware-houſes and Cellars: if he cleanſe himſelf he labours not onelyonly to cleanſe his hands, as Pilate did, but he cleanſes his heart. Jam. 4.8. If he gives thanks he doth not onelyonly lift up his hand but his heart to God in the heavens, Lam. 3.40. He cleanſes himſelf not onelyonly from filthineſs of the fleſh, but of the Spirit. 2 Cor. 7.1. Jer. 4.14. If he give alms he draws out his ſoul to the hungry, as well as his hand. Iſai. 58.10. If he obey God in any command it's from the heart, Rom. 6.17. Col. 3.23. If he be baptized, he cares not onelyonly to have his body waſhed with pure water, but to have his heart ſprinkled from an evil conſcience. Heb. 10.22. He doth not onelyonly ſpeak of good things with his tongue, but the Law of God is in his heart. Pſal. 37.31. Becauſe the outward part is eaſie and glorious in the eys of the world, the hypocrite will do that, but the inward part being difficult and coſtly he will not do that.
10 A following God in cheap and creditable duties, but not in coſtly and diſhonourable duties. So Saul, 1 Sam. 15.8, 9. Saul deſtroyed the worſt of the ſheep and cattel, every thing that was vile and refuſe they deſtroyed utterly, but for Agag and the beſt of the ſheep, and oxen, and fatlings, and all that was good, they would not utterly deſtroy. So when a duty is creditable a hypocrite will do it, as to profeſs Religion forwardly where it is in credit, as many hypocrites did in Joſiah's time, whoſe hypocriſie was ſeen when he was dead.
Contrarily ſincere perſons follow God in coſtly duties: if duty coſt them all their preferment and wealth, they will part with it, Luke 14.33. Heb. 11.25.26. They will not offer to God that which coſts them nothing: ſo in duties wherein there is no credit, as David when he danced before the ark of God, 2 Sam. 6.20. though Michal ſcoft at him, yet would he do it.
11 Self juſtification and tranſlation of the fault upon others. 1 Sam. 15.13. I have performed the commandment of the Lord, but Samuel ſaid, What means the bleating of the ſheep, and the lowing of the Oxen which I hear? Saul anſwered, v. 15. The people ſpared of the beſt of the ſheep, and of the Oxen. He laies the fault on the people, v. 20, 21.
Contrarily, ſincere ſouls take the ſhame of their evils don to themſelves, 2 Sam. 24.17. Luke 15.18. When this frame of ſelf juſtification is uſual, its a bad temper. See it in the Phariſee, Luke 18.12, 13. Contrary the publican. But this ſign I apply to an act, rather then to a ſtate of hypocriſie.
12 The living in ſin, mean while pretending to be religious: ſee it in that ſtrumpet; Prov. 7.14. ſhe ſeemed very devout, yet was an arrant ſtrumpet, ſee Eccleſ. 8.10. Jer. 7.10, 11. Herod, Mark 6.20. In the midſt of all his devotion he lived, in inceſt, by this was Jehu, Saul, &c. diſcovered, Deut. 26.13, 14. One ſin lived in proves a man an hypocrite, Hab. 2.4. John 5.44. Pſalm 19.13.