Expositions Upon Matthew 1-10, Treatise · Chapter 10 · Section 11
Remedies againſt hypocriſie.
1 Beg a ſound heart of God, that he would give thee a right Spirit, Pſalm 51.10.143.10. Pſalm 139.24. Try me, O Lord, ſearch me, ſee if there be any way of wickedneſs in me. Though Satan may tell thee God hears thee not, becauſe thou art an hypocrite, yet mayeſt thou anſwer him, He that confeſſes and forſakes ſhall finde mercy, Prov. 28.13.
2 Walk ſutable to thy own principles: beware what principles thou receiveſt, but having received them, and thy conſcience having given judgement herein, walk ſutable to them. It's greatly hypocritical to have our principles go one way and our practice another; yet ought there to be a tender reſpect to the principles of others, judging that with as good a conſcience they refrain that which you conſcientiouſly ſeem to practiſe.
3 Search thy heart to finde out thy hypocriſy, and bewail it. So Mr. Bradford was wont to call himſelf a painted hypocrite. If we finde ſincerity wrought in us, let us hold faſt the comfort of it, Job. 27.5. But if on the other ſide we finde we prefer our credit and profit before the Lord, that we retain ſome darling ſin, and that we will not do ſome coſtly, painfull, or ſhamefull duty, that we make clean the outſide of the cup and platter, but the inſide is full of filth, that we uſually do that in ſecret we would not for a world ſhould come abroad, ſee that thou bewail all theſe hypocriſies, thou being weary and heavy loaden with this ſin as well as others, art bid to come to Chriſt, Matth. 11.28.
Say not thou if thou have been an hypocrite all this while it will never be better, if thou wilt not ſee the hypocriſie of thy heart, and confeſs and bewail it before the Lord thou ſhalt never be better, but if believingly thou mourn under it, there is a fountain ſet open, to waſh thee from this as well as from other pollutions, Zac. 13.1. 1 John 1.7, 8. And for the reliques of hypocriſie by often ſearching and bewailing they are weeded out; every time a garden is weeded the weeds are the fewer, and the herbs and flowers proſper better.
4 Trace your hearts in your motives, actings and ends. Its hard for creatures to get lurking holes when they are cloſely hunted; ſo hunt thy hypocriſie and it will hardly get harbour, reflect upon thy ſelf and conſider the motives that ſet thee on work to do ſuch an action: was it the glory of God, or thy own glory, when thou denies thy ſelf in ſuch an enjoyment? was it out of love to God, or to get eſteem? Hezekiah thus traced his heart, Eſa. 38.3. and ſo did David in the matter of Bathſheba, hence he ſo prayes that God would renew a right ſpirit in him. Probably Paul did the ſame, Acts 9.9. and Peter, Mark 14.72. when he thought thereon, he wept, the word is, foreign he caſting up, Peter caſt up how deceitfully he had dealt with Chriſt in denying him at ſuch a time, and for ſwearing, and that three ſeveral times, and that in the preſence of his enemies, upon a poor ſimple maids queſtion, at ſuch a time, when if ever he ſhould have ſtood for Chriſt, he caſt up all this, and traced his heart and ſo wept. Trace thy heart in thy dealings of buying, ſelling, &c. with men, and thou ſhalt finde much hypocriſie, in thy pretences of love to thy friends, in thy ſpeaking of thine enemies. How often doſt thou in thy devotions ſeem, if not what thou art, yet more then thou art? how oft doſt thou among bad men ſeem worſe then thou art? and among good men ſeem better then thou art? If thou thus traceſt thy heart, hypocriſie will not have a quiet abode in thy heart.
5 Look upon Gods all-ſeeing eye, Heb. 4.13. Prov. 5.21. He ponders all our goings, as well of the inward man, as outward man, he knows every one of them. Ezek. 11.5. Yea every thought, Job. 42.2. If a man lookt upon us we would not dally with him, nor diſſemble with him, why doſt thou deal hypocritically? ſurely becauſe thou more or leſs queſtions or forgets Gods omniſcience. 2 Cor. 2.17. Pſalm 44.17, 18, compared with v. 21.
6 Practiſe Godly jealouſy from the known ſlipperineſs of thy heart, to be jealous over it in every company, in every acting, eſpecially where there is any credit or profit coming towards you, or on the other ſide any ſuffering is to be endured. A man cannot think the number of the hypocriſies ſuch temptations draw out: above all be jealous of the itch of vain glory, the heart is deceitfull above all things, yea above the devil, Jer. 17.10. Thou haſt a watchfull eye upon thieviſh ſlippery ſervants, have the ſame of thy theeviſh ſlippery heart. If we be not jealous of our hearts, hypocriſie will ſet up a throne there before we are aware; no man ſo in danger of being overcome herein, as he that is moſt confident.
Complain againſt thy hypocriſie before the Lord, when thy heart at any time ſhall eſpie it in thee and tell thee of it, do it with aggravations, and make thy heart to ake therewith, Eſa. 64.7, 8. Pſalm 51.10.
8 Get faith, not onelyonly to receive the blood of Chriſt to waſh thee from thy hypocriſie. Heb. 10.22. but alſo to receive the ſpirit of Chriſt who leads believers into all truth, John 14.17. Pſalm 143.10.
9 Repent of every known ſin: if there be one ſin in thee unrepented of, thou art an hypocrite. Rom. 6.2. How ſhall we that are dead to ſin live any longer therein? q. d. How is it poſſible? Such were Ezekiels hearers, Ezek. 33.31. See it in Jehu, 2 Kings 10.28.
10 Conſider what diſhonour will come to God, to thy brethren and to thy ſelf, in caſe thou ſhouldeſt be an hypocrite. 1 to God, Ezek. 36.23. When a Saint falls into a ſcandalous ſin, and violates his uprightneſs but in one particular, how do the enemies of God blaſpheme? 2 Sam. 12.14. Much more if he were unſound in the whole, and Gods people are much diſhonoured, for thy hypocriſie will be imputed to them, Pſalm 69.6. Such as is one ſuch are they all, will carnal men ſay, and for thy ſelf, how wilt thou be aſhamed ſhouldeſt thou be found an hypocrite? See Matth. 24.51. Hence David praies, Pſalm 119.80. Let my heart be ſound in thy ſtatutes, Why? that I be not aſhamed in the preſence of God, Angels, and men.
Shall in no wiſe loſe his reward.]
Obſ. There is a certain gracious reward which Chriſt hath in ſtore for his people that truly ſerve him, Pſalm 58.11. Verily there is a reward for the righteous, Prov. 11.18. to him that ſoweth righteouſneſs there ſhall be a ſure reward.
Reaſ. 1 For the encouragement of Saints in their obedience, Pſal. 19.11. In keeping of them there is great reward. Heb. 6.10, 11. 1 Cor. 15.58. Earthly rewards do much draw endeavours, how much more ſhould the reward of glory?
2 That Gods ſervants may ſee that God is a good Maſter, Col. 3.24.
Uſe 1 Reprehenſion of all merit, becauſe the reward is free and gracious. When we have done what we can, we are unprofitable ſervants, Luk. 17.10. That a work may be meritorious there muſt be a proportion betwixt the work and the wages, but there can be no proportion betwixt our ſervice here and the crown of glory, becauſe our work is finite, but the crown infinite.
2 Exhortation. 1 To believe there is ſuch a reward, Heb. 11.6. He that cometh to God, next to the believing that God is, muſt believe that God is a rewarder of them that diligently ſeek him. Pſal. 58.11. If thou do'ſt believe this that there is ſuch a reward, then caſt not away thy confidence which hath great recompence of reward, Heb. 10.35. Concerning which reward, conſider,
1 What it is, 2 To whom it is given. 3 When. 4 What aſſurance of it.
1 What it is. A. God himſelf. God tells Abraham, that he was his exceeding great reward, Gen. 15.1. Beſides there is a reward of inheritance, Col. 1.24. Knowing that from the Lord ye ſhall receive the reward of inheritance, Luk. 6.35. Great is your reward in heaven, 1 Cor. 2.9.
2 To whom it is given. A. 1 Negatively, not to lazy and ſlothfull ſouls. Matth. 11.12. The Kingdome of heaven ſuffereth violence, and the violent take it by force. 2 Not to Merit-mongers, nor to thoſe who truſt to their own righteouſneſs. Rom. 4.4. To him that worketh is the reward, not reckoned of grace but of debt.
2 Affirmatively. It is, 1 To thoſe who believe the promiſe, Heb. 10.36, 37, 38. 2 To thoſe who patiently continue in well doing. Rom. 2.7, 8. 3 To thoſe who love the appearing of Chriſt, 2 Tim. 4.8.
3 Queſt. When this reward ſhall be.
Anſw. This is in part when we die, as to the Thief on the croſs, the fulneſs of it at Chriſts coming, Matth. 16.27. When the Son of man ſhall come in the glory of his Father with the Angels, then he ſhall reward every man according to his works. Rev. 22.12. Behold, I come quickly and my reward is with me, to give every man according as his work ſhall be. 2 Tim. 4.8. There's a crown of righteouſneſs, which the Lord, the righteous judge, ſhall give me at that day, yea to all that love his appearing. This recompence is at the reſurrection of the juſt. See Luk. 14.13, 14. Rev. 11.18.
4 What aſſurance of this reward?
Anſw. Great aſſurance. 1 From Gods promiſe. Prov. 11.18. To him that ſoweth righteouſneſs ſhall be a ſure reward. 1 Pet. 5.4.
2 The believers knowledge. 1 Cor. 15.58. Ye know your labour will not be in vain. Col. 3.24. Knowing that from the Lord ye ſhall receive the reward of the inheritance.
2 Exhort. To look upon this reward. So did Moſes, Heb. 11.26. He had reſpect to the recompence of the reward. Though we muſt not do good onelyonly for reward without conſcience to duty, and love to God, for this were meerly mercinary, and to eſchew evil meerly for fear of vengeance were ſlaviſh, yet may we look both to reward to excite us to good, and to the puniſhment to deter us from evil. 2 Cor 5.10.11. Heb. 12.27, 28. as the promiſed reward draws our regenerate part, ſo doth the threatning awe our unregenerate part, and beat down our fleſh.
3 Exhort. Beware you be not beguil'd of this reward. Col. 2.18. Men are by Satan miſerably couſen'd, he takes gold from them, in ſtead of which he gives them counters, he caſts duſt of honour and riches in the eys of moſt, and then couſens them of the reward of heaven. How carefull are we not to be cheated of our eſtates on earth? much more take care thou be not cheated of the crown in heaven.
4 Exhort. Be laborious in the work of God. 1 Cor. 15.58. Be ſtedfaſt, unmoveable, alwayes abounding in the work of the Lord, foraſmuch as you know your labour will not be in vain in the Lord. Gal. 6.9. Yea to ſerve God willingly, 1 Cor. 9.17. If I do this thing willingly I have a reward. Heb. 6.10, 11. Did perſons believe there were ſuch a reward, how would their endeavours be ſtirr'd up? When David believed he ſhould have Sauls daughter, how was his valour ſtirr'd up to kill the Philiſtims, and to bring two hundred of the Philiſtims fore-skins? Let men ſay what they will, where there are not holy endeavours uſed, they do not believe this promiſed reward. Perſwaſion ſtill ſtirs up the ſoul to endeavours. Oh then, So run that ye may obtain. 1 Cor. 9.24.
5 Exhort. Be content to ſuffer all hardſhips in hope of this reward. So Moſes, Heb. 11.25, 26. Moſes preferr'd the reproaches of Chriſt before the treaſures of Egypt in hope of this reward. Matth. 5.11, 12. So thoſe Saints, Heb. 10.34. They ſuffered the ſpoiling of their goods in hope of this reward.
3 Uſe. Terror to wicked men; they have no reward. Prov. 24.20. No reward of happineſs, but the reward of iniquity. So Judas, Acts 1.18. They will one day ſee they have rewarded evil to their own ſouls, Iſa. 3.9. then ſhall wicked men finde the words of the Prophet to be true, Iſa. 3.10, 11. Say to the righteous, It ſhall be well with him, for he ſhall eat the fruit of his doings, wo to the wicked, it ſhall be ill with him, for the reward of his hands ſhall be given him. Gal. 6.8. 2 Theſ. 1.6, 7. Heb. 10.30.
Laſtly, in that the Diſciples propound the ſcruples, and Chriſt anſwers them, both in v. 34. and in theſe three laſt verſes, obſerve:
Obſ. The Saints of God ſhould endeavour ſatisfaction in their ſcruples.
Two things. 1 What a ſcruple is, 2 Why Gods people ſhould labour and endeavour for ſatisfaction herein.
1 What a ſcruple is. The Latin word ſcrupulus is derived of ſcrupus, which ſignifies a little ſharp ſtone, which falling into a mans ſhoes troubles him in travel, metaphorically it ſignifies a doubt or trouble which inwardly grates upon the ſoul, putting it to pain for want of light until the conſcience have ſatisfaction therein, though therein the conſcience incline to one ſide.
In which five things;
1 A ſcruple is a doubt or trouble wherein the ſoul is troubled as to the lawfulneſs or unlawfulneſs of a thing, as to the practiſing or forbearing of a thing. When a man asks queſtion for conſcience ſake, 1 Cor. 10.27.
2 The ſeat of this ſcrupling or doubting, it's in the conſcience. 1 Cor. 10.25. Whatſoever is ſold in the ſhambles that eat, asking no queſtion for conſcience ſake: ſo that when a thing is to be done or forborn you ask a queſtion herein to ſatisfie conſcience, which cannot witneſs with you concerning the rectitude of ſuch an action, but ſtands heſitating and doubting herein.
3 This doubt or ſcruple inwardly grates upon the ſoul, and puts it to pain, ſo that the ſoul is heavy and lumpiſh under it, and ſometimes grieved, and ſometimes preſſes the ſoul down with the weight thereof, that the removing of it is as if you ſhould take off a talent of lead.
4 The cauſe of all ſcruples is want of light, becauſe a ſoul cannot ſee his way: hence ſome ſcrupulous ſouls, Rom. 14.2. wanting light to ſee that they might feed on all creatures lawfully, fed onelyonly upon hearbs, for fear they ſhould eat ſome meat which God in Moſes Law had forbidden.
5 There is an inclination to the lawfulneſs of one part above another, but yet not without trouble becauſe of ſome difficulties it knowes not how to anſwer. For example, when a Chriſtian was invited to go to a feaſt that was at an Idolaters houſe, but was no Idol feaſt, there could not but be ſome trouble in the hearts of ſome, whether they ſhould go, yet the conſcience inclined to dictate that they might go from that permiſſion, 1 Cor. 10.27. When a falſe Prophet, Deut. 13.1, 2, 3, 4. wrought a miracle that came to paſs, and ſollicited them to go after other gods, they could not but have ſome doubt in their mindes, whether they ſhould go after ſtrange gods, yet, conſcience inclining unto truth, they were to ſtand to that, and to abandon the ſcruple, and to ſuppreſs and conclude againſt the reaſons and arguments which cauſed them to doubt: ſo that the difference betwixt a doubtfull and a ſcrupulous conſcience is this, A doubtfull conſcience hangs in ſuſpence with equality of reaſons, concerning the lawfulneſs and unlawfulneſs of ſomething to be practiſed or believed, but a ſcrupulous conſcience inclines to the lawfulneſs of the thing to be done, but not without ſome doubts, becauſe of the difficulty of the arguments, which it well knowes not how to anſwer. When we incline to the lawfulneſs of a thing we ſhould labour to ſuppreſs all difficulties, which cauſe us to doubt, if that cannot be done, yet are we to go to that ſide conſcience moſt inclines to.
Obj. But do not all doubts in the conſcience ſuſpend a mans acting every way, ſeeing the Apoſtle ſaith, He that doubteth is damned if he eat? Rom. 14.23. and, Whatſoever is not of faith is ſin, and, Every man is to be fully perſwaded in his own minde, v. 5.
Anſw. All doubts in the conſcience do not ſuſpend a mans acting in practiſe. For example, a man doubts whether the firſt day of the week be a day appointed by command from God for worſhip, his conſcience perhaps doubts both ways, yet, may he keep it, for where there is no harm in the practical part the doubt may without harm be in the conſcience, and yet he may act one way. But thoſe doubts ſeem to me to ſuſpend practiſe where arguments are of equal force both ways, as where there are two faces of authority in a nation, the conſcience queſtions which have right on their ſide, the ſubject ſo doubting muſt be neutral.
2 When conſcience doubts on one part, and is reſolved on the other, we muſt refuſe the doubting part, and take that wherein we are ſure; as in Cards and Dice, if we play not we are ſafe.
3 When conſcience doubts on both ſides, which is the ſin and which not, then ought a man to do that which is moſt void of offence.
4 We may have ſundry doubts of other mens actings, and yet theſe not hinder our own acting; nor do they come under Paul's kinde of doubting, who ſpeaks onelyonly of a mans own actings; our conſcience or perſwaſion hath nothing to do to judge an other mans liberty, 1 Cor. 10.29. For example, Auguſtus laid a tax upon all the world, ſome Chriſtians doubted that part of this tax would be beſtowed on Idols and their Prieſts, and therefore doubted whether they might pay Auguſtus tribute: their doubts were not to be regarded, they might pay tribute notwithſtanding theſe doubts, for they had nothing to do to doubt or judge what Auguſtus would do with it, being ſecret in his own breaſt. An Officer doubts the Magiſtrate hath given an unjuſt ſentence, yet may he execute it, becauſe his own duty is clear to him, but the Magiſtrates injuſtice is not. I am a Church member, I doubt my fellow member is an hypocrite, yet may I communicate with him, becauſe his hypocriſie doth not appear, and the manifeſtation of his evil and the cenſure of the Church thereupon, is the ground for my not communicating, not my doubting of his unſoundneſs. A ſouldier doubts his Captain ſends him upon an unjuſt ſervice, this ſouldier if he know not the injuſtice may not refrain.
5 In your own proper actings do not that you doubt of. Rom. 14.5, 23. As it's againſt the Law of friendſhip willingly to do that which we doubt, whether it will be acceptable to our friend, ſo is it againſt the Law of the love of God to do ſuch things as we doubt whether or no do pleaſe him.
Reaſ. 1 Becauſe ſatisfaction in ſcruples tends much to the quieting of the ſoul. The Jews doubted whether any of their members might eat with the Gentiles, Acts 11.2. and ſome of them dealt with Peter herein. When Peter gave them ſatisfaction concerning the lawfulneſs thereof, They were glad and glorified God, v. 18. Then is it that a man can act comfortably and chearfully.
2 Clearing up of ſcruples tends to make Church-communion comfortable. The Jews did earneſtly endeavour to keep the ceremonial commands of the Law, and to impoſe them upon others, and would not have communion with the Gentile brethren that would not keep them, Acts 15.1. On the other ſide the Gentile believers, knowing their liberty by Chriſt, would exclude the Jews (living Jewiſhly) from their communion, whereupon a Schiſm was like to ariſe; therefore Paul to heal the ſcruples on all ſides warns the Jewiſh believers ſo to follow their opinion, that they did not condemn the Gentile believers of wickedneſs, and warns the Gentile believers that they ſhould not refrain the Communion of the Jewiſh believers, becauſe they lived Jewiſhly, nor deſpiſe them for it, but that they ſhould receive one another to Church-fellowſhip. Rom. 14.1. Him that is weak in the faith receive you, but not to doubtfull diſputations. The words foreign, ſignifie the judging of thoughts, q.d. Do not you Gentile believers judge whether they uſe theſe ceremonial commands as neceſſary, or as profitable, or how they hold them in their conſcience, what have you to do to rifle there? what have you to do to judge their thoughts?
3 The great anguiſh that is in the ſoul for want of ſatiſfaction herein Many have ſcruples as to vows, oaths, reſtitution, aſſurance, obedience to mens commands, &c. and go on in a pining condition for many years together, when one word of a faithfull Teacher, or Brother would quiet all. How much better did thoſe poor Jews who were pricked in their hearts for guilt? Who in their anguiſh of conſcience asked of Peter and the Apoſtles, Men and brethren what ſhall we do? Peter with a few words ſpeaking, heals all the ſcruple, Acts 2.37, 38, 39. ſaying, Repent and be baptized, but they had another ſcruple, that in their violence againſt Chriſt, they had wiſhed his blood be on their children, this ſcruple Peter anſwers, The promiſe is to you and to your children when the Lord ſhall call them. For to ſatisfie afflicted ſouls, the Lord hath given the tongue of the learned to ſpeak a word in ſeaſon to him that is weary. Iſai. 50.4. How painfull have the doubts and ſcruples about aſſurance been to ſundry of Gods children? Pſal. 77.7, 8, 9. Iſai. 49.14, 15. Eſpecially when an evil day comes, as ſickneſs, death, &c. How will theſe ſcruples afflict you? how will they make you unwilling to dye? It's like David had a ſcruple on his death bed for not putting Joab to death who had kild two innocent men, hence he gives Solomon order to put him to death; for we cannot think that now when he expected mercy from God he did it out of revenge, 1 Kings 2.5, 6.
Uſe. Exhort to clear up all thy ſcruples; Now ſcruples are of two ſorts;
1 Rational and material, ſo the woman of Samaria having a ſcruple where the place of worſhip, and where the true Church was, whether in Mount Gerizim, where was a Temple built by Manaſſes the High Prieſts ſon (as Joſephus mentions) or whether at Jeruſalem was the place of worſhip? Chriſt anſwers her ſcruple, 1 Condemns her worſhip and the worſhip of the Samaritans, becauſe not grounded upon knowledge, ſaying, Ye worſhip ye know not what, Joh. 4.22. 2 Commends the worſhip at Jeruſalem by two reaſons. v. 22. 1 Becauſe grounded upon knowledge, We know what we worſhip. 2 Becauſe the Jews had the means of ſalvation there, which the Samaritans had not, ſaying, Salvation is of the Jews. Such was that of Joſeph, Matth. 1.19, 20. who was perplexed about the putting away of Mary.
2 Irrational and circumſtantial. Satan puſsles many with theſe, as ſome perſons when they have paid money, becauſe they could not remember the time or place, have ſcrupled whether they have paid it, though their hearts tell them they pay every man preſently after it is due. Sometimes when a ſoul hath cleared up a ſcruple to full ſatisfaction, the devil comes a year or more after and endeavours to trouble him again, to re-act a diſcuſſion of the ſame queſtion, in both which caſes Satan endeavours to rob us of our time, carrying us to impertinencies, and if poſſible to make us walk heavily. I much queſtion whether it were not a needleſs ſcruple in David, when his heart ſmote him for cutting off the lap of Sauls garment, 2 Sam. 24.4, 5. ſeeing he did it not for to affright him, nor to impoveriſh him, but to make his own innocency appear, that he was not an enemy to him. Others ſcruple whether it be lawfull to eat fleſh upon a Friday, whether they may teach their children a Catechiſm or patern of ſound words, the ſlighting of theſe and ſuch like is not a way to weaken but to ſtrengthen the conſcience. All ſcruples that bring not a word are frivolous and vain, and not to be diſcuſſed.