Expositions Upon Matthew 1-10, Treatise · Chapter 10 · Section 9
Grounds why ſincere ſouls have cauſe to rejoyce in God.
1 Such have their ſins pardoned, Pſal. 32.1, 2. Bleſſed is the man to whom the Lord will not impute iniquity; but who is that? viz. in whoſe ſpirit there is no guile, that is, no allowance of guile, or no reign of guile; for in the holieſt heart there is but too much guile. Iſai. 63.8. Surely they are children that would not lye, therefore was he their Savior.
2 The more the afflictions and diſaſters of ſuch abound, the more in Gods time ſhall comforts abound. Job 8.20. Behold, God will not caſt off the perfect man. Pſal. 97.11.112.4.
3 Such perſons have the ſpecial preſence of God determined unto them. Pſal. 11.7. His countenance doth behold the upright. Pſal. 140.13. The upright ſhall dwell in thy preſence. Job 13.16. he alſo is my ſalvation; but an hypocrite ſhall not come before him, that is, into Gods ſpecial preſence, as I do and other Saints.
4 God hath ſpecial care to protect ſuch in time of danger. 2 Chron. 16.9. The eyes of the Lord run to and fro through the whole earth, to ſhow himſelf ſtrong in the behalf of thoſe whoſe hearts are perfect with him. Iſai. 33.15. He that walketh uprightly, his place of defence ſhall be the munition of rocks.
5 In the diſpenſation of rewards among profeſſing people in this life, God hath ſpecial reſpect to thoſe who are ſincere. Pſal. 18.23, 24. I was upright before him, therefore hath the Lord recompenſed me according to my righteouſneſs. Look upon the Kings of Judah from David and ſo along whoſe hearts were perfect with God, and ſee how God made their Kingdoms proſper, witneſs Aſa, Jehoſhaphat, Hezekiah, &c.
6 Sincere ſouls may be comforted againſt all diſaſters whatſoever. Art thou, being ſincere, reproached? Job being ſo, comforted himſelf, cap. 16.19. Behold my witneſs is in heaven, and my record is on high. Job 23.10. He knoweth the way that is with me, ſo the Margin. Joſeph doubtleſs had comfort when his Miſtreſs ſlandered him. 1 Cor. 4.3, 4. When ſundry at Corinth cenſured Paul, ſaith he, I regard not mans day, or mans judgement, I know nothing by my ſelf.
So in time of ſickneſs and death, great will the comfort of ſincerity be. Iſai. 57.2. He ſhall enter into peace, they ſhall reſt in their beds each one walking in his uprightneſs. Mark the perfect man the end of that man is peace, Pſ. 37.37. The having the loyns girt about with truth is part of a Chriſtians armor in an evil day, Eph. 6.14. Job ſaith, c. 27.5, 6. Till I dye I will not let my integrity go from me, my heart ſhall not reproach me ſo long as I live. It will be a matter of comfort in death to write down ſome of the great actions or turnings of our lives wherein we have acted uprightly. Hypocrites in proſperous times are very confident, but when an evil time comes their hope is as the giving up of the Ghoſt; but ſincere ſouls when God ſhall ask them, By conſcience loveſt thou me? They can return this anſwer, Thou knoweſt all things thou knoweſt that I love thee, John 21.15. It was a ſpeech of a godly woman when ſhe came to die, that ſhe had nothing to comfort her but poor ſincerity: her name was Mrs. Juxon.
Queſt. But what is this ſincerity which is ſo comfortable, and whereunto you ſo exhort us?
Anſw. It is, to do what we do, unto God, having a bent of heart to all Gods commandements, with an earneſt deſire to avoid the contrary out of conſcience to God, and from faith and love. 1 Kings 9.4. If thou wilt walk before me, as David thy father walked, in integrity of heart, and uprightneſs, to do according to all that I have commanded thee.
1 See, uprightneſs and integrity conſiſts in having a bent to do all God commands. The contrary is unſoundneſs. See Matth. 19.21, 22. Col. 4.12. Perfect and compleat in all the will of God. q. d. where there is one the other will be.
2 It muſt be done unto God, or out of conſcience to God, Iſai 38.3. Noah was perfect in his generations: how doth that appear? Why? Noah walked with God, Gen. 6.9. that is, in his actings he made himſelf preſent with God, and God preſent with him, elſe to part with any thing, as with life and goods, to give the body to be burned, and all a mans goods to the poor, and ſo conſequently to do any command (for theſe two are the hardeſt commands) would not argue ſincerity, unleſs what we do be done out of conſcience to God.
3 It muſt be from faith and love.
3 Uſe. Trial. Try thy ſincerity,
1 At whoſe eye do you look in all your ſervices? Pſalm 16.8. I have ſet the Lord ever before me. Hypocrites in ſome particular actions may ſet God before them, as Abimelech, Gen. 20.6. Thoſe that kill'd the Apoſtles thought they did God ſervice in it, John 16.2. The Jews in oppoſing Chriſts righteouſneſs had the zeal of God in it, that is, they lookt at God in it, Rom. 10.2. But ſincere perſons have a deſire to, and purpoſe for to ſet God ever before them, yea if any by-ends come in they are troubled at it.
2 From whom do you expect a reward? hence a conſcientious Preacher preacheth with all his ſtrength though people be not gathered, Eſa. 49.4, 5. Hence that Servants may be ſincere they are bid to expect their reward from God. Col. 3.23, 24. Why? for ye ſerve the Lord Chriſt. Hence a Chriſtian doth good to unthankfull, yea to enemies, Pſalm 35.12, 13. Luke 6.35, 36. Hence a ſincere ſoul doth duty when it hath no reward with men, nay contrarily ſhame and blame.
3 The doing good and avoiding evil in ſecret. They do good in ſecret. Job. 31.18, 19. Eſa. 38.3. Hypocrites will do good where there are many eyes to behold them, Matth, 6.2. Matth. 23.5. but very ſeldom do they any good in ſecret; but ſincere ſouls do good in ſecret. Their alms, prayer and faſting, they ſtrive that it may be in ſecret. Matth. 6.1, &c. So on the other ſide they avoid evil in ſecret. Joſeph durſt not come near his Miſtreſs, though none but he and ſhe were in the houſe. Job durſt not lift up his hand againſt the fatherleſs, though he ſaw his help in the gate, Job 31.21. He eſchews helliſh thoughts, and groans under them, crying, Cleanſe me, Lord, from ſecret ſins then ſhall I be upright, Pſalm 19.12, 13. Contrarily hypocrites and wicked men will venture to do evil in ſecret; all their care is to cover it from the eye of man. Hence they ſtick not to plot miſchief in ſecret. Pſalm 64.2, 4. They will ſlander in ſecret, Deut. 27.24. Moſes calls it a ſmiting their neghbour ſecretly. They do ſecretly accept perſons, Job 13.10. In a word, its a ſhame to ſpeak of the things that are done of them in ſecret. Eph. 5.12. Yet may they refrain from open and ſcandalous ſins, and live and dye without any ſuch, though uſually God leaves them to fall into ſome open ſin, that ſo their name may rot. Prov. 10.7.
4 The ſingling out God from all other objects, that come what will come they will not leave the Lord. Gal. 6.14. God forbid that I ſhould rejoyce in any thing, ſave in the croſs of Chriſt. Rom. 8.35. Who ſhall ſeparate us from the love of Chriſt? He means both active and paſſive love, which the Lord hath to us and we to the Lord. Hypocrites on the other ſide are double minded, their hearts are divided betwixt God and ſome luſt. James 1.8. A double minded man is unſtable in all his wayes. Sometimes they are for God, ſometimes for the world, hence where any ſoul ſincerely turns to God, he purifies himſelf from double mindedneſs. James 4.8, 9.
5 Senſibleneſs of, and groaning under inward diſtempers, Rom. 7.15, 23. Troubled under hardneſs of heart, Iſa. 63.17. Unbelief, Mark 9.23. Privy pride, 2 Cor. 12.7, 8. From a principle of tenderneſs of conſcience they have received and a bleſſed light God hath ſet up in their hearts they are ſenſible of ſuch evils as the world counts nothing, yea they are more troubled for theſe then wicked men are for groſſe evils; they complain of themſelves for not ſtriving with God to keep off his judgements, for their cloſe hypocryſie, heavineſs in the ſervice of God, dulneſs. Iſa. 64.7. There's none that ſtirs up himſelf to take hold of thee, A ſincere ſoul, though he do duties outwardly plauſible, yet is he not contented unleſs he finde his heart doing of them as well as his outward man; ſo though his outward carriage be blameleſs, yet is he not ſatiſfied, if there be diſtempers of pride, revenge, earthlineſs, &c. within, till he have in ſome good meaſure pray'd down theſe diſtempers, Pſalm 19.12. ſaying, Cleanſe me Lord from my ſecret ſins.
Contrary unſound men make clean the outſide of the cup and platter, Matth. 23.25. But the inſide is full of rapine and exceſs. Their chief care is to have a ſmooth carriage to the world.
6 Sincerity is moved by a command. Other men are moved by credit, profit, but ſincere men, might they have never ſo much credit or profit, yet having a contrary known command, they will not move; contrary, where they have a plain command, though they have no ſecondary motives of favour, credit, profit, yet are they moved to act thereby, as we ſee in Queen Heſters caſe, who went unto the King. Abraham, Heb. 11.8. Compared with Gen. 12.1. Yea though to tell a Prince of Gods wrath, as Micaiah to Ahab, John Baptiſt to Herod, Gad and Nathan to David.
Therefore foraſmuch as Saints, out of the ſight of their indwelling corruption, are ready to condemn themſelves, and ſo walk heavily, and Satan labours if he cannot take their uprightneſs from them, yet to take the comfort of it from them, they may, by theſe and ſuch like ſigns, know their uprighneſs which faithfull Preachers are to declare unto them.
It is indeed far more dangerous to hope without a cauſe then to fear without a cauſe, yet when an upright ſoul counts it ſelf not upright, there are many inconveniences thereby; as he can neither rejoyce in living, nor think comfortably of dying, he is backward to prayer, he can hardly give thanks for any thing, becauſe he knows not but God may be his enemy in time to come, and may damn him, he cannot long for the coming of Chriſt, nor delight himſelf in the contemplation of the good things laid up in heaven, hence though theſe fears may be let in by God to beat down our pride, yet are they apt to hinder us in our courſe.
7 When a man hath an open heart to receive every truth of God, though ſuch a truth may prove prejudicial to his outward advantage. When any truth of God whiſpers to an unſound man ſomething that may be contrary to his temporal being, or may bring him to hazard, he doth as Herod did with the Baptiſt, firſt puts it in Priſon and after kills it. Contrarily, ſincere men are like Cornelius, Acts 10.33. We are here to hear all things that are commanded us from God, ſo far as they can be convinced herein.
But unſound men apprehending the truth will part them from ſome luſts they are not willing to leave, that it will be a bar to advantage, and a companion of perſecution, eſpecially in ſuch times and places, that it will loſe them friends and procure them enemies. They ſay to the Seers, See not, and to the Prophets, Propheſie not, Iſai 30.9, 10. Though they perhaps ſaid not ſo in words, they ſaid ſo in their carriage. Unſound men keep at a diſtance from truth, as Travellers do from perſons whom they ſuſpect comes to rob them.
8 Univerſal obedience. Thou art no better than an Hypocrite till thou findeſt that every Truth thou readeſt or heareſt in the Word hath an authority and power over thy will, let the command be for doing or ſuffering, yet art thou not ſincere but ſhalt one day be aſhamed, if thou haſt not reſpect thereto, Pſalm 119.6. Matth. 7.24. In ſomething or other the Hypocrite diſcovers himſelf, if not to the obſervation of others, yet to the conviction of his own conſcience. The Prophet proves himſelf upright that he did not ſpare his ſin, Pſalm 18.23. which he was moſt inclined to. Pſalm 119.3. compared with v. 1. Upright men they do no iniquity, that is, not wittingly and knowingly. Iſai 56.2. Acts 23.1. Hebr. 13.18. To do ſome good things, the Maſter requires doth not argue a good Servant.
9 A ſincere man makes conſcience of ſmall ſins. No Hypocrite almoſt but makes conſcience of groſs and notorious evils, but they hate preciſeneſs in ſmaller matters. They count ſuch preciſeneſs hypocriſie, which indeed is ſo, if it be in things not commanded of God, Matth. 15.5, 6. or if it be commanded of God, we ſhall make more conſcience of them than we do of the weightier points of the Law. When a man makes conſcience onelyonly of the great things of the Law, it may be a queſtion whether conſcience to God or credit to men be a mover herein. Hence ſincere men ſet themſelves not onelyonly againſt Murder, but alſo cauſleſs anger, not onelyonly againſt Adultery of body, but againſt looking upon a woman to luſt after her. The ſons of Jehonadab did not onelyonly refrain drunkenneſs, but alſo taſting of Wine, Jer. 35.6. not onelyonly they forbear falſe witneſs in a Court of Juſtice, but alſo jeaſting Lyes: he keeps himſelf not onelyonly from thieving, but from deceiving a penny or two. They do not onelyonly refrain from the more abominable and full-mouth'd oaths, but from faith and troth, not onelyonly from abjuring Gods truth before a Magiſtrate, but from being aſhamed thereof.
10 A ſuffering out of conſcience towards God. Hypocrites may ſuffer out of praiſe of men, as ſome think Alexander did, Acts 19.33. Ananias and Sapphira parted with their goods, but ſincere men, 1 They do not onelyonly ſuffer, which ſeldom Hypocrites come to, but they ſuffer out of conſcience to God, 1 Peter 2.19. This is thank-worthy, if a man for conſcience towards God endure grief, ſuffering wrongfully. As a man will venture the loſing of a member for the ſaving of his life, ſo will a ſincere man loſe all for the ſaving of his conſcience, as we ſee in Queen Heſter, John Baptiſt, thoſe Worthies, Heb. 11.35. Daniel, cap. 6.10.
11 An habitual intention to confeſs the truth of God though with the loſs of all, Matth. 19.17. Matth. 10.32. Contrarily Hypocrites have an implicite intention to deny Gods truth, rather than to own it with ſufferings: ſincere perſons will ſtick to Gods truth notwithſtanding mocks and ſcoffs, as David before Michal, and Nehemiah notwithſtanding the mocks of Tobiah, Nehem. 4.1, 2, 3, 4.
Hypocrites may ſometimes ſtand for Juſtice, and be a while importunate for it, yet be overcome, as that King that would fain have delivered Daniel and ſtood for him to the going down of the Sun, Dan. 6.14, 16. and Pilate would fain have delivered Chriſt, John 19.12. but when he ſaw, if he ſtood any further for him that he muſt be counted an Enemy to Caeſar, then he delivered up Chriſt. The ſtony ground entertained the Word with joy, but when tribulation and perſecution aroſe for it they were offended, Matth. 13 21.
Contrarily, ſincere men they have a purpoſe to own Chriſt though to loſs of life, Heb. 11.35. others were tortured not accepting deliverance: they know the danger of the contrary that if they deny Chriſt, he will deny them, Matth. 10.33. they know elſe we cannot be Chriſt his Diſciples, Luke 14.26, 33. Till ſuch times as we have a purpoſe of heart and an habitual intention to leave all that we have for Chriſt, and to ſuffer whatſoever the rage of men ſhall inflict upon us, we are not ſincere with God, Matth. 19.17. Luke 14.27.
12 Whom doſt thou make thy end? A ſincere man makes God his end, Rom. 14.7, 8. None of us, that is, of us ſincere Chriſtians, that lives unto himſelf, but whether we live we live unto the Lord, he doth all to Gods glory, 1 Cor. 10.31. 2 Cor. 5.15. Chriſt died that they which live ſhould not henceforth live unto themſelves.
There's a twofold end, 1 Abſolute and ultimate.
2 Subordinate and conditional. Hypocrites make God their ſubordinate and conditional end, Iſai. 66.5. Your Brethren that hated you, that caſt you out for my names ſake, ſaid, Let the Lord be glorified. They lookt at Gods glory in caſting out his Saints. So Jehu he had a zeal for the Lord of hoſts, 2 Kings 10.16. but the Lord was not his laſt end, but his laſt end was to get a Kingdom, to which all other ends were ſubſervient.
Contrarily, a ſincere man makes God his laſt end; as he ſtudies, prays, preaches, labours, but why? ſurely in order to God and his glory. God is the end of his ends, his laſt end whereto all his ſubordinate ends refer, that is, an abſolute end, which, if all other ends were laid aſide, moves a man to do a thing. The end a godly man aims at, is to be acquainted with his duty, and to diſcharge it in faithfulneſs, all his projects and endeavours are running heavenward. Slothfulneſs, careleſneſs and remiſneſs in the things of God, and vehemence, eagerneſs and intentneſs in our own affairs, argues that the World is our abſolute and laſt end, and that God is onelyonly the ſubordinate and inferiour end.
3 Caution. If the principal thing that Chriſt looks at in the actions of Chriſtians be the ſincerity of their actings, then let us take heed of hypocriſie in all our ſervices.
This is twofold,
1 Groſs hypocriſie, which is, when a man knows he diſſembles with God or man. Abſalom pretended a vow at Hebron, but intended the Murder of Amnon. Such was Jezebel in her pretended Faſt for Naboth and the Elders of Jezreel. Jezebel knew that ſhe proclaimed the Faſt onelyonly to get Naboths Vineyard, and the Elders did it for fear they ſhould provoke Jezebel.
Such was Judas in his pretending the poor, when he would have had the Ointment ſold, John 12.6. and in his ſaying, Hail Maſter, and kiſſing Chriſt. So the Scribes and Phariſees in their praying in the corners of the ſtreets, ſo the Phariſees, Mat. 23.15. in their making long prayers and devouring Widows houſes; they were like whited Sepulchres, appearing outwardly beautifull, but within full of hypocriſie and iniquity, v. 27, 28. theſe are like thoſe who at Stage Plays wear a Vizard, they have Eliahs Mantle but not his Spirit. They know they diſſemble with God and the World, and if they had the ends they aim at, then farewell God and Religion. Theſe perſons who for length of time go on thus are ſeldom converted.
2 Cloſe hypocriſie, which is when a man thinks his actions are good, and words and actions ſincere, mean time the rot tenneſs of his heart is known to God, Prov. 16.2. Prov. 30.12. There is a generation pure in their own eys, and yet is not waſhed from their filthineſs. Such was Cain, Gen. 4.3. the Phariſee, Luke 18.12. Paul in his Judaiſm, Phil. 3.6. the Jews that went about to ſtabliſh their own righteouſneſs, yea many Papiſts and formal Proteſtants and Profeſſors. The miſchief of this cloſe hypocriſie is, that it makes way for groſs hypocriſie, as in Saul who firſt formalized Gods worſhip, after groſly diſſembled. Judas firſt clave to Chriſt for gain, after betrayed him with a kiſs. Such cloſe hypocrites were the Laodiceans. Rev. 3.17.
Concerning this I ſhall lay down four things, 1 What it is. 2 Cautions. 3 What ſignes of it. 4 What remedies againſt it.
1 What it is. There are many deſcriptions given of it; ſome thus, It's when a man will do ſomething in Gods worſhip, but will not do it thorowly; for example, a man is not willing to let the duty go altogether, for then were he prophane, nor will perform it zealouſly, for then were he holy, but when he goes betwixt both, does ſomething but will not do it thorowly.
Others thus. Hypocriſie is when a man doth works like unto good works, but are not, either becauſe not commanded of God, or becauſe not done as he commands, being done without faith and love, for to deceive others for praiſe or profit ſake. Polanus l. 8. c. 10. p. 643.
Others, It's a corruption of the will,Wheatly, Gods Husb. p. 14. whereby it inclines it ſelf to ſeem good by doing ſome good and leaving ſome evil for ones own ſake.
For the word Hypocrite, ſome derive it of foreign, which ſignifies under, and foreign, which ſignifies judgement, becauſe an Hypocite hides his judgement, whiles his outward man goes one way, his minde another; his tongue ſpeaks one thing, his heart another.
Budaeus derives it, foreign, from counterfeiting, ſo it ſignifies one that takes on him the perſon of another, as Players do, who on the ſtage appear ſometimes as Beggars, ſometimes as Kings. Tranſlators and Interpreters, fearing the name Stage-players would not be acceptable to godly ears, retained the Greek word Hypocrite, Mat. 6.5. When ye give alms pray, be not like theſe Stage-players. At the ſecond hand it ſignifies all others which carry themſelves with other faces then their own, as Stage players do, feigning honeſty and godlineſs in ſhew, when they are indeed wicked. Herod is an image of the great men of the world, who ſeem to favour the word, but privily laugh at it and deſtroy it, yet ſo that they would not ſeem to have deſtroyed it, yea they praiſe John, and love Chriſt. Luth. Tom. 4.345.
Hypocriſie is an outward ſhew of goodneſs not in the ſoul,What Hypocriſie is. which a perſon knowingly or overweeningly takes upon himſelf for ſome baſe and ſiniſter end, that he may ſeem good to others, or to himſelf, mean time harbouring ſome darling ſin that he will not forſake, and ſhunning ſome duty he will not cloſe with.
1 This takes in both groſs and cloſe hypocriſie; groſs hypocriſie, whiles a man ſhall make, 1 an outward ſhew of goodneſs not in the ſoul, as Jehu, 2 King. 10.16. Come ſee my zeal for God: his zeal was primarily to ſecure a Kingdome, at the ſecond hand or by accident for God.
2 When a perſon ſhall knowingly take up ſuch a profeſſion contrary to what he knows is in his intent, as Iſhmael, Jer. 41.6. Judas.
3 To do this for baſe and ſiniſter ends, as the Scribes and Phariſees, Matth. 23.29. they builded Prophets tombs to cover malice.
4 He harbours ſome darling ſin, and will not cloſe with ſome duty. Sauls covetous heart was loth to deſtroy ſo many good things as he could turn to his own gain, ſo many oxen and ſheep. So Pharaoh and Balaam confeſt their ſin, yet Pharaoh would not let the people go, and Balaam would ſtill have curſed the people, if God would have let him.
5 The end of his ſhew of goodneſs is, that he may ſeem good to others, that ſo his wickedneſs may not be eſpied, as Ananias, Sapphira, Herod, Mar. 6.20.
2 This takes in cloſe hypocriſie, which hath theſe properties,
1 That he doth out of an overweening conceit take upon himſelf a ſhew of goodneſs; ſo the Phariſee, Luke 18.12, 13. he thought he was in a good condition, becauſe he did ſome good things; ſo do many looking upon their civility, morality, formality, comparing themſelves with others, or themſelves at preſent with themſelves formerly.
2 The end of cloſe hypocriſie is, that a man may ſeem good to himſelf, Prov. 30.12. There is a generation pure in their own eys, and yet are not waſhed from their filthineſs. So Paul in his Phariſaical eſtate. See Acts 26.11.
3 The cloſe hypocrite harbours ſome ſecret ſin. Ananias and Sapphira were full of unbelief leſt they ſhould come to want, hence they kept back part of the price. The moſt refined hypocrite in the world lives in ſome ſin.
4 There is ſome duty the cloſe hypocrite will not cloſe with, as to let go his eſtate for Chriſt. The young man for all his forwardneſs ſtartled at this, and left Chriſt, Mat. 19.20, 21, 22. In this ſin of cloſe hypocriſie, many forward Profeſſors live, becauſe there is ſome duty they will not cloſe with. There is ſome croſs, which becauſe of the weight of it, they will not take up for Chriſt.
Many a groſs hypocrite is alſo full of this cloſe hypocriſie, as Saul, 1 Sam. 15.13. Yea I have performed the Commandements of the Lord, alſo v. 20. Yea I have obeyed the voice of the Lord, and gone the way which the Lord hath ſent me. See how Saul, though a groſs hypocrite, cloſely would bear himſelf in hand of his good eſtate.
Now before I come to give trials of hypocriſie, I will lay down ſome cautions.
1 That even Gods children have but too much hypocriſie in them;
1 But, they feel it, bewail it, mourn and groan againſt it to the Lord, and make a continual reſiſtance againſt it. They cry out, as Auguſt. in another caſe, why doſt thou not put an end to this filthineſs?
2 They preſs daily towards, and hunger after more ſincerity, ſo come under a promiſe of bleſſedneſs, Matth. 5.6.
3 They are enabled by the grace of God to do their actions with more and more ſincerity. The Diſciples were firſt asking, Who ſhould be greateſt? After they become ſo ſincere as to refer the matter wholly to God. Acts 1.26. Lord, ſhew whether of theſe two thou haſt choſen.
2 Virtues and vices do not denominate their ſubject, unleſs they be therein in ſo high a degree as to prevail. As we ſay it's light, when the light is more then the darkneſs, we ſay a thing is white when it partakes more of whiteneſs then of any other colour, though it come ſhort of perfect whiteneſs. So he is a hypocrite in whom hypocriſie prevails, as it doth in thoſe who do not lament and bewail it. He is ſincere whoſe purpoſe is to be ſincere, and uſually looks at God: no condemnation to ſuch, Rom. 8.1. Becauſe he walks after the ſpirit.
3 That becauſe of the remainder of hypocriſie in them even Gods children in time of temptation are apt to count themſelves hypocrites.
1 Becauſe they do not feel their righteouſneſs of juſtification as they do their corruption, whereas that righteouſneſs being in Chriſt and corruption in our ſelves, we muſt not think to have a ſenſitive righteouſneſs, as to juſtification, as we have a ſenſitive corruption.
2 Becauſe, when the Apoſtle ſpeaks of the fruits of the fleſh he ſaith they are manifeſt, but he doth not ſay ſo of the fruits of the ſpirit, Gal. 5. Yea grace is called the hidden man of the heart, 1 Pet. 3.4.
3 Their little fruitfulneſs: this ſhould humble not diſcourage us.
4 The mixture of by reſpects with duty to God, but this may comfort, that duty ſet thee on work and moved thee to do what thou didſt, though by-ends came crowding in.
5 Thy feeling thy hypocriſie to be a burthen argues thou art no hypocrite, Rom. 7.15. Pſalm 119.80.
6 Sincerity may ſtand with many evils, though not with the allowing of any.
When we lament it, be we not diſcouraged. If thou art not fruitfull in a hundred fold yet be in thirty.
4 A man may be an hypocrite, and yet have many good things in him, as, 1 to God, he may read, hear, pray, come to ordinances. See Eſa. 58.2. &c. Herod did many things, Mark 6.20. He feared John becauſe he was a juſt man, and an holy, and heard him gladly, and obſerved him, and did many things, yea he may write ſermons, and repeat them and ſhew countenance to the Preachers, &c.
2 As to men he may deal juſtly, be a good neighbour, Matth. 6.20. And as to himſelf he may eſcape the pollutions of the world, 2 Pet. 2.2.
5 Many Saints have been, and are jealous of themſelves, leaſt they ſhould be hypocrites, Pſalm 139.24. Search me, O God, and know my heart, try me and know my thoughts, and ſee if there be any wicked way in me. Pſalm 119.80.
Contrary ſome hypocrites are confident of their good eſtate, Jer. 3.4, 5. They call'd God father, yet did evil as they could, Jer. 42.4, 5. Hypocrites call God to witneſs that they would do whatſoever God commanded by Jeremy, and ſo conſequently, could not but think themſelves ſincere, whereas they did the clean contrary to what they profeſſed. Jer. 43.2, 3.
6 After examination of thy eſtate, be not alwaies queſtioning whether thou be ſincere, or a hypocrite, but be not too haſty in determining of either, but when thy conſcience hath given judgement of the truth of thy heart after ſeveral examinations thereof, hold faſt this concluſion, that though thou haſt many failings, yet thou art not an hypocrite. So Job. c. 27.5, 6.
7 Though it be very difficult to diſtinguiſh betwixt ſincerity and hypocriſie, becauſe of the many counterfiets that look like grace but are not, as the common graces in hypocrites, yet is it poſſible to diſtinguiſh the one from the other, elſe would not the word bid us to prove our own works, Gal. 6.4. 1 Cor. 11.28. Yea ſundry Saints have found their hearts upright. David, Pſalm 101.2. I will behave myſelf in a perfect way, I will walk in mine houſe with a perfect heart. Hezekiah, Iſa. 38.3. Paul and other believers, 2 Cor. 1.12. In ſimplicity and Godly ſincerity we have had our converſation in the world.
8 We muſt not from any obſervation of hypocriſie in our hearts deny any true work of grace in our ſelves, and ſo bear falſe witneſs againſt our ſelves, to cauſe us to walk heavily. The beholding of any truth of heart in our ſelves ſhould make us go on with joyfulneſs, chearfulneſs & thankfulneſs, being ſure God will perfect the good work he hath begun, how ſmall ſoever, Phil. 1.6.