Hypocrisy Discovered, Sermon 5
SERMON V.
LUKE 12.1.
Beware of the Leaven of the Phariſees, which is Hypocriſie.
I Have in many exerciſes endeavoured to open to you the nature of hypocriſie, what kinds and ſorts of hypocrites there are in the world; and the laſt time you may remember we ſhewed you the actings of hypocriſie, as to duties in generall, for hypocriſie is moſt acted in duties; a man may find out his own deceits in many things more eaſilie than in duties, for in duties there are ſuch faire colours, no man knows how to diſcover himſelfe or others, if he be not carefull in his own heart.
But there were three things propounded at the latter end, which we could not come to: not only as to duties in generall;
But firſt the hypocriſie of men in prayer, and how a hypocrite is diſcovered there.
Secondlie, as to communion and converſe with Saints and godly perſons.
And thirdly, as to his carriage in the world, thoſe three we would ſpeake to at this time.
Firſt, Hypocriſie as to prayer, which is a dutie that hypocrites moſt glory in of any; that is the dutie wherein Saints get ſo much of God, and have ſo much experience of God in, it is a dutie that is uſed as the common way to get whatſoever a ſoule would have; let your requeſts be made known to God, therefore there is no dutie a hypocrite is more exact in than that, for he imitates a Saint, that is the nature of a hypocrite that he imitates a Saint in thoſe duties he is moſt in, that he gets moſt by: none knows the incomes that Saints have in the dutie of prayer, how much of God is let into them, and how much their ſoules are let out unto God, when none know it; it is a dutie that is of that requeſt among thoſe that are godlie, that if a hypocrite be not good at that, he is good at nothing, if he be not very curious there he will be of little account; for it is common for one to deſire to pray one for another, and with one another, abundance of incomes come by it in a ſpirituall way; and therefore that is the care of a hypocrite to do that well whatever he neglects, and you ſhall find that as to their parts they never excell ſo much as in that dutie, wherein they excell and go beyond many Saints, as to the outward performance of it. I ſhall ſhew their hypocriſie therefore as to this.
And firſt in generall, know that all that a hypocrite doth, as to prayer, is from an art of it, not from a ſpirit of it within him; ſome do diſtinguiſh it thus, between a gift of prayer, and a grace of prayer; but I had rather take it in theſe termes, for graces are gifts, and we muſt come and diſtinguiſh again and againe of common gifts, and ſpirituall gifts, and ſupernaturall gifts, and ſupernaturall gifts of ſuch a kind, &c. but this is cleare, that all that ever a hypocrite doth in prayer is from an artificiall motion in his ſpirit; my meaning is thus: he hath gotten by induſtrie, by imitation, by converſe, by cuſtome, and uſe in that dutie, ſuch an art, that there is nothing either belongs to prayer, or the exact performance of it outwardlie, but he hath it with more abundant curioſitie than the beſt Saint hath, that he ſtrives to perfect himſelfe in exceedinglie.
But take this for the generall rule, that is rather from an art than from the ſpirit prayer, and many times he gets the art ſo curiouſlie, that he refreſheth many Saints and poore ſouls by it, though he have little of the ſenſe of it on his own heart; he acts that part ſo exactlie and carefullie to the ſight of men, that it works much upon the affections of all that heare him, and converſe with him: This I ſpeake now as to thoſe that are moſt carefull. Indeed there be ſome ſorts of hypocrites that are not ſo curious, that are rather for a meer outward forme, and are very dead in it, and make it up ſome other way, but take hypocriſie in generall, it is ſeene moſt in prayer.
In the ſecond place, and more particularlie to diſcover this hypocriſie to you as to the art.
Firſt, know, that the great ſtudy of a hypocrite is about his expreſſions more than for any impreſſions, or any reall ſights of the nature of his condition or estate; as if he were to mourne for ſin, and open his own heart, he ſtudies to ſet it out in the moſt melting way, though his heart be not melted, or if he be to ſet out the love of God, he will do it with the exacteſt expreſſions, but he finds not the love of Chriſt conſtraining, and thoſe expreſſions flowing from that love in his heart.
Secondlie, as to that, as his expreſſions, ſo his greatest enlargements in that duty of prayer is when he is moſt in publike, not ſo much in private and ſecret dealings with his own heart; this is now to thoſe that deale with others, dead at home, enlarged abroad: Oh my Brethren, this is a moſt wicked frame of hypocriſie in that duty, when men look at their words, not at their hearts, to make their hearts ſpeake within them; if I be enlarged in prayer when I am with others, and dead when I am in private, it is a certaine ſigne I have nothing in my heart, only ſome outward gales fill my ſailes.
Thirdly, as to that know, there is a ſecret rejoycing in the very manner of the expreſſions of a mans wants or of his Petitions, whatſoever he deſires of God, which none but thoſe find that have to deale with thoſe things in their owne hearts.
Fourthly, And which is as to expreſſions againe, know that a hypocrite, in the fourth place, is more troubled when he wants an enlargement as to expreſſions, than when he wants a power of affection to duties, and to God, according to the whole nature of what he is to act in that dutie; a Saint can content himſelfe more with a ſigh and a groane, than all the externall enlargements that can be; if a hypocrite can be enlarged as to gifts, he can eaſily diſpenſe with ſome deadneſſe as to the frame of his owne heart, pray you obſerve that; if you cannot be in your cloſet as vehement in ſighs and groanes as if you were in companie with others, if your inward motions do not prompt you to as much vehemencie of ſoule to go out to God to beg what you want, and longings after him to enjoy what he hath communicable to your ſoules, when alone as well as when before others, it is a dangerous ſymptome of hypocriſie, it is a ſigne certainly that I have ſomewhat at the bottome that is not ſound; therefore conſider that.
Secondly, As to particulars, know, that a hypocrite loves to lengthen out his duties when he is to performe them before others, and to hurrie them over in private; truly moſt Profeſſours are as Papiſts in that, for they tell over their private duties as ſo many beads, till they come to a publike Maſſe, then they are ſolemne, but there is nothing of Religion in all thoſe things: if they come to company, then they do every thing circumſtantially, exactly, then they lengthen them out according to time and every proportion, and this is a very cloſe diſcovery of hypocriſie in any ſoule, that is ſlight in private, and can hurry over his duties there, yet can be mighty ſolemne when he is in a publike place; pray you conſider that.
Thirdly, Take this for a Rule, a hypocrite both in private and publike prayers, he flags at laſt, this will come cloſe to every ones heart, the longer he prayes the worſe he is, the heart more dead, beſt at firſt, at the beginning he is zealous: it may be ſence of wants preſſes him, ſomething holds him up, but the longer he goes on the worſe he is. But the contrary is now in a Saint, the longer he is with God, the more his heart is with him, he grows in his duties; though he be dead at firſt, he will be ſure to get ſome review of God, ſome quicknings, ſome enlivenings, though he have been long getting up his heart to a duty, yet when once it is up, he finds the water flows in, the more he is with God, the more he gets up his ſoule, the divine nature gets more breath and ſtrength by breathing after God, the longer it breaths the ſtronger it breaths; a hypocrite hath much adoe to keep up his affections to the firſt ſtart, either privately, or publikely, hardly able to keep in his ſpirit, but he is at a loſs as to the divine nature of thoſe things as to the glory of them; therefore he is fain to pumpe and ſtrain for expreſſions when his affections are loſt; this you will find as a perfect ſecret in your own hearts that know and are privie to your own ſoules.
The Spirit may indeed withdraw ſometimes, but takes it commonly and ordinarily, the ſoule is never ſo moved as when it is touched in the heart; but a hypocrite you ſhall have his duties done very ſleightlie at the latter end, when there ſhould be moſt vigour, but you ſhall find the duties of Saints, when once the ſoule begins to get heat and warmth with the love of Chriſt, and ſence of wants, and pure thoughts of the love of Jeſus Chriſt, it can pray everlaſtinglie, if he had a body fit to his ſoule he could be alwaies praying; and though a Saint may faile in expreſſions towards the latter end, yet his affections are higher, he can hardly leave Chriſt, or the thoughts of him, he would be alwaies with him; there is abundance of adoe to get up our hearts to any frame, but when once it is up, and goes on with the ſtrength of God, then he finds new aſſiſtance every moment comming in; you ſhall have a hypocrite at firſt, like a fountaine, flowing in expreſſions, but he begins to grow low at laſt, and juſt ſo much water let out as may maintaine him for a while, and turne his wheele and motion: but take a Saint, he is commonlie beſt at laſt, as to faith, and ſpirituall workings in his own heart; And this, my Brethren, will a little informe you of the nature of hypocriſie as to prayer; for a hypocrite acts for himſelf, and from ſelf-ſtrength, and any artificiall motion, as a Clock or ſo, grows ſlower at latter end, untill it be woond up againe; ſo it is really with thoſe men.
Fourthly, The hypocriſie of men in prayer is ſeen in this, that an hypocrite never goes with an abſolute preſent ſence of his needs of aſſiſtance, or of acceptance, either of the Spirits power, or of Chriſts interceſſion; if he go to Chriſt for ſtrength, it is to employ it to his own ends. But, my Brethren, there is no Saint goes to a duty ordinarilie and commonly, but he goes with that deep ſence of that perfect need he hath of the Holy Ghoſt to ſupply him, he can do nothing; though he have parts, yet he ſees he muſt have his aſſiſtance, elſe he cannot act, and when he hath acted, he ſees as much need of acceptance at laſt as of aſſiſtance at firſt. A hypocrite acts meerlie from his owne ſtrength; in ſome extraordinarie dutie it may be he may caſt up his eye, and ſay, Lord carry me on in this extraordinary dutie, but commonly in prayer he never fees the need of the Holy Ghoſt to teach him how to pray, how to move to God, and what to pray, and that Jeſus Chriſt ſhould hold out his mediation, and ſtand betweene him and the Father to make a perfect attonement; there is nothing will diſcover hypocriſie more than this, if you do but conſider it ſeriouſly; for there is no hypocrite that ever was unbottomed of himſelfe, his own ſtrength, that ever ſaw the eternall conſtant need of Chriſt.
Fifthly, That I may not hold you long; a hypocrite in his duties he praies for thoſe things with ſeeming earneſtneſſe that he never prized, nor knew the worth of; He praies for pardon, it may be elegantlie, with exceeding affections, as to our hearing, but he never knew what it was to have pardon, to have divine incomes in his heart; he praies for enjoyments of Chriſt, but yet he never knew the worth of an enjoyment of Chriſt; and that is …ſcovered in theſe particulars.
Firſt, In that he can quiet himſelfe with common hopes of him; I hope I ſhall have him, though now I have him not, and ſo takes his duties inſtead of Chriſt for preſent; he can pray for Chriſt, and yet content himſelfe with a generall common apprehenſion that he will ſhew himſelfe good at laſt, though he have no earneſt preſſing, nor longing for him at preſent.
Secondly, it is ſeen in this, that the ſoule ſecretly diſlikes what he praies for, as to thoſe enjoyments, as to the power, and ſpirit, and life of them; there is no hypocrite, but if he pray for to be transformed, to be made like unto Chriſt, and be ſanctified, but oh, he hath a ſecret regret, when he comes to the practicall part of it, he could rather wiſh there were no ſuch thing, or he had ſtood upon his own bottome.
Thirdly, and eſpeciallie it is ſeen in this, that thoſe things are matter of petition, but not any ground of endeavour after the enjoyment of them, they are only the bare matter of Petition: I pray for them, and ſeek after them, but I never endeavour for them; I pray for Chriſt, but never look after him; I pray to have my ſins mortified, but I never take the courſe to have that vertue, and that power from Chriſt that may kill my corruptions: we only put it into our prayers as complementall acts and no more. Thoſe prayers that are not accompanied with earneſt heartie endeavours to get the things prayed for, according to the rule propounded, are hypocriticall. I pray I may be pardoned, and I go on in ſin, and never looke after the mediation of the Lord Jeſus, nor ſtudy how theſe bleſſed conveyances are made over to my ſoule; Oh there is a mightie ſtraine as to that.
Sixthlie, A hypocrite in prayer calls God Father by his own ſpirit, not by the ſpirit of adoption, pray you obſerve that; by his own ſpirit, for he hath not the ſpirit of prayer, which is the ſpirit of adoption; now that you may know the ſpirit of prayer, what the meaning of that is, he calls God Father by his own ſpirit, not by the ſpirit of adoption.
Firſt, He goes not to God from an inward ſence of fatherly love, there is no hypocrite in the world but he hath a ſecret inward frame of ſpirit, whereby he looks upon God as an enemie, and judge to him in his greateſt enlargements; he goes not to God from the ſence of fatherlie love, though he may call God father with abundance of varietie in expreſſion; pray you conſider that: no man can call God father but from the ſpirit of adoption, but from the ſence of his love ſhed abroad in his heart in prayer; I go to him, becauſe his love as well as my needs workes me up to go to him, the taſtes of the ſweetneſſe of that fatherlie love workes up my heart, I cannot but go to him.
Secondlie, this ſpirit of prayer lies in that ſutableſſe of a ſon-like affection unto God: that ſutableneſſe of a ſon-like affection and nature unto God, whereby I go as a Son unto a Father. Now that is certaine, a hypocrite hath no relation to God, he never minds him as a father, he hath not that inward propenſitie, that inward love and affection unto God as a Son, which lies in the working of the heart inwardlie unto God as unto a Father: as it is in nature, ſo it is in grace; take a child, and tell him it is his Father, from once he knows it is his Father, there will be an inward working towards him more than to any perſon in the world, there will be ſome diſpoſition in the heart that will anſwer preſently your repreſentation of him as a Father; ſo it is in the Goſpell, when you go to the Father, there will be ſomething that will anſwer this; thou art our Father, though Abraham be ignorant of us: the ſoule muſt cry Abba, Father: that no hypocrite can do in the world, he cannot act as to a Father, but his own ſpirit prompts him: ſtrength either of his neceſſities, or the ſtrength of his abilities carries him on.
Seventhly, know this as to a hypocrite in prayer: his heart failes him when his enlargements faile him, which is contrary to a Saint, which is contrarie to the heart of a Saint; his heart though he can but groane, though he can but chatter as a Crane, yet his heart is up, if he have any promiſe, there he hangs, if he can have any thing to build up his ſoule in, it keeps up his heart, any twig to hang on. But nothing but comforts and enlargements can keep up the heart of a hypocrite; but a Saint from the inward working of the Spirit can keep up, though he ſhould have nothing elſe; but a hypocrite in duties, if he ſhould be but once denied enlargements, he is as dead as a ſtock. Take but a Saint under a promiſe, though he wants enlargements, let God ſhame me as to that, I have enough in the promiſe, and the inward groanings of my ſoule are more to me than all enlargements.
Eighthly, take in this too: a hypocrite ſhews his hypocriſie in prayer, that he makes his prayer his ſhift upon every turne, upon every occaſion, it is his prayer beares him up ſtill. After that he hath done any thing that is unſutable to the Goſpel, if he can but go and powre out a prayer he is well enough; his prayer is that which charmes him into quietneſſe after guilt; by prayer he gets his eaſe, and retires to it; if he have committed ſome fault in his ordinary courſe of life as to his relations, if he can but go to prayer, there is all his life and refuge, that is all; he licks himſelfe whole by prayer: for it is a dutie man ſhould go to God in, and a dutie of drawing a ſoule to God, and when I beg of God pardon, I am ſo quieted, though I never get the ground of pardon, he cannot be quiet untill he hath been upon his knees, and then he is well, this is his common ſhift: but a Saint can never be quiet, though he pray night and day, untill he hath gotten in prayer Chriſts bloud, and have hold upon Chriſt as the attonement and propitiation.
Ninthly, Then eſpeciallie take in but this, that I may adde no more upon this head; if he can but ninthly get teares in prayer, then he is well, for he makes his teares to waſh away his guilt, and mingles his teares with Chriſts bloud; if he can but blubber his cheeks in teares, oh how is he content? how much is he ſatisfied? whereas teares are the moſt dangerous ſignes of Hypocriſie in the world, if they be not the juyce of a broken ſpirit, the droppings of a melted heart, the dews of a ſoule that hath been under the ſights of love; there is the moſt dangerous ſignes of hypocriſie that can be poſſible, that when a mans prayers are bedewed with teares, then he is well, he hath then no need of Chriſts bloud, he mingles his teares with his ſacrifices, and that is ſatisfaction enough at preſent. You will in theſe things ſee enough of your owne hearts, if you have had any dealing with them.
Secondly, Now let us view a hypocrite as to his converſe with Saints, his communion with them, and ſee how we can trace him there.
Firſt, In the generall you muſt know, he is very carefull to keep in, and keep a correſpondencie with Saints: elſe he would be a profane perſon, and would not be reſpected by Saints, all his ſtrivings are that he may keep in there, and commonly he ſteales in ſo ſecretly, ſo cloſelie among them, that none knows how he is gotten in.
But you ſhall ſee his hypocriſie.
Firſt, This is the hypocriſie of men as to converſe Saints, that they have inward prejudices against convincing walking Saints (if there be any ſuch in the world,) he will be ſure to have his heart worke ſecretly againſt them, however he carry it to themſelves, he hath a ſecret inward regret againſt cloſe convincing walking Saints. I would I could ſpeake that word ſo loud that it might be underſtood, for it is hard to find ſuch a Saint in the world; yet take one that hath a watchfull and obſervant eye, he cares very little for his company, but only for a deſigne.
Secondlie, as to converſes with Saints, a hypocrite labours alwaies to dreſſe himſelfe ſo, that he may be very handſome when he goes abroad: that is his care alwaies, he cares not how he is at home, how careleſſe, and neglective, how ſleight in his duties, how unworthy in his actings, ſo he may but keep up a faire correſpondencie with thoſe he is ſtill abroad with; he will ſpeake much of heaven and Chriſt, tell you of repentance, and experiences abroad: but oh, not a word of examining his owne ſoule, or a word of God at home, and this is the moſt wicked ſtraine of hypocriſie that can be, for all his deſigne is to gather all the good thoughts of men up and down the world, keep himſelfe ſo, that if he ſhould come to fall or falter (as he feares he ſhall) he might have abundance of votes of good men for him.
Thirdly, as to converſe with Saints, an hypocrite hath an affected tone, or garbe, or carriage, whereby a man may be thought to be ſingular, to have ſomewhat more than ordinary of mortification, or ſpirituall ſtraines of glory: this is as wicked a ſtraine of hypocriſie as can be; Some men affect a particular tone of language, or expreſſion, ſome a whining expreſſion, ſome ſo neatly, and others ſo ſeriouſlie, that they would be thought to be grave and mighty ſober men and Chriſtians, and they have an affected tone of their own; it is the vaineſt way of hypocriſie that can be to ſpeake of divine things, as if they were whining them out, and weeping them out, and ſpeaking with ſuch geſtures as may give the world too much ground to make Religion ridiculous, whereas their naturall language is not ſo, but they have affected ſuch a way and garbe that they would be thought ſome body; and this, that in praying, and preaching, and converſing with ſome perſons, they would be thought to be them alone that take in all the ſence of things, and they have no more ſence than Poſts.
Fourthly, which is a maine one, as to converſe with Saints, a hypocrite hath his heart riſing againſt a cloſe, faithfull, nipping reproofe of other Saints. Saul could never endure Samuel after he told him ſo faithfully about that buſineſſe of his Sacrifice, out of my ſight, ſo you have many inſtances about the Prophets and the Kings, you have ſome hypocrites carries it ſo cunningly, that they will take a reproofe very well, but hate you ever after, have an evill eye upon you that you muſt keep out of the way of him; a hypocrite would not have others know his diſtempers, he is afraid he ſhall here ſomething he knows he is guiltie of, and he cannot abide that, he would be thought ſomewhat by others, though he knows ſomewhat by himſelfe: he is afraid he will be put to it, which he cannot endure, to have his graces queſtioned; that is a perfect ſigne of a hypocrite as any in the world; he would have all men take it for granted: what, not I a Saint? that have been accounted a Profeſſour ſo long, and now be queſtioned for my graces? yea ſoule, and be damned for it too: thou a ſoule that cannot endure to be reproved? I confeſſe there be ſome waies of reproofe that would make a man hate reproofe, when it is for things that are common, when it is for poore and vaine things, when done out of paſſion, and not done with care and tenderneſſe to a perſon, and with the weight of the glory of God upon a man, it is hard for the beſt Saint to take a reproofe ſo; but when there is faithfulneſſe, and realitie to men, dealing with their ſoules, and purely touching their conſciences, and riſings of heart, and then cannot endure reproofe: I may ſay, if thou be not a hypocrite, or will prove one, there is none in the world: it is a ſigne thou art diveliſh proud in thy heart, and loveſt a corruption, and haſt a luſt thou art loath to part with, and would'ſt gladly cover in thy owne ſpirit, thou wouldſt live at large, and not have thy heart known to thy ſelfe, nor others; thou wouldſt live at large, thou loveſt ſome corruption. A Saint deſires to have corruption killed every day: Oh that I did but know wherein the flaw lies of my graces, wherein the miſtake in my owne ſpirit lies, he would be glad of it. Thou art a wicked hypocrite that loveſt not a ſcrious cloſe reproofe, though it cut thee at the heart; and then I would ſay this: that it is the perfect character of a Saint, if he can take in a reproofe in the ſharpeſt manner, from the ſharpeſt tongue in the world, if it diſcover his corruption, and ſtrike at it, it is a ſigne a man is out of love with his ſins, and wants a way only to be rid of them, he is glad when it is made odious to him by any body.
Fifthly, The ſtraine of hypocriſie, as to communion, lies in this, that a hypocrite doth inwardly ſleight and contemne Saints below him, and envy Saints above him, you will find it too true in the hearts of many: he ſleights firſt any that is below him, he hath a poore and low eſteeme of them, he is a poore ignorant fellow that underſtands not any thing of God, though it may be the breathings of that poore ſoule unto God are far beyond his: he lives in himſelfe, and any that are below himſelfe are under ſome reflections of the inward workings of his owne heart. Then he hath a ſecret envy againſt them that are above him, he lives ſo that he would alwaies be at one ſtay and frame, he cannot abide that any ſhould attaine more than himſelfe, if they do, they are proud, or high, or vaine; and if they do not come up to him, he thinks him a poor low profeſſour, though his ſoule be groaning night and day after Chriſt.
Sixthlie, Another ſtraine of hypocriſie is commonly in this, that a hypocrite is mighty cenſorious and prying abroad into other mens faults, and ſleight and careleſſe for the ſeeing to his own heart for the ſame thing, or worſe; this is Chriſts Charge to the Phariſees, Caſt out the beame, thou hypocrite, out of thine own eye before thou find fault with the mote in thy brothers; he hath a beame at home in his own eye, and he will not charge his own ſoule before God: he can ſee a little thing in another, charge him with all unſutableſſe: but to his own conſcience, though he fee many a deſperate corrruption in his own heart, he lets it alone, as if he never were the man guilty of them, Eagle-eyed abroad, Owle-eyed at home; take heed of cenſuring, elſe you had need be very through at home; it is a dangerous ſigne of hypocriſie if you be not curious at home: if a man be thorough with his own ſpirit he may be thorough abroad, Chriſt gives it himſelfe as a ſign of a perfect hypocrite; when a ſoule ſhall ſee a mote in anothers eye, and leave a beame in his own.
Seventhly, Hypocriſie lies in this as to communion with Saints, that a hypocrite cannot love Saints but of one ſize, one that agrees with him in his own humour and opinion; That you will find in the New Teſtament, the Phariſees could not endure them that were not of their owne opinion, they would perſecute them to the death; ſo ſome men cannot endure any one, though never ſo much grace and grace and godlineſſe, if they be not of the ſame opinion, that is a ſigne it is not for holineſſe or grace in any ſoule that you affect them.
In the eighth and laſt place, to adde no more as to this, know as to converſe with Saints: Every hypocrite hath his ſecret back doore, and veine with carnall profeſſours, though he have communion with Saints now and then, and make that his profeſſion, yet he hath his private haunts, where he ſhews himſelfe in his colours one way or other, ſome ſecret waies of iniquitie he hath with others, though he profeſſes to be in communion with Saints; that will appeare, and doth appeare often, for ſtill his veine lies that way, his humour lies that way, though his eye ſeems to be this way, there is the humour hid that way in the man, and there will be as familiar embraces among the one as the other when it comes, and as heartie kind of rejoycings with the one as with the other. A ſecret wicked back doore that they take, and they thinke there will be none to tell: Now they will be telling of the greateſt experiences, and anon in the greateſt wickedneſſes, at leaſt countenancing of them. I would now come to the third thing, wherein it is acted as to civill converſes and I ſhall ſhow you.
Firſt, That a hypocrite can put on any face according to any perſons or times in the world; among Saints he will be a Saint, and comply with them, among others be as ſutable, he can take up any forme, ſo Religion be that that may cover all at laſt, for he fits his actings to his ends, which are various according to ſeverall parties, and companies; and ſeverall Societies ſhall have ſeverall actings, he will be zealous if the times will admit it, he will be hot and violent, and if his company will not ſerve him to that, he will be as dull, as heavy againe, put on a ſober temper, and weare gray haires, be curious, and criticall, and ſerious in the Goſpell; and this is very common, my Brethren, and this is the politike hypocrite; there are hundreds of theſe in the world, they ſwarme up and down England at this day, men that have no more Religion than beaſts, as to power and principles in their owne ſpirits: turne every way, and every where with the times.
Secondly, Theſe men ſhew their hypocriſie in this, they make Religion ſubſervient to every principle of men, and every deſigne.
Thirdly, in converſes about civill things, he will wipe his mouth at ſmall and little things. A little oath ſometimes, a covert lyes, ſpeaks very demurely, hardly gotten out, (as it were) he can paſſe it by as his common infirmitie; if he tell a little lye in a bargaine, ſpare me in this, ſaies he, to go to the houſe of Rimmon, he will take his allowance though it be not given him.
Fourthly, He ſtudies perfectly to pleaſe men, and he is troubled more when he diſpleaſes men, than when he finds his heart unſutable to God.
Fifthly, He cares to keep off ſcandall to his perſon more than guilt from his conſcience; no matter if he can keep off ſcandall though guilt lies faſt.
Then ſixthly and laſtly, to ſay no more, ſuch a hypocrite as this in all his converſes will meddle no more with Religion than may fit his Calling, and his Relations. As the King of Navar ſaid, he would launch no further into the deeps than he might come in againe with the ſame wind, no farther then ſight of the ſhoare; ſo it is with hypocrites, if ſuch a way of God be never ſo pretious and pure, I will not meddle with it, I muſt take care to my Familie, not to my ſoule; therefore the waies of Chriſt never come into countenance with ſuch men till it be countenanced by the world, you ſhall never have them hot and zealous till the State have made way for them: you ſhall never have them care for Religion, where the power muſt be practiſed, till the State do it.
I have done in one word, that is, I beſeech you take heed and beware of hypocriſie, it is that which is in every duty, in every act you do, when you act faireſt you are in moſt danger of hypocriſie; when you think you are lying in the duſt, you are not free from the moſt deſperate hypocriſie; when you think you are weeping out your heart for ſin, you are not free from that damnable leaven of hypocriſie; when your contemplations are ſo high, as you thinke you are abſtracted from all the world, and the enjoyments of it, that you imagine you are up in glorie, yet you will ſee that hypocriſie is a ſecret ſpirit that runs through all your actings, it is ſuch a ſecret thing that it will mingle with your beſt duties, and make you hypocrites in the very acting of them: Oh! that men would but look to it, nothing like pureneſſe, ſincerity, reality, inward integrity, to be true to God and my own conſcience, to take my heart every day and cut it in peeces by a ſpirituall inquiſition, and daylie triall, nothing like it, after every duty to aske my ſoule what is done, after every prayer to anatomize every petition againe, and know how it was in the frame and workings, and the anſwers and returnes, and the bleſſed conſequences of it upon my heart, nothing will do well elſe; what a diſſection will it be when an old hypocrite will be opened? What that will be none knows yet, what a conſumed Lungs, and Liver, and Heart will there be, ſtrangely eaten out, and none knows how it comes; the ſubſtance of the body will be well liking, all the fleſh faſt and ſound, nothing but the vitals eaten, ſtrangely eaten as with a Moath and Canker; It will be ſo with you, I beſeech you feare leſt it grow upon you: Beware of hypocriſie, look to it every day, for it is in every duty; and above all things looke after that cleare, pure, ſincere temperature, and integrity of ſpirit in every dutie, whereby you may walke with God.