A Christian Directory Volume I Part 46

_Direct._ XII. Overvalue not man, and set no more by the approbation or applause of his thoughts or speeches of you than they are worth.

Hypocrisy much consisteth in overvaluing man, and making too great a matter of his thoughts and words. The hypocrite's religion is divine in name, but human in deed: it is man that he serveth and observeth most; and the shame of the world is the evil which he most studiously avoideth; and the high esteem and commendation of the world is his reward. O think, what a silly worm is man! And of how little moment are his thoughts or speeches of you, in comparison of the love of G.o.d!

His thoughts of you make you not the better or the worse; and if they either lift you up or trouble you, it is your proud and foolish fantasy that doth it, when you might choose. If you have not lost the key and government of your hearts, shut you the door, and keep all thence, and let men's reproaches go no further than your ears; and then what the worse will you be for all the lies and slanders of the world? And besides the pleasing of an effeminate mind, what the better are you for their applause?[153]

_Direct._ XIII. Look upon all men that you converse with, as ready to die and turn to dust, and pa.s.sing into that world where you will be little concerned in their censure or esteem of you. If you do any thing before an infant, you little care for his presence or observation of you: much less if it be before the dead. If you knew that a man were to die to-morrow, though he were a prince, you would not be much solicitous to avoid his censure or procure his applause; because his thoughts all perish with him; and it is a small matter what he thinks of you for a day. Seeing therefore that all men are hastening to their dust, and you are certain that all that applaud or censure you will be quickly gone, how little should you regard their judgment! Look that man in the face whose applause you desire, or whose censure you fear, and remember that he is a breathing clod of clay; and how many such are now in the grave, whose thoughts you once as much esteemed! and this will make you more indifferent in the case.

_Direct._ XIV. At least remember that you are pa.s.sing out of the world yourselves, and look every moment when you are called away, and certainly know that you shall be here but a little while. And is it any great matter what strangers think of you as you are pa.s.sing by?

You can be contented that your name, and worth, and virtues be concealed in your inn, where you stay but a night, and that they be unknown to travellers that meet you on the road. The foolish expectation of more time on earth than G.o.d hath given you warrant to expect, is the cause that we overvalue the judgment of man, as well as other earthly things, and is a great maintainer of every sensual vice.

_Direct._ XV. Set yourselves to the mortifying of self-love and pride: for hypocrisy is but the exercise of these. Hypocrisy is dead so far as pride is dead; and so far as self-denial and humility prevail.

Hypocrisy is a proud desire to appear better than you are. Be thoroughly humbled and vile in your own eyes, and hypocrisy is done.

_Direct._ XVI. Be most suspicious of your hearts in cases where self-interest or pa.s.sions are engaged; for they will easily deal deceitfully and cheat yourselves, in the smoke and dust of such distempers. Interest and pa.s.sion so blind the mind, that you may verily think you are defending the truth, and serving G.o.d in sincerity and zeal, when all the while you are but defending some error of your own, and serving yourselves, and fighting against G.o.d. The Pharisees thought they took part with G.o.d's law and truth against Christ. The pope, and his cardinals and prelates, think (as in charity I must think) that it is for Christ, and unity, and truth, that they endeavour to subject the world to their own power. And what is it but interest that blindeth them into such hypocrisy? So, pa.s.sionate disputers do ordinarily deceive themselves, and think verily that they are zealous for the faith, when they are but contending for their honour or conceits. Pa.s.sion covers much deceit from the pa.s.sionate.

_Direct._ XVII. Suspect yourselves most among the great, the wise, the learned, and the G.o.dly, or any whose favour, opinion, or applause you most esteem. It is easy for an arrant hypocrite to despise the favour or opinion of the vulgar, of the ignorant, of the profane, or any whose judgment he contemneth. It is no great honour or dishonour to be praised or dispraised by a child, or fool, or a person that for his ignorance or profaneness is become contemptible. But hypocrisy and pride do work most to procure the esteem of those, whose judgment or parts you most admire. One most admireth worldly greatness; and such a one will play the hypocrite most, to flatter or please the great ones he admireth. Another that is wiser, more admireth the judgment of the wise and learned; and he will play the hypocrite to procure the good esteem of such, though he can slight a thousand of the ignorant; and his pride itself will make him slight them. Another that is yet wiser, is convinced of the excellency of G.o.dly men, above all the great and learned of the world: and this man is more in danger of pride and hypocrisy in seeking the good opinion of the G.o.dly; and therefore can despise the greatest mult.i.tude of the ignorant and profane. Yea, pride itself will make him take it as an addition to his glory, to be vilified and opposed by such miscreants as these.

_Direct._ XVIII. Remember the perfections of that G.o.d whom you wors.h.i.+p, that he is a Spirit, and therefore to be wors.h.i.+pped in spirit and in truth; and that he is most great and terrible, and therefore to be wors.h.i.+pped with seriousness and reverence, and not to be dallied with, or served with toys or lifeless lip-service; and that he is most holy, pure, and jealous, and therefore to be purely wors.h.i.+pped; and that he is still present with you, and all things are naked and open to him with whom we have to do. The knowledge of G.o.d, and the remembrance of his all-seeing presence, are the most powerful means against hypocrisy. Christ himself argueth from the nature of G.o.d, who is a Spirit, against the hypocritical ceremoniousness of the Samaritans and Jews, John iv. 23, 24. Hypocrites offer that to G.o.d, which they know a man of ordinary wisdom would scorn if they offered it to him. If a man knew their hearts as G.o.d doth, would he be pleased with words, and compliments, and gestures, which are not accompanied with any suitable seriousness of the mind? Would he be pleased with affected, histrionical actions? One that seeth a papist priest come out in his formalities, and there lead the people, in a language which they understand not, to wors.h.i.+p G.o.d by a number of ceremonies, and canting, repeated, customary words, would think he saw a stage-player acting his part, and not a wise and holy people, seriously wors.h.i.+pping the most holy G.o.d. And not only in wors.h.i.+p, but in private duties, and in converse with men, and in all your lives, the remembrance of G.o.d's presence is a powerful rebuke for all hypocrisy. It is more foolish to sin in the sight of G.o.d, because you can hide it from the world, than to steal or commit adultery in the open market-place, before the crowd, and be careful that dogs and crows discern it not. If all the world see you, it is not so much as if G.o.d in secret see you. "Be not deceived, G.o.d is not mocked," Gal. vi. 7.

_Direct._ XIX. Remember how hypocrisy is hated of G.o.d; and what punishment is appointed for hypocrites. They are joined in torment with unbelievers. And, as wicked men's punishment is aggravated by their being condemned to the fire prepared for the devil and his angels; so the punishment of ordinary unG.o.dly persons, is aggravated by this, that their portion shall be with hypocrites and unbelievers.

How oft find you the Lamb of G.o.d himself denouncing his thundering woes against the hypocritical scribes and Pharisees! How oft doth he inculcate to his disciples, "Be not as the hypocrites," Matt. vi. 2, 5, 16. And no wonder if hypocrites be hateful to G.o.d, when they and their services are lifeless images, and have nothing but the name and outside of christianity, and some antique dress to set them off, and human ornaments of wit and parts; as a corpse is more drest with flowers than the living, as needing those ceremonies for want of life to keep them sweet: and a carrion is not amiable to G.o.d. And the hypocrite puts a scorn on G.o.d; as if he thought that G.o.d were like the heathen's idols, that have eyes and see not, and could not discern the secret dissemblings of his heart; or as if he were like fools and children that are pleased with fair words and little toys. G.o.d must needs hate such abuse as this.

_Direct._ XX. Come into the light, that your hearts and lives may be thoroughly known to you. Love the most searching, faithful ministry and books; and be thankful to reprovers and plain-dealing friends.

Darkness is it that cherisheth deceit: it is the office of the light to manifest. Justly do those wretches perish in their hypocrisy, who will not endure the light which would undeceive them; but fly from a plain and powerful ministry, and hate plain reproof, and set themselves by excuses and cavils to defend their own deceit.[154]

_Direct._ XXI. Be very diligent in the examining of your hearts and all your actions by the word of G.o.d, and call yourselves often to a strict account. Deceit and guilt will not endure strict examination. The word of G.o.d is quick and powerful, discovering the thoughts and imaginations of the heart. There is no hypocrite but might be delivered from his own deceits, if by the a.s.sistance of an able guide, he would faithfully go on in the work of self-trying, without partiality or sloth.

_Direct._ XXII. Live continually as one that is going to be judged at the bar of G.o.d, where all hypocrisy will be opened and shamed, and hypocrites condemned by the all-knowing G.o.d. One thought of our appearing before the Lord, and of the day of his impartial judgment, one would think should make men walk as in the light, and teach them to understand, that the sun is not eclipsed as often as they wink, nor is it night because they draw the curtains. What a shame will it be to have all your dissimulation laid open before all the world! Luke xii.

1-3, "Beware of the leaven of the Pharisees, which is hypocrisy: for there is nothing covered, which shall not be revealed; neither hid, that shall not be known. Therefore whatever ye have spoken in darkness shall be heard in the light; and that which ye have spoken in the ear in closets, shall be proclaimed on the house-tops."

_Direct._ XXIII. Think not that you avoid hypocrisy by changing the expressions of it; but see that you run not into a more subtle kind, while you avoid a grosser. There is no outward way of wors.h.i.+pping G.o.d, nor any opinion in religion, so sound, but a hypocrite can make a cloak of it. You see an ignorant, ridiculous hypocrite, such as Bishop Hall describeth in his character, that can pray up to a pillar, when his heart knoweth not what his tongue is doing; that babbleth over a few words to G.o.d while he is dressing or was.h.i.+ng him, and talking between to the standers-by; who offereth to G.o.d the sacrifice of a fool, and knoweth not that he doth evil, Eccles. v. 2; that serveth G.o.d with toys and antic gestures, and saying over certain words which were never acquainted with the feeling of his heart, nor scarce with his understanding. And to avoid his hypocrisy, perhaps, you can merrily deride him, and make a formal popish hypocrite the subject of your jests; and you can yourselves, with good understanding, pour out yourselves many hours together in orderly and meet expressions of prayer: but remember that many a hypocrite maketh himself a cloak of as good stuff as this; and that as pride hath more advantage to work upon your greater knowledge and better parts, so hypocrisy is but the offspring of pride. All this, without a heart entirely devoted unto G.o.d, is but a carca.s.s better dressed; as the rich have more curious monuments than the poor. There is no outside thing, in which a hypocrite may not seem excellent.

_Direct._ XXIV. Be true to conscience, and hearken diligently to all it saith, and be often treating with it, and daily conversant and well acquainted with it.[155] Hypocrites bear little reverence to their consciences: they make so often and so grossly bold with them, that conscience is deposed from its office at the present, and silenced by them, lest it should gall them by preaching to them those hard sayings which they cannot bear: and perhaps at last it is seared or bribed to take part with sin. But usually a hypocrite hath a secret judge within him which condemneth him. Take heed how you use your conscience, as you love your peace and happiness. Next Christ, it must be your best friend, or your greatest enemy: palliate it how you will at present, if you wound it, it will smart at last. And it is easier to bear poverty, or shame, or torment, than to bear its wounds, Prov. xviii.

14. 1. Mark the very principles and former judgment of your consciences; and if they are changed, know what changed them. 2.

Hearken to all the secret counsel and reproofs of conscience, especially when it speaketh oft and terribly; turn it not off without a hearing; yea, know the reason of its very scruples and doubts. 3.

When it is sick and disquieted, know what the matter is, Psal. liii.

5, and vomit up the matter that justly disquiets it, whatever it cost you; and be sure you go to the bottom, and do not leave the root behind. 4. Open your consciences to some able, trusty guide when it is necessary, though it cost you shame. An over-tender avoiding of such shame is the hypocrite's sin and folly. Counsel is safe in matters of such importance. 5. Prefer conscience before all men, how great soever: none is above it but G.o.d. It is G.o.d's messenger, when it is conscience indeed: remember what it saith to you, and from whom, and for what end. Let friends, and neighbours, and company, and business, and profit, and sports, and honour stand by, and all give place whilst conscience speaketh; for it will be a better friend to you than any of these, if you use it as a friend. It would have been better to Judas than his thirty pieces were. 6. Yet see that it be well informed, and see its commission, for it is not above G.o.d; nor is it masterless or lawless. 7. Converse not with it only in a crowd, but in secret, Psal.

iv. 4. 8. Keep it awake; and keep it among awakening means and company: it will much sooner fall asleep in an ale-house, or a play-house, or among the foolish and profane, than at a lively sermon, or prayers, or reverent discourse of G.o.d. If I could but get conscience awakened to perform its office, and preach over all this that I have said in secret, it would ferret the hypocrite out of his self-deceit. Go, conscience, and search that deceitful heart, and speak to it in the name of G.o.d: ask that hypocrite whether conversion ever made him a new creature, and whether his soul and all that he hath be entirely devoted unto G.o.d? and whether his hopes and treasures be laid up in heaven, and his heart be there? and whether he subject all his worldly interest to the will of G.o.d, and the interest of his soul? and whether his greatest work be about his heart, and to approve himself to G.o.d? and whether he make an impartial, diligent inquiry after the truth, with a desire to receive it at the dearest rates?

Tell him that a proud self-flattery may now make him justify or extenuate his sins, and take his formalities, and lip-service, and abuse of G.o.d for true devotion, and hate every man that would detect his hypocrisy, and convert him by bringing in the light; but a light will shortly appear to his soul, which he shall not resist. And then let him stand to his justification if he can; and let him then make it good that he gave up himself in sincerity, simplicity, and self-denial, to his G.o.d.

_Direct._ XXV. Remember that hypocrisy lieth much in doubling, and in a dividing heart and life: see therefore that you serve G.o.d in singleness of heart, or simplicity and integrity, as being his alone.

Think not of serving G.o.d and mammon: a deep reserve at the heart for the world, while they seem to give up themselves in covenant to G.o.d, is the grand character of a hypocrite. Live as those that have one Lord and one Master, that all power stoopeth to; and one end or scope, to which all other are but means; and one work of absolute necessity to do; and one kingdom to seek first, and with greatest care and diligence to make sure of; and that have your hearts and faces still one way; and that agree with yourselves in what you think, and say, and do.[156] A double heart and a double tongue is the fas.h.i.+on of the hypocrite, Psal. xii. 2; 1 Tim. iii. 8. He hath a heart for the world, and pride, and l.u.s.t, which must seem sometimes to be lifted up to ask forgiveness, that he may sin with quietness and hope of salvation: you would not think when you see him drop his beads, or lift up his hands and eyes, and seem devoutly to say his prayers, how lately he came from a tavern, or a wh.o.r.e, or a lie, or from scorning at serious G.o.dliness. As Bishop Hall saith, he seemeth to serve that G.o.d at church on holy-days, whom he neglecteth at home; and boweth at the name of Jesus, and sweareth profanely by the name of G.o.d. Remember that there is but one G.o.d, one heaven for us, one happiness, and one way;[157] and this one is of such moment, as calls for all the intention and attention of our souls, and is enough to satisfy us, and should be enough to call us off from all that would divert us. A divided heart is a false and self-deceiving heart. Are there two G.o.ds?

or is Christ divided?[158] While you grasp at both (G.o.d and the world) you will certainly lose one, and it is like you will lose both.

To have two G.o.ds, two rules, two heavens, is to have no G.o.d, no true rule, no heaven or happiness at all. Halt not therefore between two opinions: if G.o.d be G.o.d, obey him and love him; if heaven be heaven, be sure it be first sought. But if thy belly be thy G.o.d, and the world be thy heaven, then serve and seek them, and make thy best of them.

_Direct._ XXVI. Take heed of all that fleshly policy or craft, and worldly wisdom, which are contrary to the wisdom of the word of G.o.d, and would draw thee from the plain and open-heartedness which G.o.dly sincerity requireth. Let that which was Paul's rejoicing be yours, "that in simplicity and G.o.dly sincerity, not in fleshly wisdom, you have had your conversation in the world," 2 Cor. i. 12. Christianity renounceth not wisdom and honest self-preservation; but yet it maketh men plain-hearted, and haters of crafty, fraudulent minds. What is the famous hypocritical religion superadded to christianity and called popery, but that which Paul feared in his G.o.dly jealousy for the Corinthians, "lest as the serpent beguiled Eve by his subtilty, so their minds should be corrupted from the simplicity that is in Christ," 2 Cor. xi. 1-3. A forsaking the christian simplicity of doctrine, discipline, wors.h.i.+p, and conversation, is the hypocrisy of religion, and of life. Equivocating and dishonest s.h.i.+fts and hiding, beseem those that have an ill cause, or an ill conscience, or an ill master whom they dare not trust; and not those that have so good a cause and G.o.d as christians have.

_Direct._ XXVII. Remember how much of sincerity consisteth in seriousness, and how much of hypocrisy consisteth in seeming, and dreaming, and trifling in the things of G.o.d and our salvation: see therefore that you keep your souls awake, in a sensible and serious frame.[159] Read over the fifty considerations, which, in the third part of my "Saints' Rest," I have given to convince you of the necessity of being serious. See that there be as much in your faith as in your creed, and as much in your hearts and lives as in your belief. Remember that seeming and dreaming will not mortify deep-rooted sins, nor conquer strong and subtle enemies, nor make you acceptable to G.o.d, nor save your souls from his revenging justice. Remember what a mad kind of profaneness it is to jest and trifle about heaven and h.e.l.l, and to dally with the great and dreadful G.o.d. "Seeing all these things shall be dissolved, what manner of persons ought you to be in all holy conversation and G.o.dliness?" 2 Pet. iii. 11. You pray for an obedience answering the pattern of the heavenly society, when you say, "Thy will be done on earth as it is in heaven;" and will you be such hypocrites as to pray, that you may imitate saints and angels in the purity and obedience of your hearts and lives, and when you have done, take up with shows, and seemings, and saying a few words, and a lifeless image of that holiness which you never had; yea, and perhaps deride and persecute in others the very thing which you daily pray for. O horrible abuse of the all-seeing G.o.d! Do you no more believe or fear his justice? When the apostle saith, Gal. vi. 7, "Be not deceived, G.o.d is not mocked;" he intimateth, that hypocrites go about to put a scorn on G.o.d by a mock religion, though it is not he, but themselves, that will prove mocked in the end. They offer G.o.d a deaf nut, or an empty sh.e.l.l or cask, for a sacrifice. An hypocrite differeth from a true christian, as a fencer from a soldier; he playeth his part very formally upon a stage with much applause; but you may perceive that he is not in good sadness, by his trifling and formality, and never killing any of his sins. Would men show no more of the great, everlasting matters of their own professed belief, in any seriousness of affection or endeavour than most men do, if they were not hypocrites? Would they hate and scorn men for doing but that (and part of that) which they pray and profess to do themselves, if they were not hypocrites? Woe to the world, because of hypocrisy! Woe to the carnal members of the church! Woe to idol shepherds, and the seeming, nominal, lifeless christians, of what sect soever! for G.o.d will not be mocked. They are christians, but it is with a mock christianity, while their souls are strange to the true esteem and use of Christ. They are believers, but with a mock belief, described James ii. They believe G.o.d should be loved above all, but they love him not. They believe that holiness is better than all the pleasures of sin; yet they choose it not, but hate it.[160] They are religious, with a seeming vain religion, which will not so much as humble them, nor bridle their tongues, James i. 26. They are wise, with a mock wisdom; they are wise enough to prove their sins to be all lawful, or but venial sins: and wise enough to cast away the medicine that would heal them; and to confute the physician, and to answer the learnedst preacher of them all, and to scape salvation, and to secure themselves a place in h.e.l.l, and keep themselves ignorant of it till they are there. They are converted, but with a mock conversion; which leaveth them as carnal, and proud, and worldly as before; being born of water but not of the Spirit, and being sensual still, John iii. 5, 6; Jude 19. They repent, but with a mock repentance; they repent, but they will not leave their sin, nor confess and bewail it, but hate reproof, and excuse their sin. They are honest, but with a mock honesty; though they swear, and curse, and rail, and slander, and backbite, and scorn at piety itself, yet they mean well, and have honest hearts: though they receive not the word with deep-rooting in their hearts, but are abominable and disobedient, and to every good work reprobate, they are honest for all that, Luke viii. 15; t.i.t. i. 16. They love G.o.d above all, though they love not to think or speak of him seriously, but hate his holiness and justice, his word and holy ways and servants, and are such as the Scripture calleth "haters of G.o.d;" and keep not his commandments, nor live to his glory.[161] They love the servants of G.o.d, but they care not if the world were rid of them all; and take them to be but a company of self-conceited, troublesome fellows, and as very hypocrites as themselves; and the poor christians that are cruelly used by them, think they are neither in good sadness nor in jest, when they profess to love the wors.h.i.+ppers of G.o.d. They love not their money, nor lands, nor l.u.s.ts, with such a kind of love, I am sure. They have also always good desires; but they are such mock desires as those in James ii. 15, that wished the poor were fed, and clothed, and warmed, but gave them nothing towards it: and such good desires as the sluggard hath, that lieth in bed and wisheth that all his work were done, Prov. xxi. 25. "The desire of the sluggard killeth him, because his hands refuse to labour." They pray, but with mock prayers; you would little think that they are speaking to the most holy G.o.d, for no less than the saving of their souls, when they are more serious in their very games and sports. They pray for grace, but they cannot abide it; they pray for holiness, but they are resolved they will have none of it; they pray against their sin, but no entreaty can persuade them from it. They would have a mock ministry, a mock discipline, a mock church, a mock sacrament, as they make a mock profession, and give G.o.d but a mock obedience; as I might show you through all the particulars, but for being tedious. And all this, because they have but a mock faith: they believe not that G.o.d is in good earnest with them in his commands, and threatenings, and foretelling of his judgments; as Lot to his sons-in-law, Gen. xix. 14, "He seemeth to them as one that mocked," and therefore they serve him as those that would mock him. O wretched hypocrites! is this agreeable to your holy profession? You call yourselves christians, and profess to believe the doctrine of Christ: is this agreeable to christianity, to your creed, to the ten commandments, to the Lord's prayer, and to the rest of the word of G.o.d? Had you none but the holy, jealous G.o.d to make a mock of? Had you nothing less than religion, and matters of salvation and d.a.m.nation, to play with? Do you serve G.o.d as if he were a child, or an idol, or a man of straw; that either knoweth not your hearts, or is pleased with toys, and compliments, and shows, and saying over certain words, or acting a part before him as on a stage?[162] Do you know what you offer, and to whom?

His power is omnipotency; his glory is ten thousand-fold above that of the sun; his wisdom is infinite; millions of angels adore him continually; he is thy King and Judge; he abhorreth hypocrites. If thou didst but see one glimpse of his glory, or the meanest of his angels, the sight would awake thee from thy dreaming and dallying, and frighten thee from thy canting and trifling into a serious regard of G.o.d and thy everlasting state. Mal. i. 8, "Offer this now to thy governor: will he be pleased with thee, or accept thy person, saith the Lord of hosts?" If your servants set before you upon your table the feathers instead of the fowl, and the hair and wool instead of the flesh, and the scales instead of the fish, would you not think they rather mocked than served you? How dear have some paid even in this life for mocking G.o.d, let the case of Aaron's sons, Lev. x. 1-3, and of Ananias and Sapphira, Acts v. inform you: if with the fig-tree, Matt. xxi. 19, you offer G.o.d leaves only instead of fruit, you are nigh unto cursing, and your end is to be burned. Do you not read what he saith to the church of Laodicea, Rev.

iii. 15, 16, "I would thou wert cold or hot; because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth:" that is, either be an open infidel, or a holy, downright, zealous christian: but because thou callest thyself a christian, and hast not the life or zeal of a christian, but coverest thy wickedness and carnality with that holy name, I will cast thee away as an abominable vomit. It would make the heart of a believer ache to think of the hypocrisy of most that usurp the name of christians, and how cruelly they mock themselves. What a glory is offered them, and they lose it by their dallying! What a price is in their hands, what mercy is offered them, and they lose it by their dallying! What danger is before them, and they will fall into it by their dallying! Doth not the weight of your salvation forbid this trifling? You might better set the town on fire, and make a jest of it, than jest your souls into the fire of h.e.l.l. Then you will find that h.e.l.l is no jesting matter. If you mock yourselves out of your salvation, where are you then? If you play with time, and means, and mercy till they are gone, you are undone for ever. O dally not till you are past remedy. Alas, poor dreaming trifling hypocrites! Is time so sweet, and life so short, and death so sure and near, and G.o.d so holy, just, and terrible, and heaven so glorious, and h.e.l.l so hot, and both everlasting, and yet will you not be in earnest about your work? Up and be doing, as you are men! and as ever you care what becomes of you for ever! Depart from iniquity, if you will name the name of Christ, 2 Tim. ii. 19. Let not a cheating world delude you for a moment, and have the kernel, the heart, while G.o.d hath but the empty sh.e.l.l. A mock religion will but keep up a mock hope, a mock peace, and a mock joy and comfort, till Satan have done his work, and be ready to unhood you and open your eyes. Job viii. 13, "So are the paths of all that forget G.o.d; and the hypocrite's hope shall perish." Job xxvii. 8, 9, "For what is the hope of the hypocrite, though he hath gained, when G.o.d taketh away his soul? Will G.o.d hear his cry when trouble cometh upon him?" Job xx. 4-7, "Knowest thou not this of old, that the triumphing of the wicked is short, and the joy of the hypocrite but for a moment? Though his excellency mount up to the heavens, and his head reach unto the clouds, yet he shall perish for ever like his own dung: they which have seen him shall say, Where is he?" Away then with hypocritical formality and dalliance, and be serious and sincere for thy soul, and with thy G.o.d.

PART IV.

_Directions against inordinate Man-pleasing; or that overvaluing the Favour and Censure of Man, which is the fruit of Pride, and a great cause of Hypocrisy; or, Directions against Idolizing Man._

As in other cases, so in this, iniquity consisteth not simply in the heart's neglect of G.o.d, but in the preferring of some compet.i.tor, and prevalence of some object which standeth up for an opposite interest.[163] And so the obeying man before G.o.d and against him, and the valuing the favour and approbation of man before or against the approbation of G.o.d, and the fearing of man's censure or displeasure more than G.o.d's, is an idolizing man, or setting him up in the place of G.o.d.

It turneth our chiefest observance, and care, and labour, and pleasure, and grief into this human fleshly channel, and maketh all that to be but human in our hearts and lives, which (objectively) should be divine.

Which is so great and dangerous a sin, partaking of so much impiety, hypocrisy, and pride, as that it deserveth a special place in my directions, and in all watchfulness and consideration to escape it.

As all other creatures, so especially man, must be regarded and valued only in a due subordination and subserviency to G.o.d. If they be valued otherwise, they are made his enemies, and so are to be hated,[164] and are made the princ.i.p.al engine of the ruin of such as overvalue them.

See what the Scripture saith of this sin: Isa. ii. 22, "Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?" Matt. xxiii. 9, "And call no man your father upon the earth; for one is your Father which is in heaven."[165] Ver. 8, "And be not ye called Rabbi; for one is your Master, even Christ: but he that is greatest among you shall be your servant." Jer. xx. 15, "Cursed be the man that trusteth in man, and maketh flesh his arm."

Psal. cxviii. 6, 8, 9, "The Lord is on my side; I will not fear what man can do unto me. It is better to trust in the Lord, than to put confidence in man,--yea, in princes." Job x.x.xii. 21, 22, "Let me not accept any man's person; neither let me give flattering t.i.tles unto man: for I know not to give flattering t.i.tles; in so doing my Maker would soon take me away." Job xxi. 4, "As for me, is my complaint to man?" Gal. i. 10, "Do I seek to please men? for if I yet pleased men, I should not be a servant of Christ." 1 Cor. iv. 3, "But with me it is a very small thing to be judged of you, or of man's judgment." Luke xiv. 26, "If a man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple." "Blessed are ye when man shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad: for great is your reward in heaven," Matt. v. 11, 12. "Not with eye-service, as men-pleasers," Eph. vi. 6; Col. iii. 22. 1 Thess. ii.

4, "So we speak, not as pleasing men but G.o.d, who trieth our hearts."

Jude 16, "Having men's persons in admiration because of advantage."[166] This is enough to show you what Scripture saith of this inordinate man-pleasing, or respect to man: and now I shall proceed to direct you to escape it.

_Direct._ I. Understand well wherein the nature of this sin consisteth, that you may not run into the contrary extreme, but may know which way to bend your opposition. I shall therefore first show you, how far we may and must please men, and how far not.

1. Our parents, rulers, and superiors must be honoured, obeyed, and pleased in all things which they require of us, in the several places of authority which G.o.d hath given them over us; and this must be not merely as to man, but as to the officers of G.o.d, from whom, and for whom, (and not against him,) they have all their power, Rom. xiii.; Exod. xx. 12; t.i.tus iii. 1; 1 Pet. ii. 13; 2 Pet. ii. 10.

2. We must in charity, and condescension, and meekness of behaviour, seek to please all men in order to their salvation. We must so thirst for the conversion of sinners, that we must become all things (lawful) to all men, that we may win them.[167] We must not stand upon our terms, and keep at a distance from them, but condescend to the lowest, and bear the infirmities of the weak; and in things indifferent not take the course that pleaseth ourselves, but that which, by pleasing him, may edify our weak brother. We must forbear and forgive, and part with our right, and deny ourselves the use of our christian liberty, were it as long as we live, if it be necessary to the saving of our brethren's souls, by removing the offence which hindereth them by prejudice. We must not seek our own carnal ends, but the benefit of others, and do them all the good we can.

3. As our neighbour is commanded to love us as himself, we are bound by all lawful means to render ourselves amiable to him, that we may help and facilitate this his love, as it is more necessary to him than to us: for to help him in obeying so great a command must needs be a great duty. And therefore if his very sin possess him with prejudice against us, or cause him to distaste us for some indifferent thing, we must, as far as we can lawfully, remove the cause of his prejudice and dislike; though he that hateth us for obeying G.o.d, must not be cured by our disobeying him. We are so far from being obliged to displease men by surliness and morosity, that we are bound to pleasing gentleness, and brotherly kindness, and to all that carriage which is necessary to cure their sinful hatred or dislike.

4. We must not be self-conceited, and prefer a weak, unfurnished judgment of our own, before the greater wisdom of another; but in honour must prefer each other: and the ignorant must honour the knowledge and parts of others that excel them, and not be stiff in their own opinion, nor wise in their own eyes, nor undervalue another man's reasons or judgment; but be glad to learn of any that can teach them, in the humble acknowledgment of their own insufficiency.

5. Especially we must reverence the judgment of our able, faithful teachers, and not by pride set up our weaker judgment against them, and resist the truth which they deliver to us from G.o.d. Neither must we set light by the censures or admonitions of the lawful pastors of the church:[168] when they are agreeable to the word and judgment of G.o.d, they are very dreadful. As Tertullian saith, If any so offend as to be banished from communion of prayer, and a.s.sembly, and all holy commerce, it is a judgment foregoing the great judgment to come. Yea, if the officers of Christ should wrong you in their censures by pa.s.sion or mistake, while they act in their own charge about matters belonging to their cognisance and judgment, you must respectfully and patiently bear the wrong, so as not to dishonour and contemn the authority and office so abused.

6. If sober, G.o.dly persons, that are well acquainted with us, do strongly suspect us to be faulty where we discern it not ourselves, it should make us the more suspicious and fearful: and if judicious persons fear you to be hypocrites, and no sound christians, by observing your temper and course of life, it should make you search with the greater fear, and not to disregard their judgment. And if judicious persons, especially ministers, shall tell a poor, fearful, doubting christian, that they verily think their state is safe, it may be a great stay to them, and must not be slighted as nothing, though it cannot give them a certainty of their case. Thus far man's judgment must be valued.

7. A good name among men, which is the reputation of our integrity, is not to be neglected as a thing of nought; for it is a mercy from G.o.d for which we must be thankful, and it is a useful means to our successful serving and honouring G.o.d. And the more eminent we are, and the more the honour of G.o.d and religion is joined with ours, or the good of men's souls dependeth on our reputation, the more careful we should be of it; and it may be a duty sometimes to vindicate it by the magistrate's justice, against a slander. Especially preachers (whose success for the saving of their hearers depends much on their good name) must not despise it.[169]

8. The censures of the most petulant, and the scorns of enemies, are not to be made light of, as they are their sins, which we must lament; nor as they may provoke us to a more diligent search, and careful watchfulness over our ways. Thus far man's judgment is regardable.

But, 1. We must know how frail, and erroneous, and unconstant a thing man is; and therefore not be too high in our expectations from man. We must suppose that men will mistake us, and wrong us, and slander us, through ignorance, pa.s.sion, prejudice, or self-interest. And when this befalls us, we must not account it strange and unexpected.

2. We must consider how far the enmity that is in lapsed man to holiness, and the ignorance, prejudice, and pa.s.sion of the unG.o.dly, will carry them to despise, and scorn, and slander all such as seriously and zealously serve G.o.d, and cross them in their carnal interest. And therefore, if for the sake of Christ and righteousness, we are accounted as the scorn and offscouring of all things, and as pestilent fellows, and movers of sedition among the people, and such as are unworthy to live, and have all manner of evil spoken of us falsely, it must not seem strange or unexpected to us, nor cast us down, but we must bear it patiently, yea, and exceedingly rejoice in hope of our reward in heaven.[170]

3. Considering what remnants of pride and self-conceitedness remain in many that have true grace, and how many hypocrites are in the church, whose religion consisteth in opinions and their several modes of wors.h.i.+p; we must expect to be reproached and abused by such, as in opinions, and modes, and circ.u.mstances do differ from us, and take us therefore as their adversaries. A great deal of injustice, sometimes by slanders or reproach, and sometimes by greater violence, must be expected, from contentious professors of the same religion with ourselves: especially when the interest of their faction or cause requireth it: and especially if we bring any truth among them, which seemeth new to them, or crosseth the opinions which are there in credit, or would be reformers of them in any thing that is amiss.

4. No men must be pleased by sin, nor their favour preferred before the pleasing of G.o.d. Man's favour as against G.o.d, is to be despised, and their displeasure made light of. If doing our duty will displease them, let them be displeased; we can but pity them.

5. We must place none of our happiness in the favour or approbation of men, but account it as to ourselves to be a matter of no great moment; neither worth any great care or endeavour to obtain it, or grief for losing it. We must not only contemn it as compared to the approbation and favour of G.o.d, but we must value it but as other transitory things, in itself considered; estimating it as a means to some higher end, the service of G.o.d, and our own or other men's greater good: and further than it conduceth to some of these, it must be almost indifferent to us what men think or say of us: and the displeasure of all men, if unjust, must be reckoned with our light afflictions.

6. One truth of G.o.d, and the smallest duty, must be preferred before the pleasing and favour of all the men in the world. Though yet as a means to the promoting of a greater truth or duty, the favour and pleasing of men must be preferred before the uttering of a lesser truth, or doing a lesser good at that time: because it is no duty then to do it.

7. Our hearts are so selfish and deceitful, naturally, that when we are very solicitous about our reputation, we must carefully watch them lest self be intended, while G.o.d is pretended. And we must take special care, that we be sure it be the honour of G.o.d, and religion, and the good of souls, or some greater benefit than honour itself, that we value our honour and reputation for.

8. Man's nature is so p.r.o.ne to go too far in valuing our esteem with men, that we should more fear lest we err on that hand, than on the other, in undervaluing it. And it is far safer to do too little than too much, in the vindicating of our own reputation, whether by the magistrate's justice, or by disputing, or any contentious means.