Take Up the Cross

Let your loins be girded about, and your lights burning;
— Luke 12:35

Wherefore gird up the loins of your mind, be sober, and hope to the end for the grace that is to be brought unto you at the revelation of Jesus Christ;
— 1 Peter 1:13

The Things the Hypocrite Trades In and Lays Claim To, and How to Decipher Sincerity in Souls, by William Gurnall. The following contains an excerpt from Chapter Seven of his work, “The Christian in Complete Armour.”

Having your loins girt about with truth. Eph. 6:14

First. The hypocrite trades in the duties of God’s worship. Judas sits down with the rest of the apostles at the passover, and bids himself welcome as confidentlyas if he were the best guest—the holiest of all the company. The proud Pharisee gets to the temple as soon as the broken-hearted publican. But what work doth the hypocrite make with these things that would be known indeed. Sad work, the Lord knows, or else God would not so abominate them as to think he hears a dog bark, or a wolf howl all the while they are praying. We think David had a curious hand at the harp that could pacify the evil raging spirit of melancholy Saul. But what a harsh unhappy stroke have they in the duties of God’s worship, that are able to make the sweet meek Spirit of God angry, yea, break out into fury against them? And no wonder, if we consider but these two things.

1. The hypocrite does no less than mock God in all his duties. And of all things God can least bear that. God is not mocked. Christ preached this doctrine when he cursed the fig-tree, which did, by her green leaves, mock the passenger, making him come for fruit, and go ashamed without any. Had it wanted leaves as well as fruit, it had escaped that curse. Every lie is a mocking of him to whom it is told, because such a one goes to cheat him, and thereby puts the fool upon him. Why hast thou ‘mocked me,’ said Delilah to Samson, ‘and told me lies?’ Judges 16:10, as if she had said—as is usual upon the like with us —Do you make a fool of me? I leave it to the hypocrite to think seriously what he is going to make of God, when he puts up his hypocritical services. God’s command was none should appear before him empty. This the hypocrite doth; and therefore mocks God. He comes indeed full-mouth, but empty-hearted. As to the formality of a duty, he oft exceeds the sincere Christian. He, if any, may truly be called a ‘master of ceremonies,’ because all that he entertains God with in duty, lies in the courtship of tongue and knee. How abhorrent this is to God may easily be judged by the disdain which even a wise man would express to be so served. Better to pretend no kindness, than, pretending, to intend none. It is the heart God looks at in duty. If the wine be good, he can drink it out of a wooden cup. But let the cup be never so gilded, and no wine in it, he makes account that man mocks him that would put it into his hand. It was Christ’s charge against Sardis, ‘I have not found thy works perfect before God,’ Rev. 3:2. I have not found them full ‘before God,’ as the original hath it. Sincerity fills our duty and all our actions. And mark that phrase before God, which implies that this church retained such an outward form of devotion as might keep up her credit before men. She had ‘a name to live,’ but her works were not full before God. He pierced them deeper than man’s probe could go, and judgeth her by what he found her within.

2. The hypocrite performs the duties of God’s worship on some base design or other. This makes him but yet more abominable to God, who disdains to have his holy ordinances prostituted to serve the hypocrite’s lust—used only as a stream to turn about his mill, and handsomely effect his carnal projects. When Absalom had formed his plot within his own unnatural bosom, and was as big with his treason as ever cockatrice was with her poisonous egg; to Hebron he goes in all haste, and that forsooth, to pay an old vow which in the time of his affliction he had made to the Lord, II Sam. 15:7,8. Who would not think the man was grown honest, when he begins to think of paying his old debts? But the wretch meant nothing less. His errand thither was to lay his treason under the warm wing of religion, that the reputation he should gain thereby might help the sooner to help to hatch it. And I wish, as Absalom died without a son to keep his name in remembrance, that so none had been left behind to inherit his cursed hypocrisy, that the world might have grown into a happy ignorance of so monstrous a sin. But alas, this is but a vain wish. Vivit imo in templum venit— this kind of hypocrisy yet lives, yea comes as boldly to out-face God in his worship as ever. Many make no better use of the exercise of it, than some do of their sedans, to carry them unseen to the enjoyment of their lust. And is it any wonder that God, who hath appointed his ordinances for such high and holy ends, should abhor the hypocrite, who thus debaseth them in the service of the devil? Did you invite some to a costly feast at your house, who instead of feeding on the dainties you have provided for them, should take and throw all to their dogs under the table; how would you like your guests? The hypocrite is he that casts God’s holy things to the dogs. God invites us to his ordinances, as to a rich feast, where he is ready to entertain us in sweet communion with himself. What horrid impiety is it then that the hypocrite commits, who, when he is set at God’s table, feeds not of these dainties himself, but throws all to his lusts—some to his pride, and some to his covetousness, propounding to himself no other end in coming to them than to make provision for these lusts. They act as Hamor, and Shechem his son, who, when they would persuade the people of their city to submit to circumcision, used this as a great argument to move them, that they should grow rich by the hand. ‘If every male among us be circumcised, as they are circumcised, shall not their cattle and their substance and every beast of theirs be ours?’ Gen. 34:22,23. A goodly argument, was it not, in a business of such a high nature as coming under a solemn ordinance? They rather speak as if they were going to a horse-market or a cow-fair, than a religious duty. Truly, though most hypocrites have more wit than thus to print their thoughts, and let the world read what is writ in their hearts, yet as Queen Mary said of Callis—‘If she were ripped up it would be found in her heart,’—so some low things, as vainglory, worldly profit, c., would be found engraven in the breast of all hypocrites, as that which they most aim at in the duties of religion.

Second. Consider the hypocrite in the things he lays claim to; and they are no small privileges —relation to God and interest in Christ. Who more forward to saint himself, to pretend to the grace and comforts of the Spirit, than the hypocrite? We see this in the Pharisees, whose great design was to get a name, and that, not such as the great ones of the earth have for prowess—worldly majesty and the like —but for sanctity and holiness. And they had it, if it would do them any good. ‘Verily,’ saith Christ, ‘they have their reward,’ Matt. 6:2. They would be thought for great saints; and so they were by the multitude, who did so applaud them for their holiness which faced their outside, that they had a proverb, ‘If but two could be saved, one of the two should be a Pharisee.’ We read of some that profess they know God, but in works they deny him, Titus 1:16. They boldly brag of their acquaintance with God, and would be thought great favourites of his, though their lives are antipodes to heaven. So, Rev. 3:9, we meet with some that say they are Jews, and are not, but lie. They dwell sure by ill neighbours. None would say so much for them but themselves. The hypocrite is so ambitious to pass for a saint, that he commonly is a great censurer of the true graces of others, as too much hindering the prospect of his own; like Herod, who, as Eusebius writes, being troubled at the baseness of his own birth, burned the Jews’ ancient genealogies, the better to defend his own pretended noble ascent. Who now is able to give a full accent to this high-climbing sin of the hypocrite? It is a sin that highly reproacheth God, to have such a vile wretch claim kindred with him. Christ indeed is not ‘ashamed to call’ the poorest saints ‘brethren,’ but he disdains to have his name seen upon a rotten-hearted hypocrite, as princes to have their effigies stamped on base metals. What scorn was put upon that mock-prince, Perkin Warbeck, who, having got some fragments of courtship and tutored how to act his part, was presented to the world as son to Edward the Fourth of this nation, but (who), when he had aped a while the state of a prince, was taken, and with his base ignoble pedigree, writ in great letters, pinned at his back, sent about, that wherever he came he might carry his shame with him, till in the end he was sent to act the last part of his play at the gallows. But what is all this to the hypocrite’s portion? who for abusing others here, with a seeming sanctity, as if indeed he was of heavenly extraction—a child of God—shall be brought at the great day, to be hissed and hooted at by men and angels, and after he had been put to this open shame to be thrown deepest into hell.

Of all sinners the hypocrite doth most mischief in this world, and therefore shall have most torment in the other. There is a double mischief which none stand at like advantage to do as the hypocrite by his seeming saintship. The one he doth while his credit holds, and he passeth for a child of God in the opinion of his neighbours; the other when his reputation is cracked, and he discovered to be what he is—a hypocrite. The mischief he doth when his mask is on, is as a deceiver. Machiavelli knew what he did in commending to princes a semblance of religion, though he forbade any more. It hath been found to be the most taking bait to decoy people into their snare, who come in apace when religion is the flag that is set up. Ehud could not have thought on a surer key to open all doors, and procure him admittance into king Eglon’s presence, than to give out he had a message from the Lord to him. This raised such an expectation, and bred such confidence, that room is made for him. Presently all depart and he is left alone with the king. Yea, the king will rise to hear this message that comes from the Lord, and so gives him a greater advantage to run him into the bowels. Had some in our days pretended highly to saintship, I doubt not but they would have found the door shut, where now they have too much welcome, and find it easy to procure belief to their errors. Even the elect are in some danger, when one cried up for a saint is the messenger that brings the error to town, and that under the notion of a message from God.

I confess the hypocrite acts his part so handsomely, that he may do some good accidently. His glistering profession, heavenly discourse, excellent gifts in prayer or preaching, may affect much the sincere soul, and be an occasion of real good to his soul. As the stage-player, though his tears be counterfeit, may stir up by his seeming passion real sorrow in his spectators, so as to make them weep in earnest; thus the hypocrite, acting his part with false affections, may be a means to draw forth and excite the Christian’s true graces. But then is such a Christian much more in danger to be ensnared by his error, because he will not be readily suspicious of anything that he brings, whom he hath found really helpful to his grace or comfort; and thus the good the hypocrite doth makes him but able to do the greater hurt in the end. Sisera had better have gone without Jael’s butter and milk, than by them to be laid asleep against she came with her nail; and it had been far happier for many on our days not to have tasted of the gifts and seeming graces of some, than to have been so taken with this sweet wine, as to drink themselves drunk into an admiration of their persons, which hath laid them asleep, and thereby given them whom they have applauded so much, but advantage the more easily to fasten their nail to their heads—errors I mean, to their judgments. The other mischief the hypocrite doth is when discovered, and that is as he is a scandal to the ways of God, and the servants of God. It is said of Samson, ‘The dead which he slew at his death were more than they which he slew in his life,’ Judges 16:30. Truly the hypocrite doth more hurt when he is discovered—which is the death of his profession —than when he seemed to be alive. The wicked world that are not long seeking a staff to beat the saints with, have now one put into their hand by the hypocrite. O how they can run division upon this harsh note, and besmear the face of all professors with the dirt they see upon the false brother’s coat, as if they could take the length of all their feet by the measure of one hypocrite. Hence comes such base language as this: ‘They are all of a pack, not one better than another.’ Indeed, this is very absurd reasoning. (It is) as if one should say that no coin were current and right silver, because now and then a brass shilling is found amongst the rest. But this language fits the mouth of the ungodly world. And woe be to the man that makes these arrows for them by his hypocrisy, which they shoot against saints; better he had been thrown with a millstone about his neck into the sea, than have lived to give such an occasion for the enemy to blaspheme.

SECOND USE OR APPLICATION – Exhortation to all to see to it WHETHER THEY BE SINCERE OR NOT.

USE SECOND. Doth sincerity cover all a saint’s infirmities? This shows how it behoves every one to try his ways and search narrowly his heart, whether he be sincere or hypocritical.

First Argument. It behoves thee to search thy heart so, because all depends on it —even all thou art worth in another world. It is thy making or marring for ever: ‘Do good, O Lord….to them that are upright in their hearts; as for such as turn aside to crooked ways, the Lord shall lead them forth with the workers of iniquity,’ Ps. 125:4,5. That the end the hypocrite is sure to come to. He would indeed then fain pass for a saint, and crowd in among the godly, but God ‘shall lead them forth with workers of iniquity’—company that better befits him. It is sincerity that shall carry it in that day. ‘I will come,’ saith Paul, ‘to you shortly,…and will know, not the speech of them which are puffed up, but the power; for the kingdom of God is not in word but in power. What will ye? shall I come unto you with a rod, or in love?’ I Cor. 4:19. Oh friends! not Paul, but Christ, will shortly come unto us, and he will know, not the speech and soothing language of such as are puffed up with an empty name of profession, but will know the power, gauge the heart, and see what is in it. Now, will ye that he come with a rod, or in love, to judge you—as hypocrites, or to give you the euge of a faithful servant? Doth he not spend his time ill, that takes pains in his trade, and lays out all his stock upon such a commodity which, when he opens his stall, will be seized for false ware, and he clapped up for abusing the country? All that ever the hypocrite did, will in the great day of Christ be found counterfeit, and be sure to be laid by the heels in hell for going about to cheat God and man. Every man’s works shall then be manifest, that day shall declare it. Even the sincere Christian where he hath tampered with hypocrisy shall lose that of his work; but the hypocrite, with his work, his soul also.

Second Argument. It behoves thee thus to try thy ways when you consider how hypocrisy lies close in the heart. If thou beest not very careful, thou mayest easily pass a false judgement on thyself. They who were sent to search the cellar under the parliament, at first saw nothing but coals and winter provision; but, upon a review, when they came to throw away that stuff they found all (to be) but provision for the devil’s kitchen; then the mystery of iniquity was uncased, and the barrels of powder appeared. How many are there, that from some duties of piety they perform, some seeming zeal they express in profession, presently cry omnia benè—all things are well, and are so kind to themselves as to vote themselves good Christians, who, did they but take the pains to throw these aside, might find a foul hypocrite at the bottom of them all. Hypocrisy often takes up her lodging next door to sincerity, and so she passes unfound—the soul not suspecting hell can be so near heaven. And as hypocrisy, so sincerity, is hard to be discovered. This grace often lies low in the heart, hid with infirmities, like the sweet violet in some valley, or near some brook, hid with thorns and nettles, so that there requires both care and wisdom, that we neither let the weed of hypocrisy stand nor pluck up the herb of grace in its stead.

Third Argument. It behoves thee to search thy heart thus, because the exercise is feasible. I do not set you about an endless work. The heart of man I confess is as a ruffled skein of silk not easily unsnarled; yet with a faithful use of the means, it may be disentangled, and wound up on the right bottom of sincerity or hypocrisy. Job, when Satan and his cruel friends laboured to royle his spirit most, and muddy the stream of his former course and condition, by throwing their objections as so many stones into it; yet he could see this precious gem at the bottom sparkling most brightly. Yea, Hezekiah, in the very brim of the grave, recreates his spirit with it. Indeed, friends, this is a soul’s encouragement, that it shall not want God’s help in this search, if it goes about it with honest desires. A justice will not only give his warrant to search a suspicious house, but, if need be, will command others to be aiding to him in the business. Now word, ministers, Spirit, all thou shalt have for thy assistance in this work; only have a care thou dost not mock God in the business. That soul deserves to be damned to this sin, who, in the search for hypocrisy, plays the hypocrite, like a naughty, dishonest constable that willingly overlooks him whom he searcheth for, and then says he cannot find him.

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