gain the applause of the world, but to serve the interest of Christ;
neither did he connive at, or give countenance to, that false worship,
or those sinful practices of any, that were contrary to the faith, or
purity of the gospel. Therefore when he says, _Unto the Jews, I became
as a Jew_; he does not intend that he gave them the least ground to
conclude, that it was an indifferent matter, whether they adhered to, or
laid aside the observation of the ceremonial law: For, he expressly
tells some of the church at Galatia, who were supposed to Judaize, that
this was contrary to the _liberty wherewith Christ_ had _made them free,
a being again entangled with the yoke of bondage_; and that _if they
circumcised, Christ should profit them nothing; and_, that they were
_fallen from grace_; that is, turned aside from the faith of the gospel,
Gal. v. 1,-4. Therefore, in this sense he did not become as a Jew, to
the Jews. Neither did he so far comply with the Gentiles, as to give
them ground to conclude, that the superstition and idolatry, which they
were guilty of, was an harmless thing, and might still be practised by
them. Therefore,
_2dly_, The meaning of his compliance with the Jews or Gentiles, is
nothing else but this; that whatever he found praise-worthy in them, he
commended; and if, in any instances, they were addicted to their former
rites, or modes of worship, he endeavoured to draw them off from them,
not by a severe, and rigid behaviour as censuring, refusing to converse
with, or reproaching them, for their weakness; but using kind and gentle
methods, designing rather to inform than discourage them; while at the
same time, he was far from approving of, or giving countenance to any
thing that was sinful in them, or unbecoming the gospel.
_Secondly_, From what has been before said concerning an hypocrite’s
being one who performs religious duties with a design to be seen of men,
as our Saviour says of the Pharisees, that _they love to stand praying
in the synagogues, or in the corners of the streets, that they may be
seen of men_, Matth. vi. 6. We may enquire, what may be said in
vindication of the prophet Daniel, from the charge of hypocrisy?
concerning whom it is said, in Dan. vi. 10. that when Darius had _signed
a decree_ prohibiting any one from asking _a petition of any god or man,
save of the king, he_ should _be cast into the den of lions: He went
into his house; and his windows being open in his chamber, towards
Jerusalem, he kneeled upon his knees three times a day, and prayed, and
gave thanks before his God, as he did aforetime_. In answer to this we
may observe,
_1st_, That this was not done to gain the esteem or applause of men,
which they are charged with, who are guilty of hypocrisy; but he did it
in contempt of that vile decree of the Persian monarch.
_2dly_, He did it at the peril of his life; and hereby discovered, that
he had rather be cast into the den of lions, than give occasion to any
to think that he complied with the king in his idolatrous decree.
_3dly_, Though it is said, that _he prayed, and gave thanks before his
God, as he did_ aforetime; yet this is not to be understood as though he
set open his windows aforetime; so that his praying publicly at this
time, was to shew that he was neither ashamed, nor afraid to own his
God, whatever it cost him; therefore he was so far from being guilty of
hypocrisy, that this is one of the most noble instances of zeal for the
worship of the true God, that we find recorded in scripture.
[2.] Hypocrisy is a reigning sin when we boast of the high attainments
in gifts or grace, or set too great a value on ourselves, because of the
performance of some religious duties, while we neglect others, wherein
the principal part of true godliness consists. Thus the Pharisee _paid
tithe of mint, annise, and cummin_, while he _omitted the weightier
matters of the law; judgment, mercy and faith_, chap. xxiii. 23, 24.
[3.] It farther consists, in exclaiming against, and censuring others,
for lesser faults, while we allow of greater in ourselves; like those
whom our Saviour speaks of, who _behold the mote that is in their
brother’s eye, but consider not the beam that is in their own_, Matt.
vii. 3, 5. or, according to that proverbial way of speaking, _strain at
a gnat, and swallow a camel_. These are very fond of exposing the
ignorance of others; though they have no experimental, saving knowledge
of divine truth in themselves; or they are very forward, to blame the
coldness and lukewarmness which they see in some, while at the same
time, that zeal which they express in their whole conduct, is rather to
advance themselves, than the glory of God.
[4.] When persons make a gain of godliness, 1 Tim. vi. 5. or of their
pretensions to it. Thus Balaam prophesied for a reward; and accordingly
it is said, that he _loved the wages of unrighteousness_, 2 Pet. i. 15.
5. When persons make a profession of religion, because it is uppermost,
and are ready to despise and cast it off, when it is reproached, or they
are like to suffer for it. Thus the Pharisees, how much soever they
seemed to embrace Christ, when attending on John’s ministry; yet
afterwards, when they saw that this was contrary to their secular
interest, they were _offended in him_, and prejudiced against him; and
therefore they say, _Have any of the rulers, or of the Pharisees,
believed on him_, John vii. 48.
This sin of hypocrisy, which is a practical lie, has a tendency to
corrupt and vitiate all our pretensions to religion. It is like the
_dead flie_, mentioned by Solomon, _that causeth the ointment of the
apothecary to send forth a stinking savour_, Eccl. x. 1. and it will, in
the end, bring on those who are guilty of it, many sore judgments; some
of which are spiritual. Thus it is said of the Heathen, that _because,
when they knew God, they glorified him not as God_, and _did not like to
retain him in their knowledge; he gave them up to a reprobate mind, to
do those things that are not convenient_, &c. Rom. i. 21, 22, 28. And as
for the false hope, and vain confidence, which the hypocrite entertains,
this shall leave him in despair and confusion, Job viii. 13,-15. and be
attended with unspeakable horror of conscience, chap. xxvii. 18. Isa.
xxxiii. 14. Upon which account such are said to _heap up wrath_, and
bring on themselves a greater degree of condemnation than others, Job
xxxvi. 13. Matt. xxiii. 14. Thus we have considered this Commandment as
broken by speaking or acting that which is contrary, or prejudicial, to
truth; which leads us,
II. To consider it as forbidding our doing that which is injurious to
our neighbour’s good name, either by words or actions; and this is done
two ways, either before his face, or behind his back.
1. Doing injury to another, by speaking against him, before his face. It
is true, we give him hereby the liberty of vindicating himself.
Nevertheless, if the thing be false, which is alleged against him,
proceeding from malice and envy, it is a crime of a very heinous nature;
and this is done,
(1.) By those, who, in courts of judicature, commence; and carry on
malicious prosecutions, in which the plaintiff, the witness, the
advocate that manages the cause, the jury that bring in a false verdict,
and the judge that passes sentence contrary to law, or evidence, as well
as the dictates of his own conscience, with a design to crush and ruin
him, who is maliciously prosecuted; these are all notoriously guilty of
the breach of this Commandment.
(2.) They may be said to do that which is injurious to our neighbour’s
good name, who reproach them in common conversation; which is a sin too
much committed in this licentious age, as though men were not
accountable to God for what they speak, as well as other parts of the
conduct of life. There are several things which persons make the subject
of their reproach, _viz._
[1.] The defect and blemishes of nature; such as lameness, blindness,
deafness, impediment of speech, meanness of capacity, or actions, which
proceed from a degree of distraction. Thus many suppose that the apostle
Paul was reproached for some natural deformity in his body, or
impediment in his speech, which is inferred from what he says, when he
represents some as speaking to this purpose; _His letters, say they, are
weighty and powerful; but his bodily presence is weak, and his speech
contemptible_, 2 Cor. x. 10. And elsewhere, he commends the Galatians
for not despising him on this account; _My temptation which was in my
flesh, ye despised nor rejected; but ye received me as an angel of God,
even as Christ Jesus_, Gal. iv. 14.
Here we may take occasion to speak something of the childrens sin, who
reproached Elisha for his baldness, and the punishment that ensued upon
it; namely, his _cursing them in the name of the Lord_; and _two and
forty_ of them being _torn in pieces by two she-bears out of the wood_,
in 2 Kings ii. 23, 24. It may be enquired, by some, whether this was not
too great an instance of passion in that holy man, and too severe a
punishment inflicted; inasmuch as they who reproached him, are called
_little children_. To this it may be answered,
_1st_, That the children were not so little, as not to be able to know
their right hand from their left, or to discern between good and evil;
for such are not usually trusted out of their parents sight; nor would
they have gathered themselves together in a body, or went some distance
from the city, on purpose to insult the prophet, as it is plain they
did, understand that he was to come there at that time. This argues that
they were boys of sufficient age, to commit the most presumptuous sin;
and therefore not too young to suffer such a punishment as ensued
thereupon.
_2dly_, Their sin was great, in that they mocked a grave old man, who
ought to have been honoured for his age, and a prophet, whom they should
have esteemed for his character; and in despising him, they despised
God, that called and sent him.
_3dly_, Bethel, where they lived, was the chief seat of idolatry, in
which these children had been trained up; and it was a prevailing
inclination to it, together with an hatred of the true religion, that
occasioned their reproaching and casting contempt on the prophet.
_4thly_, The manner of expression argues a great deal of profaneness,
_Go up thou bald head_; that is, either go up to Bethel, speaking in an
insulting way, as though they should say, You may go there, but you will
not be regarded by them; for they value no such men as you are; or
rather, it is as though they should say, you pretend that your
predecessor Elijah is gone up to heaven, do you go up after him, that
you may trouble us no longer with your prophecies; so that those
children, though young in years, were hardened in sin; and this was not
so much an occasional mocking of the prophet for his baldness, as a
public contrivance, and tumultuous opposition to his ministry; which is
a very great crime, and accordingly, was attended with a just resentment
in the prophet, and that punishment which was inflicted as the
consequence thereof.
The aggravations of this sin of reproaching persons for their natural
infirmities, are very great. For, it is a finding fault with the
workmanship of the God of nature, the thinking meanly of a person for
that which is not chargeable on him as a crime, and which he can, by no
means redress. It is a censuring those who are, in some respects,
objects of compassion; especially if the reproach be levelled against
the defects of the mind, or any degree of distraction; and it argues a
great deal of pride and unthankfulness to God, for those natural
endowments which we have received from him, though we do not improve
them to his glory.
[2.] Some reproach persons for their sinful infirmities, and that in
such a way, as that they are styled _fools_, who _make a mock of sin_,
Prov. xiv. 9. This is done,
_1st_, When we reflect on persons for sins committed before their
conversion, which they have repented of, and God has forgiven; and
accordingly they should not be now charged against them, as a matter of
reproach. Thus the Pharisee reproached the poor penitent woman, who
stood weeping at our Saviour’s feet, and said within himself; _If this
man were a prophet, he would have known what manner of woman this is
that toucheth him, for she is a sinner_, Luke vii. 37-39. which
respected not her present, but her former condition.
_2dly_, When they reproach them with levity of spirit, for the sins they
are guilty of at present; as when the shameful actions of a drunken man
are made the subject of laughter; which ought not to be thought of
without regret or pity.
_Object._ To this it may be objected, that sin renders a person vile,
and is really a reproach to him; and therefore it may be charged upon
him as such; especially since it is said, concerning the righteous man;
_in his eyes a vile person is contemned_, Psal. xv. 4.
_Answ._ We are far from asserting, that it is a sin to reprove sin, and
shew the person who commits it his vileness, and the reason he has to
reproach and charge himself with it, and loath himself for it;
therefore,
_1st_, The contempt that is to be cast on a vile person, does not
consist in making him the subject of laughter, as though it was a light
matter for him thus to dishonour God as he does; for this should
occasion grief in all true believers, as the Psalmist says, _I beheld
the transgressors and was grieved; because they kept not thy word_,
Psal. cxix. 158. But,
_2dly_, When the Psalmist advises to _contemn_ such an one, the meaning
is, that we should not make him our intimate, or bosom-friend; or if he
be in advanced circumstances, in the world, we are not to flatter him in
his sin; whereby, especially when it is public, he forfeits that respect
which would otherwise be due to him. In this sense we are to understand
Mordecai’s contempt of Haman, Esther iii. 2.
Here we may take occasion to distinguish, between reproving sin, and
reproaching persons for it; the former of these is to be done with
sorrow of heart, and compassion expressed to the sinner; as our Saviour
reproved Jerusalem, and, at the same time, _wept over it_, Luke xix. 41,
42. But, on the other hand, reproach is attended with hatred of, and a
secret pleasure taken in his sin and ruin. Again, reproof for sin ought
to be with a design to reclaim the offender; whereas reproach tends only
to expose, exasperate, and harden him in his sin. Moreover, reproof for
sin ought to be given with the greatest seriousness and conviction of
the evil and danger ensuing hereupon; whereas they who reproach persons,
charge sin on them, as being induced hereunto by their own passions,
without any concern for the dishonour which they bring to God and
religion hereby, or desire of their repentance and reformation.
[3.] Sometimes that which is the highest ornament, and greatest
excellency of a Christian, is turned to his reproach; more particularly,
_1st_, Some have been reproached for extraordinary gifts, which God has
been pleased to confer on them. Thus the spirit of prophecy was
sometimes reckoned, by profane persons, the effect of distraction, 2
Kings ix. 11. And Joseph was reproached by his brethren, in a taunting
way, with the character of a dreamer; because of the prophetic
intimation which he had from God, in a dream, concerning the future
estate of his family, Gen. xxxvii. 13. And when the apostles were
favoured with the extraordinary gift of tongues, and preached to men of
different nations, in their own language; _Some were amazed, and others
mocked them, and said, These men are full of new wine_, Acts ii. 13.
_2dly_, Raised affections, and extraordinary instances of zeal for the
glory of God, have been derided as though they were matter of reproach.
Thus Michael reproached David, when he _danced before the ark_, 2 Sam.
vi. 20. being induced hereunto by an holy zeal, and transport of joy on
this occasion; though he was so far from reckoning it a reproach, that
he counted that which she called vile, glorious.
_3dly_, Spiritual experiences of the grace of God, have, sometimes, been
turned by those who are strangers to them to their reproach and termed
no other than madness. Thus when the apostle Paul related the gracious
dealings of God with him in his first conversion, Festus charged him
with being _beside himself_, Acts xxvi. 24.
_4thly_, A person’s being made use of by God, to overthrow the kingdom
of Satan, has been charged against him, as though it were rebellion.
Thus the Jews tell Pilate, when he sought to release Jesus, _If thou let
this man go, thou art not Cesar’s friend_, John xix. 12. and that
reformation which the apostles were instrumental in making in the world,
by preaching the gospel, is styled, _turning the world upside down_,
Acts xvii. 6.
_5thly_, Humility of mind in owning our weakness, as not being able to
comprehend some divine mysteries contained in the gospel, is reckoned
matter of reproach by many, who call it implicit faith, and admitting of
the greatest absurdities in matters of religion.
_6thly_, Giving glory to the Spirit, as the author of all grace and
peace, and desiring to draw nigh to God in prayer, or engage in other
holy duties, by his assistance, is reproached by some, as though it were
enthusiasm, and they who desire or are favoured with this privilege,
were pretenders to extraordinary revelation.
_7thly_, A being conscientious in abstaining from those sins which
abound in a licentious age, or reproving and bearing our testimony
against those who are guilty of them, is reproached with the character
of hypocrisy, preciseness, and being righteous overmuch.
_8thly_, Separating from communion with a false church, and renouncing
those doctrines which tend to pervert the gospel of Christ, is called,
by some, heresy. Thus the Papists brand the Protestants with the
reproachful name of heretics; to whom we may answer, that this is rather
our glory, and confess, that _after the way which they call heresy, so
worship we the God of our fathers_, Acts xxiv. 14.
This sin is attended with many aggravations; for God reckons it as a
contempt cast on himself, Luke x. 16. and it is a plain intimation, that
they who are guilty of it, pretend not to be what they reproach and
deride in others, who, if they be in the right way to heaven, these
discover that they desire not to come hither. And, in their whole
conduct, they act as though they were endeavouring to banish all
religion out of the world, by methods of scorn and ridicule; which, if
it should take effect, this earth would be but a small degree better
than hell.
However, when we are thus reproached for the sake of God and religion,
let us not render railing for railing; but look on those who revile us,
as objects of pity, 1 Cor. iv. 12, 13. 1 Pet. ii. 23, who do more hurt
to themselves than they can do to us, thereby. Moreover, let us reflect
on our own sins, which provoke God to suffer this; and beg of him that
he would turn this reproach to his own glory, and our good. Thus David
did, when he was unjustly and barbarously cursed and railed at by
Shimei, 2 Sam. xvi. 10-12. We ought also to esteem religion the more,
because of the opposition and contempt that it meets with from the
enemies of God; which may, indeed, afford us some evidence of the truth
and excellency thereof; as our Saviour says concerning his disciples,
_If ye were of the world, the world would love his own; but because you
are not of the world, but I have chosen you out of the world, therefore
the world hateth you_, John xv. 19.
Again, when we are reviled for the sake of Christ and religion, let us
take encouragement from hence, that herein we have the same treatment
that he, and all his saints, have met with, Heb. xii. 2, 3. chap. xi.
36. And let us also consider that there are many promises annexed
hereunto, Matt. v. 11, 12. 1 Pet. iv. 14. It is also an advantage to our
character as Christians; for hereby it appears, that we are not on their
side, who are Christ’s avowed enemies; and therefore we should reckon
their reproach our glory, Heb. xi. 26, or, as the apostle says, _Take
pleasure in reproaches for Christ’s sake_, 2 Cor. xii. 10. or, as it is
said elsewhere, _Rejoice, that we are counted worthy to suffer shame for
his name_, Acts v. 41. Thus concerning our doing injury to our
neighbour, by speaking against him before his face. We shall now
consider,
2. The injury that is done to others by speaking against them behind
their backs. This they are guilty of, who raise or invent false reports
of their neighbours, or spread those which ought to be kept secret, with
a design to take away their good name; these are called tale-bearers,
back-biters, slanderers, who offer injuries to others, that are not in a
capacity of defending themselves, Lev. xix. 16. These malicious reports
are oftentimes, indeed, prefaced, with a pretence of great respect to
the person whom they speak against. They seem very much surprised at,
and sorry for what they are going to relate; and sometimes signify their
hope, that it may not be true; and desire, that what they report may be
concealed, while they make it their business themselves to divulge it.
But this method will not secure their own reputation, while they are
endeavouring to ruin that of another. This is done various ways;
(1.) By pretending that a person is guilty of a fault which he is
innocent of. Thus our Saviour, and John the Baptist were charged with
immoral practices, which there was not the least shadow or pretence for,
Matt. xi. 18, 19.
(2.) By divulging a real fault which has been acknowleged and repented
of, and therefore ought to be concealed, chap. xvii. 15. or when there
is no pretence for making it public; but what arises from malice and
hatred of the person.
(3.) By aggravating, or presenting faults worse than they are. Thus
Absalom’s sin in murdering Amnon, was very great; but he that brought
tidings thereof to David, represented it worse than it was, when he
said, that Absalom had _slain all the king’s sons_, 2 Sam. xiii. 30.
(4.) By reporting the bad actions of men, and, at the same time,
over-looking and extenuating their good ones, and so not doing them the
justice of setting one in the balance against the other.
(5.) By putting the worst and most injurious construction on actions
that are really excellent. Thus, because our Saviour admitted Publicans
and sinners into his presence, and did them good by his doctrine, the
Jews reproached him as though he were a _friend of publicans and
sinners_, Matt. xi. 19. taking the word _friend_ in the worst sense, as
signifying an approver of them.
(6.) By reporting things, to the prejudice of others, which are grounded
on such slender evidence, that they themselves hardly believe them, or,
at least, would not, had they not a design to make use thereof, to
defame them. Thus Sanballat, in his letter to Nehemiah, tells him, that
‘he and the Jews thought to rebel; and built the wall of Jerusalem, that
he might be their king,’ Neh. vi. 6. which, it can hardly be supposed,
that the enemy himself gave any credit to. Thus concerning the instances
in which persons back-bite, or raise false reports on others.
And, to this we may add, that as they are guilty who raise them; so are
they who listen to, and endeavour to propagate them. It is not, indeed,
the bare hearing of a report, which, we cannot but think to be attended
with malice and slander, that will render us guilty; for that we may not
be able to avoid; but it is our encouraging him that raises or spreads
it, which renders us guilty; and, particularly, we sin when we hear
malicious reports.
[1.] If we conceal them from the party concerned therein, and so deny
him the justice of answering what is said against him, in his own
vindication.
[2.] When we do not reprove those who make a practice of slandering and
back-biting others, in order to our bringing them to shame and
repentance; and, most of all, when we contract an intimacy with those
who are guilty of this sin, and are too easy in giving credit to what
they say, though not supported by sufficient evidence; but, on the other
hand, carrying in it the appearance of envy and resentment. Thus
concerning the sins forbidden in this Commandment. We shall close this
head by proposing some remedies against it. As,