Is This Your Likeness? A Scriptural Definition of Hypocrisy and Sincerity
Date: 2018-12-26T00:00:00+00:00
Keywords: Christian life

The Project Gutenberg eBook of Is This Your Likeness? A Scriptural Definition of Hypocrisy and Sincerity

This ebook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this ebook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

Title: Is This Your Likeness? A Scriptural Definition of Hypocrisy and Sincerity

Author: J. Church

Release date: December 26, 2018 [eBook #58538]

Language: English

Credits: Transcribed from the 1826 R. Weston edition by David Price. Many thanks to the Bodleian Library for allowing their copy to be consulted

*** START OF THE PROJECT GUTENBERG EBOOK IS THIS YOUR LIKENESS? A SCRIPTURAL DEFINITION OF HYPOCRISY AND SINCERITY ***

Transcribed from the 1826 R. Weston edition by David Price, email ccx074@pglaf.org  Many thanks to the Bodleian Library for allowing their copy to be consulted.

IS
THIS YOUR LIKENESS?

A

Scriptural Definition

OF

HYPOCRISY AND SINCERITY.

BY J. CHURCH.

WHAT SAITH THE SCRIPTURE?

“TRUST ME I DRAW THE LIKENESS TRUE AND NOT AS FANCY PAINTS.”

LONDON:

PRINTED BY R. WESTON, QUEEN’S GARDENS, CROSBY ROW,
SOUTHWARK.

1826.

IS THIS YOUR LIKENESS?

“AS WE HAVE BORNE THE IMAGE OF THE EARTHLY SO SHALL WE ALSO BEAR THE IMAGE OF THE HEAVENLY.”

The great and excellent Mr. Toplady remarks on painting—

1.  When a portrait painter takes a likeness, there most be an original from whom to take it.  Here the original are God and Christ.  ‘When I awake up after thy likeness,’ &c.; and, we are “predestinated to be conformed to the image of his Son.”

2.  The painter changes the materials on which he will delineate his piece.  There are paintings on wood, on glass, on metals, on ivory, on canvass.  So God chooses and selects the persons, on whom his uncreated spirit shall, with the pencil of effectual grace, re-delineate that holy likeness which Adam lost.  Among these are some, whose natural capacities, and acquired improvements, are not of the first-rate: there the image of God is painted on wood.  Others of God’s people have not those quick sensibilities, and poignant feelings, by which many are distinguished: there the Holy Spirit’s painting is on marble.  Others are permitted to fall from the ardour of their first love, and to deviate from their stedfastness: there the Holy Spirit paints on glass, which, perhaps, the first stone of temptation may injure.  But the celestial Artist will, in time, repair those breaches, and restore the frail brittle Christian, to his original enjoyments, and to more than his original purity; and, what may seem truly wonderful, divine grace restores the picture, by breaking it over again.  It is the broken-hearted sinner to whom God will impart the comforts of salvation.

3.  The ancients painted only in water-colours; but the moderns (from about A.D. 1320) have added beauty and durability to their pictures, by painting them in oil.  Applicable to hypocrites and true believers.  An hypocrite may outwardly bear something that resembles the image of God; but it is only in fresco, or water colours, which do not last; and are, at best, laid on by the hand of dissimulation.  But (if I may accommodate so familiar an idea to so high a subject) the Holy Spirit paints in oil; he accompanies his work with unction and with power, and hence it shall be crowned with honour, and praise, and glory, at Christ’s appearing.

4.  All pictures are not of one size.  There are various dimensions, from the miniature to the full length.  So in grace below.

5.  All pictures are not framed alike; some are gilt, some are plain, and some have no frames at all.  Remember, that as the value of a picture does not depend on the frame, but on the execution of the piece itself, so your happiness and holiness does not depend on your outward station or condition, but on the work of grace wrought in your soul by the Holy Spirit.

6.  Some pictures are highly varnished; some not.  Some believers are learned, elegant and polite.  Others, who yet are believers still, want those unessential embellishments.  See this contrasted in Mr. Hervey and Mr. Bunyan, yet both shine alike in the kingdom of God.

7.  All pictures do not bear an equally strong resemblance of their original.  Nor are all Christians equally conformed, at present, to Christ.  In some, the canvass is but preparing; they are only under the first drawings of the Spirit.  In others there are rude outlines, or a mere sketch, not yet filled up: but the colours are preparing, and, in due time, they will be laid on.  Others are so far advanced, that a few touches more will fit them for the skies.  And others, which are completely finished, are in heaven, to be part of the living furniture of God’s palace to all eternity.  And, what these are the rest shall be.

8.  A fine painting is seldom finished at once.  Successive sittings are usually required, and repeated touches of the artist.  Grace rarely does its work all at once.  The thief indeed, on the cross, received the divine image at a single sitting; and in others, whom God may call at the eleventh or even the twelfth hour, the work may be cut short in righteousness.  But, generally speaking, our consummation in grace resembles the progress of a building, which is gradually raised, and carried up from the foundation, part by part.  Rome was not built in a day.

9.  The ground-work of a picture undergoes a preparation before the colours are superinduced.  It is washed, or cleared, or boiled in oil, according to the nature of the material.  ’Ere we are susceptible of the image of the heavenly, the soul must experience a preparatory work of conviction.  Prejudices must be cleared away; enmity slain, &c.

10.  To discern and admire the beauty of a picture, a person must have three things—eyes, light, and taste, (or a susceptibility of receiving pleasure from a beautiful object.)  The world, spiritually speaking, want all the three.  Hence their hatred of God’s children.

11.  Some Christians are like paintings in Mosaic.  They have somewhat almost of every thing, except uniformity and consistency of conduct.  But, when their hearts come to be established with grace, they will be more of a-piece; and, when in heaven, they will be all of a-piece.

12.  A number of heterogeneous, and seemingly contradictory, ingredients are used by painters in mixing their colours; but they are all useful, expedient, and necessary.  So are the various providences of God toward his people.

The providence of God having called me to a more intimate acquaintance with the Lord’s tried ones than falls to the lot of ministers in general, I have long heard the voices of their complaints and their fears; and amongst the rest has been this—lest they should be nothing but hypocrites after all their profession and experience; while with great grief I have seen many who have no fears upon the subject, but appear to be bold, hardened and presumptuous hypocrites.  I determined, by the Lord’s assistance, in as clear and scriptural a manner as I possibly could, to point out the sincere believer, with all his feelings, frames, corruptions, infirmities, and temptations, his falls, recoveries and conflicts, in direct opposition to an hypocrite, in his attainment, confidence, hardness, deceit and pride, that my reader may be able in looking on these pictures to decide to which of these he belongs—that the poor in spirit may be comforted, and the hypocrite may, by divine light, discover himself and be made sincere, is my humble aim.

In the many points in which these two differ would fill a volume.  I can only in this small treatise shew some few guided by the word of truth, in which it is impossible to err; and it is to be lamented, that in the present state we cannot always find in the course of our observation who are and who are not either the one or the other.  This can never be fully known till that important period arrives spoken of by the prophet; “Then shall ye return and discern between the righteous and the wicked, between him that serveth God and him that serveth him not.”  Yet for our own personal comfort and for the honour of that grace that has made us sincere it is our business to search for scriptural evidences of that sincerity, that we may rejoice in that super-abounding which has made us to differ from those who are awfully denominated hypocrites in Zion.  The best way to decide a character is by the word of God.  Many good men have written upon the subject, but some of them have carried the subject too far and distressed the Lord’s tempted people.  But, “what saith the scripture,” should be our enquiry.  This should decide all subjects relative to character, whether sincere or hypocritical.  Let us notice what is said of such and take no man’s opinion besides.  The terms hypocrite, hypocrisy, hypocritical, hypocrites, occur thirty-five times in the Bible, and not one text can possibly belong to the humble broken-hearted sincere seeker of the friendship and favour of God.  I will quote all that is necessary, with one short remark on them.  Isaiah 32, vi.—“His heart will work iniquity to practice hypocrisy:” these are those who set forth false doctrine, worship and discipline, in opposition to the truth as it is in Christ, to make men believe, they are very holy, devout and religious; for it is added, “to utter error against the Lord:” this is hypocrisy.  Such are also described in Isaiah 9, xvii.—Fearfulness, dread and surprise shall seize such characters.  Isaiah 33, xix.—The apostle Paul alludes to them.  1 Tim. iv. 2.—“Speaking lies in hypocrisy;” which plainly by the connection refers to Anti-Christ, the man of sin, the lying system of popery.  But the wisdom which is from above is pure and without hypocrisy.  James 3, xvii.  And the apostle Peter well knowing the hypocrisy that is in the hearts of real believers, exhorts to lay aside all dissembling among each other, as unbecoming their genuine character.—1 Peter ii. 1.  One of the awful threatenings pronounced against Israel of old is this—“I will send him against an hypocritical nation,” a people who professed the service of God, but whose hearts were far from him, who in heart hated both God, his ways, and his truths.—Isaiah x. 6.  Such was the degenerate state of that nation.  “For every one is an hypocrite and an evil-doer.”—Isaiah ix. 17.  In heart, haters of Christ.  David met with such in his time, and prophecied of their spite and hypocrisy to Christ.  Psalm xxxv. 16.—“With hypocritical mockers in feasts they gnashed upon me with their teeth.”  Which was fulfilled in the same abominable characters; for the psalm belongs to Christ, and contains a complaint of the conduct of the enemies of his person, mission, miracles, work and truth.  In Job’s days there were many; yea, congregations of them—the congregation of hypocrites shall be desolate.  These persons are also called the tabernacles of bribery, who hope to bribe divine justice with a few dead works of their own—too proud to submit to the righteousness of the mediator—staying themselves on their own supposed goodness, they hope to be saved in whole or in part by it; “but the hope of the hypocrite shall perish.”—Job viii. 19.  And as he reject the mediator between God and man, “an hypocrite shall not come before him.”—Job xiii. 16.  He may indeed rejoice in his good name and false confidence, but that lamp will be out in death and leave him in possession of all his guilt unpardoned.  “For what is the hope of the hypocrite when God taketh him away, although he has gained the applause of the world?”—Job xxvii. 8.  “The joy of the hypocrite is but for a moment.”  Job xx. 5.  And every spiritual man who is divinely acquainted with the truth shall oppose such characters and their false foundations.  Job xvii. 8—“The innocent shall stir up himself against the hypocrite.”  For as he is an hypocrite in profession, in heart and in life, so also in the church and in the world; for if a man is not sound in heart, towards God and truth, he cannot be very sincere towards his neighbour; and whence arise so much slander, backbiting and evil speaking in the churches but from such characters.  These troubled the churches in the apostles’ days.  Paul, Peter, James, John and Jude bore their testimony against them; for “an hypocrite with his mouth destroyeth his neighbour.”—Prov. xi. 9.  And although many such may be in great power, and have obtained that dignity either in a nation or in the church, by their pretended humanity, care and tenderness towards a people, as Absalom did, when he rose up in rebellion against his father, and by a pretended affection for the people, and speedily vindicating their cause—yet he reigned not long.  Job xxxix. 3—That the hypocrite reign not, lest the people be ensnared.  Such in a profession got into the churches of Corinth and Galatea, and was no small affliction to the mind of Paul; for by artful insinuations they raised a prejudice in the minds of the churches against the very apostle who had been the means of their conversion.  Thus, like their father, the devil, they did his work first by insinuation, (for a whisperer separateth chief friends) and then more openly; but I would they were cut off that trouble you.  Let not the hypocrite reign lest the people be ensnared, which was the case in both churches, and is the very case at the present day.  Nearly twenty times in the New Testament our Saviour accused the Pharisees of hypocrisy, because they were really hypocrites, and nothing else.  The word, according to the learned, comes from the Greek, hypocrisis, it is counterfeiting religion and virtue—an affectation of the name and hatred to the thing—the having the form of godliness but denying the power.  Thus, he is an hypocrite who pretends to be what he is not—who puts on a false person like the actor in tragedy or comedy—as a beggar may act a king, or a coward an hero.  But the chief enemies our dear Lord had were the Pharisees, whose characters are drawn by an unerring hand; they imposed many severe injunctions, rites and ceremonies above what the law required; but they never did the least part of them themselves.  What they did was only for ostentation to be seen of men; they hid their crying sins, under the appearance of virtue, that they might sin with less suspicion.  Whited sepulchres, within nothing but sordid dust.  They were exact in trifling matters—zealous in all outward forms of religious worship, but totally neglected all acts of justice, mercy and truth; they studied an external purity of hands, pots and dishes, but strangers to heart-felt purity; they pretended a deal of respect to the ancient prophets, who were faithful to God and truth, yet hated, persecuted and murdered the God of the prophets.  On them in one chapter the Saviour pronounced eight awful woes—told them of their dreadful end—the destruction of their temple and city—and then left that place for ever.  Hypocrites are said to pray only to God in the time of sickness: and will God hear their cry?  No—the foolish virgins, after their long profession, cried “Lord, Lord, open, to us:” but the Lord would not hear.

Having stated what the scripture says of hypocrites and hypocrisy, I only appeal to any humbly enlightened believer—what has such a definition of character to do with one is in any degree taught of God, is blessed with the fear of God, has fled for refuge to the atonement and righteousness of Christ, and who is most sincerely seeking, longing, looking, and waiting for the manifestation of his love, favour and goodwill.  I must say to such dejected ones, as Elihu to Job—“Although though sayest I shall not see him, yet judgment is before him, therefore trust thou in him.”  That there have been hypocrites in the church in all ages is very evident.  Cain got into the first—Ham in Noah’s family—Ishmael and Esau into the next—Corah, Dathan, Abiram, Nadab, and Abihu in the camp of Israel—Saul and Ahithophel in David’s time.  Solomon detected, and in his writings exposed many Judas amongst the apostles.  Alexander Hymenus, Philetus, Hermogenes and Demas, with many false apostles and deceitful workers in Paul’s days.  But this argues nothing against the religion of the Son of God; and although ignorant and carnal persons pretend to object to religion, because so many hypocrites profess it—this very objection proves such persons to be hypocrites themselves.  What, would any man throw away a handful of good silver because he had found one bad shilling amongst them?  The carnal mind is enmity, but too proud to own it; and all the outcry raised by the carnal world is merely designed to conceal the wretched enmity of their hearts to the truth as it is in Christ.

A question has been asked, can a person be an hypocrite and not know it?  I answer, no, by no means.  Did not Saul know he was acting the hypocrite in his concession to David?  Did not Judas know that he was planning to sell the Savour’s blood at the very time he eating the passover with him, and hearing his most heavenly discourses?  Did not Jacob know he was deceiving his Father, when he said, “I am thy son Esau?”  Did not David know that he was not mad, when he pretended to be so to save his life?  Every person can tell, whether they most sincerely desire, from a feeling sense of need, a sense of pardoning mercy, and the enjoyment of God’s favour; or whether they profess religion for any other purpose, let it be what it will.  It is to be lamented that many sincere characters have been guilty of hypocritical actions, and yet be sincere.  Witness Abraham, Jacob, David and others.  So also may hypocrites do many praise-worthy actions, and yet be hypocrites.  Such are not real members, but mere excressences of the Church like falling hair or the parings of the nail.  When Satan suggests to a believer, he is nothing but an hypocrite, his only remedy is by prayer and supplication to God, to make him sincere—and as to the world charging him with being an hypocrite, because they have fallen out with him, they are no judges neither of sincerity nor hypocrisy, only let us before God, the Church and the world, walk as consistently as possible, and let dogs bark on nor heed their howlings, the love of Christ in the heart will suffer that

She nor desires, nor seeks to know
The scandals of the time;
Nor look with pride on those below,
Nor envy those that climb.

One of our old divines has reckoned up thirty-two different species of hypocrites, and if there are as many thousand, it is an awful proof that the heart is deceitful above all things, and desperately wicked.  Who but God knows it?  But that the professing Church abound with it, is too evident; for instance:—

How many can shape their religion according to the times, like the Vicar of Bray; he was a Papist in the reign of Henry VIII; when the nation turned Protestant, the vicar turned also; when queen Mary came to the throne he turned Papist, and after her death and Elizabeth succeeded, he turned Protestant again; and being questioned about it, he said, he had nothing to do but with his vicarage—Vicar of Bray I was, Vicar of Bray I am, and Vicar of Bray I will be, whatever king reign.  Such alas, we should find hundreds, were such changes again to take place in civil and ecclesiastical affairs.  But are not such hypocrites?  When a church clergyman swears to the doctrinal articles of that church, and declares he is moved by the Holy Ghost to take upon him that office, and yet hates some of the leading doctrines, and ridicules the work of God, the Holy Spirit, upon the hearts of men as enthusiasm, he is an hypocrite.  When Dissenters, Independents, or Baptists profess Calvinism, yet are shy of the doctrines of truth, and swerve to the system of Arminianism, they are hypocrites.  When such profest Calvinists sneeringly treat the grand doctrines of truth, as high doctrines, and thereby raise prejudices in the minds of their hearers against the truth as mere high notions, and those that preach it, they are hypocrites.  When ministers accommodate their sermons to different sects and parties, to please men contrary to conscience, they are hypocrites.  This reminds me of an anecdote, too true it is to be feared, when a minister came to a certain town to preach, one of the managers of the chapel visited him, and told him, he hoped he would not be very high in his sentiments; because, added he, you will see an old gentlemen in such a seat with a gold headed cane—he cannot bear the doctrine of the Trinity.  And in another pew sits an old lady with a muff, she hates the doctrine of election, and as they are great subscribers to the place, it is a pity to offend them.  And besides, you know, Sir, you can preach about a good many things besides.  To comply to such Pharisees is the most arrant hypocrisy, and the man that would thus accommodate such, is an Hypocrite.

Taking up the ministry, for a piece of bread, for popularity, for respect, for a rich wife, or for any sordid purposes, such persons are Hypocrites.

Setting out in the ministry with sound truth, but sound truth becoming unpopular, and with a view to avoid reproach, as an Antinomian in principle, mingling grace and works, law and gospel, Calvinism and Arminianism, to keep up the name of being reputable, is Hypocrisy.

Persons coming into a profession, taking up religion for connection, trade, or for any other profit in temporal things, is an Hypocrite.

Pleading for holiness, morality, duty and consistency; yet living in secret sin, as his real element, though unknown to others, is an Hypocrite.

Searching out, spreading abroad, scandalizing, and rejoicing in the real or supposed falls, sins and infirmities of others, to cover their own sins, such are Hypocrites.

Pretenders to universal love to all, at the same time haters of truth, those who preach it boldly, and profess it sincerely, are Hypocrites.

Making an outcry against one sin and living in another, for instance, a covetous professor may storm against the sin of drunkenness; why, because he loves his money so inordinately—yet will not scruple to drink occasionally a little too much at another person’s expence, this is Hypocrisy.

Persons who would almost starve a wife, children, servants, and apprentices at home, to gain money, that they may have a good name by subscribing liberally to religious or civil society, are Hypocrites.

But, alas! there is no end to the hypocrisy of the human heart.  The only cure is grace enabling a man to set God always before him, and cause him daily to walk in simplicity and godly sincerity—thus to have his conversation in this world.  I once more remark, when professors gives themselves up to idleness, going from house to house, busy-bodies in other men’s matters, presume upon the providence of God, and boast that they live by faith—that this promise, and the other, has been applied to them, and so expect to be fed as Elijah was by the ravens, such mumping professors, are Hypocrites.

When persons unhumbled, unrenewed by grace, suddenly leap up into full assurance of faith, without any chastening from the law or tenderness of conscience, a few scraps of divinity in the head, and at the same time treat with contempt the meek, the dejected, the broken-hearted seeker, thinking lightly of contrition, godly sorrow and repentance, unto life or obedience of faith, such are Hypocrites.

When a person, whether a public or private character, scandalizes another on account, or rather envying his fame, usefulness or popularity, taking every opportunity to degrade his person, actions, or reputation, although unknown to the calumniator, he is an Hypocrite.

Those who pretend much love to God, while he is pleased to bless them in providence, but leave their profession when God is pleased to cross them, such are like children won with an apple and lost with a nut, such love is soon kindled and soon quenched, turn enemies to God and his truths when their expectations fail, such are Hypocrites.

When persons profess much love to a minister or fellow member in the church, while in prosperous circumstances, but when trouble, persecution, disgrace, disrepute or poverty befal them, they know them no more, like the cuckoo who will abide with you during the summer, but when winter approaches, will take his leave of you, nor perhaps, ever own you again.  Ah! how unlike the love of Christ.  In general you will find such to be Hypocrites.

When persons shun those sins that would bring on them public scandal, and at the same time in love with secret sins, and spare these, because no one knows it, thinking small sins, if not known, will do no harm, yet making a sad outcry against sin, especially the sins of their neighbours, such are Hypocrites.

When persons boast and are proud of their own holy motives, sincerity of heart, holiness of life, purity of conduct, and a good name in the world, while destitute of the pardon of their sins, destitute of the faith of God’s elect, whereby the righteousness of Christ is received, destitute of the sanctifying teaching of the Holy Spirit, such are Hypocrites.

But while we view the wretched state and character of the hypocrite, as set forth in God’s word, may we not pray in the devout language of David.—“Who can understand his error; cleanse thou me from my secret faults; keep back also thy servant from presumptuous sins, let them not have dominion over me; so shall I be innocent from the great transgression.”  And as expressed in the Litany of the Church of England—“and from all hypocrisy, good Lord deliver us.”  The hypocrite thus painted to the life, we cannot err in the description; many have been painted by others very differently, and many have painted themselves, and sat down to admire their likenesses; but though painted like Jezebel at the window (2 Kings ix. 30), or their own righteousness like the houses of the great painted with vermilion, or the hypocrites in the times of Jeremiah and Ezekiel, and in our Lord’s day—Jeremiah xxii. 14—Ezekiel xxiii. 40—Matthew vi. 16.  Yet the Lord has threatened that his hand should be upon all such pleasant pictures—Isaiah ii. 16—and that he would despise their image because it is not the image of Christ, which consists in righteousness, knowledge and true holiness.  The real likeness of God’s sincere ones is drawn by the same unerring hand.

I bless God it is not left to the opinions of men; and should I attempt it, no doubt it would meet with severe criticisms from some, and mere cant from others; for a writer observes—“of all the cants which are canted in this canting world, the cant of hypocrisy is the worst.”  Yet the cant of criticism is the most tormenting.  I say not this because I am afraid of advancing any truth for fear of censure; no, I consider censure to be the tax that every public character has to pay to the public if he is in any way useful.  I have often been grieved in reading the lives of good men, written in such a strain as if they were truly perfect in thought, word and deed, quite holy and unblameable in every thing.  This is not the method the Holy Spirit has adopted—in the word, the graces, and the failings, the falls and the renewings, the sighs, and the songs of his people are well drawn by the pencil of truth.  What they are in Adam the first, and what they are in Christ is clearly delineated.  But with all the infirmities they possess it is a mercy the Holy Spirit has made them truly sincere; and this the apostle prays for—“that ye may be sincere and without offence in the day of Christ.”  And under this divine influence he rejoices that in all simplicity and godly sincerity he had his conversation in the world; and hence that important exhortation of pious Joshua, “only fear the Lord in sincerity and truth.”  And the apostle also exhorts the Lord’s people to keep the gospel feast in sincerity, and to remember the Lord’s poor, as a proof their love was sincere towards the Lord; to whom also he wishes much grace and peace, even to all them that love our Lord Jesus in sincerity.  And as an ornament, yea, a principal qualification of an elder, he mentions in doctrine shewing gravity, sincerity, and as new-born babes desire the sincere milk of the word, that they may grow thereby—not only the word but the milk of the word, that they may grow in knowledge, faith and love.

The word sincerity signifies uprightness and truth.  Sincerity is opposed to double mindfulness, when the sentiments of the heart are contrary to the language of the month.  The language of Baalam in blessing the Israelites was quite the reverse of his heart—he would most gladly have cursed them for the wages of iniquity; and, like Joab who took Abner aside to speak quietly to him but smote him under the fifth rib that he died; and like Judas, with “Hail master,” and kissed him and betrayed him into the hands of his enemies.  But while this is the case with the hypocrite, God has blest his own children as they are regenerated with sincerity of principle, sincerity of pursuit, and in their general deportment sincerity of action.  This is the genuine work of the Holy Spirit, the Lord and giver of life, who is well acquainted with the persons of God’s elect, who were chosen in Christ before the foundation of the world, and predestinated to the adoption of sons—to know their sonship in this world, and to be publicly owned by their ever adorable Father before assembled worlds—eternally united to Christ as the Great Head of the Church, viewed in him complete; and according to the well ordered covenant of grace, brought into a state of pardon, a state of peace and reconciliation, a state of justification and acceptance with God in Christ, by Christ, through Christ, and for Christ.  The ever-adorable most holy God the Spirit graciously undertook to be their teacher, to take eternal possession of them, to be in them as a well of water springing up to eternal life—illuminating their minds, quickening their souls with a principle of life, subduing their sins, shewing them the salvation that there is in Christ, and at times giving them power to enjoy it—this holy principle which makes its possessor sincere is sometimes denominated faith, and it is faith unfeigned—sometimes it is called love, and it is love without dissimulation; and let the believer be in whatever frame he may, he is still blessed with these in their degree—these produce humble fear, holy desires, great anxiety, godly sorrow, fervent breathings, self abasement, spiritual meekness, holy obedience, love to all the truth and to those that love it—and if a person is in possession of these, he is truly made by grace sincere.  What he is as a sinner he well knows, nor will ever alter his opinion of himself.  Many deluded ones may fancy their sinful nature is getting better, but while such rise in awful pride, the sincere believer sinks lower and lower in his own estimation in proportion as his spiritual knowledge increases.  Knowledge and humility are twins in the believer’s mind, and those who are thus favoured can never be barren—Song iv. 2.  In a state of nature God’s elect in general differ nothing from the greatest reprobate neither in principle nor conduct—they are enemies, ungodly, proud, boasters, haters, malicious and slaves to Satan, the flesh, the world and sin.  Of this the Holy Spirit convinces them—of this they are ashamed—for this they feel condemned by the holy law of God—from this they are turned, and being convinced they feel their need of a Saviour, a surety, a better righteousness than their own, this makes them sincere in their pursuits.  To such as these the Lord speaks—“Hearken unto me ye that follow after righteousness, ye that seek the Lord.”  And as they follow after righteousness so they are said to follow holiness, to follow the Lamb who is both the righteousness and the holiness of his church, and are made sincere by grace.  In this pursuit they will not rest.  To such as these the gospel invitation is given, even to the poor, who are convinced that they are not able to pay the demands of the law halt, who through temptation, unbelief, and erroneous characters, waver in their minds about some of the great truths of God—lame and maimed feel their own weakness, helplessness, wounded in spirit, nor can they get on in the divine life—blind about their interest in Christ for a season.  Such are those who sincerely know themselves to be what God declares have a right to all the precious privileges of the gospel.  And it is such as these the Lord has pronounced blessed in his sermon on the mount in eight particulars; as the poor in spirit emptied of all supposed goodness in themselves, mourning in mind on account of sin and abused goodness—meek, humble, docile, teachable, hungry and thirsty, which includes sensations of pain, desire and pursuit—merciful to the souls, bodies, and names of others—pure in heart by receiving the atonement and by the indwelling of the spirit—and the word peace-makers in the church—loving to those who belong to God—hating variance, strife, and pride, persecuted for imputed and imparted righteousness-sake, for decidedness in the cause of Christ—though reviled, yet falsely, such have their reward in heavenly smiles now and to all eternity in a better world—these are those who are sincere—chastened, tempted, tossed, dejected, broken in nature by the fall, and in heart by grace, sorrowing on account of sin and over a suffering Saviour.  To those who are so sincerely tried the Saviour opened his commission in the synagogue, taking his sweet text from Isaiah—“The spirit of the Lord God is upon me, because he hath anointed me to preach the gospel to the poor; he hath sent me to heal the broken-hearted, to preach deliverance to captives and the opening of the prison doors to those that are bound, to set at liberty those that are bruised, to comfort all that mourn.”  These are characters to whom Christ can only be precious—the whole in their own estimation need him not.  I came not to call such but sinners to repentance; and being called into a state of repentance, that grace will flow sweetly when love, mercy and goodness is felt.  This is the Holy Spirit’s description of those that are sincere.  He has condescended to exhibit their likeness, that we may see our own.  This is an act of stupendous condescension; and taking this scriptural view, we can bless the grace that has made us to differ from the Pharisee and the hypocrite.  Oh, to grace how great a debtor!  Daily I rejoice to be—and in the fine language of the communion of the church of England, would daily pray—

Almighty God, unto whom all hearts be open, all desires known, and from whom no secrets are hid, cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly (sincerely) love thee, and worthily magnify thy holy name, through Jesus Christ our Lord.  Amen.  Every one that God has made honest in heart can say amen to this prayer.

I remark once more, that the Lord’s people are in scripture called believers, because they are blessed with the faith of God’s elect.  Here they are made sincere.  Faith is a giving credit to what God says in his word, and is perfectly satisfied with his truth, with the record God has given of his Son.  It is also a divine persuasion the soul is persuaded of the love, grace, and faithfulness of God—it rests on what God says, and is seen in its actings, which we sometimes call exercises—it flies to Christ in danger, sin, trouble and threatenings—it leans upon Christ amidst all weakness and sore darkness—it trusts in the person and work of Christ for pardon, justification, and holiness, for comfort, knowledge, support, help and deliverance—it pleads with Christ upon the ground of his promises, and appears before God only in Christ; and this faith is the work of God upon the soul—it evidences a person’s salvation, and sooner or later such persons shall most sensibly enjoy the smiles of a covenant God, the light of his countenance, and the fullest persuasion of his love.  When these are seen and felt it is sense—but when they are not, then it is the business of faith to be looking out of self to Jesus, to be waiting on him and for him; and here also hope is engaged—it is expecting the fulfilment of God’s promises, nor shall such wait, look or hope in vain.  We find even hope blessed in this exercise.

For Lord if thou ne’er had’st design’d
No covenant blessing for me,
Ah, tell me how is it I find
Such sweetness in waiting for thee.

And as faith and hope are thus engaged as soon as the Lord appears, to our joy so love and rapturous joy and thankfulness follow.  We love him because he first loved us.  I will love thee, O Lord my strength—I love the Lord because he hath heard the voice of my supplication—she loved much because much was forgiven, and here repentance flows as divine love is felt—repentance is the tear of love dropping from the eye of faith; and in these feelings how sweet is obedience—we can run the way of his commandments when his love enlarges the heart, but when it does not, then, wait I say on the Lord, till power is felt again rising and falling, ebbing and flowing, running and waiting in the spirit of our minds, is the road the Lord leads his people in a time state; and it is a mercy to know that the Lord has fulfilled that precious truth in us—thy people shall be willing in the day of thy power, for this evidences us to be his chosen people according to his word, and we need no clearer testimony.  Conscience can bear witness when the blessed spirit gives fresh light, that these things which I have written have been and now are carrying on in the souls of those who are called by the grace of God; and surely he that hath begun the good work will carry it on till it is consummated in glory.  But this we know also, that a daily cross dead weights, powerful besetting sins, heaviness and despondency, a tempting devil, many cares and snares, losses and crossed darkness, weakness, stupefaction, and reluctance to all that is good—stormy days and dismal nights must be the lot of all who are taught of God.  The old man of sin and Satan working upon it, will often cause the sad outcry of—Oh, wretched man that I am, for the good I would I do not, and the evil in thought word or deed I would not, that at times do I.  Blessed be God however, in our worst moments Satan cannot rob us of this will to do that which is good; and most sincerely

I would believe unceasingly,

I would hope always firmly,

I would confide steadily,

I would love the sacred Trinity supremely,

I would be patient without a murmur,

I would commune with Christ at all times,

I would resist the devil always,

I would deny self continually,

I would fly from every sin,

I would hear without wandering,

I would pray without ceasing,

I would be always giving of thanks,

I would universally promote the Redeemer’s cause,

I would ever plead for his truth,

I would be always kind to his poor,

I would bring in the whole world to adore him,

I would get home this moment to see him,

I would have an increasing knowledge of him,

I would be overcome with his love,

I would bless him for what he is in himself,

I would be holy as an angel of light.

Aspiring high, my spirit longs to rise,
I would for ever dwell above the skies;
So tir’d I am of sin and all I see,
I sigh, I pant, dear Lord, to be with thee;
Where I SINCERELY shall thy name adore,
And all the glories of thy grace explore;
Sound thy rich love and join the blissful song,
While vast eternity shall roll along.

Reader—Is this your likeness?

THE END.

*** END OF THE PROJECT GUTENBERG EBOOK IS THIS YOUR LIKENESS? A SCRIPTURAL DEFINITION OF HYPOCRISY AND SINCERITY ***

Updated editions will replace the previous one—the old editions will be renamed.

Creating the works from print editions not protected by U.S. copyright law means that no one owns a United States copyright in these works, so the Foundation (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth in the General Terms of Use part of this license, apply to copying and distributing Project Gutenberg™ electronic works to protect the PROJECT GUTENBERG™ concept and trademark. Project Gutenberg is a registered trademark, and may not be used if you charge for an eBook, except by following the terms of the trademark license, including paying royalties for use of the Project Gutenberg trademark. If you do not charge anything for copies of this eBook, complying with the trademark license is very easy. You may use this eBook for nearly any purpose such as creation of derivative works, reports, performances and research. Project Gutenberg eBooks may be modified and printed and given away—you may do practically ANYTHING in the United States with eBooks not protected by U.S. copyright law. Redistribution is subject to the trademark license, especially commercial redistribution.

START: FULL LICENSE

THE FULL PROJECT GUTENBERG LICENSE

PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

To protect the Project Gutenberg™ mission of promoting the free distribution of electronic works, by using or distributing this work (or any other work associated in any way with the phrase “Project Gutenberg”), you agree to comply with all the terms of the Full Project Gutenberg™ License available with this file or online at www.gutenberg.org/license.

Section 1. General Terms of Use and Redistributing Project Gutenberg™ electronic works

1.A. By reading or using any part of this Project Gutenberg™ electronic work, you indicate that you have read, understand, agree to and accept all the terms of this license and intellectual property (trademark/copyright) agreement. If you do not agree to abide by all the terms of this agreement, you must cease using and return or destroy all copies of Project Gutenberg™ electronic works in your possession. If you paid a fee for obtaining a copy of or access to a Project Gutenberg™ electronic work and you do not agree to be bound by the terms of this agreement, you may obtain a refund from the person or entity to whom you paid the fee as set forth in paragraph 1.E.8.

1.B. “Project Gutenberg” is a registered trademark. It may only be used on or associated in any way with an electronic work by people who agree to be bound by the terms of this agreement. There are a few things that you can do with most Project Gutenberg™ electronic works even without complying with the full terms of this agreement. See paragraph 1.C below. There are a lot of things you can do with Project Gutenberg™ electronic works if you follow the terms of this agreement and help preserve free future access to Project Gutenberg™ electronic works. See paragraph 1.E below.

1.C. The Project Gutenberg Literary Archive Foundation (“the Foundation” or PGLAF), owns a compilation copyright in the collection of Project Gutenberg™ electronic works. Nearly all the individual works in the collection are in the public domain in the United States. If an individual work is unprotected by copyright law in the United States and you are located in the United States, we do not claim a right to prevent you from copying, distributing, performing, displaying or creating derivative works based on the work as long as all references to Project Gutenberg are removed. Of course, we hope that you will support the Project Gutenberg™ mission of promoting free access to electronic works by freely sharing Project Gutenberg™ works in compliance with the terms of this agreement for keeping the Project Gutenberg™ name associated with the work. You can easily comply with the terms of this agreement by keeping this work in the same format with its attached full Project Gutenberg™ License when you share it without charge with others.

1.D. The copyright laws of the place where you are located also govern what you can do with this work. Copyright laws in most countries are in a constant state of change. If you are outside the United States, check the laws of your country in addition to the terms of this agreement before downloading, copying, displaying, performing, distributing or creating derivative works based on this work or any other Project Gutenberg™ work. The Foundation makes no representations concerning the copyright status of any work in any country other than the United States.

1.E. Unless you have removed all references to Project Gutenberg:

1.E.1. The following sentence, with active links to, or other immediate access to, the full Project Gutenberg™ License must appear prominently whenever any copy of a Project Gutenberg™ work (any work on which the phrase “Project Gutenberg” appears, or with which the phrase “Project Gutenberg” is associated) is accessed, displayed, performed, viewed, copied or distributed:

This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you will have to check the laws of the country where you are located before using this eBook.

1.E.2. If an individual Project Gutenberg™ electronic work is derived from texts not protected by U.S. copyright law (does not contain a notice indicating that it is posted with permission of the copyright holder), the work can be copied and distributed to anyone in the United States without paying any fees or charges. If you are redistributing or providing access to a work with the phrase “Project Gutenberg” associated with or appearing on the work, you must comply either with the requirements of paragraphs 1.E.1 through 1.E.7 or obtain permission for the use of the work and the Project Gutenberg™ trademark as set forth in paragraphs 1.E.8 or 1.E.9.

1.E.3. If an individual Project Gutenberg™ electronic work is posted with the permission of the copyright holder, your use and distribution must comply with both paragraphs 1.E.1 through 1.E.7 and any additional terms imposed by the copyright holder. Additional terms will be linked to the Project Gutenberg™ License for all works posted with the permission of the copyright holder found at the beginning of this work.

1.E.4. Do not unlink or detach or remove the full Project Gutenberg™ License terms from this work, or any files containing a part of this work or any other work associated with Project Gutenberg™.

1.E.5. Do not copy, display, perform, distribute or redistribute this electronic work, or any part of this electronic work, without prominently displaying the sentence set forth in paragraph 1.E.1 with active links or immediate access to the full terms of the Project Gutenberg™ License.

1.E.6. You may convert to and distribute this work in any binary, compressed, marked up, nonproprietary or proprietary form, including any word processing or hypertext form. However, if you provide access to or distribute copies of a Project Gutenberg™ work in a format other than “Plain Vanilla ASCII” or other format used in the official version posted on the official Project Gutenberg™ website (www.gutenberg.org), you must, at no additional cost, fee or expense to the user, provide a copy, a means of exporting a copy, or a means of obtaining a copy upon request, of the work in its original “Plain Vanilla ASCII” or other form. Any alternate format must include the full Project Gutenberg™ License as specified in paragraph 1.E.1.

1.E.7. Do not charge a fee for access to, viewing, displaying, performing, copying or distributing any Project Gutenberg™ works unless you comply with paragraph 1.E.8 or 1.E.9.

1.E.8. You may charge a reasonable fee for copies of or providing access to or distributing Project Gutenberg™ electronic works provided that:

- • You pay a royalty fee of 20% of the gross profits you derive from the use of Project Gutenberg™ works calculated using the method you already use to calculate your applicable taxes. The fee is owed to the owner of the Project Gutenberg™ trademark, but he has agreed to donate royalties under this paragraph to the Project Gutenberg Literary Archive Foundation. Royalty payments must be paid within 60 days following each date on which you prepare (or are legally required to prepare) your periodic tax returns. Royalty payments should be clearly marked as such and sent to the Project Gutenberg Literary Archive Foundation at the address specified in Section 4, “Information about donations to the Project Gutenberg Literary Archive Foundation.”

- • You provide a full refund of any money paid by a user who notifies you in writing (or by e-mail) within 30 days of receipt that s/he does not agree to the terms of the full Project Gutenberg™ License. You must require such a user to return or destroy all copies of the works possessed in a physical medium and discontinue all use of and all access to other copies of Project Gutenberg™ works.

- • You provide, in accordance with paragraph 1.F.3, a full refund of any money paid for a work or a replacement copy, if a defect in the electronic work is discovered and reported to you within 90 days of receipt of the work.

- • You comply with all other terms of this agreement for free distribution of Project Gutenberg™ works.

1.E.9. If you wish to charge a fee or distribute a Project Gutenberg™ electronic work or group of works on different terms than are set forth in this agreement, you must obtain permission in writing from the Project Gutenberg Literary Archive Foundation, the manager of the Project Gutenberg™ trademark. Contact the Foundation as set forth in Section 3 below.

1.F.

1.F.1. Project Gutenberg volunteers and employees expend considerable effort to identify, do copyright research on, transcribe and proofread works not protected by U.S. copyright law in creating the Project Gutenberg™ collection. Despite these efforts, Project Gutenberg™ electronic works, and the medium on which they may be stored, may contain “Defects,” such as, but not limited to, incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the “Right of Replacement or Refund” described in paragraph 1.F.3, the Project Gutenberg Literary Archive Foundation, the owner of the Project Gutenberg™ trademark, and any other party distributing a Project Gutenberg™ electronic work under this agreement, disclaim all liability to you for damages, costs and expenses, including legal fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGE.

1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a defect in this electronic work within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending a written explanation to the person you received the work from. If you received the work on a physical medium, you must return the medium with your written explanation. The person or entity that provided you with the defective work may elect to provide a replacement copy in lieu of a refund. If you received the work electronically, the person or entity providing it to you may choose to give you a second opportunity to receive the work electronically in lieu of a refund. If the second copy is also defective, you may demand a refund in writing without further opportunities to fix the problem.

1.F.4. Except for the limited right of replacement or refund set forth in paragraph 1.F.3, this work is provided to you ‘AS-IS’, WITH NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

1.F.5. Some states do not allow disclaimers of certain implied warranties or the exclusion or limitation of certain types of damages. If any disclaimer or limitation set forth in this agreement violates the law of the state applicable to this agreement, the agreement shall be interpreted to make the maximum disclaimer or limitation permitted by the applicable state law. The invalidity or unenforceability of any provision of this agreement shall not void the remaining provisions.

1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the trademark owner, any agent or employee of the Foundation, anyone providing copies of Project Gutenberg™ electronic works in accordance with this agreement, and any volunteers associated with the production, promotion and distribution of Project Gutenberg™ electronic works, harmless from all liability, costs and expenses, including legal fees, that arise directly or indirectly from any of the following which you do or cause to occur: (a) distribution of this or any Project Gutenberg™ work, (b) alteration, modification, or additions or deletions to any Project Gutenberg™ work, and (c) any Defect you cause.

Section 2. Information about the Mission of Project Gutenberg™

Project Gutenberg™ is synonymous with the free distribution of electronic works in formats readable by the widest variety of computers including obsolete, old, middle-aged and new computers. It exists because of the efforts of hundreds of volunteers and donations from people in all walks of life.

Volunteers and financial support to provide volunteers with the assistance they need are critical to reaching Project Gutenberg™’s goals and ensuring that the Project Gutenberg™ collection will remain freely available for generations to come. In 2001, the Project Gutenberg Literary Archive Foundation was created to provide a secure and permanent future for Project Gutenberg™ and future generations. To learn more about the Project Gutenberg Literary Archive Foundation and how your efforts and donations can help, see Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

Section 3. Information about the Project Gutenberg Literary Archive Foundation

The Project Gutenberg Literary Archive Foundation is a non-profit 501(c)(3) educational corporation organized under the laws of the state of Mississippi and granted tax exempt status by the Internal Revenue Service. The Foundation’s EIN or federal tax identification number is 64-6221541. Contributions to the Project Gutenberg Literary Archive Foundation are tax deductible to the full extent permitted by U.S. federal laws and your state’s laws.

The Foundation’s business office is located at 809 North 1500 West, Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up to date contact information can be found at the Foundation’s website and official page at www.gutenberg.org/contact

Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

Project Gutenberg™ depends upon and cannot survive without widespread public support and donations to carry out its mission of increasing the number of public domain and licensed works that can be freely distributed in machine-readable form accessible by the widest array of equipment including outdated equipment. Many small donations ($1 to $5,000) are particularly important to maintaining tax exempt status with the IRS.

The Foundation is committed to complying with the laws regulating charities and charitable donations in all 50 states of the United States. Compliance requirements are not uniform and it takes a considerable effort, much paperwork and many fees to meet and keep up with these requirements. We do not solicit donations in locations where we have not received written confirmation of compliance. To SEND DONATIONS or determine the status of compliance for any particular state visit www.gutenberg.org/donate.

While we cannot and do not solicit contributions from states where we have not met the solicitation requirements, we know of no prohibition against accepting unsolicited donations from donors in such states who approach us with offers to donate.

International donations are gratefully accepted, but we cannot make any statements concerning tax treatment of donations received from outside the United States. U.S. laws alone swamp our small staff.

Please check the Project Gutenberg web pages for current donation methods and addresses. Donations are accepted in a number of other ways including checks, online payments and credit card donations. To donate, please visit: www.gutenberg.org/donate.

Section 5. General Information About Project Gutenberg™ electronic works

Professor Michael S. Hart was the originator of the Project Gutenberg™ concept of a library of electronic works that could be freely shared with anyone. For forty years, he produced and distributed Project Gutenberg™ eBooks with only a loose network of volunteer support.

Project Gutenberg™ eBooks are often created from several printed editions, all of which are confirmed as not protected by copyright in the U.S. unless a copyright notice is included. Thus, we do not necessarily keep eBooks in compliance with any particular paper edition.

Most people start at our website which has the main PG search facility: www.gutenberg.org.

This website includes information about Project Gutenberg™, including how to make donations to the Project Gutenberg Literary Archive Foundation, how to help produce our new eBooks, and how to subscribe to our email newsletter to hear about new eBooks.

back

Table of Contents

- IS THIS YOUR LIKENESS?

- IS THIS YOUR LIKENESS?

- THE FULL PROJECT GUTENBERG LICENSE