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.