Jewish Hypocrisy, Chapter 21
CAP. XXI.
1. The Phariſees were much given to Prayer. 2. Four inſtances of their zeal herein. 3. Notoriouſly wicked while thus devout. 4. Such there have been among Chriſtians that much delighted in praying, though men very far from God. 5. Such there are nill. 6. Yea ſome that are but bablers and ſenſeleſs Zealots. 7. Some mens prayers are but an Imitation of others. 8. An active fancy contributes much to their Gift as they call it. 9. Natural conſcience hath much to do in it. 10. A whining Religion there is in the world, that doth nothing but complain of its defects.
1. AS there are ſome that pleaſe themſelves with good ſpeeches and warm diſcourſes about God and holy things, ſo they are exalted to an higher degree of faith concerning his love to them, if they can but ſpeak as confidently unto God as they can of him. In their prayers I mean they tell him ſuch ſtories of their love to him, that they think he cannot but believe them. And they grow hereby into ſuch a familiarity (as they take it) with him, that they doubt not but to have what they pleaſe of him though they a k nothing leſs then Heaven. Of this ſort were the Phariſees; who were ſuch great profeſſors of Religion among the Jews,Conſtant. L' Emper. not. in Benj. Itin. p. 147. that in the Talmudick language the word Phariſee ſignifies a pious and devout perſon. And ſo St. Paul ſeems to have uſed it when he ſaith that according to the Law he was a Phariſee, i. e. one that gave himſelf to the ſtricteſt and niceſt obſervation of what the Law commanded. This was no ſmall part of their holineſs, whereby they begat an opinion in themſelves of their Saintſhip, that they were much given to pray, and often repaired to Gods houſe, as if they had been moſt intimate friends of his. And when they were not there, they had other times of teſtifying their devotion to him, which they would not let ſlip, though they were in great crowds of people, or in the very ſtreets: Yea, to give a better example of piety (as poſſibly they might think) they would chuſe the very corners where more might behold how carefull they were to worſhip him.
2. And you may obſerve that (1) They did not only extend their prayers to a great length, which is ſome argument that they were pleaſed in this duty, Mat. 23.14. Luk. 20.47. But (2) Some of them were Aſceticks, V. Haereſ. 16.and for eight or ten years did nothing but pray, uſing (as Epiphanius tells) many ſharp and rigorous courſes to keep them from ſleeping if they did but nod in the night, that ſo as much as was poſſible they might alwayes be awake at their prayers. And (3) It ſhould ſeem by our Saviours ſpeech that they imitated the heatheniſh cuſtome (as an expreſſion of their vehemency and lothneſs to be denyed) of repeating the ſame words over and over again after a clamorous manner. For it is very likely that their voice did riſe and grow lowder every time that the word was reiterated, as if by their importunate crying they would force heaven to hear them. Or (4) They uſed to draw out their words,Montac. in Apparat. and delighted in a dreaming kind of ſpeaking: whereby they prolonged the ſound unto an affected tone. For ſo ſome interpret thoſe words Matth. 6.7. of ſuch a drawling way of delivering their words, as if their tongue did not hang well, or had ſome clog upon it. And Theophylact notes that there is another word very near to that foreign which ſignifies ſuch a noiſe as children make who cannot ſpeak, but only skream and ſqueek,foreign. which may be alſo there intended.
3. But if you conſider theſe demure and whining Phariſees a little better, you ſhall find that theſe good words were but to hallow and bleſs the next meals meat that they intended to make of a widdows houſe. All this cry unto God was but their gapings for a poor Orphan whom they meant to ſwallow. God they thought could not but give leave to ſuch good men as they to pleaſe themſelves a little, ſeeing they laboured to pleaſe him ſo much. They doubted not but he would ſay Amen to all their deſires, as they did to their prayers. He could not but be glad (they might think), that ſuch good friends of his grew rich on any faſhion, ſeeing he was not like to loſe, but to get by it. For if you look into Matth. 23. you cannot but obſerve that they were monſtrous extortioners, and as full of covetous deſires as a drunkards cup is full of drink. Beſides they were abominably proud, undervaluing all men in compare with themſelves. And ſo many wayes alſo they had of diſanulling all Gods commands, as if by their prayers they had obtained a power from God to wipe and croſs what they pleaſed out of his Law. They took God to be ſo much beholden to them for their pains and ſweat in praying to him, that they thought he was bound to let them make themſelves an amends ſome other wayes. And becauſe it coſt them much to be ſo devout, they thought their labour was as pretious with him, and that he put the ſame value upon it. In ſhort, ſo little there was in all this devotion, that if a man had had a mind to deny himſelf in little or nothing, his beſt way had been to have put himſelf into the garb of a Phariſee, and buy a grant of God to do what he liſt by many prayers. Which was juſt as if a man ſhould think by giving his neighbour many good morrows, to make him overlook the breaking of his hedges, and the ſtealing of his goods; or as if a man ſhould beſeech another not to be offended with him, though he beat his children, and took upon him to do what he liſted in his houſe.
4. And ſuch there have been in the Chriſtian world, who have delighted in praying and offering up continual petitions to heaven, whom the earth could not bear, becauſe of their vile and wicked lives. As John Baſilides Duke of Muſcovy, whom Dr. Caſaubon inſtances in, who loved to be continually upon his knees and lifting up his hands to God when they were not employed in ſome butcherous and bloody action or other. And Hacket here in England in the dayes of Queen Elizabeth, of whom Saravia ſaith that he ſeemed to have a divine heat in him when he prayed, though it is known to all the world with what wild fires he was acted. For there is a natural ardor may do much this way (as that Doctor ſpeaks) or rather a Religious melancholy as Mr. More hath ſhewn in his excellent Treatiſe of Enthuſiaſm. For that humour will work and boil up even to an Exſtaſie, and where it meets with ſome ſpice of Religion, it may do ſtrange feats by way of devotion. Ignatius, the Jeſuites tell us, was ſometimes lifted up four cubits above the ground when he was at prayer; and he might poſſibly ſeem to himſelf ſo to be, if that be true which Eunapius reports of Jamblicus, how that when he was a praying,Eunap. in vita Jambl. V. etiam in vita Aedeſii. he was heaved up from the earth foreign above ten cubits, and his rayment ſeemed to ſhine with a brightneſs like to gold. But above all I deſire the Reader to take notice of what Theodoret ſaith of the Moſſaliani or Prayers, that they uſed to do nothing elſe, and would not follow any calling, but when they did not pray, they fell aſleep.L. 4. Eccleſ. hiſt. cap. 10. & L. 4. haeret. fab. cap. 11. And then they thought that they beheld Viſions, and could propheſie, and ſaw the ſacred Trinity with their eyes. They ſaid that there was an evil ſpirit in all men which muſt be caſt out by prayers, and then the holy Spirit of God comes in: after which there was no need of faſting for to humble the body, nor of any doctrine or teaching which bridles and guides the motion of the body, but the Spirit doth all. One egg is not more like another then thoſe men were like them among us who ſay they are above all Ordinances. They feel ſome heat in their hearts when they pray, and they are lifted up in ſome kind of pious thoughts by the ſtrong workings of their own melancholy fancies; and then they think that this is to them inſtead of all other things, ſo that the Lords Supper is but a carnal Feaſt, and the Scriptures themſelves are but dead letters; and Miniſters are but School-maſters for children and fools.
5. So much of the Phariſee is ſtill among us, that it would make any godly ſoul bluſh to ſee what foul things are done by thoſe that make very fair pretences to God in their prayers. The meaſure of which many times is length and loudneſs, many words and much heat, whileſt there is no true ſpiritual life and ſenſe of God which breaths forth their ſouls unto him. Men care not to be as long in confeſsing of their ſins as they intend to be in leaving of them, if it will but paſs current for Religion. They will pray for forgiveneſs of their ſins as often as God pleaſes, ſo they may but have leave when they ſee occaſion to commit them. They will call for that ſtrength and power which they never mean to uſe, for that Spirit of holineſs which they would not have ſo kind as to come and trouble them in their enjoyments. They pray for that light which they would not have to look too broad in their faces, for that purity and ſanctity which they will beſtow no more upon then a prayer to obtain; and if they knew what they prayed for, they would be loth to have an Anſwer. They beg that comfort, the ſpring of which they would be loth ſhould dwell within them; that righteouſneſs of Chriſt which they would have to cover all their filthineſs and keep them warm in their ſins; that blood of Jeſus which ſhould quench the fiery indignation which they ſay, but think not, that their ſins do deſerve.
6. And yet I have told you the beſt of this ſort of Religioniſts; for there are that think they ſhall be heard for their much babling, and are little better then heatheniſh worſhippers. They are rude and ſenſleſs in their Tautologies without any real and unforc't affection. Their prayers are a confuſed, indigeſted heap of words, raſh and bold expreſſions; irreverent and unbecoming addreſſes to the glorious majeſty of heaven; fulſome and nauſeating language, ſavouring of an unprepared though haſty; careleſs, though confident mind. They are meaſured by the glaſs, and muſt be ſtretched, though by heatheniſh repetitions, i. e. without any order or handſom zeal, to ſuch a certain length. And if a childiſh tone, like that when they ſay their leſſons, can help out theſe devotions, it is accounted a great token of good affection and a ſign that a man is more then ordinarily moved. If the voice likewiſe be loud & ſonorous, moſt people are apt to think the heavens will hear thoſe prayers ſooner then others, as coming from the greateſt zeal and fervency of Spirit. But all good Chriſtians, whoſe hearts are in their prayers, feel that the ſence of Gods Glory, as well as his Goodneſs, fills their ſouls. Which makes them modeſt and humble, bluſhing and baſhfull before his face; reverent and compoſed, ſolemn and ſedate in their ſpeech unto him: Serious in their zeal and zealous in their repetitions: underſtand in what they ask, and earneſtly deſirous to receive it. And above all, they know that an holy life is moſt pleaſing unto God, whereby they do continually beſpeak his favour, and are alwayes ſending up Orators to the throne of grace to bring down more bleſſings upon them.
7. And if any one have a liſt to enquire into the bottom of this deceit, I believe he will find that many mens prayers are but a piece of Art which they have learnt by imitation of others, whoſe language and affection they moſt admired; from whom they have borrowed ſuch feeling expreſſions as won their ſouls to ſome endeavours to be like them. I have ſometimes thought that an hypocrite is rather a counterfeit of a Chriſtian, then of Chriſt, for he doth not ſo much ſhape himſelf according to what he reads of him, as what he ſees in them. He is but their Ape, and never more diſcovers himſelf then when he labours to imitate their zeal, and to come up to the height of their piety. As Apes are never more like themſelves then when they do foreign (as Lucian ſomewhere ſpeaks) put on the face and garb of Noble men; ſo the higher ſtrains of devotion they endeavour to perſonate, the more their affectation and fulſome forcedneſs appears. Or as the deeper any women paint, the more plainly is their diſſembled complexion ſeen; ſo the more colours theſe men lay on, and the greater ruddineſs of zeal they would attain unto, the more is their uglineſs revealed, and the falſe beauty of their holineſs laid open to the world. As it is in thoſe Meteors which they call parelia, when two Suns appear together beſides the great light of heaven;Cap. 13. nat. quaeſt. the one ſaith Seneca is ſimulacrum Solis, the picture or image of the Sun; the other is ſimulacrum imaginis, the picture or image of the eimage: ſo it is in this caſe; a good man is the image of Chriſt the Sun of righteouſneſs; but an hypocrite is only the image. of the good man, not of Chriſt, having only a picture of his righteouſneſs. And yet theſe pictures and images of Chriſtians may ſeem to ſome to excell the coppy, and be more admired then good and religious people. As a picture in a room is by Art ſo drawn, that it ſeems to look upon every one in it on whatſoever ſide you ſtand; whereas a living man doth look but one way: ſo theſe artificial pieces have a more notable way of looking graciouſly upon the multitude then real Chriſtians have, who appear moſt lovely to thoſe that have the ſpirit of life ruling in them.
8. And if theſe Artiſts have an active fancy and a natural heat, it will much promote their good opinion of themſelves, becauſe their devotions will be beyond the vulgar ſtrain. For a quick fancy can adminiſter very apt words and fluent expreſſions that ſhall not juſtle one againſt another, but run off very ſmoothly; and there is a kind of charm in dainty words well put together, which roll off the tongue without any rub in their way. The natural heat alſo when it makes the animal ſpirits boil and leap up to a great height, can produce ſome affections and paſſions anſwerable to that ſreedom of language which will have ſtill more of raviſhment and tranſportation in it. By the power of Imagination likewiſe being thus heated and chafed, unuſual thoughts may be raiſed up, and the mind may be filled with new notions, which men may take to be an argument of their being under the power of the Spirit; and their praying without a form may ſeem to them to be a token of the power of godlineſs. But when this heat abates, and they ceaſe to be tickled with ſuch affections, then theſe men grow pittifull creatures, and have no religion at all, unleſs they can comfort themſelves with what they hear others alſo talk of, that they are under deſertion, and make this as much a ſign of grace, as they did their former enlargements.
9. It muſt likewiſe be conſidered that the beginning and continuance of this devotion is to be imputed to the natural conſcience which men have of ſome duty owing unto God, and of ſome recompenſe that they ſtand bound to make him for their neglects of it. Though this conſcience when it is once awakned, cannot be ſatisfied, unleſs they do ſomething to pleaſe him; yet it reſts commonly in that which is eaſie, and agrees beſt with their natural diſpoſitions, and leaſt contradicts their inbred luſts and deſires. Now where there is that nimble fancy which I ſpoke of, and that voluble tongue, and ſpirits that can ſoon take fire by any motion; there is nothing more accommodated to the end of giving them ſatisfaction then prayer: becauſe ſuch people are naturally forward to talk, and can both with eaſe and pleaſure make long ſpeeches unto God. And when they have prayed themſelves into a good opinion of their holineſs and favour with God, then as ſoon as their morning devotions are paſt, they may ſecurely lie all day long in hatred, malice, covetouſneſs, injuſtice, and ſuch like ſins, as though they had conſecrated and craved a bleſſing upon all their Actions.Lib. 1. Eſſayes, chap. 56. And ſo Mount aigne tells us that there was a young Prince, who when he went about any leud and unchaſte deſign, would alwayes go into that Church which was in his way both as he went and as he returned from his filthineſs; & this was told him by a great perſon as an inſtance of ſpecial and ſingular devotion. But let any impartiall man tell me (ſaith he) to what purpoſe he invoked and called on God for his divine favour, having his mind wholly bent to ſin, and his thoughts ſet on laſciviouſneſs. And yet thus it is, every man calls upon God, it matters not for what; the covetous, the ambitious, the theef, all pray God to ſucceed their enterpriſes; which is juſt as if a Cut-purſe ſhould call in juſtice for his aid, and as if we ſhould call God to witneſs to a lie. And there he adds this golden ſaying; Verily it ſeemeth that we make no other uſe of our prayers, then of a company of gibberiſh phraſes; or as thoſe that imploy holy and ſacred words about witchcraft and magical effects; and that we magine their effect dependeth on the contexture, or ſound, or ſucceſsion of words, or on our countenance. For mans ſoul being full fraught with luſts, and nothing touched with repentance; they headlong preſent unto him thoſe heedleſs words that memory affordeth their tongue, by which they hope to obtain an expiation of all their offences.
10. I ſhall hereunto annex briefly another way of deceiving mens ſelves, which is by a whining, puling kind of religion, that many have taken up (I muſt deſire the Reader to bear with ſuch expreſſions, becauſe I know not how to diſcribe this form of cozenage better) who are alwayes complaining of their corruptions, their deadneſs in duties, that they cannot profit by Sermons, nor find themſelves inlarged in prayer, and ſuch like things. I ſpeak not now of the ſober complaints which a good ſoul may make upon ſome occaſion, but of a conſtant way and life of ſame people, who for many years, are in the ſome dolefull and querulous tone; exerciſing a continual peddling trade of going from houſe to houſe to tell their ſtories. And as you may obſerve that it is an eaſe to ſome melancholy people to be relating their griefs and aches, and to ſhed tears when their neighbours come in, for every little thing that troubles them; So I believe that theſe perſons take ſome pleaſure in their whining, and it is apt to ſtir in them ſome paſſion, which they look upon as a ſign of grace, and a mark at leaſt of that humility which the Scripture ſo much calls for: Eſpecially if they bemoan their hypocriſie and falſeneſs of heart, they are ready to think that they have a great deal of ſincerity: Whereas it is too true that they are as rotten as they ſay, becauſe they do not grow better, nor make any progreſs from this whimpering childiſh condition to a State of man-like piety. It is not ſufficient to make us good, to tell God and man that we are bad: And to ſigh over our ſelves makes our caſe worſe: if it do not make us better.