Jewish Hypocrisy, Chapter 22
CAP. XXII.
1. Phariſee ſignifies ſeparated. 2. A great deal of deceit lies in ſeparating of mens ſelves from others. 3. Zeal to promote an opinion is oft taken for Religion. 4. This is a thing very delightfull to the Fleſh. 5. Oppoſition to the bad party was a thing that puft up the Phariſee. 6. And deludes ſtill many carnal Proteſtants. 7. Faſting and many little auſterities they took for Piety. 8. Such little ſtrictneſſes ſtill paſs among us under a great name. 9. Of commending good men, and diſcommending all thoſe vanities. 10. We muſt judge of men by what they do contray to themſelves.
1. FROM this piece of falſe Religion which I have noted in the Phariſee, I ſhall come to ſome other which our Saviour obſerves in the ſame chapter (Mat. 23.) where he ſpeaks of this. And the firſt that we meet withall is their ſeparating of themſelves from all others, which is the very import of the word Phariſee (as the moſt learned conclude) which ſignifies one ſeparated. And this they did, not only by taking upon them more ceremonious obſervances then others, and by abhorring common company, but alſo by their garments, their outward garb and deportment. They wore long robes, they made broad their phylacteries, and inlarged the fringes of their garments, which were characterical notes to diſtinguiſh them from others. But there was a ſtrange pride and love to be eſteemed by others, and impatience of being deſpiſed and undervalued, that diſcovered it ſelf in all their actions. For they affected the chief place at feaſts, and would not indure a prophane man to take the wall of them, and loved to be adored as great Rabbies, and received all the honour that was put upon them as their due deſerts.
2. It is to be feared that many at this day take themſelves upon no better account to be good, but becauſe they are not among the bad: And that others think themſelves the moſt excellent Chriſtians, becauſe they are ſeparated and divided from thoſe that do not take themſelves ſo to be. When men are once imbodied in diſtinct ſocieties, and are, though not cloyſtered, yet, gathered from the reſt of the world, they take this ſmall ſtrictneſs to be the ſeparation (which the Apoſtle ſpeaks of) from the unclean, and the coming out from among the wicked. Whereas the heart of many ſuch (for I ſpeak not of all) is ſtill among the crowd of the ungodly, their affections are as dirty, their paſſions as dark and black, as theirs that lie ſtill in the open ſtreets, and are not thus incloſed from others. For whence elſe is it that they take themſelves to deſerve all places of preferment, and to be imployed in the greateſt affairs, and reſent it very ill if their Piety be not moſt made of by thoſe that are in place of power and authority? Do they not ſcramble for the world as well as their neighbours? are they not proud and ſupercilious? Do they not look down from their pearch with a diſdain of their Brethren? If not, then are they happily ſeparated by theſe good qualities from the world; but if they do, it is not their aſſociation with the good, nor the living in a Fraternity, that will impale them from the herd of brutiſh men. If theſe fruits of the fleſh be found in any company of men, high contempt and ſcorn of others, a ſpirit of contradiction, rebellion and ſedition; unnatural affection, injuſtice and cruelty, hatred and envy, unmercifulneſs and hardheartedneſs to the poor, rigour and ſternneſs to thoſe that diſſent from them and are of another mind, they muſt be content to be told that their Religion is but vain and will vaniſh away: Its root ſhall be rottenneſs, and its bloſſome ſhall go up as the duſt.
3. A Second thing that we meet with all as notorious among thoſe Phariſees, was a zeal to promote and ſpread their own opinion, which no queſtion many take to be an argument of great love to God, who is more they think concerned in it then themſelves. And this diſcovered it ſelf in two things, 1. In their wonderfull diligence that they uſed to make but one proſelyte, v. 15. They would go a whole country over, yea and take ſhip alſo to fiſh but for one diſciple to their belief. Theirs I ſay, for they did not make them religious, but only brought them over to their party; they did not labour ſo much their converſion, as to maintain and ſupport their own faction. And if he was not a hater of others before, they made him twofold more the child of the Devil then themſelves, full of all hatred, ſpite and cruelty againſt thoſe that were not of their gang. And that indeed was the Second thing wherein their falſe zeal appeared; a ſtrange fierceneſs againſt all of a different ſenſe, ſo that they would not endure there ſhould be any other perſwaſion, but anathematized all thoſe that were not of their way, v. 13. If any man ſpoke well of our Saviour, and confeſſed him to be the Chriſt, they caſt him out of the Synagogue; and if he were a noted man, they ſought to deſtroy him, and caſt him out of the world, as they thought to do Lazarus. And eſpecially take notice of what was ſaid a little before, that the Proſelytes who were converted by them, and received the Jewiſh ſpirit, were the moſt bitter fellows of all: as they commonly among us who are Schollers to a deluder, are far more violent (for a proof I think either of their ſincerity or proficiency) then the Maſter of whom they learn their leſſons.
4. So eaſie a thing it is to endeavour to deſtroy others, when we think that will ſave our ſelves; and ſo glad is hatred of ſuch an opportunity to vent all its fury without any fear a reproof, but with great commendations for its pains. And ſo well content likewiſe will mens falſe hearts be to labour rather to make others of their mind, then to make them good; to make their neighbours like to themſelves, then to make themſelves like to God. There is ſome labour and difficulty in deſtroying the old man, and in graving the face of God upon our ſouls in righteouſneſs and true holineſs: but to ſtamp our own image upon other mens minds, and to beget children to our ſelves, is a thing to which nature is prone, and wenderfully tickled in the doing of it. To walk with God undefiled in the way requires great caution, watchfulneſs and circumſpection: but it is no ſuch hard thing as men imagine, to walk over a whole country and tell them that they are damned: that they muſt be baptized again, that they muſt forſake the Church, and bid defiance to all Prieſts, with things of the like nature. There is as much carnality and ſenſual pleaſure in theſe things, as there is in the moſt laſcivious actions of fleſhlymen. They are inflamed with their Opinions, as Judah was with Idols: they have an itching deſire to be pouring out their conceits into the womb of every ſoul that will receive them. Let all men therefore take heed how they judge themſelves godly becauſe they are hot and ardent in their deſires to have all of their way: for this may be but ſelf-love, or a tyrannous deſire to have all wills humbled and bowed down to theirs.
5. To this we will ſubjoyn a third thing, becauſe very nearly allied with the former, and that was their oppoſition to the bad party. This diſcourſe of our Saviours in Mat. 23. is occaſioned by the flocking of the Phariſees to him, who were mighty glad that he had put the dull Saduces to ſilence, chap. 22.34, 41. A great abhorrence they had of thoſe Epicurean principles which the Saduces held, and did ſtrenuouſly maintain a future ſtate and the reſurrection of the dead, from whence they did conclude their zeal for God was as great as it was againſt the ungodly. And indeed in this did conſiſt a great part of the Jewiſh Hypocriſie; they had been ſoundly plagued for their Idolatry and Sabbath-breaking: and therefore they ſtudied at laſt to get as far off from the Gentiles as they could, which they took for a mark of great reformation. So you may obſerve throughout the whole new Teſtament, that they would not eat with a Gentile, and they abhorred Idols; they were ready to kill our Saviour becauſe he did works of mercy on their Sabbath. And it is held unlawfull by their Doctors but to ſtoop down to drink of the water that flows from a Statue, leſt they ſhould fall into the ſuſpition of worſhipping before an Idol. And ſo for the Sabbath they were ſo exact, that they tell us the Lamb of the Paſſeover which uſed at other times to be hung upon a ſtaff or barr which lay on two mens ſhoulders, and ſo flead as it hung between them (there being more at that time offered then could be flead in the court) if the Paſſeover fell on the Sabbath, then a man laid his hand upon his fellows ſhoulder, and his fellow laid his hand on his, and upon their arms the Lamb was hanged and flead by another neighbour, becauſe it was not lawfull that day to carry a burden. Jeremiah you know threatens them (chap. 17.) for carrying burdens on the Sabbath day; and therefore they were ſo fearfull of it, that they would not venture ſo much as to lay a ſtaffe upon their ſhoulders which would have weighed no more then their hands.
6. Would not you have taken theſe men for very pious and tender ſouls who were ſo wary leſt they ſhould offend God, and bare ſuch an hatred to all parties that were irreligious? Yes ſure, they would have paſſed for men of ſingular devotion in theſe dayes; and if they were alive among us, men would take up the old ſaying, that if but two perſons ſhould go to heaven, the one ſhould be a Scribe, and the other a Phariſee. And yet alas! theſe men who abhorred Idols ſo much, had a great abominable image of the world in their hearts, and Mammon they daily adored. They hated the Saduces more then they did their Opinion: and they remembred the keeping of the Sabbath ſo well, that they broke the very next command to it, and honoured their Father and Mother no more then they pleaſed. The carnal worldly Proteſtant is juſt their Ape; He cannot indure the ſight of a Croſs, he is ready to tear the picture of a Saint in pieces; but he himſelf is only a picture of real Saints: a meer Statue, and as cold as a ſtone to all Chriſtian vertues. He loves the ſin of domineering over his Brethren: of dictating from an infallible Spirit: of heaping up riches, and inlarging his poſſeſſions as much as his life; which perhaps he is ready to ſacrifice for the ſubduing of Gods enemies. For ſo it ſometimes is, that this oppoſition to a bad party is accompanied with ſuch a notable hot zeal, that makes men willing to die in the quarrel; but this zeal is very black and ſooty, and it ſends up ſuch a reek as miſerably fouls the Soul.
7. Before I come to that thing which I ſhall chiefly mark in Mat. 23. You may note ſome colder formalities, and more beggerly ceremonies then theſe I have mentioned, which are ſpoken of in other places, and made a ſhift to creep under the name of Religion in the world. They faſted very often, and made it known to all the neighbour-hood by covering and hooding of their faces, as they uſed to do in time of mourning, Mat. 6.10. They thought themſelves defiled by the vulgar, the people of the earth, and would marvel (as the Evang. tells us, Mark. 7.) if a man did not waſh when he came to eat, or when he came from the market. They might wear peahaps rough garments, as the Prophets did (ſuch hairy cloths as Elias and John Baptiſt uſed,) in token of a courſe, hard and ſevere life, as a ſign of great mortification; but it was only to deceive (as the Prophet Zachary ſpeaks chap. 13.4.) and that they might make a prey of ſimple and well-meaning people. Abundance of vilany lurked under their hoods, and their hands which they waſhed, were full of blood and covetouſneſs.
8. I will not ſay what knavery lies under a Friers frock, nor what wickedneſs is cloyſtered from the eye of the world, under pretence of Religion, becauſe I am not acquainted with their practiſes, but only by report; but let us look at home, and ſee if we can find none of this courſe, barden religion, which conſiſts altogether in corporal auſteries. Some we have ſeen making as much ado about ſuch a cut of their hair, as thoſe Friars about a ſhaven crown, and as fierce for the cuting off their ribbons, as if it was the cutting off our right hand, which our Saviour ſpeaks of. And others we have ſeen to faſt, and puniſh their bodies, and make them do pennance by an hard life, who notwithſtanding have been hard to the poor, and harſh and ſowr to to others as well as to themſelves. They look upon theſe things as great marks of humility; but as David Chytraeus well ſaith (with whoſe words none will be offended, though they may with mine) Forma humilitatis eſt, non dejectio capitis in alterum latus, non veſtis ſordida, &c.Reg. Vitae. Humility doth not conſiſt in holding ones head awry, in wearing of poor cloaths, or any other externall geſture; but in the hearty caſting down of our ſelves before God, and ſubjecting our wills to his, to do and ſuffer what he pleaſes.
9. They commended likewiſe good men, but eſpecially thoſe that were dead and gone, garniſhing the very ſepulchres of the Prophets. And not a ſmall piece of Religion is it now adaies, to commend the Preacher, as the woman did our Saviour, ſaying, Bleſſed is the womb that bare thee, &c. Luk. 11.27. O he is a pretious man, a ſweet teacher, I could hang on his lips all day long; though they are no wiſer nor better by all the Sermons they hear, then they were many years ago. To throng to the Church, to uſe devout carriage there, demure looks, ſad ſighs and groans, a ſowr face, a ſtudied tone, a deliberate gate, will go a great way in many mens Religion. And on the contrary, There are ſome who pride themſelves in decrying all theſe poor formalities which we have named, in ſcufling and fighting with theſe ſhadows of Religion; dealing more blows at theſe airy appearances, then at foul and deadly ſins. Both of theſe men are of the ſame Genius, accommodating themſelves to the mode and faſhion of the times: imitating, as far as they dare with ſafety to their ſins, thoſe who are taken to be truly Religious. They would wear the cloaths, but not be the men: they would fain have theſe things, to be putting on of Jeſus Chriſt, but like not a religion that will lie near the heart, and make them put off themſelves. And indeed when I have conſidered all things, I find that there is nothing ſo poor and mean about which men may not ſpend their zeal ſo exceſſively, that it may paſs with them for a religion. They would have the kisſing of the Son, ſpoken of Pſal. 2.12. to be but ſuch a ceremony as the kiſſing of the hand was among the heathen when they worſhipped: bowing and kneeling unto the Lord our maker, Pſal. 95. they can eaſily think to be no more but bending their hams, bowing their bodies before him. Praying and lifting up the ſoul to God, to be but turning up the eyes, and lifting up the hands; purifying and cleanſing to be nothing elſe but outward Baptiſm: and receiving of Chriſt to be eating and drinking of the Bread and Wine in the Lords Supper. And all the great duties of a Chriſtian to be fulfilled in a good will to them, which God will accept inſtead of the deed.
10. We muſt learn therefore not to Judge of men by their talk and brave expreſſions, by their little ſtrictneſſes and trifling zeal, or any thing that is cheap and eaſie, but by their ſelf-denial and abaſing of themſelves, and by all real acts of righteouſneſs which are chargeable and coſt them ſomething. As they ſay, that at Venice they will give you the title of Magnifico, and ſolemnly invite you to their houſes to dinner, but if you accept of the invitation, and expect what they profeſs, it is a piece of the greateſt rudeneſs, incivility and ill breeding: Even ſo it is here: there are many men that ſpeak honourably of God, and ſeem to be very deſirous of his company, and invite him to their ſouls by many prayers and earneſt petitions, that promiſe him fair, and profeſs great reſpect to him; but he is ignorant and rude in the world who expects they will be as good as their word, and they themſelves take it very ill that God ſhould require all that at their hand. They love to talk of Remiſſion and reconciliation; the flowing forth of Chriſts blood; the bleeding his heart to ſinners; the freeneſs of his grace; and twenty ſuch good words, and phraſes. They will chat all day long of fulneſs and freeneſs, of riches and kindneſs, communion and communication; and ſuch like things, but you muſt not think that they mean any thing more then Chriſts caſting a covering over their ſins, and hiding their iniquities. Chriſt muſt ſpeak as much of their kindneſs and love alſo, if they be holy, for they ſee no obligation to ſuch exactneſs. And therefore all they beſtow on God is large promiſes, and ſome petty inconſiderable actions of obedience. If he will have more, he muſt take it of Chriſt, and not of them, for he is beſt able to pay what is owing. Though they are engaged and ſtand bound to God in many duties, yet they intended in concluſion to caſt the whole debt upon Chriſt, and to diſcharge little or none of it themſelves.
11. And I cannot but admire at the ſtrange impudence of the world, who ordinarily brand the Miniſters with the name of Scribes and Phariſees, becauſe they wear long cloaks, or have reſpect and honour from the people which they do not ſeek; though they be men of upright lives, and whoſe hands were never fouled with any diſhoneſt gain; but ſtretched out many times to relieve thoſe that are in need: And yet never conſider how like they themſelvs are to thoſe perſons in their covetouſeneſs, hard-heartedneſs, hatred, deſperate malice, implacableneſs againſt all that oppoſe them; and other things of this high nature. All that bear any ſimilitude to their outward garb, muſt be hypocrites; and they that reſemble them in their diabolical nature, muſt be Saints. Who can help it if men will be mad and conſider nothing? They themſelves perhaps make long prayers, as the Phariſees did, and yet they would be loath (and ſo would I alſo,) that therefore they ſhould be eſteemed hypocrites; if all things elſe were correſpondent, and their lives were holy. They might learn then one would think (if they be not quite frantick) that the hypocriſie of the phariſees did not conſiſt in wearing long robes, or any ſuch outward thing, but in placing their religion in them, and living under that ſhadow in all covetouſneſs, pride, Lordlineſs over their Brethren, ſpite, anger and deſire to deſtroy all contrary minded, and ſuch like wickedneſs. If men be guilty of theſe things, then they are Phariſees in grain, though they wear ſhort cloaks, and are not called Maſters.