Jewish Hypocrisy, Chapter 23
CAP. XXIII.
1. The Phariſees great zealots for ſome things, but neglecters of others; and for their own Traditions more then Gods commands. 2. They loved acts of Piety better then acts of Mercy and Juſtice; and thoſe acts of Piety that were outward, more then the inward. 3. That which agreed with their humour better then that which was againſt it. 4. More ſcrupulous of a little ſin then a great. 5. Juſt in one caſe, that they might be unjuſt in many; and ſometimes charitable that they might be conſtant extortioners. 6. They would do more then was commanded in one thing, rather then what was commanded in all things. 7. Great need therefore we ſhould examine our ſelves. Obſerve well what moves you when extraordinary zealous for one thing. 8. Obſerve what your zeal in one caſe is apt to make you neglect in others.
1. AND this will lead me to the great mark of the Pharaſaick ſpirit, which comprehends all the reſt; and that is a fierce zeal for ſome things, with a plain neglect of all the reſt. As it is eaſier to talk then to do, ſo ſome things are eaſier to be done then others. And if you read the Goſpel, you will ſee that they pickt out thoſe things that were of eaſie digeſtion, and would nouriſh their diſeaſes; but rejected every thing that might make them ſick, and vomit up all their filthineſs. To make this more apparent, I will inſtance in ſome particulars which clearly diſcover their partial and unequall zeal in performance of their duty. And Firſt, you may obſerve that they loved their own Traditions better then they did Gods expreſs commands. There are many learned men (and St. Hierom among the reſt) that think God did not command them to make Phylacteries, but only carefully to remember the Law, Deut. 6.8, 9. And yet they were more carefull to have theſe ſcripts of parchment about them, then to have the Law of God written on their hearts, which was contained in them. But though that be not certain, yet it is moſt indubitable that God commanded them to honour their Father and Mother, but no where bids them offer and conſecrate all their eſtates to him: And yet notwithſtanding they took themſelves to be excuſed from all obligations to relieve their poor Parents,So Theophylact interprets it. if they could but ſay, that they had devoted all that as a gift to God, whereby they might do them any good, Mat. 15.5. which was a moſt lenſleſs thing, and as if what was given to the poor, eſpecially to our parents, were not given to Gods uſes. And yet now at this day, men are wont to ſwagger more in a new faſhion, and late invention in Religion of their own contriving, then to contend earneſtly for the manifeſt precepts of our Lord Ieſus. They are all on a fire for a doubtfull opinion, for a mode of Government which relies on no clear Scripture: but have ſcarce any ſenſible heat for that love and charity which Chriſt hath undeniably commended over and over again to his diſciples.
2. A Second thing which you may obſerve in the Phariſees, is this, that they loved actions of Devotion to God better then actions of Mercy and Equity to men. That you may ſee by their long prayers, Mat. 23.14. and their Corbans, or gifts they offered to God, juſt now mentioned. There was more of Pomp and fame, but leſs of Selfdenyall in the one then in the other; and they would alwayes chuſe that which was moſt eaſie, eſpecially if it conduced to their credit and glory. And therefore thirdly, you may obſerve that of all actions of Piety they choſe thoſe that were moſt outward, and done with leaſt trouble. As to praying they were much addicted; but with meditation, inward admirations of God, & adorations of his excellencies we may be ſure they were little acquainted. And juſt ſo now it is; men think that actions of piety merit more of God then others do; and that he is ſo pleaſed with them, that he can be content if they overlook others, while they are ſo very kind to him: and therefore Mercy and Kindneſs to others are meer ſtrangers to them. And you may obſerve, that men had rather pray with others then alone by themſelves; and they account it a greater attainment to be a ſpeaker in a congregation, then to be humble and lowly-hearted. They are ſtrangers to inward and deep thoughts of God; for if they were acquainted with his holineſs and goodneſs, they would mind nothing more then to purge themſelves from all their filthy paſſions and affections, and to do good to all as he doth.
3. And indeed fourthly, it was generally true of them, that they loved that which was outward, more then that which was inward, Mat. 23.25, 28. And they loved that which agreed with their own humour, better then that which was againſt it, v. 15. They ſcoured the out-ſide, that it might ſhine and gliſter, and dazzle all mens eyes with its brightneſs: but they cared not how black or cankered they were within, and how vile they appeared in Gods eyes, ſo that all their neighbours would ſuſpect no foulneſs. And they endeavoured the converſion of others to their Religion, which did but feed their own vain humor and popular deſire of being accounted great and glorious Saints; while they took no care to turn their own hearts to God and true righteouſneſs, from which they had ſo monſtrouſly degenerated. Of this ſort are all they who are highly zealous againſt all carnal ſins, but live in thoſe that are ſpiritual. They hate all riot and drunkenneſs (as we all ought to do) but are drunken themſelves with rage, anger and pride. They reprove others ſharply, but cannot indure a fair reproof from others. They cry out perhaps againſt injuſtice, but think it no robbery to take away a mans good name. They deteſt unclean embraces, but yet have an unchaſte complacency in themſelves and their own Opinions. They would have no wicked men govern us, but they think themſelves fit for their places, and are deſirous of preheminence.
4. A fifth token of their hypocriſie was, that they were more ſcrupulous in committing of a little ſin, then of a great. They would take falſe witneſs againſt Chriſt, though they would not enter in the Governours hall for fear of being defiled: Which was as if one ſhould ſtrain his liquor if there were a gnat in it, but make nothing of ſwallowing a Camel, Mat. 23.24. The heat and ſap of their ſouls ſpent themſelves in ſuch broad leavs and fruitleſs ſuckers, as you ſee in a Vine undreſſed: and he that ſhould but pluck off one leaf, ſtrike off one ceremony or uncommanded duty that they impoſed, was a greater enemy to God in their account then he that broke moſt of Gods Laws. He that knows the world, cannot but ſee that this leaven is not yet caſt out of mens hearts. We have many that are Chriſtians, juſt as Domitian was a Souldier; that are enemies to flies, and flies to their enemies: Very braving and daring they are againſt that which is called Superſtition, but eaſily yielding to temptations to covetouſneſs, deceit and unlawfull gain: or on the contrary, very fearfull to fail in a ceremony, but worſhipping the fleſh and living looſely. An Hypocrite is much imployed in little things, and buſied about the ſhadow and bark of religion, be it what it will. If religion be pompouſly & gloriouſly cloathed, then he will ſtrive to be moſt ceremonious, coſtly and chargeable in his devotion: ſo that we may ſay of him as the Philopher ſaid of a finical but empty Lawyer, homo in cauſis agendis bene veſtitus, a neat man in his Religion; one that pleads with God in gorgeous apparrel. But on the contrary, if men take to a ſide that loves to be ſordid and ſlovenly, and as careleſs as they can in all outward decencies, none ſhall more fiercely decry all ceremonies, nor more prophane all that was before accounted holy. And ſo in all other matters, the moſt inconſiderable among them exerciſe their zeal: and the weightieſt exerciſe only their fancies and tongues.
5. A Sixth thing to be noted in them is, that they would be juſt in one thing, that they might be unjuſt in another. v. 23. They would pay their tithes to the Prieſts, that this might cover all their acts of rapine and covetouſneſs among the people. And they did not only pay them, but were very ſcrupulous to pay them exactly, as if they would not wrong one of a Cummin ſeed, or a Speer of mint, or as we ſay, of the hair of one head; when as they neglected judgement, if any cauſes came before them; they ſhewed no mercy to the poor; and kept no faith in their Covenants and promiſes. It concerns a man to be very punctual with ſome perſons, and in his ordinary intercourſe to keep to rules of juſtice; elſe he would be hiſſed out of the world, and he would have no opportunity to deceive a ſimple or unwary ſoul. Much leſs would he be able when he ſtretches his conſcience to do a baſe action, to take himſelf ſtill for a godly man, if he did not at other times deal fairly. And therefore he is fain alſo to imitate the Phariſee in a Seventh quality, and that is, to do ſome great act of Charity, to excuſe himſelf from a conſtant exerciſe of it. It is like that theſe hypocrites which our Saviour ſpeaks of, paid the tythe which was due every third year for the uſe of them that were in need (Deut. 14.28.) as well as the yearly dues to the Miniſters of God in the Temple. And this great and expenſive charity they thought perhaps ſo highly of, that they never reproved themſelves for their miſerable and wretched covetouſneſs at all other times: As many men now whoſe fingers are very ſtiff, may chance to draw their purſe-ſtrings at ſome ſolemn time, or when they are much moved with a good Sermon of Alms-doing; who at other ſeaſons have hearts as hard as flints to the crying neceſſities of their Brethren. Much of the Religion of men and their charity alſo knows its times and daies; if they be obſerved, God lends them (they think) the reſt of their lives to diſpoſe of as they pleaſe themſelves.
6. And laſtly, they would not ſtick to do more then they were commanded; that they might neglect Gods expreſs Commands. For many think that the tythe of every herb (which they paid, Luke. 11.42.) was not due by the Law: but they could be content to over-do in this caſe, that they might do nothing in others; to give theſe free-will offerings, that they might have their own wills in greater matters; ſo falſe is the heart of men, that they think an exceſs in what pleaſes them, will ſatisfie for all their defects in that which is moſt pleaſing unto God. As to keep whole daies of prayer is far more grateful to ſome, then to keep a continual watch over themſelves in all their dealings and converſes with others, and in all their own inward thoughts and deſires. They will leave no ſtone unturned to find out an Art or device to ſave themſelves from the trouble of Mortification and ſelf-denial. They will wriggle every way rather then be ſtrait and upright as God made them. Any labour or pains they will take to ſhift off the great Commandments of loving God with all their hearts, and ſouls, and ſtrength, and loving their neighbours as themſelves.
7. The more need there is that men ſhould be earneſtly urged to ſearch into their hearts, and examine them well about theſe things, leſt there lie hid any of this leaven under many ſeeming actions of Godlineſs. Take heed leſt you wink at ſome evil affection which you bear a particular reſpect unto, and let it ſcape untouched when you profeſs to cleanſe your ſelves. Beware leſt you caſt only a favourable look upon ſome duties of Religion, and look aſquint upon the reſt, or take no notice of them. Labour to remove all obſtructions, that Zeal may have a free paſſage through the whole frame of your ſouls, and that you may be equally ſpirited to every duty of Religion. And I ſhall commend theſe two things as of ſingular uſe and advantage to keep our hearts from ſelf deceit. Firſt, Let men ſuſpect themſelves when they are moved with an extraordinary heat, and feel a great zeal agitating of them in ſome one thing which they undertake upon the account of Religion. Let them preſently begin to ask themſelves how they ſtand affected to all the reſt, and to feell how their pulſe beats in all things, eſpecially in the moſt ſpiritual actions. Or elſe it is a thouſand to one, that this zeal will betray them into hypocriſie, and they will place all their religion in it. And therefore ſearch well, if there be not ſome externall inducement which thou doſt not obſerve, ſome corrupt end at the bottom, ſome willingneſs to ſpare a foul and naſty deſire, which makes thee ſo zealous in that particular thing, which may be as a covering for thy coldneſs in other matters. Be not cheated by thy ſelf, into a belief that thou art religious, when thou beareſt not a love to all Gods Commandments; but labour impartially and conſcienciouſly to carry thy ſelf to every duty alike, and then thou maiſt be well perſwaded of thy ſincerity in Religion.
8. And Secondly, Let every man obſerve what it is that he is moſt in danger to neglect, when his Spirit is forwardly carried towards one thing. There is alwaies ſome one duty more then others, that a partial zeal is apt to devour. Be ſure therefore to take heed, and beware of covetouſneſs, while you cry out againſt profaneneſs. Be as carefull to maintain love in your heart to your Brethren, as you are to obſerve them, reprove them, or to make them of your mind. Be as humble, lowly, and poor in ſpirit, as you are ready to diſtribute, to relieve the poor, or deſpiſe the world. Labour to be in as great charity with your enemies, to love them, pray for them, and bleſs them, as you are willing and perhaps forward to hazzard your ſelves in a good cauſe. Be as conſciencious in following the Miniſters Doctrine as in paying of him his tithes, and ſpeaking well of him: As zealous in doing as you are in hearing; as carefull to uſe Gods grace as to beg it; to live to God, as to pray to him. And Saint James gives us the reaſon, Jam. 1.22. That we ſhall otherwiſe deceive our own ſouls. We ſhall have only ſo much religion as will ſerve to cozen our ſelves: as many a man doth who hears Gods word, and prayes, and is much affected; but makes no conſcience of laying it to his heart by ſerious conſideration, and working of it into the frame of his ſpririt, that he may live according to it.