THE Hypocritical Nation DESCRIBED, IN A SERMON PREACHED At St. Mary's in Cambridge, upon a day of Public FASTING.  
With an Epistle prefixed by Mr Samuel Jacombe.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Chrysost. Orat. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Because of unrighteous deal, injuries, and riches got by deceit; the Kingdom is translated from one people to another, Ecclesiast. 10.8. 
London, Printed for Adoniram Byfield, at the Bible in Popes-head Alley near Lumbardstreet. 1657.   

READER  
IT is well known, that an Hypocrite is an Artificial piece, a mere Cheat, a Stage-Player, every thing almost but what he seems to be, who makes Religion serve some private end, or thrust himself into the company of Professors, as the hunted Deer doth into the midst of the herd, because he hopes for some outward safety: but the knife that glisters well is quickly found to be what it is, all lead, by cutting something hard with it, for it bends every way: Fellow him to his Family, observe him in his deal with men, in acts of Justice, mind him in his sobriety, and though he may be quick and nimble, yet he leaves his scent behind him, and his own Conscience will one day pursue him by it.  
I Question not, but an ordinary dissembler knows himself to be so, there is one company of Hypocrites that are less apt to suspect themselves, because great zealots for some pieces of God's service, whereby they think they make God amends for the neglect of others: but alas, one string out of tune spoils the Music: one vain opened, will let out all the blood in the body, one little hole will let in water enough to drown the Ship: This Notion is excellently discussed in this Sermon: as also the absolute necessity of observing all the duties, we own to our Neighbours, if we will avoid the charge of Hypocrisy, both which with many other things being of excellent use for the present canting, talking, but not doing Christians, I thought my friend served the interest of piety, by publishing this discourse, the judicious reader, I am confident will find the Author much a Scholar, much a Christian in it, all that know him have testimony of both in his converse; I am one who have reason to bless God for his good example, and for this Sermon which with advantage I heard in the University, That it may be a blessing to thee also, shall be the Prayer of  
Thy Servant for Jesus sake, Sam. Jacombe. Lumbardstreet London. 1657.   

TO The Authors best Beloved and Honoured Friend, Mr. Thomas Hunt.  
SIr, I hope the Author of this discourse will have no reason to be angry, that I have exposed his papers to public view; but if he should chance to be arrested with any sudden passion, I doubt not but he will be instantly calmed, when he meets with your name at the entrance, which I know to be so pleasing unto him, that he cannot think of it without a smile, and a smooth forehead. It is a general good that I aim at in sending them abroad, (many things of great concernment being in my poor judgement treated of in them) but yet I am sure the Author will be glad that I have made them also serve a particular end, and give testimony by this short dedication of the singular and dear affection which he bears to you.  
I will not go about to divine what entertainment they will meet withal among men, but I can more than guess how you will embrace and kiss the offspring of a mind that could not bring forth any thing into the world, without exposing (as a twin together with it) its great love to you; and how welcome any thing that designs to advance pure religion and undefiled, will be to your soul. For I have observed such a strange compliance between you and him, that it hath made me sometimes think it was great pity, you did not both suck the same breasts, or rather lie together and embrace in the same womb, that there might not have been that little thing wanting, to have made you twin-brethrens; or I am ready to entertain the Jewish fancy (though upon a different ground) that souls come into being by pairs, and that you are one of those happy couples, by whom a more masculine and generous love, than that which they make to be the effect of such an union is revived and commended to those who are of your familiarity. And how great an affection I have likewise discerned in you to the holy truths of our Lord Jesus, I will not say; knowing that modesty, humility, and self-denial are among those that you judge the greatest devotion to be due unto. I cannot tell whether any thing in the discourse is through carelessness and non-attendancy, short of, or contrary unto the Author's sense, or whether he might find reason to correct any thing upon a second review; but I am certain there is nothing here said to you which he would make any alteration in, or find any fault with, unless it be that I have not writ enough of his love, and your merit. As for myself it is no matter who I am. Though I give you but half of my name, yet I am wholly yours, as much as he can be, and none knows so well as he how much I honour you,  
Ric. Patius. March 25. 1657.   

THE Hypocritical Nation described.  ZACH. 7.5. 
When you fasted and mourned in the fifth and seventh month, even those seventy years, did you at all fast unto me, even to me?  
THese words are part of the answer which the Prophet gives to a question, that the people returned out of captivity, had by their messengers proposed to the Priests, and (as it should seem) in case they could not resolve them, to the Prophet, concerning which we read in the third verse of this Chapter. For the better understanding both the Question and the Answer; we must observe, that after the destruction of Jerusalem, and their being carried captive by the King of Babylon, they appointed certain fasts to be kept at some set times of the year, which were sad commemorations of that ruin which by degrees God had brought upon them. In the Law of Moses we read but of one Fast (that I remember) commanded by God to this people, which was in the same month with one of these, viz. the tenth day of the seventh month, and it is mentioned, Levit. 16.29.31. Levit. 23.27, etc. The neglect, or rather hypocritical observance of which Sabbath, or day of rest (for so there it is called) is reproved very sharply in the 58. of Isa. through the whole chapter; where by Sabbath, vers. 13. is to be understood this fasting day on the tenth of the seventh month, and not the seventh day of the week. But as there were many occasional Fasts appointed (as is clear in the history of the Bible) by the supreme magistrate; so upon the carrying of the Nation captive, their Rulers (it is most like) did appoint four Fasts to be observed every year; which are mentioned altogether, Zach. 8.19. and were in remembrance (as both ancient and modern, Christian, and Jewish Interpreters conjecture) of so many several remarkables in their ruin. The Fast of the fourth month was in memory of the first breach made in the wall of Jerusalem by the Chaldeans, of which we read, Jer. 52.6, etc. The Fast of the fifth, in memory of the burning of the Temple, which in that month happened, (Jer. 52.12.) as the burning of the second by Titus also did. That of the seventh, was in memory of the slaughter of Gedaliah, by Ishmael, of which we read, Jer. 41. That of the tenth month, in memory of the beginning of that fiedge which proved so fatal to them, which fell out to be in that month 2 King. 25.1. Jer. 52.3.  
But they being now returned to their own Land, and the Temple being begun to be rebuilt by Zerubbabel, it comes into their mind to inquire of the Lord, whether they should keep that Fast any longer, which was in memory of its destruction, (for concerning that only their scruple is moved, verse 3.) The Prophet before he comes to determine the case, and to tell them that the day should still be observed, only with a change of the solemnity, that from a Fast it should be turned (together with the rest) into a Feast, as it is in the 8 chap. 19 I say before this he gives them to understand what a true Fast is (lest afterward their days of mirth should be to no better purpose, than their days of sorrow) and tells them plainly, that they were much mistaken, if they thought that they had observed a true Fast to God all this while, in the fifth or the seventh month either, or had served God better than their Forefathers did, whose fasting is by God in the forementioned place (Isa. 58.) undervalved and slighted as unworthy of his least respect. And this he doth here in the words of my Text, and those that follow, by way of question. When you fasted in the fifth, etc. did you at all fast unto me, even to me? or as it is in the Hebrew, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did you fast your fast to me, I say to me? which is a phrase like that, in Hag. 1.4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is it a time for you, I say, for you who are newly delivered by me, to dwell in your seiled houses, etc. So, did you fast to me? I say, to me, who have often declared to you, that I care not for these outward performances, but love the hearty forsaking of sin? or was it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Aben-Ezra interprets it) because of me, for my sake, for my glory, or to do any thing really pleasing unto me? or the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may be supposed to be understood after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Did I command any such Fast as this unto you? who bid you fast on this fashion? when you eat and drink, v. 6. did not you eat? i. e. upon your own pleasure, or did you any thing but eat and drink? just such a thing is your fasting. I am no more pleased with it, than with your eating and drinking. It is indifferent unto me, if barely considered, whether you fast, or not. If you had kept no such days, you had pleased me as well, unless you had kept them better. This is the sum of the words. The Fast which they observed, was but as the exercise of any ordinary day; if they had taken their repast, followed their calling, anointed their heads, done as they used at other times, they had found as much acceptance with God, and equally given him content, who looked for other kind of fasting, as the Prophet tells us, in the 9, 10.11. verses of this Chapter.  
The words than are a sharp expostulation with them about their Hypocritical fasting, or a tart answer to their scruple or doubt (wherein they was very pious, and of a tender conscience) whether they should cease to fast or no. And in them these things are obvious to be noted.  
1 The parties to whom the Answer is directed, to the Priests and the people of the Land, which was either because that both of them were guilty, or that both of them came with this inquiry; the people seeking to the Priests, and they not being able to resolve them, coming with the people to the Prophet, as the manner was in difficult cases.  
2 The matter of the Answer, wherein there is 1 A Concession, that indeed they had fasted many years, and yet, 2 An Absolute denial, that they had observed any true Fast all this time; which being propounded to them by way of question, and appeal to their own consciences, making them judges in their own cases, doth put the answer out of all doubt, and leaves it as a matter clear, evident, and without any the least contradiction, true, that they had not fasted at all. Do you yourselves now tell me (saith the Prophet) in your sober thoughts, whether you can think, that not eating, weeping, howling, etc. is God's fast? No, you have been told often enough of this; are not these the words which the Lord hath cried by the former Prophets, when Jerusalem was inhabited, and in prosperity, etc. (so these words are best rendered in the 7. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.) have not I told your Fathers by all my servants while you was in this land, before your captivity, that this was not the Fast that I have chosen? And yet you their children are in the same mistake, and come confidently to me, and tell me of your performing, that which I always upbraided them withal. Me thinks your own hearts should reprove you, and spare me a labour of giving you any other answer.  
I will speak only to the matter of these words, and endeavour to assert the truth of one or both of these observations.  
1 That there is a serious, devout, and laborious humbling of a man's self, which is not the true fasting and humiliation that God will accept of.  
2 That if there be not that which is the true, there will be but little difference between the other, and none at all. The second will be a consequent of the first, and therefore in the clearing of that, it will sufficiently be spoken unto.  
The former lies open enough before our eyes in the Text, and he must be very careless that doth not observe this people to have been very contrite in some instances, and to have expressed a great deal of sorrow, much afflicted themselves, and that in so serious a manner, that they thought they had very well pleased God, and could not in conscience leave off these exercises, till they knew his mind about it, and yet, that they were but idly employed all this time, and had as good have been doing the quite contrary thing. They themselves durst confidently avouch the truth of the first part of what I affirm, and God he as peremptorily asserts the other, and makes their consciences return as much to themselves, while he saith, did you fast unto me, etc. though this was not the first time neither, that he had told them so, and they might have known so much before; another as convincing a question following upon this 7. verse. Nunquid non sunt verba quae locutus est Dominus, etc. (so the Vulgar reads them agreeable to the Hebrew) are not these the words which the Lord cried by the former Prophets, etc. There is no doubt of it, and I need not go far for proof, for God himself directs us to it, if we will but look into the words of all his Prophets, which are as so many comments upon the Text, and as so many witnesses to the truth of what from it I have undertaken to make good; some of which I shall have occasion to call in, to attest what I affirm, in the sequel of this discourse.  
That we may not therefore put a cheat upon ourselves, and think we do God good service upon such a day as this, while we are an abomination to him, and the hated of his soul, because of our Hypocrisy; I shall show you  
1 What is not Gods Fast which this people did observe. What this humiliation is that God will not accept?  
2 What is God's Fast which this people did not, but should have observed? Or what more is required to the pleasing God, and being accepted of him.  
While I speak of the former of these two, I will not quite exclude all notice of the latter, nor keep it altogether from your view, till this be dispatched, but shall reflect some light upon it, as I am opening of this, and so make fewer words necessary for the clearing of it, when my discourse is descended to it, and get a liberty thereby, to crowd into the narrow compass of this hour, some material considerations concerning the state of this people, which will conduce very much to the illustrating of the whole business.  
1 Gods Fast is not mere abstinence from food, from either the delicacies, or the ordinary refreshments of nature, which this people did most punctually and nicely observe, and also tell us that to the afflicting of the soul of a man (by which phrase the great Fast is expressed, Levit. 16.) there are four things required beside not tasting any food, viz. abstaining from, or laying aside their baths, their ointments, their wives, and their shoes, i. e. every thing that might be a pleasure and delight to their bodies. And these may seem to be included in that phrase, ver. 3. of this chapter, Shall I weep in the fifth month (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) separating myself as I have done these many years? but alas! these severities amounted to a labour about nothing, because while they would not for a world touch a bit of bread, they drunk in iniquity like water, and was filled with it, even to an excess, and it broke out like a sore disease; while they pined their body, their lusts, the body of sin was fat, and well liking; while they took down their flesh, and made their faces look thin, that which the Scripture calls flesh, was lusty, strong, pampered, and high fed. Their proud and big thoughts were not taken down, their inordinate covetous desires were not impaired, their luxurious appetites were not retrenched, nothing that was unreasonable in them was paired off, moderated, or abated. And so their Fast was to no more purpose (not being thus designed) than if they had been feeding themselves with more plentiful than ordinary cheer. And if we intent no more to day, than what they performed, we had as good have gone and made a feast, invited our neighbours, and passed away that time merrily, which we are now spending only upon a sad ceremony. If we consider the simple act, either of the one, or the other of these things, neither of them are good in themselves; but as they are designed by us to certain purposes which are good, so they come to be acts of religion. And fasting then from food is good and profitable.  
1 When in respect of the time past, it is an act of sorrow and grief, of anger and displeasure against, and of revenge upon ourselves, for the abuse of those good things which God hath given us leave to feed upon to our refreshment, but which we have fatted ourselves withal to an excessive fullness and wantonness. When it is an expression of our repentance, and disclaiming of our former courses, an acknowledgement that we deserve nothing at all, but to have our daily food taken away from our tables, and not so much as the scraps left behind of that plenteous provision which God blesses us withal.  
2 When in respect of the time to come, it is an act of mortification, designed to the starving and pining of our lusts, to the cutting off their provision, and withdrawing of their nourishment, to the learning of sobriety, and temperate living, to the practising denial of our own appetites, and crossing our own desires. And so it is not a business for a day, or whose efficacy reaches but till night, but hath a design upon the whole life, wherein we are to abstain as carefully from all excess, yea, from all sin, as we do to day from all our food. To which that of the Fathers doth most truly accord, who calls fasting (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) a symbol of death, it being that which tends to the destruction of the body, and the taking away its life. It should not only signify that we are dying to all earthly things, but should be an instrument of death, to take away the life of our lusts, and when it is so used, as not to be a whetstone, to sharpen our stomaches against the next meal, but to be a knife, to cut and slash off all the immoderation of our appetites; and in general, to wound and kill our sins, it is a thing acceptable to God, and hugely serviceable to our souls. But let us here note two things. 1 It is to be used, not only to the mortifying of some, but of all our lusts and carnal affections. We must withdraw the food of our appetites after vain glory, and the praise of men, riches and great honours in the world. We must make it an instrument to dull and blunt the edge of all our inordinate long, and to the fixing such deadning considerations in us, as may take us quite off from pleasing ourselves. So Clemens Alex. observes that a Christian knows very well the secret meaning and enigmatical sense of fasting upon the fourth, and sixth days of the week, which are called by the names of Mercury and Venus, viz. Wednesday and Friday, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, [Strom. lib. 7.] he thereupon learns to fast through his whole life, from covetousness and voluptuousness. The choice of those days was to give him a secret document and remembrance that he should pine, and waste away his covetous and voluptuous desires, from whence spring all manner of evil. And a Christian, saith he, fasts not only according to the Law, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from all evil actions, but according to the perfection of the Gospel, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, from all wicked thoughts and imaginations. These days give him notice what he is to do in every day of his life, and the Gospel Fast is so strict, that it will not let an evil thought or affection have its daily food, though they never grow so strong as to beget any evil actions, but substracts their nourishment, and intends their mortification, putting the soul upon cutting off all those luxuriances, and worldly adherencies which no body observes. 2 It must be observed also to the learning our appetites to feed upon spiritual things, upon God, and all his holy truths. When the soul is at liberty from its attendance upon the necessities of the body, it should stir up its own hunger, and satisfy its self with its proper nutriment, and labour so to taste and relish its sweetness, that ever after it may have a longing for it, and observe set times for its own repast. And so the bodies fast, should be the souls festival, wherein, it not only relieves and refreshes itself for that present, but affects its palate also with such a delicious favour of God's holy commands, that they seem sweeter than the honey, and the hony-comb, and make the soul break for the longing that it hath unto those judgements at all times.  
3 When in respect of the time present, it is a help to self-examination, prayer, and holy meditation, by freeing the mind from clouds, and obscure vapours, and setting it at liberty from bodily mixtures, and interposals, that it may altogether attend upon its own business. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, saith the forementioned Clemens, [in Eclog.] Fasting voids and discharges the soul of that matter which clogs its spirits, and makes it pure, light, and cheerful, together with the body in heavenly employments. We cannot at the same time eat, and drink, and taste pleasant things, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and be conversant with things separate from all matter, and that are within the knowledge only of the mind, as a Philosopher could determine. [Porphyr. lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.] And therefore it may be to very good purpose, to abstain from our daily food, that thereby our souls being lightened and exonerated of that dull heavy matter which oppresses them, they may more freely and clearly mind their own proper objects which are perfectly spiritual. When there is this universal intendment in our fasting, it becomes of excellent use, and singular advantage unto us; but when we understand no more by it, than the Pharisees did, who fasted indeed twice every week, but were still full of covetousness, rapine, and excess; we shall be loathsome things with all this religion unto God. For this is not the Fast which God hath chosen, to pinch and use our bodies unkindly for a day.  
2 It is not weeping, wailing, and making lamentation added to our fasting, though this be done with a great deal of sadness, and doleful complaints, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Text gives us to understand. Their Planctus used to be with howling, beating of their heads, or knocking of their breasts, and sometimes tearing of their hair, with such like expressions of inward grief Now they ask the question, vers. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall I weep: God answers here in the Text, to what purpose in your weeping? yet when you make a pitiful moan, a lamentable deal of do, most bitter complaints, beside your weeping, it was nothing unto me. For that word in the third verse, is altered here into: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weeping is changed into mourning; God grants more than they spoke of, and saith, when you fasted and wept with wailing and lamentation, etc. you did it not unto me. And there was as little in all the appendices of this weeping which here we may conceive not to have been excluded, viz. rending of the garments, putting on of sackcloth, strowing ashes on their heads, lying upon the ground (a thing in fashion among Heathens themselves, as Plutarch tells us of the Athenian women, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) sitting in silence, and hanging down their heads, etc. [L de Isid. & Osir.] For alas the deep and hearty sorrow for sin, the mourning of their souls after God, the rending and tearing of their hearts, the doffing off all the fine gay clothing, wherein their souls secretly prided themselves, the uncaseing and stripping of their souls of all their cover, wherein they hide and kept warm many beloved sins, the laying close some grating considerations to their hearts, the pouring such shame and reproach upon themselves, that they should never look God in the face with any confidence, till they were peremptorily resolved (against all impediments) to be better; these things I say, they were mere strangers unto, And therefore the Prophet cries out, Isa. 58.4, 5. Is this the Fast that I have chosen, to bow down his herd as a Bulrush, & c? Wilt thou call this a Fast, and an acceptable day to the Lord? etc. No, rend your hearts, and not your garments, saith the Prophet Joel, turn unto the Lord with fasting, weeping, and mourning. Then tears are good, when they are the companions of a relenting and a returning heart, when they run out of a soul that is running towards God, 1 Sam. 7.2, 3. All the house of Israel lamented after the Lord, and Samuel spoke unto them, saying, if you return unto the Lord with all your heart, than put away the strange Gods, and prepare your heart to the Lord, and serve him only, and he will deliver you, i. e. If you be in good earnest, let us see something beside your weeping and lamentation, and if these be the outward expressions of the inward relenting of your, hearts, than put away all those displeasing things that have created you so much mischief, and cost you now so many tears, etc. This people here in the Text might mourn and weep, if it had but been to think of the great calamities that had befallen them, the ruin of their City, the burning of their Temple, the captivity of their Nation, the pouring out their blood like water, and sundry doleful circumstances in all these, which might make them wish with Jeremiah, that their head was waters, and their eyes fountains of tears, that they might weep day and night for the slain, of the daughter of their people, Jer. 9.1. But what is all this to a sense of sin and a groaning under the intolerable burden of their iniquity! to what purpose are all these tears, if inward anguish and grief for sin, do not give them all their acrimony and smartness, if they wash and cleanse not the soul from its filth and nastiness? Or suppose there was some present sense of sin, which expressed these briny tears; alas! they were but like a sudden dash of rain, which is soon passed over, and then all is clear again. At the next meeting they entertained their sins with as great a friendship and familiarity, as if there had been never any falling out, nor any unkindnesses passed between them. Such are the tears of many a one, that cousin's himself into a conceit that he is a penitent; they are the issue of a natural tenderness, or the product of some sharp affliction, or the overflow of some sudden passion, which are but like to those which flow from the eyes of a young man, who being in love with one hugely below him, and therefore chidden by his Father, weeps like a little child, and seems as though he would drown himself in the flood of his tears, but upon the very next sight is as hot in his love, and as eager in his pursuit, as though there had been no such cooler. Tears are no further liked of God, than as they are expressions of a serious inward grief and sorrow, and then only are they expected from us, when we use to weep in other cases of sadness, and upon doleful accidents. If that be our temper to weep bitterly, when some mournful object presents itself to us, wherein we are concerned; it is a sad sign to see our eyes dry, when the deplorable condition of our souls do lie before us; but if our sorrow use to express itself some other way in such cases, then that is all the outward token that God requires in this. Yet let it be what it will, God will not accept of it unless it amount to a great displeasure against ourselves, base thoughts of ourselves, that have committed such acts, a huge trouble in our mind for what is past, hearty wishes all were undone, sense of our obnoxiousness to God's judgements, fear of his displeasure, humble and earnest requests to be received into his favour, which last thing if it be true, is inconsistent with our remaining in a state of sin; and therefore this sorrow goes a great deal further, and includes in it, a hatred of sin, a resolution never more to have to do with it, a choosing rather to die, than willingly attempt such another act; an actual declining of it, a setting ourselves to resist the next temptation, a placing of a watch over ourselves, and in every thing such a temper as cannot be quiet in the condition it is, but must be better. If we find not ourselves in this posture, there is not so much as the beginning of that work in us, which God looks for, when we fast, and mourn, and seek unto him, viz. of that through reformation without which we do not fast unto him.  
3 Large confessions of our sins and prayers to God for the pardon of them, and turning away of his wrath, will not make the Fast of God.  
1 Not large confessions of sin, which were usual upon days of fasting, as appears from Neh. 9 and sundry other places; and perhaps were not wanting in those Fasts which my Text speaks of. They brought, it's most likely, before God long catalogues of their own sins, and of the provocations of their Forefathers, of their Kings, Princes, Prophets, and Priests, and they might condemn themselves, and acknowledge the righteous judgements of God; and yet all this was nothing but their hypocritical dealing with God, while they were in love with those sins which they did so earnestly confess, and was not in a state of irreconciliation to those iniquities which they cried out so vehemently against. This kind of devotion was far from finding any kind entertainment with God, and was rather like to meet with a frown and this angry sentence; out of your own mouths shall you be condemned, and perish, you yourselves being judges. This confession signifies nothing more (if any thing at all) but that men desire that they may do still as they were wont to do, and that the acknowledgements of their faults may procure leave to practise the same again with no greater trouble, but only to make a new acknowledgement; it speaks only that they are Sinners, and that they desire they may so still be, and they will not stick to make an open confession of it. Yea, whatsoever men may mean by it, this confession signifies nothing at all unto God; for the sins that men rehearse are known unto God before, and are all present before him; if that be all they have to say, viz. that they are Sinners, and have committed such and such acts against God, they may as well let their tongues be quiet, there is nothing new in all this. Then confession is significant, when it is an act of shame and reproach to ourselves, an act of grief and hatred, a disavowing and disclaiming such practices. Now we say something unto God; this is a new business, and the case is quite altered; there is forgiveness with God for such persons, Prov. 28.13. 1 John 1.7. and what Solomon prays for in the behalf of such Supplicants, 1 King. 8.47, 48. God himself promiseth unto them, 2 Chron. 7.14. True confession signifies that we are ashamed, that we have nothing to say for ourselves, that we cannot but cry out against our own baseness and falseness to God; that we would rather not be, than do one such vile act again; that we are grieved and pained at the very heart, and cannot but vent ourselves in sighs and groans, that we cannot with patience think upon ourselves, and cannot hold from proclaiming our own guiltiness, that we remember nothing with so much sadness, as that we have been sinners, and that we resolve by God's assistance and our utmost endeavours, to be better, may we but be pardoned such offences. God loves such a pungent sorrow as pricks to the very heart, and gives a deadly wound to our sins, such a grief as strikes through the very life of our lusts, and nails them to the cross. He loves, when we look upon him whom we have pierced, and mourn bitterly; so that our hearts are struck through with an incurable wound to the flesh, and all the affections and desires thereof; and he loves such a confession as expresses this sorrow, this pain, and this torment of our hearts, which will be mixed with a vehement displeasure and hatred, both against ourselves, and our sins, and then he willingly embraces us; this is part of the Fast which he hath chosen; but whatsoever volumes we bring in against ourselves without this, they are but hypocritical talk before God, and will not avail us, yea will harm us, because we lie under this dangerous deceit, that some one good action will commend us to God, without all the rest, and so even our seriousness in some one thing, will be our undoing, and keep us from the practice of all other necessary duties.  
2 As for Prayer, it is plain, the Jews neglected not that in their Fasts, but it was commonly to no other purpose, but that God would pardon them, turn again unto them, and save them from the hands of their enemies, while they thought not of turning unto him, and putting all his enemies out of their souls; and therefore he tells them that which I assert as the second branch of this particular, that this is not the Fast which he hath chosen, to cause their voice to be heard on high, viz. either in mournful howl, or in clamorous petitions, Isa. 58.4. and that when they fast, he will not hear their cry, etc. Jer. 14.12. For he that turns away his ear from hearing of the Law, even his prayer shall be an abomination, Prov. 28.9. If men will not hear God, he will not hear them: I had almost said he cannot give ear to them, there being some things, that either in themselves, or in the method of God's proceed in the government of the world, are altogether inconsistent with the blessings which we desire, or are the causes of those evils which we groan under; and therefore unless we hearty renounce to all those things, and throughly discharge them, our prayers for mercies, and for removal of miseries, are a piece of nonsense, incoherent, ignorant stuff, which will be thrown as dung in our faces.  
When men bear a love to those sins which they pray may not ruin them, and the evil consequents of which they desire may be prevented or remedied, they are as ridiculous and unsuccesseful, as if a man should beg health, while he continues in his riotous, and intemperate course of living. Let a man raise his confidence by what arts he please, and speak with a boldness in his prayers, as though he could command heaven, and have what he would of God, yet he cannot have any true faith that he shall be heard, unless he utterly abandon in heart and resolution, whatsoever is incompatible, and cannot stand with the things that he desires. We may call our Fasts by the name of days of prayer (as we commonly do) but though we should pray from morning until night, though the whole Nation should cry to God, that he would bow the heavens, and come to save us, and that with a voice that would rend the clouds, and seem to make way for him, to come down to us; yet if we be in love with the causes of our trouble, we have put in such a strong caveat, such a bar to our suits and petitions in the Court of Heaven, that we can have no audience. Yea further, though we should be distasted against our sins, though we should resolve amendment, and therefore beg divine grace to destroy our iniquities; yet this will not complete Gods Fast, neither if we resolve to be at no trouble, nor pains about this business, but leave all to the care of God, whom we would have so fare to concern himself in our business, as not to expect that we should be such creatures as he made us. Such prayers will have a perfect likeness to the requests of the man in the fable, to Hercules, when his Cart stuck in the mire, who would neither prick forward the Oxen, nor lay his own shoulders to the wheels, but cast all upon the strength of his God, expecting that he should come and draw them out; and such an answer will be most fitly returned to such petitions as was to him, 
O bone, disce pigris non flecti numina votis  
Prasentesque adhibi, quam facis ipse, Deos.   
Learn good Sir, that God is not moved by lazy desires, and sluggish wishes, and that thou shalt then find God present when thou thyself art busy about thy work.  
I may add further, that the case may so be, that though there be some good men in a Nation, that do most seriously and hearty pray for it, they may not be able to help them, and that not be the Fast of God, unto which truth I might call in the Testimony of the Prophet Jeremiah, in cap. 11.14. and 14.11. where God bids him not pray for that people, etc. and Lam. 3. v. 8.44. where he saith, that when he did cry and shout, God shut out his prayers, and covered himself with a cloud, that their prayer could not pass through.  
The like testimony Ezekiel would afford us, who tells us more than once, Chap. 14. that in some cases three such prevalent persons as Noah, Job, and Daniel, shall obtain no more than their own security.  
And I might have all their suffrages to this, that sometimes nothing less than an universal reformation (in the great Officers, Magistrates, and Governors especially) will procure God's favour, but I have already stayed so long upon this head, that the time calls me to hasten to a conclusion of it. Then therefore Prayers are to good purpose for ourselves, or the Nation, when we or the Nation come to God with a holy disposition of heart to forsake our sins, and with a readiness of heart to make use of that divine grace which we beg at his hands, with a resolution to do that ourselves which we desire God should do for us; When they are instruments to Piety and Godliness, and put our hearts into such a holy frame, that even by our actions we may pray and pull down the blessings of heaven upon us.  
For as Clemens Alex. speaks of a spiritual heavenly person, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, his whole life is a Prayer to God, and a familiar converse with him. He prays all day long in some sort, viz. as to the effect and issue of Prayer, the holiness of his life, speaking powerfully and effectually in his behalf to God, if not more prevalently, because it is the use and the improvement of that grace, which we have received, and so directly entitles us to the blessings that are in that promise, To him that hath shall be given.  
But yet we must take notice of this, that when we pray thus to the reforming and amending of our hearts and lives, the blessings we are most confidently to expect, are those of a spiritual and eternal nature; such as are forgiveness of sin, acceptance with God to life, and that we cannot be certain sometimes, that by all our Reformation we shall avert temporal judgements, upon our own persons, or our Nation.  
And so I am ascended one step higher than I was before. Perhaps the Decree may be irrevocably gone forth, the ruin of a people, or person may be absolutely determined, or at least some very sharp punishment, without any possibility of reversing the sentence, may be resolved upon, and though the sin may be forgiven to some (and those the chiefest) purposes, yet not unto all. Who can tell whether God will return and repent, was all that could be said in the Ninivites case; and in the case of Jerusalem, it was at last decreed that their City and Temple should be destroyed, without any hopes of prevention of such a calamity, though they had space given them to repent in, that their souls might find mercy with God. And this is our satisfaction that when we fast and pray aright, we shall partake of the principal benefits that attend upon them, though not always of all the fruits and blessings which have thereby been procured.  
4 I might add, that to be good a while after we have fasted, confessed our sins, and prayed, is not the fast of God, which will quite turn away his wrath from us. That which God expects is an eternal divorce between us and our sins, and that we seek him with our whole heart, so as to continue in well doing; else with our return again to folly; the stripes which are for the back of fools, will return also. And commonly the case is more dangerous, and the disease harder to cure, when we do relapse after we were well recovered. The holy story is so clear in this, that he must be much unacquainted with the condition of these people in all those times, that doth not see it, and therefore knowing every one can furnish himself with proofs enough if he do but read any one book of their History, I shall herein spare my further labour.  
5 And lastly, Though all this be done out of conscience, and we would not for any good omit these performances, but in the honesty of our heart observe days of fasting, times of confession, and constant prayer, and have very pious intentions in the business, yet it will not make up the fast which God require; Such was the Temper of this people, as I noted in the beginning of this discourse. They was scrupulous in their consciences, very loath to displease God by neglecting good duties; but alas! poor souls, this was the hypocrisy which the Scripture so much speaks of, the finer sort of Hypocrisy, I say, that carries so many to Hell, in a pleasing belief that they are going to heaven, while they are serious and zealous in some things, but not in all. They fasted severely, they mourned very bitterly, knocked their breasts very hearty, confessed very devoutly, and prayed very earnestly, but yet they did not search and try their ways, to turn again unto the Lord, they did not every one put away the evil of their do, and so all their zeal in the former things, instead of doing them good, wrought their greater mischief, by making them confidently to account themselves religious persons, and to be angry with the Prophets, who would persuade them to the contrary.  
The Prophet Isaiah will fully inform us how God valued their diligence and forwardness in such services. To what purpose is the multitude of your sacrifices? I am full of  offerings etc. (I even nauseat the plenty of these devotions) when you come to appear before me, who hath required this at your hands? etc. The Sabbaths, The calling of Assemblies, I cannot away with, it is iniquity, even the solemn meeting, your new Moons, etc. are a trouble to me, I am weary to bear them, etc. Isa. 1.11, 12, 13. etc. This is worse than all the rest, that men can see so much reason to do all these things, and yet will see no reason to be good; that they will have God to be pleased with what pleases them, and gives no great distaste to their natures, but will not part with any thing that they dearly love, though it be the greatest offence to him.  
It were well now if every one would examine his own heart, and give himself an account, whether he have done thus much as the people of the Jews here mentioned did, and then whether he have done any more. There are not many it is like that have thus fasted, and wept, and prayed, but I doubt they are rarely to be found (one perhaps of a thousand) that make a conscience not to sin, and to keep a fast every day to God, by the constant practice of mortification, and holy living.  
I leave it to the private scrutiny of every man's conscience to find whether or no he be in the number of those that observe the fast of God, and I think I have said enough to let him know the state of his soul, if he will impartially ransack his heart, and have no mind to cousin himself. If it be necessary further to assist him, the explication of the second truth which I proposed to be considered, will I hope, contribute some further help to his sincere search, both into his own condition, and of the whole Nation, unto which I shall now betake myself, and show  
2 What the true fast of God is which this people did not, but should have observed, and so what is further required to the rendering us acceptable to God. This hath been so much touched upon in the former argument, that less remains now due to the unfolding of it, except it be what most particularly belongs to the opening of this portion of Scripture, and the laying before us the condition of this people, which may be applicable unto us, as fare as we are parallel unto them, in which our own observation will best inform us.  
God's Fast then is, as you cannot but already acknowledge, a thorough amending of our ways and do, and commonly it is a general, universal reformation, if it be a general good for which God is solicited by us, to which I may add, especially in the Rulers, Governors, and Leaders of the People, who have a manifest influence upon all the rest, whose fashion ordinarily they will be in, and whose sins therefore are sometimes alone nameed in holy writ, as procuring Gods judgements, because by their neglect, and ill example, the rest run more prone into all wickedness.  
Now because there is but a little time more remaining which I can hope your patience will allow me; I shall address myself to treat particularly of that which God required of this People, who came to be enforced by him in relation to their fasting, and we may bring it home to our own condition, according as we shall find just cause and reason so to do.  
God you have heard upbraids them here in the Text with their hypocritical, partial fasting, and therefore proceeds in the 9 and 10. verses, to acquaint them what fast it was that he always called for, and expected, which he doth again in the 8. Chap. 16, 17. which places I desire you will take the pains to consult.  
And then I doubt not but you will see reason for this observation, that the sins they were chief guilty of more than others, were neglects of the duties of the second Table, (as we speak) not performing of those offices which one man owes unto another; but violent breaking all those bonds whereby men are tied by God together, and therefore that these things were carefully to be reform by their fasting and prayer. They may be reduced to these three heads.  
1  dealing and defrauding one another, by lying, false swearing, devising to overreach and ruite their brethren. Speak every man the truth to his Neighbour, execute the judgement of truth, imagine not evil, love not a false oath, ch. 7.9, 10. cap. 8 16, 17.  
2 Want of mercy and compassion, cruelty, hard, and rigid dealing with their neighbours, and this is as bad as downright unjustice, chap. 7.9. show mercy, etc.  
3 Oppression of the poor, and those that could not right themselves against the mighty, ch. 7.10. oppress not the widow, etc.  
And this was chief the fault of the great ones, of the rich, the rulers and governor's.  
Concerning all these and such like sins, we must further observe that they were the iniquities of their forefathers, and so hard it seems it was to cure these distempers (either because they are so dearly beloved, or else so little regarded, while men have a conceit of their purity in religion) that these persons, their Children, remain guilty of the very same faults.  
God here tells them, what words he had spoken to their Fathers by the Prophets of old (as I have noted before) vers. 7. who for these, together with two other sins; viz. Sabbath breaking and idolatry, were turned out of the promised land; there are indeed other sins mentioned by the Prophets, but none so much insisted upon as these, to be the cause of their expulsion out of the good land, and banishment into a strange Country, as you shall discern before I have gone much further.  
Now it seems that their posterity (these men in the captivity) was grown more observant of the Sabbath, and greater haters of Idolatry, and because of their religious services which were more pure, took themselves for very good men, though they retained their Father's injustice and fraud, cruelty, and numercifulnesse, oppression and violent dealing. Which was plainly the case of the Pharisees (the posterity of these persons) in our Saviour's time, before this their last and long captivity; they were notoriously guilty of these sins, more than of any other, while they could not be challenged with any idolatrous practices, or with neglect of the Sabbath day, no nor with less strictness in any other religious performances. Under their Religion they cloaked their unrighteousness, and made all their piety good for nothing, being stained with covetousness, oppression of the widows, and those that had no helpers, with such like wickedness.  
From all which, we may be bold to affirm still, that God proceeds in such a manner with Nations, that where these sins do remain; it is in vain to fast, and pray, and cry to God for mercy, yea to reform in other matters which concern God's worship and service; about which commonly most of the noise is made, out of hopes that their prayers, and their preaching, and other religious offices, together with the asserting of these from superstition and impurities, will drown the cry of injustice, cruelty, blood, oppression, and such like sins, of the which, that we may be the more sensible; I shall digest what remains into these particular considerations; and make appear,  
1 That this of old, was the Fast which God required of their Fathers by the Prophets, viz. that they should forsake these sins which I have mentioned. And that he every where urges, even in the most reforming times, their growing more just, merciful, etc. in their deal, and their practising those duties which arise from the respect that one man hath to another.  
2 That after their return from the captivity of Babylon, still these things, more than any else are insisted upon, as those they were deficient in, and should amend.  
3 That these are noted as the wasting and destroying sins, though there should be no other.  
4 That where men expect peace, settlement, quiet, and removal of judgements in a Nation, they must have an especial care to reform in these particulars. And above other things these are to be minded in our humiliation, because commonly in these, Nations are most guilty, and men are apt to imagine, that some religious duties are the great matters that God expects.  
1 That these, of old, were the things the Prophets insisted upon, is the first thing to be cleared. And the Prophet Isaiah offers himself a witness in the very first chapter of his vision, where he finds no fault for their Idolatry, nor questions the legality of their sacrifices, nor charges them with praying to strange Gods, nor blames for withholding his due oblations from him; no, on the contrary, he acknowledges a multitude of sacrifices, that he was full of  offerings, that they observed their appointed Feasts, and solemn meetings, and made many prayers, but he tells them, ver. 15. that he could not endure to look upon them, when they spread their hands towards heaven, because those hands were full of blood, and therefore the thing he calls for, is, that they would wash and cleanse their hands of that blood which had be smeared them, that they would put away their injustice, oppression, unmercifulness, etc. and then if they came and prayed, he would speak friendly to them, and have a parley with them, and do away those bloody crimson sins, and restore them by their repentance and amendment to a Snowlike whiteness, as if they had been as innocent as Lambs, and not so ravenous as Lions, read vers. 16, 17, 18. and observe to whom it is that he speaks, viz. to the rulers first (who were like Sodom) and then to the people (who were not far distant from them in this wickedness, being like to Gomorrah) ver. 9 I say of the Rulers first, who had the deepest share in this guilt, and were the ringleaders in these sins, as will appear to him that shall but cast his eye upon the 21, 22, 23, 26. verses. I will not yet dismiss this witness, who speaks so fully and closely to the business. Be pleased seriously to read the 58. chap. ver. 4, 6, 7. and then tell me what Fast it was that God called for in those times.  
And likewise those woes against them that decree unrighteous decrees, and that writ grievousness which they have prescribed to turn aside the needy from judgement, and to take away the right from the poor, etc. cap. 10. 1, 2. cap. 30. 12, 13. and then tell me what sins they were much guilty of.  
He that will take the pains duly to consider these places, will find so many other bordering upon them, to the same purpose, that he will be more sensible of the truth of that which I affirm, and I shall have occasion to call in the assistance of many of them before I conclude.  
I shall next desire you to hear what the Prophet Micah informs us concerning this matter, who lived in the same time with Isaiah: And me thinks he speaks still more plainly (if it be possible so to do) crying out against these sins more than against others, especially in their rulers. The woes in the 2. chap. 1, 2. (which I beseech you read) are against those, who because they had power in their hands, contrived how to greaten themselves, though with the ruin of others; and if they saw but a fair field, or a house which they had a mind unto, would by violence take it away, though it was the man's inheritance, and tended to his undoing. And in the 3. chap. 1, 2, 3. he speaks of most cruel and butcherly actions; the flaying and peiling of the people to the very bones; yea, and after one would think that they had brought them low enough, yet they would have no pity upon these poor Skeleton's, but broke their very bones, and chopped them in pieces, as one doth when he puts flesh in the pot; i. e. they utterly devoured them, and eat them up; and it is observable, that at the very same time they built up Zion and Jerusalem with this blood, ver. 9, 10, 11. i e. they beautified the Temple, and repaired or enlarged the City, and was reformers of things amiss or decayed in God's worship at the cost and charges of many a poor innocent, that they had rend in pieces, and shared amongst them. What is all this but that which the Prophet Isaiah told us, chap. 1.10, 21, 23. and again, chap. 3, 13, 14.15. where he reproves the Elders and great ones for their beating his people to pieces, and grinding the faces of the poor, for which he was come to call them to a reckoning, ver. 13. The Rulers then being so bad, there is little reason to expect much justice or mercy among the people, who also oppressed and offered violence one to another, as far as their power would reach, for proof of which spare not to read, Micah 6.10, 11, 12. and likewise the six first verses of the seventh chapter, which tells us largely of the general cruelty, covetousness, treachery, etc. both of the Princes and all the people, though never so nearly related one to another; so that it was as hard to find a merciful and a just man, as to find a bunch of Grapes after the Vintage. And therefore in the sixth chapter, vers. 6. etc. God by the same Prophet calls not for their sacrifices and religious services (which it seems they were frank enough in, and could have been content to have been at any expense about, so they might but quietly keep their covetous, griping, and devouring lusts and desires) but to do justly, to love mercy, and to walk humbly with God.  
If we draw nearer to the time of the first captivity into Babylon, we shall hear no new Sermons, but the very same sins still reproved, and laid before them to be repent of. Zephaniah will be our informer in this matter, who lived in the days of Josiah, who was a reformer, and with whom it is plain, the Princes joined (though we may guess from chap. 1, 4, 5. that many of the people did not affect their proceed) to purge the land from Idolatry, and yet read but the five first verses of the third chapter, and you will easily discern what still was lacking, and how easily they would part with any thing (even their Idols) rather than these sins of which I am speaking. And therefore the Prophet exhorts those that had any of these rare virtues in them, any mercifulness, and righteousness, that they would go on to practise them, and in these ways to seek the Lord, and saith, it is probable (but not certain) they may be secured in that deluge of misery, that was like to overflow the whole land, chap. 2. ver. 3. And afterward he prophesies that they should be the poor, and the afflicted (those that had been oppressed, and stripped naked by the great, and the rich) who should escape, and be left in the land, when all those men's possessions were taken from them, and that they should be such a remnant, as should not do iniquity, nor speak lies, nor have a deceitful tongue in their mouth, but shall trust in God, and not in these evil arts, chap. 3.12, 13. Jeremiah also who prophesied in the days of the same Josiah, and also of Jehoiakim, and Zedekiah, in the time of both the first and second captivity into Babylon, and also after, he I say, speaks the very same words, as will be very plain to those who will do themselves so much right for the understanding of this truth, as to consult, chap. 7.4, 5, 6, 7. where though, vers. 9 he speak of their offering incense to Baal; yet I suppose it was the sin only of some of them, who also came into the house of God in this time of reformation by Josiah, and worshipped him, though privately it should seem they had an Altar for Baal; and he speaks not half so much of this Idolatry, as of these other sins; complaining again, ver. 11. that his house was a den of Robbers, a mere nest of Thiefs, where a crew of oppressors met together, thinking to expiate all by their devotions, and chap. 9 from the second verse, to the ninth, he bewails these sins, and these alone with a sad and compassionate heart, they being the very sins that undid them, as he notes, vers. 6. (through deceit they refuse to know me, saith the Lord;) and as I shall ere long come to demonstrate.  
Ezekiel likewise will witness largely to this truth, who tells us how little they were amended after the first captivity in the days of Jehoiakim (when he prophesied, as appears from chap. 1.1.2.) while he lets us know who the persons were that God would account righteous, and that should live, and who the wicked persons were that should be destroyed, chap. 18. from the 3. verse to the 19th. and chap. 33.14, 15, 25, 26. where though he mention their Idolatry, yet he enlarges far more upon these other sins, and the contrary virtues, and notes it as remarkable in them, vers. 26. of 33. chap. that they stood upon their sword, i. e. did commit violence and oppression, of which the sword was the instrument, and by which they thought to defend and protect themselves in such practices; and this they did, even after they saw God's Judgements upon part of their Nation, not above twelve years before, and the Chaldeans were just now ready to take their City again, and destroy them utterly, as we may note from vers. 21. These things they were so settled in, that it seems they made but a mock of those that came to reprove them, and to threaten God's Judgements, and did but laugh when the Prophets said, that for these sins they should be destroyed, and sodden in their City like flesh in a pot, (as they themselves phrased it in a jeering way, against them that would talk of such an unlikely thing) chap. 11.3. And therefore the Prophet applies it to another purpose, and then gives them leave what to think of his threatening, telling them that they had multiplied their slain in that City, and filled the streets with them, and he was sure that those slain might well be compared to flesh, and their City to the cauldron, where it had soaked, and been sodden in its own blood, and that their saying did better set forth their own wickedness, than their punishment which they would not believe should come, for because of their bloodiness they should be slain not in the City (where then they hoped for security) but in the border of the Land of Israel, whether they fled, hoping that way to save themselves when the City was taken, ve. 6, 7, 10, 11.  
I should be too tedious should I let you hear all that may be said in this Argument, and lead you also to the ten Tribes, and show you how guilty they were in these Matters, and how the Prophets threaten them as well as Judah (for which I refer you to the Prophet Micah, whose Vision was concerning Samaria and Jerusalem, chap. 1.1. and the Prophet Amos, whose vision was chief concerning Israel, and saw what was coming upon the Kine of Bashan, who did oppress the poor, and crush the needy, chap 4.1.) and therefore I will only observe 3 things, which it will be useful to take into our consideration, and will more illustrate all this discourse, & so pass to the second thing which I propounded to be spoken unto.  
1 We cannot but take notice from what hath been said, that even when they were reform in their divine worship and service, when idolatry and superstition were cast out of the Church, yet these great abuses, these crying sins remained among them.  
The Temple was purged, the Levites were sanctified, sacrifices according to the Law offered, the Passeover celebrated in such a manner, that scarce ever was the like seen, from its first institution, the brazen Serpent was broken; and all this, by the consent of the Princes & Rulers who yet continued thus unjust, cruel, and devouring, as both Isaiah, and Micah (who lived in Hezekiahs' time) and Zephaniah (who lived in Josiahs') have informed us very largely; do but consult the 2 Chron. 29.30. and you will find that Hezekiah the King, and the Princes, ordered the worship of God, and chap. 35. where you will behold the Princes in Josiahs' time, giving at the Passeover, an offering of two thousand six hundred small Cattle, and three hundred Oxen, when notwithstanding these were the men who like Lions and Wolves tore the people in pieces, and gnawed the very bones, after they had done with the flesh (as Zephaniah hath told us) making them as bare and poor as ever they could.  
2 Herein consisted a main ground of their hypocrisy and deceiving of themselves, and so of their ruin. A man must wink very hard that doth not see the duties of justice and mercifulness, of pity and favourable dealing, etc. written in capital letters, both upon his own heart, and in the book of God; and one would not think it possible that a man should have such strange arts of abusing himself, as to make himself believe he is a good man, and in a safe condition, while he violates all these known principles.  
There must be some notable blind, some very plausible trick, that can cast such a mist before his eyes, and juggle him into such a conceited belief, which here (I think) we have discovered. They had high thoughts of their divine worship, and looked upon their religious services as hugely pleasing to God, and they knew themselves to be very real, it is like, in this piece of reformation, and so they thought themselves God's people, the right worship being restored, the altar of God being cleansed, and the Temple repaired by their means.  
Now their great zeal in these matters, and their forwardness to introduce the true Religion, made them overlook these little trifling things of justice and equity; of mercy and compassion; and to hope that God would do so also, and not be angry with such a reformed people. What? will not God give leave to a people that hate Idols, and observe diligently his Sabbaths, and offer him his constant sacrifices in the right prescribed manner, to be a little unjust, and to get what they can by any arts for themselves in the world? cannot he be pleased that they give him his due, and defraud him of none of his right, though they be not so exact in their justice one to another? Must he needs take notice what they do among themselves, when they hope he hath no reason to complain, that he is in any piece of his worship neglected?  
Will it not satisfy him that they are so zealous in those great and weighty concernments of his, which had been so long disregarded, and for which they had been so often threatened? Yes surely thought they, we are in a safe condition, God is well apayed, we need not trouble ourselves any further, but confidently wait upon him, that he will be with us and save us. Thus the Prophet tells us, they found a way to deceive themselves, as you may read, Mic. 3.11. The heads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money: yet will they lean upon the Lord, and say, is not the Lord among us? none evil can come upon us? They would needs be God's favourites, and thrust themselves upon him, and be confident of his goodness to them, though they were conscious of all this wickedness. They cried the Temple of the Lord, the Temple of the Lord, as long as those of Ephesus cried, great is Diana of the Ephesians, and in this Temple-worship and religion they trusted (Jer. 7.4.) thinking that God was fixed to that place, and that the Temple would secure them, as certainly as the Trojans thought themselves out of all danger, while they could keep their Palladium. They dreamt that as long they kept their holy place pure, they need not fear the taking of their City; Just as the Heathens thought their fortresses could never be won, while they could keep the good Genius of the place from being charmed away from it. They came and stood before God in his house, and said, We are delivered, and that made them do all those  abominations, with the greater boldness, verse, 10. Yea, knowing themselves to be zealous in their worship, they have the confidence to come and challenge God as though they had wrong done them, and had hard measure at his hands in not being saved by him from their enemies; Wherefore have we fasted say they, and thou seest not? &c, Isa. 58.2, 3. do we not seek thee daily? do we not delight to know thy ways, and take pleasure in approaching to thee? why then dost thou take no knowledge of us? This, this was the very thing that immediately ruined them; this was it that would not let them see the mischief that was coming upon them for their oppression, violence, and such like sins. They held fast this deceit, and so refused to return, Jer. 8.5. This made them interpret all the instances of God's displeasure against others, to the encouragement of themselves in their wickedness, rather than to the awakning of their hearts, to repentance. Ahaz, the Predecessor of their good King Hezekiah, was delivered into the hand of the King of Syria, who smote him, and carried a great multitude captive unto Damascus, and into the hand of the King of Israel, who smote him with a great slaughter, destroying an hundred and twenty thousand valiant men in one day, and carrying captive two hundred thousand, men, women, and children (which indeed were afterwards returned to see if they would amend) 2 Chron. 28.4, 5, 8. The Edomites also, and the Philistims came and laid them waste, and brought them very low; The King of Assyria likewise, who was hired to relieve him, did but more distress, and not at all strengthen him, v. 16, 17, 18, 19, 20.  
But they could easily impute all this mischief which befell their fathers, unto their Idolatry, their offering incense to other gods, and forsaking the God of their fathers, vers. 25. As for themselves they were returned to him, and hated the strange worship with all their hearts, and therefore could be in no such peril of being destroyed; now they amended those very faults, for which their fathers were scourged. This justice, and righteousness were but the virtues of the Heathen, that was round about them.  
The pure worship of God was that which distinguished them from all others, and would secure them without any of that admired Pagan morality.  
Well, Israel afterwards is carried captive in the days of Hezekiah by the King of Assyria, 2 King 17. But the answer was ready, they worshipped the calves in Bethel, the remnant of them laughed the messengers of Hezekiah to scorn, and mocked them who were sent to invite them to join in the Reformation (2 Chron. 30.6. etc.) and therefore God cast them out of their land, and continued their captivity; but how any such evil should betid those that were the reformed, they could not tell how to imagine; no, they were (as the Prophet Zeph. speaks, chap. 3.11.) haughty, because of his holy mountain, they bragged of God's presence with them, and of the care they had to keep his house clean from all heathenish impurities; and by this means flattered themselves into such a conceit of their acceptance with God, and security under him, that even after the captivity of Judah; those in the land of Babylon would not be persuaded that any more was required to the pleasing of God, or that there was any other cause of their expulsion, but the profaning of God's worship; let the Prophet Ezekiel be called in again to bear witness unto this, chap. 33.31, 32, 33. They came and sat before him, as though they took a great deal of delight in hearing God's word, when as their heart run after their covetousness; which words, by the whole story, appear to be spoken to them of the first captivity; yea, after the taking of the City the second time, vers. 21.  
And can you think that the Israelites were not helped forward also to their ruin by this deceit? No question, but they thought their religion, as bad as it was, would preserve them, and were so confident of it, that with the very spoil of the poor they would serve their gods, Amos 2.6.8. They sold the righteous for silver, and the poor for a pair of shoes, they were very corrupt in judgement, and they lay down upon  which they had in pledge by every altar, and they drank the Wine of the condemned in the house of their God; i. e. they served God with those things which they had so unjustly and violently gotten, and could be content to spend something upon him, so he would but wink at these unlawful cruel ways of getting. This iniquity would, it is like, have stared them in the face, had it not been for this fine deceit, this Hypocrisy which I speak of, that their serving of God, and keeping up his worship (such as it was) would be accepted of God in stead of all things else wherein they might be faulty.  
And how fare this piece of self-cousenage prevailed in after times, when the Pharisees were in their greatest height; I leave to those to judge, who read but those passages, of their making long prayers, fasting twice a week, strict observance of the Sabbath, and boasting of God, while they were the most gross transgressors of the Law, and dishonourers of God.  
3 Observe that this Hypocrisy and partial dealing was cherished by the generality of the Prophets and Priests, who were exceedingly corrupted, and cared for no more, but that the worship of God might be maintained, that it might maintain them; that there were a multitude of offerings and sacrifices, whereby their fees might be the more plentiful. They would say any thing to please their rulers, to get their favour, or avert their displeasure, and would preach smooth things, that should never grate upon their conscience, lest they should lose their gain, or diminish their worldly advantages, and would make them believe they were religious and godly enough, though they did all those abominations which I have been speaking of: in Micah 3.5. the Prophet saith, that they made God's people to err, and when any one had put any thing into their mouths, than they would cry Peace, but if they put nothing into them, then against that man they would at an adventure proclaim war; he must be God's enemy that was not a friend to their belly and purse; and God could do him no harm, who would be kind to them. Unto which add what is said, vers. 11. of the same chapter, and what the Prophet Ezekiel charges upon them, chap. 22.25, 28, 29, etc. who tells us there of the defection which both Priests, Prophets, Princes and people had made from God; so that there was not so much as a man to make up the hedge, and to stand in the gap against the wrath of God, which had made a breach upon them, and particularly of the Prophets and Priests, that they were like ravening Lions, had devoured souls, made many widows, daubed with untempered Mortar, seen vanity and divined lies. Let me entreat you to read the whole thirteenth chapter, where he tells us how the Prophets and Prophetesses seduced the people, preaching peace, when there was no peace, and strengthening the hands of the wicked, that he should not return from his wicked way, by promising him life. Jeremiah also, Lam. 4.13. Let's us know that even they were guilty of shedding the blood of the just, and loved, it should seem, oppression and cruelty, as much as the rest of the Nation. They cried up, it is like, the purity of their Church, the holiness of their ordinances, the devotion of their rulers, and the forwardness of the people to divine worship, and concluded, that God could not destroy such a people as they were, and that the King of Babylon should not come into their City; even unto those that despised the Lord, they said, you shall have peace, and unto every one that walked after the imagination of his own heart, no evil shall come upon you, Jer. 23.17. Every one from the least, even unto the greatest, was given unto covetousness, from the Prophet, even unto the Priest, every one dealt falsely, for they healed the Daughter of God's people slightly, saying peace, when there was no peace. Were they at all ashamed, when they had committed all these abominations, no, they were not at all ashamed, neither could they blush, Jer. 8.10, 11, 12. And what was the reason of this confidence, but that they thought their Temple-worship made amends for all, vers. 8. we are wise, say they, and the Law of the Lord is with us; which whether they be the words of the Prophets, or the people, do signify that they laid the greatest weight of their hopes upon that peace of Religion which respects God, though they had no respect at all in their actions towards one another.  
I shall not make bold to detain you any longer upon these observeables, but leaving them to your private consideration. I come to the second thing to be briefly illustrated, which is this, that  
2 These were the very sins which the Prophets note this people to have been guilty of, after they were returned out of their captivity, and when any one would have expected an amendment. Very devout they were, for aught that we can read; no complaints are brought in against them, for not keeping the Sabbath, not praying, fasting, offering sacrifice, etc. nay, they knew themselves punctual enough in these things, and so slided into the same deceit, wherein their Fathers were caught and perished. For in the very beginning of this Prophecy of Zachariah, he cries out, turn you, turn you unto me, saith the Lord, be not as your Fathers, unto whom the former Prophets cried the very same words, chap. 1. vers. 2.3, 4, etc. And this was when the captivity was expired, that he made this proclamation unto them, who as the 5. chap. 2.3. teaches us, were still guilty of robbery and perjury with such like sins, and yet they said they were innocent, so Junius and Tremel. read those words, verse 3. This is the curse that goeth forth over the face of the whole earth, for every one that steals of this people, saith as it, (i. e. as the rest of the earth) that he is innocent; and whosoever sweareth of this people, as it, saith that he is innocent; they were no more sensible of these sins, than Heathen people, who knew but little of God, and might more easily forget what was only taught them by themselves.  
And therefore he goes on to threaten them for such wickedness, and speaking of the woman, vers. 7. which sat in the midst of the Ephah, by whom was shadowed that people, he saith, this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wickedness, iniquity itself, the Mother of all deceit, theft, and perjuries. And afterward most plainly, chap. 8. having told them how the case stood with their Fathers, he tells them that now he was returned to Zion, verse. 3. and that he would bless them now, as he had cursed them before, verse. 13. but then he saith, these are the things that they must do. Speak ye every man the truth, execute the judgement of truth and peace, etc. verse. 16, 17.  
If we look back to Haggai, who prophesied but two years before these words, in the 8. Zach. were spoken, (one being in the second, the other in the fourth year of Darius) he will tell us no better news of this people, chap. 2.11, 12, 13, 14. every thing that they did was as bad as those illegal offerings, and impure sacrifices; and he seems to intimate that they had not with a holy mind, composed to all obedience, hitherto offered sacrifice to God, and therefore he could not accept them.  
Now I think if we compare this passage with what we before gathered out of Zachary (who as I said was his contemporary) we shall easily discern what the matter was that God was offended at in their do.  
At the first they neglected the worship of God, and let the Temple lie waste, building their own houses before it; and when they were awakened by these Prophets to that work, than they thought that all was well, and that there needed no care of any other thing, so the building of the Temple were but carried on unto perfection; and thereupon continued in a world of wickedness, making their zeal for Temple-work, eat up all their love to justice and mercy.  
If we should trace their footsteps further, we should soon find, that when the Temple was completed and finished, they were but little better. For Malachy (who is called by them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the seal of the Prophets, because he was the last, and shuts up all) complaining of the iniquity both of Priest and people, sets down these sins as famous among the rest, chap. 3.5. false swearing, oppression of the hireling in his wages, of the widow and fatherless, and turning aside the stranger from his right; which together with other sins made way for that long captivity which endures to this day, as those acquaint us, upon whom the spirit of Prophecy was again poured forth. For Christ coming and reproving the chief of them, for devouring widows houses, for extortion, rapine and blood, for covetousness and oppression, while they made long prayers, and pretended a great deal of sanctity and religion; he declaring also that faith, judgement, mercy, and the love of God were more to be regarded, than their strict observance of days and sacrifices, etc. They out of a great zeal for their religion, which they thought he did not speak honourably enough concerning, most shamefully put him to death. And I believe they thought themselves very religious persons, and were serious in what they did, only their great and unequally dispensed zeal, for these few things, made them believe themselves so good, as not to see themselves sinner's while they committed all manner of wickedness, and easily to slide into the usual Hypocrisy, i. e. partiality in obedience.  
Their great zeal for those things made them take themselves for pious and devout persons, but the partiality and particularity of it, made them really to be such as our Saviour calls Hypocrites, which appellation they took in such disdain, that they conspired his death, who would not let such as they pass for godly men.  
I should be too tedious, should I prosecute this through all the story. This truth shines clear enough without borrowing any more light from other Scriptures, that these have been often the wasting and destroying sins, because commonly not observed in the midst of a blaze of religious duties, which dazzle men's eyes, and make these sins seem either none at all, or very little and contemptible; which leads me unto the third thing which I am to make proof of.  
3 That these are sins which pull down ruin, and destruction upon a Nation, and indeed are oft the chiefest cause of it. The Poet never spoke truer word, than when he said, 
Pindar.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (that is as the Scholiast well notes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) there is scarce such a tall and impregnable bulwark, such a safe defence to a Nation as justice; and then I am sure it is like to be laid waste, when there is a breach made in this wall, for oppression, violence and wrong to enter in, which I have as good as already cleared, while I have brought in the Prophets every where crying out upon these sins, as the cause of their desolation, and being carried captive out of their own land.  
But if you desire more particular satisfaction, be pleased to observe,  
1 That the captivity of Israel is in a great part charged upon the account of these sins, and take the pains to consult but these two places in a Prophet, whose vision was concerning the ten Tribes, Amos 2.6, 7, 8. Amos 4.1, 2, 3.  
2 The captivity of Judah, both first and last is most manifestly ascribed to them (these being the iniquities which even in their reformations they spared from being destroyed) and I must again put you to the pains of considering these places (which the time will not give me leave to enlarge upon, Isa. 10.1, 2, 3. Isa. 30.12, 13, 14. Micah 3.12. and especially that remarkable one, Jer. 34. where he calls upon them to let the Bondmen of the Hebrew Nation go free, according to the Law, which because after their promise they refused, and kept them still in their service; see what is threatened, vers. 17, 18, 19, etc. And to this that passage (I am apt to think) relates, which we meet withal in the very beginning of Jeremiahs' Lamentations Judah is gone into captivity, because of affliction, and because of great servitude, chap. 1.3.  
3 Babylon herself who destroyed Judah, was destroyed for these sins (which I note, lest you should think that these things concerned only that particular people, and do not bode so sadly to other Nations, where they are found) in Isa. 10.5, 6▪ 7, it is said that God sent the Assyrian against the Hypocritical Nation that I have been describing, and gave him charge to take the spoil, etc. but he thought of nothing but destroying and cutting off Nations; and therefore he threatens to destroy him utterly, and to take off his burdens and yokes from his people, verse, 26, 27. and more fully, chap. 14.3, 4, 5, 6. he notes the hard bondage wherewith they made the conquered serve, and their oppression, and ruling the Nations in anger, as causes of their destruction. To which may be added that most evident place, Isa. 47.5, 6. where plainly he saith, that cruelty and oppression toward those whom she had overcome, brought the Lady and Mistress of the World down to sit in the dust in perpetual silence and darkness. And take notice that one reason why this mischief was not prevented, and this destruction came upon them while they thought not of it, was the same with that which we met withal in the case of Judah, viz. The base flattering humour of their soothsayers, the men-pleasing prophecies of her diviners, and those watchmen they had (though pitiful ones they were) who had told them lies, just as the watchmen of God's people, had to them, which the latter part of that chapter doth give us reason to take for a truth.  
I will refer you but to one place more, which most largely treats of the Chaldeans ruin, Habak. 2. from the fifth verse to the eighteen, which whosoever reads must cast his eyes very carelessly upon it, who doth not see that unsatiable covetousness, cruelty, bloodiness, violence, spoiling, and such like sins; are made to have a greater hand than their idols, in reaching the cup of the Lords right hand unto them, and making them so drunken, and full gorged, that shameful spuing should be upon all their glory  
How long should I detain you, if I should multiply more particulars from Nineveh, Nahum. 3.1. from Damascus, Gaza, Edom, Ammon, and all the rest mentioned in the first and second Chapters of Amos, who were all threatened for their oppression and cruelty, to be punished without any mercy.  
I will only desire you to consider as you read those chapters, whether you can refuse to assent to this as a true observation, that one great destroying (if not the chiefest) sin of those people there mentioned was this, their unmercifulness and cruel dealing with those whom they had conquered, and got into their power; I am sure that Edom's four transgressions are so near of kin to this, that we can scarce make them any more than four degrees of this one sin, viz. want of kindness, compassion, and mercy, to those whom it was natural for him to pity, especially when he had the better of them, vers. 11. He did pursue his brother with the sword, and did cast off all pity, and his anger did tear perpetually, and kept his wrath for ever.  
And I think there is another whole Chapter which renders no other cause of the perishing of those Ammonites, Moabites, Edomites, and Philistims also, but this, that they either rejoiced and clapped their hands at the ruin of their Neighbour Judah, or else with an implacable, and irreconcilable hatred, prosecuted their victories over them, intending their total deletion and final destruction. Ezek. 25. But as I said, I will not now make so bold as to prolong this discourse, till a particular narrative be given you of all these things. Nor will I do any more than suggest to your meditation that Ammon is again threatened, for insulting upon the necks of the slain, i. e. of a fallen and feeble enemy, Ez. 21.29. v. Jun. and Pharaoh for deceiving and cozening the expectation of Israel who leaned upon his promise, Ezek. 29.6, 7. And the Israelites themselves for slaying their brethren of Judah, with a rage that reached up to heaven, and without any pity, intending to make them bondmen, 2 Chron. 28.9, 10. and that in general it is denounced that the robbery of the wicked shall destroy them, because they refuse to do judgement, etc. Prov. 21.7, 15. and that God hath styled himself the avenger of the poor, and needy, and he that will plead the cause of those that have no helper, that are crushed by the mighty, and cannot right themselves, nor have any other to do them right; and that these are such unnatural sins, and so contrary to all the deal of God with men (who is merciful, kind, and compassionate, as well as just and righteous) that God will not let them go unpunished, especially in the Rulers, whose office it is to see right, equity, and mercy, take place among men.  
The Jews you have seen are a notable example of this, and by often experience, it seems they were so sensible of it, that there grew to be a common saying, among their wisemen of this signification, That when God's ears are shut against all men's prayers, he will hear the cry of the poor, needy, and oppressed.  
Quando vastata fuit domus sanctuarii, omnes porta clausa fuerunt (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) excepta porta oppressionis, i. e. when the Temple was destroyed, there was no gate open for the Prayers and Petitions of any to enter, but only the gate for the Petitions of the oppressed, which they say is never shut.  
This they prove (as Buxtorfius hath noted) out of the 7th of Amos vers. 7. And he showed, and behold the Lord stood upon the wall made by a Plumb-line; the words in the Original are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which they interpret; upon the wall of defraudation or oppression; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in his hand were defraudations, i. e. Prayers against Defrauders, Petitions of those who complained of Oppression and unjust dealing (of which we have heard enough to have been in those times.) Even in Israel (if this interpretation be true,) where they had fallen from God, he would not exclude the suits of such persons, but take their request into his hands, and let them have a favourable audience. See Ecclesi. 21.5. & 35. v. 13, 14, 15, 17, etc.  
But I am not much concerned to dispute the truth of this Gloss, seeing the thing which it asserts, is already put out of all doubt; and this very Prophet presently after, saith, that these are such works as God cannot forget to punish, Amos 8.4, 5, 6, 7, 8. and there is such particular notice taken of the shedding innocent blood, 1 King. 24.3, 4. as an iniquity that he will not pardon. And therefore leaving it to obtain what credit it can get with those who are skilled in that language, I shall descend to the fourth and last thing, which I am engaged to treat of.  
4 That where peace, setlement and safety it expected by men, they are to have a great care to see whether they be guilty of such things as these, and if they be, deeply to be humbled, and speedily to reform.  
And these should be the more minded upon such a day as this, because as you have heard all along, many have cozened themselves by the willing performance of some religious duties, into a most dangerous security, and vain confidence in God, while by reason of these sins (which are counted by such persons but small petty matters, in comparison with their glittering piety) they have been working their own ruin.  
These things were proposed to the people before their captivity, as matters to be reform, if they hoped for any favour from God; as we may see in Amos his words to Israel, who had been much wasted and spoiled (chap. 4.) from the seventh verse of the fifth chapter to the sixteenth verse, and again repeated with abundance of earnestness, vers. 21, 22, 23, 24. Do not make a noise in my ears with good words and flattering devotions, away with those offerings, and sacrifices, in which you are so forward, but let me see judgement and righteousness like a mighty torrent carry all before it.  
To whom consents the Prophets Isaiah and Jeremiah concerning Judah; as you shall instantly understand? if you will be at no more labour but to cast your eyes upon, Isa. 1.16, 17, 18, 19, 20. Isa. 33.14, 15, 16, etc. Isa. 58.8, 9, 10, etc. Jer. 7.5, 6, 7. Jer. 22.2, 3, 4, 5. which very thing they might have learned from the experience of their fathers, v. 15, 16, 17. who judged the cause of the poor, etc. and was not this to know me saith the Lord? Yes, This is the business, though you would fain make the world believe you know me, while you are Covetous, Unjust, Bloody, Cruel, and unmerciful, etc. and would persuade yourselves, that you are a Religious People, and shall be in safety, yet there is no such matter, do not deceive yourselves, it went well with your father's only when they did judgement and justice, and then they truly had the knowledge of God.  
And therefore when they are returned from Babylon's slavery, this is the means proposed to them for a settlement here presently after my Text, v. 9, 10. this is the business of such a fasting day, as will turn away God's wrath. The Jews say, that merces jejunii est eleemosyna, the best thing in a fast is an act of mercy, and there is some truth in the saying, for the righteous Lord loveth righteousness, his countenance doth behold the upright, and with the merciful, he will show himself merciful. The instruments of the church are evil, he deviseth wicked devises to destroy the poor with lying words, even when the needy speaketh right, but the liberal deviseth liberal things, and by liberal things shall he stand, Psal. 11.7, 18, 25. Isa. 32.7, 8. And when judgement shall dwell in the Wilderness, and righteousness remains in the fruitful field, than we find it follow, that the work of righteousness shall be peace, and the effect of righteousness quietness, and assurance for ever, and that his people shall dwell in a peaceable habitation, and in sure dwellings, and in a quiet resting place, as we read in the same 32. of Isaiah, 16, 17, 18.  
Two words of caution to prevent all mistakes, shall shut up this discourse, because I see that I should beyond all reason try your patience, if I should adventure to apply so much of this as belongs to our case, unto your hearts, and that I should too much suspect your judgements, if I should go about to tell you how to improve every of these considerations.  
1 Then be pleased to take notice that I do not take upon me to be as one of those Prophets, nor to say that our Nation is guilty of all these sins, and that our case is exactly parallel to that of the Jewish people. I only lay it down as a true position, that this was the condition of that people, and this the cause of their ruin, and that upon supposition, that the same things are found amongst any other, in all likelihood they will bring down the same vengeance.  
All the Application I make to our own selves of these things is, that every man (would all both one and other in the Nation were told so much) ought to enter into his own heart, and to consider whether there be any violence in his hands, any of the blood of the poor and oppressed running about his fingers, while he lifts up his hands to God, any unjust acquisitions that he is conscious to himself of, etc. if these things be not found amongst us, we may have good hope that God will not make us a desolation, but if they be, we ought deeply to be humbled this day for our hypocritical fasting and humiliation, that while we have mourned and prayed, and would needs lean upon God, and cry the Temple of the Lord, and called for the building up of Zion; we have not minded so much as matters of common justice, equity and mercy, between a man and his neighbour, and we may fear that the Lord will make an utter end of us, unless we do speedily amend our ways and do. For the Hypocrital Nation is the people of God's wrath, and he will be avenged of such enemies, 
Isa. 10.6 Isa. 1.24  and ease himself of his adversaries. When he goes into his vineyard, Isa. 5.7. and looks for judgement, but behold oppression, for righteousness, but behold a cry▪ when men are grown to that condition, that they hope these matters of Justice are but a trifling business, and that the change of so small a thing as a Letter, the placing of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the room of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will make no great change in God's affection to his people, and be accounted but a petty oversight; Then immediately comes out a woe in the following verse, and an asseveration, that many houses shall be desolate, even great and fair without an inhabitant, vers. 8, 9 and v. 20. unto 25.  
If I may be allowed to say any more, it should be only this, that the Rulers of the People ought carefully and impartially to inquire into themselves about these matters, they being more than others concerned in them (as many of these places which I have alleged will tell him that reads them) and having greater power and temptations to do these things than most of the people, or at least to come nearer in their sins to the height of Prophetical expressions than the ordinary sort of men, in regard of whom those phrases must be interpreted with some diminution and abatement.  
I am sure they every where note it, as a sad thing when the ruler's cause the people to err, but I shall mention now only that single place, Isa. 9.14, 15, 16, 17. and remember that I am now speaking in an auditory where there are no Rulers that have fierce power to do any body any wrong, but are far I am persuaded from having any will.  
If any one have occasion to treat of these matters in a more public Assembly, it might not perhaps be intolerable in him to propose this Question, whether we may not fear (though I have excluded all confident assertion as to my own particular) that if a Prophet should now rise up in the Christian (yea in the reformed) world, he would thunder out against it, that men make little difference of fas and nefas, right and wrong, that they invade one another's rights and properties, wallow in blood and cruelty, etc. and yet cry up the purity of Religion; the merits of Christ Jesus and such like things, with as loud a voice as they in the Prophet did, the Temple of the Lord, yea, whether it be out of all doubt; that he would not have any better language for those who are double refined from Popery, and have reform even the reformation.  
2 I do not say that these are the only sins that undo a people, nor that sins more immediately against God, as denying of his being, and his truths, and blaspheming of his name, etc. (if they be general) are not wasting sins, nor that these are the more heinous in themselves than those against God. All that I affirm, is, that these alone are (and have been) enough to destroy a Nation without the other, and that these commonly prove the most dangerous, and ruinating to a Nation of any else, because they are commonly overlooked (whereas one would think the duties toward our brother whom we see should be most easily in our eye) and when men reform impieties against God, they think themselves to have done him such high service, and are so much in those upper speculations, that they take no notice of these things under their feet, and make no reckoning how they deal with men, so they be but zealous and fierce for that which is due to God; or they can be content to be religious, so they but retain their unlawful gains, pleasures and ambitious ends; yea, perhaps their religion and forwardness for reformation in other things, may give them a better advantage, more colourably to practise these iniquities, and their unmortified affections, will easily put them in mind to make use of such opportunities.  
Religious services in their greatest outward purity, besides that the natures of men are not so averse unto, and abhorrent from them, but that they may be very forward to do them; they also make a great sound and din in the world, and have such a glorious appearance, that by the doing of them he may be reputed, and also take himself for a Saint, and then be so pleased with this fine persuasion, and so inwardly tickled with the delight of such thoughts, that he is engaged to mind with all his power the promoting of such matters as have gained him the credit of a holy person, without denying his worldly lusts, which may rather have a freer liberty under such a brave and splendid master, as stands not upon punctilios of honesty and equity between one man and another. But if we turn our eyes the other way, we shall find, that justice and mercy, pity and compassion, forgiveness and doing of good to others (especially to those who have wronged us) will fall out sometimes with a man's worldly interests, and carnal desires, and will put him to learn that hard lesson of self-denial; and beside they make no such great noise in the world, but must be content to pass with many men, for a piece of dull morality.  
It was most truly said by a very wise man, Nulli facilius ad magnam pietatis famam perveniunt, quam superstitiosi & hypocrytae. They that have nothing else to show for their sanctity, but their religious performances, will be most nice, exact, and even ceremonious about them, and do them with a greater pang of zeal, than many cordial Christians, which easily obtains for them the name of holy and devout persons among men, when honesty, mercy, and a sober religion and piety cannot prevail for so much credit. Whence is it that men are easily tempted to neglect these things while they mind the other, and so the sins of injustice, &c as I have been proving, oftener undo a Nation, than any other.  
Hence I say again, it is that these things do more commonly ruin a Nation, than corruption in God's worship; not because that is not destructive, but because men will a great deal sooner reform the one than the other; a fair outward correspondence in all the outward worship of God, being a great deal more easy, than this denial of men's selves in their covetous, malicious, ambitious and other fleshly desires; and being apt to get a man a higher name, if it be in any good measure of fervency and heat, and likewise to beget in himself a comfortable opinion that he is truly pious. And seeing there is such Hypocrisy and deceit in men's hearts, and they are so willing thus to cheat themselves; I hope it will not be deemed unseasonable that I have treated of this matter, rather than the other.  
It is observed you know by some, that no men can so securely commit all wicked actions, as they who have gained the repute of honest men; and therefore the Poet in Plutarch most cunningly adviseth, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
De and. Poetis.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   
Do all thou canst to be accounted just, and spare to do nothing whereby thou mayest be a gainer. But then, what may not, what will not he do that hath secured, not only other men's opinion, but his own also, of his honesty and piety. This is a fare worse cozenage, than the other, for a man to deceive himself, as well as other folks, and will most inevitably bring him to ruin.  
If it be a great piece of that policy whereby the Devil rules the world, for a man so notably to counterfeit piety, that even when he doth most destroy it, he shall be counted pious, (as it was said of Tereus 
— Ipso sceleris molimine Tereus  
Creditur esse pius.—   
He was cried up for a Saint, even when he was committing the greatest villainy) What a notable piece of the Devil's craft, then is it so to persuade a zealous man in religious duties, and so to inflame him, that he shall pass in his own judgement for a Saint? How certainly will he ruin both himself and others? in what a ready way is he to commit all injustice, when he is out of all danger of having his own conscience secretly reprove him of Hypocrisy and simulation, which the other had not so secured? When a man makes a conscience of some things, and is very forward in them, they make such a noise, that they quite drown the voice of it in other matters, and with the greater safety, he commits all other kind of wickedness, which are no less dangerous, than that which he avoids.  
But I shall not trespass upon you much further. Whether this be assented unto which I have now discoursed, or not, this notwithstanding will remain good, that such sins are a cause sufficient of a people's ruin, though there be no other, and therefore for the Lords, our own, and the Lands sake, let us not look upon these things as lesser and inconsiderable, which need not be so much pressed upon men's practice, nor the Pulpits so much sound of, lest by this means the Priest and the people should both perish together.  
Let the Prophet Isaiah be once more allowed to speak, and I will presently conclude, chap. 30.8, 9, 10, etc. Note it in a book, that it may be for the time to come, for ever and ever; that this is a rebellious people, lying children, children that will not hear the Law of the Lord, which say to the seers, see not, and to the Prophets, prophesy not unto us right things: speak unto us smooth things, prophesy deceits, get ye out of the way; turn aside out of the path; cause the holy one of Israel to cease from before us, etc. They would not have the Prophets speak to them of things that were right and honest, but desired some soft; sleek, flattering and deceitful doctrines (i. e. such as would certainly abuse them) that they should cry Peace, peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Kimchi there notes) do according to your hearts desire, and it shall be well with you; they would not have them run in the old beaten way, and preach so much strictness of righteousness unto them; no, find some new smooth path, wherein we may go without any rub to our own lusts, cause the holy one of Israel to cease from before us, i e. let us hear nothing of the holy one any more; press not holiness so earnestly and frequently upon us. But what saith God to such a people? The 12, 13, & 14. verse will tell us. Thus saith the holy one, because you despise this word (because you like not to hear of the holy one) and trust in oppression and perverseness, and stay thereon (hoping that you shall far well enough) Therefore (mark what the holy one, the righteous God that hates iniquity saith) This iniquity shall be to you as a breach ready to fall, swelling out in a high wall, etc. just as a wall that swells, and often bursts on a sudden, falling down upon those who are under it, that dream of no such thing, and crumbles all into dust or little bits that can be put to no use at all; such shall your ruin be, i. e. total and inevitable, because unexpected, and not believed through the deceit of your hearts, and your false confidences in other things, while you remained guilty of those iniquities.  
The Lord open every man's eyes, that he may see how fare he is concerned in any of these truths, that he may pass sentence upon himself, and prevent the condemnation of the Lord, who hath set his throne for judgement, who will judge the world in Righteousness, and minister judgement to the people in uprightness. His eyes behold, his eyelids try the children of men. The Lord tryeth the Righteous: but the wicked and him that loveth violence, his soul hateth.  
FINIS.   

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 1.