AN ESSAY ON HYPOCRISY AND Pharisaism.  
As it was set forth in a SERMON By a Curate of SOULS.  
LONDON: Printed by J. C. and Freeman Collins, for Charles Yeo Bookseller in Exon. 1683.   

To the Worshipful WILLIAM LACIE Sen. Esq One of His Majesty's Deputy Lieutenants and Justices of the Peace for the County of SOMERSET.  
Honoured Sir,  
THe Author of this ensuing Discourse has been importuned by divers Friends to make it public long since. If he had done it himself, you might have expected a more formal Epistle. But it seems other Considerations or Persons have been more prevalent with him. He has notwithstanding, upon a Friend's request, been so courteous as to impart a Copy of it for my own satisfaction. And truly, whatever his reasons may be against it, I am confident they cannot outweigh the significancy of its Publication. I have therefore adventured upon his Candour, to do that Service to the World, which his Modesty, or I know not what, would not permit him: And also to Dedicate his Endeavours to Yourself, not only because you are a great friend to the Author (as of whom he often speaks with the most grateful resentments) but also because you are a known Patron of his Subject, of that Truth and Simplicity, that Ingenuity and Sincerity which he contends for.  
If I have herein made too bold with you or him, I leave my good intention to plead for me, and beg pardon.  
J. W.   
LUKE 12.1. 
— First of all, beware of the Leaven of the Pharisees, which is Hypocrisy.  
AS for the Occasion of these words, it arose upon an invitation of our Saviour to a Dinner by one of the Pharisees. Now it was a custom with the Pharisees to wash just before they sat down to meat: which they strictly observed as a matter of Religion. And because our Saviour did not make so superstitious an account of it, therefore the Pharisee marvelled that he had not washed before dinner. Whereupon our Lord took occasion to speak his mind freely to the Pharisees.  
He told them, that while they took so much care to make clean the outside, their inward parts were full of ravening and wickedness. And therefore he denounced several woes against the Pharisees for being so overnice and zealous about their external rites, that so they might appear righteous unto men, whilst in the mean time they neglected the weightier matters of the Law, and were inwardly full of most dangerous referus, most wicked and abominable designs.  
Upon this the proud Pharisees were sorely nettled, and presently they were for revenge upon our Saviour, cap. 11. v. 53, 54. As he said these things unto them, the Scribes and the Pharisees began to urge him vehemently, and to provoke him to speak of many things, laying wait for him, and seeking to catch something out of his mouth, that they might accuse him. And while they were hot in discourse, in the mean time there were gathered together an innumerable company of people, insomuch that they trod one upon another; and he began to say to his Disciples, (they were nearest to him, but so as all the people heard) and what did he say? why, First of all, beware of the Leaven of the Pharisees, which is hypocrisy.  
These Pharisees it seems were a dangerous and ensnaring sort of folk: they were men of the deepest dissimulation and disguise; they were right skilled in the crafty tricks of insinuation and surprisal, and had always treacherous designs upon such as were not of their Sect and Persuasion. Oh they were a viperous generation! They devised all the ways they could to catch and entangle our blessed Saviour: but he knowing their hearts, could the better prevent and avoid them. Yet their guile being not so discernible to others, to the intent therefore that the harmless world might not any longer be so much abused and imposed on by their frauds; He made it his business ever and anon to discover the wiles and arts of the Pharisees, and the danger of them; and to stir up his Auditors with all earnestness and importunity to have the mightiest care of them that they could. As first of all, (or chief and above all things) to beware of this Leaven, the Leaven of the Pharisees, which is Hypocrisy.  
To give this Text its due, I conceiv these three things should be done.  

1. Should be set forth the nature of Hypocrisy in general; that we do not proceed upon a mistaken Ground.  
2. The special and eminent Hypocrisy mentioned in the Text, the Leaven of the Pharisees; that we may have a distinct understanding of it.  
3. The danger of this Hypocrisy; that we may be the more cautious of it. I shall endeavour accordingly,   
First, To state unto you the nature of Hypocrisy in general. And indeed much of the nature of things is many times discovered in their names. The word Hypocrite does properly signify a Stageplayer, one that undertakes to personate others in their speech or habit, their action or demeanour, and when it is used in religious and moral concerns (as it is always in the Scriptures) it denotes a naughty person in the shape and guise of one that is a religious and good man.  
The Heb. word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signify both a wicked man and a deceiver, q. d. one that is really wicked, but deceius men by seeming otherwise. And our Saviour sets forth the Hypocrites, Mat. 6. by their giving alms, and praying and fasting: by performing their religious exercises in the most eminent and conspicuous ways; that they may be seen of men, and deemed to be very holy persons, when meanwhile their hearts are full of all abominations.  
As to the rank and station of Hypocrisy among the vices, it standeth in opposition to the christian virtue of simplicity and sincerity whereof the Apostle speaks, 2. Cor. 1.12. For our rejoicing is this, the Testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, we have had our conversation here in this world, and more abundantly toward you. Sincerity is that virtue whereby we do honestly and fairly make known our minds, when it is proper to discover ourselus, to one another: and the Apostle had conversed so ingenuously in this respect, that he had great comfort in himself about it, and he did even rejoice to think on't. But his conversation could have been no such Cordial to him, if he had had it in fleshly wisdom; i. e. if he had craftily imposed on the world by representing things or persons otherwise than indeed they were, with an evil purpose. Fleshly wisdom is a general term (I take it) whereby the Scripture intends all manner of craft and guile for the promotion of naughty ends: but when Religion or virtue is counterfeited for such purposes, the Holy Ghost calls it by the more proper and special name of Hypocrisy.  
From what hath been said of Hypocrisy in general, we may adventure these two Conclusions. 1. That the subject matter of all Hypocrisy is an endeavouring to beguile the world into an erroneous opinion of oneself. 2. That the form and fashion of it, wherein it differs from other sorts of fraud, is the form of Godliness, the shape and colour of Virtue and Religion. Accordingly we may define it: Hypocrisy is an endeavouring to deceive the world into an erroneous opinion of oneself by sacred pretences. This is the account of Hypocrisy in general.  
The Scripture mentions two sorts of it. One is a deceiving men with pretences of love and friendship. Friendship and brotherly kindness, they are sacred things; and when men make show of these, and have none in their hearts, the Scripture calls it Hypocrisy. So we understand Solomon, 
Prov. 11.9.  when he saith, an Hypocrite with his mouth destroyeth his neighbour. Such was the Hypocrisy of Joab to Abner: and of Judas in betraying his Master: and S. Paul's love without dissimulation, 
Rom. 12.9.1. Pet. 1, 22.  and S. Peter's love unfeigned, it is in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, love without Hypocrisy.  
But this cannot be the eminent Hypocrisy, the Leaven of the Pharisees, forasmuch as this is common to all sorts of men. Any base treacherous man, of whatsoever Profession, Sect, or Persuasion, might then in our Saviour's time, and may and do still, use this Hypocrisy. It is indeed the design of all Hypocrisy, to be seen and approved of men, to insinuate into and captivate the affections of the spectators. But this any other might do as well as the Pharisees; so that this is not enough to set forth the distinct and peculiar Hypocrisy of the Pharisees.  
There is therefore yet another sort of Hypocrisy set forth in the holy Scripture; and that is, an endeavouring to deceive others into an erroneous opinion of oneself, by pious and religious pretences to Godward. The form of the other was in show of friendship and kindness for man: This consists of like pretences of respect for God. They may both be distinguished into Ordinary and extraordinary. Friendly Hypocrisy in Ordinary, is when we receive all common Civility and usual respects from men that have no kindness at all for us in their hearts, but do bear evil will at us. It is Extraordinary, when we meet with a multitude of fair words and endearing protestations, with high and mighty compliments from persons no better disposed towards us, and perhaps worse than ordinary.  
So for Religious Hypocrisy. The Ordinary sort of it is an outward compliance with such Forms and Modes of Religion as the Law requires, and are generally in use among the people, when all the while the heart goeth another way. This was their Hypocrisy of whom the Lord complains, Ezec. 33.31, 32. They come unto thee as the people cometh, and they sit before thee as my people, and they hear thy words, but they will not do them: for with their mouth they show much Love, but their heart goeth after their Covetousness. And lo thou art unto them as a very lovely song of one that hath a pleasant voice, and can play well on an instrument; for they hear thy words, but they do them not, q. d. they would resort to the places of the public worship of God, and therein demean themselves according to the venerable Sanctions of the times, when their hearts were quite estranged from it.  
But neither could this be all the Hypocrisy of the Pharisees, forasmuch as the Sadduces or any other sort of men might be equally guilty of this Hypocrisy. Besides, there is no such danger of this Hypocrisy to others, as our Saviour implies of the Leaven of the Pharisees by his earnest caution in the Text. There is indeed a great deal of danger in this Hypocrisy, to those persons that are guilty of it; and they will one day be convinced of it to their utmost peril, if they do not keep their hearts with all diligence, and endeavour to suit them to their pretences in things of this nature. But there is no danger of seducing others into any inconvenience by it: Because this is that which is required and expected from them, viz. an outward conformity in Religion. What danger is it to me to receiv common Civility from a man, and due respect according to the usual custom of the world, although perhaps his heart does contradict it? But if he treat me with extraordinary endearment, with a burden of flattery and colloguing, which I can assign to no reasonable cause, nor derive from any other fountain than a design upon me; why, every one knows this to be very suspicious and dangerous. But the ordinary show of respect and kindness is no more than what every one expects, and therefore no way dangerous. Now such is the danger of Religious Hypocrisy. The outward compliance with the common rules and practice is every one's duty: and if any man's heart does not consent, 
Jam. 1, 22.  let him see to it. S. James determines it not so much a deceiving others, as deceiving his own self. For how should it move others, if a man act as they do, and as they require? If he does not mean as he pretends, who can tell that? The humane Laws can exact only outward compliance, they cannot search the heart. Because therefore there is no such danger of this Hypocrisy, and what ever the danger be, because we cannot discern the hearts of men, and know how to avoid it; I conceiv this common sort, this religious Hypocrisy in Ordinary (as I call it) is not the Leaven of the Pharisees which our Saviour does so earnestly caution us to beware of.  
But then there is religious Hypocrisy in Extraordinary, i. e. when men will not be content with those forms and measures of Public Devotion which the Laws and practice of the Church do direct, but must have New Modes of their own devising; and take larger measures than are commonly used, that so they may be much observed, and thereby gain to themselves some secular advantage, or do mischief to others. This is religious Hypocrisy in Extraordinary, viz. an endeavouring to deceiv others into an erroneous opinion of oneself, by pretending more Religion and Piety towards God in the sight of men, than is required or usually practised among the major part of the Neighbourhood.  
When men will be clearer than the Light, wiser than the Law, more regular than the Rule, over-critical and pragmatical in Religious exercises; when they affect a singularity, pretending to transcendent and unusual measures of Devotion, and all this for the better effecting worldly ends and purposes, it is the grossest Hypocrisy, it is religious Hypocrisy in Extraordinary. This was the Hypocrisy of young Absalon, when he pretended a religious Vow to the Lord in Hebron, that he might steal away and engage the hearts of the people from his aged and indulgent father. This was the Hypocrisy of Jeroboam the son of Nebat, in setting up separate places of public worship at Dan and Bethel, upon pretence of easing the people; when the design of it was, for fear if they should go up to do sacrifice at Jerusalem, their hearts should return to their Lord, even to Rehoboam King of Judah: and this was the Hypocrisy of Judas, when he grudged the expense of the precious ointment on his Master's head, saying, To what purpose is this waist? for this ointment might have been sold for much, and given to the poor. This he said, not that he cared for the poor; but because he was a thief, and had the bag, and bare that which was put therein. And that this was also the Hypocrisy of the Pharisees, will appear, upon enquiry into three things concerning them. They are these.  

1. The Being and Original of their Sect.  
2. A few of their most remarkable Opinions.  
3. Their practical Excesses in matters of Religion.   
1. For the being and original of their Sect, what they were, and whence they did derive. And touching this, you shall understand how that anciently, before the time of the Maccabees, there were but two professed differences in Religion amongst the Jews: one of these Sects was called the Karraim; they were such as adhered wholly to the written Law, and allowed only of the Scripture for the Canon of Religion. The other was called the Assidim, i. e. greater zealots in Religion than Ordinary; they admitted sundry additions to the Law, and had also the Traditions and Glosses of their Fathers in equal esteem with the written Law. Bishop Hall calls them supererogatory and Popish Jews, men that professed a stricter holiness than the Law required. Out of these sprang the Sect of the Pharisees, as you shall hear by and by.  
Concerning these Assideans, Scaliger informs us that they did sequester themselves from worldly business, 
Jos. Scal. elench. Trihaer. Nic. Serrar. cap. 22.  and of their own free accord devoted themselves in an extraordinary manner to matters of Religion; that they were a sort of Guild or Religious Corporation, concluded under certain Rules of Order and Fraternity. He supposeth them to derive from the house of the Rechabites in this manner. The Rechabites (ye know) of whom the Prophet Jeremiah speaketh, they instituted an austere Order of Religion and Devotion amongst themselves: but the Captivity coming upon them shortly after its institution, the Order was dissolved; and again upon their return, the sons of Jonadab renewed their former observations, and without restriction of them to their own family, admitted whomsoever would, into their Order; and then they went under the Denomination of Assideans, i. e. holy men continually attending the service of Religion. So Scaliger interprets Jeremiahs' prophecy that Jonadab should not want a man to stand before the Lord, i. e. to minister and attend holy duties, like as did Anna the Prophetess. By the time of the Maccabees they were grown very considerable. Thus we read, 1 Maccab. 2.42. there resorted to Mattathias a great company of the Assideans, even all such as were voluntarily devoted to the Law.  
As for the particular Rites and Characters of this Order, beside their continual attendance on holy duties, the Prophet mentions only abstinence from wine, at their first institution. But in process of time, the number of their Proselytes increasing, they multiplied also their Religious observations.  
And so it was, that while this their way of living and their Austerities were looked upon as voluntary services, and more than men were antecedently obliged to in point of salvation; whiles it was so esteemed, there happened no Schism or Religious faction among the people; they all lived in love and peace together; they that would be of this Order might, and they that would not might choose, and be never a whit the less respected in their place; counted still as brethrenss, and partakers of the same hope, though these of the holy society were peculiarly reverenced for their self-denial and Austerity.  
But after that they collected their Observations into a body, and Canons and Injunctions were made and engrossed in writing, there arose among these Assideans certain Dogmatists, persons that subdivided themselves under a zealous persuasion for the necessity of their observations. They were such as preached up the severe rules of their Order as necessary in themselves, and obliging all men in point of salvation; which others accounted only as extraordinary Devotion, and voluntary performances. They were men it seems that were strangely captivated with the rules and practices of their Society, and mightily employed themselves in the study of the books and Canons of their Order: But not considering the ground and design of their first institution, and belike interpreting the Scripture according to them, they came at length to conceiv and teach them as the Oracles of God, and cried them up for the unwritten law of Moses received down by Tradition from their Fathers, and therefore obliging all men to observe them. Hereupon they separated themselves from the body of the Assideans, and from the vulgar; and they called themselves Pherushim, or Pharisees, i. e. holy Separatists. So much for the Original and Derivation of this Sect of the Pharisees; namely, that they sprang out of the Society of the Assideans, and separated themselves upon a mistake of the Will-worship or voluntary services of that Order, for necessary Observations obliging all their Nation on terms of Salvation.  
2. Let us inquire a little into one or two of the most eminent and peculiar Opinions of these Pharisees. 1. The first and fundamental opinions of the Religion of this Sect was concerning their Traditions. These Traditions they equalled with the written law, and derived from Moses himself, pretending that as he gave them a written Law, so also he delivered many things to the Fathers in the wilderness only by word of mouth, to the intent that they should convey them down to posterity from generation to generation; and those Traditions which were in request with the Pharisees, they asserted to be the very same received from Moses, and taught them with like Authority as the Scriptures; upon which account our Saviour said they taught for doctrines the Commandments of men. Now this opinion of the Divine Authority of their Traditions was requisite for them, in the first place, to warrant their Separation, and then to maintain and propagate their Sect. No persons being able to justify such a case, or willing to embrace such a persuasion, unless upon pretence of Divine Authority.  
Another Opinion was, that none but such as were of their Sect and Persuasion could be saved. And this opinion, though it be a very bold and uncharitable doctrine, is yet very convenient for upholding any religious Sect, because it is apt to startle the weaker sort of any other Persuasion, and scare them into a compliance; besides that it fetters their own Proselytes: when they are upon enquiry after a better way, this thought pulls them back, and holds them to a stricter Devotion. They had other remarkable Opinions which signified much zeal for God, or an extraordinary interest in him; but really in effect had a greater awe upon the people.  
3. Let us now inquire how suitable to their principles their practical excesses in Religion were, whereby our Saviour does describe them as beguiling the people into an opinion of their extraordinary sanctity, when all the while it was to hid and colour their wickedness and villainy, to bring about worldly ends and purposes. These are frequently here and there intersperst in the history of our Saviour, according as he had occasion to expose and censure them. But more especially we have a large Catalogue of them, Mat. 23. Where our Saviour observs, that they did bind heavy burdens and grievous to be born, i. e. they did tyrannize over the consciences of their simple Proselytes, by imposing on them most rigorous and needless observations. It is also observed by our Saviour, that they made their prayers longer than other men, and would compass sea and land to make a Proselyte; i. e. they would leave no stone unturned, but put forth all their Art and Power to bring over a person to their Persuasion.  
Again, they used nice and subtle distinctions about Oaths, saying, Whosoever should swear by the Temple, it were nothing; but whosoever should swear by the gold of the Temple, it would oblige him: and whosoever should swear by the Altar, it were nothing; but swearing by the gift that was upon it, he would become bound. Moreover, they would pay tithe of Mint, anise and Cummin, i. e. they would be very precise and exact about the minutest things relating to the service of Religion; and they would build the tombs of the Prophets, and garnish the sepulchers of the righteous. They did pay a mighty respect and veneration to the memory of those holy men whom their forefathers had martyred, thereby to bear the world in hand themselves were far from approving such bloody Tragedies. They were also superstitiously zealous about the Observation of the Sabbath; and concerning this they had I can't tell how many niceties; particularly they objected it to our Saviour, as a sin in his hungry Disciples, for plucking ears of corn on the Sabbath-day. And they were exceeding shy of their company, for at another time they threw it out to the Disciples as a sin in our Saviour for being familiar with Publicans and sinners.  
Moreover, they made broad their Phylacteries, and enlarged the borders of their garments. The Phylacteries were narrow scrolls of parchment, whereon they wore inscribed as many of the Commandments as they would contain, and bound them about their wrists, and fastened them to their heads, to hang down over their foreheads between their eyes. This custom arose from a mean and vulgar understanding of that passage, Deut. 6.8. where upon recital of the Commandments, that God might insinuate into their hearts, and rivet them in their affections, that he might set forth how near and dear he would have the Observation of his Laws be unto them; he expresses himself by Moses in these words: Thou shalt bind them for a sign upon thy hand, and they shall be as frontlets between thine eyes. Which the Jews interpreted in the nearest sense to the letter, as if they were to find out an expedient to wear them in the very manner. By the Borders of their garments, we understand those blue ribbons which they wore upon the fringes of their garments, as enjoined, Num. 15.39. for a remembrance of all the Commandments of the Lord, and to do them. Now both of these badges were worn by all the Jews in general: but that which our Saviour observes and censures in the Pharisces, was their excess in making their Phylacteries broader, and their borders larger than the common size, that so they might seem more religious than their neighbours. Besides, they would have it known, and did boast, that they had frequenter fasts amongst themselves than the rest of the Jews had. And they were observed for the most part to be of a jejune aspect, sad and dismal of countenance; and likewise that they were ever of a querulous disposition, almost continually complaining of the Evils, the Vices, and Adversities of their present times, in comparison with the preceding ages; and how far more happy and Halcyon days there were in the world heretofore, God knows how long ago.  
One trick more of the Pharisees ought not to be forgotten; how that besides these direct ways of advancing themselves in the repute of the credulous people, they had a notable obliqne course, at which they were very dextrous, viz. by traducing and depretiating other men that should any way oppose or rival them. And they were so very right at it, that Innocence itself could not escape them. Even the most holy and harmless Jesus, notwithstanding all the great good which he did amongst them, and the meekness and gentleness of his Carriage, was continually vilifyed and reproached by them. Sometimes they upbraided him with the meanness of his birth. Sometimes, for the freedom of his conversation, they traduced him as a Winebibber and a gluttou. For his divine power of healing and casting out Devils, they reviled him as a Magician. For his most useful and obliging demeanour toward all persons, they accused him of ambitious and seditious designs, as if he went to make himself a King. Nothing was great, nothing was excellent in him, but these folk found out some way or other to slur it, and run him down among the ignorant and captious multitude.  
By these their arts of raillery the Pharisees much incensed the people against our Saviour, and not a little advanced themselves in their esteem. For this success with the Credulous sort is common to all Railers: Fortiter calumniare, aliquid haerebit. Throw dirt stoutly at a man, and some of it will stick upon him. He that is first in his own cause, seemeth right, whatever it be: and in the case of raillery, the most are apt to think a man free from those faults which he finds and runs out upon in others: it being unlikely that any one should dictate a satire against himself. So that the reputations of the railer and the railed are like a pair of weights in the hand of an harmless person: look how much one looseth, the other seems to gain it. Such advantage did the Pharisees make by their Arts of traducing and depretiating other men.  
From what hath been said therefore concerning the Original, the Principles and Practices of the Religion of the Pharisees, it does plainly appear, that these Pharisees were a Sect of men who pretended to more piety and sanctity than the rest of their brethren the Jews; and that they took the most effectual courses to make the people believ they were rather better than what they Seemed to be. But that they did not herein deal bona fide with the world; that they were the grossest Hypocrites, the vilest men under holy disguise, wolves in sheep's closthing, will sufficiently appear, upon comparison of their Moral actions with these Religious pretences, of the Substantials of their Religion with these Rituals of it; and upon some consideration of what uses they made of their doctrines, and how they improved the Advantages which by these means they had obtained over the minds of the people.  
And for the most part this is already done to our hands by our blessed Saviour in the Gospel; so that I have but little more to do than to rehearse it to you. As first, what was their meaning by binding heavy burdens on the Consciences of those weak people that were their Proselytes, but to busy them at a distance, and to awe them from inspecting those that were the teaching and the ruling Elders of them? for they themselves, did not trouble themselves with those burdens; they did not touch them so much as with one of their fingers. Why did they take so much pains in making Proselytes, but that when they were made, they might manage them as they pleased, to the most vile and pernicious purposes? For they made them twofold more the children of Hell than themselves. Why did they so gravely and demurely distinguish about Oaths, but to gain the esteem of mighty learned and critical Doctors, and ablest dispensers of the mysteries of Religion, and to render Oaths useless as they saw occasion? Even about the most sacred and venerable things that ever were in the whole world, to oblige mankind one to another, these men could quibble and equivocate, to make them insignificant. So that when they had a mind to it, nothing should be able, not the most solemn Oaths imaginable, to hold them to their duty.  
Why did they make their prayers so long, and choose such places for uttering them, where they might be seen or heard of men, but that amusing people with the noise of their Devotion, they might the more solemnly and safely do what unrighteousness they pleased, even devour widows houses? Why did they pretend so much respect and veneration for the Martyrs which their Fathers had made, but that they might amuse the world until an Opportunity should serve them to do the like and greater Villainies? Indeed the Pharisees did talk much to this purpose: If we had lived in those desperate times wherein our Fathers persecuted and destroyed so many good men, we would never have consented to their inhuman and barbarous usages, we would never have been partakers with them in the blood of the Prophets. Far be it from us to have any such cruel and unsociable designs: can you think any such thing of us? The Lord forbidden we should ever intent any thing but in order to the glory of God, and the salvation of men's precious souls! But what did our Saviour reply to this grave pretence? Mat. 23.31. Ye be witnesses against yourselus, for that ye are the Children of those very men that killed the Prophets: i e. ye espouse the same interest and principles upon which your Fathers dealt so wickedly: Fill ye up then the measure of your Fathers. Why were they so exact in the minutest matters of Tithe, and so nice about the Sabbath, and so shy of their company, but that by straining at gnats before folks, they might the better swallow Camels in secret? that by being so demure and critical upon the Stage, they might with less suspicion speak and act what they pleased behind the Curtain? as if all their Religion consisted in abstaining not from the evil itself, but only from the scandal and appearance of it. So much our Saviour testifyes against them; for that while they were so overnice and formal about their little things, they omitted the weighty matters of the Law, viz. mercy, judgement, and faith. They were unmerciful, unjust, and so unfaitful, one could not trust them. In a word, our Saviour tells us, what they did, they did all to be seen of men, for the sake of some secular advantage. Upon this account they made their Prayers longer, and their Phylacteries broader, and their Borders larger, and their Fast oftener, and their exclamations upon the evils of their times louder than other men. So that although the Pharisees seemed to be the most religious sort of men, yet was it altogether upon worldly design, for the sake of filthy lucre, and to make gain of Godliness; they were the grossest Hypocrites all the while. Upon the whole therefore I may fairly conclude, that their Hypocrisy lay in this; namely, in beguiling the people into an erroneous opinion of their extraordinary sanctity, by pretending to be more religious than the Law required, or was usual among other men. This is that special Hypocrisy of the Pharisees against which our Saviour does so earnestly caution us in the Text, as first of all (or above all things) to beware of it: thereby intimating that it is exceeding dangerous; which is the  
3. And last thing propounded to be spoken of, viz. to represent the danger of this Hypocrisy of Pharisaism, that we may be the more cautious of it. Now, beloved, every Caution does imply a twofold danger; viz. a danger in the thing, and a danger of the thing. There is danger in the thing if it should prevail, and there is danger of the thing but it may and will prevail, if we take not the greater care. Such a twofold danger attends Pharisaism, which way soever it does affect us and prevail upon us. Now it may prevail two ways; either upon our Corruption, or our Weakness. It may work so upon our Corruption, as to tempt our hearts to the same Hypocrisy, and make Pharisees of us also: or else it may prevail so much upon our weakness, as to captivate our affections, and subjugate our minds to the imposture and empire of it.  
1. First, it may so work upon our Corruption, as to infect us with the same Leaven, and tempt us to use the same guile; to hid ourselus behind the Venerable curtain, and become deceivers of men under the grave disguise of extraordinary Sanctity and Devotion: and then the danger that is in it, is the danger of Hell-fire. Nay, our Saviour does instance the Hypocrites as a sort of sinners that shall have the sharpest and fiercest damnation; when he would set forth the great severity of the Lord towards the naughty servant, he expresseth it thus, Mat. 24.51. He shall cut him in sunder, and appoint him his portion with Hypocrites: so that the punishment of Hypocrites seems to be made the measure and standard of the exactest punishment. And if there be any degrees in the Vengeance of God; if there be a severer torture in Hell than other; if there be a lower place in that pit, a greater Damnation: all this, even the worst that may be, is to be the portion of Hypocrites, the most wicked dissemblers with God, and the basest deceivers of mankind. This is the danger that is in it, if we should let go our Integrity, and turn Hypocrites of the Pharisaical strain; which God forbidden.  
2. There is also great danger of it, but it may have this effect upon some men: and the danger of this malignant influence of Pharisaism is, when it rules in conjunction with temptations and advantages of this present world; then indeed meeting with a corrupt heart, with an heart exercised in Covetous designs, what will not such a heart undertake, to gain the world? But especially those arts and methods whereby men may make themselves most effectually, and with least suspicion; whereby they may use the world as they will themselves almost, and still seem as if they used it not, they are like to be most acceptable to, and prevalent with the subtle genius of Ambition and Covetousness, because they are safest.  
The violent, open, and scandalous ways of gaining the world, make a great deal of noise, and awaken all men into Consideration and wariness, and provoke them to stand upon their guard against us. Nay, even the honestest way of gain, if eminently prosperous, creates much envy and Opposition. But the more private and reserved, the more sly and silent the trade is, the more apt is it to lay asleep the Caution and Animosity and Adversity of the world, and does the business with greater security and success. But especially the counterfeiting of Religion will do the feat above all other Arts. Religion is that which all mankind do revere, and bear an awful distance to, and deeeply confide in: and they cannot tell but the pretenders of it are sincere; they cannot look into their hearts. Therefore under this disguise there is the least danger of espyal. They may pursue the world as eagerly as may be, and still be thought to seek Heaven altogether. Who dares to pry into such formal Saints? Upon which account S. Peter forewarns the Christians of false teachers that should come among them, and privily bring in damnable heresies, and many should follow their pernicious ways, by reason of whom the way of truth should be evil spoken of, and through covetousness should they with feigned words make merchandise of them. This is the danger of Pharisaism, to make men turn Hypocrites, and at some times more than others, according as the wind and tide of the world shall favour it. Religion, at least the Formal part of it, being capable of so much abuse, as to be made a stalking-horse, to approach and surprise, and make sure of the game of the world unto themselves.  
If Pharisaism doth not so prevail, as it is unlikely it ever should at the first onset so possess the hearts of those that are ●●●●ured in the habits of grace, and in the fear of God; yet it may prevail upon their weakness: it may captivate their affections, and steal away their hearts into an admiration of, and a submission to the doctrines and impostures of it. This easiness and Levity S. Paul chargeth upon two excellent men S. Peter and S. Barnabas, Gal. 2.12, 13. Peter withdrew and separated himself, being awed by them that were of the Circumcision; and the other Jews dissembled with him likewise insomuch that Barnabas also was carried away with a their Hypocrisy. And where Pharisaism does so prevail, the danger that is in it is an entangling the souls of its Proselytes in the snare of the Devil, as our Saviour testifyes against the Pharisees: Ye compass sea and land to make a Proselyte, and when he is made, ye make him twofold more the child of Hell than yourselus. And that there is this danger in Pharisaism, appears by two notable effects whereunto it seems to bend all its force: namely, to distract the Proselytes minds, and to render them of a furious and fanatical spirit.  
First, Pharisaism is apt to distract the minds of the poor Proselytes over whose affections it hath once set up its Empire. A multitude of niceties must needs perplex the finite heads of mortal men to observe, in any business whatsoever: But especially in matters of the highest concernment, wherein every the least deviation or omission shall be looked upon as sin, and that sin under the hazard of salvation. Add hereunto the mysteriousness of such formalities; when nothing can be done in Religion but it must have a spiritual meaning in it; somewhat beyond the common understanding and intention of it, which no man is able to fathom, or give any account of; and methinks, it should be very perplexing even to men of strong minds and sound spirits. Besides, Pharisaism is also boundless in measure. Tho a man had a vast number of little nice and mysterious things upon his head, yet if the use and observation of them had certain stages and fixed periods, there were some comfort; the man might know were to find himself. But when matters of duty, the practical matters of Religion, besides the great number and nicety of the things, are not only made very mysterious and intricate in their nature, but also indefinite and unlimited in measure, that a man can have no certainty of his condition, nor know where or how he is, nor whither he must, nor the end of his labour; why this must needs be very amazing, and the ready road to distraction and desperation.  
Now such was the Religion of the Pharisees; They had their formalities without number, and very mysterious they were; every thing had a further sublime meaning; and unbounded also in the practice. And though the great ones knew well enough how to excuse themselves, yet still they imposed them on their weak Proselytes on pain of Hell-fire. They would ever and anon be calling upon them and stirring them up to the strict Observation of their things. They could often object to them that they were not so frequent, or not so fervent, or not so long in their prayers as they might be; that their Phylacteries were not so broad, but they might carry more Commandments written about them if they would: that their fastings were not so often nor so humbling, with such like negative and indefinite censures and intimations. And if they should any of them commit a fault, or omit some punctilio, or not beso demure and zealous as they prescribed, they could mightily exclaim upon the sin of it, and tell them they could never enough expiate their negligence and backwardness in God's Covenant; and they would never have done with it. Such delinquencies they would keep upon record, to throw them in the teeth with upon all occasions; that so they might amuse and damp their spirits, and shackle their minds, and hold them in durance to the most intense observance of their superstitions.  
And this is always the course of Religious Hypocrisy in Extraordinary. It is no more than what men must expect from it, where it does domineer, as the genuine operation of it. For that they may do it, that they may be thus imperious and tyrannical over the Consciences of their weak Proselytes, both as to the quantum of their Impositions, to enjoin as much; and also to their quality, to make them as mysterious and unintelligible as they please, is plain from the very nature and constitution of such a Religion; because it hath no certain rules or measures, but is purely an arbitrary Religion, according to the Art and humour of those that manage it. For when men shall take it upon them to transcend the degrees of public Devotion and religious exercise which the Law and practice of the Church does direct and determine, and shall accordingly teach others already prepared and wisely resolved to be led by them, they may advance as high as they please, and where they will stop who can divine? There are no fixed limits beyond these lines, no bounds to such pious extravagancies.  
And that they will go as high as they can, is not to be doubted. For the grand design of such men being to maintain themselves in the public faith and esteem for the greatest zealots and Devoto's to Religion, it is their interest to hold up their profession to the strongest bent they are able; to blind and burden their Proselytes as much as may be, and to screw up their minds as high as they are capable. Because these are they that communicate their formal sanctity; they are the Trumpeters of their fame, and cry up their extraordinary holiness and devotion to the world. Accordingly this sort of men have ever been cautious of explaining themselves, but have chosen for the most part to deliver their minds in dark say, in obscure and mystical, negative and indefinite Expressions; as if they studied more how to allure and confound, rather than inform the understandings of men; whereby they might keep their Proselytes always in the clouds, and upon the highest flight of contemplation. And that this is the directest road to distraction, needs little more to demonstrate. For when the mind of man is held up to the straitest bent, invited onwards with a conceit of Heaven before him, and pushed with the fears of Hell behind him, he knows not whither, nor how far, but is continually puzzled with a fearful suspense concerning the Issues of his own Eternity; this must needs very much perplex and weaken, if not quite distract the man, and break his spirit, and plunge him into despair. And because the Pharisees of old did thus keep their Proselytes continually under the Hatches of a blind Devotion and melancholy, therefore there abounded among them so may sullen, and peevish, and lunatic persons; so many proud, and furious, and fanatical spirits.  
2. This is that other effect whereby does appear the danger that is in Pharisaism, as to entangling men's souls in the snare of the Devil; viz. because it does directly tend to render them of a furious and fanatical spirit. And accordingly the Assembly of Divines, with M. Diodate, do interpret the  Scripture, which saith that the Pharisees made a Proselyte twofold more the Child of hell than themselves, viz. that they made him more fiery and bitter against the Preachers, and the preaching of the Gospel, than themselves were. And this is a very likely effect of Pharisaism: For when men are possessed with a passionate admiration and ungovernable affection for any profession of Religion whatsoever, as they think they can never do enough nor better than to promote it, so they are also commonly persuaded, it is most conducible to this great purpose, to vilify and mischief whatsoever stands in competition with it. Every one would do something in behalf of his Religion, to defend and propagate his faith; and those that can do nothing by force of argument, will therefore exert their zeal in noise and clamour, endeavouring to make up in spite and mischief to their Adversaries, what they want in wisdom. Such is the influence which a false Religion, or a misunderstanding of the true Religion, hath upon the spirits of weak men that are passionately devoted to it.  
But especially Pharisaism drives this way. Such a Religion as appropriates all divine favours to its own professors, and reprobates all others with the utmost wrath and Vengeance, and thereby swells and inflames the hearts of its zealous Proselytes with pride and conceit of themselves, with hatred and contempt of others; that whets up the angry powers of their minds, and sets a continual edge upon them. Such a Religion also as tends to perplex and distract the understandings of its Proselytes with the mysterious and boundless opinions and practices which it does hold forth and impose, seems to take the nearest course to fanaticism; because it does (so much as in it lieth, too) disquiet their judgements, and embitter their spirits. It labours to drive out the good spirit, and to infuse an evil Spirit. So that if men were not naturally before of a peevish and melancholy constitution, the imbibing such a Religion were a likely Alterative for the purpose, and to render them unsociable with any but such as are of the same humour and persuasion.  
Being thus disposed, it cannot be expected but that they should treat such as any way oppose them, in the most fiery and invective manner; and rather than want, make occasion to fall out with them, if it be for nothing else but to give vent to their swelling passions and bewildered understandings. And the more furious yet will they be, if their Religion does any way countenance the undertaking. And this Pharisaism does in an especial manner. For it holds forth such a necessity of its extraordinary Devotion, that none can be saved without their best observance of it, and then by consequence teaches it to be the duty of all its professors to endeavour by all means the proselyting other men to their Religion, rather than let them perish: Yet takes no care to determine a certain method for the work, but leaves the execution of so pious a pretence to the construction of the zealous undertaker, according to his uncertain genius, and  occasions. So that whatsoever mischief they do in their religious fits, there is a salvo for all in the sacred design of converting a sinner, and saving his soul in the day of the Lord.  
And where there is such a conjunction of peevish, angry, and zealous spirits, with the pretence of Religious necessity, it hath the most malevolent aspect of all; there being none more mischievous, more furious and unaccountable in their carriage and proceed, than such creatures informed and actuated by a pretended spirit of Religion: and if they be in a powerful sphere, there is no standing before them. Accordingly S. Paul doth  himself while he was a Pharisee, and lived after the strictest Sect of the Jewish Religion, a Pharisee, that he persecuted the way of Christ even to the death; that out of a zeal for God he became a blasphemer, a persecutor, and injurious. Whereby he plainly showeth the spirit of Pharisaism to be a furious and fanatical spirit: that the Proselytes, the weaker sort of the Pharisees, being hurried on with blind zeal, were more fierce and eager against the sincerity and preaching of the Gospel, than the teaching and ruling part of them were, though they set them on. No, these were taken up in consulting and projecting matters of scandal against our Saviour and his proceed: But the rude, and most odious, and barbarous part, they committed mostly to the rash multitude to act, whom by their devices they had so incensed, that it is not to be expressed how fiery and fanatical they behaved themselves against him. This is the danger that is in Pharisaism when it prevails upon the weakness of many zealous men, and captivates their affections into an admiration of, and a submission to the doctrines and impostures of it, viz. that it is apt to entangle their souls in the snare of the Devil, by tending to distract their minds, and render them of a furious and fanatical spirit. And in all likelihood, if they escape being thus ensnared, Pharisaism may corrupt them, and tempt them to turn Factours of the same Hypocrisy, upon worldly Considerations. If their constitutions be too averse to comply with the strictest intention of the mind upon the sad and melancholy observations of such a Religion, and their understandings by degrees do open in the communion of it, that they discern the Arts and wiles of it, and how to improve them to their worldly Advantage; why then many of them may be tempted to turn Hypocrites, and after a while they have lived in the trade, rather than accuse themselves of having been sometime in so gross an error by deserting, they will choose to adhere to so worldly advantageous a Profession. And it's great odds but their outward carriage will in some measure intimate which way Pharisaism hath prevailed with them, and entangled their souls in the snare of the Devil; i. e. whether by worldly considerations it hath made Pharisees, Hypocrites of them; or else only captivated their affections into perfect subjection and Vassalage to the impostures of it. But yet,  
2. I am to set forth the danger of Pharisaism in this respect, viz. of Captivating the affections. And truly there is a great deal of danger of it this way, as may be seen in two eminent properties of Pharisaism. Viz. Its rarity and novelty, and the seeming usefulness and pretended benefit of it to mankind.  
1. We may discern the danger of its prevailing this way, by its Rarity and Novelty. Sirs, it was not only once the famous disposition of the Athenians, that they loved to hear or to tell some new thing, but it is indeed in some measure the common disease of mankind, to admire and flock about any thing that is new and rare, that is beside the common course of nature, or the usual practice of the world. Any thing that is extraordinary and unusual, is generally much observed. A Comet or blazing star is more gazed on than the Sun, though this be the far more glorious & beneficial Creature. A Mountebank shall have far more resort than the ablest Physician: Even so it fareth about the most sacred and venerable things that be. He that makes most show, shall be most taken notice and talked of. He that will eminently exceed what the Laws do direct in the external exercises of Religion, and pretend more than the rest of his Neighbour's usually do, why He is the man. Novelty and rarity are attractive of observance and admiration.  
2. By the seeming usefulness and benefit of it. If Novelty be in conjunction with a seeming benefit, than it never fails of a considerable effect. It is not enough to gain the popular vogue, that a thing be rare. The people do equally admire things for their extraordinary deformity, as for their beauty and comeliness. But then they love, and embrace, and honour, and extol only those things that seem to them to be excellent, and promise great use and benefit. Touching public exercise of Religion; let a man keep even with the common rule of the Law, and there are no remarks upon him at all; because he does no more than what is expected of him, and is usual with the rest of his Neighbours: but let him fall down to his prayers in the street or marketplace, or any way eminently exceed the general practice, and he shall be mightily admired and extolled for a great Devoto, for a most Religious and Godly man, and many will run after him. For people think they can never enough admire and praise and imitate those things that are rare, and seem to be excellent, and of great use and benefit. Now these excesses plainly pretend to excellence, because they outdo the common practice in the best matter, in the highest affair; and they promise likewise the greatest benefit to mankind, even their eternal concernment, the good and welfare of souls: and therefore this Hypocrisy is very apt to steal away the hearts of the people, to subjugate their affections to the impostures of it: I mean those many people that have not the sagacity to smell out the leaven of it. Our Saviour does very aptly liken it to Leaven. For as Leaven is of a very spreading and infectious nature, (a little Leaven leaveneth the whole lump) so it is a great deal of mischief which this Hypocrisy works upon the body of the people; a little of it will go a great way, and incredibly prevail upon the affections of mankind.  
The Pharisees of old did herewith prevail so far upon the hearts of the common people of the Jews, that they drew the whole multitude after them, and in process of time could make use of them to bring about the greatest villainies that ever were acted under the Sun. Witness the great cry that was made against our Saviour to take away his life, notwithstanding all that Pilate himself could say in his behalf.  
And to instance the prevalence of their Hypocrisy a little higher yet; it is to be noted, that our Saviour made it his business, and took a great deal of pains in his time to discover the Hypocrisy of the Pharisees unto the people, and to set it forth plainly and convincingly before them: yet such was their Credulity and fondness of their mysterious rarities, that at the last he had small thank of them for it. They were carried away so much with this Religious dissimulation, that for all the good he did amongst them, they abated nothing in their clamour against him at his trial. Upon which account I am also apt to think, that our Saviour denounced so many bitter woes against the Pharisees rather than the Sadduces; namely, because although the Sadduces denied Angels and Spirits, and all future being, which the Pharisees confessed; yet they were not so ensnaring and dangerous to the people, as the Pharisees were.  
And now that I have endeavoured to clear up the nature of Hypocrisy in general, as also to settle a right and distinct notion of the great Hypocrisy of the Pharisees, and in some measure to represent the danger of this Hypocrisy; I shall endeavour some improvement of what hath been said. Several useful things might be gathered from it. I shall conclude what I have to say, under three common Heads. Viz. Instruction, Direction, and Exhortation.  
1. Hence we may gather matter of Instruction. We may learn if there be any such thing as Pharisaism now amongst us; if there be any Christians guilty of it. It is but to know this. If, for the sake of worldly advantage there be any endeavouring to deceive the world, by men that profess Christianity, into an opinion of their extraordinary sanctity, by pretending to more Religion than is required or usually practised. I know indeed that those Pharisees by name are dead and gone, and scarce any of that family do survive among the Jews themselves; But I am afraid you will find the thing, the Leaven of the Pharisees yet remaining in the world; doctrines and practices of the same nature and design taken up by men that pass under other Denominations. Wheresoever you meet with such extraordinary pretences of zeal to Godward, on purpose to draw people after the Professors of it, and to hid their base worldly designs, it is Pharisaism: and they are such persons, as like as may be, of whom our Saviour prescribes so strict caution.  
In all likelikood this might be improved against the pious frauds of some religious Orders among the Papists. But I say in general, whatsoever persons we find of such extraordinary form of Godliness, and void of the power of it; wherever we meet with men who in the sight and notice of the world make exceeding pretences for the honour of God and the service of Religion, and yet carry on wicked designs, and strengthen them thereby, we may conclude their religious zeal to be Pharisaism, and the pretenders great impostors.  
But than it may be a pertinent Question; That in regard we cannot discern the hearts of men, in case therefore we should meet with such men as are religious above measure, and in all appearance as godly and venerable persons as any in the whole world again; and yet all this should be but a show, and they remain the most treacherous and deceitful men alive, as the Pharisees of old; in such case how shall we avoid the snares of their Hypocrisy? Why truly, Sirs, it were a hard case, if after all that our Saviour hath said of this Hypocrisy, and so much as he hath enjoined us to beware of, and to shun the wiles of it, there were no certain rule for avoiding it. Our Saviour was never wont to charge men with Impossibilities. There must therefore needs be a way whereby (although we cannot discern men's hearts and conclude them Hypocrites, yet) to escape their snares if they should prove such. And that is a  
2. Use of the foregoing discourse, viz. to direct us how to avoid the wiles and danger of Pharisaism; and that is by giving no heed to such extravagant pretences for the honour of God and Religion. For if this Hypocrisy does consist of pretences to more Religion than the known laws and practices of the Church do direct; why then the properest, most ready and natural course to avoid the danger of it, must be to take no notice of such pretences. The great danger of this Hypocrisy lieth in its aptness to betray and carry away our affections with its dissimulation: therefore the only way that I know for men (considered in their private capacity) to frustrate the design of it, is to neglect it, and not to be all concerned at it.  
But than it is very likely we may be importuned with this Objection: What? can you be too Religious? can you serve God too much? This Objection the Pharisees of old might make great use of as they saw occasion. If any one should gainsay them, or not readily comply with their rigorous and demure Impostures, they could presently hit him in the teeth with this objection, and stop his mouth, What? can you serve God too much? This is enough to astonish a plain humble soul, and confound him so, that the poor man shall not have a word to say for himself: and indeed this is the main weapon of such Hypocrisy. But yet it is nothing so formidable as it glitters.  
It is easily evaded, by distinguishing the subject matter of God's service, and explaining the meaning of it. The service of God is an ambiguous term, and may be understood in two respects: as  
First, we may worthily be said to serve God by all manner of good living, and to glorify the Father by good works. And if by serving God they understand the internal and substantial matters of Religion, abounding in all the habits of grace and virtue; if they understand the loving God and righteousness entirely, and hating iniquity and all the extermes of sin and Vanity: In this respect we cannot be too religious. So far should we be from thinking ourselus capable of serving God too much in this real and substantial way, that our holy Master hath taught us the modesty after all we have done to conclude ourselus but unprofitable servants.  
But if they take the service of God in the most vulgar sense and acceptation of it, viz. as signifying the external exercises of Religious Worship and Veneration; I humbly conceiv we may do too much. If by the length and fashion, and frequency of Prayer and praise, of hearing and reading of the Word, of Religious speech and gesture and demeanour towards God; if by these and such like expressions of Devotion, they mean the service of God; a man may do so much, as to make all stark naught. One cannot love his Prince, his friend and benefactor too well in his heart: but yet he may address himself with so much flattery, and fawning, and compliment, and Impertinence, in such a fond and fulsome manner, as to render himself vain and ridiculous to all those that shall prudently observe him, and nauseous to that particular person with whom he would so fain endear himself. Even so I doubt not but a man may be childish and vain, and grossly excessive in Applications to his God; and if it be not from his heart, will render his sacrifice the more odious.  
Otherwise why does our Saviour take such particular care about the outward show and expression of our Devotion? why does he charge us to be observed of men, as little as may be in our almsgiving, praying and fasting & in particular, why does he forbidden us to use many vain repetitions in our prayers, if the affections of nature were not prone to absurdities in these religious exercises? Besides, why does God himself so often upbraid his own people the Jews with the multitude of their sacrifices, and tell them these were not the things he so much looked after; and seldom or never complains for the want of them? Nay, observe it when you will, you shall find that God is cautious of cherishing every plausible pretence of this nature; and his holy Spirit in the Scriptures is more careful to fence in, than to minister fuel to these flames, although they be sacred. So that it seemeth to be a great mistake, to think that we cannot  these duties, that we cannot do too much in this kind of serving God. It were good for us to be convinced of this, that so we may never be cozened into any great inconvenience by such pretences. For Pharisaical Hypocrisy doth subsist altogether by them; and the world is full enough of dearbought experience from all sorts of Religions, how that the chief pretenders to serve God in this kind and degree, have been found to serve themselves most, and to the extreme disadvantage of those that confided in them. Witness the Munster-Anabaptists amongst the Christians; Barchochebas and others amongst the Jews; and even among the Mahometans, Burgluzes and Bedredin in the reign of Mahomet the first, and the rife of the present house of Morocco to the Empire.  
But than it may be questioned, Are all they Hypocrites who in their religious demeanour before men shall thus exceed the common rules and practice of the Church? God forbidden any man should say or think so. Doubtless a multitude of such persons mean as well as 'tis possible, and think they do their best in so doing. There must be a great many weak and credulous people, or there could not be so many deceivers. Wherefore I cannot persuade myself that all the Pharisees of old were Hypocrites, though the chief among them were egregious ones; nor that all those that profess Christianity now adays in such excesses are so. All that I say is this:  we meet with men that profess more Religion than is suitable with humane frailty, with our State and constitution in the world; though it be not good to despise such a profession because it may be true, yet it cannot be safe to trust it, for fear it prove false. Such extravagant pretences always proceed either from weakness or design; they are the product of fondness and Superstition, or else they are managed by craft and worldly wisdom. If no guile appear, it will be proper for Christians to interpret them in the most  sense; to impute them to weakness of mind, and undue fear of God: But the safest way to avoid the danger of them, if they should derive from the other fountain, is to neglect them, and take no notice of them.  
If I see a man praying in the street or marketplace as the Pharisees did, or be any way eminently singular in his Religion, and behave himself with more seeming Devotion than is usual; Why, I cannot read the man's heart, he may be as honest a soul as any breathing. But I must in charity impute the irregularity of his zeal to his weakness; and if any thing be fit to be said to him in such a taking, I hold nothing better than the Advice of our Saviour, Mat. 6.5, 6. When thou prayest, thou shalt not be as the Hypocrites, for they love to pray standing in the Synagogues, and in the corners of the streets, that they may be seen of men. But thou, when thou prayest, enter into thy closet, and shut thy door, and pray to thy Father which is in secret. Alas poor man! thou meanest very well belike; but such a way is improper for the business of Devotion: thou dost exert thyself amiss. Just so, man, the Hypocrites, the Pharisees do. Therefore prithee good man away into thy chamber, retire out of the sight and hearing of men, and Cloister thyself up, that thou mayst not disturb the world by seducing people from their own business to attend and gaze after thee.  
In plain, Sirs, we must have some rule for every public action, and what we ought to do before men; especially for our Devotion, else we shall be at a great loss: and there can be no other certain and adequate rule for it, but the Laws of spiritual communion. If men will not be concluded by such Rules, they go the way to set up an arbitrary and uncertain Religion. You have heard of an Arbitrary Government; what a grievance it would be for a people to be governed altogether by the fickle humours of men, without settled and known Laws; so that that which to day is right, to morrrow may be wrong, and they cannot know when they are safe in any action. Such a doubtful thing were Religion, if managed only according to the variable genius of frail men, without fixed and known Rules. It cannot be very comfortable to any wise and considering men, to be of such a Religion, to the Community whereof they cannot tell how to approve themselves, and escape the dangerous censures of it. Wherefore there is mighty reason we should beware of this Hypocrisy: and the surest way to avoid the snares of it, is firmly to adhere unto, and judge these matters of outward and visible religion by the common rule of the Law.  
3. And lastly, here is matter of Exhortation. The foregoing discourse does mind all of us to be real and sincere in all our Religious exercises and pretences. This Hypocrisy is the worst habit a Christian can appear in at his final doom, before the Tribunal of the great and terrible God. There is no excuse, no mercy for it. You may have read how the Kingdom of Heaven suffereth a sort of violence, and the violent take it by force; but you never heard that ever it is to be taken by craft. Deceit and guile may do a great deal here in this world; but in the world to come, and at the great and universal Bar of all mankind, every thing will then be unveiled and laid open. Whatsoever we think, or speak, or do, especially in matters of Religion, we should always remember that God hath a particular eye upon us, and that the day of Revelation is coming, when the secrets of all hearts shall be disclosed; when all disguises shall be laid aside, and every one's mask shall be taken off, and all our actions shall be brought upon the public stage, and exposed to the view of men Angels.  
And how will the Pharisee and all his kindred then look, when the vizor of their counterfeit sanctity shall be taken off? What confusion of face will then rife up in their countenance, yea what an horrible dread must there needs then overwhelm their spirits, when they shall find themselves so discovered and exposed, when they shall be surrounded with an infinite company of such glorious spectators, and no way lest to shift or hid themselves any longer? If judgement begin at the house of God, where then shall these ungodly-Godly-sinners appear? They are left to the detestation of God, and Angels, and Saints, to be a terror to themselves, and to be insulted on by the Devils to all eternity. Oh it will be a sad time indeed for them, when they shall come in their last extremity, and supplicate from the very bottom of their souls, and cry, Lord, Lord, and then the Lord will not know them, but dismiss them with that deadful and cutting sentence; Go ye cursed into the lake of fire and brimstone prepared for the Devil and his Angels. Wherefore, above all things, my brethren, let us hold the faith of Christ, and let us have our Conversation here in this world in simplicity and godly sincerity.  
And that we may avoid all suspicion of Pharisaism, and the danger of excess in Religious pretences both to ourselus and others, our safe rule is to keep even with the known Laws and practice of the Church in public. In our Closets and in private we are a Law unto ourselus; our own reason is our Law. We may be as devout, and pour out ourselus by ourselus, as much as, and in what manner we think good. But when we are to be seen of men, we should by no means affect a singularity in things of this nature: For whatever some men may esteem it, it is a disparagement to Religion. It seemeth not only inconsistent with the fundamental graces of the holy Spirit, such as humility, meekness, modesty, and the like; but it does directly oppose the express will of our Saviour, the blessed Author of our Religion, who with the greatest care imaginable forbids us to resemble the Pharisees in these concerns, or to give the least countenance to the dangerous cheat of their Hypocrisy.  
To this purpose, we shall do well to remember how earnest our Saviour was to banish all ostentation from Religion, all vanity and levity from the Altar: How gravely and sharply he rebuked Pharisaism; what pains he hath taken to discover the while and the cheats of it; and how much he made it his business (if it were possible) to put it quite out of countenance and all the world out of conceit with it; but especially to prevent his own Scholars of being infected or ensnared by it.  
Now it was a most obliging design of our Saviour in labouring thus to secure Religion from imposture, to rescue truth from the vulgar errors and the vain Traditions of men, and to fix such legible and lasting characters upon these things, as if we will but follow his directions, we may choose whether ever we will cousin or be cozened by Pharisaism. Indeed he has taken every man's part in it; and it is a kindness done the whole world, to consult their security from Religious imposture.  
It must needs therefore also in Conscience highly concern us that are Ministers of his Word to follow these steps, to pursue these candid endeavours of our most wise and holy Master, being of so great consequence to the souls of men. We may easily see what it is he accounts most pernicious to the true Religion, namely the dark and mysterious representation of things that are pretended necessary to salvation. This is the way of all sorts of Jugglers in the world, and the very life of all imposture. We know also how apt people are to admire what they do not understand, and how fond to be inflamed toward those things that are represented only at half lights, and how that by these means the Deceivers raise in them almost whatsoever erroneous opinions they please. If ever therefore we will cure the distempers which these Mountebanks have wrought in the minds of weak men, and dissipate and purge out the ill humours, and rectify the misunderstandings which they have contracted in the world, or prevent the imposture of these spiritual jugglers for the future; it should seem that the way of our great Physician, the universal Saviour, is the way; viz. by rendering the matters of Religion as plain and accountable as we can, to the understandings of those with whom we have to do. It matters not if plainness of address in spiritual things be not so glorious and taking in the eyes of weak and vain men, since it is so highly esteemed in the fight of God and our Saviour Jesus Christ. That which was a prime part of our Saviour's Prophetic undertaking, must needs be ours also, whose most business is teaching and exhortation; to assert and vindicate truth according to the naked simplicity of the Gospel; to disperse those clouds and mists which Pharisaism hath raised about it; to illustrate it, and do our utmost to disabuse the harmless world; to explain the dark things of Religion that are necessary for men to know, and render them as obvious to the meanest capacities as may be; to make the way of salvation an highway, that wayfaring men though fools should nor err therein: To represent all such things in Religion as gravely plain as is possible, is the way which our blessed Lord and Master hath chalked out unto us, for countermining and defeating Pharisaism. And let us all remember, it was not for nothing that our Saviour hath so strictly charged us, as first of all, (or above all things) to beware of the Leaven of the Pharisees, which is Hypocrisy.  

Keep, we beseeched thee, O Lord thy Church with thy perpetual mercy; and because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation, through Jesus Christ our Lord. Amen.   
FINIS.