Jewish Hypocrisy, A CAVEAT TO The present Generation. Wherein is shown both the false and the true way to a Nations or persons complete happiness, from the sickness and recovery of the Jewish State. Unto which is added a Discourse upon Micah 6.8. belonging to the same matter.  
By Simon Patrick B. D. Minister of the word of God at Batersea in Surrey.  Luke 12.1. 
Beware ye of the leaven of the Pharisees, which is hypocrisy.  Arrian Epict. L. 1 Cap. 27. 
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Remember it, You can never preserve godliness, unless godliness and gain be the same in your account.  
LONDON, Printed by R. W. for Francis Titan, and are to be sold at the three Daggers in Fleetstreet near the inner Temple Gate, 1660.   

To the Honourable Sr. Walter St. John Baronet, and the Lady Johanna St. John his Wife: All happiness.  
THIS small labour, to which as well your love to me, and to the truths herein contained, as my great engagements and no less affections to you, have long since entitled you, doth humbly put itself into your hands, and craves the acceptance of that which is so many ways your own. If I were capable of making any other returns to you for your favours; Yet (since they would be all so inconsiderable) I could not pardon myself so great an injustice, as the not presenting you with this would seem to be: but seeing I despair of doing any thing else, I could not justly expect to find a pardon from you, if I had denied you this poor acknowledgement.  
It is true indeed, that you expect neither this nor any other requital of your kindnesses; but all my services are the more due to you because you, expect none at all.  
I have detained you so long in some former addresses, that I shall be the shorter in this: and only acquaint you, that this Treatise was intended for a remedy of those evils under under which we in these Kingdoms long groaned: but now by reason that our deliverance from our oppressions was so speedy, and its delivery from the press so slow, it must serve as a preservative from the like mischiefs in time to come. I know it shall not want your prayers to assist it in the effecting of its design; which is the advancement of unfeigned and impartial godliness in the hearts of those that read it. This only can make his Majesty glorious, and his Kingdoms happy, (both which I know none can wish more hearty than yourselves) This should employ all our thoughts, and engage all our endeavours, and be the sum of all our prayers; And to the promoting of this I hope that I shall always bend all my studies, and therein approve myself to you above all others,  
Your most affectionate friend and servant, Simon Patrick.   

To the seroius Reader.  
IT is not much above three years since a Sermon of mine was published by a good friend now with God, containing many of those things which you will meet with in the first part of this Treatise which I put into your hands. It was judged useful by a very discerning person, that the Sermon should receive some enlargements, and be made more comprehensive; by whose advice and counsel I have been ruled to bring it into the form you now see, attended with such additions as might more fully describe the several kinds of false godliness that are among us. I am no Prophet, but yet I can foresee that I must not expect any other Readers than you; For they who love rather to talk of the Bible, then to understand it, and can content themselves with some ends and shreds of it, to make their speech relish of Scripture phrase, will lay these things aside as dry and dull discourses. But I have the confidence to invite those whose understandings are advanced to any manly thoughts, and have a mind to be acquainted with the Counsels of God, to a perusal of them; and hope that they will be not only acceptable, but delightful to their meditation. And if they meet with any thing that is not for their present gust, I desire them that they would notwithstanding read on to the conclusion, and by that time I may have converted their palate to another taste.  
I cannot but wish that this Treatise may have as many Readers as many books of little significancy and use are observed to have. With which wish I am not inspired by vain ambition, and desire of popular applause: but by a great sense which I feel myself possessed withal of the weight and importance of those truths which are here discoursed. But it is no more than a wish; for I know the hearts of men are full of these things that I here speak against, and the world hath so many things for them to do, that it will not give them time to be serious. If any shallow and superficial discourse be presented to them, which shall only bid them believe, and then shall comfort them with the privileges of the Saints; it will go down easily, and needs but little chewing. But that which searches deep, especially so low as the heart, and tends to the mortifying of all carnal affections and passions that are there, is too laborious, and too unpleasing also for them to meddle withal.  
I shall not tell you how much I believed that which is now come to pass in this Kingdom, when I conceived (a great while ago) these meditations; because my private thoughts are not so considerable as that they should be communicated to the world. Nor will I add any thing more by way of preface, but only these three short Advertisements. First, that the reason of some sad complaints that you will meet withal in the discourse, is, because it was all written (except the last chapter) before the King's Majesty was happily restored to his hereditary dominions. And Secondly, that I have written most against that sort of hypocrisy which was in fashion, and least against that which was worn out of date, which none will judge to be partiality in me, but Christian Charity, which bestows most of its labours where there is most need. And Thirdly, that the Sermon annexed was thought fit merely for kindred's sake to bear these Papers company. But they are not more of kin to each other, then both of them are to your souls, and therefore let me say to every one as Solomon doth, Bind them upon thy fingers, writ them upon the table of thine heart Say unto Wisdom Thou art my Sister, and call Understanding thy kinswoman. 
Prov. 7.3, 4.  So shalt thou find favour and good understanding in the sight of God and man. 
Prov. 3.4.   
Yours in the Lord Jesus, Simon Patrick. Battersea May 12. 1660.   

ERRATA in the Treatise.  
PAge 24. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: p. 54. l. 1. r. security: p. 76. l. penult. r. repent in: p 101. l. 14. deal some; p. 117. l. 27. r. he did smell: p. 118. l. 22. r. neck: p. 130. l. 2. r. you must: p. 135. l. 10. r. strange impudence: p 144. l. 19 r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 20. r. These: p. 151. l. 2. r. relieve them: l. 4. r. them: p. 153. l. 23. r. the wicked ones: p. 165. marg. r. E. cap. 2. p. 190. l. 4. r. out of this: & l. 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: p. 193. l. 19 r. of the same: p. 195. l. 8. r. wives; violence: p. 249. l. 1. r. they can be: p. 259. l. 18. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: p. 280. deal Crete in marg. p. 325. l. 9 r. Some people: & l. 10. r. same: p. 332. l. 4. r. of a reproof.   

ERRATA in the Sermon.  
Page 5. l. 16. r. make them delight: p. 7. l. 10. r. is past: p. 20. l. 6. r. of the words: p 64. l. 17. r. mourn: p. 67 l. 2. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: p 73. l. 2. r. can be defended: p. 112. marg. r. Hierocl. p. 117. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: p. 125. l. 10. deal no.   

Jewish Hypocrisy, a Caveat to the present Generation.  

CAP. I.  
1. Sin is a madness which undoes us, and yet pleases us till we come to ourselves. 2. All men are miserable sick of it when they see it. 3. But there are many bad Physicians. 4. And most are unwilling to be throughly healed. 5. And many take that for healing, which doth but feed the disease. 6. Witness to all this our own Nation. 7. The way proposed for finding out a remedy for us.  
1. IT is the common acknowledgement of all sober persons, that sin is the sickness, or the ill habit of our souls. And the great Hypocrates, who understood the distempers of the mind as well as of the body, thinks that this sickness is but of one kind, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hippocr. in Epist. ad Senat. Abder.  and may be called A violent madness, strangely distracting the reason from the true use of itself, by fond opinions and absurd fancies that impose upon it. In this frantic state men give so many fatal strokes to their own immortal souls, that it grieves all men who are not in the like manner alienated from themselves, to see the blood of them so barbarously spilt, and so many silly creatures perishing by their own hands. But the sinners in the mean time are tickled with their own life-blood, and laugh as mad men do when they are making away with themselves, till their reasons can be delivered from the impostures of those carnal imaginations, that like so many Devils have got possession of them. As a man that is in an hot pursuit of his desired conquests and spoils, doth not feel the smart of his wounds, till he come to be cold, and have the spirits settled in his blood: So is it with a sinner, who perceives not the wide breaches, and the gaping wounds that sin makes in his soul, nor complains of any grief and pain that it creates him, while he is in an eager chase of his beloved lusts, till he hath done his fierce pursuit, and in cool thoughts quietly reflects upon his folly. And when he is (as we say) in his cold blood, not enraged with his passions, nor pricked forward by the heat of his burning affections, he sees that every sin which he committed gave a slash to his soul, and opened a door to let out his precious life. Then, as the wounded man calls for a Chirurgeon, and is as impatient for something to lenify and assuage the pricking of his sore, as before he was to run into the encounter: so is the sinner desirous that some applications may be made for his cure, and that some balsam may be found out for to give him healing, which will be more grateful to him then all the pleasures of his sinful enjoyments.  
2. All this you may easily see verified, not only in particular persons, 
Isa. 57.5.  but in whole Nations. When Judah inflamed themselves with idols, and was so mad upon them (as another Prophet saith of Babylon, Jer. 50.38.) that they burned with filthy desires after those spiritual adulteries, and debased themselves even unto hell: 
ver. 9  It was but a sport unto them, and they considered not of what a deadly disease they laboured. As Tholosanus calls a disease dissolutio foederis in corpore, the dissolution of the covenant or agreement that is in the body; the setting of the parts at odds one with another: So we may say of all sin, but especially of Idolatry, that it is a breach of the peace with God, a renouncing of the Covenant that is between us, a proclaiming of open war with heaven. And yet for all this, those mad sinners used to cry Peace, Peace, to themselves (as the Prophets frequently tell us) when there was no Peace at all. 
ver. 10.  Though they had quite wearied themselves in the greatness of their way; yet they said not there is no hope: i. e. by following so many lovers, they were become like an harlot, lassata sed non satiata; tired, but not satisfied. They did not say (as the vulgar Latin renders it) Quiescam, I will rest, I will cease all this toil and labour, whereby comes no good, but much hurt to me. But when God had let them blood, to take down their inflammation, & made them feel the smart of their sins by many sharp judgements, than they began to roar like bears, and to mourn sore like doves; then they said, their transgressions were with them; and as for their iniquities, they did know them; as you may read in Isa. 59 v. 11, 12. When the whole head was sick, and the whole heart was faint, when there was as many sores as parts, and their body was one great wound; 
Isa. 1.5, 6.  then they cry as so many Lazars for the balm of Gilead, and say with Jeremy, Heal me O Lord, and I shall be healed; save me, 
Jer. 17.14.  and I shall be saved.  
3. But as there are many Mountebanks that pretend at a twopenny charge to give sovereign balsams for all wounds; and for as much more to cure I know not how many desperate diseases: So are there Physicians of no value, that undertake the cure of sick souls by merry company, pleasant books, fasting from their sins for a day or two, or by some such trifle; and to restore the collapsed strength of a sick Nation by their politic receipts, their changes of government, their craft in managing affairs, and an hundred such little and feeble devices.  
4. Now when both the one and the other see that these are but delusive ways of continuing our maladies, than they begin to ask after the method of the great Physician, and to inquire what God would have them do, that they may be healed. But then as most men would be willingly healed of their wounds without any searching or lancing of them, and are contented if they be palliated and skinned over, though they will break out again, either there or in some other place: And as they are for outward applications, but cannot imagine that the cleansing of the inward parts by purging physic to carry away bad humours, should conduce much to a cure: So likewise it is with sinful men, they are loath to have their hearts throughly searched, and such severe and sharp medicines that will eat away all the dead flesh, all their base lusts and desires, applied: but they love smooth and oily things, that will mitigate the pains and assuage the grief, and flatter them into a mere conceit of a cure. They would not have the inward and more latent cause removed, nor the foulness of their souls meddled withal; but they content themselves with an outward amendment, and desire only that the lips of their wound may be closed, that they may not cry out against them. A plaster of the blood of Christ they can well like that shall be clapped upon their sore, and cool the rage and anger of their conscience; but to be purified and refined by the Spirit of burning and judgement, is a way of healing that they are not willing to submit unto. They would have a robe of Christ's righteousness cast over them that should hid the rottenness and putrefaction of their wounds; but his righteousness in them which should recover their health, and restore them to soundness, is a thing far from their desires, if not from their thoughts.  
5. But supposing that men are willing to undergo any thing for a cure, and fall into the hands of honest Physicians also; yet it is possible that they may not understand the whole cause of the distemper, and so apply but imperfect remedies, and administer medicines proper but for one particular affect: By which means the disease may not only continue, but be increased, and turn into a worse. For so it happens to many souls, who begin to think their condition is very bad, and resolve for to amend, they are put upon the practice of some Religious duties, and are followed most with such advices that make them think these are sufficient to work their amendment. They easily imagine, that if they can but weep when they pray or hear a Sermon, those tears have a rare faculty to wash, supple and cleanse all their sinful wounds. But while they use not all Christ's prescriptions, they fall into a more dangerous distemper, and the hardest of all to be cured. The sore eats deeper, the heart becomes rotten and unsound, & makes a man to labour with hypocrisy, of which few do ever recover. And so it is likewise with politic bodies; the corruptions which seem most notorious in the eyes of the present Governors, are commonly lamented, and in some degree reform; but then under the comfortable shadow of that reformation, a thousand other sins walk securely, and enjoy their freedom and protection, from having any hands laid upon them.  
6. The state of our Nation is at present so very sick and weak, and so desirous now we are of a cure; and yet so willing to have our hurt healed slightly, that the most ordinary understanding can apply what hath been said unto its case and condition. Our sins have brought us down under a great number of diseases, and laid us upon a bed of affliction. Great gaps are made in our body, our bones are broken and sore vexed; the last drop of our vital blood is ready to issue forth. If I should but represent to you, how the treasures of the Nation are exhausted (which Statesmen call its blood and spirits) it would make any heart ache, to see how pale and wan we look, without any colour in our cheeks. But besides that Trading is dead, Justice also is sore maimed; Charity and Love is broken; Piety is dismembered; the very frame of our Government is dissolved; and a whole deluge of miseries threaten to flow in at these wide breaches. 
Jer. 8.15, 22.  Long have we looked for peace, but no good comes; and for a time of health, but behold trouble. Is there no Balm for such wounds as ours? Is there no Physician in the English Nation? Why then is not the health of it before this time recovered?  
Whether we have not tampered too much with State-Doctors, who sought by mere power and worldly policy to settle our discomposures, I leave to every serious man to consider. And whether we have not been backward to take the advice of our spiritual Physicians, and to follow their directions, is a thing that may be soon determined. That which I shall inquire into, shall be this, whether even among the spiritual Physicians some have not been sought unto, who considered not the chief cause of our maladies, but applied those things most unto us, which did accidentally feed our diseases, and make them to be more dangerous. And so we shall find out what will completely remedy all our evils, and restore us to an healthy constitution again.  
7. Now in this matter, I know not how to take a better course, then to imitate Physicians, who consult not mere reason, but likewise the experience of former times. And where they find the same symptoms, and all indications of a disease, which an exact Author hath described, though many hundred years ago, they conclude the same remedies and medicines are to be used, which are consigned to them by his Probatum est. I shall therefore search into the records of divine History, and observe what the state of the Jews used to be, and what method they were wont to take for the healing of their Nation, when any public calamity did befall them; and as Physicians truly say, Curatio indicat morbum; by their cure we shall certainly know what their disease was; and give a guess also at our own, both disease and remedy. But many ineffectual applications there were, which the holy Writ takes notice of, and therefore I shall divide my discourse into two parts, and first show you what things were not of sufficient virtue to cure them, though otherwise they were good and healing. And secondly what God did particularly direct them unto, for a perfect recovery of their strength when it was decayed, and a binding up of their wounds when they were sorely broken.   

CAP. II.  
1. The seventh of Zachary opened, with many other Scriptures which show the grounds of their appointing Fasts. 2. God's slighting of them. 3. Which discovers this was one of the ineffectual courses they took to appease him, though they were very ceremonious in this performance. 4. Under which mistake the world still labours. 5. The true ends and uses of Fasting are discoursed of, in regard to the time past. 6. And to the time to come. 7. And to the time present. 8. Which we ought seriously to mind.  
1. AND you shall find both the one and the other of these insisted upon in the seventh Chapter of the Prophet Zachary, out of which I will take the foundation and groundwork of my ensuing discourse. For the understanding of which, you must remember how God for their sins had forsaken his house, and left his heritage, and given the dearly beloved of his soul into the hand of their enemies, as Jeremiah speaks, cap. 12.7. These enemies were the Chaldeans, whose Prince Nabuchadnezzar God had raised up for to destroy many Nations, and among the rest Judea; the people of which he carried captive unto Babylon, after he had burnt their chief City and the Temple of the Lord with fire. In consideration of which calamities, those Captives appointed certain Fasts to be kept at some set times in the year, both as sad commemorations of the ruin that God had brought by sundry steps upon them, and as a means to atone him, and procure his return to them. In the Law of Moses we read but of one Fast commanded by God to his people, which was in the same month with one of these that I am going to mention; viz. on the tenth day of the seventh month, as you may find, Leu. 16.29, 31. Leu. 23.27, etc. This is the time mentioned by Saint Luke, Act. 27.9. when he saith the Fast was passed, and so sailing was become dangerous, i.e. it was about that time that we call Michaelmas, when great flaws use to be upon the Seas, which makes them rough and tempestuous. It is called by Philo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
L. de Sept. & festis.  the Feast of the Fast, and the Sabbath of Sabbaths. The neglect, or rather hypocritical observance of which Sabbath, or day of rest, is reproved very sharply in the 58. of Isaiah through the whole Chapter. Where by Sabbath, vers. 13. is to be understood this fasting day, on the tenth day of the seventh month, and not the seventh day of the week, as will appear to him that will take the pains to compare that Chapter, with those places in Leviticus just now cited. But as there were many occasional Fasts which private men kept as they had need; and as there was no month in the year (if we may believe the Hebrew Calendar) wherein they did not observe some stated Fasts in remembrance of some sad things that had befallen that Nation in former times; and as the second and fifth days of every week were Fasting days for Religious persons (which the Pharisee boasts that he observed, Luke 18.12.) So in conformity to this usual practice, their Rulers did appoint four Fasts to be solemnly observed every year, which are all mentioned together, 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 Temple by Titus did also. That of the seventh was in memory of the slaughter of Gedaliah by Ishmael, of which we read, Jer. 41. And that of the tenth was either in memory of the beginning of the siege, which proved to be so fatal to them, which fell out to be in that month, 2 King. 25.1. Jer. 52.3. Ezek. 24.1, 2. or else because in that month Ezekiel and they of the first captivity had the news brought to them that Jerusalem was taken, Ezek. 33.21. For I take it to be very frivolous which some of the Jews say, that the Fast of the fourth month was kept, because in it Moses broke the Tables of stone; and the Fast of the fifth, because in it they were prohibited to go from Kadesh-Barnea, which was the shortest way to the Land of Canaan, etc. There being no reason then for to be given, why they should not have been still observed, after they came out of captivity; whereas the people were in doubt (as we shall see presently) whether they should keep these Fasts any longer. But before I pass any further, it will not be amiss to take notice on what places in the Law they built this practice. And you read in Numb. 10.9. that if they were going to war with an enemy that oppressed them, they are bid to blow an alarm with Trumpets, and God would remember to save them. This they understand to be a command for proclaiming a Fast, and calling Assemblies (See Joel 2.15.) that they might humble themselves when they were in distress, and turn God's wrath away from them. And then because it is said, Levit. 26.40. that in the Land of their captivity they should confess their sins, and the sins of their forefathers, they concluded (as Ainsworth there observes out of Maimony) that they ought to humble themselves on certain days of the year, for the sins and miseries of their forefathers, as well as their own; and so they appointed these Fasts which are here mentioned in Zachary for that purpose.  
2. Now the people being returned out of that captivity after seventy years' humiliation, they sent their messengers to the Priests, to inquire whether they should keep the Fast of the fifth month any longer, 
Zach. 7.  ver. 2, 3. And they not being able, it seems, to resolve the Question, came to this Prophet, as you may gather from ver. 5. where he speaks not only to all the people, but the Priests also, in Answer to this enquiry. The reason why they make mention of that Fast only among all the four, was this; because the building of the Temple was now in hand, in memory of whose destruction, this Fast (as hath been said) was observed; and so they might well think that the cause of that mourning was ceased, and they had reason rather to rejoice. But before the Prophet comes to determine the case, and to tell them, that the days should still be observed, only with a change of them from Fasts into Feasts (as it is chap. 8.19.) he gives them to understand what a true Fast is, lest afterwards their days of mirth should be to no better purpose than their days of sorrow; and lest they should think that such humbling of themselves had purchased their deliverance. And he tells them plainly, that they were much mistaken, if they imagined that God had been served by them in the fifth or seventh month either, any better than by their forefathers, whose Fasting is in the  place (Isa. 58.) undervalved and slighted, as unworthy of his least regard. And this he doth in the fifth verse, and those that follow, wherein he grants, that they had indeed observed many days of humiliation, but yet absolutely denies that they had in the least done him any pleasure, or satisfied any of his desires. When ye fasted and mourned in the fifth and seventh month, even those seventy years, did ye at all fast unto me, even unto 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, and this house lie waste? So here, did you fast to me, I say to me, who have often declared to you, that I care not for these outward performances, unless they be accompanied with the hearty forsaking of sin? Sure you cannot think it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Aben-Ezra interprets it) because of me, for my sake, for my glory, or to do any thing really pleasing unto me. Did I command any such Fast as this unto you? (for so it may be rendered, by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) who bid you fast on this fashion? When you did eat and drink (as it is ver. 6.) did you any thing else but satisfy yourselves therein? The same kind of action is your fasting, and I am no more pleased with it, then with your eating and drinking. If you had bestowed your time the quite contrary way, it had been as grateful to me, as all your fasting days. This is the sense of the Prophet's sharp answer, which being proposed by way of question, is a most peremptory and undeniable assertion, that they had not pleased him but themselves, with all their labour; for he appeals to their own consciences, and makes them Judges in the case. Do you yourselves now tell me (saith God) in your own sober thoughts, whether you can believe that not eating, weeping, howling, and such like things, are fasting unto me? No, you have been told often enough of this, and it is not the first time that you have been informed of your duty in this particular. Nunquid non sunt verba quae locutus est Dominus, etc. (as the vulgar renders those words, ver. 7. out of the Hebrew) Are not these the words which the Lord hath cried by the former Prophets, when Jerusalem was inhabited, and in her prosperity? Have not I told your Fathers by all my servants, while you were in this Land, before your captivity, that such kind of service is not acceptable to me? And yet you their children are in the same mistake, and come confidently to me, telling me of your performing that, which I always upbraided them withal. Methinks your own hearts should reprove you, and spare me a labour of giving you any further answer.  
3. By which you clearly see, that this was one of the ineffectual courses that their sick Nation took for their recovery, viz. outward fasting and abstinence from food, whereby they much afflicted themselves. Very severe and rigorous they were in this thing, so that they refrained not only from the delicacies, but all the ordinary refreshments of nature. And so punctual and nice they were in these austerities, that they tell us, to the afflicting of the soul (by which phrase the great Fast is described, Leu. 16.) there were four things required beside forbearing all their food, viz. abstaining from and laying aside their baths, their ointments, their wives, and their shoes; i e. every thing which might be a pleasure and delight to their bodies. And these may seem to be included in that phrase, ver. 3. of the 7. of Zach. Shall I weep in the fifth month (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) separating myself as I have done these many years? So serious they were, and scrupulous in this matter, that they thought they could not in conscience leave off these exercises, till they knew God's mind about it. Would not we have taken them for very pious folks? Would they not have passed among us for persons of a very tender conscience? And yet the Lord tells them, that if they had taken their repast, followed their callings, anointed their heads, done as they used at other times, they had equally given him content, and found as much acceptance with him, who looked for other kind of fasting, as the Prophet tells us, in the 9, 10, 11. ver. of the same Chapter. As a Physician keeps his patient to a thin diet, and takes his ordinary food from his table, that he may starve the ill humours; so did they think to work a cure upon their souls, and by mere fasting from corporal food, to make them well; Not considering that the fast of the soul consists in an abstinence from those things that are hurtful to it, as the fast of the body is the forbearance of such meats as feed its diseases. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. in cap. 58. Isa.  When their enemies were upon them (saith Procopius) they thought by bodily fasting to pacify God, and make him favourable to them; abstaining from meat, but not from spiritual wickedness. And so all their severities amounted to a labour about nothing, because whilst they would not for a world touch a bit of bread, they swallowed any unlawful gains, they tore the flesh, and gnawed the very bones of the poor, as shall be manifested, before I leave their story. While they would not moisten their mouths with a sip of drink, they drunk in iniquity like water, and were filled with it to a strange excess, and it broke out like a sore disease. While they pined their bodies, they suffered their lusts, the body of sin, to be fat and well-liking. While they took down their flesh, and made their faces look thin; that which the Scripture calls flesh, was lusty and strong, pampered and high fed. Their Pride was not starved, their big and ambitious 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: No, all sorts of sins were never more nourished and made more hungry and ravenous, then when fasting and its concomitants could in gross the name and reputation of Religion to themselves. And so their Fasts were to no more purpose (not being thus designed) then if they had been feeding their corpse with a plenty of more than ordinary cheer.  
4. I need not tell you that the world hath ever since made use of the same remedy, as a cure for all their surfeits of sin and wickedness. As the Master many times sins, and his Man suffers for it; so do men use their bodies, beating them with fasting and hunger, as if they were in the fault, and not their souls. This present generation hath been so laborious and zealous in their public and private, their weekly and monthly humiliations; that few ages can parallel them, either in sins, or such kind of sorrows. We have blown the trumpet so loudly, and proclaimed Fasts so frequently, that we have made the world ring of them, and heaven (I fear) deaf with them. Seeing we intended no more by them, than what the Jews performed, they have proved but like the vulgar medicines which people take from their neighbours in bodily diseases, that leave them as sick as they were before, if not in a far worse condition. Men sin still at such an height, and grow so confident in it, that any judicious person may discern, they are grown more sick by their remedies, and like to die by their Religion. They could not be more licentious and intemperate in their desires than they are, if they had done all this penance on purpose to purchase a licence to live as they list. And having their hearts so leavened with Jewish superstition, they had as good have gone and made a feast, invited their neighbours, and passed that time away merrily, which they spent only upon a sad ceremony. For if we consider the mere simple act either of the one, or the other of these things, they have no goodness in them: but as they are designed by us to certain purposes which are good, so they become acts of Religion.  
5. And then fasting from food is good and profitable, when it works upon our souls, as Physic doth upon our bodies, purging out the foul humours, making us clean, and rendering us fit for action and employment. And first in respect of the time past, it is to be used as an act of sorrow and grief for our ingratitude; and our emptiness should make us feel, that all our mercies come from God's fullness. It should testify our anger and displeasure against ourselves, and be an act of revenge upon ourselves for the abuse of those good things which God hath given us leave to feed on to our refreshment, but which we have fatted ourselves withal to an excessive fullness and wantonness. We should make it an expression of our repentance, and disclaiming of our former courses; an acknowledgement that we deserve not a mouth full of meat, but rather to have our daily bread taken from our tables, and not so much as the scraps and fragments of that plenteous provision left behind, which God blesses our Tables withal. And when it looks back with such an austere countenance upon our inordinate enjoyments; when it confesses our unworthiness, chides our unthankfulness, afflicts and chastises us for our former follies; then there is some good in it, and this sour sauce may make us hereafter relish all divine blessings better. But this is not all the good it must do us; for if we return again to our former course, it is but a mock-repentance, and a gluttonous abstinence. For it is nothing but fullness, that makes some men fast; and their fasting doth but prepare them for the greater fullness.  
6. And therefore secondly, in regard of the time to come, it is to be 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 of self-denial in our appetites, and crossing our own desires; and in short, to the bringing the body into subjection, by taking away its provender, if it be an unruly beast that will not be governed. And so it is not a business of a day, or whose efficacy reaches but till night; but it hath a design upon the whole life, wherein we are to abstain as carefully from all excess in pleasures, yea from all sin, as we do on that day from all our food. To this, that of the Father's 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 of its life. It should not only signify that we are dying to all earthly things, but it ought to 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, to wound and kill all our sins; it is a thing very acceptable to God, and hugely serviceable to our souls. But let us here note two things, First, that it is to be used, not only to the mortifying of some, but of all our lusts and carnal affections. If we would fast holily and purely, we must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
In Isa. 58.3.  as Cyril of Alexandria speaks; relinquish and departed from our own wills, to choose that which is pleasing to God, and to yield a neck most gentle, tractable and easily reined by his commands. We must withdraw the food of our appetites after vain glory and the praise of men, as well as after pleasures and fleshly entertainments. The swollen desires of honours and great heaps of worldly wealth must be diminished, no less than the intemperate cravings of the stomach, and the lower belly. We must make it an instrument to dull and blunt the edge of all our inordinate long, and to fix 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, viz. Wednesday and Friday, which are called after the names of Mercury and Venus, (the Heathen Governors of Merchants and Lovers) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
L. 7. Strom.  He thereupon learns to fast through his whole life, from covetousness and voluptuousness. The choice of those days, was to give him this secret document and remembrance, that he should pine and waste away his greedy desires of riches and pleasures, from whence spring all manner of evils. And indeed it is one excellent end of a Fast, if we intent thereby to enable ourselves to exercise charity to the poor, and to give in Alms to them, what we deny to ourselves. It is a sad thing if the Divine nature cannot teach us Christians so much tenderness, as good nature taught some Heathens. The people of Rhegium, 
Aelian. L. 5. var. hist. cap. 20.  when their neighbours of Tarentum were besieged by the Romans, fasted every tenth day, and sent those victuals to them, which they should have eaten themselves; in memory of which a Feast called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or, the Fast, was ever after celebrated by them when their Town was relieved. A rare example of kindness, scarce now to be matched, which made me think good here to insert it. But beside, a Christian (as Clemens also observes) 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 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 it substracts their nourishment, and intends their mortification, and puts the soul upon cutting off all those luxuriances and excrescencies, of which a sprouting fancy is apt to be guilty, which no body observes. In short, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orat. 2. de jeju.  it is as Saint Basil hath defined it, an alienation and estrangement of the soul from all evil. But then (secondly) you must further note, that the use of it is to learn 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 itself with its own proper nutriment. When it is not the palates Taster, it should labour so to taste and relish the sweetness of its own food, 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 savour of God's holy commands, that they seem sweeter than the honey and the honeycomb, and make the soul break for the longing that it hath unto those judgements at all times.  
7. Thirdly, In respect of the time present, fasting is an help to self-examination, prayer, and holy meditation, and so it is to be used. It frees the mind from clouds and obscure vapours, it sets it at liberty from bodily mixtures and interposals, that it may altogether attend upon its own business and concernments, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
In Eclog.  saith the forementioned Clemens. Fasting voids and discharges the soul of that matter which clogs its spirits, and renders it pure and clear, light and cheerful, together with the body in heavenly employments. We cannot at the same time eats, and drink, and taste pleasant things, 
Porphyr. l. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and be conservant with things separate from all matter, and that are within the knowledge of the mind only, as a Philosopher could determine. 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 more freely and clearly mind their own most proper objects, which are perfectly spiritual. When there is this universal intendment in our fasting, it becomes of excellent use and singular advantage to us, and it may deserve all those great names which Ephraim Syrus bestows upon it, The chariot to heaven, the raiser of Prophets, the teacher of Laws and Wisdom, the custody of the soul, the secure companion of the body, with many more too long to be recited. But when we understand no more by it then the Pharisees did, who fasted indeed twice every week, but were still full of covetousness, rapine and excess, we shall be so far from being able by it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (as Basil speaks) to make our excuse to God, that we shall the more accuse ourselves, and become very loathsome things to him, with all this kind of Religion. For this is not the Fast which God hath chosen, to pinch and use our bodies unkindly for a day.  
8. And yet alas! who is there that makes his fasting serve for any other matters, but the ends of his reputation, or silence of conscience. 
Orat. 1. de jejun.  I may take up the complaint of Saint Basil in one of his Sermons. Thou eatest no flesh, but thou devourest thy brother; thou abstainest from wine, but thou art full of violence and wrong. woe to them that are drunk, but not with wine. Anger is a drunkenness of the soul, and makes it beside itself: And so is sorrow, which drowns and drinks up the understanding: And so is fear, which quite takes away the spirits: And so is every other passion, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and puts the soul out of its truly natural temper. Fast therefore from all these; for if thou still retainest thy sins, thou dost but pour thy tears into a tub with holes (as Ephraim Syrus speaks in this case) and losest all thy labour, as well as thy reward.   

CAP. III.  
1. Mourning and sad lamentations were another art of moving God to pity them. 2. But very unsuccessful also, though it was practised among them with a great deal of ceremony. 3. The true nature of godly sorrow briefly opened in many particulars heaped together. 4. The small hopes that we can build upon such a waterish foundation as our tears, which are shown to be things oft times of little worth.  
1. AND this will lead me to another thing, which was usually a companion of their fasting, and a means whereby they hoped to insinuate themselves into God's favour. Weeping I mean, wailing and making lamentation for their sins; which they were wont to do with no small sadness, and with many doleful complaints, as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in that 7. of Zach. 5. gives us to understand. It is said of Mordecai, Esth. 4.1. that he cried with a loud and bitter cry. Their Planctus or mourning 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, whereby they thought to move God, as they are apt to do men, to compassion and pity toward them. For they ask the Question, Zach. 7.3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Shall I weep in the fifth month? etc. intimating that they took it to be pleasing to him, and therefore they durst not leave it off, unless they understood he would be pleased with the ceasing of it.  
2. Now God returns an answer to them, ver. 5. which grants more than they spoke of, and saith, When you fasted and mourned, i. e. wept with wailing and lamentation, etc. you did it not to me. For that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 3. v. is altered here into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, weeping is changed into mourning; and it is as if he had said, To what purpose is your weeping? yea where you make a pitiful moan, a lamentable deal of do, most bitter complaints, and pour out your tears with loud cries, it is nothing at all to me. God could by no means be brought to a good liking of their sins, though they were content to be at this trouble for them, and wash them out of his memory with their tears. He could not be moved to mercy with blubbered eyes, and sad looks, and fearful scritches, and owl like howl in the night of their affliction. And there was as little in all the appendices of this weeping, which here we may reasonably conceive not to have been excluded: Such as rending of the garments, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. L. de Isid. & Osir.  putting on of sackcloth next their loins, wearing of dirty apparel, strowing ashes on their heads, lying on the ground (a thing in fashion among Heathens themselves, as Plutarch tells us of the Athenian women) hanging down their heads, and sitting in silence. Which last was an expression of sadness, as well as their bitter cries; excess on either side being an indication of great grief. All this, I say, signified nothing to God, but that they were miserable; 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 hearts secretly prided themselves; the uncasing and stripping of their souls of all their cover, wherein they hide and kept warm many beloved sins; the laying some grating considerations as close to their hearts, as sackcloth was to their flesh; the pouring shame and reproach upon themselves; the blushing to look up unto the face of God with any confidence, till they were peremptorily resolved (against all impediments) to be better; the trembling prostrations at his feet; the fullness of grief that makes the heart unable to speak a word for itself; these things they were strangers unto. And therefore the Prophet Isaiah cries out, cap. 58.4, 5. Is this the Fast that I have chosen, a day for a man to afflict his soul? is it to bow down his head as a bulrush, and to spread sackcloth and ashes under him? wilt thou call this a fast, and an acceptable day to the Lord? No, rend your hearts and not your garments (saith the Prophet Joel) and turn to the Lord with fasting, weeping and mourning.  
3. Then tears are good, when they are the companions of a relenting and 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. That is, if you be in good earnest, let us see something else beside your weeping and lamentation; and if these be the outward expressions of the in ward 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. Away with all these sins that are such offences to yourselves as well as unto God. Thrust not these needles any more into your heart, these thorns into your eyes; carry them all away in this flood of tears. Tears are no further liked of God, then as they are expressions of a serious inward grief and sorrow, which is fed and nourished even by our reasons, and have their spring in the deepest considerations. 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 doth lie before us. But if our sorrow useth 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 that all were undone; sense of our obnoxiousness to God's 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 an hatred of sin; a resolution never more to have to do with it; a choosing rather to die then willingly attempt such another act: An actual declining of it; a setting of 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 which must be better. If we find not ourselves in this posture, all our tears are no better than puddle water, our sighs but the reek of a dunghill, our tearing of our hair but a fit of madness, our mourning but the noise of wolves; and there is not so much as the beginning of that work in us which God looks for when we fast, and weep, and call after him.  
4. And it will not be amiss to observe what cheap and easy things tears are, before we pass any further. First, there are some weeping tempers and dispositions; hearts so soft and tender, so full of moisture, that they have a flood of tears for any occasion. The breaking of a glass, the loss of the least thing that they love, an unkind word, the crossing of their wills in the smallest trifle, will make some hearts burst forth into them. And therefore easy, and soft natures, have little reason to lay any weight upon them. And secondly, you know that stones will be moist, and weep in foul weather. In a great danger, or when some sad judgement is upon them, the hardest and most marble hearts may begin to relent and bedew themselves with tears. When men have dismal and black apprehensions of a tempest that rattles in their ears; when they have a sound of God's wrath that comes and amazes them with its fearful noise; it may make them shrike and cry out, and it may squeeze some sad groans from them, which may end in tears. Nay thirdly, tears being bodily things, they are many times sooner caused by bodily calamities, then by a sense of spiritual concernments. We may weep for the harm that sin hath done us, when we think it is for the wrong that we have done to God. The loss of our health or goods may most trouble us, and not the loss of God and our souls. The discredit sin hath brought upon our name, may more affect us, than the dishonour that thereby we have cast upon our Maker. And so while men think that they weep for sin, and that God's name suffers, they do but pour out their own private grief, & lament their own sufferings. As the people of Israel (whom Zach. speaks of, and whose case we are stating) might easily mourn and weep all the seventy years, if it had been but 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 might well make them wish with Jeremiah, cap. 9.1. that their head was waters, and their eyes a fountain of tears, that they might weep day and night for the slain of the daughter of their people. 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 grief and anguish for sin do not give them all their acrimony and smartness? if they wash and scour not the soul from all its filth and nastiness? Or, fourthly, tears may be but some heat-drops, when men have a great sense of some mercy, and the Sun shines very comfortably upon them: which though they are very great, and bigger than fall in more constant showers, yet they are soon over, and all is fair again. Or, fifthly, they may be like the morning dews; some good moods when they are cool and sober; a good fit as soon as they are up in a morning, and before they go into any company or employment. But in the heat of the day, and when a temptation comes, they are all licked up, and no foot-step of them remains. And it is well, if they become not more scorched and dry by such little moistures. Or, sixthly, suppose that there be some present heavy sense of sin that makes them big with a cloud, and express these briny tears; yet alas! they are but like a sudden dash of rain, which is soon passed over, and then all is clear again, until the next affectionate shower. At the next meeting they entertain their sins with as great a friendship and familiarity, as if there had never been any falling out, nor any unkindnesses passed between them. And if after some embraces and new endearments, there happen again a new distaste also; yet the reconcilement is easy, and a small importunity will make them forget all the injuries their sins have done them, and all the ill language that they have given their sins. Such are the tears of many a man, who cousin's himself into a conceit that he is a penitent; they are but the issue of a natural tenderness, or the product of some sharp affliction, or the overflow of some sudden passion, whose surges may swell by some outward as well as inward causes. As a child while he is under the lashes of the rod, makes a sad face, & waters his cheeks, and promiseth loudly, but as soon as the boys come, goes to his play as merrily as ever again: So is it with many finners, who are good no longer than they feel the smart; but smile upon their ancient pleasures, and wash their faces in sweet waters, which you would have thought should never have been washed with any thing but salt tears. Or as you see a young man who being in love with one much below him, and therefore chidden by his Father, weeps like a little babe, and seems as if 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. So it is with many fond men, who in the absence of those creatures that they dote upon, and when they are under sound reproofs from God for their follies, they weep as if they meant to leave themselves no eyes to look upon them any more: But yet when those objects shall happen to give them a kind greeting, they cannot forbear to answer the salutation with their usual civility. And yet how much men please themselves in this tenderness of heart, is more apparent, then that I need speak of it. They take this easiness to be sorrowful, to be a sign of grace, and that their hearts are not hardened; when as they have the same easiness to sin, and are no harder to be wrought upon to consent unto it. They will take this to be godly sorrow, though it work no repentance and amendment, in spite of what the Scripture saith, and the clearest reason that can be offered. But I will spend no more time about those who cousin themselves with such little things; for all that I can say will not convince them, unless they will consider; and if they will, then half of what hath been said will be sufficient to convince them. And besides, I would not either make this book swell to a great bulk (which I do not affect) or pass over too lightly what I chief intent.   

CAP. IU.  
1. Confession of sin was another usual attendant upon a Fast. 2. But no more prevailing then the rest, as they used it. 3. True Confession, the nature and workings of it described, not only in the mouth, but in heart and life. 4. More valuable with God than sacrifices.  
1. THE tongue is a member that hangs so lose, and is of such ready motion, that when the heart is full of sighs, and the eyes of tears, it is no difficult matter to draw this neighbour into their assistance, to tell a sad story, and to beg for some relief. And therefore in those times of solemn fasting and mourning, they used to make large confessions of their sins, and pray to God for the pardon of them, and turning away of his wrath. Concerning Confessions, you may read the ninth Chapter of each of these three Books, Ezra, Nehemiah and Daniel, where they spread before God the transgressions of the Nation, and acknowledge their great demerits. And you may well think the people were not negligent in this piece of importunity, the mouth using to speak when the soul is full of desire to be eased of the burden that lies upon us. They brought (it is most likely) before God long catalogues of their own sins, and of the provocations of their forefathers. They accused their Kings, Princes, Prophets, Priests, and all the people of the Land of many rebellions and treasons against him. They charged themselves liberally with all manner of crimes against God and each other, and they subscribed to all the inditements which the Prophets of the Lord used to lay against them. They condemned and sentenced themselves before him, and acknowledged that all his judgements were righteous, and that they deserved to suffer far worse punishments, if he should deal severely with them. And yet this was nothing but an hypocritical talk to God, while they were in love with those sins that they did so confess: and remained in a state of reconciliation to those iniquities, of which they stood there by their own consciences arraigned.  
2. But though this kind of devotion might give themselves good content, yet it gave God none at all. It is an easy matter for a man to rail at himself, while he thinks the better of himself for it. It puts a man to no great cost or trouble to reckon up all his debts, if thereby he hope to get them all discharged. But God is not of our mind, and doth not like a man the better, because he tells him he is a grievous sinner, but far the worse, because against his conscience he continues still a sinner: He is so far from finding a kind entertainment with God by these pretended submissions, that he will rather meet with a frown, and this angry sentence, Out of your own mouths, O ye hypocritical traitors, shall you be condemned: and you shall perish, you yourselves being Judges. For this is a most ridiculous piece of pageantry, and as if we should say to him, Lord! we are most miserable sinners, most notorious offenders, and so we intent with thy good leave still to continue. We have broken all thine holy Laws, and may we but do so still, we will never disown the act, but always sadly acknowledge it. This Confession signifies nothing else, but that men desire they may do still as they were wont to do, at no greater charge than again to confess it. They beg 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, & that they desire the favour to be so still, and they will not stick continually to make Confession of it. Confession is the condition of sinning more freely in their Divinity; they disburden their consciences by it, that they may lay on more load. As the mariners unlade the ship to take in new stowage, and as the drunkard vomits up his former draughts to continue the merry meeting; so do men that are weary with sinning, bring up all before God that troubles their stomach, that so under the severity (as they imagine) of his pardon, they may fill themselves again when they have a mind unto it. They think it not good manners to come to God's Table smelling rankly of a debauch, and so against some such high time, they may confess their sins, as a means to cleanse and purge their souls. Or their consciences are gripped, and their sins make them sick and ill at ease, and so they go to disgorge themselves (for by no better name can I call it) and make a relation of their case to the great Physician. But then as many patients, if they hear but a word drop from the Physician's mouth, that their disease is not dangerous, but they may easily recover, will take no Physic at all, but throw away their Bills of advice; so if these sinners can but hear one good promise, any merciful saying that gives men encouragement to hope, away they go with it in their mouths, and with no amendment in their lives. And yet many times these Confessions come not from so high a cause, but own their birth to mere custom and imitation, being as common as to say, Lord have mercy upon us, we are all sinners; and God help us.  
3. But whatsoever men may mean by them, such Confessions as these signify nothing at all unto God. For the sins that men rehearse unto him, are all known by him before, and lie continually in his eyes. If this be all they have to say, that they are sinners, and have committed such and such acts against him, they may as well let their tongues rest in 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 for ever such practices. Now we say something unto God; this is a new business; the case is quite altered; and there is forgiveness with him for such persons. So the Apostle tells us, 1 John 1.9. If we confess our sins, he is faithful and just to forgive our sins, and to cleanse us from all unrighteousness. Which is to the same sense with that of the wise man, Prov. 28.13. He that confesseth his sins, and forsaketh them, shall have mercy. And what Solomon prays for in the behalf of such supplicants, 1 King. 8.47, 48. God himself promises to them, 1 Chron. 7.14. as you may see, if you will take the pains to read the places. True confession signifies that we are ashamed and blush to look up unto heaven; that we have nothing to say for ourselves, but much against them; that we cannot but cry out upon our own baseness and falseness unto God, that we had rather not be, then do one such vile act again; that we are grieved and pained at the very heart, and cannot but give vent to our souls in sighs and groans; that we cannot with patience think upon ourselves, nor hold from proclaiming our own guiltiness; that we remember nothing with so much sadness, as that we have been offenders; and that we resolve by God's assistance and our utmost endeavours, to grow better, may we but be pardoned such offences. It is begotten by a deep sense of the nature of sin, and the high affront which it puts upon on God. The soul is stounded with such thoughts, and struck with a strange palsy and a fearful trembling, that it should dare to adventure upon such a contempt. The multitude of these depsperate acts makes it groan earnestly for a deliverance from them. Every groan, every word grates upon the heart, as a file doth upon iron, which at every rub fetches off some of the rust. And the further it proceeds in such Confessions, the more is all affection to sin diminished and impaired.  
4. Now God loves such a pungent sorrow as pricks to the very heart, and gives a deadly wound to all our sins. Such words are acceptable to him, as strike like darts through the very life of our lusts, and nail them to the Cross. He loves when we look upon him whom we have pierced, and mourn so bitterly, that our hearts are shot 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. This he loves more than all sacrifices, or such like gifts, whereby they thought many times to flatter him. And therefore the returning sinners promise, as God bids them, Hos. 14.2. that they will render the calves of their lips; i e. as Kimchi interprets it, humble and penitent Confessions instead of sacrifices; for thou lovest (saith he) the words of repentance best. And therefore he observes that the scape-goat, Leu. 16.21. on which the wickedness of the children of Israel was laid, that he might carry them away, was not offered upon the Altar, but Confession only was offered to God, which was far better. But then this Confession of ours is to be, (1) with a promise never to do so any more; and (2) it is to be made good by actual forsaking of sin; and (3) it is to be done presently, in such instances as we have been most guilty in. So we read in Numb. 5.7. and the Hebrew Doctors Comments upon it. The text saith, that in case of a trespass, a man was to confess his sin that he had done, and to make a recompense for any wrong by a full restitution, with some addition to it. And Maimon saith, the form of Confession was this, O God, I have sinned, 
V Ainsw. in loc.  I have done perversely, I have trespassed before thee, and have done thus and thus; but lo I repent, and am ashamed of my do, and I will never do this thing again. And he saith, no atonement could be made for a man, no not when he had made satisfaction for the damage he had done his neighbour, till he had confessed, and did promise to turn away from doing so again for ever. And therefore when Ezra exhorts the people to make Confession unto the Lord God of their Fathers, he adds, and do his pleasure, and separate yourselves from the people of the Land, and from the strange wives, Ezra 10.11. And it may be added, that it is part of Gods will and pleasure, that we should confess our faults one to another, as well as unto him, Jam. 5.16. when the heart is truly humbled, it will be glad of any ways to shame itself, or to make satisfaction to others that are offended, or to convince sinners, that they may cease to offend. But whatsoever volumes we bring against ourselves, either before God, or others, without such a sense of sin as I have described, it is but lying unto the Lord, and telling him hypocritical stories, which will remain as matter of new accusation upon our account. We shall but more provoke and incense his anger against us, when we think for to avert it, and by our own breath, kindle a flame that will devour us.   

CAP. V.  
1. Prayer is another refuge they betook themselves unto in their misery. 2. And so now men expect great things from it. 3. But self-love indites them. 4. And men's love to their sins makes nonsense of them. 5. For when they pray against sin, they labour to uphold it. 6. And so neither their own prayers, nor the prayers of good men will prevail for them. 7. What prayers are acceptable to God. 8. And for what.  
1. IT is a saying ascribed unto an Angel, in the book of Tobit, cap. 12. 8. that, Prayer is good with Fasting. And of this the people of the Jews had such an opinion, that they never neglected it on those solemn days, but thought that it could fetch down any blessings from heaven upon them. God himself commands, when he calls for a Fast, that they should cry unto him, Joel 1.14. This they used to do (saith the Book of Judith) with great fervency, with earnestness, with all their power, cap. 4. 9, 12, 15. And sometimes (as is there expressed, cap. 6. 21.) they called on the God of Israel all night for help. Their hearts were even dissolved into petitions. They seemed to be so far from stoniness, that they were more yielding then flesh, and could melt into water. Their eyes could not flow with tears so plentifully, as their hearts did with prayers. For so in the Chaldee those words are paraphrased, 1 Sam. 7 6. They drew water, and poured it out before the Lord; i. e. They poured out their hearts in supplications unto him.  
2. And so now at this day, men are content to pump hard for as many buckets full of prayers, as will hold them pouring out from morning until night. Devouter persons the heavens never saw, if this be to be Religious. How can God choose but pour down his blessings on such men, who are so free and openhearted to him, and could be content to do nothing else but present him with such services? Prayer passing under such a magnificent name as the Key of heaven's Gate, and having those Scriptures applied to it which speak of having power with God and prevailng, men think that by it they can do great matters, and place no small confidence in its authority. So I call it, because they are ready to apply those words to its office, Isa. 45.11. concerning the work of my hands command you me. Though good Interpreters (which I think fit to admonish the Reader of by the way) do read that verse with an Interrogation to this sense: Do you command me what I shall do, and ask me what I mean to deal so with my sons, the people of Israel, who, I say, shall go into captivity? which agrees well with ver. 9, 10. Woe be to him that strives with his maker, etc. Woe be to him that saith to his Father, What begettest thou? etc. And as the words lie in our translation, their meaning is only this, that they should inquire of Isaiah and the rest of his Prophets, concerning the future state of their Nation, and bid them tell them what he was about to do with them, from whom they should receive good satisfaction, both of his Justice in their captivity, and his Mercy in sending them deliverance by Cyrus, which in that Chapter he is treating of. But so, I say, it is that men advance their prayers to such a prerogative, that they have engrossed the name of Religion to themselves, and they have learned to call praying, going to duty, as if this were all, or the chief of what we have to do. And so if in their Confessions they should be dejected and cast down, yet their petitions are able to lift them up very high in hopes again. Especially since some have taken this new way of boldness, to tell God in plain English, that he must not, that he cannot deny them, and that they will have audience, and that without any delay also. Which are no devised expressions of mine, but those which some of name have uttered, and which their followers may be apt to imitate, as an high token of a zealous Faith. If any be offended at this plainness, it is their own fault that occasion it, and they cannot be more offended than many good souls are at their saucy language.  
3. But it is now as it was then in another regard also; The prayers of the Jews were commonly to no other purpose, but that God would pardon them, turn again to them, and save their Nation from their enemy's hands, whilst they thought not of turning unto him, and putting all his enemies out of their souls. Nothing was sadder to them, then to be in bondage and slavery, and therefore that made their hearts sigh more than their sins. Their prayers differed from the desires of good men, as the Mahometans Lords prayer from that of the Christians. The last thing that we beg of God is, that no temptation may prevail over us, to make us fall again into those sins for which we beseech forgiveness. But the Turks conclude that prayer, (which they call the prayer of Jesus the Son of Mary) in this fashion, Let not such an one rule over me, 
See M. Greg. observ. p. 165.  which will have no mercy on me, for thy mercy's sake, O thou most merciful. Self-love and sense of misery can indite good store of petitions, adorn them with eloquence, inspire them with fervency, and thrust them forward with a lusty degree of confidence. But as they say of some sort of precious stones, that though they are of sovereign virtue, yet they lose all their force, if they be put into a dead man's mouth: So it is with this Christian Jewel, which doth wonders when it is itself, but languishes and dies when it is in the mouth of unreformed sinners. Such men's prayers are but a stinking breath, which is very offensive to the nostrils of God. They are so far from being a grateful voice unto him, that he turns away his ears from them, as we do from the braying of Asses, or the talk of fools. And therefore he tells the people of Israel, (Isa. 58.4.) that he would not have them fast as they did, to cause their voice to be heard on high, not regarding either their mournful howl, or their clarnorous petitions, whereby they thought to stir him up to help them. And by the Prophet Jeremiah he tells them (cap. 14. 12.) that when they fast he will not hear their cry. For he that turns away his ear from hearing the Law, even his prayer shall be an abomination, Prov. 28.9. If men will not hear God, he will not hear them, yea he cannot give ear unto them. For the things that they love and embrace, are such necessary causes of the evils under which they groan, and so inconsistent with the mercies that they desire, that unless God alter the nature of things, or change the method of his proceed in the government of the world, he cannot hearken to their petitions. Either he must change his mind, or they must change theirs, or their prayers be unanswered. And therefore unless they hearty renounce their sins, and throughly discharge their iniquities, all their prayers for sending mercies, and for removing miseries, are a piece of mere nonsense, incoherent ignorant stuff, which will be returned with such shame upon them, as if he had thrown the dung of the sacrifices in the face of those that brought them.  
4. When men bear a love to those sins, the evil consequents of which they desire may be prevented, or remedied, that they may not ruin them, they are as ridiculous and unsuccessful, as if a man should beg health while he continues in his riotous and intemperate course of living: It is as if we should desire that the effect may cease, while the cause remains in act; that God would not be angry, though we continually provoke him, and that he would not hate us, though we do not love him. Let a man raise his confidence by what arts he pleaseth, and speak with a boldness in his prayers, as though he would command heaven, and have what he would of God; yet he cannot have a 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, though it should be with a voice that would rend the clouds, and seem to make way for him to come down to our rescue; yet if we be in love with our sins, 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 obtain no audience. And therefore some Heathens were wiser than these sottish children of Israel (as Jer. calls them, 4.22.) for when Niniveh was afraid of God's Judgements, they not only proclaimed a Fast, and cried mightily to the Lord, but they turned every one from their evil way, and the violence that was in their hands, Jonah 3.5, 8. It is a prudent saying of Cyril of Alexandria; Fasting is a choice thing, (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) prayer is profitable, and of great benefit, 
In Isa. 58.3.  it is to humble our souls in God's eyes; but it is most absurd for those that come in this manner to obtain mercy, to provoke the divine Lawgiver in another way, by not loving to do his commands.  
5. But so willing are men to deceive themselves, that though sometimes they go a little further, yet they suffer their prayers to fall short of heaven. When men have made their faces sour with fasting, they begin sometimes to look angrily upon their sins, and to take up some resolutions to be revenged on them. And therefore they beg the divine grace to destroy them, and beseech him to send his Spirit to purge their souls from them. But then as if they had no mind to be heard, they resolve to be at no trouble nor pains themselves about this great business. They leave all to the care of God, whom they would have so far to concern himself in our affairs, as not to expect that we should be such creatures as he made us. They sit still and wait for an unheard of power from above, as if divine Faith were a reliance on God to carry such by force to heaven, who have no list to walk in the way thither. Such prayers have a perfect likeness to the requests of the man in the Fable to Hercules, when his cart stuck fast in the mire, who would neither prick forward his Oxen, nor lay his own shoulders to the wheels, nor unload the waggon, but cast all upon the strength of his God, expecting that he should come and draw it out. And such an answer as was returned to that silly swain, will very well befit such petitioners: 
O bone, disce pigris non flecti numina votis,  
Praesentesque adhibe, quùm facis ipse, Deos.   
Learn, Good Sir, that God is not moved by lazy desires, and sluggish wishes, but that thou shalt then find thy God present, when thou thyself art busy about thy work. It is help that we beg, and that supposes we are active though infirm. Assistance we crave, and that implies our endeavours, though ineffectual unassisted. They are in all regards therefore idle prayers which careless sinners put up for divine aid and strength, seeing they cannot speak common sense, nor know the meaning of their own language. They ask succour against their enemies, but either they mean nothing, or else victory without fight: and if that be it they mean, it is as if they asked nothing, because there is no such thing to be granted. O that all men would at last learn to labour for that after which they seem to long; and not make a perpetual trade of praying much, and doing little or nothing. Let us not merely run from one Church to another, from private Fasts to public, from common to extraordinary devotions; for this was the manner of the heathen people, who when they could not prevail by their daily sacrifices and prayers, betook themselves to more laborious but unsuccessful devices. We read of Moab in Isa. 16.12. that when he was weary in the high places, he came to his sanctuary to pray, but he could not prevail; i. e. when they had tired themselves with petitions for deliverance, after the ordinary form that was used, they went to the most holy place in the Land, where their great god Chemosh was worshipped, and there they doubted not but to speed. But as they prevailed not, because they did nothing at all but pray; no more shall we (of whom they are a perfect picture) while we have confidence in our repeated prayers, without a real reformation. This kind of faith which men cherish in themselves, is the most horrid infidelity, greater then which, the worshippers of Chemosh or Baal could not be guilty of. For they believe not him at all who hath said, Unless ye repent, ye shall all likewise perish, Luke 13.3. And whatsoever we ask, we receive of him, because we keep his commandments, and do the things that are pleasing in his sight, 1 Joh. 3.22.  
6. But I must 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, yet they may not be able to help it, nor prevail for the averting of God's anger. For the attesting of which truth, I might call in the Testimony of the Prophet Jeremiah, cap. 11. where after God had said, ver. 11. that if the people did cry unto him, he would not hearken unto them, he adds, ver. 14. that he will not have the Prophet pray for them, nor lift up a cry in their behalf, for it shall be in vain. The like to which you may read, Jer. 14.11. And therefore he saith in Lam. 3.8, 44. that when he did cry and shout, God shut out his prayers, and covered himself with a cloud, so that they could not pass through. The like testimony Ezekiel would afford us, who tells us more than once, cap. 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 it is time to draw towards a conclusion of this Chapter; and in the following discourses this matter will be abundantly cleared.  
7. Then our prayers are to good purpose for ourselves or the Nation, when we or they come to God with an holy disposition of heart to forsake our sins which we pray may be forgiven; with a readiness of heart to make use of that divine grace which we beg at his hands; and with a resolution to do that ourselves, which we desire he would do for us. When they are instruments to Piety and Godliness; and put our hearts into such an holy frame, that even by our actions we may pray and pull down the blessings of heaven upon us, than they are indeed strong and prevailing petitions. For as Clemens Alex. speaks of a spiritual 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. For the holiness of his life speaks most powerfully and effectually, if not more prevalently than any other thing in his behalf to God, being the use and the improvement of that grace which he hath received, and so directly intitleing him to the blessings that are in that promise, To him that hath shall be given.  
8. 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 that we are most confidently to expect, are those of a spiritual and eternal nature: Such as are forgiveness of sins, acceptance with God to life; and we cannot be certain sometimes, that by all our reformation we shall avert temporal judgements upon our own persons, or our Nation. 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 to 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. Though it be said of Josiah, that he turned to the Lord with all his heart, and with all his soul, and with all his might, so that there was none like him; yet notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, 2 King. 23.25, 26. And afterward when they were carried captive, the Lord decreed a seventy years' banishment, and though many, no question, were reform, and they poured out their prayer when Gods chastening was upon them, yet they could not get the time cut short, nor spy any hopes of deliverance, as you may see, Isa. 26.16, 17, 18. Like as a woman (say they) with child, that draweth nigh to the time of delivery, is in pain, and cryeth out in her pangs: so have we been in thy sight, O Lord. We have been with child, we have been in pain, we have as it were brought forth wind; we have not wrought any deliverance in the earth, neither have the inhabitants of the world fallen. This therefore 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.   

CAP. VI  
1. Sacrifices another way of turning away the wrath of God. 2. But by their trusting in them, they brought his wrath upon them. 3. God did not value them, when they neglected his greater commands. 4. Therefore we should not trust in outward worship. Many places of Scripture are in this Chapter illustrated.  
1. THose prayers that we spoke of in the last Chapter, were thought by the Israelites to be most powerful, which were offered up at the time of the morning and evening sacrifice, which were the hours of prayer. And therefore in these sacrisices they put a great deal of confidence, which they were not forgetful to offer unto God after as liberal a sort as he could wish: They hoped by these holy vapours, together with their own holy breath, to make heaven of their mind, and stoop to their desires. And therefore as on the day of the great Fast there was the greatest sacrifice of expiation offered for the sins of the people: So we may presume that on other days of fasting they offered some extraordinary sacrifices. And so much, me thinks, may be collected out of the Book of Judith, where we read, cap. 4. 14. that on their fasting days the high Priest and the rest of the sons of Aaron stood and ministered before the Lord, with their loins girt with sackcloth, and offered the daily  offerings with the vows and free gifts of the people. In Jer. 14.12. we read also of burnt-offerings joined with fasting, and crying unto God. These sacred vapours, and the holy perfumes of incense, they thought would scatter all infections that might annoy the air. If they did but pay God his sheaf and his cake, at the appointed times of first-fruits, and furnish him a plentiful Table every day; then they feared no famine to eat up their Land. The beasts that were slain at their Altar, they thought would fright away all wild beasts from coming among them. While the heavenly fire burnt, they could not imagine that any other fires should consume them. They hoped that Ariel (as the Altar is called, Ezek. 43.15.) i. e. the strong one, or the Lion of God, would devour all their enemies, as it did the flesh that was laid upon it. God is said to dwell between the shoulders of Benjamin (Deut. 33.12.) because the Altar and the house of God stood in the portion of that tribe; and therefore some of the Jews interpret that blessing which Jacob gave him, to be meant of the morning and evening sacrifices, when it is said, Gen. 49.27. Benjamin shall raven as a Wolf in the morning, he shall devour the prey, and at night he shall divide the spoil. As though the Altar did but feed upon its own conquests, and feast itself with its own victories over their enemies. And indeed when God speaks concerning the destruction of the Assyrians who besieged Jerusalem, he describes himself in this manner, The Lord whose fire is in Zion, and whose furnace is in Jerusalem, Isa. 31.9. As if the Angel should come with fire from the Altar to burn up the Army of Senacherib, which was encamped about the City of God. And God dwelling thus among them in a familiar manner made them much presume upon his favour towards them, hoping that he would maintain his own habitation, and not suffer himself to be ejected. They little thought that he would ever be a consuming fire to them, or burn up his own house, but they imagined his wrath would smoak only against the heathen, and this fire on the Altar would only scorch their adversaries if they did take care but to feed it with constant sacrifices.  
2. But in this they were miserably mistaken, and it proved to be quite otherwise then they accounted. For if you read Isa. 29.1, 2. you shall find that God pronounces a woe to Ariel (i e. to Jerusalem) and saith, though they should observe all their yearly feasts, and kill a multitude of sacrifices, yet he will distress his own City, and it shall be unto him as Ariel, i. e. the people should be slaughtered just as the beasts were at the Altar. It is like that they had given to Jerusalem this name of Ariel, because of the Altar of God that was in it, wherein they trusted. They took this City to be as strong as a mighty Lion, and that none should be able to prevail against the mountain of God (as the word Harel signifies, which is once used, Ezek. 43.15.) But the Prophet tells them, that they should resemble Ariel in a quite contrary sense; that name they should call their City by, but much to their cost. For as the blood of the sacrifices was poured out, and their flesh torn in pieces by Ariel, or the Altar; so he saith, should their blood be shed, and their enemies should rend them, as a Lion doth his prey. And therefore he tells them by the Prophet Jerem. cap. 14. 12. that when they fast, he will not hear their cry, and when they offer burnt-offerings and oblations; he will not accept them, but consume them by the sword, and by the famine, and by the pestilence. And the Prophet Hosea tell them, that though they should go with their flocks and with their herds to seek the Lord, they should not find him, Hos. 5.6. though they should bring a drove of sacrifices to enforce their prayers, and ingratiate themselves with him, yet they should not gain his presence, but he would be with-drawn from them. And in the next Chapter God tells them of a thing more delightful to him then any sacrifices, and that was to do good to the poor, and become like to God whom they worshipped, Hos. 6.6. But of that they had very little; no more goodness than a morning cloud, ver. 4. They had not much more than the reek that went up from their sacrifices in the morning, some little sprinklings and drops of good nature, but no hearty and divine love unto others. And therefore I have hewn them (saith he) by the Prophets, I have slain them by the word of my mouth, and thy judgements are as a light that goeth forth. Which last phrase may be interpreted to this sense, that their punishments should be as manifest and visible to all, as the flame that went from their sacrifices was unto them; For those was not the things that he so much desired, but as it follows in the next verse, He desired mercy and not sacrifice, etc.  
3. And that you may see how much he undervalved these things, it is observable what is noted by Maimonides, that as there was no sacrifices admitted for the greatest sins (as all considering men know) so the smallest sacrifices were offered for greater sins, and greater sacrifices for the less. For Idolatry and apostasy from the one God of Israel, there was no offering prescribed, but the guilty person was to be stoned. But for idolatry ignorantly committed (concerning which crime they interpret that place, Leu. 4.27.) the offering was a kid of the goats, and that a female. No creature that was offered, was accounted more vile than a goat, and the female is of meaner condition than the male; and yet this was all that was to be offered (according to that understanding of those words) for so great a sin: Whereas a leper, who suffered only a bodily defilement, was to offer two hee-lambs, (which were more noble, both in kind and sex) besides one ewe-lamb for his cleansing, Leu. 14.10. And so an offering for a trespass, which was a smaller fault, was to be a ram, Leu. 6.6. but in an offering for sin, which was a greater, a goat would serve the turn (which was a lower creature) and a female, which was of the lower sex, Leu. 5.6. By this might be signified, that as the sacrifices could not expiate for sin by their own worth and value (for then the greatest must have been given for the greatest fault) so the greater sins they committed against him, of the less acceptableness were all their sacrifices, and the more he did undervalue them. He could not be drawn to approve of their evil do, by all the pompous entertainments they made for him at his Table, which was the Altar; no, when their iniquities increased, he did as good as say, Away with them, I care not for them, bring me not the flesh of ramms, or of lambs, I had as leive eat of a shee-goat, unless you will be better. Insomuch that if they grew enormous and heinous in their crimes, God would have nothing to do with them, nor accept any of their gifts that they would bestow upon him; there being no sacrifice appointed for the breach of any moral precept. And therefore by the Prophet Isaiah he sharply reproves their forwardness and diligence in these services, saying, To what purpose is the multitude of your sacrifices? I am full of burnt-offerings, etc. (i. e. I even nauseate 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. And he bids them, if they intent that he should speak kindly to them, and be friends with them, that they should cease to do evil, learn to do well, and put away the evil of their do from before his eyes, Isa. 1.11, 12, 13, etc. Strange indeed it was, and worse than all the rest, that they should see so much reason to do all those things, and yet see no reason to be good. But they were like to most men now, who will have God to be pleased with what pleases them, and gives no great distaste to their natures; but will part with nothing that they dearly love, though it be the greatest offence to him. Very desirous they were to give God content by sacrifices, and make him satisfaction, even for the most secret sins, if we may believe themselves. For the burnt-offerings, as some of them say, was to expiate for the thoughts of the heart, or (in their phrase) for that which goes up in the heart; but they forgot what Isaiah saith in another place, Isa. 55.7. that unless the unrighteous man forsake his thoughts, and return to the Lord, he will not have mercy on him.  
4. And the Christian world still depends on their prayers, which are their daily sacrifices; and on their Alms, which are another offering unto God; and upon their Altar (as the Lord's Table may be called) where they represent Christ's sacrifice of himself: I hearty wish there were more of all these acts of Religion exercised; but if Prayer do but hollow our unjust and unrighteous actions; and if Alms be but a bribe for the passing by of our drunkenness and debauchery; and if the Table of the Lord be but the putting of a compliment upon him, after we have many ways offended him, and continue still to sin against him: we shall but still maintain and propagate to posterity that false and hypocritical spirit, against which, God hath of old expressed so much hatred. But of this, and concerning the ends and uses of Sacrifices, 
See the Sermon hereto annexed.  more hereafter.   

CAP. VII.  
1. The sins that we forsake must never be again embraced. 2. And without this perpetual forsaking, all our strictnesses about Religious performances will not avail us, though done out of conscience. 3. Let every man make a judgement of himself by what hath been said.  
1. AND now I might show, that as God expects a through reformation in all things (which I have already often suggested, and shall more fully ere long demonstrate) so we must continue in that state, and not put away our sins only for a short time, till we think that God's anger is passed over us, and will not fall down upon us. To be good for a while, after we have fasted, confessed our sins, and prayed, will not quite turn away his wrath, though it may defer it. 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. For 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 pretty well recovered; and the rods which before were prepared for us, will be turned into scorpions. But the holy Story is so clear in this, that he must be much unacquainted with the condition of this 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.  
2. I might take occasion likewise here to show, that though all this be done out of conscience, and we would not for any good omit these performances, but out of a kind of honesty we observe days of fasting, times of confession, and constant prayer, and have pious intentions in the business, yet this will not procure our good acceptance. But it is plain enough in the temper of this people, as I noted in the beginning of this discourse. You could not have hired them to have laid down these Fasts; and when they could not offer sacrifices at the Temple, they were very constant in their prayers at those times that they used to be offered; And because they could not in their captivity offer those sacrifices that are commanded to be added on the eight days of the Feast of Tabernacles to the constant sacrifices, Numb. 29. they used certain peculiar prayers (which they retain to this day) which they recited at that time that those sacrifices used to be offered at the Temple, calling the time wherein they recited them Musaph, 
V Buxt. in voc. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  i. e. an additament to their ordinary devotions. And they were very scrupulous in their consciences also (a thing that many please themselves in very much, as a mark of piety) and they came to the Prophet, as men do now to the Minister, for to be resolved. Very loath they were to displease God, by the neglect of such good duties, and if it were his pleasure they would still perform them; but alas! poor souls, this was the hypocrisy the Scripture so much speaks of, the finer sort of hypocrisy, that carries so many to Hell in a pleasing belief that they are going to Heaven. They were serious and zealous in some things, but not in all; and so they did but in good earnest (as we say) and in a more sober way set themselves to cheat their souls. They fasted very severely, they mourned very bitterly, knocked their breasts hearty, confessed devoutly, and prayed earnestly, and sacrificed plentifully; 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.  
3. It were well now, if every one (before he read any further) would examine his own heart, and give himself an account whether he have done thus much, as the people of the Jews did, and then whether he have done any more. There are not many, it is like, that have thus fasted, and wept, and prayed, either for their own good, or the good of their Nation; and at what a vast distance are they from God's favour, who are not come to the porch of his house, no are not in the way to become his servants? But I doubt they are very hard 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. If railing and swearing against their enemies, if damning and cursing those that are the cause of our troubles, were the things that would cure our Nation, we need not light a candle to find a multitude of such Saviour's, their deeds of darkness being so open and manifest: And if praying, fasting, and such like things, had been plasters broad enough for our wounds, they had been long since closed by many pretenders: But as for those who pray for their enemies, and live all their prayers, and exercise daily denial of themselves, though they are not so few, but we can see their light shining before men, yet they are scarce enough to testify to all men that their deeds are evil, nor have they been able hitherto, to dash the outside Religion out of countenance, and to prevail for salvation to be brought to us. 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 are healing their wounds slightly, or of those that thoroughly amend their ways and do. And 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 put a cheat upon himself. If it be necessary further to assist him, the explication of the second thing which I proposed to be considered, will I hope, contribute some further help to his sincere search, both into his own, and the whole Nations condition, unto which I shall now betake myself.   

CAP. VIII.  
1. The remedy that God prescribed them by his Prophets, was a general reformation. 2. The proof of it from them and other things also. 3. How they came notwithstanding to be so negligent in matters of greatest moment. 4. Which were the duties of the second Table, as appears out of Zachary. 5. The Rulers especially neglectful in these things, and how it came to pass. 6. They might easily have known better, therefore the sin was greater. 7. And their forefathers being corrected for them, made their persisting in them more inexcusable. 8. No peace without these. 9 The sum of many of the following Chapters, consisting of four general heads.  
1. THE Prophets of God were not like the Fanatique spirits which are now in the world, that know how to find fault with what is in use, but cannot advise how to amend it; nor like Ignorant Physicians, that cry out upon all vulgar and oldwives medicines, but know not themselves how to apply any that are more proper for the disease: But when they cast so much disrespect upon their Fasts and other Religious duties, they directed to the true use of them; and when they showed how the false Prophets that were among them, did but flatter and humour their distemper, they discovered its true nature, and prescribed them a certain and effectual way of cure. And it was no far-fetched medicine to which they advised them; there was no need that they should climb up to heaven, and consult with the Planets, or go beyond the Sea and traffic with some strange Country for it, as we do for drugs to cure our bodily diseases; but the Word was nigh them, even in their mouths, and in their hearts, that they might do it. A general reformation of their manners, was that to which they exhorted (if the people expected a General good) as he that doth not want eyes, may read in every leaf of their Books. All the exercises of devotion which they used, were but in order to this: And without this, all their Fasts were but painful provocations; all their Confessions but accusations brought in against themselves; all their Prayers but the labour of their lungs, which like bellows, did make the fire of God's anger burn, and not blow it out. And especially they earnestly beseeched the Governors and Leaders of the people to amend, who have a manifest influence upon a whole Nation, and after whose fashion almost every body uses to dress himself. For which cause their sins are sometimes alone named in holy Writ, as procuring Gods Judgements upon a Land, because by their neglect and ill example, the rest run more prone into all wickedness.  
2. And therefore Jeremiah commands all the words of his prophecy to be written in one book, and read to all the people upon their fasting day, in the fourth year of Jehoiakim (as you may see, Jer. 36.6.) which was perhaps upon the day of expiation, when the great Fast was observed. And again, the next year, upon occasion of another Fast which was proclaimed (ver. 9) he took the same course, and caused Baruch to read his exhortations and threaten in the ears of all the people of Jerusalem, and those that came likewise out of the Cities of Judah to Jerusalem. Hereby teaching them, that their fasting and praying was to no purpose, unless they harkened to God's voice, by returning every man from his evil way, which he saith was the only way to obtain forgiveness of their sins, ver. 3. and 7. And they might have understood this, even from the manner of their offering sacrifices, in which they so much trusted. He that brought a burnt-offering, was to lay his hand upon the head of it before it was slain (Leu. 1.4.) which was an evident sign (〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) if we may believe Philo, a learned man of that Nation, of innocence and an unreprovable life, conforming with the Law of nature. For God (saith he) would have him that sacrificeth first of all to have a mind purified and exercised in pious and profitable principles; and then a life consisting of the most excellent actions, so that he may be able confidently to say out of a pure conscience, when he lays on his hands, 
L. de anim. l. sacrificio idoneis.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. These hands did never receive a bribe to do wrong, nor have they touched innocent blood, nor have they been instruments of any hurt, injury, wound or force, nor have they ministered to any other dishonest action; but they have been serviceable to all things good and profitable, and which are approved by the Laws, and by all good men. And he takes notice likewise, that the blood being the soul as it were of the living creature, the pouring out of that signified the offering of our souls to God. And that it was therefore poured out round about the Altar, because a circular figure being most perfect, it should signify, That the whole soul should be given to him, and that all the mind should cheerfully move, and (as it were) dance round in all kind of words, thoughts and deeds, according to the divine pleasure.  
3. A great wonder than it may be to some, that they should be so defective in matters of the greatest concernment, while they were so curious, even to superstition, in the outside of these services. Especially considering, that on their fasting-dais they used to examine offences, and the Court sat to punish those that were guilty. To which sense, 
Valent. Schindler in vocab. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  a learned man expounds that place in Joel 1.14. Sanctify a Fast, call a solemn Assembly, gather the Elders, etc. i. e. call a Court, who may make inquisition into crimes that have been committed, and see that they be animadverted upon and reform. And so when Jezabel wrote letters to the City wherein Naboth dwelled, that they should proclaim a Fast, (1 King. 21.9.) it was as much as to say, Call a Court, that may examine and take cognizance of the high sin that Naboth is guilty of. But one true reason I suppose, that there was not a general reformation in all things made by these Judicatures, was because they heard only matters of fact against such Laws of Moses, to which there was a punishment annexed. Now there was a great penalty inflicted upon all those that did eat upon the great Fast a bit of bread, though but as big as a date, and on other Fasts the quantity of an Olive; but for covetousness, unmercifulness, and such like things, you read of no punishment at all. If a man did not fast, he was to be cut off by excommunication, Leu. 23.29. and besides by the decrees of the Elders, he was to be beaten: And for the breach of any of the nine first Commandments, you shall find some, either death, or some great punishment threatened: But for the breach of the Tenth Commandment, which is, Thou shalt not covet, there is no corporal penalty which they incurred, for we find none threatened. And therefore they were more careful to keep the Sabbath, not to worship idols, etc. (though in these sometimes they were negligent) then to do justly and love mercy: Because they might suffer for the one by the hand of the Magistrate, but not for the other. Their carnal desires not standing in any awe of any bodily infliction, they took occasion, as the Apostle saith (Rom. 7.8) to be more licentious, and to work all manner of concupiscence.  
4. And the sins indeed against this Commandment, and those that concern our neighbours, were those which the Prophets called chief for reformation in, if they expected any good to their Land. This I will first of all show you out of the same Prophet Zachary, upon whose words I built the former discourse. After he had told them from the Lord, that they had not fasted to him in all the seventy years of their affliction, he proceeds to acquaint them what the true Fast was, which God always called for and expected. And that he doth, chap. 7. 9, 10. and again, chap. 8. 16, 17. which places I desire the Reader to take pains to consider. And then I doubt not but he will see good cause 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 to another; but violent breaking of all those bonds whereby men are tied by God together. They may be reduced to these three heads.  
1. Unjust dealing and defrauding one another, by lying, false-swearing, devising to overreach and ruin their Brethren. chap. 7. 9, 10. chap. 8 16, 17. Speak every man the truth to his neighbour, execute the judgement of truth, imagine not evil, love not a false Oath.  
2. Want of mercy and compassion, cruelty, hard and rigid dealing with their neighbours, which is as bad as downright in justice, chap. 7. 9 Show mercy and compassion every man to his Brother.  
3. Oppression of the poor, and those that could not right themselves against the mighty. Chap. 7. 10. Oppress not the widow, nor the fatherless, the stranger nor the poor.  
5. Concerning all which sins, you must note these things. That all of the Nation were generally guilty of the breach of the tenth Commandment, there being nothing to restrain them from it, but only the fear and love of God, and the belief of another life, of which that stiffnecked generation had very little sense. And this covetousness or greediness of the things of this world (which God having liberally promised them, they were the more desirous of) was the root of all that evil which broke out against the other commands of the second Table. And their Rulers especially were guilty of this, and the rest of the sins that proceeded from it, both because they had fairer occasions to satisfy those desires, and because though many of their sins against the Law were punishable, yet the punishment could be executed upon them who were in the supremacy, by none but God. And these sins were the greater in them, because they ought to have rectified others, and given them a better precedent to follow; and the greater in the people likewise, both because they might easily have learned better, and because they were the sins for which their forefathers had been punished very severely by God.  
6. It is an observation of Philo, 
De animal. sacr. idon.  in the book , that among all those living creatures that were offered in sacrifice, whether aerial or terrestrial, there were none chosen by God, but those that were of a gentle and good nature. The Dove, of all those that love society and company, is most mild; and the Turtle, of all those that are naturally solitary, is most easy to be made tame and brought to hand. And among the flocks of fourfooted creatures, those three sorts that were selected for holy use (the oxen, the sheep, the goats) are of all other the most gentle and inoffensive; one man, or a boy, being sufficient to drive whole herds of them to pasture, and again to bring them back without any rebellion, to their stalls and folds. And this (saith he) also is a most manifest token of their gentleness, that none of them eat flesh, but all of them grass and herbs, neither are they armed with such hooked claws and talons, nor with such rows of teeth as other creatures. And besides they are the most profitable and useful, as well as most innocent and harmless of all others. For the sheep afford clothes for our bodies; the oxen blow the earth, and after it hath yielded its fruit, they tread out the corn; and the hair and skins of goats make clothes for travellers, and soldiers, and such like persons, whose necessities force them to abide much in the open air. From all which (methinks) we may gather, that they were taught by those things wherein they did most confide, not only to keep good order by Justice and Uprightness, not using any rapacity or crooked dealing: but also to be tenderhearted, loving, gentle, living in all peaceableness together, and being beneficial and useful unto others. God many times said it, that it was not the flesh or blood of beasts, wherein he delighted; and therefore hence they might easily have received documents that he desired mercy more than sacrifice, and that they would present him with the qualities of those creatures, rather than with their bodies.  
7. But as the proverb tells us, that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. A bad bird hath a bad egg; So it was with this people. These sins being the faults of their forefathers, they were the more easily inclined to take after them. And though they might have learned by their ancestors harms, who were sound punished for them: yet either by the sweetness of these sins, that made them forget the punishment, or by the conceit of the purity of their Religion, wherein they excelled their fathers; they trod in the same steps with them, and became guilty of the very same faults which had been so fatally mischievous unto others. For in the second part of this seventh of Zachary. God tells them what words he had spoken to their progenitors by the Prophets of old; who for these sins, together with two other (Sabbath-breaking and Idolatry) were turned out of the promised Land. Other sins indeed there are mentioned by the Prophets, but none so much insisted on as these, to be the cause of their expulsion out of God's Land, and banishment into a strange Country; as you shall discern before I have gone much further. Now it seems that their posterity (the men of the captivity) were 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 unmercifulness, oppression and violent dealing. Which was plainly the case of the Pharisees also (the posterity of those persons) in our Saviour's time, before this their last and long dispersion. They were notoriously guilty of these sins, more than any other, whilst 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 violence toward those that had no helpers, with such like wickedness.  
8. From all which we may be bold to affirm still, that God proceeds in such a method of Justice with Nations, that where he finds these sins to 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. And yet the most noise is commonly made about these, out of hope their prayers, and preach, and other Religious offices, together with the asserting of these from superstition and impure mixtures, will drown the cry of injustice, cruelty, blood, oppression and such like sins, which are destructive of all humane society. But far be it from the Lord and Governor of the world, to suffer himself to be fawned upon by such persons, who while they cry out against superstition, are the most superstitious. For out of a great fear and dread of God, they crouch unto, and speak him fair, and lay great stress upon some small things wherein he hath given greater liberty; and they hope, that because of all this he will wink and connive at their evil do to their neighbours, of whom they stand in no awe at all. But as I said, he that loves good order, and rules the Nations in righteousness and truth, will punish for these things as severely as for the other, and without reformation in them, he will hold no Nation guiltless, nor let them long live in peace. Of the which, that we may be the more sensible, I shall digest what remains concerning the state of this people, in these particular considerations.  
9 First, I shall make it appear that this of old was the Fast which God required of their Fathers by the Prophets, viz. That they should forsake those sins that I have mentioned: And that he everywhere urges, even in the most reforming times before the captivity, their growing more just, and merciful in their deal, and their practising those duties which arise from the respect that one man hath to another.  
2. Then I will manifest, 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 of a people, though there should be no other.  
4. That where men expect peace and settlement, quiet and removal of judgements from a Nation, they must have an especial care to reform in these particulars. And because Nations are most commonly defective in these things, and are apt to imagine that some Religious duties are all, or the greatest matters that God expects; therefore I shall insert such observations in this discourse, as shall both discover this mistake, and the ground of it.   

CAP. IX.  
1. The first thing opened, how that all the old Prophets required amendment of their manners in point of Justice and Mercy; Proved from Hosea. 2. & 3. From Isaiah. 4. From Micah. 5. From Habakkuk. 6. From Zephaniah. 7. From Jeremiah. 8. & 9 From Ezekiel, in all whose prophecies many places are expounded. 10, 11. Their impudence in mocking at the Prophets, who reproved these sins, and one reason of it. 12. The ten tribes sick of the same disease. Four things proposed as observable from this discourse.  
1. THat the things which Zachariah speaks of (in the places now mentioned) were the same which the former Prophets had mainly insisted upon, and constantly called for, is the first thing to be cleared. And if we follow the interpretation which Solomon Jarchi gives of that place, Hos. 1.2. I must begin with the testimony of the Prophet Hosea, to whom the word of the Lord came, before any of those whose prophecies are extant in the Scripture. For so he saith some expound those words, The beginning of the word of the Lord, to signify that he was the first of the four Prophets, that prophesied in the days of King Uzziah. And the word that he saith is this, The Lord hath a controversy with the inhabitants of the Land, because there is no truth, nor mercy, nor knowledge in the Land; by swearing, and lying, and killing, and stealing, and committing adultery, they break out, and blood toucheth blood, Hos. 4.1, 2. And in chap. 6. ver. 8, 9 he accuseth them of violence, murder, and robbery; and chap. 7.1. of falsehood and theft; and chap. 12.7, 8. of their cheating and oppression, which he could not make them believe, because they prospered and thrived in it. These places it is likely may most of all concern Ephraim, i. e. the ten tribes, as the greatest part of his prophecy doth. But you may observe, that though he find most fault with them for their idolatry, yet these other sins had an hand also in their ruin. And as for Judah (whose state I shall chief inquire into, because there was the house of God) though they were not always so bad in regard of Idolatry, and did not in the time of their good Prince's compass God about with that deceit, but were faithful with the Saints; (as he saith, chap. 11. v. 12.) yet they were guilty of the other deceit, which was of a very destructive nature, as we shall see if we do but consult the rest of the Prophets that lived in the same time with Hosea.  
2. And the Prophet Isaiah (one of the royal family, as the Hebrews think, and so writes in a most majestic and stately stile of these matters) offers himself to be a witness in the very first Chapter of his Vision: Where he finds no fault with them for their Idolatry, nor questions the legality of their sacrifices, nor charges them with neglect of praying to him, nor blames them for withholding of his due oblations from him: No, on the contrary he acknowledges a multitude of sacrifices of the best and fattest, that he was full of burnt-offerings, that they observed all their appointed Feasts, and solemn meetings, and made many prayers to him. But then he tells them, v. 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 that he calls for is, ver. 16, 17, 18. That they would wash and cleanse their hands of that blood which had besmeared them, that they would put away their injustice, oppression, unmercifulness, and such like sins: And then if they came and prayed to him, 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 snow like whiteness, as if they had been as innocent as Lambs, and not so ravenous as Lions. And observe to whom it is that he speaks, viz. To the Rulers first (who were like to Sodom) and then to the people, who were not far distant from them in this wickedness, (being like to Gomorrah) ver. 9 I say, to 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, which I shall forbear to transcribe.  
3. I will not yet dismiss this witness, who speaks so fully and closely to the business before us. Be pleased then to consider those woes which he denounces against them that decree unrighteous decrees, and write grievousness which they have prescribed, to turn aside the needy from judgement, and to take away the right from the poor, that widows might be their prey, and that they might rob the fatherless, chap. 10.1, 2. and then tell yourselves what sins they were much guilty of. To which add chap. 30.12, 13. and seriously read the 58. chapter, ver. 4, 6, 7. and you will need none to expound to you, what reformation it was that he expected upon their fasting-dais. In the 59 chap. likewise he gives us a large description of the temper of this people, complaining of these sins as the only cause they were not delivered. Behold the Lords hand is not shortened that he cannot save, neither is his car heavy that he cannot hear, ver. 1. that is, He can deliver you from Sennacheribs Army, as well as from former enemies, and is as willing to hear your prayers as ever, if he could but hear any good of you, But your iniquities have separated between you and your God, etc. ver. 2. You are so monstrously unjust and deceitful, unmerciful and cruel (as you may read, ver. 3, 4, etc.) that he cannot but hid his face from you. There was nothing but mischievous plots and designs which they had against each other, to be found among them. They were like a Cockatrice, that lays poisonous eggs, or like to Spiders, that make nets to catch those things that are weaker than themselves, ver. 5. And if a man did not find out their plot which was laid, but did eat of their egg (i. e. believed all they said, and took them for honest men) it was certain death to him, and he was utterly undone. And if they did smell it out and crushed it, than a viper did break forth, i. e. they would never endure him, but be always vexing of him, and seeking to destroy him, ib. ver. 5. A man could not be safe by any means among his neighbours; if he trusted them, they would be his ruin; if he did not trust them, that was pretence enough still to endeavour his ruin. Read also, ver. 13, 14, 15. of that Chapter, and observe that in the 16. ver. he saith, that he could not find so much as one man that should atone him: Not one man whose hands were clean enough from unjust gains, and fraudulent dealing, to be lifted up to heaven for them. And therefore he risen up only out of his own great zeal, and for his glory's sake to bring salvation, ver. 16, 17, 18. And when the enemies came in like a flood (i. e. when Sennacherib with his great host over-flowed the Land, even as far as the neek, which was Jerusalem) the Spirit of the Lord lift up a Standard against him, ver. 19 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 in other parts of this discourse.  
4. Let us next hear what information the Prophet Micah will give us concerning this matter, who lived in the same time with Isaiah, and speaks still more plainly (if it be possible so to do) against these sins, as very predominant in them and their Rulers. The Woe in the 2. chap. v. 1, 2. (which I beseech you read) is against those, who because they had power in their hands, contrived how to greaten themselves, though with the ruin of others. If they saw but a fair field or house which they coveted, it was made a prey to their lust, and they took it away by violence, though it was the man's inheritance, and tended to his utter undoing. And though together with him they undid his posterity, and together with their bodies, brought their souls to ruin, yet they sacrificed them all to their covetousness, and cast both women and children out of their houses, making them thereby become Idolaters. Which may be the meaning of that phrase, ver. 9 From their children have they taken away my glory for ever; i. e. by their cruelty they have made them fly to strange Countries, and to lose their Religion; or they have been the cause of their captivity, and carrying into a Land where God was not worshipped. Yea so ravenous and greedy were they, that they were not ashamed to strip those stark naked, and leave them neither upper nor inner garment, who were harmless and innocent, neither intending wrong to others, nor fearing any from them, as you may read, ver. 8. And in the 3. chap. 1, 2, 3. he speaks of most barbarous and butcherly actions, the flaying and peiling of the people to the very bones. And as if that did not make them miserable enough, they would have no pity on those poor Skeletons, but broke their very bones, and chopped them in pieces, as one doth when he puts flesh in a pot; which is as much as to say, they utterly devoured them, and eat them up. They did abhor Judgement, and pervert all Equity (ver. 9) and (which is to be observed) at that very time they built up Zion and Jerusalem with this blood and iniquity, ver. 10. i. e. They repaired or enlarged the great City; they adorned the King's palace which was on mount Zian, and in all likelihood they beautified the Temple, (for that is mentioned together with these two, ver. 12.) with this robbery and murder that they committed. They were 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. For that these words were spoken in the times of reformation, you may learn from Jer. 26.18. where we are told that Micah made this threatening which is mentioned, ver. 12. of making Zion like a ploughed field, etc. in the days of Hezekiah, who you know repent of the evil his Fathers had done, and so turned away the evil in his time. Now what is all this which Micah saith, but what the Prophet Isaiah hath already told us. chap. 1. ver. 10, 21, 23. and again, chap. 3. ver. 13, 14, 15. where God reproves the Elders & great ones for beating his people to pieces, and grinding the faces of the poor, whose cause he saith he was come to plead: 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 Mich. 6. ver. 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. Which was so great and universal, that it was as hard to find a merciful and a just man, as to find a bunch of grapes, after the glean of the Vintage. And therefore in the sixth Chapter, ver. 6, etc. God by the same Prophet calls not for their sacrifices and religious services (in which it seems they were frank enough, and could have been contented to have put themselves to any expense, so they might but quietly have kept their covetous, griping and devouring lusts and desires) but to do justly, to love mercy, and to walk humbly with God.  
5. And in the days of Manasseh, the son of Hezekiah, things still grew worse, and proceeded to a greater height of injustice and cruelty. For as he is noted for a most gross Idolater, so likewise for a great shedder of innocent blood, wherewith he filled Jerusalem, 2 King. 21.16.24.3. such violence, iniquity, grievances, perverting of judgement there was in his days, that the Prophet Habakkuk (who some think was one of those that God sent to admonish him, 2 King. 21.10.) could not endure to behold it, and seems to be wearied with crying to God against it, as you may see, if you read Habak. 1.2, 3, 4. Whereupon God threatens to raise up (with such speed, that no body would believe it) the Chaldean Nation to destroy them, ver. 5. And this he did not long after the time of Manasseh, when the Chaldeans brought the Assyrian power under their feet, of which only the Jews stood in fear.  
6. If we draw nearer to the time of the first captivity into Babylon, by the hands of those Chaldeans, which they little dreamt of; we shall hear no new Sermons, but the very same sins still reproved. Zephaniah will be our informer in this matter, who lived in the days of Josiah, a good Prince, and very zealous to reform things amiss in the worship of God. With him it is manifest (from 2 Chron. 35.8.) the Nobles of the Realm joined to purge the Land from Idolatry, though we may guests from Zeph. 1. v. 4, 5, 6. that many of the people did not affect their proceed. And yet if you do but read the five first verses of the third Chapter, you will eafily discern, how shameless these very Reformers were in their unjust and violent dealing, and that they would rather part with any thing (even their Idols) than these rich and thriving sins. And therefore the Prophet exhorts those that had any of those rare virtues in them, any mercifulness, and righteousness, that they would go on to practise them, and in those ways to seek the Lord, telling them that it was probable (but not certain) that they might be secured in that deluge of misery, that was like to overflow the whole Land, chap. 2. ver. 3. And afterwards, chap. 3.12, 13. he prophesies that the poor and the afflicted (they that had been oppressed and stripped naked by the great and the rich) were the persons that 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 should trust in God, and not in these evil arts.  
7. Jeremiah also, who prophesied in the days of the same Josiah, and likewise of Jehoiakim and Zedekiah, in the time of both the first and second captivity, and afterward also: He, I say, speaks the very same words, as will be very evident to those who will do themselves so much right, for the understanding of this truth, as to ponder these places of his prophecy. He tells us in the 3. chap. ver. 10. That Judah did not return to God with her whole heart, but feignedly; which words were spoken (as you may see ver. 6.) in the days of Josiah, who had made a Covenant to serve the Lord with all their heart, and all their soul, and all the people stood unto it, 2 King. 23.3. This is the returning which the Prophet saith was but feigned, because notwithstanding this great profession, they were not sincerely out of love with their sins, nor did with all their heart, as they pretended, abhor them. For he tells us, chap. 7.9, 10. that many of them, though they came to the house of God to worship in the time of this reformation, yet had an Altar likewise in some private corner for Baal. And beside this, they were all guilty of cheating, oppression, stealing, false-witnessing, and all manner of injustice, as you may see there, ver. 4, 5, 6, 9 Insomuch that he saith, ver. 11. the house of God was become a den of Robbers, a mere nest of thiefs, where a crew of oppressors met together, thinking to expiate for all by their flattering devotions. And chap. 9 from the second verse to the ninth, he bewails these sins against our neighbours, and these alone with a sad and compassionate heart, they being the very sins that undid them, as he notes v. 6. (through deceit they refuse to know me, saith the Lord) and as I shall ere long demonstrate. For so General were these sins, that there was not so much as a man that did justice to be found, though the salvation of the Nation had lain upon it, chap 5.1. And though God did smite them grievously, yet they would not amend, ver. 3. but all hardened their faces as a rock in these evil courses. The poor indeed one could not expect much from, and they might either be tempted by their needs to live by lies, or they might be ignorant of the Law, and have less understanding what judgement was, ver. 4. but when he went to the great ones, who had better advantages of knowledge than the other, he found that they were lawless also, and would be bound by no obligations of Law or conscience to their duty, ver. 5. And therefore he saith of the City Jerusalem, chap. 6.6. that she was wholly oppression, and ver. 7. that a continual stream of wickedness run down her streets, so that he could see nothing but the sad spectacles of grieved and wounded persons.  
8. Ezekiel likewise will witness largely to this truth, who prophesied in the days of Jehoiakim, in the time of the first captivity, chap. 1.1, 2. This person saw the glory of the Lord which dwelled between the Cherubims upon the Ark, departing from the holy place, and from the Nation by several steps and degrees. First it went from off the Cherubims where it used to sit, viz. from the mercy-seat, which was in the West part of the Temple, and it stood over the threshold of the house, chap. 10.4. Then it mounted upon the back of the Cherubims (which were that chariot described by him, chap. 1.) and they carried it to the East-gate of the house, at which the people came to worship, ver. 18, 19, 20. But there being nothing but mischief and violence to be found among those that came to worship, though Princes of the people (chap. 11.1, 2, 6, 7.) they carry it into the midst of the City, as you may gather from chap. 11. ver. 23. But the City being full of the blood of the slain, as you may see in those verses 6, 7. the Cherubims lift up their wings, and carry it away still further off unto the mountain that was on the East-side of the City (ver. 22, 23.) which was the mount of Olives. And from thence it went quite away from his sight, as he saith, ver. 24. which signifies that God forsook the land because of their iniquity.  
9 Now that their iniquity for which he forsook it, was the same with that which I have mentioned, and that they were but little amended after the first captivity, you may see by that descriptio which he makes of those persons that God would account righteous, and accept to life, and of those who were so wicked, that they should be destroyed. For this the most read the 18. chap. from the third verse to the nineteenth, and chap. 33. ver. 14, 15, 16. where though he mention their idolatry, yet he enlarges far more upon these other sins, and the contrary virtues. But especially he notes the Rulers as most guilty in this kind, and therefore spends one whole Chapter in their reproof. For by Shepherds, chap. 34. you may understand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the Governors of the people, and those that bear office in the Land. So the Princes and Captains of Chaldaea that destroyed Jerusalem, are called Shepherds, (and their subjects their flocks, Jer. 6.3.) and Pastors, Jer. 12.10. Jer. 49.19, 20. Now these Shepherds of Israel that should have had a care of all the flock, they did not tondere, but deglubere, not shear them, but flay them, and pull their skins off from them: yea they tore their very flesh, if they were fat and rich, ver. 3. And whereas they should have been a guard to the people from Wolves and Devourers; if any poor weak man of the flock was broken or wounded by the great beasts, they never took care by right judgement to redress their grievances, but rather exercised more cruelty upon them, ver. 4. The richer sort imitated them, and did violence to their poor neighbours, who could get no relief by the Law, which these Shepherds did not execute; and therefore God himself saith that he would come and judge between the fat cattle and the lean, ver. 18, 19, 20. Read also chap. 12.19. and chap. 22.6, 7, 9, 12. where God complains of the Princes and People both, and saith, ver. 13. that because of this, he had smitten his hands at their dishonest gain which they had made, etc. Which was as if a man should clap his hands at his enemies, and say, I will be revenged; you shall not escape so with your wickedness. They thought that those whom God had delivered into captivity, were the sinners that had provoked him, and therefore were cast out, but that they who still remained in the Land were his good people, and dearly beloved of him. Whereas the Lord saith, that he had sent them out for their good, and would be a little Sanctuary unto them, chap. 11.15, 16. which is exactly conformable to what Jeremiah saith, chap. 24. where he compares those of the first captivity to good figs, and they that remained to naughty figs, that could not be eaten they were so bad; and saith that the former he had a respect unto, and would own them for his; but the latter he would make a reproach and a proverb, a taunt and a curse in all places whether they should be driven.  
For their sins must needs be the greater, in that they did not reform after such a fair warning given them by the captivity of a part of their Nation, not above twelve year before; No nor when the Chaldeans were just ready to take their City again, and destroy them utterly, as you may note from Ezek. 33.21.  
10. These things they were so settled and rooted in, that they made but a mock of those that came to reprove them, and threaten Gods judgements upon them. They did but laugh when the Prophets told them that these sins would destroy them, and that the King of Babylon would come like a seething pot to scald them, Jer. 1.13. We must be the flesh, and this City is the Cauldron, say they, by way of flout (Ezek. 11.3.) when they were building houses; and therefore we had best build in this place that is not near the City where we are to be sodden. And therefore the Prophet applies this saying to another purpose, and tells them, that since they had multiplied their slain in that City, and filled the streets with them, (ver. 6.) he was sure that those murdered persons might well be compared to flesh, and their City to the Cauldron where it had soaked and been sodden in its own blood (ver. 7.) 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, he tells them 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, ver. 10, 11. But God had said by Jeremiah, not only that he would send Fishers to fish them, and take them in a net (which was done in the siege of Jerusalem) but hunters also, that should pursue them, and ferret them out of every hole, as they did Zedekiah and his men of War, Jerem. 16.16.  
11. And so indeed Jeremiah tells us they jeered at him, using to say to him when they met him in the street, What is the burden of the Lord? Jer. 23.33. As much as to faith, how now Prophet, what evil do you threaten us with all? What is the next mischief that we must expect? The word Burden in the Prophetical language, signifies some great misery and calamity that should oppress them, and under which they were like to sink, unless they repent; and many of them begin their Prophecies of destruction with that word, as every one that reads them very well knows. Now the people often hearing this word from his mouth, used to say in a mocking manner when they met him, What is the burden or punishment that you threaten us withal? And they did this in such a contemptuous manner, that God threatens, ver. 36. That every man's word should be his burden, i. e. that every one should be punished who used this language. One reason of which strong impudence might be, that they had gotten so much riches by this covetousness and injustice, that they thought they could hire the Ethiopians to come and help them in a time of need, when some burden was like to fall upon them; See Isa. 31.1, 2, 3. and Jer. 17.5, 6. From the latter of which prophecies we may gather, that they pretended not to trust in man and the arm of flesh, ver. 9 but God saith in the 10th. ver. that he knew their deceitful heart well enough; and threatens ver. 11. that all those who had gotten their goods unjustly, should be rob of them by the hands of the Chaldeans, as a bird is of her eggs, which she never hatcheth. And this covetousness I conceive might be the reason that they observed the Sabbath no better, ver. 20, 21. and counted it a burden to them, when they did observe it, and carry no burden through their gates, Amos 8.5, 6. Which made God deliver up all their treasures (as I said) wherein they confided, and to search Jerusalem with candles, so that they should not be able to save a single penny in any secret hole, Zeph. 1.12, 13. The King of Babylon rob them, as the King of Assyria glorieth that he had done all Nations, of their goods; and his hand found as a nest the riches of this people, Isa. 10.13, 14.  
12. I should be too tedious, should I write all that may be said in this argument. The ten Tribes were guilty of the very same sins, and this was the voice of the Prophets to them, as well as to Judah, that they would reform themselves, not only in their idolatrous worship, but in these matters also. But for this, I will refer the Reader to the Prophet Micah, whose Vision was concerning Samaria and Jerusalem both, chap. 1.1. And to the Prophet Amos, whose vision chief concerned Israel, and who saw what was coming upon the kine of Bashan, who did oppress the poor and crush the needy, chap. 4.1. And I will only observe four things to you, which will be useful to take into your consideration, and will more illustrate all this discourse, and so pass to the second of those General heads that I propounded in the end of the last Chapter to be spoken unto.   

CAP. X.  
1. The first observable, that these sins were committed when they were reform in Church-matters. 2. The second, that their knowing of themselves to be reform in those, was the ground of their hypocrisy. 3. Proved out of Micah, Jeremiah, and others. 4. Their confidence in this opinion of their being God's favourites, though they lived wickedly. 5. Which made them not profit by God's judgements on their forefathers. 6. And upon the ten tribes. 7. And when God came nearer to them, and sent captive a part of themselves. 8. So far they were from amendment by it, that they grew riotous. 9 Yea after the second captivity they continued in these sins, out of a persuasion they were pious persons. 10. The Israelites ruined by the same deceit. 11. And the Pharisees in aftertimes. 12. And the Jews and Christians at this day. Many places of holy Writ are explained through the whole.  
1. AND first of all, You cannot but take notice from what hath been faid, 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 Priests and Levites were sanctified; sacrifices according to the Law were offered; the Passover 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 and Rulers, who yet continued thus unjust, cruel and devouring, as both Isaiah and Micah (who lived in Hezekiah's time) and Zephaniah (who lived in Josiah's) have informed us very largely. Do but consult 2 Chro. 29. and 30. chap. and you will find that Hezekiah the King and the Princes ordered the worship of God; and chap. 35. where you may behold the Princes in Josiah's time, giving at the Passover, 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, making them as bare and poor as ever they could, according as Zephaniah hath told us. I hold it unnecessary to lead you through all their story for the proof of this, seeing I have so often reflected light upon it in my passage through the former discourse.  
2. And therefore I shall entreat you rather attentively to consider a second observation of great moment, which is this; That herein consisted a main ground of their hypocrisy and deceiving of themselves, which brought them to utter 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 that he is a good man, and in a safe condition, while he lives in the violation of 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 unto God, and they knew themselves to be very earnest (it is like) in this piece of reformation; and so they judged themselves to be the people of God, the right worship being restored, the Altar being cleansed, and the Temple repaired by their means. Now their great zeal in these matters, and their forwardness to introduce the true Religion after so much Idolatry, made them overlook these little trifling things (as men account them) 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 for a small matter. What I pray you (might they say in their hearts to a Prophet) 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 get a little for themselves in the world, and to use all Arts of growing rich, after they have been so faithful and liberal to him? Will he fall out with such good friends of his upon so poor an occasion? 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 neglected in any piece of his own worship? 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, and we need not trouble ourselves any further, but confidently wait upon him, that he will be with us and save us.  
3. Thus the Prophet Micah tells us they found a way to deceive themselves, as you may read, chap. 3.11. The heads thereof judge for reward, and the Priests thereof teach for hire, and the Prophets thereof divine for money; yet they will 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 to themselves 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, 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. And therefore Jeremiah bids them not trust in those lying words, saying the Temple of the Lord are these; i. e. not hearken to the false Prophets, who told them that they were God's Temple, a separated people, an holy Nation, among whom God did dwell; for all this would not avail them, and they were words that would not profit, or give them any help, ver. 8. yet they dreamt, that as long as 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 out of it. And so an excellent Linguist takes that word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Thele, 
Lud. de Dieu.  to refer not to the persons, but to the several parts of the Temple, which agrees well with the words foregoing, ver. 2. where the Prophet is bid to stand in the gate of the Lords house, and to proclaim these words among the rest, Trust not in lying words, saying, The Temple of the Lord are these. As if he had pointed with his finger to the buildings of the house of God, and said to those that came to worship, Do not deceive yourselves in a vain confidence, that these will save you, as if God were bound to these dwellings. But yet they came and stood before God in his house (as he saith, ver. 10.) and said, We are delivered, and that made them do all those forementioned abominations. And therefore he gives them that reproof which you read, ver. 11. where he asks them, Is my heuse become a den of Robbers in your eyes? behold I have seen it, saith the Lord; i. e. Do you imagine to fly to the Temple, as thiefs to their den, and think all is safe, if you do but offer me some sacrifices? No, you are mistaken; I see what you are well enough, and you cannot so deceive me. It is very plain that they were confident none of those things should come upon them, which the Prophets threatened; but gave God the lie through his messengers ears, as you may read, jer. 5.11, 12, 13. and therefore seeing they were so unjust, as he tells us there, ver. 1, 2. and ver. 25, 26, 27, 28. there must be something whereby they strengthened their hands in this wickedness. And he tells us, what it was in that chapter, ver. 14 when he calls the Temple the house wherein they trusted. They did swear by the name of God, and pretended great reverence to it; but it was not in truth and righteousness, Isa. 48.1. they styled themselves by the name of the holy City, ver. 2.( viz. the men of Jerusalem, the people of Zion) and they stayed themselves on the God of Israel; whereas they were stouthearted and far from righteousness, as you may read, Isa. 46.12. But they offered to God sacrifices out of their unlawful gains, and this they thought would bribe him to take no notice, as you may gather from Isa. 61.8. The Lord loveth judgement, I hate robbery for burnt-offerings. And so the Vulgar Latin renders these words, Jer. 11.15. Numquid carnes (anctae auferent à te malitias tuas in quibus gloriata es? Dost thou think thy holy flesh (i. e. thy sacrifices) shall take away the wickednesses wherein thou gloriest? As if he should say, Thou canst not expiate for thy beloved sins, by making God many oblations, as thou thinkest to do; no, never dream of it, for it is a very deceit.  
4. Yet knowing themselves to be very 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? Wherefore have we afflicted our soul, and thou takest no knowledge? Isa. 58.3. Do we not seek thee daily? do we not delight to know thy ways, and take pleasure in approaching to thee? do we not fast and pray, and put ourselves to a great deal of pains in thy services? Why then dost thou take no notice of us? how canst thou deny such importunate suitors to thee for thy favour? It seemed strange to them, that he should not love such persons, and condescend to their requests; and they thought they might justly plead their cause with him, and that it would appear they were very innocent. But God there tells them (as you have seen) what was still wanting; and their not observing of such lessons, made them run into such a dangerous mistake. And so the same Prophet speaks in God's name to them of the captivity, (by way of prediction) as though they were dissatisfied about the Justice of Gods dealing with them. And he asks them, Isa. 50.1. Where is the bill of your mother's divorcement, whom I have put away? Or which of my creditors is it to whom I have sold you? Behold, for your inquities have you sold yourselves, and for your transgressions is your mother put away; i. e. you complain as if I had without any great cause, or merely for my pleasure, put away your Nation which was married to me, as you use to do with your wives. You make as if I had sold you, because I was in want of something that you could not furnish me withal, 
Exod. 21.7. 2 King. 4.1.  as you use to do your children in case of poverty and distress. But what proof can you make of this? produce the bill of divorce if you can; and let it be seen that you were unjustly put away. No, no; it was for your iniquities, your horrid injustice and violence, that you were sold into the hands of cruel men; and it was for your transgressions, your whoredom, by Idolatry, that I put you away. I may rather complain of you (as it is ver. 2.) and ask, Wherefore when I came was there no man? When I called there was none to answer. Strange it was that there should be no pious and upright men to be found among them but stranger it is that these wicked men should have the boldness to argue with God, and plead their own innocence. Sure the reason was none else but that which I have assigned; they had been lately reform, a little before the captivity; the worship of God was much amended in the days of Josiah, and they were not all fallen back into so gross idolatry, as formerly they had maintained. 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; nor acknowledge it just, when it was come. They held fast this deceit (Jer. 8.7.) and so refused to return.  
5. And this I conceive might make them interpret all the instances of God's displeasure against others, to the encouragement of themselves in their evil ways, rather than to the awakening 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 into Damascus: and into the hand of the King of Israel, who made a strange slaughter among them, destroying an hundred and twenty thousand valiant men in one day, and carrying away captive two hundred thousand, men, women and children, which God commanded to be sent home again, and gave more time unto for to amend. 2 Chron. 28.4, 5, 6. The Edomites also and the Philistines 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, ver. 16, 17, 18, 19, 20. But they could easily impute all this evil which befell their Fathers unto their Idolatry, their offering incense unto other gods, and forsaking the God of their Fathers, ver. 25. As for themselves, they were returned to him, and hated the strange worship with all their hearts. How could they be in such peril of being destroyed now they amended those very faults for which their Fathers were scourged? This justice and righteousness, which the melancholy Prophets called for, were (they might think) but Heathen virtues. The pure worship of God was that which distinguished them from all others, and would secure them without any of that admired Pagan morality. And so the Prophet Ezekiel observes, that they were worse than their heathen neighbours that were round about them; for they followed all their bad examples in worshipping Idols, but not their good in doing justly and uprightly. Ezek. 5.7. You have not walked in my statutes, neither have kept my judgements, neither have done according to the judgements of the Nations that are round about you.  
6. And when God proceeded further in his judgements, and sent all the ten tribes into captivity in the days of Hezekiah, as you may read, 2 King. 17. this did not at all make them to stand in awe, and not to sin. For 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 gave it unto others. But how any such evil could betid those that were the reformed, they could not tell how to imagine. What, would you have them believe that Jerusalem is no better than Samaria, and that the house of David shall not be more regarded than the house of Jeroboam or Jehu? Will not the Lord Jehovah, whom they worshipped, do more for them, than Baal or the Egyptian Gods could do for their Brethren? Yes surely, they were God's beloved people, and no evil should come near unto them. They were haughty because of his holy mountain, as the Prophet Zephany speaks, chap. 3.11. 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 they hugged themselves in their injustice, and flattered their souls into a conceit of their acceptance with God, and security under him, though they had seen such calamities befall others. Nay so sottish were they that when they grew Idolatrous again after all their reformations, yet because they retained some devotion, they said they were innocent; as you may see, Jer. 2.33, etc. Why trimmest thou thyself to seek love? Therefore hast thou also taught thy wickedness, thy ways. Or as the Vulgar reads it, Quid niter is bonam ostendere viam tuam ad quaerendam dilectionem, etc. i. e. Why dost thou endeavour to purge and clear thyself, as though thy way was good, and thou hadst no spot in thee, hoping hereby to obtain my favour? whereas thou hast not only done evil thyself, but taught it others also. And besides thy Idolatry (spoken of before) in thy skirts (or wings) is found the blood of the souls of the poor innocents', which is so plain to be seen that one need not search for it, ver. 34. As upon the wings of an Eagle or such a bird of prey one shall find the blood of those lesser birds that they have devoured, so there were manifest marks & tokens everywhere to be seen of their cruelty and injustice. And yet they have the face to come and say, ver. 35. I am innocent, Surely his anger shall be turned from me. The worship of God was that which they pretended, and they would not grant that they had gone after Baalim (as you may read, ver. 23.) and so they thought they might stand upon their own justification, not fearing the guilt of any other sin but Idolatry.  
7. Well; but when part of Judah herself is gone into captivity, then sure we shall hear a new story and find a great change wrought in them. One would not imagine but that he should read how they were convinced when they saw God's judgements come not only to their gates, but within their walls. But if you look into the Prophet Ezekiel, you shall see that they who were left behind, and not yet carried away, remained in the very same sins, and supported themselves with the same false hopes. Besides those places formerly mentioned, I shall add these that speak of their injustice and violence. In chap. 7.10, 11. he saith the day of their destruction was near; the rod for their backs did blossom, and therefore would ere long bring forth its bitter fruits; which they might easily gather from hence, because pride had budded among them, and violence was risen up to a rod of wickedness. i e. As their sins increased and grew to a greater height, so would their punishment grow more ripe, and no man should be able to strengthen himself in the iniquity of his life, ver. 13. Their silver and gold he saith, should not deliver them, ver. 19 but because of their bloody crimes, he would bring the worst of the heathen to possess their dwellings, ver. 23, 24. And chap. 8.17. he saith that to all their abominations which they committed, and as if they were not sufficient, they filled the land with violence, and devised new ways of heathenish worship also. But though they did so, and though God had done so already to part of their Nation, and threatened to expel them also from their land, yet they wearied themselves with lies, as it is, Ezek. 24.12. And what they were, you may guests from ver. 21.25. the Sanctuary was the excellency of their strength, the joy of their glory, and in this they trusted, and thought to be safe, though their devotions there were many of them Idolatrous.  
And more than this, they that were gone into captivity, would not be persuaded that there was any other cause of their expulsion but the profaning of God's worship; nor any thing more required to the pleasing him then keeping of it pure; and so they still retained their unrighteousness under the cloak of serving God. The Prophet Ezekiel will bear witness to this also, chap. 33. v. 31, 32, 33. They came and sat before him as though they took a great deal of delight in hearing of God's word, when as their hearts run after their covetousness. Which words appear by the whole story to have been spoken to them of the first captivity, and that after the taking of the City the second time, ver. 21.  
8. I must add further, that this people exalted themselves to such a degree of confidence in their evil ways, that they turned good fellows (as we ordinarily speak) and fell into drunkenness and gluttony by reason of their wealth and their security; See Isa. 28.7, 8. Yea so haughty were they that they laughed at the Prophets when they told them of those Judgements that were coming upon them, and used to repeat their words with derision, ver. 10. The Prophets used to say thus hath the Lord commanded, and yet a little while and such or such a thing shall be. Now they imitate this language of theirs, and say manda, remanda, etc. (as the Vulgar renders it) Command again and again if you will, let us have precept upon precept, bid us expect and look for ruin; though you say yet a little while, yet a little while (or nearer to our translation, a little while for this thing here, and a little for the other there) and then the King of Assyria shall come, we fear it not. Therefore God saith, a people of strange lips should come and speak to them, seeing they would not hear him, v. 11. and because they would not refresh the poor and weary (but rather oppress them) which he told them was the way to have peace, ver. 12. And that this is the meaning of this obscure place, seems very probable from v. 14. where he calls them scorners, who said ver. 15. that hell and death was at an agreement with them, so that they were as sure they should not die, as if they had a lease of their lives. And though the overflowing scourge (spoken of chap. 8. 8.) should come, yet they doubted not but they should escape; for they made a refuge to themselves. But as the Prophet tells them it was a refuge of lies and hypocrisy, and Gods judgements should come upon them notwithstanding their presumptuous confidence, ver. 18. And do not think that the way to heaven is so wide that you can go between God and the world thither; do not think that the bed in which he lays his Spouse is so broad that it will hold many lovers. Coangustatum enim est stratum, it a ut alter decidat, etc. as the Vulgar Latin translates the 20th verse, For the Bed is so straight that it will not hold two but one must fall out; the covering is so short that it will not wrap them both. Either God, or the world and all Idols, must be thrust out; they cannot lie together with us, nor cannot he endure any companion in his love. Which is just like that of our Saviour's, No man can serve two masters, etc. or that of St. Paul's, What agreement is there between Christ and Belial. And yet notwithstanding all these admonitions, they minded nothing but to fortify Jerusalem, to repair the breaches in the walls, and to bring a moat about it, Isa. 22.9, 10, 11. and when God called for reformation, they betook themselves to their pleasures, and were jolly and merry, as though no harm could befall them, ver. 12, 13. And therefore God threatens, ver. 14. that this iniquity should not be purged away till they died.  
This profane Spirit which taunted the Prophets was more fit for the children of Esau then of Jacob, who as you read, Isa. 21.11. call to the Watchman, i. e. the Prophet, and ask him What of the night? What of the night? i. e. what hast thou now to say concerning the black night of affliction wherewith thou usedst to threaten us! we see no darkness, but it is a day of peace with us. To which he answers, ver. 12. True, the morning is before the night, but ere long your misery will come; therefore if you intent to amend, you had best do it presently. But the seed of Israel did not only imitate them, but far exceed them; for in process of time they arrived to such an height of impiety as to say in Josiahs' days, The Lord will not do good, neither will he do evil, Zeph. 1.12. And after the first captivity, when their iniquity was exceeding great, and the land was full of blood, and the City of perverseness; they said. The Lord hath forsaken the earth; and the Lord seethe not, Ezek. 9.9. i e. they thought there was no providence, and that it came but by chance that their brethren were carried captive, so that they might still far well enough.  
9 But sure when this party was removed out of their country also, and but some few of the poorer sort left behind by the Chaldeans, we shall find better deal. And yet you must not expect it; for they thought of nothing but that they should increase and be strong, because they were Abraham's children. And thus they reasoned with themselves, Ezek. 33.24. that seeing their Father Abraham, though but one, had the land promised to him; they being many should surely possess it, and have it for an inheritance, especially having escaped the destruction that was fallen on others. But they became guilty of the very same sins that were formerly committed; For they shed blood, ver. 25. i. e. committed the greatest violence, and they stood upon their sword, v. 26. i. e. they hoped to protect themselves by that which was the instrument of their violence, oppression and such like sins as they practised. I wish hearty that all the men of the world at this day would take example by those that have been before them, and not think that they shall escape destruction because they did not fall with others. God can do with them as he did with this remnant of Judah whose doom read, ver. 27, 28. And above all I desire that every one would apply these things to himself, and to this Nation which have been spoken of hypocrisy. For as far as we are parallel to them in our manner of sinning, must we expect the like punishments to be inflicted upon us. Beware therefore, Beware whosoever thou art that readest these things, lest thou cheatest thyself with an hypocritical godliness, with a great deal of heat in some Religious duties, without the most exact and scrupulous justice and the bowels of tender mercy that the Gospel requires of us. This deceit is very common in the world, and more familiar than many are ware of; and yet withal so fatally destructive, that men had need to have a mark set up whereby to avoid this rock.  
10. For you must not think but that the Israelites also as well as the Jews were helped forward to their ruin by this falsehood. 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. So you may read Amos 2.6 8. They sold the righteous for silver, 
See also Amos 4.1, 4, 5.  and the poor for a pair of shoes; they were very corrupt in judgement, and they lay down upon clothes 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 that they had so unjustly and violently gotten, and were content to spend something upon him, so he would but wink at these unlawful and cruel ways of getting This iniquity would in all likelihood have stared them in the face and made them afraid, 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 by God instead of all other things wherein they might be faulty. And so when Hosea saith that the Rulers who loved gifts and bribes, should be ashamed because of their sacrifices when they were carried captive, Hos. 4.18, 19 he clearly intimates that in these they trusted while they oppressed the subjects; but found themselves miserably deceived and disappointed, as all such men will be in such weak supports.  
11. And how far this piece of self-cosenage prevailed in after times, when the Pharisees were in their greatest height, I leave to those to judge who read but those passages in the Gospel, of their making long prayers, fasting twice in the week, strict observance of the Sabbath, and boasting of their skill in the Law, while in the mean time they were the most gross transgressors of the Law and dishonourers of God. They thanked God that they were not Publicans, but were separated by many many strictnesses from the herd of men; and they said with those in Isaiah, chap. 65.5. Stand by thyself, come not near, for I am holier than thou, or as De Dieu interprets it (for there is no note of comparison in the Hebrew) Sanctus sum tibi, I am holy to thee. Thou being a common man mayst not touch me, no more than thou mayst the holy things. And yet these seeming Saints were unnatural to their parents; devoured widows houses, absolved men from their oaths, were full of extortion, ravening, and wickedness, and derided the Sermons which our Saviour made, because not sorted to their covetous humour. They would do nothing indeed but what would stand with their worldly lusts and desires; or else their own Fathers (whose traditions they were so zealous of) would have taught them more goodness. For this was a saying among them, Be as careful to keep a small precept as a great: 
Ep. 2. pirke 〈◊〉.  and they gave this reason for it, because the Scripture doth not express what precepts have the greatest rewards, which was therefore omitted, that with the like diligence they should keep them all. But for all this they have found a way to know this secret, and their rule is this, that the greater the punishment is for a transgression of a command, 
V Paulum Fag. ●b.  the greater will be the reward for the observance. I hence they conclude that there shall be a greater reward for keeping of the Sabbath, then for keeping of the Passeover, because the punishment for neglect of the former was stoning, but of the latter no more than cutting off Who knows but from hence they might glory, so much in keeping of the Sabbath and such like things, and overlook the matters of mercy and ustice, because they found severe punishments for the breach of those, but as I noted before, covetousness was not forbidden under such penalties?  
12. Some such thing it was that made them esteem themselves so highly in God's favour for the observance of days and ceremonious worship, and made them think the breach of moral commands would not injure their interest in his love; for to this day they have a strange opinion of the power that a right sanctification of the Sabbath hath to restore them to their ancient enjoyments. Thus one of the Doctors saith in the Talmud (as Hulshius hath observed) he that observes the Sabbath according to the custom, 
L. 1. de Theolog. Jud. part. 2.  though he should commit Idolatry, yet it should be forgiven him (rendering that word Isa. 56.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from profaning it, as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is forgiven him) Another of them saith, that if they had observed the first Sabbath aright, no Nation had ever prevailed over them. But it is said, Exod. 16.27, that some of the people went to gather Manna on the seventh day; and therefore it was in his opinion that Amalek came to to fight with Israel, Exod. 17.8 Another Doctor saith that if Israel could but now observe one or two Sabbaths aright, straight way they should be delivered; the Messiah would come, and he would bring them to his holy mountain again, as he gathers from Isa. 56.4.7. So strangely are they drunken with the same cup of hypocrisy which made their Fathers to reel, and stagger and fall to the ground. Of which likewise the Christians have drunk so deep, and are so intoxicated with the same conceit, that it was but necessary that I should make this long discourse as an Antidote for the expelling of this deadly poison. And I wish that every man would not merely lick the outside of the glass, and give these things a superficial reading; but would seriously consider and suck in this truth into his very soul, That the greater Zeal we have in religious performances, the more certainly shall we undo ourselves, unless there be an equal heat in all other duties that God hath commanded.   

CAP. XI.  
1. The third observable, That the prophets were the cause of the people's hypocrisy. 2. Proved out of Micah, Isaiah and Hosea. 3. Out of many places in Jeremiah. 4. And of Ezekiel. 5. Their persecution of the true prophets arose from hence. 6. Therefore they were first destroyed; which is proved out. of Ezekiel. 7. The fourth observable, That this made them so easily revolt unto Idolatry when occasion served.  
1. IT is time now to come to the third of those four things that I said were to be observed; which is this, That the hypocrisy and partial dealing (which was treated of in the former Chapter,) was cherished by the Generality of the Prophets and Priests, who had exceedingly corrupted their ways and loved nothing better than filthy lucre. The study of the prophets was to curry favour with the Rulers; and to please the people, which made them preach smooth doctrines, soft and oilely sermons that should never grate upon the conscience, lest they should lose their gain, or diminish their worldly advantages. And the Priests cared for no more but that the worship of God at the Temple might be maintained, that it might maintain then; that there might be a multitude of offerings and sacrifices, whereby their fees might be increased and made more plentiful. And so both the one and the other of them made the nation believe they were religious and godly enough so long as they worshipped not Idols though they did all those other villainies that I have been speaking of.  
2. For the proof of this, you may read the Prophet Micah who saith, Chap. 3.5. That they made God's people to err, and that when anything was put into their mouths, than they would cry peace; but if nothing were put into them, then against that man they would at all adventures 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, that would be kind to them. Unto which you may add that which you read v 11. of the same chapter, where the Priests and Prophets (we are told) made a trade of their office, and sold their words, as the princes did of theirs, who sold justice. With whom agrees the Prophet Isaiah, who was his contemporary as you may see Chap. 56.10.11. Where he likens them to a company of hungry dogs, in regard of their greediness, covetousness and insatiable desire of riches and pleasure; but otherwise he saith they were like to sleepy curs that bark at no body; or if they do lift up their head and give a yelp or two, lay themselves down again in their sweet slumber. i e. They were careful for their own private concernments, but they would never reprove any for their wickedness; or if they did, it was so gently as if they were afraid to displease them. And so likewise the prophet Hosea testifies, Chap 4.8. that they eat the sin of God's people, and set their heart on their iniquity, i. e. They eat the sin offering which was not lawful for them to meddle withal if the blood was carried into the holy place; or they eat more of the ordinary sin-offerings than they should, feeding themselves even with God's portion, they set their heart on this iniquity; or rather they were glad not sorrowful of the people's sins, and set their heart on the people's iniquity, because they eat of their sin, and lived by the sacrifices for it. They were so far from reproving the people for their faults, that they loved their sins and rejoiced at their trespasses, because they would bring them in more large provisions by the sacrifices that were appointed for expiation of them.  
3. The prophet Jeremiah also lets us know that even such persons as they who should have been the Fathers of the people, were guilty of shedding the blood of the just in the midst of Jerusalem. Lam. 4.13. Their holy garments were stained with those foul sins of oppression and cruelty; and they were as visible upon them as in the rest of the Nation. They cried up (it is likely) 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 thence concluded without any farther scruple that God would not destroy such a people as they were, and that the King of Babylon should not come into such an holy City. They said even unto those that despised the Lord, 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 hurt of the daughter of God's people slighly, saying peace peace when there was no peace. Jer. 8.10, 11. And were they ashamed when they had committed all these abominations? Nay, they were not at all ashamed, neither could they blush, v. 12. If you would know the reason of this confidence, it is apparent that they imagined they were holy persons, and said, We are wise, and the law of the Lord is with us, v. 8. which words signify that they laid the greatest weight of their hopes upon that piece of Religion which hath respect to God, though they had no respect at all in their actions towards the good of one another. And the very same words you shall find in another place Chap. 6. 13, 14, 15. and that which deceived them, was, their Sacrifices wherein they trusted, as you may gather from v. 20. where God saith, To what purpose cometh there to me incense from Sheba? and the sweet cane from a far country? Your  offerings are not acceptable, nor your sacrifices sweet to me. And you may observe also that when these prophets could not avoid but they must prophesy of some evil that so they might imitate the true prophets and not be suspected for mere flatterers by speaking of nothing but peace and prosperity; then they saw for them false burdens and causes of banishment, Lam. 2.14 Some little mischief or other they foretold should come if they did not amend; some small burden they laid upon them which the people did not much dread; and so their threaten were but mock burdens, like the reproof of flatterers who smile while they give them; like the Dogs (Isaiah spoke of) who when they seem to by't their masters, they do not fast en their teeth.  
4. Unto this you may add the words of Ezek. Chap. 22. v. 25, 28, 29. where he tells us of the defection which both priests, prophets, princes and people had made from God, so that there was not so much as a man among the people 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 he saith 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 13. Chap. where he relates how the Prophet & Prophetess 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 of him life. The prophets they promised the people security and built an imaginary wall of defence about them v. 10. The prophetesses they bid them be as quiet and at as much ease as men are when they lean their arms on a cushion; And if any man's head did but ache, they had a kerchief for it to bind it about, and make him sleep in security without any fear of danger. v. 18. And all this unfaithfulness to souls they were guilty of for the vilest, the smallest gain imaginable; For an handful of barley or a bit of bread they would pollute Gods, name and slay poor souls that depended on them. v. 19  
5. And more than this, they persecuted the true prophets who dealt sincerely with the people and told them the great danger that was impending over them. One place in the Prophet Jeremiah may serve instead of all for the attesting of this charge against them, which is Chap. 26. where they accuse him to the Princes for nothing else but because he prophesied destruction to them. v. 8, 9  
Some of the Elders indeed were affected with his prophecy, and brought for his justification in what he had said, the example of Micah, who had spoken the same words in the time of Hezekiah, and yet that King did not put him to death, but feared the Lord, and laboured for a reformation, ver. 18, 19  
But then the people have their story to oppose to this, (in ver. 20. which seems to be their words) How that Urijah had lately taken the same boldness to prophesy in the present Kings reign against their City, but the King would not endure it, but though he fled into Egypt, yet he sent after him and brought him home, and slew him with the sword in a disgraceful manner. And it should seem that had not Ahikam resolutely stood his friend, this last story had prevailed against Jeremiah, ver. 24. And in the next chapter, we read that some of them undertook to prophesy that shortly the vessels of the Lords house should be brought again from Babylon that had been lately carried thither. And though Jeremiah assured them of the vanity of this assertion, yet in the next after that, chap. 28. there arose a Prophet, who to please the people assigns the punctual time when it should be done; and out of a great conceit sure that they were God's beloved people, whatsoever did befall them; there arose Prophets in Babylon among them of the first captivity, who foretold the same things with those at jerusalem, as you may see chap. 29. In so much that it became a Proverb among those that were left still there, that another captivity would never come, whatsoever the Prophets said, Ezek. 12.22, 23, etc. And they plainly intimate, jer. 18.18. that they had as good Prophets as he, and should always have, notwithstanding he prophesied their destruction; and therefore seeing they could well spare him, they devised how to dispatch him out of the way, that he might not trouble them.  
6. But these Prophets who made the people believe the captivity should never come, did themselves first feel the burden of it before any other persons. The wall of defence, that bulwark of security that they built for them in their Sermons being laid together and daubed with untempered mortar, it fell down upon them that daubed it, so that it was said, This Wall is no more, neither they that daubed it, Ezek. 13.15, 16. And these two things are remarkable in another vision of his (chap. 9) where he sees the slayers sent forth to destroy all those in the City that did not sadly bewail the sins of it. First that the Priests were first punished; for he bids him begin at the Sanctuary, and it is said they slew the Elders which were there, and so went forth and slew in the City, ver. 6, 7. Secondly, That they were all slain and destroyed, none of them being spared; for though they are bidden to mark some in the City, ver. 4. yet you read of none to be marked in the Sanctuary. And therefore Ezekiel complains as he if was left alone, ver. 8. i. e. in vision he was present at this slaughter made among the Ministers in the Sanctuary, and he could see no Priest remaining there but himself. So dangerous a thing it is to have a form of godliness without the power of it actuating the whole soul, that such persons run themselves into destruction by their false hopes and dreams of God's favour; and bring likewise all their credulous admirers, and those that hang upon their lips, into an unexpected ruin with them. I shall not presume so far as to tell you what examples we have of this in our age of the world; but pass to the fourth thing observable, which shall be quickly dispatched, because I have stayed so long upon the two former.  
7. From hence you may perceive the reason why they did so easily upon any occasion revolt from God and fall to Idolatry again. They were but half reform, and retained the very root of Idolatry in their hearts; and therefore rather than suffer any thing from the displeasure of a new King, they would set up the false worship again, and become of his Religion. For so you may see that after Hezekiahs' time who had made a great change among them, Manasseh and the people with him returned to their Idols; and after Josiah, it is the complaint of jeremiah, that they went a whoring from God. Now what reason can be assigned for this, but that their hearts were rotten, and though they prided themselves in a Religion, yet it was that which they did not understand; or love upon any other account but as it did maintain them in their present covetousness and violence? Whence it came to pass that the same covetous affections made them change their Religion when there was no other way to serve them. And as their reformation in Religion was sometimes a cloak for their covetousness; so in process of time their covetousness made them think any religion to be good enough, and to debauch the worship of God without any alteration of their confidence. And this run them also upon another mischief, which was, that when they had forgotten God, and principles of Conscience, though they were confident, yet it was in the power and strength of men rather than in God, who used to defend them marvellously. Is Israel a servant (saith jeremy, chap. 2 14.) is he an home-born slave? i. e. doth not God care how he uses him, or what misery he exposes him unto, as men do with their slaves that they have full possession of? Is he not God's son, yea his first born? but how then comes it to pass that he is spoiled? The Prophet answers that indeed both Assyria and Egypt had devoured him, ver. 15, 16. but it was his own fault who forsook his God, and sought to those for help who rather did him harm, ver. 17, 18. And so it will be with every one (as it was with him, ver. 19) who betakes himself to evil courses to defend what he hath as unjustly gotten: His own wickedness shall correct him, and his back-slidings shall reprove him; he shall know that it is an evil thing and a bitter that he hath forsaken the Lord, and that his fear is not in him.   

CAP. XII.  
1. The second General truth discoursed of, that after their return from Babylon they had not left these sins. 2. God had taken care to prevent their falling-into them, but Zachary tells us to how small effect. 3. And so doth Haggai. 4. And Malachi in whose Prophecy a difficult place is explained, Mal. 2.13, 14, 15. 5. Zachary tells us what would be in after times. 6. Which was too fully verified in their base usage of the Lord of life. 7. Christians not free from the same sins to this day.  
1. AND now leaving these observations to every man's private consideration, I shall pass to the Second General truth which I promised to illustrate, and that is this; That these were the sins which the Prophets note this people to have been guilty of after they were returned out of their captivity, and when an amendment might justly have been expected. Ezekiel who had seen the Glory of the Lord depart from the Temple, and so his protection from the Nation (as you read before, ch. 9) doth prophesy likewise of its return again, and in a vision he beheld it coming in at that gate where it went out, and seating itself in the new house of God, which he describes, Ezek. 43.3, 4, 5. Justice and gratitude would make us now think that they would never offend God in such manner as their Fathers had done; especially after they had felt so long darkness by the departure of the divine glory from their land. But yet as if these sins had been transfused into them with their parent's seed, they would not cross the old Proverb, Like Father, like Son, treading in their steps, and leaving the like example to their posterity. Very devout they were (for aught that we can read) in their Religious worship; no complaints are brought in against them for not keeping the Sabbath, not praying, fasting, and offering Sacrifice: But they knew themselves so punctual in these things, that they slided into the same deceit wherein their Fathers were caught and perished. They imagined that those things were all the reverence that was to be performed to the divine glory which dwelled among them, and that it would not be offended with their unjust and unmerciful deal. For in the very beginning of this Prophecy of Zachary (where we begun this discourse) he cries out chap. 1. v. 2, 3, 4, etc. Thus saith the Lord of hosts, Turn you, turn you unto me; Be not ye as your Fathers, unto whom the former Prophets cried the very same words; who though they would not hearken then, yet afterwards were forced to acknowledge when Gods words took hold of them, that they were punished according to their do. And this was when the captivity was expired, that he made this proclamation unto them; whereby we may judge that they were not converted when God had turned their captivity.  
2. And indeed God foresaw what would be their practice, and wherein they would bestow their greatest ceremony; And therefore many years before this deliverance he labours to secure the observance of these neglected duties when it should be vouchsafed to them. For before he warns them a word about their sacrifices by the Prophet Ezekiel, he gives the Princes a great charge about matters of justice, equity and kind dealing, as you may read Ezek. 45.8, 9, 10, 11, etc. And then there immediately follows a large direction about their offerings and feasts that they should observe, in the latter end of that chapter, and part of the next. But as he begun, so he concludes that discourse, with a business that concerns justice, Ezek. 46.18. The Prince shall not take the people's inheritance by oppression, to thrust them out of their possession, etc. And yet we cannot but take notice that they were horribly faulty in these things, though the Laws of sacrifice which they carefully kept, were environed with cautions about them. For Zachary plainly tells us that robbery and perjury (two most gross sins) did still reign among them, and to make them more provoking, they said notwithstanding that they were innocent. So junius reads those words, ver. 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) I am innocent: and whosoever sweareth of this people saith, as it, that he is innocent. i e. They were no more sensible of these sins then many Heathen people who knew but little of God, and so might more easily forget what was only taught them by themselves. But in our translation indeed it is a threatening, and thus it may be expounded (as De Dieu hath noted) most agreeably to the Hebrew text, He that steals is cut off on this side (viz. of the flying roll) according to it (i. e. according to the curse) and he that swears is cut off on the other side according to it. The roll or book that he speaks of, ver. 2. which contained a curse in it, threatened upon all judea (which was as the roll, longer than broad) was to fly abroad and spread itself upon all the guilty persons. Now one side of the Book (saith he) contains a curse against all thiefs, which shall certainly light upon them and the other side of it against all false swearers, which shall also come upon them according as is threatened. And therefore he goes on further to denounce God's judgements upon such persons, v. 4. and speaking of the woman that sat in the midst of the Epaph, ver. 7. (by whom was shadowed the people of the land, whose iniquities should be born withal but to a certain measure,) he saith ver. 8. this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wickedness, i. e. iniquity itself, the mother of all deceit, thefts and perjuries: And for this he threatens again unto them another expulsion and dispersion into another Babylon, as you may see in the following part of the chapter. And afterward God having most plainly told them how the case stood with their Fathers, and how angry he had been with them, chap. 8.2. he saith, that now he was returned to Zion, and would dwell in the midst of Jerusalem, and it should be a City of truth, etc. ver. 3. And he tells them what great things he would do for them, and that as they had been a curse, so now they should be a blessing, ver. 4, 5, etc. & v. 13. But then He adds that these are the things they must do; Speak ye every one the truth to his neighbour, execute the judgement of peace and truth in your gates; and let none of you imagine evil in your hearts against his neighbour; and love no false oath: For all these are things that I hate, saith the Lord, ver. 16, 17.  
3. And if we look back to Haggai who prophesied but two years before these words in the eighth of Zachary 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. For he saith, chap. 2. ver. 11, 12, 13, 14. That every thing that the people did take in hand, was as unclean and polluted as that which was touched by one defiled with a dead body, and that though they were an holy people to him, yet that did not make the things that they meddled withal holy. Now if we compare this passage with those that were before gathered out of Zachary, we shall easily discern I think what the matter was that made God so offended with their do. At first they let the Temple of the Lord lie waste, and builded their own houses after their return from captivity before they built it, though God had given them a command to go about it. But of this neglect they were awakened by these two Prophets, and by many judgements and sore afflictions mentioned, Hag. 2.15, 16, 17. and Zach. 8.9, 10. And then they thought all was well, because they obeyed God's voice in this thing, and because he promised from that day forward to bless them, Hag. 2.19. So the Temple were but carried on to perfection, they thought no great care was due to other things, and so continued in a world of wickedness, making their zeal for Temple-work eat up all their love to justice and mercy.  
4. 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 concludes their story in the Old Testament (and 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, all which they did without any fear of what would follow. And particularly of the Priests, he tells us that they were partial in the Law, chap. 2.9. i e. they did not judge according to the merit of the cause, but according to their love of the person. And of the Princes we are told by Nehemiah, how heavily they oppressed the people, by exacting usury of them, chap. 5. By which together with the dearth they became so poor, that it was the cause (I believe) of their detaining the tithes from the Levites, chap. 13.10. and that they were tempted to rob God himself as the Princes rob them, Mal. 3.8. To which add the great violence that they all offered to their wives, either putting of them quite away, (as some understand the place) or else taking others to them (which was worse for their poor wives) & these the daughters of a strange God, Mal. 2.11. This you know they had begun to do presently after their return out of captivity, and upon the serious admonition of Ezra repent of it; but it should seem that they fell into the same sin again in after times, and that so universally, and so much to the injury of their wives, that they caused the Altar of the Lord to be covered with tears, with weeping and with crying out, insomuch that he regarded not their offerings any more, etc. Mal. 2.13. i e. their wives made such grievous complaints to the Lord of the violence that was offered them (so it is called, ver. 16.) that it caused him to despise all their gifts that they brought him; he looking more at the others tears, then at all their sacrifices. And yet they have the front to come and ask God wherefore he would not receive them, ver. 14. To which he answers, that he must deal righteously though they would not, and he could not but take notice how treacherously they had dealt with their wives, who as they had been their companions merited greater kindness from them, and as they were taken by Covenant and contract, they were in justice obliged to have dealt better with them. And he proves that it must needs be a great offence, because it was so contrary to God's institution in marriage; for did not he make one, and yet he had the residue of the spirit, etc. ver. 15. i. e. according as we translate it Did not he make one wife only for Adam, whereas he having more the same spirit that he breathed into her, could have made many, etc. Or if we render it with others: Did not be who is one make it (i. e. the covenant of marriage) and he hath abundance of spirit still to breath into our seed. And wherefore did that one make that order that a man should cleave to his wife, but that he might have a godly seed? and therefore take heed what you do in putting away your wives, and taking others; for hereby you offend him that breathes the spirit of life into us. Or if we take it as others interpret it, their wickedness is still argued to be the greater, because they boasted that they were the children of Abraham. Now Did that one (i. e. the first of your family) do so, of whose spirit we are the residue? and what did that one? he sought a godly seed, he put not away Sarah though she was barren (which to you would seem a just cause) nor matched with an Idolater, that he might have issue. Or if we receive that rendering of the words which the learned De Dieu prefers above all the rest, it argues them of great inhumanity, and that they had not common good nature in them, which makes the sin still greater. No one would do thus that had but any relics of the spirit of God in him, and therefore much less they that seek a godly seed, as you pretend to do. You see that he might well call this covering violence with his garment, ver. 16. because it was such a wrong to those that by the Laws of God and nature deserved better at their hands. To spread one's garment, or ones skirts over a woman, is a phrase in holy writ for to marry her, Ruth 3.9. Ezek. 16.8. By taking therefore of a strange woman into their society, which was engaged before to another, they did as it were marry to violence, and contract a relation with injustice. Or as the forenamed author thinks it should be translated, Violence covered their garments, i. e. when as they ought still to have cast their garments of love and protection over their wife's violence and wrong did cover those garments; their marriage was an act of injustice, and their skirts which they spread over strangers, were all over stained with cruelty, hardheartedness and oppression.  
5. And Zachary tells us by way of prophecy, what should be in after times toward the end of this Nation and what manner of Rulers should be over the people. He compares their Shepherds, i. e. Governors (as I have shown before) unto young Lions, who do not use to protect but to devour the sheep, Zach. 11.3. And he calls the people the flock of slaughter, ver. 4. (whom he is bid to instruct) either because they were to be destroyed by the armies of their enemies or because they were a prey unto their Governors; According as it follows, ver. 5. Their possessors slay them, and they hold themselves not guilty. Yea to such a confidence were they arrived in these sins, that they Bless God for the riches which they had got in this sort. They had some devotion you see left, though no honesty nor goodness. God is entitled to all wicked possessions and acquisitions, that he may make them good, and defend them against all the clamours of men, and the suits of their own conscience. And it seems the people were very bad also, for ver. 6. he threatens them that he would have no more pity on them than their Rulers had, but let them destroy one another by seditions, and at last deliver them all into the hands of the King that oppressed them, who should be so far from taking any pastoral care of them, that he should only slay and devour them, as you may read, v. ●6.  
6. And some understand by that King the Roman Caesar to whom they made themselves a prey by such sins as those I have been treating of. That long Captivity which endures to this day, had its way prepared by their avarice and cruelty, as those acquaint us upon whom the spirit of prophecy was again poured forth. For our Lord coming and reproving the chief of that generation when he lived, for devouring widows houses, for extortion, rapine and blood; for covetousness and oppression, for being without natural affection, and the like sins; 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 then their strict observation of days, and the multitude of sacrifices; 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 I believe they took themselves to be very religious persons, and were zealous in what they did; only their zeal was not equally dispensed nor conveyed alike through the whole body of duties that God commanded. Their heat was like the flushing in men's faces, or the burning in their hands, which we do not take to be an argument of a good temper; but rather a sign that there are obstructions (as the ordinary language calls them) in the body, so that there is not a free motion of the vital blood in all the parts. I mean, they spent so much zeal in a few things, that they left no warmth of affection for other most necessary duties. In those things their heat was stayed and stopped, which made them of an extraordinary high colour, and to have the repute in the world of very great Saints and most virtuous persons. Yea they themselves gazed so much upon this flame that they took no notice how cold they were in matters of common honesty, but they committed all iniquity, in a comfortable belief that they were good men, and most beloved of God. Their great zeal for the Sabbath and such like matters made them take themselves for pious and devout persons: but the partiality and particularity of it (whereby it remained there confined) 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.  
7. And are Christians to this day more reform who have inherited their promises? I wish I could say that we are as free from covetousness, rapine and unmercifulness, as the Pharises were from Sabbath-breaking and Idolatry. R. D. Kimchi upon Hos. 2.19, 20. hath confessed a great deal of that truth which I have endeavoured to illustrate, but I can only wish that the latter part of his gloss were found as true as the former part hath proved. He saith those words cannot have a complete sense till the time of the Messiah, and that God uses the word betrothe three times because of the 3. captivities after which God doth as it were marry them to himself; but in the days of the Messiah after a more excellent manner then in former times. For when they came out of Egypt he did not betrothe them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for ever, as he saith he will, ver. 19 And when they came out of Babylon he did not betrothe them in righteousness, judgement and mercy, as he saith he would, ver. 19 for we read, Ezra 9.2. that they took strange wives, and they oppressed their Brethren likewise, etc. Therefore in the days of the Messiah (which they still expect after this third captivity) all this shall be done, when he will betrothe his people in faithfulness, ver. 20. We have seen the truth of what he saith concerning the time of their coming out of Babylon, and that they did not love righteousness, judgement and mercy; We also see the days of the Messiah, and God hath married us Gentiles to himself; O that we could see the Christian world full of justice and charity! But alas! Christians deal falsely with God in his covenant, and they are not thus espoused to him They would have God and Mammon at the same time in marriage together. And they grieve the spirit of God as the Jews did their lawful wives, by taking copartners with it into their love. I wish that this truth did not shine as clear without any proof, as it doth appear by the many proofs I have alleged, that this was the state of Israel. And I need not borrow more light from any other Scriptures to make it plainer than it is, that these have been very 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.   

CAP. XIII.  
1. The third General propounded, that these sins are of a most destructive nature to Nations. 2. Proved from the captivity of Israel. 3. And from the the first Captivity of Judah 4. The injustice of Rulers very fatal to them, and why. 5. The second captivity of Judah imputed to the same cause. 6. Tyre split on the same rock. 7. Ninive likewise and Babylon. 8. With many other Nations mentioned in the first and second chapters of Amos. 9 And in many other places. 10. This confirmed from an observation among the wise men of the Hebrews. 11. And from the history of the last Greek Empire; where 10. Causes are given of its destruction by the Turks.  
1. AND this leads me to the third thing that I am to make proof of, viz. That these are sins which pull down ruin and destruction upon a Nation, and are oft the chiefest cause of it. The Poet never spoke a truer word than when he said, 
Pindar.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (i. e. as the Scholiast well notes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) Justice is an high wall; there is no such tall and impregnable bulwark, such a safe defence to a Nation, as to deal uprightly and honestly one with another, and with all their neighbours. And then I am sure a Nation is like to be laid waste when there is a breach made in this wall for oppression, violence and wrong to enter in. I have already noted so many passages out of the Prophets that make these sins the cause of their desolation and being carried captive out of their land, that I may presume the Reader is sufficiently convinced of it: But that I may leave no room for doubting and give more abundant satisfaction in this particular, I shall distinctly by these steps confirm him in that belief.  
2. And first let it be observed that the captivity of Israel or the ten Tribes is in great part charged upon the account of these sins. This will be evident to him that can take the pains to consult these places in the Prophet Amos, whose vision was concerning that people, chap 2.6, 7, 8, and chap. 3. v 8, 9, 10, 11, 14 in which place he speaks as if he destroyed them for these sins, but would reckon with them also for their Idolatrous worship at the same time. Read also, chap. 4.1, 2, 3. chap. 5.7, 10, 11, 12, 16. and chap 8. from the fourth verse to the end of the tenth, to which add chap. 6.3, 7. and Hosea 4.1, 2, 3.  
3. Let it be observed in the second place, that the captivity of Judah both first and last is most manifestly ascribed to the same sins which even in their reformations they spared from being destroyed. For the causes of their first captivity I must again put the Reader to the pains of considering these places in the Prophets, which are too large to transcribe, Mic. 2.1, 2, 3. Mic. 3.12. Isa. 10.1, 2, 3. Isa. 30.12, 13, 14. and Isa. 57 ●7. where God saith, that for the iniquity of his covetousness he was wroth, etc. So unjust indeed they were, that they hated all good men, and cared not whether there was one of them left in the world, ver. 1. But especially consider, Isa. 29.2. which hath been explained before (chap. 6.) to signify that the people of Jerusalem should be slaughtered just as their sacrifices wherein they trusted for salvation were at the Altar. Now if you look into ver. 21. you will see what their sins were; unjust dealing, and laying hold of every occasion to ruin their neighbour, and contriving ways to entrap him. And it is remarkable that such as their sin was, such was their punishment. As they were unsatiable in their covetousness and thirst after wealth, so were their enemies unsatiable in their appetite to devour them. For he saith v. 7, 8. that their enemies shall be as an hungry man that thinks his belly is full in a dream, but awakes and finds his stomach to be sharp let by reason of emptiness. They had a kind of doglike appetite; all their cruelties wherewith one would have thought their anger would have been satisfied, being but like a dream in comparison of those that were behind. As their thirst of unjust gain still used to increase; and the more they had the more they desired to have: so was it with their enemies thirst after their blood; one draught that might be thought enough to quench it was but a preparation for a larger, and made them more greedy of it. Read likewise Jer 5.25, 26, 27, 28, 29 and Jer 7.28, 29 where after he had said, Truth is perished and cut off from their mouth, it follows, Cut off thine hair O Jerusalem, and cast it away, etc. i. e. he proclaims a captivity which should be a cause of grievous mourning and lamentation to them. And so Jer. 21.12, 13. He calls for speedy execution of judgement, or else his anger should break forth like fire against them, and though mount Zion was strong as a rock, yet they must not think that it should be able to defend them without justice, which (as I said) is a rampart stronger than a wall of rocks and mountains.  
4. And let me here before I proceed further, take notice how angry God was with the injustice of their Kings and Governors, and destroyed them for it. Ezekiel compares their two Kings Jehojakim and Jehojachin to two young Lions who did devour and tear the people in pieces, chap. 9.3, 6 and therefore he takes up a lamentation over them, ver. 1. and says that they were destroyed just as they used to do wild beasts which they took in pits made for that purpose. The one of them was taken by the King of Egypt, ver. 4. and the other by the King of Babylon, ver. 9 that they might no more catch any prey upon the mountains of Israel. And hereby the strength and power of that Nation was much impaired, there being no strong rod to be a sceptre to rule, v. 14. as shall further appear in the next observation. It is such a monstrous thing for those who are the Conservators of right and justice to transgress it, that God cannot but punish such misdemeanours, he being the supreme moderator of all, who will see that right take place. They are Gods here below, and should act his part among men, which if they do not, it belongs properly to him to chastise them, and turn them out of their office. And he will do it, because they commit sins so contrary to the end of their institution, and so disagreeing to the nature and being of the office they bear. So strange and monstrous a thing it is for Rulers to violate justice, that the son of Sirach saith, Eccles. 20.4. it is like the lust of an Eunuch to deflower a virgin, i. e. not only a treacherous but a most unnatural thing. Justice is ordinarily compared by all Authors to a virgin; and therefore (1) It must be kept pure, chaste and uncorrupted; and (2) for that end it is committed to the charge of Judges and other officers, as Virgins in the Eastern countries used to be entrusted to Eunuches who waited upon them; but then (3) These Judges and Rulers must be as far from corrupting justice as an Eunuch is from vitiating of a Virgin; or (4) If they do construprare justitiam (as Tertullia's phrase is) commit a rape upon right and justice, it cannot but be looked upon as a strange act of violence. For as God and nature forbidden such a force by an Eunuch, so do God and man forbidden it in a King or a Judge. And (5) If they prove guilty of such an unnatural sin, they shall endure the punishment that such wretched persons were condemned unto; God will not spare them above all other men. To this purpose Delrio on that place, notes out of Jansenius and others.  
5. And now for the second captivity of Judah, we shall soon see to what cause it was to be imputed. Ezekiel tells us in the 17th chapter of his prophecy that Nabuchadnezzar like a great Eagle had carried away to his own country the highest branch of the Cedar in Lebanon, i. e. Jeconiah the King of Judah, who was first carried captive by him, v. 3. And this Eagle only left a little seed which was Zedekiah, whose Kingdom could not grow any stronger or higher than a Vine, because overtopped and oppressed by the Chaldaeans who cast a dark and cold shadow upon it, ver. 5, 6. Now Zedekiah took an oath to be true to the King of Babylon who had planted him in the Kingdom, as you may see ver. 13, 14. But he hoping to rise to a greater strength and talness than the stature of a Vine, and beholding another Eagle (which was the King of Egypt) under whose protection he imagined that he might spread and dilate himself; we read v. 7, 8, 15. that this Vine inclined her branches, and shot her roots towards him that he might water it and make it grow great by helping it from the oppression of the Chaldeans. But for this falseness and breach of Covenant God was no less angry than Nabuchadnezzar, and threatens to pull it up by the roots, and make every leaf of it whither, v. 9 i. e. utterly destroy the Kingdom of Judah, and to leave none of them to bear rule in the land, as you may read from the 15th to the end of the one and twentieth ver. where you may see the sin that he denounces this judgement upon, is breach of promise, and much more violation of his each and covenant, which he took so heinously that it is repeated five times as the cause of their ruin, ver. 15, 16, 18, 19, 20. And God calls it not only Nebuchadnezars oath, ver. 16. but his own oath which was despised, ver. 19 And it is again repeated, Ezek. 21.23. as a thing that God could not forget but for which he brought the King of Babylon against them. And if you compare Hos. 10.4. with 2 Kings 17.4. you will find that this piece of unjustice in swearing falsely and breaking covenants, was a sin that brought Israel also to ruin. There is but one place more that I shall note, which concerns this captivity of Judah, and it is Jer. 34. Where the Prophet calls upon them to let the Bondmen of the Hebrew Nation go free according to the Law in that behalf. And they promised by a solemn covenant that they would yield obedience; but afterward became doubly guilty by breaking their promise, and keeping their Brethren still in slavery. Now see what God threatens because of this oppression and transgression of their covenant, ver. 17, 18, 19, 20, etc. No less than a total extirpation of them out of their land, if not out of the land of the living by the sword, pestilence and famine. And to this I am apt to think that passage relates which we meet withal in the very beginning of Jeremy's lamentations, Judah is gone into captiulty, because of affliction, and because of great servitude, chap. 1.3.  
6. And now if any one hath a list to look into the state of other Nations mentioned in the Scripture story besides these, he will find the destruction of them all attributed to the fatal influence that these sins had upon them. Tyre a neighbour country, called the total sum of all beauty (Ezek. 28.12.) that walked in the midst of the stones of fire, (v. 14.) i. e. of precious stones and Jewels that sparkled on every side of her; and that was like an Angel for glory and bravery, and as a Sanctuary for strength and safety (v. 16.18.) this famous and perfect City corrupted herself by violence, covetousness, deceit in her traffic which she anciently had abhorred, and then God brought a fire to devour her, ver. 15, 16, 18, 19 She flourished you there read after a wonderful manner till iniquity was found in her, and then (as it is chap. 26.14.) she became like the top of a rock, a place to spread nets upon. And thus she lay for seventy years as Jerusalem did; according as Isaiah tells us, chap. 23.17. by whom you must interpret those words in Ezekiel, that she should be built no more.  
7. And lest you should think that these things concerned only Judah and some of her next door neighbours who might have some report of their Laws; but did not bode so sadly to other more remote Nations where these sins are found; Take further into your consideration what God says of Ninive, which City had been a great hammer or maul in the times of the Assyrian Kings unto Judea and other countries'. And you find that these sins beat her to dust, and slew those Lion-like Kings though they filled their holes with prey, and their dens with ravine, and thought to bring up their whelps, i. e. their sons to the same trade of devouring, Nahum. 2.11, 12, 13. and Nahum 3.1, 2, etc. God sent one of those Lions, (viz. Senacherib) against the Hypocritical Nation, that I have been describing, and gave him charge to take the spoil and the prey of it, Isa. 10.56. But he thought of nothing but destroying and cutting off Nations not a few, ver. 7, etc. and therefore God threatens to destroy him utterly, and to take off his burdens and yoke from his people's neck, v. 26, 27. This he did by the hand of the Chaldaeans who broke the Assyrian Empire in pieces, but yet succeeded them in cruelty, and ravening, covetousness and unmercifulness, taking all for fish that came to their net, according as the Kings of Nineve did, Hab. 1.15. and therefore they drunk of the same cup of his indignation, as you may read, Isa. 13.19, 20, etc. and Isa. 14.3, 4, 5, 6. where he notes the hard bondage wherewith he made the conquered to 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. 47.56. where he saith plainly that cruelty and oppression toward those whom she had overcome, brought the Lady and Mistress of the world to sit down in the dust in perpetual silence and darkness. I will refer you but to one place more which treats most largely of the Chaldaeans ruin, & that is Habakk. 2. from the fifth verse to the 18th 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 spewing was upon all their glory. And take notice also 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 such Diviners and watchmen as they had (though pitiful ones they were) who had told them lies, just as the watchmen of God's people had done to them: which the latter part of that Isa. 47. doth give us reason to take for a truth.  
8. How long should I make this discourse if I should multiply more particulars from Damascus, Gaza, Edom, Ammon and all the rest mentioned together with Israel in the first & second chapters of Amos, who were all threatened for their oppression & cruelty to be punished without any mercy? He saith there that for 3. yea for 4. transgressions, i. e. for a great many he would reckon with them, but he instances only in this one of cruelty, as if this was the principal, and that which excelled all the rest in provocation. And 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 all those Nations, was this piece of unmercifulness, their 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, Amos 1.11. He did pursue his Brother with the sword; and did cast off all pity, and his anger did tear perpetually, and he kept his wrath for ever.  
9 And I think there is another whole chapter, which renders no other cause of the perishing of those Amonites, Moabites, Edomites and Philistines 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, Eze. 25. If any cause is to be added, it must be one of the same nature, which was, that they made use of the victories of others, 
See Joel 3.19.  to the revengeing themselves, and they killed those that fled for refuge to them. For so the Edomites did, as you may see, Obad. 14. and Jer. 49.2. where the Prophet tells us that they seized on their land, and took themselves to be the heirs of Judah, whom they looked on as their younger brethren. And concerning both their cruelty and their covetousness in seizing on their land, you may see more in Ezek. 35.5.10. for which they are there sorely threatened, ver. 11, 12. But as I said, I will not make a volume by prolonging this discourse till a particular narrative be given you of all these things. Nor will I any more than suggest to your meditation, (1) how that Ammon is again threatened for insulting upon the neck of the slain, i. e. of a fallen and feeble enemy, Ezek. 21.9. And (2) Pharaoh for deceiving and cozening the expectation of Israel who leaned upon his promise, Ezek. 29.6, 7. And (3) the Israelites themselves, for slaying their brethren of Judah with rage that reached up to heaven, and intending without any pity, to make them their bondmen, 2 Chron. 28.9, 10. And (4) how 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 (5) how 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, neither having power to right themselves, nor the favour of others to do them right; And (6) 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 he will not let them go unpunished: especially in the rulers whose office it is, to see right, equity, and mercy take place among men. And (7) that honest heathens note it as an infamous thing to use captives either cruelly or ignominiously; or to do unjustly, and hardly with those who are brought under our power; especially if there be any nearness of one to the other, as he that will may see by many instances in Aelians Var. hist. L. 6. Cap. 1. where he condemns the Lacedæmonians and Athenians, etc. for that when they had a gale of prosperity breathing on them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they did not bear it moderately, and use it with a humble mind, but were, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and behaved themselves in an injurious contumelious manner towards those who were shipwrackt in the storm.  
10. That God is the avenger of all such; the Jews you have seen, are a notable example, though they stood in a nearer relation to him then the rest of the world. And by often woeful experience, it seems some of them grew so sensible of it, that there is a saying upon record of some wise men among them to this sense. When Gods ears are shut against all men's prayers, he will hear the cry of the poor, needy, and oppressed. Quando vastata fuit domus sanctuarij, omnes portae clausae 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. 
V Lex. Talmud. Vocah. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  This they prove (as Buxtorf hath noted) out of Amos 7.7. which they render thus, And he shown me, and behold the Lord stood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the wall of defraudation or oppression (i. e. I suppose of Samaria or Jerusalem, Cities full of violence) 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 they were extremely guilty. And then God saith ver. 8. that though he had spared them twice upon the petition of Amos (ver. 3.6.) yet now that these petitions of the poor came to him, he would not again pass by them any more. And seeing the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in this place only, they have some colour for this interpretation, & I conceive they took the signification of it from a word that is of near sound, and differs but in a letter, viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which denotes sighing and groaning, which oppression you know causes. Even in Israel you see (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 answer. See Ecclesiast. 21.5. and 35. ver. 13, 14, 15, 17. etc. in the former of which places there are these remarkable words, A prayer out of a poor man's mouth reacheth unto the ears of God, and his judgement cometh speedily. But I am not much concerned to dispute the truth of this gloss, seeing the thing itself which it asserts, is otherwise put out of all doubt; and this very Prophet Amos presently after saith (as we noted before) that these are such works as God cannot forget to punish, Chap 8.7. and there is such particular notice taken also of the shedding innocent blood, as an iniquity that he will not pardon. 1 Kings 24.3, 4 And therefore leaving this to obtain what credit it can get, with those that are better skilled in that language than myself, I shall conclude this chapter with a brief relation of those causes which are assigned by the Greek historians, of the destruction of their Empire, and delivery of them unto the power of the Turks.  
11. And I shall go no further then Mart. 
V Pag. 55.  Crusius his notes upon that political history of Constantinople which he set forth, where he observes these causes as most notorious amongst others, (1) the Injustice and Oppression of their Emperors, as he instances in Michael Parapinatius, Anno 1075. and Alexius Comnenus, Anno 1084. who thought himself not to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, not the Father (as we speak) but the Lord of the common wealth. He there notes several unjust acts of his, which gave his people such discontent, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  that when the Turks came into Asia, many choosed rather to submit to them, then bear the oppression of the Emperor any longer. So Choniates saith in his life, whose words are these, The cruel and inhuman Barbarians seemed to be fuller of compassion, kindness and humanity than ourselves. (2) He takes notice of the Idleness and voluptuousness of the same Princes (which commonly is fain to maintain itself by rapine and violence) from whence it came to pass, that when the Turks broke in with their forces, they were more fit to sit and spin with girls at home, then take their arms into their hands and fight with enemies in the field, as the same Choniates saith. (3.) The perversity & covetousness of those that chose the Emperor, who minded only their own profit, and made no reckoning of a valiant and ancient Roman spirit; So that an infant (as the same author speaks) in his swaddling bands, was as good as any else to be promoted, if it would promote their own private designs. (4.) Civil-wars and the ambitions of great men, which made them sometime fall off from the Emperors: (5) the malice of some men against their private enemies, made them invite the Turks to come and take their revenge; who were easily alured by the goodness and riches of the country to embrace such motions. (6) Covetousness and the love of riches, which made them that they would not pay garrison soldiers, and so the places were quit The very navy was neglected through parsimony, and so the Islands were lost. And he or some other observes that the Citizens in the last siege would not give a supply of necessary charges for the defence of the City, complaining of their poverty, when as there were vast treasures found in their houses when it was taken. (7) The insolences and wrongs that the soldiers were luffered to offer to their friends; which made the Historian say, that they were not like to achieve any thing who went to the war loaded with curses and tears for their Viaticum in their march. (8.) Treachery and perfidiousness to their enemies; for they kept not faith with the Turks, which much incensed their anger against them. (9) A general neglect of Government, in so much that he saith, no care was taken to punish vice; ancient Fabrics fell to the ground, the coin was adulterated, and false money stamped, and a great looseness there was in their apparel, which one thing, he saith, wise men looked upon to signify 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the alteration of the Government, and dissolution of the Kingdom. I may add the (10th) though not so near to my present subject, and that was the dissensions and differences that were among other Christians, so that they could not give them relief. But how should such differences have been, and still remain in the world, if there were that love to mercy, kindness and justice that God by his Prophets and his son called for? Let all Christians consider how they are concerned in these things, and let them learn both by ancient and later stories of indubitable credit, to lay aside their angry passions, and their covetous affections, or else they will be their undoing. Man cannot, God will not help it.   

CAP. XIV.  
1. The fourth general head, That if a Nation expect settlement, it must establish justice and mercy. 2. God is desirous of the peace and quiet of the world. 3. But it must be on those conditions, as is proved from what was said to them before the captivity. 4. And from the words of the Prophets, after their return out of it. 5. From many other places of Scripture, with which a conclusion is put to the discourse begun, chap. 9  
1. ANd now I shall descend to the fourth and last thing which I am engaged to treat of; That where peace, settlement and safety is expected by any Nation, 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. This commands our regard with the greater authority, because it hath all the former discourses speaking in its behalf. But nothing should more awaken us to mind it than this consideration, that many cozened themselves by a ready performance of some religious duties, into a most dangerous security and vain confidence in God, whilst by reason of these sins (which are accounted by such persons but small petty matters in compare with their glistering piety) they have been working their own ruin. And I think no Nation is more concerned in it than this wherein we live, because God hath begun, shall I say, to smite us, and lay us low, or hath almost laid our honour in the dust; to this land therefore I may well use the Prophet Isaiahs' words, and say, as it is Isa. 28.22. Now be ye not mockers, lest your bands be made strong. For I have heard from the Lord God of hosts a consumption even determined upon the whole earth, I mean, let us not make light of all God's admonitions and messages that he sends to us, lest we be bound with such iron chains of affliction as we shall never be able to shake off; for I have assurance from the Word of God in the mouth of his Prophets, that God will make an utter end, as he hath begun, if we will not put away the evil of our do.  
2. God indeed doth really desire the peace and quiet of Nations, and he loves not to afflict them, but when there is great need; which should make us reform more speedily when he chastises us, because his chastisements are an indication of great distempers upon us. He doth not always use the same courses to make us good, but he changes his method as he sees most useful for us. As the husbandman sometimes ploughs and breaks the clods, and again at other seasons sows his seed (according as it follows in Isa. 28.24, 25.) so doth God sometimes cut and break us by afflictions, and sometimes instruct us and teach us by his Word that he sows among us. And as the Husbandman doth not draw his Cart wheel over the smaller grains, as he doth over his Wheat, but beats the Fitches & Cummin out with a rod or a switch: Even so doth God in his husbandry upon men's souls; he sometimes afflicts more gently and lightly, and at other times more sharply and heavily, according as the condition of his patients require, v. 27. And as the same husbandman will not be ever threshing his Wheat, or breaking it with his wheel, or stamping upon it with his horse's hoof, but only so long till he hath separated it from the chaff, v. 28. so doth God likewise afflict and beat us, only so long till he hath loosened us from our sins wherein we were settled, as the Corn in the ears, and then he ceases. God is wonderful in counsel, and excellent in working, and he ofttimes shakes Nations very sorely, but it is that they may repent and be divided from their sins, as the Wheat by winnowing from the chaff, and then he will settle them more firmly again, and lay them up safely, as the Wheat is reposited in the granary after all its knocks and agitations.  
3. But then these things which have exercised my pen so long, must (as I said) be carefully repent of and amended. For first they were proposed to this people before their captivity as matters to be reform, if they hoped for any favour from God; as you may read in Hosea, chap. 10.12. and chap. 12.6. and especially 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, which is again repeated with abundance of earnestness, ver. 21, 22, 23, 24. to this sense, Do not make a noise in mine ears with good words and flattering devotions; away with these offerings and sacrifices in which you are so forward, but let me see judgement and righteousness like a mighty torrent carry all before it. And to what they say relating to Israel, the Prophets Isaiah and Jeremiah consent, when they speak concerning Judah. This you may understand, if you will be at no more labour, but to cast your eyes on Isa. 1.16, 17, 18, 19, 20. Isa. 58.8, 9, 10, etc. and Isa. 33.14, 15, 16, etc. in which last place you may observe, that when the sinners in Zion saw the great destruction that God had made by the Army of Senacherib (of which he had been speaking before) those hypocrites began to be surprised with fear, lest the same burning should be made among them, ver. 14. Now the Prophet tells them how to avoid it in the following verses, and saith ver. 17. that if they did do as he advised them, they should see their King in his beauty, and God would enlarge their territories, and they should be a terror to all their enemies, and they should see no Assyrians among them any more, but Jerusalem should stand for ever, and be like a Land of rivers, yet without any enemy to annoy it, ver. 17, 18, 19, 20, etc. And so you may read in Jer. 7.5, 6, 7. and Jer. 22.2, 3, 4, 5. where he saith, that if they would execute judgement and righteousness indeed, etc. then Kings should still sit upon the throne of David. Which very thing they might have learned from the experience of their Fathers, ver. 15, 16, 17. concerning one of whom it is there said, That he judged the cause of the poor and needy, and then it was well with him. And was not this to know me saith the Lord? Yes, this is the business, though you would fain make the world believe that you know God, while you are covetous, unjust, unmerciful, bloody, cruel, 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 Fathers then only when they did execute judgement and justice, and then they truly had the knowledge of God. Those words indeed are spoken of a particular person (but concerned all the Nation, as I have applied them) and that was Josiah, a good Prince, whose son Shallum it seems stepped over his brother's head to the Crown (for he was the youngest, 1 Chron. 3.16.) and therefore is threatened by God to be carried away, and they are bid to weep for him, more than for Josiah who was dead, ver. 10, 11. And then for the next King, who was Jehojakim, he minded only his own greatness, and built him a fine house by unrighteousness, raising unreasonable taxes, or otherwise oppressing his subjects, and defrauding labourers of their wages, ver. 13, 14, 15. and therefore God threatens him, that he shall be buried with the burial of an Ass, none lamenting for him, his Nobles not bewailing him with Ah my Brother, nor the people or strangers with Ah Lord, or ah his glory.  
4. I need not add, that as without these things they could not be continued in the good land that God gave them; so there was no hopes of any long settlement after they were returned from Babylon's slavery, unless they did carefully observe them: For the Prophet Zachary (in the next chapter to that, at which this discourse began) doth plainly tell them, as hath been already said that they must execute judgement, and speak truth, and not so much as harbour any evil devises and contrivances against one another in their hearts, Chap. 8.16, 17. Without these their Feasts and days of rejoicing (which came in stead of their mournful meetings, ver. 18, 19) would do no more to keep the heavens clear and shining upon them, than their Fasts and sorrowful days could do before, to disperse those black clouds that had gathered about them. And therefore when God tells of such joyful times, he adds this memento again. That they should love truth and peace. As one of the Jews saith concerning a Fast, that Merces jejunij est Eleemosyna, the best thing in it, and that which crowns it, is an act of mercy; the same may we say of their Feasts, which were all of them like the Athenian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in memory of some burden that God had shaken off from their shoulders; and therefore did teach them how kindhearted they should be to others; and particularly you know, that as every seventh day they were to let their servants rest; so in every seventh year they were to release them from their service, and to forgive all their creditors who were not able to pay them. And observe these three things that are said (in the 15. Deut.) about this release, which might have taught them how far they ought to have been from all covetousness and oppression, if they expected God should be good to them. First, if any poor man came a little before that year to borrow money of his neighbour, he was not to forbear to lend him as much as he needed, out of a wicked thought that the time was near, after which he could never recover it of him, ver. 7, 8, 9 And secondly, they were not to send away their servants empty when they did release them, but to furnish them liberally with provisions, as God did them when he brought them out of Egypt, ver. 12, 13, 14, 15. And thirdly, that this is made the condition of their having prosperity, v. 10. Because that for this thing the Lord thy God shall bless thee in all thy works, and in all that thou puttest thine hand unto. According as he saith concerning that great time of joy, which was after seven times seven years, and when even the servant, whose ear was bored, went free; that by keeping these statutes, they should dwell in the land in safety.  
5. 
Psal. 11.7.  For the righteous Lord loveth righteousness, and his countenance doth behold the upright. 
Psal. 5.12.  He will bless the righteous, and compass him with favour as with a shield, 
Psal. 18.25.  with the merciful he will show himself merciful: with an upright man he will show himself upright. 
Isa. 32.7, 8.  The instruments of the Churl 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. When judgement shall dwell in the wilderness, 
Ib. v. 16, 17, 18.  and righteousness remain in the fruitful field; Then the work of righteousness shall be peace, and the effect of righteousness quietness & assurance for ever. And his people shall dwell in a peaceable habitation, and in sure dwellings, and in quiet resting-places. To the further attesting of which truth, I might remember the Reader how that Moab herself was directed to exercise justice, and also to show mercy toward those Jews that should fly to them for refuge; and that because they were proud, and would not hearken to such good counsel, God threatens to shake their foundations, which else might have been settled. Isa. 16.1, 2, 3, 4, 6, 7. where he bids them pay their tribute as they were wont, though Judah was brought low by the Assyrian Kings; and also to let them have a dwelling among them who were expelled by their enemies from their own country. And I might call to his mind also that counsel which Daniel gave to Nebuchadnezar as the only means (if there were any left) of lengthening out his tranquillity, viz. to break off his sins by righteousness, and his iniquities by showing mercy to the poor, Dan. 4.27. But the thing is so clear already, that he who hath not eyes to see it in this broad light, will not be convinced of it by all the labour that I can use. And therefore I shall here put an end to those four things which I propounded to be handled, leaving every man to judge of the truth of these observations.   

CAP. XV.  
1. The reason why I make not a particular application of all that hath been said to the case of our Nation. 2. Which others may do better than I can, and more to the general good; great need they should, because there is great reason to suspect us guilty of these sins. 3. Because so many unjust and unmerciful actions have been committed. 4. Every man therefore must search into himself. 5. The Rulers especially are herein concerned, for sundry reasons.  
1. IT may now be expected that I should search into the state of this sinful Nation wherein we live, and consider whether our case do not parallel that which I have now described. But I being one of the meanest of those spiritual Physicians that are in it, and but of small practice and little experience, do not conceive myself sufficient to make a full discovery of the temper and constitution of it. Healthy I am sure it is not, but desperately sick and like to die, unless God's infinite mercy and our care prevent: But whether it labour of this disease more than any other, which was the plague of the Jewish state, I have not acquaintance enough with particular persons to affirm. But yet I am not so blind, as not to see what the actions of some men professing Religion have been among us, at whose disease, without coming near them to feel their pulse, an ordinary skill may more than conjecture. And therefore I cannot but suspect that a great many are sick of the same, though I do not know them; and that their zeal and good affection to some duties of piety, is but their disease and not a good habit of their souls.  
2. This jealousy made me to take this pains, and to touch this sore something sharply in many passages of this discourse. And let me entreat those that are of greater skill and larger observation; that have had more to do in the world than my years and obscurity would permit me, and whose books are like to come into more hands; let them I say make a more exact inquiry into the state of this nation, and when they have passed a judgement upon its proper distemper, tell all the people of it as plainly as they can, the danger in which they lie, of being made the people of his wrath. For though I dare not take upon me to be as one of the old Prophets, and to say that the nation is generally guilty of all these sins; yet thus much I have more than said, that as they were the ruin of Israel and Judah, so will they bring down God's vengeance on our heads if they be found to reign among us, unless we unfeignedly forsake them. And this I shall further say, that I very much fear by what I have observed of some, that if a Prophet should now arise among us, or in other parts of the Christian, yea the Reformed world; he would thunder out against us the same words that I have cited out of the book of God. He would tell us how little difference men make of 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. And though men talk much of separating themselves from the world, yet it is a great doubt with me whether He would have any better language for those who are double-refined from Popery, and have reform even the reformation.  
3. For sad it is to think what horrid things have been done among us, under the glorious name of Christ Jesus. It is but a small thing to say that men have winnowed with every wind, and gone in every way (as it is Eccles. 5.9.) or that they have taken all ways of getting riches, and become any one's creature to become great; or that they have broken the Laws and Sanctions of the place where they live to make them serve their ends, with such like things: For rapine and oppression, cruelty and bloodshed, falseness and perjury, and whatsoever the covetousness or ambition of men would put them upon, have been blanched and whited over with the most specious and fair names of Religion, and the honour of God. And one cannot choose but have a fear that this infection hath spread far and near in the Nation, seeing it hath been almost an honourable thing to wrong an enemy, and seeing men have had so many rich and inviting occasions (which they call providences) to do against known Laws & principles of Conscience. Who can then hold his peace from speaking of these things? how can I forbear to wish that I had a voice as loud as Stentor, or like that of Mars in Homer, that I might make these things that I have said to ring in the ears of the people of this Land! Though you exalt yourselves as the Eagle in high flown devotions; and though you build your nest in the stars, and talk of glorious illuminations, though you think you dwell in the rock, and shall hid yourselves in Christ Jesus, yet from thence will these sins bring you down, and shame shall cover you. I have the word of the righteous Lord for what I say, and I the testimony of all ages, and mine own eyes have seen those things done which I verily thought would be the ruin of the Actors of them, and so they have proved.  
4. Let every man therefore enter into his own heart, and consider whether there be any violence in his hands when he lifts them up in supplications to heaven; any of the blood of the poor and oppressed running about his fingers when he lays hold of God's mercy; any unjust acquisitions that he is conscious of, when he devotes any thing to his service. If these things be not found among us, we may have hopes that God will not make us a desolation; but if they be, we ought deeply to be humbled for our hypocritical fastings, prayers and humiliations; and for that whilst we 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 with all speed amend our ways and do. For the Hypocritical Nation is the people of. God's wrath, Isa. 10.6. And he will be avenged of such enemies, and ease himself of his adversaries, Isa. 1.24. When he goes into his vineyard (as it is, Isa. 5.7.) and looks for judgement, but behold oppression, and for righteousness, but behold a cry; when men are come to that pass, that they take the matters of Justice but for a trifling business, and hope 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 a loud asseveration, that many houses shall be desolate, even great and fair without an inhabitant, ver. 8, 9 and see ver. 20. unto 25.  
5. If I may be allowed to say any more, it shall be only this, that the Rulers of the land must carefully and impartially inquire into themselves about these matters. For first they are more than others concerned in them, as many of those places which I have alleged will tell him that reads them; and (2) They have greater power and temptations to do these things than most of the people; and (3) They raise these sins nearer to the height of the prophetical expressions, than the ordinary sort of men can do (in regard of whom many of those phrases that I have cited must be interpreted with some diminution and abatement) and (4) God gave a particular command concerning the Kings of Israel, 
V Schickarti jus reg. Hebr. cap. 3. Theor. 11.  that they should not multiply silver or gold (Deut. 17.17.) i. e. private riches they should not strive to gather into their Coffers; for this he knew would make them oppress his people; and likewise that they should not lift up their heart above their Brethren (v. 20.) i. e. be proud and despisers of their subjects, for this would make them unmerciful and void of pity toward them. And (5) a Prince is called in the holy language by a name, (viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉) which teaches him to be like that Ptolemy who for his good deeds was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Benefactor, one that doth good to all, but harms none of his Subjects. And (6) they cause the People to err, if they be bad, as it is Isa. 9.16 so that every one becomes an hypocrite and an evil doer, and every mouth speaketh folly, according as you read in the following verse.  
Let us all then from the greatest to the least examine ourselves, and be well informed whether we be guilty or clear in this matter; and let us make the same conscience of doing justly, that we do of hearing Sermons; and of loving mercy, that we do of fasting and praying, and then God will dwell in the midst of us. And let no man's heart be so wicked as to think that he shall lose by doing thus; for God saith, In the house of the righteous is much treasure, Prov. 15.6. and righteousness exalteth a Nation, Prov. 14.34. And, The Lord will not suffer the soul of the righteous to famish, but he casteth away the substance of the wicked. Blessings are upon the head of the just, but violence covereth the mouth of the wicked. As the whirlwind passeth, so is the wicked no more; but the righteous is an everlasting foundation, Prov. 10.3, 6, 25.   

CAP. XVI.  
1. A Caution; the reason why these sins were more destructive than others. 2. Further cleared. 3. The reason why men are more apt to be inclined to zeal for religious duties, then for justice and mercy. 4. A further reason of the same thing. 5. This zeal may make men take injustice itself to be a just thing. 6. It concerns us therefore to look well to ourselves in these matters. 7. And Judah should be a warning to England.  
1. BUT that this discourse may not be liable to any mistakes, I shall a little farther open the sense of what hath been said, whereby likewise it will become more useful to the Reader, if he please to attend it. I do not affirm either of these two things; first that these are the only sins that undo a Nation; or secondly that these were more heinous in themselves then the Idolatry whereof the Jewish Nation were also guilty. No, let me not be so understood as if I thought that denying of God, blaspheming of his name, worshipping of Idols, and such like sins as are more immediately against the Deity, were not wasting sins, & more horrid than the other: But the truths that I assert are these. First, that the sins of injustice, fraud and cruelty are and have been enough to destroy a Nation without the other; and Secondly, that they commonly prove the most dangerous and ruinating to a people of any else, because they are overlooked when they reform, though being duties toward our Brother whom we continually see, one would think they should be in our eyes above all other. 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 be content to be religious & given to devotion, so they may but retain their unlawful gains, pleasures and ambitious ends; yea their very religion and forwardness for reformation in such matters 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 opporunities.  
2. Hence I say it is that these sins do more commonly ruin those Nations that know God, than corruption in his worship doth; not because that is not destructive, but because men will a great deal sooner reform in that then in these other; for a fair correspondence with God in all the outward duties of his worship is a great deal more easy than this denial of men's selves in their covetous, malicious, ambitious, and other fleshly desires. And beside it is more apt to get a man a great name among others, if it be in any good measure of fervency and heat, and likewise to beget in himself a comfortable opinion that he is mightily beloved of God, seeing he doth those things that are most highly reputed of. So much hypocrisy therefore and deceit being in men's hearts, and they being so willing thus to put a cheat upon themselves; I hope it will not by any be deemed unseasonable that I have treated of this matter, rather than of the other. And if any will be so censorious as to say that I have not pressed the matters of religious worship so much as I ought; they had best take heed that they do not bring our Saviour himself under their lash. For when the Ruler asked him (Luk. 19.18.) what he should do to inherit eternal life; He doth not say one word concerning the duties of the first Table, but only of the Second, in which it should seem they were more negligent then in the rest. And when the man answered that he had done all those things that he spoke of: Our Saviour doth not Catechise him how he had kept the Sabbath, and abhorred Idols, and such matters; but he desires him only to be careful of this one thing further, which was that he would wholly take his heart off from covetousness, and the love of the world.  
3. If any ask how it comes to pass that men should be so very zealous and forward in pious duties when they are so cold in the other; I have already given him an answer to this purpose. First the religious services in their greatest outward purity do not find the nature of man so averse unto and abhorrent from them, but that they may be very forward to do them. And (Secondly) They make also 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 (Thirdly) Than he may be so pleased with this fine persuasion, and so inwardly tickled with the sweetness 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 an 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 (Fourthly) if we turn our eyes the other way, we shall find that justice and mercy, pity and compassion, forgiveness and doing good to others (especially to those who have wronged us) will fall out sometimes with a man's worldly interest and carnal desires, and will put him to learn that hard lesson of self-denial; and besides, 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 wise and a great Master, 
Ren. Des Cartes.  Nulli facilius ad magnam pietatis famam perveniunt, quam superstitiosi & hypocritae. None sooner obtain a great fame for piety, then superstitious persons and hypocrites. One reason I conceive of it may be, that men who 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. And this 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, because they make not such a buzzle in the world.  
Now you all know how ready men are to stickle for that which draws the eyes of all men to it, and if you do not, the Apostle will tell you how soon this disease began in the Christian Church. For that which St. Paul reproves in the Corinthians, was this, that they made most stir about that which brought them the greatest glory and most credit; preferring gifts of tongues before prophecy; and prophecy before love and charity.  
4. And besides you must consider further how fair an occasion men have to be dishonest when others rely so much upon their credit, that they will thank them even when they deceive them; and think they have used them very kindly (because they say so) when they have dealt very hardly with them. This makes many dress themselves up religiously, because it is a more cleanly way of catching the prey, when the Wolf puts on the Sheep's skin. He may devour a silly Lamb in a corner, and wipe his mouth, and none can say that he hath done any harm. The well minded people flock very innocently and simply to a man who is famed for piety; and now if he be a beast of prey, there is no such opportunity as this to devour and raven, because he is taken for one of the sheep of Christ. And therefore it was anciently observed, that no man could so securely commit all wicked actions as he who had gained the repute of an honest man. Which made the Poet in Plutarch advise this as a piece of craft, 
Plut. De and. Poetis.   
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Do all thou canst to be accounted just, and spare to do nothing whereby thou mayst be a gainer. But then (that I may come nearer to our discourse) 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, though he hath none, and yet hath very gainful opportunities! This man may spoil and devour with a good conscience, because he takes himself to be a sheep. And having arrived to a conceit of his godliness without these paltry virtues of justice and mercy, he cannot take it to be any part of his godliness to maintain them. 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 than it is of the Devil's craft, so to persuade and inflame a zealous man in religious duties, 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 out of Conscience perhaps he is forward in some things, which make such a noise that they quite drown the voice of conscience in other matters; how easy is it for him to commit all other wickedness with safety, though it be no less dangerous than that which he avoids?  
5. But there is an higher secret in this hypocritical godliness than hath been yet named; and that is, when even injustice itself is accounted but a piece of zeal for God. When men are so hot that they will even sin against their conscience for God's sake, they take themselves you must needs think to have highly merited at his hands. Thus some Greek Christians in Crect did once handle the poor Jews; getting their riches from them by false and slanderous accusations of them before the Magistrate, and thinking that they did God good service in so doing: In so much that their Patriarch Metrophanes was fain to write to them to forbear such violence and injustice, under pain of being excommunicated and cast out of the Church. 
C●●s. Turcograec. L. 4.  In which letter he hath this remarkable passage worthy of the consideration of all fiery Zealots, Let no man think he is excused of his injustice by saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that he did not wrong the godly, but a fellow that was not Orthodox. For our Lord Jesus Christ in the Gospel said, Luke 3.14. Do violence to no man. Where he makes no difference of persons, nor permits any man for any cause 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to do wrong to those that are of a wrong belief, or not of our opinion. You see with what absurd fancies a false godliness inspires men's hearts. When they are once intoxicated with an high conceit that their religious affections have made them Gods darlings, they think that all the world should be theirs, & that nothing is too good for them, but that others deserve to be turned out of all. It easily swells them into this fierce belief, that it is no wrong to take from those that love not Jesus Christ, especially seeing it is to be given to themselves. Yea it lifts them up even to a throne itself, & makes them think it no injustice to thrust another out, that one of God's beloved children may sit in the place. And though you shall hear nothing more in such people's mouths, than Justice, Justice, yet by that they mean nothing else but to have that done which is agreeable to their own desires which are the only rule of right and justice.  
6. For the Lords sake therefore, for your own, and the Nations sake, mind these things that have been said more seriously. And do not look upon these as matters of a less moment and inconsiderable nature, 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. Hear the Prophet Isaiah speak once more, and if you listen well to what he saith, it may make you fear lest the tongues of the Prophets among us have been too silent and sparing in calling for these things: 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. Isa. 30.8, 9, 10, etc. They would not have the Prophets speak to them of things that were right and honest, which had too much of severity and rigidness in them, for such dainty darlings as they took themselves to be, but desired some soft and sleek, some flattering and delicate, though deceitful doctrines to be preached to their tender ears. They wished that they would cry Peace, Peace, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as Kimchi there notes) do according to your hearts desire, and it shall be well with you; and when they thus lulled them asleep and abused them, than they applauded them for good men and excellent Preachers. They could not endure that they should run in the old beaten way, and preach so much strictness of righteousness to them: No, they say find some new smooth path wherein we may go without out 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; or do not press holiness so earnestly and frequently upon us. But what will God do with such a people, or what is his judgement of them? Can he be content to let them go whither they will, and follow after them still with his love? The 12, 13. and 14. verses will give you an answer to this. Thus saith the HOLY ONE, because you despise this word (i.e. because you like not to hear of the HOLY ONE) and trust in oppression and perverseness, and stay thereon (i.e. hoping to far well enough, and by your money to hire the Egyptians to help. you) Therefore (and mark good Reader 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 an high wall, whose breaking cometh suddenly at an instant, etc. i.e. Though you have built high confidences to yourselves, yet they will all deceive you: And just as you see a lofty wall doth swell sometime and burst on a sudden; and besides that it falls down upon those that are under it, who dream of no such thing, it also crumbles into dust or little bits that can be put to no use at all; Such shall your ruin be. First total, because you shall be all broken in pieces and nothing of your City remaining; and Secondly inevitable, because unexpected and not believed through the deceit of your hearts and your false confidences in other things, while you remained guilty of oppression and such like sins.  
7. And then you shall find in the 17th verse of the same chapter, that he saith, they shall be left as a beacon on the top of a mountain, and as an ensign on an hill. The Vulgar Latin renders it, as the Mast of a Ship on the top of a mountain, and some give this sense of it; They should be as a  to them that sail, that they may hold a right course, and not split themselves on those rocks that others have done. I pray God that Judah and Israel may be so to England, and that all men would look upon them, and beware how they touch upon their sins, which will dash us in pieces, and make this Island to become the like sign to all the Nations round about us. And the Lord open every man's eyes that he may see how far he is concerned in any of these Truths, that he may pass sentence on himself, if he love not Holy Sermons, and prevent the condemnatition 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.   

CAP. XVII.  
1. An entrance to a more particular discourse about False Religions. Hypocrisy double. 2. Atheistical Hypocrisy. 3. It is threefold: First out of a design to be great. 4. Secondly, To serve the pleasures of the flesh. 5. Thirdly, to hid some dangerous opinions. 6 Pharisaical hypocrisy what it is. 7. How men come to get such a good conceit of themselves while they are vicious. 8. They may deceive themselves but not God: the danger of it.  
1. HAving thus passed through the Jewish Story in the Old Testament, and made it as serviceable as I could to the present Age; I begin to consider that it will be very profitable for to give a more particular description of that False Religion that domineers so much in the world; whereby men cousin their souls, without undertaking an Universal piety towards God, together with Justice and Charity toward their Neighbours. And for an introduction to that discourse, 
D. Jachson.  I think fit to distinguish with a very great Divine (one of whose Sermons put me into the foregoing meditations) concerning a double Hypocrisy. The one of the Atheist, the other of the Pharisee.  
2. The former is very gross and palpable, whereby a man labours to cousin the world with a Mask of Religion which he puts on as he sees occasion, for the serving of some worldly ends that he knows not how better to advance, then by such a disguise. The men of this sort have a perfect resemblance to the Gentleman in Aelian, who being to go into the presence of the Persian King, before whom he was to make such adoration as he had not mind to give him, He let fall his ring at his entrance in the presence-Chamber, and so his stooping to take it up passed for a worship of that great Majesty. These Atheistical Spirits seem to worship God, and make very lowly addresses unto him, when indeed they do but stoop to their own interest, and are but taking up some worldly thing, to which they have more mind then to be Godly. 
Mr. Greg. Annot. p. 144.  Religion (as a learned man of our own speaks) is but a politic Engine of State in some men's hands; but of such power, that it is useful for the battery as well as the defence of the State; and as serviceable to the ruin as the conservation of a Commonwealth. A very necessary thing it is as they handle it to the turning of affairs here below, but of no concernment at all to the other world.  
3. And of these that put on a face of Religion out of design, there are three sorts which I will unmask before you. The first is he that designs his profit and utility, when he sees that Religion is a fair means whereby he may rise to Greatness, a ladder whereby he may climb to high preferments. When he discerns the times are of that temper, that Religion will make a good mask to hid his covetous, ambitious and perfidious intendments from the eyes of well meaning and charitable men; when he perceives that it will make him to be more trusted, and that a greater confidence shall thereby be reposed in him; there is no man shall have a more Saintlike garb, a more reformed tongue, and devout behaviour. Many petty chapmen in the world that trade but for little things, have learned this Art, to gain credit and repute with others that so they may suffer themselves to be cheated by them with more faith and confidence. We may be sure then that the Great ones of the world, who design higher matters, and aim at more lofty ends, are well versed in these religious tricks of deceiving. Herod pretended religious devotion and worship which he would fain give to Christ, when he intended that this Lamb of God should be the sacrifice. Numa among the Ancient Romans, pretended Revelations and familiarity with a Goddess, but it was to make himself a God among the people, and his Laws held for sacred. And so the Grand imposter Mahomet (as is in every one's mouth) held his neck away, as if he looked for a whisper from heaven, when his head hung towards the world, and he meant only to get his doctrine to be more devoutly devoured by the people. The Masters of policy know that their talk of God, their praying to him, and their solemn attendance on all religious offices, together with a sanctimonious carriage & seeming squeamishness of Conscience, will make them more reverenced by the multitude, & less suspected to have any but good and simple designs. They know that these things will make the world gape upon them, and swallow all their proposals without any chewing; or else they willmake them cast all the odium of their wicked actions upon other men, and hold them excused as men whose integrity would not suffer them to do so badly: or at the worst pass them by for religious weaknesses and infirmities, unto which all are incident. It is not to be told what the name of a Saint will do to hollow those actions which in other men would seem as black as the Devil; to cast a varnish and a most handsome gloss upon the most hellish and foulest erterprises. And therefore the Politician had been much defective if he had left this Rule out from among the rest, That a man who would be great in the world, must be externally religious. And the greater grace and comeliness he is able to act Religion withal, the more eyes he shall have upon him, and the more will fall down and worship him.  
4. A Second sort there is that design their own ease, pleasure and brutish delights, whom I may call the Fleshly Politians. Men that are cunning in this art of Religion, that thereby they may enjoy the foul delights of the flesh with more security, and with the favourable opinion of the multitude. By a great show of something that is extraordinary in devotion, they hope to draw the eyes of the world from their beastly life, and make them gaze at the strange appearances that they say is of God in them. They hope by making a blaze on high, to make men take no notice of what is done here below, just as they see while the vulgar stare at some comets that appear in the heavens, they neglect what is under their feet more apparent upon the earth. And therefore they resolve to talk of wonderful manifestations, discoveries and appearances of God to them, they rise presently into the clouds in their expressions, and discourse of divine things in a mystical strain; they speak of revelations and high illuminations from heaven, and use perhaps some very fiery devotions which dazzle the vulgars' eyes and amaze their underderstanding, so that they cannot see their wicked and abominable practices. But if men will needs be prying into their secrets, and when they see them, will not in charity excuse men of such high attainments, than they begin to rant more confidently, and boldly to affirm that all things are lawful to men of such a growth, and in such special favour with God, and lead so certainly by his Spirit. Or if they do not go thus high, yet they take up the Religion that is in fashion, on purpose that they may avoid all sufferings and persecution, and that they may never receive any molestation in their beloved flesh. They are resolved to do any thing that they may never feel any pain, and if Religion be the way to preserve them from it, they will make it their pleasure sure to counterfeit it as exactly as they can. Such are the Leviathans of this Age, who love to tumble up and down in the flood of worldly delights, and would rather imitate all Religions than be of any. The great pillar of their Religion is self-preservation, though our Saviour hath expressly said. That he who will save his life shall lose it, and he who will lose it shall find it.  
5. A third sort may have it in their design to spread some dangerous notions and traitorous opinions against God, for the hiding of which it is but necessary that they seem very strictly pious. All men are very shy of a professed Atheist, or of one that denies the Bible to be God's word; and therefore they that would disseminate any thing to the prejudice of that belief we have of a Deity and of the holy Scriptures; must look as if they were of all men the furthest off from such profaneness. And though they laugh in corners at the ridiculous simplicity (as they deem it) of those that fear before God and tremble at his word; yet before others they can put on a sour face, and seem to do more than stand in awe of him. But these Players and Actors in Religion it is not my design to set forth in all their colours, both because they are not so numerous as the other, and because they cannot stand long upon the stage before they go off & every one know what they are.  
6. The Pharasaical Hypocrisy is a more fine and subtle poison, whereby a man Cousins himself and puts a cheat upon his own soul; and therefore about the discovery of it I shall bestow all my pains, as most latent, and standing in greatest need of a cure. This is it also which the Scripture speaks of, in whose phrase hypocrisy, flattering of God, and lying to him with ones lips do not signify the professing of one thing and meaning another, but a present profession of love to God and Religion, without a cordial renouncing of every thing that is contrary to him and it: or a great heat and forwardness to some things that God commands which are easy and more suitable to a man's gust and humour, with a coldness to other things that are more difficult and contrary to his nature and interest. There is an extraordinary measure of Zeal for some matters required to its constitution, else they in whom it is would not be so confident as they are that they are good Christians; but then this zeal is not equally distributed through the whole man, and doth not animate and quicken him to all his duty; and that is it which makes it to be Hypocrisy, and not true Religion. As for example, if a man have this partial zeal in hearing of God's word and diligent attending upon Sermons, this may make him take himself for a Saint; whereas his frozenness to meditation and secret converse with God, and diligent examination of all his actions, renders him a mere hypocrite. So if he be partially zealous for the purging of himself from superstitious conceits and Popish tenants, but yet remain a Mammonist, a Lucifer, a murderer of his Brethren by hatred and uncharitable censuring of others that differ from him; this is the same disease, though he take himself for a man excellently pious. And on the contrary, if a man be just in his dealing, and careful not to cheat, but yet be all bedaubed with the world, and laden with thick clay, & stick fast in covetousness, or neglect many religious duties to Godward, he is but an hypocritical Religionist, though he keep his Church, and pay the Mininister his deuce as well as others.  
7. And if you should ask me why this good conceit that men have of their Piety may not be easily beaten down, when it is so visible that they live in great sins, and have not denied abundance of their earthly affections: I answer, that their first resolutions to undertake some duties of Religion are commonly very warm, if not hot and fiery, which inspires them presently with a persuasion that they are dearly beloved of God, because they feel such a difference in themselves from what they were before in their total coldness. Now though they continue to live in many sins, yet this persuasion doth not abate, (1.) Because this zeal doth continue and hold on afterwards through the concurrence of their particular Temper with it, which inclines them to that sort of actions, or doth not make them averse from them. And (2) Then they may think it to be a Temptation of the Devil, to doubt of their good estate after they have had such great assurance (as they imagine) from God. And (3) They find a desire to do those things that they do not, which they take to be a great sign of grace: Especially seeing (4) That they are troubled for the not doing of them, and they have now and then some sad thoughts about it. Yea (5) Their Conscience perhaps is much against it when they do it, and they commit such sins not without great reluctance and difficulty: Which indeed renders their condition the worse because they can sin even against conscience; but they take it to be a sign of their tenderness, not of their sins strength. And (6) Perhaps they have learned to call such sins their Infirmities, and hearing that all have their failings, these they think are theirs. And (7) By their Confessions and Prayers, and outward humiliations, they hope to gain pardon for all: or (8) Perhaps they think there is no need: but by a device beyond all these, they imagine Jesus Christ hath done all for them long ago. And so the less they do, the more they shall be beholden to him, and the more honour they do him by putting more upon his account then others dare do, who will be doing more themselves.  
8. Thus I say do they ratify that Decree, which they have passed for themselves in heaven: They having so certainly fore-ordained that they shall inherit eternal joys, none of those foul blemishes that are in their actions can blot out their names which they have written in the Book of life. But though they think that nothing can hinder their admission to that blessed place which they have designed for themselves: yet God I am sure hath chosen no such persons to salvation. If the holy Apostle be not less infallible than they, you had better believe him, 
2 Thes. 2.13.  when he saith that God hath chosen us to salvation, through sanctification of the Spirit and belief of the truth; and when he prays that the whole Spirit, 
1 Thes. 5.23.  Soul and Body may be preserved blameless unto the coming of our Lord Jesus.  
These men may mount up while they are in some holy exercise as high as the third heavens, and think verily that they are in God's embraces; But they will find shortly that all their hopes will fall to the ground, as that Turk did from the top of the Mosque, who persuaded the people that he could fly. And therefore let us be sure to lay the foundations of a solid and entire Religion in our souls, and take heed we do not deceive ourselves with some flashy devotions, and a lame, halting obedience. To mortify all our carnal affections, to put off the body of sin, is the work of a Christian, and because of the multitude of our enemies, and the infirmities of our flesh, we shall find it a matter hard and difficult. How insuperable then will this work be, if our Religion itself do conspire with the Flesh, and if that which should serve for the destroying of sin, do by a great many false Principles exceedingly promote it? That it may not do so, but that our Religion may be in us a Divine nature, I shall now proceed to show you what the counterfeits of it are, and how small a matter, if we be not serious, will tickle us with a belief that we are good Christians, without a total change of our hearts and lives.   

CAP. XVIII.  
1. The story of the Jews in the New Testament to be minded as well as in the Old: and we find them great Professors. 2. But their Religion was only talk. 3. And with such windy Religion still men deceive themselves. Good words may move a man's affections, and so cousin him. 4. Others delight only in highflown and obscure language. 5. An high proficiency they take themselves to have made if they dare leap into a Pulpit. 6. The sins of such men. A short description of True Religion in reference to this matter.  
1. NOW for the more full discovery of the several kinds of this Hypocrisy, I think it will be best to examine the New Testament story as I have done the Old, and see what the temper of the Jews was in our Saviour's and the Apostles time: who will give us as perfect a character of this false spirit, as their forefathers did in their example. And the Apostle tells us in Tit. 1 ● 6. that they of the circumcision (for of them he speaks, ver. 10.) did profess to know God, though in their works they did deny him. By their very name [they of the circumoision] we may learn that their Religion consisted in outward, not in inward things, and that it was in the flesh and letter, not in the heart and spirit. But yet for all this they were great professors of the most excellent skill in divine matters, and of the highest sanctity and purity above all other men. For the word know signifies an insight into the deepest mysteries, and also a piety beyond the common strain: According as Clemens Alexanarinus often uses the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or knowers, for the most spiritual and holy persons, in opposition to fleshly and brutish men, and for persons of more recondite and abstruse learning in sacred writ, in opposition to those that are but of a vulgar apprehension. In short, they are in his language men of a perfect virtue and knowledge. Now this great and illustrious name many vile men arrogated to themselves, taking upon them to be the most pure and refined of all other, whilst they lived in a sensual manner. And some of the Jews it seems were of this party, who though they were like other of the people of Crete, lying, lazy and gutling sots, 
Crete.  (ver. 11.) yet they gave out that they above all others were acquainted with God, and had his secrets committed to them. Yea, so zealous they were, that they made a considerable party in the world, and by their clamour and noise decrying all others, they made many weak Christians doubt whether they were not in the right way and maintained the best religion. For they were a very confident sort of men, and those that looked with a kind of disdain and scorn upon the rest of the world; so that the humble and meek servants of Jesus Christ, lest they should be outbraved by impudence and taken for a company of silly sneaks, were fain to rebuke them sharply, (ver. 13.) and to use some severity toward them. You may see this more plainly, if you read but Rom. 2.17, 18, 19, 20. where the Apostle tells us what the boasts and brags of the Jews were concerning their knowledge, and how they looked upon all others as children and fools that must be taught by them.  
2. But the best of these men's Religion was only big words and loud talk concerning God, as the Apostle tells us in the same Tit. 1.10. where he calls them Vain talkers. Though some of them knew much, yet they did nothing but tell others of it, with a mixture of their own idle dotages. And a great many of them knew the meaning of nothing they said, but right or wrong, poured out Texts of Scripture as fast as they could, 1 Tim. 1.7. and others amused the vulgar minds with a great deal of mystical stuff, and Cabalistical conceits, which the Apostle calls Jewish fables, Tit. 1.14. Men of large imaginations and wide mouths, of quick fancies and nimble tongues; to the former of which their Religion owed its procreation and begetting, to the latter its birth and exclusion to the sight of the world.  
3. Such a Wordy religion there is still in the world, and it makes the greatest noise of all others, because it is a Sound. The men who profess it hold no gift greater than that of talking, and they had need be thankful that they are not dumb; for if they were, there would appear no more of Religion in them then in an old Statue of some ancient Saint. But though their religion be but wind, yet they are blown up with their own breath into a conceit of Sanctity. And though they have not so much as some Jews, viz. a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a form of knowledge, (Rom. 2.20.) an exact draught of the Bible in their minds, yet these smatterers in Christian Doctrine can make a shift to babble others and themselves into a belief of their great attainments. It is ordinary to hear men talk so long of the beauty, and glory, & sweetness, and preciousness of Christ, that they beget in themselves as well as their hearers a persuasion that they are mightily in love with him. There is nothing but glory, and lustre, and splendour, and such shining language, when they speak of God; they gilled him with beams and rays, and have none but golden and silver, and other rich expressions concerning him; which makes them think that they are rapt in admiration of his excellencies. If they speak of Christ, they paint him in Solomon's language White and ruddy, the chiefest among ten thousands, with a head of fine gold, 
Cant. 5.10, 11.  locks bushy and black as a raven, etc. If of the Church, you shall have a discourse set with all the gems, and pearls, and precious stones that can be found in the twenty first chapter of the Revelation. If of communion with God, than you may hear of the bed of Solomon that is paved with love, 
Cant. 3.10.  and covered with purple, and sustained with pillars of silver for the daughters of Jerusalem. Who would not be ravished that hears of all these delicate fine things? what heart can choose but be taken with all this beauty and bravery? And how can we think that it is not enough to transport the man himself into heaven, to see others so moved and drawn by him? And yet all the while this goodly do is made, the man may not know himself what he means by all these expressions. They make a fine noise, and run smoothly off the tongue, but they are little better, as they handle the matter, then nonsignificant expressions to themselves and others. I shall not now add how many new words are minted and huddled together to supply the want of solid matter: Nor how many men's tongues are tipped with good words which they have heard from the discourses of others: but shall only say this, that these men talk of God either in such words as have no fullness of sense in them, but are devoid and empty of all true life, or else in such words whose sense and life they have no feeling of in their souls.  
4. And yet I have told you of the best that can be found of this sort of religion. There are others that mind not so much this fluency and abundant language, but their greatest care is to speak so, that they may not be understood, but admired by the rabble as great Sophi's, and men of a more than ordinary elevation. I wish this had been the religion only of some in the first times, who made a great deal of stir about the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the fullness, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the depth, and as Irenaeus saith, scraped up many Scripture phrases, many holy words, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that were scattered here and there, and made up a body of nonsense out of them. Alas! this is one of the diseases of our Age also, wherein many men have affected unintelligible language, and believed they were Eagles that were courted to look upon the Sun, because they could soar aloft into a cloud of words. When they had taken abundance of Prophetical expressions, and carelessly jumbled them into a confusion, they seemed to themselves like men inspired and that spoke oracles, when they did but slaver out their own transcendent nonsense.  
5. And if these men can but arrive to the confidence of prating saucily to their betters, this is reputed a singular gift, and they take themselves to be endued with an extraordinary measure of zeal for God and his cause. But if they can perk. up into the Pulpit, and take the boldness to be Preachers and Instructers to others; this is an infallible mark, and now they cannot doubt but they are full of the Spirit of God. This is the thing that tickles them more than all the rest; and their forefathers, the Scribes and Pharisees never loved more to sit in Moses his chair, (Mat. 23.2.) than their finger's itch to be laying the Law before the Ignorant people.  
6. But let such men who delight to hear themselves talk, consider (if they have not lost that Faculty whereby we are men) that there may be twenty times more Religion in humble learning, then in this bold teaching of others; and that there is a thousand times more in hearty doing of what men learn. To that let them bend their studies, and observe how greedy they are of riches, how they scramble for high places, how worthy they think themselves of what others enjoy, how they love to rule and command over them, how impatient they are of contradiction, how ambitious to be thought some body in the world, how censorious of their neighbours; how fiery & hot against dissenters, how fierce and violent for their Opinion more than for Godliness: And then if they believe the Scriptures, let them judge whether the leaven of Hypocrisy have not soured them. And let us all remember, That true Religion is a transforming sense of God; that which changes and altars the temper of men's souls; that which seasons and leavens the whole man with Goodness: It is not a new Tongue, but a new nature: It consists not in reformed language, but in a reformed life; Not in talking concerning God, but in an imitation of him, and being conformed to him. And then a well-seasoned Heart will make all the words savoury and without affectation, though with good affection.   

CAP. XIX.  
1. Of the love the Jews bore to Moses. 2. When as they hated that which Moses chief aimed at, and had only a fancy to him as a gallant person. 3. The same love now men think they have to Jesus Christ. 4. But no better than the love men have to persons of desert, and that do them kindnesses. 5. Such men therefore like the Pharisees. They love Christ now he is dead and never saw him, better than if they had lived with him.  
1. BUT some may say to me; Can you think that such people as you have described, have no love to Jesus Christ, of whom they speak so much? I will give an Answer to this, by describing another piece of Jewish Hypocrisy, and that was their extraordinary love to Moses. Moses! What a great and sacred name was that, and never out of their mouths! It was a wonder the Egyptian charmers did not put it into their forms of incantation, as they did the name of Abraham and others, 
Epiphan. Haer. Melchisid.  seeing they boasted no less of it. The Arabians who held him for a God, could not give him a greater veneration than his Countrymen did. They professed themselves Moses his Disciples, and say that they are sure God spoke by him; but esteem our Saviour a sorry fellow in compare with this great Master, John 9.28, 29. In Moses they trusted, John 5.45. and blasphemy against him they would prosecute with the same revenge that they did blasphemy against God. Nay Moses was first in their mouths when they accused St. Steven, and they said that he had spoken blasphemous words against Moses and against God, Act. 6.11. There is no Question to be made but that they would have spit in that man's face who should have told them that they did not love Moses. They would have defied his words, and given him the lie a thousand times, and you might have as soon persuaded them that there was never such a man, as that they did not bear an affection to him. And for this very cause it was that they killed our Saviour, because they thought he contradicted this grand Teacher of their Religion, and imagined they did God high service in so doing.  
2. And yet if you make a little farther search into the business, you shall find that they loved Moses not otherwise then as vulgar people love Queen Elizabeth; as a brave man, and one who did great things for that Nation, and in whose days there was a good world. If Moses had lived in our Saviour's time, and told them of their sins as he did; they would have loved Moses no more than thiefs and traitors loved the Queen, who would not let them steal or betray their country. If Moses should have risen from the dead, and told them that he allowed divorces only because of the hardness of their hearts; they would have given him a bill of divorce, though so much wedded to him. If he had said the Gentiles should be fellow-heirs of their promises, they would have looked upon him as an heathen and a publican: And he should not have escaped to have been ranked among the sinners, if he had dropped a word against their legal righteousness. Nay, if he had said to them but one of the Ten commandments, Thou shalt not covet, those Pharisees would have been ready to cast stones at him for not receiving their glosses whereby that command was evacuated. They had an high esteem of him, and affection to him, as he had been a great Benefactor to their Nation; but the best of his Laws, his Spirit and qualities they perfectly hated. And therefore our Saviour tells them, that though they did beautify the Sepulchers of such righteous persons as their Fathers had slain, and thought they should not have done such a thing for all the world; yet they had the same murderous affections against those holy men and would have dipped their hands as soon in their blood, had they lived in those times. For they hated such men then, as their Fathers hated heretofore; and so all the blood that had been shed in former ages did light upon them, because they inherited their Ancestors sins as well as their lands.  
3. Even so it is now with many in the Christian world. The name of Jesus is so dear unto them, that they have it in their mouths as much as the Jews had the name of Moses. It is so full of honey and sweetness, and they are so fond of it, that it is on their tongues end before the name of God himself. This name makes up one quarter of their prayers, and fills up all the gaps and breaches that are in their discourses: And if there be any expressions of love and courtship wherewith to caress him, he shall not want them. They commend him for the primest beauty; extol his pedigree; admire the riches of grace; and if one could tell how to believe them, they would willingly die for the love of their beloved Jesus. No Sermon pleases them that extols not him; all discourses are unprofitable in which his name is not often repeated, and the very sound of it doth them more good than many wise sentences.  
4. But you must not think for all this that they are such vowed servants of his as they seem. For they love him only as a Beggar doth his good Master, or as a soldier doth Alexander, Caesar, or some such famous Captains, of whose great worth and valour he hath heard. As the Spartans' honoured Lycurgus, and the Romans Romulus, and all Countries and Cities love those that have been their founders, or procurers of great immunities and benefits unto them; so do these persons love the Lord Jesus. They look upon him as a noble Hero, a brave man that hath done great wonders, and deserved highly of man kind: and Especially they are affected toward him as one that is gone to make room for them in a goodly Paradise, & will there entertain them with all dainty delights. Which is no more but what may proceed from education and breeding, from Pulpit-discourses and good books, from a fancy of those joys that he hath promised, which are enough to make a sensual man love him as well as a Turk doth Mahomet: Especially considering that some dispositions are amorous, and others are apt to admire gallant acts and great exploits; and others are wonderfully taken with the kindnesses that are done them, and the honours that are put upon them. If they should have lived in our Saviour's days, and he should have told them, Not every one that saith Lord Lord, shall enter into the Kingdom of heaven, but he that doth the will of my Father; they would have said as the Pharisees in another case, Are we blind also? do not we know who shall go to heaven? If he had said, You are of your Father the Devil, for his works you do; they would have answered as the Jews did sometimes: Thou art a Samaritan, and hast a Devil. If he had told them that he had no blessings but for the humble, the meek, the merciful, the peacemakers, and those that took up their cross patiently (of which number they were not,) they would have joined with the high Priests to bring him to his execution.  
5. What though they condemn the Pharisees for killing of our Saviour? It is no more than those men said of their forefathers that murdered the Prophets. And they are as full of hatred, malice and black zeal against Christ's most faithful Servants, as the Scribes and Pharisees were against Christ himself. They verily think that they have a love to Christ above all the world: but did not the Jews dream of as great an affection to Moses? Either they do not love the world therefore, and their own lusts and desires better than Christ's words: or they are no better than those Jews were who loved no more but the name of their Master Moses.  
They have a great zeal for the Worship of the Lord Jesus: but who knows not that the persons whom they judge as hypocrites, were very fierce for the Ceremonial Law, and loved to be at the Temple? We must see therefore a great care, diligence and curiosity used in all obedience, or else we cannot afford them any better language, notwithstanding all their flattering addresses to our Saviour. And you must consider what a vast difference there is between the opinion men are apt to have of those who are dead, and of those that are like them, but alive. All men love naturally 〈◊〉 speak well of the dead, especially if they did no harm but good. And those that they never saw, but hear of their excellent deeds, they have in greater admiration than those that are before their eyes. And those very persons that they could not affect if they were with them, they commend at a distance, as they hear them commended by others. For they commonly hear of nothing but what pleases them when they are afar off: but they would see many actions, and hear many say, if they conversed with them, that they could not brook. And just so it is in this case: our Saviour is dead, and he likewise died as they hear for them: and therefore they cannot but have many good words for him. He is one that they never saw, and so they admire him for the good they are told of him: while they despise his live images and those that are like him. They read of his actions and his words at a distance; but they are not spoken from his mouth to their particular persons: and therefore they are not so offended at him as they would have been, if they had received his reproofs in such sort as they did who then lived.   

CAP. XX.  
1. Of false pretences to Inspiration. 2. Whence these swell in the head do arise, and how you may know them. 3. Concerning the Kingdom of Christ so much talked of. 4. How loath they are to submit to Christ's government, who think they wait for his Kingdom. 5. Opposition to Antichrist, a false token of men's being on Christ's side. 6. For they may have the very spirit of Antichrist in them.  
1. BUT there are a company of more glorions professors then these, who pretend such love to Jesus Christ, and take themselves to be so beloved of him, that they are lifted up into an imagination of receiving Revelations from him. Their Religion is to look after news from heaven, to raise themselves into raptures, and dreams of Prophetical inspiration. They talk of extraordinary light: Glorious discoveries, manifestations, illumination of the Holy Ghost, are the words that adorn their discourses. And so St. Peter tells the Jewish Christians, (for to them he wrote, being the Apostle of the circumcision) that there should false Teachers arise among them, 
2 Pet. 2.1.  as false Prophets had done anciently among their forefathers. By these I nothing doubt he means some that boasted of Inspirations, and further Revelations from God, which the Jews might be most forward of all others to pretend unto, because they took themselves to be beloved of God beyond all the people of the earth. And St. Judas calls them expressly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (v. 8.) which we render filthy dreamers; but it signifies such as were carried with dreams. There were you know several ways of Gods revealing himself of old to his Prophets, whereof Dreams and Visions were most usual; Now these persons had a strong fancy that they received some impressions from God, and were divinely moved in their dreams; when they were but the vapours and reeks of their own flesh which their aspiring minds agitated them withal. And Epiphanius applies the place to the Gnostics, whose fables and dotages the Apostle (he saith) reproves, which were more like the talk of a man in a dream, than well awake.  
2. 
Cap. 17. n. 7.  And it is likely that both the Jewish and Christian dreamers have fallen into this spiritual frenzy by that same heat which I before spoke of, whereby they persuaded themselves too early that they were Saints; When this meets with a melancholy temper and a selfish disposition, it is no hard matter to beget in them an opinion of near converse with God or Angels. For when that fierce humour works and boils up, all experience tells us that it puts men into high and big conceits, if they be of a proud nature: And then their religious inclinations and affections determine the workings of this melancholy fancy to matters concerning God, and his Son, and Holy Spirit. These motions they may take to be from a divine power, because they are so great, and because they are so much different from what they feel when in their ordinary temper. And this self-love may make them conceit likewise that none are like to receive from God such inspirations sooner than themselves; who have such a love to him, and presuppose that they are so much in his affections. Now I hope there are not many at this time of this conplexion in Religion; but when there are, you have two remarkable characters given of them by Saint Judas in that verse; They are given to the grossest sensualities, and are likewise turbulent and seditious persons. By which they make it plainly appear, that Christ is not in them, who was holy, meek and peaceable, and makes all those to be so on whom his Spirit breathes.  
3. But there are others of a lower form, who confidently talk of the mind of God likewise made known to them, and are altogether busied in their fancies about the glorious times that are ensuing. The Jews do not more expect their Messiah, and think to be made great men by him, than these wait to see Christ come to reign, or at least themselves advanced to sit upon thrones to govern the Nations. They take themselves to be the candles that are to enlighten all the darker places of Holy Writ. They are as familiarly acquainted with Daniel, as others are with the Proverbs of Solomon. They understand St. John's Revelation as well as they do his three Epistles. And I shall not much disbelieve them in this particular; for their Religion hath nothing to do with that love and sweetness, that charity and humility which he commends. While they fancy themselves Kings with Christ, they neglect his government in their souls, which should keep under all their headstrong passions, quell their rebellious affections, tame their wild natures, and restrain their brutish desires, which would indeed make that new world of things which all good Christians pray for. They conceit a gorgeous pompous scene of things, a secular and worldly greatness, an overflowing tide of prosperous events, while they neglect that poverty of spirit, that lowliness of mind, that meekness, patience, long-suffering, and such like Royal graces as make Christians conquerors over the world, and victors of all their enemies. And therefore they are to be accounted among those whose religion is only words, and great brags arising from an high conceit of favour with God; who loves those that will be guided by his will, and ruled by his Laws; better than those that would fain fulfil prophecies, and pour out some of his vials upon the earth.  
4. This religion is indeed Filia vocis (as the Jews called their last kind of Revelation) the daughter of a voice; yet not of Gods, but of their own. They thunder and rattle in the world, as if they would bring the heavens about our ears, and pour down the clouds upon us; but it is a tempest of their own raising, and a storm which their blustering passions and boisterous affections make in themselves. No whisper, nor thunder neither, from heaven, nakes men irreligious, proud, contemptuous, disobedient, bitter, cruel and full of black zeal. These are the breathe of the evil spirit, the belches of the bottomless pit. These inspirations smell of Sulphur, they stink of fire and brimstone. The true Religion leads a man to a solicitous enquiry after that which God hath revealed for the reforming of himself, and erecting the Government of Christ in his soul: And the ruling over himself, keeping dominion over his lusts, is more desirable to him, then reigning in pomp and state a thousand years upon the earth. The power of Religion makes a man to know the certainty of those words of truth which lead him to the life of God but never makes men talk like infallible Prophets, what scene of things must next take its turn, and what piece of the Revelation must next come upon the stage. All these pretences to expounding Revelations, and Prophecies, and Secrets of Providence may be but a fancy, and the liquorish desire that is in men to be meddling with them, may be but such a thing as Eves appetite to the Tree, viz the fruit of Pride and curiosity. But the Doctrine of Christ, is plain full and certain; and the desire in a man's soul after the knowledge of it, and being acquainted with it, must be the fruit of the good spirit of God, which leads a man to the life and power of godliness, giving him a great command over himself, and all worldly affections, making him to be good, not in word and notion, but in deed and truth.  
5. But it is time to leave this sort of men who are mere talkers of God, and who only give him their good word (as we ordinarily speak) commend him, and speak well of him, but care not to be so well acquainted with him, as to be made like him: who compliment with him and speak him fair to his face, who pretend to friendship with him, and to be of his secrets, and will be as near him as he pleaseth, so be it that he will do them no good, nor make any alteration in their souls. Let me only annex to this, another False Religion very near of kin to it, which consists in a great outcry against Antichrist and all his adherents. This word Antichrist is of that nature, that it may be pressed to serve any design, and it is become such a Mormo to vulgar people, that their hairs stand up an end, and they run away from the face of it as if they were out of their little wits. The more too blame they, who upon every occasion fright them with it, as unadvised people do their children with bugbears; which makes them of such a timorous nature, that they fear all things which they never saw before, though never so good and necessary for them. But in the ordinary sense of the word, people understand by it the Pope of Rome, and imagine they are the friends of Christ, because they hate his enemies; and that they are good Protestants, because they are against the Papal encroachments. But many are beholden to their education for the planting this enmity in them, and it is too apt to degenerate into a poisonous & venomous Weed of rancour and cruelty against the persons of those whose vices only we should hate. And others are taught by invective Sermons against Antichrist which they happen to hear, to bear a great spleen against him, though they know not who he is: The natural seeds of piety which are in us towards a Deity, growing into this or that shape according to the soil in which they are, the natural temper which men are of: and according to the manuring and husbandry that is used about them, the discourses which they ordinarily hear for the cherishing of piety.  
6. And though all men of this spirit think they hate Antichrist as they do the Devil, and therefore judge themselves good Christians; yet if you look narrowly into them, you shall find that they have the very character of Antichrist upon them, and the mark of the Beast in their forehead, whereby we may know how far they are from true Religion. For if you look into 2 Thes. 2. you shall find that the spirit of Apostasy did not consist so much in Ignorance, or merely in holding this or that Speculative Opinion, as in Wickedness, Pride, Self-exaltation and Tyranny. He that the Apostle speaks of, is called the man of sin, v. 3. the wicked one, v. 6. he that hath the mystery of iniquity, v. 7. and comes with all deceivableness of unrighteousness, i. e. with all fine devices to allure men to a fleshly life, ver. 10.  
Let it be considered therefore how they brand themselves with the name of Antichrist, who fiercely declaim against him, but live in sin, do unjustly, exalt themselves above all that are called Gods in this world, love to domineer over others, are full of hatred and contempt of their betters; and in short, let them remember that it is no small note of him, that they count all Antichristian but themselves. I shall conclude this with those words of the beloved Apostle who wrote against such conceited people as justified themselves, though unrighteous, and condemned all others that were good. Little children, Let no man deceive you; he that doth righteousness, is righteous, even as he is righteous. In this the children of God are manifest, and the children of the Devil: Whosoever doth not righteousness, is not of God, neither he that loveth not his Brother, 1 John 3.7, 10.   

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

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

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

CAP. XXIV.  
1. The distinctions which the Pharisees had to elude God's commands. 2. One more notable than the rest, that if they kept one precept well, they need not keep all others. 3. The fleshly Christian hath his juggling tricks. He distinguishes between the letter and the Spirit of a duty. 4. Or saith he follows Providence. 5. Or that he hath an Impulse. 6. Or he pleads Necessity. 7. Or that he doth it for God's glory. 8. Or hath liberty from Freegrace. 9 Or from the Examples of good men. 10. We must not believe every pretender. 11. Observe how they change and turn about. 12. Especially how loath they are to suffer, and how impatient under it.  
1. BUT you may well wonder how men so knowing as they were, should overlook the most necessary things which are so legible in the Book of God, and persuade themselves that they were pious, notwithstanding such palpable neglects. Sure these men had a most notable wit, which could invent such cunning distinctions as should allow them to break all God's Commandments while they seemed to keep them. And so they had, as our Saviour tells, Mat 23, 16, 17, etc. where you may see that they did absolve men even from their oaths that were made by holy things, (viz the Temple and the Altar) if they were not made by that which they most loved, the Gold and the Gift. It is so senseless a distinction whereby they freed men who had solemny sworn (as our Saviour plainly proves to them) that we cannot but think it was invented by gross covetousness, and yet with a show of devotion to God in preferring the Gold that was brought to his treasury, and the gifts to his Altar above all other things in sacredness. And so they defeated another command concerning the giving of honour to our Parents, by making a vow that all they got should be as a Sacred thing to their parents, i. e. it should be as unlawful for them to have any of their goods, as to enjoy that which was devoted to God. For so they that are best skilled in the Jewish learning do expound that place, 
V J. ʳ Coch. in dun Tit. Talmud. cap. 7. Sanhedr.  Mat. 15.5. though some of the Fathers (as I have already said) think that it speaks of consecrating their goods to the treasury of God. This was a rare way to be rich, by vowing not so much as to give their parents a mite of their goods; and a great piece of religion no question they thought it to keep such a vow when they had made it. This was a subtle Art to be covetous, and under a religious tye both together.  
2. But these are no more than trifles in compare with that transcendent trick, which absolves a man at once from as many duties as he pleases. That rare device was this, That if a man observed but one command well, it was not absolutely necessary that he should keep the rest. 
Vid Tit. Maccoth. cap. 3.  So R. Chanania saith, that God would have Israel increase in merits, and therefore it was that he multiplied so many precepts. It was not absolutely necessary that they should observe them all; but they should merit exceedingly if they did. For so Maimon observes in his Comment upon that place cited in the margin, If any of Israel keep one of the six hundred and thirteen precepts as he ought, out of love, and without a mixture of worldly designs, he shall have a portion in the world to come. Many evasions will mens own lusts and desires suggest to them for the casting off the weight of any duty that lies upon them; but this is such a notorious gloss, that by it they might slip their necks from the yoke of every command, but that which they could be content to practise.  
3. And you must not think the fleshly Christian is at a loss for the like distinctions, interpretations and glosses, for to serve the dear interest of his sins. Loath he is to break a Law, unless he seem to himself to keep it; and therefore here his wit steps in, and offers its help to salve his conscience, and his profit or pleasure both together. I shall take the liberty to instance in a few, which are easy to observe, because I doubt men will make a shift to understand nothing that concerns them by all that I say, unless I descend to particulars. First therefore, if a man have use for a sin, as suppose the breaking of an oath, he can distinguish between the Letter and the Spirit of it. He can easily persuade himself that he keeps the prime meaning (which is according as he pleases to have it) though he go contrary to the sound of the words, and the sense in which men commonly understand it. And thus those persons in New England who made so great a disturbance, 
See Mr. Wields relation.  An. 1636. evacuated and blotted out the whole body of Christian precepts, and did not leave so much as the Pharisees (who thought obedience to one precept at least to be necessary) saying, That the letter of all the Scriptures were for a Covenant of works; but the Spirit of them held forth a Covenant of free grace. This was a rare answer when they were urged with several places of Holy Writ that proved the necessity of Sanctification and inward righteousness; which they turned out of doors under the pretence of letting in Christ. If it were said that we must become new creatures, the Answer was ready, that by the new creature is meant Christ, and therefore we must only get into Christ. If it were said, we must be holy as God is holy; this was the return, that Christ is our sanctification, and that there is no inherent righteousness in us, but only in him. And whereas the Scripture saith, Blessed are the poor in Spirit, etc. they said, a man might have all grace, and yet want Christ. This was the secret sense, the Spirit of the Scriptures, That we need do nothing, and Christ hath done all. This was holding forth naked Christ, as they called it: so naked indeed, that it is a shame to speak of it.  
4. If men cannot attain to this height of secret intelligence (which the old Gnostics likewise boasted of) but they must acknowledge that sense which we receive of God's precepts; then they have another little device to save them the labour of yielding obedience; and that is called Providence, which is able to justify any action against the Authority of God's word. If they have something to accomplish which is contrary to Law and Justice, and their conscience boggles at it; then because they have a mind to keep friends with God, if he be content upon fair terms, they will entitle him some way or other to it, and they will not do it except his Providence lead them to it. And this hath been swallowed for very sweet doctrine by some Grandees (as I am well assured) That a man may follow providence against a precept. And so a thief (I have often times thought) who going by an house sees the door open, and a fair plate inviting of him, no body within to deter him, may stand and admire at this strange providence, that he should come in that nick of time when all things concur together to justify his theft, to which he hath so loud a call. And if he should at that time be thinking of another thing, and this plate likewise should happen to have his name upon it, how should he choose but hold up his hands and say, that he was lead to it by the hand of heaven. I would have any one to tell himself how his case differs from this, who when a great many things usually meet together to make up a temptation (for it is nothing else) to draw him to do an unlawful action, he saith, that Providence hath so ordered it, he did not intent it, but that he hath a call. And truly I believe he hath a call from his own importune and bawling desires; and Providence I know disposes of all things, and often sets us in such circumstances as we shall be tried how we will behave ourselves, and prove us how we will do our known duty.  
5. But if this fail, there is a third thing so powerful that nothing can resist it, and that is a secret impulse and inward motion mistaken for inspiration. There is no act so guilty which this is not able to set a good face upon; no cause so foul which this cannot justify with a goodly pretence. The Zealots among the Jews covered abundance of murders and other insolences under the name of such a divine spirit as moved Phineas. All the Jews had a tang of this fiery zeal, and therefore rush like madmen with their stones upon St. Paul and others, to vindicate their Law from the contempt which they imagined was cast upon it. And so all men that are pricked forward, and spurred on by their own ambitious covetous desires, or their revengeful and angry passions; may easily think that they feel some foreign impulse, because they are thrust on by no small violence. Their own long are wings large enough to mount up their soul, and carry them like an Eagle to his prey. Their own desires can inspire them, and impregnate their sails, without any other spirit to breath upon them. There is so much fire naturally within them, that none need descend, nor ascend to stimulate their souls to any beloved enterprise.  
6. But if men be not of so high spirits as to have a touch of Enthusiasm; there is a fourth thing called necessity which hath no Law. 
In Apolog.  Tertullian indeed was so simple as to say in the name of the old soldiers of Jesus Christ, that Nulla est necessitas peccandi, quibus una est necessitas non peccandi; there can be no necessity of sinning, to them who have one necessity lying upon them of not sinning. But there are blades now of a purer make and a sharper edge, who cut asunder those Iron chains of necessity itself wherein those grosser souls were fettered. Though it be necessary for such as us (who follow the old steps) not to sin; yet it is necessary to them to sin, but they think it not to be a sin, because it is necessary. But they had best look to it, and consider who is the author of that necessity, and not when they have run themselves into a straight, think that God gives them leave to break an hedge. Let them not think to escape better with all these pitiful shifts, than a thief doth, who when he hath robbed a man of his money, thinks it necessary for to make all sure to cut his throat. It is a necessity which he himself creates, and he must either make it good against the other of not sinning, which is of Gods creating, or else it is necessary that he suffer sound both for sinning, and for making it necessary to sin.  
7. And if it be said (as it must,) That there is no necessity that they or any other men should be great, or rich, or live in the world, and therefore they should not do an illegal action for the saving of life itself; They have another distinction ready at hand, which is, That all is done for God's Glory, and we are not always to tread in the ordinary path to accomplish that. A man may step out of his way for Christ's sake; and he is mightily beholden (you may think) unto him, that he will sin even against his conscience for his honour. What can he do more for Christ then sacrifice his very soul, and damn himself to make him glorious? Sure Christ will catch hold on such loving friends of his: and not suffer them to fall into that damnation which they ventured at, seeing it was for him. Just as Politicians, when they do unwarrantable actions, think to excuse them with the Reason of State, and pretence of common Good: So do other men think to shelter all their evil do under the wings of Christ, and drown the voice of their impieties, with loud cries for the Glory of God, for the Glory of God. As those Statesmen will break their faith and their oaths, and at the rate of their honesty purchase the common welfare; so do these men transgress all God's Laws, and will pawn their very souls upon it, that all is done for the Divine honour. As if God had need of men's sin, or we could tell what is his interest better than himself. I am something angry at this vile abuse of his holy name; for I can make no better sense of men's actions then this; That though God hath told us what is his m●●d and pleasure; yet they will instruct him and teach him what is more for his benefit, and show him a way that he thought not on for the advancement of his glory.  
8. But perhaps there is no such thing as sin in them; and we poor creatures know not the mystery of that great phrase Freegrace. There is a singular privilege (that we know not of) contained in those words to do evil. As if it was called Freegrace, because it made them free from all Law: or by an Antiphrasis, because it makes them slaves to all their own lusts and worldly affections. And indeed it is very strange if God should be so free and liberal as to give a way all his own rights, and let his creatures do even as they list. If men swallow once this conceit, they will not be so kind as to give him any thing back again. Witness the Manichees and the Borborites of old, who thought that sin did not hurt Gods elect; but as gold thrust into the dirt still retained its nature and lustre: so they, thought they rolled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in any kind of filthy and fleshly actions, 
Irenaeus.  yet were not hurt at all, nor did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, lose their spiritual nature or subsistence. And witness the ranting crew among us, whom we may call, as the Jews do us sometimes in spite, not Kedoshim but Kedishim not Sancti, but Cinaedi; not Saints, but Sinners in the worst use of the word. I cannot tell how true it is, but I have read it as a speech of some amongst us, That God oftimes saves his people even contrary to his own rules. I am sure the actions of many are so conformable to it, as if they fed upon nothing but such poisonous doctrine. And either God must act contrary to himself as they do, and break his word in favour of base pretenders, or else such unrighteous, covetous persons, such extortioners, liars, etc. shall never enter into heaven.  
9 But yet as if heaven were full of none but such as they: I have known some have the impudence to justify bad actions by the Examples of the Saints miscarriages which are recorded in Holy Writ. Who methinks are just like to bad painters, who (as Plutarch observes) because they are not able by their skill to represent in their colours a beautiful face, 
De discrim. Adul. & am.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they draw the likeness of things in wrinkles, and scars, and wounds. When men cannot imitate the good that is in those Examples, they will pick out all the bad, and draw the copy of it in their lives. It is the fault of the world, that they carp at the failings of good men when they are alive, and take no notice of their piety and holiness: and yet they will imitate those failings when they are dead, and think to crust over all their sins by those Examples which they would have railed at before. If Vice be ugly, than it is most ill favoured in those who are good: and if these men were good, they would be of that judgement. And as the Lacedæmonians brought their children to behold their slaves when they were drunk, not that they might learn of them, but that they might abhor that dirty and sottish sin: so would these men look upon the sins of others, not to be like them and do the same, but the more to abominate and detest them which leave such a foul blemish upon them that commit them. And at the day of judgement, they will be condemned, not only for sinning, but for falling into those sins which they had fair warning to watch against by the Examples of others before them.  
10. You must come near therefore to those that make a fair show, and examine their actions, before you believe all their excellent speeches and pious discourses about some matters in Religion. If you stand at a distance from them, you would take them to be very glorious Saints: they do so glitter in an outward profession, and perform such splendid works of devotion: but if you come near to them and handle them, you will find them hot without, and cold within: full of fierceness and violence in their external motions, but void of all true love and goodness in their hearts. I have sometimes compared them in my own thoughts unto those Indian Calicoes, which when we behold afar off seem to be a rare needlework of all sorts of silk: but when we come close to them are only thin painted stuff that hath neither substance, nor cost in it. These men look like the King's daughter, whose garments were of needle work, and wrought gold, whereby you would imagine that they were all glorious within also: but if you come to deal with them, you shall see by many of their actions, that this outward bravery is a mere varnish and gloss that they set upon themselves: some painted raiment to hid their nakedness, but which an observant eye may easily look through, it is so thin and beggarly.  
11. Especially observe how many of them change with times and occasions, and say that they must follow Providence. If you follow them close, you will soon find that as their profit leads them, so they cry up particular pieces of godliness. Just like Alcibiades, who (as Plutarch saith of a flatterer) at Athens was a gallant, 
De discrim. adul. & amic.  and at Sparta wore a threadbare cloak; in Thracia was a warrior, and at Tissapherne gave himself to pride and luxury; So do these men vary according as several humours stir within them. Sometimes they would have all God's people be no less than Kings; and at other times they must be as poor as beggars. Sometimes they pine and macerate themselves with fasting, and again they think that none but they may make a free use of the creature. Many of them there are that will sail with every wind if it blow them any profit; and all of them are carried as the fierce gusts of their various passions do make a zealous bluster in them. But a good man who directs his life, not by his worldly interest, or mutable fancies, but by the word of God, he always steers the same course, and remains constantly the same man, as that word doth, whose righteousness is everlasting. We may say of him, as the same Plutarch doth of those brave men Epimanondas and Agesilaus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, They had every where a becoming deportment; and as he saith of Plato, who was the same at Syracuse that he was in his Academy; and before Dionysius such an one as he was before Dion. He changes not his behaviour with places and persons, for he walks before God, who is always the same and changes not.  
12. And if any of these men we have been treating of, be so hardy as to suffer for their Opinion (for I can call it nothing else) and not always cast to be on the thriving side, yet it is with a full bad will. And they are so far from bearing it meekly and patiently, that they struggle by all means to throw the cross from off their shoulders. If there be any way to ease themselves, they inquire not much whether it be good or bad, but are easily inclined to think that Providence makes an offer to them for their deliverance, though it be by unlawful means. Such as they would not have spared Saul, if they had been in David's case when he had him at his mercy, but they would have applauded Abishai for a Saint, who said, God hath delivered thine enemy into thy hand, and bidden him smite him to the ground. And observe them also when they are uppermost again, whether they be not as zealous to lay the cross on other men's shoulders, as they were to cast it from off their own. As far as I can observe, it is the temper of this false zeal wheresoever it is, to endure no oppression quietly, to endeavour always to be above, to trample upon others, to be proud and disobedient, to contemn all authoriy which is not on their side, and to speak evil of dignities, if they do not speak well of them.   

CAP. XXV.  
1. The design of God is to make men thoroughly good. 2. Though men now think otherwise; yet the Ancient Christians prove the Divinity of their Religion from the excellent lives of them that professed it. 3. They proved Christ's Divinity likewise from the goodness of his followers. 4. They upbraid false Christians, that they could not confute heathens by their lives. 5. The definition of a Christian according to Phavorinus, who speaks the Ancients sense. 6. Religion reforms men in every thing. 7. A Summary of our Religion out of Erasmus. 8. Christ represented it unto us in his life, and taught us to deny not only sinful, but mere natural desires. 9 This is so clear in the Scriptures, that every one may see it, that had not rather talk and dispute, then live well. 10. With what minds we must study the Scripture.  
1. BUT let it be remembered by all those that intent to go to heaven, that God's design is to banish all wickedness out of the world; and by inhabiting of our nature to expel all sin and baseness out of it, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Homil. 7. in jad Corinth.  and to bring in his own image. It is an excellent saying of chrysostom, That God hath so disposed matters in the Gospel, as if he intended that there should not be a relic of wickedness left among us. The whole dispensation looks as if he designed to root it out from the face of the earth. And this only can bring the world into obedience to Christ; this only can set up his Kingdom, and make all his enemies fall at his feet. Let us advance this in our hearts and lives, and it will set Christ upon his throne, and make him victorious among men. And therefore that excellent man gives this as a reason why Idolatry did still remain in some places: because Christians were no better, and did not destroy all the works of the Devil. And what is it I beseech you that still upholds all humane inventions in such honour, but because there is so little true Goodness appears in the lives of most that oppose them? Men look upon the Gospel as if it served for nothing but to form their opinions, but had no design of making them like to God. They are enemies to their own salvation, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mutining and seditiously rising against their own eternal welfare. They oppose him that comes to bring them the glad tidings of Salvation, or whosoever shall press them in Christ's name to be very good. They dispute many times against too high a degree of holiness. They spend more time in excusing their faults, then striving to amend them. They are wilfully bend not to be over-happy while they are here in the world; and will not believe that God intends to advance them so high in a heavenly life. And so it is no wonder that things are so bad among others, when even they that profess the name of Christ (many of them) are no more in love with the Doctrine that is according to Godliness.  
2. And indeed why should they be in love with a thing that incroaches so much upon their liberty, if they can go to heaven by some neat device that leaves them room to do as they list? why should men be at the trouble to die to the world, if it be the design of Christ to make them great men in it? As Cato counted it one of his oversights (of his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Simplicius relates it) that he took a journey by water when he might have gone by land; so men may well count it foolishness to go through the tears of repentance, to wash off all their dirt and filth, when they hope they may go to heaven through the earth, though they be all besmeared with the mire of the world. But it is not great boasts of the purity of Religion, of the holiness of Ordinances, and such like things, that will always carry the name from purity of heart, and holiness of life. There was a time when it was the greatest glory of Christians that they were holy themselves, as well as that they had an holy Religion; and so I hope it will one day be again. Then the Gospel flourishes, when men can argue for the Divinity of it, from the great reformation that it works in those that profess it, whom it makes truly Divine. And so in the days of Origen they were able to do; 
Lib. 1. contr. cells.  for he challenges Celsus the heathen to tell him how it should happen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, without a special hand of God, that such a multitude of sick persons should be recovered of most desperate diseases whereof they had long laboured, by preaching of the Gospel only. When we see so many rid of their intemperance, injustice, neglect of God, and such like things; we must needs see that that word is from God, which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, able to free them from such evils, too stubborn for all the Philosophy in the world to deal withal.  
3. 
Lib. 3.  In the next Book but one, the same Origen adventures to bring the excellent lives of Christians for an argument of the Divinity of Christ, whom they worshipped. And he saith, that the very worst of them, even they who were most slothful in their religion, did make greater progress in virtue, than the very best of the heathen. Which was a plain argument he thought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. that there was no ordinary divinity in that person who did such great things in his followers. And when in the next book Celsus by way of scorn calls the Christians and Jews, bats, and frogs, and worms, and such like infects, who flock together and contend with each other which are the greatest sinners, he tells him what noble lives the Christians did lead: And asks him whether he was not ashamed to call him a crawling worm who ascends up to heaven, to live with God, and sends up pure prayers unto him; that doth all things as if God saw him, and speaks all thing as if he heard him, and cannot be persuaded from Godliness by any dangers, any labour, any fair words and language. Will not all this (saith he) be sufficient to save a man from being compared to a worm, whatsoever he might be called before so great a godliness! What, must they, who repel the sharpest stings to wanton pleasures, that are pure and chaste, knowing that there is no other way to be made familiar with God, be but Cousins to worms and neighbours to frogs? cannot the brightness of righteousness, that makes a man sociable, friendly, full of justice, humanity and benignity, do nothing to vindicate a man from the condition of a bat or an owl? What then must they be who live in the filth and dirt of the world, and wallow in all beastly lusts? Thus those gallant spirits durst outbrave the heathens, and dare them to show any such men as the Christians were.  
4. And I wish that we could do so at this day, and did not justly deserve the name of Bats, that see not what the Gospel designs; of worms that out of covetousness, not humility, crawl upon the earth; of Frogs that love a moist and sensual life. It is a good saying of chrysostom, 
Homil. 18. in Epist. ad Rom.  That God is not so much wondered at from the clearness of the heavens, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as from a pure and heavenly life. And therefore saith he, when we dispute with the Gentiles, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, We do not allege the heavens, but men for a proof; who lying in a condition worse than beasts, are persuaded by the Gospel to emulate the Angels. And when we speak of this change, we stop their mouths, and they have no more to say. But alas! now Religion is a thing described in Books, and we cannot say to opposers, Behold the men that transcribe it into their lives. It lies in Paper, and is the work of the Printer; but of no body else. Where shall we find the men who lead such a life as is delineated by our Lord, and studies to conform himself to his will? There are scrace enough of these men to make an argument; but most that are called Christians, are the confutation of the Religion of Christ. I cannot forbear to speak to such in the words of the same sweet Father to the false Christians in his days. Suppose a Gentile come to thee and say, If thou lookest for a Kingdom, why dost thou mind this world so much? Sure thou dost but talk: 
Homil 26. in Epist. ad Rom.  for if thou didst expect the terrible tribunal of Christ hereafter, why dost thou not despise the terrible things of this world now? If thou expect est immortality, why dost thou notaugh at death? What canst thou now say for thyself and religion, who tremblest at the loss of thy riches for the Kingdom of Heaven's sake, and rejoycest at the gain of a farthing? This is that which scandalizeth the Gentiles; and therefore, do not any longer make apologies for thy Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by words but by deeds, that it may be manifested there is such a religion in being, alive in the world, and not dead in Books. And that they may see the Gospel commands things that may be done, and doth not draw a Plato's Idea; (or as we say, an Utopian Commonwealth, which can never be put in practice.) Suppose a Gentile should say to thee, How shall I know 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that your God hath commanded things possible? They look like things that cannot be done which you speak of, and I never saw any Christian such a man. Behold thou wast brought up from thy childhood in this Religion, and yet thou dost no such thing. What will they now say? perhaps thou wilt show him some other body, and bid him look upon the Monks that live in the wilderness, What holy lives they lead. O most shameful apology! For he will say, What then, must I turn a Monk? must I live in the mountains and deserts? must I forsake all company to be a Christian? This is a strange Religion, which a man cannot be of, unless he leave the society of men; a religion, that cannot dwell in Towns and Cities. This truly is a great disgrace to Christian piety, to make as though it could not inhabit in any place, and be performed by any men. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (saith he) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Show me a man that hath an house, wife and children, and yet is a Christian; for Christ doth not say, Let your light shine in Mountains and deserts, but before men. This I do not speak (saith he) to disgrace those that live so retired, but to bemoan our Cities which have driven virtue out of them into the Wilderness.  
5. Some Christians it seems were so good as to be able by their lives to defend the Christian cause, and others again were so bad, that they they had nothing to say for their Religion, but that there were better than themselves in the world. But our case at this day is far sadder: for many that live in sin, will take upon them to be the most excellent Christians, the standard and measure of all others, because they can talk; and account all them but Moral men, who are not cast into the same mould of opinion with themselves. They would be taken for the Examples of piety, who have not yet mortified the flesh, especially the subtler part of it, Pride, Vainglory, Hatred and Strife. But let the Scripture determine who are the godly persons; they, or those men who frame their opinions and lives by the Scripture, and not by any other Books. And Phavorinus methinks hath done our Religion a great deal of right and credit too, who in his Lexicon, where he explains the Greek language, thus defines a Christian and Christianity. A Christian (saith he) is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. who hath by Christ crucified the body with the affections and lusts, and keeps all the commands of Christ. And the property of a Christian is Faith working by Love: and afterward, It is the property of a Christian to purify himself from all filthiness by the blood of Christ, and to perfect holiness in the fear of God, and the love of our Lord. So he a little enlarges those words of the Apostle, 2 Cor. 7.1. And again he defines Christianism to be a despising of things here below for the profession of Christ; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And an acknowledgement of Godliness leading to eternal life. Whatsoever false Christianity there is among men, which falls short of this, and yet passes with great credit in the world, it will at last discover itself by some carnal action or other, which will betray its partiality. As the Cat in the Fable could play the woman no longer, when the Mouse came in her way; so these men can no longer Act the part of Christians, when some pleasure, or credit or gain to which they are addicted, gives them a fair occasion to serve themselves. Cedrenus reports that this was one thing wherewith the Queen of Sheba posed Solomon, viz, that she apparelled a great many boys and girls in the very same , so that by their gesture, and habit, and carriage they could not be distinguished; and she bid him tell her of which Sex every one of them was. He called for some water and bid every one of them wash; and the Boys rubbing their faces pretty hard as they used to do, but the girls only gently sleeking them over, or scrarce touching them with their fingers, he easily knew the difference. Even so, howsoever men may dissemble their natures, and put themselves into such a dress of Religion as if they were no less masculine and strong Christians than others, yet you will find them to be so tender to themselves in the washing and purifying of themselves from some filthiness or other, that they will soon discover their effeminate constitution.  
6. For, Religion consists not only in acts of worship, whereby men may smooth their faces and give them a superficial gloss: but in the through scouring of their souls from all evil habits which stick so fast unto them. It makes us not only to bow our bodies, and study the neater and more complemental performances: but to undertake the rougher and severer duties, to bow our souls before God, and to purge our hearts from all that is offensive to his eyes, and hinders him from embracing of us. Where the Gospel comes in truth (saith Erasmus very well,) it makes people more obedient to their Magistrates, 
In praefat. ad suum Ecclesiast.  more observant of the Laws: Lovers of Peace, and haters of War: Husbands and wives agree better, children are more obedient to parents, and servants to Masters: no workman but performs his task with greater fidelity, nor tradesman but doth as he would be done by: and to speak in a word, all men will become more kind, and slow to revenge: less greedy of the world, and more sober in the enjoyment of it.  
7. And give me leave from that excellent man to present you with a sum of Christian Doctrine which he would have a learner of Religion to keep always in his eye. He must think that Christ was an heavenly teacher, 
De ratione verae Theol.  that came to purchase a people that should depend on heaven, and not trust in this world, as those that were in another manner rich, wise, noble, potent and happy, than the world is. A people that should by contempt of the world attain a felicity that others seek after by enjoying of it. A people of a single eye, ignorant of all envy, malice and spite. That should be void of all lust, and meditating an Angelical life in this flesh. Not making divorces, as being a people that could either mend any thing, or else bear it. That should not swear, as not distrusting nor deceiving any: That should not seek after money, as having their treasures in heaven. That should not be tickled with vain glory, as referring all to the glory of Christ their Saviour. That should not be ambitious, as knowing the greater they were, the more they should do for Christ; and the lower, they should submit to all for his sake. That should not be angry when provoked, or give ill language, much less take revenge, as being men that must return good for evil. That must be of such an innocent life, that heathens themselves should approve of them. That must be of a childlike purity, as being born again. That should live like the birds and Lilies from day to day. That should perfectly agree among themselves, as members one of another. That should do all Christian offices one for another, helping others in need, bearing of their burdens, or making them lighter by their officious love. That should be so taught by the Spirit, so live after the example of Christ, that they should be the salt of the earth, the light of the world, a city set upon an hill. To whom this life seems vile, and immortality most desirable. That should fear neither tyranny, nor Death, nor the Devil himself, trusting in Christ only. That should always be ready to die, and give an account. This is the scope of Christ's doctrine, and such men we are to labour more and more that we may grow. Haec sunt authoris nostri dogmata nova, quae nulla Philosophorum familia tradidit. These are the new principles of the Author of our Faith, which no sect of the Philosophers hath delivered; This is the new wine to be committed only to new bottles.  
8. All this Christ expressed in his life, and doth but desire us to follow his Example. He was so innocent, that the false witnesses who were suborned for the purpose, could not tell how handsomely to accuse him. He was so meek, that he was led like a sheep to the slaughter. So free he was from covetousness, that he had nothing, nor affected any thing that we can hear of. He was so humble, that he washed his disciples feet. So free from ambition, that he would not be made a King when the people would have crowned him. He stuck not to die the death of the Cross. When they buffeted him, he returned not their strokes; when he was reviled, he reviled not again; when he suffered, he threatened not, but committed himself to the righteous judgement of God. And hereunto are we called, 
1 Pet. 2.21, 22, 23.  because Christ suffered for us, leaving us an example, that we should follow his steps; Who did no sin, neither was guile found in his mouth.  
All this that I have said from him, may be thus reduced into some order, by considering that our Religion teaches us to cross all our own desires, and to be wholly at the will of our Lord and master. To believe what he reveals, and to obey what he commands; to fear only what he threatens, and to hope for nothing but what he promises. And our Desires being either sinful or only natural, it teaches us to deny ourselves in both. To fast as well as to be sober; to be content with poverty as well as not to be covetous: to bear disgrace as well as not to hunt after vain glory; to endure pain patiently as well as to despise unlawful pleasures; to suffer oppressiion as well as to forbear to oppress and domineer over others; to put up wrongs as well as not to do wrong to our neighbour: to lie quietly on a sick bed, as well as not to abuse health; to submit to persecution, as well as to be innocent.  
9 The Devil hath no way to hinder those that read the Scripture seriously, from minding these things; but by making them look upon it as a Book that teaches them to be knowing rather then good, to dispute rather than to live. And thus the Pharisees cozened themselves, who studied this Holy Writ to make them subtle and wise, very curious and nice about several cases that might be argued in the ceremonial Law: but they did not look upon it as a Book that should make them like to him that made it. There they learned to oppose the Sadduces who denied another life; more than they did to attain that life by opposing and subduing all their lusts. And so at this day men read the Scriptures to defend their opinions, to uphold their cause, to see if they will be on their side, and to make them able to oppose all adversaries. And then imagining that it sounds altogether that way that they would have it, they come to be as zealous and fierce for their opinion as other men are for holy living: and no man can urge a divine command more peremptorily, than they will do their doubtful Opinions. This they make their religion, and to cry up these particular persuasions, is taken to be earnestness for God and his cause. But while they dispute of God, they do not know him; and while they wrangle about Justification, they remain unsanctified; and while they contend about the extent of Christ's redemption, they take care that themselves shall have no great benefit by it. Just as the Philosophers disputed about the nature of Honesty, while they should have lived honestly; & spent their time in debating what the Form of Virtue was, while they should have done virtuously: So do men now dispute about the nature of Faith, Hope and Charity, till they leave themselves no time to exercise and put in practice any of them. Nay, as for Charity, citius hanc reperias inter Idiotas quam inter hos qui sine fine disputant, as Erasmus well saith: you shall sooner find this among vulgar people, then among those who dispute without end.  
10. All those therefore who are subject to this disease (which I doubt is too common) must mind the true end for which God gave us this Holy Book, which was not to fill our heads with curious Notions, but our hearts with holy and devout affections: not to teach us nice and subtle distinctions, but to tell us plainly how to distinguish beeween good and evil: not to make us able combatants against all opinions that swarm in the world: but to arm us against all the lusts of the flesh which most abound, and war most against the soul. And we must have no other end in studying of this divinity, but ut mutemur, ut rapiamur, ut afflemur, ut transformemur in ea quae discimus, that we may be changed, that we may be rapt and snatched away from ourselves, that we may receive the breath of heaven, that we may be transformed into the things that we learn. And then we have profited much, not when we can dispute more sharply, but when we can live more exactly; not when our wits are more acute, but when our hearts are more dull to all earthly things: not when we are more confident of our knowledge, but when we are less proud, angry, covetous, voluptuous, and subject to any other vice. This kind of Philosophy (as the same Erasmus speaks) is in affectibus situm verius quam in syllogismis; 
In Paraclesi.  vita est magis qaam disputatio, etc. Seated in the Affections rather than in syllogisms; it is a life rather than a disputation; an inspiration, rather than learning; a transformation rather than a subtle reason. Come therefore whoever thou art that readest the word of God, with some pious dispositions, Orans magis quam argumentans, & transformari studens potius quam armari, praying rather then arguing, and with a mind to be transfigured rather than to be armed; Then shalt thou find that true felicity which is desired by all: and the true way to attain it which is known but by a few. Thou shalt find both Doctrines and Examples giving thee an absolute form of life, and instructing thee how to be as good as thou canst desire. But if thou readest the Scripture only to fight against others, not thyself; to satisfy thy mind in disputable points rather than to know the unquestionable ways of holiness: and intendest to express what thou knowest rather in syllogisms then in thy life; and good talk rather than good deeds; thou art not like to be a Christian. The divine spirit loves not to dwell in contentious souls: Truth uses not to be found in the midst of a scuffle; nor loves she to lie in a mind that is set round only with thorny notions and perplexed distinctions. Study therefore how to live the life of God; become a Babe, and bring a lowly mind: or else a worse thing will come of it then thy being deceived. For the world will be filled with a noise of Religion without any substance of it, and it will be embroiled with a factious zeal under the name of spending men's selves for Jesus Christ. And what though others may account thee but a pitiful wretch who art not of their way, nor well able perhaps to fight for any opinion! Thou art a conqueror glorious enough, if thou fallest under no vice, nor submittest thyself to the will of any lust, though thou art inferior to others and art overcome in craft and confidence.   

Conclusion.  
1. All this hath been said only to warn us lest we be Hypocrites, and do not know it. 2. Let none take occasion hereby to call Piety by the name of Hypocrisy. 3. Though it is common with profane men so to do. 4. Who are too bad to be mended by discourses. 5. And some of them as hypocritical as the Pharisees. 6. For there are several sorts of Hypocrites. 7. Some of which are profane. 8. And others take no more than a natural pleasure in reading of these Truths.  
1. YOU have seen what whited sepulchers the Pharisees were, and what a goodly appearance they made in the outside, when they were no better than charnel houses or rather stinking graves within. And now for a Conclusion of this Discourse you may observe, That those Sepulchers to which our Saviour compares them were Whited on purpose, 
Mat. 23.27.  that the people might see them before they came near to them, and so take heed of being defiled and polluted by them. For the Jews (as a very learned man observes) thought themselves to be made unclean by touching of a grave as well as of a dead carcase; 
V Pocock. Not. Miscell. in Port. Mos.  and therefore because the tombs were hidden sometimes by the long grass, (which he makes the meaning of that place, Luke 11.44.) they brushed them over with lime, so that strangers who passed that way, might not unawares stumble upon them and contract a legal defilement. And just so doth our Saviour point out the Pharisees in their colours; both that men might take heed how they dealt with them, and that they might avoid their hypocritical temper, not taking that for godliness which had so much secret wickedness lurking under it.  
And for the same reason it is that I have treated thus particularly of the false Religion that is among us: that so all men seeing wherein Hypocrisy doth consist, may fly away from it, as the Jews did from a dead body or a grave; and may walk in the plain old path of all real and unfeigned holiness.  
2. And considering that this was my end, I hope none that reads me will be so profane as to make use of all that hath been said to the dishonour of Religion, and the defaming of pious people. It would grieve me very much if any should take occasion from hence to call all those Precisians, dissembling fellows, and larved Saints, who pray in their families, hear Sermons, and perform other pious duties: for unless they have a mind to abuse themselves and others, they cannot but see clearly, That it is not less than the Pharisees did, but a great deal more, that God requires of us. These things men ought to do, and not to leave the rest undone. And except our righteousness shall exceed the righteousness of the Scribes and Pharisees, 
Mat. 23 23.  we shall in no case enter into the Kingdom of heaven. 
Mat. 5.20.   
3. It must be confessed, that there always have been men of corrupt hearts that use to suck poison out of these discourses, and to spit their venom at all godliness; but it is because they have an hatred both to the shadow and to the truth and substance of it. There was never any name given to a bad party of professors, but the most holy and severe persons have by such men been branded and stigmatised with it. A Pharisee in their mouths shall extend so far as to be a nickname for all that are strictly pious; and an hypocrite is in their language a man who will not be so profane as themselves. And it will be very well if the name of Fanatique become not ere long of as large a signification; and that all those be not included in it, who believe that there is an Hell, and dare not run with others to the same excess of riot.  
4. These profane spirits do not at this time fall under my pen. Whom I need not decipher, they being blacker than my ink, and fouler than that any man of reason should be warned not to approach unto them. I look upon them as fit to be corrected and amended by whips and stocks then by sober and pious books. Their whole life is one continued debauch, and they have no leisure to be seriously considerate. Their minds are so sopped in drink, that they have left no room to suck in any of these instructions. They are so slavishly resigned to other bestial desires, that one may as well read a lecture to a goat, as exhort them to be chaste or sober. We must leave them to some sickness or other infliction of God upon them for their chastisement: and then perhaps some good book (whereof the world hath good store) may help the operation of the physic, though alone it will work nothing at all upon them.  
5. But some of these there are, who have not yet sinned away all tenderness, that let devotion take its turn, and hope by such good moods and fits to make an excuse to God for all their looseness and profaneness. These men though they do not observe it, have the very dregs of this Pharisaical humour in them, and would have some pious action, some little strictnesses, to satisfy for their drunkenness and other filthiness, as the other would have them to cover their injustice and uncharitableness. All their prayers and fastings are as weak and ineffectual to the rendering of them sober, as the same things are in others to the making of them righteous. And yet they perhaps take themselves to be no less pious, and that with a contempt, if not violent hatred, of all others, than the most ceremonious Pharisee that ever breathed. Let them therefore either reform and become new men, or else not take it ill if we call them profane hypocrites, as they call others Pharisaical. The Apostle puts them together with the other into one catalogue, and bids them not be deceived; for neither fornicators nor idolators, nor adulterers, nor effeminate, 
1 Cor. 6.9.  nor abusers of themselves with mankind, nor thiefs, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And besides it is too frequently seen that when these men have wasted their estates, they take no less unjust courses to repair them, than they did prodigally to spend them. Shirking and cheating tricks are then no such crimes when they have need of them; and they are now against injustice, because they have no temptation to be unjust.  
6. Let these publicans and sinners therefore observe once for all, that the hypocritical temper is not of one kind, but as various and divers as the inclinations of men are. Only injustice and covetousness being more cleanly and secret vices, than the foul and noted crimes of drunkenness, fornication, swearing and such like, they can be more bold to join themselves with a religious profession than the other can. 
Ex Lib. cui tit. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  It is a pretty fancy which Crusius observes out of a book of a modern Greek, how that the Devil taking a wife call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Unrighteousness, he begat Seven daughters, and thus bestowed them. The first whose name was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arrogance and loftiness, he gave in marriage to the great ones of the world: And the second called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sordidness or covetise, he gave to the common people. The third who was named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (so they now speak) fraud and falsity, he matched to the husbandmen, who it seems in that country had a great deal of it, under a garb of simplicity. And for his fourth called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 envy and emulaton, he found a fit husband among the handycraftsmen and tradesmen, who look with an evil eye upon their neighbours. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or dissimulation which was his fifth he disposed of to the Clergy who knew better how to hid their vices than others. And then his sixth daughter named 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pride and self exaltation, he gave to be a waiting gentlewoman to the women kind. But as for the seventh called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fornication or adultery, he would give her in marriage to none, nor let her stir from his own house, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (as their language now is) that whosoever hath a mind to her, may come thither and find her.  
7. By this conceit he sets forth how all sorts of men have their vices to which they are most inclinable; and I mention it for these two purposes. First, that all men should take heed of that sin which hath or may easily have most of their love; for though they hate all other never so much, and live in the exercise of some devotion, yet they will be but false and hypocritical Christians. And Secondly that all incontinent persons should consider whether they go to satisfy their base desires: and what a fast hold the Devil hath of them above all others. I doubt that most of those that jeer at Religion are of this sort: and have such a familiarity with this unclean Devil, that unless they seek for help betime, he will never be cast out. For as that Greek saith, that he must go to the Devils lodgings who would have a whore: so saith Solomon also, that the dead are there, and her guests aree in the depths of hell, Prov. 9.18.  
8. But there are others who lead a civil life, in nothing transgressing the Laws of the Land, that in reading of these things may find themselves well pleased with me, and may take themselves to be truly religious because they cannot but disgust this false religion that rules in the world. But they also must consider that truth hath a natural congruity in it to a rational mind: and that there is a certain pleasure which a mere earthly man may perceive from the apt representations which are made of things to his understanding faculty. As the eye is pleased with well mixed colours: and the ear is gratified with sounds of a sweet composure: So is the mind of man delicately touched with wise discourses, which report truths in any handsome order unto it. If these things therefore fall in with the sense and apprehension of any man's soul, they cannot but tickle him with some delight; This picture of the Jewish hypocrite which I have drawn, if it be but true though not exact, will present him that looks upon it with some pleasure. But let not any man think that therefore he is pious, because he delights in pious Treatises: for this may be but a natural satisfaction: and it is also one of the deceits which I have given a touch of, to be warm against a party which is contrary to ourselves, and to be excited unto some indignation on against that which is plainly false.  
I shall add no more but my earnest prayers to God, and my request to the Reader, that these things may be understood and improved to the end for which they were written: The advancement of an impartial respect to all God's Commandments, and the hating of every false way. Unto which also the following Sermon is purposely addressed.   
FINIS.