And ſo it was, that while this their way of living and their Auſterities were lookt upon as voluntary ſervices, and more than men were antecedently obliged to in point of ſalvation; whiles it was ſo eſteemed, there hapned no Schiſm or Religious faction among the people; they all lived in love and peace together; they that would be of this Order might, and they that would not might chuſe, and be never a whit the leſſe reſpected in their place; counted ſtill as brethrenſs, and partakers of the ſame hope, tho theſe of the holy ſociety were peculiarly reverenced for their ſelf-denyal and Auſterity.

But after that they collected their Obſervations into a body, and Canons and Injunctions were made and engroſs'd in writing, there aroſe among theſe Aſſideans certain Dogmatiſts, perſons that ſubdivided themſelvs under a zealous perſuaſion for the neceſſity of their obſervations. They were ſuch as preacht up the ſevere rules of their Order as neceſſary in themſelvs, and obliging all men in point of ſalvation; which others accounted only as extraordinary Devotion, and voluntary performances. They were men it ſeems that were ſtrangely captivated with the rules and practices of their Society, and mightily employed themſelvs in the ſtudy of the books and Canons of their Order: But not conſidering the ground and deſign of their firſt inſtitution, and belike interpreting the Scripture according to them, they came at length to conceiv and teach them as the Oracles of God, and cryed them up for the unwritten law of Moſes received down by Tradition from their Fathers, and therefore obliging all men to obſerv them. Hereupon they ſeparated themſelvs from the body of the Aſſideans, and from the vulgar; and they called themſelvs Pheruſhim, or Phariſees, i. e. holy Separatiſts. So much for the Original and Derivation of this Sect of the Phariſees; namely, that they ſprang out of the Society of the Aſſideans, and ſeparated themſelves upon a miſtake of the Will-worſhip or voluntary ſervices of that Order, for neceſſary Obſervations obliging all their Nation on terms of Salvation.

2. Let us enquire a little into one or two of the moſt eminent and peculiar Opinions of theſe Phariſees. 1. The firſt and fundamental opinions of the Religion of this Sect was concerning their Traditions. Theſe Traditions they equalled with the written law, and derived from Moſes himſelf, pretending that as he gave them a written Law, ſo alſo he delivered many things to the Fathers in the wilderneſs only by word of mouth, to the intent that they ſhould convey them down to poſterity from generation to generation; and thoſe Traditions which were in requeſt with the Phariſees, they aſſerted to be the very ſame received from Moſes, and taught them with like Autority as the Scriptures; upon which account our Saviour ſaid they taught for doctrines the Commandments of men. Now this opinion of the Divine Autority of their Traditions was requiſite for them, in the firſt place, to warrant their Separation, and then to maintain and propagate their Sect. No perſons being able to juſtify ſuch a caſe, or willing to embrace ſuch a perſuaſion, unleſs upon pretence of Divine Autority.

Another Opinion was, that none but ſuch as were of their Sect and Perſuaſion could be ſaved. And this opinion, tho it be a very bold and uncharitable doctrine, is yet very convenient for upholding any religious Sect, becauſe it is apt to ſtartle the weaker ſort of any other Perſuaſion, and ſcare them into a complyance; beſides that it fetters their own Proſelytes: when they are upon enquiry after a better way, this thought pulls them back, and holds them to a ſtricter Devotion. They had other remarkable Opinions which ſignifyed much zeal for God, or an extraordinary intereſt in him; but really in effect had a greater awe upon the people.

3. Let us now enquire how ſuitable to their principles their practical exceſſes in Religion were, whereby our Saviour does deſcribe them as beguiling the people into an opinion of their extraordinary ſanctity, when all the while it was to hide and colour their wickedneſs and villany, to bring about worldly ends and purpoſes. Theſe are frequently here and there interſperſt in the hiſtory of our Saviour, according as he had occaſion to expoſe and cenſure them. But more eſpecially we have a large Catalogue of them, Mat. 23. Where our Saviour obſervs, that they did bind heavy burdens and grievous to be born, i. e. they did tyrannize over the conſciences of their ſimple Proſelytes, by impoſing on them moſt rigorous and needleſs obſervations. It is alſo obſerved by our Saviour, that they made their prayers longer than other men, and would compaſs ſea and land to make a Proſelyte; i. e. they would leave no ſtone unturn'd, but put forth all their Art and Power to bring over a perſon to their Perſuaſion.

Again, they uſed nice and ſubtle diſtinctions about Oaths, ſaying, Whoſoever ſhould ſwear by the Temple, it were nothing; but whoſoever ſhould ſwear by the gold of the Temple, it would oblige him: and whoſoever ſhould ſwear by the Altar, it were nothing; but ſwearing by the gift that was upon it, he would become bound. Moreover, they would pay tythe of Mint, Anniſe and Cummin, i. e. they would be very preciſe and exact about the minuteſt things relating to the ſervice of Religion; and they would build the tombs of the Prophets, and garniſh the ſepulchres of the righteous. They did pay a mighty reſpect and veneration to the memory of thoſe holy men whom their forefathers had martyred, thereby to bear the world in hand themſelvs were far from approving ſuch bloody Tragedyes. They were alſo ſuperſtitiouſly zealous about the Obſervation of the Sabbath; and concerning this they had I can't tell how many nicetyes; particularly they objected it to our Saviour, as a ſin in his hungry Diſciples, for plucking ears of corn on the Sabbath-day. And they were exceeding ſhy of their company, for at another time they threw it out to the Diſciples as a ſin in our Saviour for being familiar with Publicans and ſinners.

Moreover, they made broad their Phylacteries, and enlarged the borders of their garments. The Phylacteries were narrow ſcrolls of parchment, whereon they wore inſcribed as many of the Commandments as they would contain, and bound them about their wriſts, and faſtned them to their heads, to hang down over their foreheads between their eyes. This cuſtom aroſe from a mean and vulgar underſtanding of that paſſage, Deut. 6.8. where upon recital of the Commandments, that God might inſinuate into their hearts, and rivet them in their affections, that he might ſet forth how near and dear he would have the Obſervation of his Laws be unto them; he expreſſes himſelf by Moſes in theſe words: Thou ſhalt bind them for a ſign upon thy hand, and they ſhall be as frontlets between thine eyes. Which the Jews interpreted in the neareſt ſenſe to the letter, as if they were to find out an expedient to wear them in the very manner. By the Borders of their garments, we underſtand thoſe blew ribbands which they wore upon the fringes of their garments, as enjoyned, Num. 15.39. for a remembrance of all the Commandments of the Lord, and to do them. Now both of theſe badges were worn by all the Jews in general: but that which our Saviour obſerves and cenſures in the Phariſces, was their exceſs in making their Phylacteries broader, and their borders larger than the common ſize, that ſo they might ſeem more religious than their neighbours. Beſides, they would have it known, and did boaſt, that they had frequenter faſts amongſt themſelvs than the reſt of the Jews had. And they were obſerved for the moſt part to be of a jejune aſpect, ſad and diſmal of countenance; and likewiſe that they were ever of a querulous diſpoſition, almoſt continually complaining of the Evils, the Vices, and Adverſities of their preſent times, in compariſon with the preceding ages; and how far more happy and Halcyon days there were in the world heretofore, God knows how long ago.

One trick more of the Phariſees ought not to be forgotten; how that beſides theſe direct ways of advancing themſelvs in the repute of the credulous people, they had a notable oblique courſe, at which they were very dextrous, viz. by traducing and depretiating other men that ſhould any way oppoſe or rival them. And they were ſo very right at it, that Innocence itſelf could not eſcape them. Even the moſt holy and harmleſs Jeſus, notwithſtanding all the great good which he did amongſt them, and the meekneſs and gentleneſs of his Carriage, was continually vilifyed and reproached by them. Somtimes they upbraided him with the meanneſs of his birth. Sometimes, for the freedom of his converſation, they traduced him as a Winebibber and a gluttou. For his divine power of healing and caſting out Devils, they reviled him as a Magician. For his moſt uſeful and obliging demeanour toward all perſons, they accuſed him of ambitious and ſeditious deſigns, as if he went to make himſelf a King. Nothing was great, nothing was excellent in him, but theſe folk found out ſome way or other to ſlurr it, and run him down among the ignorant and captious multitude.

By theſe their arts of raillery the Phariſees much incenſed the people againſt our Saviour, and not a little advanced themſelvs in their eſteem. For this ſucceſs with the Credulous ſort is common to all Railers: Fortiter calumniare, aliquid haerebit. Throw dirt ſtoutly at a man, and ſome of it will ſtick upon him. He that is firſt in his own cauſe, ſeemeth right, whatever it be: and in the caſe of raillery, the moſt are apt to think a man free from thoſe faults which he finds and runs out upon in others: it being unlikely that any one ſhould dictate a Satyr againſt himſelf. So that the reputations of the railer and the railed are like a pair of weights in the hand of an harmleſs perſon: look how much one looſeth, the other ſeems to gain it. Such advantage did the Phariſees make by their Arts of traducing and depretiating other men.

From what hath bin ſaid therefore concerning the Original, the Principles and Practices of the Religion of the Phariſees, it does plainly appear, that theſe Phariſees were a Sect of men who pretended to more piety and ſanctity than the reſt of their brethren the Jews; and that they took the moſt effectual courſes to make the people believ they were rather better than what they Seemed to be. But that they did not herein deal bona fide with the world; that they were the groſſeſt Hypocrites, the vileſt men under holy diſguiſe, wolves in ſheeps cloſthing, will ſufficiently appear, upon compariſon of their Moral actions with theſe Religious pretences, of the Subſtantials of their Religion with theſe Rituals of it; and upon ſome conſideration of what uſes they made of their doctrines, and how they improved the Advantages which by theſe means they had obtained over the minds of the people.

And for the moſt part this is already done to our hands by our bleſſed Saviour in the Goſpel; ſo that I have but little more to do than to rehearſe it to you. As firſt, what was their meaning by binding heavy burdens on the Conſciences of thoſe weak people that were their Proſelytes, but to buſy them at a diſtance, and to awe them from inſpecting thoſe that were the teaching and the ruling Elders of them? for they themſelvs, did not trouble themſelvs with thoſe burdens; they did not touch them ſo much as with one of their fingers. Why did they take ſo much pains in making Proſelytes, but that when they were made, they might manage them as they pleaſed, to the moſt vile and pernicious purpoſes? For they made them twofold more the children of Hell than themſelvs. Why did they ſo gravely and demurely diſtinguiſh about Oaths, but to gain the eſteem of mighty learned and critical Doctors, and ableſt diſpenſers of the myſteries of Religion, and to render Oaths uſeleſs as they ſaw occaſion? Even about the moſt ſacred and venerable things that ever were in the whole world, to oblige mankind one to another, theſe men could quibble and equivocate, to make them inſignificant. So that when they had a mind to it, nothing ſhould be able, not the moſt ſolemn Oaths imaginable, to hold them to their duty.

Why did they make their prayers ſo long, and chuſe ſuch places for uttering them, where they might be ſeen or heard of men, but that amuſing people with the noiſe of their Devotion, they might the more ſolemnly and ſafely do what unrighteouſneſs they pleaſed, even devour widows houſes? Why did they pretend ſo much reſpect and veneration for the Martyrs which their Fathers had made, but that they might amuſe the world until an Opportunity ſhould ſerve them to do the like and greater Villanyes? Indeed the Phariſees did talk much to this purpoſe: If we had lived in thoſe deſperate times wherein our Fathers perſecuted and deſtroyed ſo many good men, we would never have conſented to their inhumane and barbarous uſages, we would never have bin partakers with them in the blood of the Prophets. Far be it from us to have any ſuch cruel and unſociable deſigns: can you think any ſuch thing of us? The Lord forbid we ſhould ever intend any thing but in order to the glory of God, and the ſalvation of mens precious ſouls! But what did our Saviour reply to this grave pretence? Mat. 23.31. Ye be witneſſes againſt yourſelvs, for that ye are the Children of thoſe very men that killed the Prophets: i. e. ye eſpouſe the ſame intereſt and principles upon which your Fathers dealt ſo wickedly: Fill ye up then the meaſure of your Fathers. Why were they ſo exact in the minuteſt matters of Tythe, and ſo nice about the Sabbath, and ſo ſhy of their company, but that by ſtraining at gnats before folks, they might the better ſwallow Camels in ſecret? that by being ſo demure and critical upon the Stage, they might with leſs ſuſpicion ſpeak and act what they pleaſed behind the Curtain? as if all their Religion conſiſted in abſtaining not from the evil it ſelf, but only from the ſcandal and appearance of it. So much our Saviour teſtifyes againſt them; for that while they were ſo over-nice and formal about their little things, they omitted the weighty matters of the Law, viz. mercy, judgment, and faith. They were unmerciful, unjuſt, and ſo unfaitful, one could not truſt them. In a word, our Saviour tells us, what they did, they did all to be ſeen of men, for the ſake of ſome ſecular advantage. Upon this account they made their Prayers longer, and their Phylacteries broader, and their Borders larger, and their Faſtings oftner, and their exclamations upon the evils of their times louder than other men. So that altho the Phariſees ſeemed to be the moſt religious ſort of men, yet was it altogether upon worldly deſign, for the ſake of filthy lucre, and to make gain of Godlineſs; they were the groſſeſt Hypocrites all the while. Upon the whole therefore I may fairly conclude, that their Hypocriſie lay in this; namely, in beguiling the people into an erroneous opinion of their extraordinary ſanctity, by pretending to be more religious than the Law required, or was uſual among other men. This is that ſpecial Hypocriſie of the Phariſees againſt which our Saviour does ſo earneſtly caution us in the Text, as firſt of all (or above all things) to beware of it: thereby intimating that it is exceeding dangerous; which is the

3. And laſt thing propounded to be ſpoken of, viz. to repreſent the danger of this Hypocriſie of Phariſaiſm, that we may be the more cautious of it. Now, beloved, every Caution does imply a twofold danger; viz. a danger in the thing, and a danger of the thing. There is danger in the thing if it ſhould prevail, and there is danger of the thing but it may and will prevail, if we take not the greater care. Such a twofold danger attends Phariſaiſm, which way ſoever it does affect us and prevail upon us. Now it may prevail two ways; either upon our Corruption, or our Weakneſs. It may work ſo upon our Corruption, as to tempt our hearts to the ſame Hypocriſie, and make Phariſees of us alſo: or elſe it may prevail ſo much upon our weakneſs, as to captivate our affections, and ſubjugate our minds to the impoſture and empire of it.

1. Firſt, it may ſo work upon our Corruption, as to infect us with the ſame Leaven, and tempt us to uſe the ſame guile; to hide ourſelvs behind the Venerable curtain, and become deceivers of men under the grave diſguiſe of extraordinary Sanctity and Devotion: and then the danger that is in it, is the danger of Hell-fire. Nay, our Saviour does inſtance the Hypocrites as a ſort of ſinners that ſhall have the ſharpeſt and fierceſt damnation; when he would ſet forth the great ſeverity of the Lord towards the naughty ſervant, he expreſſeth it thus, Mat. 24.51. He ſhall cut him in ſunder, and appoint him his portion with Hypocrites: ſo that the puniſhment of Hypocrites ſeems to be made the meaſure and ſtandard of the exacteſt puniſhment. And if there be any degrees in the Vengeance of God; if there be a ſeverer torture in Hell than other; if there be a lower place in that pit, a greater Damnation: all this, even the worſt that may be, is to be the portion of Hypocrites, the moſt wicked diſſemblers with God, and the baſeſt deceivers of mankind. This is the danger that is in it, if we ſhould let go our Integrity, and turn Hypocrites of the Phariſaical ſtrain; which God forbid.

2. There is alſo great danger of it, but it may have this effect upon ſome men: and the danger of this malignant influence of Phariſaiſm is, when it rules in conjunction with temptations and advantages of this preſent world; then indeed meeting with a corrupt heart, with an heart exerciſed in Covetous deſigns, what will not ſuch a heart undertake, to gain the world? But eſpecially thoſe arts and methods whereby men may make themſelvs moſt effectually, and with leaſt ſuſpicion; whereby they may uſe the world as they will themſelvs almoſt, and ſtill ſeem as if they uſed it not, they are like to be moſt acceptable to, and prevalent with the ſubtle genius of Ambition and Covetouſneſs, becauſe they are ſafeſt.

The violent, open, and ſcandalous ways of gaining the world, make a great deal of noiſe, and awaken all men into Conſideration and warineſs, and provoke them to ſtand upon their guard againſt us. Nay, even the honeſteſt way of gain, if eminently proſperous, creates much envy and Oppoſition. But the more private and reſerved, the more ſly and ſilent the trade is, the more apt is it to lay aſleep the Caution and Animoſity and Adverſity of the world, and does the buſineſs with greater ſecurity and ſucceſs. But eſpecially the counterfeiting of Religion will do the feat above all other Arts. Religion is that which all mankind do revere, and bear an aweful diſtance to, and deeeply confide in: and they cannot tell but the pretenders of it are ſincere; they cannot look into their hearts. Therefore under this diſguiſe there is the leaſt danger of eſpyal. They may purſue the world as eagerly as may be, and ſtill be thought to ſeek Heaven altogether. Who dares to pry into ſuch formal Saints? Upon which account S. Peter forewarns the Chriſtians of falſe teachers that ſhould come among them, and privily bring in damnable Hereſyes, and many ſhould follow their pernicious ways, by reaſon of whom the way of truth ſhould be evil ſpoken of, and through covetouſneſs ſhould they with feigned words make merchandize of them. This is the danger of Phariſaiſm, to make men turn Hypocrites, and at ſome times more than others, according as the wind and tyde of the world ſhall favour it. Religion, at leaſt the Formal part of it, being capable of ſo much abuſe, as to be made a ſtalking-horſe, to approach and ſurprize, and make ſure of the game of the world unto themſelvs.

If Phariſaiſm doth not ſo prevail, as it is unlikely it ever ſhould at the firſt onſet ſo poſſeſs the hearts of thoſe that are •••• ured in the habits of grace, and in the fear of God; yet it may prevail upon their weakneſs: it may captivate their affections, and ſteal away their hearts into an admiration of, and a ſubmiſſion to the doctrines and impoſtures of it. This eaſineſs and Levity S. Paul chargeth upon two excellent men S. Peter and S. Barnabas, Gal. 2.12, 13. Peter withdrew and ſeparated himſelf, being awed by them that were of the Circumciſion; and the other Jews diſſembled with him likewiſe inſomuch that Barnabas alſo was carried away with a their Hypocriſie. And where Phariſaiſm does ſo prevail, the danger that is in it is an entangling the ſouls of its Proſelytes in the ſnare of the Devil, as our Saviour teſtifyes againſt the Phariſees: Ye compaſs ſea and land to make a Proſelyte, and when he is made, ye make him twofold more the child of Hell than yourſelvs. And that there is this danger in Phariſaiſm, appears by two notable effects whereunto it ſeems to bend all its force: namely, to diſtract the Proſelytes minds, and to render them of a furious and fanatical ſprit.

Firſt, Phariſaiſm is apt to diſtract the minds of the poor Proſelytes over whoſe affections it hath once ſet up its Empire. A multitude of niceties muſt needs perplex the finite heads of mortal men to obſerv, in any buſineſs whatſoever: But eſpecially in matters of the higheſt concernment, wherein every the leaſt deviation or omiſſion ſhall be lookt upon as ſin, and that ſin under the hazard of ſalvation. Adde hereunto the myſteriouſneſs of ſuch formalities; when nothing can be done in Religion but it muſt have a ſpiritual meaning in it; ſomewhat beyond the common underſtanding and intention of it, which no man is able to fathom, or give any account of; and methinks, it ſhould be very perplexing even to men of ſtrong minds and ſound ſpirits. Beſides, Phariſaiſm is alſo boundleſs in meaſure. Tho a man had a vaſt number of little nice and myſterious things upon his head, yet if the uſe and obſervation of them had certain ſtages and fixed periods, there were ſome comfort; the man might know were to find himſelf. But when matters of duty, the practical matters of Religion, beſides the great number and nicety of the things, are not only made very myſterious and intricate in their nature, but alſo indefinite and unlimited in meaſure, that a man can have no certainty of his condition, nor know where or how he is, nor whither he muſt, nor the end of his labour; why this muſt needs be very amazing, and the ready rode to diſtraction and deſperation.

Now ſuch was the Religion of the Phariſees; They had their formalities without number, and very myſterious they were; every thing had a further ſublime meaning; and unbounded alſo in the practice. And tho the great ones knew well enough how to excuſe themſelvs, yet ſtill they impoſed them on their weak Proſelytes on pain of Hell-fire. They would ever and anon be calling upon them and ſtirring them up to the ſtrict Obſervation of their things. They could often object to them that they were not ſo frequent, or not ſo fervent, or not ſo long in their prayers as they might be; that their Phylacteries were not ſo broad, but they might carry more Commandments written about them if they would: that their faſtings were not ſo often nor ſo humbling, with ſuch like negative and indefinite cenſures and intimations. And if they ſhould any of them commit a fault, or omit ſome punctilio, or not beſo demure and zealous as they preſcribed, they could mightily exclaim upon the ſin of it, and tell them they could never enough expiate their negligence and backwardneſs in Gods Covenant; and they would never have done with it. Such delinquencies they would keep upon record, to throw them in the teeth with upon all occaſions; that ſo they might amuſe and damp their ſpirits, and ſhackle their minds, and hold them in durance to the moſt intenſe obſervance of their ſuperſtitions.

And this is alway the courſe of Religious Hypocriſie in Extraordinary. It is no more than what men muſt expect from it, where it does domineer, as the genuine operation of it. For that they may do it, that they may be thus imperious and tyrannical over the Conſciences of their weak Proſelytes, both as to the quantum of their Impoſitions, to enjoyn as much; and alſo to their quality, to make them as myſterious and unintelligible as they pleaſe, is plain from the very nature and conſtitution of ſuch a Religion; becauſe it hath no certain rules or meaſures, but is purely an arbitrary Religion, according to the Art and humour of thoſe that manage it. For when men ſhall take it upon them to tranſcend the degrees of public Devotion and religious exerciſe which the Law and practice of the Church does direct and determine, and ſhall accordingly teach others already prepared and wiſely reſolved to be led by them, they may advance as high as they pleaſe, and where they will ſtop who can divine? There are no fixed limits beyond theſe lines, no bounds to ſuch pious extravagancies.

And that they will go as high as they can, is not to be doubted. For the grand deſign of ſuch men being to maintain themſelvs in the public faith and eſteem for the greateſt zealots and Devoto's to Religion, it is their intereſt to hold up their profeſſion to the ſtrongeſt bent they are able; to blind and burden their Proſelytes as much as may be, and to ſcrew up their minds as high as they are capable. Becauſe theſe are they that communicate their formal ſanctity; they are the Trumpeters of their fame, and cry up their extraordinary holineſs and devotion to the world. Accordingly this ſort of men have ever bin cautious of explaining themſelvs, but have choſen for the moſt part to deliver their minds in dark ſayings, in obſcure and myſtical, negative and indefinite Expreſſions; as if they ſtudyed more how to allure and confound, rather than inform the underſtandings of men; whereby they might keep their Proſelytes always in the clouds, and upon the higheſt flight of contemplation. And that this is the directeſt rode to diſtraction, needs little more to demonſtrate. For when the mind of man is held up to the ſtraiteſt bent, invited onwards with a conceit of Heaven before him, and puſhed with the fears of Hell behind him, he knows not whither, nor how far, but is continually puzled with a fearful ſuſpenſe concerning the Iſſues of his own Eternity; this muſt needs very much perplex and weaken, if not quite diſtract the man, and break his ſpirit, and plunge him into deſpair. And becauſe the Phariſees of old did thus keep their Proſelytes continually under the Hatches of a blind Devotion and melancholy, therefore there abounded among them ſo may ſullen, and peeviſh, and lunatick perſons; ſo many proud, and furious, and fanatical ſpirits.

2. This is that other effect whereby does appear the danger that is in Phariſaiſm, as to entangling mens ſouls in the ſnare of the Devil; viz. becauſe it does directly tend to render them of a furious and fanatical ſpirit. And accordingly the Aſſembly of Divines, with M. Diodate, do interpret the fore-mentioned Scripture, which ſaith that the Phariſees made a Proſelyte twofold more the Child of hell than themſelvs, viz. that they made him more fiery and bitter againſt the Preachers, and the preaching of the Goſpel, than themſelvs were. And this is a very likely effect of Phariſaiſm: For when men are poſſeſſed with a paſſionate admiration and ungovernable affection for any profeſſion of Religion whatſoever, as they think they can never do enough nor better than to promote it, ſo they are alſo commonly perſuaded, it is moſt conducible to this great purpoſe, to vilify and miſchief whatſoever ſtands in competition with it. Every one would do ſomething in behalf of his Religion, to defend and propagate his faith; and thoſe that can do nothing by force of argument, will therefore exert their zeal in noiſe and clamour, endeavouring to make up in ſpite and miſchief to their Adverſaries, what they want in wiſedom. Such is the influence which a falſe Religion, or a miſunderſtanding of the true Religion, hath upon the ſpirits of weak men that are paſſionately devoted to it.

But eſpecially Phariſaiſm drives this way. Such a Religion as appropriates all divine favours to its own profeſſors, and reprobates all others with the utmoſt wrath and Vengeance, and thereby ſwells and inflames the hearts of its zealous Proſelytes with pride and conceit of themſelvs, with hatred and contempt of others; that whets up the angry powers of their minds, and ſets a continual edge upon them. Such a Religion alſo as tends to perplex and diſtract the underſtandings of its Proſelytes with the myſterious and boundleſs opinions and practices which it does hold forth and impoſe, ſeems to take the neareſt courſe to fanaticiſm; becauſe it does (ſo much as in it lyeth, to) diſquiet their judgments, and imbitter their ſpirits. It labours to drive out the good ſpirit, and to infuſe an evil Spirit. So that if men were not naturally before of a peeviſh and melancholy conſtitution, the imbibing ſuch a Religion were a likely Alterative for the purpoſe, and to render them unſociable with any but ſuch as are of the ſame humour and perſuaſion.

Being thus diſpoſed, it cannot be expected but that they ſhould treat ſuch as any way oppoſe them, in the moſt fiery and invective manner; and rather than want, make occaſion to fall out with them, if it be for nothing elſe but to give vent to their ſwelling paſſions and bewildred underſtandings. And the more furious yet will they be, if their Religion does any way countenance the undertaking. And this Phariſaiſm does in an eſpecial manner. For it holds forth ſuch a neceſſity of its extraordinary Devotion, that none can be ſaved without their beſt obſervance of it, and then by conſequence teaches it to be the duty of all its profeſſours to endeavour by all means the proſelyting other men to their Religion, rather than let them periſh: Yet takes no care to determine a certain method for the work, but leaves the execution of ſo pious a pretence to the conſtruction of the zealous undertaker, according to his uncertain genius, and favorable occaſions. So that whatſoever miſchief they do in their religious fits, there is a ſalvo for all in the ſacred deſign of converting a ſinner, and ſaving his ſoul in the day of the Lord.