CHAP. I. The Reason and Vse of the Treatise. A prevention of mistake. The order or method propounded to be followed.

I Have undertaken the Hypocrite, The use & be­nefit of the Treatise. his Disco­verie, and his Cure. An hard taske, I con­fesse, but very necessary; and in such times as these most necessary and usefull. For as the Church in all ages hath been ever full of unsound members, a Cain living in externall communion with Abel, an Ishmael with Isaac, a Judas with the Apostles, a De­mas with the Disciples, bran with the meale, bad fish in the draw­net, tares in the wheat-field: So especially in the time of the Chur­ches credit, when Jerusalem is made a praise in the Earth, many that were strange unto her, and that were wont to looke upon her, as if they had not knowne her, will then be of her acquaintance, and claime friendship, that they may partake of her Reputation. The Samaritan will be of neare kindred to the Jewes, when they [Page 2]are in prosperity; and when the feare of the Jewes is upon the Na­tions, many of the Nations will joyne themselves unto them.

Blessed be God that we live to see Religion beginning to recover her lovelinesse, and that men confesse she is beautifull; but we will not believe, that all who now wooe and court her, are in love with her; for seeing they were ashamed of her raggs, we may sup­pose they are now taken with her Dowry, not with her face; and pretend love, because the present State doth countenance and bid so faire a Portion with her.

We must needs say, that the time hath been, that some hard and drie frosts have locked up the Earth, that little fruit hath sprung up, and those fruits of holinesse which did spring were too much nipt and blasted. We have felt of late some warme and comfortable showers, a feeding and refreshing raine: but as that weather is good for the Corne, so it brings up likewise abundance of Weeds. Hypocrites come up thicke and grow fast in such seasons. As this point therefore is alwaies usefull, so especially now in such a time as this most seasonable and necessary, that we may have some helpe in some measure to understand other men; and may be able every one to discerne our owne hearts, that we deceive not our selves, which is indeed the principall thing that I aime at, 2 Cor. 13.5. 1 Cor. 13.7. Rom. 14 4. and which the Scrip­tures constantly commend unto us, To prove and judge our selves; not to be apt to suspect, to condemne others.

And here let me take occasion once for all, A prevention of mistake. before I enter upon the worke, to put in a caveat against the prejudices, to which such a Discourse as this may be subject, and against the ill use which worldly and carnall men may put it unto. I know that all speech of and against Hypocrisie is acceptable to prophane men, who present­ly turne the edge of every Tryall and Reproofe this way, upon the breasts of all that are (as they are called for distinction) Professours, and doe account every Professour to be an Hypocrite, and doe hate the godly under this pretence, Mat. 27.63. 2 Cor. 6.8. that they are Hypocrites. Christ was called a Deceiver, and so they reckoned the Apostles. So that Reli­gion and Godlinesse come to be hated under other names and co­lours. But let such men know, that they shall stumble at my very threshold, if they fasten any such intentions upon my present De­signe, or upon my thoughts, which are full of honour toward all them that feare God, and walke before him in an holy, open and [Page 3]publike Profession of his name, which is so necessary, that ordina­rily there is no salvation without it; according to that of the Apo­stle, with the heart man beleeveth unto righteousnesse,Rom 10.10. Vid Abra. Scul­tet. Conc. 1. in Isa. 44.and with the mouth confession is made unto salvation. We must all be Con­fessours (as the old Church called them who shone forth in an holy life, or as this age cals them, Professours) though we come not all to the honour of Martyrdome: and if any be ashamed of Christ, Mark. 8.58. Luk. 9.26.18.8. 2 Tim. 2.12. Isa. 44.5. of them will Christ be ashamed before his Father. Shall that then be generally censured for Hypocrisie, which God requires of us, as a necessary duty? If any man therefore shall say, He is the Lords, and call himselfe by the name of Jacob, and shall subscribe with his hand unto the Lord, and surname himselfe by the name of Israel: Be tender of such a mans reputation, and be not ready to entertaine a charge against him rashly, but respect him for his cloth sake, and the liverie that he weares. Oh disgrace not these servants of God, for God who is their Master will revenge their disgrace; Jude ver. 15. yea Christ will account all your hard speeches to have bin spoken against himselfe.

We see how dangerous it may prove to judge others, but against our selves we may be safely severe, and unlesse in some speciall cases of Desertion and Despaire, we may apply all rules of Discoverie and censure to our selves thoroughly, without hazard. And this I professe to be my main Scope, to put a candle into every mans hand, when he is alone by himself in a dark roome.

The order that I have proposed to follow in this Treatise; The method of the whole Treatise. shall be to enquire into,

• 1. The Definition of Hypocriosie; what it is.
• 2. The Kinds of it.
• 3. The Subject.
• 4. The Symptomes.
• 5. The Prognosticks.
• 6. The Causes.
• 7. The Cure of it.

CHAP. II. The Definition of Hypocrisie. The Originall words that expresse it. The Genus. The Differentia in the definition.

WHat Hypocrisie is, The definition of Hypocrisie. Aquia Summ: 22ae. qu 111. art 1. Isid: Aetymol. lib 10 lit. H. Aug de Serm. Dem in Mont. we all better know, then how to avoid it. Aquinas defines it to be, That Simulation whereby one feignes the person of another. Wherein he followes Isidore, That the name of Hypocrite is drawne from them that come dis­guised upon the Stage, their faces and habits so coloured and alte­red, that they sometimes appeare to be men, sometimes women, sometimes old, sometimes young, &c. And so S^t Augustine had exprest it, as players faining other persons, act the parts of such as themselves are not, for he that acts the part of Agamemnon is not Agamemnon, but counterfeits him: So in the Church and in the whole life of man, The originall words that ex­presse Hypocri­sie. he that would seeme to be what he is not, is an hypocrite. This Definition doth most rightly answer the sense of the Originall word in the Greeke text, [...], which is derived of [...], a word signifying to counterfeit or feigne: And so the word is rendred in our English Translation, Luk. 20.10. [...]. Ʋid Cael Rbo­dig Lect. Antiq. lib. 2. cap. 8. Alsted paratit. in verb [...] Hyp. Mat. 23.33. They sent forth spies, which should faine themselves just men. And it hath been observed, that among Greeke Authours, from whom the use of this word was borrowed, an Hypocrite is constantly used for an Actor. And to this purpose also among the Hebrewes, Hypocrites are called [...], Facies, Faciales sive personati. But in the Originall text they are exprest by other words, sometimes they are called, [...] died or coloured men, of [...] to colour or staine, which perhaps may be one reason why our Saviour cals Hypocrites, a Ge­neration of Vipers, which are named in Hebrew [...], because of their various colours. Sometimes and most ordinarily they are called Chanephim counterfeiters, The genus and difference of Hypocrisiz. Reginald prax. fori l. 17. c. 22. n 212. Tollet Instit. Sacerd. l. 8. c 9. of [...] to dissemble, counterfeit, or hide. So that all these words expresse what we have in Aquinas his large definition.

In the stricter and applied sense and use of the word, as it is com­monly taken by Ecclesiasticall Authours; it is thus defined by the Casuists. That it is, Simulatio virtutis seu sanctitatis, a coun­terfeiting of vertue or holinesse. In which definition, as Tollet [Page 5]observes, Simulatio is the Genus, but the forme or difference is, that it is, Simulatio virtutis. For every counterfeiting is not Hy­pocrisie, in our present use of the word, but when virtue is counter­feited where it is not. And it is called the counterfeiting of holines or virtue, because, though as Aquinas speaks, Barth Fum. Armil. Aur. Verb. Simul. it is directly opposite to the one Virtue of Truth, for every dissimulation is a kind of lye; Yet indirectly (as other Casuists observe) it is opposed to every virtue.

We must needs take notice of this difference, for every and all kind of Hypocrifie is sin, but so is not all kind of simulation. I will instance this in some particular Cases.

1. A man may hide and dissemble his affections and passions, and that without sinne. Prov. 12.16. A fooles wrath (saith Solomon) is pre­sently known, but a prudent man covereth shame. The prudent man keeps in his anger and hides it, which else would be his shame. Which haply may be the meaning of that other sentence of his; A foole uttereth all his mind, Prov. 29.11.but a wise man keepeth it in till af­terwards. Saul was a commendable example of this, who when the sonnes of Belial despised him, and brought him no presents, 1 Sam. 10.27. See, Psal. 38.13, 14. who when yet he held his peace; or as the Margin of our last Translation doth finely expresse it, He was as though he had been dease.

2. A man may in some cases dissemble his condition, Of which we have an example not condemned, that I find, by any Interpreter, Gen. 42.7. [...] in Joseph, who when he saw his bretheren, made himselfe strange unto them, or, fained himselfe to be another man; which was the better to try them, Alierum se firxit. Iob. Alsted. Theot Cas. c. 21. n. 14, 15. and worke out some good ends he had in de­signe. Alstedius resolves it in some other instances; that a Prea­cher in place of persecution, may faine himselfe a Merchant; That a man may put on a womans apparell to escape unjust captivity.

3. Joseph also is an example of some other cases wherein a man may dissemble his intentions: which will appeare in his dealing and contrivances with all his bretheren, and particularly afterward with Benjamin, for bringing his old father into Egypt. Gen. 42.9, &c. 25. Gen. 44.1, 2, &c. 1 King. 3. So also Solomon when he called for a sword, had no intention to kill and divide the child, though his action carried such a meaning to the standers by, but to discover thereby the true mother.

4. A man may dissemble and hide some of the truth. So Jere­miah dealt with the Princes by the advise of Zedekiah. Ier 38.27. And such [Page]almost was S^t. Act. 23.5, 6, 7. Pauls dealing between the Pharisees and Sad­duce's.

5. Theod Hist. l. 3. c. 1 [...]. [...]. Lastly, Concerning the Case of those Christian souldiers, who dissembled or fained themselves sick, that they might not sacrifice, I encline to favour them, because it seems they were conscious of their weaknesse to hold out to martyrdome, and yet there was in their hearts a love (though a weaker love) to Christ. This Case is somewhat like that which P. P. Mart Loc. Com. cl 2. c. 13. s. 14. 14. Martyr handles upon Davids car­riage before Achish, which let the Reader see how he determines: for I will not follow this path any farther, which is out of my pre­sent way, and in which I should stay too long to behold the skirmi­shes of Divines obout divers of such like facts, for in that very in­stance of David, Casp. Brockm. System to. 2. pr [...] 64. Wigard Sy [...]t. to. 1. p 912. H. Mason. New art of lying. ch. 5. Rev 3 1. 1 Tim. 5 6. Act. 23.3. Mat 23.27. they agree not; Brockmond defends it; Wigan­dus condemnes it. But the reader I suppose will be satisfied about this case of Davids, and many others recorded in the Scriptures, if he peruse M^r. Masons learned Booke against Equivocation. And therefore leaving these cases, we rest in the definition given above, that Hypocrisie is the counterfeiting of Holinesse. This in Scripture phrase, is, To have a name to be alive, and yet to be dead; or, To be dead while one lives; This is to be a whited wall; and a painted Sepulchre; a Deceitfull worker, transforming himselfe into an Apostle of Christ,

CHAP. III. The Kinds of Hypocrisie. Vnknown. Known. Simple. Dipt. Double-dipt.

HAving found the Definition of Hypocrisie, The Kinds of Hypocrisie. Zanch. to. 4. in praec. 3. p 57 [...]. Phil. 1 D^t. Taylor. Com. on Tit. 1.16. we are next to en­quire after the Kinds of it. Zanchy (whom some of our Di­vines doe follow) makes two Kinds.

1. Such as know not themselves to be Hypocrites, but think themselves in a good estate and sound enough. He instanceth in the Pharisec mentioned, Luk. 18. and in S^t. Paul before his conver­sion. Others instance it in Simon Magus spoken of in the Acts of the Apostles. Acts 8.

2. Such as know themselves to be Hypocrites, that know they [Page 7]dissemble in the things they speake and doe. Such as were the grosse hypocriticall Pharise's.

Whether the first kind may be properly called so, I will not con­tend; but 'tis of the second sort I am to treate. And under this the Casuists take notice of three sorts.

1. Such as pretend and seeme to have holinesse and virtue, Undipt. which they have not. Men free from grosse corruptions and notorious vi­ces, yet (withall) such as strive not for perfection, nor that put themselves on to the true and right exercise of virtue, but are con­tent to cast a longer shadow, and to appeare more then they are or care to be, This is simple Hypocrisie, undipt, hypocrisie of the na­turall colour, that which every man hath in him, more or lesse.

2. Such as pretend vertue, Dipt. and yet will and live in the contrary vice. As if a man live in the act of wantonnesse, in his lusts, and yet will seem and have the reputation of being continent and chast. This is Dipt-hypocrisie, hypocrisie of the first die, the first staine.

3. Such as live in sinne, and intend sinne, and seeme holy to that end, that they may sinne more freely. Reginald gives an instance, Double-dipt. Regin. Praxi [...]. l. 17 c. 22. n. [...] 13. Toll Instruct. Sacerd. l. 8. c. 9. of an Adulterer that seems chast, that a Virgin whom he desires to vitiate, may be trusted to his care. Tollet gives another, of a man that seems holy and learned, that he may get a Bishop-ricke or Be­nefice of which he is utterly unworthy, and in which he intends to live lazily, and to mind no more then the fleece. Another Ca­suist gives a third instance, Bizozer. Sun. in 8. praec. in an Heretique that seems good and de­vout, more easily to spread his haeresies, and corrupt his hearers. This is Double-dipt-hypocrisie, hypocrisie of a scarlet-dye. Cajetan calls it, perfect-hypocrisie.

These are the Kinds, or rather the Modi of hypocrisie, which yet I will not be curious to distinguish in the following discourse.

CHAP. IV. The Subject of Hypocrisie. All men. Carnall. Regenerate. Every Age. Sex. Condition.

THe Subject of Hypocrisie is Man, every man. The Subject of Hyp. Psal. 116.11. It is naturall to all. What the Psalmist said he spake in hast, Omnis homo men­dax, [Page 8]it seems by S^t. Pauls applying and confirmation of it, he might have delivered upon consideration and with good leisure: I said in my hast all men are lyars: Rom. 3.4. Yea, saith S^t. Paul, Let God be true and every man a lyar. And may not we say, Omnis homo hypocrita? Isa. 9.17. We have authority to say so, for they are the words of the Prophet, Every one is an hypocrite, and an evill doer. So true and right was that observation of the Emperour Frederick the third, who when one said unto him, he would goe find some place where no hypocrites inhabited, he told him, He must travaile then beyond the Sauromatae and the frosen Ocean, and yet when he came there he should find an Hypocrite, if he found himselfe there. When the Lord complaines against Ephraim for their falshood, he saith, Hos. 6.7. They dealt like men. They like men have transgressed the Covenant, there have they dealt treacherously against me. Like men, that is, like light and weake persons, saith the Geneva margin, Zanch. in loc. like treacherous, inconstant dissemblers, as Zanchy ob­serves. Adam himselfe was so, and so are all his sonnes and daughters. That all unregenerate and carnall men are so, needs no proofe; and that it remains still in the regenerate, we have a proofe in S^t. Act. 2.11, 12, 13. Peter himselfe and Barnabas. That the people of all quali­ties are the subject of it, we have it confirmed by many and wofull experiences; and concerning the Priests, besides the frequent dis­coveries and complaints we find in the Prophets, and the Items and caveats which we have from our Saviours mouth and the Apostles, to warne and arme us against false Prophets gone out into the world; the observation hath been so ordinary in all ages, that at length Mylius (a Preacher mentioned by Joh: Wolf. Lect. Me nor To. 2. ad an. 1560.Wolfius) hit right upon the conceit, That when the Devill resolved to match his daughters, and gave Pride to Rich-men, Covetousnesse to Merchants, Craft to Proud-men, Envy to Artificers, he mar­ried his best beloved Hypocrisie unto Priests. Pet. Charron. of Wisdom. lib 3. ch. 10. nu. 10. Hypocrisie is the lesson of both Sexes, (though as one observes, most naturall to women) of all ages, and conditions. It continues with age, it ap­peares in infancie. The wise and learned practise it, the dullest and most rude yet attain to this skill. All are not fit for the warres, learning must have the pick't and choycest witts, Arts must have leisure and paines: but all sorts are apt enough, and thrive in the mystery of dissembling. The whole throng of men is but an Horfe­faire [Page 9]of cheaters, the whole world a shop of counterfeit wares, a Theatre of disguisings: That as the Phylosopher said, he could not but wonder, that when Astrologers, and Gipsies, and Mounte­banks met together, they could refraine themselves from laughing at one another, being acquainted with one anothers acts and tricks; so 'tis mervaile that every man turns not a Democritus, when he knowes his own cheatings, and converseth with so many coun­terfeit creeples.

But yet, notwithstanding all I have said so generally, all are not properly to be so denominated. Hypocrisie is in all, but with so gra­duall a difference, that all are not to be called Hypocrites. But they that are so, and deserve to be called so, are the subjects we enquire after for the most part, and indeavour to know: Which brings me to the fourth Head I propounded, The Signes or Symptomes of Hypocrisie.

CHAP. V. The Symptomes of Hypocrisie. The Vsefulnesse. Pleasure. Difficultie of this part. The Me­thod in it, propounded.

THE way that I have hitherto gone, hath been dry and some­what unpleasant, and I have run over it with more speed. But here I have found a Spring, here I will sit down and pitch, here I shall stay long: and I hope the Reader will be content to linger here. 'Tis a fruitfull plot, every one may gather something; and something haply he shall meet with that will meet with him. I will leade him up and down to view this vale of wonders, and now and then bring him to a Christall fount, wherein he may look down and see his own face. And if he will venture and take paines, and follow; I will guide him into the darke and narrow cavern's of mens hearts. But he must take paines, and sometimes stoop, and carry a candle lighted at the holy Scripture in either hand. For mens wayes are darke and streight, like some caves that reach farre with­in the earth, under the hanging of some mountain or steep rock.

'Tis an hard work I set upon, for as it is in the Prophet; Men seek deep to hide their counsell from the Lord, Isa. 29.15.and their works are in the dark. We shall have much adoe to follow and find these men, because they have learned of Adam, to run and hide them­selves in the thickets. Gen. 3. Rev 9.8. They have Lyons teeth, and yet weare wo­mens hayre, and who would think such deceit were under such faire locks? They are Wolves, and yet weare Sheepes-cloathing, Who would not be beguiled with such garments? The Painter in Plinie made a Bird so lively, that true live Birds were deceived with it; The Horse in Aelian, neighed at the picture of an Horse. But these men have more skill to beguile even men, Christians, ho­ly men; they can paint the Christian so well, and set it with such lively colours. How neatly did Judas carry it, when the Apostles were ready to suspect every one themselves, rather then him? They said, Master, is it I? is it I? but none of them said, Master is it Judas? It cannot be an easie search, because the hypocrite leaves not a track, but oft times finds an untrodden way. Their way is as the way of a ship in the sea. Prov. 30.19. An horse-way is known by the track, and where a Cart hath gone, we perceive by the print of the wheeles; but we know not the way of a ship: Though Mercator, and Hondius, and Jonston, or others of them in their Mapps, draw lines of Drakes and Schoutens, or other mens voyages, yet the Marriner can see no such path upon the sea: So is the way of the Hypocrite. Or if we have some directions and markes to follow them, yet we may misse of them at the very last. They are as cun­ning to keep secret their sinnes, as an harlot doth her lover. The Si­ster of the Emperour Henry the third, Ʋincent. Spec Hist. l. 25. c. 10. when a great snow fell, car­ried her lover upon her shoulders, that the fact might not be disco­vered: The lover is entertained, but nothing can be seen but the print of the Ladies feet. The Hypocrite harbours his lust, but ye shall find nothing but the footsteps of the upright. A cunning thiefe hides himselfe not more closely in a dis-orderly blind ale­house; Nor doth a zealous-shee-papist hide her Priest with more secrecie and care, then sin is hid by the Hypocrite; You may search all roomes and misse, he hath a secret vault and a false dore. And finally, it is harder to discover hypocrisie then the tricks of an horse­courser in a faire.

Yet as hard as it is, we must upon our journey. The Signes, or [Page 11]as I chuse rather to call them, the Symptom's of Hypocrisie, (be­cause they are diseases also themselves incident to the grand disease of Hypocrisie, and which serve to discover it,) are many and far more perhaps then I can take notice of; I want the benefit of long experience and great practise, having lived most out of the croud; but yet many I have observed, and will dispose them under these fol­lowing heads.

• 1. Symptomes from the principle of the working of Hypocrites,
• 2. Symptomes from their end aimed at in working.
• 3. Symptomes from their profession.
• 4. Symptomes from their carriage towards Dutie [...].
• 5. Symptomes from their carriage towards Gods ordinances.
• 6. Symptomes from seeming Graces.
• 7. Symptomes from Temptations.
• 8. Symptomes from their carriage in respect of Judgements.
• 9. Symptomes from their carriage toward Company.
• 10. Symptomes from their generall carriage.

CHAP. VI. 1. Two Symptomes from the principle of the working of Hypocrites. They worke not in Gods strength. Not to or for God. Their Mo­tion hath an externall and artificiall Cause.

THere are two things that I take notice of under this head.

1. The fruits which hypocrites bring forth, Hypocrites work not in Gods strength they bring them not forth in Christ, in the strength of his power, or in reference to his Law, the command of his mouth. There are branches which bring fruit, but yet not in the vine. The sap of the vine-stock comes not to these branches to put forth in them. Thus that of our Saviour, which our last Translation renders, Joh. 15.2. Every branch in me that beareth not fruit: We may reade without wrong to the Ori­ginall, and with very good authority, Every branch that in me beareth not fruit. This sense the Syriac follows, and the Arabick of the Roman Edition, observed by Erpenius. Tremellius thus translates it, and so doe our old English and the Geneva. And [Page 12]this reading seem's best to satisfie the place, for Hypocrites are branches, but not in Christ. Now Christ in that place seems to di­stinguish between hypocrites, whom he calls branches only, or branches, that though they doe beare some fruit, yet beare it not in him; and his true and sound members whom he calleth branches bearing fruit. This appeares to be his meaning, because the hypo­crite is not in him, as it is further cleare from the sixth verse, where this phrase receives more light, If a man abide not in me, he is cast forth as a branch. And in the fifth verse it is said, Who­soever is in (Christ) and abideth in him, he brings forth much fruit. The hypocrite then may bring forth fruit too, such as it is, but not in Christ. Hos. 10.1. Sept. [...]. ut est in Edit Rom & Com­plat. vel. [...], ut edit. venet. Ba­sil. & Plantin. habent. Vitis frondo sa Vitis vastata, Tharg. Ionathae. Seipsâ conten­tam esse virtu­tem ad beatè vivendum. Cic. paradox. Turpe est Deos fatigare: quid votis opus est? fac te felicem. Senec. Ep 31. Hypocrites have an artifi­ciall and exter­nall cause of working. Th. Herbert Descrip. of the Persian Mon. p. 8. They may bring forth fruit, as it was said of Israel, and yet be empty vines. Israel is an empty vine, he brings forth fruit unto himself. Empty of sap from Christ, though full of other principles, a vine whose fruit is but leaves, as the Septua­gint reades it, a dry withered vine, as it is in the Chalde para­phrase, though full of some sap, such as it is; as we say a wine vessell is an empty caske, when there is no wine in it, though it be full of somewhat else, full of ayre. An Hypocrite may bring forth fruits of Temperance and Justice, but so as Socrates was temperate, and Aristides just; full of their own strength, not sensible of the need of Christ, not in reference unto Christ, not in the faith and strength of him. They doe not speake it so plainely, with Cicero, That virtue is sufficient to help it selfe, and with Seneca, that we need not trouble God; but if we could dig under the rootes of these vines, we should find somewhat like to that morall spirit and principle in them.

2. Many hypocrites have their gales of devotion, and are for­ward and strong in it so long as the wind sits that way, but when the fitt is over and the humour downe, then they faile, and lose it, and run another course; like those winds that some Travellers speake of, about Sant [...]-Croix in Africk, which the Portugalls call the Monzoones, which blow constantly one way for six Moneths, and then the quite contrary way the other half of the yeare. While the veine lasts, ye shall see them out-doe and over­act the soundest Christians. While the ague-fitt is upon them, they have an higher colour and more heate, then the well complexioned right sanguine Christian, that has much and good blood in him; [Page 13]but then, as our Country-man observes of the French, Iohnsons Rela­tion of the Kingdome, lib. 2. p 118.That he en­treth like thunder, and vanisheth out againe like smoake; so they answer not their fierce beginnings, but languish commonly and sinke, or turne the edge of their vehemency against their former course. I knew one man (that I mention not other instances from other mens observations) who set out like Jehu against corruptions, and over-ran even good manners, in some houses that entertained him, so that he would teare and deface any Devotionall picture (as they call it) wheresoever he came; and out of his detestation of I­mages would scarce endure a crosse in a Gentlemans Coate of Armes; who afterward when a favourable Prebend-wind had cool'd him, came to be active for superstitious innovations, and of a bitter spirit against the godly minded. Such men as these are like Chrysolene stones (a kind of Chrysolites) that some Naturalists speake of, that are of a golden colour, in the morning very bright, Isid Ae [...]ym. lib. 16. c. 14. Chiysolectrus. Hos 6 4. Vide Joh. Tar­ner. in loc. but still towards noone dull and loosing the splendour. Or we may borrow a resemblance from better authority, out of the Prophet, they are morning clouds and early dew's that goe away. The mor­ning Cloud is soone dissolved by the Sunne, and men are deceived in their hopes of raine; and the early d [...]w, though it lie upon the whole face of the earth, is soone dryed up. So Hypocrites though they runne, and in regard of the matter of their worke runne well, Gal. 5 7. yet something hinders and drives them backe, that they obey not the truth, They put their hand to the Plough, Luk. 9.62. but grow weary and looke backe, whereby they shew they are not fit for the King­dome of Heaven. They goe backe and walke no more with Christ. Joh. 6 66. They begin hopefully, but looke not to themselves, 2. Joh. 9. and so they lose the things which the Ministers have wrought, [...], or as an other reading [...] h [...]th it [...]. 1 Joh. 2.19. Pietas quae si­nem novit non est vera pietas. M. Buce [...]. in Lu. 1. and so they loses or which they them­selves have gained. The savour of their good education is worne out, and the labour of the Ministery lost and spent in vaine.

But by all this it appeares that they are Hypocrites, for if they goe from us, it is because they were not of us, for if they had been of us, they would no doubt have continued with us: So right is that observation of Bucer, That piety which hath an end is no true piety. And accordingly it followes in the latter end of that verse of S^t John, as our English Translation supplies it, They went out that they might be made manifest that they were not of us. They are but guilded peeces which wash away in time. A peece of solid [Page 14]gold though yee wash it a 1000. times, it still remaines gold. But if it be but guilding (though it be faire and double guilt) time will discover it, D. Preston new Coven. p. 224. it will wash. Which agrees with the note of a late godly divine of ours; That Hypocrisie in any man, is commonly dis­covered before his death.

CHAP. VII. 2. The Symptomes of Hypocrisie fram the end ai­med at by them. The first of these Symptomes. Vain-glory. Affected carriage. Affected habit. Affected Tone in speech. Painted Vertue.

1. Vaine-glory a Symptome of Hypocrisie. HYpocrites aime not at God or his glory, 'tis themselves and their owne glory, that they intend to advance. That that they dod, they doe it for the praise of men. Christ tels us, that they hypocrite dwels at this signe. Mat. 6.2. When thou doest thine Almes doe not sound a Trumpet before thee, ver. 16.as the hypocrites doe, that they may have glory of men. And againe, When yee fast, he not at the Hypocrites of a sad countenance (of a sowre countenance, Ne estote tetri­co vultu. Beza. Vultu [...] fermen­tatus. Exterminare [...]aciem. of a lea­vened countenance) for they disfigure their faces, that they may appeare unto men to fast. They exterminate, they deforme their faces, they make themselves looke wanne and pale and thinne; that by a demure and mortified looke, they may be reputed holy and mortified persons. As we reade in the Histories of Moscovia, of one Daniel, Sigism [...] ad Her­lerstein de reb. Mosco. circa an. 1 [...]00. who was Metropolitan of that Country, an egregious hypocrite, who being a strong and full-bodied man, of a red and high colour in his face, when he came abroad to preach or other­wise to officiate, was wont to make his visage looke pale by holding it over the smoake of brimstone, that he might seeme to be a man given to prayer, and much fasting. And I can fit this Story with what I have heard of another, who would sometimes pleasantly tell his very private friends, that he could buy commodities the chea­per in the Exchange, Affected carri­age and habit, [...] Symptomes of Hypocrisie. because of his short haire and very little band.

The Reader will pardon me, that I exemplifie these points with [Page 15]Histories and other instances, so frequently, when he shall consider, that such a Discourse and Treatise as this, is most properly made up of observations. But to the point in hand: for my part I confesse, that where grace dwels in the heart, she will be Mistresse, and will dispose of all things, not onely within, but without doores too, and will have a modest signe, a comely plaine front; She cannot endure to dwell, as it were in an Ale-house with red lattices and ga­rishly painted posts. Grace is a commanding thing, and will have sober haire and sober garments; as (if I remember right) I have heard it was old M^r Dod, who answered a friend that demanded of him, why he cried not out against Gaslants that wore long haire, that if he could preach Christ into their hearts, they would of them­selves cut their haire. 'Twas a grave and right answer, becomming so experienced and godly a Divine, if it were he, or if not, I doe him no wrong to fasten it upon him. I know, Grace is the best law against vanity, against flaunting. Yet an affected out-side is commonly suspitious. I once perswaded a good woman to leave off a singular dresse, when I told her we must live like sincere Chri­stians, but must goe drest like our neighbours. It becomes no man to have a speaking habit, it wins nothing to God, it exposeth the godly often to derision. Weare your band and your hat, and any thing else, as others doe, so they be not exorbitant. Yee have e­nough besides to make yee knowne what ye are, namely, to let all that converse with you find, that yee are holy and just and honest in all dealings. Let that speake us, rather then our Coats. Which brings to my mind a passage in a letter of Directions, which I wrote for the use of a friend about twelve yeares since, which I will here transcribe. ‘My garments I would have fashioned to my behavi­our, not too youthfull nor affectedly grave; Those would not fit a Divine, these not a young one. Take my minde in one particu­lar, it may be I erre in it; I love not a speaking garment, for they were intended to hide us, not to tell what we are. Yet I have seene some so habited, that every stranger could point at them, There goes such an one. It would argue me insufficient to use my owne tongue or discretion: if I should [...]ppoint my Taylor, my Sempster, or my Barber to be my interpreters.’ Thus I wrote then, and doe now perceive J am still of the same mind. Truly this is the Pharisees humour right, to make broad their Phylacteries, Mat. 29.6. [Page 16]and to enlarge the borders of their garments. H. Ainsworth Annot. in Exo. 13.9, 16. Montac. Appar. App 7. Sect 29, 30, 31 Affected To [...]e of Speech a Symptome of Hypocritie. Apper [...]ad Orig p. 249. Matth. 6.7. And what the deepe fringe was in them, the narrow band may be in others. But J say, let not thy glory be in thy habit.

And what I say of the habit, J may instance in the affected Tone, that some use to speake in. There may be danger of Hypocrisie in that too. Some learned men doe thinke, that that Battologie which Christ condemnes in the Hypocrites, was not meant, as our Translation seemes to interpret it, of volublenesse of tongue, Vse not vaine repetitions; but of that [...], or drawing out of the Words in length, which was called Battologia, of one Battus, who had an impediment in his speech. But whether we admit of that sense or no, we find the thing it self to be true, that oft times a Tone is affected to carry on the liking of the hearers. But J was much taken with he wit and fine spirit of a godly Gentle-woman, and zealous­ly affected in Religion, who when her Chaplain returning from London, where he had never been before, began to use and take up a whining fashion of speaking, she presently admonished him, To live like a good man, but to speake like a man.

I may adde to this also the loud speaking, affected by some to win credit among the ignorant, who judge by the sound. J know the Prophet is bid to lift up his voyce like a Trumpet, and the zeale of doing good will command a mans utmost strength; Melch. Adam. in vita Farelli. as Farellus the first builder in the Church of Geneva, when some Monkes made a noyse and rung the Bells out, to hinder the people from hearing him preach; He contended with the Bells, and sent out so shrill a voice, as over-mastred the noise, both of the Bells and their clamour. Yet I say, some are, as (they say of) the Nightingal, nothing but voyce, and make use of that to beguile, where their matter is not powerfull to perswade. As for that Farellus whom I named, though I see no reason to doubt of his sincerity, Lib 4 Epist. Oecolam. yet J observe that Oecolampadius, that godly and grave Divine, thought fit to admo­nish him of his vehement loudnesse. ‘Such here (saith he) as fa­vour both thee and the Gospell, feare least thou attempt some­thing unfit, through the heat of thy zeale, of which J admonished thee sufficiently before thou wentest from hence, that by how much thou art more propense to violence, so much the more thou shouldest endeavour to be calme, and tame thy Lion-like spirit with Dove-like modesty. And in another letter more plainly. I [Page 17]enquired of N, concerning thee. He when he had commended thy industry and zeale, added, that thou dost raile mightily at the Masse-priests. I know what they deserve, and how they are to be painted out: yet with your good leave, let me speake to you as a friend and a brother, you seeme to forget your office, which is to preach, not to raile, &c.’ But whatsoever may be judged of Farell (of whom as I said, I cannot but thinke honourably) we have a pertinent example of this in our Harding Bishop Jewells Ad­versary, who in the Reformation was it seemes a Thundring Prea­cher, when he wish'd he could cry out against Popery, as loud as the bell of Osney; yet we know what he was, and how bitter an e­nemy to the truth he proved.

The Reader may be furnished with more instances of this Vaine­glory in other kinds, out of that Character of an hypocrite, Hypocrisie is painted vertue. writ­ten by D^r Hall, some of whose words I will here insert: He turns into the great Church and salutes one of the pillars on one knee, worshipping that God, which at home he cares not for. He sits at the Church, where he may be best seene, and puls out his Tables in hast, as if he feared to loose the note, when he writes either no­thing, or his errand. He turnes his Bible with noyse, &c. In conclusion, he cals the Hypocrite aptly, The Strangers Saint. And so indeed he is; which is the difference betweene him and the true believer, who is Gods Saint, as it is in the Apostle, 2 Thes. 1.10. When he shall come to be glorified in His Saints, and admired in them that beleeve. The sincere people of God are his Saints, they are holy in his eye. But these men are all for men, and doe all [...], to be seene of men, and that they may appeare. Mat. 6.1. They are on the Stage, and doe all Theatrico more, that they may have have a Plaudite. Honour me now, 1 Sam. 15.30.I pray thee (saith Saul) before the Elders of my people, and before Israel, and turne againe with me, that I may worship the Lord thy God. That I may be counted allso thy Masters servant. Sure that was his very reason, and he had learnt true Macchiavellisme many hundred yeares before Nic. Macchiavel was borne, That it was safe and best for a Prince to seeme pious. These are the men that will doe nothing sine teste, they will have some witnesse of every devotion; so farre are they from that which the Apostle required of the Philippians, Phil. 2.12. to obey not on­ly in his presence, but much more in his absence. Vaine-glory is it [Page 18]that rules over them; if there be any excellency it must be knowne, and if they want, they will rather paint then not be seene. It was otherwise with Moses, he when his face shone, tooke a veile and covered it; but these if there be any thing that shines in them, any parts, any gifts; off goes the Vaile, they will not endure to be hid, to have their parts obscured, but get up into the P [...]lpit, or stand up upon the Book-sellers-stall, or any thing rather then not be seene. And rather then not to have somewhat to shew, when they want beauty, they will paint, and dresse themselves as Jezabel did, and shew themselves at the window. And indeed this open win­dow is all with them, for I cannot believe that any painted Jezabel can take any content to stand long alone at her Glasse, for she knows she is painted, and the painting is not for her owne, but o­thers eyes. All the felicity of an hypocrite is, that he is the gaze of others eyes. Hist. Magdeb. Centur. 3. That he may be observed with Paul Samosatenus Bishop of Antioch, even in the Market-place to reade, dictate, and make dispatches. Whence is it else (that I may yet give one other instance) that some who have no spirit, no invention, no words, for private, secret prayer; can yet before company powre forth petitions with much variety, enforce them with much ear­nestnesse, with apt and many words, and continue long unwearied and unspent? Or, that others who are weary of their Glasse, and can keepe no company with their owne hearts in any subject of me­ditation, but loose themselves and their thoughts presently, can yet before others dilate upon that subject with much varietie of expres­sion? But truly these are all but Pedlars of vertue that are thus for the shew. We may walke in some streets of London, where are the Ware-houses of great Merchants, or the Shops of whole-sale­men, and all is made up, we can see nothing hang out. But Hy­pocrites are like Pedlars in a Countrey-fare, that have not a glasse, nor a combe-case, nor a peece of ribboning, but all is hung forth, all is spread abroad. Rich Christians, golden Christians, often times their worth is not seene, but these Dasies grow every where, and will be in your eye. Nay, they will call upon you, rather then be look'd off; 2 Kin. 10.15, 26. yee must needs see their zeale, and know all; Come, saith Jehu, and see my zeale. Yet we know well enough what man­ner of man Jehu was, for all his bragging to Jonadab, Is thy heart right as mine is? As bright as he burnt, it was the oyle of [Page 19]glorie that fed his lampe; it was this winde of glorie that did drive his Mill.

CHAP. VIII. A second of those Symptomes from the end of Hypocrisie. Religion pretended to serve other ends. A cover for Vndutifullnesse. Vnchari­tablenesse. Hatred of Godlinesse. Revenge. Ambition.

2. ANother Symptome of Hypocrisie is, Religion pre­tended to serve other ends. that hypocrites pre­tend Religion to cover other ends. Herod could make use of Religion to hide his cruell intentions, when he meant to slay Christ, he promiseth devotion; Mat. 2.8. Goe (saith he) to the Wise-men and learch diligently for the young child, and when yee have found him, bring me word againe, that I may come and worship him also. But 'twas a cruell bloudy worship he meant; not to have acknow­ledged Christ to be his God, but to have made Christ the Sacrifice and his mothers lap the Altar. The Pharisces who endeavoured to bring the wealth of the people into their owne nests, as the religious orders of Fryars in the Romish Church doe now, found out a way to teach their Disciples to be uncharitable, even to the necessities of their owne Parents, pretending that what was once religiously con­secrated might not be converted to any other use, and so they were freed from any duty they ought to doe for their father or mother. See how directly our Saviour discovers this hypocrisie. Moses said, Mar. 7.10, 11, 12. Honour thy Father and thy Mother. Now one dutie included in that precept is, That we must relieve our aged Parents, if they want. See how they avoide this. But yee say, If a man shall say to his Father or Mother, it is Corban, that is to say, a gift, by whatsoever thou mightest be profited by me. He shall be free. And yee suffer him no more to doe ought for his Father or Mother. The Originall in this place is very concise, and hath troubled Expositors; but I have given the sense which our last Translation leades me unto, which Translation and the supply that it makes to cleare the sense of [Page 20]the Originall, Ʋide etian lu­dru. Capel. Diat. in [...]a. Mat. 15.5. ad fin Camer. Myrothec. stands now allowed and backed by the most excellent Criticks John Coch of Breme, Dan. Heinsius, Ludovicus de Deiu and others. That the Pharisees taught them this forme of spea­king, for this is observed to be the expresse forme used by the Jewes, and to say, that what they now possessed being ente­red into the profession of Pharisaisme, vvas now no more their owne, but Corban, Gods proprietie, Gods gift, assigned over to God, and not at their dispose.

And may we not find out some other hypocriticall pretences for uncharitablenesse? Religion a co­ver for uncha­ritablenesse. When a man shuts his hand against the cries of the poore, and saies, 'Tis not fit to encourage and maintaine wan­dring beggars in their lazie trade, and that it is a sin to give to such as eat the sweat of the poore, is it not possible, I say, that here vvhere a case of conscience is pretended, it may be but a cover, and the true reason be, because he hath not an heart to give? It may be the Priest and the Levite that passed by the wounded man, had some such thing to say for themselves, but it may be also they were hypocrites in it, and I am sure the good Samaritan deserved the most commendation.

The very hatred of Religion is sometimes shrouded under the cloake of Religion. Hatred of Re­ligion under cover of Reli­gion. Ezra 4.2. Such were those hypocrites that we reade of in the booke of Ezra; they which delighted in the ruines of the Temple, and had indignation against Zerubbabels endeavours to re-build it, to that end that they might hinder the worke, they of­fer their service to promote it: Let us build with you, for we seeke your God, as yee doe. We have a pertinent place to this purpose in the Prophet Isaiah, Isa. 66.5.Heare the word of the Lord, yee that trem­ble at his word, your brethren that hated you, that cast you out for my names sake, said, let the Lord be glorified. When they ex­ecute their censure upon you out of malice and hatred, they pretend pure zeale for God, and the glorifying of his Justice.

I might be plentifull in other instances, but I will confine my selfe to foure others, upon which I will insist; when Religion is pretended to cover Revenge, Ambition, Sedition, Cove­tousnesse.

1. Religion a co­ver to revenge. We sometimes find that hypocrites have made use of Religi­on to cloake their Revenge. When Shechem the sonne of Hamor had defiled Dinah the daughter of Jacob, her brethren, specially [Page 21]two of them, her brothers of the same wombe, Simeon and Levi, whose hearts meditated revenge, contrive it this way, Gen. 34.14. To offer conditions of Religion to the young Prince and his City, that they should receive the Sacrament of Circumcision, and that Shechem should receive the ravished Dina for his wife; but they meant it a deceitfull marriage and a bloody Sacrament: for when the men of the City were sore, 1 Sam. 18.17. they and their complices came upon them and slew them. Saul had nothing in his mouth but fighting the Lords battels, but his designe was, that Davià might be made food for the Philistines sword. Abner never thought of the word of the Lord, or of observing the will of the Lord, till his heart was full of revenge against weake and forsaken Ishbosheth, for a sorry word which that poore Prince had spoken, which the boysterous Captain could not brooke; and then and not till then purposing to revolt to David, and to bring about the Army with him, he will needs have them think (forsooth) that it was only tender­nesse of conscience that wrought upon him; and then having com­munication with the Elders of Israel, he said, 2 Sam. 3 18. Yee sought for Da­vid in times past to be King over you, now then doe it; for the Lord hath spoken of David saying, By the hand of my servant Da­vid will I save my people Israel, &c. Which examples are true experiments of that observation made by the authour of Eccle­siasticus; There is an exquisite subtilty and the same is unjust,Ecclus. 19.25, 26.and there is one that turneth aside to make judgement appeare; There is a wicked man that hangeth down his head sadly; but in­wardly he is full of deceit. Such an one was Herod, who was vexed at the Baptists freedome, and tooke occasion to make him pay his head for the liberty of his tongue: Mat. 14.5. He seem'd unwilling to give sentence, but by no means must he breake so religious a thing as his Oath.

2. Ambition hath been as witty as revenge, Religion a co­ver to ambi­tion. to make Religion a step to mount by. Absolom thought his father David kept the seate too long, he had a great mind to be grasping the Scepter; he makes himselfe strong by many popular insinuations; and now there wants nothing but some fine contrivance of removall from Court, that he might at distance be better lookt upon as a fit head for the people made ready to his hand to joyn unto. He knows not how to make his actions looke better then with the face of devo­tion, [Page 22]He had made a Vow unto the Lord while he was a banished man in Syria, 2 Sam. 15.8. to serve the Lord in Hebron, This best fitts his turne, and he desires his fathers leave to goe thither to performe it. But t' was (it seems) a vow to get the Crown, and to serve his own high ends. Absolom had a younger brother, that copied out right after him, Adonijah I meane, who aspiring to the govern­ment, used much policie all along, He took the advantage of Da­vids indulgence towards him, and of his old age, He blazed his Title to the Crown, procured a guard of estate, made a popular shew of himselfe being a comely man of person, Joyned himself in faction with Joab and Abiathar, both of them potent men in their se­verall ways, and both discontent; entertained the Nobles with feasting; drew into his party some principall Court-officers; pro­cured Jonathan a Court-favourite to be his Intelligencer; And among the rest Religion is also woven in, He hath a Vow too as well as Absolom, to draw together his confederates, and a publike Sacrificing at the well Rogel. 1 King. 1 9. Vid. P. Mart. in loc.Cardinall Peter Caraffa (after­terwards Pope by the Name of Paul the fourth) is one of the most notable and pertinent examples that this latter age hath afforded of this kind of Hypocrisie. Rodolp. Hos­pin. de Monach-Ordo sodalitatis Divini Amoris There was a religious Order sprung up, that cal'd themselves, The Divine fellow [...]ip, or, The fellowship of Divine love, to them Caraffa joyns himself, and that so strictly, that he not only refused the Bishoprick of Brundusium, which the Emperour Charles the fift offered to him, but of his own accord resigned the Bishoprick of Theatine, which he had under Pope Ju­lius the second. This fact of his, carrying so much shew of self-deniall and mortification, took so much with the Order, that they changed their Name, and cal'd themselves Theatines from him. And who would not have counted him a miracle of holinesse? But the world afterward took notice, that he contemned lesser preferments to procure greater; for he that refused Bishopricks, yet gladly accepted a Cardinalship at the first offer from Pope Paul the third; so that his Title which was taken before for the gracing of an Order, was used afterward ordinarily for the deno­mination of an hypocrite. This path of Hypocrisie hath been so much trod and beaten by Clergy-men, that wise men who discer­ned it, long since gave notice of it in a fable of a Monk, who be­ing a poore fishermans son, still spread a Net over his Table, as a [Page 23]remembrance of his meane originall, till having by those shews. Mr. H. Masen of Hearing and doing. chap. 2. p. 27, &c. till having by those shews of humility reached the highest preferments, he lay'd away the Net, because then the fish was caught. Which the reader shall find well morallized and gravely applied by a late Divine. But because as that author notes, it will please men the better, because the Tale is framed of a Clergy-man; I will fit it with two other examples of men of another profession. The one of the Prince of Eggen­burg a potent man in the Court of the Emperour Ferdinand the second, Stat. Cur. Ferd. 11. chap. 9. and who it seems could make Religion advance his po­tencie, for he put it to no other use in the opinion of the Relator, who calls him, A Bigot in Religion, dissembling, and one that knew how to satisfie the Emperour in all things. The other of a Prince, whom for the honour of his worth, I will forbeare to name, who (if an History written by a Jesuite may be credited, Famian. Strada de Bello Belg. 7 Dec. 1. lib. 2. which for my part I professe I scarcely credit) was of no Religion but that which would advance his ends, and though he wrote an Apologie for the Calvinists, yet the Historian endeavours to make it good by a Letter under his own hand to the Duke of Alencon the King of France his brother, that he professed with the Calvinists only to curry favour with them, and because he nee­ded their help. To conclude, what else shall we call that pretense of some that they desire preferment, only that they may be more inabled to doe more good; then plain hypocrisie? for he that doth not much good, to the extent of his power, in the estate wherein he is for the present though meane; doth but pretend he would be better, if he were preferred to an higher condition.

CHAP. IX. The second Symptome from the end of Hypocrisie, farther inlarged. Two other Instances. Reli­gion put on for Sedition. And for Covetousnesse.

3. SEdition also sometimes weares the liverie of Religion, Religion a co­ver for Sedi­tion. Num. 16.1. See Num. 3.28, 30. when it is ashamed of its own name. Korah the Levite being well conceited of himself it seems, and (as Solomon Jarchi ob­serves) being offended at the preferment of Elizaphan the son [Page 24]of Ʋzziel of a younger family then his own, Numb. 16.10. and affecting the Priesthood, thought fittest to make some commotion for the ac­complishment of it, and to fish in a troubled water. This being his Designe, he easily drew others into his party, namely Dathan, Abiram and On, the sons of Reuben, they being his neighbours (for the Reubenites camped next to the Kohathites on the fouth­side of the Tabernacle) and having much like Interests, Numb. [...].10 See M. Mores Map. of Cana. being wil­ling to recover by any means the dignity which their grand-father Reuben the first-borne of Jacob had lost, and which was held from them by the Tribe of Judah. This was the double plot, and the true ground of the sedition. But all this while, as if they (holy men as they were) had had no other ambition but Spirituall, and to be neare God; pretend an holy dislike of a proud tyranny in Moses and Aaron as if they were only holy. Yee take too much upon yee, (say they) Seeing all the Congregation are holy, every one of them, and the Lord is among them. They might be sure this Pretext would take, when they made themselves Tribunes of the people, and Champions for their spirituall liberties, that every body might be a Priest and offer Sacrifice. This humour is com­monly predominant in the vulgar people: It appeared in Germany in the Sedition of the Anabaptists, every one would be a Prea­cher, and claime priviledge of Christian liberty as they pretended. It is a notable Story which I am led unto. Ioh. Sleiden. Comment. ad An. 1525. In the yeare 1525. the Country-people of Suevia and other parts about the Danube, covenanted together by an Oath, and raised a terrible Sedition, pretending the maintenance of the Gospell and the publick liberty. The Magistrates promised to satisfie them fairely, but they would not be quieted. They sent abroad their demands, 1. That they might have the choice of their Ministers. 2. That they might be exempt from paying tyth's. 3. That they might be no longer counted Servants, being redeemed by the blood of Christ. 4. That all Fish-pooles, Woods and Commons might be at their liberty. 5. That they might be exempt from Tributes, and Mortuaries or Herriots. Before the publishing of these Demands, Luther had wrote a book to perswade people to obedience; and after these came abroad, he writes another in answer to them; for they had appealed to him, as if he had patronized their doings, ‘He shews they abused the Name of God, because they pretended in their [Page 25]sedition, the promoting of the sincere Doctrine of the Gospell, and of righteousnesse and equitie, whereas in truth they tooke a course to deprive Magistrates of that authority which God had put into their hands.’ And in many other words, he deales friend­ly, yet faithfully and roundly with them. And in another writing, ‘adviseth to put them to the sword, Gabr. Prdtreo­lus, Elench. Hae­ret. l. 10. c. 15. p. 288. and cut them off as wild beasts.’ Which I the rather note, because the Papists fasten this very crime of sedition upon him, to which we see how great an enemy he was.

'Tis very observable, Jude, v. 8. that the Apostle S^t Jude puts this among the characters of hypocriticall seducers, Those filthy dreamers that defile the flesh, That they despise dominions and speake evill of dignities; if the place be to be understood of Magistrates, Adam Sasbout. in loc. Philip. Parcus in loc. which I find some to make doubt of. But the younger Pareus takes it in the sense in which I have alledged it, and applies it against the Gnosticks and Basilidians of old, the Anabaptists and Libertines of late. Yea those roguish and vagrant disciples of John Batemburg, who were not ashamed publikely to avow se­dition, (if we may believe Lindan, Lindan. Du­bitant. 2 Dia­log. de Patem­burgicis. a man whom we have reason enough to suspect in his reports, because of his grosse partiality to­wards the See of Rome) were yet zealous against Romish super­stitions. To whom we may adde Hacket and his Complices in our own story, so seditious, and yet withall so shamefully hypo­criticall, that I know no man that hath endeavoured to excuse them. The fuller An­swer. Script. and Reason. The Lord of Hosts by M^c. Burroughs. Let no Malignant or ill affected reader wrong my mea­ning here, as if I would in the least measure reflect upon the pre­sent warre, and the pretenses of it, the necessity and justifiable­nesse whereof I am fully satisfied in, and so I think may the world be, by the Books that are abroad.

4. But above all, we have most to say in the discovery of hypo­crites who serve their Covetousnesse by Religion. When Ahab is sick for the vineyard of Naboth, and Jezabel will needs have it to make him well, a holy fast must be proclaimed, a religious Scru­tenie and a zealous tendernesse of Gods dishonour, to bring the bu­sinesse about. 'Tis a known story, Judas was a covetous wretch, but one would think he were an holy man, an enemy to vaine ex­penses, a great friend to the poore, brim-full of charity: When the humble sinner bestowed her costly sweet ointment, where she [Page 26]thought it was most worthily spent, Religion a co­ver for covetousnesse. upon the feet of Christ; Judas cryes out, Why is this wast? It had been better given to the poore. Good words; but we know the mistery; He would have been Almoner; Joh. 12.5, 6. He was a Thieft, the text tells us, and bare the bagge, and cared not for the poore. Act. 19 24, 25, 26, 27. Act. 8.18. Demetrius the Silver-smith is be­come religiously zealous for Diana; but t'was indeed the decay of his Trade that pinch't him. Simon Magus was so desirous of the gift of the holy Ghost, and of the power of giving it, by the im­position of hands, that rather then misse he would give money for it, but it was because he meant to make money of it againe, and so would lay out his money in a good way of trading. And how came Foelix so devout, Act. 24.26. that he sent so oft for his prisoner, and heard him so oft? It was his money rather then his Doctrine that he gaped after, and he would rather have seen a fee, then heard the other point. Foelix then was an hypocriticall hearer; and are there no examples to be found of hypocriticall preachers too, who love to labour where they may be sure to eate, Hos 10.11. Mich. 3.11. like Ephraim, who loved to treade out the Corn? Yes, They were such of whom the Pro­phet speakes; The Priests teach for hire, and the Prophets divine for money; yet will they leane upon the Lord, and say, Is not the Lord among us? Luk. 20.47. And such of whom our Saviour speakes, Beware of the Scribes which desire to walke in long robes, which devoure widows houses, and for a shew make long prayers. Christ doth not condemne Macrologie or long prayers; which I also note as a caution by the way against profane spirited men, who are rea­dy to catch at the shado'ws of advantage which such like places seem to give them, and turn the sharpedge of such Texts against all such who having their hearts full of matter, and their spirits in­flamed doe continue long in prayer; But he discovers the abuse of it among the Scribes, who either by this means did insinuate them­selves into rich widdowes as most faithfull and religious over seers of their estates, to whom they might safely commit themselves and their estates, that so they might gain a convenient opportunity to beguile them; or under pretense of long prayers, expounding the word, instructing of them, and the like, staid with them, fed upon them, S^t. Chrysost. in los. and eate them up; which is S^t Chrysostoms observa­tion. A practise like unto this, a late godly and reverend Divine of ours, discovered in some Antinomian Ministers about London, [Page 27]and therefore warneth the reader in these words. ‘1. Dr. Taylor, The rule of the Law. Pre­face to Read. Looke carefully to your pretious soul's. 2. Looke well to your estates and outward meanes, lest these Impostors make a prey and ad­vantage on you, as they have done on some already, who have confessed that these Pedlars have basely inveagled from them, even the very Cushions of their window's; for the Apostle observed not in vaine, that through covetousnesse they make merchandise of unwary soules.’ Of this sort are they which creepe into hou­ses, and leade captive silly women laden with sins. 2 Tim. 3.6. This is the pa­rallel to that line which S^t Augustine drew, Aug. de opere Monachorum, cap. 28. when he described some hypocriticall Monks of his time, who gadded about the Country, selling the reliques of Martyrs, or pretending them to be such, making a gainfull poverty, and exacting the hire of a coun­terfeit sanctitie.

Truly, our trade that we ought to drive in preaching ought to be to bring in souls to God. Our gaine is when the people gaine by us. They therefore much mistake the mysterie of their trade, who seek the fleece not the sheep; Isa. 56.11. yet many such there were in the Prophets time, when he complained; They are greedy doggs which can never have enough, they are shepheards that cannot un­derstand, they all look to their own way, every one for his gaine from his quarter. These are they that will pollute the Lord among his people for handfulls of barley, and for pieces of bread, as ano­ther Prophet speakes. Eze. [...]3.1 [...]. c. 22, 25, 26. Jer. 5.31. 2 Pet. 2.2, 3, 15, 16. Mat. 7.15. 2 Cor. 11.9.12, 13. The Scriptures are full of complaints of such, and so are the Stories of all times. Yea the blindest times took so much notice of this trade of covetousnesse even in Preaching Fryars and other Religious Orders, that though they durst not speake out, they exprest their apprehension and just indignation against them in Pictures. There was found in the Abbey of Fulda, besides other Emblemes taxing the Popish Prelates and other Orders, one picture of a Wolfe in a Monks Cowle and a sha­ven crown preaching to a flock of Sheep, with these words, allu­ding to some like words of the Apostle, comming in a pendant out of his mouth, God is my witnesse how I long for you all in my bow­ells. And underneth was writ, This hooded wolf is the hypocrite; Joh. Wolf. Lect. Memor. Tom. 1. ad An. 1300.of whom in the Gospell, Beware of false Prophets. This picture was made 200 yeares before the Reformation at Luthers prea­ching. And one Heerbrand a Germane Divine tells us, that he [Page 28]being employed for the purging out of what reliques of Idolatry, Jac. Heerbrand. in Resut. As­sert. Iesuit. he found remaining in some Churches allotted unto him, comming unto Pfort-zheim, he found a Cushion in S^t Michaels Church curiously wrought with the like picture, only with this difference, that the Wolf was preaching to a flock of Goese, every one holding in his Bill a paire of praying beades. He further tells us, that be­ing at Argentine, visiting the rarities and Antiquities of that City, he was shewed an ingenious piece of carving even in the very stone work of the wall of the great Church, wherein it seems their fore­fathers had under the shapes of Wolves, Beares, Foxes, and the like, carrying holy-water, crosses and tapers, expressed their dislike of the religious rapin's and thefts used by the Clergy. And this work could be no lesse then 300 yeares old when he law it, which was in the yeare 1551. But in the times nearer to the Reforma­tion, this hypocrisie (it seems) came to be more notoriously known. For the reader may gather by that pleasant Dialogue of Erasmus, Eras. Colloq cui Tit. Francisc. where the two Franciscans are entertained of their Host, that it was then ordinary to have such pictures hang up in their Hostries and common Innes; and accordingly he wittily faines such a like picture hanging there, of an Ape in the habit of a Franciscan Fryer, sitting by a sick mans bed, holding a crosse in one hand, as if he were giving him ghostly counsell, but with the other hand picking his pocket. I the longer dwell upon these Trifles, because by them we discerne the practise, and withall, the intelligence of former times.

And truly these Fables let them be, yet they have been truely acted from time to time. He was a notorious palpable hypocrite, that Salvian was acquainted withall, and did indeed but daube on the colours of Religion over his oppression, When the good Father out of pitty to a poore mans case, became a petitioner to a mighty man to restore somewhat that he had taken injuriously, and without which the poore mans life could not be sustained; Audita religio­sissimi sceleris ratione discessi Salv de Gubern. Div. lib. 4. He told Salvian fiercely; He had sworne he would have it, and there­fore could not part with it. Salvian calls this, A Religious wic­kednesse.

But we need not ascend so high as Salvians time for examples of this kind of hypocrisie; we find it practised in our age among all conditions of men. When that Prince whom I formerly mentio­ned [Page 29]out of Strada, O inaestimabile facinus, & pro­digiosum. Quid non ausae sint improbae men­tes? Armant se ad latrocinium, dum per Christi nomen &c. Fam. Strada de bell. Belg. lib 3. Dec. 1. intended a marriage with Anne the daughter of Maurice Duke of Saxonie, to please Margaret of Parma the Go­vernesse of the Ʋnited Provinces, he conditioned that she should forsake the Lutheran Religion: Her Uncle by the mothers side, Philip Lantgrave of Hesse, desirous to breake the match, and pre­ferre his owne daughter, would not yeeld to the condition, preten­ding conscience, and yet accepted the same condition for his owne daughter. So farre dare they abuse Religion, whose God is their private commoditie, saith Strada; a grave and a good note, whe­ther he be faithfull in relating the historie or not, is not to my pur­pose to enquire. But from others whose relations we may dare to trust, we may be further confirmed; Knox History of Scotland, p. 503. for M^r Knox reports as bad matters of some Noble-men in Scotland, who were forward for the Reformation, but it was to get spoiles, and to seeke their owne private commoditie; for he saith, ‘They were otherwise licentious, they greedily griped the possessions of the Church, and would not lacke their part of Christs Coate.’ And for my part, I will believe that rare French Divine John Camero of Burdeaux, Stellitent in Santangel ep. ad lect. & p 22 though spea­king in his owne cause, that his adversarie Elias Santangel the Lawyer was a Protestant for worldly respects, and cared for no Re­ligion further then he could serve his ends by it; And the rather, be­cause J finde the same character fastned upon him by D^r Gilbert Primrose then Camerons Colleague, Primrosi car­men in Stelli­tent. lately shining in our English Orbe. I might trace more of these Foxes, for the tracke of their feet is easily seene; and if we may believe some mens reports, wee find some such practises in some of our owne Courts. W. Huntley breviat p. 144. But I have hunted long upon this Sent, and wearied my Reader haply in this path. It will be time to conclude this Chapter, when I have onely noted this one thing more: That it is no wonder to find Religion and the Truth pretended for private commoditie; when as hypocri­sie is so slie and dangerous, that sometimes Truths may be truely in the kind assented to for the same reason. Which experiment we find in the Gospell; the people that were fed with Christs loaves and tasted of his bread, and saw his power and care to provide: it wrested from them an assent and acknowledgement, Joh. 6.14, 15. That of a truth he was that Prophet which should come into the world. And yet notwithstanding this assent, they were no more, no better then hypocrites, as may be gathered by the whole Storie.

CHAP. X. A third of those Symptom's from the end of Hy­pocrisie. Tendernesse and Scruples pretended. Straining at Gnats. Scruples made to cover treacherie, rebellion, envie, to beget opinion of extraordinarie holinesse.

3. Scruples pre­tended by Hy­pocrites. THe matter of this Symptome and this Chapter, is I confesse of the same spinning with the former, but I have only for the Readers ease wound it up upon another bottome: That hypo­crites sometimes pretend tendernesse and scrupulousnesse, when it may appeare there is no such matter; Vid Mont. Ap­par. ad Orig vij. 25, 26. because they straine at smal­ler things, and can swallow greater. The Pharisees made a scruple of it to eate with unwashen hands, because it was contrarie to the Tradition of the Elders. They were so precise in it, that they washed before meate, Mar. 7 3. [...] Mat. 15.2, 3, 4. and in eating betweene every dish or service; Except they wash their hands oft, (saith S^t Mark) they eate not. And to that purpose they had water-pots ready at their Feasts. Yet they made no conscience of Gods expresse commandement, Honour thy Father and thy Mother. They would not touch mony the price of blood, and yet had their hands deeply in the bloud of Christ. They are much like such as these, of whom D^r Hall spake in his Character; Mat. 27.6. See a like case, Joh. 18.28.He turneth all Gnats into Camels, and cares not to undoe the world for a circumstance: flesh on a Friday is more abo­mination to him then his neighbours bed.

I the rather give this Symptome, because though all scrupulous­nesse be a disease of conscience, Martin Bresser. de Consc. lib. 6. cap. 2. as some Casuists have rightly ob­served, and be caused sometimes by ignorance, sometimes by me­lancholy, sometimes by Satans tentations, &c. yet it may arise from over-weening selfe-conceit and secret pride, and other cor­rupt affections, and so may be a more evident signe of Hypocrisie: which will also appeare, when Scruples are but pretended, as we find they have bin.

1. Scruples to co­ver treachery. To cover Treacherie. The Pharisees are an example. They [Page 31]tooke counsell how to entangle Christ in his talke, and they send their Disciples to him with a seeming scruple, Mat. 22.17, 18. as if they stumbled at the lawfulnesse of paying Tribute to Caesar; but Christ percei­ving their wickednesse, and that they meant to tempt and entrap him, cals them hypocrites for their labour. This treachery of theirs is more fully discovered by S^t Luke, who saith, Luk. 20.20. They watch­ed him and sent forth spies, which should feigne themselves just persons, that they might take hold of his words, that so they might deliver him to the power and authority of the Governour.

2. To cover envy. Scruples to co­ver envie. When Christ had healed a woman that had been crooked 18. yeares, and the people were much affected with the miracle; the Ruler of the Synagogue having much indignation, and fretting with envie that Christ received so much glory of the people, he colours over his pale of Envie, with the red of zeale, and stands up for the maintenance of the honour due to the Sabbath, and tels the people they ought to make more conscience of that day. There are sixe dayes, (said he to the people) in which men ought to worke, in them therefore come and be healed, and not on the Sab­bath day. One would have thought he had bin a marvellous tender man, Luk. 13.15. and full of scruples touching any thing to be done on the Sab­bath. But Christ who knew all things, knew his heart, and cals him Hypocrite, and convinceth him of the unreasonablenesse of that pretence he insisted upon. Such Hypocrisie did the Colleagues of Brentius discover, Melch. Adam in vita Bren p. 438. who when he being enlightned with Luthers writings, began to expound S^t Matthew in his chamber, and by reason of the confluence of Auditours, removed his Lecture into the common Schooles at Heidelberge; they envied the concourse to him, but covered their Envie with a religious pretence, that it was a profane thing for him to handle Divinity, being himself not in orders, and especially in such a place.

3. To beget an opinion of more then ordinary sanctity. Scruples pre­tended to seem holy. The Pharisees and Scribes were scrupulous preachers, they taught the precisest points, the most rigid observations; they bound heavie burthens and grievous to be borne, and laid them on mens shoul­ders: but 'twas onely to be high and weighty in the peoples thoughts: for they beleeved not their owne prescriptious; Mat. 23.4. They would not move those burthens with one of their fingers. Such are Preachers (if there be any such, as it is likely such there be) when [Page 32]doe much urge upon their hearers, the frequency of fasting, the ex­ercise of secret prayer, the diligent study of holy Scripture: To have the name of great advancers of serious pietie: whereas if you goe after them, and get some occasion and looke in, and see them in their study; you shall find them study in the strength of their owne wit and reading, and entertaine their houres with Aristotle or A­quinas, and the Schoole-men, with Augustine or the Councels, while the booke of God lies by as a neglected and dusty Pam­phlet.

This is to be an Hypocrite, whereas such as are sincere are ready to doe more themselves then they urge upon others; as S^t Paul presseth a due maintenance for others, in respect of their labour in the Ministrie; but yet works with his owne hands for his own live­lihood. 1 Tim. 5 18. 1 Cor. 9.12, 13

CHAP. XI. Thirdly, Symptomes of Hypocrisie respecting Profession. The first of these Symptomes. Vn­dnswerablenesse to Profession. Goodly Fronts. A forme, a name of godlinesse. Instanced in Monkes. Nunn's. Iesuites. The Pope. Popu­lar Preachers. Common Professours.

HYpocrites are not answerable to the Profession they make: Hypocrites not answerable to their profession it carries not proportion with their practise, but beares a larger measure. They are course cloath with a fine list. And as reverend M^r Greenham said of them: Greenh. Com. pl. p. 18 [...], 435. ‘If ye talke of Religion, ye shall have many that will hold yee talke a whole dinner time, or halfe a day, and yet looke into their lives, and they will falsifie whatsoever they have said.’ Mat. 7.21. These say, Lord, Lord, but they are workers of iniquitie. They looke white like silver, but they draw blacke lines. They have a faire out-side, but stuft within with malice, worldli­nesse, intemperance; like window-cushions made up of velvet, and perhaps richly imbroidered, but stuft within with hay: Or like some houses that are built high with loftie Turrets that are present­ly [Page 33]in the Travellers eye, and if they draw nearer to view, they find them built with stately porches, neate gate-houses, fine stair-cases, curious Galleries; but never a faire chamber or convenient for lod­ging. They have much to entertaine the passenger and the viewer, they will entertaine you with fine Notions, choyce Discourses, but if yee dwell with them, yee shall find ill Accommodations, They answer not your expectation. Yee shall heare of them, as yee ride thorough the Countrie, they have the name among Professours, they carry it away from others: but ye shall experience it, that they are not such as they are spoken, they are not furnished indeed to be hospitable to the wearie Christian, they cannot close with your godly spirits; Prov. 13.7. [...] Qui fiegit se di­vitem. Rom. 2.20. ye shall not find the spirit of grace and of morti­fication, and of a sweet, humble, quiet mind to be there. There is that maketh himselfe rich (saith Solomon) yet hath nothing. The Originall is, He faineth himselfe to be rich. He hath a forme of Knowledge and of the Truth in the law; as the Apostle speakes. He is as if he had and wore the Rationale, the Breast-plate of Ʋ ­rim and Thummim, Knowledge and Truth: for it may be the A­postle here alludes to that, to convince their vanity of boasting; as in the following verses he discovers their unanswerablenesse, and concludes in the two last verses of that Chapter: Rom. 2, 28, 29. He is not a Jew who is one outwardly, neither is that circumcision which is out­ward in the flesh; but he is a Jew who is one inwardly, and circum­cision is that of the heart in the spirit, and not in the letter, whose praise is not of men, but of God. A Jew (in S^t Pauls sense in that place) is a Professour of the true Religion, and Circumcision is the wearing of the badge of that Profession. Now in that sense, there are many Jewes outwardly in propatulo, that are not true Jewes, [...]Jewes inwardly; for the [...], here mentioned by the Apostle, is inward Piety and Justice, to which these are Strangers. Isa. 48.1, 2, 4. They are onely called by the name of Israel, and sweare by the name of the Lord, and make mention of the God of Israel, but not in truth nor in righteousnesse. They call themselves indeed of the holy City, and stay themselves upon the God of Israel; but they are obstinate, and their necke is an iron sinew. Isa, 58.1, 2.They seeke God daily and delight to know his waies (they take a pride in it) as a Nation that did righteousnesse and forsook not the ordinance of their God (as if they were the only people that held up Gods ordinances) they aske the [Page 34]ordinances of God, they take delight in approaching unto God, (they misse not a Sermon) yet they are such whose transgressions must be cried against with a voice like a trumpet. 2 Tim. 2.5. Lord Brooke Nat. of Episco. pag. 93. They have a forme of godlinesse, but deny the power of it. A Text which my Lord Brooke gives a notable interpretation of, and understands it pro­perly of the Antinomians, Grindletonians, and Family of Love; who despising learning, and bragging of the spirit, are yet traitors, high-minded, heady, &c. They have a forme: they receive a slight marke, but refuse a deepe stampe and impression. S^t James tels us what the Marke is, Jam. 1.26, 27. A seeming to be religious; and what the deepe stampe is; the brideling of the tongue, the visiting of the fatherlesse and widdowes in their affliction, and continuing unspot­ted from the world. But unto these, and the like good works, they have no mind, Tit. 1.16. as the Apostles word is; They professe that they know God, but in workes they deny him. (They will be his servants, but they will choose their labour) being abominable and disobedi­ent,Revel. 3.1. Revel 3 9. Non solum in falsis verbis, sed in simulatis ope­ribus mendaciú est.—Christia­num se dicere, & opera Chri­sti non facere, mendacium est. Ambr. Serm. de Abrah. Hos. 11.12. Psal. 78.34, 35, 36, 37. Lu 10.25, &c. Mat. 3.7, 8. Jer. 42 20. Ezek. 33.30, 31, 32. Isa. 29.13. Mat. 7.22, 23. This Symptom instanced in Monkes. Nuns. Jesuites.and unto every good worke reprobate; of no judgement, or of no mind. These have a name that they are a live, but are dead. The Synagogue of Satan, which say they are Jew's and are not, but doe lye. There is a lie in workes too as well as in words, as S^t Ambrose observes. And it is agreeable to that of the Prophet Ho­seah, Ephraim compasseth me about with lyes, and the house of Israel with deceit. And the Prophet Jeremy fits us with a direct instance, Jer. 2.20, 21, 22, 23. and we have another in the Psalme; When God slew them, they sought him, they returned and enquired early after God; they remembred that God was their rocke, and the high God their Redeemer (good words, faire signes of Repen­tance and Faith) neverthelesse they did flatter him with their mouth, and they lyed unto him with their tongue, for their heart was not right with him. So then, the lie was in their heart; and in their unanswerable conversation too; for it followes: Neither were they stedfast in his Covenant. The Lawyer mentioned by S^t Luke, seemes to have been such an one as I have described; and such were the Pharise's and Sadduces that came to Johns Baptisme. But we have expresse examples in Johanan and Jezaniah, in Eze­kiels hearers, in the Jewes, and in the people that our Saviour speakes of.

By applying this Symptome, we may first notoriously discover [Page 35]this disease of Hypocrisie to be deeply grounded in the Fryars of the Romish Church, who make profession of strict vowes of pover­tie and chastitie; but unanswerable to their vow of poverty, they endeavour to get all into their Covents. Like Ravens they croake over the beds of dying men, and attend them, not so much to af­ford them ghostly counsell, but to be put into their last wills and procure good legacies, It will appeare that I doe not wrong them to any that shall take notice of the Order prescribed for the making of Wills, Manuale seu Rituale sec. u­sum Sarum. pag. 164. in the Rituall of Sarum (as it is called) where the Priest is to direct the sicke person to bequeath. 1. To his Parish Church. 2. To the Curate. 3. To the Vicar. 4. To the Clerke. 5. To such or such (other) Churches. 6. To Hospitals. 7. To such or such Covents. And lastly to their children and kindred. Other practises of theirs for gaine, I have before in part noted, besides what I might mention out of late discoveries of their cunning and active seducing of women with great portions, and rich mens sons. And concerning the vow of chastity, they pretend unto much, they would seeme Angels. Sanders, Hon. of Imag. ch. 15. What a tender nice stomacke had D^r San­ders, who in stead of other matter to object against our reverend Jewell, condemnes him to be a man given over to a lewd mind, that his booke was full of bawdy Images. And what might be the reason of this noyse? Forsooth, because the Printer of Bishop Jewels booke, had put a naked boy in some Anticke shape at the end of some Tractates in that Impression which Sanders saw. Sure such men as these that can't endure to looke upon an harmelesse An­ticke, are miracles of chastity. Bale lives of English vota­ries. But John Bale hath paied them home. And our Histories are full of the lusts and uncleannesses of Cuthbert and Dunstan, and others their glorious Saints and for­wardest against Priests marriages. But because our Bale might be thought partiall; I will alleadge the testimony of one they have not that exception against, namely Alvar: Pelagius, who tels us, That Drunkennesse, wantonnesse, Crapulae, chrietati, & incontinentiae, (quod est corum vitium commune) intendunt Clerici, & pleri (que) vitio contra naturam. Contrasanctam castitatem quam Domino promiserunt, sic offen­dunt continuò, etiam publicè, &c. Alvar. Pe­lag. de planct: Eccles. lib. 2. circa an. 1340.and unnaturall sinnes, were the Clergies con­tinuall practise, and that they had Bro­thels within their Cells, yea in the Chur­ches. And that I may not neglect the ho­ly Sisters too, though it be an ordinary point, and in which I might be large in those testimonies that may [Page 36]be had from their owne Stories; I will by the Readers good leave, insert a passage, though it be a little light and pleasant, out of Mon­sieur de Balzac's letter unto the Bishop of Marseilles, where na­ming a Nunnery, he saith; ‘They passe their time merrily there, and of two hundred, calling themselves Virgins, I verily thinke there is not one who speakes truth, if she have not recovered her maiden-head. It may be their intention is not ill, and that in suffering themselves to be courted, they have no other designe then to raise servants unto God, &c.’ I could say more upon this argu­ment, but I spare the Readers modesty; and I shall meet with this point more opportunely hereafter. All times have taken notice of these religi­ous orders, Tacco de collegiis pro soemineo sexu (quem Gre­gorius magnus devotum appellavit) institu­tis: utinam sexus ille Deo dieatus, qui de Christi patrimonio delicatè pascitur, seipsum non aliquando, de stupro & adulterio, pro­lis (que) partu suspectum redderet, at (que) infamem Ʋtenam non herbis, non quarundam inc [...]sione venarum, non lurtdis potiombus, non lotioni­bus pedum exquisitis, vel aborium procuraret, vel saetum praesocaret. Iac. Whimpheling. in Chron. Potho Presb. Promiensis, de slatu Domus Dei. lib 3. in Bibl. Patr. To 12. that they doe be-lie their pro­fession. Among others, we find a very graphicall description of their hypocrisie by one Potho a Presbyter almost 400 years since, which would be too long to infert. But all the characters are exactly found in the late Order of the Jesuites, a Sect or So­ciety of Jesus, but they gave themselves the name, God never gave it them. He gave it Christ, for Humiliavit, a vertue they little regard; for he that doth but smell of it, is eo ipso, not meet to be of that company, Andr Serm in Phil. 2.9. as D^r Andrewes speakes. Who is there that presents a fairer and demurer out-side then the Jesuite doth? They say his long cloake, and broad hat, and grave garbe and fashion as he walkes in the streets of Paris, procures him re­spect and reverence before all the other Orders, who trucke up and downe there in their habits. It was somewhat that caused that wise Prince Henry the 4^th of France to say of them (if he spake as he meant) That they were Timothies at home, Chrysostomes in the Pulpit, Hist. of Conc. of Trent. Engl. pag. 799.Austins in disputation. But whatsoere he said or thought of them, the world thinkes the contrary, that they professe poverty, and yet possesse more lands and revenues then many Prin­ces; that they teach others to fast, and play the gluttons themselves; that they vow virginity, and yet are notorious letchers; that they are Monkes by profession, but indeed a Macchiavellian rout inte­ressed in all estates; that they pretend peace, yet are compounded [Page 37]of envy, hate, malice, ambition, Vid. Daven. De­term. qu. 17. Whitak. de Scrip. Epist. Dedic. p. 4. Mont. Appar. vij. 16. R. Thoms E­lench Refut. Tortur. c. 2. p. 22. Sedes Stercora­ria. P [...]al 113.7, 8. and are the Incendiaries of Chri­stendome. We see then the Brethren of the severall Orders are all like one another, and all of them are as like as may be to their father. The Pope is a grand hypocrite, and is to practise it even by an Order at the solemnitie of his creation. The Prior and Canons of Lateran bring him to the Marble-seate, called the Dung­chaire, wherein he sits so, and so low, as if he lay along; Then come the Cardinalls and lift him up honourably, using to him the words of the Psalme; He rayseth up the poore out of the dust, and lifteth the needy out ef the dunghill, that he may set him with Princes. After this he riseth, and taking out of his Chamberlains bosome an handfull of Brasse-money, throwes it among the people, saying, Acts 3.6. Lib. Cerem. Sect. 12. c. 4 Tit. 15, Silver and Gold have I none, but what I have, give I unto you. With what shews of humility and poverty is this businesse carried? Yet who more lofty and more rich then he?

But enough, if not too much of these. Hypocrisie no­torious in po­pular prea­chers. We may apply the cha­racter neerer. Whereas preaching ought to be to no other end but for the gaining of soules, what shall we say to those that preach only for oftentation and to gain applause? Nay, what may we not say against such, who make a solemne prayer before Sermon, for the assistance of the holy Spirit of God in the deliverie of the Word; and yet trust not at all to the assistance of Gods Spirit but to their own wit and eloquence, and come to declaime and vent their neate compositions, in the study and framing of which, they never sought God, nor sent up a prayer for direction?

But alas; This Hypocrisie notorious in common professors. not to instance the Clergy only, who is it but he comes short of Profession, It was Salvian de Gubern. Div lib. 4. mihi, p. 134, 135. & lib. 3 ad fin. Speaking of injurious dealing, he saith; Quo fit ut etiam nos, qui nos Christianos esse di­cimus, perdamus vim tant [...] nominis, vitio pravitatis. Omnino enim nihil prodest nomen saretum habere sine morthus, quia vita a professione discordans abrogat il­lustris tituli honorem, per indignorum actuum vitita­tem. Hoc ipso, per nomen Sacratissimum rei simus, qui a Sancto nomire discrepanus. Nam & ideo plus sub religionis titulo, Deum ludimus, quia positi in re­ligione peccanus. Vide etiam, Ad Cathol Eccles. l. 1. mihi. p. 330. Sed longe major insania, si de veritate evangelij non dubites; vivere tamen, quast de ejus falsitate non dubitares. Pic. Mirand in Epist. Sal­vians complaint of old, that they had Christ in their mouth's, but to no purpose; that they abused him under the bearing of his Name. And how justly may we take up that of that Noble Mirandula against ma­ny: ‘It were a great madnesse not to beleeve the Gospell now that it is every where believed; yet a greater madnesse it is, not to [Page 38]doubt of the truth of the Gospell, and yet to live so as if without doubt it were false.’

Oh how is Gods name dishonoured, by those who professe his name. As the Apostle to the Jewes; Thou that saist a man should not commit adultery, dost thou commit adultery? Thou that ab­horrest Idols, dost thou commit Sacriledge? Thou that makest thy boast of the Law, through breaking of the Law, dishonourest thou God?Rom. 2.22, 23, 24.For the name of God is blasphemed among the Gentiles through you. We know who said it; If a man be an hearer of the Law only, he is not just before God. Yet how many are there, that are hearers only, Evangeliophori, it is Erasmus his word, Go­spell-carriers, Bible-bearers only. I cast not this Title upon god­ly persons, as profane men doe in scorne and derision of their neces­sary and commendable profession. But if any man obey not that word which he heares and talks of, but lives dissolutely, then I say to him, Erasm Colloq. cui Tit. Cyclops. as he in Erasmus, Quid Polyphemo cum Evangelio? What hath a lewd wicked man to doe with the Gospell? And as he observes, many carry their Bibles, as the Franciscans hang the rule of their Order at their girdles, but mind not to observe it: They take care to adorne their Bibles, to guild and string them richly; but no care that the Bible shall adorne their hearts. He tells us pleasantly of the Souldier, that beate a blasphemer with his Bible, and so defended the Gospell with the Gospel, and broke his pate with it; and yet for all his zeale, was no way such a man as the Gospell requires. Such are profane defenders of the Reformed Re­ligion, yet are no way reformed: They will storme against the Pa­pists if they blemish our Religion, and yet themselves never regard the very rules of Christianity, which (as Eusebius speakes) are, Modestie, [...]. Vide coetera quae sequuntur ad, [...]. Euseb. Hist. l. 1. c. 4. p. 11. edit Christophers.Justice, bearing of the Crosse, constancie in the professing of godlinesse and true worship. In which sense he saith, Abraham and the old Patriarks among the Jew's might not improperly be called Christians. Well; all these are (as the common Translation of the Psalms hath it) strange children and dissemble with God: or as it is in the Margin of our last Translation, Psal. 18.44. They yeild fained obedience, or, lye unto God. S^t Cyprian a very godly Bishop, it seems was much [Page 39]troubled with such as these; men that made so open and forward a profession, that they suffered some things in the cause of Christ, and according to the phrase of that time, were reckoned among and usually called Confessors; Ʋt honorem sui nominis servent, ut qui gloriosi voce suerint sint & mortbus glo­riosi. Cypr. Epist. 6. in Edit. Pam. Doleo enim quando audio quosdam impro­be & insolentér d [...]scurrere ad­ineptias, vel ad discordias va­care, &c. Hortamur ta­men per commu­nem fidem, per pectoris nostri veram circa vos & simplicem cbaritatem, &c. Epist. 7. yet (as it appeares) men of evill conversation. In his sixth Epistle he urgeth them that they would keep up the honour of their name. It is manifest then they lived be­low their profession. He wisheth that he were among them (for he was then in secessu, because of the persecution) that he might perswade them, ad servandam gloriam suam, to keep up the ho­nour of their holinesse: For I grieve (saith he) when I heare that some wickedly and presumptuously follow their sports, and that some are all for contentions, and will not be ruled by the Pres­biters and Deacons. ‘He is the true and glorious Confessor of whom the Church may have cause to boast, but not to blush.’ And in his seventh Epistle writing to Rogatian and other Confes­sors, he saith, ‘The Bishops portion of joy is greater then others in the fruit of the people.’ And then he bespeakes them sweetly, gravely, holily. We beseech yee, (saith he) by our common faith, by that true and pure love that is in our heart towards you, that yee who in your first conflict have overcome the Adversary, would maintain your reputation by continuance and abiding in good, &c. We may wonder that in such times of Persecution any should be unsound; That they which must professe unto the Stake and the Scaffold, should keep up any lust against Christ. Yet so it was, that the men Christians were covetous, voluptuous, malicious, &c. the women Christians froward, vaine, proud, fashionable. Timeo cervicem ne margaritarū & smaragdo­rum laqueis oc­cupata, locum Spathae non det. Tert. de Cult. Faem. cap. 13. Ter­tullian tooke notice of it, (and he lived in the bitterest times,) He told them, That he was afraid those necks would never be stretch't forth handsomely and couragiously to receive the stroake of the sword, which they decked and hung so, with Chaines and Pearles and Emeralds. We then will now leave to wonder at it, when we see such pride, and vanity, and costlinesse among our Professors; but yet we will suspect they are not sound, not right, for they professe a Gospell of mortification, of humility, of self­deniall; which they have no regard to answer; like those Sarra­baits whom S^t Augustine describes, Aug. Serm. 11. ad frat. in E­remo. a sort of hypocriticall Monks in Aegypt, of whom (it seems) S^t Hierome had written and complained to him, that were Angels to see to, but Wolves in their conversation.

We learn then by all this not to be led by shewes, or to esteeme a Pharisee any thing the holyer for the deepnesse of his fring; or to beleeve that every one is a Gentleman that weares good cloathes and of the new fashion; or to take all for wise Counsellours that goe in Ermines and weare long Beards. They that know the Country, tell us of a custome among the Russies, That the great Duke of Muscovie selects men of the gravest aspects and coun­tenance with reverend long beards, who sit on each side of his Chamber of Estate, when forreigne Embassadours are entertai­ned, as if they were his wise-grand-Councell; when indeed they are meane and unqualified persons, and of no more ability then so many pictures in a faire wrought hanging, that serve only to cover a wall. 'Tis just so, even in the very businesse of Religion; Many are only Wells without Water: 2 Pet. 2 17. [...]. Lucran. Dial. cui Tit-Alector. Apes in Purple: and like those great Colossi and Images, that Lucian speakes of, that in outward shew resemble the shapes of Jupiter or Neptune, brave and come­ly, wrought over with gold and pearle; but within filled up with pieces of wood, pitch, mortar, and full of flyes, spiders and cob­webs. Yea some are directly contrary to what they appeare, if ye looke upon them one way; like a kind of double-pictures, (I know not what name they give them) which are framed so by the making up of the paper or cloath, in folds and pleat's, that if one looke one way upon them, they present one shape, if ye looke the other way, another. As I have seene some represent a faire-Woman the one way, the other way a Serpent; or a Philosopher one way, the other way a fooles-head. Such there are, that if you view them one way, or at one time, or in some places and company, you shall see a Saint; but turne and looke after them in other pla­ces and company, at other times, and ye shall find a profane man, a scoffer at the power of godlinesse, a drunkard, a wanton. But it is time to conclude this long Chapter, and this Symptome.

CHAP. XII. The second Symptome respecting profession. Hypocrites abroad onely in faire weather. They chuse the winning side. They may be sufferers. They will not venture the whole stocke.

THere is another Symptome of Hypocrisie considerable about this outward profession, when men follow Christ, Hypocrites a­broad onely in fair weather. while the loaves are to be had, and goe a long with him, so long as faire wea­ther lasts; but are loath to loose any thing by Religion, or to endure the wetting with and for Christ. A Scribe comes to Christ, Mat. See, 2 Mach. 6.21. 8.19, 20. and saith, Master I will follow thee whithersoever thou goest. But we heare no more of him, after Christ had cooled him with this answer, The Foxes have holes and the birds of the ayre have nests, but the sonne of man hath not where to lay his head. 'Tis thought by good Interpreters, that he supposed he should have found a better service, and repented of his forward profer. Such Snailes as these come abroad in the dew, but afterward creepe in againe. If they perceive the aire to thicken, and the Clouds to grow blacke for raine, they house themselves, and get backe againe, though their feet were over the threshold, and they had begun their journey. They love not dirty way nor stormy weather; they are with the forwardest, when the garments and the palme-branches are spread, and the people cry Hosanna to tryumphing Christ, Mark. 14.51, 52. but they slinke away when he is led to Calvery. If once the swords and staves appeare, they will rather leave their linnen garments and runne a­way naked, then be taken with him. Euseb. Hist. l. 6. c. 34. Euseb. de vita Const l. 1. c. 11. Theod. l 1. c. 6. They were such whom Euse­bius speakes of in the persecution under Decius, and of others in the Court of Constantius, who would be sure to keepe their prefer­ments what ever became of their Religion: A famous and well knowne Historie it is, recorded both by Eusebius and Theo­doret.

He that is sincere to Gods cause, loves it whatever becomes of it, Hypocrites fall in with the winning side. but the Hypocrite he chuses and cleaves only to the strong and win­ning [Page 42]side; and therefore ordinarily may be observed to stand in Bi­vio, expecting the event, that he may apply his designes for Religion accordingly as things fall out; as we reade of Gelon King of Syra­cuse in Sicily, who when there was warre betweene the Grecians and the Barbarians (as they cal'd them) kept his Embassadours at Delphos a neuter City, to await the issue, and to be ready to con­gratulate the victor, Palladius in vi­ta Isidori presb. which course was also held by the wretched Theophilus Bishop of Alexandria, when the Emperour Theodosius the first warred against Maximus. We may indeed so keepe our selves uningaged, and so stand, where we have no interesse; but e­very one hath an interesse in Religion, and must be ingaged and of a side in it. A man may carry things so evenly in other matters, that he may be safe by moderation, what ever the event be, carrying if not an equall, yet a sober affection to either; but into the businesse of Religion we must cast our selves with resolution, as Peter threw himselfe into the sea, sinke or swim, he meant to come to Christ. Such a testimony Musculus gave of his sincerity to the truth he had entertained. Melch. Ad. in vita Musc. pag. 372, 374. He forsakes rich Popery, to cleave unto peore truth. He was a Monke in Lutzelstein Abby, when the truth shone first into him, where when Werner died, he was chosen into his roome, but perceiving it to be Satans policie to hinder him from following the truth; he forsakes the preferment, leaves the Abby, marries a wife, goes to a Protestant Towne, gets his living with his hands, and at length being cal'd to preach in Dorlizheim a poore village, he that refused the rich revenues of the Abby, was there content to lie upon a little Straw, and in extreame poverty, so that he was fain to borrow the little houshold stuffe he used. He continued there a painfull and constant Preacher of the Gospell. Here indeed is the tryall, the hypocrite loves not Religion so well, to venture so hard for it and with it. I am sorry that so worthy a man and rare a wit as Erasmus of Roterdam, hath merited to be an instance of this. He liked well of Luthers doctrine, Abr. Bucholz. [...]sag. Chren. O [...]and. Epit Hest Cent 16. l. 1. cap. 25, 38. and shewed his liking in his let­ters to the Saxon Elector, to the Arch-bishop of Mentz, to Cardi­nall Campegius, and to Luther himselfe. But after the Emperous had proscribed him, and threatned all that should favour him, he deserted his cause, and his owne former judgement. If it be a sin­king cause, let is sruke alone; he will keepe himselfe safe; as King Henry the 4^th then of Navarre, told Beza, who urged him to [Page 43]shew and ingage himselfe in the quarrell of the Protestants Religi­on, Melch. Adam. Decad in vita Bezae. "That he would keepe upon the shore and not lanch too farre out into the deepe, but so that if a storme should rise, he might soone get to land againe: A lesson which Balduin a man in great esteeme among the French, but a very Ecebolus in Religion, taught him.

But let me cleare this point a little further before I leave it. Hypocrits may be sufferers. I doe not take suffering in the cause, to be alwaies an undoubted te­stimony of sincerity to it. For to make this discovery yet fuller, an hypocrite may be a sufferer, I meane when vain-glory and popular favour doth sustaine him; for then though he endure heavy cen­sures and those censures cruelly executed, yet he is all this while the conquerour, and rides in the head of the Troopes of his admirers and applauders, though it be on a scaffold or a gibbet or at a stake. This is S^t Augustines observation: ‘Doe yee thinke (saith he) there may not be some that would suffer only for the praise of men? If there were not such kind of men, the Apostle would not have said,’ Though I give my body to be burned, and have not charity, I am nothing. There may be some therefore that may doe this, rather through boasting then out of love. Aug. in Psa. 44.22. The Ecclesia­sticall Histories, doe plentifully confirme this observation, where we find many Hereticks as well as true Catholicks, suffering even unto bloud. And to fit it somewhat neare with some instances in our owne age; what can we even in the largest charity conceive of him, whose sufferings are related fully by the authour of the Bre­viat, set forth by W. Huntley, pag. 161, 162. Breviat. of Prelates usur­pat. 3. Edit. whom yet we knew afterwards by another name in Cheshiere, and some other parts, to be full of rage and madnesse against all that he knew or could disco­ver to be godly and best affected. And I am sure, some will passe the like judgement upon another of those instances, recorded by the same authour, pag. 163. I will shut up this point, Vicit amor pa­triae, laudis (que) immensa cupid [...] with the words of a learned Divine, some through heat of bloud or greatnesse of spirit adventurous, or otherwise prodigall of life for purchase of same, can with joy imbrace such dangers in Christs cause, as would much daunt many good professours. In perswasions of zeale hence grounded, they might perhaps dye in battell against the Infidels, or in the Romish Inquisition, and yet do no more for the Saviour of their soules, then they would for a strumpet or some consort of bo­dily [Page 44]lust, or then malefactors have done one for another. And it is a miserable kind of Martyrdome, to sacrifice a stout body to a stub­borne mind. So then, that saying which hath gone current through all Antiquity, That it is not the suffering but the cause which makes a Martyr, will hold good still, and justifie our observation, that some sufferers may be no Martyrs.

But this was taken notice of only by the way, Hypocrites wil not venture their vvhole stocke. but the symptome that we were now looking upon was, that ordinarily the hypocrite will not venture his whole-stocke upon Gods cause, and which I also adde, he is loath to be at any cost in Gods service, or to loose any thing by his profession. Ruth 1. Orpah takes her leave of Naomi, when she hath no further hope of preferment by her. Ananias and Saphira will be sure to provide for themselves, Act. 5. though they give up their names to the Community. Amos 8.5. The people that Amos complains of, are observers of the Sabbath, but they grudge at the losse of so much time and gaine. Isa. 58.3. Nay another Prophet tels us of a people, that sanctifie a Fast, and yet keepe their poore labourers hard to their taske. All these are unwilling to follow Christ, when they must part with their comforts, with their ease, with their e­state. They could be content to live by the truth, but cannot en­dure the truth should live upon them. If it come to that, that the Gospell will not mtintaine them, but they it, and that they must loose a good trade, good customers, good friends, great mens fa­vours, &c. farewell so unthriving, so unprofitable a profession. So farre are these from sincere Davids mind, who resolved he would not serve God, but it should cost him somewhat. But these want love, for if they had love, love would be bountifull, and make them willing to part with any thing. Joh. 12.5, 6. Judas was an hypocrite, and thought all was waste that was bestowed upon Christ.

But in the Prophet Micah, we find hypocrites to be liberall, and to offer largely, they thinke not great things too much, burnt offe­rings, calves of a yeare old, thousands of Ramms, ten thousand ri­vers of oyl, yea the first-born, the fruit of the body.

But I answer, it may be if they had bin taken at their word, they would not have bin so good as their promise; or if they were in ear­nest, t'was but such earnest as a Merchant is in, when he casts his goods over-board for feare of drowning; and so I grant an Hypo­crite may doe much under some present terrour; but consider him [Page 45]ordinarily, and you shall find him to have set up this resolution in Religion, to be neither a Sufferer nor a looser.

CHAP. XIII. 4. Symptomes of Hypocrisie in respect of Duties. Partiality in Duties.

THe Symptome that I here consider is this, Hypocrites partiall in Du­ties. that whereas we find hypocrites performing many duties, they have not a faire e­cuall and sincere respect to every duty, but make their choice. Saul will sacrifice, but not obey. And the Pharisees were such men, Luk. 11.42. Exo. 32 15, 16. The Tables were writtē on both thei [...]sides [...] on the one side & on the other (as the LXX, hinc & binc), were they written, & the Tables were the worke of God, and the writing was the writing of God Vid. Guid. Pancirol de reb memor. l. 1. ch. de Char. liter & Henr. Salmuth. not. ad Opi­sthographos. See M Stock Com. on Mal. 3.5. L Ve [...]ulam, Me­di [...]. Sacrae, [...] 7. as we perceive by that speech of our Saviour, Woe unto you Pharisees, fir yee tith mint and rue and all manner of hearbes, and passe over judgement and the love of God; these ought yee to have done, and not to leave the other undone. Here was somewhat performed that was a duty, but a passing over of others, like a husband-man that plucks a side his plow and makes a balke, when he comes to an hard and stiffe peece of ground; somewhat done that ought to be done, but other things as necessary left undone. Such men serve not Gods will, but their owne choice; They make a difference of the Tables, as if only one side were of Gods writing; as if both had not the same equall authority.

There are some that seeme to have a care of the first Table, they will heare frequently, pray in their Family, hate Idols, avoyd rash oathes, keepe the Sabbath, &c. but have little of no regard of the second, but live in malice, covetousnesse, oppression, slandering, diso­bedience, &c. The reason why Hypocrites boast of the works of the first Table, which are Adoration and duty towards God, is double, both because such works have a greater pompe and demonstration of Holinesse, and also, because they do lesse crosse their affections and de­sires. The Apostle takes this way to convict hypocrites, by sending them from the works of sacrifice to the works of mercy, which are the works of distinction, whereby to find out hypocrites, according to that of the Apostle, Pure Relegion and undefiled with God the Fa­ther is this; to visit the fatherlesse and widowes in their afflictions. [Page 46]Others are second Table men, they deale justly, they obey laws, they are liberall to the poore, &c. but they care not for Religion, they condemne all forwardnesse, as a silly precisenesse, they come to Church and heare drousily, carelesly; they care not for the Sab­bath, but count it a wearinesse unto them, especially to heare twice and to performe the other duties of the day, and are ready to thinke of it, as profanely as one of late writ of it, who after he hath rela­ted the practise of some, whom he condemnes for Precisians, in their preparatory duties, publick Church duties, private Family duties, and secret duties of that day, saith, It is such a toyle as that he would not put his horse to it. Some will performe easie duties, but passe by the difficult; they are forward in applauded, com­mended duties, but slarinke from such as are lesse accounted of, or exposed to more censure. But this indeed is not to serve God at all, when God is not served fully; which appeares by that censure given by the Holy Ghost in the pen of the writer of the History of the Kings, concerning the strange Nations which planted in Sa­maria;2 Kin. 17.33, 34.They feared the Lord and served their owne gods after their owne manner, they feared not the Lord. Their feare of the Lord was no feare. Rom. 2.28. So their Religion is no Religion, who abhorre Idols, and yet commit sacriledge, as the Apostle instanceth; who throw downe Baals Temple, 2 Kin. 10.29. but keepe up Jeroboams Calves, as Jehu did, because he was perswaded it was for the profit and stabi­lity of his Crowne. How farre are these crooked sticks that will not touch with Gods measure, but onely here and there, from what David was, who had this testimony given of him, That hee did fulfill all Gods will. Act. 13.22. It is indeed an argument that the stocke is im­perfect and unsound, when the fruites of righteousnesse of but one or some few kinds doe spring out. They that obey the Royall Law with respect unto the maker of it, will as well respect and ten­der the poore, as honour the rich and noble. But this was the de­formity which S^t James observed in those hypocrites he deales a­gainst, [...]am. 2.1, 2. &c. that they gave honour (as it was their duty) to the rich, If there come into your Assembly a man with a gold ring in a goodly apparell, yee have respect to him, and say, sit thou here in a good place. But in the meane time another duty they neglected, they despised the poore: If there come in also a poore man in vile rai­ment, yee say, stand thou here or sit under my foot-stoole. The [Page 47]Apostle concludes that they were partiall; ver. 4. they went not thorough with the Law, as he after saith, If yee respect persons, yee are con­vinced of the Law as transgressours. They that are thus partiall, ver. 9. serve themselves and doe their owne will, not gods, for then they would doe all his will. If then yee see a man willing to goe a great way in a duty, like a servant that is forward to goe 10. miles of his Masters errand to a Faire, where he shall be sure to meet with his companions; but to sticke at a lesse duty, like the same ill servant that grumbles to goe one mile, because he hath no occasion or plea­sure of his owne to serve: Say that man is an hypocrite, and that he goes not one foot of Gods errand, but takes all the pains for his owne.

CHAP. XIV. 5. Some Symptomes of Hypocrisie, from the car­riage towards Gods Ordinances. The first of these, blind Hypocrites pretend they want light. Partialitie in Ordinances.

COncerning the wholesome and blessed Ordinances of God, which in much wisdome and goodnesse he hath set up, to carry [...]s a long to Heaven, we have some things to observe for the discove­ry of Hypocrites.

1. Whereas the disease lies in their owne hearts, Blind hypo­crites pretend want of light. they impute the fault unto the want of meanes, and with the blind woman, who was Seneca's wives foole, find much fault that the windowes are not opened, and that the light comes not in. They pretend a dark­nesse and uncertainty in the dispensation of sacred truths, when the truth is, they will not discerne the things belonging to their peace, the time of their visitation. Mat. 16.1, 2, 3. Vid. Alphons. Tostat. in lo [...] ­qu. 6, 7, 11. They were such whom our Saviour dealt with, who when they asked a signe, he said, When 'tis eve­ning, yee say t' will be faire weather, for the skie is red; and in the morning, it will be foule weather to day, for the skie is red and low­ring. Yee can discerne of weather, though the signes be but conje­cturall; but yee will be wilfully dull and blind in things clearer and [Page 48]more nearely concerning yee; O yee hypocrites, yee can discerne the face of the Skie, but can yee not discern the signes of the times? Is it not cleare enough unto you, that all the predictions of the Pro­phets are fulfilled in me? that I am the Messiah, the Saviour that was looked for to come into the world? Yee are a wicked and an adulterous generation to seeke a signe. There's enough now deli­vered, without signes, if onely yee had faith to receive what is deli­vered. Ex Aegypto popu [...]us exivit. Nesciebat viam quae ad terram duceret sanctā. Misit Deus co­lumnam ignis, ut per columnā populus viā dis­ceret Misit eti­am per diem ico­lumnam nubis, ut ne (que) ad sinist­rā, ne (que) ad dex­tram declinaret. Sed non es talis, homo, ut merea­ris & tu ignis columnam. Non habes Mosen, non accipis sig­num Nunc enim post adventum Domini, fides exigitur, signa cōduntur. Time Deum, & prae sume de Domi­no, Ambros. in Luk. 12. Mat. 23.3. Israel knew not the way to the holy Land, as S^t Ambrose speakes, and therefore had a pillar and a cloud; but now is the time when faith is required, signes are gone. Gods way to life is a plain way, but men that will not mind salvation, pretend either want of meanes, or that they are not cleare, or that they are not powerfully administred. The method is perplexed, the notions are cloudy, the Preacher wants life, the matter is not wholesome, the delivery is with affectation, Somewhat or other it is, if they knew what, that lies in their way; when indeed 'tis their owne unsoundnesse, they will not understand, they will not obey. They should doe well and thrive, if they were under another Ministery; a more powerfull Ministery, a more godly Ministery. I grant 'tis a great helpe, and the people are happy that have a powerfull, a godly Minister. But it may be possible that a lame man that sits still himselfe, may with his very crutch point out to thee the right way; take heed that hypocrisie lurke not in thy soule, when being unwilling to take paines to goe, thou complainest thou art not sure of the way. Examine thou the doctrine thou receivest, though thou receivest it from a Pharisees mouth, and if it be good obey it. If thy suit be neatly made, and fit thy body, put it on, though the Taylor that made it, be crook'd backt and an unhandsome fellow. Take heed of shifts and excuses. But if my Minister were a man of abler parts, clearer notions, richer gifts, I should profit by him. This is but the colouring of thy proud hypocrisie. It is God whom thou hearest, thou drinkest of his waters, what if they runne to thee through an Earthen pipe. 't is God who opens the heart, the Minist­er is but the key, what if the key be not made of gold. An Iron key wil unlocke, if there be not some fault in the wards and springs within.

2. Hypocrits give not due honour to all the ordi­nances. Hypocrites give not their due honour unto all Gods ordi­nances; they make a difference of them; they are for some, and others they neglect. Many regard preaching, but they care not [Page 49]for prayer. Others are for prayer, but they slight the preaching of the word: yet these two different branches, doe both spring from the same stock. 'Tis hypocrisie that makes men all for hearing, which is (to some) the easie duty, while they know not how to frame their spirits to prayer, which requires the labour of the soul, the exercise of humiliation and brokennesse of spirit. 'Tis hypocrisie which makes other men all for prayer, which is (to some) the easie duty, while they make it but as the repeating of a lesson; while they regard not preaching, which brings the sear­ching word too much home unto them. Dr. Packson, Justif. Faith. sect. 2. c. 15. par. 9. Thus out of the same ground both sorts make choice to use extraordinary diligence about such ordinances as may not much displease them, or prejudice their sweet delights. Some againe like well enough of preaching, they have occasion to make sale of their eloquence; but are weary of the profitable but plain and despised way of Catechesing; Exercit. on Ma­lach. Digres 7. on ch. 2.7. but I have shewed else-where that this is the wholsome way of teaching. So also for the people, many can indure to bring their families to the Church, but submit not to Gods order, to repeat at home what they heare, nor to take paines in the tillage of their own fields, Deut. 6.7. in catechising or (as the word is in Moses) in Whetting their children and servants. Others again there are, that will heare oft, but care not for the Sacrament, never come at that but when the force of the Law, or the custome of the time of yeare bring them unto it. Not considering that St Pauls [...] implies a [...], when he saith to the Corinthians; As often as ye eate, 1 Cor. 11.26. he meanes they should eate often. I have observed this in many good Church-men and women (as they call themselves) that is, such as scarce ever omit a day or an opportunitie of hearing, who are yet so stiffe in the custom of receiving but once in the yeare and that at Easter, that nothing will perswade and invite them to more frequencie. This deformitie argues some unsoundnesse at the roote. The old Christians communicated as oft as they heard, then afterwards weekly, after that monethly, after that thrice in the yeare, which is that at which our Church Canon sticks at, D. H. Spelm. Conc. ad An. 1032. inter leges Canuti. teg. 19. Dr. Buckr, at Funer. p. 21. ac­cording as it was also in our old Canons; and at last it came to once a yeare, as in the cold dead Romish Church, and among our heart­lesse Protestants. For my part, I will account it among the just praises of D^r Andrewes, that he received the Communion in his [Page 50]own Chappell Monethly, besides occasions abroad. The people of Christ have been wont to manifest their faith, their hunger, their desire, In Capit. incer­tae edit. which I guesse to have been, cica An. 1052. we have one Canon with this title, 44. Ʋt populus excitetur ad crebram corpo­ris & sanguinis Domini suscep­tionem. See Wrens pro­fane Articles. by their forwardnesse and frequencie about this duty; till superstition and formalitie and coldnesse crept in and choakt up the spirits of lively devotion, so that Canons were faine to be made, for the stirring up and exhorting the backward.

I will adde unto these one other instance, There are some for­ward enough in publick, but care not to set up the Ordinances at home, I meane, in family-prayer, and that happy but much neg­lected and much discountenanced exercise of mutuall conference, of speaking oft together, as it is in Malachy, and exhorting one another to love and to good works. A practise so consonant to the Apostles doctrine, that I wonder any should be so profane as to dislike. And truely this is one of the great discoveries of unsound and unfruitfull hearers, that no fruit at any time appeares in their discourse. And here I will take occasion to give his due honour to him who gave me life, that among many other graces that made him shine in his private condition, this was one, that he was con­scionable of, and most profitable in private conference. He and some select friends, judicious and godly private Christians, kept constantly one day in a fort-night, in course, at their severall hou­ses, to conferre sometimes about wholsome Cases of conscience, sometimes upon chosen heads of Divinity, sometimes upon con­troverted Points, according as they propounded the matter to be treated upon still at their next meeting, and then had a Supper to­gether under a law of temperance, and a penalty if any should ex­ceed in his provisions. This practise I observed in my Father and his Friends for many yeares, and I note to commend it unto the imitation of others, as a notable meanes of their spirituall thriving. I am sure his profit by it was great, I find the fruits of it among his papers, where many questions are so judiciously, so fully, so clearely resolved, that they were worthy to be communicated; as verifying that Aphorisme of Solomon in a spirituall sense, The di­ligent hand makes rich; and that of the Apostle, God giveth grace to the humble; and that of the Psalmist, God reveales his secret to them that feare him. This course I suppose he took from the counsell of that reverend Father and much experienced Divine, old M^r Ezekiel Culver-well, whose practise also it was, and his ad­vice [Page 51]to others. I will shut this up with his words, M. Culverw. Time well spent. p. 48. and the coun­sell of another godly man. Its a principall part of the communion of Saints, to be most carefull either to be doing or receiving good. The other that I meane, is S^t Greenham as I remember D^r Hall calls him; whose counsell is: In good meetings, 1. M Greenb Com. pl. publisht by M. Holland, p. 36. Stay not for others to begin good speeches, but if God give us any thing in our minds, let us in all humblenesse put it forth to be examined. 2. If we feele nothing, let us complain of our dullnesse and deadnesse, and so give occasion. In deadnesse among good men, one good word may quicken many. 3. If we can speake of nothing, let us ask somewhat. But I will not enlarge this, because I have some thoughts to publish somewhat towards the advancement of Chri­stian fellowship.

CHAP. XV. More Symptoms from the carriage towards the Ordinances. The third Symptome. Devised worships.

3. VVHereas the humble devout soul stoops to Gods provi­sion, Hypocrites not content with Gods Institu­tions. and admires and sweetly complies with the wayes and ordinances that God appoints for his conduct to Heaven; the Hypocrite will have something of his own setting up, a worship of his own devising. They will hew unto themselves cisternes, Jer. 2.13. Hos. 5.2. [...] Prosundarunt jugulando. broken cisternes that will hold no water. Revolters from God are pro­found to make slaughter, as the Prophet speakes. Such as leave God and forsake his Institutes, are yet profound and witty to bring in of their own. Or when once men neglect Gods wisdom, they sink deeper and deeper into humane imaginations and devi­ses; and are hardly drawn from them, as a tree is not easily pluckt up that hath profound and deep rooting. There fell out a remar­keable businesse some yeares since in Warwick-shire, which I for­merly heard of, but since is made publike in some Bookes, which will be a notable instance to the point I am speaking to. Stay against straying, Sect. 5. p. 75, 76. John Can the Brownist relates it thus. ‘There was a Gentleman of War­wick-shire, M^r Edward Greswold a man very religious. He and [Page 52]I being bosome friends, upon just cause we both left the Parish assemblies. He afterwards by means of some crafty men, was perswaded unto hearing againe. Upon this he fell into great trouble of spirit, and could have no feeling assurance of any peace with God: remaining thus a while, at length he sent a Letter by his servant unto me, acknowledging his offense: a­mong other things he writes thus; I feele my soule no otherwise then if I were in Hell, &c. ever since I went to their assemblies, I have observed the Lords hand against me, I beseech you, set a day apart for me, &c.’ When I first read this, I presently con­ceived him to be a man wedded to self-devised and superstitious imaginations. And I found that I did not conjecture amisse. For though Can knew not it seems what became of him afterwards; yet that Reverend and godly man M^r John Ball in his learned an­swer to Can, publisheth it to the world: That after this he shut up himself and his children in his house, Answer to M. I. Can. part. 1. sect. 9. p. 137. and would come at no man, nor suffer any man to come at him, lest he should commu­nicate with them in their sin. He caused food to be put in at a window, and admitted none in, when himself and children lay sick and in great misery. The Justices at last were constrained to breake open his house, and found two of his children dead in the house, one corrupted by lying unburied, himself sick in his bed. M^r Ball gravely and seriously censures the accident, and those des­perate principles of seperation which brought him to this passe. He was it seems a profound worshipper of the Idol of imagination, which will more appeare by this passage. The Justices found that he had mangled his Bible, cut out the Titles, Contents, and every thing but the very Text it self. It seems he thought all humane devices in Gods worship idolatrous, and so conceiving the Titles of the Books and the Contents of the Chapters to be of men, he cut them out. Truely, a lamentable and very wofull example of this profunditie the Prophet speakes of. Rev. 2.24. [...]. These are haply the Profun­dities of Satan, that S^t John also speakes of. But the Spirit of God disgraceth these devices, in calling them, not Sacrifices, but Slaugh­ters, and so the devisers not Priests, but Butchers. But especially we find what Gods esteem of such is, by that of the Prophet, Isa. 1.11, 12, 13, 14, 15. and in another place, He that killeth an Oxe, is as if he slew a man, Isa. 66.3.he that sacrificeth a Lamb, is as if he cut off [Page 53]a doggs necke, or killed a dogge to sacrifice. But God comman­ded the sacrificing of Oxen and Lambes? He did so; but it seemes those men innovated in the forme of them; for that made their sacrificing odious, and therefore it followes in the same verse, They have chosen their owne Wayes, their soule delighteth in their abo­minations. This chusing of a mans owne waies, is that which the Apostle speakes of and condemnes, to be A voluntary in humility, C [...]l 2.18. [...]. The Tragick Socks were cal'd [...], they were for a strutting and lofty gate. Hence [...], Sublimem incedere, and to set foot in an others possessi­on. [...] E [...]asm. Ʋerbo tenus speciem sapientiae. Meter in Hist. Belgic. which is the Marginall Translation of Col. 2.18. and which I pre­ferre; and to be an Intruder, or as the word there, if I be not mi­staken more properly signifies, An Invader upon anothers right. 'Tis Gods right to appoint his worship, but these voluntaries in Humilitie, invade upon God, or as our English hath it, Intrude into things they have not seene. In that Chapter the Apostle ex­cellently follows this argument, in laying open and deriding this voluntarinesse in Humility and worship, or as he puts them into one word, [...], Will-Worship. That these things have a s [...]ew indeed of Wisedome, that is but a shew and no more, as E­rasmus expresseth it in his paraphrase; nay scarce so much as a shew of wisdome, in the judgement of some men. Meteranus the Historian, speaking of the orders of the Capuchins, Franciscans, &c. cals it Religiosam insaniam, a religious folly, that I may Eng­lish him in his best sense. Because the nailes pierced the hands and feet of Christ, because the whip lashed his blessed sides, because on the crosse his sacred body was stretch'd: Therefore the Papists will worship these things; but hath it so much as a shew of wisdom? is it not Religiosa insania?

Truly, I know not whither in any thing hypocrisie doe more dis­cover it selfe then in multiplying inventions about Religion and Gods worship. And those blacke and foule brats of their owne they doe more hug and esteeme, then the truly beautifull Ordinan­ces that are from God; and as a reverend Divine said to How the troublesome Sectary, When they have made and set up a Calfe, they Will dance about it. Devotion is subject unto many illusions. Men through the abundance of idlenesse, pride of parts, love of their owne conceits, desire of novelty and the like, multiply in­ventions, and make many golden Calves: and as the Lacedemo­nians drest up their gods after the fashion of their City; so they will dresse up devotion after their owne humour. Some are all for [Page 54]the artificiall cast of the eye, Relat. of Engl. Fugit. and the thumping of the breast, and as that notable Relation of the estate of the English fugitives, written in the yeare 1595. speakes of one sort of those pretenders to Religion and liberty of conscience, that goe over into Flanders, That the furthest drift of their Religion, is, to say the Pope is a good man, and to thumpe their breasts hard when they come to Church. So I have observed a devotion in some of our English Protestants, who take themselves to be marvellous religious if they have got by heart the Responsals of the Church Liturgie, and can say them with a good grace after the Minister, and kneele de­murely at the Sacrament, when they come to it, which is but sel­dom. I have taken notice of some, who were profane persons, yet out­go the soundest Professors in their Reverentiall gestures. I commend the most humble and most trembling manner of Receiving, for 'tis a Royall table, and though a comfortable, yet a dreadfull presence. Yet notwithstanding, something I have discerned in some kind of men, that makes me believe, they have some strange conceits and appre­hensions about the Sacrament, in which they are devout, but in nothing else so, but in all their course of life, carelesse and mind­lesse of the power of godlinesse. I could never yet understand the meaning of a phrase that the Country people have in some parts of the Kingdome, That they come at Easter to receive their Rights or Writings (as some pronounce it.) But sure they have some Devotion in it, built up by their owne blind imagination.

Some others there are that affect an indiscreet and immoderate austerity in some rigorous observations. Cassian col. 2. de Discret. That old Hermite that Cassian speakes of, that threw himselfe into a pit, would not be perswaded, but he did well. I remember what a religious Lady, a woman eminent for rich parts of nature and gifts of grace, once told me of her selfe, that at her first setting out in the way of Reli­gion, she had like to have been lost through an illusion, That no fat person could get to Heaven. So that she almost had spoiled and wasted her body thorough too excessive and immoderate Fa­sting, an ordinance above and beyond Gods ordinance.

Others have wayes of Devotion to joyne God and pleasures to­gether, Aug. de Haeres. cap. 7. like Marcellina, who hung Christs picture with Pythago­ras's; they thinke it much Religion to decke a Chappell, make a litter-shop of Trinkets, curious pictures, candle-sticks, pulpit-altar cloaths, [Page 55]beades curiously cut, Crucifixes neatly Wrought, Bi­bles richly guilt, cover'd and strung. I will spare other instances; but this we may observe, that people are carried with most affecti­on to these their owne imaginations. For matter of cost, Thucyd. Hist. lib. 2. as Thu­cydides tels us the Image of Minerva at Athens had 9000^lb. in golden ornaments about it, so we reade that the women parted with their jewels and earerings to make their Calfe. Exod. 32.3. Nothing takes so much with many, as novelty in Religion. The yeare be­fore Luther began to preach, Sebast. Franc. Chronic. Tom. 2. ad an. 1516. one Balthasar Hubmeyr stirr'd up the Magistrates of Ratisbon in his Sermons, to pull downe the Jewes Synagogue there, and to build a Church in the place of it to S^t Mary the faire. Which being built, and a report of some mi­racles given out, 'tis incredible what a concourse of people of all conditions and sexes, was from all parts unto it, so that neglecting their trades, their wives, their estates, the care of their families, there flockt so many thither, that that large City was not sufficient to containe them. So that at last the Sonate was forced to hinder their comming by decree. So farre had the perswasions of the Priests wrought in the people, concerning the great power of hea­ling in that their new goddesse.

CHAP. XVI. The fourth Symptome, respecting the Ordinan­ces. Dead preaching. Dead hearing. Dead praying. Dead Fasts.

4. Hypocrites use the Ordinance in a dead man­ner. THere is one other Symptome that I will consider under this head, that such meanes of grace as Hypocrites apply them­selves unto, they use in a dead manner. Dead preaching, dead hearing, dead praying, a dead use of the Sacraments. They per­forme but the out-side of duties.

I named preaching first, and that I will begin with, Dead prea­ching. the saving Or­dinance, the soul-feeding Ordinance, the great businesse of decla­ring the sweet mercies of God in Christ, of transacting the actuall reconciliation of sinners unto God. Alas, that such men who [Page 56]have so great a matter entrusted unto them, should any of them be brought in ranke with these whom we are now dealing with. Yet 'tis too too evident, there may and is sometimes hypocrisie in prea­ching. The matter of most mens Sermons is good; 'tis but now and then that you shall heare one so impudent, as to publish his owne shame, in patronizing any notorious evill, in lashing of, and snarling against godlinesse and mens zeale in religion. I make no question but Judas and Demas and Diotrophes did preach well and had good words. But some preach out of envy, as those at Phi­lippi, That preached Christ of envie and strife, of contention, not sincerely, Phil. 1.15, 16.supposing to adde assliction unto S^t Pauls bonds. Saint Chrysostome understood it of the Gentiles, who that they might worke more mischiefe to S^t Paul, and kindle Nero more against him, made as if themselves also were Preachers of the Christian Faith. Some others too understand it of the Gentiles, who per­ceiving what fame Paul got by the preaching of the Gospell, in­creast the fame on purpose that Nero's Court might ring of it, and by that meanes Paul might be more severely proceeded against, as the chief broacher of that doctrine. But the sense that satisfies me is this, They saw that S^t Paul had many disciples; now that they might not seeme inferiour, they would also open a schoole and call in au­ditours, and measuring Paul by themselves, thought it would vexe him, and make his chaines lie more heavy upon him, when he should heare, that as one naile drives out another, now the new Preachers had robbed him of his fame and estimation among the people, and that as he had bin before, now they were the only men. And 'tis well, if one Pulpit envy not another, and Lecture be not preached against Lecture out of contention and to winne the croud. A full Assembly I confesse is an incouragement to the speaker, and he that is very sincere may more chearefully cast down his net, where he sees most store of Fish; and upon the other side. I must also confesse that the people of Christ, when they heare the voice of a good Shepheard will flocke unto him, as the people of Alexandria did unto Orthodox Athanasius, Theodor. Hist. l. 4. c. 19, 20. and declined the Arrian Bishop, whom the Governour placed among them. A sincere Preacher may be followed by the people, but if he be popu­lar, I doubt whether he be sincere. It was Christs speech, directed especially to his Disciples whom he appointed to be Preachers; [Page 57] Woe unto you when all men shall speake well of you, Luk. 6.26.for so did their Fathers to the false Prophets. It seemes then the false Prophets were the popular men; they had the peoples good word, when the true Prophets were despised.

Againe, 'Tis apparent in too many woefull instances, that some Preachers are hypocrites, Greenh Com. pl. p. 273. when they give the lie at home to that which they said before the people. Such as M^r Greenham said, That get up into the Pulpit to hew timber out of the thicke trees, but by an evill life breake downe the carved worke as with axes and hammers. How many have thus set us to fight the Lords bat­tles against sinne, but themselves are but as Heralds to set us toge­ther, and then they quit and leave the field, See M^r Fuller, Holy warre. like Peter the Hermite that drew many against the Turke, but then himselfe run away. These Bells that call us, but stirre not themselves; these files that make us smooth, but remaine rough themselves, what are they but egregious hypocrites. And what shall we say or thinke of some bitter spirited men, whose continuall practise is to throw squibs and crackers and fire-brands, up and downe out of their pulpit; men constant it may be in preaching, but like Candles made of salt-tallow, they burne and give light, but never rest spetting and sparteling so long as they burne. 'Tis to be doubted there's some­what of selfe in a man, that makes him so virulent, so unquiet. H. Bullinger. Epist. ad Zanc. inter Zanc. Ep. l. 2. cp. 6. 1 Pet. 3.4. When P. Mart. was dead and Bullinger wrote to Zanchy to come to Tigure to succeed him, he tels him it was a chiefe care of their Church to have a quiet minded man. And no wonder the quiet spirit is so acceptable to godly men, for even in the sight of God it is of great price, as the Apostle speaketh, though he give the instance of women.

Adde to these such as make the Pulpit a stage of Sedition; I have ever suspected those that unnecessarily tell the people of the di­stempers of the State, and the mistakes of government; for cui bo­no? To what purpose is it that the people must needs be made ac­quainted with their observations. Little comfort will such men have, when they get home, and are alone, and bethinke them­selves how they have answer'd their commission, which was to preach faith and repentance, and to tell the people present of their sinnes. 'Tis indeed highly commendable, when God brings a Preacher to stand before Princes, to take courage, and in Gods [Page 58]name to reprove what is amisse. T'was base and sordid flattery and hypocrisie, in that learned, but halting Bishop of Spalato, to deliver it, That the faults of Princes may not be taxed in publike. Nay let men speake reverently, honourably of absent Magistracy, but freely and faithfully, and with Apostolicall courage when in presence. Five words so spoken are better then the largest decla­mations which are out of the hearing of them that are concerned. Such a short Sermon as this Robertus de Licio made; Erasm de ratio. concion l. 3. who being prepared to preach another matter before the Pope and his Cardi­nals; when he saw them come into the Church with much noise and pompe, the Pope carried upon six mens shoulders, and all the Cardinals their trains held up and richly attended; he only when all were quiet and expected the beginning of the Sermon, looks on every side of him, crying out, Fie S^t Peter, Fie St Paul; got him out of the Pulpit, and said no more; having in those few words said much against the pontificiall pride.

But above all others, their basenesse is most odious, who preach after the humour of their Patrons, and according as they receive direction from those upon whom depends their maintenance. I have ever cherished an higher esteeme of D^r Andrewes in that par­ticular, MS Supply to Goodwins Ca­talogue to the Y. 1608. since I read one passage of him, in a MS. History written by S^r John Harrington. His Patron (saith mine Authour) that studied projects of policy, as much as precepts of piety, hearing of his fame, and meaning to make use of it, sent for him and dealt earnestly with him, to hold up a side, and to maintain certain points that he named unto him. But he that had too much of the [...] in him to be scared with a Privie Councellours frowne, or blowne a side with his breath, answered him plainly, That they were not onely against his learning, but his conscience. The Councellour seeing this man would be no Fryar Pinkey (to be taught in a closet what he should say at S^t Pauls) dismist him with some disdain for the time, but afterwards did the more reverence his integrity and honesty.

I will not further inlarge about this discovery, having occasion in some other Symptomes to scatter here and there some other ex­periments and observations concerning this sort of men. Let us next examin the Auditory. I will mention but one particular more, that wheras all the ambition of a Preacher should be to gain souls to [Page 59]God, there are some that desire to preach out of an ambition to be seen in publick and great Auditories, Cone. babita in Templ S. [...]ar. Oxon. super Deut. 32.7. and to have their elaborate la­bours taken notice of. Which To by Mathews (as then they ordinari­ly called him, afterwards Arch-bishop of York) in his Concioad cle­rum at Oxford, took notice of in Edmund Campian, then of the Ʋ ­niversity, that rather then he would not preach a Sermon that he had made that smelt of the lampe at the publick Act there; he took an Oath against the Popes primacie, contrary to his Conscience.

They heare not so as to live by the Word they heare, Dead hearing. or so as a man fals to his meat that must worke hard. They heare without care of edifying by it. They praise the Preacher, but shew no fruit of their pains. For here is indeed the tryall, as Caussin said of some Ladies, H. Conct Tom. 3, max. 9. When was it that a dozen of Communions have ta­ken from them one haire of vanity? Are they lesse pompous, lesse powdred, lesse frizled, more reserved, more chast, more dis­creet? So I say, yee heare much and oft, but what do ye get by the means? Where are your gains? When yee heare Christs let­ters read, are ye attent to them as being concerned in them. We know there's much difference between the hearing a Letter of news, and a Letter of speciall businesse. Many men come to Church, but as we goe to the Exchange, to heare the newes; they come to heare the new points, the new notions, the new Expositions; and apply not themselves cordially to the meanes. 1 Sam. 21.7. [...] Incluserat se an­le tabernaculü, ut studio legis occuparetur. Doeg comes to heare, he was detain'd before the Lord, he shut himselfe up before the Tabernacle, that he might study the Law, yet you know he was an hypocrite.

Againe, Hypocrites are loath to heare all; loath to search some things too farre; they decline some truths, least they should be un­willingly convinced. Ahab was loath to enquire Gods mind of Michaiah. There are some Preachers they cannot relish, they pretend somewhat else, but the truth is, because they come too close, too home, deale too strictly with the intellectuall sinnes. Wolfgang Ca­pito in vita Oecolam. Oecolampadius in his younger yeares was bred up in a Monastery, and when the light shone upon him, divers of the Monkes seemed to be delighted with his Sermons and the light: But at length there hapned this very tryall, that I am speaking of. One time in a Sermon he admonished them brotherly of their sticking too fast to humane inventions. Whereupon they brought him the Booke [Page 60]of the Rules of their Order, and desired him freely to re-view it, and to note what he could find in it against Gods Word, and pro­mis'd they would be ready to reforme it. He undertooke the busi­nesse, but when he had indeed faithfully discovered unto them, what a foule sinke of errours was in it, they soone began to change their note, to raile at him and traduce him, and in conclusion he was in S^t Pauls case, he became their enemy for telling them the truth, and could stay with them no longer with safety, and scaped from them not without much hazard. There are many of the same generation, See D. Iackson. Just. faith, c. 6. p. 66, 67, 70, 71, 72. Tho. Campanel: Atheism. Try­umph, c. 1. Rom. 1.18. who heare quietly, till they be netled and stirred, but if ye disquiet them, ye shall find them like a waspes nest.

Many are willing to be ignorant of some part of Gods truth, for self-respects, least the knowledge of it should disadvantage them. This is that which the Apostle cals, the with-holding the truth in unrighteousnesse. They suppresse the truth, they suffer it not to goe at liberty, they shut it up, [...], in carcere iniquitatis, in close prison where their owne unrighteousnesse is the Goalor. They with-hold the truth in the custody or the hand of unrighteous­nesse. Some will not understand, that oppression is a sinne; some will not understand, that the glorifying of God with the outward estate, in maintenance of the Ministery, in contributing to the necessities of the Saints, and the like, is a duty. All Gods words doe good to him that walkes uprightly; Mic. 2.7. but hypocrites thinke not so, they make him smart; at least some of Gods words doe; and therefore they pull them off, or shift them off, as the Apostles phrase is; Hebr. 12.25. [...]. Dead praying. See that yee refuse not (or shift not off) him that spea­keth; yee shall not escape if ye turne away from him that speakes from Heaven.

And so as they heare, in like manner they pray, dully, coldly, and sometimes as S^t Augustine before his conversion, without de­sire of being heard, without indeavour to worke out that sinne that they pray against. They sinne and then they pray, and sinne again and pray againe; Souls Humil. p. 68. this M^r Hooker cals, The Mill of prayer. And truly many there are, that keepe a course, goe on in the round, keepe up the custome of Family-prayer, but breake not off a­ny of their sinnes, but goe that round also, as well as the o­ther.

Let me joyne with these, Mock-fasts. such as keepe Mock-fasts, that fast [Page 61]without true Humiliation, without Reformation; A.L. Specul. Belli sacri. c. 34. p. 209. that as one speakes of the Hollanders and French-Protestants in their publike fasts, they had need to send for mourning women that by their cunning may teach them to mourne. There is a Fasting which is not to the Lord, as the Prophet speakes, Zach. 7.5. When ye fasted and mour­ned saith the Lord, did ye at all fast unto me, even to me? that is, ye did not. Isa. 58. Hos. 7.14. The Prophet Isaiah describes these hypocriticall fasts; and the Prophet Hosea calls them Howlings. Nothing pleasanter in Gods eares then humble complaints, nothing more disrellishes him, then hypocriticall howlings. H. Mason, Epi­cures fast. c. 2, 3, 4. How farre the Ro­man Church is guilty of this hypocrisie in Pharisaicall mock-fasts, I referre the reader to find in M^r Masons learned discourse.

CHAP. XVII. 6. Some Symptom's of Hypocrisie, from seeming graces. The first. The second. The third. Vnsound faith. Sandy hope. Pretended love.

6. THe next head that I propounded, is to discover the seeming and but seeming graces of hypocrites, and here I am again in a wild field, and have much businesse to doe, to shew the un­soundnesse of their faith, hope, love, humility, chastity, holy de­sires, hatred of errour, sorrow and confession, mortification, zeale. These are the furroughs that I am now to plow and turne up. I will set in upon the first of them, their unsound faith.

1. Unsound faith of hypocrites. 1 Tim. 1.5. 2 Tim. 1.5. [...] The Scripture speaking of a faith unfaigned or without hy­pocrisie, implies that there is an hypocriticall and fained faith. Many have unripe and ungrounded perswasions that they have faith, and so doe themselves much hurt. All men that are Chri­stians, are accounted, and are in some sense believers. They are baptis'd into Christ, and professe Christ, and so are of the Chri­stian faith. But herein is a great deceit. For as the Heathen at first refused Christ, because of his meanenesse, and because they were bred and brought up to another profession, so now many enter­tain [Page 62]the faith because they are born to it, and because it is a pro­fession accompanied with riches and prosperity, and countenanced by publike Laws and the favour of Princes, and because 'tis the fa­shion and profession of the Country they draw their first breath in. Thus many have no more ground for their profession of faith, Vide, Tho. Campanel. A­theism. Try­umph. ch. 1. vide etiam praesat. ejus. then a Turke hath for his who is bred up in the reverence of Mahomet and is therefore zealous for him. The greatest number of men are Papists or Protestants upon these tearmes, without tryall or ex­amination of the difference of faiths. So that their faith is not choyce but a kind of hap: not an acquisition but a kind of inhe­ritance that they enter upon in succession after their fathers. And certainly he that is of the faith of Christ, for neighbourhood, for birth-sake, for custom, for conformity with others, for the privi­ledg of publike liberty, ease, enjoyment of places and offices, and the like, would as easily be of another faith, upon the like tearms, or forsake this. Well; ye professe the Christian faith in distinct­ion to Jewes and Turks, and the Christian Protestant faith in di­stinction to Papists; and the Christian Protestant holy faith, in distinction to Protestants at large; But what operation hath it upon you? No faith argues one good and sound, unlesse the good­nesse of it worke upon the heart and make it sound and good. Acts 15.9. For true faith is a worker out of hypocrisie, it purifies the heart. Now it may be more safe to professe the faith then it was in the primi­tive times, for then persecutions, reproaches, confiscations, impri­sonments, martyrdoms attended the faith, the front of the Battel was against them. But yet now 'tis as hard to be sincere in the faith as then; for if men professe the faith according to Christs rule, in opposition to the corrupt customs and practises of evill men, he makes himselfe a prey, and meets with those dangers that they did of old; and hereby it is that many discover the faigning and counterfeiting of faith, that they run the same course in their lives with the most evill and profane.

Again what doe men talke of faith, when they are partiall and unsound in obedience? for true faith equally respects all the Com­mandements. It is the soul of obedience; the reason or internall law of the mind which sets all on worke, and presents unto men the whole royalty of the Law, James 2.8. it breaks inordinate passions, it rebates and turns the violence of contrary inclinations, it perswades above [Page 63]all oratory, it takes men captives and delivers them into the hand of Christ, that they become a ruled people and walke after his Law; And these are the men that doe firmely believe Gods mercy in Christ. There are many dreamers, that have strange phantasies; They are sure they shall be saved. I once met with a man in such a dreame, he was full of assurance, I that knew him very well, and knew nothing that could make him so confident, dealt with him as I saw most convenient for his estate, and endeavoured to prick his bladder that he might vent that wind, and urged him with that of the Apostle, Give all diligence to make your calling and election sure; and with that other place, Worke out your salvation with seare and trembling. He was startled, and at length told me, I acted the Devills part against him to make him despaire. Beloved the deceit is dangerous. 'Tis not so easie to believe mercy as men dreame. Beliefe answers in proportion to fidelity to Gods com­mandments. So much sincere faithfullnesse, so much beliefe. For faith, is an obedientiall affiance, an obsequious confidence.

2. Neither is the hope that many have or pretend to have, Sandy hope of hypocrites. any founder then their faith. If there were a true hope of the coming of Christ, there would be a true preparation to give him meeting; a sighing and longing after him, even with the very languishing of the heart, according to that of Solomon, Prov. 13.12. Rom. 8.Hope deferred makes the heart sick: a groaning within our selves, waiting for the redemp­tion for our bodies. But hypocrites think themselves well here, and care not for changing: there would be a sweet joy in the soule, Rom 5.2. a rejoycing under the hope of the glory of God, a rejoycing with joy unspeakeable and full of glory; but hypocrites rejoyce here, and have contentment enough if the world smile upon them. There would be an endeavour after holinesse, according to that of S^t John, He that hath this hope purifieth himselfe even as God is pure; 1 Joh. 3 2. But hypocrites wallow in their impurity, and have no regard to be like Christ, or fitted for those holy Heavens into which no uncleane thing must enter. There would be unweariednesse in labouring, and fortitude in suffering for Christ; Phil. 3.13. Heb. 11.25. a pressing forward to the things that are before, with Paul; a choosing to suffer affliction with the people of God, with Moses; But hypocrites languish in their un­dertaken wayes, and are diven back with the crosse and shame. There would be a forgetting the things that are behind, and blun­ting [Page 64]of the edge of sharp affections to the world; But hypocrites hunt for the world, desire the world with all earnestnesse, hug and embrace the world as the Mistresse and Lady of their pleasures. There would be a sollicititude to promote all the meanes of attai­ning this expectation, a diligence to remove all that might be im­pediments; But hypocrites hope to come to Heaven, and yet set on the journey in the way of life. There would be an establishment of the heart in all the fluctuations and changes of this life, a bearing up in all the blustring and windie weather of affliction; Job 8.11.13.14. but the hy­pocrites hope is a shaken rush, a weake flag, his trust is a spiders web; his hope shall perish and be cut off.

3. Pretended love of hypocrites. The hypocrite pretends much love to God, and flatters him with his lips, but his unfaithfullnesse unto him many wayes ap­peares. Those that keep not promise with God, how can they say they love him? Jude 16.15. as Delilah to Sampson, How canst thou say, I love thee, when thine heart is not with me? Thou hast mocked me these three times. Those that cannot endure Christs ministery, how can they say they love him? They will not be intimate with Christ in his ministery, they give his Gospell the faire entertaine­ment of a stranger; It may come into the parlour and discourse, but it must not step with them into the closet, and see and know all as a privado: Those that nourish secret dislikes and indignation against Gods people, how can they say they love him. Can ye love the person, and yet not endure to looke upon the picture? Those that have a leering and wanton eye after other suitors, whose soules are taken up with base loves, who hearken to the musick and songs of Gods corrivals, how can they say they love him? The chast wife of Tigranes tooke no notice of Cyrus, she minded none but her husband. But the hypocrite hath a close arbour, and a pri­vate postern to let in other lovers. Those that entertaine Christ, but set him not in the highest roome, or set others by him, or bring into the same place such companions as he loathes, or suffer him to be disquieted with the noise and the revellings and loud cla­mours in the next chamber, or enquire not of his servants his mi­nisters, what he loves, what he likes, what will please him, &c. how can they say they love him? I dispatch these things the more briefly, because many have written fruitfully and largely of these arguments, about the tryall of the sincerity of these graces.

CHAP. XVIII. The sixth Symptome continued under other heads. The fourth. Fained Humility. The fifth. Polluted chastity. The sixth. Holy de­sires counterfeited. The seventh. Pretend ha­tred of vices and errors.

4. AMong other graces, Fained humi­lity of Hypo­crites. Mr. George Herberts Po­ems, p. 62. the hypocrite is most solicitous in his Courtship of Humilitie, that sweet and lovely, that ami­able and winning grace, that grace that wept upon and wet and spoil'd the Peacocks plume for which the other graces strove; That rich grace that takes the lowest roome, but advanceth him that hath her above the lofty knowers, Lord Brook Nature of Truth, c. 9. p. 63. and is the only way to keep the poore creature in a constancie of spirituall health. This grace wins so much respect, that to win respect, even all sorts of hypo­crites have laboured to resemble her, by studying her posture, a demure and lowly gate, Isa. 58.5. by imitating her looke with dimisse and cast downe eyes, and learn as the Prophet speakes, to hang down their heads like bull-rushes: But all this, only thereby to work their ends, being content with the Monks of Thebais to lye upon the threshold of the monastery for all that goe in and out to tread upon them; and to stoop low that they may through the wicket or little portall of Humilitie, enter into the large and high-built Temple of honour; or like that Monk in the story, who looked downwards towards the earth like a Mortified person, but 'twas only to find the keyes of the Abbey. Many that demeaned them­selves humbly in a low and mean estate, discover that it was but a studyed carriage by their lofty and supercilious lookes when they attain unto preferment, so that one had need write for them, Raban de In­stit. Cleric. Herman. Con­tract. in Chron. ad an. 1011. what Wiligisus Bishop of Mentz wrote in his own dining-roome, Wiligise, Wiligise, quis fueris non obliviscere; Oh forget not, forget not, what you were, and from whence you came.

There are others that fain humilitie, in pretending unwillingnesse to accept of preferment, that like a coy Virgin they may more earnestly be sollicited; 'Tis thought that was Cardinal Pooles humour [Page 66]when he was in election to be Pope. Those that purchase a Bishop­rick, yet learn to say No, no, no, at their consecration; most unlike in this to Nicholas de Farnham, Goodw. Catal. ad an. 1239. sometime Bishop of Durham, who herein gave a singular proof of his unfaigned humility. Being chosen to the See of Lichfield he absolutely refused, giving this reason, that such a charge was a burden too heavy for him. When after this the Covent of Durham elected him; he refused that like­wise with more earnestnes, adding then this other reason, That if he should accept it, men would say, the hypocrite refused a poore Bishoprick under colour of conscience to stay for a better. And in this mind he continued, till the famous Grofthead of Lincoln re­prehended him sharpely for his backwardnesse, and in a manner forced him out of conscience to take it. And there may be a deny­ing of preferment, not out of humilitie, but from ends of policie, as the Jesuits have a rule in their Order, Estate of Engl. Fug. not to receive any higher office or dignity, wherein as one observeth, of all other things they have the greatest policie, for otherwise their old politicians should be from them advanced to higher promotions, which would be a great diminution to their dignity, which as they now order the matter, is of such credit, that they take the name of Jesuit, not to be any whit inferiour to the title of a Bishop. There may haply be the same policie in some others, who find it more for their pro­fit to be poore Lecturers (as they would be thought) then fat Parsons. The heart is deceitfull above all things.

But to omit other particulars, whatsoever is pretended, it appears that there is little humility among men, because there is so little peaceablenesse; their contentiousnesse, singularity of opinion, schisme and faction, prejudice, surmisings, censoriousnesse and un­charitablenesse, being all of them the fruits of pride; whence it is also, that there is so little communion in the graces, such an envious viewing of the guifts of others. And what is it but pride in those envious persons, who under a seeming modesty and reservednesse refraine discourse, lest their discoveries and notions should be ven­ted and discovered under anothers name, and so they lose the glory of their invention? Polluted cha­stity. In the third head of Symptoms, Symp. 1.

5. Concerning the next grace that I propounded to consider, which is Chastity; I have none that stand in my eye to point at for hy­pocrites, but the popish Votaries. I have spoken somewhat to this [Page 67]point formerly; but not fully. The Doctrine of forbidding to marry was brought in by hypocrisie. 1 Tim 4.1, [...]. Mr. Meade, A. postasie of la times, p. 136. Vid. Christ. Iu­stel. Cod. Cau. Eccl. Afri Tit. 3.4, 38. Bale, The lives of our Eng­lish Votaries. Guil. Bailij Catech. Contro. l. 1 q. 23. Andr. Rivet. Cath. Orthod. l. 1. q. 23. Bishop Hall, Honour of the Married Cler­gy. M^r Meade observes that the holy Ghost intended in that place of Timothy, to decipher unto us the Doctors of Monkery. For prohibition of Marriage is an in­seperable character of Monasticall profession, and is common to all that crew of hypocrites (as he calls them) whether Soliva­gan Hermits, or Anchorit's which live alone, or Caenobites which lived in societie. This conceit prevailed betimes in the Church, they thought God could not well be served at his Altar by married persons. Histories are full of the pure and chast pretenses of those that have been the great patrons of Monkery and the Caelibate of the Clergy; but withall they are full of the lewd pranks of those egregious hypocrites. Our Chronicles tell us of a Roman Legate that after he had in Synod at London spoken gloriously of chastity, was the same night after to his great shame taken in bed with an whore. But if the reader would have plenty of examples to this purpose, let him reade Bishop Bale, for I spare to cite them. Bayly a french Jesuit, bestows much foule language upon our Protestant Married Ministers, and calls them Stallions, rutting Bucks, and Salacious Boares. But besides the Learned Rivet who hath un­dertaken him, we have that cause sufficiently and learnedly vindi­cated by one of our own writers. We have much that we can say against them, and truly too, from the testimony of their own men, how little they have answered their vow. Let S^t Bernard In Cant. ser. 66., Al­varez Pelagious De planctu. Eccl. l 2 arr. 24., S^t Briget Preph. l. 4. c. 33., Gerson the Chancellour Tr. de Desect. Eccl., Peter Alliac Lib. de Reform. Eccl., Palingenius Zodiac. vitae, lib. 9., the Italian Poet, Espeuseus that learned and ingenious French Bishop In Epist. ad Tit. c. 1., Cornelius Mus, the famous Preacher in the Trent Councell Orat. habita ab Episc. Bipat, in Conc Trid. [...] Sess. 1. Aen. Silv Ep. 15. Theodoric a Niem. Poggius in Facetijs., be the witnesses to be produced, and let the reader examine their evidences at leisure: And for the Jesuits Tute Mores Vicias, the Anagram of Secta J [...]suitarium, (Cat [...]chis. Jesuit. c. 15.) and proved against them, is evidence e­nough against them, and a Sop for the mouth of that Cerberus. What should I speake of such as brag of their sin, as Aeneas Sil­vius did in a profane Letter to his father: Or of those Bishops in Ireland and Norway, (that an Historian speakes of) that were not ashamed to carry their Concubins about with them to all the Churches in the Visitation of their Diocesse: Or of that hypocrite in Florence, Who pretended his frequent lusts to be for mortifi­cation. [Page 68]So that (as he said of the Crosse upon the garments of the Teutonick Knights) I may say of the Monks Cowle, Joh Wolf. Lect Memor. Tom. 2. p 429. that it is the ensigne and badg of all filthinesse and uncleannesse. The businesse is too apparent to require more words. I will only con­tent my selfe with the confession or presentment of the Cardinals appointed for Reformation by Pope Paul the third, which came to light unhappily, the copy being got and published against their wills. Concil Delect. Cardin In this City (say they) speaking of Rome, Whores, as if they were honest Matrons walk the streets, are carried upon their Mules, accompanied even at noon-day with Cardinals servants and Clergy-men. Nay I reade the Cardinals themselves carry them in their Coaches. Conc. Hyber. an. 450 Can. 9. apud D. H. Speim [...]. Iustel. Co­dex Tit. 38. Henr. Salmuth Notae, ad Lib 1. Guid. Panci­rollae de Deper­ditis, c de habitu Imper. Holy desires counterfeited. Numb. 23.10. I am sure this is farre from that strict old Canon of an Irish Councel held by S^t Patrick, that a Monk and a Wo­man might not dwell together, nor travell together occasionally from one Town to another in the same Wagon; nor so much as talk together but where some Clergy men were present or some grave Christians, as the old African Canon required. But I have said more then needs of these Monasticall hypocrites, for I suppose the world takes them for such; and according to the censure of Salmuth, that ther's no kind of men more luxurious, more libi­dinous.

6. I named in the next place, Holy desires. Who was there ever so wicked, but desired to be good, and to come to Heaven? Did not Balaam the hypocrite desire to dye the death of the righteous, and that his latter end might be like his? But here is the discovery, they stick at the price that must be laid down for the accom­plishing and purchasing of those desires. A man desires a good Farme, and I will believe he is in earnest, but he is loath to pay for it, the 500^l. or the 1000^l. that he must give for a fine, that he is loath to part with. What doe hypocrites talk of Heaven, when they will part with nothing for Heaven? what doe they languish in their desires of grace, when they will not buy it with pains and spirituall diligence? Iust. Lips. de Constant. [...]. Iust Lips de Constan. l. 2. c. 5. When Charles Langius had excited Lipsius to the study of true wisdom; My mind is to it, said Lipsius, and then he falls to wishing. ‘What said Langius, art thou purposing, when thou should'st be doing?’ 'Tis the vulgar fashion and alto­gether vaine. You must not think, of a foole to become a wise man, as Caeneus in the Fable, of a woman became a man with a wish. [Page 69]You must endeavour together with Minerva. [...], Col. 3.1. The desire is not right, if it be not strong, when other things are in competition with it. The Apostle hath told us, that there must be a seeking, as well as a minding of those things that are above; and indeed both the words that he useth doe imply indeavour, Mat. 11 12. for [...] is to mind with the whole soule, and [...] is to seeke with the whole strength. They are the violent, the men that crowde and thrust forward, that take Heaven. And the old zealous primitive Christians, minded the heavenly Kingdome so effectually, and talk'd so much and of­ten of it, and almost of nothing else, that the Ethnicks began to be a little jealous of them that they affected the Romane Em­pire; when alas their ambition was of another, Iust. M [...]r. Apol. 2. an higher na­ture.

7. Among the affections, I propounded to discover, Pretended ha­tred of sins and errours. how hy­pocrites may seeme to have a hatred of many vices, errours and opinions, and yet be still in love with vice and errour. I suppose it may goe for a rule, that the hatred of an extreame, doth not pre­sently argue the love of that vertue that dwels in the middle. A man may hate nigardize, and yet not be liberall, but a Prodigall. The middle partakes somewhat of both extreames, as the liberall man is bountifull, but not profuse; and the extreames have both of them somewhat of the meane, nigardize comes so farre neare Liberality that it is not profuse, and prodigality agrees with it in this, that it is bountifull. Hence, the inwardly profane spirited man, may agree so farre with him that is truly godly, as to hate superstition, and to love the plainest dresse of Religion, especially if he be also worldly minded and loath to be at any cost. I will not therefore presently believe that all they who detest Idols, who cry out against Popish Ceremonies, who are eager against the Reliques of Roman-worship, who spet at all things or persons that they con­ceive to be Antichristian, are therefore truly and soundly re­ligious; though in going so farre, they are so farre commen­dable.

There are others, who hate those that hated Christ, their sto­macks rise against the Jewes and the Romans that hated Christ and put him to death; and yet, which yee would wonder at, these men may be found to be haters of Christ as much as they; for they hate his will, and are offended with his Law, because it crosseth their [Page 70]lusts, which is as offensive unto God as the despite which was done unto him by the Jewes or Romans. Many detest the memory of Annas and Caiphas, and so did they detest the memory of Corah, Dathan and Abiram. Yet they resisted Christ, as those others be­fore them had resisted Moses. Observe what our Saviour speakes of some people in his own time, who (as we reade of Clodovaeus the first Christian King of France, when Remigius Bishop of Rhemes, being about to baptize him, read the Gospell of Christs passion, and the Jewes treachery and malice, broke out into these words, Siego cum Frā cis meis inibi af­fuissem eju [...] in­jurias vindi­cassem. Almon. If I had been there with my French-men I would have re­venged him upon them,) built the tombes of the Prophets, and garnished the Sepulchers of the righteous, and said, If we had been in the dayes of our Fathers, we would not have beene partakers with them in the blood of the Prophets: But notwithstanding all this shew of indignation against their Fathers cruelty, yet Christ cals them hypocrites, Mat. 23.29, 30. and [...]o indeed they were, as Christ proves a­gainst them, because they that pretended so much respect to Mo­ses that was dead, and to the dead Prophets, shewed none to him that was a living Prophet among them, and a teacher of the same things that Moses and the Prophets taught: Joh. 5.46. Had yee beleeved Mo­ses, yee would have believed me. Many that speake much of their love to Christ, would yet hate him, if he were now againe in the forme of a servant, and should come and preach against their parti­cular corruptions.

CHAP. XIX. The sixth Symptome continued. The eighth head. The weeping Hypocrite. The ninth stage-Mortification.

8. LEt us in the next place cast our eyes upon the Weeping Hy­pocrite; and view him in his sorrowing for and confession of sinnes. There are some that are sorry for sin, and chide them­selves for sinne, and yet keepe it, and cherish and maintain it, and put themselves upon the occasions of the practising of it. Like [Page 71]some indulgent and foolish father, who blames and chides an un­thrifty darling, and yet gives him still mony to spend, and so feeds that lust which he reproves him for. I knew a Minister scanda­lous this way, as much as in the sin it self, whose course was after his drunken riots to whine and lament; Yea even in the Pulpit too, and yet presently with the Swine returned to wallow in the same mire, and haunt the same company, and follow the same sin, and that in as constant a course as men attend their Trades. I know there are no eyes more lovely in Gods sight, Pili oculorum ejus ex jugifle­tu ceciderunt. In vita Par. par. 2. Sect. 153. then the eyes that are full of teares: Arsenius in the ancient History is famous for a weeper: The broken tender spirit is most acceptable unto God, it is his Sacrifice. But most abominable before God it is, with tears and sighings for what is past, to fetch out as it were a new licence to sin a fresh.

Concerning the confessing of sin, these things among others I have observed. 1. That in publick some will spend a long time, halfe an houre, an houre, it may be more, in a methodicall Con­fession of sins in order against all the 10. Commandements, and yet no compunction to be discerned in the breasts of them that make that Confession, or as I should rather say, that repeate it; for such a confessing is but the worke of memory; and wrought out like an other Discourse; whereas me thinkes that man confesseth best to God, that feeles the weight of every particular sin, and when eve­ry acknowledgement fetches some blood from the heart with it, and is delivered with a trembling lip, with a face covered with shame, though haply the words be not laid in so good an order, nor so many things remembred, nor so much time dully spent.

2. That in private, in discourse, there are some that confesse and complain of smaller faults and defects, when 'tis but to be thought tender and open-sighted, and that they may hide and cover grea­ter errours: Like the patient in Plutarch, that complained to his physitian of his finger, when his liver was rotten. You shall have some complain of their weake memory, their want of understan­ding, and I know not what; when alas the fault lyes in the bad­nesse of their hearts, their want of delight and affection to spiritu­all things.

3. I will adde unto these M^r Culverwels observation, It's hy­pocrisie in publike to dispraise ones selfe, seeking thereby a secret [Page 72]praise. And if we be desirous to search into the manner of Popish Confessions; Holy Court. Tom. 3. max. 9.Caussin will enforme us of the ceremonialnesse, for­mality and sleightnesse of some of their devotes; who after they have told all the tales of the City to their Confessours, and made them loose their patience in attending their confession, doe spin out other discourses, and hold them with eternall prattle.

9. Stage mortifi­c [...]tion. Because sorrow and confession are among the signes of mortifi­cation, as I have shewed the deceit of those, I shall thinke fit to ad­joyne the Symptome of pretended mortification; for this is one of the great Master-peeces of the hypocriticall Art, to win opinion of being mortified persons, dead to the world and dead to sinne. Some abstain indeed from sin, but 'tis because they are under a con­straint, somewhat it may be controules them, as a Dogge snatch­es not a morsell that he would faine devoure, but he sees and feares the cudgell and the hand that is over him; or as some patients that forbeare a dish they love, because they know it will encrease their disease upon them, and cause an after paine. These men dislike not the sinne, they are bowles that have a strong Bias to it, but some rub or unevennesse of a hillocke casts them a side, and makes them run the other way. In others you shall not perceive the pow­er and force of their lusts, because it may be they have met with no provocations, and therefore they run smoothly like a river that makes no noyse nor roaring, till it meet with the Arches of a bridge or a damme, or some high stones that resist the waves. It may be great sinnes appeare not, yet doth it not follow that they are mortified; a smaller sinne may governe them. 'Tis not the largenesse of the Dominions of Spain, and both the Indies, that makes Philip more a King, then one that hath soveraigne domini­on in a small Island.

But to omit other particulars, are not they mortified persons, who after the practise of the Church of Rome doe macerate and af­flict their bodies, with scourgings and other cruelties that they ex­ercise upon themselves. Alas, there may be much severity, and yet no mortification. Divers of the Pharisees, proud and hypo­criticall men though they were, Vid. Mont. Ap­pa [...]. v [...] s. 17. wore thornes in the hemme of their garments to pricke and draw blood of their bare heeles, as they walked, to remember them of the Law, which yet in their hearts they regarded not. But in the Church of Rome (setting a­side [Page 65]some frantickly superstitious persons) for the most part they practise but a mock-pennance, Nic. Caus. Holy Court. To. 3. max 9. and even in their very scourgings are neate and curious; so that a French Jesuite of great note tels us, That some had their very Haire-cloathes and Disciplines made of silver, rather to see the bright lustre of it, then to feele the smart. And I have read of some Popish Ladies, as costly about their whips as their fannes, the handles of their scourges or disciplines, being en­chased with gold and set with pearle.

CHAP. XX. The sixth Symptome continued. The tenth head. The Deceits of Zeale.

10. The deceits of zeale. I Have reserved to the last place the consideration of counter­feit zeale, because I have here many men to deale with, and many cases. The most beautifull have most suitors. Zeale is a flourishing grace, of a fresh and lively complexion; the pure and cleare flame of that fire which is kindled by the spirit. Many ther­fore pretend to this, and would be counted, and would be called zealous ones, especially when zeale in Religion is growne into credit again, when it comes to be the fashion that most men weare, when it is for a mans reputation to be a forward Professour, as now (God be thanked) it is. For fashions they have their vicissitudes, their ebbs and their returnes againe. Old fashions laid a side come sometimes in request again; as this that we are now speaking of. About an 100 yeares agoe, the profession of Religion according to Gods pure word was in such request, that it was a fashion, and they exprest it in the fashion of their cloaths, the Princes and No­ble-men and Gentle-men in some parts of Germany, caused these five Letters, V. D. M. I. Ae. the first letters of these words, Joh. Wolf. lect. memor. To. 2. ad An. 1549. VERBUM DOMINI MANET IN AETERNUM, The Word of the Lord endureth for ever, to be wrought or imbroy­dered or set in plate, upon their Cloakes, or upon the sleeves of their Garments, to shew to all the world, that forsaking Popish and humane Traditions, they were Professours of the pure word [Page 66]of God. 2 Kin. 10.16. It is growne to that passe now, men say, Come and see my zeale for the Lord: But here's the danger; when the waters are out, the streame carries all with it: Hypocrites will swimme downe the strong tide. And as then many that wore those letters upon their Coats, did not receive the power of the Word into their hearts; so all that now vote for Religion, are not religious: but as empty Carts run apace (much faster then the laden ones) and keepe a great ratling upon the stones; so doe these counter­feits make the greatest clamour for that which in truth their hearts least care for.

To descend unto particulars. 1. Some have a pretended false complying zeale. They are zealous in what they know will be well liked. They prevent Reformation by authority, where they know Authority will approve the fact. So some have taken down Cru­cifixes, removed Altars, and the like, not it may be out of a spirit of any great dislike, but to manifest their forwardnesse in that which they know or probably gather to be in designe and project. Where­as right and genuine zeale contends with difficulties, and though it dare doe nothing in opposition to Authority, Rom. 13.1. to which it knowes the Scripture hath subjected every soule, yet it will doe that which is a necessary duty, MS Addit. to Goodw. Ca­tal. by Sir Io. Harr. in Grin­dals life. though it meet with frownes. Of which true Zeale Arch-bishop Grindall gave an evident testimony; who when an Italian Physitian bearing himselfe upon the countenance of a great Lord at Court, though he had a wife living, married ano­ther Gentle-woman, he would not winke at so publick a scandall, but convented and proceeded against him by Ecclesiasticall cen­sures, for then it was not made felony, as it hath since beene by King James. This great Lord presently writes to the Arch-bi­shop to stay the proceedings, to tolerate, to dispence or to miti­gate the censure. When he could not prevaile, Queene Elizabeth was procured to write in the Doctors behalfe, but the Bishop not only persisted like S^t John Baptist in his, [...], It is not lawfull to have her to wife, but also in reverent manner required of the Queene an account of her faith, in that she would write in a matter expressely against the word of God. Here was zeale en­countring with danger for maintainance of truth. He was hereup­on commanded to keep his house, and lay under disgrace through the power of a malevolent party till his death.

[Page 67] 2. Again, Many are zealous in the Religion maintained, where­as if the streame should turne and runne the other way, God knows how they would keepe their breath against tide. T'is no tryall of a mans sincerity to cry out against Papists, An. Sax Mon. Preface. Sect. 3. when a Parliament is vigilant and severe in setting Lawes on foot against them. I shall ever honour the memory of that learned Gentleman, one of our best Saxon Antiquaries, M^r Lisle, who publishing some Saxon Monuments against Popery, some yeares since, when t'was thought by many that the face of things look'd towards Rome, [...], &c. The­odor. Hist. l. 2. c. 29. Non nisi in vo­lucris obtectam proferebat men­tem suam. No­ster Christo­phersonus vertit suam ex occulto promit impieta­tem, [...] vel ut, Christo­phers. & Scalig. [...] (vel ut Christophers. emendat [...] Sozom bist. l. 2. c. 28. Hist. eccles cent. 16. l. 3. c. 28. professed that he did the rather then shew his zeale of the truth, and make knowne to the world what profession he was of, partly because the Papists hoped and looked for a day, and partly because he saw so many so covert, and bearing themselves so warily, as if they would be still ready for a change. For this is indeed the right guise of hypocrites, in uncertain times to walk without discovering themselves how they encline, and to deliver themselves in generall and ambiguous termes, which may admit a faire sence either way, to serve their turnes, accordingly as things may fall out; which was the Councell which Eudoxius Bishop of Constantinople, a notable hypocrite, a close heretick, gave to Eunonius another Bi­shop of the same stampe, That he would hide his opinion and not shew it to such as would accuse him from his words, but waite a time. Which counsell he observed, and thence forth, [...], He expressed his impiety darkely and in the Clouds, with ambages and perplexed phrases, so some render the Text in Theodoret. This very cunning had before their time been practised by Arrius, of whom when the Emperour Constantine required the confession of his faith, he was able to lap it up hand­somely, he dissembled his impious opinions, and cited Scriptures cunningly after the manner of the devill.

I know not whether I should credit Lucas Osiander, a zealous Luther an Divine indeed, but one (as I observe in all his wri­tings) of an implacable hatred against all that follow Calvins do­ctrine, who leaves a suspition of such like jugling in reverend Be­za and Farell. He saith that they being sent by the French Chur­ches, to obtaine an Intercession from the Protestant Princes in the behalfe of many poore prisoners persecuted for Religion in France, came to Wormes and there gave in writing unto Melan­cthon, [Page 66] [...] [Page 67] [...] [Page 68]Brentius and other Divines, who were met there for a publick conference with the Papists, a confession of their Faith, in which among other things they confessed, That the very substance of Christs flesh is exhibited in the holy Supper, and that they dis­sented not about the thing it selfe, but only concerning the manner of his presence; and in generall so exprest themselves, that their Confession seemed rather to be Lutheran then Calvinisticall. O­siander saith, hee saw and read the very Originall Writing signed with Beza's and Farels own hands. Clam apud se, in scrin [...]o pecto­ris sui, duas vo­ces, per [...]idem & spiritualiter, retinuisse. And moreover, that when the Tigurine Divines reproved them for it, they both answered, That it was needfull to use some good deceit to helpe their brethren; and that in that Confession of theirs, they did reserve secretly in their own breasts, these two words, by faith and spiritually. Truly if this relation be all current, there was aliquid humani, there was some halting and unsoundnesse in this point and businesse, in those good men.

3. Others there are that have a zeale in some things, but in others they are cold, carelesse and remisse. Now as wee know that the sweat of the whole body is a signe of health, but the sweat of some one part onely, shewes a distemper. Jo. Fernel. de sebribus l. 4 c. 19. And therefore physitians doe reckon such a sweat to be Symptomaticall. Such is the zeale of many, who are sharpe sighted in corruptions Ecclesiasticall, but winke at Errours politicall, and having nothing to say against the rapines and oppressions of their Patrons; that are zealous against Popery, but have no further care of Religion, which that reverend and wor­thy man M^r Calvin observed in Geneva; Beza in vita Calvini. for when he lay sicke, and all the Ministers came together upon the 28^th of April to vi­sit him, he gave them a farewell Exhortation, among other things that he spake to them, he told them that when he came first to Ge­neva to preach, he found things much out of order, as if Christia­nity were nothing else but the plucking downe of Images. Such a Religion just as was among some with us here in England in good King Edward the 6^th. dayes, and perhaps in some in these dayes of ours. They were such who in the ancient Church brought a ble­mish upon Religion, Apostasie of last times, p. 148. and provoked Eunapius a Pagan Writer to blaspheme (as I receive the testimony from M^r Mead, for I have not seen the booke it selfe) He speaking of some Monkes in Ae­gypt, [Page 69]calls them, Men indeed for shape, but living like swine, who yet took it for a piece of Religion to despise the Temple of Scrapis; for then (saith he) whosoever wore a black-coate, and would demeane himselfe absurdly in publick, got a tyranicall authority, to such an opinion of vertue had that sort of men at­tained.

What I say of the demolishing of Images, I may apply to the earnestnesse of some in some points of controversie. Some gal­lants of dissolute and debauched behaviour, and sometimes Mi­nisters of scandalous life and obnoxious, will declaime earnestly against some errors of opinion. And me-thinks 'tis a pretty reason that one gives of this, Jufrif, fa [...]th, Sect. 1. c. 15. p. 283. That such men are afraid to looke upon themselves without a foyle, and seeing they can hardly find others of life and conversation much fouler, they propose unto themselves these opinions to declaime against, as a salve unto their sore con­sciences, and that they may be able to say as the Pharisee, Lord we thank thee that we are not as other men, not as these mishapen hereticks. Thus it may be possible they may rayle against others faults with much earnestnesse, to hide their own, like the Host in Guzman. I have observed this experiment among others in one man especially, a man of a private condition, who set himselfe ea­gerly against his Minister for one passage delivered, which he con­ceived to tend to Arminianisme; to the wonder indeed of all, Life of Guz­man, p. 50. Acts 18.17. that knew him to be a Gallio that cares for none of these things, a man mindlesse of Religion, and otherwise vitious. This made Abraham Bucholzer a great Divine in Germany, Melch Adam. Vit. Theol. p. 558. to decline all Theologicall conflicts, because he saw many controversies stir'd up in the Church of Christ, by those who were not warmed with the least sparkle of Gods love; as is noted by the writer of his life. I know we cannot too much, too earnestly contend for truth, for sa­ving truth's; but yet we may overstrive for truths lesse necessary; Briefe Tract of z [...]ale, p. 89. as M^r Dod observed, that many are hot about matters of ceremo­nie, but altogether cold in matters of substance. 'Tis the great commendation of Andrew Knophius that he preacht at Riga the Doctrine of Christ painfully and faithfully; but he had a turbulent Colleague, one Sylvester Tegetmeir, D Clytrae. Sax­o. i.e, l. 10. who went furiously to worke to cast Statues out of the Churches, and remove Tombe­stones and Monuments; wherein Luther writes gravely to that [Page 70]City, That Christian piety consists in true faith, in sincere love to our neighbours, &c. and not only in the abolishing of humane and external rites, which may be tolerated without impietie and scan­dall. Melc. Adam. in vita Luth. p. 123. And Luther alwayes shewed this temper, being offended with the busie humour of Carolostadius and his doings at Witten­burg, for when he return'd after his retirement, and saw what worke he had made there in his absence; he took occasion in his Sermons every day, to shew what he liked, and what he disallowed in those alterations that were made, and blames them for many things, Luth. Tom. 2. Epist. not that they had done wickedly, but not in order: and as himself writes in one of his Epistles, It displeased me that Caro­lostadius laboured only in Ceremonies and outward circumstan­ces, neglecting in the meane while true Christian doctrine; for by his vaine manner of preaching, he brought the people to that passe, that they thought themselves Christians only if they refused confe­sion, broke down Images, &c.

4. There is another deceit about this zeale and earnestnesse for opinion: when oftentimes the zeale is not so much for the opinion it self, as for the reputation of the holder of it. Hence it is that there is so much violence, saltnesse and censuring a mong people, that will like nothing in them, that hold not with them in all things; Col. 2.18. [...]. such as the Apostle speakes of, being opinionative, would Lord it over other mens faith, and would [...], become mederators in other mens tenents, being vainely puft up in their fleshly mind, or, rashly puft up, as the Geneva translates it; or, causelessely puft up, as our old English Bible; being in love with their own light, which they follow and boast of against all. There may be much of self mixed in zeale, as it seems there was in Jo­suah, Numb. 11.28. Luk. 9.14. by Moses mild reproving of his envy toward Eldad and Medad who prophesied in the Campe. And Christ found it out and rebuked it in his own Disciples; yee know not, said he, what spirit ye are of. They pretended a tendernesse of the disrespect shewed unto Christ, but it seems they were also but too much sen­sible that they were in his company, and shared of the rudenesse of those villagers. I will not search too narrowly into it, what was the fault that Christ spied in them, seeing it is not plainly re­vealed. But in others, I can make the observation good by instan­ces, that men may seeme zealous for God, when it is their own [Page 71]injurie that stirres them. When S^r Robert Mortimer an ex­communicate person intruded himselfe into a Procession at Can­terbury, Alan the Prior of Christ-church informed the Arch-Bishop of it once and again; but when he saw he cognived at it, himself with strong hand cast the excommunicate person out of the Church. Who would not take this to be pure zeale after the esteem of those times? but peruse the Record, and somewhat of self may be discerned in this fact; Ms. Lib Eccl. Christi cantuar. ad an. 1181. Mortimer was excommunicate for with­holding a pasture from the Church belonging to Depeham a Ma­nour of theirs. So that the being so nearly concerned in his profits, we know not what to say of his zeale.

What shall we say of some that are very loud against corrup­tions? I will deliver my self in reverend M^r Dods words, The Brownists are ready to burst their bowells with crying out against all disorders abroad, Briefe Tract of zeale, p. 88. and yet never reforme their own soules at home. And he tells us in the place that I have noted in the Mar­gin, of some wofull experiences, of such who were zealous till they had what they expected, and then grew worldly and sowed up their lipps. And in another page, p. 100. of many preachers who were zealous while they wanted livings. It is not likely that D^r Aylmer after he came to be Bishop of London was of the same mind of which he was when he wrote; Come off ye Bishops, Mr Elmer, his Harborough for faithfull. away with your superfluities, yeild up your thousands, be content with your hundreds. He himself would sometimes confesse to his familiar friends that he had been of another strain in his youth, Ms. Addit. by Sir Io. Harr. in life of Eleaz. and would answer them in the words of S^t Paul, Cumessem parvulus sapie­bam ut parvulus.

There are others that are zealous in reproving to get themselves a name. It must be taken notice of that they dare speake; See Turk. Hist. p 41. where­as they might more easily admonish in private, more seasonably, and with better successe. There was a Pharisee, one Eleasar, right of this humour; who when Hircanus the Prince and high-Priest (a great Patron of that Sect) wisht them to deale friendly and freely with him if at any time they saw any thing amisse in him; he presently replied with much petulancie; R si gne your Priest­hood and be content with the Dukedom, for your Mother was a bond-woman. It was a false and unseasonable slander, Ioseph. Antiq. l. 13. c. 18. and lost the wished effect, for this petulant zeale wrought much mischief to the [Page 72]forward hypocrite and the whole sect of Pharise's.

Their zeale is also much like this, who are earnest in the Pulpit against the sins of the absent; who in plain country Congrega­tions cry out against the pride of the times, and in the obscure Churches of Country villages inveigh against the misgovernments and errors of the State. 'Tis fit that these things be spoken against, when a people are to be undeceived, but it must be in the Kings Court, especially in the Kings Chappell; but if Amaziah the Court Chaplain, Amos 7.12, 13. make the Chappell a Sanctuary (as the Hebrew also signifies) and suffer not plain-dealing, truth-telling Amos to preach there; yet why should he send him to flee into other places and preach there? In other places a Prophet may mourne for and lament the fins of the Magistrate unto God; but it would be no true born zeale to fill the people with his declamations, un­lesse as I said it be needfull to undeceive the people.

There are yet others that are zealous and cry out against the faults of strangers, enemies, or men of another opinion, but cannot or will not see and find the same defects in their friends or men of their own party. Theod. Hist. l. 2. c 24. They preferre their own Sect though unworthy; and advance them to places; Thus Leontius Bishop of Antioch of the Aetian Sect, but a notable dissembler of the Orthodox faith, was discovered by his slighting of the sound, and his fre­quent curtesies towards the Arrians, yea he conferred orders upon one Stephen and Placitus, men that way addicted, though they were known otherwise to be of dissolute lives. Much after the same manner Eudoxius of Constantinople, who was of the same graine, shewed his spirit he was of by his cold and slow proceeding in censures against such as were Heterodox, and convented before him for the same cause, as appeared in the case of Eunomius who was accused by the Citizens of Cyzicum, Lib. 2. c. 29. as it is related in Theodo­rets Ecclesiasticall History.

There are some that doe condemn those of haeresie, that have the least jarre with them in opinion, though concerning matters of greater difficultie then consequence; and if any there be that joyn not with them in their vociferations, they censure him presently to be backward in Religion and to comply with the adversary; thus as he that observes the due time in singing shall be censured to be immusicall and the authour of discord, because his tone differs from [Page 73]all the rest, who all sing out of tune; so, he must either be mad with mad-men, or passe in their verdict for the only mad-man among them. If a man comply with some men, he may vent any thing, even the very lees of haeresie and blasphemie, all goes down with them; but the most seasoned and moderate discourses of others, though delivered with the spirit of meeknesse and with much sin­ceritie and judgment, is yet distasted by them.

Adde to these those enforced and histrionicall clamours against the times, by some who like hired mourners are lowder in lamen­tation then the very friends of the deceased, who haply can scarce goe for griefe. It may be some whose very souls bleed in the sense of the publick corruptions, cannot make such tragicall exclama­tions as are hired orators, and would little lay it to heart what­soever should become either of Peace or Truth. I have oft thought that such like men have done the greatest dis-service to our present Parliament.

Bsides, some hypocrites may complain much of the evill times, when it may be they are sensible only of their own evills. Like the Maids in Homer, that wept together with Briseid, Hom. Iliad. 29. [...]. Vide inter A­dagia Iunij. Cent. 6. ad 57. as if it had been for Patroclus who was slain, when it was for their own friends that were kild. 'Tis a notable discourse to this purpose which Lipsius faignes between himself and Langius, and which will serve for a full discoverie of this kind of hypocrisie. Lipsius lamented to his friend the calamities of Belgia, Lips [...]de con­stant. l. 1 c. 8. and how nearly he was touched with him. But are you in earnest said Langius, for many cloake their private griefe under the publike. Oh 'tis for my Countries sake only, said Lipsius, for my Countries sake that I am grieved. Langius a little shaking his head, examine thy self well, said he. If thou beest sincere in it, I am sure few are so. Most are like Polus the Stage-player, who when he was to act a weeping part, wept indeed over the ashes of his own son. When a Town is on fire all are busie to quench it, but 'tis their own private houses that their care is for. Thou art troubled that Belgia is wasted with Warre: yet if thou hearest of a cruell warre in the Indies, thou art not troubled. If thy sorrow were for publike calamity, thou wouldst be moved for that; but now thy trouble is that it is in Belgia, that is, because it is neare thee, and thou art concerned in it. Tell me, if thou couldst be assured and put out of all doubt, that [Page 82]thy house and money and all thy estate should be safe in the gene­rall losse and vastation; wouldst thou yet grieve? What you would doe I know not; but many in such a case would feed their eyes with delight in others calamities. At leastwise his griefe that stands safe upon the shoare and sees a shipwrack, is nothing to his that hath lost his goods in the wreake and is himself strugling with the waves. There is one other particular which I will yet instance, the pretended zeale that some have for Reformation, when with all their hearts they could be content that nothing were reformed. Luther found this in the Pope, Melch. Adam. in vita Luth. p. 148. when he appointed a consultation of some Cardinals about a reformation, at that time that there was much talk of a generall Councell to be held. Luther wrote a little book upon that occasion in the Dutch-tounge, and prefixed a picture before it, the Pope sitting upon an high throne, some Car­dinals were pictured about him, who with fox-tailes tyed to long poles went sweeping up and down. And in truth, that pretense proved but a foxe-trick, for the Reformation vanished into smoake.

I have been the longer about the examination of this grace, be­cause there is none so much and so ordinarily counterfeited: for though some errors of zeale shew themselves in such as are not otherwise ill affected but want knowledge, and are well meaning but ignorant, like the Batts that convert the Chryst all in humour of the eye to make large wings, and so fly and flutter abroad, but are blind, and in others that have good affection, but have not digested things throughly, in whom there may be a sick­heate, Io Fernel. de Pebrib. l. 4. c. 19. according to the Physitians, who make that sweat which is before concoction to be Symptomaticall: Yet of many we cannot otherwise conceive, that they serve their unworthy ends and de­signes by their pretence of zeale. And so much for the sixth Symp­tom of hypocrisie from their seeming graces.

CHAP. XXI. 7. The Symptome of Hypocrisie, in respect of Tentations. Strong temptations discover the Inclination.

7. BEcause we are oftentimes deceived in men, Hypocrites discovered by strong Temp­tations. who carry it fairely, having no occasion to make them discover them­selves; I will offer this observation briefely, That an hypocrite is not able to resist a strong tentation. The influence and seasoning of his education may carry him on a great way and a great while, that he may act the temperate man, the devout man, notably for some respects that he hath, till some stronger occasion take him off. We have known some that for a moneth, for half a yeare, for a yeare, or it may be a longer time, have been restrained by the prison of good societie, and other regards, but at length could hold no longer, but have broken loose and flowen out into all disorder. 'Tis a witty and pleasant Fable that Lucian hath of an Aegyptian King, who caused some Apes when they were young to dance and keep their postures with much art, these he would put into rich-coates, and have them in some great presence to dance to the admiration of such as knew them not, what little sort of active nimble men the King had got; and of such as knew them, that they should be trained up to so manlike and handsom a deportment; but a suttle fellow that was once admitted to see them, brought with him and took out of his bosome an handfull of Nutts, which he threw among them; they perceiving that which they naturally loved, presently left off their dance, fell to scrambling, tore one anothers rich coates, and to the derision of the beholders who for­merly admired them, they shewed themselves to be right Apes, though they had been cloathed, and taught their postures like to men. Throw in the nutts among hypocrites, and you shall soon dis­cern what they are. They may act it handsomely while no better trade is open for them; and that they find religious correspon­dencie to be their thriving way, their best gaine. But let some stron­ger love besiege them, they run out unto it, forget their parts, and [Page 76]make sport, or rather cause griefe in the godly minded that were deceived in them. 'Tis so in others too, that are men of smooth behaviour, and no harme to be discerned by them; but being Guns full charged with the powder of rancarous malice, and the bullets of a sharpe, imbittered and boysterous spirit, and hard rammed with habituated resolution, discharg upon you with much violence, as soon as the fire comes to them: Let there be but a tentation, and ye shall see what is within them.

CHAP. XXII. 8. The Symptom's of Hypocrisie in respect of Iudgements. Insensiblenesse under Iudge­ments.

8. Hypocrites in­sensible under Judgements. THere are also Symptoms of hypocrisie, as men are under Judgments and behave themselves under them.

The hypocrite justifies himselfe under afflictions. He will not see the Angel comming against him in the narrow way. Though he be consumed, Jer. 5.3.hee refuses to receive correction, but makes his face harder then a rock. When King Jehoram and the two Kings his Auxiliaries were brought into a straight, the Pro­phet Elisha labours to convince him of his sin, 2 King. 3.13. Get thee to the Prophets of thy father, and to the Prophets of thy mother. He meant to make him understand that the courses of his fathers house had brought him into these extremities. But Jehoram would not be perswaded that they were any other then the Acci­dents of war. Nay, said he, for the Lord hath called these three Kings together to deliver them into the hand of Moab. 'Tis a straight incident to such undertakings as these, and we are involv'd in it, and am I any more culpable then these other two? 'Tis an hard matter to make an hypocrite see his sin. There were some in the Prophet Jeremies time, Jer. 44.17, 18. who would not be brought to understand the true causes of the misery they suffered. It was not their burning incense unto the frame of Heaven, (an ordinary Eastern practise of Idolatry.) No, by no meanes, not that. They even quarrell [Page 77]the Prophet for touching upon that. There is still some other Jo­nah that shakes and beats the Ship. 'Tis somewhat else, 'tis not that. 'Tis the Prelates sinne, say the multitude; 'tis the disobe­dience of the multitude, say the Prelates: T' is one and other, 'tis the sinne of us all, we are all in the fault, Lam. 3.39, 40, 41, 42. say they that are sincerely humbled, and are ready to cry out with the Church, Why doth man murmure, a man for the punishment of his sinnes, let us search and try our wayes, and turne againe to the Lord, Let us lift up our heart with our hands unto God in the heavens, we have transgres­sed and rebelled.

There are others that when they feele or feare judgements, will make some shew of relenting; the sluggish Oxen will be made to draw by the pricking of the goad, Hos 7.16. and will suffer themselves at such a time to be beat, but they are deceitfull bowes, Hos 10.4. and the string soon slips again. They will speake words, like profane Marriners that fall to prayer in a storme, and make great vowes, 1 Kin. 21.27. Psal. 78.34, 35, 36, 37. but they sweare falsly in making a Covenant. In such cases very Ahabs will put on sack-cloth. They will seeke God and enquire early af­ter God, and then, He is their Rocke and their Redeemer, and a many good words; but they flatter him with their mouthes, and lye unto him with their tongues, their heart is not right with him. You may see a lively example of this in the Prophet, Jer. 34.15, 16. And there are many such, who like some jades will pace, if you keep a strict and certain hand upon them, but else they give over and shuf­fle in and out.

There are some who goe beyond these, Mic. 6.9. and speake as if they had hearkened to the voice of Gods rod; but here's the tryall; are they profited by the judgements that have been upon themselves or o­thers. Doe they leave their pilfering, Mic. 6.10. when themselves have been in jayle, and they have seen others led forth to execution? Are there yet the treasures of wickednesse in the house of the wicked? that is, yet after the rod? Will God count them pure with the wic­ked ballances? No, they are odious unto him, and he will make them sick in smiting them.

CHAP. XXIII. 9. The Symptome of Hypocrisie from the carriage towards company. Hypocrites comply with all tempers.

9. Hypocrites are for all compa­me. Plut. Paral. in vita Alcib ex vers Cruserij, p. 320. mihi. THe Symptome of hypocrisie that I here consider, is, that the hypocrite complies with all company. You shall have his right character, if you take but Pluturchs description of Alci­biades; he had the art of winning upon men, so that he could frame himselfe to the studies and fashions of others, sooner and more frequently then the Chamaeleon can change her colours, on­ly they say he could not change at all to the white. Whither he li­ved among good or bad, he could imitate them, in Lacedaemon au­stere and frugall; In Jonia voluptuous and joviall, &c. This hu­mour was in Herod, Mat. 14.9. he would please his company, though he dis­pleas'd his conscience. Nay there was too much of the remainders of it even in S^t Peter and Barnabas, who shuffled somewhat strangely in the case of communicating with the Gentiles. I know it will not downe with some that S^t Peter should deservedly be so charged. In Synop si Clem. Alex. Euseb. Caesar. Dorotheus and some other of the Ancients to salve the matter, understand the place of another Peter; but that it was the Apostle, S^t Hierom hath put it out of controversie. The greatest bickering is between him and S^t Augustine, whether he were in a fault or no. Epist. 89 ad Aug. Hierom excuseth him, and he is a strong advocate in any ones cause he undertakes; but S^t Augustine in the opinion of most Divines hath prevailed. De Bapt. contr. Don. l. 2. c. 1, 2. To me it had never been a contro­versie, or so much as a question, but for the difference of those two great men, because the Text is so cleare, That he was to be bla­med. [...]. Greg. Naz. ad Nem. But to examine S^t Peters fact no further, I am now dea­ling against those double faced Mercuries (as S^t Gregory Nazi­anzen cals them) that looke either way, those that halt upon both feet; those that sit upon two stooles, as Laberius told Cicero, when he sought to please both Pompey and Caesar; Cic Orat. pro Celio mihi, fol. 145. b. or such as Ci­cero describes Catiline to be, ‘I thinke not (saith he in his Orati­on for Marcus Celius) there was ever such a monster in the [Page 87]world, made up of such contrary and repugnant dispositions: At some times who more acceptable to worthy men? At other times who more intimate with the wicked? Sometimes no man a better Citizen, then he for the better side. Yet who now a bit­terer enemy to the City then he? Who more drowned in plea­sures then he? yer who more enduring in labours? Who more covetous? Who more liberall? He can bend himselfe this way and that way, solemne with them that are grave, joviall with loose companions, &c.’ S^r John Harrington describes D^r Kitchin Bishop of Landaffe, to be much such a man, that he could sing, Cantate Domino canticum novum, foure times in fourteen yeares, and yet never sing out of tune. Alas, Socr. l. 3 c. 2. the Church hath alwayes had such unsound halters in it. The name of Ecebolius is famous­ly knowne to all men; under Constance a zealous Christian, under Julian againe, a bitter Pagan, but when Julian was dead and Christianity restored, he is a Christian again, an humble Christian again, and fals under their feet and cries, [...]. Tread upon me that am unsavoury salt. Such an egregious Knave (if it may be lawfull to call a Bishop) was Timothy Bishop of Constantinople under the Emperour Anastasius the first, who when another Bishop was to be ordained by him and refused his hands, Theod Lect. Collect. l. 2. because (saith he) thou art an Eutychian and rejectest the Councell of Chalcedon, Nay, not I, said Timothy, cursed be he that rejects it. So he complied with the Bishop. But it seemes he tooke too farre a leape, by pro­fessing his Orthodoxie thus, he might displease the Emperours mo­ther; there was an Arch-deacon that stood by and heard him what he said, and told the Emperour and his Mother of it. What must the Arch-bishop now doe; he is not ashamed to comply so farre with the Emperour as to deny what he had said, and in his pre­sence to bid an Anathema to whosoever should receive that Coun­cell. Peter Mongus Bishop of Alexandria, was first an Euty­chian, then he professeth the Orthodox faith, soone after he damns the Councell of Chalcedon, [...]. Evagr. Hist. l. 3. c. 13. & l. 17. c. 22. but after that againe writing to Aca­cius of Constantinople he approves it, and yet once again after all this he damnes it; so that the Historian had reason to call him, a Stage-player, a weather-cocke, a Time-server. The same Hi­storian tels us of 500 Bishops and Church-men who under Zeno the Emperour were Orthodox, but when Basiliscus the Usurper [Page 80]cast him out, Evagr. l. 3. c. 5. they were Eutychians with him; and when Zeno got the Empire again, they were his men, and return'd to the pro­fession of the truth.

To come downe to our own times, I should fill the paper too much, to relate the Stephen Gardiners, the Edmund Bonners, the Pernes, and I know not how many of these Ecebolians. But to instance in men of other quality. What shall we say of that Prince, who (if we believe Strada) was a Roman Catholike when he was with Caesar, Fam Strada. de bello Belg. l. 2. p. 109. but a Protestant when he was in Belgia. In an other place, he tels us, that when a son was borne unto him, he caused him to be baptized after the Romish manner, to please Mar­garet Dutches of Parma the Governesse of the Provinces, but to comply with the other party, Lib. 4. he had Protestant Princes, the Duke of Saxonie, and the Lantgrave of Hesse to be God-fathers. But I must needs professe that I receive no testimonies from a Jesu­ite, but with some suspition; nor indeed from any men of a different party when they speake of others; which makes me not easily to assent to what I find in a little MS. Commentary, about the con­troversie concerning the Lambeth Articles, where there is some touch upon D^r Whitaker, as if he had taken upon him the mainte­nance of Geneva doctrine, to comply with the friends of both his wives, MS. Commen­tariolus de Cont. de Art. Lamb Of Spalato; Ne diversum senti­entes nimium offenderet. Of Montague, Propter purita­norum undi (que) strepentium cla­mores, nescio quomodo resuge­rerit ad dist in­ctionem. Forbes. de Iust if. l. 1. c. 3 l. 2. c. 5. one being the daughter of Culverwell a religious Merchant of London, the latter being the widow of Dudley Fenner. I doe the rather suspect this reflection, because I guesse D^r Overall was the authour of that MS, who though a reverend man, yet we know he went another way; and I find that men are apt to censure the least dissenting from them, (though they be men of the same side) as a complying with the adverse party; Thus D^r Forbes of Edin­burgh doth not spare to censure Spalato and even Montague him­selfe of complying with Calvinisme, in the points of Justification and the losse of grace. But whatsoever become of these men, we have enough of examples, alas too too many, of these that are any thing for any company. Some Professours when they are a­mong such as are profane will not sticke to game, drinke, sweare it may be, and revell among them, being ashamed to be bewrayed to be Galilaeans, or that their face is towards Jerusalem. Which is most base and unworthy in those that professe that they know and serve God. What (saith S^t Paul) doe I seeke to please men? [Page 81]If I yet pleased men I should not be the servant of Christ. Gal. 1.10. Which agrees with the observation of Themistius an Ethnicke Phyloso­pher, recorded in the Ecclesiasticall History. Socr. l. 3 c. 1. Cassiod. Hist. Tripart. l. 4. c. 4. ‘Such men as ac­commodate themselves to the Religion of their Prince, worship not God, but the King; and are like the river Euripus, whose course is now one way, and then it runnes the quite con­trarie.’

I will adde under this head another Symptome. That some­times those that are hypocrites doe accompany with such as are godly for by-ends; sometimes that they may be taken notice of, Iren. l. 3. c. 3. as Marcian the Heretick insinuated into the compaay of Polycar­pus, and have credit by them and with them. I received it from the mouth of a reverend Divine concerning famous M^r John Bruen of Stapleford in Cheshiere, (though it be not set downe in the Relation of his life) that he was wont to say, That hee knew his house made many Hypocrites. Hee did shine in the Country, and brought much reputation to Religion, there was great refort to his house of Divines and good people, so that probably also others might bee carried by the fame of things, to preserve his acquaintance, Arth. Hildersh. Lect. in Joh. 4.15. and frame themselves to his course. And there may be another end, which M^r Hildersham notes, in his Lectures upon John; ‘That you shall have some will conferre with godly, learned Ministers, and be in their company, to get or catch somewhat from them to maintaine their lusts.’ Thus Ahab often sent for Michajah, and bid him speake truth; it would have done him more good to have laid hold upon somewhat from him then all the foure hundred Pro­phets else.

CHAP. XXIV. 10. The Symptoms of Hypocrisie, from the generall carriage. Hypocriticall Slande­rers. Prying Censoriousnesse.

10. THe last kind of Symptomes that I propounded to consider, are such, as I had not particular titles to referre them unto, [Page 82]but as I looke upon the Hypocrite in his carriage and conversation in generall.

1. Hypocrites slanderers. Pro. 11.9. And here first I take notice of Slanderers, being warranted by Salomon to call such hypocrites, An Hypocrite (saith hee) with his mouth destroyeth his neighbour. But 'tis done many times with a slie and privie blow; as if he were grieved alas, and had a Ladies hand, and were loath to touch his reputation hardly, or a­ny wayes hurt him. He makes a sigh, and an Alas, the Prologue of his calumnie. Mat. 23.Vehementer doleo, quia vehementer diligo; at (que) sic cum maesto vulto, procedit maledictio, as S^t Bernard describes them. These are vipers, Christ cals hypocrites so, that have their poysonous teeth hid within their gumms. Graves they are that appeare not, but men walke over them and perceive them not, till they slip and fall in, few men can scape the mouthes of these Sepulchers; or if they speake well at any time of others, 'tis but to advance themselves, Luk. 11 44. C [...]sar dum Pomperij s [...] atu­as repo [...] suas slabiut. as Cicero said when Caesar erected the Status of Pompey.

But those that I chiefly point at in this place, are that lying ge­neration, who for some by-respects, making themselves party to a side, endeavour to uphold it by making the adverse side odious, by lies and slanders. Truly Religion never got any thing by lies, nor ever will doe. Let those Romish Factors be Masters of the whet­stone for those many leud, disgracefull libels against Luther, Cal­vin and other worthies. But for shame let not any of us set up in that sorry trade. Lying Pamphlets doe strongly uphold that cause which they labour to weaken. Sure they are not our friends, who would seeme to helpe forward the Reformation, by loading the opposite party with sencelesse and childish slanders. I am not be­come a Proctor for the Papists, I know their malice and cruelty, Ireland is a woefull testimony of it; yea there is bloodinesse even in their principles, and Rome is that Whore that is drunke with bloud; I confesse we have great reason to be very wary, and for my owne part I praise God for the prudent care of our great Se­nate to put us into a defence. But that which I aime at, is this, That those childish reports that have been scattered up and down in many places, make our Adversaries much sport at our credulous weaknesse, and confirme them, because they know themselves in­nocent in many of those things that are reported against them. We [Page 83]have a saying, That we may not belie the devill; I am fure the Pa­pists will count themselves little beholden to me for making such a comparison; but they deserve it: but yet as bad as they be, wee must all consider that wee must account to God for all that we charge upon them. The observation will hold in the cases of any others, as well as them. I will shew you only the face of one of these hypocrites, if the Story be not a false glosse. O­tho Paccius a Lawyer, Io. Sleid. Com. ad an, 1528. privately admonished Philip the Lant­grave of Hesse, to looke to himselfe, for he knew he said, that Ferdinand the Emperours brother, and Brandenburge and Georg. of Saxonie, and some other popish Princes and Bishops had covenanted together to waste his and the Saxon Electors territo­ries, and shew'd him a copy (as he pretended) of the Covenant, and promised to procure him the Originall. Whereupon the Lant­grave and the Elector (as they had good reason upon such and so credible a suggestion) provide themselves throughly and make rea­dy for warre. And when all was in readinesse, they publish the cause of their arming and standing upon their guard, and disperse the copy of the pretended Covenant, and send unto the Princes and States therein named. But all the Princes cleare themselves, and make it appeare to be a malicious slander; but especially George of Saxonie, who was father in law to the Lantgrave, urges him to declare the authour of the report, or else he and the rest would be­lieve it was devised by himselfe to put Germany into a combustion. The good Lantgrave (it seemes esteeming Paccius to be an honest man, and that out of his care of Religion he had related nothing but truth) refused to discover him, expecting still the originall draught. But when at length by the mediation of other Princes the businesse was brought to an hearing, Paccius is brought before them, convicted of forgery and slander, banished by the Lantgrave, and a few yeares after for another crime he lost his head. As this story delivers him, Paccius was a notable slanderous hypocrite, that had some ends of his own in all likelihood to work out by this report; if it were his owne slanderous invention, for it is only upon that supposition that I put his name into this list, which I note, because some are willing to excuse Paccius, that there was such a Covenant hatch'd, & that Paccius being a Counsellour to George of Saxonie knew of it; but was after supprest, so that Paccius could [Page 84]not come to get the Originall into his hands, Possidon. in vita. Aug. nor make good proof of what he had reported. S^t Augustine could not endure a slan­derer, but would sharply reprove any such that came into his com­pany. 'Tis said, he caused these two verses to be writ over his Table, that they might be still in the sight of him and his guests.

Which I will English thus,

And I wish that S^t Augustines practise would be taken up by great ones, and by all, not to suffer the good names of men to be traduced and fed upon at their tables, but to bid them observe the verse or be gone.

2. Prying censo­riousnesse. Censoriousnesse is a kin to slander, and one of the most spe­ciall signes by which our Saviour directs us to know an Hypocrite. He will be medling with the mote that is in his brothers eye. Let us consider the place, Mat. 7.1, 3, 4, 5. Jo. Camer. My­rothec. ad Rom. 14.4. Judge not that yee be not judged. 'Tis not simply forbidden unto us to judge others, but a supercilious, severe damnatory, partiall judgement. Why beholdest thou the mote (the smaller and lesser errour, the fault that like a Mote cannot be seene, but in the Sunne-beames, Ʋide Cypr. E­pist. 1. mihi, p. 8. [...]. that cannot be devided, that is so light it may be blowne away) in thy brothers eye (that is in thy bro­ther) but considerest not the beame (the great, the evident noto­rious fault, the great sinne, that hath such a bulke, that it may be seen in the darke; so great that it may be devided, being multiplex peccatum, a sinne containing other sinnes in it, as a beame may be cut into many peeces; a sinne so great that it serves to the building up of wickednesse, so great that it cannot be blowne away, nay scarce haled and tugged forth) that is in thine owne eye (that is in thy selfe:) Thou hypocrite first cast out the beame out of thine owne eye. Io Wilhel. Kir­chofij Farrago. Yee shall hardly find the man that is not curious in other mens faults, blind in his owne. A Cardinall and the Abbot of Fulda were once travelling together towards Ʋlma, either of them were attended with 30. horse-men compleatly armed. My Lord, said the Cardinall, doe you thinke S^t Bennet who was the authour of your order went thus attended. The Abbot presently [Page 85]replied upon him, and demanded if S^t Peter ever rode in that state as his father hood did. Thus each of them was busie with one ano­thers eye. Life of Guz­man. de Alfan. par. 1. l. 3. c. 5. That Divine Spaniard as his Countrymen and others us'd to call him, in his pleasant but most usefull fiction, of the life of Guzman, makes his Rogue wittily discourse of the unconscio­nablenesse of the Genowaies and their prying in others lives, That when they are young and goe first to Schoole, they play away and lose their consciences, which the Master finding, he layes them up carefully in a chest, but because he hath the keeping of so many, and they mixed one with another, he gives to his Schollers when they goe away such consciences as come first to hand, which they take to be their own, but are indeed some bodies else. Whence it comes to passe that no man bearing his own conscience in his own bosome, every man lookes and pryes into that of another mans. I said before by way of prevention, that no man might object it unto me, that it is but a fiction, and so let it be; but there is a good morall of it; Ridentem di­cere verum, quid vetat? and we have need sometimes of these plea­sant men to tell us the truth, that we may understand our selves the better. But the Spirit of God that can best discover things unto us, tells us that this censoriousnesse ariseth out of self conceit, They are a generation that are pure in their own eyes, Pro. 30.12, 13.though they be not washed from their filthinesse; and out of pride, as it follows in that place in the next verse; A generation, Oh how lofty are their eyes, and their eye-lidds are lifted up. The Ro­mish orders of Fryers, among others are this lofty generation, that have a good conceit of themselves, but scarce of any else; which appeares by a Picture which the Monks of Sconbuch in the Dukedome of Wittenburg set up. Willh, Bidem. bach. in libro cui Tit. Papa­tus abnegatus. They painted a great Gally floating upon the waves, upon which they set these words, The holy Christian Church, in the foredeck sate only the Pope, Cardinals, and Bishops, upon the rowing seates sate Priests and Monks, with their oares; but in the sea under the ship, were Kings, Princes, Nobles, Merchants, Lay-men of all sorts, to some few of whom some Fryers let down a cable and drew them up, the rest perisht. Their meaning was, that none are safe, or in the ship, but such as by their merits they help. These are some of the generation whose eye-lidds are lifted up. But there are many more of this brood be­sides them; Hypocriticall mockers in feasts, as the Psalme speakes; Isal. 35.16. [Page 86]men partiall to themselves, that put all their own faults in the bag that hangs behind out of sight; but they are never without matter against others; and are still complaining of the bad times, but will not be perswaded that themselves are the men that help to make them so, which offers unto us the observation of another Symptome; That hypocrites will not endure to be reprehended, they will not see that ought is amisse, From the dayes of your Fa­thers ye are gone away from mine Ordinances and have not kept them,Mal. 3.7.Return unto me and I will returne unto you, saith the Lord of hosts. But ye said wherein shall we returne. Your words have been stout against me, saith the Lord, yet ye say, what have we spoken so much against thee? 1 Sam 15.15.Saul the hypocrite played thus with the Samuel and even would have mockt God too; nothing was a­misse with him, he had performed all the commandment: and after he was convinced by the lowing of the Oxen, and the bleating of the Sheepe, by the beasts noyse rather then the Prophets words; yet he is at it againe, in the 20^th. verse, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me. So truely doe we find that of the Son of Syrach verified in Saul; A sinfull man will not be reproved, Ecclus. 32.17. ver. 15.but findeth an excuse according to his will: and ye shall find a little before, that this sinfull man which he speaks of, is the hypocrite who is offended at the Law; for as Christ speakes, Joh. 3.20, 21. he comes not to the light lest his deeds should be manifest: Such as are sincere, are of Davids mind, Search me O God, Pal. 13 [...].23, 24.and know my heart, try me and know my thoughts, and see if there be any wicked way in me; or any way of paine and griefe. It would even trouble and disquiet me to doe amisse. And he is willing to let others search him also. Let the righteous smite me, Psal. 141.5.it shall be a kindnesse, let him reprove me, it shall be an excellent oyle, which shall not breake my head. S^r Anthony Cope was of Davids mind, for as in his prayers with his family, Mr. Harris, Sa­muels fun [...]r. Epist. to Lady Cope. he would shame himself most, in his confession of his own most speciall sins; so he would desire Ministers not to fa­vour his corruptions, but to tell him and spare not. But the guilty hypocrite endures not this, they love not a searching ministery, plain dealing Sermons. Ms. Addit. to Goodw. Cat. in Landoffe. S^r John Harrington reports of Bishop Goodwin, that preaching at an Assize before the Judges, of Dives and Lazarus, (as he was wont still to be sharp against the vices [Page 87]of the times, so in that Sermon among other things) he said, that though the Scripture had not exprest plainly, yet by his cloaths and his fare, he might be bold to affirm, that Dives was at the least a Justice of peace, and perhaps of Oyer and Terminer. This speech was so ill taken by some guilty consciences, that a great matter was inforced to be made of it, and that it was a dangerous and seditious speech. Reverend Musculus found this spirit in the Anabaptists. He was forced through poverty, when he first left the Romish Church, for his conscience, to hire himselfe with a Taylor, and wrought with him at his trade: Adam in vitae Musc. p. 373. This man he found to be an Anabaprist, a notable hypocrite, one that pretended much piety, but was no way answerable, but only a great talker. Mus­culus could not hold, but must needs reprove him, and among other things, finding that he was idle, and neglected his calling, he urged him with that of Paul, He that will not worke let him not eate. But the Anabaptist was too proud to receive a reproofe, and poore Musculus was thrust out of his doors.

And as in the matter of private reproofes, so the hypocrite can­not endure the severity of Church censures. Hist. Mad. Cent. 2. Aquila the Antient Greek Translator of the Bible, fell from Christianity to Ju­daisme, being angry at a sentence of excommunication against him. 'Tis a notable passage which was made known to the Commis­sioners in Qu. Elizabeths time, of one W: Dangerous po­sitions, &c. Book. 3. ch. 18. a Minister that was then very active in a private way for the setting up of discipline, yet when himself had given a great scandall and was proceeded against according to the wholesome severity of their own Orders, he brake out, and railed against M^r Feild and some other Ministers, and would not be held to those rules that himself had had an hand in composing. Upon such an occasion as this it was that Santan­gelus the Lawyer of Burdeaux fell out so foulely with the famous Camero, and the rest of the Ministers of the Protestant Church, Cameron. Stel­litentic. in Ep. because he was convented before their Synod for some delin­quencie.

I have now done with the Symptomes, haply more pulses might be felt and more urines viewed: but these shall serve, which may be of use to occasion in others a more full discovery and knowledge of this great disease and dangerous; which opens the way to the second Booke, in which I am first to consider the Prognosticks.

CHAP. I. Prognosticks of hypocrisie. The first. It threatens the decay of gifts. The second. It prepares the way to Heresie.

I Have dwelt long upon the examination of the Hypocrite, and have admitted what evidences I could meet with against him, but his case is so intri­cate, that haply it may be necessary that a Melius inquirendo goe out against him. I have thus long been enquiring after him, and have told his marks, it may be he hath some other, but those will serve turne to make him known to such as meet him. I will now lay open the bill against him, and shew his vilenesse, basenesse, harmfullnesse, and the danger to which he is exposed; which is the next businesse accor­ding to the method I propounded, to speake of the Prognosticks of hypocrisie; [...]. Fernel. de Symptom. l. 2. c 7. Hypocrisie prognosticates the decay of gifts. which are signes also, but as the Symptomes are signes demonstrative that tell what is; these are signes that fore­tell what will befall.

1. Hypocrisie is a prognostick of the decay of gifts. It eates out a mans gifts, at least the spirit and livelinesse of them. Nothing hinders spirituall growth and flourishing more then that doth. Sincerity is a fat and yeilding soyle wherein all graces take root and grow prosperously. God is strong with the upright. Nico­demus though he were timerous was sincere, and came on mira­culously. He was a weake and tender sprig when he was first plan­ted, he grew in the shade, he came to Jesus by night. But he grew [Page 89]up, and feared no scorchings, no frosts, no winds. This timerous disciple, becomes a confident professor. When Christ was despised of all, and hung upon the Crosse among thieves, he comes boldly, and beggs the body of Jesus. But the hypocrite growes weaker and weaker, and loses all. Boner was once a good Preacher, Mr. Fox, Acts and Mon. but at last himself confessed he had lost his gift of preaching. Trem­bling Sanders, sincere Sanders, proves a brave glorious Martyr; but bold Pendleton, that presumptuous and bragging hypocrite becomes a base Apostata, and to save his fat carcasse from frying at a stake which hee formerly vaunted of, hee carried a leane and starved soul to Hell, unlesse God gave him repentance af­terwards, which is more then we find of him. So truly is that of the Psalmist verified, A little that a rightcous man hath, Psal. 37.16.is bet­ter then the riches of many wicked. That little encreaseth to a rich stock, for sincerity is a great improver; but that riches is blown away and comes to extreame poverty. The hypocrite is fit for no duty. He is a cup with an hole in the bottome, he can hold nothing, he is fit for no use, but to be lay'd by or thrown in a corner. An hypocrite cannot pray. He can speake confession and petition, and with good words too it may be; for words are the worke of in­vention, which he may still hold, God lets out these common grounds to wicked men, and they may till them: but he wants an heart, and 'tis the heart that prayes. And prayer is the holding of acquaintance with God, to whom the hypocrite is a stranger; and the driving of a trade with God, who will not deale with hypo­crites, or trust out any of his speciall graces to them.

2. Hypocrisie is a prognostick of erroneous opinions, Hypocrisie a prognostick of Heresie. yea boy­led up to the consistencie of Haeresies. They love not the truth, and therefore cannot keep it; it dwells and remaines with those that affect it heartily. 1 Tim. 1.19. I charge thee (saith S^t Paul to Timothy) warre a good warfare holding faith and a good conscience, they must be kept in company, he that holds not a good conscience can­not hold faith. Part with your uprightnesse and the truth will be gone too. As it follows in that place, Which good conscience some having put away, concerning faith have made shipwrack. He in­stanceth in Hymeneus and Alexander. Hymeneus is mentioned againe by S^t Paul in his other Epistle to Timothy. 2 Tim. 2.14, 16, 17. It seems he was a Preacher full of ostentation, that regarded more the praise of his [Page 90]wit and subtilty, then the edification of the hearers. He was a striver about words to no profit, a profane and vaine babler, a man whose words did eate like a Canker or a Gangrene, as we may gather his character out of that text. With him he joyns Philetus. No wonder that such men should loose the faith; as they did in a main point, they denied the resurrection. Chrysost. in loc. They cast away the feare of judgement, and the expectation of immortall life. Of Alexander, if he were the Jew that we reade of in the Acts of the Apostles, Acts 16.33. as Baronius is of opi­nion, Baron. Annal. Tom. 1. ad an. 57. [...], Theoph. Eus. Hist. l 5. c. 17. l 6. c. 31. Et alibi Epi­phan, haer. 24. Funccij Chron. ad an, 141. Isa. 19.13, 14. Vide Abrah. Scult [...]ti. Ideum. in Iesu. ad loc. we find that he was once a forward man in the Apostles cause, and ventured himself for the appeasing of the uproare against Paul, and allaying their fury, not that himself was any way accu­sed, as Theophylact observes: But it seems he was not sound, but right of Hymeneus his temper, a good speaker 'tis likely because the rest thrust him forward to try his Oratory with the rabble; but one whose ambitious eloquence, or I know not what else, car­ried him into heresie. If the reader consult Eusebius and Epipha­nius, and others, he shall find this observation plentifully confir­med, That most haeresies have had their birth, from foule lust, ava­rice, ambition, or some other unsound humour that have mastered such as have been otherwise the owners of good parts, as Valenti­nus was who fell into his heresie because he mist a Bishoprick, saith Funccius, whom God hath justly given over to blindnesse, as the Lord threatned it against hypocrites, in the Prophet Isaiah, For­asmuch as this people draw neare me with their mouth, and with their lips doe honour me, but have removed their heart farre from me, Therefore I will adde to doe a marvellous work among this people, The wisedome of their wise men shall perish. Which agrees with that of the Apostle, 2 Thes. 2.10, 11. Because they received not the love of the truth that they might be saved, for this cause God shall send them strong delusion that they should believe a lye. He that hath already denied the power of Religion, will it be any wonder if he after deny the forme of it? He that will not leave his sin for his Religion sake, will easily be perswaded to leave his Religion for his fins sake. When once the conscience can swallow down wicked practises, it will digest wicked opinions; when once the Ship leakes, the lading is in danger both to sink or swimme toge­ther, neither is it possible that a pure faith can be preserved in an impure conscience, as M^r Pemble speakes in one of his wholsome [Page 91] Sermons. The root of Apostasie, p. penult.Zanchy being to treat of the Doctrine of the Trinity which was so much nibled at by so many of the old hereticks, be­gins with reckoning up the causes of heresies, and among others he placeth Hypocrisie, Zanch. de Tri­bus Elohim. Tom. 1. mibi p. 380. and sayes he could produce many examples of his own time, but spared them because they were living, hoping that God might give them repentance, to the acknowledging of the truth. And who is he that takes any notice of the progresse of truth, but hath observed some examples of the fearfull Apo­stacie and the doting errours into which some unsound men have fallen. I will only produce one. Bernardinus Ochinus made a faire shew in the Church, and was well thought of among good Divines; and was deare to Bullinger, but he was unsound as appeared. Vita Bulling. p. 498. He first fell into the defense of polygamie in some dialogues which he publisht in Italian. The Senate of Tigure hereupon banisht him, and Bullinger denied him his commendatory Letters. He went to Basil, and after that into Poland, where he broached other he­resies about the holy Ghost. After this he went into Moravia, and joyned himself unto the Anabaptists there, among whom he dyed inglorious.

CHAP. II. Other prognosticks of hypocrisic. The third. Atheisme. The fourth. Hypocrisie works much mischiefe to the Church.

3. Hypocrisie is a prognostick of Atheisme. An Hypocrite in the way to Atheisme. They have both the same Originall. There is but a graduall difference be­tween them. He that mocks God as the hypocrite doth, knows not nor acknowledges God, and is an Atheist in another dresse. He cares not for holinesse, and therefore when he hath his ends, he cares not for the shew of holinesse. Hence hypocrites breake forth ordinarily at length into loosenesse and profanenesse, And no wonder, seeing as the Apostle intimates, hypocrisie is attended with a feared conscience, [...], 1 Tim. 4.2. consciences hard and brawny, dull and without feeling, for [Page 92] [...] is to seare with an hot iron: But it signifies also to cut off with searing as Chirurgions doe rotten members: and then the Apostle speakes of men that have no conscience left, men of no conscience at all, Dan. Heins. exerc ad loc. or men of stigmatized consciences, as Heinsius would have it, flagitious branded hypocrites, no wonder that they fall into all profanenesse. Hierom Bolsec who had been a Car­melite at Paris, Beza in vita Calv. cast off his Cowle, but kept his Monkery, and came to Geneva where he practised physick; where being of no esteem in that faculty, he would needs try what he could doe in Divinity, and vented some points which were strange and sounded ill in the ears of that Church. Calvin first dealt mildly with him; but when all would not serve, the Senate expel'd him. At length he counterfeited great penitence, and desired to be reconciled and received back into Geneva; which they were enclined to doe; but in the mean time perceiving some troublesome times towards Geneva, he falls to the Papists, rayles bitterly against the Pro­testant-Religion, and ran into such profanenesse that he prosti­tuted his own wife to the Canons regular of Augustoduvum, in whose filthy stable he set up. I could fit this story with some others; but I have it in designe to undertake the Atheist in a particular Treatise, Exercit. on Malach. p. 66. which promise I have once before intimated, and will performe, if God give opportunity and quiet times, the encouragement of study, and that I be not prevented by some abler pen, which I rather desire, as being a piece of work which though I have hung upon the warpe-wall, I despaire almost of putting it in­to the loome, as knowing my own want of skill to weave so fine and curious a peice.

4. Hypocrites are mischievous. Acts 20.29. Hypocrisie prognosticates much hurt to the Church. S^t Paul in his exhortation to the Elders at Miletum, speaking of such men, calls them grievous wolves, I know this, that after my de­parture shall grievous wolves enter in among you, not sparing the flock. He speakes of slye and hypocriticall seducers, who as open tyrants are called wolves in regard of their cruell forcible rave­nings, so these are said to be wolves, because of their craftinesse to get the prey. Some Naturalists say that wolves will cry like wounded men, that so they may deceive and call forth the Shep­heards, and by that meanes steale an opportunity to invade the flock: and that they will come against the wind, that the doggs [Page 93]which tend the fold may not sent them. Nay there is yet a further craft then this. In some Countries where they goe together in great numbers to assaile a flock of sheep by night, they set one or two of their company in the wind-side of the fold afarre off, who by their sent may cause the doggs and Shepheards to observe them only, while the others doe enter and devoure the flocke. It may be possible to raise the cry against one Heresie, that another may have opportunity to enter, to sent out and hunt away superstition, that while men are busie against that which is odious, irreligion and profanenesse may have opportunity to get ground. So cunning Souldiers are the Devill and his agents, to make a false Alarme at the gate where they meane not to enter, that the other may be left naked. How fitly doth this agree with that which S^t Peter speakes, There shall be false teachers among you, 2 Pet. 2.1.who privily shall bring in damnable heresies. And when they are got in, what harme, what mischiefe will they worke, how will their very breath infect? we reade of a Wolfe taken in a snare, which when a man went about to kill with an hunting speare, the Wolfe breathed in his face, Joh. Alsted. Theol. Natur. par. 2. c. 28. p. 527. and poy­soned him so that he presently began to swell, and was hardly pre­served alive. What is this but the contagion which the soule of the hearer receives, by the doctrin the breath of the seducers mouth? Yea their word will eat as doth a canker. 2 Tim. 2.17. They will eat out the very heart of Religion; and spread from one to another, so that an whole Church may be infected and poysoned by the opinions of one hypo­crite among them, and as he saith,

Hence S^t Cyprian, alluding to this Text, compares heresie unto the pestilence and poyson; and both he and Gregory Nazïanzen, Naz. Orat. de fide. Naz. Orat. de pace. Niceph. Hist l. 8 c. 18. Niceph l 7 c. 9. Livi. Hist Rom. l. 10. Decad. 4. Plat l. 7. de le­gibus. as it is here, to a Canker. Nazianzen also cals the bookes of Here­ticks, the egges of Aspes. Therefore the Nicaene Councell decreed the books of Arrius to be burnt; as of old the books of Severus the Hereticke were forbidden to be read under a great penalty. Wherein they went no farther then the wisdome of the very Hea­then led them the way, and was thought worthy to be a law by Plato.

The mischiefe that may be wrought in the Church by one Hypo­crite, may sufficiently appeare by one instance out of the Ecclesia­sticall [Page 94]history. Sozom. l. 3. c. 1. Socrat. l. 2. c. 2. Constantia the widow of Licinius sister to the Em­perour Constantine the great, entertained in her house a certaine Presbyter, who professed the Orthodox Religion for feare of Con­stantine, but was in secret an Arrian. Eusebius of Nicomedia and other Bishops of the Arrian Sect made use of this man to pro­mote their cause by his slie dissimulation. At length Constantia dying, when on her death bed her brother the Emperour came to visit her, she obtained of him to entertaine that Presbyter into his Court. He soone grew into great credit and favour with Constan­tine, so that when he dyed he entrusted him with his last-will, whereby he had an opportunity to make himselfe gracious with Constantius the Emperours sonne and successour, and was not slow to improve the authority he had with him. He first corrupts one Eusebius an Eunuch the new Emperours chiefe Chambelaine, and by his meanes other Courtiers, and then the Empresse, and at length the Emperour himselfe, and by degrees brought him to be a Defender of Arrianisme, and a great persecuter of the truth, which his father had professed, and which himselfe had been brought up in. Euseb. de vita Const. l. 4. c. 54. Nay, it seemes by the Panegyrist who wrought Constan­tines life, that he also though he fell not from the truth, yet recei­ved some blot [...]. in his old age, being too much wrought upon by some lewd Knaves [...]., as the Historian cals them who counterfel­ted Religion, who perswaded him that the controversie with Ar­rius was but a strife of words, and might be reconciled and admit­ted without disturbance of the Churches peace: by which subtilty they brought him too much to connive at the growing faction, which then had some footing in his Court.

It may be proved also out of Story; that even the Apostasie of the whole visible Church came in by the management of those, who either professed or doted upon monasticall hypocrisie. See Apostasie of last times. part. 2. p. 112, 114. Pag. 116, 117, 120, 122, 146, &c. Ʋid. Dan. Cha. Panstrat T. 3 l. 16. c. 7. They were hypocrites, fainers and lyars, that obtruded upon the Church those practises, which the Apostle mentioneth, 1 Tim. 4.1, 2. as M^r Meade englisheth the Originall with the best congruity of con­struction, Some shall revolt from the faith attending to erronious spirits and doctrines of Daemons, through the hypocrisie of lyars, forbidding to marry and commanding to abstaine from meates. M^r Meade will satisfie the Reader concerning the hypocrisie of ly­ars. 1. In lying wonders, lyes of miracles; their forgery, illusi­on, [Page 95]mis-application. 2. Lying Legends, fabulous legends of Saints and Martyrs. 3. Their belying of the Ancients; coun­terfeiting writings under their names: by all which meanes the Church came to be abused and much corrupted.

CHAP. III. Other Prognosticks of Hypocrisie. The fift. Hypocrites loose their comfort. The sixth. Hy­pocrites loose their courage.

5. HYpocrisie is a prognostick of the losse of comfort. Hypocrites loose co [...]fort. Job 8.13, 14. Iob 20.5. The hy­pocrites hope shall perish, his hope shall be cut off, his trust shall be a Spiders webbe. Yea the tryumphing of the wicked is short and the joy of the hypocrite, but for a moment. There can be no feast within, Gislebert, in vita. S. Bernh. when a man is conscious to himselfe of dallying with God. Integrity is that which furnisheth out the sweet banquet and heavenly repast of joy. In a great festivall, when the expe­ctation was not lesse then the concourse, both very great. S^t Ber­nard having preached an eloquent Sermon, (as that heavenly tongue was able to speake beyond expectation) while the people admire and applaud, the Abbot walks sadly with a mind not ordi­narily dejected. The next day he preaches a lively Sermon of pro­fitable truth, plaine and without ornament. His good Auditors went away contented, but curious ones found not what to ap­plaud; but he walkes chearfully, with a mind more then ordinari­ly pleasant. The people wonder that he should be sad when ap­plauded, and when not, merry, but he returned this answer to some of his friends, Heri Bernardum; hodiè Jesum Christum, Yesterday I preached Bernard, but to day Jesus Christ. He shall have most comfort that preaches Christ, and so shall he that lives to Christ, when a Wolsie, Acts and Mon. in life Wols. whose conscience tels him he served the King his Master better then God, and more faithfully, shall lan­guish away in discontent. Tom. 1. ep. Luth. As it was with Tecelius who died sick of a sullen, when a Courtier of the Popes frowned upon him, poore man he had nothing to hold up his heart, though Luther to whom [Page 96]he had been a bitter adversary commiserated him, and wrote com­fortably to him. We have many lamentable examples of the hor­rible despaire into which such men have fallen that walked not ac­cording to their light. Jo. Wolf. Lect. memor. To. 2. ad an. 1547. Wolfius tels us of one John Hofmeister that fell suddainly sicke in his Inne, as he was travelling towards Auspurge in Germany, and grew to that horrour, that they were faine to bind him in his bed with chaines, where he roared out, That he was for ever cast from before the face of God, and could receive no comfort by the promises remembred unto him, and all this, Andr Hondor. in Spec. Histori. ali.because he had wounded his conscience. We reade of the like horrours that seized upon one Tho. Blaer a great Councellour in Scotland, who as he confessed, had pretended Religion, but only to gather wealth. But above all most fearefull was the case of Francis Spira, a Story so well knowne, that I shall not need to relate. It may be all hypocrites are not thus terrified, haply some may be cauterized; P. Charron of Wisd. l. 3. c. 10 v 7. however they cannot have those sweet and heavenly comforts that the sincere humble soule is refreshed with; but are accompanied with some kind of pain and disquietnesse all their time for feare of being discovered; There cannot be pleasure in so much pains as they must be at to counterfeit and live under a Canopy.

6. Hypocrites loose their courage. Hypocrisie prognosticates the decay of courage. It is Salo­mons observation, The wicked flee when no man pursueth, but the righteous are bold as a Lion. How are the self-guilty startled at a Petition or Articles of Accusation, how doe they feare the tribu­nall of a Judge! How doe they tremble at the very apprehension of a Parliament-barre? The innocent dare appeare in any presence, and dare stand to, and maintaine all their actions; yea Job did dare to appeare before God himselfe in the matters that he stood accused of. Job 31.35, 36. Behold my desire is that the Almighty would answer me, and that mine adversary had written a booke, surely I would take it upon my shoulder (it should be no great burthen to me, nor would I goe about to hide it under mine arme) I would binde it as a crowne to me; (I would weare their accusations upon my fore­head without shame) I would declare unto God the number of my steps; (I would not conceale any thing, but even prevent their ac­cusation by ripping up my whole life) as a Prince would I go neare unto God (with an undaunted courage, not trembling as [Page 97]Delinquent.) But as the Prophet speakes, The sinners in Si­on are afraid, fearefullnesse surprizeth the hypocrites. Isai. 33.14. Let us view the upright and the hypocrite in parallel, and see the difference of their spirits. The righteous how are they bold as Lions? Illyr. Catal. Tes. verit. l. 19. Nat. Dress. in Millenar. 6. Hennirgus Au­gustinian. inpor­ta Culi. One Andreas Proles a godly aged Divine some­what before Luthers time, taught many points soundly, accor­ding to his light then. He was called to a Synod held at Mil­lain and after in the Lateran, where opposing a Propositi­on of the Pope about burdening the Church with a new holy-day; hee was brought into much danger, and escaping from Rome very narrowly, he bought him Bow and Weapons. But as he was riding he began to bethinke himselfe, that the cause was not his, but Gods, and not to be maintain'd with Sword and Bow, and if it were, yet what should such a decrepit old man doe with weapons. Hereupon hee threw away his weapons, committed himselfe, his cause and his journey to God; and soone after died peaceably in his bed. Abrah. Musc. in narrat. de v [...] ­ta patris. This bravenesse of spirit appeared also in Wolfgangus Musculus, he had many enemies, because of his for­saking of Popery. But his resolution was discovered by an acci­dent rather pleasant then dangerous. There was a Noble-man one Reinard a Rotenburg that much loved him, and was very ten­der of his safety, who knowing that he was gone abroad (as his use was) into a village to preach, he disguising himselfe, because he would not be knowne, and taking many of his horse-men with him, came rushing in at the Church doore, and in a threatning manner bids him come out of the Pulpit. Musculus thinking they had been the servants of a Popish Bishop, who was his violent per­secutour, desired he might have leave to finish his Sermon, and then he would goe whithersoever they would carry him; and so he went on so readily that he shewed no signe of feare, but in conclusion he exhorted them to constancie in the faith, and with all to helpe him by their prayers, who was now (as he thought) in the enemies mouth. When Sermon was done, the Nobleman discovers him­selfe, takes him in his armes, admires his courage, tels him he did it to try his spirit, and withall to warne him how easily he might be endangered. See here the courage that grew out of sincerity. But on the other side, how doe the wicked feare where no feare is. 1 Sam. 18.14. Saul that dissembled with David, how causlesly doth he tremble; when [Page 98]he saw that David behaved himselfe wisely, he was afraid of him. But he had no reason for it, but his owne selfe-accusing heart. Tecelius that I mentioned but even now, as he lost his comfort, so his courage too; when the Popish party saw that the preaching of Merit and carrying abroad Indulgences had raised such a tumult that they were not able to quiet againe, it seem'd fit to the Court of Rave somewhat to decline the odium of the businesse, and lay it upon others. Charles Miltitius a Knight an officer in the Popes Court is sent into Germany, where he cals Tecelius the Pardoner before him, takes up the poore Fryar roundly, rates him as the anthour of the whole Tragedie, layes all the blame of the mis­chiefe upon his backe, and so broke the heart of the poore man that hee had not the courage to defend himselfe, and reply (as hee might have done) that all hee did was by speciall Com­mission from the Pope, but his heart fail'd him, hee sunke un­der the burden and pined away miserably, Sir Tho. More in life of K. Edw. 5. till hee dyed; as Doctor Shaw also did after his glozing Sermon to claw Ri­chard the Usurper, as wee reade in our owne Chronicles. Thus the Hypocrite hath nothing left to sustaine him, when his leggs grow faint; nothing to cover him, when the Cloud breakes upon him. Yea before any actuall trouble, he makes feares to himselfe, and trembles at every motion: Like that Gentle-man that the Lord Montaigu and his Brother met with in their Travels, Montaigu. Es­sayes, l. 2. c. 5. who being of a contrarie Faction, but dissembling it, and putting a good face upon the matter all the way that hee rode with them, was yet notwithstanding all his counterfeiting discovered unto them by his often trembling. Whereas the sincere may march ever with his head aloft, with face and heart open, Mont. l. 3. c. 1. as he speakes.

CHAP. IV. Another Prognosticke. The seventh. The first part of it. The Hypocrite hated of men, bad and good.

7. Hypocrites ha­ted of evill men. HYpocrisie is a prognosticke of hatred both from God and man. It is odious to both.

1. Hypocrisie is odious unto other men. 1. Even to Heathen men, wicked men, yea to hypocrites themselves. Non tu desines virtutis stragu­la pudefacere. When the Cy­nick Phylosopher saw one that he knew to be a coward weare a Lions skin, he cried out against him, as if he had dishonour'd ver­tue it selfe by presuming to weare her livery. Reason will teach a man thus much without any farther light. Plut. Parall. in vita Solon. To 1. mihi, p. 134 D. Solon was a meer Ethnicke, but what a detestation doth he expresse against dissimu­lation, for when Thespis the Tragedian first brought into Athens the use of Stage-playes, and acted some dissimulations, Solon cals him, and askes if he were not ashamed to bring forth such stuffe be­fore the people; when Thespis answered such things might be spo­ken and done in play: The old man striking his staffe angrily upon the ground, But shortly, said he, those lyes which we laugh at in play will be brought into use in our contracts and serious affaires. But most remarkably doth this appeare in that famous and well knowne instance of Constantius father to the great Constantine, who being no Christian himselfe, yet accounted those most odious that were not sound Christians. The Story is related both by Eu­sebius and Sozomen, Euseb, de vita Const. l. 1. c. 11, Sozom. Hist. l. 1. c. 6. [...]. one of them cals it an incredible and very ad­mirable fact. He made this tryall of his Courtiers, that such Christians among them that would sacrifice to his idols, should continue with him and enjoy their honours and offices, otherwise they should be banish'd his presence and the Court. Some resolved to forsake all, and to loose their places; but many complied with the conditions he propounded, and preferred their offices before their Christianitie. But then he discovering himselfe, commen­ded the sincere, though in profession differing from himselfe; but the others, the base hypocrites who had deserted their faith for [Page 100]him, he deserts them, and banishes them the Court, telling them they would not be true to him that had been false with God. Tit Liv. l. 1. Dec. 5. The Reader may find in the Roman History to this purpose, how much the Senate condemned the dealing of one of their own order, who gave them an account at his returne, how he had entertained Per­seus of Macedon under pretext of peace, and had fed him with faire words. I might be plentifull in other examples, that the light of nature hath dictated to the soules of Infidels to hate all manner of deceit. I might adde also some instances of this loathsomenesse of hypocrisie in the eyes of the very enemies of the truth; Melch. Adam in vita Bulling. p. 498. I will content my selfe with one, of the Cardinall of Lorraine a bitter enemy to Geneva and the Reformed Churches, who yet when that hypocrite Bernard Ochin us meeting him, began basely to insinu­ate into him, and to offer his service to write against the Reformed Churches, he slighted him and gave him cold entertainment.

2. Hypocrites ha­ced of good men. Psal. 101.6, 7. If hypocrisie be thus odious even to evill men, no wonder that it appeares loathsome to such as are good and godly. David professeth he could not endure an hypocrite in his sight, or to be in his house. Mine eyes (saith he) shall be upon the faith full in the land, that they may dwell with me, he that walketh perfect in the way he shall serve me: He that worketh deceit shall not dwell within my house, he that telleth lyes shall not tarry in my sight. David would not suffer hypocrites to come into his house, The A­postles it seemes would not come into an hypocrites house, if they knew or suspected him to be such. Me thinkes we may gather it from that speech of Lydia the Shop-keeper, Act. 16.15. but an excellent wo­man, she besought the Apostles, saying, If yee have judged me to be faithfull to the Lord, come into my house and abide there. She constrained them; but it was surely because they judged her faith­full, else they would not have been her guests; for what the Apo­stolicall spirit was appeares plainly enough in the cases of Ananias and Saphira, Act. 5. Act. 8. and of Simon Magus. We shall see the same spirit of indignation against the unsound in other godly men. I will pro­duce testimony out of the ancient and moderne story. In the an­cient Church we reade, Socrat. Hist. l. 4. c. 29. that a people of the Saracens being new­ly converted to Christianity, Mavia their Queene desired one Moses, a man of an Heremiticall life, but of remarkable holi­nesse to be Bishop of them. He being brought out of the Desert, [Page 101]but very unwillingly to Alexandria to be ordain'd, he would not suffer Lucius the Bishop there so much as to lay his hands upon him, and said openly, I am unworthy of this office, but if I be for­ced to take it I will not endure Bishop Lucius to conferre Orders upon me. Lucius being much moved told him, that he being but a new convert ought of him to be instructed in the right faith. ‘But Moses answered him roundly, 'twas true he profest himselfe a Christian Bishop, but shewed himself no Christian by his per­secuting and banishing the Orthodox; and that he talkt of faith, [...]. Socrat. Sozom. l. 6. c. 38. but for his part he would have faith that might be seene rather then heard.’ Sozomen relates his words somewhat larger. As for these latter times, in which I suppose there have been many ex­periments of that same zeale and indignation against the unsound; among others Calvin is a pertinent example, in regard of his sharp sightednesse and resolute opposing of a notable hypocrite, a kind of wandring fellow that came to Geneva, where he pretended much sanctity of life, and was cried up by many as a great holy man, as we find the passage in Beza's relation of his life.

CHAP. V. The seventh prognostick. The other part of it. Hypocrites very odious to God.

2. VVE have seen how odious hypocrisie is unto men, Hypocrites ha­ted of God. it is more odious and hatefull unto God. Though he beare much with them that are sincere, as the husband doth with the frowardnesse and peevish humours of his wife whom he knows to be chast and faithfull to him, yet he will not endure the flye and flattering insinuations of a false and an adulterous wanton. Sin­ceritie hides many imperfections, it is the girdle of truth, Ephes. 6.14. which like the Souldiers broad and studded belt covers all the chinks and unseemly joyntings in the armor: but God sees all that is unsightly in the hypocrite, he hath no girdle, no belt to cover them. Psal 119.1 [...] The sincere is perfect, as the troopes of Zebulon that came to David are described to be, being not of an heart and an heart; but the [Page 102]hypocrite is an imperfect creature, and how then can the perfect God but abhorre him? Yea how can he but abhorre him, who is so directly contrary to his nature: Hab. 1.13. Mat. 5 8. Psal. 73.1. for, God is pure; he blesseth the pure; he is good unto the pure; but the hypocrite is adul­terate and mixed, wickednesse is woven into the texture of his heart, his scumme is sodden into him and throughly ming­led. Ezek. 24.12. Mat. 6.22. God is single, and delighteth in a single eye; but the hy­pocrite hath a double eye and a doubld heart. God is per­fect; but hypocrites are like faire Apples rotten at the core, like cups without a bottom, like the people in the Prophet, who turned not to God with their whole heart. Ier. 3.10. There is no like­nesse between God and such men; a straight and crooked measure will never meet and joyn in all the parts. They are vile persons, such as Gods soule will hate. Isa 32.6. The Prophet Esay calls them so, The vile person will speake villany, and his heart will worke iniquity to pra­ctise hypocrisie? Ier 23.11. Sept. [...], Polluti sunt. [...] Ier. 23 15. [...]. Nubes, [...], Ne­bulosus, hinc Nebuto Hebr. Canaph, vela­tua est, nubilus est. Hence some derive our english, A Knave. Isa. 57.3. Mat. 12 39. Putrida tabes hypocrisis. Bern. I. Abern, Phy­sick for soul, c. 12. Prov. 10.20. Aelian. l. 1. c. 37. and in the Prophet Jeremie they are cal'd pro­fane; In my house have I found their wickednesse, both Prophet and Priest are profane, or polluted, as the Septuagint turne it. From the Prophets of Jerusalem is profanenesse gone forth in all the Land: in the Margin there it is, Hypocrisie; in the Septuagint, Pollution. So then, the hypocrite is profane and polluted, a black cloudy fellow. Both the holy tongues expresse this. In another place of the Prophet Esay they are termed, The sonnes of the sorcerer, the seed of the adulterer and the whore. To which our Saviour seems to allude, when he calls them an adulterous generation. They are foul diseased persons; one calls hypocrisie a rotten impostume. And Abernethy who gives severall titles to other sins, as pestilent self-love, the Tympany of pride, the Gangrene of haeresie, he disgra­ceth this by terming it, putrid hypocrisie. He is a thing of nothing, of little worth, according to that of Solomon, The tongue of the just is as choyce silver, the heart of the wicked is little worth. There is a choycenesse and excellencie in the righteous, but these are worthlesse; perhaps their houses and lands and rents may be of good worth, but they themselves are of none at all, like Foxes whose skinnes are better then their flesh. And if they have any good gifts or parts, hypocrisie blemisheth all in them, and takes away the lustre of them. There are some men like the Lampreis, a fish of most delicious tast, and highly esteem'd among the An­tients, [Page 103]but it hath a sting of poison running quite through them. They have excellent parts, but this sting of hypocrisie marrs all and makes them dangerous. It embaseth mettals, and turns gold into leade. If a man be a Magistrate, a Preacher, a sufferer; if he be active, if he be eloquent, if he be couragious, yet hypocrisie marrs the beauty of all. The Priest at the high-Altar in his most so­lemne ministration, if he be an hypocrite, is lesse glorious, then the poore dore-keeper at the porch in the meanest office if he be sound. I called Lydia a Shop-keeper once, but she was glorious in the meane way of Shop-keeping, and Judas inglorious in the high of­fice of Apostleship. God takes pleasure in nothing that the hy­pocrite doth, but he helps the very infirmities of the sincere. 'Tis sweetly exprest by M^r Herbert, Mr. Herberts Sacred Poems. p. 163.

The Compositions of hypocrites are harsh in Gods eare, they can­not make a smooth verse; they cannot make an acceptable prayer. [Page 104]He is taken with the humble and broken oratory of his servants. Oh my dove (saith he) let me see thy countenance, Cant. 2.14.let me heare thy voice, for sweet is thy voice, and thy countenance is comely. But an affected dove-like mourning voice, he likes not; a coun­terfeit face of sorrow and devotion he will not endure to looke up­on. A painted Jezabel, of the two is better then a painted Pha­risee. Homil. 6. in Math. It is S^t Chrysostoms observation, That she that paints teares and blubbering, is worse then a wanton woman that paintes to seeme faire. Joh. 9.31. Iam 4.8. Iob 13.16. Iob 27.3. He heareth not these sinners; he will not draw nigh to these foule handed, corrupt hearted, double minded sinners; An hy­pocrite shall not come before him; God will not heare his cry when trouble comes upon him.

I doe but point at things that might be enlarged, I know not which way to bring in all the testimonies of Gods hatred of hypo­crites. They during that condition are out of the proclamation of pardon. We have heard it oft, how it runs; Blessed is he whose trans­gression is forgiven,Isal. 32.1, 2.whose sinne is covered; Blessed is the man to whom the Lord imputeth not iniquity, and in whose spirit there is no guile. He then in whose spirit guile is found, partakes not of this blessednesse, hath nothing to doe with this pardon. They can have no hope; Iob 27.8. Ier. 7.4. They trust but in lying words; They shall have no reward; for they have all here. Verily I say unto you, they have their reward, Mat. 6.16. saith Christ concerning hypocrites. Receperunt: They have received, they are to looke for no more. And what can be an extreamer misery then this? Recipere mer­cedem hìc, pae­na est. It was that cold comfort which was sent to Dives, Remember that thou in thy life time receivedst thy good things. Ther's Recepisti too, still in the Preter-tense, Thou hast already received, ther's no more due, thou art cut off from fur­ther claime. The praise and applause and popular estimation which they may haply have, is the poore sorry trifle that is given them, like a little-legacie to an ungracious sonne, to cut them off from any further title to share in the inheritance of the children. They have their habitation on this side the river, but no portion beyond Jordan in the Land of promise. Blow not the trumpet, saith Christ, as hypocrites doe when they give almes, that they may have glory of men. Verily they have their reward. Love not to pray, as the hypocrites, that they may be seen of men, verily they have their reward. Be not of a sad countenance, as hypocrites, that they may [Page 105]appeare unto men to fast; verily they have their reward. A poore reward, a poore happinesse; yet sometimes they misse of that too, Joh. V [...]saeus in Chronic. Hispan. as that vain-glorious and hypocriticall Spanish Bishop of whom we reade, who endeavoured to procure a great esteem of holinesse unto himselfe by lying wonders, when because of his fame the King desired to see some miracle, he hyred a poore man to faine himselfe blind; but when the Bishop came in a solemn manner to lay his hand upon the poore mans eyes, and uttered those words in imitation of Christ, According to thy faith be it unto thee: By the just and remarkeable judgement of God, the poore man that saw well before, in that instant lost his sight with great pain; and revealed the compact to the great shame and confusion of that glorious hypocrite. Socrat. Hist. l. 1. c. 37. Theodor. l. 1. c. 14. Lev. 11.18. See, Job. 13.16.15.34. Luk. 16.15. The publike shame that God brought upon Arrius is an history so well known that I need not relate it. God so hates hypocrisie, that some think he forbad the use of some crea­tures to the Jews, as being Emblemes of hypocrisie, as the Swan which hath black flesh under white feathers; the Ostrich, which hath large wings but makes no flight. But we need not rest upon such dark significations of his hatred, when the Scriptures are so full and cleare. Every one which seperateth himself from me, Ezek. 14.7, 8.and setteth up his idols in his heart, and commeth to a Prophet to en­quire of him concerning me, I the Lord will answer him by my self. He shall understand well enough that I discover him and how I stand affected to him. And I will set my face against that man, and will make him a signe and a proverbe, and I will cut him from the midst of my people, and ye shall know that I am the Lord; (that I cannot be blinded, and will not be dallied with.) And as the Lord will not endure them in his Kingdom here, in the glory of his Church, in that happy time when Satan shall be bound up. Mr. Archer of Christs Raign, p. 28. So much lesse in Heaven; but will cast them out into the extrea­mest and bitterest torments. Which that they doe deserve, the light of nature did apprehend, Plutar. De his qui seró puni­untur, mihi, p. 203. as appeares by Plutarch an Eth­nick, who brings in Thespesius relating what he saw in Hell, That hypocrites are worse punisht there then such as lived openly wic­ked. And our Saviour seems to intimate so much, That the evill servant shall have his portion with hypocrites; Mat. 24, 51. that is the extrea­mest and sorest punishment. I might adde the consideration of those words threatned by Christ against hypocrites, eight times repeated [Page 106]in one chapter: Mat. 23. but enough hath been said how hatefull they are; and shall suffice to have been said concerning the prognosticks.

CHAP. VI. The Causes of Hypocrisie. The first Cause. Entertainment of Religion upon sleight grounds. The second. Hypocrites know not, nor believe in God. The third. Hypocrites want resolution.

I Hasten to the most needfull businesse, Hypocrites en­ter Religion fleightly. to the cure of this generall and dangerous disease, which will more easily be made, after we have sought into the causes, which is the next head of discourse I propounded.

1. One cause of Hypocrisie in some is, that they took up a course of profession of Religion upon sleight grounds, never being found­ly converted. They are cloth not well wrought in the loome, and therefore shrinke, and neither weare well nor long. They began un­soundly in Religion; their hearts being never throughly broken and humbled. That man who is brought to a full sight of his sins, and sense of his state, and to see that he needs Christ or else must perish without him, and is set up by Christ, and hath received grace from him; he it is that will live unto him. The broken hear­ted penitent comes to be the most faithfull and obsequious ser­vant. Such a one knows what he oweth to Christ, how much he is beholding to him, 2 King. 18.6. and counts him a good Master with whom he will stay for ever, he will cleave to the Lord, and not depart from following him, as it was said of Hezekiah. But for hy­pocrites, Job 17.9. they never gave themselves fully up to God: they never throughly washed their hearts and hands, and therefore they hold not on their way; but whereas he that hath cleane hands waxeth stronger and stronger, these doe more and more decay. Many of these have unripe resolutions, they set on too forwardly, before they are trained up and acquainted with the wayes of God. Senec. Ep. 20. Grace is among those rare things that last long, but ripen leisure­ly. [Page 107]Such as will be in the Accidence before they are out of the Primmar, never reade well. Hypocrites were not well princi­pled, the foundation was not well and surely layed, the truth had not rooting in them. Truly this is a great mischiefe and misery, we observe it in many, that take up Religion for ends, or by ex­ample, or through imitation, or upon some sudden acquaintance with some notions that for the present win upon mens good li­kings, like some people that will be presently acquainted and fa­miliar and become sworn brothers; but 'tis a frothy amitie, be­gun it may be in one Tavern and will end in the next. Many there are that being well and religiously educated, civilized and more then so, habituated to the practises of Religion, mistake themselves at first it may be, and think it is out of choice and love that they take that way which their fathers went, and themselves went with them in their hand, when 'tis indeed but custome and use. Others when they first set out meet with good neighbours, ac­quaintance and friends, who carry them along with them, and so they become religious for company; now 'tis easie for all these to prove hypocrites, being so unsound in their first undertakings and the grounds of it. This is I suppose the most ordinary cause. Others there are that are set by their Parents to the trade of profession, as some children are put out to trades that they have no mind or in­clination unto; who are in a manner forced to follow those trades, because they have no skill in any others, but they prove but bung­lers and seldome thrive in them; so it is with such as are religi­ously brought up, but their hearts are not seasoned with it, they prove hypocrites, they keep up that profession, but are but bunglers in it, and grow not rich in grace; yet they must make as faire a shew as they can, lest if they breake, or but give occasion to have their states suspected, they lose their reputation.

There are others I believe that are more wicked, that begin to set up in religion out of worse respects, that have skill enough to turne themselves to many trades, but find this to be most for their advantage, to bring them custom, to beget reputation, to bind some good friends unto them, and so become religious for ends. But all these sorts are alike in this, that they are reeds growing in sands, and are not solid as oakes, but fild with a light pith, whence it is that they can neither be lasting nor strong. And all of them are [Page 108]like that young man we reade of, that was hasty it seems to follow Christ, he had a linnen cloth cast about his naked body, it seems he took not time to dresse himself. Mar. 14.51, 52. And the men layd hold on him, and he left the linnen cloth, and when Christ was apprehen­ded and in trouble, he fled away naked. These men that stay not, nor regard to be throughly dressed, but put on the loose garment of Religion, no marvaile they discover themselves hypocrites, and flip it off againe if occasion serve, that they may scape danger, which they will not engage themselves in.

2. A second cause of hypocrisie is, because men know not God, and they want faith. Icr. 9.3, 4, 5, 6. In the Prophet Jeremie we find this very cause, why men are not valiant for the truth upon the earth, They know now not me; saith the Lord; and thence it is also that they supplant their bretheren and walk with their neighbours with slan­ders, Psal. 9.10. and teach their toungs to speake lyes; Through deceit they refuse to know me, saith the Lord. If men knew Gods Name, they would put their trust in him, and observe him, and live to him. 'Tis because that this faith or trust in God is not rightly planted in their hearts, that men are so uneven in their courses, and betake them­selves so much to their base and unworthy shifts and complyings with others. Zeph. 3 12, 13. They that trust in the Name of the Lord will not doe iniquitie or speake lies, nor shall a deceitfull tongue be found in their mouthes, for they shall feed and lie downe and none shall make them afraid, as it is in the Prophet Zephanie. This trusting we see cures those things that put men to their shifts, they would feed and be at ease and be secure, and that it may be so they are for any way or course to advantage those ends, and therefore will flatter, comply and be any thing with any side: but trust makes them constant unto God from whom they are assured of main­tenance and safety. But the most of men have not this trust in God, as doth appeare when it comes to the tryall. They believe generalities, that God Is, and that he is a rewarder of them that seeke him, and that it is better to obey God then man; yet they faile in the particulars, because their assent unto these is weake. They assent unto these propositions as being true and good, while they are considered abstractly and in the absence of other good or tentations to the contrary; but their assent is not well rooted to hold them firmely unto them, when they see hopes of more ad­vantage [Page 109]in another course, and more profit in another service. Hence it is that contrary affections of Feare, Hope, Love, and the like, get head against this assent, and make a Major-part against it; and so that trust or assent like a weake King may exhort, but cannot command in them. There is some other powerfull Starre in the Court, which wants nothing but the Title of a King, whose Aspect they regard, and so decline the Regall Commands. Some­what else perswades them or awes them, and makes their hearts melt, Josh. 14.8. Ephes. 4.14. [...]. and it is onely the believing Caleb that wholly follows the Lord, when others are tossed to and fro, like small Barks without the ballast of faith, and carried about with every wind, like light strawes and leaves, which are soone removed from their resoluti­ons and yeeld to every blast; they are not tyed unto the Earth with the spreading roots, nor fastned with the Cables and An­chors of the precious and assured Promises concerning them that o­bey faithfully, and of the terrible and most certaine threatnings a­gainst those that goe aside. It is this evill heart of Ʋnbeliefe that makes men depart from the living God. Heb. 3.12.

3. A third cause of Hypocrisie much agreeing with the former, Hypocrites un­resolved. is, that men undertake a profession before they are truly resolved for it. These men are tyed of a sliding knot that soone unfastens. They are as Cicero not thoroughly satisfied in themselves, whom it were better and safer to follow, Pompey or Caesar. They see not Gods all-sufficiencie, Quem sequar nescio. nor are convinced that 'tis best wisdome to cast themselves only upon him. They thinke it were good to have two strings to their Bow. We see faith works a resolution in S^t Paul; When it pleased God to reveale his Son in me, Gal. 1.15, 16. [...]. Heins vertit, non provocari ad c [...]rnem & sanguinem. Prov. 11.14.that I might preach him among the Heathen, immediatly I conferred not with flesh and bloud; that is, presently I went about it, to preach without advising with carnall counsell, whether it were safe or un­safe. I obeyed the warrant and trusted him that gave it me. But now a daies men will be wiser then S^t Paul, and thinke in this sense that of Solomon is true, In the multitude of Councellours there is safety. But this over-much wisdom of theirs makes them hypocrits. It seems by P. Martyrs letter to Calvin that Molinaeus the Lawyer was such an one; P. Martyr knew not what to make of him, nay it seems he knew not hovv to dispose of himself, a man of good parts, P. Martyr, ep. 19. ad Calv. and that vvrote vvel against the Papist, and yet not a thorough Prote­stant. [Page 110]There is a fable that Inconstancie would needs have her pi­cture drawne; but none vvould undertake it, because her shape and face altered so often. But at length Time tooke a Pensill in hand, and because he had no other table to doe it upon, he primed her pi­cture upon man. 'Tis true that all men have too much of her re­semblance, but such men as these have her very face to the life; They vvill be religious, and they vvill not be religious, we know not what they will be.

This comes to passe sometimes also, because of those ingagements that men have to others besides God. It may be they have had some Convictions, and after them some refreshments through the promises of life, and these make them thinke of enclining to God, and they have apprehension that his is a good service; but withall 'tis no wisdome to slight beneficiall friends, acquaintances that are able to doe them good or harme; and thus they become like a peece of iron between two equall load-stones. God draws, and terrours partly, and partly the promises moove them towards God, and particular interests and considerable respects; but then withall the world drawes likewise, and they have propensions thitherward too, and thus being of devided soule, Jam. 1.5. double-minded men as S^t James cals them, no wonder they be, and prove to be hypocrites.

CHAP. VII. Other causes of Hypocrisie. The fourth. Hypo­crites have not a right feare. The fift. Hypo­crites are of a base spirit.

4. Hypocrites have not a right feare. A Fourth cause of hypocrisie is the want of Gods feare, and the too much feare of men. David saith of the wicked man, that the words of his mouth are iniquity and deceit, and he had given the reason before, There is no feare of God before his eyes. S^t Paul alleadgeth something out of this Psalme, Psal. 36.1, 3.Their throate is an open sepulcher, with their tongues they have used deceit; their speech which is made by the helpe of the throat tends unto the ru­ine Rom. 3.13. [Page 111]of others; The poyson of Aspes is under their lips; Inbiare aliorum exitio. Ptyas. [...]. they sharpe their tongues and spet forth poyson, like the Aspes which are small, and blind Serpents which yet do spet forth poyson a far off, and have their name from thence, as some think. And he assignes the same rea­son that David doth, There is no feare of God before their eyes. It is by the feare of the Lord that men depart from evill: Prov. 16.6. Gen. 39.9. Joseph would not sinne in secret with his Mistresse, though the doores were shut and none were in the house, because he feared God. They that doe not so, will make bold with hidden and safe sinnes, as is intimated by that law of God, Thou shalt not curse the deafe, Levit. 19.14.nor put a stum­bling blocke before the blind, but shalt feare thy God, I am the Lord: that is, I heare though the deafe cannot, though the blind cannot, yet I see. The not considering of this, brought that profane speech into use and request, Cautè si non castè, a rule more carefully lear­ned and duly observed among the hypocriticall Monkish fraterni­ties, then any rule of their order.

I adde to this the too much feare of men. Worldly feare pre­vailes with many for shews, as much as worldly ambitions. Ecclus. 2.12, 13 P, Charron. of Wisd. l. 3. c. 10. n. 6. It is the observation of the wise authour of the booke of Ecclesiasticus, Woe be to fearfull hearts and faint hands, and the sinner that go­eth two Wayes; Woe unto him that is faint hearted. And a great admirer of wisdome hath seconded the same observation, That it is a cowardly and servile humour that makes men disguise under a maske. Such an one was Menophantes Bishop of Ephesus, who in the Nicene Councell began to defend Arrianisme, Athan. 2. Apol. but being terrified by the joynt consent of the Orthodox, he also subscribed the Decree against Arrius, though against his mind, as it after­ward appeared. Upon such experiments as these, he spake yet more confidently, who said, Tho. Campanel. Athe [...]s. Try­umph. c. 1. n. 3. It is impossible that a coward should be an honest man or a true friend. And for my part I thinke he spake true, for present some terrour to such a man, and he will re­linquish his friend and honesty to save his skin. And that Religion which he takes up upon feare, not examining the arguments adver­sant to the faith he professes, because of the awe he stands in to the Sword and tribunall, to the inquisition and penalty of Lawes; he will lay downe againe upon the like motives, without entertaining the weighty reasons that might be for his continuance in it. Great fortitude is requisite for the attaining of honesty. They are of no [Page 112]worth nor sincere, who dislike the matter, and yet subscribe the pe­tition, rather then displease.

5. Basenesse of spirit in hypo­crites. Pro. 2 [...].23, 24. Prov 27.6. 2 Sam. 15.6, 12. It is somewhat like to this, which I will adde as a fifth cause, and that is, Basenesse of spirit or flattery. These potsheards co­vered with silver drosse, will dissemble with their lips, and lay up deceit within them. Their kisses of compliance are deceitfull. Yet often times these Absoloms steale away the hearts of them that goe in their uprightnesse or simplicity. I knew an ancient Gentle­woman of so right and sound intentions her selfe, that was often beguiled this way by her children, who after their exorbitances and extreame riots, had learn'd to pretend remorse and teares, which she would call repentance and conversion, after one, two, three, it may be twenty times finding they did but insinuate with her, that they might eate her bread. How successefully then may such a trade be followed by such an one that was never knowne to breake; he may hold on with credit a long time among the godly and charita­ble minded. Mar. 14.45. Had not Judas carried it handsomely, that in the last Act he could be confident he was not yet discovered to be false. It seemes to me by that passage, of his running hastily to Christ, and his vehement expression, Master, Master, and his kissing of him; that it had been his custome to keepe more adoe about Christ, and expresse more glavering observancie of him then the rest. I knew a fellow that had some occasions frequently to resort to the family of a reverend Divine, where because of his ordinary repairing he was admitted many times to prayers, and to partake in the private exercise of that Family about the Exposition of Scripture; who would when all was done, come as he might, and kisse the Bible and a little Cushion, that the good man us'd to rest upon, and be ready to be so officious as to have licked up the dust under the feet of some godly in that house; who yet was discovered this while to keepe a queane, and soone after discovered himselfe by his open leudnesse. Dixit Anaxe­goras atram es­se nivem, Haec [...]aetas mul tos vidit Anax­agoras. Ezcit [...]3.10. Ier. 6.14. These base spirits will be any thing with any people, and for that cause will be religious with the religious. Some are so grosse, men may see their meaning without spectacles. Some spi [...] finer, write in smaller hand. Ezekiel speakes of an Art of daw­bing, and Jeremy of an art of skinning. I know nothing nearer of blood to hypocrisie then flattery. The trencher flatterer, what will he not speake or practise, that he may be fed. The Psalmist [Page 113]cals them hypocriticall mockers in feasts. Rehum the Chancellor and Shimshai the Secretary, are not ashamed that they were tied by their teeth to Artaxerxes, because of his table, Ezra 4.14. Because wee have maintenance from the Kings pallace, or as it is in the Chalde, because we are salted with the salt of the pallace, therefore have we sent and certified the King. And are there not some that will deliver new and nice doctrines, and so become Preachers to a Sect or a partie for the same cause? The Apostle plainly speakes of such, and that they serve not our Lord Jesus Christ, Rom. 16.17, 18but their owne bel­lie, and by good words and faire speeches deceive the hearts of the simple. The Councell-table flatterer, what will he not allow of or consent unto, when the Kings disposition is his Pole-starre? When King Hen. the 8^th cast off the tyrannous authority of the Pope, who more forward then many of his Nobles, that I speake not of Stephen Gardiner and some other Bishops, who yet as the saying is, had every one a Pope in his belly. Right Memucans that will be sure to find good reason for the Kings will. Est. 1.26. Mat. 22.16, 17, 18. The Case of Conscience-flatterers (as I may call them) how they will insi­nuate, we may reade in the example of the Herodians and others that came to Christ. Act. 23.4. Act 24.1, 2. Laudavit nive­as corvi vulpe­cula penna [...]. Io. Geminian de exemplis. l. 5. c. 43. & 72. The Consistorie-Court-flatterer will be sure to be of the same mind with the prime Lords of the Commission, as we see in S^t Pauls triall. And we may joyne Tertullus the Barre-flatterer with them. I might instance other particulars. they are all alike, they answer not their seemings, but most com­monly like some druggs, hot in the mouth, but cold in operations. These base men are compared by some Fryars, that were at leisure to examine the resemblances, to Crocodiles, Panthers, Canker­wormes, Butter-flies; to field-mice, Foxes and the like; which I thinke not worth my time now to declare.

CHAP. VIII. The sixth cause of Hypocrisie. Hypocrites are indulgent to their corrupt affections. Envie. Popularitie. Ambition. Love of riches.

6. Hypocrites in­dulgent to lust. THe maine cause of Hypocrisie, is Indulgence to corrupt af­fections. This is the common root both of Hypocrisie and Atheisme. In the generall, the carriage of Johanan and his con­federates, related in the 42. Chapter of Jeremy, to the 7^th verse of the 43. Chapter, is an example of this observation. When men have not learned to deny themselves, they make Selfe the supreame Law, to which the very will of God must yeeld, and for the main­tenance of which they will shuffle any way. Such men as have not made over all their interests in life or whatsoever else is dearest un­to them unto God, there will be no holding of them to any resolu­tion, Necesse est ho­nestum fit ei vi­le, cui cerpus charum est. Senec. Envy makes Hypocrites. but they will breake with any profession or vow, for the ad­vantage or safetie of those interests; and thus Selfe being deare un­to them, honesty will be cheape, and they will part with it easily. I descend to particulars.

1. Envy makes hypocrites. We see it in the Preachers at Phi­lippi whom Envy thrust into the Pulpit. This made Licinius partner in the Empire with Constantine, to dissemble with him in matter of Religion, and granting liberty to the exercise of Christian Religion: He saw that all mens mouthes were full of gracious­nesse and lenity of Constantine. To me it seemes that it was En­vy which brought him on, as it was Envy which tooke him off a­gaine, which he was not so wise as to conceale, for when he re­called some Edicts for liberty, he gave this reason, Because the Christians prayed for Constantine not for him, Euseb. l. 8. c. 23. l. 10. c. 8, 14.or more then for him.

But this Envy appeares in none more then in Oratours and Wri­ters. We have many that in pleadings and Sermons and writing of Bookes, aime not at the search of truth, but to contradict the o­pinion that hath gotten the start of fame. Alex. ab Alex. Ge. l. 1. c. 23. Such was he that A­lexander Neopolitanus speakes of, who was wasted and pined in [Page 115]himselfe at the Lectures of Francis Philelphus, and therefore took a small, a no-occasion to contend with him. Some cannot endure that what is spoken or writ should come off fairely and with cleare allowance. Hence some study the Art of making eminent men to clash with one another; a conjuring Art, to raise up the spirits (as we may say) of the dead against the fame of the living, or to blurr the reputation of such as died with fame; which practise Philip Pareus observes to have been used by some, who to blemish his fa­ther publish'd some posthume Epistles of Joseph Scaliger. In this, like that paltry fellow that Pausanias speakes of, Narrat. Hist. de vita. D. Parei p. ult. who being never able to get the Mastery in his life time of one Theagenes a famous wrastler, came many a night after he was dead and scourged his Statue which was erected in honour of him. It is out of the same corrupt envious disposition, that others who would be held great reverencers of the Ancients, doe yet find somewhat to say against that which is spoken by men of their times, though it be the same matter and in the same words. It was an handsome policie in that Preacher, who being to speake (I thinke it was) against wanton dances, only englished S^t Chrysostome to the Auditory. Another Preacher objects against the Sermon, as savouring of Puritanisme, and new invented precisenesse and rigidnesse, contrary to that lati­tude of liberty, which Christ had left unto us. But had no more to say, when S^t Chrysostomes Homily was shewed unto him, Esse quid hoc dicam vivis quod sama ne­gatur, Et sua quod rarus tempora lector amat. Hi sunt Invi­diae nimirum (Regule) mores Praeferat an­tiques semper ut illa novis. Martial. l. 5. Epigr. 10. and that his words had been onely translated without the least alteration. The truth is, this partiall and perverse judgement springs not so much from a due respect to the Ancients, as from an envious dise­steeming of the present. Put a moderne name upon the title of one of S^t Pauls Epistles, and haply it shall scarce goe for sound. S^t Paul had experience of somewhat to this purpose in himselfe, he could not please some men, while he was among them, His bodily presence is weake and his speech contemptible. Somewhat there is amisse in every mans doctrine, or in his speech, or in his pre­sence, or somewhat they know not well what; when the fore that causeth all the smart is their envy that it is not more amisse with them.

2. Popularity is another of those corrupt affections, Popularity makes hypo­crites. which ri­sing out of the same stocke that Envy doth, may be, and is often times a cause of hypocrisie. The Monke in the Story could fast fre­quently [Page 116]and long together in a City, where he might grow fat with reputation; Est quaedam sagina laudis. but would presently be extreame hungry in the desart where he had neither bread nor praise to feed in. To be look'd at, to be talk'd of, is the poyson that destroyes many a soule; mens eyes being oft-times the Basilisks that kill good workes with loo­king on them. Digito mon­strari & dicier, hic est. Men may doe much and suffer much too out of pride. To be a sufferer in and for the truth, I must needs say is to be glorious. Mat. 5.10, 11, 12. Basil. Praefat. ad Ascetica. Blessednesse is promis'd to it, Blessed are they that suffer for righteousnesse sake. To be a sufferer for Christ is to be a conquerour with Christ; Yea though thou beest killed (saies S^t Basil) thou shalt more then conquer. Hence there was in the ancient Church such an ambition after Martyrdome, that they sought death more earnestly, then others afterwards sought Bish­opricks and preferments. Sulpitiusin hist. sacr. l. 2. I might say much in the due praise of suffering; but here is the great deceit and mischiefe, that there may be suffering out of desire of praise. Popularity may carry a man to the Scaffold and the Stake; 1 Cor. 13.3. there may be a giving of the body to be burned, and yet not accepted. Is there not a pride in suffering, when men put themselves upon trouble without a cal­ling? The gracious humble heart feares and ventures not till it be sure it heares God call; Mat. 14.28, 29. but then Lord if thou bid me come, I'll cast my selfe with Peter into the Sea. But what shall we say to such as stay not till Christ say, Come! 'Tis to be suspected that they seek the praise of their forwardnesse. Is there not a pride in suffering, when men only mind that one Cause in which they suffer, as if all Gods honour lay at that one stake? They cry out, Gods honour is not regarded, if men side not with them, runne not their way, (though haply they have as great designes of good as themselves) applaud not their doings. Is it not to be suspected, that while they are loud in calling for Gods glory, they are busie Merchants for their owne? What would they doe if their names were laid aside, and that they became forgotten men, and were rendred odious and ignominious, could they suffer ignominy and the laying of their reputation in the darke, as well as they did the publike and solemn Combat? Ioh Picus Com. Miran. Epist. ad Francis. P [...] ­cum. Truly, to me this is the sincere tryall of suffering, To be able to rejoyce (as that noble learned Earle writ to his Kinsman) that Gods glory may be set forth in our ignominy. Againe, such as are sufferers, how doe they thrive by suffering, what nourishment [Page 117]have they received from the bread of affliction; have they learnt to walk more humbly, more conscientiously, more watchfully? more evenly with the world? more close with God? What calmnesse, meeknesse, sweetnesse of spirit doth there appeare in them? If they be bitter and swell, and fume, and chafe, and be impatient at any small thing that they call affrent and disrespect? 'Tis to be doub­ted 'twas not Christs hand, but some bladders that they had got about them that kept them from sinking when they walkt upon the sea of trouble. Besides, how stands their hearts affected for reveng; could they eate them up without salt, as we say, by whom they suffered, when they have recovered advantage against them? Sure this is not the Spirit of Christ. He prayed for his enemies, and bids us doe so; and Steven did it. The Antients followed this rule; Origen bids us love them and take pitty on them. Orig. in Ezek. Hom 13. And we reade of one, that prayed not only for their pardon but a re­ward of eternall happinesse upon them, Lansperg. in pharetra Di­vin. Amor p. 77. (though his expression be somewhat strange) because (saith he) they were the instruments of thy eternall dispensation and providence. The banner over a gracious heart in all the troubles that befall it, is love; and there­fore whatsoever the wrongs be that are offered to such, there is still preserved a spirit of love in it, saith a Divine (now living) sweetly, Ier, Burroughs Moses self-de­nyall, ch 14. p. 2 [...]4. reade the Chap. through­out. whose words I the rather note, because himself was also a sufferer. And he observes further, that he who suffers out of pride and for praise and vaine-glory, loves to make his sufferings known, and boasts much of them. I will not adjoyne any example to his ob­servation, time may discover some to set it off. But I will mention the due honor of Eusebius Bishop of Samosatenum for the con­trary, who was a stout sufferer, for when Constantius threatned to cut off his right-hand, unlesse he yeilded to him, Hist. Magd. Cent. 4 c. 10. ('twas in a dishonest businesse) he offers him his right and left too, rather then he would doe it: This man being afterward commanded into ba­nishment, received his sentence with so much moderation, that he desired the Officers to make no words of it, but to leade him away quietly and in secret: It is thought the people else would have rel­cued him, and done some outrage to the Officers.

What I have spoken of suffering, may be said also of doing; how much doth the desire of popular opinion prevaile with many. No­thing more foolish then to esteem their opinion, whose judgement [Page 118]we doe not approve. An quidquam stultius quam quos singulos contemnas, eos cliquid put are esse universos, Aelian, A thousand blind-men see no more then one; and yet as if there were some great matter in the common cry, we take many times that course that is voiced up by them, whom yet single we account not able rightly to judge. This is the weake­nesse of many, they leave the good way, the right way they are in, because a croud of people cry after them and say, That is the wrong way, you must turn upon the other hand. They that are sin­cere and resolved will goe the way that they know to be right, Gloria nostra est, testimonium conscientiae no­strae, Aug. as counting it their glory to have the testimonies of their consciences with them, if they have company they are better pleased, but if not, yet they will goe alone rather then goe wrong. But the most fol­low the multitude. Hier. Ep ad Iu­lian. Animalia gloriae, popula­ris aurae vilia mancipia. S^t Hierom calls them Creatures of glory, Slaves to popularity. How will some of the wiser and sober Hea­thens condemn these men, and rise up in judgment against them. One of them said, One is to me instead of the people, and the people to me are but as one man. Another, when his friend asked him why he used so much exactnesse in composing a discourse that would come into few hands, A few (said he) will serve, one will be enough, no matter if there be none that see it. Another to his friend. Senec. Ep. 7. I write not this for many but for thee, we are a great au­dience to one another. Seneca that recounts these, would be now adayes esteemed a strange kind of man, who in another Epistle, writes thus to his friend, Epist. 32. Thou enquirest what it is that pleases me most of those things which I heare concerning thee. It is this, that men doe not talk of thee at all, and that when I ask after thee, most men know not what thou dost. Our times are of another temper, men would faine be the Town-talke, and doe somewhat that may be carried down into the Country every where by the running­post.

3. Hypocrites Ambitious. Another corrupt affection to which while men are indul­gent they lose their integrity, is ambition. Where that boyles in a mans heart it will make him any thing for his ends. Opta [...] Milev. adv. Par [...] l. 2. ver [...] fin. Optatus layes it to the charge of the Donatists (as rigid as they were) that they were ambitious and gaped after preferments. Jacob will put on his elder brothers clothes to get the blessing. This is right Mac­ciavellisme as they call it. They say one of his principles was; That the appearance of virtue is only to be sought, because the use of it is a trouble, but the credit of it an helpe. Cardinall Granvell [Page 119]assured the Prince of Parma in his letters, that N. Prince of N. Fam Strada de Bel. Belg l. 2. Dec 1. was much addicted to the reading of that Authour. If he were so, and suckt such principles as these from him, he could not be sound in religion. Asterius the Sophister was perfect in them; Athanas. Orat. 2. contra Arrian. he pre­tended himself a Christian, but in the tenth and last persecution, he sacrificed to the Idols to save his skin; when peace was resto­red, he againe became a Christian, but still minded his game to rise; and therefore after Constantines death, Niceph. Hist. l. 8. c. [...]3. he upholds the Ar­rians side, in hope by their means to get some rich Bishoprick. He would be any thing for a fat preferment. 1 Cor. 13.7. Ambition is the ape of charity, and beareth all things, it can stoope, and drudge, and comply to rise. Petrus Blesensis, Petr. Bles. Ep. 4. an Arch-Deacon that was sometime Chancellour of Canterbury, but being a Court-chaplain had occasion there to attend and observe, writes to his friend the miseries of expectants, and the base and sordid way's taken for preferment; right hypocrites, ready to act any part, yea the part of slaves that they may come to rule. Ʋt dominetu [...] alijs prius ser­vit: curvatur obsequio ut [...] ­nore donetur. Within a few yeares after the Church enjoyed peace and wealth, there were so many allure­ments to religion, that no marvaile if many unsound men joynd themselves to that profession, especially to get the favour of Prin­ces, and the dignity of an Episcopall-chaire; for indeed they soon turn'd it from a burthen into a dignity, and coveted Lordly titles. Even in Tertullians time, Bishops gate the title of Chiefe Priests; Tert l. de Bapt. Optat. adv. Par. l 1. Cod. Can A­fric. Can. 39. in Optatus, Princes of Priests. So that the Councells of Africk were forced to decree against them. But no Canons or Coercive Laws were ever able to restraine the violence and rage of this hu­mour. It hath taught men to abuse religion it selfe, and the preten­ses of tendernesse. Hubert Walter Archbishop of Canterbury, Goodw Catal. of Bishops in Hubert. An. 1133. and at the same time Lord Chancellour and Lord chiefe Justice, (places very inconsistent and improper to be joyn'd together in one man) pretended a wearinesse under that double burden, and that the charge of his Church was sufficient; but it was (saith mine authour) because he thought the King could not want him, and would entreat him to hold those Offices still. A man can hardly be sincere that hath aspiring thoughts. 'Tis the contented man that probably is most incorrupt. Bolton, Qu [...] ­tuor Noviss. p. 165. Such an one as Justice Ni­cols was; whom K. James would usually call, The Judge that would give no money. The man of high thoughts will give money [Page 120]and conscience too rather then loose the place. Some that have no money to give, buy preferment with zealous preaching, loud in­vectives against the sinnes of the times, pretended sufferings for conscience. Jerard Ruff a Sorbonist was so hot in the Pulpit, that the Papists pul'd him out of it. But it appeared he had an eye to his advantage out of it. By this suffering he wrought himself deeper into the liking of the house of Navarre. He saw a better dore open, then to languish away in the Sorborn Colledg, and goes over to Cal­vins side; but when he had got an Abbey and afterwards a Bishop­rick, he had what he gaped for, and then grew remisse in his for­mer course, Beza in vita Calv. as Beza notes, and forsook the part of the Queen of Navarre his old Lady and Mistresse, he had then gotten belike a better Master.

4. Love of riches a cause of Hy­pocrisie. Mar. 10.17, &c. I have but one instance more, and that is that the corrupt af­fection of a worldly mind, or the love of riches, is in many the cause of hypocrisie. There is one that we reade of that was very forward to come to Christ and to enquire after Heaven, He came running, and kneeling to Christ, asked him, Master what shall I doe that I may inherit eternall life. But for all this forwardnesse, and this questioning, he was no fit man to make a Disciple of, for he had a worldly mind, he was all for what he could get, how to inherit; but would not part with what he had; One thing is lacking, goe sell that thou hast and give to the poore. But he would not heare of such a religion. A religion that a man may gaine by, shall have many followers. But talke of parting with, and he is gone. He went away sorrowfull, for he had great possessions. Rich Christ many are willing to follow, and him it is that the Popish Monks serve, whatsoever pretense they make of a vow of poverty. This the Monks saw in one another, though they would not see it in themselves. The Dominicans who perceived that the Francis­cans brought all the grist to their own mills, Joh. Vitodura­nus in Chron. apud Hospin. in hatred and extreme indignation against them, use sometimes to paint the Franciscans god (as they cald it) in their Churches, the image of the crucifix, not Christ naked upon the crosse and crowned with thornes, but crowned with gold, and cloathed with scarlet and purple richly embroidered, with a girdle set with precious stones, and his very feet covered with gold wrought slippers resting upon a footstall, not peirced with nayles, and so stretched forth upon the crosse. To [Page 121]shew what a Christ it was they served. And in other places, to discover further what they thought of that Order, that their en­deavour was not to enrich Christ or cloath him, but to use the de­vise of much devotion to get money to themselves, they exprest their conceit by picturing naked Christ upon the crosse, with one hand nayled, but the other hand in a purse which hung by a girdle about his middle, with a company of Franciscans standing at the foot of the crosse to receive the money from his hand. These are counterfeiters of strict devotion, deceitfull workers, earthly min­ded Hirams that worke in copper, which hath no more then a shew like gold. Jesus hath many lovers of his Kingdom, Gemin. de Ex. l. 2 c. 17. Th. a Kempis de imitctione Christi. Euseb. Hist. l. 6. c. 34 1 Tim. 6.9, 10. but few bearers of his crosse; many that love his table, few that imitate his abstinence. All would rejoyce with him, few that will suffer any thing with him or for him. Many follow Jesus to the breaking of bread, few will pledge him in the cup of his passion, as a de­vout authour complains. They were the rich men among the Chri­stians that soonest shrunk from Christ in the time of persecution under Decius; so true (saith Eusebius) is that of our Saviour, A rich man can hardly be saved. The Apostle gives us the reason of it; They that will be rich fall into temptation and a snare, and into many foolish and hurtfull lusts; for the love of money is the roote of all evill, which while some coveted after, they have erred from the faith. Men erre to the faith and from the faith, for money sake. They are backward and forward as they see their gaine lyes. Hist. Magdeb. Cent. 4, c. 11. Like Eustathius Bishop of Sebaste, who held either with the Homou­sian or Homoiusian confession, as he saw would fit his turne best, and so that he might make sure worke to hold his Bishoprick. This thing the Author of the MS. History of some late Bishops, whom I have often mentioned, pleasantly but yet truely notes of D^r Kitchin Bishop of Landaffe. You shall have the story in his words, ‘In the 37^th. of Hen. 8. D^r Kitchin being made of an idle Abbot, a busie Bishop, and wading through those hazardous times that ensued till the first yeare of Qu. Elizabeth, to save himself was content to spoile his Bishoprick, Sathan having in those dayes more care to sift the Bishopricks then the Bishops. Else how is it possible for a man of that ranke to sing, Cantate Domino canticum novum, foure times in 14. yeares and never to sing out of tune, if he had not loved the Kitchin better then [Page 122]the Church.’ I will content my selfe with this instance alone to the point I have in hand, that covetousnesse made him an hypocrite, so that he could dissemble all religions with the time, to be the Popes sworne servant while he was an Abbot, an half-pupist when King Henry had cast off the Pope, a Protestant under Edw. 6. a down-right Papist with Q. Mary, a Parliament-protestant again when he took the oath of Supremacie under Qu. Elizabeth; Camb­den calls this man the calamitie of his See. A man truly very odious, and so are all they, who account gain to be godlinesse, and there are not few that doe so. I delight not to dwell with such base company, and will therefore shut up this matter, and hasten to that which only now remaines, The cure of Hypocrisie.

CHAP. IX. Of the Cure of Hypocrisie. The difficultie of the Cure.

I Have endeavoured according to my poore skill, Hypocrisie hardly cured. to reveale unto my patient what his disease is, and haply some things that he knew not by himself, Hypocrat. l. 1. Prognostic. n. 2. Ioh. Damascen. Aphorism. certe in medicina immensa pro­sunditas est. Operari autem secundum libros abs (que) persecta ratione & so [...] lerti ingenio molestum est. Hos. 6.4, 5. and therefore by the rule of Hypocrates the father of Physitians, I should be trusted with the cure: I'le promise faithfullnesse in the undertaking, and to be carefull, and will call in others to assist and advise. And this is all I can promise; seeing he that said, there is a great depth in this Art, and that it is not enough to worke by books, hath made me almost despaire. But most of all because I find hypocrisie so hard to be cured, that God himselfe is upon a consultation what to doe in the case. O Ephraim what shall I doe unto thee? O Judah what shall I doe un­to thee? we see the difficultie by the doubling of the words, what shall I doe? what shall I doe? the disease in them was hypocrisie, their goodnes was as a morning cloud, and as the early dew it went away. God had tryed many courses with that people. He had ap­plied forcible things, of strong operation, and yet they would not prevaile. They were rough and uneven timber, hardly to be squa­red and brought straite. I have hewed them by the Prophets. The [Page 123]originall word there signifies to dig as they doe in quarries, [...] Chatzabh, To Dig, Deut. 6.11. To Cut, Isa. 51.9. To Hew, Pro. 9.1. to cut as they doe stones prepared for a building, to hew as they doe tim­ber. The Lord had digged and cut them, but they would not be square and polished. Openly profane persons are better wrought upon then hypocrites. These gritty stones of a broken quarry are not smoothed so easily as the hard marble. They are timber full of knots and crooked, fit for ship-work it may be, to play with all weather upon a tossing and beating sea; but not easie to be made plain and handsome for Church-work which is Gods building.

The cure is also the harder for this reason, Joh. Fernel. de Abditaer. caus. l. 2. c. 17. because as Physitians observe, some medicaments which they call benigna, kind and fa­vourable medicaments, if they be any way hindred of their end which is to purge, they turne to the aliment of that humour which they should cleanse; so those kind and gentle remedy's, the sweet promises of mercy in the saving blood of Jesus Christ, which are the most effectuall to worke upon the hardest and most stubborne sinners, yet doe ordinarily lose their effect upon hypocrites, and doe unhappily serve to the nourishment of their misperswasions or worse and tougher humours.

I will apply of both sorts, some more mild, others more cut­ting; and after the giving of some preparative, I will fit the me­dicaments to the causes of the disease, according to the method which I considered in the discourse we last parted from: Avicen L. Ca­nonis, versus ab Arabico, per Gerard. Cre­monens. l. 1. Fen. 4. c. 31. for this I find to be a rule in Avicen, first to cure that which is the cause, without which the disease cannot be cured, as an oppilation must be remooved before the feaver. I will also observe another dire­ction of the Physitians, which is, That [...]edicaments must be made pleasant, so that the virtue of them be not hindred, Fernel. Meth. Cur. l. 4. c. 7. they must be pleasant in their colour, smell and tast, because distastfull things are not easily taken or kept. I will make them pleasant by inserting here and there some histories and similitudes as I have done all a­long; but more sparingly, because the virtue of the former dis­courses was heightned and strengthned by histories and experi­ments, which were therefore necessary, Flostuli medi­cinales, ex l. 1. Cornel. Celsi. Morbi non elo­quentia sed re­medi [...]s curan­tur. but here they will serve but for tast and colour, the virtue being in the wholsomenesse of the receipts, which I must not be curious in, but plaine, remembring that of Celsus a famous Physitian, That diseases are not cured with cloquence but with remedies.

CHAP. X. The preparative to the medicaments for the cure of Hypocrisie. The praise of Sinceritie.

I will offer nothing to be taken for preparative before the ap­plying of other medicaments, The prepara­tive to the cure of Hypocrisie. but only that I desire a serious consideration of the loathsomnesse, deadlinesse and danger of the disease, and the sweetnesse, comfortablenesse and preciousnesse of the health of Sinceritie. Concerning the former of these, I will say no more, but to send back my reader to the Symptoms, but especially the prognosticks already declared. But for the other, what can be said sufficient to commend health, I meane sinceritie. We may breake forth in this as he did; Tho. a Kempis, de I mit. Christi [...] l. 3. c. 10. ‘I will speake once againe unto thee O Lord and will not keep silence; I will speake in the eares of my God, my Lord and my King who dwells on high. O what sweetnesse O Lord hast thou provided for them that feare thee, for them that serve thee with their whole heart? 'Tis great honour, great glory to serve thee, and to contemn all things for thee. They shall find the most sweet consolation of thy holy Spi­rit, who for thy love cast away all carnall delight. They shall obtain great freedome of spirit who for thy sake enter the narrow way and neglect worldly cares. O acceptable and sweet service of God, whereby a man is made truely both holy and free. O holy state of religious service, whereby man is made equall to Angels, acceptable to God, terrible to Devils, welcome to all the faith­full. O much to be desired and embraced condition, whereby we attaine the chiese good, and joy never to end.’ Sinceritie is the very Queen of virtues, she holds the throne and will be sure to keep it. The calme bright day ends at night, the brave fresh rose withers and dies in his hand that holds it, but as M^r Herbert sweet­ly sings, Divine Po­ems, p. 80.

Sincerity is so acceptable and pleasing unto God, that he loves all them in whom he finds it, and passeth by many failings in them for it. Gen. 5.22. Gen. 17.1. Lepama. LXX. [...] Joh. 3.21. Col. 1.10. Ps. 119.80. 2 Cor. 11.3. 2 Cor. 1.12. King Asa was a man full of infirmities and some grosse ones too, yet God counted him a perfect man; he had a good and honest heart. God loves them; for they walke with God, or be­fore him, in his face, as both the Hebrew and the LXX. expresse it; They doe the truth, as Christ phraseth it, or as the Apostle, They walke worthy of the Lord; their hearts are sound in his precepts, so that they need not be ashamed; They follow the simplicity that is in Christ, that is, they looke at the truth of Christs Gospell, ap­prehend and judge of it without all mixture or corruption of fleshly conceit and wisdome. They have their conversation in the world, in simplicity and godly sincerity; doing good without squinting at ends of credit, ease, gaine or content. Rev. 2.13. Though they dwell where Satans seate is, they hold fast Christs Name and deny not his faith. And such as these he trusts, as we use to say, we dare trust a faith­full servant with untold gold, that is, in the midst of great tempta­tions; for they will not betray that trust, Act. 16.15. [...]. A­dag. seu aenigma quod Plutar­chus tribuit Numae. Judg. 9.13. nor revolt from him. Hee causeth his servants and people to respect them and judge them faithfull. They offer unto God the pure Grapes of a pruned Vine, and such wine cheareth both God and man. How God accepts it appeares by all that I have said, how precious the name and memory of such a man is among men, though I might fetch many examples out of the holy Scriptures and other Histories, I will only content my self with that one of that renow­ned Poet Francis Petrarch; Hieron. Squar. Zaphicus in vita Petrarche. he had a very beautifull sister about 20. years of age, whom Pope Benedict the 12. did most vehement­ly affect, and sollicited her brother Francis to procure for him, promising him many honours, yea and the dignity of a Cardinall, but he having God before his eyes (saith mine Authour) to whom nothing is hid, before whom nothing can be dissembled, told the Pope with indignation, That he would not weare an hat bought with so foul a price. And when afterward the Pope being im­patient in his lusts, bribed her other brother Gerard, & by his means obtained her, he left Avinion where then the Popes Court was, and his preferments too, and all his hopes, rather then he would endure to have his conscience stained. Me thinkes this one Act of preser­ving his integrity makes him more to shine then all his famous ver­ses [Page 126]and other bookes though excellent in their kind. Sincerity is a mans honour, and who would not be spiritually ambitious of this honour. Whereas on the contrary, the hypocrite when he is dis­covered is odious both to God and man. I will only shew it in one example. Epist. Calv. ad Grynaeum. Peter Charles, being expulst the Sorbonne, came first to Geneva, then to Lausanna and other places; but being found out every where that he came, that he was not right, and so receiving no encouragement, he went backe and reconciled himself to the Romish Church; but yet after this stept over to our side, but then presently falling foule upon Farel, Calvin and Viret, and nibling at their doctrine, a Synod held at Berne condemned him as a slanderer. Hereupon he betakes himselfe into the parts of Brabant, where he fell to open rayling against the Protestants. Upon which service he went to Rome, in hope of a fat morsell, as the reward of his barking and snarling, but there he was received with scorne and contempt, and being opprest with extreame po­verty, and the loathsome French disease, with much adoe obtain'd roome to die miserably in an Hospitall. Thus we have before our eyes a wretched spectacle of a man neglected both of God and man, received of no side, because not constant to himselfe. They say Ro­ses grow the sweeter when they are planted by Garlicke; let the odiousnesse of hypocrisie make us more sensible of the excellency of sinceritie. Dan. 1.4. The sincere ones are those men without blemish that are fit to stand before the King of Heaven; when those others hee will not endure in his sight. The world takes notice that the up­right are Gods favourites. Luther was knowne to pray oft with intention of mind and zealous fervency, that so long as he lived Ger­manie might be quiet; and had often profest that he firmly believed it would be so, that Gods word might have a little space and free­dom to spread it self; wherupon one Nicolas Mark a godly Citizen of Frankfort was wont as often as he heard any rumours of war, to say, I feare it not so long as Luther lives. See what an esteem there was of honest hearted Luther, men thought God would deny him nothing. But for the hypocrite he will doe nothing, his very pray­ers are an abomination. Let these two considerations be first taken down by way of preparative.

CHAP. XI. The first Medicament. Faithfull attendance upon wholesome Preaching. A powerfull and searching Ministrie.

1. Hypocrisie cu­red by an wholsome and searching Mi­nistry. Hos. 6.5. Ezek. 3.17. BEcause hypocrisie is caused by an unsound entrance into the profession of Religion; attend upon the Ordinance appoin­ted for thorough Conversion, the word in the powerfull Ministry of it, which serves for the convincing of the soule; the word in the mouth of the Prophets, which cuts and hewes the conscience. The Lord hath set his Prophets to be watch-men to receive the word at his mouth, and to warne men from him, that they may save their lives; 1 Kin. 6.7. to be worke-men to use their hammers and axes and tooles of iron, for men are not as the stones for the Temple made ready before, but must be hewed and smoothed by their mi­nistery. Submit your selves to their ministery, to the edge of their word, Rom. 7.7. to the sharpe law preached for the awaking and rowsing the sleepy conscience, the unbroken heart. Wait on the Ministry of the Law, which will worke in you the knowledge of your estates and of sinne, that the secrets of your hearts may be made manifest, that yee may fall downe on your faces and worship God, 1 Cor. 14.35. Heb. 4.12. and re­port that God is in them that speake. Receive the wound of that sharpe and two-edged-Sword, which pierceth between the joynts and marrow, which pricketh the heart; Act. 2.38. that Word which beates the soule from all her subtill shifts, washes off her colours and daw­bings, convinceth her thoroughly, shews her what a desperate ser­vice she is in while she serves sinne, but that the service of God is perfect freedome. The man that is thus convinced knows what he doth, when he enters into Christs service, and having his eare bored will abide with him for ever.

Wait also upon the entrusting word, that yee may learne skill in the trade you take up and professe, that ye may thrive in it. Resolve to follow the counsell of the word, as David did, Psal. 73.24. Thou shalt guide me with thy counsell, and afterward receive me to glory. Our [Page 128]owne counsels will be our confusion, his counsels will bring us to glory. Psal. 106.13. Psal. 107.11. But proud and self-wise hypocrites, will not wait for his counsels; nay more, they contemne the counsell of the most high. That people whom the Lord so complaines of, were the Jewes who had and boasted of the Law, it was read daily in their eares, they would come and sit before the Prophets, Ezck. 33.30, 31 and say to one another, Come I pray and let us heare what is the word that commeth forth from the Lord; but they are like Princes that have a Councell of State, but they count that but a meere formalitie of estate; but they have a Cabinet councell, a closet councell besides, a Councell of Privado's of men in all things under the same interests, and these only have their eare and their advise is observed. So it is with hy­pocrites; and while it is so, that men have their whispering, pri­vy-staire Councellours, Satan and the world, men will be hypo­crites. But as Elihu excellently to Job, Surely it is meet to be said unto God, That which I see not teach thou me, if I have done iniquity I will doe no more. Lord doe thou direct my errours, doe thou correct my miscarriages, that which I misse and faile in doe thou give me light in, and set me right; I resolve to follow thy advises, and if I have offended, yet it displeases me that I have done so, when thou reclaimest me I will doe so no more, and if I mistake the way, when thou tellest me of it, I will turne and take the other path. This is the mind of the sincere, & this will keep a man in the path of righteousnes. A learned Divine reports it of S^r Thom. Thin, that he was so tender that he would undertake no busines be­fore he was fully perswaded of the lawfulnesse of it, both by cleare Texts of Scripture and the approbation of most learned, and consci­entious Divines, he made scruple not only of committing the least knowne sinne, but of imbarking into any action which was questio­nable among those that love the truth in sincerity. This shew'd him to be sincere, and made and kept him so, and preserved him in the integriry of his wayes. O take heed that ye be answerable to your profession and to the word that ye are hearers of; as ye carry a Bible in your hands, so let that be your Master, as S^t Cyprian was wont to call Tertullians works, and while ye hold that in view, listen not to the close whisperings of the Jesuite at one eare for mat­ters of Religion, nor to Nicolas Macchiavel at the other for busi­nesses of policy. Forraignes when they come into any Court use [Page 129]to informe themselves of two things especially in a State, of the Counsell of State, and of the Kings foole: if the counsell be wise and vertuous, and the foole simply plaine and honest, thence they gather evidences of a well-governed State: but if the Counsell be shallow and corrupt, and the foole more knave then foole, thence they collect the weaknesse of the State. Your soule-state cannot be safe, if ye hearken to the foole and to rotten counsell that follow private Interests. Those counsels will destroy a man, D. The Mori Ʋtopia l. 1. though they have the shews and colors of profit, as S^r T. More in his pleasant and witty fiction, makes his friend Raphael discourse concerning those counsels that are given to Princes to enrich themselves by the en­hanching and imbasing of coynes, questioning upon old and forgot­ten penall Statutes, selling of licenses for Monopolies and the like. They will make the people poore first, and then afterwards the Prince too. Gods counsels are counsels of equity and righteous­nesse, and enriching and establishing counsels. Walke therefore after the word, credit it, esteeme the wisdome of it, honour the Soveraigntie and Royalty of it, set up no law against that law; maintaine not a close counsell to contradict the results of this coun­sell; keepe in your bosomes the Aviso's of this holy and wise boord; locke up the maximes of the Scripture in your breasts. See my Exercit. on Mal. Digres. on Ch. 4.4. Remember the Law of Moses, delight and meditate in it. It will advise you against the consultations, and preserve you from warping to the corruptions of the Malignant; as David found it in his experience; Psal. 119.23. Princes did sit and speake against me, but thy servant did meditate in thy Statutes. Let your secret meditation exceed your table-talk discourses. You shall praise your counsell best by following his advise. Believe not the prating-sollicitor who takes you off from the course prescribed by your learned counsell, as if he had found out a more compendious and expedite accommodation; assure your selfe he will gull you, and leade you a great way about. The straitest way is the nearest way, I mean the equall and upright way; and all Gods wayes are equall. If Jacob had been content to have kept that way, and kept his honesty, he had sooner and more easily obtain'd the blessing, which he was like to have lost, through too much haste and greedinesse to catch it. He hearkned to his mothers counsells, and it would have had a desperate issue, but that God was carefull of him, and turned all to the best.

CHAP. XII. The second Medicament. The right knowledge of God and believing in him.

2. LEarne to know God aright, To know God aright, cures hypocrisie. Heb. 11.2, 6. and to believe in him. Faith will marshall and order every action and affection. By it the Elders obtain'd a good report; without it it is impossible to please God, for he that commeth to him must believe that he is, and that he is a rewarder of them that diligently seeke him. As they say, there is no service to the Kings, be assured there is none like to that of God. Be perswaded of, and get as many experiments as ye may of the Divine Providence. Isal. 75.6. Could men believe that promotion comes neither from the East nor from the West, nor from the South, but that God the Judge putteth downe one and setteth up another; That life it selfe (for which all promotions are sought) depends not on nature, but is in Gods hand; this would take them off from all servile dependances and respects, and make them pro­fesse his name boldly, and evenly, and without halting. Faith be­ing seated in the heart would cleanse the whole heart, and diffusing it's vertue as a leaven would season every affection, alter the taste of every appetite, strengthen every propension to good, fortifie the soule against all evill. Nothing else will be able to doe so much worke. Opinion let into the understanding may be against one sinne; a fancie taken against another; a customary life against a third; but haply all this while, while one sinne is shut out, another may be let in; perhaps vanity may be banished, but in the place of it, covetousnesse imbraced. The Phylosopher when he would per­swade his King to settle his Court and place of habitation in the heart of his dominion, laid before him a Bull-hide ready tanned, upon which when he stood upon any one side of it, and so kept downe that, the other side would rise up; when he removed to the side that rose up and kept downe that, then the side which he came from would rise as high; but when he stood in the middle, he kept downe all alike: So is a King whose Court is in some reasonable equality of distance from all the confines of his dominions: Faith is [Page 131]this King, which dwelling in the heart makes provision against e­very rebellion, keeps downe every mutiny. Ulric. ab Hut­ten, eques in E­pist, ad Card. & Episc. apud Wormuciam.Faith will carry men thorough duties with courage and chearfulnesse, stopping their ears against allurements, and guarding their hearts against terrours. Which appeared in that resolute Germane Knight, who undertook Luthers cause, who among other things thus writes to the Cardi­nals and Bishops assembled at Wormes against Luther: ‘I will go thorough with what I have undertaken against you, and will stirr up men to seeke their freedome: Such as yeeld not to me at the first, I will overcome with the importunity of my wholesome ad­monitions. I neither care nor feare what may befall me; being prepared for either event, either to ruine you to the great benefit of my Country, or my self to fall with a good conscience. Ther­fore that yee may see with what confidence I contemne your threats, I doe professe my selfe to be your irreconcileable enemy, while yee persecute Luther or such as he is. No power of yours, no injury of fortune shall alter this mind in me. Though yee take away my life, yet this well deserving of mine toward my Countries liberty, shall not die. Yee may hinder my designe for the present, and prevent it for the future, but ye cannot hin­der, but I shall be remembred unto posterity. I know that my endeavour to remove such as you are, and to place worthy Mini­sters in your roome, is acceptable unto God. And in the last judgement I trust it will be safer for me to have offended you, then to have had your favour.’ With much more of such language as this he goeth on in his large Apologeticall letter for Luther against the Pontificall Clergy. Faith sings the same note in all estates. When David was in the Cave, whither he fled from Saul, Psal. 57.7. he sung the 57^th Psalme which he then composed; My heart is fixed O God, my heart is fixed, I will sing and give praise. And after­wards when he tryumphed over Hadadezer the King of Zobah, he composed the 108^th Psalme, and sung the same words, O God my heart is fixed, I will sing and give praise. Psal. 108.1. Faith taught him the same Song in the Cave, and upon the throne, still in those so much different conditions, My heart is fixed O God, my heart is fixed or prepared. And so was Luthers heart fixed by faith, not to be sha­ken with those threats and troubles which made Melancthon trem­ble; for which he friendly, but yet very roundly chides him in his E­pistles; [Page 122] ‘In private troubles I am weaker and thou art stronger; Epist. ad Me­lan, An. 1549. Thoudespisest thy own life, but fearest the publike cause; but for the publike I am at rest, being assured that the cause is just and true, yea that it is Christs and Gods cause. I am well nigh a secure spectator of things, and esteeme not any thing these fierce and threatning Papists. I beseech thee by Christ, neglect not so the divine promises and consolations, where the Scripture saith, Cast thy care upon the Lord, waite upon the Lord, be strong and he shall comfort thy heart.’ And in another Epistle, ‘I much dislike those anxious cares, An. 1530. which as thou writest, doe al­most consume thee. 'Tis not the greatnesse of the danger, but the greatnesse of thy unbeliefe. John Hus and others were under greater danger then wee. And if it be great, he is great that or­ders it. Why doe you afflict your self? If the cause be bad, let us renounce it; but if it be good, why doe we make him a lyar who bids us be still. As if you were able to doe any good by such unprofitable care. I beseech thee thou that in other things art va­liant, fight against thy self, thine own greatest enemy that putst weapons into Satans hand.’ I might adde more out of him, but I am too long in a particular; faith is of generall virtue, to order the whole life in holinesse; 1 Co. 1.30. Christ is thereby made unto us Sancti­fication; our corruptions are thereby mortified, the strong walls of Jericho fall down before it. Heb. 11.30. Isa. 40.31. Faith fetcheth assistance from God for all duties; these waiters upon the Lord renew their strength, they mount up with wings as eagles, they run and are not wearied, they walk and doe not faint. Faith inables us to use all the holy or­dinances for our strengthening lively and profitably. The word profiteth, when 'tis mixed with faith in them that heard: the Sa­craments comfort and confirme and make us to grow, when they are received in faith. 'Tis weaknesse that makes hypocrites; but faith feeds us with both these breads. Acts 15.9. They are foule humours that breed hypocrisie; but faith purifies our hearts. Faith keeps a watch and a guard upon the soule, that foule and diseased things enter not. It is folly and blind conceit that makes hypocrites, they childishly think 'tis good to have two strings to the bow, two stooles to sit upon, two friends to trust in; faith shews us the fullnesse of God, the fullnesse of his promises. This it is we must labour for, to believe matters of salvation, that is, to assent unto them, as good, as ne­cessary, [Page 133]as worthy to be embraced; not only considered in them­selves and without encombrance; but while compared with pre­sent losse of sensuall good or present infliction of any sensible evill. Then we shall not faint (as hypocrites doe thorough the want of this cleare assent) but though our outward man perish, Cor. 4.16, 18. yet the inward man is renewed day by day; while we looke not at the things which are seen, but at the things which are not seen; for the things which are seen are temporall, (and these are the things that work upon the weake and poore thoughts of hypocrites,) but the things which are not seen are eternall; (and the sight of these things will make us sincere.)

CHAP. XIII. The third Medicament. Resolution for God and the truth.

3. BE throughly resolved for God, Resolution an help against Hypocrisie. and for the truth which ye take up to professe. Let resolution chaine ye as Ʋlisses was to the mast of the ship, that he might be secured from the chaun­tings and enticings of the Syrens. 'Tis because men are not tyed to God, that they leape over-boord so often; being fondly allured to leave God and hasten to the embraces of seeming beauties. Re­member therefore frequently the vow made in Baptisme. A triple cord that was which would not be easily broken if men would tye it hard upon them. Ye then were bound, to faith, to obedience, to renounce the Devill, the world and the flesh. Tit. 2.12. The Gospell calls upon you to doe it again. The grace of God which hath appeared unto you, teacheth you to deny ungodlines and worldly lusts, to looke as strangers upon them, to shake hands with them, [...]. to be of a denying behaviour and to say no to all such like provocations. Renew co­venant often with God, get stronger ropes and tye them with a sure knot that they may not slide. We bind men because their words are not to be trusted. Hypocrites doe breake their words. They are full of proffers and professions of love and honour and service. They offer as Zarah did, but they draw back their hand, Gen. [...]8.28, 29. yea though a scarlet thread be tyed about them, though there hath a sensible [Page 134]notice been taken of them. Be so resolved as to take an oath upon it, Psal. [...]19.106. with David; I have sworne and will performe it, that I will keep thy righteous judgements. See how solemnly they lift up an oath in Ezra's time; Let us make a covenant with our God accor­ding to the counsell of my Lord, Ezra 10.3, 5. and of those that tremble at the commandement of our God, and let it be done according to the law. And they sware. But if as that profane man said, oathes may be played with as children doe with chuckstones; then there must be some signall ratification; We make a sure covenant and write it, and our Princes, Levites and Priests seale unto it: Be resolved, be of Luthers mind, to goe thorough howsoever; or else you will be driven in with the next storme, and run away at the sight of the first enemie. Be ballasted with resolution, and then ye may endure the beating waves. Resolution keeps Ruth with her mother, Orpah is the hypocrite that complements with God, but likes Moab better where she saw a certaintie. Resolution makes a man a rock that beats back the darts of tentation shot against him, a rocky promon­tory that washes not away though the surges beate upon him con­tinually. What a strong rock was S^t Basil the great when the Em­perour Valens had brought over many Bishops to Arrianisme, partly by faire words and preferments, partly by imprisonments and others terrours, only Basil would not turne. He sent a great Courtier to him, who advis'd him to yeild to the time, and not sleight the friendship of the Emperour, nor the greater prefer­ments he might have. Socrat. Hist. l. 4. c. 26. Sozom. l. 6. c. 16. Theod. l. 4. c. 19. To that, Basil answered, That 'twas for chil­dren to be wonne with such toyes, and as for the Emperours friend­ship, it was not to be accounted of, if it must be bought with im­pietie. The great man being moved, began to threaten him with ba­nishment, tortures and death. Basil answered, the earth is the Lords, and the fullnesse thereof; as for tortures what can they doe upon such a poore thinne body as mine, nothing but skinne and bone. Another time, Eusebius Governour of Pontus being much enra­ged against this same Basil, told him he would teare his very liver out of his bowells: Truely, said S^t Basil, You shall doe me a very good turne in it, to take out my naughty liver which inflames and diseaseth my whole body. And this resolvednesse is much fortified by vowes, which bind men strongly, as we see in the case of the Gibeonites, Iosh. 9.19, 20. and of the Benzamites; because vowes or oaths made [Page 135]before God, Iud. 21.2, 6, 7, 14, 19, 20. which may not wilfully be broken without incurring Gods great displeasure, and the judgments under which he that sweares layes himself, in case he breaks his oath; for vowes are de­liberate and resolved promises, according to the definition of them which we find in the Casuists, Fred. Balwin. de Cas. l. 2. c. 8. Azor. To. 1. In­stit. l. 11. c. 14.That they are promises made to God out of the judgment of reason and purpose of the will: So that these three things are in a vow, deliberation, purpose and a promise; they doe therefore most strongly bind such as enter into them. There are some that have doubted whether we may vow at all to God, because God loves and requires a free service, not ne­cessitated by vows, because men unnecessarily by them put them­selves into a further snare, because we owe all to God without vow. But though we owe duty, we are many times slow in performance, and we may with Jacob quicken our selves by vowes; Gen. 28.21. neither doe they hinder us from performing a free service, for they are to be made ex proposito voluntatis, with our own will: neither are we further insnared by them, then by the precepts of God, when we make them in Gods strength and expectation of his grace to assist, and but for a time, and in things lawfull and possible unto us. We had need to fortifie our selves strongly, because of many assaults against our sinceritie; to set our foot fast, because of the many shuffles the world will put upon us. And that we may resolve for God and truth, labour with good judgment to see reason, to choose that side, and then to rest in the choice made. Be not alwaies in choosing, pitch some where. And what is more lovely, more worthy of choice then God and his truth? Let our desires therefore be to­wards God and his name, and then even dangers themselves will not remove us from him, or make us unfaithfull; as we heare the Church speaking in the Prophet, Isa. 26.8, 9. Yea in the way of thy judgments have we waited for thee, the desire of our soul is to thy name and to the remembrance of thee: with my soul have I desired thee in the night, yea with my spirit within me will I seek thee early. Let our by as be to God. The hypocrite when he makes faire to­wards God, runs against by as. All outward acts of approaches and addresses to God may be made by hypocrites; there is no externall thing but a Painter may draw it and colour it with his pencill; But love, unfeigned love, which will bind stedfastly and make the soul cleave unto the Lord with full purpose, is above and beyond [Page 136]the art of painting. Cant. 8 7. Many waters cannot quench love, neither can the floods drown it; If a man would give all the substance of his house for love, it would utterly be contemned. See God worthy to be preferred, and love him truly; and that love will keep you true to him; so that if the world doe offer her self with her rich dowrie, and shew you her beauty and her wealth, she shall not be able to entice you from him, or winne away your love and your hearts. David made this choice, Psal. 73.28. 2 Sam. 6.22. It is good for me to draw neare to God. And he kept to this choice, though he were scoft at for it; If this be vile, to serve and honour God who advanced me, I will yet (said he) be more vile then thus. He was not, he would not be ashamed of his zeale. I will only remember the carriage of another Prince to beare him company, who ran thorough greater discouragements then flouts, that he might hold to his choice. I meane John Duke of Saxonie, Cyriac. Span­genberg. in Chron. Mans­field. ad An. 1531. who to use my authours words, might have had all that the world could afford, if he would not have been a Christian, but not respecting many calamities, yea the danger of death it self, he heroically defended the sincere religion, against all the Devils and the Pope, in three puhlike Imperiall assemblies. And when it was told him he should loose the favour of the Pope and the Emperour, and of all the world, if he stuck so fast to the Lutheran cause; Here are two wayes, said he, I must serve God or the world, and which of these doe ye think is the better. And so put them off with this plea­sant indignation. Neither would he be ashamed to be seen which way he chose to goe, for when at the publike assembly of the States of the Empire, It was forbidden to have any Lutheran Sermons, he presently prepared to be gone, and profest boldly, He would not stay there where he might not have liberty to serve God. He was resolved for God. And I brought the example for a probatum est upon this Medicament, that resolution will keep us close to God.

CHAP. XIV. The fourth Medicament. The thorough feare of God.

4. GEt Gods feare planted in your hearts. The feare of God vvill cure Hypocrisie, 2 Cro. 19.9. There is nothing more effectuall then that for the present cure. King Joho­shaphat knew that this would preserve his Officers in their up­rightnesse, and startle them if they were not so. Those whom he set for judgment and for controversies, he charged them, Thus shall ye doe in the feare of the Lord faithfully and with a perfect heart. Salomon knowing this the most necessary point of all his Sermons to be remembred, delivered it in the end of all, because he would have it to dwell in the freshest thoughts of men; Eccles. 12.13. Psal. 112.1. Psal. 128.1. Let us heare the conclusion of the whole matter, fear God, and keep his Commande­ments. They are well joyned together, for that blessed man that feareth the Lord, will delight greatly in his Commandments, and will walke in his wayes; it is the beginning of wisedom, that wise­dom which is in obedience; which the Psalmist calls, A good wise­dom or understanding; Psal. 111.10. The feare of the Lord is the beginning of wisedom; a good understanding have all they that doe his Com­mandments. Pro. 8.13. It is that which will nourish and encrease an hatred of sin, The feare of the Lord is to hate evill. It kept Joseph from wronging his Master, and made him faithfull concerning the Kings store-houses and treasure. Iob 31.21, 22, 23. It held him within the bounds of righ­teousnesse, where he had strength and opportunity to breake tho­rough. It hinders the delighting in sin, by which the integrity of some men is lost; Delight cannot dwell with feare. It makes men despise other feares whereby some men are terrified from their constancie. Jeremiah was not dismayed at the faces of the Princes, Ier. 1.17, 18. Priests and people, because Gods feare made him a defenced citie, and an iron pillar, and brasen walls against the whole land. This cuts off base and unworthy complyings, he will not say, a confe­deracie, to whom the people say a confederacie, Isa. 8.12, 13. nor feare their feare, who sanctifie the Lord of Hosts himself, and take him for their feare and their dread. A greater feare will swallow up a lesser. [Page 138] Christ improves this argument upon his hearers, Mat. 10.28. that they should not feare him that can kill the body, (and that is all they can doe, and the worst of their spight) but that they should feare him that can cast body and soul into Hell fire. The Asse a dull and slow creature feares the spur or the whip, and will drive on roundly, but if it come to a fire, he feares that so much, that the spur may fetch blood, and the whip be spent and worne with lashing, yet he will not be forced to goe forward. Here is feare conquering feare. You feare men, they frown and threaten, and beare a sword; but offend not God to please them, for in his frown is death, his sword is sharper and his arrows ready. Ecclus. 1.15, 16, 17, 18. This is finely urged by an Apocry­phal authour; ‘They that feare the Lord will not disobey his word, and they that love him will keep his wayes. They that feare the Lord will seek that which is well pleasing unto him; and they that love him shall be filled with the Law. They that feare the Lord will prepare their hearts, and humble their fouls in his sight, saying, we will fall into the hands of the Lord, and not into the hands of men; for as his Majesty is so is his mercy.’ The force of this feare the receipt that I am now commending, Antonin. Ep. Florent. Hist. Til. 26 part. 2. c 4. §. 3. I shall thinke fit to manifest in one experiment. The Emperour Henry the third had a Chaplain, who one might entertained an Harlot into his bed, the Emperour by some meanes knew of it, but making as if he knew nothing, he commanded him the next morning to officiate in the holy servica. The Chaplain it seems having remorse, and daring not so highly to profane the name of God, being con­scious to himself of his sinne, refused to doe it. The Emperour ur­ged him much; it was it seems to try him thoroughly. But he still refusing, the Emperour said he should either doe it or be banished. He obeyes the sentence and leaves the Court. The Emperour sends after him, and his officers bring him back bound as a delinquent and ready to suffer, rather then to pollute the service of God as he esteemed. But the Emperour took him, and highly commending his honesty, that he feared Gods wrath more then his, presently be­stowed a choice Bishoprick upon him, and held him ever after very deare unto him.

This feare is in other phrases called in the Scripture, The setting of God before one, or the walking with God. And that will make a man sincere. Gen. 17.1. Walke before me, saith God to Abraham, and be up­right. [Page 139]And thus it was that Enoch walked with God. Gen. 5. We are sure his wayes were sincere, for the Scripture testifieth that they pleased God. This will crush the first risings of hypocriticall thoughts; Heb. 11.5.God sees, shall I then dally, shall I mock God? We would not doe many things that we doe, if but a child saw us; and shall we not respect Gods eye? or doe we think God is blind? The Church in the Psalme, observes this effect to her selfe of this medicine. Psa. 44.17, &c. All this is come upon us, yet have we not forgotten thee, neither have we dealt falsely in thy covenant; Our heart is not turned back, neither have our steps declined from thy way. But how came she to be thus healthy? It follows; If we have forgotten the Name of our God, or stretched out our hands; to a strange god; shall not God search this out? for he knoweth the secrets of the heart. This had a right operation in the Apostles, 2 Cor. 2.17. [...]. We are not as many which cor­rupt the word of God, or, which deale deceitfully with the word, but as of God, in the sight of God, speake we in Christ. We consider that our commission is from God, and that our worke is done and discharged in his eye. And in the same manner the Apostle speakes to the Thessalonians; Our exhortation was not of deceit, 1 Thes. 2.3, 4.nor of uncleanenesse, nor in guile; But as we were allowed of God to be put in trust with the Gospell, even so we speake, not as pleasing men but God, which trieth our hearts. Even idle and wastfull servants when their Masters come home, compose themselves and are double diligent. But our Master is never absent; Pro. 5.21. The wayes of a man are before the eyes of the Lord, and he pondereth all his goings. There­fore David like a good servant bestirred himself at all times; I have kept thy precepts and thy testimonies, Psal. 119.168.for all my wayes are before thee. And no wonder that Paul and David have been thus wrought upon, for we find this physick to have prevailed with the strong constitution and tough humour of Heathen men. Senec. Ep. 10. Sic vive cum hominibus tan­quam D [...]us vl­deat, sic loquere cum Deo, tan­quam bomines audiunt. Ep. 32. Seneca gave it among his advises to his friend Lucillius; That he should live with men as if God saw him, and pray to God as if men heard him. And in another Epistle; live thou so (saith he) as if I were by to heare and see all that thou dost. Truly 'tis much that some men will doe, and much that they will forbeare and restraine them­selves in, because some men are by whose presence they regard. I knew one who was said to be an extraordinary swearer, and yet in diverse moneths together when he had occasion to live under the [Page 140]same roofe, I never heard him sweare an Oath. And so it is with many ordinary drunkards and wantons, they will curbe themselves most strangely in the company and presence of the good. I have sometimes been thinking that this may be a reason why many reti­red godly, grave Ministers cry not out so much in their Pulpits a­gainst such and such sinnes, because their soules come into none of their secrets, they have such foule sinnes, but by heare-say, they know them not. I remember J once heard that inward liver, that spirituall Divine D^r Sibbs speak somewhat to this purpose in conference. But what Atheisticall wretches are they that re­spect a mans presence, and have no regard to the eyes of the all-see­ing God? O let them not thinke to hide any thing from his sight or knowledge, Pro. 24.11, 12. to whom their very thoughts, their base and deceitfull thoughts are knowne. If thou forbeare to deliver them that are drawn to death, and those that are ready to be slain; If thou saist, Behold we knew it not, doth not he that pondereth the heart consi­der it? And he that keepeth thy soul doth not he know it? Is thy soule and all the windings of it in Gods hand, and is there any thing in it, that he is not acquainted with?

CHAP. XV. The strengthening of the fourth Medicament by putting in another Ingredient. The thoughts of our great account before God.

I Remember a rule of the Physitians, The remem­brance of our account, a cure of hypocrisie Fernel de Meth. cur. l. 4 c. 7. that if a Medicament be slow and sluggish in working, the vertue of it is to be stirred by putting in somewhat else. Now though this that I have last named be strong of it selfe, yet because I would be sure to have it worke, I will adde unto it, The remembrance of that account that is to be made unto God. Sure this wil have its operation in the most rebelling diseases. Will they loyter that must shew their worke to their Ma­ster at night, when he will not faile to require their taske? God will be sure to call to a reckoning. He did so at the beginning. A­dam,Gen. 3.9, 11.where art thou? Hast thou eaten of the Tree, whereof I [Page 141]commanded thee that thou shouldst not eate? He did so with Ahab. 1 Kin. 21.19. when he was secure; he sent his Prophet as his steward to him, Thus saith the Lord, Hast thou killed and also taken possession? And what said the Lord to Moses, I have seene, Act. 7 34.I have seene the affliction of my people, which is in Aegypt, and I have heard their groaning, and am come downe to deliver them; And now come, I will send thee into Egypt. O let them that forget God, Psai. 50.21, 22. consider what he saith, These things hast thou done and I kept silence; but I will reprove thee and set them in order before thy eyes. Eccl. 3.16.Salomon shewed himselfe a wise-man, that he considered this; I saw under the Sunne the place of Judgement, that wickednesse was there; and the place of righteousnesse that iniquity was there; I said in my heart that God shall judge the righteous and the wicked. Oh let us say in our hearts so also; or let us commune with our hearts upon our beds, as David speaketh. Let us review our works, that they may be ready for Gods view. The Ancients us'd to take this stomack-pill of selfe-examination every night. Climac. grad 4 apud Bibl patr. To. 6. par. 1. Some of them as Climacas reports, used little-bookes, which they tied at their gir­dles, in which they kept a memoriall of what they did against their night reckoning. There are some I suppose, though but few I doubt, that keepe up such a like practise now a dayes. I have seene a Memoriall in M S. to that purpose of S^r Peter Carews, a man a­ctive in Religion about the beginning of Qu. Elizabeths time. Hugh Pet. Re­l [...]t. of Sir Ed. Har. We find it in a late printed Relation of that worthy man Colonell Har­wood, that he kept a Dyary of Slips, infirmities and passages of Providence. But such things come not usually to light, nor are they very fit they should. Yet a Germane some few yeares since, Seb. Heintico Otium delitto­sum in quo ob­jecta vel in a­ctione, vel in le­ctione, vel in visione ad singu­los d [...]es anni 1029. ebserva­ta representan­tur E farit in 12. Athan. Orat. 1. contr. Arr. one Sebastian Heinric was bold to publish for the course of one yeare, whatsoever he did reade or saw every day in that yeare. But these are for our closet, and should be private helps 'tweene God and our conscience. And sure he that is most busie with his con­science, keeps his conscience cleanest. The remembrance of the great Audit especially, the great day of account, me thinkes should be very effectuall to recover those that are farthest gone in the sick­nesse of Dissimulation. The Emperour Constantine thought so of it, who when he doubted whether Arrius spake true or not, he put it to this issue with him. If thy opinion be right (said he) thou hast done well to sweare, but if it be hereticall, and yet thou hast [Page 142]dared to sweare,Sozom Hist. l. 2 c. 8.know that God will revenge thy perjuries, and shew his judgement from Heaven upon thee. He thought that might prevaile to make him sincere. It did so in one Patient, whom I will instance in, for the approbation of this Ingredient in the me­dicament which we are ministring. When Sapores the King of Persia raised a violent persecution against the Christians, Ʋstha­zanes an old Noble-man a Courtier, that had been Sapores Go­vernour in his Minority, being a Christian was so terrified that he left off the Profession: But he sitting at the Court-gate, when Si­meon an aged holy Bishop was led to prison, and rising up to salute him, the good Bishop frowned upon him and turned away his face from him with indignation, as being loath to looke upon a man that had denied the faith. Ʋsthazanes fell a weeping, went into his Chamber, put off his Courtly garments, and brake out into these like words, Ah how shall I appeare before God, whom I have denied, when Simeon a man will not endure to looke upon me. If he frowne, how will God behold me, when I come before his Tribu­nall. This physicke so wrought with him, that he recovered not only health, but spirituall strength, went and boldly professed him­selfe a Christian, and dyed a Martyr gloriously. O let us all consi­der it, that we must stand before that barre, and if we have been unsound, we shall be made a shame before God and the holy An­gels, and infinite multitudes of men. He whose hatred is covered by deceit, Prov. 26.26. Isa. 29.15, 16.his wickednesse shall be shewed before the whole Congre­gation. Woe to them that seeke deep to hide their counsell from the Lord, and their works are in the dark, and they say, who se­cth us? and, who knoweth us? Surely your turning of things up­side down, shall be esteemed as the Potters clay; for shall the work say of him that made it, he made me not; or shall the thing framed, say of him that framed it, he had no understanding? Thinke not but God understands all your devises; if ye turne your selves down­ward to be hid, he can and will turne the down-side upward, the in­side outward. This is the shame whereby Hypocrites shall bepunish'd, which was Plutarchs conceit where he brings in The spesius retur­ning from hell and relating the severall kinds of punishments there, Plut. de his qui sero pun p 203. mihi. he makes him tell that Hypocrites are plagued by turning up and down, and some that they had their skins drawn off. Yea this shame is not alwaies reserved to the judgment of the great day, but [Page 143]sometimes God layes it upon hypocrites, even here in this life; Euseb. Hist. l. 5. c. 1. mihi. p. 118. e f g. as Eusebius notes it, speaking of the persecutions under Verus: Those that being apprehended denied the faith, were not only led to pri­son with the rest (for their poor deniall would not serve their turn) but forced also to suffer the same torments: and as they who free­ly professed what they were, were laid in prison with no other crime objected against them, but only that they were Christians; but those denyers were put in as homicides and flagitious persons; and sustain'd a double punishment. Those upright ones were full of joy; but these crushed down with the great and heavy weight of conscience, so that as they were led through the streets, men might discerne them by their countenances, demisse, abject, deformed with the foule blot of their basenesse, contemned and scorned even of the Gentiles as base and effeminate cowards. But especialy I say, at the great day, Hypocrites shall be made a spectacle of shame, though possibly they may have waies here to keep themselves undis­covered and hide their blemishes, as men that weare white Gloves upon foule hands, or as the crookednesse of the body may be hid under a stuffe and bolstred Gowne; but what will they doe when the Glove must be pluckt-off, and the body shewed naked, for all things are naked in the eyes of him with whom we have to doe, as one said to an old-man with gray-hairs, who dyed his head and his beard of a youthfull colour, Though thou couldst deceive the world with thy false haire, Scit te Proserpina canum, Death knows well enough that thou art gray. Thou keepest thy booke shut, clasped, tyed up; but what wilt thou doe when it shall be untied and opened, then the heresies that are in it that thou studiest, the wanton lives that thou spendest thy time to reade, the lascivious and filthy pictures that thou usest to seed thine eyes with, shall all be knowne. Thou maist deceive all the world like that counterfeit Alexander in Josephus his Story, but Augustus will not be decei­ved, he hath quicker and more piercing eyes. God will not be moc­ked, and ye shall find, that the hidden things of dishonesty will be the hidden things of shame: one and the same Greek signifies and expresseth both: both dishonesty and shame. 2 Cor. 4.2. [...] Rom. 6.21. Dishonesty is shame in the Act, and will be shame in the event. What fruit (said the Apostle) had ye of those things, wherof ye are now asha­med. At least if they be past shame here, they shall be forced at [Page 144]last to confesse their shame; and as the ancient Authour of the book of Wisdom speaketh, Wisd. 3.1, 2. ‘The souls of the righteous are in the hand of God, though in the sight of the unwise they seeme to die, and those unwise ones shall be forced to confesse themselves fools,’ when they shall say concerning the upright man; Wisd. 5.4, 6. We fools ac­counted his life madnesse; but we are they that have erred from the way of truth. Let me therefore renew unto these men the words of our blessed Saviour, Beware yee of the leaven of the Pharisees which is hypocrisie; Luk. 12.1, 2, 3.for there is nothing covered that shall not be revealed, neither hid that shall not be known; What­soever ye have spoken in the darknesse, shall be heard in the light; and that which ye have spoken in the eare in closets, shall be pro­claimed upon the house tops. This consideration may be effectu­all to purge unsoundnesse, as it hath been powerfull to preserve o­thers in their uprightnesse; as in S^t Augustine, ‘Behold all mine iniquities shall be laid naked before thousands of people, before many troupes of Angels shall all my faults appeare.’ For this was the opinion of many Ancients, Aug l. medit. c. 4. L. de extr. Jud. c. 1. Ambr in Ps. 43 Jer in Dan. 7. Olimpiod in Eccl. 12. Thom. in 4. Sect. dist. [...]3. Bonav. art. 2. q. 2. Dom. Sote. dist. 47. q. 12. besides S^t Augustine, that even all that the godly hath done, shall also be layed open, as of Ephraem, Ambrose, Jerome, Olimpiodours; and of the Schoole-men, Aquinas, Bonaventure and Soto: And for my part I subscribe to them, but with that distinction that passeth a­mong them, That all the actions of the godly shall be opened to be under the judgement of approbation; but those of hypocrites as of all other wicked men, under the strict scrutinie and judgement of condemnation. Thus having heightned this 4^th Medicament by putting in this other ingredient, least it should yet misse it's effect, I proceed to prepare and make ready some more.

CHAP. XVI. The fifth Medicament. The exalted thoughts of our Christian Dignitie.

5. High thoughts of Christian dignitie cure hypocrisie. BEcause basenesse of spirit makes hypocrites, they are Faex po­puli, a low and for did flattering generation; let us get raised and exalted minds. The lowest of the people were fit to be Priests [Page 145]to Jeroboam, they would say as said, and serve his turn best, because they would serve his humour, and make even Religion it self a state busines for the setling of his new crown. But let us remember that though we are the Kings people and our friends friends, yea and their servants too in all offices of righteousnesse and love; yet we serve also an higher master, the Lord Christ. He that published the sweet Poems of that happy man M^r George Herbert, saith of him, that to testifie his Independency upon all others, and to quicken his diligence in Gods service, he used in his ordinary speech, when he made men­tion of the blessed name of our Lord and Saviour Jesus Christ, to adde my Master. If men were unfainedly of his mind, their respects would be to Christs commands, to Christs will, to Christs pleasure. Ps. 123.1, 2. If we could lift up our eyes to God, to him that dwels in the Hea­vens, then as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistresse; so would our eyes wait upon the Lord our God. We are Gods speciall people, peculiar, precious to him, a purchased people, 1 Pet. 2.0, 10. and therefore to refer all our wayes to his liking, to shew forth the praises of him, who hath called us out of darknesse into his marvellous light; which in time past were not a people, but are now the people of God. They are nullius nominis, scarce to be called so much as a people, who are the worlds people, who are every bodies people, who are and will be whatsoever you will have them to be. We become a people, when we become the Lords people, else we are none; O let the thoughts of our dignity elevate and take us off from base dependancies. True godlinesse will enoble mens spirits, contrary to that slander which profane men cast upon it in Salvians time, Salv. de Guber. Dei l. 4. Prov. 17.27. Bern. Ep. 42. that Christians lost the honour of Nobility. Solomon a King was of another mind, That a man of understanding is of an excellent spirit. And so was S^t Ber­nard, that such a man cannot but mind glorious things. Such an one enjoyes freedom as his patrimony. Hypocrites are the poorest sort of slaves, but where the Spirit of the Lord is there is liberty. 2 Cor. 3.27. Such have a holy scorn to be at the becke of every base and unworthy humour, and with the Courtiers of Dionysius to lick up his spettle and sware it was sweeter than Nectar. The world thinks of the religious that they are dull, heavy, drossie, stupid fooles; wheras indeed they have the only bravenesse of mind; for this is it which perfects a man, Greg. Niss. de vita Mosis. to imitate God, as Nyssen observes; or as others, to know God aright: [Page 146]every kind of knowledge gives some excellence. Aug. ep. 130. Polemon hat S^t Augustin speaks of, who was all for wine and play, became a braver man when he came acquainted with the Philosophers school. But di­vine knowledge gives yet a fairer lustre. The learned man excels the ignorant, Fr. Petrarch. de Remed. utr. fort. l. 1. dial. 16. the godly man the learned. The noblest bloud runs in the veines of religious men. They are specially and principally Gods off­spring. Other differences of bloud, and the boasting of it, Petrarch cals fooleries. ‘All bloud is of the same colour, noble birth makes not a clearer skin but sound constitution.’ I will not insert more out of that dialogue of Petrarch, least I should be thought to diminish and disgrace Nobility; no, I honour it, and am not of their Counsell of Confusion, who would have these hils levelled with the low vallies of the people, only I prefer the heavenly Nobility, Sion is the most pleasant hill, and one of the sons of God more noble then all the sont of Adam that are not so. Who will not easily grant me, that a mean private Christian is in this respect more innobled then the great Ot­toman, or the mighty Cham of the Tartars? That soul which drinks the largest draught out of the cup of spirits, Merc. Prismeg. in Cratere. according to the fable of Antiquity, is most pure and noble. Only let this consideration work so upon us, as to make us answer our worth, and not degenerate from that nobility. How do Nobles stand upon their honour, what dan­gers will they not meet with, and expose themselves to, for the clea­ring of their reputations, or illightning their names. How many bloudy duels have been fought in the cause of wronged honour, how tender is it, like the eye, of the least dust of disparagement; and shall we stain our dignity and betray it? Mart Cromer. d [...] r [...]. Polon. l. 5 But as Boleslaus King of Poland, when he was to speake or do any thing of importance, would take out a little picture of his father, that he carried about him, and would kisse it and say, Dear father I wish I may do nothing unwor­thy of thy name: So let us doe nothing that may disparage our God, whom we serve, our father from whom we descend. We have a most notable probatum est upon this medicament, delivered by an Apo­cryphall Writer, but very worthy of our taking notice, in one Elea­zar, [...] Mac. 6.18, 19, &c. who suffered under the persecution of Antiochus, they would have forced open his mouth to eat Swines-flesh, but he chose rather to die gloriously then to doe any thing so contrary to the Law. Then some pretending friendship and old acquaintance with him, tooke him a side privately and desired him to take other flesh into his [Page 147]mouth, and make as though he had eaten the flesh of the Sacrifice appointed by the King, that so he might scape death. But he began to consider his age, the honour of his gray-haires, his conversation from his child-hood, but especially the Law of his God, and there­fore resolved not to yeeld to them, So the Geneva trans [...]ation reades. but told them it became not his age to dissemble, to make others thinke that Eleazar of 90 years of age were now gone to another Religion; and so (said he) through my hypocrisie for a little time of transitory life, they might be decei­ved by me, and I should procure malediction Abominan. dam maculam. Gr. Abominati­onem & macu­lam. Fr. Jun. ad loc Basil. Serus in Gord, Mart. and reproach to mine old-age. I will shew my selfe such as mine age requireth, and will leave a notable example for such as be young to die willingly and couragiously for the honourable and holy law. I will parallel this brave Jew with as grave and resolute a Christian: The famous Gor­dius so much commended by S^t Basil, he being a Commander of the Army under the Emperour Galerius, for love to Religion cast away his Belt and went into a Desert; but comming one day into the City, when the feast of Mars was celebrated, he could not containe his spirit, and being discovered was adjudged to the fire: His friends wept about him and advis'd him at least in word to de­ny Christ, though in heart he believed in him. But he suddenly repeating that of the Apostle, with the heart, &c. Rom. 10. went from them couragiously to the Stake. O let us seriously entertaine the same consideration to keep us from being blotted with hypo­crisie. As profession makes us eminent: so t'will make our sinnes more evident.

CHAP. XVII. The sixth Medicament. The cure of corrupt af­fections. Of Envie. The folly of it. Of Popu­larity. The poyson of it. Of Vaine-glory. The deceitfulnesse of it. Of Worldlinesse. The va­nity of it. The Conclusion.

6. LAstly, because the main cause of hypocrisie is indulgence to corrupt affections, foure of which I took notice of, I am to propound somewhat for the cure of them.

1. The cure of Envy. Eccl. 4.4, 5. a Sam. 7.23. Envy is the signe at which the foole dwels. Solomon is bold to give him that name: I considered (saith he) every right work, that for this a man is envied of his neighbour, The fool foldeth his arms together and eateth his own flesh. Was not Ahitophel a fool to hang himselfe, Esth. 5.13. because another mans words were received with more applause? Was not Haman a foole, who could receive no comfort in his owne great preferments and places of honour, be­cause another man, Iob 5 3. namely Mordecai was a Courtier? Solomon called such men fooles, as well he might, and Eliphaz cals them silly ones, Wrath killeth the foolish man, and envy slayeth the silly one. 'Tis indeed a corrupt and rotten humour, The rottennesse of the bones, Prov. 14.30. and therefore by all meanes to be purged forth. But you must purge out pride first, for the proud foole is the envious one; He is proud, 1 Tim. 6.4. 1 Cor. 13 4.knowing nothing, but doting about questions and strifes of words, whereof commeth Envy. After purging use streng­theners, sincere love, rejoyce in others good, communicate good with them. Some wrap up their talent and will not improve it, lest others should share in some gaine with them; out of these flints, yee shall get no fire, unlesse ye strike them hard. They will call this reservednesse wisdome, Sonec. epist 55. modesty; but 'tis in truth a rotten en­vious churlishnes. Vacia that Seneca speaks of and makes a witty E­pitaph upon him, laid himselfe up in the country in a retired life, a­mong other reasons for this, that he could not endure to see men hap­py. But they are most like God that are most diffusive. Let us be con­tent [Page 149]to shine to others, and to let others shine. Rejoyce in others gifts. S^t Paul did so with the Philippians; Phil. 1.3, 4, 5.I thank my God upon e­very remembrance of you, alwayes in every prayer of mine for you all, making request with joy for your fellowship in the Gospell. And with the Colossians, We give thanks to God, Col. 1 3, 4.since we heard of your faith in Christ Jesus, and of the love which ye have to all the Saints. And if we cannot patterne this copy in S^t Paul, unlesse we have some to hold and direct our hand; let us consider that God useth his Soveraignty in bestowing of gifts, and wee must submit unto his high pleasure; but he is pleased withall to manifest his infinite wise­dom in the distribution, that we might stand in need of, and serve one another in love. I will not pursue this argument, it being whole­somly and fruitfully done already in some Tractates extant.

2. Banish popularitie, and complying with opinion. The cure of Popularitie. Entertaine not greedily the applause and affection of the multitude. It may prove to be poyson to them who are yet very sound. I know that Chrysostom is accused to have been popular. 'Tis true, he preached with much freedom against the Court, which ordinarily is well ta­ken and thought of among the people: But to me it seems this po­pular favour was beside his indeavour, because I find, where he might have made use of it, he declined it. For when a potent faction of errouious and some hypocriticall Bishops had procured a sen­tence of banishment against him, Erasm, in vita Chrys. ante 1. To Oper. which was for nothing indeed but his honest zeale, yet durst not execute the sentence for feare of the people, to whom Chrysostom was very deare. But he to avoid tu­mult, secretly came and delivered himself into the officers hands, and suffered his horses to stand at one gate of the City, that while the people flocked thither, expecting that there he should take horse, he went out privately at another. To me it appeares by this act, that he was and maintained himself sincere, and that he fled from that popularity, which without his seeking, followed him. Know that your account is due to God, rather then to the world. Goe not in the croud. 'Tis good, yea sometimes necessary to be singular. Choice plants grow but here and there, they grow not up like net­tles. The best are so few, that in many places they are alone, like here and there a wheat stalk in a field of barly, so above all the rest that they may be told and counted by one that stands afarre of. Gods people have other principles, other hopes, other ends, another way [Page 150]then the world hath. Horat Satyr. lib. 1. Sat. 1. Ʋt quidam me­moratur Athe­nis Sordidus ac dives, populi contemnere ve­ces Sic solitus: Populus me si­bilat, at mibi plaudo Ipse domi: simul ac num­mos contem­plor in Arca. Ephes. 2.2. Mat 7. Pro. 2.10. Even that wretched worldling in Horace, who cared not what the people said so his bags were full, he will shame us, if we be so weake as to value the common voice, and doe not hug our own choice and singular felicitie, that we are entrusted with a treasure from God, 'Tis the condition of naturall men, and Gods enemies to live, as the Apostle speakes, after the course of the world; for that is to obey the spirit that rules in the children of dis­obedience. There's no fault in singularity, so that it be not proud, hu­morous, fantasticall. Gods way lyes out of the commonroade, 'tis not much beaten, few there be (saith Christ) that find it. Good men and righteous men have a way of their own, that is called also their way for distinction sake. The good mans way, or the righteous mans way. There is mention of it in the Proverbs, Walk thou in the way of good men, and keep the way of the righteous. Be not laughed, and mockt, and flouted out of the way, resolve to doe that which is right and just, whether it be liked or disliked by the people. I will say no more to this point, but commend it in the counsell and the words of our divine Poet,

3. The cure of vain glory. Mar. 13.13. Shun vain-glory and ambition. Be of John Baptists mind, to be willing to decrease that Christ may encrease, to be willing to be ha­ted of all for Christs name sake. Be hearty for Gods glory. Exalt God into the throne. Lift him up above thine own interests and ends. 2 Cor. 4.5. This was faithfully observed by the Apostles; We preach not our selves, but Christ Jesus the Lord, and our selves your servants for Jesus sake. And this is the way to advance a mans own interests, for as Salomon speaketh of wisdom, Exalt her and she shall pro­mote thee. Whereas Jehu and the Pharisees who served their own praise, Prov. 4 8. Rom. 2.29. became vile. Respect Gods allowance before humane praise. The true Jew is he whose praise is not of men but of God. No matter though ye he hid to all but God. Worthlesse dayses grow in sight upon the surface, but pretious richest rarities are hid within the [Page 151] bowells of the earth. The Sun would shine bright though all men were asleep at high-noone, and no eyes open to see the glory of his beames. S^t Augustin tells us of an old Comaedian, Aug. de Civ. Dei, l. 6. c. 10. who having no other spectators, went usually into the Theatre and acted before the statues of the gods. No matter if the people take no notice, if we be in Gods eye. I had thought to have enlarged these points, about the deniall of our selves in our own honour and reputation, but that there lately fell into my hands a Treatise usefully and very whole­somely penned by M^r Burroughs, of Moses his self-deniall, to which I refer my reader, and commend the book unto him, as being very pertinent to this matter in hand.

4. The cure of worldlinesse. Mat. 16.24. The most prevailing of all other inordinate affections is that of worldlinesse or worldly-mindednesse. Against which that it may not make us warpe to any uneven and crookedcourses, we must e­specially practise self-deniall, without which we cannot be disci­ples after Christ. To this end, endeavour to dry up, or divert the spring of self-love; in the corrupter sense and use of it I meane; for self-love is a plant which Gods hand hath set in mans nature, and grace pulls not up what God planted, and nature as a fresh soyle yeildeth. We are to love our neighbours as our selves, there­fore our selves first as the measure of the other. But when self-love keeps no measure, and comes to deserve its name, because self only is loved and neither God nor neighbour; Rom. 14 7. then 'tis turn'd to a weed which must be plucked up, for, None of us liveth to himself. But let us love our selves so, that instead of loving we doe not ruine our selves. He that thinks his happinesse is layd up in any thing but God, that hugs the world as his treasure, and will leave his hold to take the world with both hands, is in the way to undoe himself, and kill himself with plenty, like that Roman Lady which was crushed to death with the load of those bracelets which she coveted, and were heaped upon her by the souldiers with a cruell liberality. Be not taken with the worlds beauty, 'tis as fading as a womans, 1 Cor. 7.30. the fashion of it, as the Apostle speaketh, passeth away. Let it not then ingage you too far. Be to the world, as worldly men are to heavenly things; they heare as if they did not heare, they pray as if they did not pray; or as thrifty good plodding husbands, are in games, they play as if they did not play, and care not whether they winne or lose, because they will never play for much; so, Ʋse the world as though ye used [Page 152]it not, sorrow as though ye sorrowed not, rejoyce as though ye rejoy­ced not; and then the world can never prevaile to engage to the betraying of your consciences and peace. S^t Basil the great had this indifferencie to the world and all worldly comforts. His mind it seems was not set upon the world, for when Modestus the gover­nour threatned him with confiscation of his estate. Alas (said he) doe you think that can trouble me who have nothing to lose but a threadbare gown and a few books, and yet he was a most famous Bishop. He cared not for the world, and therefore the world could not make him warp. For the strengthning of this, I will only com­mend two things, and then make an end. 1. Get the love of Jesus Christ into your hearts, which will be sure to keep possession and to command forth worldly love. It will stamp and imprint it self, as they say Calais was in Q. Maries heart, which she told them that were about her, they should find engraven in legible letters, if they opened her heart when she was dead. They say, the word Jesus was found in the heart of S^t Ignatius, Socrat. Soz. Theod. I bid no man believe that, but I am sure the love of Jesus wrought strongly upon his heart, so that he despised the world both in her allurements and terrors for his sake. Sacred. Poem. p. 105. 'Tis a sweet conceit of our Poet whose words I will once more venture to offer unto my reader.

Court all the smiling and flattering contentments the whole world can afford you, and see if any thing els can give ease and relief in a broken estate. 2. Maintain heavenly hopes, to overcome present hopes and pleasures. Get ravisht thoughts of the beauty of the new Jerusalem. When preferments haply begin to smile upon you, and to entice away your integritie, consider there are higher preferments, [Page 153]a Kingdom prepared from the beginning of the world. There are things above worthy of all our pains and of our utmost resistance of the strongest and most winning tentations. Mat. 25.34. There is more then within the reach of our eye. Alexanders vast mind enquired if there were any more Worlds: we are assured there is another. This assu­rance kept Abraham right, Heb. 11.10. who looked for a city which hath foun­dations whose builder and maker is God; and the rest of the Pa­triarks right, who died in faith not having received the promises, but having seen them afarre off, and were perswaded of them, and embraced them, and confessed that they were strangers and pilgrims, on the earth; for they that say such things, declare plainly that they seek a country; and truly if they had been mindfull of that country from whence they came out, they might have had opportunity to have returned; but now they desire a better country, that is, 2 Mach. 7.2, 9, 10, 12, 14, 16, 18, 19, 20, 22, 27, 28. Jos. in Orat de Maccab. Chrys. To. 1. p. 551.an heavenly. In a word, This it was that kept the seven brethren right, whose glorious martyrdom is recorded in the history of the Mac­cabe's, and by Josephus, and is amply commended by S^t Chrysostom in a peculiar Homily. I will not presume to adde any more, after I have commended unto men the hopes and expectations of the hea­venly inheritance. I shall give over the cure as desperate, if the thoughts of Heaven worke not. I have only to request the serious consideration of these things, and that men would for a while com­pose their thoughts in quiet, that the medicaments might more kindly work; which is after the counsell of a good Physitian, Fern. de Meth. Our. l. 3. c. 14. who would have the patient sleep a little after he hath taken a me­dicine.