THis choicely learned and accurately laboured Treatise I cannot let pass with a bare Imprimatur: but must add, I am confident, that, as it will serve (most seasonably) both to correct the licentious surfeits of the Press by its example, and uncheate the maskery of the times by its use, so can it not but much delight the Reader with its variety both of story and conceit.  
Charles Herle.   

THE HYPOCRITE DISCOVERED AND CURED.  

The Definition Of Hypocrisy.  
The Kinds Of Hypocrisy.  
The Subject Of Hypocrisy.  
The Symptoms Of Hypocrisy.  
The Prognostics Of Hypocrisy.  
The Causes Of Hypocrisy.  
The Cure Of Hypocrisy.   
A DISCOURSE FURNISHED With much variety of Experimental and Historical observations, and most seasonable for these times of happy design for Reformation.  
In two Books.  
By SAMUEL torshel.  
With an Epistle to the Assembly of Divines, about the discerning of spirits.  
1 JOH. 4.1. Beloved, believe not every spirit, but try the spirits, whether they are of God,  
1 COR. 12.10. To one is given by the Spirit the word of wisdom; to another, discerning of spirits.  
ORdered, Novemb. 24, 1643. that this Book be printed, for john Bellamy.  
JOHN WHITE. Imprimatur, Edm. Calamie.  
London, Printed by G. M. for John Bellamy at the Sign of the three golden Lions near the Royal-exchange, M.DC.XLIV.   

TO THE REVEREND AND LEARNED Prolocutor, the Assessors, and the rest of the Reverend Divines, in the Honourable and Reverend Assembly now sitting, by the Ordinance of our High Court of PARLIAMENT.  
I Have ventured forth a tender piece, which is not likely to escape the censure of such as are guilty, whom perhaps it may make to smart; and therefore it will need the patronage of such as are very discerning, and very sincere. Such I esteem you, and from my very soul do bless God for you, and have hopes that God hath in it his thoughts to refresh this poor and torn nation, and the Churches, because he hath given courage to so many able and godly Divines to meet together, though threatened with Proclamations to the contrary, and being met, a sweet agreement in common principles and the love of the truth, though prophesied of by ungodly, wanton and profane wits, that they would presently break asunder through variety of opinions. Truly if you had brought with you that pride and pomp which we were wont to see in our former mock-Synods and Convocations, we might have expected that before this time you should have been the derision and scorn of the Prelatical and Atheistical party. But for ever blessed be the name of God, for that sweet condescension, for that humble and resolved subjection unto light, for that diligent and holy pursuit of truth, which altogether do promise an happy issue of your meeting. Go on with your prudent and holy debates, and the Lord so bless them and crown them, that your advice being laid before our great and high Court, they may under God settle upon us the glory of all the Ordinances of Christ, and remove every burden which the tyranny of abused Episcopacy had laid upon us. I call their courses tyranny, and their Impositions burdens, as having had through the happiness of these late times, better means and opportunity to discern and weigh them: for let me speak freely, and as becomes us now that the hand of God is so much out against the nation, let me speak humbly, I confess my thoughts were heretofore more favourable, as walking according to those principles I had received in my education. The truth is, though I never thought Episcopacy to be of Divine-right, as it was proudly challenged, yet I looked upon it as the most ancient and most prudential way of government, and so obeyed it and spoke well of it, though not its mad and furious ways, for I ever protested against their Altars and their cringes, their suppressing of faithful and painful Preachers, their discouraging and undermining of the power of godliness, their wanton and profane abuse of the high and dreadful censure of excommunication; yet in a general conformity to such things as I conceived were by law established, I obeyed it, as thinking it to be a sin not to have done so. I will not be ashamed to put those charitable thoughts I had (for so I will call them, and so my own conscience after I examined it, doth call them) among the errata of my life. The reading of Cyprian, first made me stumble in the point of Episcopacy, but afterwards when I met with Mr Whites learned and serious Speech against it in Parliament, which was afterwards printed, to the great good I believe of the Kingdom, as no doubt inviting many to look into that point, which they had not formerly studied, I was fully convinced of the inconveniencies and mischiefs of it among us.  
It may be the wisdom of this generation, will account it an unwary and imprudent part in me, to express myself so freely and so nakedly, in a time when all the religious endeavours of our Parliament run such a dangerous hazard, and when the violent Popish Counsels drive on with such advantage; and I confess that in such a throng of accidents and occurrences, wherein a man may easily lose himself and miss the times he would feign meet and comply with, it were better to stand still till the times found and came up to him: but give me leave to breath out a sad thought or two, I much doubt we shall not meet those good times we look for, for as some Declarations of Parliament, and some other Books formerly and of late, have made it manifest, that there is a design for the readvancement of Popery, so I fear the counsels of God are that way for our trial, I mean the word of prophecy in the eleventh chapter of the Revelation, concerning which thing I profess I have not seen Mr hobb's argument satisfied, That that slaying is yet to be expected. I should with all my heart say Amen to the contrary opinion, and should be glad to be found in an error in this thing, and I hope I am in one. Howsoever, this opinion is so far from weakening and disengaging of me, that it carries me on more effectually and resolvedly in the good liking of all the present attempts for Reformation; for by comparing the Prophecy, with the late and present motions of Ireland, of the Kings-Army, and of some Princes abroad, I have collected that whosoever runs all along to the end of the course with the Court-Counsels and Army, must be a Papist at last whatsoever he be now, or whatsoever his thoughts be yet.  
Upon these considerations, I had once resolved to have brought my Hypocrite before the Parliament-barre, and in an humble Dedication, to have Indicted it before them, the grandstate-Hypocrisie, I had drawn up some Articles of Impeachment to that purpose, but this very week, while I was thinking of it, there came abroad, besides Mr Prinnes Book, (The Favourite,) another Discourse, to my apprehension very clear, serious and weighty, I mean, The Mystery of Iniquity, whereby I was happily prevented.  
Being hereby diverted, I have applied myself to you, Fathers and Brethren, Reverend and Beloved. Much depends upon your advice for the promoting of Reformation, which notwithstanding what I have said and feared, and for aught I know, may have an happy progress, and oh that it might have so, with-without interruption or prevention. To this purpose your inspection and care will be very needful, that while unworthy, corrupt and scandalous men be very deservedly shut out of one door, they or as bad as they get not in again by another.  
There is a necessity of a public and standing-Ministerie, as our Lord Jesus took care for it, Ephes. 4.11, 12. so he would not immediately instruct Cornelius, but remits him to the Ecclesiastical Ministry, namely to Peter, who must tell him what he was to do, Acts 10.6. And though it pleased him extraordinarily by an heavenly vision to convert Paul, (in which regard he saith, he received not the Gospel of man) yet he so far honoured the Ministry, 
Act. 9.6.  that he sent him to Ananias, to tell him also what he must do.  
There must be some, that must have power to open and shut the door of entrance into Ecclesiastical Ministry, else some will get in, that care no otherwise for the Priest's office, then that they may eat a piece of bread 
a 1 Sam. 2.36. : others will creep in to corrupt and pervert the Congregation, privily bringing in damnable heresies 
b 2 Pet. 2.1. , speaking perverse things to draw away disciples after them 
c Act. 20.30. . For the prevention of which, as to one is given by the Spirit the word of wisdom, to another the word of knowledge by the same Spirit, to another prophecy, 
1 Cor. 12.10.  so there is given to another discerning of spirits. This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the gift of discerning of spirits, was principally the prerogative of the Apostolical times, an extraordinary faculty that then the Apostles, yea and some private men had from God, to detect and convince fanatical spirits. Some excelled others in this. It seems Peter was more able to discern then Philip, for Simon Magus joining himself to the Church continued with Philip 
a Act. 8.13 ; but when Peter came to Samaria, he presently discerned and discovered him, that his heart was not right in the sight of God, but that he was in the gall of bitterness and in the bond of iniquity 
b Act. 8.20, 21, 23. . This gift Peter also exercised another time about Ananias, who pretended to like well of the Apostolical fellowship, and the Christian Community which was thought requisite for those times, but he lied to the Holy Ghost, and Peter found that Satan had filled his heart 
c Act. 5.3. . Peter Martyr thinks the Church had then this gift, the better to suppress heresies and corruption in manners, because they then wanted the help of the Magistrates Sword. And Musculus is of opinion that the gift was taken away again, that the Scripture concerning Antichrists rising might be fulfilled, for had that gift remained, the Ancients would have discerned him, and he could not have stepped in. I incline to it, that it was a prerogative, and a gift then peculiar; yet in some measure it still remains, and as he that is much acquainted with Virgil's stile, and hath his Genius, as it were, is reasonably able to judge of a Poem, whether it be Virgil's or no; so those that maintain much communion with the holy Spirit of God, and know much of his working, may discern somewhat fare of others. 
Theodor. Hist. l. 4 c. 19, 20.  So the very private Christians of Alexandria, soon found and dis-relished the corrupt Bishop, whom the Governor had substituted in the place of Orthodox Athanasius. And why else doth S. john writ generally for the use of the faithful 
d 1 Joh. 4.1 ; Beloved believe not every spirit, but try the spirits whither they are of God; because many false Prophets are gone out into the world. And S. Paul warning and advising the standing Ministry, assembled at Miletus, speaks unto them thus, 
e Act. 20.20, 29, 30, 31.  Take heed to all the flock, for know this, that of your own selves shall men arise, speaking perverse things, therefore watch. The Ancients since the Apostles times took and used this liberty. Not only the Fathers in the Trullan Council, judged many of the opinions of Origen, Dydimus and Evagrius to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, mentis deliria, and called others of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, dreams. But other Counsels judged persons. And Athanasius in particular notably discerned Arrius. Calvin of late was singular this way, and so have been some few reverend Divines and others, whom we have known. Indeed it is proper and most necessary, as Beza observes, for Rulers in Ecclesiastical Discipline.  
I only offer it, and submit it to your grave judgements, whether that place of the Apostle, 1 Cor. 14.29, 32. do not in some part hold out this point unto us, where he saith, Let the Prophets speak, two or three, and let the other judge. If any thing be revealed to another that sitteth by, let the first hold his peace; For ye may all prophesy one by one. And the spirits of the Prophets are subject to the Prophets. That the Apostle speaks not there of the promiscuous Assembly or whole Congregation of the godly, but only of a certain order of them, who were called Prophets, to me appears unquestionable, 
1 Cor. 1.28, 29.  seeing he had said before, God hath set some in the Church, first Apostles, secondarily Prophets, etc. Are all Apostles? 
Socin. in Tr. de eccls. Theophyl Nico aid. in defence. Socini. Schmaltz in resut. Thes. D. Frantz.  Are all Prophets? This we generally hold against the Photinians, who deny a necessity of calling, and make it lawful for any Christian man to preach or prophesy. What order these Prophets were, it may be we are not certain. Whether they were the ordinary Doctors or Teachers of the Church, such as had the gift of Prophecy, that is of interpreting the Scripture. For we may collect it from Act. 13.15. Where we read, that after the reading of the Law and the Prophets, the Rulers of the Synagogue, sent to Paul and Barnabas, who were then present, saying, Men and Brethren, if ye have any word of exhortation for the people, say on; That the use was, that some place of Scripture being read, than one of the Doctors arose, and expounded it, and drew some Doctrines or Exhortations from it, and after him another, and so a third, or if there were more Prophets or teachers there, they spoke in course. Or whether they were an office distinct from the office of ordinary teachers, namely such who opened the more hidden points, pertaining to Christian Religion; as is intimated, 1 Cor. 12.28, 29. and Eph. 4.11. where Prophets and teachers are distinguished. But whatsoever those Prophets were, this is it only that I inquire upon the place, what judging it is that is there spoken of, and what subjection of spirit. For though the learned Camera be absolute in it, that the Apostle deals not there the probatione seu discretione spirituum, but only speaks of order, that the Prophets assembled had authority (when it may be two or three might rise together) to appoint who should speak, and in what order, and the rest to be silent. And though I grant this may be the special intent of the place, because of the Argument that follows, Ver. 33. For God is not the Author of confusion (or tumult) but of peace, as in all Churches of the Saints (i) according as it is the use and custom of the rest of the Churches, with which the Apostle would have that of Corinth (wherein haply were nourished some proud and forward wits) to agree. Yet, may not this also be comprehended, that the Prophet's might and were to judge of the spirits of those Prophets, who would be forward to rise and offer to speak: Some it may be out of pride and stomach; some out of Envy, lest some others should be delivered of a choice notion before them; some it may be pretending special revelation and commission to speak. I doubt not, but even yet, a privater meeting of Divines in a Classis or Prophesying (as they say they were wont to call the Monthly Exercises in Cheshiere and those parts, heretofore) but much more such a godly and venerable Assembly as yours, may judge not only of the Doctrine that is spoken, but of the spirit of him that speaks. Both indeed according to the Scripture; yet not neglecting the gift that is in you, and that ability of giving judgement, which God hath trusted you with, as such that have obtained mercy of the Lord to be faithful. 
1 Cor. 7.25.  The due exercise of this gift and judgement, as it will be necessary in your testimony of such whom you commend unto the Parliament for the furnishing of those Congregations that are voided by the absence of such Ministers as have either shunned or justly fallen under the censure of our High Court: So especially, if ever you come to recover the possession of the ancient right of Presbyters which the Bishops had so unjustly and tyrannically invaded; I mean to be estated in and entrusted with the power of ordination, 
1 Tim. 5.22.  it will be most necessary, to that end that you lay not hands suddenly on any man, which whether it be meant of Ordination or Absolution, I find the Ancients are not agreed. But if the place be understood of Ordination, as I have applied it, It is a rock upon which many of our Bishops (I know not whether All) will be broken. How suddenly (to say the best of it) have their hands been laid upon many, witness the first Centurie lately published, and Mr Whites pious and learned Preface. Methinks many of them upon the perusing of that Book (if it come to their hands) should say of divers names there, which they know, as Martian Archbishop of Constantinople said once of Sabbatius a wretched and unworthy man whom he had ordained to be a Presbyter, 
Socrat. Hist. l. 5. c. 20.  We wish we had rather laid our hands on the briers, then on such heads. I have in this small Treatise, endeavoured some discovery, and have judged such as serve not our Lord jesus Christ, 
Rom. 16.17, 18.  but their own belly, who by good words and fair speeches deceive the hearts of the simple, that we mark them which are contrary to the doctrine which we have learned. Those that I have overtaken, I have marked them nigro carbone, and have presumed to shame them before your eyes. I have done it with some liberty of speaking now and then more pleasantly than the majesty of preaching would allow. For I preached the substrata indeed some while ago; but since furnished it with story and experiments. I had not communicated it, but upon the advice and encouragement of some whose judgements I highly esteem. And indeed I had not put my last hand unto it, but some of my books being rifled, and others even all kept from me through the injury of the times, and the calamity of those parts; I have presented it to you as it is; The Lord make every path smooth unto you, and prosper you in yourway. This is the prayer of  
The meanest of your fellow-labourers, and your servant SAM. TORSHEL.   

To the Reader.  
Good Reader,  
THe worthy Author was pleased to put a value on my poor judgement (it deserves not) to commit and betrust this his pious and learned Treatise to my view and censure, as a friend. And I having justly encouraged him to make it thus public, could not but send this testimony also with it, if it may any way encourage thee to read it. The Argument of it is that, which was much the subject of our Saviour Christ's own Sermons in his times: Pharisaical and outward Hypocrisy. And is as useful and necessary for these, When Christ hath therefore reassumed his fan into his hand, throughly to purge his sloore, which this Treatise tends to in this Discovery. The composure of it, is made up of a great variety of ●legant, curious and delightful learning; He hath set forth the cure together with the discovery, which let every man that reads be attentive to make use of; And by so much the more, by how much, that time is now approaching, of which Christ hath long since said, Behold I come as a thief, Blessed is he that watcheth, and keepeth his garments, Lest, He walk naked and they see his shame.  
THO: GOODWIN.   

A TABLE OF THE CONTENTS OF THE CHAPTERS.  

The first Book.  
CHAP. I. THe reason and use of the Treatise. A prevention of mistake. The order or method propounded to be followed.  
Chap. 2. The Definition of Hypocrisy. The original words that express it. The Genus. The Differentia in the Definition.  
Chap. 3. The kinds of Hypocrisy. Unknown, Known. Simple. Dipped. Doubl-dipt.  
Chap 4. The Subject of Hypocrisy. All men. Carnal. Regenerate, Every age. Sex. Condition.  
Chap. 5. The Symptoms of Hypocrisy. The usefulness. Pleasure. Difficulty of this part. The method in it propounded.  
Chap 6. 1. Two Symptoms from the principle of working of Hypocrites. They work not in God's strength. Not to or for God. Their motion hath an external and artificial cause.  
Chap 7. 2. The Symptoms of Hypocrisy, from the end aimed at by them. The first of these Symptoms. Vain-glory. Affected carriage. Affected habit. Affected tone in speech. Painted virtue.  
Chap. 8. A second of those Symptoms from the end of Hypocrisy. Religion pretended to serve other ends. A cover for undutifulness, uncharitableness. Hatred of Godliness. Revenge. Ambition.  
Chap. 9 The second Symptom from the end of hypocrisy, further enlarged. Two other instances. Religion put on for sedition: and for covetousness.  
Chap. 10. A third of those Symptoms from the end of Hypocrisy. Tenderness and scruples pretended. Straining at Gnats. Scruples made to cover treachery, rebellion, envy. To beget opinion of extraordinary holiness.  
Chap. 11. Thirdly, Symptoms of Hypocrisy, respecting profession. The first of these Symptoms. Unanswerableness to profession. Goodly fronts. A form, a name of godliness, instanced in Munks. Nuns. Jesuits. The Pope. Popular Preachers. Common professors.  
Chap. 12. The second Symptom respecting profession. Hyp. abroad only in fair weather. They choose the winning side. They may be sufferers. They will nor venture the whole stock.  
Ch. 13. Fourthly, Symptom of Hypocrisy in respect of duties. Partiality in duties.  
Ch. 14. Fiftly, Symptoms of Hypocrisy from the carriage towards God's ordmances. The first of these. Blind Hypocrites pretend they want light. The second, Partiality in Ordinances.  
Ch. 15. The third Symptom of this head. Devised worships.  
Ch. 16. The fourth Symptom, respecting the ordinances. Dead preaching. Dead hearing. Dead praying. Dead fasts.  
Ch. 17. Sixtly, some Symptoms of hypocrisy from seeming graces The first. The second. The third. Unsound faith. Sandy hope. Pretended love.  
Ch. 18. Other particulars. The fourth. Feigned humility The fift. Polluted chastity. The sixth. Holy desires counterfeited. The seventh. Pretended hatred of vices and errors.  
Ch. 19 The vl. The weeping Hypocrite. The ninth Stage-mortification.  
Ch. 20. The tenth. The deceits of zeal.  
Ch. 21. Seventhly, The Symptom of hip. in respect of tentations. Strong temptations discover the inclination.  
Ch. 22 8. The Symptoms of hip. in respect of judgements. insensibleness under judgments.  
Ch. 23. Ninthly, The Symptom of hip. from the carriage towards company. Hypocrites comply with all tempers.  
Ch. 24. Tenthly, The Symptoms of hypocrisy from the general carriage. Hypocritical slanderers. Prying censoriousness.   

The second Book.  
Ch. 1. Prognostics of Hypocrisy. The first. It threatens the decay of gifts. The second. It prepares the way to heresy.  
Ch. 2. Other Prognostics. The third. Atheism. The fourth. Hypocrisy works much mischief to the Church.  
Ch. 3. Other Prognostics. The fift: Hyp: lose their comfort. The sixth: they lose their courage.  
Ch 4 Another Prognostic. The seventh: the first part of it. The hip. hated of men: bad and good.  
Ch. 5. The seventh Prognostic: the other part of it. Hypocrites very odious to God.  
Ch. 6. The causes of hip. The first. Entertainment of Religion upon sleight grounds. The second. Hyp. know not, nor believe in God The third, hip: want resolution.  
Ch: 7. Other causes: the fourth, hip. have not a right fear: the fift, hip: are of a base spirit.  
Ch. 8. The sixth cause: Hypocrites are indulgent to their corrupt affections. Envy. Popularity Ambition. Love of riches.  
Ch. 9 Of the cure of hypocrisy: the difficulty of the cure.  
Ch. 10. The preparative to the medicaments for the cure of hip. the praise of sincerity.  
Ch. 11. The first medicament. Faithful attendance upon wholesome preaching. A powerful and searching ministry.  
Ch. 12. The second medicament: the right knowledge of God and believing in him.  
Ch. 13. The third medicament: Resolution for God and the truth.  
Ch. 14. The fourth medicament: the thorough fear of God.  
Ch. 15. The strengthening of the fourth medicament, by putting in another Ingredient: the thoughts of our great account before God.  
Ch. 16. The fifth medicament. The exalted thoughts of our Christian dignity.  
Ch. 17. The sixth medidament. The cure of corrupt affections. Of Envy, the folly of it Of poplarity, the poison of it: of vainglory, the deceitfulness of it: of worldliness, the vanity of it. The conclusion.    

Errata.  
For Acts, pag 9 lin 5. r. Artr. p. 10. lin. 12 It with, r. it outwith. p. 66. l 11. Grofthead, r. Grosthead. p. 6●. l. 25. Pelagious, r. Pelagius p. 67.30. Moor's r. Mares. p. 83 l 7. gloss r glisse. p. 92. l. 18. Augustedarum, l. Augastodonum. p. 94. l. 19 wrought, r wrote, p. 98.7. Rave r. Rome 103 l. 1, 7. sting, r. string. p. 103. l. 22. lives, l. lines. p. 127 l. 29 entrusting, r. instructing. p. 141. l 18. Climacas r Climacus. p. 141. l. 29 did read, r. did, read. p. 143. l. 10 stuff, r. sluft. p. 143. l. 28 lives t. lines. p. 145. l. 1 as said, r. as he said. p. 1●7. l. 13, grave, r. brave. p. 58. l. 31. After honesty, r. I will mention, etc. to, his conscience. After that is to come in, I will not farther, etc. which passage in the copy was mistaken in the press.  
Errata in the Margin, p. 13. Tarnor r. Tarnov. p. 14. Ad Herb. r. Ab Herb. p. 25. Pratreo. r. Prateo. p. 29 Stellitent r. Stellitent p. 59 Conct. 1. Canss. p. 70. Almon. r. Aimon. p. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 67. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 71. Eleaz. r. Elmer. p 90 Ideam. r. Ideam. jesu r. Esai. p. 97. Nat. r. Mat. p. 98. l. 23. & in Mar Mentagn. r. Montaign. p, 109. provocari, r. provocavi, p. 125. lepama r. lepaina.   

IN Mundum ΥΠΟΚΡΙΤΙΚΟΝ ET Librum ΔΙΑΚΡΙΤΙΚΟΝ.  

FVlgida fax retegitfaeces, Liber iste fenestrat  
Pectora; spurcitiem jubar arguit, intima mundi  
Ista Dei lamp as scrutatur viscera foedi.  
Turba sacerdotum (vah! centuriata) pudete.  
Quid juvat altari summo repetita dedisse  
Oscula lascivis labijs? Quid musica vocis  
Decantata Deo suavi modulamine? Vitae  
Dum fuerint cantus, Satanaeque tripudia vestrae.  
Flectere quid prodest curvato poplite ad aras?  
Tingere vel vestes sacrati pulvere Templi?  
Cùm vomitus coeno bibuli volutare soletis.  
Nec dici haec pudeat, sed non potuisse refelli.  
Pandite faelices radij mysteria secli.  
Lumine latrones tectos deprendite vestro.  
Narranti, larvataaetas, compesce furores;  
Namque premi debet, non vir, sed pagina docta.   
CUIL: JENKYN Ecc. Christiapud Londinenses Pastor.   

THE HYPOCRITE DISCOVERED.  

The first Book.  

CHAP. I. The Reason and Use 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 Discovery, and his Cure. An hard task, I confess, but very necessary; and in such times as these most necessary and useful. For as the Church in all ages hath been ever full of unsound members, a Cain living in external communion with Abel, an Ishmael with Isaac, a Judas with the Apostles, a Demas with the Disciples, bran with the meal, bad fish in the draw-net, tares in the wheat-field: So especially in the time of the Church's credit, when Jerusalem is made a praise in the Earth, many that were strange unto her, and that were wont to look upon her, as if they had not known her, will then be of her acquaintance, and claim friendship, that they may partake of her Reputation. The Samaritan will be of near kindred to the Jews, when they are in prosperity; and when the fear of the Jews is upon the Nations, many of the Nations will join themselves unto them.  
Blessed be God that we live to see Religion beginning to recover her loveliness, and that men confess she is beautiful; but we will not believe, that all who now woo and court her, are in love with her; for seeing they were ashamed of her rags, 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 fair a Portion with her.  
We must needs say, that the time hath been, that some hard and dry frosts have locked up the Earth, that little fruit hath sprung up, and those fruits of holiness which did spring were too much nipped and blasted. We have felt of late some warm and comfortable showers, a feeding and refreshing rain: but as that weather is good for the Corn, so it brings up likewise abundance of Weeds. Hypocrites come up thick and grow fast in such seasons. As this point therefore is always useful, so especially now in such a time as this most seasonable and necessary, that we may have some help in some measure to understand other men; and may be able every one to discern our own hearts, that we deceive not ourselves, which is indeed the principal thing that I aim at, 
2 Cor. 13.5. 1 Cor. 13.7. Rom. 14 4.  and which the Scriptures constantly commend unto us, To prove and judge ourselves; not to be apt to suspect, to condemn others.  
And here let me take occasion once for all, 
A prevention of mistake.  before I enter upon the work, 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 carnal men may put it unto. I know that all speech of and against Hypocrisy is acceptable to profane men, who presently turn the edge of every Trial and Reproof this way, upon the breasts of all that are (as they are called for distinction) Professors, and do account every Professor to be an Hypocrite, and do 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 Godliness 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 Design, or upon my thoughts, which are full of honour toward all them that fear God, and walk before him in an holy, open and public 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 believeth unto righteousness, 
Rom 10.10. Vid Abra. Scultet. Conc. 1. in Isa. 44.  and with the mouth confession is made unto salvation. We must all be Confessors (as the old Church called them who shone forth in an holy life, or as this age calls them, Professors) though we come not all to the honour of Martyrdom: 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 Hypocrisy, which God requires of us, as a necessary duty? If any man therefore shall say, He is the Lords, and call himself by the name of Jacob, and shall subscribe with his hand unto the Lord, and surname himself by the name of Israel: Be tender of such a man's reputation, and be not ready to entertain a charge against him rashly, but respect him for his cloth sake, and the livery that he wears. Oh disgrace not these servants of God, for God who is their Master will revenge their disgrace; 
Judas ver. 15.  yea Christ will account all your hard speeches to have been spoken against himself.  
We see how dangerous it may prove to judge others, but against ourselves we may be safely severe, and unless in some special cases of Desertion and Despair, we may apply all rules of Discovery and censure to ourselves thoroughly, without hazard. And this I profess to be my main Scope, to put a candle into every man's hand, when he is alone by himself in a dark room.  
The order that I have proposed to follow in this Treatise; 
The method of the whole Treatise.  shall be to inquire into, 

1. The Definition of Hypocriosie; what it is.  
2. The Kind's of it.  
3. The Subject.  
4. The Symptoms.  
5. The Prognostics.  
6. The Causes.  
7. The Cure of it.     

CHAP. II. The Definition of Hypocrisy. The Original words that express it. The Genus. The Differentia in the definition.  
WHat Hypocrisy is, 
The definition of Hypocrisy. Aquia Sum: 22ae. cue 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 feigns the person of another. Wherein he follows Isidore, That the name of Hypocrite is drawn from them that come disguised upon the Stage, their faces and habits so coloured and altered, that they sometimes appear to be men, sometimes women, sometimes old, sometimes young, etc. And so St Augustine had expressed it, as player's feigning 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 original words that express Hypocrisy.  he that would seem to be what he is not, is an hypocrite. This Definition doth most rightly answer the sense of the Original word in the Greek text, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a word signifying to counterfeit or feign: And so the word is rendered in our English Translation, 
Luk. 20.10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vid Cael Rbodig Lect. Antiq. lib. 2. cap. 8. Alsted paratit. in verb● Hyp. Mat. 23.33.  They sent forth spies, which should feign themselves just men. And it hath been observed, that among Greek Authors, from whom the use of this word was borrowed, an Hypocrite is constantly used for an Actor. And to this purpose also among the Hebrews, Hypocrites are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Fancies, Faciales sive personati. But in the Original text they are expressed by other words, sometimes they are called, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 died or coloured men, of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to colour or stain, which perhaps may be one reason why our Saviour calls 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, sergeant, or hid. So that all these words express 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 Ecclesiastical Authors; it is thus defined by the Casuists. That it is, Simulatio virtutis seu sanctitatis, a counterfeiting of virtue or holiness. In which definition, as Tollet observes, Simulatio is the Genus, but the form or difference is, that it is, Simulatio virtutis. For every counterfeiting is not Hypocrisy, in our present use of the word, but when virtue is counterfeited where it is not. And it is called the counterfeiting of holiness 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 lie; 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 hypocrisy is sin, but so is not all kind of simulation. I will instance this in some particular Cases.  
1. A man may hid and dissemble his affections and passions, and that without sin. 
Prov. 12.16.  A fool's 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 fool 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 sons 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 express 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 brothers, made himself strange unto them, or, feigned himself to be another man; which was the better to try them, 
Alierum se firxit. job. Alsted. Theot Cas. c. 21. n. 14, 15.  and work out some good ends he had in design. Alstedius resolves it in some other instances; that a Preacher in place of persecution, may feign himself a Merchant; That a man may put on a woman's apparel to escape unjust captivity.  
3. Joseph also is an example of some other cases wherein a man may dissemble his intentions: which will appear in his dealing and contrivances with all his brothers, and particularly afterward with Benjamin, for bringing his old father into Egypt. 
Gen. 42.9, etc. 25. Gen. 44.1, 2, etc. 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 hid some of the truth. So Jeremiah dealt with the Princes by the advice of Zedekiah. 
Ier 38.27.  And such almost was St. 
Act. 23.5, 6, 7.  Paul's dealing between the Pharisees and Sadduce's.  
5. 
Theod Hist. l. 3. c. 1●. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Lastly, Concerning the Case of those Christian soldiers, who dissembled or feigned themselves sick, that they might not sacrifice, I incline to favour them, because it seems they were conscious of their weakness to hold out to martyrdom, 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 David's 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 condemns it. But the reader I suppose will be satisfied about this case of david's, and many others recorded in the Scriptures, if he peruse Mr. Masons learned Book against Equivocation. And therefore leaving these cases, we rest in the definition given above, that Hypocrisy is the counterfeiting of Holiness. 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 Deceitful worker, transforming himself into an Apostle of Christ,   

CHAP. III. The Kind's of Hypocrisy. Unknown. Known. Simple. Dipped. Double-dipt.  
HAving found the Definition of Hypocrisy, 
The Kind's of Hypocrisy. Zanch. to. 4. in praec. 3. p 57●. Phil. 1 Dt. Taylor. Com. on Tit. 1.16.  we are next to inquire after the Kind's of it. Zanchy (whom some of our Divines do follow) makes two Kind's.  
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 St. 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 dissemble in the things they speak and do. Such as were the gross hypocritical Pharise's.  
Whether the first kind may be properly called so, I will not contend; but 'tis of the second sort I am to treat. And under this the Casuists take notice of three sorts.  
1. Such as pretend and seem to have holiness and virtue, 
Undipt.  which they have not. Men free from gross corruptions and notorious vices, yet (withal) 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 appear more than they are or care to be, This is simple Hypocrisy, undipt, hypocrisy of the natural colour, that which every man hath in him, more or less.  
2. Such as pretend virtue, 
Dipped.  and yet will and live in the contrary vice. As if a man live in the act of wantonness, in his lusts, and yet will seem and have the reputation of being continent and chaste. This is Dipt-hypocrisie, hypocrisy of the first die, the first stain.  
3. Such as live in sin, and intent sin, and seem 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 chaste, 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 Bishopric or Benefice of which he is utterly unworthy, and in which he intends to live lazily, and to mind no more than the fleece. Another Casuist gives a third instance, 
Bizozer. Sun. in 8. praec.  in an Heretic that seems good and devout, more easily to spread his heresies, and corrupt his hearers. This is Double-dipt-hypocrisie, hypocrisy of a scarlet-dye. Cajetan calls it, perfect-hypocrisie.  
These are the Kind's, or rather the Modi of hypocrisy, which yet I will not be curious to distinguish in the following discourse.   

CHAP. IU. The Subject of Hypocrisy. All men. Carnal. Regenerate. Every Age. Sex. Condition.  
THe Subject of Hypocrisy is Man, every man. 
The Subject of Hyp. Psal. 116.11.  It is natural to all. What the Psalmist said he spoke in haste, Omnis homo mendax, it seems by St. Paul's applying and confirmation of it, he might have delivered upon consideration and with good leisure: I said in my haste all men are liars: 
Rom. 3.4.  Yea, saith St. Paul, Let God be true and every man a liar. 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 evil doer. So true and right was that observation of the Emperor Frederick the third, who when one said unto him, he would go find some place where no hypocrites inhabited, he told him, He must travail then beyond the Sauromatae and the frozen Ocean, and yet when he came there he should find an Hypocrite, if he found himself there. When the Lord complains against Ephraim for their falsehood, 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 weak persons, saith the Geneva margin, 
Zanch. in loc.  like treacherous, inconstant dissemblers, as Zanchy observes. Adam himself was so, and so are all his sons and daughters. That all unregenerate and carnal men are so, needs no proof; and that it remains still in the regenerate, we have a proof in St. 
Act. 2.11, 12, 13.  Peter himself and Barnabas. That the people of all qualities are the subject of it, we have it confirmed by many and woeful 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 Saviour's mouth and the Apostles, to warn and arm 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 Devil resolved to match his daughters, and gave Pride to Rich-men, Covetousness to Merchants, Craft to Proud-men, Envy to Artificers, he married his best beloved Hypocrisy unto Priests. 
Pet. Charron. of Wisdom. lib 3. ch. 10. nu. 10.  Hypocrisy is the lesson of both Sexes, (though as one observes, most natural to women) of all ages, and conditions. It continues with age, it appears in infancy. The wise and learned practice it, the dullest and most rude yet attain to this skill. All are not fit for the wars, learning must have the picked and choicest wits, Arts must have leisure and pains: but all sorts are apt enough, and thrive in the mystery of dissembling. The whole throng of men is but an Horfefaire of cheaters, the whole world a shop of counterfeit wares, a Theatre of disguise: That as the Philosopher said, he could not but wonder, that when Astrologers, and Gipsies, and Mountebanks met together, they could refrain themselves from laughing at one another, being acquainted with one another's acts and tricks; so 'tis marvel that every man turns not a Democritus, when he knows his own cheat, and converseth with so many counterfeit cripples.  
But yet, notwithstanding all I have said so generally, all are not properly to be so denominated. Hypocrisy is in all, but with so gradual 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 inquire after for the most part, and endeavour to know: Which brings me to the fourth Head I propounded, The Signs or Symptoms of Hypocrisy.   

CHAP. V The Symptoms of Hypocrisy. The usefulness. Pleasure. Difficulty 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 fruitful plot, every one may gather something; and something haply he shall meet with that will meet with him. I will lead him up and down to view this vale of wonders, and now and then bring him to a Crystal fount, wherein he may look down and see his own face. And if he will venture and take pains, and follow; I will guide him into the dark and narrow cavern's of men's hearts. But he must take pains, and sometimes stoop, and carry a candle lighted at the holy Scripture in either hand. For men's ways are dark and straight, like some caves that reach fare 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 hid their counsel from the Lord, 
Isa. 29.15.  and their works are in the dark. We shall have much ado to follow and find these men, because they have learned of Adam, to run and hid themselves in the thickets. 
Gen. 3. Rev 9.8.  They have Lion's teeth, and yet wear women's hair, and who would think such deceit were under such fair locks? They are Wolves, and yet wear Sheepes-cloathing, Who would not be beguiled with such garments? The Painter in Pliny 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 than him? They said, Master, is it I? is it I? but none of them said, Master is it Judas? It cannot be an easy search, because the hypocrite leaves not a tract, 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 tract, and where a Cart hath gone, we perceive by the print of the wheels; but we know not the way of a ship: Though Mercator, and Hondius, and Jonston, or others of them in their Maps, draw lines of Drakes and Schoutens, or other men's voyages, yet the Mariner can see no such path upon the sea: So is the way of the Hypocrite. Or if we have some directions and marks to follow them, yet we may miss of them at the very last. They are as cunning to keep secret their sins, as an harlot doth her lover. The Sister of the Emperor Henry the third, 
Vincent. 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 Lady's feet. The Hypocrite harbours his lust, but ye shall find nothing but the footsteps of the upright. A cunning thief hides himself not more closely in a dis-orderly blind alehouse; Nor doth a zealous-shee-papist hid her Priest with more secrecy and care, than sin is hid by the Hypocrite; You may search all rooms and miss, he hath a secret vault and a false door. And finally, it is harder to discover hypocrisy then the tricks of an horse-courser in a fair.  
Yet as hard as it is, we must upon our journey. The Signs, or as I choose rather to call them, the Symptom's of Hypocrisy, (because they are diseases also themselves incident to the grand disease of Hypocrisy, and which serve to discover it,) are many and far more perhaps than I can take notice of; I want the benefit of long experience and great practice, having lived most out of the crowd; but yet many I have observed, and will dispose them under these following heads.  

1. Symptoms from the principle of the working of Hypocrites,  
2. Symptoms from their end aimed at in working.  
3. Symptoms from their profession.  
4. Symptoms from their carriage towards Dutie●.  
5. Symptoms from their carriage towards God's ordinances.  
6. Symptoms from seeming Graces.  
7. Symptoms from Temptations.  
8. Symptoms from their carriage in respect of Judgements.  
9 Symptoms from their carriage toward Company.  
10. Symptoms from their general carriage.    

CHAP. VI 1. Two Symptoms from the principle of the working of Hypocrites. They work not in God's strength. Not to or for God. Their Motion hath an external and artificial Cause.  
THere are two things that I take notice of under this head.  
1. The fruits which hypocrites bring forth, 
Hypocrites work not in God's 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 read without wrong to the Original, and with very good authority, Every branch that in me beareth not fruit. This sense the Syriac follows, and the Arabic of the Roman Edition, observed by Erpenius. Tremellius thus translates it, and so do our old English and the Geneva. And this reading seems best to satisfy 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 do bear some fruit, yet bear it not in him; and his true and sound members whom he calleth branches bearing fruit. This appears to be his meaning, because the hypocrite is not in him, as it is further clear 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 than may bring forth fruit too, such as it is, but not in Christ. 
Hos. 10.1. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. ut est in Edit Rom & Complot. vel. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut edit. venet. Basil. & Plantin. habent. Vitis frondo sa Vitis vastata, Tharg. jonathae. 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 artificial and external 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 reads 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 vessel is an empty cask, when there is no wine in it, though it be full of somewhat else, full of air. 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 do not speak it so plainly, with Cicero, That virtue is sufficient to help itself, and with Seneca, that we need not trouble God; but if we could dig under the roots of these vines, we should find somewhat like to that moral 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 fit is over and the humour down, than they fail, and lose it, and run another course; like those winds that some Travellers speak of, about Sant●-Croix in afric, which the portugals call the Monzoones, which blow constantly one way for six Months, and then the quite contrary way the other half of the year. While the vein lasts, ye shall see them outdo and overact the soundest Christians. While the ague-fitt is upon them, they have an higher colour and more heat, than the well complexioned right sanguine Christian, that has much and good blood in him; but then, as our Countryman observes of the French, 
johnsons' Relation of the Kingdom, lib. 2. p 118.  That he entereth like thunder, and vanisheth out again like smoke; so they answer not their fierce beginnings, but languish commonly and sink, or turn the edge of their vehemency against their former course. I knew one man (that I mention not other instances from other men's observations) who set out like Jehu against corruptions, and over-ran even good manners, in some houses that entertained him, so that he would tear and deface any devotional picture (as they call it) wheresoever he came; and out of his detestation of Images would scarce endure a cross in a Gentleman's Coat of Arms; who afterward when a favourable Prebend-wind had cooled 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 speak 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 noon dull and losing the splendour. Or we may borrow a resemblance from better authority, out of the Prophet, they are morning clouds and early dew's that go away. The morning Cloud is soon dissolved by the Sun, and men are deceived in their hopes of rain; and the early d●w, though it lie upon the whole face of the earth, is soon dried up. So Hypocrites though they run, and in regard of the matter of their work run well, 
Gal. 5 7.  yet something hinders and drives them bacl, that they obey not the truth, They put their hand to the Plough, 
Luk. 9.62.  but grow weary and look bacl, whereby they show they are not fit for the Kingdom of Heaven. They go bacl and walk no more with Christ. 
Joh. 6 66.  They begin hopefully, but look 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 worn out, and the labour of the Ministry lost and spent in vain.  
But by all this it appears that they are Hypocrites, for if they go 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 follows in the latter end of that verse of St 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 pieces which wash away in time. A piece of solid gold though ye wash it a 1000 times, it still remains gold. But if it be but guilding (though it be fair 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 Hypocrisy in any man, is commonly discovered before his death.   

CHAP. VII. 2. The Symptoms of Hypocrisy fram the end aimed at by them. The first of these Symptoms. Vain-glory. Affected carriage. Affected habit. Affected Tone in speech. Painted Virtue.  
1. 
Vainglory a Symptom of Hypocrisy.  HYpocrites aim not at God or his glory, 'tis themselves and their own glory, that they intent to advance. That that they dod, they do it for the praise of men. Christ tells us, that they hypocrite dwells at this sign. 
Mat. 6.2.  When thou dost thine Alms do not sound a Trumpet before thee, 
ver. 16.  as the hypocrites do, that they may have glory of men. And again, When ye fast, he not at the Hypocrites of a sad countenance (of a sour countenance, 
Ne estote tetrico vultu. Beza. Vulture fermentatus. Exterminare ●aciem.  of a leavened countenance) for they disfigure their faces, that they may appear unto men to fast. They exterminate, they deform their faces, they make themselves look won and pale and thin; that by a demure and mortified look, they may be reputed holy and mortified persons. As we read in the Histories of Moscovia, of one Daniel, 
Sigism● ad Herlerstein de reb. Moscow. circa an. 1000.  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 look pale by holding it over the smoke of brimstone, that he might seem 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, 〈◊〉 Symptoms of Hypocrisy.  because of his short hair and very little band.  
The Reader will pardon me, that I exemplify these points with 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 confess, that where grace dwells in the heart, she will be Mistress, and will dispose of all things, not only within, but without doors too, and will have a modest sign, a comely plain front; She cannot endure to dwell, as it were in an Alehouse with red lattices and garishly painted posts. Grace is a commanding thing, and will have sober hair and sober garments; as (if I remember right) I have heard it was old Mr Dod, who answered a friend that demanded of him, why he cried not out against Gaslants that wore long hair, that if he could preach Christ into their hearts, they would of themselves cut their hair. 'Twas a grave and right answer, becoming so experienced and godly a Divine, if it were he, or if not, I do him no wrong to fasten it upon him. I know, Grace is the best law against vanity, against flaunting. Yet an affected outside is commonly suspicious. I once persuaded a good woman to leave off a singular dress, when I told her we must live like sincere Christians, but must go dressed like our neighbours. It becomes no man to have a speaking habit, it wins nothing to God, it exposeth the godly often to derision. Wear your band and your hat, and any thing else, as others do, so they be not exorbitant. Ye have enough besides to make ye known what ye are, namely, to let all that converse with you find, that ye are holy and just and honest in all deal. Let that speak us, rather than 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 years since, which I will here transcribe. My garments I would have fashioned to my behaviour, not too youthful nor affectedly grave; Those would not fit a Divine, these not a young one. Take my mind in one particular, it may be I err in it; I love not a speaking garment, for they were intended to hid us, not to tell what we are. Yet I have seen some so habited, that every stranger could point at them, There goes such an one. It would argue me insufficient to use my own tongue or discretion: if I should appoint my Tailor, my Sempster, or my Barber to be my interpreters. Thus I wrote then, and do now perceive I am still of the same mind. Truly this is the Pharisees humour right, to make broad their Phylacteries, 
Mat. 29.6.  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 Symptom of hypocrity. Apper●ad Orig p. 249. Matth. 6.7.  And what the deep fringe was in them, the narrow band may be in others. But I say, let not thy glory be in thy habit.  
And what I say of the habit, I may instance in the affected Tone, that some use to speak in. There may be danger of Hypocrisy in that too. Some learned men do think, that that battology which Christ condemns in the Hypocrites, was not meant, as our Translation seems to interpret it, of volublenesse of tongue, Use not vain 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 itself to be true, that oft times a Tone is affected to carry on the liking of the hearers. But I was much taken with he wit and fine spirit of a godly Gentlewoman, 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 speak like a man.  
I may add to this also the loud speaking, affected by some to win credit among the ignorant, who judge by the sound. I know the Prophet is bid to lift up his voice like a Trumpet, and the zeal of doing good will command a man's utmost strength; 
Melch. Adam. in vita Farelli.  as Farellus the first builder in the Church of Geneva, when some Monks made a noise 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 overmastered the noise, both of the Bells and their clamour. Yet I say, some are, as (they say of) the Nightingale, nothing but voice, and make use of that to beguile, where their matter is not powerful to persuade. As for that Farellus whom I named, though I see no reason to doubt of his sincerity, 
Lib 4 Epist. Oecolam.  yet I observe that Oecolampadius, that godly and grave Divine, thought fit to admonish him of his vehement loudness. Such here (saith he) as favour both thee and the Gospel, fear lest thou attempt something unfit, through the heat of thy zeal, of which I admonished thee sufficiently before thou goest from hence, that by how much thou art more propense to violence, so much the more thou shouldest endeavour to be calm, and tame thy Lion-like spirit with Dovelike modesty. And in another letter more plainly. I enquired of N, concerning thee. He when he had commended thy industry and zeal, added, that thou dost rail mightily at the Masspriests. I know what they deserve, and how they are to be painted out: yet with your good leave, let me speak to you as a friend and a brother, you seem to forget your office, which is to preach, not to rail, etc. But whatsoever may be judged of Farell (of whom as I said, I cannot but think honourably) we have a pertinent example of this in our Harding Bishop Jewels Adversary, who in the Reformation was it seems a Thundering Preacher, when he wished 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 Vainglory in other kinds, out of that Character of an hypocrite, 
Hypocrisy is painted virtue.  written by Dr 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 seen, and pulls out his Tables in haste, as if he feared to lose the note, when he writes either nothing, or his errand. He turns his Bible with noise, etc. In conclusion, he calls the Hypocrite aptly, The Stranger's Saint. And so indeed he is; which is the difference between him and the true believer, who is God's 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 believe. The sincere people of God are his Saints, they are holy in his eye. But these men are all for men, and do all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be seen of men, and that they may appear. 
Mat. 6.1.  They are on the Stage, and do 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 turn again with me, that I may worship the Lord thy God. That I may be counted also thy Master's servant. Sure that was his very reason, and he had learned true Macchiavellisme many hundred years before Nic. Macchiavel was borne, That it was safe and best for a Prince to seem pious. These are the men that will do nothing sine teste, they will have some witness of every devotion; so fare 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. Vainglory is it that rules over them; if there be any excellency it must be known, and if they want, they will rather paint than not be seen. It was otherwise with Moses, he when his face shone, took a veil and covered it; but these if there be any thing that shines in them, any parts, any gifts; off goes the Veil, they will not endure to be hid, to have their parts obscured, but get up into the Pulpit, or stand up upon the Book-sellers-stall, or any thing rather than not be seen. And rather than not to have somewhat to show, when they want beauty, they will paint, and dress themselves as Jezabel did, and show 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 Glass, for she knows she is painted, and the painting is not for her own, 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 Marketplace to read, 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 power forth petitions with much variety, enforce them with much earnestness, with apt and many words, and continue long unwearied and unspent? Or, that others who are weary of their Glass, and can keep no company with their own hearts in any subject of meditation, but lose themselves and their thoughts presently, can yet before others dilate upon that subject with much variety of expression? But truly these are all but Pedlars of virtue that are thus for the show. We may walk in some streets of London, where are the Warehouses of great Merchants, or the Shops of whole-sale-men, and all is made up, we can see nothing hang out. But Hypocrites are like Pedlars in a Countrey-fare, that have not a glass, nor a comb-case, nor a piece of ribbonong, but all is hung forth, all is spread abroad. Rich Christians, golden Christians, often times their worth is not seen, but these Daisies grow every where, and will be in your eye. Nay, they will call upon you, rather than be looked off; 
2 Kin. 10.15, 26.  ye must needs see their zeal, and know all; Come, saith Jehu, and see my zeal. 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 burned, it was the oil of glory that fed his lamp; it was this wind of glory that did drive his Mill.   

CHAP. VIII. A second of those Symptoms from the end of Hypocrisy. Religion pretended to serve other ends. A cover for Vndutifullnesse. Uncharitableness. Hatred of Godliness. Revenge. Ambition.  
2. ANother Symptom of Hypocrisy is, 
Religion pretended to serve other ends.  that hypocrites pretend Religion to cover other ends. Herod could make use of Religion to hid his cruel intentions, when he meant to slay Christ, he promiseth devotion; 
Mat. 2.8.  Go (saith he) to the Wisemen and learch diligently for the young child, and when ye have found him, bring me word again, that I may come and worship him also. But 'twas a cruel bloody worship he meant; not to have acknowledged Christ to be his God, but to have made Christ the Sacrifice and his mother's lap the Altar. The Pharisces who endeavoured to bring the wealth of the people into their own nests, as the religious orders of Friars in the Romish Church do now, found out a way to teach their Disciples to be uncharitable, even to the necessities of their own 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 do for their father or mother. See how directly our Saviour discovers this hypocrisy. Moses said, 
Mar. 7.10, 11, 12.  Honour thy Father and thy Mother. Now one duty included in that precept is, That we must relieve our aged Parents, if they want. See how they avoid this. But ye 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 ye suffer him no more to do aught for his Father or Mother. The Original in this place is very concise, and hath troubled Expositors; but I have given the sense which our last Translation leads me unto, which Translation and the supply that it makes to clear the sense of the Original, 
Vide etian ludru. Capel. Diat. in ●a. Mat. 15.5. ad fin Camer. Myrothec.  stands now allowed and backed by the most excellent Critics John Coach of Breme, Dan. Heinsius, Ludovicus de Deiu and others. That the Pharisees taught them this form of speaking, for this is observed to be the express form used by the Jews, and to say, that what they now possessed being entered into the profession of Pharisaisme, was now no more their own, but Corban, God's propriety, God's gift, assigned over to God, and not at their dispose.  
And may we not find out some other hypocritical pretences for uncharitableness? 
Religion a cover for uncharitableness.  When a man shuts his hand against the cries of the poor, and says, 'Tis not fit to encourage and maintain wand'ring beggars in their lazy trade, and that it is a sin to give to such as eat the sweat of the poor, is it not possible, I say, that here where 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 cloak of Religion. 
Hatred of Religion under cover of Religion. Ezra 4.2.  Such were those hypocrites that we read of in the book of Ezra; they which delighted in the ruins of the Temple, and had indignation against Zerubbabels' endeavours to rebuild it, to that end that they might hinder the work, they offer their service to promote it: Let us build with you, for we seek your God, as ye do. We have a pertinent place to this purpose in the Prophet Isaiah, 
Isa. 66.5.  Hear the word of the Lord, ye that tremble at his word, your brethren that hated you, that cast you out for my name's sake, said, let the Lord be glorified. When they execute their censure upon you out of malice and hatred, they pretend pure zeal for God, and the glorifying of his Justice.  
I might be plentiful in other instances, but I will confine myself to four others, upon which I will insist; when Religion is pretended to cover Revenge, Ambition, Sedition, Covetousness.  
1. 
Religion a cover to revenge.  We sometimes find that hypocrites have made use of Religion to cloak their Revenge. When Shechem the son of Hamor had defiled Dinah the daughter of Jacob, her brethren, specially two of them, her brothers of the same womb, 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 deceitful 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 fight the Lords battles, but his design 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 weak and forsaken Ishbosheth, for a sorry word which that poor Prince had spoken, which the boisterous Captain could not brook; 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 tenderness of conscience that wrought upon him; and then having communication with the Elders of Israel, he said, 
2 Sam. 3 18.  Ye sought for David in times past to be King over you, now then do it; for the Lord hath spoken of David saying, By the hand of my servant David will I save my people Israel, etc. Which examples are true experiments of that observation made by the author of Ecclesiasticus; There is an exquisite subtlety and the same is unjust, 
Ecclus. 19.25, 26.  and there is one that turneth aside to make judgement appear; 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 freedom, and took occasion to make him pay his head for the liberty of his tongue: 
Mat. 14.5.  He seemed unwilling to give sentence, but by no means must he break 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 seat too long, he had a great mind to be grasping the Sceptre; he makes himself strong by many popular insinuations; and now there wants nothing but some fine contrivance of removal from Court, that he might at distance be better looked upon as a fit head for the people made ready to his hand to join unto. He knows not how to make his actions look better than with the face of devotion, 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 fits his turn, and he desires his father's leave to go thither to perform it. But it 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 mean, who aspiring to the government, used much policy all along, He took the advantage of David's indulgence towards him, and of his old age, He blazed his Title to the Crown, procured a guard of estate, made a popular show of himself being a comely man of person, Joined himself in faction with Joab and Abiathar, both of them potent men in their several ways, and both discontent; entertained the Nobles with feasting; drew into his party some principal 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 public Sacrificing at the well Rogel. 
1 King. 1 9 Vid. P. Mart. in loc.  Cardinal 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 Hypocrisy. 
Rodolp. Hospin. de Monach-Ordo sodalitatis Divini Amoris  There was a religious Order sprung up, that called themselves, The Divine fellow●ip, or, The fellowship of Divine love, to them Caraffa joins himself, and that so strictly, that he not only refused the Bishopric of Brundisium, which the Emperor Charles the fift offered to him, but of his own accord resigned the Bishopric of Theatine, which he had under Pope Julius the second. This fact of his, carrying so much show of self-denial and mortification, took so much with the Order, that they changed their Name, and called themselves Theatines from him. And who would not have counted him a miracle of holiness? But the world afterward took notice, that he contemned lesser preferments to procure greater; for he that refused Bishoprics, 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 Hypocrisy hath been so much trod and beaten by Clergymen, that wise men who discerned it, long since gave notice of it in a fable of a Monk, who being a poor fisherman's son, still spread a Net over his Table, as a remembrance of his mean original, till having by those shows. 
Mr. H. Masen of Hearing and doing. chap. 2. p. 27, etc.  till having by those shows of humility reached the highest preferments, he laid 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 Clergyman; 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 Emperor Ferdinand the second, 
Stat. Cur. Ferd. 11. chap. 9  and who it seems could make Religion advance his potency, 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 satisfy the Emperor in all things. The other of a Prince, whom for the honour of his worth, I will forbear to name, who (if an History written by a Jesuit may be credited, 
Famian. Strada de Bello Belg. 7 Dec. 1. lib. 2.  which for my part I profess I scarcely credit) was of no Religion but that which would advance his ends, and though he wrote an Apology 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 pretence of some that they desire preferment, only that they may be more enabled to do more good; then plain hypocrisy? for he that doth not much good, to the extent of his power, in the estate wherein he is for the present though mean; doth but pretend he would be better, if he were preferred to an higher condition.   

CHAP. IX. The second Symptom from the end of Hypocrisy, farther enlarged. Two other Instances. Religion put on for Sedition. And for Covetousness.  
3. SEdition also sometimes wears the livery 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 of Vzziel of a younger family than 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 Design, 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 grandfather Reuben the firstborn 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 Spiritual, and to be near God; pretend an holy dislike of a proud tyranny in Moses and Aaron as if they were only holy. Ye take too much upon ye, (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 spiritual 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 claim privilege of Christian liberty as they pretended. It is a notable Story which I am led unto. 
joh. Sleiden. Comment. ad An. 1525.  In the year 1525. the Countrypeople of Suevia and other parts about the Danube, covenanted together by an Oath, and raised a terrible Sedition, pretending the maintenance of the Gospel and the public liberty. The Magistrates promised to satisfy them fairly, 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 tyths. 3. That they might be no longer counted Servants, being redeemed by the blood of Christ. 4. That all Fishpools, 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 persuade 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 patronised their do, He shows they abused the Name of God, because they pretended in their sedition, the promoting of the sincere Doctrine of the Gospel, and of righteousness and equity, whereas in truth they took a course to deprive Magistrates of that authority which God had put into their hands. And in many other words, he deals 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, 
Judas, v. 8.  that the Apostle St Judas puts this among the characters of hypocritical seducers, Those filthy dreamers that defile the flesh, That they despise dominions and speak evil 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 alleged it, and applies it against the Gnostics and Basilidians of old, the Anabaptists and Libertines of late. Yea those roguish and vagrant disciples of John Batemburg, who were not ashamed publicly 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 gross partiality towards the See of Rome) were yet zealous against Romish superstitions. To whom we may add Hacket and his Complices in our own story, so seditious, and yet withal so shamefully hypocritical, that I know no man that hath endeavoured to excuse them. 
The fuller Answer. Script. and Reason. The Lord of Hosts by Mc. Burroughs.  Let no Malignant or ill affected reader wrong my meaning here, as if I would in the least measure reflect upon the present war, and the pretences of it, the necessity and justifiableness 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 Covetousness 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 scrutiny and a zealous tenderness of God's dishonour, to bring the business about. 'Tis a known story, Judas was a covetous wretch, but one would think he were an holy man, an enemy to vain expenses, a great friend to the poor, brimful of charity: When the humble sinner bestowed her costly sweet ointment, where she thought it was most worthily spent, 
Religion a cover for covetousness.  upon the feet of Christ; Judas cries out, Why is this waist? It had been better given to the poor. Good words; but we know the mystery; He would have been Almoner; 
Joh. 12.5, 6.  He was a Theft, the text tells us, and bore the bag, and cared not for the poor. 
Act. 19 24, 25, 26, 27. Act. 8.18.  Demetrius the Silver-smith is become religiously zealous for Diana; but 'twas indeed the decay of his Trade that pinched 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 than miss he would give money for it, but it was because he meant to make money of it again, 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 than his Doctrine that he gaped after, and he would rather have seen a fee, than heard the other point. Foelix then was an hypocritical hearer; and are there no examples to be found of hypocritical preachers too, who love to labour where they may be sure to eat, 
Hos 10.11. Mich. 3.11.  like Ephraim, who loved to tread out the Corn? Yes, They were such of whom the Prophet speaks; The Priests teach for hire, and the Prophet's divine for money; yet will they lean upon the Lord, and say, Is not the Lord among us? 
Luk. 20.47.  And such of whom our Saviour speaks, Beware of the Scribes which desire to walk in long robes, which devour widows houses, and for a show make long prayers. Christ doth not condemn 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 do continue long in prayer; But he discovers the abuse of it among the Scribes, who either by this means did insinuate themselves into rich widows as most faithful 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 pretence of long prayers, expounding the word, instructing of them, and the like, stayed with them, fed upon them, 
St. Chrysost. in los.  and eat them up; which is St Chrysostoms' observation. A practice like unto this, a late godly and reverend Divine of ours, discovered in some Antinomian Ministers about London, and therefore warneth the reader in these words. 1. 
Dr. Tailor, The rule of the Law. Preface to Read.  Look carefully to your precious soul's. 2. Look well to your estates and outward means, 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 vain, that through covetousness they make merchandise of unwary souls. Of this sort are they which creep into houses, and lead captive silly women laden with sins. 
2 Tim. 3.6.  This is the parallel to that line which St Augustine drew, 
Aug. de opere Monachorum, cap. 28.  when he described some hypocritical Monks of his time, who gadded about the Country, selling the relics of Martyrs, or pretending them to be such, making a gainful poverty, and exacting the hire of a counterfeit sanctity.  
Truly, our trade that we ought to drive in preaching aught to be to bring in souls to God. Our gain is when the people gain by us. They therefore much mistake the mystery of their trade, who seek the fleece not the sheep; 
Isa. 56.11.  yet many such there were in the Prophet's time, when he complained; They are greedy dogs which can never have enough, they are shepherds that cannot understand, they all look to their own way, every one for his gain from his quarter. These are they that will pollute the Lord among his people for handfuls of barley, and for pieces of bread, as another Prophet speaks. 
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 covetousness even in Preaching Friars and other Religious Orders, that though they durst not speak out, they expressed their apprehension and just indignation against them in Pictures. There was found in the Abbey of Fulda, besides other Emblems taxing the Popish Prelates and other Orders, one picture of a Wolf in a Monks Cowle and a shaved crown preaching to a flock of Sheep, with these words, alluding to some like words of the Apostle, coming in a pendant out of his mouth, God is my witness how I long for you all in my bowels. And underneth was writ, This hooded wolf is the hypocrite; 
Joh. Wolf. Lect. Memor. Tom. 1. ad An. 1300.  of whom in the Gospel, Beware of false Prophets. This picture was made 200 years before the Reformation at Luther's preaching. And one Heerbrand a German Divine tells us, that he being employed for the purging out of what relics of Idolatry, 
Jac. Heerbrand. in Resut. Assert. jesuit.  he found remaining in some Churches allotted unto him, coming unto Pfortzheim, he found a Cushion in St michael's Church curiously wrought with the like picture, only with this difference, that the Wolf was preaching to a flock of Go, every one holding in his Bill a pair of praying beads. He further tells us, that being at Argentine, visiting the rarities and Antiquities of that City, he was showed 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, Bears, Foxes, and the like, carrying holy-water, crosses and tapers, expressed their dislike of the religious rapins and thefts used by the Clergy. And this work could be no less than 300 years old when he law it, which was in the year 1551. But in the times nearer to the Reformation, this hypocrisy (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 Inns; and accordingly he wittily feigns such a like picture hanging there, of an Ape in the habit of a Franciscan Friar, sitting by a sick man's bed, holding a cross in one hand, as if he were giving him ghostly counsel, but with the other hand picking his pocket. I the longer dwell upon these Trifles, because by them we discern the practice, and withal, the intelligence of former times.  
And truly these Fables let them be, yet they have been truly acted from time to time. He was a notorious palpable hypocrite, that Salvian was acquainted withal, and did indeed but daub on the colours of Religion over his oppression, When the good Father out of pity to a poor man's case, became a petitioner to a mighty man to restore somewhat that he had taken injuriously, and without which the poor man's life could not be sustained; 
Audita religiosissimi sceleris ratione discessi Salv de Gubern. Diu. lib. 4.  He told Salvian fiercely; He had sworn he would have it, and therefore could not part with it. Salvian calls this, A Religious wickedness.  
But we need not ascend so high as Salvians time for examples of this kind of hypocrisy; we find it practised in our age among all conditions of men. When that Prince whom I formerly mentioned out of Strada, 
O inaestimabile facinus, & prodigiosum. Quid non ausae sint improbae mentes? Armant se ad latrocinium, dum per Christi nomen etc. Fam. Strada de bell. Belg. lib 3. Dec. 1.  intended a marriage with Anne the daughter of Maurice Duke of Saxony, to please Margaret of Parma the Governess of the United Provinces, he conditioned that she should forsake the Lutheran Religion: Her Uncle by the mother's side, Philip Landgrave of Hesse, desirous to break the match, and prefer his own daughter, would not yield to the condition, pretending conscience, and yet accepted the same condition for his own daughter. So fare dare they abuse Religion, whose God is their private commodity, saith Strada; a grave and a good note, whether he be faithful in relating the history or not, is not to my purpose to inquire. But from others whose relations we may dare to trust, we may be further confirmed; 
Knox History of Scotland, p. 503.  for Mr Knox reports as bad matters of some Noblemen in Scotland, who were forward for the Reformation, but it was to get spoils, and to seek their own private commodity; for he saith, They were otherwise licentious, they greedily gripped the possessions of the Church, and would not lack their part of Christ's Coat. And for my part, I will believe that rare French Divine John Camero of Bordeaux, 
Stellitent in Santangel ep. ad lect. & p 22  though speaking in his own cause, that his adversary Elias Santangel the Lawyer was a Protestant for worldly respects, and cared for no Religion further than he could serve his ends by it; And the rather, because I find the same character fastened upon him by Dr Gilbert Primrose then cameron's Colleague, 
Primrosi carmen in Stellitent.  lately shining in our English Orb. I might trace more of these Foxes, for the track of their feet is easily seen; and if we may believe some men's reports, we find some such practices in some of our own Courts. 
W. Huntley breviate p. 144.  But I have hunted long upon this Scent, and wearied my Reader haply in this path. It will be time to conclude this Chapter, when I have only noted this one thing more: That it is no wonder to find Religion and the Truth pretended for private commodity; when as hypocrisy is so sly and dangerous, that sometimes Truths may be truly in the kind assented to for the same reason. Which experiment we find in the Gospel; the people that were fed with Christ's 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 than hypocrites, as may be gathered by the whole Story.   

CHAP. X. A third of those Symptom's from the end of Hypocrisy. Tenderness and Scruples pretended. Straining at Gnats. Scruples made to cover treachery, rebellion, envy, to beget opinion of extraordinary holiness.  
3. 
Scruples pretended by Hypocrites.  THe matter of this Symptom and this Chapter, is I confess of the same spinning with the former, but I have only for the Readers ease wound it up upon another bottom: That hypocrites sometimes pretend tenderness and scrupulousness, when it may appear there is no such matter; 
Vid Mont. Appar. ad Orig seven. 25, 26.  because they strain at smaller things, and can swallow greater. The Pharisees made a scruple of it to eat with unwashen hands, because it was contrary to the Tradition of the Elders. They were so precise in it, that they washed before meat, 
Mar. 7 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mat. 15.2, 3, 4.  and in eating between every dish or service; Except they wash their hands oft, (saith St Mark) they eat not. And to that purpose they had water-pots ready at their Feasts. Yet they made no conscience of God's express commandment, Honour thy Father and thy Mother. They would not touch money the price of blood, and yet had their hands deeply in the blood of Christ. They are much like such as these, of whom Dr Hall spoke in his Character; 
Mat. 27.6. See a like case, Joh. 18.28.  He turneth all Gnats into Camels, and cares not to undo the world for a circumstance: flesh on a Friday is more abomination to him then his neighbour's bed.  
I the rather give this Symptom, because though all scrupulousness 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 Satan's tentations, etc. yet it may arise from overweening self-conceit and secret pride, and other corrupt affections, and so may be a more evident sign of Hypocrisy: which will also appear, when Scruples are but pretended, as we find they have been.  
1. 
Scruples to cover treachery.  To cover Treachery. The Pharisees are an example. They took counsel how to entangle Christ in his talk, and they send their Disciples to him with a seeming scruple, 
Mat. 22.17, 18.  as if they stumbled at the lawfulness of paying Tribute to Caesar; but Christ perceiving their wickedness, and that they meant to tempt and entrap him, calls them hypocrites for their labour. This treachery of theirs is more fully discovered by St Luke, who saith, 
Luk. 20.20.  They watched him and sent forth spies, which should feign themselves just persons, that they might take hold of his words, that so they might deliver him to the power and authority of the Governor.  
2. To cover envy. 
Scruples to cover envy.  When Christ had healed a woman that had been crooked 18. years, and the people were much affected with the miracle; the Ruler of the Synagogue having much indignation, and fretting with envy that Christ received so much glory of the people, he colours over his pale of Envy, with the red of zeal, and stands up for the maintenance of the honour due to the Sabbath, and tells the people they ought to make more conscience of that day. There are six days, (said he to the people) in which men ought to work, in them therefore come and be healed, and not on the Sabbath day. One would have thought he had been 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 calls him Hypocrite, and convinceth him of the unreasonableness of that pretence he insisted upon. Such Hypocrisy did the Colleagues of Brentius discover, 
Melch. Adam in vita Bren p. 438.  who when he being enlightened with Luther's writings, began to expound St Matthew in his chamber, and by reason of the confluence of Auditors, removed his Lecture into the common Schools at Heidelberge; they envied the concourse to him, but covered their Envy 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 than ordinary sanctity. 
Scruples pretended to seem holy.  The Pharisees and Scribes were scrupulous preachers, they taught the precisest points, the most rigid observations; they bond heavy burdens and grievous to be borne, and laid them on men's shoulders: but 'twas only to be high and weighty in the people's thoughts: for they believed not their own prescriptious; 
Mat. 23.4.  They would not move those burdens with one of their fingers. Such are Preachers (if there be any such, as it is likely such there be) when do 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 piety: whereas if you go after them, and get some occasion and look in, and see them in their study; you shall find them study in the strength of their own wit and reading, and entertain their hours with Aristotle or Aquinas, and the Schoolmen, with Augustine or the Counsels, while the book of God lies by as a neglected and dusty Pamphlet.  
This is to be an Hypocrite, whereas such as are sincere are ready to do more themselves then they urge upon others; as St Paul presseth a due maintenance for others, in respect of their labour in the Ministry; but yet works with his own hands for his own livelihood. 
1 Tim. 5 18. 1 Cor. 9.12, 13    

CHAP. XI. Thirdly, Symptoms of Hypocrisy respecting Profession. The first of these Symptoms. Vndnswerablenesse to Profession. Goodly Fronts. A form, a name of godliness. Instanced in Monks. Nunn's. jesuites. The Pope. Popular Preachers. Common Professors.  
HYpocrites are not answerable to the Profession they make: 
Hypocrites not answerable to their profession  it carries not proportion with their practice, but bears a larger measure. They are course cloth with a fine list. And as reverend Mr Greenham said of them: 
Greenh. Com. pl. p. 18●, 435.  If ye talk of Religion, ye shall have many that will hold ye talk a whole dinner time, or half a day, and yet look into their lives, and they will falsify whatsoever they have said. 
Mat. 7.21.  These say, Lord, Lord, but they are workers of iniquity. They look white like silver, but they draw black lines. They have a fair outside, but stuffed within with malice, worldliness, intemperance; like window-cushions made up of velvet, and perhaps richly embroidered, but stuffed within with hay: Or like some houses that are built high with lofty Turrets that are presently in the Traveller's eye, and if they draw nearer to view, they find them built with stately porches, neat gatehouses, fine staircases, curious Galleries; but never a fair chamber or convenient for lodging. They have much to entertain the passenger and the viewer, they will entertain you with fine Notions, choice Discourses, but if ye dwell with them, ye shall find ill Accommodations, They answer not your expectation. Ye shall hear of them, as ye ride through the Country, they have the name among Professors, 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 weary 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 himself rich (saith Solomon) yet hath nothing. The Original is, He feigneth himself to be rich. He hath a form of Knowledge and of the Truth in the law; as the Apostle speaks. He is as if he had and wore the Rationale, the Breastplate of Vrim 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 unanswerableness, 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 St Paul's sense in that place) is a Professor of the true Religion, and Circumcision is the wearing of the badge of that Profession. Now in that sense, there are many Jews outwardly in propatulo, that are not true Jews, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  Jews 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 only called by the name of Israel, and swear by the name of the Lord, and make mention of the God of Israel, but not in truth nor in righteousness. They call themselves indeed of the holy City, and stay themselves upon the God of Israel; but they are obstinate, and their neck is an iron sinew. 
Isa, 58.1, 2.  They seek God daily and delight to know his ways (they take a pride in it) as a Nation that did righteousness and forsook not the ordinance of their God (as if they were the only people that held up God's ordinances) they ask the ordinances of God, they take delight in approaching unto God, (they miss 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 form of godliness, 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, highminded, heady, etc. They have a form: they receive a slight mark, but refuse a deep stamp and impression. St James tells us what the Mark is, 
Jam. 1.26, 27.  A seeming to be religious; and what the deep stamp is; the bridling of the tongue, the visiting of the fatherless and widows 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 profess that they know God, but in works 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, etc. Mat. 3.7, 8. Jer. 42 20. Ezek. 33.30, 31, 32. Isa. 29.13. Mat. 7.22, 23. This Symptom instanced in Monks. Nuns. Jesuits.  and unto every good work 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 do lie. There is a lie in works too as well as in words, as St Ambrose observes. And it is agreeable to that of the Prophet Hoseah, Ephraim compasseth me about with lies, 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 Psalm; When God slew them, they sought him, they returned and enquired early after God; they remembered that God was their rock, and the high God their Redeemer (good words, fair signs of Repentance and Faith) nevertheless they did flatter him with their mouth, and they lied 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 follows: Neither were they steadfast in his Covenant. The Lawyer mentioned by St Luke, seems to have been such an one as I have described; and such were the Pharise's and Sadduces that came to John's Baptism. But we have express examples in Johanan and Jezaniah, in Ezekiels hearers, in the Jews, and in the people that our Saviour speaks of.  
By applying this Symptom, we may first notoriously discover this disease of Hypocrisy to be deeply grounded in the Friars of the Romish Church, who make profession of strict vows of poverty and chastity; but unanswerable to their vow of poverty, they endeavour to get all into their Covents. Like Ravens they croak over the beds of dying men, and attend them, not so much to afford them ghostly counsel, but to be put into their last wills and procure good legacies, It will appear that I do 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 Ritual of Sarum (as it is called) where the Priest is to direct the sick person to bequeath. 1. To his Parish Church. 2. To the Curate. 3. To the Vicar. 4. To the Clerk. 5. To such or such (other) Churches. 6. To Hospitals. 7. To such or such Covents. And lastly to their children and kindred. Other practices of theirs for gain, 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 men's sons. And concerning the vow of chastity, they pretend unto much, they would seem Angels. 
, Hon. of Imag. ch. 15.  What a tender nice stomach had Dr , who in stead of other matter to object against our reverend Jewel, condemns him to be a man given over to a lewd mind, that his book was full of bawdy Images. And what might be the reason of this noise? Forsooth, because the Printer of Bishop Jewels book, had put a naked boy in some Antic shape at the end of some Tractates in that Impression which Sanders saw. Sure such men as these that can't endure to look upon an harmless Antic, are miracles of chastity. 
Bale lives of English votaries.  But John Bale hath paid 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 partial; I will allege the testimony of one they have not that exception against, namely Alvar: Pelagius, who tells us, That Drunkenness, wantonness, 
Crapulae, chrietati, & incontinentiae, (quod est corum vitium commune) intendunt Clerici, & plerique vitio contra naturam. Contrasanctam castitatem quam Domino promiserunt, sic offendunt continuò, etiam publicè, etc. Alvar. Pelag. de planct: Eccles. lib. 2. circa an. 1340.  and unnatural sins, were the Clergies continual practice, 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 be had from their own 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 pass their time merrily there, and of two hundred, calling themselves Virgins, I verily think there is not one who speaks truth, if she have not recovered her maidenhead. It may be their intention is not ill, and that in suffering themselves to be courted, they have no other design then to raise servants unto God, etc. 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, prolisque partu suspectum redderet, atque infamem Vtenam non herbis, non quarundam inc●sione venarum, non lurtdis potiombus, non lotionibus pedum exquisitis, vel aborium procuraret, vel saetum praesocaret. jac. Whimpheling. in Chron. Potho Presb. Promiensis, de slatu Domus Dei. lib 3. in Bibl. Patr. To 12.  that they do be-lie their profession. Among others, we find a very graphical description of their hypocrisy 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 Jesuits, a Sect or Society of Jesus, but they gave themselves the name, God never gave it them. He gave it Christ, for Humiliavit, a virtue 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 Dr Andrew's speaks. Who is there that presents a fairer and demurer outside than the Jesuit doth? They say his long cloak, and broad hat, and grave garb and fashion as he walks in the streets of Paris, procures him respect and reverence before all the other Orders, who truck up and down there in their habits. It was somewhat that caused that wise Prince Henry the 4th of France to say of them (if he spoke as he meant) That they were Timothy's at home, Chrysostom's in the Pulpit, 
Hist. of Conc. of Trent. Engl. pag. 799.  Augustine's in disputation. But whatsoever he said or thought of them, the world thinks the contrary, that they profess poverty, and yet possess more lands and revenues than many Princes; that they teach others to fast, and play the gluttons themselves; that they vow virginity, and yet are notorious lechers; that they are Monks by profession, but indeed a Macchiavellian rout interessed in all estates; that they pretend peace, yet are compounded of envy, hate, malice, ambition, 
Vid. Daven. Determ. qu. 17. Whitak. de Scrip. Epist. Dedic. p. 4. Mont. Appar. seven. 16. R. Thoms Elench Refut. Torture. c. 2. p. 22. Sedes Stercoraria. P●al 113.7, 8.  and are the Incendiaries of Christendom. We see then the Brethren of the several 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 solemnity 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 Cardinals and lift him up honourably, using to him the words of the Psalm; He raiseth up the poor out of the dust, and lifteth the needy out of the dunghill, that he may set him with Princes. After this he riseth, and taking out of his Chamberlains bosom an handful of Brasse-money, throws 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 shows of humility and poverty is this business carried? Yet who more lofty and more rich than he?  
But enough, if not too much of these. 
Hypocrisy notorious in popular preachers.  We may apply the character nearer. Whereas preaching ought to be to no other end but for the gaining of souls, what shall we say to those that preach only for ostentation and to gain applause? Nay, what may we not say against such, who make a solemn prayer before Sermon, for the assistance of the holy Spirit of God in the delivery of the Word; and yet trust not at all to the assistance of God's Spirit but to their own wit and eloquence, and come to declaim and vent their neat compositions, in the study and framing of which, they never sought God, nor sent up a prayer for direction?  
But alas; 
This Hypocrisy 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. Name & ideo plus sub religionis titulo, Deum ludimus, quia positi in religione peccanus. Vide etiam, Ad Cathol Eccles. l. 1. mihi. p. 330. Sed long 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 madness not to believe the Gospel now that it is every where believed; yet a greater madness it is, not to doubt of the truth of the Gospel, and yet to live so as if without doubt it were false.  
Oh how is God's name dishonoured, by those who profess his name. As the Apostle to the Jews; Thou that sayest a man should not commit adultery, dost thou commit adultery? Thou that abhorrest Idols, dost thou commit Sacrilege? 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 do in scorn and derision of their necessary and commendable profession. But if any man obey not that word which he hears and talks of, but lives dissolutely, than I say to him, 
Erasm Colloq. cui Tit. Cyclops.  as he in Erasmus, Quid Polyphemo cum Evangelio? What hath a lewd wicked man to do with the Gospel? 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 adorn their Bibles, to gild and string them richly; but no care that the Bible shall adorn their hearts. He tells us pleasantly of the Soldier, that beat a blasphemer with his Bible, and so defended the Gospel with the Gospel, and broke his pate with it; and yet for all his zeal, was no way such a man as the Gospel requires. Such are profane defenders of the Reformed Religion, yet are no way reform: They will storm against the Papists if they blemish our Religion, and yet themselves never regard the very rules of Christianity, which (as Eusebius speaks) are, Modesty, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide coetera quae sequuntur ad, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Euseb. Hist. l. 1. c. 4. p. 11. edit Christopher's.  Justice, bearing of the Cross, constancy in the professing of godliness and true worship. In which sense he saith, Abraham and the old Patriarches 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 yield feigned obedience, or, lie unto God. St Cyprian a very godly Bishop, it seems was much 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; 
 honorem sui nominis servant, 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, etc. Hortamur tamen per communem fidem, per pectoris nostri veram circa vos & simplicem cbaritatem, etc. Epist. 7.  yet (as it appears) men of evil conversation. In his sixth Epistle he urgeth them that they would keep up the honour of their name. It is manifest than 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 persuade them, ad servandam gloriam suam, to keep up the honour of their holiness: For I grieve (saith he) when I hear that some wickedly and presumptuously follow their sports, and that some are all for contentions, and will not be ruled by the Presbyters 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 Bishop's portion of joy is greater than others in the fruit of the people. And then he bespeaks them sweetly, gravely, holily. We beseech ye, (saith he) by our common faith, by that true and pure love that is in our heart towards you, that ye who in your first conflict have overcome the Adversary, would maintain your reputation by continuance and abiding in good, etc. We may wonder that in such times of Persecution any should be unsound; That they which must profess 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, etc. the women Christians froward, vain, proud, fashionable. 
Timeo cervicem ne margaritarun & smaragdorum laqueis occupata, locum Spathae non det. Tert. de Cult. Faem. cap. 13.  Tertullian took notice of it, (and he lived in the bitterest times,) He told them, That he was afraid those necks would never be stretched forth handsomely and courageously to receive the stroke of the sword, which they decked and hung so, with Chains and Pearls and Emeralds. We then will now leave to wonder at it, when we see such pride, and vanity, and costliness among our Professors; but yet we will suspect they are not sound, not right, for they profess a Gospel of mortification, of humility, of self-denial; which they have no regard to answer; like those Sarrabaits whom St Augustine describes, 
Aug. Serm. 11. add frat. in Eremo.  a sort of hypocritical Monks in Egypt, of whom (it seems) St 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 shows, or to esteem a Pharisee any thing the holier for the deepness of his fring; or to believe that every one is a Gentleman that wears good  and of the new fashion; or to take all for wise Counselors that go in Ermines and wear long Beards. They that know the Country, tell us of a custom 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 foreign Ambassadors are entertained, as if they were his wise-grand-Councell; when indeed they are mean and unqualified persons, and of no more ability than so many pictures in a fair wrought hanging, that serve only to cover a wall. 'Tis just so, even in the very business 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 speaks of, that in outward show resemble the shapes of Jupiter or Neptune, brave and comely, wrought over with gold and pearl; but within filled up with pieces of wood, pitch, mortar, and full of flies, spiders and cobwebs. Yea some are directly contrary to what they appear, if ye look 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 cloth, in folds and pleat's, that if one look one way upon them, they present one shape, if ye look the other way, another. As I have seen some represent a fairewoman 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 turn and look after them in other places and company, at other times, and ye shall find a profane man, a scoffer at the power of godliness, a drunkard, a wanton. But it is time to conclude this long Chapter, and this Symptom.   

CHAP. XII. The second Symptom respecting profession. Hypocrites abroad only in fair weather. They choose the winning side. They may be sufferers. They will not venture the whole stock.  
THere is another Symptom of Hypocrisy considerable about this outward profession, when men follow Christ, 
Hypocrites abroad only in fair weather.  while the loaves are to be had, and go a long with him, so long as fair weather lasts; but are loath to lose 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 hear no more of him, after Christ had cooled him with this answer, The Foxes have holes and the birds of the air have nests, but the son 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 repent of his forward proffer. Such Snails as these come abroad in the dew, but afterward creep in again. If they perceive the air to thicken, and the Clouds to grow black for rain, they house themselves, and get bacl again, 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 triumphing Christ, 
Mark. 14.51, 52.  but they slink away when he is led to Calvery. If once the swords and staves appear, they will rather leave their linen garments and run 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 speaks of in the persecution under Decius, and of others in the Court of Constantius, who would be sure to keep their preferments what ever became of their Religion: A famous and well known History it is, recorded both by Eusebius and Theodoret.  
He that is sincere to God's cause, loves it whatever becomes of it, 
Hypocrites fall in with the winning side.  but the Hypocrite he chooses and cleaves only to the strong and winning side; and therefore ordinarily may be observed to stand in Bivio, expecting the event, that he may apply his designs for Religion accordingly as things fall out; as we read of Gelon King of Syracuse in Sicily, who when there was war between the Grecians and the Barbarians (as they called them) kept his Ambassadors 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 Emperor Theodosius the first warred against Maximus. We may indeed so keep ourselves uningaged, and so stand, where we have no interest; but every one hath an interest in Religion, and must be engaged 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 equal, yet a sober affection to either; but into the business of Religion we must cast ourselves with resolution, as Peter threw himself into the sea, sink 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 Monk in Lutzelstein Abbey, when the truth shone first into him, where when Werner died, he was chosen into his room, but perceiving it to be Satan's policy to hinder him from following the truth; he forsakes the preferment, leaves the Abbey, marries a wife, goes to a Protestant Town, gets his living with his hands, and at length being called to preach in Dorlizheim a poor village, he that refused the rich revenues of the Abbey, was there content to lie upon a little Straw, and in extreme poverty, so that he was fain to borrow the little household stuff he used. He continued there a painful and constant Preacher of the Gospel. Here indeed is the trial, 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 Rotterdam, hath merited to be an instance of this. He liked well of Luther's doctrine, 
Abr. Bucholz. ●sag. Chrens. O●●and. Epit Hest Cent 16. l. 1. cap. 25, 38.  and shown his liking in his letters to the Saxon Elector, to the Archbishop of Mentz, to Cardinal Campegius, and to Luther himself. But after the Emperors had proscribed him, and threatened all that should favour him, he deserted his cause, and his own former judgement. If it be a sinking cause, let is sruke alone; he will keep himself safe; as King Henry the 4th then of Navarre, told Beza, who urged him to show and engage himself in the quarrel of the Protestants Religion, 
Melch. Adam. Decad in vita Bezae. " That he would keep upon the shore and not launch too fare out into the deep, but so that if a storm should rise, he might soon get to land again: A lesson which Balduin a man in great esteem among the French, but a very Ecebolus in Religion, taught him.  
But let me clear this point a little further before I leave it. 
Hypocrites may be sufferers.  I do not take suffering in the cause, to be always an undoubted testimony of sincerity to it. For to make this discovery yet fuller, an hypocrite may be a sufferer, I mean when vainglory and popular favour doth sustain him; for than though he endure heavy censures and those censures cruelly executed, yet he is all this while the conqueror, and rides in the head of the Troops of his admirers and applauders, though it be on a scaffold or a gibbet or at a stake. This is St Augustine's observation: Do ye think (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 do this, rather through boasting then out of love. 
Aug. in Psa. 44.22.  The Ecclesiastical Histories, do plentifully confirm this observation, where we find many Heretics as well as true Catholics, suffering even unto blood. And to fit it somewhat near with some instances in our own age; what can we even in the largest charity conceive of him, whose sufferings are related fully by the author of the Breviat, set forth by W. Huntley, pag. 161, 162. 
Breviat. of Prelate's usurpat. 3. Edit.  whom yet we knew afterwards by another name in Cheshiere, and some other parts, to be full of rage and madness against all that he knew or could discover to be godly and best affected. And I am sure, some will pass the like judgement upon another of those instances, recorded by the same author, pag. 163. I will shut up this point, 
Vicit amor patriae, laudisque immensa cupid●  with the words of a learned Divine, some through heat of blood or greatness of spirit adventurous, or otherwise prodigal of life for purchase of same, can with joy embrace such dangers in Christ's cause, as would much daunt many good professors. In persuasions of zeal hence grounded, they might perhaps die in battle against the Infidels, or in the Romish Inquisition, and yet do no more for the Saviour of their souls, than they would for a strumpet or some consort of bodily lust, or than malefactors have done one for another. And it is a miserable kind of Martyrdom, to sacrifice a stout body to a stubborn 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 justify our observation, that some sufferers may be no Martyrs.  
But this was taken notice of only by the way, 
Hypocrites will not venture their whole stock.  but the symptom that we were now looking upon was, that ordinarily the hypocrite will not venture his whole-stocke upon God's cause, and which I also add, he is loath to be at any cost in God's service, or to lose 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 loss of so much time and gain. 
Isa. 58.3.  Nay another Prophet tells us of a people, that sanctify a Fast, and yet keep their poor labourers hard to their task. 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 Gospel will not mtintaine them, but they it, and that they must lose a good trade, good customers, good friends, great men's favours, etc. farewell so unthriving, so unprofitable a profession. So fare are these from sincere David's 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 bountiful, 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 liberal, and to offer largely, they think not great things too much,  offerings, calves of a year old, thousands of Ramms, ten thousand rivers of oil, yea the firstborn, the fruit of the body.  
But I answer, it may be if they had been taken at their word, they would not have been so good as their promise; or if they were in earnest, 'twas but such earnest as a Merchant is in, when he casts his goods overboard for fear of drowning; and so I grant an Hypocrite may do much under some present terror; but consider him ordinarily, and you shall find him to have set up this resolution in Religion, to be neither a Sufferer nor a loser.   

CHAP. XIII. 4. Symptoms of Hypocrisy in respect of Duties. Partiality in Duties.  
THe Symptom that I here consider is this, 
Hypocrites partial in Duties.  that whereas we find hypocrites performing many duties, they have not a fair 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 written on both thei●sides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one side & on the other (as the LXX, hinc & binc), were they written, & the Tables were the work of God, and the writing was the writing of God Vid. Guid. Pancirol de reb memor. l. 1. ch. de Char. litter & 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 ye tith mint and rue and all manner of herbs, and pass over judgement and the love of God; these ought ye 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 husbandman that plucks a side his plough and makes a balk, when he comes to an hard and stiff piece of ground; somewhat done that aught to be done, but other things as necessary left undone. Such men serve not Gods will, but their own choice; They make a difference of the Tables, as if only one side were of God's writing; as if both had not the same equal authority.  
There are some that seem to have a care of the first Table, they will hear frequently, pray in their Family, hate Idols, avoid rash oaths, keep the Sabbath, etc. but have little of no regard of the second, but live in malice, covetousness, oppression, slandering, disobedience, etc. 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 pomp and demonstration of Holiness, and also, because they do less cross 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 fatherless and widows in their afflictions. Others are second Table men, they deal justly, they obey laws, they are liberal to the poor, etc. but they care not for Religion, they condemn all forwardness, as a silly preciseness, they come to Church and hear drousily, carelessly; they care not for the Sabbath, but count it a weariness unto them, especially to hear twice and to perform the other duties of the day, and are ready to think of it, as profanely as one of late writ of it, who after he hath related the practice of some, whom he condemns for Precisians, in their preparatory duties, public Church duties, private Family duties, and secret duties of that day, saith, It is such a toil as that he would not put his horse to it. Some will perform easy duties, but pass by the difficult; they are forward in applauded, commended duties, but slarinke from such as are less accounted of, or exposed to more censure. But this indeed is not to serve God at all, when God is not served fully; which appears 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 own gods after their own manner, they feared not the Lord. Their fear of the Lord was no fear. 
Rom. 2.28.  So their Religion is no Religion, who abhor Idols, and yet commit sacrilege, as the Apostle instanceth; who throw down Baal's Temple, 
2 Kin. 10.29.  but keep up Jeroboams Calves, as Jehu did, because he was persuaded it was for the profit and stability of his Crown. How fare are these crooked sticks that will not touch with God's measure, but only here and there, from what David was, who had this testimony given of him, That he did fulfil all Gods will. 
Act. 13.22.  It is indeed an argument that the stock is imperfect and unsound, when the fruits of righteousness of but one or some few kinds do spring out. They that obey the Royal Law with respect unto the maker of it, will as well respect and tender the poor, as honour the rich and noble. But this was the deformity which St James observed in those hypocrites he deals against, 
●am. 2.1, 2. etc.  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 apparel, ye have respect to him, and say, sit thou here in a good place. But in the mean time another duty they neglected, they despised the poor: If there come in also a poor man in vile raiment, ye say, stand thou here or sit under my footstool. The Apostle concludes that they were partial; 
ver. 4.  they went not thorough with the Law, as he after saith, If ye respect persons, ye are convinced of the Law as transgressors. They that are thus partial, 
ver. 9  serve themselves and do their own will, not gods, for than they would do all his will. If then ye see a man willing to go a great way in a duty, like a servant that is forward to go 10. miles of his Master's errand to a Fair, where he shall be sure to meet with his companions; but to stick at a less duty, like the same ill servant that grumbles to go one mile, because he hath no occasion or pleasure of his own to serve: Say that man is an hypocrite, and that he goes not one foot of God's errand, but takes all the pains for his own.   

CHAP. XIV. 5. Some Symptoms of Hypocrisy, from the carriage towards God's Ordinances. The first of these, blind Hypocrites pretend they want light. Partiality in Ordinances.  
COncerning the wholesome and blessed Ordinances of God, which in much wisdom and goodness 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 own hearts, 
Blind hypocrites pretend want of light.  they impute the fault unto the want of means, and with the blind woman, who was Seneca's wives fool, find much fault that the windows are not opened, and that the light comes not in. They pretend a darkness and uncertainty in the dispensation of sacred truths, when the truth is, they will not discern 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 sign, he said, When 'tis evening, ye say t' will be fair weather, for the sky is red; and in the morning, it will be foul weather to day, for the sky is red and lowering. Ye can discern of weather, though the signs be but conjectural; but ye will be wilfully dull and blind in things clearer and more nearly concerning ye; O ye hypocrites, ye can discern the face of the Sky, but can ye not discern the signs of the times? Is it not clear 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? Ye are a wicked and an adulterous generation to seek a sign. There's enough now delivered, without signs, if only ye had faith to receive what is delivered. 
Ex Aegypto popu●us exivit. Nesciebat viam quae ad terram duceret sanctam. Misit Deus columnam ignis, ut per columnā populus viā disceret Misit etiam per diem icolumnam nubis, ut neque ad sinistran, neque 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 conduntur. Time Deum, & prae sume de Domino, Ambros. in Luk. 12. Mat. 23.3.  Israel knew not the way to the holy Land, as St Ambrose speaks, and therefore had a pillar and a cloud; but now is the time when faith is required, signs are gone. God's way to life is a plain way, but men that will not mind salvation, pretend either want of means, or that they are not clear, or that they are not powerfully administered. 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 own unsoundness, they will not understand, they will not obey. They should do well and thrive, if they were under another Ministry; a more powerful Ministry, a more godly Ministry. I grant 'tis a great help, and the people are happy that have a powerful, a godly Minister. But it may be possible that a lame man that sits still himself, may with his very crutch point out to thee the right way; take heed that hypocrisy lurk not in thy soul, when being unwilling to take pains to go, 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 Tailor that made it, be crooked backed 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 hypocrisy. It is God whom thou hearest, thou drinkest of his waters, what if they run to thee through an Earthen pipe. it is God who opens the heart, the Minister is but the key, what if the key be not made of gold. An Iron key will unlock, if there be not some fault in the wards and springs within.  
2. 
Hypocrites give not due honour to all the ordinances.  Hypocrites give not their due honour unto all God's ordinances; they make a difference of them; they are for some, and others they neglect. Many regard preaching, but they care not for prayer. Others are for prayer, but they slight the preaching of the word: yet these two different branches, do both spring from the same stock. 'Tis hypocrisy that makes men all for hearing, which is (to some) the easy duty, while they know not how to frame their spirits to prayer, which requires the labour of the soul, the exercise of humiliation and brokenness of spirit. 'Tis hypocrisy which makes other men all for prayer, which is (to some) the easy 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 again 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 showed elsewhere that this is the wholesome way of teaching. So also for the people, many can endure to bring their families to the Church, but submit not to God's order, to repeat at home what they hear, nor to take pains 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 hear oft, but care not for the Sacrament, never come at that but when the force of the Law, or the custom of the time of year bring them unto it. Not considering that St Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, when he saith to the Corinthians; As often as ye eat, 
1 Cor. 11.26.  he means they should eat often. I have observed this in many good Churchmen and women (as they call themselves) that is, such as scarce ever omit a day or an opportunity of hearing, who are yet so stiff in the custom of receiving but once in the year and that at Easter, that nothing will persuade and invite them to more frequency. This deformity argues some unsoundness at the root. The old Christians communicated as oft as they heard, then afterwards weekly, after that monthly, after that thrice in the year, 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 year, as in the cold dead Romish Church, and among our heartless Protestants. For my part, I will account it among the just praises of Dr Andrew's, that he received the Communion in his own Chapel Monthly, besides occasions abroad. The people of Christ have been wont to manifest their faith, their hunger, their desire, 
In Capit. incertae edit. which I guess to have been, cica An. 1052. we have one Canon with this title, 44.  populus excitetur ad crebram corporis & sanguinis Domini susceptionem. See Wrens profane Articles.  by their forwardness and frequency about this duty; till superstition and formality and coldness crept in and choked up the spirits of lively devotion, so that Canons were feign to be made, for the stirring up and exhorting the backward.  
I will add unto these one other instance, There are some forward enough in public, but care not to set up the Ordinances at home, I mean, in family-prayer, and that happy but much neglected and much discountenanced exercise of mutual conference, of speaking oft together, as it is in Malachy, and exhorting one another to love and to good works. A practice so consonant to the Apostles doctrine, that I wonder any should be so profane as to dislike. And truly this is one of the great discoveries of unsound and unfruitful hearers, that no fruit at any time appears 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 fortnight, in course, at their several houses, to confer sometimes about wholesome 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 practice I observed in my Father and his Friends for many years, and I note to commend it unto the imitation of others, as a notable means of their spiritual 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 clearly resolved, that they were worthy to be communicated; as verifying that Aphorism of Solomon in a spiritual sense, The diligent hand makes rich; and that of the Apostle, God giveth grace to the humble; and that of the Psalmist, God reveals his secret to them that fear him. This course I suppose he took from the counsel of that reverend Father and much experienced Divine, old Mr Ezekiel Culver-well, whose practice also it was, and his advice to others. I will shut this up with his words, 
M. Culverw. Time well spent. p. 48.  and the counsel of another godly man. It's a principal part of the communion of Saints, to be most careful either to be doing or receiving good. The other that I mean, is St Greenham as I remember Dr Hall calls him; whose counsel is: In good meetings, 1. 
M Greenb Com. pl. published 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 humbleness put it forth to be examined. 2. If we feel nothing, let us complain of our dullness and deadness, and so give occasion. In deadness among good men, one good word may quicken many. 3. If we can speak 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 Symptom. Devised worships.  
3. Whereas the humble devout soul stoops to God's provision, 
Hypocrites not content with God's Institutions.  and admires and sweetly complies with the ways 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 hue unto themselves cisterns, 
Jer. 2.13. Hos. 5.2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Prosundarunt jugulando.  broken cisterns that will hold no water. Revolters from God are profound to make slaughter, as the Prophet speaks. Such as leave God and forsake his Institutes, are yet profound and witty to bring in of their own. Or when once men neglect God's wisdom, they sink deeper and deeper into humane imaginations and devises; and are hardly drawn from them, as a tree is not easily plucked up that hath profound and deep rooting. There fell out a remarkable business some years since in , which I formerly heard of, but since is made public in some Books, 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 , Mr Edward Greswold a man very religious. He and I being bosom friends, upon just cause we both left the Parish assemblies. He afterwards by means of some crafty men, was persuaded unto hearing again. 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 offence: among other things he writes thus; I feel my soul no otherwise then if I were in Hell, etc. ever since I went to their assemblies, I have observed the Lords hand against me, I beseech you, set a day apart for me, etc. 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 amiss. For though Can knew not it seems what became of him afterwards; yet that Reverend and godly man Mr 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 break open his house, and found two of his children dead in the house, one corrupted by lying unburied, himself sick in his bed. Mr Ball gravely and seriously censures the accident, and those desperate principles of separation which brought him to this pass. He was it seems a profound worshipper of the Idol of imagination, which will more appear by this passage. The Justices found that he had mangled his Bible, cut out the Titles, Contents, and every thing but the very Text itself. It seems he thought all humane devices in God's worship idolatrous, and so conceiving the Titles of the Books and the Contents of the Chapters to be of men, he cut them out. Truly, a lamentable and very woeful example of this profundity the Prophet speaks of. 
Rev. 2.24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  These are haply the Profundities of Satan, that St John also speaks 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 Ox, is as if he slew a man, 
Isa. 66.3.  he that sacrificeth a Lamb, is as if he cut off a dogs neck, or killed a dog to sacrifice. But God commanded the sacrificing of Oxen and Lambs? He did so; but it seems those men innovated in the form of them; for that made their sacrificing odious, and therefore it follows in the same verse, They have chosen their own Ways, their soul delighteth in their abominations. This choosing of a man's own ways, is that which the Apostle speaks of and condemns, to be A voluntary in humility, 
C●l 2.18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. The Tragic Socks were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, they were for a strutting and lofty gate. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Sublimem incedere, and to set foot in an others possession. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 E●asm. Verbo tenus speciem sapientiae. Meeter in Hist. Belgic.  which is the Marginal Translation of Col. 2.18. and which I prefer; and to be an Intruder, or as the word there, if I be not mistaken more properly signifies, An Invader upon another's right. 'Tis God's right to appoint his worship, but these voluntaries in Humility, invade upon God, or as our English hath it, Intrude into things they have not seen. In that Chapter the Apostle excellently follows this argument, in laying open and deriding this voluntariness in Humility and worship, or as he puts them into one word, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Will-Worship. That these things have a s●ew indeed of Wisdom, that is but a show and no more, as Erasmus expresseth it in his paraphrase; nay scarce so much as a show of wisdom, in the judgement of some men. Meteranus the Historian, speaking of the orders of the Capuchins, Franciscans, etc. calls it Religiosam insaniam, a religious folly, that I may English him in his best sense. Because the nails pierced the hands and feet of Christ, because the whip lashed his blessed sides, because on the cross his sacred body was stretched: Therefore the Papists will worship these things; but hath it so much as a show of wisdom? is it not Religiosa insania?  
Truly, I know not whither in any thing hypocrisy do more discover itself then in multiplying inventions about Religion and God's worship. And those black and foul brats of their own they do more hug and esteem, than the truly beautiful Ordinances that are from God; and as a reverend Divine said to How the troublesome Sectary, When they have made and set up a Calf, they Will dance about it. Devotion is subject unto many illusions. Men through the abundance of idleness, pride of parts, love of their own conceits, desire of novelty and the like, multiply inventions, and make many golden Calves: and as the Lacedæmonians dressed up their gods after the fashion of their City; so they will dress up devotion after their own humour. Some are all for the artificial 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 year 1595. speaks of one sort of those pretenders to Religion and liberty of conscience, that go over into Flanders, That the furthest drift of their Religion, is, to say the Pope is a good man, and to thump 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 Liturgy, and can say them with a good grace after the Minister, and kneel 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 Reverential gestures. I commend the most humble and most trembling manner of Receiving, for 'tis a Royal table, and though a comfortable, yet a dreadful 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, careless and mindless of the power of godliness. I could never yet understand the meaning of a phrase that the Country people have in some parts of the Kingdom, 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 own blind imagination.  
Some others there are that affect an indiscreet and immoderate austerity in some rigorous observations. 
Cassian col. 2. the Discreet.  That old Hermit that Cassian speaks of, that threw himself into a pit, would not be persuaded, 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 herself, 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 through too excessive and immoderate Fasting, an ordinance above and beyond God's ordinance.  
Others have ways of Devotion to join God and pleasures together, 
Aug. de Haeres. cap. 7.  like Marcellina, who hung Christ's picture with Pythagoras'; they think it much Religion to deck a Chapel, make a litter-shop of Trinkets, curious pictures, candle-sticks, pulpit-altar , beads curiously cut, Crucifixes neatly Wrought, Bibles richly guilt, covered and strung. I will spare other instances; but this we may observe, that people are carried with most affection to these their own imaginations. For matter of cost, 
Thucyd. Hist. lib. 2.  as Thucydides tells us the Image of Minerva at Athens had 9000lb. in golden ornaments about it, so we read that the women parted with their jewels and earrings to make their Calf. 
Exod. 32.3.  Nothing takes so much with many, as novelty in Religion. The year before Luther began to preach, 
Sebast. Franc. Chronic. Tom. 2. ad an. 1516.  one Balthasar Hubmeyr stirred up the Magistrates of Ratisbon in his Sermons, to pull down the Jews Synagogue there, and to build a Church in the place of it to St Mary the fair. 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 flocked so many thither, that that large City was not sufficient to contain them. So that at last the Sonate was forced to hinder their coming by decree. So fare had the persuasions of the Priests wrought in the people, concerning the great power of healing in that their new goddess.   

CHAP. XVI. The fourth Symptom, respecting the Ordinances. Dead preaching. Dead hearing. Dead praying. Dead Fasts.  
4. 
Hypocrites use the Ordinance in a dead manner.  THere is one other Symptom that I will consider under this head, that such means 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 perform but the outside of duties.  
I named preaching first, and that I will begin with, 
Dead preaching.  the saving Ordinance, the soul-feeding Ordinance, the great business of declaring the sweet mercies of God in Christ, of transacting the actual reconciliation of sinners unto God. Alas, that such men who have so great a matter entrusted unto them, should any of them be brought in rank with these whom we are now dealing with. Yet 'tis too too evident, there may and is sometimes hypocrisy in preaching. The matter of most men's Sermons is good; 'tis but now and then that you shall hear one so impudent, as to publish his own shame, in patronising any notorious evil, in lashing of, and snarling against godliness and men's zeal 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 envy and strife, of contention, not sincerely, 
Phil. 1.15, 16.  supposing to add assliction unto St Paul's bonds. Saint chrysostom understood it of the Gentiles, who that they might work more mischief to St 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 Gospel, increased the fame on purpose that Nero's Court might ring of it, and by that means 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 St Paul had many disciples; now that they might not seem inferior, they would also open a school and call in auditors, and measuring Paul by themselves, thought it would vex him, and make his chains lie more heavy upon him, when he should hear, that as one nail drives out another, now the new Preachers had rob him of his fame and estimation among the people, and that as he had been 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 win the crowd. A full Assembly I confess is an encouragement to the speaker, and he that is very sincere may more cheerfully cast down his net, where he sees most store of Fish; and upon the other side. I must also confess that the people of Christ, when they hear the voice of a good Shepherd will flock 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 Governor 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 Christ's speech, directed especially to his Disciples whom he appointed to be Preachers; Woe unto you when all men shall speak well of you, 
Luk. 6.26.  for so did their Fathers to the false Prophets. It seems then the false Prophets were the popular men; they had the people's good word, when the true Prophets were despised.  
Again, 'Tis apparent in too many woeful 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 Mr Greenham said, That get up into the Pulpit to hue timber out of the thick trees, but by an evil life break down the carved work as with axes and hammers. How many have thus set us to fight the Lords battles against sin, but themselves are but as Heralds to set us together, and then they quit and leave the field, 
See Mr Fuller, Holy war.  like Peter the Hermit that drew many against the Turk, but then himself run away. These Bells that call us, but stir not themselves; these files that make us smooth, but remain rough themselves, what are they but egregious hypocrites. And what shall we say or think of some bitter spirited men, whose continual practice is to throw squibs and crackers and firebrands, up and down out of their pulpit; men constant it may be in preaching, but like Candles made of salt-tallow, they burn and give light, but never rest spitting and sparteling so long as they burn. 'Tis to be doubted there's somewhat of self 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 tells him it was a chief 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.  
Add 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 bethink themselves how they have answered their commission, which was to preach faith and repentance, and to tell the people present of their sins. 'Tis indeed highly commendable, when God brings a Preacher to stand before Princes, to take courage, and in God's name to reprove what is amiss. 'Twas base and sordid flattery and hypocrisy, in that learned, but halting Bishop of Spalleto, to deliver it, That the faults of Princes may not be taxed in public. Nay let men speak reverently, honourably of absent Magistracy, but freely and faithfully, and with Apostolical courage when in presence. Five words so spoken are better than 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. contion 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 pomp, the Pope carried upon six men's 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 St Peter, Fie St Paul; got him out of the Pulpit, and said no more; having in those few words said much against the pontificial pride.  
But above all others, their baseness 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 esteem of Dr Andrew's in that particular, 
MS Supply to goodwin's Catalogue to the Y. 1608.  since I read one passage of him, in a MS. History written by Sr John Harrington. His Patron (saith mine Author) 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 Privy Counsellors frown, or blown a side with his breath, answered him plainly, That they were not only against his learning, but his conscience. The Counsellor seeing this man would be no Friar Pinkey (to be taught in a closet what he should say at St Paul's) dismissed him with some disdain for the time, but afterwards did the more reverence his integrity and honesty.  
I will not further enlarge about this discovery, having occasion in some other Symptoms to scatter here and there some other experiments and observations concerning this sort of men. Let us next examine the Auditory. I will mention but one particular more, that whereas all the ambition of a Preacher should be to gain souls to God, there are some that desire to preach out of an ambition to be seen in public 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 Archbishop of York) in his Concioad clerum at Oxford, took notice of in Edmund Campian, then of the University, that rather than he would not preach a Sermon that he had made that smelled of the lamp at the public Act there; he took an Oath against the Pope's primacy, contrary to his Conscience.  
They hear not so as to live by the Word they hear, 
Dead hearing.  or so as a man falls to his meat that must work hard. They hear without care of edifying by it. They praise the Preacher, but show no fruit of their pains. For here is indeed the trial, 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 hair of vanity? Are they less pompous, less powdered, less frizzled, more reserved, more chaste, more discreet? So I say, ye hear much and oft, but what do ye get by the means? Where are your gains? When ye hear Christ's letters read, are ye attended to them as being concerned in them. We know there's much difference between the hearing a Letter of news, and a Letter of special business. Many men come to Church, but as we go to the Exchange, to hear the news; they come to hear the new points, the new notions, the new Expositions; and apply not themselves cordially to the means. 
1 Sam. 21.7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Incluserat se anle tabernaculü, ut studio legis occuparetur.  Doeg comes to hear, he was detained before the Lord, he shut himself up before the Tabernacle, that he might study the Law, yet you know he was an hypocrite.  
Again, Hypocrites are loath to hear all; loath to search some things too fare; they decline some truths, lest they should be unwillingly convinced. Ahab was loath to inquire God's 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, deal too strictly with the intellectual sins. 
Wolfgang Capito in vita Oecolam.  Oecolampadius in his younger years was bred up in a Monastery, and when the light shone upon him, divers of the Monks seemed to be delighted with his Sermons and the light: But at length there happened this very trial, 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 Book of the Rules of their Order, and desired him freely to review it, and to note what he could find in it against God's Word, and promised they would be ready to reform it. He undertook the business, but when he had indeed faithfully discovered unto them, what a foul sink of errors was in it, they soon began to change their note, to rail at him and traduce him, and in conclusion he was in St Paul's 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. jackson. Just. faith, c. 6. p. 66, 67, 70, 71, 72. Tho. Campanel: Atheism. Triumph, c. 1. Rom. 1.18.  who hear quietly, till they be nettled and stirred, but if ye disquiet them, ye shall find them like a wasps nest.  
Many are willing to be ignorant of some part of God's truth, for self-respects, lest the knowledge of it should disadvantage them. This is that which the Apostle calls, the withholding the truth in unrighteousness. They suppress the truth, they suffer it not to go at liberty, they shut it up, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in carcere iniquitatis, in close prison where their own unrighteousness is the Goalor. They withhold the truth in the custody or the hand of unrighteousness. Some will not understand, that oppression is a sin; some will not understand, that the glorifying of God with the outward estate, in maintenance of the Ministry, in contributing to the necessities of the Saints, and the like, is a duty. All Gods words do good to him that walks uprightly; 
Mic. 2.7.  but hypocrites think not so, they make him smart; at least some of God's words do; and therefore they pull them off, or shift them off, as the Apostles phrase is; 
Hebr. 12.25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Dead praying.  See that ye refuse not (or shift not off) him that speaketh; ye shall not escape if ye turn away from him that speaks from Heaven.  
And so as they hear, in like manner they pray, dully, coldly, and sometimes as St Augustine before his conversion, without desire of being heard, without endeavour to work out that sin that they pray against. They sin and then they pray, and sin again and pray again; 
Souls Humil. p. 68  this Mr Hooker calls, The Mill of prayer. And truly many there are, that keep a course, go on in the round, keep up the custom of Family-prayer, but break not off any of their sins, but go that round also, as well as the other.  
Let me join with these, 
Mock-fasts.  such as keep Mock-fasts, that fast without true Humiliation, without Reformation; 
A.L. Specul. Belli sacri. c. 34. p. 209.  that as one speaks of the Hollanders and French-Protestants in their public fasts, they had need to send for mourning women that by their cunning may teach them to mourn. There is a Fasting which is not to the Lord, as the Prophet speaks, 
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 hypocritical fasts; and the Prophet Hosea calls them Howl. Nothing pleasanter in Gods ears then humble complaints, nothing more disrellishes him, then hypocritical howl. 
H. Mason, Epicures fast. c. 2, 3, 4.  How fare the Roman Church is guilty of this hypocrisy in Pharisaical mock-fasts, I refer the reader to find in Mr Masons learned discourse.   

CHAP. XVII. 6. Some Symptom's of Hypocrisy, from seeming graces. The first. The second. The third. Unsound 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 business to do, to show the unsoundness of their faith, hope, love, humility, chastity, holy desires, hatred of error, sorrow and confession, mortification, zeal. These are the furroughs that I am now to blow and turn 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 unfeigned or without hypocrisy, implies that there is an hypocritical and feigned faith. Many have unripe and ungrounded persuasions that they have faith, and so do themselves much hurt. All men that are Christians, are accounted, and are in some sense believers. They are baptised into Christ, and profess 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 meanness, and because they were bred and brought up to another profession, so now many entertain the faith because they are born to it, and because it is a profession accompanied with riches and prosperity, and countenanced by public 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. Triumph. ch. 1. vide etiam praesat. ejus.  than a Turk 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 terms, without trial or examination of the difference of faiths. So that their faith is not choice 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 privilege of public liberty, ease, enjoyment of places and offices, and the like, would as easily be of another faith, upon the like terms, or forsake this. Well; ye profess the Christian faith in distinction to Jews 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, unless the goodness of it work upon the heart and make it sound and good. 
Acts 15.9.  For true faith is a worker out of hypocrisy, it purifies the heart. Now it may be more safe to profess the faith than it was in the primitive times, for then persecutions, reproaches, confiscations, imprisonments, martyrdoms attended the faith, the front of the Battle was against them. But yet now 'tis as hard to be sincere in the faith as then; for if men profess the faith according to Christ's rule, in opposition to the corrupt customs and practices of evil men, he makes himself a prey, and meets with those dangers that they did of old; and hereby it is that many discover the feigning and counterfeiting of faith, that they run the same course in their lives with the most evil and profane.  
Again what do men talk of faith, when they are partial and unsound in obedience? for true faith equally respects all the Commandments. It is the soul of obedience; the reason or internal law of the mind which sets all on work, 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 persuades above all oratory, it takes men captives and delivers them into the hand of Christ, that they become a ruled people and walk after his Law; And these are the men that do firmly believe God's mercy in Christ. There are many dreamers, that have strange fantasies; They are sure they shall be saved. I once met with a man in such a dream, 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, Work out your salvation with sear and trembling. He was startled, and at length told me, I acted the Devil's part against him to make him despair. Beloved the deceit is dangerous. 'Tis not so easy to believe mercy as men dream. Belief answers in proportion to fidelity to God's commandments. So much sincere faithfulness, so much belief. For faith, is an obediential 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 ourselves, 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 soul, 
Rom 5.2.  a rejoicing under the hope of the glory of God, a rejoicing with joy unspeakable and full of glory; but hypocrites rejoice here, and have contentment enough if the world smile upon them. There would be an endeavour after holiness, according to that of St John, He that hath this hope purifieth himself 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 unclean thing must enter. There would be unweariedness 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 ways, and are diven back with the cross and shame. There would be a forgetting the things that are behind, and blunting of the edge of sharp affections to the world; But hypocrites hunt for the world, desire the world with all earnestness, hug and embrace the world as the Mistress and Lady of their pleasures. There would be a sollicititude to promote all the means 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 blustering and windy weather of affliction; 
Job 8.11.13.14.  but the hypocrites hope is a shaken rush, a weak flag, his trust is a spider's 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 unfaithfulness unto him many ways appears. Those that keep not promise with God, how can they say they love him? 
Judas 16.15.  as Delilah to Samson, 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 Christ's ministry, how can they say they love him? They will not be intimate with Christ in his ministry, they give his Gospel the fair entertainment 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 God's people, how can they say they love him. Can ye love the person, and yet not endure to look upon the picture? Those that have a leering and wanton eye after other suitors, whose souls are taken up with base loves, who harken to the music and songs of God's corrivals, how can they say they love him? The chaste wife of Tigranes took 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 entertain Christ, but set him not in the highest room, 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 revel and loud clamours in the next chamber, or inquire not of his servants his ministers, what he loves, what he likes, what will please him, etc. 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 trial of the sincerity of these graces.   

CHAP. XVIII. The sixth Symptom continued under other heads. The fourth. Feigned Humility. The fifth. Polluted chastity. The sixth. Holy desires counterfeited. The seventh. Pretend hatred of vices and errors.  
4. AMong other graces, 
Feigned humility of Hypocrites. Mr. George Herbert's Poems, p. 62.  the hypocrite is most solicitous in his Courtship of Humility, that sweet and lovely, that amiable and winning grace, that grace that wept upon and wet and spoiled the Peacock's plume for which the other graces strove; That rich grace that takes the lowest room, 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 poor creature in a constancy of spiritual 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 look with dimisse and cast down eyes, and learn as the Prophet speaks, to hang down their heads like bulrushes: But all this, only thereby to work their ends, being content with the Monks of Thebais to lie upon the threshold of the monastery for all that go in and out to tread upon them; and to stoop low that they may through the wicket or little portal of Humility, 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 keys of the Abbey. Many that demean themselves humbly in a low and mean estate, discover that it was but a studied carriage by their lofty and supercilious looks 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-room, Wiligise, Wiligise, quis fueris non obliviscere; Oh forget not, forget not, what you were, and from whence you came.  
There are others that fain humility, in pretending unwillingness to accept of preferment, that like a coy Virgin they may more earnestly be solicited; 'Tis thought that was Cardinal Pools humour when he was in election to be Pope. Those that purchase a Bishopric, yet learn to say No, no, no, at their consecration; most unlike in this to Nicholas de Farnham, 
Goodw. Catal. add an. 1239.  sometime Bishop of Durham, who herein gave a singular proof of his unfeigned 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 earnestness, adding then this other reason, That if he should accept it, men would say, the hypocrite refused a poor Bishopric under colour of conscience to stay for a better. And in this mind he continued, till the famous Grofthead of Lincoln reprehended him sharply for his backwardness, and in a manner forced him out of conscience to take it. And there may be a denying of preferment, not out of humility, but from ends of policy, 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 policy, 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 inferior to the title of a Bishop. There may haply be the same policy in some others, who find it more for their profit to be poor Lecturers (as they would be thought) then fat Parsons. The heart is deceitful 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 peaceableness; their contentiousness, singularity of opinion, schism and faction, prejudice, surmisings, censoriousness and uncharitableness, 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 gifts of others. And what is it but pride in those envious persons, who under a seeming modesty and reservedness refrain discourse, lest their discoveries and notions should be vented and discovered under another's 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 point formerly; but not fully. The Doctrine of forbidding to marry was brought in by hypocrisy. 
1 Tim 4.1, ●. Mr. Meade, A. postasie of la times, p. 136. Vid. Christ. justel. 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.  Mr Mead 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 inseparable character of Monastical 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 society. 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 chaste pretences of those that have been the great patrons of Monkery and the Caelibate of the Clergy; but withal 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 read Bishop Bale, for I spare to cite them. Bayly a french Jesuit, bestows much foul language upon our Protestant Married Ministers, and calls them Stallions, rutting Bucks, and Salacious Boars. 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 St Bernard 
a In Cant. ser. 66. , Alvarez Pelagious. 
b De planctu. Eccl. l 2 arr. 24. , St Bridget 
c Preph. l. 4. c. 33. , Gerson. the Chancellor 
d Tr. de Desect. Eccl. , Peter Alliac 
e Lib. de Reform. Eccl. , Palingenius 
f Zodiac. vitae, lib. 9 , the Italian Poet, Espeuseus that learned and ingenious French Bishop 
g In Epist. ad Tit. c. 1. , Cornelius Must, the famous Preacher in the Trent Council 
h 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 speak 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 speaks of) that were not ashamed to carry their Concubines about with them to all the Churches in the Visitation of their Diocese: Or of that hypocrite in Florence, Who pretended his frequent lusts to be for mortification. So that (as he said of the Cross 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 ensign and badge of all filthiness and uncleanness. The business is too apparent to require more words. I will only content myself 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. 
Council 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 noonday with Cardinal's servants and Clergymen. Nay I read the Cardinals themselves carry them in their Coaches. 
Conc. Hyber. an. 450 Can. 9 apud D. H. Speim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. justel. 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 fare from that strict old Canon of an Irish Council held by St Patrick, that a Monk and a Woman might not dwell together, nor travel 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 than needs of these Monastical hypocrites, for I suppose the world takes them for such; and according to the censure of Salmuth, that there'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 die 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 Farm, and I will believe he is in earnest, but he is loath to pay for it, the 500l. or the 1000l. that he must give for a fine, that he is loath to part with. What do hypocrites talk of Heaven, when they will part with nothing for Heaven? what do they languish in their desires of grace, when they will not buy it with pains and spiritual diligence? 
Iust. Lips. de Constant. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Just 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 shouldst be doing? 'Tis the vulgar fashion and altogether vain. You must not think, of a fool to become a wise man, as Caeneus in the Fable, of a woman became a man with a wish. 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 do imply endeavour, 
Mat. 11 12.  for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to mind with the whole soul, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to seek with the whole strength. They are the violent, the men that crowd and thrust forward, that take Heaven. And the old zealous primitive Christians, minded the heavenly Kingdom so effectually, and talked so much and often of it, and almost of nothing else, that the Ethnics began to be a little jealous of them that they affected the Roman 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 errors.  how hypocrites may seem to have a hatred of many vices, errors and opinions, and yet be still in love with vice and error. I suppose it may go for a rule, that the hatred of an extreme, doth not presently argue the love of that virtue that dwells in the middle. A man may hate niggardise, and yet not be liberal, but a Prodigal. The middle partakes somewhat of both extremes, as the liberal man is bountiful, but not profuse; and the extremes have both of them somewhat of the mean, niggardise comes so fare near Liberality that it is not profuse, and prodigality agrees with it in this, that it is bountiful. Hence, the inwardly profane spirited man, may agree so fare with him that is truly godly, as to hate superstition, and to love the plainest dress 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 Relics of Roman-worship, who spit at all things or persons that they conceive to be Antichristian, are therefore truly and sound religious; though in going so fare, they are so fare commendable.  
There are others, who hate those that hated Christ, their stomaches rise against the Jews and the Romans that hated Christ and put him to death; and yet, which ye 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 lusts, which is as offensive unto God as the despite which was done unto him by the Jews 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 speaks of some people in his own time, who (as we read of Clodovaeus the first Christian King of France, when Remigius Bishop of Rheims, being about to baptise him, read the Gospel of Christ's passion, and the Jews 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 Frenchmen I would have revenged him upon them,) built the tombs of the Prophets, and garnished the Sepulchers of the righteous, and said, If we had been in the days of our Fathers, we would not have been partakers with them in the blood of the Prophets: But notwithstanding all this show of indignation against their Father's cruelty, yet Christ calls 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, shown 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 ye believed Moses, ye would have believed me. Many that speak much of their love to Christ, would yet hate him, if he were now again in the form of a servant, and should come and preach against their particular corruptions.   

CHAP. XIX. The sixth Symptom 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 sins. There are some that are sorry for sin, and chide themselves for sin, and yet keep it, and cherish and maintain it, and put themselves upon the occasions of the practising of it. Like some indulgent and foolish father, who blames and chides an unthrifty darling, and yet gives him still money 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 itself, 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 God's sight, 
Pili oculorum ejus ex jugifletu ceciderunt. In vita Par. par. 2. Sect. 153.  than the eyes that are full of tears: 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 sigh 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 public some will spend a long time, half an hour, an hour, it may be more, in a methodical Confession of sins in order against all the 10. Commandments, and yet no compunction to be discerned in the breasts of them that make that Confession, or as I should rather say, that repeat it; for such a confessing is but the work of memory; and wrought out like an other Discourse; whereas me thinks that man confesseth best to God, that feels 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 remembered, nor so much time dully spent.  
2. That in private, in discourse, there are some that confess and complain of smaller faults and defects, when 'tis but to be thought tender and open-sighted, and that they may hid and cover greater errors: Like the patiented in Plutarch, that complained to his physician of his finger, when his liver was rotten. You shall have some complain of their weak memory, their want of understanding, and I know not what; when alas the fault lies in the badness of their hearts, their want of delight and affection to spiritual things.  
3. I will add unto these Mr Culverwels' observation, It's hypocrisy in public to dispraise one's self, seeking thereby a secret praise. And if we be desirous to search into the manner of Popish Confessions; 
Holy Court. Tom. 3. max. 9  Caussin will inform us of the ceremonialnesse, formality and sleightness of some of their devotes; who after they have told all the tales of the City to their Confessors, and made them lose their patience in attending their confession, do spin out other discourses, and hold them with eternal prattle.  
9 
Stage mortification.  Because sorrow and confession are among the signs of mortification, as I have showed the deceit of those, I shall think fit to adjoin the Symptom of pretended mortification; for this is one of the great Masterpieces of the hypocritical Art, to win opinion of being mortified persons, dead to the world and dead to sin. Some abstain indeed from sin, but 'tis because they are under a constraint, somewhat it may be controls them, as a Dog snatches not a morsel that he would feign devour, but he sees and fears the cudgel and the hand that is over him; or as some patients that forbear a dish they love, because they know it will increase their disease upon them, and cause an after pain. These men dislike not the sin, they are bowls that have a strong Bias to it, but some rub or unevenness of a hillock 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 noise nor roaring, till it meet with the Arches of a bridge or a dam, or some high stones that resist the waves. It may be great sins appear not, yet doth it not follow that they are mortified; a smaller sin may govern them. 'Tis not the largeness of the Dominions of Spain, and both the Indies, that makes Philip more a King, than one that hath sovereign dominion in a small Island.  
But to omit other particulars, are not they mortified persons, who after the practice of the Church of Rome do macerate and afflict their bodies, with scourge and other cruelties that they exercise upon themselves. Alas, there may be much severity, and yet no mortification. Divers of the Pharisees, proud and hypocritical men though they were, 
Vid. Mont. Appa●. v●● s. 17.  wore thorns in the hem of their garments to prick and draw blood of their bare heels, 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 some frantically 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 scourge are neat and curious; so that a French Jesuit of great note tells us, That some had their very Haire-cloathes and Disciplines made of silver, rather to see the bright lustre of it, then to feel the smart. And I have read of some Popish Ladies, as costly about their whips as their fans, the handles of their scourges or disciplines, being enchased with gold and set with pearl.   

CHAP. XX. The sixth Symptom continued. The tenth head. The Deceits of Zeal.  
10. 
The deceits of zeal.  I Have reserved to the last place the consideration of counterfeit zeal, because I have here many men to deal with, and many cases. The most beautiful have most suitors. Zeal is a flourishing grace, of a fresh and lively complexion; the pure and clear flame of that fire which is kindled by the spirit. Many therefore pretend to this, and would be counted, and would be called zealous ones, especially when zeal in Religion is grown into credit again, when it comes to be the fashion that most men wear, when it is for a man's reputation to be a forward Professor, as now (God be thanked) it is. For fashions they have their vicissitudes, their ebbs and their returns again. Old fashions laid a side come sometimes in request again; as this that we are now speaking of. About an 100 years ago, the profession of Religion according to God's pure word was in such request, that it was a fashion, and they expressed it in the fashion of their , the Princes and Noblemen and Gentlemen 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 embroidered or set in plate, upon their Cloaks, or upon the sleeves of their Garments, to show to all the world, that forsaking Popish and humane Traditions, they were Professors of the pure word of God. 
2 Kin. 10.16.  It is grown to that pass now, men say, Come and see my zeal for the Lord: But here's the danger; when the waters are out, the stream carries all with it: Hypocrites will swim down 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 than the laden ones) and keep a great rattling upon the stones; so do these counterfeits make the greatest clamour for that which in truth their hearts lest care for.  
To descend unto particulars. 1. Some have a pretended false complying zeal. 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 forwardness in that which they know or probably gather to be in design and project. Whereas right and genuine zeal contends with difficulties, and though it dare do nothing in opposition to Authority, 
Rom. 13.1.  to which it knows the Scripture hath subjected every soul, yet it will do that which is a necessary duty, 
MS Addit. to Goodw. Catal. by Sir Io. Harr. in Grindals' life.  though it meet with frowns. Of which true Zeal Archbishop Grindall gave an evident testimony; who when an Italian Physician bearing himself upon the countenance of a great Lord at Court, though he had a wife living, married another Gentlewoman, he would not wink at so public a scandal, but convented and proceeded against him by Ecclesiastical censures, for than it was not made felony, as it hath since been by King James. This great Lord presently writes to the Archbishop to stay the proceed, to tolerate, to dispense or to mitigate the censure. When he could not prevail, Queen Elizabeth was procured to write in the Doctor's behalf, but the Bishop not only persisted like St John Baptist in his, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, It is not lawful to have her to wife, but also in reverend manner required of the Queen an account of her faith, in that she would write in a matter expressly against the word of God. Here was zeal encountering with danger for maintenance of truth. He was hereupon commanded to keep his house, and lay under disgrace through the power of a malevolent party till his death.  
2. Again, Many are zealous in the Religion maintained, whereas if the stream should turn and run the other way, God knows how they would keep their breath against tide. 'tis no trial of a man's sincerity to cry out against Papists, 
An. Sax Mon. Preface. Sect. 3.  when a Parliament is vigilant and severe in setting Laws on foot against them. I shall ever honour the memory of that learned Gentleman, one of our best Saxon Antiquaries, Mr Lisle, who publishing some Saxon Monuments against Popery, some years since, when 'twas thought by many that the face of things looked towards Rome, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc. Theodor. Hist. l. 2. c. 29. Non nisi in volucris obtectam proferebat mentem suam. Noster Christophersonus vertit suam ex occulto promit impietatem, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel ut, Christopher's. & Scalig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (vel ut Christopher's. emendat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom bist. l. 2. c. 28. Hist. eccles cent. 16. l. 3. c. 28.  professed that he did the rather than show his zeal of the truth, and make known 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 incline, and to deliver themselves in general and ambiguous terms, which may admit a fair sense either way, to serve their turns, accordingly as things may fall out; which was the Council which Eudoxius Bishop of Constantinople, a notable hypocrite, a close heretic, gave to Eunonius another Bishop of the same stamp, That he would hid his opinion and not show it to such as would accuse him from his words, but wait a time. Which counsel he observed, and thence forth, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, He expressed his impiety darkly 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 Emperor 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 devil.  
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 calvin's doctrine, who leaves a suspicion of such like juggling in reverend Beza and Farell. He saith that they being sent by the French Churches, to obtain an Intercession from the Protestant Princes in the behalf of many poor prisoners persecuted for Religion in France, came to Worms and there gave in writing unto Melancthon, Brentius and other Divines, who were met there for a public conference with the Papists, a confession of their Faith, in which among other things they confessed, That the very substance of Christ's flesh is exhibited in the holy Supper, and that they dissented not about the thing itself, but only concerning the manner of his presence; and in general so expressed themselves, that their Confession seemed rather to be Lutheran then calvinistical. Osiander saith, he saw and read the very Original 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 needful to use some good deceit to help 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 unsoundness in this point and business, in those good men.  
3. Others there are that have a zeal in some things, but in others they are cold, careless and remiss. Now as we know that the sweat of the whole body is a sign of health, but the sweat of some one part only, shows a distemper. 
Jo. Fernel. de sebribus l. 4 c. 19  And therefore physicians do reckon such a sweat to be Symptomatical. Such is the zeal of many, who are sharp sighted in corruptions Ecclesiastical, but wink at Errors political, 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 Mr Calvin observed in Geneva; 
Beza in vita Calvini.  for when he lay sick, and all the Ministers came together upon the 28th of April to visit him, he gave them a farewell Exhortation, among other things that he spoke 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 down of Images. Such a Religion just as was among some with us here in England in good King Edward the 6th. days, and perhaps in some in these days of ours. They were such who in the ancient Church brought a blemish upon Religion, 
Apostasy of last times, p. 148.  and provoked Eunapius a Pagan Writer to blaspheme (as I receive the testimony from Mr Mead, for I have not seen the book itself) He speaking of some Monks in Egypt, 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 demean himself absurdly in public, got a tyrannical authority, to such an opinion of virtue had that sort of men attained.  
What I say of the demolishing of Images, I may apply to the earnestness of some in some points of controversy. Some gallants of dissolute and debauched behaviour, and sometimes Ministers of scandalous life and obnoxious, will declaim earnestly against some errors of opinion. And methinks 'tis a pretty reason that one gives of this, 
Jufrif, fa●th, Sect. 1. c. 15. p. 283.  That such men are afraid to look upon themselves without a foil, and seeing they can hardly find others of life and conversation much fouler, they propose unto themselves these opinions to declaim 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 misshapen heretics. Thus it may be possible they may rail against others faults with much earnestness, to hid 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 himself eagerly against his Minister for one passage delivered, which he conceived to tend to Arminianism; 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 mindless of Religion, and otherwise vicious. This made Abraham Bucholzer a great Divine in Germany, 
Melch Adam. Vit. Theol. p. 558.  to decline all Theological conflicts, because he saw many controversies stirred up in the Church of Christ, by those who were not warmed with the least sparkle of God's 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 less necessary; 
Brief Tract of zeal, p. 89.  as Mr Dod observed, that many are hot about matters of ceremony, but altogether cold in matters of substance. 'Tis the great commendation of Andrew Knophius that he preached 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 work to cast Statues out of the Churches, and remove Tombestones and Monuments; wherein Luther writes gravely to that City, That Christian piety consists in true faith, in sincere love to our neighbours, etc. and not only in the abolishing of humane and external rites, which may be tolerated without impiety and scandal. 
Melc. Adam. in vita Luth. p. 123.  And Luther always shown this temper, being offended with the busy humour of Carolostadius and his do at Wittenburg, for when he returned after his retirement, and saw what work he had made there in his absence; he took occasion in his Sermons every day, to show 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 mean while true Christian doctrine; for by his vain manner of preaching, he brought the people to that pass, that they thought themselves Christians only if they refused confession, broke down Images, etc.  
4. There is another deceit about this zeal and earnestness for opinion: when oftentimes the zeal is not so much for the opinion itself, as for the reputation of the holder of it. Hence it is that there is so much violence, saltness 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 speaks of, being opinionative, would Lord it over other men's faith, and would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, become mederators in other men's tenants, being vainly puffed up in their fleshly mind, or, rashly puffed up, as the Geneva translates it; or, causelessely puffed 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 zeal, 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; ye know not, said he, what spirit ye are of. They pretended a tenderness of the disrespect shown unto Christ, but it seems they were also but too much sensible that they were in his company, and shared of the rudeness 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 seem zealous for God, when it is their own injury that stirs them. When Sr Robert Mortimer an excommunicate person intruded himself into a Procession at Canterbury, Alan the Prior of  informed the Archbishop 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 zeal 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 Manor of theirs. So that the being so nearly concerned in his profits, we know not what to say of his zeal.  
What shall we say of some that are very loud against corruptions? I will deliver myself in reverend Mr Dods words, The Brownists are ready to burst their bowels with crying out against all disorders abroad, 
Brief Tract of zeal, p. 88  and yet never reform their own souls at home. And he tells us in the place that I have noted in the Margin, of some woeful experiences, of such who were zealous till they had what they expected, and then grew worldly and sowed up their lips. And in another page, 
p. 100  of many preachers who were zealous while they wanted livings. It is not likely that Dr 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 harbour for faithful.  away with your superfluities, yield up your thousands, be content with your hundreds. He himself would sometimes confess 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 St 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 speak; 
See Turk. Hist. p 41.  whereas they might more easily admonish in private, more seasonably, and with better success. There was a Pharisee, one Eleasar, right of this humour; who when Hircanus the Prince and high-Priest (a great Patron of that Sect) wished them to deal friendly and freely with him if at any time they saw any thing amiss in him; he presently replied with much petulancy; R si gne your Priesthood and be content with the Dukedom, for your Mother was a bondwoman. It was a false and unseasonable slander, 
joseph. Antiq. l. 13. c. 18.  and lost the wished effect, for this petulant zeal wrought much mischief to the forward hypocrite and the whole sect of Pharise's.  
Their zeal 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 King's Court, especially in the King's Chapel; but if Amaziah the Court Chaplain, 
Amos 7.12, 13.  make the Chapel a Sanctuary (as the Hebrew also signifies) and suffer not plaindealing, 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 mourn for and lament the fins of the Magistrate unto God; but it would be no true born zeal to fill the people with his declamations, unless as I said it be needful 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 prefer 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 courtesies 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 grain, shown 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 Theodoret's Ecclesiastical History.  
There are some that do condemn those of heresy, that have the least jar with them in opinion, though concerning matters of greater difficulty than consequence; and if any there be that join 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 author of discord, because his tone differs from all the rest, who all sing out of tune; so, he must either be mad with madmen, or pass in their verdict for the only madman among them. If a man comply with some men, he may vent any thing, even the very lees of heresy and blasphemy, all goes down with them; but the most seasoned and moderate discourses of others, though delivered with the spirit of meekness and with much sincerity and judgement, is yet distasted by them.  
Add to these those enforced and histrionical clamours against the times, by some who like hired mourners are louder in lamentation then the very friends of the deceased, who haply can scarce go for grief. It may be some whose very souls bleed in the sense of the public corruptions, cannot make such tragical 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 evil times, when it may be they are sensible only of their own evils. Like the Maids in Homer, that wept together with Briseid, 
Hom. Iliad. 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Vide inter Adagia junij. Cent. 6. ad 57  as if it had been for Patroclus who was slain, when it was for their own friends that were killed. 'Tis a notable discourse to this purpose which Lipsius feigns between himself and Langius, and which will serve for a full discovery of this kind of hypocrisy. 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 cloak their private grief under the public. Oh 'tis for my Country's sake only, said Lipsius, for my Country's sake that I am grieved. Langius a little shaking his head, examine thyself well, said he. If thou be'st 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 busy to quench it, but 'tis their own private houses that their care is for. Thou art troubled that Belgia is wasted with War: yet if thou hearest of a cruel war in the Indies, thou art not troubled. If thy sorrow were for public calamity, thou wouldst be moved for that; but now thy trouble is that it is in Belgia, that is, because it is near thee, and thou art concerned in it. Tell me, if thou couldst be assured and put out of all doubt, that thy house and money and all thy estate should be safe in the general loss and vastation; wouldst thou yet grieve? What you would do I know not; but many in such a case would feed their eyes with delight in others calamities. At leastwise his grief that stands safe upon the shore and sees a shipwreck, is nothing to his that hath lost his goods in the wreak and is himself struggling with the waves. There is one other particular which I will yet instance, the pretended zeal that some have for Reformation, when with all their hearts they could be content that nothing were reform. 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 general Council 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-tails tied to long poles went sweeping up and down. And in truth, that pretence proved but a foxe-trick, for the Reformation vanished into smoke.  
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 zeal show themselves in such as are not otherwise ill affected but want knowledge, and are well meaning but ignorant, like the Bats 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 Physicians, who make that sweat which is before concoction to be Symptomatical: Yet of many we cannot otherwise conceive, that they serve their unworthy ends and designs by their pretence of zeal. And so much for the sixth Symptom of hypocrisy from their seeming graces.   

CHAP. XXI. 7. The Symptom of Hypocrisy, 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 fairly, having no occasion to make them discover themselves; I will offer this observation briefly, 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 month, for half a year, for a year, or it may be a longer time, have been restrained by the prison of good society, and other regards, but at length could hold no longer, but have broken lose and flown out into all disorder. 'Tis a witty and pleasant Fable that Lucian hath of an Egyptian 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 handsome a deportment; but a subtle fellow that was once admitted to see them, brought with him and took out of his bosom an handful of Nuts, which he threw among them; they perceiving that which they naturally loved, presently left off their dance, fell to scrambling, tore one another's rich coats, and to the derision of the beholders who formerly admired them, they shown themselves to be right Apes, though they had been clothed, and taught their postures like to men. Throw in the nuts 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 correspondency to be their thriving way, their best gain. But let some stronger love besiege them, they run out unto it, forget their parts, and make sport, or rather cause grief in the godly minded that were deceived in them. 'Tis so in others too, that are men of smooth behaviour, and no harm to be discerned by them; but being Guns full charged with the powder of rancarous malice, and the bullets of a sharp, embittered and boisterous spirit, and hard rammed with habituated resolution, discharge 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 Hypocrisy in respect of judgements. Insensibleness under judgements.  
8. 
Hypocrites insensible under Judgements.  THere are also Symptoms of hypocrisy, as men are under Judgements and behave themselves under them.  
The hypocrite justifies himself under afflictions. He will not see the Angel coming against him in the narrow way. Though he be consumed, 
Jer. 5.3.  he refuses to receive correction, but makes his face harder than a rock. When King Jehoram and the two Kings his Auxiliaries were brought into a strait, 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 father's house had brought him into these extremities. But Jehoram would not be persuaded that they were any other than 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 strait incident to such undertake as these, and we are involved in it, and am I any more culpable than these other two? 'Tis an hard matter to make an hypocrite see his sin. There were some in the Prophet Jeremy's 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 practice of Idolatry.) No, by no means, not that. They even quarrel 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 Prelate's sin, say the multitude; 'tis the disobedience of the multitude, say the Prelates: IT is one and other, 'tis the sin 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 murmur, a man for the punishment of his sins, let us search and try our ways, and turn again 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 feel or fear judgements, will make some show 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 deceitful bows, 
Hos 10.4.  and the string soon slips again. They will speak words, like profane Mariners that fall to prayer in a storm, and make great vows, 
1 Kin. 21.27. Psal. 78.34, 35, 36, 37.  but they swear falsely in making a Covenant. In such cases very Ahabs will put on sackcloth. They will seek God and inquire early after God, and then, He is their Rock and their Redeemer, and a many good words; but they flatter him with their mouths, and lie 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 place, if you keep a strict and certain hand upon them, but else they give over and shuffle in and out.  
There are some who go beyond these, 
Mic. 6.9.  and speak as if they had harkened to the voice of God's rod; but here's the trial; are they profited by the judgements that have been upon themselves or others. Do they leave their pilfering, 
Mic. 6.10.  when themselves have been in jail, and they have seen others led forth to execution? Are there yet the treasures of wickedness in the house of the wicked? that is, yet after the rod? Will God count them pure with the wicked balances? No, they are odious unto him, and he will make them sick in smiting them.   

CHAP. XXIII. 9 The Symptom of Hypocrisy from the carriage towards company. Hypocrites comply with all tempers.  
9 
Hypocrites are for all compame. Plut. Paral. in vita Alcib ex verse Cruserij, p. 320. mihi.  THe Symptom of hypocrisy 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 himself to the studies and fashions of others, sooner and more frequently than the Chamaeleon can change her colours, only they say he could not change at all to the white. Wither he lived among good or bad, he could imitate them, in Lacedaemon austere and frugal; In Jonia voluptuous and jovial, etc. This humour was in Herod, 
Mat. 14.9.  he would please his company, though he displeased his conscience. Nay there was too much of the remainders of it even in St Peter and Barnabas, who shuffled somewhat strangely in the case of communicating with the Gentiles. I know it will not down with some that St 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, St Hierom hath put it out of controversy. The greatest bickering is between him and St Augustine, whether he were in a fault or no. 
Epist. 89 ad Aug.  Hierom excuseth him, and he is a strong advocate in any one's cause he undertakes; but St 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 controversy, or so much as a question, but for the difference of those two great men, because the Text is so clear, That he was to be blamed. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Greg. Naz. ad Nem.  But to examine St Peter's fact no further, I am now dealing against those double faced Mercuries (as St Gregory Nazianzen calls them) that look either way, those that halt upon both feet; those that sit upon two stools, 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 think not (saith he in his Oration for Marcus Celius) there was ever such a monster in the 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, than he for the better side. Yet who now a bitterer enemy to the City than he? Who more drowned in pleasures than he? yet who more enduring in labours? Who more covetous? Who more liberal? He can bend himself this way and that way, solemn with them that are grave, jovial with lose companions, etc. Sr John Harrington describes Dr Kitchen Bishop of Landaffe, to be much such a man, that he could sing, Cantate Domino canticum novum, four times in fourteen years, and yet never sing out of tune. Alas, 
Socr. l. 3 c. 2.  the Church hath always had such unsound halters in it. The name of Ecebolius is famously known to all men; under Constance a zealous Christian, under Julian again, a bitter Pagan, but when Julian was dead and Christianity restored, he is a Christian again, an humble Christian again, and falls under their feet and cries, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Tread upon me that am unsavoury salt. Such an egregious Knave (if it may be lawful to call a Bishop) was Timothy Bishop of Constantinople under the Emperor 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 Council of Chalcedon, Nay, not I, said Timothy, cursed be he that rejects it. So he complied with the Bishop. But it seems he took too fare a leap, by professing his Orthodoxy thus, he might displease the Emperor's mother; there was an  that stood by and heard him what he said, and told the Emperor and his Mother of it. What must the Archbishop now do; he is not ashamed to comply so fare with the Emperor as to deny what he had said, and in his presence to bid an Anathema to whosoever should receive that Council. Peter Mongus Bishop of Alexandria, was first an Eutychian, than he professeth the Orthodox faith, soon after he damns the Council of Chalcedon, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Evagr. Hist. l. 3. c. 13. & l. 17. c. 22.  but after that again writing to Acacius of Constantinople he approves it, and yet once again after all this he damns it; so that the Historian had reason to call him, a Stage-player, a weathercock, a . The same Historian tells us of 500 Bishops and Churchmen who under Zeno the Emperor were Orthodox, but when Basiliscus the Usurper 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 returned to the profession of the truth.  
To come down to our own times, I should fill the paper too much, to relate the Stephen gardiner's, 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 Catholic 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 tells us, that when a son was borne unto him, he caused him to be baptised after the Romish manner, to please Margaret Duchess of Parma the Governess of the Provinces, but to comply with the other party, 
Lib. 4.  he had Protestant Princes, the Duke of Saxony, and the Landgrave of Hesse to be Godfathers. But I must needs profess that I receive no testimonies from a Jesuit, but with some suspicion; nor indeed from any men of a different party when they speak of others; which makes me not easily to assent to what I find in a little MS. Commentary, about the controversy concerning the Lambeth Articles, where there is some touch upon Dr 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 Spalleto; Ne diversum sentientes nimium offenderet. Of Montague, Propter puritanorum undique strepentium clamores, nescio quomodo resugererit ad dist inctionem. Forbes. de Justiniano 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 do the rather suspect this reflection, because I guess Dr Overall was the author 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 Dr Forbes of Edinburgh doth not spare to censure Spalleto and even Montague himself of complying with Calvinisme, in the points of Justification and the loss 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 Professors when they are among such as are profane will not stick to game, drink, swear it may be, and revel 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 profess that they know and serve God. What (saith St Paul) do I seek to please men? If I yet pleased men I should not be the servant of Christ. 
Gal. 1.10.  Which agrees with the observation of Themistius an Ethnic Philosopher, recorded in the Ecclesiastical 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 runs the quite contrary.  
I will add under this head another Symptom. That sometimes those that are hypocrites do 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 Heretic 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 Mr John Bruen of Stapleford in Cheshiere, (though it be not set down in the Relation of his life) that he was wont to say, That he knew his house made many Hypocrites. He 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 be 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 Mr Hildersham notes, in his Lectures upon John; That you shall have some will confer with godly, learned Ministers, and be in their company, to get or catch somewhat from them to maintain their lusts. Thus Ahab often sent for Michajah, and bid him speak truth; it would have done him more good to have laid hold upon somewhat from him then all the four hundred Prophets else.   

CHAP. XXIV. 10. The Symptoms of Hypocrisy, from the general carriage. Hypocritical Slanderers. Prying censoriousness.  
10. THe last kind of Symptoms that I propounded to consider, are such, as I had not particular titles to refer them unto, but as I look upon the Hypocrite in his carriage and conversation in general.  
1. 
Hypocrites slanderers. Pro. 11.9.  And here first I take notice of Slanderers, being warranted by Solomon to call such hypocrites, An Hypocrite (saith he) with his mouth destroyeth his neighbour. But 'tis done many times with a sly and privy blow; as if he were grieved alas, and had a Lady's hand, and were loath to touch his reputation hardly, or any ways hurt him. He makes a sigh, and an Alas, the Prologue of his calumny. 
Mat. 23.  Vehementer doleo, quia vehementer diligo; atque sic cum maesto vulto, procedit maledictio, as St Bernard describes them. These are vipers, Christ calls hypocrites so, that have their poisonous teeth hid within their gums. Graves they are that appear not, but men walk over them and perceive them not, till they slip and fall in, few men can scape the mouths of these Sepulchers; or if they speak 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 chief 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 do. Let those Romish Factors be Masters of the whetstone for those many lewd, disgraceful libels against Luther, Calvin and other worthies. But for shame let not any of us set up in that sorry trade. Lying Pamphlets do strongly uphold that cause which they labour to weaken. Sure they are not our friends, who would seem to help forward the Reformation, by loading the opposite party with senseless and childish slanders. I am not become a Proctor for the Papists, I know their malice and cruelty, Ireland is a woeful testimony of it; yea there is bloodiness even in their principles, and Rome is that Whore that is drunk with blood; I confess we have great reason to be very wary, and for my own part I praise God for the prudent care of our great Senate to put us into a defence. But that which I aim 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 weakness, and confirm them, because they know themselves innocent in many of those things that are reported against them. We have a saying, That we may not belie the devil; I am sure 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, we must all consider that we 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 show you only the face of one of these hypocrites, if the Story be not a false gloss. Otho Paccius a Lawyer, 
Io. Sleid. Com. add an, 1528.  privately admonished Philip the Landgrave of Hesse, to look to himself, for he knew he said, that Ferdinand the Emperor's brother, and Brandenburge and Georg. of Saxony, and some other popish Princes and Bishops had covenanted together to waste his and the Saxon Electors territories, and showed him a copy (as he pretended) of the Covenant, and promised to procure him the Original. Whereupon the Landgrave and the Elector (as they had good reason upon such and so credible a suggestion) provide themselves throughly and make ready for war. And when all was in readiness, 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 clear themselves, and make it appear to be a malicious slander; but especially George of Saxony, who was father in law to the Landgrave, urges him to declare the author of the report, or else he and the rest would believe it was devised by himself to put Germany into a combustion. The good Landgrave (it seems 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 original draught. But when at length by the mediation of other Princes the business was brought to an hearing, Paccius is brought before them, convicted of forgery and slander, banished by the Landgrave, and a few years 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 own 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 hatched, & that Paccius being a Counsellor to George of Saxony knew of it; but was after suppressed, so that Paccius could not come to get the Original into his hands, 
Possidon. in vita. Aug.  nor make good proof of what he had reported. St 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.  
Quisquis amat dictis absentum rodere vimm,  
Hanc mensam vetitam noverit esse sibi.  
Which I will English thus, 
Who so delights the absent to disgrace,  
Let that man know that here he hath no place.   
And I wish that St Augustine's practice 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 censoriousness.  censoriousness is a kin to slander, and one of the most special signs by which our Saviour directs us to know an Hypocrite. He will be meddling with the mote that is in his brother's eye. Let us consider the place, 
Mat. 7.1, 3, 4, 5. Jo. Camer. Myrothec. ad Rom. 14.4.  Judge not that ye be not judged. 'Tis not simply forbidden unto us to judge others, but a supercilious, severe damnatory, partial judgement. Why beholdest thou the mote (the smaller and lesser error, the fault that like a Mote cannot be seen, but in the Sunbeams, 
Vide Cypr. Epist. 1. mihi, p. 8. ●.  that cannot be divided, that is so light it may be blown away) in thy brother's eye (that is in thy brother) but considerest not the beam (the great, the evident notorious fault, the great sin, that hath such a bulk, that it may be seen in the dark; so great that it may be divided, being multiplex peccatum, a sin containing other sins in it, as a beam may be cut into many pieces; a sin so great that it serves to the building up of wickedness, so great that it cannot be blown away, nay scarce haled and tugged forth) that is in thine own eye (that is in thyself:) Thou hypocrite first cast out the beam out of thine own eye. 
Io Wilhel. Kirchofij Farrago.  Ye shall hardly find the man that is not curious in other men's faults, blind in his own. A Cardinal and the Abbot of Fulda were once travelling together towards Vlma, either of them were attended with 30. horsemen completely armed. My Lord, said the Cardinal, do you think St Bennet who was the author of your order went thus attended. The Abbot presently replied upon him, and demanded if St Peter ever road in that state as his father hood did. Thus each of them was busy with one another's eye. 
Life of Guzman. de Alfan. par. 1. l. 3. c. 5.  That Divine Spaniard as his Countrymen and others used to call him, in his pleasant but most useful fiction, of the life of Guzman, makes his Rogue wittily discourse of the unconscionableness of the Genoese and their prying in others lives, That when they are young and go first to School, they play away and lose their consciences, which the Master finding, he lays 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 Scholars when they go 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 pass that no man bearing his own conscience in his own bosom, every man looks and pries into that of another man's. 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 moral 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 ourselves the better. But the Spirit of God that can best discover things unto us, tells us that this censoriousness 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 filthiness; 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 Friars, among others are this lofty generation, that have a good conceit of themselves, but scarce of any else; which appears by a Picture which the Monks of Sconbuch in the Dukedom of Wittenburg set up. 
Willh, Bidem. bach. in libro cui Tit. Papatus abnegatus.  They painted a great Galley floating upon the waves, upon which they set these words, The holy Christian Church, in the foredeck sat only the Pope, Cardinals, and Bishops, upon the rowing seats sat Priests and Monks, with their oars; but in the sea under the ship, were Kings, Princes, Nobles, Merchants, Laymen of all sorts, to some few of whom some Friars let down a cable and drew them up, the rest perished. 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; Hypocritical mockers in feasts, as the Psalm speaks; 
Isal. 35.16.  men partial 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 persuaded that themselves are the men that help to make them so, which offers unto us the observation of another Symptom; That hypocrites will not endure to be reprehended, they will not see that aught is amiss, From the days of your Fathers ye are gone away from mine Ordinances and have not kept them, 
Mal. 3.7.  Return unto me and I will return unto you, saith the Lord of hosts. But ye said wherein shall we return. 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 mocked God too; nothing was amiss with him, he had performed all the commandment: and after he was convinced by the lowing of the Oxen, and the bleating of the Sheep, by the beasts noise rather than the Prophet's words; yet he is at it again, in the 20th. verse, I have obeyed the voice of the Lord, and have gone the way which the Lord sent me. So truly do we find that of the Son of Syrach verified in Saul; A sinful 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 sinful man which he speaks of, is the hypocrite who is offended at the Law; for as Christ speaks, 
Joh. 3.20, 21.  he comes not to the light lest his deeds should be manifest: Such as are sincere, are of David's 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 pain and grief. It would even trouble and disquiet me to do amiss. And he is willing to let others search him also. Let the righteous smite me, 
Psal. 141.5.  it shall be a kindness, let him reprove me, it shall be an excellent oil, which shall not break my head. Sr Anthony Cope was of David's mind, for as in his prayers with his family, 
Mr. Harris, samuel's fun●r. Epist. to Lady Cope.  he would shame himself most, in his confession of his own most special 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 ministry, plain dealing Sermons. 
Ms. Addit. to Goodw. Cat. in Landoffe.  Sr 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 of the times, so in that Sermon among other things) he said, that though the Scripture had not expressed plainly, yet by his  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 enforced 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 himself with a Tailor, 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 work let him not eat. But the Anabaptist was too proud to receive a reproof, and poor Musculus was thrust out of his doors.  
And as in the matter of private reproofs, so the hypocrite cannot endure the severity of Church censures. 
Hist. Mad. Cent. 2.  Aquila the Ancient 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. Elizabeth's time, of one W: 
Dangerous positions, etc. 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 scandal and was proceeded against according to the wholesome severity of their own Orders, he broke out, and railed against Mr 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 Bordeaux fell out so foully 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 delinquency.  
I have now done with the Symptoms, 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 Book, in which I am first to consider the Prognostics.    

The second BOOK.  

CHAP. I. Prognostics of hypocrisy. The first. It threatens the decay of gifts. The second. It prepares the way to Heresy.  
I Have dwelled 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 go 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 turn to make him known to such as meet him. I will now lay open the bill against him, and show his vileness, baseness, harmfullnesse, and the danger to which he is exposed; which is the next business according to the method I propounded, to speak of the Prognostics of hypocrisy; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fernel. de Symptom. l. 2. c 7. Hypocrisy prognosticates the decay of gifts.  which are signs also, but as the Symptoms are signs demonstrative that tell what is; these are signs that foretell what will befall.  
1. Hypocrisy is a prognostic of the decay of gifts. It eats out a man's gifts, at least the spirit and liveliness of them. Nothing hinders spiritual growth and flourishing more than that doth. Sincerity is a fat and yielding soil wherein all graces take root and grow prosperously. God is strong with the upright. Nicodemus though he were timorous was sincere, and came on miraculously. He was a weak and tender sprig when he was first planted, he grew in the shade, he came to Jesus by night. But he grew up, and feared no scorchings, no frosts, no winds. This timorous disciple, becomes a confident professor. When Christ was despised of all, and hung upon the Cross among thiefs, he comes boldly, and begs the body of Jesus. But the hypocrite grows 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 , sincere Sanders, proves a brave glorious Martyr; but bold Pendleton, that presumptuous and bragging hypocrite becomes a base Apostata, and to save his fat carcase from frying at a stake which he formerly vaunted of, he carried a lean and starved soul to Hell, unless God gave him repentance afterwards, which is more than we find of him. So truly is that of the Psalmist verified, A little that a righteous man hath, 
Psal. 37.16.  is better than the riches of many wicked. That little increaseth to a rich stock, for sincerity is a great improver; but that riches is blown away and comes to extreme poverty. The hypocrite is fit for no duty. He is a cup with an hole in the bottom, he can hold nothing, he is fit for no use, but to be laid by or thrown in a corner. An hypocrite cannot pray. He can speak confession and petition, and with good words too it may be; for words are the work 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 prays. 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 deal with hypocrites, or trust out any of his special graces to them.  
2. Hypocrisy is a prognostic of erroneous opinions, 
Hypocrisy a prognostic of Heresy.  yea boiled up to the consistency of Heresies. They love not the truth, and therefore cannot keep it; it dwells and remains with those that affect it hearty. 
1 Tim. 1.19.  I charge thee (saith St Paul to Timothy) war 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 uprightness and the truth will be gone too. As it follows in that place, Which good conscience some having put away, concerning faith have made shipwreck. He instanceth in Hymeneus and Alexander. Hymeneus is mentioned again by St 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 wit and subtlety, than the edification of the hearers. He was a striver about words to no profit, a profane and vain babbler, a man whose words did eat like a Canker or a Gangrene, as we may gather his character out of that text. With him he joins Philetus. No wonder that such men should lose the faith; as they did in a main point, they denied the resurrection. 
Chrysost. in loc.  They cast away the fear of judgement, and the expectation of immortal life. Of Alexander, if he were the Jew that we read 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 jesus. ad loc.  we find that he was once a forward man in the Apostles cause, and ventured himself for the appeasing of the uproar 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 heresy. If the reader consult Eusebius and Epiphanius, and others, he shall find this observation plentifully confirmed, That most heresies have had their birth, from foul 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 heresy because he missed a Bishopric, saith Funccius, whom God hath justly given over to blindness, as the Lord threatened it against hypocrites, in the Prophet Isaiah, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart fare from me, Therefore I will add to do a marvellous work among this people, The wisdom 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 lie. He that hath already denied the power of Religion, will it be any wonder if he after deny the form of it? He that will not leave his sin for his Religion sake, will easily be persuaded to leave his Religion for his fins sake. When once the conscience can swallow down wicked practices, it will digest wicked opinions; when once the Ship leaks, the lading is in danger both to sink or swim together, neither is it possible that a pure faith can be preserved in an impure conscience, as Mr Pemble speaks in one of his wholesome Sermons. 
The root of Apostasy, p. penult  Zanchy. being to treat of the Doctrine of the Trinity which was so much nibbled at by so many of the old heretics, gins with reckoning up the causes of heresies, and among others he placeth Hypocrisy, 
Zanch. de Tribus Elohim. Tom. 1. mibi p. 380.  and says 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 progress of truth, but hath observed some examples of the fearful Apostasy and the doting errors into which some unsound men have fallen. I will only produce one. Bernardinus Ochinus made a fair show in the Church, and was well thought of among good Divines; and was dear to Bullinger, but he was unsound as appeared. 
Vita Bulling. p. 498.  He first fell into the defence of polygamy in some dialogues which he published in Italian. The Senate of Tigure hereupon banished 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 joined himself unto the Anabaptists there, among whom he died inglorious.   

CHAP. II. Other prognostics of hypocrisic. The third. Atheism. The fourth. Hypocrisy works much mischief to the Church.  
3. Hypocrisy is a prognostic of Atheism. 
An Hypocrite in the way to Atheism.  They have both the same Original. There is but a gradual difference between them. He that mocks God as the hypocrite doth, knows not nor acknowledges God, and is an Atheist in another dress. He cares not for holiness, and therefore when he hath his ends, he cares not for the show of holiness. Hence hypocrites break forth ordinarily at length into looseness and profaneness, And no wonder, seeing as the Apostle intimates, hypocrisy is attended with a feared conscience, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 1 Tim. 4.2. consciences hard and brawny, dull and without feeling, for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to sear with an hot iron: But it signifies also to cut off with searing as Surgeons do rotten members: and then the Apostle speaks of men that have no conscience left, men of no conscience at all, 
Dan. Heins. exerc ad loc.  or men of stigmatised consciences, as Heinsius would have it, flagitious branded hypocrites, no wonder that they fall into all profaneness. 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 physic; where being of no esteem in that faculty, he would needs try what he could do 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 expelled him. At length he counterfeited great penitence, and desired to be reconciled and received back into Geneva; which they were inclined to do; but in the mean time perceiving some troublesome times towards Geneva, he falls to the Papists, rails bitterly against the Protestant-Religion, and ran into such profaneness 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 design to undertake the Atheist in a particular Treatise, 
Exercit. on Malach. p. 66.  which promise I have once before intimated, and will perform, 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 despair almost of putting it into the loom, as knowing my own want of skill to wove so fine and curious a piece.  
4. 
Hypocrites are mischievous. Acts 20.29.  Hypocrisy prognosticates much hurt to the Church. St 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 speaks of sly and hypocritical seducers, who as open tyrants are called wolves in regard of their cruel forcible ravenings, so these are said to be wolves, because of their craftiness to get the prey. Some Naturalists say that wolves will cry like wounded men, that so they may deceive and call forth the Shepherds, and by that means steal an opportunity to invade the flock: and that they will come against the wind, that the dogs which tend the fold may not sent them. Nay there is yet a further craft than this. In some Countries where they go together in great numbers to assail a flock of sheep by night, they set one or two of their company in the wind-side of the fold afar off, who by their scent may cause the dogs and Shepherds to observe them only, while the others do enter and devour the flock. It may be possible to raise the cry against one Heresy, that another may have opportunity to enter, to sent out and hunt away superstition, that while men are busy against that which is odious, irreligion and profaneness may have opportunity to get ground. So cunning Soldiers are the Devil and his agents, to make a false Alarm at the gate where they mean not to enter, that the other may be left naked. How fitly doth this agree with that which St Peter speaks, 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 harm, what mischief will they work, how will their very breath infect? we read of a Wolf taken in a snare, which when a man went about to kill with an hunting spear, the Wolf breathed in his face, 
Joh. Alsted. Theol. Natur. par. 2. c. 28. p. 527.  and poisoned him so that he presently began to swell, and was hardly preserved alive. What is this but the contagion which the soul of the hearer receives, by the doctrine 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 poisoned by the opinions of one hypocrite among them, and as he saith, 
Vsque malum latè solet immedicabile cancer.  
Serpere, & illaesas vitiatis addere parts. 
Cypr. Ser. de lapsi●.    
Hence St Cyprian, alluding to this Text, compares heresy unto the pestilence and poison; 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. Plate l. 7. de legibus.  as it is here, to a Canker. Nazianzen also calls the books of Heretics, the eggs of Asps. Therefore the Nicaene Council decreed the books of Arrius to be burnt; as of old the books of Severus the Heretic were forbidden to be read under a great penalty. Wherein they went no farther than the wisdom of the very Heathen led them the way, and was thought worthy to be a law by Plato.  
The mischief that may be wrought in the Church by one Hypocrite, may sufficiently appear by one instance out of the Ecclesiastical history. 
Sozom. l. 3. c. 1. Socrat. l. 2. c. 2.  Constantia the widow of Licinius sister to the Emperor Constantine the great, entertained in her house a certain Presbyter, who professed the Orthodox Religion for fear 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 sly dissimulation. At length Constantia dying, when on her death bed her brother the Emperor came to visit her, she obtained of him to entertain that Presbyter into his Court. He soon grew into great credit and favour with Constantine, so that when he died he entrusted him with his last-will, whereby he had an opportunity to make himself gracious with Constantius the Emperor's son and successor, and was not slow to improve the authority he had with him. He first corrupts one Eusebius an Eunuch the new Emperors chief Chambelaine, and by his means other Courtiers, and then the Empress, and at length the Emperor himself, 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 himself had been brought up in. 
Euseb. de vita Const. l. 4. c. 54.  Nay, it seems by the Panegyrist who wrought Constantine's life, that he also though he fell not from the truth, yet received some blot 
a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in his old age, being too much wrought upon by some lewd Knaves 
b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. , as the Historian calls them who counterfelted Religion, who persuaded him that the controversy with Arrius was but a strife of words, and might be reconciled and admitted without disturbance of the Church's peace: by which subtlety 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 Apostasy of the whole visible Church came in by the management of those, who either professed or doted upon monastical hypocrisy. 
See Apostasy of last times. part. 2. p. 112, 114. Pag. 116, 117, 120, 122, 146, etc. Vid. Dan. Cham Panstrat T. 3 l. 16. c. 7.  They were hypocrites, fainers and liars, that obtruded upon the Church those practices, which the Apostle mentioneth, 1 Tim. 4.1, 2. as Mr Meade englisheth the Original with the best congruity of construction, Some shall revolt from the faith attending to erroneous spirits and doctrines of Daemons, through the hypocrisy of liars, forbidding to marry and commanding to abstain from meats. Mr Mead will satisfy the Reader concerning the hypocrisy of liars. 1. In lying wonders, lies of miracles; their forgery, illusion, 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 means the Church came to be abused and much corrupted.   

CHAP. III. Other Prognostics of Hypocrisy. The fift. Hypocrites lose their comfort. The sixth. Hypocrites lose their courage.  
5. Hypocrisy is a prognostic of the loss of comfort. 
Hypocrites lose co●fort. Job 8.13, 14. job 20.5.  The hypocrites hope shall perish, his hope shall be cut off, his trust shall be a Spider's web. Yea the triumphing 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 himself of dallying with God. Integrity is that which furnisheth out the sweet banquet and heavenly repast of joy. In a great festival, when the expectation was not less than the concourse, both very great. St Bernard having preached an eloquent Sermon, (as that heavenly tongue was able to speak 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, plain and without ornament. His good Auditors went away contented, but curious ones found not what to applaud; but he walks cheerfully, 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 tells him he served the King his Master better than 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, poor man he had nothing to hold up his heart, though Luther to whom he had been a bitter adversary commiserated him, and wrote comfortably to him. We have many lamentable examples of the horrible despair into which such men have fallen that walked not according to their light. 
Jo. Wolf. Lect. memor. To. 2. ad an. 1547.  Wolfius tells us of one John Hofmeister that fell suddenly sick in his Inn, as he was travelling towards Auspurge in Germany, and grew to that horror, that they were feign to bind him in his bed with chains, where he roared out, That he was for ever cast from before the face of God, and could receive no comfort by the promises remembered unto him, and all this, 
Andr Hondor. in Spec. Histori. all.  because he had wounded his conscience. We read of the like horrors that seized upon one Tho. Blaer a great Counsellor in Scotland, who as he confessed, had pretended Religion, but only to gather wealth. But above all most fearful was the case of Francis Spira, a Story so well known, that I shall not need to relate. It may be all hypocrites are not thus terrified, haply some may be cauterised; 
P. Charron of Wisd. l. 3. c. 10 v 7.  however they cannot have those sweet and heavenly comforts that the sincere humble soul is refreshed with; but are accompanied with some kind of pain and disquietness all their time for fear 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 lose their courage.  Hypocrisy prognosticates the decay of courage. It is salomon's 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 do they fear the tribunal of a Judge! How do they tremble at the very apprehension of a Parliament-barre? The innocent dare appear in any presence, and dare stand to, and maintain all their actions; yea Job did dare to appear before God himself 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 book, surely I would take it upon my shoulder (it should be no great burden to me, nor would I go about to hid it under mine arm) I would bind it as a crown to me; (I would wear their accusations upon my forehead without shame) I would declare unto God the number of my steps; (I would not conceal any thing, but even prevent their accusation by ripping up my whole life) as a Prince would I go near unto God (with an undaunted courage, not trembling as Delinquent.) But as the Prophet speaks, The sinners in Zion are afraid, fearfulness surpriseth 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 Luther's time, taught many points sound, according to his light then. He was called to a Synod held at Milan and after in the Lateran, where opposing a Proposition of the Pope about burdening the Church with a new holiday; he 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 bethink himself, that the cause was not his, but Gods, and not to be maintained with Sword and Bow, and if it were, yet what should such a decrepit old man do with weapons. Hereupon he threw away his weapons, committed himself, his cause and his journey to God; and soon after died peaceably in his bed. 
Abrah. Musc. in narrat. de v●ta patris.  This braveness 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 Nobleman 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 himself, because he would not be known, and taking many of his horsemen with him, came rushing in at the Church door, and in a threatening manner bids him come out of the Pulpit. Musculus thinking they had been the servants of a Popish Bishop, who was his violent persecutor, desired he might have leave to finish his Sermon, and then he would go whithersoever they would carry him; and so he went on so readily that he shown no sign of fear, but in conclusion he exhorted them to constancy in the faith, and with all to help him by their prayers, who was now (as he thought) in the enemy's mouth. When Sermon was done, the Nobleman discovers himself, takes him in his arms, admires his courage, tells him he did it to try his spirit, and withal to warn him how easily he might be endangered. See here the courage that grew out of sincerity. But on the other side, how do the wicked fear where no fear is. 
1 Sam. 18.14.  Saul that dissembled with David, how causelessly doth he tremble; when he saw that David behaved himself wisely, he was afraid of him. But he had no reason for it, but his own self-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 again, it seemed fit to the Court of Rave somewhat to decline the odium of the business, and lay it upon others. Charles Miltitius a Knight an officer in the Pope's Court is sent into Germany, where he calls Tecelius the Pardoner before him, takes up the poor Friar roundly, rates him as the anthour of the whole Tragedy, lays all the blame of the mischief upon his back, and so broke the heart of the poor man that he had not the courage to defend himself, and reply (as he might have done) that all he did was by special Commission from the Pope, but his heart failed him, he sunk under the burden and pined away miserably, 
Sir Tho. More in life of K. Edw. 5.  till he died; as Doctor Shaw also did after his glozing Sermon to claw Richard the Usurper, as we read in our own Chronicles. Thus the Hypocrite hath nothing left to sustain him, when his legs grow faint; nothing to cover him, when the Cloud breaks upon him. Yea before any actual trouble, he makes fears to himself, and trembles at every motion: Like that Gentleman that the Lord Montaigu and his Brother met with in their Travels, 
Montaigu. Essays, l. 2. c. 5.  who being of a contrary Faction, but dissembling it, and putting a good face upon the matter all the way that he road 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 speaks.   

CHAP. IU. Another Prognosticke. The seventh. The first part of it. The Hypocrite hated of men, bad and good.  
7. 
Hypocrites hated of evil men.  Hypocrisy is a prognosticke of hatred both from God and man. It is odious to both.  
1. Hypocrisy is odious unto other men. 1. Even to Heathen men, wicked men, yea to hypocrites themselves. 
Non tu desines virtutis stragula pudefacere.  When the Cynic Philosopher saw one that he knew to be a coward wear a Lion's skin, he cried out against him, as if he had dishonoured virtue itself by presuming to wear 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 mere Ethnic, but what a detestation doth he express against dissimulation, for when Thespis the Tragedian first brought into Athens the use of Stageplays, and acted some dissimulations, Solon calls him, and asks if he were not ashamed to bring forth such stuff before the people; when Thespis answered such things might be spoken and done in play: The old man striking his staff angrily upon the ground, But shortly, said he, those lies which we laugh at in play will be brought into use in our contracts and serious affairs. But most remarkably doth this appear in that famous and well known instance of Constantius father to the great Constantine, who being no Christian himself, 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 calls it an incredible and very admirable fact. He made this trial 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 banished his presence and the Court. Some resolved to forsake all, and to lose their places; but many complied with the conditions he propounded, and preferred their offices before their Christianity. But then he discovering himself, commended the sincere, though in profession differing from himself; but the others, the base hypocrites who had deserted their faith for 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 return, how he had entertained Perseus of Macedon under pretext of peace, and had fed him with fair words. I might be plentiful in other examples, that the light of nature hath dictated to the souls of Infidels to hate all manner of deceit. I might add also some instances of this loathsomeness of hypocrisy in the eyes of the very enemies of the truth; 
Melch. Adam in vita Bulling. p. 498.  I will content myself with one, of the Cardinal 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 hypocrisy be thus odious even to evil men, no wonder that it appears 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 lies shall not tarry in my sight. David would not suffer hypocrites to come into his house, The Apostles it seems would not come into an hypocrites house, if they knew or suspected him to be such. Me thinks we may gather it from that speech of Lydia the Shopkeeper, 
Act. 16.15.  but an excellent woman, she besought the Apostles, saying, If ye have judged me to be faithful to the Lord, come into my house and abide there. She constrained them; but it was surely because they judged her faithful, else they would not have been her guests; for what the Apostolical spirit was appears 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 modern story. In the ancient Church we read, 
Socrat. Hist. l. 4. c. 29.  that a people of the Saracens being newly converted to Christianity, Mavia their Queen desired one Moses, a man of an Heremitical life, but of remarkable holiness to be Bishop of them. He being brought out of the Desert, but very unwillingly to Alexandria to be ordained, 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 confer Orders upon me. Lucius being much moved told him, that he being but a new convert aught of him to be instructed in the right faith. But Moses answered him roundly, 'twas true he professed himself a Christian Bishop, but shown himself no Christian by his persecuting and banishing the Orthodox; and that he talked of faith, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Socrat. Sozom. l. 6. c. 38.  but for his part he would have faith that might be seen 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 zeal and indignation against the unsound; among others Calvin is a pertinent example, in regard of his sharp sightedness and resolute opposing of a notable hypocrite, a kind of wand'ring 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 prognostic. The other part of it. Hypocrites very odious to God.  
2. WE have seen how odious hypocrisy is unto men, 
Hypocrites hated of God.  it is more odious and hateful unto God. Though he bear much with them that are sincere, as the husband doth with the frowardness and peevish humours of his wife whom he knows to be chaste and faithful to him, yet he will not endure the fly and flattering insinuations of a false and an adulterous wanton. Sincerity hides many imperfections, it is the girdle of truth, 
Ephes. 6.14.  which like the Soldiers broad and studded belt covers all the chinks and unseemly jointings in the armour: 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 troops of Zebulon that came to David are described to be, being not of an heart and an heart; but the hypocrite is an imperfect creature, and how then can the perfect God but abhor him? Yea how can he but abhor 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, wickedness is woven into the texture of his heart, his scum 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 doubled heart. God is perfect; but hypocrites are like fair 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. 
jer. 3.10.  There is no likeness between God and such men; a strait and crooked measure will never meet and join in all the parts. They are vile persons, such as God's soul will hate. 
Isa 32.6.  The Prophet Esay calls them so, The vile person will speak villainy, and his heart will work iniquity to practise hypocrisy? 
Ier 23.11. Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Polluti sunt. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 jer. 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, Physic for soul, c. 12. Prov. 10.20. Aelian. l. 1. c. 37.  and in the Prophet Jeremy they are called profane; In my house have I found their wickedness, both Prophet and Priest are profane, or polluted, as the Septuagint turn it. From the Prophets of Jerusalem is profaneness gone forth in all the Land: in the Margin there it is, Hypocrisy; in the Septuagint, Pollution. So then, the hypocrite is profane and polluted, a black cloudy fellow. Both the holy tongues express this. In another place of the Prophet Esay they are termed, The sons 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 hypocrisy a rotten imposthume. And Abernethy who gives several titles to other sins, as pestilent self-love, the Tympany of pride, the Gangrene of heresy, he disgraceth this by terming it, putrid hypocrisy. He is a thing of nothing, of little worth, according to that of Solomon, The tongue of the just is as choice silver, the heart of the wicked is little worth. There is a choycenesse and excellency in the righteous, but these are worthless; perhaps their houses and lands and rents may be of good worth, but they themselves are of none at all, like Foxes whose skins are better than their flesh. And if they have any good gifts or parts, hypocrisy blemisheth all in them, and takes away the lustre of them. There are some men like the Lampreiss, a fish of most delicious taste, and highly esteemed among the Ancients, but it hath a sting of poison running quite through them. They have excellent parts, but this sting of hypocrisy mars all and makes them dangerous. It embaseth metals, and turns gold into lead. If a man be a Magistrate, a Preacher, a sufferer; if he be active, if he be eloquent, if he be courageous, yet hypocrisy mars the beauty of all. The Priest at the high-Altar in his most solemn ministration, if he be an hypocrite, is less glorious, than the poor doorkeeper at the porch in the meanest office if he be sound. I called Lydia a Shopkeeper once, but she was glorious in the mean 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 expressed by Mr Herbert, 
Mr. Herbert's Sacred Poems. p. 163.   

My joy, my life, my crown!  
My heart was meaning all the day,  
Somewhat it feign would say:  
And still it runneth muttering up and down,  
With only this, My joy, my life, my crown.   

Yet slight not these few words:  
If truly said they may take part  
Among the best in art.  
The fineness which a Hymn or Psalm affords,  
Is, when the soul unto the lives accords.   

He who craves all the mind,  
And all the soul, and strength, and time,  
If the words only rhyme,  
Justly complains that somewhat is behind,  
To make his verse, or write an Hymn in kind.   

Whereas if th' heart be moved  
Although the verse be somewhat scant  
God doth supply the want,  
As when the heart says (sighing to be approved)  
O, could I love! and stops; God writeth, loved.   
The Compositions of hypocrites are harsh in God's ear, they cannot make a smooth verse; they cannot make an acceptable prayer. 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 hear thy voice, for sweet is thy voice, and thy countenance is comely. But an affected dovelike mourning voice, he likes not; a counterfeit face of sorrow and devotion he will not endure to look upon. A painted Jezabel, of the two is better than a painted Pharisee. 
Homil. 6. in Math.  It is St Chrysostoms' observation, That she that paints tears and blubbering, is worse than a wanton woman that paints to seem fair. 
Joh. 9.31. jam 4.8. job 13.16. job 27.3.  He heareth not these sinners; he will not draw nigh to these foul handed, corrupt hearted, double minded sinners; An hypocrite shall not come before him; God will not hear his cry when trouble comes upon him.  
I do but point at things that might be enlarged, I know not which way to bring in all the testimonies of God's 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 sin 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 blessedness, hath nothing to do with this pardon. They can have no hope; 
job 27.8. jer. 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 look for no more. And what can be an extremer misery than 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. there's Recepisti too, still in the Preter-tense, Thou hast already received, there's no more due, thou art cut off from further claim. The praise and applause and popular estimation which they may haply have, is the poor sorry trifle that is given them, like a little-legacie to an ungracious son, 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 do when they give alms, 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 appear unto men to fast; verily they have their reward. A poor reward, a poor happiness; yet sometimes they miss of that too, 
Joh. V●saeus in Chronic. Hispan.  as that vainglorious and hypocritical Spanish Bishop of whom we read, who endeavoured to procure a great esteem of holiness unto himself by lying wonders, when because of his fame the King desired to see some miracle, he hired a poor man to feign himself blind; but when the Bishop came in a solemn manner to lay his hand upon the poor man's eyes, and uttered those words in imitation of Christ, According to thy faith be it unto thee: By the just and remarkable judgement of God, the poor 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. Leu. 11.18. See, Job. 13.16.15.34. Luk. 16.15.  The public shame that God brought upon Arrius is an history so well known that I need not relate it. God so hates hypocrisy, that some think he forbade the use of some creatures to the Jews, as being Emblems of hypocrisy, 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 clear. Every one which separateth himself from me, 
Ezek. 14.7, 8.  and setteth up his idols in his heart, and cometh to a Prophet to inquire of him concerning me, I the Lord will answer him by myself. 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 sign and a proverb, 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 Christ's Reign, p. 28.  So much less in Heaven; but will cast them out into the extremest and bitterest torments. Which that they do deserve, the light of nature did apprehend, 
Plutar. De his qui seró puniuntur, mihi, p. 203.  as appears by Plutarch an Ethnic, who brings in Thespesius relating what he saw in Hell, That hypocrites are worse punished there then such as lived openly wicked. And our Saviour seems to intimate so much, That the evil servant shall have his portion with hypocrites; 
Mat. 24, 51.  that is the extremest and sorest punishment. I might add the consideration of those words threatened by Christ against hypocrites, eight times repeated in one chapter: 
Mat. 23.  but enough hath been said how hateful they are; and shall suffice to have been said concerning the prognostics.   

CHAP. VI The Causes of Hypocrisy. 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 needful business, 
Hypocrites enter Religion fleightly.  to the cure of this general 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 Hypocrisy in some is, that they took up a course of profession of Religion upon sleight grounds, never being fondly converted. They are clothe not well wrought in the loom, and therefore shrink, and neither wear 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 faithful 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 departed 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 clean hands waxeth stronger and stronger, these do more and more decay. Many of these have unripe resolutions, they set on too forwardly, before they are trained up and acquainted with the ways of God. 
Senec. Ep. 20.  Grace is among those rare things that last long, but ripen leisurely. Such as will be in the Accidence before they are out of the Primmar, never read well. Hypocrites were not well principled, the foundation was not well and surely laid, the truth had not rooting in them. Truly this is a great mischief 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 men's good like, like some people that will be presently acquainted and familiar and become sworn brothers; but 'tis a frothy amity, begun it may be in one Tavern and will end in the next. Many there are that being well and religiously educated, civilised and more than so, habituated to the practices 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 custom 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 easy for all these to prove hypocrites, being so unsound in their first undertake 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 seldom 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 fair a show as they can, lest if they break, 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 turn 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 oaks, but filled with a light pith, whence it is that they can neither be lasting nor strong. And all of them are like that young man we read of, that was hasty it seems to follow Christ, he had a linen cloth cast about his naked body, it seems he took not time to dress himself. 
Mar. 14.51, 52.  And the men laid hold on him, and he left the linen 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 lose garment of Religion, no marvel they discover themselves hypocrites, and slip it off again if occasion serve, that they may scape danger, which they will not engage themselves in.  
2. A second cause of hypocrisy is, because men know not God, and they want faith. 
Icr. 9.3, 4, 5, 6.  In the Prophet Jeremy 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 brothers and walk with their neighbours with slanders, 
Psal. 9.10.  and teach their tongues to speak lies; Through deceit they refuse to know me, saith the Lord. If men knew God's 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 do iniquity or speak lies, nor shall a deceitful tongue be found in their mouths, for they shall feed and lie down 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 appear when it comes to the trial. They believe generalities, that God Is, and that he is a rewarder of them that seek him, and that it is better to obey God then man; yet they fail in the particulars, because their assent unto these is weak. 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 firmly unto them, when they see hopes of more advantage in another course, and more profit in another service. Hence it is that contrary affections of Fear, 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 weak King may exhort, but cannot command in them. There is some other powerful Star in the Court, which wants nothing but the Title of a King, whose Aspect they regard, and so decline the Regal Commands. Somewhat else persuades them or awes them, and makes their hearts melt, 
Josh. 14.8. Ephes. 4.14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and it is only 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 straws and leaves, which are soon removed from their resolutions and yield to every blast; they are not tied unto the Earth with the spreading roots, nor fastened with the Cables and Anchors of the precious and assured Promises concerning them that obey faithfully, and of the terrible and most certain threaten against those that go aside. It is this evil heart of Unbelief that makes men departed from the living God. 
Heb. 3.12.   
3. A third cause of Hypocrisy much agreeing with the former, 
Hypocrites unresolved.  is, that men undertake a profession before they are truly resolved for it. These men are tied of a sliding knot that soon unfastens. They are as Cicero not thoroughly satisfied in themselves, whom it were better and safer to follow, Pompey or Caesar. They see not God's all-sufficiency, 
Quem sequar nescio.  nor are convinced that 'tis best wisdom to cast themselves only upon him. They think it were good to have two strings to their Bow. We see faith works a resolution in St Paul; When it pleased God to reveal 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, immediately I conferred not with flesh and blood; that is, presently I went about it, to preach without advising with carnal counsel, whether it were safe or unsafe. I obeyed the warrant and trusted him that gave it me. But now a day's men will be wiser than St Paul, and think in this sense that of Solomon is true, In the multitude of Counsellors there is safety. But this overmuch wisdom of theirs makes them hypocrites. It seems by P. Martyr's 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 how to dispose of himself, a man of good parts, 
P. Martyr, ep. 19 ad Calv.  and that written well against the Papist, and yet not a thorough Protestant. There is a fable that Inconstancy would needs have her picture drawn; but none would undertake it, because her shape and face altered so often. But at length Time took a Pencil in hand, and because he had no other table to do 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 will be religious, and they will not be religious, we know not what they will be.  
This comes to pass sometimes also, because of those engagements 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 think of inclining to God, and they have apprehension that his is a good service; but withal 'tis no wisdom to slight beneficial friends, acquaintances that are able to do them good or harm; and thus they become like a piece of iron between two equal loadstones. God draws, and terrors partly, and partly the promises move them towards God, and particular interests and considerable respects; but then withal the world draws likewise, and they have propensions thitherward too, and thus being of divided soul, 
Jam. 1.5.  double-minded men as St James calls them, no wonder they be, and prove to be hypocrites.   

CHAP. VII. Other causes of Hypocrisy. The fourth. Hypocrites have not a right fear. The fift. Hypocrites are of a base spirit.  
4. 
Hypocrites have not a right fear.  A Fourth cause of hypocrisy is the want of God's fear, and the too much fear 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 fear of God before his eyes. St Paul allegeth something out of this Psalm, 
Psal. 36.1, 3.  Their throat is an open sepulchre, with their tongues they have used deceit; their speech which is made by the help of the throat tends unto the ruin 
Rom. 3.13.  of others; The poison of Asps is under their lips; 
Inbiare aliorum exitio. Ptyas. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  they sharp their tongues and spit forth poison, like the Asps which are small, and blind Serpents which yet do spit forth poison a far off, and have their name from thence, as some think. And he assigns the same reason that David doth, There is no fear of God before their eyes. It is by the fear of the Lord that men depart from evil: 
Prov. 16.6. Gen. 39.9.  Joseph would not sinne in secret with his Mistress, though the doors were shut and none were in the house, because he feared God. They that do not so, will make bold with hidden and safe sins, as is intimated by that law of God, Thou shalt not curse the deaf, 
Levit. 19.14.  nor put a stumbling block before the blind, but shalt fear thy God, I am the Lord: that is, I hear though the deaf 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 hypocritical Monkish fraternities, than any rule of their order.  
I add to this the too much fear of men. Worldly fear prevails with many for shows, 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 author of the book of Ecclesiasticus, Woe be to fearful hearts and faint hands, and the sinner that goeth two Ways; Woe unto him that is faint hearted. And a great admirer of wisdom hath seconded the same observation, That it is a cowardly and servile humour that makes men disguise under a mask. Such an one was Menophantes Bishop of Ephesus, who in the Nicene Council began to defend Arrianisme, 
Athan. 2. Apol.  but being terrified by the joint 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 spoke yet more confidently, who said, 
Tho. Campanel. Athe●s. Triumph. c. 1. n. 3.  It is impossible that a coward should be an honest man or a true friend. And for my part I think he spoke true, for present some terror to such a man, and he will relinquish his friend and honesty to save his skin. And that Religion which he takes up upon fear, not examining the arguments adversant to the faith he professes, because of the awe he stands in to the Sword and tribunal, to the inquisition and penalty of Laws; he will lay down again 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 worth nor sincere, who dislike the matter, and yet subscribe the petition, rather than displease.  
5. 
Baseness 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 add as a fifth cause, and that is, Baseness of spirit or flattery. These potsherds covered with silver dross, will dissemble with their lips, and lay up deceit within them. Their kisses of compliance are deceitful. Yet often times these Absoloms steal away the hearts of them that go in their uprightness or simplicity. I knew an ancient Gentlewoman of so right and sound intentions herself, that was often beguiled this way by her children, who after their exorbitances and extreme riots, had learned to pretend remorse and tears, 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 eat her bread. How successfully then may such a trade be followed by such an one that was never known to break; 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 seems 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 custom to keep more ado about Christ, and express more glavering observancy 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 kiss the Bible and a little Cushion, that the good man used 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 keep a quean, and soon after discovered himself by his open lewdness. 
Dixit Anaxegoras atram esse nivem, Haec●aetas multos vidit Anaxagoras. Ezcit ●3. 10. jer. 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 gross, men may see their meaning without spectacles. Some spi● finer, writ in smaller hand. Ezekiel speaks of an Art of daubing, and Jeremy of an art of skinning. I know nothing nearer of blood to hypocrisy then flattery. The trencher flatterer, what will he not speak or practise, that he may be fed. The Psalmist calls them hypocritical 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 we have maintenance from the King's palace, or as it is in the Chalde, because we are salted with the salt of the palace, 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 party for the same cause? The Apostle plainly speaks of such, and that they serve not our Lord Jesus Christ, 
Rom. 16.17, 18  but their own belly, and by good words and fair speeches deceive the hearts of the simple. The Council-table flatterer, what will he not allow of or consent unto, when the King's disposition is his Polestar? When King Hen. the 8th cast off the tyrannous authority of the Pope, who more forward than many of his Nobles, that I speak 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 read 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 St Paul's trial. And we may join Tertullus the Barre-flatterer with them. I might instance other particulars. they are all alike, they answer not their seem, but most commonly like some drugs, hot in the mouth, but cold in operations. These base men are compared by some Friars, that were at leisure to examine the resemblances, to Crocodiles, Panthers, Cankerworms, Butterflies; to field-mices, Foxes and the like; which I think not worth my time now to declare.   

CHAP. VIII. The sixth cause of Hypocrisy. Hypocrites are indulgent to their corrupt affections. Envy. Popularity. Ambition. Love of riches.  
6. 
Hypocrites indulgent to lust.  THe main cause of Hypocrisy, is Indulgence to corrupt affections. This is the common root both of Hypocrisy and Atheism. In the general, the carriage of Johanan and his confederates, related in the 42. Chapter of Jeremy, to the 7th verse of the 43. Chapter, is an example of this observation. When men have not learned to deny themselves, they make Self the supreme Law, to which the very will of God must yield, 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 break with any profession or vow, for the advantage or safety of those interests; and thus Self being dear unto them, honesty will be cheap, 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 men's mouths were full of graciousness and lenity of Constantine. To me it seems that it was Envy which brought him on, as it was Envy which took him off again, which he was not so wise as to conceal, 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 than for him.  
But this Envy appears in none more than in Orators and Writers. We have many that in plead and Sermons and writing of Books, aim not at the search of truth, but to contradict the opinion that hath gotten the start of fame. 
Alex. ab Alex. Goe l. 1. c. 23.  Such was he that Alexander Neopolitanus speaks of, who was wasted and pined in himself 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 fairly and with clear 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 practice Philip Pareus observes to have been used by some, who to blemish his father published some posthume Epistles of Joseph Scaliger. In this, like that paltry fellow that Pausanias speaks 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 wrestler, 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, do 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 policy in that Preacher, who being to speak (I think it was) against wanton dances, only englished St chrysostom to the Auditory. Another Preacher objects against the Sermon, as savouring of Puritanisme, and new invented preciseness and rigidness, contrary to that latitude of liberty, which Christ had left unto us. But had no more to say, when St Chrysostom's Homily was showed 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 only translated without the least alteration. The truth is, this partial and perverse judgement springs not so much from a due respect to the Ancients, as from an envious disesteeming of the present. Put a modern name upon the title of one of St Paul's Epistles, and haply it shall scarce go for sound. St Paul had experience of somewhat to this purpose in himself, he could not please some men, while he was among them, His bodily presence is weak and his speech contemptible. Somewhat there is amiss in every man's 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 amiss with them.  
2. Popularity is another of those corrupt affections, 
Popularity makes hypocrites.  which rising out of the same stock that Envy doth, may be, and is often times a cause of hypocrisy. The Monk in the Story could fast frequently and long together in a City, where he might grow fat with reputation; 
Est quaedam sagina laudis.  but would presently be extreme hungry in the desert where he had neither bread nor praise to feed in. To be looked at, to be talked of, is the poison that destroys many a soul; men's eyes being ofttimes the Basilisks that kill good works with looking on them. 
Digito monstrari & dicier, hic est.  Men may do 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.  Blessedness is promised to it, Blessed are they that suffer for righteousness sake. To be a sufferer for Christ is to be a conqueror with Christ; Yea though thou be'st killed (says St Basil) thou shalt more than conquer. Hence there was in the ancient Church such an ambition after Martyrdom, that they sought death more earnestly, than others afterwards sought Bishoprics and preferments. 
Sulpitiusin hist. sacr. l. 2.  I might say much in the due praise of suffering; but here is the great deceit and mischief, 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 fears and ventures not till it be sure it hears God call; 
Mat. 14.28, 29.  but then Lord if thou bid me come, I'll cast myself 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 forwardness. Is there not a pride in suffering, when men only mind that one Cause in which they suffer, as if all God's honour lay at that one stake? They cry out, God's honour is not regarded, if men side not with them, run not their way, (though haply they have as great designs of good as themselves) applaud not their do. Is it not to be suspected, that while they are loud in calling for God's glory, they are busy Merchants for their own? What would they do if their names were laid aside, and that they became forgotten men, and were rendered odious and ignominious, could they suffer ignominy and the laying of their reputation in the dark, as well as they did the public and solemn Combat? 
joh Picus Com. Miran. Epist. ad Francis. P●cum.  Truly, to me this is the sincere trial of suffering, To be able to rejoice (as that noble learned Earl writ to his Kinsman) that God's glory may be set forth in our ignominy. Again, such as are sufferers, how do they thrive by suffering, what nourishment have they received from the bread of affliction; have they learned to walk more humbly, more conscientiously, more watchfully? more evenly with the world? more close with God? What calmness, meekness, sweetness of spirit doth there appear 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 Christ's hand, but some bladders that they had got about them that kept them from sinking when they walked upon the sea of trouble. Besides, how stands their hearts affected for revenge; could they eat 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 do so; and Steven did it. The Ancients followed this rule; Origen bids us love them and take pity on them. 
Orig. in Ezek. Hom 13.  And we read of one, that prayed not only for their pardon but a reward of eternal happiness upon them, 
Lansperg. in pharetra Divin. Amor p. 77.  (though his expression be somewhat strange) because (saith he) they were the instruments of thy eternal 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-denial, ch 14. p. 2●4. read 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 vainglory, loves to make his sufferings known, and boasts much of them. I will not adjoin any example to his observation, time may discover some to set it off. But I will mention the due honour of Eusebius Bishop of Samosatenum for the contrary, who was a stout sufferer, for when Constantius threatened to cut off his right-hand, unless he yielded to him, 
Hist. Magd. Cent. 4 c. 10.  ('twas in a dishonest business) he offers him his right and left too, rather than he would do 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 lead 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 prevail with many. Nothing more foolish then to esteem their opinion, whose judgement we do not approve. 
An quidquam stultius quam quos singulos contemnas, eos cliquid put are esse universos, Aelian,  A thousand blinde-men see no more than 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 weakness of many, they leave the good way, the right way they are in, because a crowd 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 go 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 go alone rather than go wrong. But the most follow the multitude. 
Hier. Ep ad julian. Animalia gloriae, popularis aurae vilia mancipia.  St 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 judgement 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 exactness 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 writ not this for many but for thee, we are a great audience to one another. Seneca that recounts these, would be now adays 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 hear concerning thee. It is this, that men do 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 feign be the Town-talke, and do 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 man's heart it will make him any thing for his ends. 
Opta● Milev. adv. Par●● l. 2. ver● fin.  Optatus lays 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 brother's 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 help. Cardinal Granvell 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 Author. If he were so, and sucked 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 again became a Christian, but still minded his game to rise; and therefore after Constantine's death, 
Niceph. Hist. l. 8. c. ●3.  he upholds the Arrians side, in hope by their means to get some rich Bishopric. 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 stoop, and drudge, and comply to rise. Petrus Blesensis, 
Petr. Bless. Ep. 4.  an Archdeacon that was sometime Chancellor 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. 
 dominetu● alijs prius servit: curvatur obsequio ut ●●nore donetur.  Within a few years after the Church enjoyed peace and wealth, there were so many allurements to religion, that no marvel if many unsound men joined themselves to that profession, especially to get the favour of Princes, and the dignity of an Episcopall-chaire; for indeed they soon turned it from a burden into a dignity, and coveted Lordly titles. Even in Tertullia's time, Bishop's gate the title of Chief Priests; 
Tert l. de Bapt. Optat. adv. Par. l 1. Cod. Can Afric. Can. 39  in Optatus, Princes of Priests. So that the Counsels of afric were forced to decree against them. But no Canons or Coercive Laws were ever able to restrain the violence and rage of this humour. It hath taught men to abuse religion itself, and the pretences of tenderness. Hubert Walter Archbishop of Canterbury, 
Goodw Catal. of Bishops in Hubert. An. 1133.  and at the same time Lord Chancellor and Lord chief Justice, (places very inconsistent and improper to be joined together in one man) pretended a weariness under that double burden, and that the charge of his Church was sufficient; but it was (saith mine author) 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, Quatuor 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 and conscience too rather than lose the place. Some that have no money to give, buy preferment with zealous preaching, loud invectives against the sins of the times, pretended sufferings for conscience. Jerard Ruff a Sorbonist was so hot in the Pulpit, that the Papists pulled 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 door open, then to languish away in the Forborn College, and goes over to calvin's side; but when he had got an Abbey and afterwards a Bishopric, he had what he gaped for, and then grew remiss in his former course, 
Beza in vita Calv.  as Beza notes, and forsook the part of the Queen of Navarre his old Lady and Mistress, he had then gotten belike a better Master.  
4. 
Love of riches a cause of Hypocrisy. Mar. 10.17, etc.  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 hypocrisy. There is one that we read of that was very forward to come to Christ and to inquire after Heaven, He came running, and kneeling to Christ, asked him, Master what shall I do that I may inherit eternal life. But for all this forwardness, 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, go sell that thou hast and give to the poor. But he would not hear of such a religion. A religion that a man may gain by, shall have many followers. But talk of parting with, and he is gone. He went away sorrowful, for he had great possessions. Rich Christ many are willing to follow, and him it is that the Popish Monks serve, whatsoever pretence 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 called it) in their Churches, the image of the crucifix, not Christ naked upon the cross and crowned with thorns, but crowned with gold, and clothed 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 pierced with nails, and so stretched forth upon the cross. To show 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  him, but to use the devise of much devotion to get money to themselves, they expressed their conceit by picturing naked Christ upon the cross, with one hand nailed, 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 cross to receive the money from his hand. These are counterfeiters of strict devotion, deceitful workers, earthly minded hiram's that work in copper, which hath no more than a show 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 cross; many that love his table, few that imitate his abstinence. All would rejoice 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 author complains. They were the rich men among the Christians that soon 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 hurtful lusts; for the love of money is the root of all evil, which while some coveted after, they have erred from the faith. Men err to the faith and from the faith, for money sake. They are backward and forward as they see their gain lies. 
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 turn best, and so that he might make sure work to hold his Bishopric. This thing the Author of the MS. History of some late Bishops, whom I have often mentioned, pleasantly but yet truly notes of Dr Kitchen Bishop of Landaffe. You shall have the story in his words, In the 37th. of Hen. 8. Dr Kitchen being made of an idle Abbot, a busy Bishop, and wading through those hazardous times that ensued till the first year of Qu. Elizabeth, to save himself was content to spoil his Bishopric, Satan having in those days more care to sift the Bishoprics than the Bishops. Else how is it possible for a man of that rank to sing, Cantate Domino canticum novum, four times in 14. years and never to sing out of tune, if he had not loved the Kitchen better than the Church. I will content myself with this instance alone to the point I have in hand, that covetousness made him an hypocrite, so that he could dissemble all religions with the time, to be the Pope's sworn servant while he was an Abbot, an half-pupist when King Henry had cast off the Pope, a Protestant under Edw. 6. a downright Papist with Q. Mary, a Parliament-protestant again when he took the oath of Supremacy under Qu. Elizabeth; Cambden calls this man the calamity of his See. A man truly very odious, and so are all they, who account gain to be godliness, and there are not few that do so. I delight not to dwell with such base company, and will therefore shut up this matter, and hasten to that which only now remains, The cure of Hypocrisy.   

CHAP. IX. Of the Cure of Hypocrisy. The difficulty of the Cure.  
I Have endeavoured according to my poor skill, 
Hypocrisy hardly cured.  to reveal unto my patient what his disease is, and haply some things that he knew not by himself, 
Hypocrat. l. 1. Prognostic. n. 2. joh. Damascen. Aphorism. certe in medicina immensa prosunditas est. Operari autem secundum libros absque persecta ratione & so● lerti ingenio molestum est. Hos. 6.4, 5.  and therefore by the rule of Hypocrates the father of Physicians, I should be trusted with the cure: I'll promise faithfulness in the undertaking, and to be careful, 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 work by books, hath made me almost despair. But most of all because I find hypocrisy so hard to be cured, that God himself is upon a consultation what to do in the case. O Ephraim what shall I do unto thee? O Judah what shall I do unto thee? we see the difficulty by the doubling of the words, what shall I do? what shall I do? the disease in them was hypocrisy, their goodness was as a morning cloud, and as the early dew it went away. God had tried many courses with that people. He had applied forcible things, of strong operation, and yet they would not prevail. They were rough and uneven timber, hardly to be squared and brought straight. I have hewed them by the Prophets. The original word there signifies to dig as they do in quarries, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chatzabh, To Dig, Deut. 6.11. To Cut, Isa. 51.9. To Hue, Pro. 9.1.  to cut as they do stones prepared for a building, to hue as they do 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 easy to be made plain and handsome for Church-work which is God's building.  
The cure is also the harder for this reason, 
Joh. Fernel. de Abditaer. cause. l. 2. c. 17.  because as Physicians observe, some medicaments which they call benigna, kind and favourable medicaments, if they be any way hindered of their end which is to purge, they turn 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 effectual to work upon the hardest and most stubborn sinners, yet do ordinarily lose their effect upon hypocrites, and do 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 fever. I will also observe another direction of the Physicians, which is, That ●edicaments must be made pleasant, so that the virtue of them be not hindered, 
Fernel. Meth. Cur. l. 4. c. 7.  they must be pleasant in their colour, smell and taste, because distasteful 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 heightened and strengthened 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 taste and colour, the virtue being in the wholesomeness of the receipts, which I must not be curious in, but plain, remembering that of Celsus a famous Physician, That diseases are not cured with eloquence but with remedies.   

CHAP. X. The preparative to the medicaments for the cure of Hypocrisy. The praise of Sincerity.  
I will offer nothing to be taken for preparative before the applying of other medicaments, 
The preparative to the cure of Hypocrisy.  but only that I desire a serious consideration of the loathsomeness, deadliness and danger of the disease, and the sweetness, comfortableness and preciousness of the health of Sincerity. Concerning the former of these, I will say no more, but to send back my reader to the Symptoms, but especially the prognostics already declared. But for the other, what can be said sufficient to commend health, I mean sincerity. We may break forth in this as he did; 
Tho. a Kempis, de I mit. Christi● l. 3. c. 10.  I will speak once again unto thee O Lord and will not keep silence; I will speak in the ears of my God, my Lord and my King who dwells on high. O what sweetness O Lord hast thou provided for them that fear 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 carnal delight. They shall obtain great freedom 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 truly both holy and free. O holy state of religious service, whereby man is made equal to Angels, acceptable to God, terrible to Devils, welcome to all the faithful. O much to be desired and embraced condition, whereby we attain the chiese good, and joy never to end. Sincerity is the very Queen of virtues, she holds the throne and will be sure to keep it. The calm bright day ends at night, the brave fresh rose withers and dies in his hand that holds it, but as Mr Herbert sweetly sings, 
Divine Poems, p. 80.  
Only a sweet and virtuous soul,  
Like seasoned timber never gives,  
But though the whole world turn to coal,  
Then chiefly lives.   
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 gross ones too, yet God counted him a perfect man; he had a good and honest heart. God loves them; for they walk with God, or before him, in his face, as both the Hebrew and the LXX. express it; They do the truth, as Christ phraseth it, or as the Apostle, They walk 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 look at the truth of Christ's Gospel, apprehend and judge of it without all mixture or corruption of fleshly conceit and wisdom. They have their conversation in the world, in simplicity and godly sincerity; doing good without squinting at ends of credit, ease, gain or content. 
Rev. 2.13.  Though they dwell where Satan's seat is, they hold fast Christ's Name and deny not his faith. And such as these he trusts, as we use to say, we dare trust a faithful 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 Plutarch tribuit Numae. Judg. 9.13.  nor revolt from him. He causeth his servants and people to respect them and judge them faithful. They offer unto God the pure Grapes of a pruned Vine, and such wine cheereth both God and man. How God accepts it appears 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 myself with that one of that renowned Poet Francis Petrarch; 
Hieron. Squar. Zaphicus in vita Petrarche.  he had a very beautiful sister about 20. years of age, whom Pope Benedict the 12. did most vehemently affect, and solicited her brother Francis to procure for him, promising him many honours, yea and the dignity of a Cardinal, but he having God before his eyes (saith mine Author) to whom nothing is hid, before whom nothing can be dissembled, told the Pope with indignation, That he would not wear 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 Pope's Court was, and his preferments too, and all his hopes, rather than he would endure to have his conscience stained. Me thinks this one Act of preserving his integrity makes him more to shine then all his famous verses and other books though excellent in their kind. Sincerity is a man's 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 show it in one example. 
Epist. Calv. ad Grynaeum.  Peter Charles, being expulsed 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 bacl and reconciled himself to the Romish Church; but yet after this stepped over to our side, but then presently falling foul upon Farel, Calvin and Viret, and nibbling at their doctrine, a Synod held at Berne condemned him as a slanderer. Hereupon he betakes himself into the parts of Brabant, where he fell to open railing against the Protestants. Upon which service he went to Rome, in hope of a fat morsel, as the reward of his barking and snarling, but there he was received with scorn and contempt, and being oppressed with extreme poverty, and the loathsome French disease, with much ado obtained room to die miserably in an Hospital. 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 himself. They say Roses grow the sweeter when they are planted by Garlic; let the odiousness of hypocrisy make us more sensible of the excellency of sincerity. 
Dan. 1.4.  The sincere ones are those men without blemish that are fit to stand before the King of Heaven; when those others he will not endure in his sight. The world takes notice that the upright are God's favourites. Luther was known to pray oft with intention of mind and zealous fervency, that so long as he lived Germany might be quiet; and had often professed that he firmly believed it would be so, that God's word might have a little space and freedom to spread itself; whereupon one Nicolas Mark a godly Citizen of Frankfort was wont as often as he heard any rumours of war, to say, I fear 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 do nothing, his very prayers are an abomination. Let these two considerations be first taken down by way of preparative.   

CHAP. XI. The first Medicament. Faithful attendance upon wholesome Preaching. A powerful and searching Ministry.  
1. 
Hypocrisy cured by an wholesome and searching Ministry. Hos. 6.5. Ezek. 3.17.  BEcause hypocrisy is caused by an unsound entrance into the profession of Religion; attend upon the Ordinance appointed for thorough Conversion, the word in the powerful Ministry of it, which serves for the convincing of the soul; the word in the mouth of the Prophets, which cuts and hews the conscience. The Lord hath set his Prophets to be watchmen to receive the word at his mouth, and to warn men from him, that they may save their lives; 
1 Kin. 6.7.  to be workmen to use their hammers and axes and tools of iron, for men are not as the stones for the Temple made ready before, but must be hewed and smoothed by their ministry. Submit yourselves to their ministry, to the edge of their word, 
Rom. 7.7.  to the sharp law preached for the awaking and rousing the sleepy conscience, the unbroken heart. Wait on the Ministry of the Law, which will work in you the knowledge of your estates and of sin, that the secrets of your hearts may be made manifest, that ye may fall down on your faces and worship God, 
1 Cor. 14.35. Heb. 4.12.  and report that God is in them that speak. Receive the wound of that sharp and two-edged-Sword, which pierceth between the joints and marrow, which pricketh the heart; 
Act. 2.38.  that Word which beats the soul from all her subtle shifts, washes off her colours and daubings, convinceth her thoroughly, shows her what a desperate service she is in while she serves sin, but that the service of God is perfect freedom. The man that is thus convinced knows what he doth, when he enters into Christ's service, and having his ear bored will abide with him for ever.  
Wait also upon the entrusting word, that ye may learn skill in the trade you take up and profess, that ye may thrive in it. Resolve to follow the counsel of the word, as David did, 
Psal. 73.24.  Thou shalt guide me with thy counsel, and afterward receive me to glory. Our own counsels will be our confusion, his counsels will bring us to glory. 
Psal. 106.13. Psal. 107.11.  But proud and selfwise hypocrites, will not wait for his counsels; nay more, they contemn the counsel of the most high. That people whom the Lord so complains of, were the Jews who had and boasted of the Law, it was read daily in their ears, they would come and sit before the Prophets, 
Ezck. 33.30, 31  and say to one another, Come I pray and let us hear what is the word that cometh forth from the Lord; but they are like Princes that have a Council of State, but they count that but a mere formality of estate; but they have a Cabinet council, a closet council besides, a Council of Privadoes of men in all things under the same interests, and these only have their ear and their advice is observed. So it is with hypocrites; and while it is so, that men have their whispering, privy-staire Counsellors, 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 do no more. Lord do thou direct my errors, do thou correct my miscarriages, that which I miss and fail in do thou give me light in, and set me right; I resolve to follow thy advices, and if I have offended, yet it displeases me that I have done so, when thou reclaimest me I will do so no more, and if I mistake the way, when thou tellest me of it, I will turn and take the other path. This is the mind of the sincere, & this will keep a man in the path of righteousness. A learned Divine reports it of Sr Thom. Thin, that he was so tender that he would undertake no business before he was fully persuaded of the lawfulness of it, both by clear Texts of Scripture and the approbation of most learned, and conscientious Divines, he made scruple not only of committing the least known sin, but of embarking into any action which was questionable among those that love the truth in sincerity. This showed him to be sincere, and made and kept him so, and preserved him in the integriry of his ways. 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 St Cyprian was wont to call Tertullia's works, and while ye hold that in view, listen not to the close whisper of the Jesuit at one ear for matters of Religion, nor to Nicolas Macchiavel at the other for businesses of policy. Forraignes' when they come into any Court use to inform themselves of two things especially in a State, of the Counsel of State, and of the King's fool: if the counsel be wise and virtuous, and the fool simply plain and honest, thence they gather evidences of a well-governed State: but if the Counsel be shallow and corrupt, and the fool more knave than fool, thence they collect the weakness of the State. Your soule-state cannot be safe, if ye harken to the fool and to rotten counsel that follow private Interests. Those counsels will destroy a man, 
D. The Mori Utopia l. 1.  though they have the shows and colours of profit, as Sr 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 embasing of coins, questioning upon old and forgotten penal Statutes, selling of licenses for Monopolies and the like. They will make the people poor first, and then afterwards the Prince too. God's counsels are counsels of equity and righteousness, and enriching and establishing counsels. Walk therefore after the word, credit it, esteem the wisdom of it, honour the Sovereignty and Royalty of it, set up no law against that law; maintain not a close counsel to contradict the results of this counsel; keep in your bosoms the Avisoes of this holy and wise board; lock up the maxims 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 speak against me, but thy servant did meditate in thy Statutes. Let your secret meditation exceed your table-talk discourses. You shall praise your counsel best by following his advice. Believe not the prating-sollicitor who takes you off from the course prescribed by your learned counsel, as if he had found out a more compendious and expedite accommodation; assure yourself he will gull you, and lead you a great way about. The straitest way is the nearest way, I mean the equal and upright way; and all God's ways are equal. If Jacob had been content to have kept that way, and kept his honesty, he had sooner and more easily obtained the blessing, which he was like to have lost, through too much haste and greediness to catch it. He harkened to his mother's counsels, and it would have had a desperate issue, but that God was careful of him, and turned all to the best.   

CHAP. XII. The second Medicament. The right knowledge of God and believing in him.  
2. Learn to know God aright, 
To know God aright, cures hypocrisy. Heb. 11.2, 6.  and to believe in him. Faith will marshal and order every action and affection. By it the Elders obtained a good report; without it it is impossible to please God, for he that cometh to him must believe that he is, and that he is a rewarder of them that diligently seek him. As they say, there is no service to the Kings, be assured there is none like to that of God. Be persuaded of, and get as many experiments as ye may of the Divine Providence. 
Isal. 75.6.  Can men believe that promotion comes neither from the East nor from the West, nor from the South, but that God the Judge putteth down one and setteth up another; That life itself (for which all promotions are sought) depends not on nature, but is in God's hand; this would take them off from all servile dependences and respects, and make them profess his name boldly, and evenly, and without halting. Faith being seated in the heart would cleanse the whole heart, and diffusing its virtue as a leaven would season every affection, altar the taste of every appetite, strengthen every propension to good, fortify the soul against all evil. Nothing else will be able to do so much work. Opinion let into the understanding may be against one sin; a fancy taken against another; a customary life against a third; but haply all this while, while one sin is shut out, another may be let in; perhaps vanity may be banished, but in the place of it, covetousness embraced. The Philosopher when he would persuade his King to settle his Court and place of habitation in the heart of his dominion, laid before him a Bullhide ready tanned, upon which when he stood upon any one side of it, and so kept down that, the other side would rise up; when he removed to the side that risen up and kept down that, than the side which he came from would rise as high; but when he stood in the middle, he kept down all alike: So is a King whose Court is in some reasonable equality of distance from all the confines of his dominions: Faith is this King, which dwelling in the heart makes provision against every rebellion, keeps down every mutiny. 
Ulric. ab Hutten, eques in Epist, ad Card. & Episc. apud Wormuciam  Faith. will carry men through duties with courage and cheerfulness, stopping their ears against allurements, and guarding their hearts against terrors. Which appeared in that resolute German Knight, who undertook Luther's cause, who among other things thus writes to the Cardinals and Bishops assembled at Worms against Luther: I will go thorough with what I have undertaken against you, and will stir up men to seek their freedom: Such as yield not to me at the first, I will overcome with the importunity of my wholesome admonitions. I neither care nor fear what may befall me; being prepared for either event, either to ruin you to the great benefit of my Country, or myself to fall with a good conscience. Therefore that ye may see with what confidence I contemn your threats, I do profess myself to be your irreconcilable enemy, while ye persecute Luther or such as he is. No power of yours, no injury of fortune shall alter this mind in me. Though ye take away my life, yet this well deserving of mine toward my Country's liberty, shall not die. Ye may hinder my design for the present, and prevent it for the future, but ye cannot hinder, but I shall be remembered unto posterity. I know that my endeavour to remove such as you are, and to place worthy Ministers in your room, 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 Apologetical letter for Luther against the Pontifical 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 57th Psalm which he then composed; My heart is fixed O God, my heart is fixed, I will sing and give praise. And afterwards when he triumphed over Hadadezer the King of Zobah, he composed the 108th Psalm, 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 Luther's 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; In private troubles I am weaker and thou art stronger; 
Epist. ad Melan, An. 1549.  Thoudespisest thy own life, but fearest the public cause; but for the public I am at rest, being assured that the cause is just and true, yea that it is Christ's and God's cause. I am well nigh a secure spectator of things, and esteem not any thing these fierce and threatening Papists. I beseech thee by Christ, neglect not so the divine promises and consolations, where the Scripture saith, Cast thy care upon the Lord, wait 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, do almost consume thee. 'Tis not the greatness of the danger, but the greatness of thy unbelief. John Hus and others were under greater danger than we. And if it be great, he is great that order it. Why do you afflict yourself? If the cause be bad, let us renounce it; but if it be good, why do we make him a liar who bids us be still. As if you were able to do any good by such unprofitable care. I beseech thee thou that in other things art valiant, fight against thyself, thine own greatest enemy that putst weapons into Satan's hand. I might add more out of him, but I am too long in a particular; faith is of general virtue, to order the whole life in holiness; 
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 do 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 confirm and make us to grow, when they are received in faith. 'Tis weakness that makes hypocrites; but faith feeds us with both these breads. 
Acts 15.9.  They are foul humours that breed hypocrisy; but faith purifies our hearts. Faith keeps a watch and a guard upon the soul, that foul 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 stools to sit upon, two friends to trust in; faith shows us the fullness of God, the fullness 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, as worthy to be embraced; not only considered in themselves and without encumbrance; but while compared with present loss of sensual good or present infliction of any sensible evil. Then we shall not faint (as hypocrites do through the want of this clear assent) but though our outward man perish, 
a Cor. 4.16, 18.  yet the inward man is renewed day by day; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal, (and these are the things that work upon the weak and poor thoughts of hypocrites,) but the things which are not seen are eternal; (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 Hypocrisy.  and for the truth which ye take up to profess. Let resolution chain ye as Ulysses was to the mast of the ship, that he might be secured from the chaunting and entice of the Sirens. 'Tis because men are not tied to God, that they leap overboard so often; being fond alured to leave God and hasten to the embraces of seeming beauties. Remember therefore frequently the vow made in Baptism. A triple cord that was which would not be easily broken if men would tie it hard upon them. Ye than were bound, to faith, to obedience, to renounce the Devil, the world and the flesh. 
Tit. 2.12.  The Gospel calls upon you to do it again. The grace of God which hath appeared unto you, teacheth you to deny ungodliness and worldly lusts, to look 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 tie them with a sure knot that they may not slide. We bind men because their words are not to be trusted. Hypocrites do break 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 tied about them, though there hath a sensible notice been taken of them. Be so resolved as to take an oath upon it, 
Psal. ●19. 106.  with David; I have sworn and will perform 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 counsel of my Lord, 
Ezra 10.3, 5.  and of those that tremble at the commandment of our God, and let it be done according to the law. And they swore. But if as that profane man said, oaths may be played with as children do with chuckstones; then there must be some signal ratification; We make a sure covenant and write it, and our Princes, Levites and Priests seal unto it: Be resolved, be of Luther's mind, to go through howsoever; or else you will be driven in with the next storm, and run away at the sight of the first enemy. Be ballasted with resolution, and then ye may endure the beating waves. Resolution keeps Ruth with her mother, Orpah is the hypocrite that compliments with God, but likes Moab better where she saw a certainty. 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 beat upon him continually. What a strong rock was St Basil the great when the Emperor Valens had brought over many Bishops to Arrianisme, partly by fair words and preferments, partly by imprisonments and others terrors, only Basil would not turn. He sent a great Courtier to him, who advised him to yield to the time, and not slight the friendship of the Emperor, 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 won with such toys, and as for the Emperor's friendship, it was not to be accounted of, if it must be bought with impiety. The great man being moved, began to threaten him with banishment, tortures and death. Basil answered, the earth is the Lords, and the fullness thereof; as for tortures what can they do upon such a poor thin body as mine, nothing but skin and bone. Another time, Eusebius Governor of Pontus being much enraged against this same Basil, told him he would tear his very liver out of his bowels: Truly, said St Basil, You shall do me a very good turn in it, to take out my naughty liver which inflames and diseaseth my whole body. And this resolvedness is much fortified by vows, which bind men strongly, as we see in the case of the Gibeonites, 
Iosh. 9.19, 20.  and of the Benzamites; because vows or oaths made before God, 
jud. 21.2, 6, 7, 14, 19, 20.  which may not wilfully be broken without incurring Gods great displeasure, and the judgements under which he that swears lays himself, in case he breaks his oath; for vows are deliberate and resolved promises, according to the definition of them which we find in the Casuists, 
Fred. Balwin. de Case. l. 2. c. 8. Azor. To. 1. Instit. l. 11. c. 14.  That they are promises made to God out of the judgement of reason and purpose of the will: So that these three things are in a vow, deliberation, purpose and a promise; they do 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 own all to God without vow. But though we own duty, we are many times slow in performance, and we may with Jacob quicken ourselves by vows; 
Gen. 28.21.  neither do 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 ensnared by them, then by the precepts of God, when we make them in God's strength and expectation of his grace to assist, and but for a time, and in things lawful and possible unto us. We had need to fortify ourselves strongly, because of many assaults against our sincerity; 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 judgement to see reason, to choose that side, and then to rest in the choice made. Be not always in choosing, pitch some where. And what is more lovely, more worthy of choice than 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 unfaithful; as we hear the Church speaking in the Prophet, 
Isa. 26.8, 9  Yea in the way of thy judgements 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 fair towards God, runs against by as. All outward acts of approaches and addresses to God may be made by hypocrites; there is no external thing but a Painter may draw it and colour it with his pencil; But love, unfeigned love, which will bind steadfastly and make the soul cleave unto the Lord with full purpose, is above and beyond 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 do offer herself with her rich dowry, and show you her beauty and her wealth, she shall not be able to entice you from him, or win away your love and your hearts. David made this choice, 
Psal. 73.28. 2 Sam. 6.22.  It is good for me to draw near to God. And he kept to this choice, though he were scoffed at for it; If this be vile, to serve and honour God who advanced me, I will yet (said he) be more vile than thus. He was not, he would not be ashamed of his zeal. I will only remember the carriage of another Prince to bear him company, who ran through greater discouragements than flouts, that he might hold to his choice. I mean John Duke of Saxony, 
Cyriac. Spangenberg. in Chron. Mansfield. ad An. 1531.  who to use my authors 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 itself, he heroically defended the sincere religion, against all the Devils and the Pope, in three puhlike Imperial assemblies. And when it was told him he should lose the favour of the Pope and the Emperor, and of all the world, if he stuck so fast to the Lutheran cause; Here are two ways, said he, I must serve God or the world, and which of these do 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 go, for when at the public assembly of the States of the Empire, It was forbidden to have any Lutheran Sermons, he presently prepared to be gone, and professed 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 fear of God.  
4. GEt Gods fear planted in your hearts. 
The fear of God will cure Hypocrisy, 2 Cro. 19.9.  There is nothing more effectual than that for the present cure. King Johoshaphat knew that this would preserve his Officers in their uprightness, and startle them if they were not so. Those whom he set for judgement and for controversies, he charged them, Thus shall ye do in the fear of the Lord faithfully and with a perfect heart. Solomon knowing this the most necessary point of all his Sermons to be remembered, 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 hear the conclusion of the whole matter, fear God, and keep his Commandments. They are well joined together, for that blessed man that feareth the Lord, will delight greatly in his Commandments, and will walk in his ways; it is the beginning of wisdom, that wisdom which is in obedience; which the Psalmist calls, A good wisdom or understanding; 
Psal. 111.10.  The fear of the Lord is the beginning of wisdom; a good understanding have all they that do his Commandments. 
Pro. 8.13.  It is that which will nourish and increase an hatred of sin, The fear of the Lord is to hate evil. It kept Joseph from wronging his Master, and made him faithful concerning the King's storehouses and treasure. 
job 31.21, 22, 23.  It held him within the bounds of righteousness, where he had strength and opportunity to break through. It hinders the delighting in sin, by which the integrity of some men is lost; Delight cannot dwell with fear. It makes men despise other fears whereby some men are terrified from their constancy. Jeremiah was not dismayed at the faces of the Princes, 
jer. 1.17, 18.  Priests and people, because Gods fear made him a defenced city, and an iron pillar, and brazen walls against the whole land. This cuts off base and unworthy complyings, he will not say, a confederacy, to whom the people say a confederacy, 
Isa. 8.12, 13.  nor fear their fear, who sanctify the Lord of Hosts himself, and take him for their fear and their dread. A greater fear will swallow up a lesser. Christ improves this argument upon his hearers, 
Mat. 10.28.  that they should not fear him that can kill the body, (and that is all they can do, and the worst of their spite) but that they should fear him that can cast body and soul into Hell fire. The Ass a dull and slow creature fears the spur or the whip, and will drive on roundly, but if it come to a fire, he fears that so much, that the spur may fetch blood, and the whip be spent and worn with lashing, yet he will not be forced to go forward. Here is fear conquering fear. You fear men, they frown and threaten, and bear 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 author; They that fear the Lord will not disobey his word, and they that love him will keep his ways. They that fear the Lord will seek that which is well pleasing unto him; and they that love him shall be filled with the Law. They that fear 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 fear the receipt that I am now commending, 
Antonin. Ep. Florent. Hist. Til. 26 part. 2. c 4. §. 3.  I shall think fit to manifest in one experiment. The Emperor Henry the third had a Chaplain, who one might entertained an Harlot into his bed, the Emperor by some means 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 sin, refused to do it. The Emperor urged him much; it was it seems to try him thoroughly. But he still refusing, the Emperor said he should either do it or be banished. He obeys the sentence and leaves the Court. The Emperor sends after him, and his officers bring him back bound as a delinquent and ready to suffer, rather than to pollute the service of God as he esteemed. But the Emperor took him, and highly commending his honesty, that he feared God's wrath more than his, presently bestowed a choice Bishopric upon him, and held him ever after very dear unto him.  
This fear 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.  Walk before me, saith God to Abraham, and be upright. And thus it was that Enoch walked with God. 
Gen. 5.  We are sure his ways were sincere, for the Scripture testifieth that they pleased God. This will crush the first rise of hypocritical thoughts; 
Heb. 11.5.  God sees, shall I then dally, shall I mock God? We would not do many things that we do, if but a child saw us; and shall we not respect God's eye? or do we think God is blind? The Church in the Psalm, observes this effect to herself of this medicine. 
Psa. 44.17, etc.  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 deal deceitfully with the word, but as of God, in the sight of God, speak we in Christ. We consider that our commission is from God, and that our work is done and discharged in his eye. And in the same manner the Apostle speaks to the Thessalonians; Our exhortation was not of deceit, 
1 Thes. 2.3, 4.  nor of uncleanness, nor in guile; But as we were allowed of God to be put in trust with the Gospel, even so we speak, not as pleasing men but God, which trieth our hearts. Even idle and wasteful servants when their Masters come home, compose themselves and are double diligent. But our Master is never absent; 
Pro. 5.21.  The ways of a man are before the eyes of the Lord, and he pondereth all his go. 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 ways are before thee. And no wonder that Paul and David have been thus wrought upon, for we find this physic to have prevailed with the strong constitution and tough humour of Heathen men. 
Senec. Ep. 10. Sic vive cum hominibus tanquam D●us uldeat, sic loquere cum Deo, tanquam bomines audiunt. Ep. 32.  Seneca gave it among his advices to his friend lucilius; 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 hear and see all that thou dost. Truly 'tis much that some men will do, and much that they will forbear and restrain 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 divers months together when he had occasion to live under the same roof, I never heard him swear an Oath. And so it is with many ordinary drunkards and wantoness, they will curb 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 sins, because their souls come into none of their secrets, they have such foul sins, but by hearsay, they know them not. I remember I once heard that inward liver, that spiritual Divine Dr Sibbs speak somewhat to this purpose in conference. But what Atheistical wretches are they that respect a man's presence, and have no regard to the eyes of the allseeing God? O let them not think to hid any thing from his sight or knowledge, 
Pro. 24.11, 12.  to whom their very thoughts, their base and deceitful thoughts are known. If thou forbear to deliver them that are drawn to death, and those that are ready to be slain; If thou sayest, 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 soul and all the wind of it in God's 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 Physicians, 
The remembrance of our account, a cure of hypocrisy Fernel de Meth. cur. l. 4 c. 7.  that if a Medicament be slow and sluggish in working, the virtue of it is to be stirred by putting in somewhat else. Now though this that I have last named be strong of itself, yet because I would be sure to have it work, I will add unto it, The remembrance of that account that is to be made unto God. Sure this will have its operation in the most rebelling diseases. Will they loiter that must show their work to their Master at night, when he will not fail to require their task? 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 commanded thee that thou shouldst not eat? 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 seen, 
Act. 7 34.  I have seen the affliction of my people, which is in Egypt, and I have heard their groaning, and am come down 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.  Solomon shown himself a wiseman, that he considered this; I saw under the Sun the place of Judgement, that wickedness was there; and the place of righteousness 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 God's view. The Ancients used 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 memorial of what they did against their night reckoning. There are some I suppose, though but few I doubt, that keep up such a like practice now a days. I have seen a Memorial in M S. to that purpose of Sr Peter carew's, a man active in Religion about the beginning of Qu. Elizabeth's time. 
Hugh Pet. Rel●t. of Sir Ed. Har.  We find it in a late printed Relation of that worthy man Colonel 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 German some few years 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 year, whatsoever he did read or saw every day in that year. But these are for our closet, and should be private helps between God and our conscience. And sure he that is most busy with his conscience, keeps his conscience cleanest. The remembrance of the great Audit especially, the great day of account, me thinks should be very effectual to recover those that are farthest gone in the sickness of Dissimulation. The Emperor Constantine thought so of it, who when he doubted whether Arrius spoke true or not, he put it to this issue with him. If thy opinion be right (said he) thou hast done well to swear, but if it be heretical, and yet thou hast dared to swear, 
Sozom Hist. l. 2 c. 8.  know that God will revenge thy perjuries, and show his judgement from Heaven upon thee. He thought that might prevail 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 ministering. When Sapores the King of Persia raised a violent persecution against the Christians, Vsthazanes an old Nobleman a Courtier, that had been Sapores Governor in his Minority, being a Christian was so terrified that he left off the Profession: But he sitting at the Courtgate, 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 look upon a man that had denied the faith. Vsthazanes fell a weeping, went into his Chamber, put off his Courtly garments, and broke out into these like words, Ah how shall I appear before God, whom I have denied, when Simeon a man will not endure to look upon me. If he frown, how will God behold me, when I come before his Tribunal. This physic so wrought with him, that he recovered not only health, but spiritual strength, went and boldly professed himself a Christian, and died a Martyr gloriously. O let us all consider it, that we must stand before that bar, 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 wickedness shall be showed before the whole Congregation. Woe to them that seek deep to hid their counsel 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 Potter's 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? Think not but God understands all your devises; if ye turn yourselves downward to be hid, he can and will turn the down-side upward, the inside outward. This is the shame whereby Hypocrites shall bepunished, which was Plutarch's conceit where he brings in The spesius returning from hell and relating the several 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 always reserved to the judgement of the great day, but sometimes God lays 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 denial 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 deniers were put in as homicides and flagitious persons; and sustained 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 discern them by their countenances, demisse, abject, deformed with the foul blot of their baseness, contemned and scorned even of the Gentiles as base and effeminate cowards. But especially I say, at the great day, Hypocrites shall be made a spectacle of shame, though possibly they may have ways here to keep themselves undiscovered and hid their blemishes, as men that wear white Gloves upon foul hands, or as the crookedness of the body may be hid under a stuff and bolstered Gown; but what will they do when the Glove must be pluckt-off, and the body shown naked, for all things are naked in the eyes of him with whom we have to do, as one said to an old-man with gray-hairs, who died his head and his beard of a youthful colour, Though thou couldst deceive the world with thy false hair, Scit te Proserpina canum, Death knows well enough that thou art grey. Thou keepest thy book shut, clasped, tied up; but what wilt thou do when it shall be untied and opened, than the heresies that are in it that thou studiest, the wanton lives that thou spendest thy time to read, the lascivious and filthy pictures that thou usest to seed thine eyes with, shall all be known. Thou mayst 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, whereof ye are now ashamed. At least if they be passed shame here, they shall be forced at last to confess their shame; and as the ancient Author 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 seem to die, and those unwise ones shall be forced to confess themselves fools, when they shall say concerning the upright man; 
Wisd. 5.4, 6.  We fool's accounted his life madness; 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 ye of the leaven of the Pharisees which is hypocrisy; 
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 darkness, shall be heard in the light; and that which ye have spoken in the ear in closerts, shall be proclaimed upon the house tops. This consideration may be effectual to purge unsoundness, as it hath been powerful to preserve others in their uprightness; as in St Augustine, Behold all mine iniquities shall be laid naked before thousands of people, before many troops of Angels shall all my faults appear. 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. didst. ●3. Bonav. art. 2. q. 2. Dom. Sote. dist. 47. q. 12.  besides St Augustine, that even all that the godly hath done, shall also be laid open, as of Ephraem, Ambrose, Jerome, Olimpiodours; and of the Schoolmen, 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 scrutiny and judgement of condemnation. Thus having heightened this 4th Medicament by putting in this other ingredient, lest it should yet miss its effect, I proceed to prepare and make ready some more.   

CHAP. XVI. The fifth Medicament. The exalted thoughts of our Christian Dignity.  
5. 
High thoughts of Christian dignity cure hypocrisy.  BEcause baseness 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 to Jeroboam, they would say as said, and serve his turn best, because they would serve his humour, and make even Religion itself a state business for the settling of his new crown. But let us remember that though we are the King's people and our friends friends, yea and their servants too in all offices of righteousness and love; yet we serve also an higher master, the Lord Christ. He that published the sweet Poems of that happy man Mr George Herbert, saith of him, that to testify his Independency upon all others, and to quicken his diligence in God's service, he used in his ordinary speech, when he made mention of the blessed name of our Lord and Saviour Jesus Christ, to add my Master. If men were unfeignedly of his mind, their respects would be to Christ's commands, to Christ's will, to Christ's pleasure. 
Ps. 123.1, 2.  If we could lift up our eyes to God, to him that dwells 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 mistress; so would our eyes wait upon the Lord our God. We are Gods special people, peculiar, precious to him, a purchased people, 
1 Pet. 2.0, 10.  and therefore to refer all our ways to his liking, to show forth the praises of him, who hath called us out of darkness 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 world's people, who are every body's 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 dependencies. True godliness will ennoble men's spirits, contrary to that slander which profane men cast upon it in Salvians time, 
Salu. 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 St Bernard, that such a man cannot but mind glorious things. Such an one enjoys 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 beck of every base and unworthy humour, and with the Courtiers of Dionysius to lick up his spittle and swore it was sweeter than Nectar. The world thinks of the religious that they are dull, heavy, drossy, stupid fools; whereas indeed they have the only braveness 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: every kind of knowledge gives some excellence. 
Aug. ep. 130.  Polemon hat St Augustin speaks of, who was all for wine and play, became a braver man when he came acquainted with the Philosopher's 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 blood runs in the veins of religious men. They are specially and principally God's offspring. Other differences of blood, and the boasting of it, Petrarch calls fooleries. All blood 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, lest I should be thought to diminish and disgrace Nobility; no, I honour it, and am not of their Counsel of Confusion, who would have these hills leveled with the low valleys of the people, only I prefer the heavenly Nobility, Zion is the most pleasant hill, and one of the sons of God more noble than 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 ennobled than 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 bloody 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 slain our dignity and betray it? 
Mart Cromer. d● r●●. Polon. l. 5  But as Boleslaus King of Poland, when he was to speak or do any thing of importance, would take out a little picture of his father, that he carried about him, and would kiss it and say, Dear father I wish I may do nothing unworthy of thy name: So let us do 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 Apocryphal Writer, but very worthy of our taking notice, in one Eleazar, 
● Mac. 6.18, 19, etc.  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 do any thing so contrary to the Law. Then some pretending friendship and old acquaintance with him, took him a side privately and desired him to take other flesh into his 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-hairs, his conversation from his childhood, but especially the Law of his God, and therefore resolved not to yield to them, 
So the Geneva translation reads.  but told them it became not his age to dissemble, to make others think that Eleazar of 90 years of age were now gone to another Religion; and so (said he) through my hypocrisy for a little time of transitory life, they might be deceived by me, and I should procure malediction 
* Abominan. damn maculam. Gr. Abominationem & maculam. Fr. Jun. ad loc Basil. Serus in Gored, Mart.  and reproach to mine old-age. I will show myself such as mine age requireth, and will leave a notable example for such as be young to die willingly and courageously 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 St Basil, he being a Commander of the Army under the Emperor Galerius, for love to Religion cast away his Belt and went into a Desert; but coming one day into the City, when the feast of Mars was celebrated, he could not contain his spirit, and being discovered was adjudged to the fire: His friends wept about him and advised 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, etc. Rom. 10. went from them courageously to the Stake. O let us seriously entertain the same consideration to keep us from being blotted with hypocrisy. As profession makes us eminent: so 'twill make our sins more evident.   

CHAP. XVII. The sixth Medicament. The cure of corrupt affections. Of Envy. The folly of it. Of Popularity. The poison of it. Of Vainglory. The deceitfulness of it. Of Worldliness. The vanity of it. The Conclusion.  
6. LAstly, because the main cause of hypocrisy is indulgence to corrupt affections, four 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 sign at which the fool dwells. 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 himself, 
Esth. 5.13.  because another man's words were received with more applause? Was not Haman a fool, who could receive no comfort in his own great preferments and places of honour, because another man, 
job 5 3.  namely Mordecai was a Courtier? Solomon called such men fools, as well he might, and Eliphaz calls them silly ones, Wrath killeth the foolish man, and envy slayeth the silly one. 'Tis indeed a corrupt and rotten humour, The rottenness of the bones, 
Prov. 14.30.  and therefore by all means to be purged forth. But you must purge out pride first, for the proud fool 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 cometh Envy. After purging use strengtheners, sincere love, rejoice in others good, communicate good with them. Some wrap up their talon and will not improve it, lest others should share in some gain with them; out of these flints, ye shall get no fire, unless ye strike them hard. They will call this reservedness wisdom, 
Sonec. epist 55.  modesty; but 'tis in truth a rotten envious churlishness. Vacia that Seneca speaks of and makes a witty Epitaph upon him, laid himself 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 to shine to others, and to let others shine. Rejoice in others gifts. St Paul did so with the Philippians; 
Phil. 1.3, 4, 5.  I thank my God upon every remembrance of you, always in every prayer of mine for you all, making request with joy for your fellowship in the Gospel. 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 pattern this copy in St Paul, unless we have some to hold and direct our hand; let us consider that God useth his Sovereignty in bestowing of gifts, and we must submit unto his high pleasure; but he is pleased withal to manifest his infinite wisdom 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 popularity, and complying with opinion. 
The cure of Popularity.  Entertain not greedily the applause and affection of the multitude. It may prove to be poison 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 endeavour, because I find, where he might have made use of it, he declined it. For when a potent faction of errovious and some hypocritical 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 zeal, yet durst not execute the sentence for fear of the people, to whom Chrysostom was very dear. 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 appears 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 than to the world. Go not in the crowd. '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 barley, so above all the rest that they may be told and counted by one that stands afar of. God's people have other principles, other hopes, other ends, another way then the world hath. 
Horat satire. lib. 1. Sat. 1.  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 weak as to value the common voice, and do not hug our own choice and singular felicity, that we are entrusted with a treasure from God, 'Tis the condition of natural men, and Gods enemies to live, as the Apostle speaks, 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, fantastical. God's way lies 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 man's way, or the righteous man's 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 mocked, and flouted out of the way, resolve to do 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 counsel and the words of our divine Poet,  

Do all things like a man, 
Sacred Poem. Perfirrbant. p. 5.  not sneakingly:  
Think the King sees thee still; for his King does.  
Simpering is but a lay-Hypocrisie:  
Give it a corner and the clue undoes.  
Who fears to do ill, sets himself to task:  
Who fears to do well, sure should we are a mask.   
3. 
The cure of vain glory. Mar. 13.13.  Eat vainglory and ambition. Be of John Baptists mind, to be willing to decrease that Christ may increase, to be willing to be hated of all for Christ's name sake. Be hearty for God's 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 ourselves, but Christ Jesus the Lord, and ourselves your servants for Jesus sake. And this is the way to advance a man's own interests, for as Solomon 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 God's allowance before humane praise. The true Jew is he whose praise is not of men but of God. No matter though ye he hide to all but God. Worthless dayses grow in sight upon the surface, but precious richest rarities are hid within the bowels of the earth. The Sun would shine bright though all men were asleep at high-noon, and no eyes open to see the glory of his beams. St Augustin tells us of an old Comedian, 
Aug. the 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 God's eye. I had thought to have enlarged these points, about the denial of ourselves in our own honour and reputation, but that there lately fell into my hands a Treatise usefully and very wholesomely penned by Mr Burroughs, of Moses his self-denial, 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 worldliness. Mat. 16.24.  The most prevailing of all other inordinate affections is that of worldliness or worldly-mindedness. Against which that it may not make us warp to any uneven and crookedcourses, we must especially practise self-denial, 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 mean; for self-love is a plant which Gods hand hath set in man's nature, and grace pulls not up what God planted, and nature as a fresh soil yieldeth. We are to love our neighbours as ourselves, therefore ourselves 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 turned to a weed which must be plucked up, for, None of us liveth to himself. But let us love ourselves so, that instead of loving we do not ruin ourselves. He that thinks his happiness is laid 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 undo 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 soldiers with a cruel liberality. Be not taken with the world's beauty, 'tis as fading as a woman's, 
1 Cor. 7.30.  the fashion of it, as the Apostle speaketh, passeth away. Let it not then engage you too far. Be to the world, as worldly men are to heavenly things; they hear as if they did not hear, 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 win or lose, because they will never play for much; so, Use the world as though ye used it not, sorrow as though ye sorrowed not, rejoice as though ye rejoiced not; and then the world can never prevail to engage to the betraying of your consciences and peace. St Basil the great had this indifferency to the world and all worldly comforts. His mind it seems was not set upon the world, for when Modestus the governor threatened him with confiscation of his estate. Alas (said he) do 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 strengthening 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 itself, as they say Calais was in Q. Mary's 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 St 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.  

JESV is in my heart, his sacred Name,  
Is deeply carved there: but the other week  
A great affliction broke the little frame,  
Even all to pieces: which I went to seek,  
And first I found the corner where was I  
After, where ES, and next where U was graved.  
When I had got these parcels, instantly  
I sat me down to spell them, and perceived  
That to my broken heart he was I EaSe yoU  
And to my whole is JESV.   
Court all the smiling and flattering contentments the whole world can afford you, and see if any thing else can give ease and relief in a broken estate. 2. Maintain heavenly hopes, to overcome present hopes and pleasures. Get ravished thoughts of the beauty of the new Jerusalem. When preferments haply begin to smile upon you, and to entice away your integrity, consider there are higher preferments, 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 than within the reach of our eye. Alexander's 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 Patriarches right, who died in faith not having received the promises, but having seen them afar off, and were persuaded 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 mindful 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 St Chrysostom in a peculiar Homily. I will not presume to add 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 work 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 counsel of a good Physician, 
Fern. de Meth. Our. l. 3. c. 14.  who would have the patiented sleep a little after he hath taken a medicine.  
FINIS.     

The Table of Historians and other Authors alleged. The first figure showeth the Book. The second the Chapter. The third the Section.  

A  
Jo. Aberneath. Phys. for soul. l. c. § 2.5.1  
Melch. Adam. in Vit. Theolog. l. c. § 1-7-1 l. 2c. 10- l. 1. c. 12-§ 1- l. a c. 4-§ 1  
Aeneas Sylu. in Epist. l. c. § 1-18-2  
Aelian, l. c. § 15- l. 2. c. 5- § 1. l. 2c. 8-§ 2  
Armonius. l. c. § 1-18-4  
Ainsworth Annot. l. c. § 1-7-1  
Alex. ab. Alex: Genial. Dier. l. c. § 2-8-1  
Pet: Aliac. de Reform. l. c. § 1-18-2  
Jo: Alsted. Theology. Nature. l. c. § 2 2-2  
Paratitila. l. c. § 1-2-1  
Theolog. Case. l. c. § 1-2-2  
Ambros. in Psalm. l. c. § 2 15  
in Lucann. l. c. § 1-14-1  
Serm. the Abrah. l. c. § 1-11-1  
D. Andrewes, Serm. l. c. § 1-11-1  
Antonin: Florent. Hist. l. c. § 2-14-  
Aquinas in Sent. l. c. § 2-15-  
in Summa. l. c. § 1-●-1  
Arab: Versio Bibl. l. c. § 1-6-1  
Archer, Christ's Person. reign. l. c. § 2-5-2  
Athanas. orat. contr. Arrium. l. c. § 2-8-3 2-15-  
Avicen: Lib. Can. l. c. § 2-9-  
August: Serm. D●m●in Monte. l. c. § 1-2-1  
August: Serm. ad fratres in Eremo. l. c. § 1 11-1  
August: De opere Monacherum. l. c. § 1-9-2  
August: In Psalmos. l. c. § 1-12-  
August: De Heres. l. c. § 1-15-1  
August: Contr: Donatist. l. c. § 1-23-  
August: Lib: Medit: l. c. § 2-15-  
August: De Civitate. l. c. § 2-17-  
Azo●ij Institut. l. c. § 2-13-   

B  
Jo: Bale, Lives of Engl: Votaries. l. c. § 1-11-1 1-18-2  
Jo: Ball Answ: to Can. l. c. § 1-15-1  
Balzac Epist. l. c. § 1-11-1  
Guil. Bail: Catech. Controu. l. c. § 1-18-2  
Baron: Annal. l. c. § 2-1-2  
Breder: Baldwin. de Case. l. c. § 2-13-  
Basil: Praefat: ad Ascet. l. c. § 2-8-2  
Serm: in Gord. l. c. § 2-16-  
Bernard. 1-24-1  
in Cantic. l. c. § 1-18-2  
Theodor. Bez: Annot. l. c. § 2 5-1  
Vita Calvini. l. c. § 1-20-3  
Bibliorum Versio. Sec. LXX. l. c. § 1-6-1. l. 2-5-1  
Bibliorum Syrianca. l. c. § 1-6-1  
Bibliorum Arabica. l. c. § 1-6. 1  
Bibliorum Tremelliana. l. c. § 1-6-1  
Bibliorum Editio Rom. l. c. § 1-6 1  
Bibliorum Complutens. l. c. § 1-6-1  
Bibliorum Basiliens. l. c. § 1-6-1  
Bibliorum Venet. l. c. § 1-6-1  
Bibliorum Plantin. l. c. § 1-6-1  
Biz zer: Summa. l. c. § 13-  
Pet: Blesens Epist. l. c. § 26-8-3  
Wil: Bidembach. Lib. cui Tit. Papat. ab. negat. l. c. § 1-14-2  
Brigettae Prophet. l. c. § 1-18-2  
Mart: Bresser de Conscient. l. c. § 1-10-  
Casp: Brockmond. System l. c. § 1-2-2  
L. Brooke, Nat. of Episcop. l. c. § 1-11-1  
Nat of Truth. l. c. § 1-18-1  
Mart: Bucer, in Come. l. c. § 1-6-2  
Abrah: Bucholzer. Chronic, l. c. § 1-12-1  
D. Buckridg. Funer: of D. Andr. l. c. § 1-14-2  
Bonavent. in Lombard. l. c. § 2-15-  
Bolton, Quatuor Novissima. l. c. § 2-8-3  
Bullinger. Vita. l. c. § 2-1-2  
Bullinger. Epist. l. c. § 1-16-1  
Jer: Burroughs, Moses self denial, l. c. § 2-8-2  
Lord of Hosts. l. c. § 1-9-1   

C  
Cajetan Cas. l. c. § 13-  
Cameron Myrothec. l. c. § 1-24-2. l. 8c. 1s. 1  
Stelliteuticon. l. c. § 1-9-2  
Th: Campanell. Atheism Triumphant. l. 1. c. 16s. 17- l. 2c. 7. s. 1  
Dan: Chamier. Panstrat. l. c. § 2-2-2  
Calvin. Epist. ad Grynae. l. c. § 2-10-  
P. Charron. de Sapient. l. c. § 14- l. 2c. 3s. 1. l. 2. c. 7s. 1  
Chald Paraphr. l. c. § 1-6-1  
Jo: Can, Stay against straying. l. c. § 1-15-1  
Cassian. Collat. l. c. § 1-15-1  
Cassiodor. Hist. l. c. § 1-23-  
Capitula Incertae Edit. apud Spelm. l. c. § 1-14-2  
Wolfgang. Capito in vita Oecolamp, l. c. § 1-16-1  
Catechism. jesuit: l. c. § 1-18-2  
Ludou. Capell, Spiceleg. l. c. § 1-8. 1  
Caussin, Holy Court. l. c. § 1-16-1, l. 1-19-5  
Caesarius. l. c. § 1-23-  
Lib. Ceremon. l. c. § 1-11-1  
Christopher's. Edit. Euseb. l. c. § 1-11-1  
Chrysost. Hom. in Tim. l. c. § 2-1-2-l. 2c. 17-  
In Math. l. c. § 2-5-1  
In Luc. l. c. § 1-9-2  
D. Chytręus in Saxon. l. c. § 1-20-3  
Cicer. Paradox. l. c. § 1-6-1  
Orat. pro. Caelio. l. c. § 1-23-  
Climac. Grad. l. c. § 2-15-  
Clemen. Alex. l. c. § 1-23-  
Cornel. Celsusi. Medicinal l. c. § 2-9  
Herm. Contract. Chron. l. c. § 1-18-1  
Concil. Delect. Cardin. l. c. § 1-18-2  
Concil. Hybernic. op. Spelm. l. c. § 1-18-2  
Hist. of Coun. of Trent. l. c. § 1-11-1  
Jo. Coch. in not. ad N.T. l. c. § 1-8-1  
Mart. Cromer de reb. Polon. l. c. § 2-16-  
Cruserij. Plutarch. l. c. § 1-23-  
Culverwel, Time well spent. l. c. § 1-14-2  
Cyprin Epist. l. c. § 1-11. 1. l. 1c 24s. 2  
Cyprian Serm. de Laps. l. c. § 2-2-2.   

D  
Jo. Damascen. Aphorism. l. c. § 2-9-1  
Dangerous Positions, etc. l. c. § 1-24-2  
Davenant. Determine. l. c. § 1-11-1  
Ludou. de Deiu ad N.T. l. c. § 1-8-1  
Dod, Tr. of zeal. l. c. § 1-20-3  
Dorotheus in Synopsi. l. c. § 1-23-  
Math. Dresser. in Millen. l. c. § 2-3-2   

E  
Elmer, harbour for Faithf. l. c. § 1-20-4  
Epbraem. lib. de extr. jud. l. c. § 2-15-  
Epiphan. de Haeres. l. c. § 2-1-2  
Erasm de ratione Contion. l. c. § 1-16-1  
Colloqu. l. c. § 1-9-2. l. 1. c. 11-l. 1  
Paraphr. in N.T. l. c. § 1-15-1  
In vita Chrysost. l. c. § 2-17-  
Erpenius in edit. N.T. l. c. § 1-6-1  
Espensaeus in Tit. l. c. § 1-18-2  
Euseb Hist. l. c. § 1-11-1  
Et passim.  
de vita Constant. l. c. § 1-12-1  
Evagri. Hist. l. c. § 1-23-   

F  
Fernel. de febribus. l. c. § 1-20-3, 4  
the Symptom. l. c. § 2-1-  
de Abdit. rer. Caus. l. c. § 2-9-  
method. Curand. l. c. § 2-15- 2-17-  
Fuller. Answ. to D. Fern. l. c. § 3-c-1  
Fox, Act. and Mon. l. c. § 2-1-1. l. 2c. 3. s. 1.  
Forbes. de justif. l. c. § 1-23-  
Sebast. Franc. Chron. l. c. § 1-15-1  
Th● Fuller. Holy war. l. c. § 1-16-1  
Barth: Fumi, Armil. Aur. l. c. § 1-2-2  
Francijs Chronol. l. c. § 2-1-2   

G  
Ju: Gemenian de Exemp. l. c. § 2-7-2 2-8 4  
Genev. Mar. 1 4- l. 1 c. 6s. 1  
Jo: Gerson, de defect. Eccl. l. c. § 1-18-2  
Gissebert. in vita Bern. l. c. § 2-3-1  
Goodwin, Catal. of Bishops. l. c. § 1-18-1 2-8-3  
Greg. Nazien. ad Nem. l. c. § 1-23-  
Greenham, Comm. pla. l. c. § 1-11-1 l. 1c. 14s 7. l. 1c. 16s. 1  
Guzman. de Alfar. l. c. § 1. 20-3. l. 1. c. 24. s. 2   

H  
D. Hall, Charact. l. c. § 1-7-1  
Hon. of Mar. Clerg. l. c. § 1-18-2  
S. Jo. Harrington, MS. Hist. of Bishops, l. 1. c. 16s. 1. l. 1c. 20s. 1 l. 1c. 20s. 4- l. 2-c.8-s. 4  
Sebast: Heinric. Otium delit. l. c. § 2-15-  
Dan: Heinsius in Exerc. l. c. § 1-8-1 l. 2-c.2-s.1. l. 2-c.6-s.3  
Harris, Serm. l. c. § 1-24-2  
Henning. August in port a Caeli. l. c. § 2 3-2  
Geo. Herbert, Sacred Poems. l. c. § 1-18-1 l. 2c. 5s. 1. l. 2c. 10. l. 2. c. 17  
Tho. Herbert, Descript. of Persian Mon. l. c. § 1-6-2  
Sigism. ab Herberstein, de Reb. Muscov. l. c. § 1-7-1  
Hieron. ad Julian. l. c. § 2-82  
In Dan. l. c. § 2-15-  
In Epist. l. c. § 1-23-  
Hildersheim in job. l. c. § 1-23-  
Jac: Heerbrand in refut. jesuit. l. c. § 1-9-2  
Hist Tripart l. c. § 1-23-  
Homer. Iliad. l. c. § 1-20-4  
Hooker, Souls Hunil. l. c. § 1-16-1  
Horat. satire. l. c. § 2-17-  
Andr. Hondorp. Spec. Hist. l. c. § 2-3-1  
Rodolph Hospinian, de Monach. l. c. § 1-8-2  
Huntley, Breviat. l. c. § 1 9-2  
Vlric ab Hutten, ep ad Card. l. c. § 2-12-  
Hypocrat. Prognostic. l. c. § 2-9-1   

I  
D. Jackson, justif. Faith. l. c. § 1-14-2  
Illyric. Catal. Test. l. c. § 2-3-2  
Joseph. in Orat. de Maccab. l. c. § 2-17-  
de Bello jud. l. c. § 2-15-  
Antiq jud. l. c. § 1-20-4  
Johnson. Relat. of Kingdom. l. c. § 1-6-2  
Irenaeus. l. c. § 1-23-  
Fr: Junius in Apocr. l. c. § 2-16-  
Junij Adag. l. c. § 1-20-4  
Chryst. Justell. Cod. Can. l. c. § 1-18-2 2-8-3  
Isidor. Etymol. l. c. § 12- l. 1-6-2   

K  
Th. a Kempis, de Imit. Christi. l. c. § 2-8-4 2-10-  
Jo. Willhelm. Kirchof. Farrago. l. c. § 1-24-2  
Knolls, Turk: Hist. l. c. § 1-20-4  
Jo. Knox, Hist. of Scotl. l. c. § 1-●-2   

L.  
A.L. Spec. Bell: Sacr. l. c. § 1-16  
Lansperg: in Pharetra, etc. l. c. § 2 8-2  
Lindan. Dubitant: l. c. § 1-9-1  
Just. Lipsius' de Con. l. c. § 1-18-2. l. 1. c. 20. s. 4  
Lisle, Ant: Sax: Mon. l. c. § 1-20-1  
Livij. Hist. l. c. § 2-2-2. l. 2. c. 4. s. 1  
Lucian: Dialog: l. c. § 1-11-1. l. 1. c. 21  
Luther Tom. l. c. § 2. 1-20-3  
Epist. l. c. § 2-3-1   

M  
MS Comment: de Artic. Lambeth. l. c. § 1-23  
MS. lib Eccl. Christi Cantuar. l. c. § 1-20 4  
Magdeburg: Centur: l. c. § 1-7 l. 1. c. 20 s. 2. l. 1 c. 24, 2. l. 2. c. 8. s. 2. l. 2. c. 8. s. 4.  
D. Tob: Math Cone. l. c. § 1-16-1  
Martial: Epigr. l. c. § 2-8-1  
Iust. Martyr: Apol l. c. § 1-18-3  
Per. Martyr: loc come. l. c. § 1-2-2  
In lib: Reg. l. c. § 1-8-2  
Epist: l. c. § 2-6-3  
Mason, new art of lying. l. c. § 1-2-2  
Hear. and doing. l. c. § 1-8-2  
Epicures fost. l. c. § 1-16  
Exercit. on Malachi. l. c. § 1-14-2 l. 2. c. 2. s. 1. l. 2. c 11.  
Meade Apostasy of l. times. l. c. § 1-18-2 l. 1. c. 20. s. 3. l. 2. c. 2. s. 2.  
Merc. Trismeg: in Cratere. l. c. § 2-16  
Meteran: Hist. Belg. l. c. § 1-15-1  
Montacut: Appar: ad Orig. l. c. § 1-7-1 l. 1. c. 10. l. 1. c. 19 s. 2.  
Monta●g: Essa. l. c. § 2-3-2  
Sir Tho. More, life of Edw. 5. l. c. § 2-3-2  
M: Mores large map of Can: l. c. § 1-9-1  
D. Th. Mori Utopia. l. c. § 2-11  
Abr: Muscul: in vita Wolfgang. l. c. § 2-3-2  
Corn: Muss. orat. l. c. § 1-18-2  
Mylius ap. Wolf. l. c. § 14   

N  
Gregory Nazien: orat. de fide l. c. § 2-2-2  
orat. de pace. l. c. § 2-2-2. l. 2.9.3  
Niceph or. hist. l. c. § 2-2-2  
Greg: Nissen. de vita Mosis. l. c. § 2-16   

O  
Oecolamp Epist. l. c. § 1-7-1  
Olimpiador: in Eccles: l. c. § 2-15  
Optat. Milev: adv Parm: l. c. § 12-8-3  
Origen. Hom: in Ezek. l. c. § 2-8-2  
Osiandri Centur: l. c. § 1-12-1   

P  
Palingeu: Zodiac. vitae. l. c. § 1-1●-2  
Pallad: in vita Isid: Presb: l. c. § 1-12-1  
Pamel: Edit: Cypr. l. c. § 1-11-1  
Guido: Pancirol: de reb: memor. l. c. § 1-13-1  
Phil: Parei narrat▪ Histor: de vita patris, l. c. § 2-8-1  
Com. in jud: l. c. § 1-9-1  
Pausanias in Attic. l. c. § 2-8-1  
Alvar. Pelag de planct: Eccl: l. c. § 1-11-1 1-18-1  
Pemble, Root of Apost. l. c. § 2-1-2  
Fr: Petrarch: the Remed: l. c. § 2-16  
Pic. Mirand. ep. l. c. § 1-11-1. l. 2. c. 8. s. 2.  
Plato de legibus. l. c. § 2 2-2  
Plin: Hist: Nat: l. c. § 15  
Plutarch: Paral. l. c. § 1-23. l. 2. c. 4. s. 1.  
De his qui serò pun. l. c. § 2-5-2 2-15  
Possidon. in vita Aug. l. c. § 1-24-1  
Poggius in Facetijs. l. c. § 1-18-2  
Potho promiens. de stata domus Dei. l. c. § 1-11-1  
Gabr. Prateol. Elench. Haer. l. c. § 1-9-1  
D. Preston. new Cou. l. c. § 1-6-2  
Gilb. Primros. carm: ad stellit. l. c. § 1-9-2   

R  
Raban. Instit Cleric. l. c. § 1-18-1  
Reginald. Praxis Fori. l. c. § 1-2-2. l. 1. c 3.  
Relat. of Engl. Fugit. l. c. § 1-15-1  
Andr. Rivet. Cath. Orthod. l. c. § 1-18-2  
Rituale Sec usum Sar. l. c. § 1-11-1  
Cael Rhodig. lect. Antiq. l. c. § 1-2-1   

S  
Salvian: de Gubern: Diu. l. c. § 1-9-2 l. 1. c. 11. s. 1. l. 2. c. 16.  
Sanders Hon of Imag. l. c. § 1-11-1  
Hen: Salmuth, not: add Paucin. l. c. § 1-13-1 1-18-2  
Admetus: Sasbout in jud. l. c. § 1-9-1  
Abr. Scultet. in Isa. l. c. § 1-1-2  
Script and Reas. l. c. § 1-9-1  
Seneca in Ep. l. c. § 1-6-1. l. 2. c 6. s. 1. et passim  
Jo Sleidan Comment. l. c. § 1-9-1. l. 1. c. 24. s. 1  
Sozomen Hist. passim.  
Socrat. Hist. passim.  
Dom. So to in Dist. l. c. § 2-15  
Solom jarchi, Rab. l. c. § 1-9-1  
D.H. Spelman: Concil. l. c. § 1-14-2  
Cyriac. Spangerberg. in Chron Mansfield l. c. § 2-13  
Hier. Squarzavic in vita Petrarch. l. c. § 2-10  
Stat. cur. Ferdin: l. c. § 1-8-2  
R. Stock on Malach. l. c. § 1-13-1  
Fam: Strada, de Bell. Belg. l. c. § 1-8-2 l 1. c. 9 s. 2. l. 1. c. 23. l. 2. c. 8. s. 3  
Sulpit. Hist Sacr. l. c. § 2-8-2  
Syriaca Versio. l. c. § 1-6-1   

T  
D. Taylor, Com. on Tit. l. c. § 13  
Regula vitae. l. c. § 1-9-2  
Joh. Tarn. in Hos. l. c. § 1-6-2  
Tertul: de cultu Faem. l. c. § 1-11-1  
de Baptismo. l. c. § 2-8-3  
Tharg. jonathae. l. c. § 1-6-1  
Theodoret: Hist. passim.  
Theodor. a Nicem. Hist. l. c. § 1-18-2  
Theodor. lector Collect. l. c. § 1-23  
Theophylact. in Acta. l. c. § 2-1-2  
Tollet. Instit. sacerd. l. c. § 1-2-2. l. 1. c 3.  
Alph. Tostat. in Math. l. c. § 1-14-1  
Rich. Tomson, Elench. Resut. Tort Torti l. c. § 1-11-1  
Tremel. not. l. c. § 1-6-1  
Thucyd Hist. l. c. § 1-15-1   

V.  
Jo. Vasaeus in Chron. Hisp. l. c. § 2-5-2  
D. Verulam. medit. sacr.. l. c. § 1-13-1  
Vincent. Spec Hist. l. c. § 15  
Vitae patrum. l. c. § 1-19-1  
Jo. V●oduran. in Chron. l. c. § 2-8-4   

W  
D. Whitaker the Script. l. c. § 1-11-1  
Wygand Syntagm. l. c. § 1-2-2  
Jac. Wimphiling. Chron. l. c. § 1-11-1  
Jo. Wolf. lect. memor. l. c. § 1-9-2 l. 1. c. 18. s. 2 l. 1. c 20 s. 1. l. 2. c. 3. l. 1  
B. Wrens, Artic. of visit. l. c. § 1-14-2   

Z  
Zanch. de tribus Elohim. l. c. § 2-1-2  
In Hoseam l. c. § 14  
Tom. 4. l. c. § 13    

A Table (omitting other Scriptures, which are only quoted) of such Texts, as occasionally are illustrated. The first figure signifies the book; The second the Chapter; The third the Section.  
 L. C. S. GEn. 42.7. 1.2.2. Exod. 32.15, 16. 1.13.1 Levit. 11.18. 2.5.2. 19.14. 2.7.1. Numb. 2.10. 1.9.1. 3.28, 30. 1.9.1. 16.1, 10. 1.9.1. Deut. 6.7. 1.14.2. Josh. 14.8. 2.6.2. Judg. 9.13. 2 10. 1 Sam. 10.27. 1.2.2. 15.15. 1.24.2. 15.30. 1.7.1. 18.14. 2.3.2. 21.7. 1.16.1. 2 Sam. 3.18. 1.8.1. 15.8. 1.8.2. 2 King. 3.13, 1.22. 10.15, 16. 1.7. 17.33, 34. 1.13.1. 18.6. 2.6.1. Ezra 4.14. 2.7.2. Job 5.3. 2.17. 17.9. 2.6.1. 31.35, 36. 2.3.2. Psal. 9.10. 2.6.2. 32.1, 2. 2.5.2. 36.1, 3. 2.7.1. 35.16. 1.24.2. 37.16. 2 1.1. 44.17. etc. 2.14. 78.34, to 38. 1.11.1. 116.11. 1.4. 119.1. 2.5.1. 139.23, 24. 1.24.2. Prov. 2.20. 2.17. 10.20. 2.5.1. 12.16. 1.2.2. 13.7. 1.11.1 29.11. 12.2. 30 12, 13. 1.24, 2 30.29. 1.5. Eccles. 4 4, 5. 2.16. 12.13. 2.14. Cantic. 2.14. 2.5.1. Isaiah 9.17. 1.4. 26.8, 9 2.13. 29.13, 14. 2.1.2. 29.15. 1.5. 29.15, 16. 2.15. 32.6. 2.5.1. 44.5. 1.1.2. 48 1, 2, 4. 1.11.1. 57.3. 2.5.1. 58.1, 2. 1.11.1 66.3. 1.15.1. Jer. 9.3, 4, 5, 6. 2.6.2. 23.11, 15. 2.5.1. 44.17, 18. 1.22. Ezek. 17.7, 8. 2.5.2. Hos. 5.2. 1.15.1 6.4. 1.6.2. 6.4.5. 2.9.1. 6.7. 1.4. 10.1. 1.6.1. 11.12. 1.11.1. Micah 2.7. 1.16.1. Amos 7.12, 13. 1.20.4 Zeph. 3.12, 13. 2.6.2. Zachary 7.5. 1.16. 2 Mach. 6.18.19, etc. 2.16. Matthew 6.7. 1.7.1. 6.16. 1.7.1. 6.16. 2.5.2. 7.1, 2, 3, 4, 5. 1.24.2. 8.19, 20. 1.12.1. 10.28. 2.14. 12.39. 2.5.1. 16.1, 2, 3. 1.14.1. 16.24. 2.17. 23.29, 30. 1.18.4 23.33. [1.2.1. 24.51. 2.5.2. Mark 7.3. 1.10. 7.10, 11, 12. 1.8.1. 10.17, 18, etc. 2.8.4. 11.12. 1.18.3 14.45. 2.7.2. 14.51, 52. 2.6.1. Luk. 6.26. 1.16.1. 9.54. 1.20.4. 11.42. 1.11.1. 13.15. 1.10. 20.20. 1.2.1.  1.10. 20.47. 1.9.2. John. 6.14, 15. 1.9.2. 12.5, 6. 1.9.2. 15.2. 1.6.1. Acts 16.15. 2.4.2. 19.33. 2.1.2 20.29. 2.2.2. Romans 1.18. 1.16.1 2.20, 28, 29. 1.11.1. 3.4. 1.4. 3.13. 2.7.1. 6.21. 2.15. 14.7. 2.17. 16.17, 18. 2.7.2 1 Corinth. 7.30. 2.17. 11.26. 1.14.2. 2 Cor. 2.17. 2.14. 4.2. 2.15. 4.16, 18. 2.12. Galat. 1.15, 16. 2 6.3. 2.11. 1.23. Ephesians 2.2. 2.17. 4.14. 2.6.2. 6.14. 2.5.1. Philip. 1.16, 17. 1.16.1. Col. 2.18. 1.15.1.  l. 1.20 4. 3.1. 1.18.3. 2 Th. ss. 1.10. 1.7.1. 2.10, 11. 2.1.2. 1 Tim. 1.19. 2.1.2. 4.1. 1.18.2. 4.1.2. 2.2.2. 4.2. 2.2.1. 6.4. 2.17. 6.9.10. 2.8.4. 2 Tim. 2.14, 16, 17. 2.1.2 2.17. 2.2.2. 3.5. 1.11.1. Tit. 1.16. 1.11.1. 2.12. 2.13. Hebr. 12.25. 1.16.1. James 1.5. 2.6.3. 1.26, 27. 1.11.1. 2.1, 2, 4, 9 1.13.1. 1 Pet. 2.9, 10. 2.16. 2 Pet. 2.1. 2.2.2. 2.17. 1.11.1. 1 John 2.19. 1.6.2. 2 John 8. 1.6.2. Judas v. 8. 1.9.1. Revel. 2.24. 1.15.1. 3 9 1.11.1.  
FINIS.