mul tos vidit Anaxagoras Ezcit â—3 10 Ier. 6.14 These base spirits will be any thing with any people and for that cause will be religious with the religious Some are so grosse men may see their meaning without spectacles Some spiâ— finer write in smaller hand Ezekiel speakes of an Art of dawbing and Jeremy of an art of skinning I know nothing nearer of blood to hypocrisie then flattery The trencher flatterer what will he not speake or practise that he may be fed The Psalmist cals them hypocriticall mockers in feasts Rehum the Chancellor and Shimshai the Secretary are not ashamed that they were tied by their teeth to Artaxerxes because of his table Ezra 4.14 Because wee have maintenance from the Kings pallace or as it is in the Chalde because we are salted with the salt of the pallace therefore have we sent and certified the King And are there not some that will deliver new and nice doctrines and so become Preachers to a Sect or a partie for the same cause The Apostle plainly speakes of such and that they serve not our Lord Jesus Christ Rom. 16.17 18 but their owne bellie and by good words and faire speeches deceive the hearts of the simple The Councell-table flatterer what will he not allow of or consent unto when the Kings disposition is his Pole-starre When King Hen. the 8th cast off the tyrannous authority of the Pope who more forward then many of his Nobles that I speake not of Stephen Gardiner and some other Bishops who yet as the saying is had every one a Pope in his belly Right Memucans that will be sure to find good reason for the Kings will Est 1.26 Mat. 22.16 17 18. The Case of Conscience-flatterers as I may call them how they will insinuate we may reade in the example of the Herodians and others that came to Christ Act. 23.4 Act 24.1 2. Laudavit niveas corvi vulpecula pennaâ— 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 Pauls triall And we may joyne Tertullus the Barre-flatterer with them I might instance other particulars they are all alike they answer not their seemings but most commonly like some druggs hot in the mouth but cold in operations These base men are compared by some Fryars that were at leisure to examine the resemblances to Crocodiles Panthers Canker-wormes Butter-flies to field-mice Foxes and the like which I thinke not worth my time now to declare CHAP. VIII The sixth cause of Hypocrisie Hypocrites are indulgent to their corrupt affections Envie Popularitie Ambition Love of riches 6. Hypocrites indulgent to lust THe maine cause of Hypocrisie is Indulgence to corrupt affections This is the common root both of Hypocrisie and Atheisme In the generall the carriage of Johanan and his confederates related in the 42. Chapter of Jeremy to the 7th verse of the 43. Chapter is an example of this observation When men have not learned to deny themselves they make Selfe the supreame Law to which the very will of God must yeeld and for the maintenance of which they will shuffle any way Such men as have not made over all their interests in life or whatsoever else is dearest unto them unto God there will be no holding of them to any resolution Necesse est honestum fit ei vile cui cerpus charum est Senec. Envy makes Hypocrites but they will breake with any profession or vow for the advantage or safetie of those interests and thus Selfe being deare unto them honesty will be cheape and they will part with it easily I descend to particulars 1. Envy makes hypocrites We see it in the Preachers at Philippi whom Envy thrust into the Pulpit This made Licinius partner in the Empire with Constantine to dissemble with him in matter of Religion and granting liberty to the exercise of Christian Religion He saw that all mens mouthes were full of graciousnesse and lenity of Constantine To me it seemes that it was Envy which brought him on as it was Envy which tooke him off againe which he was not so wise as to conceale for when he recalled some Edicts for liberty he gave this reason Because the Christians prayed for Constantine not for him Euseb l. 8. c. 23. l. 10. c. 8 14. or more then for him But this Envy appeares in none more then in Oratours and Writers We have many that in pleadings and Sermons and writing of Bookes aime not at the search of truth but to contradict the opinion that hath gotten the start of fame Alex. ab Alex. Ge. l. 1. c. 23. Such was he that Alexander Neopolitanus speakes of who was wasted and pined in himselfe at the Lectures of Francis Philelphus and therefore took a small a no-occasion to contend with him Some cannot endure that what is spoken or writ should come off fairely and with cleare allowance Hence some study the Art of making eminent men to clash with one another a conjuring Art to raise up the spirits as we may say of the dead against the fame of the living or to blurr the reputation of such as died with fame which practise Philip Pareus observes to have been used by some who to blemish his father publish'd some posthume Epistles of Joseph Scaliger In this like that paltry fellow that Pausanias speakes of Narrat Hist de vita D. Parei p. ult who being never able to get the Mastery in his life time of one Theagenes a famous wrastler came many a night after he was dead and scourged his Statue which was erected in honour of him It is out of the same corrupt envious disposition that others who would be held great reverencers of the Ancients doe yet find somewhat to say against that which is spoken by men of their times though it be the same matter and in the same words It was an handsome policie in that Preacher who being to speake I thinke it was against wanton dances only englished St Chrysostome to the Auditory Another Preacher objects against the Sermon as savouring of Puritanisme and new invented precisenesse and rigidnesse contrary to that latitude of liberty which Christ had left unto us But had no more to say when St Chrysostomes Homily was shewed unto him Esse quid hoc dicam vivis quod sama negatur Et sua quod rarus tempora lector amat Hi sunt Invidiae nimirum Regule mores Praeferat antiques semper ut illa novis Martial l. 5. Epigr. 10. and that his words had been onely translated without the least alteration The truth is this partiall and perverse judgement springs not so much from a due respect to the Ancients as from an envious disesteeming of the present Put a moderne name upon the title of one of St Pauls Epistles and haply it shall scarce goe for sound St Paul had experience of
To beget opinion of extraordinary holinesse Chap. 11. Thirdly Symptomes of Hypocrisie respecting profession The first of these Symptomes Unanswerablenesse to profession Goodly fronts A forme a name of godlines instanced in Munks Nuns Jesuit's The Pope Popular Preachers Common professours Chap. 12. The second Symptome respecting profession Hyp. abroad only in faire weather They chuse the winning side They may be sufferers They will nor venture the whole stocke Ch. 13. Fourthly Symptome of Hypocrisie in respect of duties Partiality in duties Ch. 14. Fiftly Symptomes of Hypocrisie from the carriage towards Gods ordmances The first of these Blind Hypocrites pretend they want light The second Partiality in Ordinances Ch. 15. The third Symptome of this head Devised worships Ch. 16. The fourth Symptome respecting the ordinances Dead preaching Dead hearing Dead praying Dead fasts Ch. 17. Sixtly some Symptomes of hypocrisie from seeming graces The first The second The third Unsound faith Sandy hope Pretended love Ch. 18. Other particulars The fourth Fained humility The fift Polluted chastity The sixt Holy desires counterfeited The seventh Pretended hatred of vices and errours Ch. 19. The eigth The weeping Hypocrite The ninth Stage-mortification Ch. 20. The tenth The deceits of zeale Ch. 21. Seventhly The Symptom of hyp in respect of tentations Strong temptations discover the inclination Ch. 22 8. The Symptoms of hyp in respect of judgments Insensiblenes under judgmeÌ„ts Ch. 23. Ninthly The Symptome of hyp from the carriage towards company Hypocrites comply with all tempers Ch. 24. Tenthly The Symptomes of hypocrisie from the generall carriage Hypocriticall slanderers Prying censoriousnesse The second Booke Ch. 1. Prognosticks of Hypocrisie The first It threatens the decay of gifts The second It prepares the way to heresie Ch. 2. Other Prognosticks The third Atheisme The fourth Hypocrisie works much mischiefe to the Church Ch. 3. Other Prognosticks The fift Hyp loose their comfort The sixt they loose their courage Ch 4 Another Prognostick The seventh the first part of it The hyp hated of men bad and good Ch. 5. The seventh Prognostick the other part of it Hypocrites very odious to God Ch. 6. The causes of hyp The first Entertainment of Religion upon sleight grounds The second Hyp. know not nor believe in God The third hyp want resolution Ch 7. Other causes the fourth hyp have not a right fear the fift hyp are of a base spirit Ch. 8. The sixth cause Hypocrites are indulgent to their corrupt affections Envie Popularity Ambition Love of riches Ch. 9. Of the cure of hypocrisie the difficulty of the cure Ch. 10. The preparative to the medicaments for the cure of hyp the praise of sincerity Ch. 11. The first medicament Faithfull attendance upon wholesome preaching A powerfull 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 feare of God Ch. 15. The strengthning 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 Envie the folly of it Of poplarity the poyson of it of vain-glory the deceitfulnes of it of worldlinesse 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. 6â— l. 25. Pelagious r. Pelagius p. 67.30 Mores r. Mares p. 83 l 7. glosse r glâ—sse 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 reade r. did reade p. 143. l. 10 stuffe r. sluft p. 143. l. 28 lives t. lines p. 145. l. 1 as said r. as he said p. 1â—7 l. 13 grave r. brave p. 58. l. 31. After honesty r. I will mention c. to his conscience After that is to come in I will not farther c. which passage in the copy was mistaken in the presse 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 Iesu 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 ΥΠΟΚΡΙΤΙΚΟΠET Librum ΔΙΑΚΡΙΤΙΚΟΠFVlgida 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 Booke CHAP. I. The Reason and Vse of the Treatise A prevention of mistake The order or method propounded to be followed I Have undertaken the Hypocrite The use benefit of the Treatise his Discoverie and his Cure An hard taske I confesse but very necessary and in such times as these most necessary and usefull For as the Church in all ages hath been ever full of unsound members a Cain living in externall communion with Abel an Ishmael with Isaac a Judas with the Apostles a Demas with the Disciples bran with the meale bad fish in the draw-net tares in the wheat-field So especially in the time of the Churches credit when Jerusalem is made a praise in the Earth many that were strange unto her and that were wont to looke upon her as if they had not knowne her will then be of her acquaintance and claime friendship that they may partake of her Reputation The Samaritan will be of neare kindred to the Jewes when they are in prosperity and when the feare of the Jewes is upon the Nations many of the Nations will joyne themselves unto them Blessed be God that we live to see Religion beginning to recover her lovelinesse and that men confesse she is beautifull but we will not believe that all who now wooe and court her are
in love with her for seeing they were ashamed of her raggs we may suppose they are now taken with her Dowry not with her face and pretend love because the present State doth countenance and bid so faire a Portion with her We must needs say that the time hath been that some hard and drie frosts have locked up the Earth that little fruit hath sprung up and those fruits of holinesse which did spring were too much nipt and blasted We have felt of late some warme and comfortable showers a feeding and refreshing raine but as that weather is good for the Corne so it brings up likewise abundance of Weeds Hypocrites come up thicke and grow fast in such seasons As this point therefore is alwaies usefull so especially now in such a time as this most seasonable and necessary that we may have some helpe in some measure to understand other men and may be able every one to discerne our owne hearts that we deceive not our selves which is indeed the principall thing that I aime at 2 Cor. 13.5 1 Cor. 13.7 Rom. 14 4. and which the Scriptures constantly commend unto us To prove and judge our selves not to be apt to suspect to condemne others And here let me take occasion once for all A prevention of mistake before I enter upon the worke to put in a caveat against the prejudices to which such a Discourse as this may be subject and against the ill use which worldly and carnall men may put it unto I know that all speech of and against Hypocrisie is acceptable to prophane men who presently turne the edge of every Tryall and Reproofe this way upon the breasts of all that are as they are called for distinction Professours and doe account every Professour to be an Hypocrite and doe hate the godly under this pretence Mat. 27.63 2 Cor. 6.8 that they are Hypocrites Christ was called a Deceiver and so they reckoned the Apostles So that Religion and Godlinesse come to be hated under other names and colours But let such men know that they shall stumble at my very threshold if they fasten any such intentions upon my present Designe or upon my thoughts which are full of honour toward all them that feare God and walke before him in an holy open and publike Profession of his name which is so necessary that ordinarily there is no salvation without it according to that of the Apostle with the heart man beleeveth unto righteousnesse Rom 10.10 Vid Abra. Scultet Conc. 1. in Isa 44. and with the mouth confession is made unto salvation We must all be Confessours as the old Church called them who shone forth in an holy life or as this age cals them Professours though we come not all to the honour of Martyrdome and if any be ashamed of Christ Mark 8.58 Luk. 9.26.18.8 2 Tim. 2.12 Isa 44.5 of them will Christ be ashamed before his Father Shall that then be generally censured for Hypocrisie which God requires of us as a necessary duty If any man therefore shall say He is the Lords and call himselfe by the name of Jacob and shall subscribe with his hand unto the Lord and surname himselfe by the name of Israel Be tender of such a mans reputation and be not ready to entertaine a charge against him rashly but respect him for his cloth sake and the liverie that he weares Oh disgrace not these servants of God for God who is their Master will revenge their disgrace Jude ver 15. yea Christ will account all your hard speeches to have bin spoken against himselfe We see how dangerous it may prove to judge others but against our selves we may be safely severe and unlesse in some speciall cases of Desertion and Despaire we may apply all rules of Discoverie and censure to our selves thoroughly without hazard And this I professe to be my main Scope to put a candle into every mans hand when he is alone by himself in a dark roome The order that I have proposed to follow in this Treatise The method of the whole Treatise shall be to enquire into 1. The Definition of Hypocriosie what it is 2. The Kinds of it 3. The Subject 4. The Symptomes 5. The Prognosticks 6. The Causes 7. The Cure of it CHAP. II. The Definition of Hypocrisie The Originall words that expresse it The Genus The Differentia in the definition WHat Hypocrisie is The definition of Hypocrisie Aquia Summ 22ae qu 111. art 1. Isid Aetymol lib 10 lit H. Aug de Serm. Dem in Mont. we all better know then how to avoid it Aquinas defines it to be That Simulation whereby one feignes the person of another Wherein he followes Isidore That the name of Hypocrite is drawne from them that come disguised upon the Stage their faces and habits so coloured and altered that they sometimes appeare to be men sometimes women sometimes old sometimes young c. And so St Augustine had exprest it as players faining other persons act the parts of such as themselves are not for he that acts the part of Agamemnon is not Agamemnon but counterfeits him So in the Church and in the whole life of man The originall words that expresse Hypocrisie he that would seeme to be what he is not is an hypocrite This Definition doth most rightly answer the sense of the Originall word in the Greeke text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is derived of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a word signifying to counterfeit or feigne And so the word is rendred in our English Translation Luk. 20.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vid Cael Rbodig Lect. Antiq. lib. 2. cap. 8. Alsted paratit in verb◠Hyp. Mat. 23.33 They sent forth spies which should faine themselves just men And it hath been observed that among Greeke Authours from whom the use of this word was borrowed an Hypocrite is constantly used for an Actor And to this purpose also among the Hebrewes Hypocrites are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Facies Faciales sive personati But in the Originall text they are exprest by other words sometimes they are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 died or coloured men of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to colour or staine which perhaps may be one reason why our Saviour cals Hypocrites a Generation of Vipers which are named in Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because of their various colours Sometimes and most ordinarily they are called Chanephim counterfeiters The genus and difference of Hypocrisiz Reginald prax fori l. 17. c. 22. n 212. Tollet Instit Sacerd. l. 8. c 9. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to dissemble counterfeit or hide So that all these words expresse what we have in Aquinas his large definition In the stricter and applied sense and use of the word as it is commonly taken by Ecclesiasticall Authours it is thus defined by the Casuists That it is Simulatio virtutis seu sanctitatis a counterfeiting of vertue or holinesse In
kind of Symptomes that I propounded to consider are such as I had not particular titles to referre them unto but as I looke upon the Hypocrite in his carriage and conversation in generall 1. Hypocrites slanderers Pro. 11.9 And here first I take notice of Slanderers being warranted by Salomon to call such hypocrites An Hypocrite saith hee with his mouth destroyeth his neighbour But 't is done many times with a slie and privie blow as if he were grieved alas and had a Ladies hand and were loath to touch his reputation hardly or any wayes hurt him He makes a sigh and an Alas the Prologue of his calumnie Mat. 23. Vehementer doleo quia vehementer diligo atque sic cum maesto vulto procedit maledictio as St Bernard describes them These are vipers Christ cals hypocrites so that have their poysonous teeth hid within their gumms Graves they are that appeare not but men walke over them and perceive them not till they slip and fall in few men can scape the mouthes of these Sepulchers or if they speake well at any time of others 't is but to advance themselves Luk. 11 44. Câ—sar dum Pomperij sâ— atuas repoâ—â— suas slabiut as Cicero said when Caesar erected the Status of Pompey But those that I chiefly point at in this place are that lying generation who for some by-respects making themselves party to a side endeavour to uphold it by making the adverse side odious by lies and slanders Truly Religion never got any thing by lies nor ever will doe Let those Romish Factors be Masters of the whetstone for those many leud disgracefull libels against Luther Calvin and other worthies But for shame let not any of us set up in that sorry trade Lying Pamphlets doe strongly uphold that cause which they labour to weaken Sure they are not our friends who would seeme to helpe forward the Reformation by loading the opposite party with sencelesse and childish slanders I am not become a Proctor for the Papists I know their malice and cruelty Ireland is a woefull testimony of it yea there is bloodinesse even in their principles and Rome is that Whore that is drunke with bloud I confesse we have great reason to be very wary and for my owne part I praise God for the prudent care of our great Senate to put us into a defence But that which I aime at is this That those childish reports that have been scattered up and down in many places make our Adversaries much sport at our credulous weaknesse and confirme them because they know themselves innocent in many of those things that are reported against them We have a saying That we may not belie the devill I am fure the Papists will count themselves little beholden to me for making such a comparison but they deserve it but yet as bad as they be wee must all consider that wee must account to God for all that we charge upon them The observation will hold in the cases of any others as well as them I will shew you only the face of one of these hypocrites if the Story be not a false glosse Otho Paccius a Lawyer Io. Sleid. Com. ad an 1528. privately admonished Philip the Lantgrave of Hesse to looke to himselfe for he knew he said that Ferdinand the Emperours brother and Brandenburge and Georg. of Saxonie and some other popish Princes and Bishops had covenanted together to waste his and the Saxon Electors territories and shew'd him a copy as he pretended of the Covenant and promised to procure him the Originall Whereupon the Lantgrave and the Elector as they had good reason upon such and so credible a suggestion provide themselves throughly and make ready for warre And when all was in readinesse they publish the cause of their arming and standing upon their guard and disperse the copy of the pretended Covenant and send unto the Princes and States therein named But all the Princes cleare themselves and make it appeare to be a malicious slander but especially George of Saxonie who was father in law to the Lantgrave urges him to declare the authour of the report or else he and the rest would believe it was devised by himselfe to put Germany into a combustion The good Lantgrave it seemes esteeming Paccius to be an honest man and that out of his care of Religion he had related nothing but truth refused to discover him expecting still the originall draught But when at length by the mediation of other Princes the businesse was brought to an hearing Paccius is brought before them convicted of forgery and slander banished by the Lantgrave and a few yeares after for another crime he lost his head As this story delivers him Paccius was a notable slanderous hypocrite that had some ends of his own in all likelihood to work out by this report if it were his owne slanderous invention for it is only upon that supposition that I put his name into this list which I note because some are willing to excuse Paccius that there was such a Covenant hatch'd that Paccius being a Counsellour to George of Saxonie knew of it but was after supprest so that Paccius could not come to get the Originall 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 'T is 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 Augustines practise would be taken up by great ones and by all not to suffer the good names of men to be traduced and fed upon at their tables but to bid them observe the verse or be gone 2. Prying censoriousnesse Censoriousnesse is a kin to slander and one of the most speciall signes by which our Saviour directs us to know an Hypocrite He will be medling with the mote that is in his brothers eye Let us consider the place Mat. 7.1 3 4 5. Jo. Camer Myrothec ad Rom. 14.4 Judge not that yee be not judged 'T is not simply forbidden unto us to judge others but a supercilious severe damnatory partiall judgement Why beholdest thou the mote the smaller and lesser errour the fault that like a Mote cannot be seene but in the Sunne-beames Vide Cypr. Epist 1. mihi p. 8. â— that cannot be devided that is so light it may be blowne away in thy brothers eye that is in thy brother but considerest not the beame the great the evident notorious fault the great sinne that hath such a bulke that it may be seen in the darke so great that it may be devided
drawne but none vvould undertake it because her shape and face altered so often But at length Time tooke a Pensill in hand and because he had no other table to doe it upon he primed her picture upon man 'T is true that all men have too much of her resemblance but such men as these have her very face to the life They vvill be religious and they vvill not be religious we know not what they will be This comes to passe sometimes also because of those ingagements that men have to others besides God It may be they have had some Convictions and after them some refreshments through the promises of life and these make them thinke of enclining to God and they have apprehension that his is a good service but withall 't is no wisdome to slight beneficiall friends acquaintances that are able to doe them good or harme and thus they become like a peece of iron between two equall load-stones God draws and terrours partly and partly the promises moove them towards God and particular interests and considerable respects but then withall the world drawes likewise and they have propensions thitherward too and thus being of devided soule Jam. 1.5 double-minded men as St James cals them no wonder they be and prove to be hypocrites CHAP. VII Other causes of Hypocrisie The fourth Hypocrites have not a right feare The fift Hypocrites are of a base spirit 4. Hypocrites have not a right feare A Fourth cause of hypocrisie is the want of Gods feare and the too much feare of men David saith of the wicked man that the words of his mouth are iniquity and deceit and he had given the reason before There is no feare of God before his eyes St Paul alleadgeth something out of this Psalme Psal 36.1 3. Their throate is an open sepulcher with their tongues they have used deceit their speech which is made by the helpe of the throat tends unto the ruine Rom. 3.13 of others The poyson of Aspes is under their lips Inbiare aliorum exitio Ptyas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they sharpe their tongues and spet forth poyson like the Aspes which are small and blind Serpents which yet do spet forth poyson a far off and have their name from thence as some think And he assignes the same reason that David doth There is no feare of God before their eyes It is by the feare of the Lord that men depart from evill Prov. 16.6 Gen. 39.9 Joseph would not sinne in secret with his Mistresse though the doores were shut and none were in the house because he feared God They that doe not so will make bold with hidden and safe sinnes as is intimated by that law of God Thou shalt not curse the deafe Levit. 19.14 nor put a stumbling blocke before the blind but shalt feare thy God I am the Lord that is I heare though the deafe cannot though the blind cannot yet I see The not considering of this brought that profane speech into use and request Cautè si non castè a rule more carefully learned and duly observed among the hypocriticall Monkish fraternities then any rule of their order I adde to this the too much feare of men Worldly feare prevailes with many for shews as much as worldly ambitions Ecclus 2.12 13 P Charron of Wisd l. 3. c. 10. n. 6. It is the observation of the wise authour of the booke of Ecclesiasticus Woe be to fearfull hearts and faint hands and the sinner that goeth two Wayes Woe unto him that is faint hearted And a great admirer of wisdome hath seconded the same observation That it is a cowardly and servile humour that makes men disguise under a maske Such an one was Menophantes Bishop of Ephesus who in the Nicene Councell began to defend Arrianisme Athan. 2. Apol. but being terrified by the joynt consent of the Orthodox he also subscribed the Decree against Arrius though against his mind as it afterward appeared Upon such experiments as these he spake yet more confidently who said Tho. Campanel Atheâ—s Tryumph c. 1. n. 3. It is impossible that a coward should be an honest man or a true friend And for my part I thinke he spake true for present some terrour to such a man and he will relinquish his friend and honesty to save his skin And that Religion which he takes up upon feare not examining the arguments adversant to the faith he professes because of the awe he stands in to the Sword and tribunall to the inquisition and penalty of Lawes he will lay downe againe upon the like motives without entertaining the weighty reasons that might be for his continuance in it Great fortitude is requisite for the attaining of honesty They are of no worth nor sincere who dislike the matter and yet subscribe the petition rather then displease 5. Basenesse of spirit in hypocrites Pro. 2â— 23 24. Prov 27.6 2 Sam. 15.6 12. It is somewhat like to this which I will adde as a fifth cause and that is Basenesse of spirit or flattery These potsheards covered with silver drosse will dissemble with their lips and lay up deceit within them Their kisses of compliance are deceitfull Yet often times these Absoloms steale away the hearts of them that goe in their uprightnesse or simplicity I knew an ancient Gentlewoman of so right and sound intentions her selfe that was often beguiled this way by her children who after their exorbitances and extreame riots had learn'd to pretend remorse and teares which she would call repentance and conversion after one two three it may be twenty times finding they did but insinuate with her that they might eate her bread How successefully then may such a trade be followed by such an one that was never knowne to breake he may hold on with credit a long time among the godly and charitable minded Mar. 14.45 Had not Judas carried it handsomely that in the last Act he could be confident he was not yet discovered to be false It seemes to me by that passage of his running hastily to Christ and his vehement expression Master Master and his kissing of him that it had been his custome to keepe more adoe about Christ and expresse more glavering observancie of him then the rest I knew a fellow that had some occasions frequently to resort to the family of a reverend Divine where because of his ordinary repairing he was admitted many times to prayers and to partake in the private exercise of that Family about the Exposition of Scripture who would when all was done come as he might and kisse the Bible and a little Cushion that the good man us'd to rest upon and be ready to be so officious as to have licked up the dust under the feet of some godly in that house who yet was discovered this while to keepe a queane and soone after discovered himselfe by his open leudnesse Dixit Anaxegoras atram esse nivem Haecâ—aetas
for no more And what can be an extreamer misery then this Recipere mercedem hìc paena est It was that cold comfort which was sent to Dives Remember that thou in thy life time receivedst thy good things Ther 's Recepisti too still in the Preter-tense Thou hast already received ther 's no more due thou art cut off from further claime The praise and applause and popular estimation which they may haply have is the poore sorry trifle that is given them like a little-legacie to an ungracious sonne to cut them off from any further title to share in the inheritance of the children They have their habitation on this side the river but no portion beyond Jordan in the Land of promise Blow not the trumpet saith Christ as hypocrites doe when they give almes that they may have glory of men Verily they have their reward Love not to pray as the hypocrites that they may be seen of men verily they have their reward Be not of a sad countenance as hypocrites that they may appeare unto men to fast verily they have their reward A poore reward a poore happinesse yet sometimes they misse of that too Joh. Vâ—saeus in Chronic. Hispan as that vain-glorious and hypocriticall Spanish Bishop of whom we reade who endeavoured to procure a great esteem of holinesse unto himselfe by lying wonders when because of his fame the King desired to see some miracle he hyred a poore man to faine himselfe blind but when the Bishop came in a solemn manner to lay his hand upon the poore mans eyes and uttered those words in imitation of Christ According to thy faith be it unto thee By the just and remarkeable judgement of God the poore man that saw well before in that instant lost his sight with great pain and revealed the compact to the great shame and confusion of that glorious hypocrite Socrat. Hist l. 1. c. 37. Theodor. l. 1. c. 14. Lev. 11.18 See Job 13.16.15.34 Luk. 16.15 The publike shame that God brought upon Arrius is an history so well known that I need not relate it God so hates hypocrisie that some think he forbad the use of some creatures to the Jews as being Emblemes of hypocrisie as the Swan which hath black flesh under white feathers the Ostrich which hath large wings but makes no flight But we need not rest upon such dark significations of his hatred when the Scriptures are so full and cleare Every one which seperateth himself from me Ezek. 14.7 8. and setteth up his idols in his heart and commeth to a Prophet to enquire of him concerning me I the Lord will answer him by my self He shall understand well enough that I discover him and how I stand affected to him And I will set my face against that man and will make him a signe and a proverbe and I will cut him from the midst of my people and ye shall know that I am the Lord that I cannot be blinded and will not be dallied with And as the Lord will not endure them in his Kingdom here in the glory of his Church in that happy time when Satan shall be bound up Mr. Archer of Christs Raign p. 28. So much lesse in Heaven but will cast them out into the extreamest and bitterest torments Which that they doe deserve the light of nature did apprehend Plutar. De his qui seró puniuntur mihi p. 203. as appeares by Plutarch an Ethnick who brings in Thespesius relating what he saw in Hell That hypocrites are worse punisht there then such as lived openly wicked And our Saviour seems to intimate so much That the evill servant shall have his portion with hypocrites Mat. 24 51. that is the extreamest and sorest punishment I might adde the consideration of those words threatned by Christ against hypocrites eight times repeated in one chapter Mat. 23. but enough hath been said how hatefull they are and shall suffice to have been said concerning the prognosticks CHAP. VI. The Causes of Hypocrisie The first Cause Entertainment of Religion upon sleight grounds The second Hypocrites know not nor believe in God The third Hypocrites want resolution I Hasten to the most needfull businesse Hypocrites enter Religion fleightly to the cure of this generall and dangerous disease which will more easily be made after we have sought into the causes which is the next head of discourse I propounded 1. One cause of Hypocrisie in some is that they took up a course of profession of Religion upon sleight grounds never being foundly converted They are cloth not well wrought in the loome and therefore shrinke and neither weare well nor long They began unsoundly in Religion their hearts being never throughly broken and humbled That man who is brought to a full sight of his sins and sense of his state and to see that he needs Christ or else must perish without him and is set up by Christ and hath received grace from him he it is that will live unto him The broken hearted penitent comes to be the most faithfull and obsequious servant Such a one knows what he oweth to Christ how much he is beholding to him 2 King 18.6 and counts him a good Master with whom he will stay for ever he will cleave to the Lord and not depart from following him as it was said of Hezekiah But for hypocrites Job 17.9 they never gave themselves fully up to God they never throughly washed their hearts and hands and therefore they hold not on their way but whereas he that hath cleane hands waxeth stronger and stronger these doe more and more decay Many of these have unripe resolutions they set on too forwardly before they are trained up and acquainted with the wayes of God Senec. Ep. 20. Grace is among those rare things that last long but ripen leisurely Such as will be in the Accidence before they are out of the Primmar never reade well Hypocrites were not well principled the foundation was not well and surely layed the truth had not rooting in them Truly this is a great mischiefe and misery we observe it in many that take up Religion for ends or by example or through imitation or upon some sudden acquaintance with some notions that for the present win upon mens good likings like some people that will be presently acquainted and familiar and become sworn brothers but 't is a frothy amitie begun it may be in one Tavern and will end in the next Many there are that being well and religiously educated civilized and more then so habituated to the practises of Religion mistake themselves at first it may be and think it is out of choice and love that they take that way which their fathers went and themselves went with them in their hand when 't is indeed but custome and use Others when they first set out meet with good neighbours acquaintance and friends who carry them along with them and so they become
religious for company now 't is easie for all these to prove hypocrites being so unsound in their first undertakings and the grounds of it This is I suppose the most ordinary cause Others there are that are set by their Parents to the trade of profession as some children are put out to trades that they have no mind or inclination unto who are in a manner forced to follow those trades because they have no skill in any others but they prove but bunglers and seldome thrive in them so it is with such as are religiously brought up but their hearts are not seasoned with it they prove hypocrites they keep up that profession but are but bunglers in it and grow not rich in grace yet they must make as faire a shew as they can lest if they breake or but give occasion to have their states suspected they lose their reputation There are others I believe that are more wicked that begin to set up in religion out of worse respects that have skill enough to turne themselves to many trades but find this to be most for their advantage to bring them custom to beget reputation to bind some good friends unto them and so become religious for ends But all these sorts are alike in this that they are reeds growing in sands and are not solid as oakes but fild with a light pith whence it is that they can neither be lasting nor strong And all of them are like that young man we reade of that was hasty it seems to follow Christ he had a linnen cloth cast about his naked body it seems he took not time to dresse himself Mar. 14.51 52. And the men layd hold on him and he left the linnen cloth and when Christ was apprehended and in trouble he fled away naked These men that stay not nor regard to be throughly dressed but put on the loose garment of Religion no marvaile they discover themselves hypocrites and flip it off againe if occasion serve that they may scape danger which they will not engage themselves in 2. A second cause of hypocrisie is because men know not God and they want faith Icr. 9.3 4 5 6. In the Prophet Jeremie we find this very cause why men are not valiant for the truth upon the earth They know now not me saith the Lord and thence it is also that they supplant their bretheren and walk with their neighbours with slanders Psal 9.10 and teach their toungs to speake lyes Through deceit they refuse to know me saith the Lord. If men knew Gods Name they would put their trust in him and observe him and live to him 'T is because that this faith or trust in God is not rightly planted in their hearts that men are so uneven in their courses and betake themselves so much to their base and unworthy shifts and complyings with others Zeph. 3 12 13. They that trust in the Name of the Lord will not doe iniquitie or speake lies nor shall a deceitfull tongue be found in their mouthes for they shall feed and lie downe and none shall make them afraid as it is in the Prophet Zephanie This trusting we see cures those things that put men to their shifts they would feed and be at ease and be secure and that it may be so they are for any way or course to advantage those ends and therefore will flatter comply and be any thing with any side but trust makes them constant unto God from whom they are assured of maintenance and safety But the most of men have not this trust in God as doth appeare when it comes to the tryall They believe generalities that God Is and that he is a rewarder of them that seeke him and that it is better to obey God then man yet they faile in the particulars because their assent unto these is weake They assent unto these propositions as being true and good while they are considered abstractly and in the absence of other good or tentations to the contrary but their assent is not well rooted to hold them firmely unto them when they see hopes of more advantage in another course and more profit in another service Hence it is that contrary affections of Feare Hope Love and the like get head against this assent and make a Major-part against it and so that trust or assent like a weake King may exhort but cannot command in them There is some other powerfull Starre in the Court which wants nothing but the Title of a King whose Aspect they regard and so decline the Regall Commands Somewhat else perswades them or awes them and makes their hearts melt Josh 14.8 Ephes 4.14 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and it is onely the believing Caleb that wholly follows the Lord when others are tossed to and fro like small Barks without the ballast of faith and carried about with every wind like light strawes and leaves which are soone removed from their resolutions and yeeld to every blast they are not tyed unto the Earth with the spreading roots nor fastned with the Cables and Anchors of the precious and assured Promises concerning them that obey faithfully and of the terrible and most certaine threatnings against those that goe aside It is this evill heart of Vnbeliefe that makes men depart from the living God Heb. 3.12 3. A third cause of Hypocrisie much agreeing with the former Hypocrites unresolved is that men undertake a profession before they are truly resolved for it These men are tyed of a sliding knot that soone unfastens They are as Cicero not thoroughly satisfied in themselves whom it were better and safer to follow Pompey or Caesar They see not Gods all-sufficiencie Quem sequar nescio nor are convinced that 't is best wisdome to cast themselves only upon him They thinke it were good to have two strings to their Bow We see faith works a resolution in St Paul When it pleased God to reveale his Son in me Gal. 1.15 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heins vertit non provocari ad câ—rnem sanguinem Prov. 11.14 that I might preach him among the Heathen immediatly I conferred not with flesh and bloud that is presently I went about it to preach without advising with carnall counsell whether it were safe or unsafe I obeyed the warrant and trusted him that gave it me But now a daies men will be wiser then St Paul and thinke in this sense that of Solomon is true In the multitude of Councellours there is safety But this over-much wisdom of theirs makes them hypocrits It seems by P. Martyrs letter to Calvin that Molinaeus the Lawyer was such an one P. Martyr knew not what to make of him nay it seems he knew not hovv to dispose of himself a man of good parts P. Martyr ep 19. ad Calv. and that vvrote vvel against the Papist and yet not a thorough Protestant There is a fable that Inconstancie would needs have her picture