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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94758	The hypocrite discovered and cured. The definition the kindes the subject the symptoms of hypocrisie. The prognosticks the causes the cure of hypocrisie. A discourse furnished vvith much variety of experimentall and historicall observations, and most seasonable for these times of happy designe for reformation. In two bookes. / By Samuell Torshell. With an epistle to the Assembly of Divines, about the discerning of spirits. Ordered, Novemb. 24, 1643. that this booke be printed, for Iohn Bellamie. Iohn White. Imprimatur, Edm. Calamie.	Torshell, Samuel, 1604-1650.	1644 (1644)	Wing T1938; Thomason E80_11	165,295	186

snow fell carried her lover upon her shoulders that the fact might not be discovered The lover is entertained but nothing can be seen but the print of the Ladies feet The Hypocrite harbours his lust but ye shall find nothing but the footsteps of the upright A cunning thiefe hides himselfe not more closely in a dis-orderly blind alehouse Nor doth a zealous-shee-papist hide her Priest with more secrecie and care then sin is hid by the Hypocrite You may search all roomes and misse he hath a secret vault and a false dore And finally it is harder to discover hypocrisie then the tricks of an horse-courser in a faire Yet as hard as it is we must upon our journey The Signes or as I chuse rather to call them the Symptom's of Hypocrisie because they are diseases also themselves incident to the grand disease of Hypocrisie and which serve to discover it are many and far more perhaps then I can take notice of I want the benefit of long experience and great practise having lived most out of the croud but yet many I have observed and will dispose them under these following heads 1. Symptomes from the principle of the working of Hypocrites 2. Symptomes from their end aimed at in working 3. Symptomes from their profession 4. Symptomes from their carriage towards Dutie● 5. Symptomes from their carriage towards Gods ordinances 6. Symptomes from seeming Graces 7. Symptomes from Temptations 8. Symptomes from their carriage in respect of Judgements 9. Symptomes from their carriage toward Company 10. Symptomes from their generall carriage CHAP. VI. 1. Two Symptomes from the principle of the working of Hypocrites They worke not in Gods strength Not to or for God Their Motion hath an externall and artificiall Cause THere are two things that I take notice of under this head 1. The fruits which hypocrites bring forth Hypocrites work not in Gods strength they bring them not forth in Christ in the strength of his power or in reference to his Law the command of his mouth There are branches which bring fruit but yet not in the vine The sap of the vine-stock comes not to these branches to put forth in them Thus that of our Saviour which our last Translation renders Joh. 15.2 Every branch in me that beareth not fruit We may reade without wrong to the Originall and with very good authority Every branch that in me beareth not fruit This sense the Syriac follows and the Arabick of the Roman Edition observed by Erpenius Tremellius thus translates it and so doe our old English and the Geneva And this reading seem's best to satisfie the place for Hypocrites are branches but not in Christ Now Christ in that place seems to distinguish between hypocrites whom he calls branches only or branches that though they doe beare some fruit yet beare it not in him and his true and sound members whom he calleth branches bearing fruit This appeares to be his meaning because the hypocrite is not in him as it is further cleare from the sixth verse where this phrase receives more light If a man abide not in me he is cast forth as a branch And in the fifth verse it is said Whosoever is in Christ and abideth in him he brings forth much fruit The hypocrite then may bring forth fruit too such as it is but not in Christ Hos 10.1 Sept. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut est in Edit Rom Complat vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut edit venet Basil Plantin habent Vitis frondo sa Vitis vastata Tharg Ionathae Seipsâ contentam esse virtutem ad beatè vivendum Cic. paradox Turpe est Deos fatigare quid votis opus est fac te felicem Senec. Ep 31. Hypocrites have an artificiall and externall cause of working Th. Herbert Descrip of the Persian Mon. p. 8. They may bring forth fruit as it was said of Israel and yet be empty vines Israel is an empty vine he brings forth fruit unto himself Empty of sap from Christ though full of other principles a vine whose fruit is but leaves as the Septuagint reades it a dry withered vine as it is in the Chalde paraphrase though full of some sap such as it is as we say a wine vessell is an empty caske when there is no wine in it though it be full of somewhat else full of ayre An Hypocrite may bring forth fruits of Temperance and Justice but so as Socrates was temperate and Aristides just full of their own strength not sensible of the need of Christ not in reference unto Christ not in the faith and strength of him They doe not speake it so plainely with Cicero That virtue is sufficient to help it selfe and with Seneca that we need not trouble God but if we could dig under the rootes of these vines we should find somewhat like to that morall spirit and principle in them 2. Many hypocrites have their gales of devotion and are forward and strong in it so long as the wind sits that way but when the fitt is over and the humour downe then they faile and lose it and run another course like those winds that some Travellers speake of about Sant●-Croix in Africk which the Portugalls call the Monzoones which blow constantly one way for six Moneths and then the quite contrary way the other half of the yeare While the veine lasts ye shall see them out-doe and over-act the soundest Christians While the ague-fitt is upon them they have an higher colour and more heate then the well complexioned right sanguine Christian that has much and good blood in him but then as our Country-man observes of the French Iohnsons Relation of the Kingdome lib. 2. p 118. That he entreth like thunder and vanisheth out againe like smoake so they answer not their fierce beginnings but languish commonly and sinke or turne the edge of their vehemency against their former course I knew one man that I mention not other instances from other mens observations who set out like Jehu against corruptions and over-ran even good manners in some houses that entertained him so that he would teare and deface any Devotionall picture as they call it wheresoever he came and out of his detestation of Images would scarce endure a crosse in a Gentlemans Coate of Armes who afterward when a favourable Prebend-wind had cool'd him came to be active for superstitious innovations and of a bitter spirit against the godly minded Such men as these are like Chrysolene stones a kind of Chrysolites that some Naturalists speake of that are of a golden colour in the morning very bright Isid Ae●ym lib. 16. c. 14. Chiysolectrus Hos 6 4. Vide Joh. Tarner in loc but still towards noone dull and loosing the splendour Or we may borrow a resemblance from better authority out of the Prophet they are morning clouds and early dew's that goe away The morning Cloud is soone dissolved by the Sunne and men are deceived in their hopes of

the reader would have plenty of examples to this purpose let him reade Bishop Bale for I spare to cite them Bayly a french Jesuit bestows much foule language upon our Protestant Married Ministers and calls them Stallions rutting Bucks and Salacious Boares But besides the Learned Rivet who hath undertaken him we have that cause sufficiently and learnedly vindicated by one of our own writers We have much that we can say against them and truly too from the testimony of their own men how little they have answered their vow Let St Bernard a In Cant. ser 66. Alvarez Pelagious b De planctu Eccl. l 2 arr 24. St Briget c Preph l. 4. c. 33. Gerson the Chancellour 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 Mus the famous Preacher in the Trent Councell 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 speake of such as brag of their sin as Aeneas Silvius did in a profane Letter to his father Or of those Bishops in Ireland and Norway that an Historian speakes of that were not ashamed to carry their Concubins about with them to all the Churches in the Visitation of their Diocesse Or of that hypocrite in Florence Who pretended his frequent lusts to be for mortification So that as he said of the Crosse upon the garments of the Teutonick Knights I may say of the Monks Cowle Joh Wolf Lect Memor Tom. 2. p 429. that it is the ensigne and badg of all filthinesse and uncleannesse The businesse is too apparent to require more words I will only content my selfe with the confession or presentment of the Cardinals appointed for Reformation by Pope Paul the third which came to light unhappily the copy being got and published against their wills Concil Delect Cardin In this City say they speaking of Rome Whores as if they were honest Matrons walk the streets are carried upon their Mules accompanied even at noon-day with Cardinals servants and Clergy-men Nay I reade the Cardinals themselves carry them in their Coaches Conc. Hyber an 450 Can. 9. apud D. H. Speim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iustel Codex Tit. 38. Henr. Salmuth Notae ad Lib 1. Guid. Pancirollae de Deperditis c de habitu Imper. Holy desires counterfeited Numb 23.10 I am sure this is farre from that strict old Canon of an Irish Councel held by St Patrick that a Monk and a Woman might not dwell together nor travell together occasionally from one Town to another in the same Wagon nor so much as talk together but where some Clergy men were present or some grave Christians as the old African Canon required But I have said more then needs of these Monasticall hypocrites for I suppose the world takes them for such and according to the censure of Salmuth that ther 's no kind of men more luxurious more libidinous 6. I named in the next place Holy desires Who was there ever so wicked but desired to be good and to come to Heaven Did not Balaam the hypocrite desire to dye the death of the righteous and that his latter end might be like his But here is the discovery they stick at the price that must be laid down for the accomplishing and purchasing of those desires A man desires a good Farme and I will believe he is in earnest but he is loath to pay for it the 500l. or the 1000l. that he must give for a fine that he is loath to part with What doe hypocrites talk of Heaven when they will part with nothing for Heaven what doe they languish in their desires of grace when they will not buy it with pains and spirituall diligence Iust Lips de Constant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iust Lips de Constan l. 2. c. 5. When Charles Langius had excited Lipsius to the study of true wisdom My mind is to it said Lipsius and then he falls to wishing What said Langius art thou purposing when thou should'st be doing 'T is the vulgar fashion and altogether vaine You must not think of a foole to become a wise man as Caeneus in the Fable of a woman became a man with a wish You must endeavour together with Minerva 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col. 3.1 The desire is not right if it be not strong when other things are in competition with it The Apostle hath told us that there must be a seeking as well as a minding of those things that are above and indeed both the words that he useth doe imply indeavour Mat. 11 12. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to mind with the whole soule and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to seeke with the whole strength They are the violent the men that crowde and thrust forward that take Heaven And the old zealous primitive Christians minded the heavenly Kingdome so effectually and talk'd so much and often of it and almost of nothing else that the Ethnicks began to be a little jealous of them that they affected the Romane Empire when alas their ambition was of another Iust M●r. Apol. 2. an higher nature 7. Among the affections I propounded to discover Pretended hatred of sins and errours how hypocrites may seeme to have a hatred of many vices errours and opinions and yet be still in love with vice and errour I suppose it may goe for a rule that the hatred of an extreame doth not presently argue the love of that vertue that dwels in the middle A man may hate nigardize and yet not be liberall but a Prodigall The middle partakes somewhat of both extreames as the liberall man is bountifull but not profuse and the extreames have both of them somewhat of the meane nigardize comes so farre neare Liberality that it is not profuse and prodigality agrees with it in this that it is bountifull Hence the inwardly profane spirited man may agree so farre with him that is truly godly as to hate superstition and to love the plainest dresse of Religion especially if he be also worldly minded and loath to be at any cost I will not therefore presently believe that all they who detest Idols who cry out against Popish Ceremonies who are eager against the Reliques of Roman-worship who spet at all things or persons that they conceive to be Antichristian are therefore truly and soundly religious though in going so farre they are so farre commendable There are others who hate those that

in Iesu ad loc we find that he was once a forward man in the Apostles cause and ventured himself for the appeasing of the uproare against Paul and allaying their fury not that himself was any way accused as Theophylact observes But it seems he was not sound but right of Hymeneus his temper a good speaker 't is likely because the rest thrust him forward to try his Oratory with the rabble but one whose ambitious eloquence or I know not what else carried him into heresie If the reader consult Eusebius and Epiphanius and others he shall find this observation plentifully confirmed That most haeresies have had their birth from foule lust avarice ambition or some other unsound humour that have mastered such as have been otherwise the owners of good parts as Valentinus was who fell into his heresie because he mist a Bishoprick saith Funccius whom God hath justly given over to blindnesse as the Lord threatned it against hypocrites in the Prophet Isaiah Forasmuch as this people draw neare me with their mouth and with their lips doe honour me but have removed their heart farre from me Therefore I will adde to doe a marvellous work among this people The wisedome of their wise men shall perish Which agrees with that of the Apostle 2 Thes 2.10 11. Because they received not the love of the truth that they might be saved for this cause God shall send them strong delusion that they should believe a lye He that hath already denied the power of Religion will it be any wonder if he after deny the forme of it He that will not leave his sin for his Religion sake will easily be perswaded to leave his Religion for his fins sake When once the conscience can swallow down wicked practises it will digest wicked opinions when once the Ship leakes the lading is in danger both to sink or swimme together neither is it possible that a pure faith can be preserved in an impure conscience as Mr Pemble speakes in one of his wholsome Sermons The root of Apostasie p. penult Zanchy being to treat of the Doctrine of the Trinity which was so much nibled at by so many of the old hereticks begins with reckoning up the causes of heresies and among others he placeth Hypocrisie Zanch. de Tribus Elohim Tom. 1. mibi p. 380. and sayes he could produce many examples of his own time but spared them because they were living hoping that God might give them repentance to the acknowledging of the truth And who is he that takes any notice of the progresse of truth but hath observed some examples of the fearfull Apostacie and the doting errours into which some unsound men have fallen I will only produce one Bernardinus Ochinus made a faire shew in the Church and was well thought of among good Divines and was deare to Bullinger but he was unsound as appeared Vita Bulling p. 498. He first fell into the defense of polygamie in some dialogues which he publisht in Italian The Senate of Tigure hereupon banisht him and Bullinger denied him his commendatory Letters He went to Basil and after that into Poland where he broached other heresies about the holy Ghost After this he went into Moravia and joyned himself unto the Anabaptists there among whom he dyed inglorious CHAP. II. Other prognosticks of hypocrisic The third Atheisme The fourth Hypocrisie works much mischiefe to the Church 3. Hypocrisie is a prognostick of Atheisme An Hypocrite in the way to Atheisme They have both the same Originall There is but a graduall difference between them He that mocks God as the hypocrite doth knows not nor acknowledges God and is an Atheist in another dresse He cares not for holinesse and therefore when he hath his ends he cares not for the shew of holinesse Hence hypocrites breake forth ordinarily at length into loosenesse and profanenesse And no wonder seeing as the Apostle intimates hypocrisie is attended with a feared conscience 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 4.2 consciences hard and brawny dull and without feeling for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is to seare with an hot iron But it signifies also to cut off with searing as Chirurgions doe rotten members and then the Apostle speakes of men that have no conscience left men of no conscience at all Dan. Heins exerc ad loc or men of stigmatized consciences as Heinsius would have it flagitious branded hypocrites no wonder that they fall into all profanenesse Hierom Bolsec who had been a Carmelite at Paris Beza in vita Calv. cast off his Cowle but kept his Monkery and came to Geneva where he practised physick where being of no esteem in that faculty he would needs try what he could doe in Divinity and vented some points which were strange and sounded ill in the ears of that Church Calvin first dealt mildly with him but when all would not serve the Senate expel'd him At length he counterfeited great penitence and desired to be reconciled and received back into Geneva which they were enclined to doe but in the mean time perceiving some troublesome times towards Geneva he falls to the Papists rayles bitterly against the Protestant-Religion and ran into such profanenesse that he prostituted his own wife to the Canons regular of Augustoduvum in whose filthy stable he set up I could fit this story with some others but I have it in designe to undertake the Atheist in a particular Treatise Exercit. on Malach. p. 66. which promise I have once before intimated and will performe if God give opportunity and quiet times the encouragement of study and that I be not prevented by some abler pen which I rather desire as being a piece of work which though I have hung upon the warpe-wall I despaire almost of putting it into the loome as knowing my own want of skill to weave so fine and curious a peice 4. Hypocrites are mischievous Acts 20.29 Hypocrisie prognosticates much hurt to the Church 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 speakes of slye and hypocriticall seducers who as open tyrants are called wolves in regard of their cruell forcible ravenings so these are said to be wolves because of their craftinesse to get the prey Some Naturalists say that wolves will cry like wounded men that so they may deceive and call forth the Shepheards and by that meanes steale an opportunity to invade the flock and that they will come against the wind that the doggs which tend the fold may not sent them Nay there is yet a further craft then this In some Countries where they goe together in great numbers to assaile a flock of sheep by night they set one or two of their company in the wind-side of the fold afarre off who by their sent may cause the doggs and Shepheards to

they would not see it in themselves The Dominicans who perceived that the Franciscans brought all the grist to their own mills Joh. Vitoduranus in Chron. apud Hospin in hatred and extreme indignation against them use sometimes to paint the Franciscans god as they cald it in their Churches the image of the crucifix not Christ naked upon the crosse and crowned with thornes but crowned with gold and cloathed with scarlet and purple richly embroidered with a girdle set with precious stones and his very feet covered with gold wrought slippers resting upon a footstall not peirced with nayles and so stretched forth upon the crosse To shew what a Christ it was they served And in other places to discover further what they thought of that Order that their endeavour was not to enrich Christ or cloath him but to use the devise of much devotion to get money to themselves they exprest their conceit by picturing naked Christ upon the crosse with one hand nayled but the other hand in a purse which hung by a girdle about his middle with a company of Franciscans standing at the foot of the crosse to receive the money from his hand These are counterfeiters of strict devotion deceitfull workers earthly minded Hirams that worke in copper which hath no more then a shew like gold Jesus hath many lovers of his Kingdom Gemin de Ex. l. 2 c. 17. Th. a Kempis de imitctione Christi Euseb Hist l. 6. c. 34 1 Tim. 6.9 10. but few bearers of his crosse many that love his table few that imitate his abstinence All would rejoyce with him few that will suffer any thing with him or for him Many follow Jesus to the breaking of bread few will pledge him in the cup of his passion as a devout authour complains They were the rich men among the Christians that soonest shrunk from Christ in the time of persecution under Decius so true saith Eusebius is that of our Saviour A rich man can hardly be saved The Apostle gives us the reason of it They that will be rich fall into temptation and a snare and into many foolish and hurtfull lusts for the love of money is the roote of all evill which while some coveted after they have erred from the faith Men erre to the faith and from the faith for money sake They are backward and forward as they see their gaine lyes Hist Magdeb. Cent. 4 c. 11. Like Eustathius Bishop of Sebaste who held either with the Homousian or Homoiusian confession as he saw would fit his turne best and so that he might make sure worke to hold his Bishoprick This thing the Author of the MS. History of some late Bishops whom I have often mentioned pleasantly but yet truely notes of Dr Kitchin Bishop of Landaffe You shall have the story in his words In the 37th of Hen. 8. Dr Kitchin being made of an idle Abbot a busie Bishop and wading through those hazardous times that ensued till the first yeare of Qu. Elizabeth to save himself was content to spoile his Bishoprick Sathan having in those dayes more care to sift the Bishopricks then the Bishops Else how is it possible for a man of that ranke to sing Cantate Domino canticum novum foure times in 14. yeares and never to sing out of tune if he had not loved the Kitchin better then the Church I will content my selfe with this instance alone to the point I have in hand that covetousnesse made him an hypocrite so that he could dissemble all religions with the time to be the Popes sworne servant while he was an Abbot an half-pupist when King Henry had cast off the Pope a Protestant under Edw. 6. a down-right Papist with Q. Mary a Parliament-protestant again when he took the oath of Supremacie under Qu. Elizabeth Cambden calls this man the calamitie of his See A man truly very odious and so are all they who account gain to be godlinesse and there are not few that doe so I delight not to dwell with such base company and will therefore shut up this matter and hasten to that which only now remaines The cure of Hypocrisie CHAP. IX Of the Cure of Hypocrisie The difficultie of the Cure I Have endeavoured according to my poore skill Hypocrisie hardly cured to reveale unto my patient what his disease is and haply some things that he knew not by himself Hypocrat l. 1. Prognostic n. 2. Ioh. Damascen Aphorism certe in medicina immensa prosunditas est Operari autem secundum libros absque persecta ratione so● lerti ingenio molestum est Hos 6.4 5. and therefore by the rule of Hypocrates the father of Physitians I should be trusted with the cure I 'le promise faithfullnesse in the undertaking and to be carefull and will call in others to assist and advise And this is all I can promise seeing he that said there is a great depth in this Art and that it is not enough to worke by books hath made me almost despaire But most of all because I find hypocrisie so hard to be cured that God himselfe is upon a consultation what to doe in the case O Ephraim what shall I doe unto thee O Judah what shall I doe unto thee we see the difficultie by the doubling of the words what shall I doe what shall I doe the disease in them was hypocrisie their goodnes was as a morning cloud and as the early dew it went away God had tryed many courses with that people He had applied forcible things of strong operation and yet they would not prevaile They were rough and uneven timber hardly to be squared and brought straite I have hewed them by the Prophets The originall word there signifies to dig as they doe in quarries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chatzabh To Dig Deut. 6.11 To Cut Isa 51.9 To Hew Pro. 9.1 to cut as they doe stones prepared for a building to hew as they doe timber The Lord had digged and cut them but they would not be square and polished Openly profane persons are better wrought upon then hypocrites These gritty stones of a broken quarry are not smoothed so easily as the hard marble They are timber full of knots and crooked fit for ship-ship-work it may be to play with all weather upon a tossing and beating sea but not easie to be made plain and handsome for church-Church-work which is Gods building The cure is also the harder for this reason Joh. Fernel de Abditaer caus l. 2. c. 17. because as Physitians observe some medicaments which they call benigna kind and favourable medicaments if they be any way hindred of their end which is to purge they turne to the aliment of that humour which they should cleanse so those kind and gentle remedy's the sweet promises of mercy in the saving blood of Jesus Christ which are the most effectuall to worke upon the hardest and most stubborne sinners yet doe ordinarily lose their effect upon hypocrites