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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

raine and the early d●w though it lie upon the whole face of the earth is soone dryed up So Hypocrites though they runne and in regard of the matter of their worke runne well Gal. 5 7. yet something hinders and drives them backe that they obey not the truth They put their hand to the Plough Luk. 9.62 but grow weary and looke backe whereby they shew they are not fit for the Kingdome of Heaven They goe backe and walke no more with Christ Joh. 6 66. They begin hopefully but looke not to themselves 2. Joh. 9. and so they lose the things which the Ministers have wrought 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or as an other reading ● h●th it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Joh. 2.19 Pietas quae sinem novit non est vera pietas M. Buce● in Lu. 1. and so they loses or which they themselves have gained The savour of their good education is worne out and the labour of the Ministery lost and spent in vaine But by all this it appeares that they are Hypocrites for if they goe from us it is because they were not of us for if they had been of us they would no doubt have continued with us So right is that observation of Bucer That piety which hath an end is no true piety And accordingly it followes in the latter end of that verse of 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 peeces which wash away in time A peece of solid gold though yee wash it a 1000. times it still remaines gold But if it be but guilding though it be faire and double guilt time will discover it D. Preston new Coven p. 224. it will wash Which agrees with the note of a late godly divine of ours That Hypocrisie in any man is commonly discovered before his death CHAP. VII 2. The Symptomes of Hypocrisie fram the end aimed at by them The first of these Symptomes Vain-glory. Affected carriage Affected habit Affected Tone in speech Painted Vertue 1. Vaine-glory a Symptome of Hypocrisie HYpocrites aime not at God or his glory 't is themselves and their owne glory that they intend to advance That that they dod they doe it for the praise of men Christ tels us that they hypocrite dwels at this signe Mat. 6.2 When thou doest thine Almes doe not sound a Trumpet before thee ver 16. as the hypocrites doe that they may have glory of men And againe When yee fast he not at the Hypocrites of a sad countenance of a sowre countenance Ne estote tetrico vultu Beza Vultu● fermentatus Exterminare ●aciem of a leavened countenance for they disfigure their faces that they may appeare unto men to fast They exterminate they deforme their faces they make themselves looke wanne and pale and thinne that by a demure and mortified looke they may be reputed holy and mortified persons As we reade in the Histories of Moscovia of one Daniel Sigism● ad Herlerstein de reb Mosco circa an 1●00 who was Metropolitan of that Country an egregious hypocrite who being a strong and full-bodied man of a red and high colour in his face when he came abroad to preach or otherwise to officiate was wont to make his visage looke pale by holding it over the smoake of brimstone that he might seeme to be a man given to prayer and much fasting And I can fit this Story with what I have heard of another who would sometimes pleasantly tell his very private friends that he could buy commodities the cheaper in the Exchange Affected carriage and habit 〈◊〉 Symptomes of Hypocrisie because of his short haire and very little band The Reader will pardon me that I exemplifie these points with Histories and other instances so frequently when he shall consider that such a Discourse and Treatise as this is most properly made up of observations But to the point in hand for my part I confesse that where grace dwels in the heart she will be Mistresse and will dispose of all things not onely within but without doores too and will have a modest signe a comely plaine front She cannot endure to dwell as it were in an Ale-house with red lattices and garishly painted posts Grace is a commanding thing and will have sober haire and sober garments as if I remember right I have heard it was old Mr Dod who answered a friend that demanded of him why he cried not out against Gaslants that wore long haire that if he could preach Christ into their hearts they would of themselves cut their haire 'T was a grave and right answer becomming so experienced and godly a Divine if it were he or if not I doe him no wrong to fasten it upon him I know Grace is the best law against vanity against flaunting Yet an affected out-side is commonly suspitious I once perswaded a good woman to leave off a singular dresse when I told her we must live like sincere Christians but must goe drest like our neighbours It becomes no man to have a speaking habit it wins nothing to God it exposeth the godly often to derision Weare your band and your hat and any thing else as others doe so they be not exorbitant Yee have enough besides to make yee knowne what ye are namely to let all that converse with you find that yee are holy and just and honest in all dealings Let that speake us rather then our Coats Which brings to my mind a passage in a letter of Directions which I wrote for the use of a friend about twelve yeares since which I will here transcribe My garments I would have fashioned to my behaviour not too youthfull nor affectedly grave Those would not fit a Divine these not a young one Take my minde in one particular it may be I erre in it I love not a speaking garment for they were intended to hide us not to tell what we are Yet I have seene some so habited that every stranger could point at them There goes such an one It would argue me insufficient to use my owne tongue or discretion if I should ●ppoint my Taylor my Sempster or my Barber to be my interpreters Thus I wrote then and doe now perceive J am still of the same mind Truly this is the Pharisees humour right to make broad their Phylacteries Mat. 29.6 and to enlarge the borders of their garments H. Ainsworth Annot. in Exo. 13.9 16. Montac Appar App 7. Sect 29 30 31 Affected To●e of Speech a Symptome of Hypocritie Apper●ad Orig p. 249. Matth. 6.7 And what the deepe fringe was in them the narrow band may be in others But J say let not thy glory be in thy habit And what I say of the habit J may instance in the affected Tone that some use to speake in There may be danger of Hypocrisie in that too Some learned men

his Epistles It displeased me that Carolostadius laboured only in Ceremonies and outward circumstances neglecting in the meane while true Christian doctrine for by his vaine manner of preaching he brought the people to that passe that they thought themselves Christians only if they refused confesion broke down Images c. 4. There is another deceit about this zeale and earnestnesse for opinion when oftentimes the zeale is not so much for the opinion it self as for the reputation of the holder of it Hence it is that there is so much violence saltnesse and censuring a mong people that will like nothing in them that hold not with them in all things Col. 2.18 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as the Apostle speakes of being opinionative would Lord it over other mens faith and would 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 become mederators in other mens tenents being vainely puft up in their fleshly mind or rashly puft up as the Geneva translates it or causelessely puft up as our old English Bible being in love with their own light which they follow and boast of against all There may be much of self mixed in zeale as it seems there was in Josuah Numb 11.28 Luk. 9.14 by Moses mild reproving of his envy toward Eldad and Medad who prophesied in the Campe. And Christ found it out and rebuked it in his own Disciples yee know not said he what spirit ye are of They pretended a tendernesse of the disrespect shewed unto Christ but it seems they were also but too much sensible that they were in his company and shared of the rudenesse of those villagers I will not search too narrowly into it what was the fault that Christ spied in them seeing it is not plainly revealed But in others I can make the observation good by instances that men may seeme zealous for God when it is their own injurie that stirres them When Sr Robert Mortimer an excommunicate person intruded himselfe into a Procession at Canterbury Alan the Prior of Christ-church informed the Arch-Bishop of it once and again but when he saw he cognived at it himself with strong hand cast the excommunicate person out of the Church Who would not take this to be pure zeale after the esteem of those times but peruse the Record and somewhat of self may be discerned in this fact Ms. Lib Eccl. Christi cantuar ad an 1181. Mortimer was excommunicate for withholding a pasture from the Church belonging to Depeham a Manour of theirs So that the being so nearly concerned in his profits we know not what to say of his zeale What shall we say of some that are very loud against corruptions I will deliver my self in reverend Mr Dods words The Brownists are ready to burst their bowells with crying out against all disorders abroad Briefe Tract of zeale p. 88. and yet never reforme their own soules at home And he tells us in the place that I have noted in the Margin of some wofull experiences of such who were zealous till they had what they expected and then grew worldly and sowed up their lipps And in another page p. 100. of many preachers who were zealous while they wanted livings It is not likely that 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 Harborough for faithfull away with your superfluities yeild up your thousands be content with your hundreds He himself would sometimes confesse to his familiar friends that he had been of another strain in his youth Ms. Addit by Sir Io. Harr. in life of Eleaz. and would answer them in the words of 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 speake See Turk Hist p 41. whereas they might more easily admonish in private more seasonably and with better successe There was a Pharisee one Eleasar right of this humour who when Hircanus the Prince and high-Priest a great Patron of that Sect wisht them to deale friendly and freely with him if at any time they saw any thing amisse in him he presently replied with much petulancie R si gne your Priesthood and be content with the Dukedom for your Mother was a bond-woman It was a false and unseasonable slander Ioseph Antiq. l. 13. c. 18. and lost the wished effect for this petulant zeale wrought much mischief to the forward hypocrite and the whole sect of Pharise's Their zeale is also much like this who are earnest in the Pulpit against the sins of the absent who in plain country Congregations cry out against the pride of the times and in the obscure Churches of Country villages inveigh against the misgovernments and errors of the State 'T is fit that these things be spoken against when a people are to be undeceived but it must be in the Kings Court especially in the Kings Chappell but if Amaziah the Court Chaplain Amos 7.12 13. make the Chappell a Sanctuary as the Hebrew also signifies and suffer not plain-dealing truth-telling Amos to preach there yet why should he send him to flee into other places and preach there In other places a Prophet may mourne for and lament the fins of the Magistrate unto God but it would be no true born zeale to fill the people with his declamations unlesse as I said it be needfull to undeceive the people There are yet others that are zealous and cry out against the faults of strangers enemies or men of another opinion but cannot or will not see and find the same defects in their friends or men of their own party Theod. Hist l. 2. c 24. They preferre their own Sect though unworthy and advance them to places Thus Leontius Bishop of Antioch of the Aetian Sect but a notable dissembler of the Orthodox faith was discovered by his slighting of the sound and his frequent curtesies towards the Arrians yea he conferred orders upon one Stephen and Placitus men that way addicted though they were known otherwise to be of dissolute lives Much after the same manner Eudoxius of Constantinople who was of the same graine shewed his spirit he was of by his cold and slow proceeding in censures against such as were Heterodox and convented before him for the same cause as appeared in the case of Eunomius who was accused by the Citizens of Cyzicum Lib. 2. c. 29. as it is related in Theodorets Ecclesiasticall History There are some that doe condemn those of haeresie that have the least jarre with them in opinion though concerning matters of greater difficultie then consequence and if any there be that joyn not with them in their vociferations they censure him presently to be backward in Religion and to comply with the adversary thus as he that observes the due time in singing shall be censured to be immusicall and the

have company they are better pleased but if not yet they will goe alone rather then goe wrong But the most follow the multitude Hier. Ep ad Iulian Animalia gloriae popularis aurae vilia mancipia 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 judgment against them One of them said One is to me instead of the people and the people to me are but as one man Another when his friend asked him why he used so much exactnesse in composing a discourse that would come into few hands A few said he will serve one will be enough no matter if there be none that see it Another to his friend Senec. Ep. 7. I write not this for many but for thee we are a great audience to one another Seneca that recounts these would be now adayes esteemed a strange kind of man who in another Epistle writes thus to his friend Epist 32. Thou enquirest what it is that pleases me most of those things which I heare concerning thee It is this that men doe not talk of thee at all and that when I ask after thee most men know not what thou dost Our times are of another temper men would faine be the Town-talke and doe somewhat that may be carried down into the Country every where by the runningpost 3. Hypocrites Ambitious Another corrupt affection to which while men are indulgent they lose their integrity is ambition Where that boyles in a mans heart it will make him any thing for his ends Opta● Milev adv Par●● l. 2. ver● fin Optatus layes it to the charge of the Donatists as rigid as they were that they were ambitious and gaped after preferments Jacob will put on his elder brothers clothes to get the blessing This is right Macciavellisme as they call it They say one of his principles was That the appearance of virtue is only to be sought because the use of it is a trouble but the credit of it an helpe Cardinall Granvell assured the Prince of Parma in his letters that N. Prince of N. Fam Strada de Bel. Belg l. 2. Dec 1. was much addicted to the reading of that Authour If he were so and suckt such principles as these from him he could not be sound in religion Asterius the Sophister was perfect in them Athanas Orat. 2. contra Arrian he pretended himself a Christian but in the tenth and last persecution he sacrificed to the Idols to save his skin when peace was restored he againe became a Christian but still minded his game to rise and therefore after Constantines death Niceph. Hist l. 8. c. ●3 he upholds the Arrians side in hope by their means to get some rich Bishoprick He would be any thing for a fat preferment 1 Cor. 13.7 Ambition is the ape of charity and beareth all things it can stoope and drudge and comply to rise Petrus Blesensis Petr. Bles Ep. 4. an Arch-Deacon that was sometime Chancellour of Canterbury but being a Court-chaplain had occasion there to attend and observe writes to his friend the miseries of expectants and the base and sordid way 's taken for preferment right hypocrites ready to act any part yea the part of slaves that they may come to rule Vt dominetu● alijs prius servit curvatur obsequio ut ●●nore donetur Within a few yeares after the Church enjoyed peace and wealth there were so many allurements to religion that no marvaile if many unsound men joynd themselves to that profession especially to get the favour of Princes and the dignity of an Episcopall-chaire for indeed they soon turn'd it from a burthen into a dignity and coveted Lordly titles Even in Tertullians time Bishops gate the title of Chiefe Priests Tert l. de Bapt. Optat. adv Par. l 1. Cod. Can Afric Can. 39. in Optatus Princes of Priests So that the Councells of Africk were forced to decree against them But no Canons or Coercive Laws were ever able to restraine the violence and rage of this humour It hath taught men to abuse religion it selfe and the pretenses of tendernesse Hubert Walter Archbishop of Canterbury Goodw Catal. of Bishops in Hubert An. 1133. and at the same time Lord Chancellour and Lord chiefe Justice places very inconsistent and improper to be joyn'd together in one man pretended a wearinesse under that double burden and that the charge of his Church was sufficient but it was saith mine authour because he thought the King could not want him and would entreat him to hold those Offices still A man can hardly be sincere that hath aspiring thoughts 'T is the contented man that probably is most incorrupt Bolton Qu●tuor Noviss p. 165. Such an one as Justice Nicols was whom K. James would usually call The Judge that would give no money The man of high thoughts will give money and conscience too rather then loose the place Some that have no money to give buy preferment with zealous preaching loud invectives against the sinnes of the times pretended sufferings for conscience Jerard Ruff a Sorbonist was so hot in the Pulpit that the Papists pul'd him out of it But it appeared he had an eye to his advantage out of it By this suffering he wrought himself deeper into the liking of the house of Navarre He saw a better dore open then to languish away in the Sorborn Colledg and goes over to Calvins side but when he had got an Abbey and afterwards a Bishoprick he had what he gaped for and then grew remisse in his former course Beza in vita Calv. as Beza notes and forsook the part of the Queen of Navarre his old Lady and Mistresse he had then gotten belike a better Master 4. Love of riches a cause of Hypocrisie Mar. 10.17 c. I have but one instance more and that is that the corrupt affection of a worldly mind or the love of riches is in many the cause of hypocrisie There is one that we reade of that was very forward to come to Christ and to enquire after Heaven He came running and kneeling to Christ asked him Master what shall I doe that I may inherit eternall life But for all this forwardnesse and this questioning he was no fit man to make a Disciple of for he had a worldly mind he was all for what he could get how to inherit but would not part with what he had One thing is lacking goe sell that thou hast and give to the poore But he would not heare of such a religion A religion that a man may gaine by shall have many followers But talke of parting with and he is gone He went away sorrowfull for he had great possessions Rich Christ many are willing to follow and him it is that the Popish Monks serve whatsoever pretense they make of a vow of poverty This the Monks saw in one another though