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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
love_n	love_v	neighbour_n	self_n	2,652	5	9.4322	5	false

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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

tells us of an old Comaedian Aug. de Civ Dei l. 6. c. 10. who having no other spectators went usually into the Theatre and acted before the statues of the gods No matter if the people take no notice if we be in Gods eye I had thought to have enlarged these points about the deniall of our selves in our own honour and reputation but that there lately fell into my hands a Treatise usefully and very wholesomely penned by Mr Burroughs of Moses his self-deniall to which I refer my reader and commend the book unto him as being very pertinent to this matter in hand 4. The cure of worldlinesse Mat. 16.24 The most prevailing of all other inordinate affections is that of worldlinesse or worldly-mindednesse Against which that it may not make us warpe to any uneven and crookedcourses we must especially practise self-deniall without which we cannot be disciples after Christ To this end endeavour to dry up or divert the spring of self-love in the corrupter sense and use of it I meane for self-love is a plant which Gods hand hath set in mans nature and grace pulls not up what God planted and nature as a fresh soyle yeildeth We are to love our neighbours as our selves therefore our selves first as the measure of the other But when self-self-love keeps no measure and comes to deserve its name because self only is loved and neither God nor neighbour Rom. 14 7. then 't is turn'd to a weed which must be plucked up for None of us liveth to himself But let us love our selves so that instead of loving we doe not ruine our selves He that thinks his happinesse is layd up in any thing but God that hugs the world as his treasure and will leave his hold to take the world with both hands is in the way to undoe himself and kill himself with plenty like that Roman Lady which was crushed to death with the load of those bracelets which she coveted and were heaped upon her by the souldiers with a cruell liberality Be not taken with the worlds beauty 't is as fading as a womans 1 Cor. 7.30 the fashion of it as the Apostle speaketh passeth away Let it not then ingage you too far Be to the world as worldly men are to heavenly things they heare as if they did not heare they pray as if they did not pray or as thrifty good plodding husbands are in games they play as if they did not play and care not whether they winne or lose because they will never play for much so Vse the world as though ye used it not sorrow as though ye sorrowed not rejoyce as though ye rejoyced not and then the world can never prevaile to engage to the betraying of your consciences and peace St Basil the great had this indifferencie to the world and all worldly comforts His mind it seems was not set upon the world for when Modestus the governour threatned him with confiscation of his estate Alas said he doe you think that can trouble me who have nothing to lose but a threadbare gown and a few books and yet he was a most famous Bishop He cared not for the world and therefore the world could not make him warp For the strengthning of this I will only commend two things and then make an end 1. Get the love of Jesus Christ into your hearts which will be sure to keep possession and to command forth worldly love It will stamp and imprint it self as they say Calais was in Q. Maries heart which she told them that were about her they should find engraven in legible letters if they opened her heart when she was dead They say the word Jesus was found in the heart of St Ignatius Socrat. Soz. Theod. I bid no man believe that but I am sure the love of Jesus wrought strongly upon his heart so that he despised the world both in her allurements and terrors for his sake Sacred Poem p. 105. 'T is a sweet conceit of our Poet whose words I will once more venture to offer unto my reader JESV is in my heart his sacred Name Is deeply carved there but the' other week A great affliction broke the little frame Ev'n all to pieces which I went to seek And first I found the corner where was J After where ES and next where U was graved When I had got these parcels instantly I sate me down to spell them and perceived That to my broken heart he was J EaSe yoU And to my whole is JESV Court all the smiling and flattering contentments the whole world can afford you and see if any thing els can give ease and relief in a broken estate 2. Maintain heavenly hopes to overcome present hopes and pleasures Get ravisht thoughts of the beauty of the new Jerusalem When preferments haply begin to smile upon you and to entice away your integritie consider there are higher preferments a Kingdom prepared from the beginning of the world There are things above worthy of all our pains and of our utmost resistance of the strongest and most winning tentations Mat. 25.34 There is more then within the reach of our eye Alexanders vast mind enquired if there were any more Worlds we are assured there is another This assurance kept Abraham right Heb. 11.10 who looked for a city which hath foundations whose builder and maker is God and the rest of the Patriarks right who died in faith not having received the promises but having seen them afarre off and were perswaded of them and embraced them and confessed that they were strangers and pilgrims on the earth for they that say such things declare plainly that they seek a country and truly if they had been mindfull of that country from whence they came out they might have had opportunity to have returned but now they desire a better country that is 2 Mach. 7.2 9 10 12 14 16 18 19 20 22 27 28. Jos in Orat de Maccab. Chrys To. 1. p. 551. an heavenly In a word This it was that kept the seven brethren right whose glorious martyrdom is recorded in the history of the Maccabe's and by Josephus and is amply commended by St Chrysostom in a peculiar Homily I will not presume to adde any more after I have commended unto men the hopes and expectations of the heavenly inheritance I shall give over the cure as desperate if the thoughts of Heaven worke not I have only to request the serious consideration of these things and that men would for a while compose their thoughts in quiet that the medicaments might more kindly work which is after the counsell of a good Physitian Fern. de Meth. Our l. 3. c. 14. who would have the patient sleep a little after he hath taken a medicine FINIS The Table of Historians and other Authors alledged The first figure sheweth the Book The second the Chapter The third the Section A Jo. Aberneath Phys for soul l. c. §

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

Emperours friendship it was not to be accounted of if it must be bought with impietie The great man being moved began to threaten him with banishment tortures and death Basil answered the earth is the Lords and the fullnesse thereof as for tortures what can they doe upon such a poore thinne body as mine nothing but skinne and bone Another time Eusebius Governour of Pontus being much enraged against this same Basil told him he would teare his very liver out of his bowells Truely said St Basil You shall doe me a very good turne in it to take out my naughty liver which inflames and diseaseth my whole body And this resolvednesse is much fortified by vowes which bind men strongly as we see in the case of the Gibeonites Iosh 9.19 20. and of the Benzamites because vowes or oaths made before God Iud. 21.2 6 7 14 19 20. which may not wilfully be broken without incurring Gods great displeasure and the judgments under which he that sweares layes himself in case he breaks his oath for vowes are deliberate and resolved promises according to the definition of them which we find in the Casuists Fred. Balwin de Cas l. 2. c. 8. Azor. To. 1. Instit l. 11. c. 14. That they are promises made to God out of the judgment of reason and purpose of the will So that these three things are in a vow deliberation purpose and a promise they doe therefore most strongly bind such as enter into them There are some that have doubted whether we may vow at all to God because God loves and requires a free service not necessitated by vows because men unnecessarily by them put themselves into a further snare because we owe all to God without vow But though we owe duty we are many times slow in performance and we may with Jacob quicken our selves by vowes Gen. 28.21 neither doe they hinder us from performing a free service for they are to be made ex proposito voluntatis with our own will neither are we further insnared by them then by the precepts of God when we make them in Gods strength and expectation of his grace to assist and but for a time and in things lawfull and possible unto us We had need to fortifie our selves strongly because of many assaults against our sinceritie to set our foot fast because of the many shuffles the world will put upon us And that we may resolve for God and truth labour with good judgment to see reason to choose that side and then to rest in the choice made Be not alwaies in choosing pitch some where And what is more lovely more worthy of choice then God and his truth Let our desires therefore be towards God and his name and then even dangers themselves will not remove us from him or make us unfaithfull as we heare the Church speaking in the Prophet Isa 26.8 9. Yea in the way of thy judgments have we waited for thee the desire of our soul is to thy name and to the remembrance of thee with my soul have I desired thee in the night yea with my spirit within me will I seek thee early Let our by as be to God The hypocrite when he makes faire towards God runs against by as All outward acts of approaches and addresses to God may be made by hypocrites there is no externall thing but a Painter may draw it and colour it with his pencill But love unfeigned love which will bind stedfastly and make the soul cleave unto the Lord with full purpose is above and beyond the art of painting Cant. 8 7. Many waters cannot quench love neither can the floods drown it If a man would give all the substance of his house for love it would utterly be contemned See God worthy to be preferred and love him truly and that love will keep you true to him so that if the world doe offer her self with her rich dowrie and shew you her beauty and her wealth she shall not be able to entice you from him or winne away your love and your hearts David made this choice Psal 73.28 2 Sam. 6.22 It is good for me to draw neare to God And he kept to this choice though he were scoft at for it If this be vile to serve and honour God who advanced me I will yet said he be more vile then thus He was not he would not be ashamed of his zeale I will only remember the carriage of another Prince to beare him company who ran thorough greater discouragements then flouts that he might hold to his choice I meane John Duke of Saxonie Cyriac. Spangenberg in Chron. Mansfield ad An. 1531. who to use my authours words might have had all that the world could afford if he would not have been a Christian but not respecting many calamities yea the danger of death it self he heroically defended the sincere religion against all the Devils and the Pope in three puhlike Imperiall assemblies And when it was told him he should loose the favour of the Pope and the Emperour and of all the world if he stuck so fast to the Lutheran cause Here are two wayes said he I must serve God or the world and which of these doe ye think is the better And so put them off with this pleasant indignation Neither would he be ashamed to be seen which way he chose to goe for when at the publike assembly of the States of the Empire It was forbidden to have any Lutheran Sermons he presently prepared to be gone and profest boldly He would not stay there where he might not have liberty to serve God He was resolved for God And I brought the example for a probatum est upon this Medicament that resolution will keep us close to God CHAP. XIV The fourth Medicament The thorough feare of God 4. GEt Gods feare planted in your hearts The feare of God vvill cure Hypocrisie 2 Cro. 19.9 There is nothing more effectuall then that for the present cure King Johoshaphat knew that this would preserve his Officers in their uprightnesse and startle them if they were not so Those whom he set for judgment and for controversies he charged them Thus shall ye doe in the feare of the Lord faithfully and with a perfect heart Salomon knowing this the most necessary point of all his Sermons to be remembred delivered it in the end of all because he would have it to dwell in the freshest thoughts of men Eccles 12.13 Psal 112.1 Psal 128.1 Let us heare the conclusion of the whole matter fear God and keep his Commandements They are well joyned together for that blessed man that feareth the Lord will delight greatly in his Commandments and will walke in his wayes it is the beginning of wisedom that wisedom which is in obedience which the Psalmist calls A good wisedom or understanding Psal 111.10 The feare of the Lord is the beginning of wisedom a good understanding have all

bred and brought up to another profession so now many entertain the faith because they are born to it and because it is a profession accompanied with riches and prosperity and countenanced by publike Laws and the favour of Princes and because 't is the fashion and profession of the Country they draw their first breath in Thus many have no more ground for their profession of faith Vide Tho. Campanel Atheism Tryumph ch 1. vide etiam praesat ejus then a Turke hath for his who is bred up in the reverence of Mahomet and is therefore zealous for him The greatest number of men are Papists or Protestants upon these tearmes without tryall or examination of the difference of faiths So that their faith is not choyce but a kind of hap not an acquisition but a kind of inheritance that they enter upon in succession after their fathers And certainly he that is of the faith of Christ for neighbourhood for birth-sake for custom for conformity with others for the priviledg of publike liberty ease enjoyment of places and offices and the like would as easily be of another faith upon the like tearms or forsake this Well ye professe the Christian faith in distinction to Jewes and Turks and the Christian Protestant faith in distinction to Papists and the Christian Protestant holy faith in distinction to Protestants at large But what operation hath it upon you No faith argues one good and sound unlesse the goodnesse of it worke upon the heart and make it sound and good Acts 15.9 For true faith is a worker out of hypocrisie it purifies the heart Now it may be more safe to professe the faith then it was in the primitive times for then persecutions reproaches confiscations imprisonments martyrdoms attended the faith the front of the Battel was against them But yet now 't is as hard to be sincere in the faith as then for if men professe the faith according to Christs rule in opposition to the corrupt customs and practises of evill men he makes himselfe a prey and meets with those dangers that they did of old and hereby it is that many discover the faigning and counterfeiting of faith that they run the same course in their lives with the most evill and profane Again what doe men talke of faith when they are partiall and unsound in obedience for true faith equally respects all the Commandements It is the soul of obedience the reason or internall law of the mind which sets all on worke and presents unto men the whole royalty of the Law James 2.8 it breaks inordinate passions it rebates and turns the violence of contrary inclinations it perswades above all oratory it takes men captives and delivers them into the hand of Christ that they become a ruled people and walke after his Law And these are the men that doe firmely believe Gods mercy in Christ There are many dreamers that have strange phantasies They are sure they shall be saved I once met with a man in such a dreame he was full of assurance I that knew him very well and knew nothing that could make him so confident dealt with him as I saw most convenient for his estate and endeavoured to prick his bladder that he might vent that wind and urged him with that of the Apostle Give all diligence to make your calling and election sure and with that other place Worke out your salvation with seare and trembling He was startled and at length told me I acted the Devills part against him to make him despaire Beloved the deceit is dangerous 'T is not so easie to believe mercy as men dreame Beliefe answers in proportion to fidelity to Gods commandments So much sincere faithfullnesse so much beliefe For faith is an obedientiall affiance an obsequious confidence 2. Neither is the hope that many have or pretend to have Sandy hope of hypocrites any founder then their faith If there were a true hope of the coming of Christ there would be a true preparation to give him meeting a sighing and longing after him even with the very languishing of the heart according to that of Solomon Prov. 13.12 Rom. 8. Hope deferred makes the heart sick a groaning within our selves waiting for the redemption for our bodies But hypocrites think themselves well here and care not for changing there would be a sweet joy in the soule Rom 5.2 a rejoycing under the hope of the glory of God a rejoycing with joy unspeakeable and full of glory but hypocrites rejoyce here and have contentment enough if the world smile upon them There would be an endeavour after holinesse according to that of St John He that hath this hope purifieth himselfe even as God is pure 1 Joh. 3 2. But hypocrites wallow in their impurity and have no regard to be like Christ or fitted for those holy Heavens into which no uncleane thing must enter There would be unweariednesse in labouring and fortitude in suffering for Christ Phil. 3.13 Heb. 11.25 a pressing forward to the things that are before with Paul a choosing to suffer affliction with the people of God with Moses But hypocrites languish in their undertaken wayes and are diven back with the crosse and shame There would be a forgetting the things that are behind and blunting of the edge of sharp affections to the world But hypocrites hunt for the world desire the world with all earnestnesse hug and embrace the world as the Mistresse and Lady of their pleasures There would be a sollicititude to promote all the meanes of attaining this expectation a diligence to remove all that might be impediments But hypocrites hope to come to Heaven and yet set on the journey in the way of life There would be an establishment of the heart in all the fluctuations and changes of this life a bearing up in all the blustring and windie weather of affliction Job 8.11.13.14 but the hypocrites hope is a shaken rush a weake flag his trust is a spiders web his hope shall perish and be cut off 3. Pretended love of hypocrites The hypocrite pretends much love to God and flatters him with his lips but his unfaithfullnesse unto him many wayes appeares Those that keep not promise with God how can they say they love him Jude 16.15 as Delilah to Sampson How canst thou say I love thee when thine heart is not with me Thou hast mocked me these three times Those that cannot endure Christs ministery how can they say they love him They will not be intimate with Christ in his ministery they give his Gospell the faire entertainement of a stranger It may come into the parlour and discourse but it must not step with them into the closet and see and know all as a privado Those that nourish secret dislikes and indignation against Gods people how can they say they love him Can ye love the person and yet not endure to looke upon the picture Those that have a

leering and wanton eye after other suitors whose soules are taken up with base loves who hearken to the musick and songs of Gods corrivals how can they say they love him The chast wife of Tigranes tooke no notice of Cyrus she minded none but her husband But the hypocrite hath a close arbour and a private postern to let in other lovers Those that entertaine Christ but set him not in the highest roome or set others by him or bring into the same place such companions as he loathes or suffer him to be disquieted with the noise and the revellings and loud clamours in the next chamber or enquire not of his servants his ministers what he loves what he likes what will please him c. how can they say they love him I dispatch these things the more briefly because many have written fruitfully and largely of these arguments about the tryall of the sincerity of these graces CHAP. XVIII The sixth Symptome continued under other heads The fourth Fained Humility The fifth Polluted chastity The sixth Holy desires counterfeited The seventh Pretend hatred of vices and errors 4. AMong other graces Fained humility of Hypocrites Mr. George Herberts Poems p. 62. the hypocrite is most solicitous in his Courtship of Humilitie that sweet and lovely that amiable and winning grace that grace that wept upon and wet and spoil'd the Peacocks plume for which the other graces strove That rich grace that takes the lowest roome but advanceth him that hath her above the lofty knowers Lord Brook Nature of Truth c. 9. p. 63. and is the only way to keep the poore creature in a constancie of spirituall health This grace wins so much respect that to win respect even all sorts of hypocrites have laboured to resemble her by studying her posture a demure and lowly gate Isa 58.5 by imitating her looke with dimisse and cast downe eyes and learn as the Prophet speakes to hang down their heads like bull-rushes But all this only thereby to work their ends being content with the Monks of Thebais to lye upon the threshold of the monastery for all that goe in and out to tread upon them and to stoop low that they may through the wicket or little portall of Humilitie enter into the large and high-built Temple of honour or like that Monk in the story who looked downwards towards the earth like a Mortified person but 't was only to find the keyes of the Abbey Many that demeaned themselves humbly in a low and mean estate discover that it was but a studyed carriage by their lofty and supercilious lookes when they attain unto preferment so that one had need write for them Raban de Instit Cleric Herman Contract in Chron. ad an 1011. what Wiligisus Bishop of Mentz wrote in his own dining-roome Wiligise Wiligise quis fueris non obliviscere Oh forget not forget not what you were and from whence you came There are others that fain humilitie in pretending unwillingnesse to accept of preferment that like a coy Virgin they may more earnestly be sollicited 'T is thought that was Cardinal Pooles humour when he was in election to be Pope Those that purchase a Bishoprick yet learn to say No no no at their consecration most unlike in this to Nicholas de Farnham Goodw. Catal. ad an 1239. sometime Bishop of Durham who herein gave a singular proof of his unfaigned humility Being chosen to the See of Lichfield he absolutely refused giving this reason that such a charge was a burden too heavy for him When after this the Covent of Durham elected him he refused that likewise with more earnestnes adding then this other reason That if he should accept it men would say the hypocrite refused a poore Bishoprick under colour of conscience to stay for a better And in this mind he continued till the famous Grofthead of Lincoln reprehended him sharpely for his backwardnesse and in a manner forced him out of conscience to take it And there may be a denying of preferment not out of humilitie but from ends of policie as the Jesuits have a rule in their Order Estate of Engl. Fug not to receive any higher office or dignity wherein as one observeth of all other things they have the greatest policie for otherwise their old politicians should be from them advanced to higher promotions which would be a great diminution to their dignity which as they now order the matter is of such credit that they take the name of Jesuit not to be any whit inferiour to the title of a Bishop There may haply be the same policie in some others who find it more for their profit to be poore Lecturers as they would be thought then fat Parsons The heart is deceitfull above all things But to omit other particulars whatsoever is pretended it appears that there is little humility among men because there is so little peaceablenesse their contentiousnesse singularity of opinion schisme and faction prejudice surmisings censoriousnesse and uncharitablenesse being all of them the fruits of pride whence it is also that there is so little communion in the graces such an envious viewing of the guifts of others And what is it but pride in those envious persons who under a seeming modesty and reservednesse refraine discourse lest their discoveries and notions should be vented and discovered under anothers name and so they lose the glory of their invention Polluted chastity In the third head of Symptoms Symp. 1. 5. Concerning the next grace that I propounded to consider which is Chastity I have none that stand in my eye to point at for hypocrites but the popish Votaries I have spoken somewhat to this point formerly but not fully The Doctrine of forbidding to marry was brought in by hypocrisie 1 Tim 4.1 ● Mr. Meade A. postasie of la times p. 136. Vid. Christ Iustel Cod. Cau. Eccl. Afri Tit. 3.4 38. Bale The lives of our English Votaries Guil. Bailij Catech. Contro l. 1 q. 23. Andr. Rivet Cath. Orthod l. 1. q. 23. Bishop Hall Honour of the Married Clergy Mr Meade observes that the holy Ghost intended in that place of Timothy to decipher unto us the Doctors of Monkery For prohibition of Marriage is an inseperable character of Monasticall profession and is common to all that crew of hypocrites as he calls them whether Solivagan Hermits or Anchorit's which live alone or Caenobites which lived in societie This conceit prevailed betimes in the Church they thought God could not well be served at his Altar by married persons Histories are full of the pure and chast pretenses of those that have been the great patrons of Monkery and the Caelibate of the Clergy but withall they are full of the lewd pranks of those egregious hypocrites Our Chronicles tell us of a Roman Legate that after he had in Synod at London spoken gloriously of chastity was the same night after to his great shame taken in bed with an whore But if