macerate and afflict their bodies with scourgings and other cruelties that they exercise upon themselves Alas there may be much severity and yet no mortification Divers of the Pharisees proud and hypocriticall men though they were Vid. Mont. Appaâ— vâ—â— s 17. wore thornes in the hemme of their garments to pricke and draw blood of their bare heeles as they walked to remember them of the Law which yet in their hearts they regarded not But in the Church of Rome setting aside some frantickly superstitious persons for the most part they practise but a mock-pennance Nic. Caus Holy Court To. 3. max 9. and even in their very scourgings are neate and curious so that a French Jesuite of great note tels us That some had their very Haire-cloathes and Disciplines made of silver rather to see the bright lustre of it then to feele the smart And I have read of some Popish Ladies as costly about their whips as their fannes the handles of their scourges or disciplines being enchased with gold and set with pearle CHAP. XX. The sixth Symptome continued The tenth head The Deceits of Zeale 10. The deceits of zeale I Have reserved to the last place the consideration of counterfeit zeale because I have here many men to deale with and many cases The most beautifull have most suitors Zeale is a flourishing grace of a fresh and lively complexion the pure and cleare flame of that fire which is kindled by the spirit Many therfore pretend to this and would be counted and would be called zealous ones especially when zeale in Religion is growne into credit again when it comes to be the fashion that most men weare when it is for a mans reputation to be a forward Professour as now God be thanked it is For fashions they have their vicissitudes their ebbs and their returnes againe Old fashions laid a side come sometimes in request again as this that we are now speaking of About an 100 yeares agoe the profession of Religion according to Gods pure word was in such request that it was a fashion and they exprest it in the fashion of their cloaths the Princes and Noble-men and Gentle-men in some parts of Germany caused these five Letters V. D. M. I. Ae. the first letters of these words Joh. Wolf lect memor To. 2. ad An. 1549. VERBUM DOMINI MANET IN AETERNUM The Word of the Lord endureth for ever to be wrought or imbroydered or set in plate upon their Cloakes or upon the sleeves of their Garments to shew to all the world that forsaking Popish and humane Traditions they were Professours of the pure word of God 2 Kin. 10.16 It is growne to that passe now men say Come and see my zeale for the Lord But here 's the danger when the waters are out the streame carries all with it Hypocrites will swimme downe the strong tide And as then many that wore those letters upon their Coats did not receive the power of the Word into their hearts so all that now vote for Religion are not religious but as empty Carts run apace much faster then the laden ones and keepe a great ratling upon the stones so doe these counterfeits make the greatest clamour for that which in truth their hearts least care for To descend unto particulars 1. Some have a pretended false complying zeale They are zealous in what they know will be well liked They prevent Reformation by authority where they know Authority will approve the fact So some have taken down Crucifixes removed Altars and the like not it may be out of a spirit of any great dislike but to manifest their forwardnesse in that which they know or probably gather to be in designe and project Whereas right and genuine zeale contends with difficulties and though it dare doe nothing in opposition to Authority Rom. 13.1 to which it knowes the Scripture hath subjected every soule yet it will doe that which is a necessary duty MS Addit to Goodw. Catal by Sir Io. Harr. in Grindals life though it meet with frownes Of which true Zeale Arch-bishop Grindall gave an evident testimony who when an Italian Physitian bearing himselfe upon the countenance of a great Lord at Court though he had a wife living married another Gentle-woman he would not winke at so publick a scandall but convented and proceeded against him by Ecclesiasticall censures for then it was not made felony as it hath since beene by King James This great Lord presently writes to the Arch-bishop to stay the proceedings to tolerate to dispence or to mitigate the censure When he could not prevaile Queene Elizabeth was procured to write in the Doctors behalfe but the Bishop not only persisted like St John Baptist in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawfull to have her to wife but also in reverent manner required of the Queene an account of her faith in that she would write in a matter expressely against the word of God Here was zeale encountring with danger for maintainance of truth He was hereupon commanded to keep his house and lay under disgrace through the power of a malevolent party till his death 2. Again Many are zealous in the Religion maintained whereas if the streame should turne and runne the other way God knows how they would keepe their breath against tide T' is no tryall of a mans sincerity to cry out against Papists An. Sax Mon. Preface Sect. 3. when a Parliament is vigilant and severe in setting Lawes on foot against them I shall ever honour the memory of that learned Gentleman one of our best Saxon Antiquaries Mr Lisle who publishing some Saxon Monuments against Popery some yeares since when t' was thought by many that the face of things look'd towards Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Theodor Hist l. 2. c. 29. Non nisi in volucris obtectam proferebat mentem suam Noster Christophersonus vertit suam ex occulto promit impietatem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel ut Christophers Scalig. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel ut Christophers emendat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sozom bist l. 2. c. 28. Hist eccles cent 16. l. 3. c. 28. professed that he did the rather then shew his zeale of the truth and make knowne to the world what profession he was of partly because the Papists hoped and looked for a day and partly because he saw so many so covert and bearing themselves so warily as if they would be still ready for a change For this is indeed the right guise of hypocrites in uncertain times to walk without discovering themselves how they encline and to deliver themselves in generall and ambiguous termes which may admit a faire sence either way to serve their turnes accordingly as things may fall out which was the Councell which Eudoxius Bishop of Constantinople a notable hypocrite a close heretick gave to Eunonius another Bishop of the same stampe That he would hide his opinion and not
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
who was vexed at the Baptists freedome and tooke occasion to make him pay his head for the liberty of his tongue Mat. 14.5 He seem'd unwilling to give sentence but by no means must he breake so religious a thing as his Oath 2. Ambition hath been as witty as revenge Religion a cover to ambition to make Religion a step to mount by Absolom thought his father David kept the seate too long he had a great mind to be grasping the Scepter he makes himselfe strong by many popular insinuations and now there wants nothing but some fine contrivance of removall from Court that he might at distance be better lookt upon as a fit head for the people made ready to his hand to joyn unto He knows not how to make his actions looke better then with the face of devotion He had made a Vow unto the Lord while he was a banished man in Syria 2 Sam. 15.8 to serve the Lord in Hebron This best fitts his turne and he desires his fathers leave to goe thither to performe it But t' was it seems a vow to get the Crown and to serve his own high ends Absolom had a younger brother that copied out right after him Adonijah I meane who aspiring to the government used much policie all along He took the advantage of Davids indulgence towards him and of his old age He blazed his Title to the Crown procured a guard of estate made a popular shew of himselfe being a comely man of person Joyned himself in faction with Joab and Abiathar both of them potent men in their severall ways and both discontent entertained the Nobles with feasting drew into his party some principall Court-officers procured Jonathan a Court-favourite to be his Intelligencer And among the rest Religion is also woven in He hath a Vow too as well as Absolom to draw together his confederates and a publike Sacrificing at the well Rogel 1 King 1 9. Vid. P. Mart. in loc Cardinall Peter Caraffa afterterwards Pope by the Name of Paul the fourth is one of the most notable and pertinent examples that this latter age hath afforded of this kind of Hypocrisie Rodolp Hospin de Monach-Ordo sodalitatis Divini Amoris There was a religious Order sprung up that cal'd themselves The Divine fellowâ—ip or The fellowship of Divine love to them Caraffa joyns himself and that so strictly that he not only refused the Bishoprick of Brundusium which the Emperour Charles the fift offered to him but of his own accord resigned the Bishoprick of Theatine which he had under Pope Julius the second This fact of his carrying so much shew of self-deniall and mortification took so much with the Order that they changed their Name and cal'd themselves Theatines from him And who would not have counted him a miracle of holinesse But the world afterward took notice that he contemned lesser preferments to procure greater for he that refused Bishopricks yet gladly accepted a Cardinalship at the first offer from Pope Paul the third so that his Title which was taken before for the gracing of an Order was used afterward ordinarily for the denomination of an hypocrite This path of Hypocrisie hath been so much trod and beaten by Clergy-men that wise men who discerned it long since gave notice of it in a fable of a Monk who being a poore fishermans son still spread a Net over his Table as a remembrance of his meane originall till having by those shews Mr. H. Masen of Hearing and doing chap. 2. p. 27 c. till having by those shews of humility reached the highest preferments he lay'd away the Net because then the fish was caught Which the reader shall find well morallized and gravely applied by a late Divine But because as that author notes it will please men the better because the Tale is framed of a Clergy-man I will fit it with two other examples of men of another profession The one of the Prince of Eggenburg a potent man in the Court of the Emperour Ferdinand the second Stat. Cur. Ferd. 11. chap. 9. and who it seems could make Religion advance his potencie for he put it to no other use in the opinion of the Relator who calls him A Bigot in Religion dissembling and one that knew how to satisfie the Emperour in all things The other of a Prince whom for the honour of his worth I will forbeare to name who if an History written by a Jesuite may be credited Famian Strada de Bello Belg. 7 Dec. 1. lib. 2. which for my part I professe I scarcely credit was of no Religion but that which would advance his ends and though he wrote an Apologie for the Calvinists yet the Historian endeavours to make it good by a Letter under his own hand to the Duke of Alencon the King of France his brother that he professed with the Calvinists only to curry favour with them and because he needed their help To conclude what else shall we call that pretense of some that they desire preferment only that they may be more inabled to doe more good then plain hypocrisie for he that doth not much good to the extent of his power in the estate wherein he is for the present though meane doth but pretend he would be better if he were preferred to an higher condition CHAP. IX The second Symptome from the end of Hypocrisie farther inlarged Two other Instances Religion put on for Sedition And for Covetousnesse 3. SEdition also sometimes weares the liverie of Religion Religion a cover for Sedition Num. 16.1 See Num. 3.28 30. when it is ashamed of its own name Korah the Levite being well conceited of himself it seems and as Solomon Jarchi observes being offended at the preferment of Elizaphan the son of Vzziel of a younger family then his own Numb 16.10 and affecting the Priesthood thought fittest to make some commotion for the accomplishment of it and to fish in a troubled water This being his Designe he easily drew others into his party namely Dathan Abiram and On the sons of Reuben they being his neighbours for the Reubenites camped next to the Kohathites on the fouthside of the Tabernacle and having much like Interests Numb â— 10 See M. Mores Map of Cana. being willing to recover by any means the dignity which their grand-father Reuben the first-borne of Jacob had lost and which was held from them by the Tribe of Judah This was the double plot and the true ground of the sedition But all this while as if they holy men as they were had had no other ambition but Spirituall and to be neare God pretend an holy dislike of a proud tyranny in Moses and Aaron as if they were only holy Yee take too much upon yee say they Seeing all the Congregation are holy every one of them and the Lord is among them They might be sure this Pretext would take when they made themselves Tribunes of the people and
Champions for their spirituall liberties that every body might be a Priest and offer Sacrifice This humour is commonly predominant in the vulgar people It appeared in Germany in the Sedition of the Anabaptists every one would be a Preacher and claime priviledge of Christian liberty as they pretended It is a notable Story which I am led unto Ioh. Sleiden Comment ad An. 1525. In the yeare 1525. the Country-people of Suevia and other parts about the Danube covenanted together by an Oath and raised a terrible Sedition pretending the maintenance of the Gospell and the publick liberty The Magistrates promised to satisfie them fairely but they would not be quieted They sent abroad their demands 1. That they might have the choice of their Ministers 2. That they might be exempt from paying tyth's 3. That they might be no longer counted Servants being redeemed by the blood of Christ. 4. That all Fish-pooles Woods and Commons might be at their liberty 5. That they might be exempt from Tributes and Mortuaries or Herriots Before the publishing of these Demands Luther had wrote a book to perswade people to obedience and after these came abroad he writes another in answer to them for they had appealed to him as if he had patronized their doings He shews they abused the Name of God because they pretended in their sedition the promoting of the sincere Doctrine of the Gospell and of righteousnesse and equitie whereas in truth they tooke a course to deprive Magistrates of that authority which God had put into their hands And in many other words he deales friendly yet faithfully and roundly with them And in another writing adviseth to put them to the sword Gabr. Prdtreolus Elench Haeret l. 10. c. 15. p. 288. and cut them off as wild beasts Which I the rather note because the Papists fasten this very crime of sedition upon him to which we see how great an enemy he was 'T is very observable Jude v. 8. that the Apostle St Jude puts this among the characters of hypocriticall seducers Those filthy dreamers that defile the flesh That they despise dominions and speake evill of dignities if the place be to be understood of Magistrates Adam Sasbout in loc Philip. Parcus in loc which I find some to make doubt of But the younger Pareus takes it in the sense in which I have alledged it and applies it against the Gnosticks and Basilidians of old the Anabaptists and Libertines of late Yea those roguish and vagrant disciples of John Batemburg who were not ashamed publikely to avow sedition if we may believe Lindan Lindan Dubitant 2 Dialog de Patemburgicis a man whom we have reason enough to suspect in his reports because of his grosse partiality towards the See of Rome were yet zealous against Romish superstitions To whom we may adde Hacket and his Complices in our own story so seditious and yet withall so shamefully hypocriticall that I know no man that hath endeavoured to excuse them The fuller Answer Script and Reason The Lord of Hosts by Mc. Burroughs Let no Malignant or ill affected reader wrong my meaning here as if I would in the least measure reflect upon the present warre and the pretenses of it the necessity and justifiablenesse whereof I am fully satisfied in and so I think may the world be by the Books that are abroad 4. But above all we have most to say in the discovery of hypocrites who serve their Covetousnesse by Religion When Ahab is sick for the vineyard of Naboth and Jezabel will needs have it to make him well a holy fast must be proclaimed a religious Scrutenie and a zealous tendernesse of Gods dishonour to bring the businesse about 'T is a known story Judas was a covetous wretch but one would think he were an holy man an enemy to vaine expenses a great friend to the poore brim-full of charity When the humble sinner bestowed her costly sweet ointment where she thought it was most worthily spent Religion a cover for covetousnesse upon the feet of Christ Judas cryes out Why is this wast It had been better given to the poore Good words but we know the mistery He would have been Almoner Joh. 12.5 6. He was a Thieft the text tells us and bare the bagge and cared not for the poore Act. 19 24 25 26 27. Act. 8.18 Demetrius the Silver-smith is become religiously zealous for Diana but t' was indeed the decay of his Trade that pinch't him Simon Magus was so desirous of the gift of the holy Ghost and of the power of giving it by the imposition of hands that rather then misse he would give money for it but it was because he meant to make money of it againe and so would lay out his money in a good way of trading And how came Foelix so devout Act. 24.26 that he sent so oft for his prisoner and heard him so oft It was his money rather then his Doctrine that he gaped after and he would rather have seen a fee then heard the other point Foelix then was an hypocriticall hearer and are there no examples to be found of hypocriticall preachers too who love to labour where they may be sure to eate Hos 10.11 Mich. 3.11 like Ephraim who loved to treade out the Corn Yes They were such of whom the Prophet speakes The Priests teach for hire and the Prophets divine for money yet will they leane upon the Lord and say Is not the Lord among us Luk. 20.47 And such of whom our Saviour speakes Beware of the Scribes which desire to walke in long robes which devoure widows houses and for a shew make long prayers Christ doth not condemne Macrologie or long prayers which I also note as a caution by the way against profane spirited men who are ready to catch at the shado'ws of advantage which such like places seem to give them and turn the sharpedge of such Texts against all such who having their hearts full of matter and their spirits inflamed doe continue long in prayer But he discovers the abuse of it among the Scribes who either by this means did insinuate themselves into rich widdowes as most faithfull and religious over seers of their estates to whom they might safely commit themselves and their estates that so they might gain a convenient opportunity to beguile them or under pretense of long prayers expounding the word instructing of them and the like staid with them fed upon them St. Chrysost in los. and eate them up which is St Chrysostoms observation A practise like unto this a late godly and reverend Divine of ours discovered in some Antinomian Ministers about London and therefore warneth the reader in these words 1. Dr. Taylor The rule of the Law Preface to Read Looke carefully to your pretious soul's 2. Looke well to your estates and outward meanes lest these Impostors make a prey and advantage on you as they have
shew it to such as would accuse him from his words but waite a time Which counsell he observed and thence forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He expressed his impiety darkely and in the Clouds with ambages and perplexed phrases so some render the Text in Theodoret. This very cunning had before their time been practised by Arrius of whom when the Emperour Constantine required the confession of his faith he was able to lap it up handsomely he dissembled his impious opinions and cited Scriptures cunningly after the manner of the devill I know not whether I should credit Lucas Osiander a zealous Luther an Divine indeed but one as I observe in all his writings of an implacable hatred against all that follow Calvins doctrine who leaves a suspition of such like jugling in reverend Beza and Farell He saith that they being sent by the French Churches to obtaine an Intercession from the Protestant Princes in the behalfe of many poore prisoners persecuted for Religion in France came to Wormes and there gave in writing unto Melancthon Brentius and other Divines who were met there for a publick conference with the Papists a confession of their Faith in which among other things they confessed That the very substance of Christs flesh is exhibited in the holy Supper and that they dissented not about the thing it selfe but only concerning the manner of his presence and in generall so exprest themselves that their Confession seemed rather to be Lutheran then Calvinisticall Osiander saith hee saw and read the very Originall Writing signed with Beza's and Farels own hands Clam apud se in scrinâ—o pectoris sui duas voces per â—idem spiritualiter retinuisse And moreover that when the Tigurine Divines reproved them for it they both answered That it was needfull to use some good deceit to helpe their brethren and that in that Confession of theirs they did reserve secretly in their own breasts these two words by faith and spiritually Truly if this relation be all current there was aliquid humani there was some halting and unsoundnesse in this point and businesse in those good men 3. Others there are that have a zeale in some things but in others they are cold carelesse and remisse Now as wee know that the sweat of the whole body is a signe of health but the sweat of some one part onely shewes a distemper Jo. Fernel de sebribus l. 4 c. 19. And therefore physitians doe reckon such a sweat to be Symptomaticall Such is the zeale of many who are sharpe sighted in corruptions Ecclesiasticall but winke at Errours politicall and having nothing to say against the rapines and oppressions of their Patrons that are zealous against Popery but have no further care of Religion which that reverend and worthy man Mr Calvin observed in Geneva Beza in vita Calvini for when he lay sicke and all the Ministers came together upon the 28th of April to visit him he gave them a farewell Exhortation among other things that he spake to them he told them that when he came first to Geneva to preach he found things much out of order as if Christianity were nothing else but the plucking downe of Images Such a Religion just as was among some with us here in England in good King Edward the 6th dayes and perhaps in some in these dayes of ours They were such who in the ancient Church brought a blemish upon Religion Apostasie of last times p. 148. and provoked Eunapius a Pagan Writer to blaspheme as I receive the testimony from Mr Mead for I have not seen the booke it selfe He speaking of some Monkes in Aegypt calls them Men indeed for shape but living like swine who yet took it for a piece of Religion to despise the Temple of Scrapis for then saith he whosoever wore a black-coate and would demeane himselfe absurdly in publick got a tyranicall authority to such an opinion of vertue had that sort of men attained What I say of the demolishing of Images I may apply to the earnestnesse of some in some points of controversie Some gallants of dissolute and debauched behaviour and sometimes Ministers of scandalous life and obnoxious will declaime earnestly against some errors of opinion And me-thinks 't is a pretty reason that one gives of this Jufrif faâ—th Sect. 1. c. 15. p. 283. That such men are afraid to looke upon themselves without a foyle and seeing they can hardly find others of life and conversation much fouler they propose unto themselves these opinions to declaime against as a salve unto their sore consciences and that they may be able to say as the Pharisee Lord we thank thee that we are not as other men not as these mishapen hereticks Thus it may be possible they may rayle against others faults with much earnestnesse to hide their own like the Host in Guzman I have observed this experiment among others in one man especially a man of a private condition who set himselfe eagerly against his Minister for one passage delivered which he conceived to tend to Arminianisme to the wonder indeed of all Life of Guzman p. 50. Acts 18.17 that knew him to be a Gallio that cares for none of these things a man mindlesse of Religion and otherwise vitious This made Abraham Bucholzer a great Divine in Germany Melch Adam Vit. Theol. p. 558. to decline all Theologicall conflicts because he saw many controversies stir'd up in the Church of Christ by those who were not warmed with the least sparkle of Gods love as is noted by the writer of his life I know we cannot too much too earnestly contend for truth for saving truth's but yet we may overstrive for truths lesse necessary Briefe Tract of zâ—ale p. 89. as Mr Dod observed that many are hot about matters of ceremonie but altogether cold in matters of substance 'T is the great commendation of Andrew Knophius that he preacht at Riga the Doctrine of Christ painfully and faithfully but he had a turbulent Colleague one Sylvester Tegetmeir D Clytrae Saxo i. e l. 10. who went furiously to worke to cast Statues out of the Churches and remove Tombe-stones and Monuments wherein Luther writes gravely to that City That Christian piety consists in true faith in sincere love to our neighbours c. and not only in the abolishing of humane and external rites which may be tolerated without impietie and scandall Melc Adam in vita Luth. p. 123. And Luther alwayes shewed this temper being offended with the busie humour of Carolostadius and his doings at Wittenburg for when he return'd after his retirement and saw what worke he had made there in his absence he took occasion in his Sermons every day to shew what he liked and what he disallowed in those alterations that were made and blames them for many things Luth. Tom. 2. Epist not that they had done wickedly but not in order and as himself writes in one of
observe them only while the others doe enter and devoure the flocke It may be possible to raise the cry against one Heresie that another may have opportunity to enter to sent out and hunt away superstition that while men are busie against that which is odious irreligion and profanenesse may have opportunity to get ground So cunning Souldiers are the Devill and his agents to make a false Alarme at the gate where they meane not to enter that the other may be left naked How fitly doth this agree with that which St Peter speakes There shall be false teachers among you 2 Pet. 2.1 who privily shall bring in damnable heresies And when they are got in what harme what mischiefe will they worke how will their very breath infect we reade of a Wolfe taken in a snare which when a man went about to kill with an hunting speare the Wolfe breathed in his face Joh. Alsted Theol. Natur. par 2. c. 28. p. 527. and poysoned him so that he presently began to swell and was hardly preserved alive What is this but the contagion which the soule of the hearer receives by the doctrin the breath of the seducers mouth Yea their word will eat as doth a canker 2 Tim. 2.17 They will eat out the very heart of Religion and spread from one to another so that an whole Church may be infected and poysoned by the opinions of one hypocrite among them and as he saith Vsque malum latè solet immedicabile cancer Serpere illaesas vitiatis addere partes Cypr. Ser. de lapsiâ— Hence St Cyprian alluding to this Text compares heresie unto the pestilence and poyson and both he and Gregory Nazïanzen Naz. Orat. de fide Naz. Orat. de pace Niceph. Hist l. 8 c. 18. Niceph l 7 c. 9. Livi. Hist Rom. l. 10. Decad. 4. Plat l. 7. de legibus as it is here to a Canker Nazianzen also cals the bookes of Hereticks the egges of Aspes Therefore the Nicaene Councell decreed the books of Arrius to be burnt as of old the books of Severus the Hereticke were forbidden to be read under a great penalty Wherein they went no farther then the wisdome of the very Heathen led them the way and was thought worthy to be a law by Plato The mischiefe that may be wrought in the Church by one Hypocrite may sufficiently appeare by one instance out of the Ecclesiasticall history Sozom. l. 3. c. 1. Socrat. l. 2. c. 2. Constantia the widow of Licinius sister to the Emperour Constantine the great entertained in her house a certaine Presbyter who professed the Orthodox Religion for feare of Constantine but was in secret an Arrian Eusebius of Nicomedia and other Bishops of the Arrian Sect made use of this man to promote their cause by his slie dissimulation At length Constantia dying when on her death bed her brother the Emperour came to visit her she obtained of him to entertaine that Presbyter into his Court. He soone grew into great credit and favour with Constantine so that when he dyed he entrusted him with his last-will whereby he had an opportunity to make himselfe gracious with Constantius the Emperours sonne and successour and was not slow to improve the authority he had with him He first corrupts one Eusebius an Eunuch the new Emperours chiefe Chambelaine and by his meanes other Courtiers and then the Empresse and at length the Emperour himselfe and by degrees brought him to be a Defender of Arrianisme and a great persecuter of the truth which his father had professed and which himselfe had been brought up in Euseb de vita Const l. 4. c. 54. Nay it seemes by the Panegyrist who wrought Constantines life that he also though he fell not from the truth yet received some blot a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his old age being too much wrought upon by some lewd Knaves b 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Historian cals them who counterfelted Religion who perswaded him that the controversie with Arrius was but a strife of words and might be reconciled and admitted without disturbance of the Churches peace by which subtilty they brought him too much to connive at the growing faction which then had some footing in his Court. It may be proved also out of Story that even the Apostasie of the whole visible Church came in by the management of those who either professed or doted upon monasticall hypocrisie See Apostasie of last times part 2. p. 112 114. Pag. 116 117 120 122 146 c. Vid Dan. Cha. Panstrat T. 3 l. 16. c. 7. They were hypocrites fainers and lyars that obtruded upon the Church those practises which the Apostle mentioneth 1 Tim. 4.1 2. as Mr Meade englisheth the Originall with the best congruity of construction Some shall revolt from the faith attending to erronious spirits and doctrines of Daemons through the hypocrisie of lyars forbidding to marry and commanding to abstaine from meates Mr Meade will satisfie the Reader concerning the hypocrisie of lyars 1. In lying wonders lyes of miracles their forgery illusion mis-application 2. Lying Legends fabulous legends of Saints and Martyrs 3. Their belying of the Ancients counterfeiting writings under their names by all which meanes the Church came to be abused and much corrupted CHAP. III. Other Prognosticks of Hypocrisie The fift Hypocrites loose their comfort The sixth Hypocrites loose their courage 5. HYpocrisie is a prognostick of the losse of comfort Hypocrites loose coâ—fort Job 8.13 14. Iob 20.5 The hypocrites hope shall perish his hope shall be cut off his trust shall be a Spiders webbe Yea the tryumphing of the wicked is short and the joy of the hypocrite but for a moment There can be no feast within Gislebert in vita S. Bernh when a man is conscious to himselfe of dallying with God Integrity is that which furnisheth out the sweet banquet and heavenly repast of joy In a great festivall when the expectation was not lesse then the concourse both very great St Bernard having preached an eloquent Sermon as that heavenly tongue was able to speake beyond expectation while the people admire and applaud the Abbot walks sadly with a mind not ordinarily dejected The next day he preaches a lively Sermon of profitable truth plaine and without ornament His good Auditors went away contented but curious ones found not what to applaud but he walkes chearfully with a mind more then ordinarily pleasant The people wonder that he should be sad when applauded and when not merry but he returned this answer to some of his friends Heri Bernardum hodiè Jesum Christum Yesterday I preached Bernard but to day Jesus Christ He shall have most comfort that preaches Christ and so shall he that lives to Christ when a Wolsie Acts and Mon. in life Wols whose conscience tels him he served the King his Master better then God and more faithfully shall languish away in discontent Tom. 1. ep Luth. As
receiving no encouragement he went backe and reconciled himself to the Romish Church but yet after this stept over to our side but then presently falling foule upon Farel Calvin and Viret and nibling at their doctrine a Synod held at Berne condemned him as a slanderer Hereupon he betakes himselfe into the parts of Brabant where he fell to open rayling against the Protestants Upon which service he went to Rome in hope of a fat morsell as the reward of his barking and snarling but there he was received with scorne and contempt and being opprest with extreame poverty and the loathsome French disease with much adoe obtain'd roome to die miserably in an Hospitall Thus we have before our eyes a wretched spectacle of a man neglected both of God and man received of no side because not constant to himselfe They say Roses grow the sweeter when they are planted by Garlicke let the odiousnesse of hypocrisie make us more sensible of the excellency of sinceritie Dan. 1.4 The sincere ones are those men without blemish that are fit to stand before the King of Heaven when those others hee will not endure in his sight The world takes notice that the upright are Gods favourites Luther was knowne to pray oft with intention of mind and zealous fervency that so long as he lived Germanie might be quiet and had often profest that he firmly believed it would be so that Gods word might have a little space and freedom to spread it self wherupon one Nicolas Mark a godly Citizen of Frankfort was wont as often as he heard any rumours of war to say I feare it not so long as Luther lives See what an esteem there was of honest hearted Luther men thought God would deny him nothing But for the hypocrite he will doe nothing his very prayers are an abomination Let these two considerations be first taken down by way of preparative CHAP. XI The first Medicament Faithfull attendance upon wholesome Preaching A powerfull and searching Ministrie 1. Hypocrisie cured by an wholsome and searching Ministry Hos 6.5 Ezek. 3.17 BEcause hypocrisie is caused by an unsound entrance into the profession of Religion attend upon the Ordinance appointed for thorough Conversion the word in the powerfull Ministry of it which serves for the convincing of the soule the word in the mouth of the Prophets which cuts and hewes the conscience The Lord hath set his Prophets to be watch-men to receive the word at his mouth and to warne men from him that they may save their lives 1 Kin. 6.7 to be worke-men to use their hammers and axes and tooles of iron for men are not as the stones for the Temple made ready before but must be hewed and smoothed by their ministery Submit your selves to their ministery to the edge of their word Rom. 7.7 to the sharpe law preached for the awaking and rowsing the sleepy conscience the unbroken heart Wait on the Ministry of the Law which will worke in you the knowledge of your estates and of sinne that the secrets of your hearts may be made manifest that yee may fall downe on your faces and worship God 1 Cor. 14.35 Heb. 4.12 and report that God is in them that speake Receive the wound of that sharpe and two-edged-Sword which pierceth between the joynts and marrow which pricketh the heart Act. 2.38 that Word which beates the soule from all her subtill shifts washes off her colours and dawbings convinceth her thoroughly shews her what a desperate service she is in while she serves sinne but that the service of God is perfect freedome The man that is thus convinced knows what he doth when he enters into Christs service and having his eare bored will abide with him for ever Wait also upon the entrusting word that yee may learne skill in the trade you take up and professe that ye may thrive in it Resolve to follow the counsell of the word as David did Psal 73.24 Thou shalt guide me with thy counsell and afterward receive me to glory Our owne counsels will be our confusion his counsels will bring us to glory Psal 106.13 Psal 107.11 But proud and self-wise hypocrites will not wait for his counsels nay more they contemne the counsell of the most high That people whom the Lord so complaines of were the Jewes who had and boasted of the Law it was read daily in their eares they would come and sit before the Prophets Ezck. 33.30 31 and say to one another Come I pray and let us heare what is the word that commeth forth from the Lord but they are like Princes that have a Councell of State but they count that but a meere formalitie of estate but they have a Cabinet councell a closet councell besides a Councell of Privado's of men in all things under the same interests and these only have their eare and their advise is observed So it is with hypocrites and while it is so that men have their whispering privy-staire Councellours Satan and the world men will be hypocrites But as Elihu excellently to Job Surely it is meet to be said unto God That which I see not teach thou me if I have done iniquity I will doe no more Lord doe thou direct my errours doe thou correct my miscarriages that which I misse and faile in doe thou give me light in and set me right I resolve to follow thy advises and if I have offended yet it displeases me that I have done so when thou reclaimest me I will doe so no more and if I mistake the way when thou tellest me of it I will turne and take the other path This is the mind of the sincere this will keep a man in the path of righteousnes A learned Divine reports it of Sr Thom. Thin that he was so tender that he would undertake no busines before he was fully perswaded of the lawfulnesse of it both by cleare Texts of Scripture and the approbation of most learned and conscientious Divines he made scruple not only of committing the least knowne sinne but of imbarking into any action which was questionable among those that love the truth in sincerity This shew'd him to be sincere and made and kept him so and preserved him in the integriry of his wayes O take heed that ye be answerable to your profession and to the word that ye are hearers of as ye carry a Bible in your hands so let that be your Master as St Cyprian was wont to call Tertullians works and while ye hold that in view listen not to the close whisperings of the Jesuite at one eare for matters of Religion nor to Nicolas Macchiavel at the other for businesses of policy Forraignes when they come into any Court use to informe themselves of two things especially in a State of the Counsell of State and of the Kings foole if the counsell be wise and vertuous and the foole simply plaine and honest thence they gather evidences of a