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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

smooth behaviour and no harme to be discerned by them but being Guns full charged with the powder of rancarous malice and the bullets of a sharpe imbittered and boysterous spirit and hard rammed with habituated resolution discharg upon you with much violence as soon as the fire comes to them Let there be but a tentation and ye shall see what is within them CHAP. XXII 8. The Symptom's of Hypocrisie in respect of Iudgements Insensiblenesse under Iudgements 8. Hypocrites insensible under Judgements THere are also Symptoms of hypocrisie as men are under Judgments and behave themselves under them The hypocrite justifies himselfe under afflictions He will not see the Angel comming against him in the narrow way Though he be consumed Jer. 5.3 hee refuses to receive correction but makes his face harder then a rock When King Jehoram and the two Kings his Auxiliaries were brought into a straight the Prophet Elisha labours to convince him of his sin 2 King 3.13 Get thee to the Prophets of thy father and to the Prophets of thy mother He meant to make him understand that the courses of his fathers house had brought him into these extremities But Jehoram would not be perswaded that they were any other then the Accidents of war Nay said he for the Lord hath called these three Kings together to deliver them into the hand of Moab 'T is a straight incident to such undertakings as these and we are involv'd in it and am I any more culpable then these other two 'T is an hard matter to make an hypocrite see his sin There were some in the Prophet Jeremies time Jer. 44.17 18. who would not be brought to understand the true causes of the misery they suffered It was not their burning incense unto the frame of Heaven an ordinary Eastern practise of Idolatry No by no meanes not that They even quarrell the Prophet for touching upon that There is still some other Jonah that shakes and beats the Ship 'T is somewhat else 't is not that 'T is the Prelates sinne say the multitude 't is the disobedience of the multitude say the Prelates T' is one and other 't is the sinne of us all we are all in the fault Lam. 3.39 40 41 42. say they that are sincerely humbled and are ready to cry out with the Church Why doth man murmure a man for the punishment of his sinnes let us search and try our wayes and turne againe to the Lord Let us lift up our heart with our hands unto God in the heavens we have transgressed and rebelled There are others that when they feele or feare judgements will make some shew of relenting the sluggish Oxen will be made to draw by the pricking of the goad Hos 7.16 and will suffer themselves at such a time to be beat but they are deceitfull bowes Hos 10.4 and the string soon slips again They will speake words like profane Marriners that fall to prayer in a storme and make great vowes 1 Kin. 21.27 Psal 78.34 35 36 37. but they sweare falsly in making a Covenant In such cases very Ahabs will put on sack-cloth They will seeke God and enquire early after God and then He is their Rocke and their Redeemer and a many good words but they flatter him with their mouthes and lye unto him with their tongues their heart is not right with him You may see a lively example of this in the Prophet Jer. 34.15 16. And there are many such who like some jades will pace if you keep a strict and certain hand upon them but else they give over and shuffle in and out There are some who goe beyond these Mic. 6.9 and speake as if they had hearkened to the voice of Gods rod but here 's the tryall are they profited by the judgements that have been upon themselves or others Doe they leave their pilfering Mic. 6.10 when themselves have been in jayle and they have seen others led forth to execution Are there yet the treasures of wickednesse in the house of the wicked that is yet after the rod Will God count them pure with the wicked ballances No they are odious unto him and he will make them sick in smiting them CHAP. XXIII 9. The Symptome of Hypocrisie from the carriage towards company Hypocrites comply with all tempers 9. Hypocrites are for all compame Plut. Paral. in vita Alcib ex vers Cruserij p. 320. mihi THe Symptome of hypocrisie that I here consider is that the hypocrite complies with all company You shall have his right character if you take but Pluturchs description of Alcibiades he had the art of winning upon men so that he could frame himselfe to the studies and fashions of others sooner and more frequently then the Chamaeleon can change her colours only they say he could not change at all to the white Whither he lived among good or bad he could imitate them in Lacedaemon austere and frugall In Jonia voluptuous and joviall c. This humour was in Herod Mat. 14.9 he would please his company though he displeas'd his conscience Nay there was too much of the remainders of it even in St Peter and Barnabas who shuffled somewhat strangely in the case of communicating with the Gentiles I know it will not downe with some that St Peter should deservedly be so charged In Synop si Clem. Alex. Euseb Caesar Dorotheus and some other of the Ancients to salve the matter understand the place of another Peter but that it was the Apostle St Hierom hath put it out of controversie The greatest bickering is between him and St Augustine whether he were in a fault or no. Epist 89 ad Aug. Hierom excuseth him and he is a strong advocate in any ones cause he undertakes but St Augustine in the opinion of most Divines hath prevailed De Bapt. contr Don. l. 2. c. 1 2. To me it had never been a controversie or so much as a question but for the difference of those two great men because the Text is so cleare That he was to be blamed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Greg. Naz. ad Nem. But to examine St Peters fact no further I am now dealing against those double faced Mercuries as St Gregory Nazianzen cals them that looke either way those that halt upon both feet those that sit upon two stooles as Laberius told Cicero when he sought to please both Pompey and Caesar Cic Orat. pro Celio mihi fol. 145. b. or such as Cicero describes Catiline to be I thinke not saith he in his Oration for Marcus Celius there was ever such a monster in the world made up of such contrary and repugnant dispositions At some times who more acceptable to worthy men At other times who more intimate with the wicked Sometimes no man a better Citizen then he for the better side Yet who now a bitterer enemy to the City then he Who more drowned in pleasures then

judging it is that is there spoken of and what subjection of spirit For though the learned Camera be absolute in it that the Apostle deales not there de probatione seu discretione spirituum but only speaks of order that the Prophets assembled had authoritie when it may be two or three might rise together to appoint who should speake and in what order and the rest to be silent And though I grant this may be the speciall intent of the place because of the Argument that follows Ver. 33. For God is not the Authour of confusion or tumult but of peace as in all Churches of the Saints i. according as it is the use and custome of the rest of the Churches with which the Apostle would have that of Corinth wherein haply were nourished some proud and forward wits to agree Yet may not this also be comprehended that the Prophets might and were to judge of the spirits of those Prophets who would be forward to rise and offer to speake Some it may be out of pride and stomacke some out of Envie least some others should be delivered of a choice notion before them some it may be pretending speciall revelation and commission to speake I doubt not but even yet a privater meeting of Divines in a Classis or Prophecying as they say they were wont to call the Monethly Exercises in Cheshiere and those parts heretofore but much more such a godly and venerable Assemblie as yours may judge not only of the Doctrine that is spoken but of the spirit of him that speakes Both indeed according to the Scripture yet not neglecting the gift that is in you and that ability of giving Iudgement which God hath trusted you with as such that have obtained mercy of the Lord to be faithfull 1 Cor. 7.25 The due exercise of this gift and judgment as it will be necessary in your testimony of such whom you commend unto the Parliament for the furnishing of those Congregations that are voided by the absence of such Ministers as have either shunned or justly fallen under the censure of our High Court So especially if ever you come to recover the possession of the antient right of Presbiters which the Bishops had so unjustly and tyrannically invaded I meane to be estated in and entrusted with the power of ordination 1 Tim. 5.22 it will be most necessary to that end that you lay not hands suddenly on any man which whether it be meant of Ordination or Absolution I find the Antients are not agreed But if the place be understood of Ordination as I have applied it It is a rock upon which many of our Bishops I know not whether All will be broken How suddenly to say the best of it have their hands been laid upon many witnesse the first Centurie lately published and Mr Whites pious and learned Preface Methinks many of them upon the perusing of that Book if it come to their hands should say of diverse names there which they know as Martian Arch-bishop of Constantinople said once of Sabbatius a wretched and unworthy man whom he had ordained to be a Presbyter Socrat. Hist l. 5. c. 20. We wish we had rather laid our hands on the briars then on such heads I have in this small Treatise endeavoured some discoverie and have judged such as serve not our Lord Iesus Christ Rom. 16.17 18. but their own belly who by good words and faire speeches deceive the hearts of the simple that we marke them which are contrary to the doctrine which we have learned Those that I have overtaken I have marked them nigro carbone and have presumed to shame them before your eyes I have done it with some liberty of speaking now and then more pleasantly then the majestie of preaching would allow For I preached the substrata indeed some while agoe but since furnished it with storie and experiments I had not communicated it but upon the advice and incouragement of some whose judgments I highly esteeme And indeed I had not put my last hand unto it but some of my books being rifled and others even all kept from me through the injury of the times and the calamity of those parts I have presented it to you as it is The Lord make every path smooth unto you and prosper you in yourway This is the prayer of The meanest of your fellow-labourers and your servant SAM TORSHEL To the Reader Good Reader THe worthy Authour was pleased to put a valew on my poore judgement it deserves not to commit and betrust this his pious and learned Treatise to my view and censure as a friend And I having justly encouraged him to make it thus publike could not but send this testimony also with it if it may any way encourage thee to reade it The Argument of it is that which was much the subject of our Saviour Christs own Sermons in his times Pharisaicall and outward Hypocrisie And is as usefull and necessary for these When Christ hath therefore reassumed his fan into his hand throughly to purge his sloore which this Treatise tends to in this Discoverie The composure of it is made up of a great variety of ●legant curious and delightfull learning He hath set forth the cure together with the discoverie which let every man that reades be attentive to make use of And by so much the more by how much that time is now approaching of which Christ hath long since said Behold I come as a theefe Blessed is he that watcheth and keepeth his garments Least He walke naked and they see his shame THO GOODVVIN A TABLE OF THE CONTENTS OF THE CHAPTERS The first Booke CHAP. I. THe reason and use of the Treatise A prevention of mistake The order or method propounded to be followed Chap. 2. The Definition of Hypocrisie The originall words that expresse it The Genus The Differentia in the Definition Chap. 3. The kinds of Hypocrisie Unknowne Knowne Simple Dipt Doubl-dipt Chap 4. The Subject of Hypocrisie All men Carnall Regenerate Every age Sex Condition Chap. 5. The Symptomes of Hypocrisie The usefulnesse Pleasure Difficulty of this part The method in it propounded Chap 6. 1. Two Symptoms from the principle of working of Hypocrites They work not in Gods strength Not to or for God Their motion hath an externall and artificiall cause Chap 7. 2. The Symptomes of Hypocrisie from the end aimed at by them The first of these Symptomes Vain-glory. Affected carriage Affected habit Affected tone in speech Painted vertue Chap. 8. A second of those Symptomes from the end of Hypocrisie Religion pretended to serve other ends A cover for undutifulnesse uncharitablenesse Hatred of Godlinesse Revenge Ambition Chap. 9. The second Symptome from the end of hypocrisie further enlarged Two other instances Religion put on for sedition and for covetousnesse Chap. 10. A third of those Symptomes from the end of Hypocrisie Tendernesse and scruples pretended Straining at Gnats Scruples made to cover treachery rebellion envie

of Religion ye shall have many that will hold yee talke a whole dinner time or halfe a day and yet looke into their lives and they will falsifie whatsoever they have said Mat. 7.21 These say Lord Lord but they are workers of iniquitie They looke white like silver but they draw blacke lines They have a faire out-side but stuft within with malice worldlinesse intemperance like window-cushions made up of velvet and perhaps richly imbroidered but stuft within with hay Or like some houses that are built high with loftie Turrets that are presently in the Travellers eye and if they draw nearer to view they find them built with stately porches neate gate-houses fine stair-cases curious Galleries but never a faire chamber or convenient for lodging They have much to entertaine the passenger and the viewer they will entertaine you with fine Notions choyce Discourses but if yee dwell with them yee shall find ill Accommodations They answer not your expectation Yee shall heare of them as yee ride thorough the Countrie they have the name among Professours they carry it away from others but ye shall experience it that they are not such as they are spoken they are not furnished indeed to be hospitable to the wearie Christian they cannot close with your godly spirits Prov. 13.7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Qui fiegit se divitem Rom. 2.20 ye shall not find the spirit of grace and of mortification and of a sweet humble quiet mind to be there There is that maketh himselfe rich saith Solomon yet hath nothing The Originall is He faineth himselfe to be rich He hath a forme of Knowledge and of the Truth in the law as the Apostle speakes He is as if he had and wore the Rationale the Breast-plate of Vrim and Thummim Knowledge and Truth for it may be the Apostle here alludes to that to convince their vanity of boasting as in the following verses he discovers their unanswerablenesse and concludes in the two last verses of that Chapter Rom. 2 28 29. He is not a Jew who is one outwardly neither is that circumcision which is outward in the flesh but he is a Jew who is one inwardly and circumcision is that of the heart in the spirit and not in the letter whose praise is not of men but of God A Jew in St Pauls sense in that place is a Professour of the true Religion and Circumcision is the wearing of the badge of that Profession Now in that sense there are many Jewes outwardly in propatulo that are not true Jewes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewes inwardly for the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here mentioned by the Apostle is inward Piety and Justice to which these are Strangers Isa 48.1 2 4. They are onely called by the name of Israel and sweare by the name of the Lord and make mention of the God of Israel but not in truth nor in righteousnesse They call themselves indeed of the holy City and stay themselves upon the God of Israel but they are obstinate and their necke is an iron sinew Isa 58.1 2. They seeke God daily and delight to know his waies they take a pride in it as a Nation that did righteousnesse and forsook not the ordinance of their God as if they were the only people that held up Gods ordinances they aske the ordinances of God they take delight in approaching unto God they misse not a Sermon yet they are such whose transgressions must be cried against with a voice like a trumpet 2 Tim. 2.5 Lord Brooke Nat. of Episco pag. 93. They have a forme of godlinesse but deny the power of it A Text which my Lord Brooke gives a notable interpretation of and understands it properly of the Antinomians Grindletonians and Family of Love who despising learning and bragging of the spirit are yet traitors high-minded heady c. They have a forme they receive a slight marke but refuse a deepe stampe and impression St James tels us what the Marke is Jam. 1.26 27. A seeming to be religious and what the deepe stampe is the brideling of the tongue the visiting of the fatherlesse and widdowes in their affliction and continuing unspotted from the world But unto these and the like good works they have no mind Tit. 1.16 as the Apostles word is They professe that they know God but in workes they deny him They will be his servants but they will choose their labour being abominable and disobedient Revel 3.1 Revel 3 9. Non solum in falsis verbis sed in simulatis operibus mendaciú est Christianum se dicere opera Christi non facere mendacium est Ambr. Serm. de Abrah Hos 11.12 Psal 78.34 35 36 37. Lu 10.25 c. Mat. 3.7 8. Jer. 42 20. Ezek. 33.30 31 32. Isa 29.13 Mat. 7.22 23. This Symptom instanced in Monkes Nuns Jesuites and unto every good worke reprobate of no judgement or of no mind These have a name that they are a live but are dead The Synagogue of Satan which say they are Jew's and are not but doe lye There is a lie in workes too as well as in words as St Ambrose observes And it is agreeable to that of the Prophet Hoseah Ephraim compasseth me about with lyes and the house of Israel with deceit And the Prophet Jeremy fits us with a direct instance Jer. 2.20 21 22 23. and we have another in the Psalme When God slew them they sought him they returned and enquired early after God they remembred that God was their rocke and the high God their Redeemer good words faire signes of Repentance and Faith neverthelesse they did flatter him with their mouth and they lyed unto him with their tongue for their heart was not right with him So then the lie was in their heart and in their unanswerable conversation too for it followes Neither were they stedfast in his Covenant The Lawyer mentioned by St Luke seemes to have been such an one as I have described and such were the Pharise's and Sadduces that came to Johns Baptisme But we have expresse examples in Johanan and Jezaniah in Ezekiels hearers in the Jewes and in the people that our Saviour speakes of By applying this Symptome we may first notoriously discover this disease of Hypocrisie to be deeply grounded in the Fryars of the Romish Church who make profession of strict vowes of povertie and chastitie but unanswerable to their vow of poverty they endeavour to get all into their Covents Like Ravens they croake over the beds of dying men and attend them not so much to afford them ghostly counsell but to be put into their last wills and procure good legacies It will appeare that I doe not wrong them to any that shall take notice of the Order prescribed for the making of Wills Manuale seu Rituale sec usum Sarum pag. 164. in the Rituall of Sarum as it is called where the Priest is to direct the sicke person to

of the Protestants Religion Melch. Adam Decad in vita Bezae That he would keepe upon the shore and not lanch too farre out into the deepe but so that if a storme should rise he might soone get to land againe A lesson which Balduin a man in great esteeme among the French but a very Ecebolus in Religion taught him But let me cleare this point a little further before I leave it Hypocrits may be sufferers I doe not take suffering in the cause to be alwaies an undoubted testimony of sincerity to it For to make this discovery yet fuller an hypocrite may be a sufferer I meane when vain-glory and popular favour doth sustaine him for then though he endure heavy censures and those censures cruelly executed yet he is all this while the conquerour and rides in the head of the Troopes of his admirers and applauders though it be on a scaffold or a gibbet or at a stake This is St Augustines observation Doe yee thinke saith he there may not be some that would suffer only for the praise of men If there were not such kind of men the Apostle would not have said Though I give my body to be burned and have not charity I am nothing There may be some therefore that may doe this rather through boasting then out of love Aug. in Psa 44.22 The Ecclesiasticall Histories doe plentifully confirme this observation where we find many Hereticks as well as true Catholicks suffering even unto bloud And to fit it somewhat neare with some instances in our owne age what can we even in the largest charity conceive of him whose sufferings are related fully by the authour of the Breviat set forth by W. Huntley pag. 161 162. Breviat of Prelates usurpat 3. Edit whom yet we knew afterwards by another name in Cheshiere and some other parts to be full of rage and madnesse against all that he knew or could discover to be godly and best affected And I am sure some will passe the like judgement upon another of those instances recorded by the same authour pag. 163. I will shut up this point Vicit amor patriae laudisque immensa cupid● with the words of a learned Divine some through heat of bloud or greatnesse of spirit adventurous or otherwise prodigall of life for purchase of same can with joy imbrace such dangers in Christs cause as would much daunt many good professours In perswasions of zeale hence grounded they might perhaps dye in battell against the Infidels or in the Romish Inquisition and yet do no more for the Saviour of their soules then they would for a strumpet or some consort of bodily lust or then malefactors have done one for another And it is a miserable kind of Martyrdome to sacrifice a stout body to a stubborne mind So then that saying which hath gone current through all Antiquity That it is not the suffering but the cause which makes a Martyr will hold good still and justifie our observation that some sufferers may be no Martyrs But this was taken notice of only by the way Hypocrites wil not venture their vvhole stocke but the symptome that we were now looking upon was that ordinarily the hypocrite will not venture his whole-stocke upon Gods cause and which I also adde he is loath to be at any cost in Gods service or to loose any thing by his profession Ruth 1. Orpah takes her leave of Naomi when she hath no further hope of preferment by her Ananias and Saphira will be sure to provide for themselves Act. 5. though they give up their names to the Community Amos 8.5 The people that Amos complains of are observers of the Sabbath but they grudge at the losse of so much time and gaine Isa 58.3 Nay another Prophet tels us of a people that sanctifie a Fast and yet keepe their poore labourers hard to their taske All these are unwilling to follow Christ when they must part with their comforts with their ease with their estate They could be content to live by the truth but cannot endure the truth should live upon them If it come to that that the Gospell will not mtintaine them but they it and that they must loose a good trade good customers good friends great mens favours c. farewell so unthriving so unprofitable a profession So farre are these from sincere Davids mind who resolved he would not serve God but it should cost him somewhat But these want love for if they had love love would be bountifull and make them willing to part with any thing Joh. 12.5 6. Judas was an hypocrite and thought all was waste that was bestowed upon Christ But in the Prophet Micah we find hypocrites to be liberall and to offer largely they thinke not great things too much burnt offerings calves of a yeare old thousands of Ramms ten thousand rivers of oyl yea the first-born the fruit of the body But I answer it may be if they had bin taken at their word they would not have bin so good as their promise or if they were in earnest t' was but such earnest as a Merchant is in when he casts his goods over-board for feare of drowning and so I grant an Hypocrite may doe much under some present terrour but consider him ordinarily and you shall find him to have set up this resolution in Religion to be neither a Sufferer nor a looser CHAP. XIII 4. Symptomes of Hypocrisie in respect of Duties Partiality in Duties THe Symptome that I here consider is this Hypocrites partiall in Duties that whereas we find hypocrites performing many duties they have not a faire ecuall and sincere respect to every duty but make their choice Saul will sacrifice but not obey And the Pharisees were such men Luk. 11.42 Exo. 32 15 16. The Tables were writtē on both thei●sides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 on the one side on the other as the LXX hinc binc were they written the Tables were the worke of God and the writing was the writing of God Vid. Guid. Pancirol de reb memor l. 1. ch de Char. liter Henr. Salmuth not ad Opisthographos See M Stock Com. on Mal. 3.5 L Ve●ulam Medi● Sacrae ● 7. as we perceive by that speech of our Saviour Woe unto you Pharisees fir yee tith mint and rue and all manner of hearbes and passe over judgement and the love of God these ought yee to have done and not to leave the other undone Here was somewhat performed that was a duty but a passing over of others like a husband-man that plucks a side his plow and makes a balke when he comes to an hard and stiffe peece of ground somewhat done that ought to be done but other things as necessary left undone Such men serve not Gods will but their owne choice They make a difference of the Tables as if only one side were of Gods writing as if both had not