Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	papist_n	protestant_n	3,430	5	8.0447	4	false

Text snippets containing the quad

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

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

speaking of the orders of the Capuchins Franciscans c. cals it Religiosam insaniam a religious folly that I may English him in his best sense Because the nailes pierced the hands and feet of Christ because the whip lashed his blessed sides because on the crosse his sacred body was stretch'd Therefore the Papists will worship these things but hath it so much as a shew of wisdom is it not Religiosa insania Truly I know not whither in any thing hypocrisie doe more discover it selfe then in multiplying inventions about Religion and Gods worship And those blacke and foule brats of their owne they doe more hug and esteeme then the truly beautifull Ordinances that are from God and as a reverend Divine said to How the troublesome Sectary When they have made and set up a Calfe they Will dance about it Devotion is subject unto many illusions Men through the abundance of idlenesse pride of parts love of their owne conceits desire of novelty and the like multiply inventions and make many golden Calves and as the Lacedemonians drest up their gods after the fashion of their City so they will dresse up devotion after their owne humour Some are all for the artificiall cast of the eye Relat. of Engl. Fugit and the thumping of the breast and as that notable Relation of the estate of the English fugitives written in the yeare 1595. speakes of one sort of those pretenders to Religion and liberty of conscience that goe over into Flanders That the furthest drift of their Religion is to say the Pope is a good man and to thumpe their breasts hard when they come to Church So I have observed a devotion in some of our English Protestants who take themselves to be marvellous religious if they have got by heart the Responsals of the Church Liturgie and can say them with a good grace after the Minister and kneele demurely at the Sacrament when they come to it which is but seldom I have taken notice of some who were profane persons yet out-go the soundest Professors in their Reverentiall gestures I commend the most humble and most trembling manner of Receiving for 't is a Royall table and though a comfortable yet a dreadfull presence Yet notwithstanding something I have discerned in some kind of men that makes me believe they have some strange conceits and apprehensions about the Sacrament in which they are devout but in nothing else so but in all their course of life carelesse and mindlesse of the power of godlinesse I could never yet understand the meaning of a phrase that the Country people have in some parts of the Kingdome That they come at Easter to receive their Rights or Writings as some pronounce it But sure they have some Devotion in it built up by their owne blind imagination Some others there are that affect an indiscreet and immoderate austerity in some rigorous observations Cassian col 2. de Discret That old Hermite that Cassian speakes of that threw himselfe into a pit would not be perswaded but he did well I remember what a religious Lady a woman eminent for rich parts of nature and gifts of grace once told me of her selfe that at her first setting out in the way of Religion she had like to have been lost through an illusion That no fat person could get to Heaven So that she almost had spoiled and wasted her body thorough too excessive and immoderate Fasting an ordinance above and beyond Gods ordinance Others have wayes of Devotion to joyne God and pleasures together Aug. de Haeres cap. 7. like Marcellina who hung Christs picture with Pythagoras's they thinke it much Religion to decke a Chappell make a litter-shop of Trinkets curious pictures candle-sticks pulpit-altar cloaths beades curiously cut Crucifixes neatly Wrought Bibles richly guilt cover'd and strung I will spare other instances but this we may observe that people are carried with most affection to these their owne imaginations For matter of cost Thucyd. Hist lib. 2. as Thucydides tels us the Image of Minerva at Athens had 9000lb. in golden ornaments about it so we reade that the women parted with their jewels and earerings to make their Calfe Exod. 32.3 Nothing takes so much with many as novelty in Religion The yeare before Luther began to preach Sebast Franc. Chronic. Tom. 2. ad an 1516. one Balthasar Hubmeyr stirr'd up the Magistrates of Ratisbon in his Sermons to pull downe the Jewes Synagogue there and to build a Church in the place of it to St Mary the faire Which being built and a report of some miracles given out 't is incredible what a concourse of people of all conditions and sexes was from all parts unto it so that neglecting their trades their wives their estates the care of their families there flockt so many thither that that large City was not sufficient to containe them So that at last the Sonate was forced to hinder their comming by decree So farre had the perswasions of the Priests wrought in the people concerning the great power of healing in that their new goddesse CHAP. XVI The fourth Symptome respecting the Ordinances Dead preaching Dead hearing Dead praying Dead Fasts 4. Hypocrites use the Ordinance in a dead manner THere is one other Symptome that I will consider under this head that such meanes of grace as Hypocrites apply themselves unto they use in a dead manner Dead preaching dead hearing dead praying a dead use of the Sacraments They performe but the out-side of duties I named preaching first and that I will begin with Dead preaching the saving Ordinance the soul-feeding Ordinance the great businesse of declaring the sweet mercies of God in Christ of transacting the actuall reconciliation of sinners unto God Alas that such men who have so great a matter entrusted unto them should any of them be brought in ranke with these whom we are now dealing with Yet 't is too too evident there may and is sometimes hypocrisie in preaching The matter of most mens Sermons is good 't is but now and then that you shall heare one so impudent as to publish his owne shame in patronizing any notorious evill in lashing of and snarling against godlinesse and mens zeale in religion I make no question but Judas and Demas and Diotrophes did preach well and had good words But some preach out of envy as those at Philippi That preached Christ of envie and strife of contention not sincerely Phil. 1.15 16. supposing to adde assliction unto St Pauls bonds Saint Chrysostome understood it of the Gentiles who that they might worke more mischiefe to St Paul and kindle Nero more against him made as if themselves also were Preachers of the Christian Faith Some others too understand it of the Gentiles who perceiving what fame Paul got by the preaching of the Gospell increast the fame on purpose that Nero's Court might ring of it and by that meanes Paul might be more severely proceeded

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 scrin●o pectoris sui duas voces per ●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 fa●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 z●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

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