THE FIRST PART .

Differencing The HYPOCRITE in his best Dresse of Seeming Virtues and formal Duties .

From The True Christian in his Real Graces and Sincere Obedience .

By that late burning and shining Lamp , Master Samuel Crook , B. D. late Pastor of Wrington in Somerset .

Who being dead , yet speaketh .

By C. B. and W. G.

LONDON , Printed for Adoniram Byfeild at the three Bibles in Corn-hill , next dore to Popes-head-ally . 1658.

THis Excellent and most Useful Piece , so long desired , and so much longed for by very many Eminent Pillars in the Church , as well as by multitudes of other discerning Christians , is now made yours . But before you enter it , we hold it needful to pray you to take a few things in your way : not touching the superlative worth of that blessed and glorious starre (a) , the Renowned Author of this Work , Dan. 12.3 . which you already have , in a little Tract of his Life and Death , printed Anno 1651. Nor , concerning the Scope and Method of it , which is done by himself in his own Preface : but , something by way of Premonition , and something by way of Apology , for our just vindication , and your better satisfaction .

We are troubled at the many slips of the Presse , in these loose dayes too common , We therefore first desire you to correct with a Pen the Errors in printing , which you shall after finde noted , to make the sence more facile , and your reading of it more delightful . The false pointings are moe , and more troublesome than the noted faults , and cannot be particularly ranged inter Errata , but must be amended in the reading . The pages also are , divers of them , false numbred . These , ( together with the Contents in the front of each page of the Natural , and Moral Hypocrites , without our direction ) gives us just cause to complaine that , what once by the like supine carelesnesse and unfaithfulnesse , befell the Holy Bible it self , printed in 80 Anno 1612. wherein ( among many other faults of that Edition ) in steed of those words in the 119 Psal. Princes have persecuted me , &c. the words , in many Books of that impression , ran thus , Printers have persecuted me without a cause , is now become the sad fate of this Book , and might well be the closure of it , if the Printer would do it and us right .

Our next Premonition concernes the publication , which hath not beene thus long delayed out of envy , or negligence ; but , upon the Authors own ground , as deeming it unseasonable . Not that we feared ( as he ) the circumcision of it by any supercilious or time-serving Censor ( the usual Mormo of former times : ) or , as thinking there is now no need of it ; for , there was never more . But , observing the boundlesse liberty taken up in these times of reigning hypocrisie , by every Rabshekeh , and black-mouth'd blasphemer , to reproach and revile not only the most eminent servants , but even the clearest and most fundamental Truths of Christ , through the sordid obstetrication of every basely-mercenary Presse ; we could not satisfie our own discretions in publishing such an elaborate Tractate in such unhallowed Saint-seeming Dog-dayes .

it being a kind of disparagement to an Orthodox and grave Divine to appear in print among the wild rabble of fancy-drunken scriblers ; unlesse some extraordinary emergency compel him to it .

Howbeit , meeting the last year with a mis-shapen Pamphlet , intituled Hypocrisie unmasked , containing Characters of several Hypocrites , ( fathered upon Mr. Samuel Crook ( that pretious name ) and published , ( crassâ minervâ ) by John Dolling , we could not but kindle at such a mangl'd Piece , patcht up out of some imperfect notes , first surreptitiously purloyned , and then as injuriously dismembred , and thrust upon the World as the perfect issue of the Author . Wherein , that Publisher hath dealt not unlike to Josephs Brethren , who first made money of him ; and then , in steed of their Brother , returned onely his coat , ( dyed in blood , as they pleased ) unto their Father . Or , as the Sorceresse Medea , that being ( for her wickednesse ) forc't to flie , snatcht up , and cut her Brother in pieces , strowing them in her fathers way , to retard his pursuit of Jason , who had , by her meanes , rob'd him of his Golden Fleece . So that now we held our selves bound to publish the whole as it was digested by the Reverend Author ; whose Characters , by that imperfect Piece , were almost reduced to as much dishonour , as Jezabels carcasse , of which no more was left but the skull , the feet , and the palmes of her hands b b 2 Kings 9.35 , to know her by .

If any think this to be gratis dictum , let him compare those Characters of the Natural , Moral and Civil Hypocrites of Dollings Edition , with these here published , ad verbum , according to the perfect Copy , and he shall soon finde , in many places , many lines together left out in that Pamphlet .

In the Praying Hypocrite , and the Fained Lover , he hath wronged our Author yet more , by obtruding those as perfect draughts , which are more imperfect than the other . For , he never fingered , or so much as saw the last and more perfect Copies of those two Chapters . Therin , the industrious Author , upon a review , altered some things , and added more , either in the Title-leaf before each Chapt. or in the adverse pages of each leaf ( left blank for that purpose ; ) or else , referd to other notes formerly preached on those subjects . All which are now orderly put together .

We leave therefore every one to consider what regard is to be given to that Publisher either in what He hath set forth already , or further intimateth to his Reader , touching this , & certain select Sermons of the same Authour , licensed by the Vice-chancellor of Oxford , to be printed there : the rather , because he acknowledgeth the full notes to be in one of our hands , and not in his .

Nor needeth any wise man to stumble at this ; it being usual with Depeculators hastily to catch up what lies in the way , although but an imperfect part , whereby they marre all by rending in pieces what should not be divided . Hence , that they so get , doeth them little good ; and , what they leave , is of as little use , untill the torn parts be again conjoyned , and the whole presented together , which here is done .

And now we buckle on our Armour to obviate those reflections which Envy , Incogitancy or Ignorance may seek to cast upon this Work : Against which Ingratitude , we send out this little Apology , and Defence .

There is in it , say some , too great an affectation of Scripture-phrase , insomuch as , oft-times , the same Texts are again and again used , and urged .

So say they who care not for the Scriptures , nor heed the applying of them . Our Authour is indeed much in Scripture-language , being an eloquent man , and mighty in the Scriptures c c Acts 18.24 : not out of affectation , but as apprehending those expressions to transcend all other ; and , to let all men see wherein he most delighted , and how exquisitely he could discern between the Waters of Jordan and the Rivers of Damascus d d 2 Kings 5 , 12 . Therefore he drew so much out of the purest fountain , and so little out of the pudly rivulets of Plutarch , Seneca and other the most applauded Moralists . Somtimes he makes use of their sayings , yet ( no more than Paul , before him ) seldome vouchsafeth them the honour to quote the particular places out of which he had them to shew how little weight he placed in them , and how far he was from ostentation for being verst in them , as Moses , in all the learning of the Egyptians e e Acts 7.22 . ; and the Apostle , in Heathen Poets f f 1 Cor. 15.33 Ex Menandro . Titus 1.12 Ex Epimenide .

And albeit he alledgeth the same Texts often ; yet , very rarely , if at all , to the same purpose , and upon the same occasion ; but , for several and distinct uses . Nor is it a blot , but an excellency , to be able to make most use of what is Excellent . The same Scriptures often afford variety of instructions ; and therefore a greater multiplicity of apt applications ; where a wise man hath the handling of them . All Scripture ( saith Scripture it self ) is profitable for Doctrine , for reproof , for correction , for instruction in righteousnesse g g 2 Tim. 3.16 . If then , our Authour who was wise , ( still teaching the people knowledge , and giving good heed to seek out , and to set in order many Proverbs h h Eccles. 12.9 10 , or excellent sayings ) sought to find out acceptable words , even words of truth , the words of God himself , He is not to be blamed , if he often produce the same words , sometimes by way of doctrine , sometimes for reproof , or redargution of error i i 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Graec. Schol. apud Occumen . ; sometimes for correction of vice , and somtimes for instruction in righteousnesse ; that the man of God may be perfect , throughly furnished unto all good works . Nor is he to be taxed of tautologies , and vain repetitions , if he use the same Scripture by way of assertion in one place , and by way of allusion in another .

But , say others , not only the same words , but the same things ( for which many of those Scriptures are brought ) are often repeated , which makes the Book to swell in bulk beyond necessity or profit .

This exception is soon wip't off by this one consideration , that even those same things are ever produced to several purposes , and in a different manner . Or , it happeneth by reason of the affinity of the Subjects , whereof he treateth . There is so much likenesse and correspondency between some several sorts of hypocrites , that what is spoken of one , agreeth well enough to the other . Upon this account the same things may be again alledged ; yet with variety of application . If then to write to you the same things , to him was not grievous , why should it be irkesome to you , for whom it is safe k k Phil. 3.1 . ?

Therefore he doth this ex industria , of set-purpose , so often , as the cause required , that every part might be intire , without forcing the Reader to laquy up and down to find out the meaning of one place by recourse to another . Every several Chapter and Character here is like Solomons Proverbs , independent , although not inconsistent . Some of them are so large also , that every Reader will not , and some cannot go over the whole . And , to refer such to another place , is but to vex them by putting them to a double labour , first to search , then to compare the places sought out , to pick out the sense of what they were reading . It was therefore the wisdome of our considerate Authour to make every piece compleat in it self , that he who will not , or cannot read all , might not lose his labour in reading but a part .

If any should except against the whole , as savouring more of morality than of Christ : such must be intreated to consider that it is such morality as the Spirit of God in Scripture teacheth ; and such as is within the verge of the two great Commandments of the Law , tending mainly to turne the inside of Hypocrites outward , who , as the self-justifying Ruler , suppose they have kept the whole Law , and call for more work ; and look upon humble Christians as despised Publicanes : that hereby they may see how grossely they deceive themselves and others . It is that Test of the life of Religion , wherein Christ himself spent the greatest part of his preaching Ministry , for unm●sking of hypocrites , and to give warning of them . In a word , it is ( next to the making sure of Christ ) the most needful work of a Christian to put himself upon the most discriminating way of Trial of his sincerity , and upon the laying open of whatever hypocrisie is in him , that he may with more care and speed bewayle and casheire it .

Nor hath any man that knew our Christian Gamaliel , and envyeth not his high esteeme in the Church , any cause to complain that he hath not said enough of , and for Christ . For even such as never had the happinesse to partake of his preaching ( wherein none sought more to set forth and to extol Christ ) cannot be such strangers in our Israel ( if men of parts and industry ) as not to take notice of that orthodox and exquisite work of his , so often printed , and reprinted , entituled , A Guide to true blessednesse , in which every man ( of salt , and forehead ) must needs acknowledge to the honour of God , his accurate pains , and more than ordinary dexterity in setting forth Christ in his natures , person , offices and works , as fully ( though not in so many lines ) as any man taking liberty thus to object , hath done , or can do .

It is not requisite , but would be very incongruous to go over the doctrine of faith in a treatise of manners . But it is very necessary , and most profitable , that he who hath done the one , should , if he can , adde the other , that so the rule of faith , and the power of godlinesse may be advanced together . This last ( which we here offer to you ) is his present subject , which the good Lord set on effectually upon you and us , that this famous and most deservedly-honoured Lamp , as well as we , may the more rejoyce in that great day of our Lord Jesus Christ , in whom we cordially signe our selves

PAge 1 line 27 read hither . To p 2 l 35 blot out shall p 4 l 39 bl in p 5 l 17 r. do not p 6 l 30 r had been p 6 l 37 bl us p 8 l 47 bl a p 9 l 30 r Greeks p 10 l 17 r footed p 11 l 37 r. whereas p 13 l 38 r Lo p 14 l 11 r though it l 25 r it is p 15 l 21 r shrowdeth p 18 l 11 r Jesuits p 19 l 56 r for p 22 l 4 bl Defin. ( in marg ) l 9 r are all p 23 l 19 r because of l 20 r disposed p 27 l 3 r have been p 29 l 6 r without l 48 r are seldom p 30 l 28 r Defin ( in marg ) p 32 l 43 r En hakkore p 34 l 11 r in man l 13 r rebel l 44 r words l 45 bl & , before of p 35 l 40 r unrighteous p 36 l 38 r loveth man for p 38 l 42 r literature l 47 r Solomon p 44 l 4 r by the l 20 r well bred p 49 l 19 r of his l 26 r they cannot stand l 29 r trusted p 51 l 29 r her bent p 53 l 38 r Hebron p 54 l 8 r for discoveries l 21 r in numerato l 38 r gives out to p 55 l 5 r should come l 44 r evil is p 56 l 39 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 46 r were he l 53 r own sake p 58 l 25 r hope of p 66 l 45 r grace of p 69 l 24 r heart l 38 r although p 73 l 34 r as not worthy p 74 l 26 r Charact. 3. ( in marg. ) p 75 l 42 r obsolete p 78 l 55 r word p 80 l 22 r him l 43 r of that City that p 84 l 52 bl the last his p 93 l 16 r that can discharge p 96 l 49 r if his expectation be not answered in all things p 98 l 9 r them not p 110 or 102 l 8 r fit out at p 103 l 13 r exerts p 107 l 15 bl not p 116 l 52 r refuse p 117 l 42 r be deceived p 123 l 56 r conscience p 124 l 14 r himself in p 134 l 5 r concludes l 20 r to the l 40 r are p 136 l 44 r Tempter p 139 l 14 r he is l 49 r some l 53 r yet for but p 141 l 40 r thy p 149 l 20 bl the last as p 150 l 49 r through p 152 l 23 r portion p 159 l 14 r gift p 160 l 3 r purse p 167 l 54 r affecting p 173 l 2 r satisfieth p 175 l 25 r the rules p 176 l 18 bl is l 19 r is himself l 43 r repents p 177 l 12 r makes l 15 r takes p 178 l 57 r become a p 182 l 38 r Bethshemites p 185 l 2 bl or to l 23 r his life l 41 r puft up p 188 l 1 r where-ever l 28 bl when these l 29 r so that when a man l 36 bl longer than he is ( and in the room , put ) if not still p 193 l 17 r weening p 198 l 51 r began p 202 l 13 r prove p 204 l 53 bl but p 207 l 55 r patients p 209 l 19 r fraught l 25 r acknowledges l 33 r it is used p 210 l 37 r starre p 213 l 34 r Antagonists p 216 l 19 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 219 l 27 r own p 221 l 31 r not to us p 223 l 8 r giddy gadding l 20 r more pleasant l 35 r not as an l 50 r and put out the eyes of it , lest p 224 l 53 r malignant p 226 l 27 r as to himself p 228 l 33 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 229 l 8 r to take a nap l 23 r sanctified p 230 l 37 r barre p 233 l 5 bl to , and read at the utmost l 51 r were p 234 l 46 : perhaps p 235 l 23 bl the first he p 239 l 41 bl thus l 43 r most in his l 47 r of his prayer p 242 l 55 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 244 l 25 r of his p 245 l 45 r faine l 46 r he pull'd l 47 r wayling l 54 r what p 247 l 1 r with him l 48 bl the first as p 249 l 14 bl &c l 30 r principal l 37 r as John of Christs p 250 l 19 r godly sorrow for sinne bl sorrow ( at the end of that line ) l 43 r Laver p 252 l 10 r Catachisme p 253 l 36 r That never is too long that nothing hath too much p 254 l 37 r speaking p 255 l 25 bl of l 48 r out-leapes p 257 l 18 r rod ibid r useth them p 259 l 20 r go to the p 260 l 31 r that he is p 261 l 2 r posterity l 20 r by p 262 l 51 r genius p 266 l 44 r Divinity p 267 l 8 r beget p 268 l 34 r perish l 54 r he is Christs so l 56 bl in p 269 l 19 r of the Spirit l 23 r as it were l 47 r the body l 49 r but as the p 270 l 45 r to the p 271 l 27 r qua non l 36 r and to cry p 272 l 54 r as Ishmael p 273 l 54 bl seal l 55 bl of p 275 l 2 r pretended p 279 l 14 r tryeth l 19 r hypocrite p 285 l 21 r Samaritans l 55 r extraordinary p 286 l 1 r yet faith p 287 l 44 r much p 288 l 16 r man may go l 32 r or on what l 51 r his p 289 l 43 r he may obtain p 293 l 16 r which l 17 r which l 54 r of faith p 296 l 5 bl others ( whether p 297 l 51 r beares p 299 l 53 r nor better then p 301 l 11 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 25 r this is p 302 l 42 r when he is p 306 l 8 r coyning and counter feiting l 37 r God is the p 307 l 5 r Hipocrates l 8 r can he look l 18 r he cannot l 43 r he keepes p 308 l 27 r credit l 29 r so much to l 53 r as are p 309 l 2 bl upon their p 310 l 9 r have l 10 r be may be p 311 l 32 bl ( the first ) of p 312 l 6 r some present p 314 l 24 r to come p 315 l 45 bl religious and r fawning p 316 l 12 r under p 320 l 46 r breach p 323 l 55 r cleave p 327 l 4 r such a seat l 51 r lightning p 329 l 39 r loud voice p 330 l 51 r where p 331 l 10 r strives l 46 r is so l 47 r sportulae p 332 l 10 r this is p 334 l 26 r worst p 336 l 17 r hath given p 338 l 54 bl and p 341 l 46 r Altars l 53 r pillars p 343 l 47 r will not p 344 l 23 r desire l 41 r forbearing p 345 l 40 r charity p 347 l 18 r friendship p 348 l 6 r the Lord p 349 l 48 r malleable p 350 l 49 bl a p 251 l 27 r sent l 28 r of sinne p 352 l 16 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 356 l 56 r he hateth such sinnes most as be p 360 l 14 r husband man l 26 r Baptists p 362 l 45 r the other as Arethusa p 363 l 8 r out-face you in it l 48 r shamefatc'nesse l 56 r shamefac'tnesse p 364 l 33 r is no need p 365 l 32 r but not ashamed p 370 l 7 r that p 374 l 5 r rather than p 377 l 9 r or convincing p 382 l 56 r Herod p 385 l 21 bl in p 387 l 33 bl he p 390 l 51 r with a bridle p 391 l 21 , 22 bl six bloody Artic. r to the Romish Religion p 392 l 22 r to wit to Pilate p 395 l 1 r and escape l 18 bl but l 42 r laetitia p 396 l 42 r out of it p 400 l 7 r Israel go l 17 bl more p 402 l 27 r at pleasure p 403 l 33 birds have p 404 l 27 r of his l 53 r Samaria p 405 l 38 r admitting p 411 l 49 r may go p 412 l 22 r within l 39 r dichotomy l 40 r as bl the last and p 414 l 51 r pull'd him l 29 r unto them l ●2 r al p 416 l 10 r throughly p 417 l 16 r and to be p 421 l 10 r make l 51 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 423 l 30 r strag●eth p 427 l 9 r them p 428 l 37 r so his p 430 l 35 r pull down millan p 431 l 13 bl King l 17 bl the King and r he p 440 l 8 r any shape l 38 r should p 441 l 4 r which l 33 r or by p 442 l 49 r for it p 443 l 2 r aymeth p 454 l 9 r he addeth p 444 l 49 r he is p 445 l 55 r not willing bl as p 446 l 2 bl omitting and r unwilling p 447 l 8 bl none and r done p 450 l 6 r but then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( in marg. ) p 455 l 10 r farther p 457 l 53 r if an p 458 l 19 r wyre-drawn l 21 , 22 r Paronamasies p 463 l 42 r have been p 465 l 20 r paradoxical l 47 bl by p 466 l 48 bl is p 469 l 26 r Agur p 473 l 12 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l 16 r whom p 475 l 45 r Priests p 476 l 45 bl the p 479 l 21 r no p 482 l 24 r the other l 30 r so as l 38 some times p 483 l 51 r and p 487 l 35 r idlenesse p 491 l 8 r extravagantly l 13 r or cause l 18 r make a l 46 r where p 494 l 3 r but obeyeth p 499 l 4 r Maniches l 41 r Zelots p 501 l 18 r hectick p 502 l 29 bl as l 35 r breach l 50 r concern p 504 l 6 r hath l 16 r have p 507 l 39 r wo●nds l 50 r heart p 508 l 19 bl ordering and p 510 l 43 r own p 511 l 20 r if not l 43 r doth not p 513 l 5 r till it p 514 l 6 r false zeale therefore l 22 r enowe l 41 r sicknesse p 517 l 34 r with his p 523 l 24 r but most p 526 l 1 r but such l 28 r and that 's p 529 l 20 r those that he here mend the number of the page for 526 r 529 and next for 131 r 136 p 531 l 55 bl God , in marg r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 536 l 46 r is built p 543 l 38 r a complete p 545 l 7 r him up p 553 l 28 r murders p 554 l 30 r contrary p 556 l 32 r of charity p 559 l 18 bl of p 562 l 27 r doth p 563 l 4 r no p 565 l 47 r is it not p 566 l 55 r confines p 568 l 26 r so much p 571 l 7 r lessoning p 576 l 32 bl as p 579 marg r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ibid r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 581 l 18 r contrition p 582 l 18 r savour p 587 l 46 r 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p 588 l 6 r Bochim l 8 r corruption p 589 l 20 r and l 23 r an Intruder p 590 l 14 r who may l 53 r Messalia p 591 l 10 r it cannat l 16 r gain it l 41 r upon the l 42 r yea , he p 592 l 48 r was by the p 593 l 22 r to be p 594 l 51 r over-spradeth p 596 l 38 bl in p 599 l 38 r taken p 602 l 49 bl not p 604 marg. r Epimenides p 607 l 19 r thorne l 41 bl that in first place l 42 r is no p 608 l 26 bl but p 609 front r parentage or defects of body l 20 r by the p 610 l 30 , 31 r improvement p 615 l 19 r in it l 39 bl of l 52 r if he p 618 l 32 r temperature p 622 l 11 bl it l 14 r dwelling l 32 r disparate of vice p 624 l 42 r cannot p 628 l 55 r by all .