CHAP. I. Wherein the Text is opened .

THe lippes of the wise doe feede many , saith the wise Salomon . How truly was this saying verified in our blessed Sauior Iesus Christ , who ( being the Wisedome of his Father ) delighted ( as it was foretold of him ) to open his mouth in a Parable , and to vtter dark sayings of old . And as in the whole course of his life , his mouth was a wel-spring of waters of life , euermore sending forth the streames of sweete refreshing doctrine ; so chiefely towards his end ( in the fore-sight of his neere approaching departure ) doth hee enlarge himselfe more than ordinarie , in diuers most worthy speeches , to instruct and comfort his sorrowfull Apostles . In this Chapter amongst the rest , intending to perswade them to goodnesse of life , he layes downe certaine grounds as a foundation , whereon to raise his purposed exhortation . One ground standeth fast in these two Verses , which containe a sweete and comfortable Parable , wherein our Sauiour sets out the care , that himselfe and his Father take of his Churches welfare . Himselfe he compareth to the body of the Vine , from whence the sweete sap of all heauenly graces , is plentifully deriued to euery branch , according to the capacity and measure of euerie one . His Father he compares to an Husbandman , who doth plant , and mound , and dresse this Vine : and last of all , gather the fruit thereof in his owne eternall and vnspeakeable glory and praise . And ( that the matter may be better noted ) he prosecutes this part of the comparison more at large , shewing the principall husbandry of GOD the Father about this Vine . This husbandrie is set out by the subiect and parts of it . The subiect of Gods husbandrie is described by the common nature and different kinds thereof . The common nature is in those words , Euery branch in me ; that is , euery professor of Christian religion ; euery one that maketh himselfe or others beleeue , that hee beleeueth in Iesus Christ , and imbraceth the heauenly doctrine of the Gospell . Faith in Christ maketh a branch , I meane the externall profession of faith ; and if it be true , then doth it make a true branch ; if hollow and fained , then a branch alone in appearance . The kindes of branches are two ; some that do not bring forth fruit , some that doe . Some professours of religion are sound-hearted , and some are hypocriticall . And the care of the Lord extendeth it selfe to euery particular professor of either kindes : of those that carrie a shew of beeing Christians , some do liue a godly life in the sight of the world , and some doe not ; and the Father of Heauen carrieth himselfe , as beseemeth his Wisedome , Iustice and Goodnesse vnto both . And this is the subiect of his Husbandry .

The parts of it are two ; and those different , according to the different kinds of branches ; The vnfruitfull branch he cuts off : that is , the hypocrite he doth bring to eternall destruction , fitting and ripening him for hell , by more and more separating him from Christ , and all the benefits of Christ , till hee haue finally brought him to damnation . Euery false Christian , whose life is not in some degree and good measure agreeable to his profession , is by God plagued and punished with eternall death ; and euery of Gods ordinances , and whatsoeuer else befalleth him , is turned ( through his owne wickednesse , and Gods iust hand against him ) into a meanes of working out , and increasing his damnation . And this is one part of the Lords Husbandry , his seuerity against hypocrites . The second part is that , that concernes good branches , representing the goodnesse of God or the sound-hearted Christian , set out in the matter , and end or effect of it . The matter is purging or pruning . The Gardener with his pruning-knife doth cut off such vnprofitable and luxuriant twigges from the branches , as would hinder the increase of grapes : so God by diuers meanes which hee hath in a readinesse , and by name , afflictions , sanctified to that purpose , doth diminish , subdue and mortifie the corruptions and disordered affections of his true-hearted seruants , which would else hinder them from liuing in holy and Christian manner before him . The end of this pruning , and also the effect ( for these two termes are often incident , yea alwayes , if a wise and sufficient worke man haue the managing of any businesse ) is no hurt to the branches , but euen the greatest good that may be , for the increase of their fruitfulnesse , the causing of all vertues to grow in them , and the enabling of them more and more to conforme their liues according to the doctrine of godlinesse . And such is the order and meaning of this verse . Now I proceede to collect some necessary poynts of doctrine from thence .

CHAP. II. Shewing that there is a mixture of hypocrites with true Christians in the Church , and why .

FIrst then let vs marke , that our Sauior distinguisheth the branches in the Vine into two sorts ; fruitfull and vnfruitfull . Questionlesse wee may conclude from hence , that Christ meant to teach vs , that in his visible Church , there should be a mixture of true-hearted Christians and hypocrits . In the societies of men professing the true Christian religion ; neither are al true , neither are al false : but some honest , sound-hearted , vpright Christians ; other-some , hollow , dissembling , hypocriticall actors of Christianitie . Some are in very deed and substance , that that they are called and taken for : others haue a meere and bare name of Christianitie , and nothing within them answerable to that name . Matth. 13.1.24.47 . This is the point which our Sauiour teacheth also in the Parable of the Grounds , whereof among foure kinds , one alone prooued good . So in the Parable of the field which had Tares sowed in it , together with good Corne : in the Parable of the Draw-net , that gathered not good Fish alone , but much vnprofitable filth withall . So much also doth Paul signifie , when he telleth vs , that all are not Israel , Rom. 9.6.2.28 . which are of Israel ; and that hee is not a Iew , which is one without , but he which is one within . And againe , of the Congregation in the wildernesse , hee affirmeth , that though all did eate of the same Spirituall meate , 1. Cor. 10.5 . and drinke of the same Spirituall drinke , yet God was not well pleased with them all . And Saint Iohn affirmeth in plaine tearmes , 1. Iohn 2.19 . that all are not of vs ( in truth of heart ) which are amongst vs , in shew of profession . To this truth the continuall experience of all Ages yeeldeth a manifest and lamentable testimony . In Adams family ( the mother Church of all the world ) there was Caine as well as Abel , both offerers to God : but the former in a false semblance of pietie ; the latter , in the truth of faith and deuotion . In the Arke were accursed Cam , and blessed Shem. In Abrahams house , scoffing , wilde Ismael , and religious Isaac . In Isaacs house , plaine-hearted Iacob , and the murdering-minded Esau . So in the wildernesse , gaine-saying Core , with his accomplices Dathan , Abiram and the rest , as well as Moses , Ioshua and Caleb . In after-times , Elies sons ( a paire of prodigious dunces , ill liuing and dumb Ministers ) , as well as faithfull Samuel , the Lords true Prophet . A Saul and a Dauid ; an Achitophel and an Hushai ; and so vpwards euen to Christs family , and there was a Iudas and a Peter . What Church can be free from dissemblers , if this little domesticall Church , that had such a Pastour and such members , had yet a Diuell lodging within it ? Wherefore it was so too in the times of the Gospell ; halting Ananias and Saphira , as well as iust Barnabas ; Corinthian flaunters , as well as true Teachers : yea , and which is more to be wondred at , false Apostles as well as true , dispersed here and there in all Churches . Loe , how Christs floore hath chaffe , as well as wheate lying in it ; and his field hath Goates as well as Sheepe feeding in it . Reasons why some be hypocrites . Let vs inquire a reason of this mixture , both why some be false , and why some be true . Of the former , we must fetch reasons from Man , from Satan , and from God . From Man ; 1. From Man . because hypocrisie is one of the euill weeds that doth naturally grow in his corrupt soule , it being verie agreeable to his naughty heart , to dissemble goodnesse in some cases ; and hauing seene the truth , to make shew of yeelding , though in heart he yeeld not vnto it . For oftentimes the truth is laid open so clearely before the eyes of his minde , partly through the euidenee of outward proofe , partly through the inward light of illumination , as hee cannot but acknowledge it , as the eye cannot choose but see such obiects , as are set in conuenient manner and distance before it . Yea , many times custome , education , and bringing vp in commonly receiued truths , doth so accustome and wont the minde vnto them ( as vsuall eating doth the pallate vnto some kinde of foode ) , that hee cannot tell how to deny them ; yea , that for his credit sake , and out of a desire to be well respected amongst his neighbours , he cannot but bee forward in declaring his opinion of them . Nature therefore will attaine to the knowledge and profession of diuine truths , with the bare helpe of a common grace of inlightning : but the true doctrine of godlinesse , is so contrary to the most beloued lusts of men , so opposite to their naturall corruptions , and tendeth so wholly to beate them out of themselues , and to bring them in subiection vnto GOD , that through the strength of these corruptions , and that voluntarie slauerie wherein they remayne willingly enthralled vnto sinne , they neither will nor can ( indeed they cannot , because they will not ) giue a dutifull and submissiue entertainement thereunto , and so become but hypocrites at the best . So that it is no more wonder , to see a man prooue an hypocrite , then to haue a Crow proue blacke : for the Crow doth not more naturally bring blacknesse into the world with her , than a man doth bring with him guile and dissimulation ; seeing hee hath in him so much imperfect goodnesse , as will make him receiue the forme of godlinesse , but withall so much tyrannizing badnesse , as will not giue him leaue to receiue the power of it .

Againe , 2 From satan . the diuell is very busie to water and cherish the seedes of guile , that are borne and bred with vs , and within vs : for out of his malice , he is very desirous to keepe men from saluation , and to hold them vnder his owne command and tyranny . Wherefore if hee cannot retaine them still , as his absolute and professed vassals , yet hee takes great paines to maintaine a more secret dominion ouer them , and to become the Lord of their hearts , in a more priuate and vndiscernable manner .

Wherefore when hee is cast out from a manifest domineering ouer them , by the shining of the Lampe of true religion within them , Iohn 12.31 . as Christ sore told that he should ; yet still he striueth by craft , and pollicie , to keepe possession of the turret of their hearts , as being loath to bee beaten out of his old and long vsurped kingdome , so long as any one defensible fort remaineth . Now the diuell worketh effectually in the children of disobedience ( as the Apostle testifieth ) , Ephes. 2.2 . and so finding them full apt to dissemble , and making the matter worse by his forcible tentations , and subtill insinuations , it is no maruell if many come no further than to bare shewes ; especially seeing men are vsually so carelesse in searching themselues , and in resisting his tentations .

Last of all , 3. From God . the Lord of Heauen doth most iustly punish a number of men , that liue within the visible Church , by giuing them ouer to the diuell , and their owne hollow hearts , to be beguiled and deceiued with outward appearances of goodnesse , so to auenge himselfe vpon their carelesse or wilfull contempt , or neglect of the offers of grace made vnto them : for where the doctrine of saluation by Iesus Christ is in any degree made manifest ; there doth God proffer the spirit of grace withall , and is readie for his part to bestow it . But when men doe neglect or reiect this goodnesse , making more account of the base vanities of this world , then of those most pretious treasures , offered vnto them by the Lord ; then doth hee most righteously depart from them , and turne them vp into the hands of Satan , to be blinded and hardned by him , and of their owne corruptions to be kept vnder , and vanquished by them , that so hee may most holily accomplish his most wise and eternall purpose , of glorifying himselfe in their iust damnation at the last . And thus there is a kind of working of God , as well as of Satan and men , in the hollownesse of them that bee hollow ; the Lord carrying himselfe most righteously and wisely : the diuell and men most wickedly and foolishly : he intending and attaining his owne holy and good ends , they following and seeking after their owne abominable and vnholy desires . And thus we may plainely see how it comes to passe , that many hypocrites are found in Gods house .

Now vpon what reasons stands it , Reasons why some be true hearted . that all be not as bad as any , but that some doe sincerely imbrace Christ ? the reason of this also must be taken from Man , 1. From man . and from God . From Man ; because hee is in his very making , capable of truth , and a subiect of that nature , as may haue truth wrought in it by good meanes ; euen as the blind mans eye , because it was a mans eye , was capable of hauing the power of seeing wrought in it . For it is a very false and cauilling exception , that is taken to the doctrine of mans seruitude to sinne , when it is inferred hence , that a man is turned into a stone or trunk . Nay , man hath a soule indued with those naturall faculties , which may receiue the impression of grace , by meanes which God doth sanctifie for that purpose . Indeede so farre is he subiected to the dominion of sinne , that hee wanteth all actiue power of conuerting himselfe to God ; but yet such naturall faculties remaine within him , as that hee wanteth not a passiue power of being conuerted , if God conuert him . Let a mans leg bee cut , and though of it selfe it will nor heale or knit together againe ; yet it hath a power of being healed and knit againe , by the meanes of some playster or medicine skilfully applyed : but cut a sticke of wood , or breake it in peeces , and no playsters will make vp the wound , or knit the broken peeces together againe . So is it with corrupted mankinde ; and this is all , that the truth of Gods Word will giue vs leaue to ascribe to man , as a reason of his being truely ingraffed into Christ , he is capable of such a worke of Gods Spirit .

But the Principall and onely actiue cause , 2. From God . is Gods power and goodnesse , that cause , beyond which , it is a madnesse to enquire for any other cause . The Lord doth please to bestow effectuall grace vpon those , whom he will receiue to mercie ; whereby they haue not alone their mindes inlightned to some perceiuing of the truth of Gods word , but also their wills , by the mighty operation of the holy Ghost , subdued to the obedience of the same . So by the infusing of a new life into them , they are inabled to become such , as hee doth wish them to be , and as themselues desire to be accounted . Were it not for this grace , all in the Church would be hypocrites as well as any : but it pleaseth the Lord to bestow that grace vpon one ( whom he hath inabled to desire it , that hee may gratiously bestow it ) , which to another hee giueth not , but leaueth him to his owne carelesnesse of it ; that ( missing it by his owne default ) his blood may bee vpon his owne head . So the perdition of hypocrites is of themselues , because they willingly refuse the goodnesse of God , which hee doth offer them ; the soundnesse and happinesse of the Saints of God , is of his free grace , that breakes the yoake of sinne which held them vnder ; and makes them willing of vnwilling , and able of vnable , to turne themselues vnto him . For to imagine ( as some will needes doe ) that the Lord doth deale no more bountifully with one , than with another , of the members of the Church ; but that the cause why one becomes an hypocrite , the other preuaileth to vprightnesse , is meerely and wholly in themselues , is a fancie ( I thinke ) so contrary to all , both Scripture , and experience of Gods Saints , that hardly can any be deceiued with it , but hee that neuer felt what it was to be vpright , and whence it came . And thus haue we laid before you the truth of this point

CHAP. III. Shewing the description and sorts of hypocrites .

NOw it is very requisite , that wee make a plaine and sound explication of it , to the intent , that euery man may discerne of himselfe , and of his owne estate , whether himselfe be an hypocrite yea or no. Wee will therefore doe our best to lay the matter open clearely , that it may bee euidently discouered ( to them that will take the paines of inquiring about the point ) who is guilefull ? who without guile ? and for this purpose it is necessary to stand vpon these foure heads : First , to shew what an hypocrite is : secondly , to shew the diuers sorts , or rather degrees of hypocrites : thirdly , to set downe some generall notes of difference betwixt the true-hearted and the hypocrite . Lastly , to declare more particularly the agreement & disagreement of them both , in foure principall and maine graces , whereof the one hath alone the shadow , the other the substance ; that is , first , in knowledge ; secondly , in faith ; thirdly , in repentance ; fourthly , in good life , or in obedience .

First then , for the describing of an hypocrite , What an hypocrite is ; viz ; we must make vse of a necessary rule of Logicke , which bids vs to define the concrete by the abstract as they terme it , as no man can possibly declare what a white thing is , but by conceiuing and expressing what is whitenesse ; nor what a prowd man is but by vnderstanding what pride is ; nor what an hypocrite is , but by knowing what is hypocrisie . And againe we must vnderstand , that vertues and vices do not denominate their subiects , vnlesse they be in them in so high a degree , as to preuaile and be predominant ouer their contraries : as nothing is called white , but that in which whitenesse so preuaileth , that it partaketh more of white , than of any other colour : and if a thing doe so pertake of whitenesse , we call it white , though it faile much of the whitest whitenesse that may be . So is hee called a proud man , in whom pride preuaileth ; an infidell , whom infidelitie ruleth ; a reuengeful man , in whom reuenge doth beare sway ; and a couetous man , in whom couetousnesse raigneth . And so must wee likewise conclude in the present matter , that hee is an hypocrite , in whom hypocrisie preuaileth and beareth rule .

To the making of an hypocrite therefore , three things must concurre : A professor of Christian religion , in whom hypocrisie ruleth . first , a fit subiect ; viz. such an one as doth ( at least in appearance ) professe himselfe to be a Christian , and to beleeue in Christ . As nothing can bee called an vnfruitfull branch , if it bee not a branch ; so neither can any man bee termed an hypocrite , vnlesse at least externally he bee in Christ : in this meaning , as wee now take the word hypocrite , in opposition to a sound member of Christ . Secondly , there must be in that subiect an adiunct , that vice of hypocrisie : and thirdly , this vice must bee in that subiect , in such degree as to beare to rule ; and to bee , as they terme it , predominant . Wherefore for our further information in this matter ( which is most exceeding needfull to be very distinctly knowne and conceiued of ) wee must search into the nature of that crooked , What hypocrisie is , viz. selfe-couering and selfe-cousening vice of hypocrisie , about which wee neede not goe farre , but alone turne our thoughts to the Apostles description of it , 2. Tim. 3.5 . viz. that it is a forme of godlinesse , without the power thereof . It a false fained goodnes , a goodnesse alone painted , and put on , and counterfeited . In plaine words thus you may describe it ; A corruption of the will , A corruption of the will , inclining it selfe to doe some good , & leaue some euill for ones owne sake . whereby it inclineth it selfe to seeme good , by doing some good , and leauing some euill for ones owne sake . For euery man is naturally desirous to haue other men esteeme him good , and to esteeme of himselfe also , as of one that is good ; and because , neither will his neighbours conceiue so of him , neither can hee so conceiue of himselfe , without some ground for such conceit ; he is therefore willing to doe something that may worke in others , and in himselfe such an opinion of him , and to auoyde some other things , that might procure the contrary opinion . Yea , euery man naturally is willing to be happy , and willing to think , that he shall be happy , yet because this thought cannot be maintained , without some colour of reason , hee is also willing to doe some things , that he may thinke will further his happynes , and auoyde some other things that will hinder it . Now when a man that liueth in the Church , out of these naturall desires , that are inseparably vnited to his reasonablenesse , doth incline himselfe in some things , to yeeld to the Doctrine of Religion , that so he may serue his owne turne , in fulfilling his owne desires : this is false goodnesse , goodnesse alone to the eye ; it is called goodnesse , as a false shilling is called a shilling , because it looketh like a shilling , hauing the same stampe , and a little filuer at top , though in ths middest it be nothing but brasse , or some such base and vnworthy matter . If a man ( I say ) be moued for his owne credit or ease sake , yea , or for his owne saluation sake , to be willing to do some good , that God in his word commandeth ; and to forbeare some euill in the same Word condemned , and not to be willing to doe all good commanded , and auoyde all euill forbidden ; this is but guilefull hollow , imperfect . dissembled goodnesse , so esteemed by men , and so appearing to them , that can looke alone vpon the bark and outer rinde of things , not so appearing to the pure eyes of God , nor so accounted in his true iudgement , that searcheth into the marrow , and pith , and depth of all things . For God himselfe is the chiefe good , and in a manner the onely good , neither is any thing good , but by participation from him ; and so that goodnesse which is not ( as it were ) deriued from him , as from the originall of it , nor directed to him , as to the scope and end of it , because it hath nothing to doe with him , therefore indeede is not goodnesse , whatsoeuer shew it may carrie to the world . So that as true goodnesse , is will to bee good in all things for Gods sake ; so is false goodnesse a will to seeme good in some things for ones owne sake . Ease may moue a man to doe some good , and auoyde some euill , so may credit , so may profit . Now if any of these things doe chiefly and principally worke vpon our wills , as the motiues and ends of our actions , then is that goodnesse but hypocrisie and seeming goodnesse ; and that man who liuing in the visible Church , suffers this vice ( of being induced but to some good things , not all ; and withdrawne but from some euill ( not all ) for his owne credite , profit , ease , or the like cause , not Gods sake onely or principally ) to sway and beare rule in him , he is an hypocrite . Hypocrisie ruleth where it is not seene and lamented . But when and in whom doth this vice preuaile ? may some man say , I answere ; euen then , and in that man , where and in whom it is not seene , opposed & resisted by the spirituall weapons of frequent confessions , hearty petitions , earnest lamentations , and diligent application of the word of God against it for to beate it downe : for all vices must be distinguished into two kindes : some are more fleshly and grosse ( as I may terme them ) that doe follow the temperature of the body , and their strength and weakenesse doth much what depend vpon the constitution thereof : such are wrath and choller , gluttony and filthinesse , and diuers other like . Now it is not of necessitie , that these vices bee actually in all the corrupt generation of Adam ; alone they are in euerie one ( as I may terme it ) virtually , so that if the same soule were put into another body , whose temperature would fit the turne of those vices , it would be as plentifull in them , as any other man is , or as it selfe is in any other vice . Now there are other vices of a more spirituall nature ( as I may terme it ) , I meane more immediatly and principally flowing from the corruption of reason and of will , and from the natiue defilement of the soule , in its chiefe faculties ; such as are pride , vnbeliefe , forgetfulnesse of GOD , vnconscionablenesse , and by name , this hypocrisie . And these last kind of vices are in all men indifferently since the first sinne of Adam , by whom all became dead in sinnes and trespasses ; though it must not bee denyed , that in some they grow more head-strong , than in others ; and doe more manifestly and violently shew themselues , according as they are more or lesse nourished with meanes and occasions , and ( as it were ) soyled with helpes and opportunities fit for them . And as for all these vices , there doe they preuayle , and there they must be called predominant , where they are not obserued , bewailed , acknowledged , oppugned , and that by spirituall weapons , and that constantly . For it is most vndeniable , that whersoeuer any vice is , there it ruleth , vnlesse it be mortified and crucified by the spirit : that is , by spirituall means and ordinances , faithfully vsed , wherewith Gods Spirit faileth not to worke ; and it is as certaine , that this grand member , or lim rather , of the body of death , which we all bring into the world with vs ( I mean ) hypocrisie is in euery man ; wherefore it hath dominion in him , vnlesse it be , as was formerly spoken , discerned and oppugned . And therefore also it is great reason , that such one should receiue his name from hypocrisie ; & be intituled an hypocrite . And so I would think , An hypocrite is a professor of Christianitie , that doth not see and resist his hypocrisie . an hypocrite maybe fitly called a professor of religion , that doth not see , bewaile , and fight against his owne hypocrisie , that is , his aptnes to make a shew of goodnes , by doing onely some things that are commanded , and auoyding onely some things that are forbidden for his owne sake , not indeuouring to doe , and auoyd all such things for Gods sake . Not the hauing , but the not oppugning of hypocrisy , makes an hypocrite . And this thing is worthy to be diligently marked , that I spake of the predominancie of vice , because it is of maruellous great vse , for the true triall of our felues , according to those things that afterwards shall be set downe for that purpose . For not euery one that feeleth in himselfe some of these signes , and effects of hypocrisie , that shall be named , is by and by an hypocrite : but he that hath them in him , and takes no care to find them out : or if hee must needes find them out , continueth not to make warre against them by prayers , and teares , & the sword of the spirit , and the like weapons of our Christian warfare . And of the description of an hypocrite hitherto . I goe forwards to shew you the sorts or kinds of hypocrites : for well may wee say , that a notable difference in degrees , may giue iust occasion of distributing the things so differing , into diuers kinds , as the Scripture diuideth the heauenly Bodies into the greater light for the day , and the lesser light to rule the night .

CHAP. IIII. Of the diuers sorts of Hypocrites .

AND of hypocrites within the Church , Of hypocrites there are two kinds , the grosse hypocrite , and the close hypocrite . we shal find two kinds ; the greater hypocrite , & the lesser hypocrite : the grosse hypocrite & the close hypocrite ; both well called hypocrites , because in both , that vice preuayleth ; and yet the one distinguished from the other by the names of greater and lesser , or grosser andlesse grosse , because the degree of preuailing in one ; is farre higher and fuller than in the other . As euen of Leapers , some were not so much leprous as others ; though both leapers & vncured . And of diseases , some are more vehement than others , though both mortall ? And of wounds , some are deeper and broader than others , though both deadly .

Now a grosse hypocrite is he , in whom hypocrisie so farre preuaileth , The gross hypocrite is he , that knowes himselfe but to dissemble , and yet cares not for it . that he knowes himselfe but to make a shew of goodnesse , for some sinister respect , and yet cares not for it , out of the most exceeding story-hardnesse of his heart . This hypocrite hides himselfe from the world , but not from himselfe ; he cousens others , but himselfe doth not deceiue himselfe : for hee is full well acquainted with his owne intentions , and perfectly priuy to the windings of his behauiour ; in very deed sometimes , euen smiling to thinke , how he beguiles the world with a certaine finenesse of outward carriage , and seeming . Many a man maketh a shew to be religious , by doing diuers good things , in the meane space knowing full well , that he doth not in heart regard any of these things , but alone that hee thinkes it fit so to wooe the times , or to fish for the fauour of some particular man , or to compasse some or other of his owne earthly , and self-respecting proiects . Many a parishioner commeth to Church vsually each Sabbath , and receiueth the Sacrament commonly when his neighbours doe , who doth in his heart no more esteeme of Church nor Sacraments than a very Pagan ; and so much hee doth know by himselfe too , and yet is neuer touched with any remorse of heart , for his so palpable , and to-himselfe-euident dissembling . Yea , it is to be feared , that many a Diuine studies hard , preacheth ( not learnedly alone , but ) holily ( too for matter and words ) ; and yet in his owne soule maketh no more account of preaching , than of a play-booke , but that hee seeketh by this meanes to liue in the world , and to attayne a Benefice . Many a sonne and seruant of a godly father or master , will hearken diligently at Sermon , and bring home ( by memorie of writing ) all the substance of the Sermon ; yea , and be diligent at prayers in the family , and perhaps also pray himself , with very good and commendable petitions and words ; when as all this while he is guiltie to himselfe , of making no reckoning of any goodnesse ; and in truth careth for , nor thinketh of any thing else , but winning the fauour of his parent or master , or credit and reputation with those amongst whom hee liueth : and yet his soule is no more moued with sorrow , for this his most grosse guile , then if he were the truest hearted person vnder heauen . For in truth , of all sinnes in the world , nothing doth bring a greater extremitie of deadnesse , and senselesnesse vpon the soule , then this abominable hollownesse , when it preuaileth in this degree , that now I am intreating of . Such hypocrites as these were Absolon and Achitophel . Did not Absolon know , that hee regarded not the religion of a vow ? Did not Achitophel know , that he made nothing of Gods house and the sacrifices : but ( euen as a staule ) the better to attaine the fauour of Douid , and his owne aduancement ? Doubtlesse they were well enough seene in their owne purposes and proiects , and could not but confesse at the barre of their owne conscience ( but that they would not consider of it ) , that in very truth they did but serue themselues ( and not God ) in all their seeming religiousnesse . Such hypocrytes also were the greater number of the Pharisies , which made our Sauiour Christ , so tart and earnest against them at all times ; for well did hee see , that they did all their good workes to be seene of men ; and that their formes of pietie and godlinesse were meere paintings , and that they regarded nothing , but to make themselues great in the earth , and euen vnder colour of long praying , sought onely to deuoure widowes houses . Phil. 1.15.16 Such also were those Preachers , of whom the Apostle affirmeth , that they did teach Christ not purely , but of contention , as it were to put downe Paul , and to winne the Garland from him , and so to adde affliction to his bands . And these be grosse hypocrites .

Now there are a sort of dissemblers , The close hypocrite , is hee which is an hypocrite , and yet doth think himselfe vpright . not so notorious nor so grosse as these , and yet still vnder the power and dominion of guile ; who thinke themselues to bee true Christians , and make account , that they haue that religion and piety , which they seeme to haue , and yet in very truth haue it not ; but ( as S. Iames 1.22 : Iames speaketh ) deceiue their owne selues , as well as others , though the worst for them is , they cannot deceiue God . There are a number of professors of Religion in the Church , of whom all that know them , haue a very good opinion : supposing them to be most worthy Christians ; yea , which in their owne hearts doe verily thinke of themselues , that they bee indeede the sonnes and daughters of God , and that they serue him , and not themselues ; when as in very deede , they doe nothing else but cousen themselues , and the whole world ; for within , they also are very rottennesse , and serue themselues alone , and not the Lord Iesus Christ . Such an hypocrite was the Apostle Paul before his calling , who was strict in all the Legall obseruations , Philip. 3.6 . and vnrebukeable before men , Acts 22.3 . and zealous of the Law , and ( as he thought ) earnest for the God of his fathers ; yea , Rom. 7.9 . who was aliue before the Law came ( in his owne esteeme ) and made full account to goe to heauen ; and yet for all that , hee was but a whited tombe , and a rotten carkasse ; a Iew without before men , not within before God , as himselfe afterwards did know , how ( euen by experience of his owne case ) to distinguish .

Now if any man demand , The close hypocrite accounteth himselfe vpright alone out of ignorance , or for want of searching into himselfe . how it should be possible for a man so farre to beguile himselfe , as to thinke , that he hath that vertue indeede , which he hath alone in shew ? The answere is ; that children and fooles , will easily take a guilded copper ring , for a ring of gold ; and so blindnesse and want of vnderstanding is the cause , that many men doe so farre mis-take themselues . And againe , the answer is , that many a man thinkes himselfe a great scholler , whose learning yet doth nothing excell his neighbours : because hee compareth himselfe with himselfe , and doth not prooue himselfe by exercises of learning , and by comparing himselfe with others : and so , many a man esteemes his estate to be very good , when indeed hee is a plaine banquerout , and oweth more than he is worth ; onely because hee is slacke and carelesse in casting vp his reckonings : euen so the close hypocrite is an hypocrite , and yet knowes it not ; because out of his aboundant selfe-loue ( which makes him giue ouer-easie way to a good perswasion of himselfe ) , hee is loath to bestow paines , in searching and examining his owne heart . Would a man bee frequent and carefull in trying himselfe ; he could not be an hypocrite , and not know it ? but often a thing lies hid , for want of due seeking , that with a little carefull searching , would soone be brought to light . So hypocrisie ruleth , and yet is not perceiued to rule , because men will not enquire much after it ; and the nature of it is , to be craftie in hiding it selfe . And these be the two most remarkable sorts of hypocrites , whereof yet it must be considered , that there is a great difference to be made .

The grosse hypocrite is to God , The grosse hypocrite is as loathsome to God , as the most notorious sinner , not so the closer hypocrite . the most hatefull of all the sonnes of men : no kind of sinners are more loathsome to God , than those that set themselues wittingly to serue their owne turnes with a bare shew of religion , when in their hearts they do quite and cleane neglect it . These men are more grieuously to be punished , than any the most notorious and infamous sinners amongest men . A thiefe , an whore , a murderer , a witch , shall not receiue a more bitter damnation , than this most palpable dissembler : for hee doth most extreamely abuse and dishonour God , and his most sacred ordinances , dallying and mocking with him to his face , and euen scorning and deriding him to his teeth ( as men vse to speake ) and trampling vnder feete the richest and fairest of all his pretious treasures of goodnesse . But it is not so with the close or lesser hypocrite , that is an hypocrite , and knowes it not : he is not so bad either in Gods account , or in the account of wisemen , as the notorious and open offender , neither shall his case be so hard , as the case of such vile wretches , because his sinne is lesse wilful , and therefore also lesse odious in Gods eies .

And from this difference it commeth to passe , that the grosse hypocrite is so seldome conuerted , as a man may well make a question , Whether any man , hauing any while continued in such palpable dissembling , were euer truly turned yea or no. But the close hypocrite many times becomes true hearted : many a man ( being by education , or by casuall falling into some good family , brought alone to a forme of pietie , and yet not wilfully setting himselfe to be guilefull ) is after some time truely sanctified , and becommeth vpright-hearted before the Lord. A close hypocrite by the growth of his hypocrisie , may soone become a grosse hypocrite . But a close hypocrite hardning himself against the Word often , will at the last become a grosse hypocrite , loosing euen these shadowes of goodnesse , which at first he had , and wherewith he did for a time beguile his owne soule . Iudas ( in all likelihood ) was at first a close hypocrite , not thinking himselfe to dissemble , nor of purpose making a shew to respect Christ for hope of future aduantage by him ( in his heart meane while making no more account of him , than of another man ) , but because he hardned himselfe in his sinne of theft and couetousnesse , at length hypocrisie grew stronger in him , and hee became as palpable a dissembler as euer was , when hee durst betray his Master ( that Sonne of man ) with a kisse . For sinne will easily grow from a smaller quantity to a greater , and from lesser degrees to more fulnesse and largenesse . And this distinction of hypocrites into two kindes , is of singular vse in the examination of our selues , and serueth excellently to discouer men vnto themselues , which else would easily thinke too well of themselues . Many a man , because he knoweth himselfe to be none of those , that do wittingly play the hypocrites , therefore imagineth , that the name of hypocrite should not be giuen to him : but now the knowledge of this difference , must make vs more wary ouer our owne hearts , and stirre vs vp to take heed , lest happily wee be found in the latter kinde , though not in the former : for the truth is , neither of them both can be saued , vnlesse they reforme themselues .