Hyprocrisie who is not commonly alone but carrieth with it diuers other iniquities And is indeede the mother of aduice as in this place it hath twined and twisted with it Ambition a bird of the same feather and a sinne of the same stampe These two being like vnto Hipocrates twins alwaies linked together and in these Scribes and Pharises their Hipocrisie engendring ambition in them as it appeareth in this place as also before in the sixte of this Gospell and the 1. verse But here more couertly is the shadow of their workes and deedes which were altogether to outward ostentation sette as flatte opposit against the studie and endeauour of Godlinesse good life their workes being not workes indeede but shewes and semblances of good deedes shadowes without substance clouds without raine leaues without fruite being wholy fed as it were with the froth and fogge of vaineglorie and puffe of mans praise for the sincere worke of God would neuer be delighted so with the bubbles of vanities wherwith all deepe dissemblers hollowharted Hypocrites are carried a way as it were with full force and swifte streames And here is not only reprehended the Ambition in these Scribes and Pharises with the which they were much tainted and infected But when as our Sauiour had vtterly condemned the breach of the lawe of God in their whole life and conuersation least they should obiect and alledge for their excuse as a buckler or defence their fained holinesse by a Preoccupation he preuenting them answereth that they are but triffles trashe and trumperie yea and verie vanitie of which they doe boast and bragge meere ostentation raigning and ruling in them whereas If their holinesse were sincere they would not seeke for the rewarde and regarde of mortall men for as the Poet saith Ipsa quidem virtus sibimet pulcherrima merces and if they would needes gape after guerdon then they should haue aimed at the praise of the Lord God himselfe and the price of the kingedome of heauen for as our Sauiour saith in the Gospell No man can serue two Masters So that vnpossible it is both to please God and please men And therefore Paule he saith that he could not be the faithfull seruant of God if he were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a menpleaser that is such an one as sought by all meanse possible the praise and commendation of men Herein therefore these Scribes and Pharisies approued themselues to be notable Hypocrits and notoriously ambitious when they thus hunted and hauked after the peoples applause verie popularly although their actions were tipped and coulered neuer so much with the shew of obedience to the Law of God For as the same Apostle 1. Tim. 1.5 The ende of the commandement is loue out of a pure hart and of a good Conscience and faith vnfained which loue as saith the same Apostle 1. Cor. 13. boasteth not it selfe nor is not puffed vp which two metaphores of the Apostle in that place are diligently of vs to be obserued as first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here only founde in the whole new testament as also of Tullie lib. 1 Ep. 12. Ad Atti. As also of Petrus Alexandrinus Martyr but sildome or neuer els where which signifieth as much as Petrus Balsamus expoundeth it as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or is as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for as Clemens in the thirde booke of his Pedagogie and Basile in his contracted definitions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 definition 49. But not as some interpret the same in my opinion Perperā agit who thinke the greeke word to be drawne from the Latine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Perperam verie strangly drawing the fountaine as it were from the Riuer when as the same is nothing els but a Metaphore drawne from clawbackes and flatterers who did nothing but faune and flatter and fleere in the faces of them with whom they would insinuate themselues as did these Scribes and Pharises by setting to saile as it were all there good workes in the opē sight of the people thereby to win vnto themselues the tearme and title of holinesse integritie and innocencie of life As did also Abimeleke as it is in the ninth of the Iudges the Sonne of Gedeon or Ierubaall when he by the meanes of his Mothers brethren and with all the famely of his mothers Father allured the men of Sechem by faire flattering words to cōdiscend vnto his ambitious purpose whereby he vsurped the gouerment ouer them being but the sonne of a handmaide and a bramble indeede as Ioathan calleth him yet presumptuously boasteth himselfe as much of his shadow as either the vine oliue or figge trees yea or the tallest Cedar in Lybanon So did Iob when he to enueigle Abner tooke him a side in the gate seeming to speake with him peaceably but minding to murther him as he did 2 Sam. 3.27 And lastly so did Absolon when he vsed such affabilitie adulation and popular practises and proceedinges when as he ambitioussy by aspiring affected his fathers crowne kingdome when as he vsed these and such like words vnto the people and did steale away the hartes of all the men of Israell doing them obedience putting forth his hand vnto them and kissing them saying O that I were made Iudge in the Lande that euerie man that hath any matter of controuersie might come to me that I might do him iustice Sam. 15. The other is a Metaphore taken from the heathen Sacrifices which the offerers were wont to puffe and blowe vp artificially to make them seeme fatte and goodly hereby to gette the good name of deuoute and holy Sacrifices in which sence Aristotle vseth the same word in the first Chap. of his Ethic. as the Scribes and Pharises did puffe and blowe vp their workes to make thē seeme glorious and goodly vnto men seeming to be the Sacrifices of Abell fat and frutefull and pleasant in the sight of God but being indeede the offeringes of Cain irkesome lothsom and stincking in the nostrels of the Lord like vnto those woorts which made pottage for the children of the Prophets mentioned 2. King 4. which seemed to be holesome hearbs but indeed venomus weedes like vnto a wild vine and lastly like to Ionas his gourde which seemed to be so spreading sprouting as that it would shroude and shadow him from the fainting heate of the sunne but was indeede of noe continuance soone growne soone gon soone ripe soone rotten vanishing and withering away in one night Ionas 4. But how proue we that these Scribes and Pharisies did all their workes to be seene of men euen the same is euidēte by manie and manifest places of the Scripture so that he that shall doubt thereof shall seeme to doute whither it be light at noone day As our Sauiour in the 6. of Math. here and els were testifieth who did not only see their outwarde deeds as an eie witnes thereof being conuersant among them but did also know
when their practise and their Preaching their doctrine and their deedes their wordes and their workes agree not together for as a learned writer saieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such lude ministers therefore are like vnto midwiues who healpe other to bringe forth but doe not bring forth them selues who as Socrates saieth in the personne of a Philosopher in Plato his Thettetus likning himselfe to a midwife but in his doing more then a midwife that I may vse his words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Euen the Ministers of the word of God should shew themselues more then midwiues in bringing forth also themselues as theire function is a greate deale more honorable in that they are as it were midwiues not only to weomen but also to men and weomen in that they haue not a charge of their bodies but the cure and care of their soules and as Midwiues to discerne the moone calfe from the perfect fruite of weomen so Preachers should not bring forth moone calues yea and they maie be likned againe to the crowe which Noe sente out of the Arke which was blacke vncleane delighting to light and rest on filthie and lothsome places and feede on carrion carcases so they blacked with ill fame vncleane in life and couersation and desiring the filthie corruption of the world the crowe being greedie Rauenous abhorring the companie of mē So they coueteous seruing their belly sequestring them selues from the true Church by their wicked workes whereas contrariewise good Preachers irreprehensible in life doing that which is good not forsaking the godly and Godlinesse but comming with an Oliue branche in their mouth which is the word of grace and practising the same according to their teaching which is signified by the greene leaues of the same Math. 23. Are altogether like vnto the Doue It was noe merueile beloued that the Aunciente Lawgiuers would haue their Preistes abstaine from a dogge and a goate most noisome but especially from a goate and whie because as Plutarch answereth making it a Probleme in his third Probleme because the people alwaies abhorred the same as the most luxurious ill sauouring and infectious beast as being most commonly diseased with the Epilepsie or falling sickenesse so that they which tasted and touched the same beast were oftentimes infected with the same disease as likewise the Lord in Leuitic Commandeth his Preistes to absteine from the like vncleane thinges by which is signified the puritie of life and integritie of manners that ought to be in the Ministers But let all deepe dissemblres and hollow harted Hypocrites acknowledge that to be true as it is most certaine although a Pagane spake it that Tullie hath in one of his Epist Quam non est facilis virtus quam vero difficilis euis diuturna simulatio Seeing that as our Sauiour saieth in the Gospell There is nothing hid that shall not be opened nor nothing secret that shall not be reueiled In that last Epiphany and day of manifestation when as euerie Hypocrite shall be made as naked as Aesops crowe without his visour of vertue cloake of honestie and colour of holinesse by which they haue deceaued so longe the simplier sorte whose senses they do so be witche captiuate intoxicate like vnto the Iguis fatuus with the glimpse therof carried headlōg to their destructiō by foolishly following the same they know not whither Euerie Phisition of the bodie Hyppocrates was wonte to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That they may say at the last with the Apostle Paule in the fourth of the second to Timot. When they are departing out of this life as he did I haue fought a good fight and haue funished my course I haue kepte the faith c. Yea they ought to be such scholemasters to the vnlearned people as Theodosius the Emperour required to his children that is as well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as this is requisite necessarie especially in ministers as comming nearest in calling and condition to these Scribes and Pharisies whome we haue in hand euen so doe these wordes of which we doe now entreate concerne as well all others of what degree state and place socuer they be in Church or common wealth euen all of anie age sexe or sorte highe or low rich poore young and ould one with another So that whosoeuer shall doe anie good workes outwardlie to be seene of men thereby to gette prayse and commendation of the people and not for Gods cause with a single harte a sincere conscience and faith vnfained doe nothing at all exceede in righteousnesse these Scribes and Pharises but shew themselues to be their deuelish Disciples full of Hypocrisie fraught with ambition and deepe in dissimulation As for example the Papists who for their resemblāce herein may rightly be called Romish Pharisies whose doctrine as it is nothing els but heresie so their life is nothing els but the leauē of these Iewish Leuites their holines Hypocrisie their deuotion dissimulation their Godlinesse vaine glorie their Zeale superstition their prayer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their Sacrifices sacriledge there chastitie vncleannes their worshipping Idolatrie their blessinges Blasphemie their pilgrimages pillinges and powlinges of the people their Purgatorie Purging of other mēs purses there fasting feasting their almesse deedes all misdeedes To conclude their whol religiō being nothing els but a masse of sollem ceremonies consisting altogether in shewes and semblances not soundnesse in fantasies not in ueritie and in circumstances not in substance all this appeareth to be most true when as these Scribes and pharises their workes are altogether outwarde consisting in externall pompe and pride in glorie and goodly apparaile infine and costly linnen and in all glittering glosse and glorie that may be in the world euen as the whore of Babilō is discribed in the Reuelation in vanitie of vestments in copes corporasses albes and amisses in palles and purples and such like trifles their prayer being nothing els but lipp labour in murmuring and muttering manie creeds Paternosters and Aue Maries in blessing beading in kneelinge and knocking in beating their breasts in groueling on the ground in houlding vp their hands in lifting vp their eies to heauen like the proude Pharisie in the Gospell the same being in the tongue not in trueth in voice not in spirit in externall crying and calling in bellowing and bawling in sorrowing and sighing in greiues growning frō the face outward but without remorse of consciēce Heauinesse of heart contrition of minde and cōuersiō of soule their baptime stāding of water creame oile salt spittle sneuill and such like filthie slauerings and yet those so necessary as they dare be bold to say blockisly blasphemously without the which Saluation cannot be obtained The Sacrament of the supper they make as it were a maske or mummerie by their massing yea they vse it as heathenish Sacrifice by their manifest Idolatrie yea like a plaie or pageant by their goulden
twelue tribes of the people that he might euermore haue theÌ„ in remembrance the skirts hemmes of his robes being hunge with belles of gould and pomegranets in signe that his life should giue forth a greate sound and good sauor all abroade and that his voice should ring and be hard a loude among the People and therefore also the Lord requireth Leuit 21. That noe preist should be maimed or deformed but whole and sounde Vpon which place Theoderite hath these wordes in his thirtie question A sacris arcentur corpore vitiati saith he vt per affectiones non sponte susceptas ea quae a voluntate proficisci debent pro hiberentur Oculorum enim occaecatio inopiam cognoscendi significat auris amputatio in obedientiam naris ablatio facultatis discernendi priuationem manus abscissio in agendo socordiam atque ita in reliquis Hereby signifying that he cannot be a perfect minister that faulteth or faileth in any anie one of these deuties not so much standing vpon the deformites of the bodie as respecting the giftes of the minde which he hereby signifieth and insinuateth as also is meante by the vnblemished sacrifices that were required which also the verie Heathen did regarde especially both in their Priests and offerings for as Ieremie Ad Fabiolam saith Corporis Vctia ad animum reâ—eruntur Ideoque talibus praeditos corporibus ad rem Diuinam Esse ineptos Besides this how often hath our Sauiour commanded his Disciples in the Gospell as concerning good life and godly couersation How often also hath Paule giuen the same to Tymothie in charge As the other Apostles to other Pastours and Teachers of the word All which of the Preists in the lawe of the Disciples in the Gospell doe as well concerne vs as them as being spoken to all alike As that in the Tim. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is a pure harte a good conscience and vnfained For as he describeth a minister in the third Chap of the same Epist He must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as the Apostle requireth in a Deacon and therefore much more in a Bishop 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And as he requireth in the fourth Chapter That he haue a good report of those that are without least they fall into the rebuke and snare of the diuell and in the same chapter That he be vnto them that beleeue an example in word in conuersation in loue in spirit in saith and in purenes as Peter in the 1.5.3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is as tipes patternes presidents and examples vnto your flockes of which the Lord hath made you ouerseers as Paule againe lastly warneth vs in the same fourth Chapter last verse Take heede vnto thy selfe and vnto thy doctrine for in so doing thou shalt saue thy selfe and those that heare thee least that preaching vnto other thou thy selfe become a reprobate 1. Cor. 19. last verse So that hereby we are all to learne what is our dutie that take vpon vs to preach the word of God vnto others that we our selues first giue example of good workes who as we call others we our solues may first leade and shewe the way to others and be deafe our selues whoe should giue good example and if we bid others goe and we our selues stand still and if we pipe and sing to others and we our selues be not delighted therewith what doe we els but moke God condeme them for as the Poet saith Turpe est Doctori cum culpa redarguit ipsum and as another saith Quid didicisse viam prodest quia pergere nolis Turpior ignaro factus es ipse sciens But lette such loose and dissolute ministers remember that Agens Theologia contrarie to Aristotles opinion of felicitie as saith Barnarcinus Ochinus Tanto maior est contemplante quantum domina serua etuiua fides mortuae anticellit dialogue 2.20 Better is he that hath actiue the hethat hath contemplatiue Diuinitie let them remember that which Austin saith to their sham evenit indoctum vulgus et rapit caelum The common people winning away as it were by violence the Kingdome of Heauen from them being like Astronomers and Starregasers which alwaies are pointing at it but neuer possesse it or sette foote in it and being in the pulpitte as one a stage bearing the partes and taking vpon them the persons of good men but afterwardes become their owne men againe when as Christ saith in the eight of Iohn if ye would abide in this my saying then should ye be truely my disciples which our Sauiour speaketh to all in generall and therefore much more vnto the minister it was the saying of Prophaine Protagoraes in the Pagane Plato herein agreing with mischeivous Machiueli he is as a madde man that cannot counterfaite Iustice but contrarie wise godly Paule he saith That the wrath of the Lord is reueiled from Heauen vpon all them that hould the trueth of God in vniustice Let all Preachers therefore imitate the patriarch Iacob in taking vnto them both Lea and Rachel that is both life and learning manners and knowledge science and conscience together that I may vse the Allegorie of a Iewish Rabbie who likneth Action vnto Lea and contemplation to Rachel Lea seeming to be deformed or rather not so well fauoured in comparison to Rachel which was most beautifull workes and deedes more harde and laborious then bare speculation when as they doe other wise they shall shew themselues like vnto Iacobs wiues maides Biltha and Zilpha Who did bring forth children which were free they themselues being bound and likewise being themselues most sinnefull children of God did make others good and Godly themselues continuing badde and wicked But would to God they would call to mind whensoeuer they goe aboute to reprehende and reproue the sinnes of the people that which the Heathen Tullie hath in his thirde of his Tusculan Est propruim stultitiae aliorum vitia cernere obliuisci suorum And againe in an other place Omni vitio carere debet is qui in alium paratus est discere And would they would remember that which they reade of that famous Lawgiuer Licurgus who gaue noe lawes but those which he first practised himselfe They may happelie deceaue the ignorant and simple people who as Horace saieth 1. lib. Epist Vertutem verba esse putant vt ligna lucum But beloued the Lord is not mocked who is the searcher of the Hartes and reines And is not as Mercurie to whome onelie tongues are offered and sacrificed but requireth all both inward and outward partes and powers yea holy man perfect and absolute in euerie good worke whose sacrifice is a sorrowfull soule and a contrite harte whose worship consisteth in spirit and trueth and whose offeringes are the fruites of the spirite euen all diuine vertues whatsoeuer wherefore Cyprian saieth verie well in this behalfe Vt Musici cor cum chordis ita ministri mens cum monitionibus conueniret Which cannot be