examples to the people non corpore sed animo non via sed vita non exeundo sed exemplo that is that they would shew themselues patterns and presidents platformes and examples vnto the people in good life godly manners and vertuous behauiour which how necessarie and behoouefull it is Example to them that beleue in 6. things Paul himselfe signifieth when as he chargeth Timothie to be an example vnto thē that beleeue in six things First in the word that is in the doctrine of the Gospel Secondly in conuersation that is in keeping the same and expressing the obedience thereof in all Christian demeanour Thirdly in loue which signifieth what manner of conuersation he requireth euen all deeds of mercie works of charity which are contained vnder loue which is the complement of the law and the accomplishment of the Gospell the olde commandement of the Lord God and the newe commandement of Christ Iesus and containeth in it our two principall dueties both to God and man vpon the which two things doe hang both the law and the prophets Fourthly in the spirit that is in the gifts and graces fruits and effects of the spirit with which both preacher and people ought to be endued Fiftly in faith that is in stedfastly beleeuing the truth of Gods word and certaintie of his promises and in wholy relying vpon the mercies of God the Father and the merits of Christ Iesus his sonne our Sauiour the onely badge and cognisance of true Christians who are onely thereby discerned from Turkes Saracens Moores Indians Barbarians and Infidels whatsoeuer Sixtly and lastly in puritie which is the perfection of all religion when as God is serued and feared in soundnesse and sinceritie simplicitie and singlenesse of heart without all doubting deceit and dissembling which may be as six rules of obseruation and imitation included although not expressed in these wordes of our Apostle To the which if we adde a seuenth particular vertue to make vp a perfect number which is humilitie I hope we shal fully attaine to the meaning of the holy Ghost in this place for that Peter here would especially that they should be types and mirrours of humilitie it is as cleare as the noone-day by the former part of the Antithesis or opposition in the words going before for in steede of the lordly lowlinesse which he wisheth them to abhorre before he commendeth vnto them lowly humilitie as principally requiring the same at their hands and signifieth vnto them that they shall not shew themselues to be Lords ouer Gods heritage if they make themselues examples of meeknes and mildnes modestic and moderation vnto their flocks The like exhortation also doth Paul make to Titus that aboue all things hee shew himselfe an example of good works with vncorrupt doctrine and this generally then particularly how with grauitie and integritie of life and with the wholesome word which cannot be reprooued For doctrine to what end or effect euen twofolde as a double fruit redounding from thence as first to the shame blame of his aduersaries and his own good name and fame that they which withstand may be ashamed hauing nothing concerning you to speake euill of Tit. 2.7.8 Herein following the steps of our Sauiour Christ Iesus who before warned his Disciples and in them al the ministers and preachers of the word of what degree or place soeuer that the light of their life doe shine forth before men c. for these two ends for the good of men and the glorie of God when he saith Let your light so shine before men c. Mat. 5.16 But more especially to this particular vertue of humilitie which our Apostle principally aimeth at in this place Mat. 11.29 Learne of me for I am meeke and lowly in heart c. wishing them to shew themselues examples of humilitie vnto the people as he declared himselfe a president of meeknesse and lowlinesse vnto them and that in heart and not in tongue in deed and not in word in truth and not in shew for the learned ministerie ought so to consult with their science that they correct their conuersatiō according to an vpright conscience and so to frame and fashion their whole life and manners that they being in holy as Christ is holy they righteous as he is righteous and perfect as their heauenly father is perfect their flock may imitate them as they themselues are followers of Christ and that as the word is a rule and square vnto them so they to be a line and leuell a platforme and scantling vnto others Yea they ought to endeuour so to be endued with all the vertues of our Sauiour that if it were possible they might obtaine to his perfection and attaine vnto the measure of his age and fulnesse as Paul exhorteth Eph. 4.13 that all their workes might be nothing els but oracles and their workes miracles that although they be men yet they may liue as Angels and albeit they haue their habitation here on earth yet to haue their conuersation in heauen that they may be called Gods for practising the word as they are tearmed Gods for preaching the Gospell Ioh. 10.35 For they being as Cities scituate vpon an hill as our Sauiour as watchmen placed in a tower as Ezech and as candles set vpon candlesticks as Iohn in the Apocalip ought especially to shew themselues as lights vnto the feete and lanthornes vnto the pathes of the people who are carried with full force and swift streame to follow the steps of their guides and gouernours for as it is in the Prouerb Regis ad exemplum c. Such as the king is such are the commons as the magistrate so the multitude as the ruler so the residue as the Pastour so are the people and as the minister such is the meanie who thinke it lawfull and laudable to treade the same pathes with their teachers who ought to conduct them in life as they doe instruct them in learning In which respect all ministers and preachers ought carefully to looke vnto themselues that they direct their waies according to Gods will and word sith their sinnes are farre greater and more grieuous yea more hainous and horrible then the trespasse of any other being no single solid sinne but double Sinne by example two folde and therefore dangerous and damnable Nam bis peccat qui exemplo peccat For sinne by example is twofold first by sinning himselfe secondly by causing others to fall by following his folly Herein resembling Sathan or Lucifer the great Dragon who when he forsooke his first estate and came tumbling downe out of heauen fell not himselfe alone but drewe downe with his taile as a traine a great number of starres with him Wherupon the best Schooleman verie wittily saith in this behalfe That Magistrates and Ministers when they sinne they doe Peccare in quid essentialiter but all others but in quale accidentaliter But good God what ministers what manners in
if any part of his humanitie and manhood then his soule onely and not this body which they affirme to be resolued into the foure Elements and therfore not this Scripture nor no part thereof to be without controuersie It may be answered that as Paul himselfe that wrote this was the faithfull seruant of God and as Timothy to whom this was written was likewise a faithfull Pastour of the Church euen so that the Apostle doth auerre and auouch this in the person and behalfe of al the faithfull the children of God the members of Christ the conuerts to the Gospell the numberof the elect the professors of the truth the beleeuing brethren as otherwise not regarding and neglecting the crooked and corrupt iudgment of the world and the contrarie opinion of the faithlesse which are alients and strangers from the commonwealth of Israell as being without God in Christ Iesus who by reason of their ignorance doe dwell in darkenesse blunder in blindnesse and grope as it were at noone day which neither care to learne nor can beleeue because of their disobedience and therefore casting them off as it were in a reprobate sence For according to the Philosopher There is no reasoning with them that denie the principles of Arte so there is no teaching of them that gainsay the Articles of our faith But as hee also saieth concerning the humane sciences Oportet addiscentem credere that is He that will learne he must beleeue So in the principles or fundamentall points of true religion it is first requisite and necessarie that a Christian man bee fully resolued that they are true before he be instructed in them And so no doubt are all the good and the godly the elect and the faithfull thoroughtly perswaded of the whole Scripture of God giuen by diuine inspiration that it is most certaine and true and euerie part and parcell thereof and therefore do giue their assent and consent thereunto not onely with their heart beleeuing it but with their mouth confessing it with boldnesse professing it with zeale protesting it and finally with their liues witnessing it becomming not onely belecuers but also confessors and Martyrs of the same So that our Apostle Paul might say safely and soothly writing vnto such in way of preface to prepare them to attention and intention and without all contenrion and to put them in minde of that wherein they before had been instructed and informed Without contrcuersie as being a matter aboue opinion without preiudice and past all peraduenture as containing nothing els in it but demonstrations in Diuinitie And thus much of the Preface or preparatiue of the Apostle Now of the matter or misterie it selfe in the next words Great is the misterie of Godlinesse In these words it contained the second part of this text Misterie of Godlinesse euen a short summarie sound and absolute definition of true religion and the doctrine of the Gospel comprised in the whole new Testament here called of the Apostle Godlinesse as he tearmeth it in the last words of the former verse Truth being both one as he likewise calleth it often by the same name euen in this Epistle to go no further As in the chap. following 4.7 Cast away prophane and olde wiues fables and exercise thy selfe vnto Godlinesse And againe in the 8. verse next after Bodily exercise profiteth little but godlinesse is profitable to all things c. And thirdly Chap. 6.6 Godlinesse is great gaine c. In all which places marke a threefold notable comparison and opposition First betweene the vanitie of prophane fables and the veritie of syncere Godlinesse in respect of the matter they both containe Secondly betweene the profit of the one and of the other the one little the other great the one to a few things the other to all things as also of the promise the one of the life present the other of the world to come in regard of the effects that followe them both But especially in the third place where it is secondly called and accounted great here a great misterie there a great gaine conferring and preferring it before all earthly gaine as being the chiefest good thing in this world because it is without contention and with contentment As in comparison whereof al wealth here on earth is but pouertie all lucre losse all aduantage dammage and this in respect of the reward that belongeth vnto them both Being all one indeede with that pure religion and vndefiled before God euen the Father which Iames describeth 1.17 to consist in visiting the fatherlesse and widowes in their aduersitie and to keepe a mans selfe vnspotted of the world but with this difference that Iames speaketh there of the practise and Paul here of the contemplation the one of the vse and the other of the knowledge he of the doctrine therein comprised our Apostle of the life therein commended And here tearmed Godlinesse as it is oftentimes in the Scripture for three reasons As first in respect of the cause from whence it comes which is God from whom euerie good and perfect gift proceedeth and therefore this most heauenly grace much more of all the rest for otherwise of our selues how can we attaine vnto so diuine a blessing being all such fooles as the Psalmist 14.1 describeth which say in their hearts howsoeuer otherwise we speak with our mouths That there is no God And those wicked ones which the same Prophet mentioneth which haue not God in all our thoughts Finally those vngodly persons which Dauid likewise inueigheth against which haue no feare of God before our eies except the Lord of his great goodnesse powre his spirit plant his feare roote his faith and engraft his grace in vs. For although we haue three sorts of preachers 3. sorts of preachers which doe nothing els but preach proclaime God vnto vs. As first Nature Nature which is the vnwritten law of God in our hearts euen our owne consciences which cannot but confesse and acknowledge euen by naturall instinct onely that there is a GOD and that one and alone true God of which the blessed Apostle Saint Paul Romans the 2.15 which was the first and generall Preacher vnto all mankinde The second preacher is the whole world and all the workes that are therein The world which first offer and proffer themselues vnto our eies to view and see as in a looking glasse the most mightie maker and creator of them and secondly vnto our hearts to giue vs to vnderstand and pereeiue that there is some excellent workeman and founder of this goodly Theater and Royall Exchange and finally to teach and tell vs that he that framed and fashioned all these things was God himselfe Of which second preaching Dauid Psal 19.1 The heauens declare the glorie of God and the firmament sheweth foorth his handy-worke And of which Paul Act. 14.17 when he saith God left not himselfe without witnesse And againe Rom. 1.19 and 20. when he more fully saith
so manie pregnant and proper wits diuert their mindes from the studie and profession of Diuinitie and why also the multitude make so vile an account of the word and the ministers therof loathing that which they ought to loue and contemning them whom they ought to honour As being the cause also of so manie superficial diuines leane cleargions and speaking preachers who thinke they haue a sufficient Librarie if they haue a bible Caluins Institutions and Peter Martyrs Common places in English and knowledge and learning enough if they can Paraphrastically post ouer in haste a whole Psalme or Chapter at once like vnto him that with light foote runneth ouer a quackmire for feare of falling in ouer head and eares and can speake extempory and that many houres togither neither tying themselues to text nor time But if we will beleeue Austin we shall finde diuinitie to be a more deepe studie and the Scriptures themselues to be more hard and profound Tanta est enim Christianarum profunditas literarum as he saith in his Epistle to Volusian vt in eis quotidie proficerem sieas solas ab ineunte pueritia vsque ad decrepitam senectutem maximo ocio summo studio optimo ingenio conarer addiscere c. That is that such and so great is the depth and profunditie of Christian knowledge in the holy scriptures as that a man might daily profit therein and encrease his knowledge more and more yea if he should doe nothing els but studie them euen from his childhood to his olde age hauing the greatest leasure vsing the most diligence endued with the sharpest wit and holpen with the best memorie giuing this reason thereof in the words following Tam multa tamque multiplicibus mysteriorum vmbraculis opaca intelligenda proficientibus restant So manie and manifold mysteries remaine behind to be vnderstood of them that haue alreadie profited therein that not only in the words but also in the matter of the Scriptures such depth of wisedome lieth hid therein vt annosissimis acutissimis flagrantissimis that euen to the most auncient most wittie and most studious for their infinite desire of learning may be said that which the same Scripture hath in another place when a man hath made an end then doth he begin againe signifying hereby that he that is the greatest Rabbi and profoundest Doctour in the Vniuersities is but a scholer and that of the lowest forme in the schoole of Christ And that therefore euerie wise Christian be he neuer so skilfull in the Scriptures although he be so cunning with the Scribes Pharises as that be can tell how often euerie word and euerie letter is contained in the Bible may with sage Solon although an Heathen say truely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is that he shall neuer cease to learne vntill he leaue to liue and this not onely in respect of the whole Scripture in generall is this mysterie of Godlinesse for the subiect matter that it containeth great in quantitie as I haue already declared but also in regard of this special graund mysterie of the manifestation of God in the flesh and of euerie one of those particular branches which depend and follow vpon the same The which when I seuerally consider I must needes crie out and say with the Poet Ingenium fateor transcendit copia rerum Materia vires exuperante meas For as concerning the first it is so great a mysterie The greatnesse of the mysterie that it not only passeth the reach of mans reason but farre surpasseth the capacitie conceit of Angels themselues to comprehend the depth length breadth and height thereof containing many miracles and comprising many mysteries in it and vpon which dependeth the whole summe of our saluation and the compleat worke of our redemption and after the which in consequence and coherence followeth all the rest of the Articles of our faith all the promises of the Lord all the mercies of God the Father all the merits of Christ Iesus his sonne all the fruits and effects of the holy Ghost and finally all the blessings and benefites which are bestowed vpon the Church as shall be declared more at large hereafter in the due place The second his iustifying in the spirit it containeth in it the mysterie of the Hypostaticall vnion as in one person to be two natures the Humanitie and Diuinitie of our Sauiour to be both God and man whereby he is become our only mediator which darke mysterie none can vnderstand but by the gift of wisedome nor perceiue but with the eies of faith The third seene of Angels a mysterie no lesse then the former that flesh should be beholden of spirits man to be admired of angels principalities to testify of a wretch and powers to beare witnesse of a worme and no man The fourth he preached vnto the Gentiles as incredible a thing as if a great Monarch of the world should send his chiefe nobles with honourable ambassage to bruit beastes offering and proffering holy things to dogges and precious pearles to swine The fift beleeued in the world like the other as impossible a matter for dumbe and deafe blocks stocks and stones first to heare and then to beleeue and to become the children of Abraham And finally the fixt receiued vp into glorie the last miraculous mysterie but not the least misticall miracle for ignominie to become glorious flesh to be made spirit and earth to be taken vp into heauen All which when a man considereth hee must needs say Great art thou O Lord and great are thy workes in wonderfull wisedome hast thou made them all But not onely is this mysterie great in matter in respect of quantitie as Loue is said to bee the greatest comandement Mat. 22. but also for qualitie as charitie is said to be the greatest vertue For first for whole godlines which containeth in it the great promises and punishments the great mercies and iudgements of the Great Lord which he describeth out vnto vs the great Citie of the great King the great doome of the great day the great signes of the great Sauiour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Magnalia Dei the great things of the great God such as the eie of mā hath neuer seene the care of man neuer heard the heart of man could neuer conceiue such as faith only apprehendeth hope only taketh holde of the spirit onely perceiueth and grace onely receiueth foretold of the Prophets fulfilled of our Sauiour promised in his word performed in the life to come here in desire there in deede of which now the elect haue but onely a tacke and tast but hereafter shall haue a ful fruition and plenarie possession great in ioy great in pleasure great in comfort great in countenance finally great euerie way and in euerie respect And secondly for this speciall mysterie and coherents thereof what thing greater then the Incarnation of Christ then the manifestation of God in the flesh and what greater then the
in thy sayinges and cleare when thou art iudged And Math. 11.14 where our Sauiour saith And wisedome is Iustified of her children meaning himselfe So likwise is it taken Luke 7.20 where the Euangelist declareth that the Publicans iustified God for those things that are exactly perfect and exquisitly absolute without any want or default and therefore allowed and liked of all are saied by a common Phrase of Scripture to be iustified Whereby Paule setteth out vnto vs the might and maiestie of our Sauiour not in outward habit and appearance or in externall pompe or power but in inward spirit and deuine vertue in mightie miracles wonderful workes heaueÌ„ly doctrine most glorious greate and other incomprehensible effects by which word and Phrase the Apostle endeauoreth to take away all kinde of weake diffideÌ„ce or distrust which might any way be conceaued in our harts by taking offence at the lowe and base estate of Christs our sauiours maÌ„hood which seemed to be so vile abiect and contemptible as some supposed him to be only a base and silly man As likewise by spirit in this place is not onely meante that mortified and regenerate partes of man which is contrarie to the fleash as it is vsually taken in the scriptures and especially in the Epistle to the Romans but for what soeuer was and is in Christ extraordinarie supernaturall aboue coÌ„mon manhood and mortalitie As if the Apostle Paule had said although he was cloathed with our fleash combred with our frailties coÌ„passed with our infirmities yet none of these did weakeÌ„ the power of his truth the flower of the glorie of his diuinitie or once derogate from the honour of his maiestie As that although he was verie maÌ„ yet not withstanding he was true God although he tooke vpon him the fourme of a seruant yet he thought it no robberie to be equall with his father Phil. 2.7 for in him remaineth all the fulnesse of the Godhead bodily Col. 2.9 And he was the brightnesse of the glorie and ingrauen fourme of the substance of God his father Heb. 1 3. As it may appeare throughout the whole historie of the Gospell whereby he is described vnto vs to be mighty indeede and in word for so first he approued himselfe to be God in his birth in that he was borne after the common order and maÌ„ner of men his mother being ouershadowed by the power of the most highest and himselfe coÌ„ceaued by the holy ghost Secondly at his inauguration consecraction after his baptisme when as by the â—iuely voice and diuine oracle from heauen he was pronounced and proclamed to be the Sonne and heire apparent of God his father Thirdly in his temptation when â—s he vanquished Sathan in a Monomachie or single combate and made him voide â—uant from him Fourthly in curing al kind of sicknesses and diseases by taking a way both the cause the effect Fiftly in know â—ng both the thoughts and harts of men as â—t appeareth ofteÌ„times in the Gospel Sixtâ—y in stilling the winde calming the sea â—nd in working other strange signes and wonders Seauenthly in his Passion when as the weakenes of his fleash was succouâ—ed and sustained by the strength of his Godhead Eightly in his Resurection in â—hat he was able to laye downe his life and to take it to him againe Ninthly in asceÌ„ding vp into Heauen for as our Sauiour in the Gospell Iohn 3. No man hath ascended vp into heauen but he that descended downe from Heauen euen the sonne of man which also is in Heauen And tenthly in sending downe the Holy Ghost his blessed spirite which proceeded as well from himselfe as from God his father Insomuch that we cannot but confesse and say with Nicodemus the Pharisie that none can doe such things as these except he came from God or except he were God himselfe without question therefore to be iustified in this place is as Athanasius in his booke De surrectione carnis explaineth it Iustitiam habere nâ—â— humano more sed diuina puritate that is to be iust and Righteous in himselfe and 〈◊〉 himselfe not according to humaine qualitie but by a diuine spirit for so signifieth this Hebrue Phrase in this place and iâ— respect of vs being allone with that which our Apostle hath 1. Col. 1.30 that he is bâ—come our righteousnesse redemption sanctification and saluation being the whole and soâ—â— scope and hope of their faith which by thâ— same spirit doe beleeue putte their truâ—â— in him not resting or relying vpoÌ„ any other meane or merrit what so euer And of this iustifiyng had not only our Sauiour Christ the testimonie of his owne spirit euen the Holy Ghost which was a witnesse vnto Iohn the Baptist wheÌ„ he descended downe vpon him invisibly in the forme of a doue Math 3.16 Which heauenly vision was a diuine oracle and siuely voice of God himselfe which the Lord caused to appeare â—nto him that when he knewe not our Saviour it might be as an infallible token to â—iscerne him from all other as he himselfe â—onfesseth Iohn 1.33.34 And I knewe â—im not but that he sente me to baptize with water he said vnto me vpon whome thou â—halt see the spirit come downe and tarrie still â—ne him that is he that baptizeth with the holy Ghost And I sawe and bare record that â—his is the sonne of God But also the spirit of â—he Saints and seruants of God which giueth â—estimony vnto themselues and their owne â—oules that our Sauiour is their Lord and God â—or so saith Paule in the person of all the electe and faithfull 1. Cor. 8.5.6 Though their â—e that are called Gods whether in HeaueÌ„ or in Earth as there be many Gods and many Lords yet vnto vs there is but one God which is the Father of whom are althings and we in him and one Lord Iesus Christ by whom are althinges and we by him againe 1. Col. 12.3 No man can say that Iesus is the Lord but by the Holy Ghost But to drawe to an Ende for this point and to make our vse of this matter we are heere taught that we should laboure to iustifie our selues both before God and man not externally by carnall and earthly thinges but internally after an heauenly and spiritual manner not with the hypocritical Ieweâ— in Esaies daies 29.13 To drawe neere vnto God with their mouth and honour him with their lippes but in hart to be farre from theâ— And with the Scribes and Pharises in our Sauiour Christs time to be serious obseruers of outward ceremonies and to be far from inward sinceritie Math. 15.8 not superstitiously with the vnfaithfull Iewes and Idolatrous Samaritans to worshippe they know not what nor ignorantly they knowe not how nor blindly they knowe not where but as the true worshippers to worshippe the father in spirit in truth for God is a spirit and they that worshippe him must worshippe him in the spirit and in trueth Iohn 4.23.24 not to
fishermen Fishermen Apostles Matthew of a simple publican Paul of a poore tentmaker and all the rest of the Disciples of Christ who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the high priests of the Iewes tearmed them might be endued with such rare giftes and graces and be made the holy Apostles of our Sauiour And finally howe Stephen and Philip of meane Deacons the lowest degree belonging to the ministrie of the Church should become excellent Euangelists and so powerfull in the word and spirit as that the one could confute all the learned Rabbies in the Synagogues of Ierusalem and the other confound that great Sorcerer Symon Magus in Samaria whom the people called the great power of God Act. 6.9 and 8.9 euen as Christ himselfe although deemed of the Iewes a Carpenter or a Carpenters sonne and brought vp homely vnder his poore parents vntill he began to be thirtie yeeres of age as it is in the Gospell Luk. 3.23 was notwithstanding the word and wisedome of God his father in whom were hidden all the treasures of wisedome and knowledge as the Apostle and therefore preached the Gospell with power vnto the poore people But how and why attained he this so great a gift euen as he himselfe rendreth a reason both of his owne absolute sufficiencie and of his heauenly calling Luk. 4.18 When he first began to preach out of the Prophet Esay 61.1 when he thus saith That he preached the Gospell vnto the poore because the spirit of the Lord was vpon him and did annoint him Euen so they did know all things by the especiall grace of the spirit of God which had led him in all truth by the inward inspiration of the holy Ghost who had inlightened their hearts from aboue and by the diuine doctrine of Christ Iesus our onely Rabbi Doctour and Maister and by the painfull ministerie of Iohn himselfe an holy Euangelist and Apostle an heauenly Prophet and Diuine The spirit of God in shewing and setting foorth his vigour and vertue in more full manner and plentifull measure in that golden time of the primitiue Church then in this last and leaden age of the world yea that I may vse Austins words in this floud of iniquitie and frost of charitie wherein there was neuer more preaching and teaching and yet neuer lesse learning nor worse liuing insomuch that I feare mee that may be truly said of most of vs which Paul sometimes said to some of the Corinthians 1. Cor. 15.4.4 That they haue not the knowledge of God I speake it to their shame And that I of my selfe may say with Peter when our Sauiour Christ being in his Ship bad him cast out his net to make a draught that I haue laboured not one whole night onely with him but manie daies and nights nay manie yeeres and haue caught nothing no not one soule by the baite of the word into the net of the Church of God For to make a triall of this matter by the fruites and effects of the Gospell now so manie yeares publikely and painefully preached amongst vs what profit and proceeding in the course of Christianitie what grouth and encrease of knowledge in the word of God is there found amongst vs May it not be said of vs as the Philosopher of the Athenians That they did degenerate decline The Athenians and by degrees discend from better to worse and from something to nothing at all As that at the first they were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men and then they became 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who were louers of wisedome after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 iangling Rhetoritians and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wrangling Sophisters So we to haue been for learning in the beginning of the preaching of the gospel Chatechistae teachers of others as euerie housholder ought to be in his owne family Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 selfe-conceited of that little knowledge that wee had as that we cared for no more Afterwards Catechumeni such as had need to be taught our selues and lastly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 euen starke Ideots altogithèr rude and ignorant And for liuing first Martyrs such as would not sticke to seale the truth with our bloud with the the Saints of God Then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zealous but not so hot as that we could abide the firie triall with the Ephesians who forsooke their first loue Apoc. 2.4 Afterwards luke warme neither hot nor colde with the Laodicians Apoc. 3.16 Lastly Libertines according to the common course of carnall gospellours Yea doe not the wisest and chiefest amongst vs that should be presidents and patterns vnto others doe they not as it is in the Greeke Prouerb Prouerb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hauing their hand hart on their halfepennie in contempt of God and all Godlinesse preferre their own priuate profite before the spirituall seruice of God making their money their Mammon and their golde their God contrarie to the precept of our Sauiour in the Gospell Mat. 6.33 First seeke the kingdome of heauen and the righteousnesse thereof and all other things shall be administred vnto you Herein not vnlike the Romans whom the Poet scoffingly taunted with that Hysteron 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ciues ciues quaerenda pecunia primum virtus post nummos And howe doe parents and gouernours bring vp their children and those that are committed to their charge not as Gods darlings according to the counsell of Paul Ephes 6. in the institution and information of the Lord but as young worldlings training them vp in couetousnesse how to get and gaine and that vnrighteously que iure quaque iniuria per fas nefasue by hooke or crooke by right or wrong they care not how Herein likewise semblable to the former profaine people as the Poet also complaineth in his time when he crieth out and saith Hoc monstrāt vetulae pueris poscentibus assem Hoc discunt omnes ante alpha Beta puellae Some because of the impossibilitie which these words seeme to pretend reading this last word of my text not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to diuers copies because it is so found in the Syriacke affirme these words to be vnderstood of the knowledge of men not of the knowledge of things as that they had the spirit of discretion euen that gift of the holy Ghost of discerning of spirits which Paul mentioneth among the rest of the graces of the spirit 1. Cor. 22.10 As that they could knowe Antichristians from Christians to be such by Iohns definition which denie Iesus to be Christ verse 22. False Prophets from true being rauening wolues in seely sheeps cloathing euen by Christs rule of the fruit and effect of their workes Mat. 6.15 Dissembling Hypocrites from syncere worshippers of Esaie and our Sauiours warning euen such as honor God with their lips when their hearts are farre from him Mat. 15.8
and Esay 29.13 And this not only by the secret instinct inspiration and operation of the holy Ghost but also by a godly experience which they haue gotten and gathered by hauing their wits exercised through long custome to discerne betweene good and cuill as the Apostle to the Hebrewes Chap. 5.14 which power of the spirit our Sauiour Christ declared when as he called the ruler of the Synagogue Hypocrite who tooke indignation that our Sauiour should heale the people on the Sabboth day Luk. 13.15 And when he called Herod Antipas a fox knowing full wel his subtiltie in sending for him to shew him a signe as he pretended but indeed to put him to death as he intended Luk 13.32 And lastly when as he could discerne Iudas Ischariot from all the rest of his Disciples to be a theefe a betraier and a Diuell Ioh. 6.70 And this gift of the holy Ghost did Peter giue euidence to be in himselfe when as he could separate that paire of hollow-hearted Hypocrites and halfe parting dissemblers Ananias and Saphira from all other the sound christians and faithfull beleeuing brethren in their time Act. 5. As also in Symon Magus whose heart he sounded to the bottome when as he would haue purchased the gift of the holy Ghost for money telling him that his heart was not right in the sight of God but that he was in the gaule of bitternesse and bond of iniquitie Acts 8.21.23 This did Paul likewise shew towards Elimas the Sorcerer in vnfoulding his hypocrisie before his face and saying vnto him O full of all subtiltie and mischiefe the childe of the Diuell and enemy to all righteousnesse wilt thou not cease to peruert the straight waies of the Lord Actes 13.10 Which gift of discerning of spirits was not onely found to be in Christ himselfe and his Apostles but also in Moyses himselfe and the Prophets As in Moyses when he knew and vnderstood that Eldad and Medad that prophesied in the host of Israell were the true prophets of the Lord whom Iehosua suspected and misdeemed to haue been false prophets Numb 11. As also Elizeus when he knewe the Hypocriticall minde of Gebezi telling him that his heart was with him when he went to Naaman the Syrian 2. King 5.26 And finally in Iohn the Baptist when as for their horrible Hypocrisie he called the Pharises and Saduces Generation of Vipers and told them what they thought in their hearts by soothing and smoothing vp themselues for that they had Abraham to their Father Mat. 3.9 And not to these onely but to manie other the faithfull and elect about this time was this exceeding gift communicated that necessarily for the strengthening and establishing of themselues being as yet but new-borne babes in the house of God amid so manie vpstart Scismatickes Heretikes and Antichrists in the faith of their profession Two touch stones of the spirit of the word that by the two touchstones the one external of the word the other internall of the spirit of both which they were made partakers and that in great manner and measure they might discerne and make difference between the false Doctour and the true teacher of the Gospell euen to trie before they trust and to touch before they take to examine before they imbrace and to be sure of the soundnesse and synceritie of any doctrine before they beleeue and accept it According to the counsell and commandement of our Apostle afterwards to these men to whom he here writeth in his Epistle that they should in exercising this grace giuen vnto them when he saith Dearely beloued beleeue not euerie spirit but trie the spirits whether they be good or no annexing a reason thereunto of the danger of the time For many false Prophets are gone out into the world A watch-word of warning A token of triall And after this watch-word of warning in the former verse he giueth them a token of triall in the next verse Hereby shall ye know the spirit of God Euerie spirit that confesseth that Iesus Christ is come in the flesh is of God 1. Ioh. 4.1.2 c. Yea how behoouefull this was our Sauiour himselfe telleth vs in the Gospell That there should arise false Prophets and false Christs and should shew great signes and wonders so that if it were possible they should deceiue the verie elect Mat. 24.24 Luk. 17.14 But not to dwell any longer in this matter howsoeuer these words may after a manner be thus taken fitly according to the Analogie of faith yet is the former sence farre more proper as comming neerest to the meaning of the Apostle and sentence of the Scripture and to the which I my selfe doe in iudgement rather incline being indeed nothing els but an holy Hyperbole All thinges All for manie here taken for many thinges as it is vsuall euerie where in the Scripture As for example and semblably as in this place All Iudca all Ierusalem and all the Region round about Iordan went out into the wildernesse vnto Iohn the Baptist not all and none least which had been vnpossible but manie and all for the most part Mat. 3.4 As likewise Luke in that his definition of the Gospell To be a treatise of all things which Iesus beganne to doe and teach by all meaning the especiall things which were worthy to be written of him and necessarie to be knowne of vs Act. 1.19 For otherwise the whole world could not containe the bookes that should be written of him as Ioh. 21.25 And finally as Paul That God will haue all men to be saued c. All 1. Tim. 2.4 not collectiue but distributiue Non pro singulis generum Rom. 5.14.18 but pro generibus singulorum or els all for many as the same Apostle All men iustified verse 18. and yet but many ver 14. Our Apostle signifying hereby that they had a great encrease and plentifull measure of knowledge yea such and so great as that they needed not any further instruction hauing been alreadie fully informed in all things necessarie vnto their Saluation As the Lord bethanked the like may be saide of many amongst vs in this time of the noon light and sunshine of the Gospell who although they be but hearers of the word yet in comparison of the lamentable ignorance of such blinde guides which haue been heretofore in the time of Poperie in whom was required no more then this Qui bene Can Con Le poterit is praesbiter esse which must needs be the cause of the grosse superstition and palpable darknesse of former ages may be accounted in respect of their learning in the holy Scriptures which they haue gotten by the blessing of God and their owne diligence through their continuall hearing reading conference meditation and exercise in the word not Disciples but Doctors not Scholers but teachers not young nouices but perfect professours in the Church of God being not onely sufficient to render an account of their faith as Peter requireth in
fables as shadowes of some other truth as that these mortall creatures supposed Gods and Idolles of the Gentles were in a manner conuerted into such brute beasts by their vncleane actions Againe we finde in the holy scriptures that Satan transformed him selfe in to an Angell of light 2. Cor. 11.13 that the true Angels of God haue oftentimes takeÌ„ vnto them the shapes forms of men in which they haue appeared when they haue beene sente from Heauen downe into the earth and whereby they haue not only spoken vnto men but also eaten and druncken with men Yea we shall reade in the ould Testament and new in manie places that the Lord God himselfe appeareth vnto his saints and seruants in diuers semblances and fashions but especially in the forme of fire As when he appeared vnto Moises in the flame of a firie bush Exo. 3. Vnto the Children of Israell when he led them throughe the wildernesse in a Pillour of fire Exod. 13. and vnto the disciples and Apostles when the Holy Ghost descended in the shape of fire clouen tounges whervpon Austin vseth these words Hoc enim ele mentum est magnum sacramentum De Symb ad Catech lib. 3. cap. 9. As also the Lord some times to haue shewed himselfe in other formes as God the Father in the shape of a man when he came to Abraham sitting at the Oake of Mamre Gen. 18. And God the Holy ghost in the forme of a Doue when he appeared to Iohn Baptist after Christs baptisme Math. 3. But none of these before mentioned did keepe those shapes and seÌ„blances which they tooke or seemed to take vpon them but forsooke them immediately after they had perfourmed what they would by that meanes But our Sauiour Christ Iesus wheÌ„ he was thus manifested in our flesh he tooke it not vpoÌ„ him for a time but perpetually euen to be our eternall mediatour both God and man world without end and to continewe a preist for euer after the order of Melchesidecke And here we are to note how properly the Apostle writeth when he here setteth downe that God was manifested in the fleash and not the Godhead speaking as the logitians say in the contract but not in the Abstract being true in the one as appeareth but not in the other as in the Contract because it containeth in it the whole person of Christ consisting of both natures but not in the Abstract for that it considereth the seuerall nature of his diuinitie only which in noe wise can be manifested in the fleash nor be confounded with his humanitie vnlesse we will runne into Eutiches errour and thinke that his manhood was not taken only but also absorpt and consuÌ„pt of his Godhead which is a foule Heresie so that it appeareth euidently what maner of manifestation this was Now therefore only in a word or two lette vs speake of the forme it selfe into which god is here said to be manifested so to passe on to the nexte branche of this misterie because we haue dwelt verie loÌ„g in this alreadie which forme is here said to be in the fleash that is in humaine nature As that which was immortall inuisible incomprehensible and infinite should take vnto it a kind of nature which was mortal uisible comprehensible and finite yea which might be seene touched and handled and like vnto vs in all respects sinne only excepted not by conuerting the Godhead in to manhood but by conioyning the humaine nature to the diuine vniting them both in one person of Christ our mediatour euen as Iohn 1.1 witnesseth that which we haue hard that which we haue seen which we haue looked vpon our hands haue handled of the word of life neither tooke he any other fourme either of any Creature vpon the earth or of any power in heaueÌ„ noe not of any Angell but of the seede of Abraham onely Heb. 2.16 And why because as the Apostle in the same chapter rendreth the Reason for as much as the children were partakers of flesh bloud he also himselfe tooke likewise parte with them Vers 14 Here then flesh is not taken for the naturall vitiousnesse of mans corruption as it is often times taken in the scriptures especially in the Epistle to the Romanes for the vnregenerate parte of man contrarie vnto the spirit for then should our Sauiour Christ be subiect vnto sinne as we are which were blasphemie to affirme but for the whole naturall and true essence and substance of a mortal man both of reasonable soule and of humaine fleash subsisting and not of body only least we fall into the Erronious opinion of the Apollinarists And thus much of this maine branche of this greate misterie now of the nexte Iustified in the spirite As this is an annexioÌ„ vnto the words going before so is it an amplification of the former misterie as if the Apostle Paule had said although Christ the sonne of God and God himselfe was manifested in the fleash as he hath set downe more at large Phil. 2. Yet did th◠〈◊〉 most glorious shine and signe of diuine power and Godhead manifestly appeare and shew fourth it selfe which here is called spirit as the same is expressed more plainely First by our Apostle Romans 1.4 when he saieth that he was declared mightily to be the son of god touching the spirit of sanctification by the resurrection from the deade as being one notable and notorious action of his supernaturall vertue Secondly by Peter 1.3.18 by an other semblable acte euen the worthy worke of his passion As that he was put to death according to the fleash but was quickned in the spirit And thirdly Iohn 1.14 that the word became fleash and dwelt amongest vs and we sawe the glorie thereof as the glorie of the only begotten sonne of the father full of grace and truth So that to iustifie in this place is not to make or pronounce one Righteous or iust which is not so indeede as this word is taken Luke 16.15 in those words of our Sauiour vnto the Pharisies Ye are they which Iustifie your selues before men but God knoweth your harts c. And Luke 18.14 in that conclusion of the parable and difinitiue sentence of our sauiour between the Pharisie and the publican wheÌ„ he saith that the one departed â—oÌ„ rather Iustified theÌ„ the other And finally as it is taken so often in the Epistle to the Romans where our Apostle handleth that cheife pointe of our Religion euen our Iustification but especially Chap. 3.28 In those words Therfore we coÌ„clude that a man is iustified by faith without the workes of the lawe But this word here signifieth to approue shewe forth or declare a man to be such an one by certaine signes and sure tokens by infallible Arguments and euident demonstrations such as cannot be refelled or refuted As Psal 51. in those words of the Prophet Dauid Against thee alone O Lord haue I sinned and done this euill in thy sight that thou mightest be iustified
being farre greater then was in the former times either in the prophets or in the multitude And therefore this holy host of God euer after Christs manifestation in the flesh adioyned thēselues vnto him as his guard offered their seruice vnto him as his ministers alwaies attended vpon him as his seruants from the beginning of his humiliation and inauguration vntill his heauenly exaltation and glorification being not only messengers aboute his natiuitie publishers of his birth choristers of the glad tidings thereof as it is before declared but also ministers vnto him not at but after his temptation least by their helpe he should seeme to haue vanquished Sathan as he might haue had legions of Angels at his death and passion as he himselfe said but he would not because he would be destitute of all heauenly aide and humaine succour that he might humble himselfe to the death of the crosse As he had the same ministring spirites proclaimers of his resurrectiō vnto Marie Mag dalen and the other women to Peter the rest of the Apostles as finally he thē had heauenly souldiers his waiters attenders at his ascension doing him homage and giuing him honour shewing all seruisable dutie towards him in al respects at all times and in all places being faine of their office and forwarde to imploye their diligence about him especially the greate sauiour and redeemer of the world when as they are glad of a meaner charge euen to be ministring spirits to mē which are heires appointed vnto saluation 1. Heb. 14. And here note what greate accoūt and highe regard the blessed āgels are of in the sight of God in causing and chosinge them to be the especiall witnesses of his heauenly and holy misteries aboue all other And therefore finde we so oftē in the scriptures such honorable mention of them as that the holy ghost vouchsafeth to name and number them nexte and immediatly vnto God the father and Christ Iesus his sonne as in that place Luke 10. He that confesseth me before men him will I confesse before my father and his Angels c. and 1. Tim. 5.21 I charge thee before God and the lord Iesus Christ and the elect angels that thou obserue these things c. And finally Apocalips 1.4 grace be with you and peace from him which was which is to come and from the seuen spirits which are before his throne And in diuers other places of the Gospel where they are adioined with God or associate with Christ as copartners with them of their glorie but are ascited and appealed vnto as witnesses of their grace The vse that we are to make hereof is this euen fully faithfully to be leeue that to be true and most true as the which no aduersarie in the world shall euer be of power to conuince no heretique sufficiēt to gaine say nor against the which the gates of Hell shall euer be able to preuaile because we haue the sure certaine Testimonie of the angels themselues in confirmation of the soundnesse of this doctrine so that we ought not to misdoute or misdeeme the same with the vnbeleeuing Gentiles and Iewes except we wil be as incredulous as the Saduces themselues who thought that there were neither spirites not Angels contrarie to many manifest places of the scripture Preached vnto the Gentiles As an earthly Kinge and prince at the firste inauguration of his person into his royall estate and gouerment doth obserue this course first to gather together the nobles and the peeres of the lande before him to appeare and shewe themselues and to require of them their due and duetifull homage fealtie and allegiance and then afterwardes they to accompanie him to be publickly proclamed before all the people as right lawfull inheritour to the croune and kingdome and then of all his subiects for their parte to be so accepted accounted and regarded and so lastly to aduance himselfe in to his seate of honour chaire of estate there to be most gloriously enthonized crowned and annointed with all princely pompe maiestie Euen so our heauenly King of Kings Christ Iesus in the degrees of the exaltation of his person after his manifestation in the flesh and iustification in the spirit which was as it were his first inauguration into his spirituall kingdome in the progresse of his proceedinges was first enterueiwed and contemplated of the Angels his most noble creatures powers and principallities who not only shewed vnto him diuine reuerēce obediēce but also did vnto him heauēly honour and homage After which it next followeth that he should in their presence be publickely preached vnto the Gentils to all the people nations and languages of the earth as to his people and subiects then to be beleeued in the world that is intertained with all faith and fealtie and imbraced with all loue and loialtie in all the corners quarters of the world and so finally to be receaued vp into glory that is ascended vp into the highest heauens ther to sit in the throne of his maiestie These three thinges being the three last branches of this tree of truth which we are to entreate of in the same order and with the semblable breuitie as we haue done the former partes of this my texte In the first whereof which we haue in hand are to be considered three thinges who what to whome for the first it is w euident who euen he of whom we haue altogether spoken before the matter of this misterie of godlinesse the sappe of this tree of truth the subiect of my text the contentes of the Gospell the lords annointed Gods Christ God manifested in the flesh Christ incarnate Iesus incorporate on earth and consecrate in heanen God humiliated man exalted God gracing man and man glorifying God and what Euen first manifested secondly iustified and thirdly seene fourthly preached As greate a worke of wonder as any of the rest in all respectes first for the person so base so vile so miserable a man the sonne of man a worme and noe mā to be proclamed a soueraigne sauiour an heauenly king an omnipotent God incredible to be beleeued impossible to be perfourmed in the eyes of fleash and blood that a woorme should saue al men that the seede of a woman should bruse a serpents heade that the dewe of the birth which was of the wombe of the morning should droune the greate Leuiathan withall his dragons in the redde sea intollerable to be suffered in policie for the greate states and potentates of the world for a poore babe who was faine to haue an Inne for his lodging a stable for his chamber a cracth or manger for his cradle to be worshipped of honorable estates haue offered vnto him gould mirrhe and franken cense in signes and significatiō of his three fould office that he was a royall kinge an holie Preist and an annointed prophet yea for a carpenter or carpenters sonne as he
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