THis Timotheus, to whom both these Epistles are written, hauing beene brought vp in the know­ledge of the holy Scrip­tures from his cradle; 2. Tim. 3.15. and hauing alwaies been faith­full in the profession of Christian Religion, was therefore in very great e­stimation with the Apo­stle Paul; Act. 16.3.4. & 20.4. & Rom. 16.21. and was either one of his Companions in his peregrinations; or else when the Apostle himselfe was kept in prison, he imployed him as a Minister, and sent him to confirme the Churches which he had planted. Thus was he sent to the Corinthi­ans, 1. Cor. 4.17. 1. Thes. 3.2. [Page 2] To put them in remembrance of that which the Apostle had taught. Thus was he also sent to the Thessalonians, To establish them, and to comfort them touching their faith. For this cause, 1. Cor. 4.17. & 16.10. Phil. 2.22. & 1. Thes. 3.2. Act. 16.9.10.1. Tim. 1.3. wheresoeuer the Apostle maketh mention of him, he doth alwayes giue him very great commendation. Now, when the Apostle was himselfe to depart into Ma­cedonia, where the Lord had called him by a vision to preach the Gospell; he left Timotheus at Ephesus, to resist the false Teachers, which were crept into the Church, and began to corrupt sound doctrine, thereby to draw men from the sinceritie of faith. And because there was not yet a suffi­cient number of Ministers in the Church of Ephesus to preach the Gospell, therefore the Apostle giueth him autho­rity, to ordayne as many as should be needfull. And for his better direction in so waighty a businesse, 1. Tim. 3.15. hee writeth the former Epistle vnto him, teaching him, what hee is chiefly to respect in the imposition of hands, and shewing, who are to be admitted vnto that great and high calling, and who are to be reiected.

And because Timotheus, 2. Tim. 1.4. as a louing Schollar, was much grieued, and shed many teares, at the departure of so kind a Master, 1. Tim. 3.14. therefore to comfort him, the Apostle promised in the former Epistle, if it were possible, to come vnto him againe very shortly. But being in the meane while carried as a prisoner to Rome, and hauing now no hope euer to re­turne againe to Ephesus, 2. Tim 4.6. but rather looking euery day for present death: hee writeth this second Epistle vnto Timo­theus, both to confirme and arme him against the feare of persecution, which in regard of his youth might trouble and dismay him: and also, to direct him further, how to behaue himselfe in the gouernement of Gods Church.

But not to spend time in vn-folding the whole Epistle, but to come neere the wordes that are to bee handled; in this second Chapter, the Apostle first of all exhorteth Ti­motheus vnto cheerefulnesse, and diligence in preaching of the Gospell, and to appoint meet and sufficient Ministers, [Page 3]for the propagating of sound doctrine vnto posteritie; which exhortation, with the reasons of it, is continued vnto the 9. verse. Secondly, hee comforteth him by many arguments, both against that offence he might take at his bonds and imprisonment, and also against the feare of per­secution, which might befall himselfe likewise: and that vnto the 14. verse. Thirdly, because euen then the Church began to be troubled with contentions, disputations, and strife about words, in the 14. verse he exhorteth him to re­straine them to the vttermost of his power. And first, the more to terrifie those that delighted in such peeuish oppo­sitions, he bids him vse great vehemency of speech in re­prouing them, euen to protest vnto them before the Lord; thereby insinuating, how dangerous a thing this litigious and wrangling knowledge is. Then he setteth downe two arguments to disswade from them, taken from the vnpro­fitable effects of them. First, that they are to no profit, Altercando ve­ritas amittitur, Caluin. in lo­cum. nei­ther to the Teachers themselues, who thereby come to lose the truth: nor yet to their Hearers, who by such courses are not at all built vp in Faith and Charitie, which is the true vse of Christian doctrine. 2. Tim. 1.13. Secondly, that such contentions are so farre from profiting, as that rather they tend to the peruerting of the hearers: turning them away from true Faith, and so consequently, from euerlasting sal­uation.

Now, because as Caluin obserueth, all this stirre and strife in doctrine ariseth from this Fountayne, that men of good, but vnsanctified wits, desire in a vaine ostentation to vaunt and set forth themselues and their gifts before men: therefore, the Apostle in this verse, prescribeth a most ex­cellent remedie for that disease, exhorting Timotheus, and all other in his place, to cast their eyes vpon God, making it their chiefe studie to approue themselues to him, in the faithfull execution of their ministerie, and in the sincere performance of those dueties which God requireth of them. As if he should say, Let others that delight in it, [Page 4]seeke to win the applause of men: but doe thou studie to approue thy selfe and thy ministerie vnto God. And thus doe these wordes depend on that which went before. In the handling whereof, for our more orderly proceeding, let vs consider these two things: first, the duetie where­unto the Apostle exhorteth Timotheus: and secondly, the meanes prescribed for the better performance thereof. The duetie is this, that he studie to approue him selfe to God. The meanes whereby this may be effected, are two: first, if he be a worke-man, and such a one as needeth not to be ashamed. Secondly, if he diuide the Word of truth aright. And thus much for the opening and resoluing of the wordes. Let vs now proceede to the doctrines and instructions, that arise from them.

Studie to shew thy selfe approued to God.) [...] à [...], festi­natio. The word that is rendred studie, is of great force in the originall, and signi­fieth to endeuour to the vttermost of ones power, to vse al diligence, and euen to inforce a mans selfe to doe a thing, and so it is vsed and translated, [...] Solicitè stude & ante omnia hoc labora, &c. Hieron in loc. 2. Pet. 1.10. Giue diligence to make your calling and election sure. And, Hebr. 6.11. Shew the same diligence. And therefore S. Ierome readeth it, study carefully or diligently: and labour for this aboue all things, &c. This then may bee our first instruction. Doct. 1 That it ought to be the chiefe and principall care of a Mi­nister of the Word, to approue himselfe vnto God. This was the endeuour of the Apostle Paul, as himselfe testi­fieth. 1. Cor. 4 3.4. As touching me, saith he, I passe very little to be iudged of you, or of mans iudgement: no, I iudge not mine owne selfe. For I know nothing by my selfe, yet am I not thereby iustified; but he that iudgeth me, is the Lord. Vpon which place Mus­culus giueth this good note. The faithfulnesse of a Mini­ster of Christ, is not commended in that, that hee hee appeare faithfull to men, but that hee bee found faithfull of Christ the Lord. And therefore, saith he, this hee studieth most, that from his heart hee may serue Christ, seeking nothing else but to aduance his Kingdome. And in another place [Page 5]the Apostle saith, 2. Cor. 4.2. In declaration of the truth we approue our selues to euery mans conscience in the sight of God. And againe, In all things we approue our selues as the Ministers of God. & 6.4. The same care ought to bee in all other godly Ministers. The reason is, because euery good Minister is the seruant of God, and that after a speciall manner, as the Apostle saith: God is my witnesse, whom I serue in my Spirit, Rom. 1.9. in the Gospell of his Sonne: and in another place, 1. Tim. 1.12. Hee counted me faithfull, saith he, and put me in his seruice. Now, as euery good ser­uant is carefull to approue himselfe to his owne Master, aboue all other: so should euery godly Minister desire most of all to approue himselfe to God. Yea, it is required of earthly seruants, that in the seruice they performe to their bodily masters, they should seeke the approbation of God, and therefore they are commanded, Ephes 6.7. Cel. 3.23. With good will to serue the Lord, and not men. And, Whatsoeuer they doe, to doe it heartily, as to the Lord, and not vnto men. Much more should Ministers, who doe immediately serue the Lord, in the worke of the ministerie, seeke to approue themselues vnto him. In the beginning of this Chapter, 2. Tim. 2.3. the Apostle calleth Timotheus (and so all the Ministers of the Word) a good Souldier of Iesus Christ. Now, a Souldier hauing by oath bound himselfe to his Captayne, or Generall, endeuoureth so to carry himselfe in the warres, as he may please him that hath chosen him to be a Souldier, as the Apostle saith. 4 In like manner, a Minister hauing giuen vp his name, and bound himselfe to fight vnder the Banner, not of some earthly Captayne, as Alexander, or Caesar, or such like, but of Christ Iesus, the great Generall of heauen and earth, ought so to behaue himselfe in all things that appertayne vnto his duety, as he may be approued and accepted of him that called him.

Vse. 1 This doctrine, to make some vse of it, serueth first, for the iust reproofe of those, who not regarding the appro­bation of God, doe affect and hunt after the vaine and po­pular applause of men: gaping as greedily after it, as the [Page 6] Camaeleon doth after the ayre, which is her onely nourish­ment. Pulchrum est monstrari digi­to, & dicier hic est, Pers. Sat. 1. AElian Var hist. lib. 9. cap. 17. They count it a goodly matter, that men take no­tice of them, and point at them for their gifts; yea, many times, though they be neuer so meane that doe it. As it is said of Demosthenes, that he was filled with pride, when he heard the Water-bearers whisper something in his com­mendation, as he passed by them. Now, he that is thus af­fected, can neuer be sincere in the execution of his ministe­rie. For he will measure all things by his owne estimation and credit, and will make all that he doth, yea, euen the doctrine that hee deliuereth, to serue to that end. And therefore, the Apostle commending the sinceritie of his mi­nisterie to the Thessalonians, 1. Thes. 2.6. taketh both God and them to witnesse, that he neuer sought praise of men, neither of them, nor of others: insinuating, that if he had sought praise and approbation with men, hee could not haue beene sincere. For as Seneca saith well: Controuers. lib. 5 He that seeketh after praise, is de­sirous to haue himselfe approued, and not the cause which he handleth; whereupon followeth this fault, that he o­mitteth many necessary things, while hee laboureth onely to make a faire shew. And hence is it, that vaine-glorious Ministers, are not the same men in their preaching, when they haue a great Auditory, as when they preach to a few. So that when wee see such a man, Sen. Epist. 29. famous in the estima­tion of the people, applauded and commended wheresoe­uer hee commeth, wee haue cause to pitty him, and to la­ment his estate, because he cannot attayne to such fauour by sincere and faithfull dealing. I doe not denie, but a man may lawfully receiue that reuerent estimation, that is due to vertue and good deserts. For it is the commandement of God, that they that are inferiour in gifts, should honor those whose gifts are more eminent, Exod. 20.12. And it is agreeable to iustice, that they that are indued with more excellent gifts of God, and doe vse them to the benefit of others, should in thankefulnesse receiue some recompence. Now, what better recompence can be giuen them, then [Page 7]honor and due respect? Besides, it is very profitable. For they that haue gifts in any measure, are hereby excited and stirred vp to striue to a greater excellency. And the reue­rence that is done vnto them, doth procure them authori­ty with others, and cause them to be had in higher repu­tation, and so their paines and diligence doth the more good. And therefore, the Apostle doth not say, that he re­fused that reuerence and honor that was giuen to him and his Apostleship, Gal. 4.14. though he acknowledge that the Galatians receiued him as an Angell of God, yea, as Christ Iesus: but onely he saith, he affected it not, he sought not after it am­bitiously, as too many doe, which is the greatest vanitie in the world. 2. Cor. 10.18. For, as he, that prayseth himselfe, is not allowed (as the Apostle saith) so neither is he allowed, that by this meanes is fondly praised of men, but hee whom the Lord prayseth.

Vse. 2 Secondly, it serueth to admonish euery one of vs, to la­bour aboue all things for the Lords approbation in our ministerie, that we may be Pastors according to his heart, Jer. 3.15. as the Lord himselfe saith: For this end, first, it is required of vs, that we be faithfull in the discharge of our dueties. The Apostle exhorteth earthly seruants, Tit. 2.10. to shew all good faithful­nesse vnto their bodily Masters. Much more must wee bee faithfull, that are Gods Stewards, 2. Cor. 4.1.2. to whom he hath com­mitted the dispensation of his holy mysteries: whereupon, faith Luther, Let euery man bee faithfull in his ministerie. Let him not seeke his owne glory, Let him not rest in the vaine applause of the foolish multitude: but let this be his greatest care, that he may performe his worke well, that is, that hee may purely preach the Gospell. But our faithful­nesse must especially appeare in this, that we labour to ga­ther Disciples vnto Christ. We may not be like those false Teachers, which the Apostle speaketh of, Act. 20.30. To draw Disciples after our selues, that is, to make Sects, and cause men to giue vp their names to vs. But all our endeuour must bee to bring men to Christ. And this is insinuated in the commis­sion [Page 8]which Christ giueth his Apostles, Mat. 28.19. and in them the Mi­nisters that succeed them, [...]. namely, To goe and teach all Na­tions: where the word signifieth to make them Disciples. As all the gaine of earthly seruants doth redound vnto their Masters, and not to themselues: so the soules that we gaine by our preaching, should redound vnto God. And therefore, Ioh. 1.19.20. when the Iewes began to make account of Iohn Baptist, both for the austeritie of his life, and for the excel­lency of his preaching, and the rarenesse of his baptisme; he would by no meanes suffer them to be too highly con­ceited of him, Ioh. 26.27. but laboureth to make them acknowledge Christ, whom hee so farre preferred before himselfe, as hee confesseth, hee was not worthy to vnloose the latchet of his shoo. And when his owne Disciples began to dote of him more then was fit, and went about to breed some emula­tion in him against our Sauiour Christ, because he also be­gan to baptize, Ioh. 3.26.28 30. and all men came to him, hee telleth them in plaine termes, that it was meet they should doe so. And as for himselfe, he had told them that he was onely a fore-run­ner sent before him; Mat. 11.2. and saith he, He must increase, but I must decrease. Yea afterwards, hee sendeth them also to Christ, that they might know him to be the only true Mes­sias, and so also become followers of him.

Secondly, we must in all our ministerie chiefly ayme at the glory of God, and the saluation of the people, commit­ted to our charge. It is the generall duety of all Christians, in all their actions to propound the glory of God, as their chiefe and principall scope. 1. Cor. 10.31. Whatsoeuer yee doe (saith the Apostle) doe all to the glory of God. Much more should Ministers make the glory of God the principall end of all their ministeriall dueties. And indeed, the glory of all our actions is wholly due to the Lord, who worketh whatsoe­uer is wrought by vs. We are but instruments in the Lords hand, and therefore, we cannot arrogate any thing to our selues without preiudice to him. Jsa. 10.15. Shall the axe (saith the Prophet) boast it selfe against him that heweth therewith? or [Page 9]shall the Saw exalt it selfe against him that moueth it? If ther­fore wee see any good effect wrought by our ministerie, let vs say with Dauid, Not vnto vs, O Lord, not vnto vs, Psal. 115.1. but vnto thy Name giue the glory.

And for the saluation of the people, the Apostle vseth it as an argument to perswade Timotheus, to be diligent and constant in the discharge of his duety. 1. Tim. 4.16. Take heede vnto thy selfe, saith he, and vnto learning; continue therein: for in do­ing this, thou shalt saue both thy selfe and them that heare thee. As if hee should haue said, Calu. in locum. Let them that are desirous of vaine-glorie, please themselues with their owne ambition: let them applaude themselues in the subtilties of their wit; let it be sufficient for thee, to bend thy study to the furthe­rance of thine owne and the peoples saluation. Thus if we set our selues to bee approued vnto God, the Lord that knoweth our sinceritie, will not be wanting to reward vs liberally, and that euen in this life, 1. Pet. 4.14. making the Spirit of glo­rie to rest vponvs, as the Apostle Peter calleth it. To which purpose Luther hath a good saying: If a mans worke bee right, let him be sure that hee shall neuer want glory nei­ther with God, nor with men. As wee see by experience, that they that set themselues conscionably to performe the dueties of their calling, the Lord doth sooner or later cause them to bee esteemed and had in reuerence of men, yea many times of such as are enemies to the Gospell. Sen. Epist. 80. The Heathen man could say, that glory is the shadow of vertue, which will accompany men whether they will or no. But as the shaddow sometimes goeth before the bodie, and sometimes followeth after: so glory is sometimes before vs, and presenteth it selfe to our view; sometimes it com­meth behinde vs, and is the greater, by how much it is the later, when enuie is ceased, namely after our death. But without all question, howsoeuer it pleaseth the Lord to deale with vs in this life: yet at the great day of Iudge­ment, When the chiefe Shepheard shall appeare, 1. Pet. 5.4. we shall receiue an incorruptible Crowne of glory. Then our Master Christ [Page 10]Iesus, when hee shall come to call vs to account for the ta­lents and gifts which he hath giuen vs, and shall finde that wee haue imployed them to the glory of his Name, and the good of his Church, Math. 5.21. shall say vnto vs, It is well done, thou good and faithfull seruant: enter into thy Masters ioy.

Last of all, here is also an admonition for all the hearers of the Word, that they suffer their Ministers to performe this duetie. There is a secret corruption in most men, they would haue a Minister to speake to their humours, and to sooth them vp in whatsoeuer they do. If they say the Crow is white, Isay 30 10. they would haue the Minister to say so too. They cannot indure that hee should prophesie right things vnto them, but would haue him to speake flattering things, as the Prophet saith of the people in his time. But, as hath beene said alreadie, The Minister is the seruant of Christ, to whom onely he ought to approoue himselfe, and of whom onely hee ought to labour to draw men to bee followers, and therefore, he must administer and dispense the Word indifferently vnto all, not caring whom he pleaseth or dis­pleaseth, so he may please God. What message soeuer the Lord putteth into his mouth, how harsh soeuer it be, hee must deliuer it faithfully, though all the world be offended at it. Ky. 1.17. As the Lord charged the Prophet Ieremy; Speake vnto them all that I command thee, be not afraid of their faces, lest I destroy thee before them. The Minister, you see, must deale faithfully in the Lords busmesse, euen vpon paine of his high displeasure. Num. 23.12. Balaam that false prophet could say, Must I not take heede to speake that, which the Lord bath put into my mouth? Much more ought a godly minister to be care­full that way, that though hee might gaine neuer so much by flattering, Numb. 22.18. yet hee must not goe beyond the Word of the Lord, to doe lesse or more: hee must not giue titles to men, nor causelessely commend them without desert, lest his Maker reproue him, as Iob saith, Iob 32.22. Yea the Apostle Paul saith, Gal. 1.10. If he should goe about to please men, hee were not the ser­uant of Christ. If he should apply his doctrine to mens hu­mours [Page 11]mours and affections, the Lord would neuer approue him. And therefore all this being so, you must giue your mini­sters leaue to discharge their duties in all sinceritie, and not bee offended, though at Gods Commandement, they doe somewhat sharpely reprooue your sinnes. For as the Apo­stles said of obedience, so may wee say in this case: Acts 4.19. Whether it bee right in the sight of God, to please you rather then God, iudge ye.

A Workeman. The same word is vsed in the parable of the Vineyard, Math. 20.1. and there is translated labourers. [...]. And so it is vsed, 2. Thes. 3.10. where the Apostle com­mandeth, that if there were any that would not worke, [...]. hee should not eate. From whence ariseth this next instruction: Doct. 2 That the Calling of a Minister is a painefull and laborious calling, and he that would approue himselfe and his Mini­sterie vnto God, hee must be a workeman. This the Apo­stle confirmeth in many other places. Exhorting the Thessa­lonians to a reuerent and due estimation of their Ministers, he saith, Know them that labour among you, &c. 1. Thes. 5 12. And in an other place, The Elders, saith he, that rule well, 1. Tim. 5.17. are worthy of double honour; especially they which labour in the Word and Doctrine. In both which places, the word there vsed, [...]. doth signifie to labour vnto wearinesse. In like manner, exhor­ting Timotheus to the performance of his duety, hee bids him, Watch in all things, doe the worke of an Euangelist, 2. Tim. 4.5. &c. And, describing the office of a faithfull Minister, he saith, If any man desire the office of a Bishop, 1. Tim. 3.1. he desireth a worthy worke. Wherevpon S. Augustine saith, Episcopatus nomenest operis, non honoris. The office of a Bishop is a name of labour, not of honor: that a man may know that he is no Bishop, that would bear rule, but would doe no good. According to that speech of our Sauiour, Math. 9.37. Surely the haruest is great, but the labourers are few: wherefore pray the Lord of the haruest, that he would send forth labourers into his haruest. De ciu. Dei li. 19 c. 19. De vit. & morib. Cleric. Serm. 1. Where the same word is vsed that is in this place. Whereunto agreeth that saying of S. Augustine, that the office of a Minister is rather a bur­den [Page 12]then an honor. Declam. And Bernard saith, Great is the place of Ministers in the Kingdome of God: but yet there is no small labour belonging vnto them. So then, though the calling of a Minister bee an high and honourable calling, yet it is not a calling of ease, but of labour. And though the worke of the ministery bee a worthy and an excellent worke: yet it is a worke, yea and that a painfull worke.

Now the worke and labour of a Minister consisteth in these three things: Quandoque pa­rum nouit, nemo docere potest. First, in priuate studie: Secondly, in fre­quent prayer: Thirdly, in diligent preaching of Gods Word.

For the first: a faithfull Minister must labor in his priuate studie, that he may bee furnished with knowledge, for the better discharge of his dutie. Hee must first learne by stu­die, before hee can bee fit to teach others. For no man can teach that, whereof hee is ignorant himselfe. The Moone and the Starres first receiue light themselues from the Sun, before they giue light to the inferiour creatures. So must the Minister first be inlightened himselfe with the know­ledge of the holy Scriptures, before he can instruct others in the same. No man (saith Gregory) presumeth to teach any Art, vnlesse by diligent meditation he haue first learned it himselfe. But the regiment of soules is the Art of all Arts, For this cause, Isa. 6. 6, 7. the Prophet Isaiah had his lips touched with a coale from the Altar, before his commission was renued to preach to the Iewes. Luke 24.45. And our Sauiour Christ first opened the vnderstandings of his Disciples, that they might vnderstand the Scriptures: before hee would send them forth to preach the Gospell: and commanded them besides to tarrie at Ie­rusalem, Luke 49. till they should be endued with power from an high. To teach vs, that howsoeuer this extraordinarie and im­mediate inspiring of men from heauen, be now ceased: yet by ordinarie studie, a man must bee furnished with knowledge, before hee can bee a sufficient teacher and instructer of others. And this doth the Prophet require of euery Priest in the time of the Law. Mal. 2.7. The Priests lippes [Page 13]should preserue knowledge, and they should seeke the law at his mouth: for he is the messenger of the Lord of Hosts. Wherevp­on saith Gualter, Ministers must keepe the law of truth, and preserue the knowledge thereof, as it were in a store­house, that from thence they may bring foorth all things, that tend to the edification of the Church. 1. Tim 3.2. 2. Tim. 2.2. And the Apo­stle likewise requireth of the Ministers of the Gospell, that they be apt and able to teach others? Cyprian, ad Pomp. To which purpose Cy­prian hath a good saying: A Minister must not onely teach, but also learne himselfe, because he teacheth better that learneth euery day, and profiteth, in learning better things. And this was signified in the mysticall apparell of the Priests where the Lord commanded Moses to put in the Brest-plate of iudgement, the Vrim and the Thummim, Exod. 28.30. which shall bee vpon Aarons heart. Whereby was shaddowed out the cleare knowledge of heauenly things, wherewith the Minister should be ended. A Minister therefore must giue himselfe night and day to the studie of Gods Word. Epist. 8. Sencca saith of himselfe, that he so bent and settled himselfe to the study of morall Philosophie, that he suffered no day to passe from him in idlenesse, but applied part of the night to his study, that hee did not giue himselfe to sleepe, till hee was ouercome with it, and when his eyes were wearied, and ready to fall downe with watching, yet still he kept them in worke. And it is reported of Aristo­tle, that while he was searching out the nature of things, he neuer vsed to sleepe, but with an iron ball in his hand, hanging ouer a brasen panne, that when it should fall out of his hand, the sound of it might awake him. If these men were thus painefull, in labouring to attaine to the knowledge of Philosophy, for their owne priuate contem­plation: how much more painefull should a Minister be in the study of the Word of God, whereby hee may be ena­bled to teach others? 'Dauid maketh it the propertie of e­uery godly man, to meditate in the Law of the Lord night and day: Psal. 1.2. And our Sauiour Christ commandeth all [Page 14]Christians in generall, Iohn 5.39. to search the Scriptures. Much more is a Minister bound to doe it, because the chiefe end of his calling, is not onely the priuate informing of himselfe in knowledge of God and his will, but also and chiefly, the gathering together of the Saints, Ephes. 4.11.12. and the edification of the body of Christ, as the Apostle saith: For this cause, our Sauiour compareth a Minister, Matth. 13.52. whom hee calleth a Scribe, which is taught vnto the Kingdome of heauen, vnto an house-holder, which bringeth forth out of his treasury, things both new & old. His heart should be euen a store-house of knowledge, and gracious instructions, he should neuer be vnprepared, vp­on euery occasion, Act. 13.15. to vse some word of exhortation to the peo­ple.

This may serue, first, to reprooue two sorts of Ministers. First, such as take vpon them to be teachers of others, and yet stand in need themselues to be taught the first principles of the word of God. Heb. 5.12. As there be many that enter into the Mi­nisterie for maintenance sake, making that high calling their last refuge, who for want of knowledge, haue no measure of abilitie to discharge their dutie. These expose themselues and their calling vnto contempt and reproch. For as one saith well: What can the multitude admire in them, if they see no more in them, nay peraduenture, not so much as they find in themselues? Pet. Mart. de dignit. minist. Ex Mal. 2.7. A Minister should bee both able and willing to answere to all things which be­long to saluation. Let them therefore discharge this du­tie, let them be interpreters of the will of God, or else let them cease to be Ministers of the Church, and the Lords messengers. Bern. Declam. And therefore Bernard hath a good saying: How can ignorance excuse him, that professeth himselfe to be an instructer of the vnlearned, and a teacher of them that lacke discretion? For what danger is there, when as the shepheard findeth no pasture, the guide is ignorant of the way, and the messenger knoweth not the will of his master?

Secondly, they also are here reproued, that haue know­ledge [Page 15]and other good gists, but doe not stirre them vp, 2. Tim. 1.6. as the Apostle exhorteth Timotheus, that is, doe not by paine­full study and continuall vse, labour to increase them, but rather suffer them to gather rust, and become vnprofita­ble. Hence it commeth to pasle, that either they preach very seldome; or when they doe preach, they make such cold collations, and bring forth such flashy and vnsauory stuffe, as can neuer profit nor benefit their happines. It was said of the Heathen Orator, Cael. Rhodig. lib. 5. cap. 13. that his orations did smell of the candle. Much more should a Christian minister desire to haue his Sermons which he deliuereth to Gods people, to smell of study, and of painefull diligence. For if there be a curse denounced against him, Ier. 48.10. that doth the worke of the Lord negligently: much more shall he be accursed, that shal be negligent and carelesse in the performance of this great and waightie worke of the Ministerie.

Secondly, this may serue to excite and stirre vs vp to di­ligence and painefulnesse in our studies. Wee should re­member that charge which the Apostle giueth to Timothe­us, as if it had beene giuen to euery one of our selues: Gine attendance toreading, to exhortation, and to doctrine: that is, 1. Tim. 4.13. we must so apply our selues to the reading and studying of the Scriptures, as out of them we may be able to gather exhortation & doctrine, for the instruction and edification of Gods people. For as Caluin saith vpon that place, What shall Pastors teach others, if they bee not diligent in lear­ning themselues? Againe, the Apostle saith, Despise not the gift that is inthee, &c. vers. 14. God would not haue the Talents which he hath giuen vs, to perish, or to be hid vn­profitably vnder the ground. A gaine, Vers. 15. These things exercise, and giue thy selfe vnto them, that it may be seene how thou profitest, &c. This should be the continuall practice, this should bee the daily occupation, this should bee the chiefe businesse of euery godly Minister, to labour by di­ligent studie, to increase the gift which God hath giuen him. For this cause, he must carefully auoide euery thing [Page 16]that might hinder him from the performance of this duty. And first of all, he must take heed, that he be not too much giuen to the world: 2. Tim. 2.4. No man that warreth, saith the Apo­stle, entangleth himselfe with the affaires of this life. If the A­postles would not be troubled with seruing of tables, Act. 6.2, 3, 4. that is, with care for the poore, which yet was a godly and religi­ous worke: but appointed others to that businesse, that they might more freely giue themselues continually to pray­er, and to the ministration of the word: much lesse should a Minister be encumbred with worldly businesse. For if the buying of farmes, Luke 14.18, 19. and prouing of oxen, and the vse of Mar­chandise doe hinder men from hearing the Word: much more will they hinder a minister from studying of the Word. Our Sautour Christ would haue a minister to bee taught to the Kangdome of God, Matth. 13.52. as hath been said. That must be his scope which he must chiefly aime at. Let other men be skilfull in buying of cattell, or in ordering of farmes, the chiefe skill of a Minister should bee this, that hee bee taught to the Kingdome of God. And as wee haue heard, the Apostle commandeth Timotheus: 1. Tim. 4.15. These things exer­cise, and giue thy selfe to them. The exercise of a Minister must not bee in worldly businesse, but in the study of the Word of God. And indeed the office of a Minister requi­reth the whole man, and hee performeth no small matter, that is any way able to discharge the same. For as the A­postle saith, 2. Cor. 2.16. De confid. lib. 4. Who is sufficient for these things? If an ordinarie seruant, saith Bernard to Eugensus the Pope, bee not able both to keep the cattel, and also to waite at the table; how canst thou by thy selfe attend all these things? And indeed, the care of worldly things quencheth the zeale of a Mini­ster, that hee cannot so feruently attend his study as hee ought. For as a riuer, that is diuided into many streames, hath a great deale lesse force, then when it runneth in one current: so the minde of a Minister distracted with world­ly businesse, cannot bee carried to the discharge of his du­tie, with that liuelyhood and chearefulnesse that is requi­site. [Page 17]If a Brooke, saith Bernard, can run out into the field, Bern. vbi supra. and not hurt the Corne, then mayst thou meddle with these things without wounding thy mind. And hereof we haue too much experience: For euen as many seruants, hauing got some competent stocke vnder a good master, doe at­tend so much vpon the increase of it, as they neglect the old care of their master: so many Ministers, hauing by Gods blessing enriched themselues, become altogether carelesse of their dutie. And this is it, that giueth occasi­on to many prophane persons to thinke, that it is best for Ministers to be kept vnder by liuing in want, because ma­ny times it is seene, that when they grow rich, they waxe idle.

Secondly, a Minister must take heede, that he giue not himselfe to keepe company in Ale-houses and Tauernes, and such like lewd and vngodly places. I would to God there were not many, Iuuat. impalles­cere charlis, sed pictis. that are a great deale oftner in the Ale-house, then in their Studies; and that handle a paire of Chards more, then they doe the Booke of God. And I would this were only the fault of some base persons in the Ministerie, & that there were not some, who otherwise are of excellent gifts, and haue a good dexteritie in preaching, are as frequent in Ale-houses, as the greatest swaggerers in the Country. This is the greatest disgrace of the Mini­sterie that can be. And it were to be wished, that they that haue authoritie, would take notice of it, and set themselues to redresse it. It drowneth and vtterly quencheth the gifts of God in men, and maketh them become altogether vn­profitable. And this the Heathen men did know, and therefore were carefull to preuent it. Cael. Rhodig. lib. 9. cap. 12. The Priests of Egypt were forbidden to drinke of the water of Nilus, because it would make them fat and grosse. And doe we not see the same effect in those Ministers that frequent the Ale-house, that they heaue and puffe vp their bodies in a deformed manner? which doubtlesse cannot but dull the spirits: Ac­cording to the old prouerb: A fat belly seldome begets a [Page 18]fine wit. Let all Ministers therefore be carefull to auoide these prophane and scandalous courses. Let them bee as loth to come into an Ale-house, as into a Pest-house: and let them sequester and retire themselues into their Studies, that so they may bee furnished with knowledge, and may discharge their duties more profitably to others, and more comfortably to themselues.

The second thing, wherein the labour and worke of a Minister consisteth, is in feruent and ear̄nest prayer to God for his people. Deut. 9.25.26. Thus did Moses pray earnestly to God for the people of Israel, to pacifie his wrath, which by their sinnes they had prouoked. 1. Sam. 12.23. Thus did Sa­muel promise, neuer to giue ouer this dutie for his peo­ple: God forbid, saith hee, that I should sinne against the Lord, and cease praying for you. Where wee see, that it is a grieuous sinne for a Minister to neglect this dutie. And the Apostle PAVI in all his Epistles, Ephes. 1.6. & 3.14. Col. 1.9. &c. maketh menti­on of his prayers, which without ceasing, hee conceiued in the behalfe of the people to whom hee writeth. And great reason there is, why a Minister should performe this worke. For as the Husbandman desireth two things of the Lord, one that hee may haue a seasonable time to sowe his seede; another, that when it is sowne, it may bee watred with the Deaw, and Shewres of Hea­uen, that it may grow and increase: so should a Mi­nister before his preaching, pray to God, that first, the Word of God may bee aptly conceiued, and then rightly deliuered by him, and well sowne in the hearts of his hearers. And after his preaching, hee must pray for a blessing vpon it, that it may take roote downe­ward, and beare fruite vpward. Hee must, as Luther saith well, commend to God, both his owne tongue and the hearts of his hearers. The neglect of this du­tie is the cause, why many mens Ministerie is so vn­profitable. For while they seeke to vent their owne gift onely, and not to glorifie God, they are both them­selues [Page 19]more shallow in the vnderstanding of Gods will, and also their Ministerie hath not that blessing, which o­therwise it might. But I will not prosecute this point any further.

The last and greatest worke of a Minister, consisteth in painefull and diligent preaching. The Apostle PAVL imposeth this vpon Timotheus with a great and waightie charge. I charge thee before God, saith hee, 2. Tim. 4.1.2. Gorran in lo­cum illum. and before the Lord Iesus Christ, which shall iudge the quicke and dead at his appearing, and in has Kingdome, Preach the Word; bee in­stant in season, and out of season, &c. That is, Preach instant­ly, and diligently: in season, in respect of them that are pleased with the Word: and out of season, in regard of them that are displeased with it, and to whom it is a bur­den. And though in respect of them, thou mayest seeme vnseasonable; yet thou shalt deale seasonably. Or as Cal­uin expoundeth it: This importunitie may bee referred both to the Pastor, and to the people. To the Pastor, that hee doe not onely at his owne houres, as may be conueni­ent for himselfe, apply the office of teaching, but sparing no labour nor trouble, he must euen enforce himselfe vn­to it. In respect of the people, this diligence is vnseasona­ble, whilest they that are dull and heauie, are stirred vp and excited; and they that are readie to goe out of the way, are stayed by strong hand. Or as Aretius obser­ueth: Preach the Word at all times. In season: That is, when occasion doth offer it selfe. Out of season, when, in the iudgement of the flesh, it may seeme inconuenient, in respect of present danger. This is the charge impo­sed vpon euerie Minister. And as all professions and trades are knowne by their proper workes: so the proper worke of a Minister, is to preach the Word. And therefore they are called Pastors and Teachers; because by preaching, Ephes. 4.11. they should feede and teach the people. And this they are bound to doe, euen by the necessitie of their calling. As the Apostle [Page 20]saith, 1. Cor. 9.16. Necessitie is laid vpon me, and woe is vnto me, if I preach not the Gospell. Yea, they must giue account to God, for all the people committed to their charge. So saith the A­postle: They watch for your soules, as they that must giue ac­count. Heb. 13.17. And this the Lord told the Prophet EZECHIEL: O sonne of man, I haue made thee a watch-man to the house of Israel, Ezech 33.7, 8. &c. When I shall say to the wicked, O wicked man, thou shalt die the death: if thou doest not speake and admonish the wicked of his way; that wicked man shall die for his iniquitie, but his bloud will I require at thine hand. If the case be thus, that a Minister stand charged with euery soule that belon­geth vnto him, so as if any miscarry through his negligēce, his life must goe for theirs, then it standeth him in hand, to look carefully to the discharge of his dutie. Again, the loue that we owe to Christ Iesus, ought to moue vs hereunto. And therfore, when our Sauier restored Peter againe to his pastorall charge, after his former deniall: he vseth this as an argument to perswade him to diligence therein. Which he repeateth three seuerall times. John 21.15, 16, 17. SIMON, the sonne of Iona, lo­nest thou me more then these? then feede my lambs, feede my sheepe. 2. Cor. 5.14. And the Apostle Paul professeth, that the loue of Christ constrained him to take such paines as he did. Last of al, the loue of our people should preuaile with vs, to vse al meanes possible to further their saluation. As the Apostle hath giuen vs a notable example in his owne practice: Rom. 10.1. Phil. 1.8. Bre­thren, saith he, mine hearts desire and prayer to God for Israel is, that they might be saued. And in another place, God is my record, how I long after you all from the very heart roote in Ie­sus Christ. 2. Cor. 12.15. & And againe, I will most gladly bestow, and will be bestowed for your soules. And if this affection be in a man, it will cause him to omit no dutie, 11.2. that he may present his peo­ple a pure virgine to Christ. And the rather, because hee knoweth, that Christ Iesus hath redeemed them with no lesse price then with his owne bloud. Act. 20.28. And therefore, as they are most deare and precious vnto Christ: so should they also bee vnto the Minister of Christ. This then is the [Page 21]maine dutie of a Minister, wherein he is to be most fre­quent. As that Reuerend Father, Bishop Iewel, doth ear­nestly vrge it in one of his Sermons. This is our office, In 1. Pet. 4.11. saith he, this we take vpon vs, this we professe, and except we doe this, we doe nothing. It is not enough for vs, to know I cannot tell whatlearning. The Deuils peraduen­ture know more then any of vs all. It belongeth to a Pa­stor, not so much to haue learned many things, as to haue taught much. Let vs bee ashamed, that euen the meanest and basest men, as Coblers and Porters do that that belon­geth to them, and we that ought to giue light to al others, are idle and doe nothing.

But it will be obiected: Is not distinct and plaine rea­ding of the Scriptures sufficient? I answere, that rea­ding is very necessarie, and of great vse, both to acquaint the people with the phrase of the Scripture, and course of the storie; and also to prepare them, and fit them the better to the hearing of Sermons: and therefore, God forbid, that any man should derogate from it. But yet I must say with­all, that in an ordinarie time, reading is not sufficient to bring the people to saluation without preaching. And this the Apostle prooueth plaincly, 2. Tim. 3.16, 17. and 4.1, 2. where hee saith, that the whole Scripture is giuen by inspiration of God, and is profitable to teach, to improoue, to correct, and to instruct in righteousues, that the man of Godmay be absolute, being made perfect vnto all good workes. And then immediately he addeth that charge which we heard before: I charge thee therefore, [...] preach the Word. Whereupon Caluin giueth this note: The inference that the Apostle maketh, is diligently to be obser­ued, because he doth plainely ioyne the Scriptures with preaching. For hauing intreated of the profit of the Scrip­tures, he doth not onely inferre, that all men must therfore read them, but that teachers must administer the same. 1. Tim. 4.13. And the Apostle commandeth Timotheus to giue attendance not to reading onely, but also to exhortation and doctrine. And the Apostle Peter hauing taught vs, 1. Pet. 1.23, 25. that the Word of God is [Page 22]that immortall seede of our new birth: he addeth, and this is the Word which is preached among you. Plainely giuing vs to vnderstand, that for the effecting of this blessed work of regeneration, it is necessarie that the Word of God be preached. And therefore, this was obserued in the Church of the Iewes from time to time. In the time of Nehemiab, before the comming of our Sauiour Christ, it is said of Ezra, Nebem. 3.4, 5, 8. that hee stood vpon a Pulpit of wood, which hee had made for the preaching, and being aboue all the people, hee opened the booke of the Law before them, and hee and his assistants read in it distinctly, and gaue the sense, and caused them to vnderstand the reading. What can be spoken more plainely then this? It is euident then, that as reading was by no meanes excluded, so it was neuer vsed alone in the Church, but was ioyned with preaching. And this our Sauiour Christ practised, Luke 4.16, 17, 18, 19, 20, 21. who comming to Nazaret, and entring into the Synagogue on the Sabbath day, he stood vp to reade; and hauing read a portion of Scripture, he closed the booke, and sate downe, and preached vnto them, out of that which hee had read. Act. 15.21. Onus ipsis Ange­lis formidan­dum. And the Apostle IAMES affirmeth, that Moses was not onely read in their synagogues in euerie citie, but also preached euery Sabbath day. Furthermore, the worke of a Minister is a worke of great difficultie. Ber­nard calleth it a burden dreadfull to the very Angels. And Caluin saith, it is a businesse of rare and excellent vertue, farre aboue the abilitie of man. Yea, the Apostle PAVL himselfe, though he were extraordinarily furnished with gifts from heauen; yet considering the waightinesse of the dutie, hee cryeth out, Who is sufficient for these things? 2. Cor. 2.16. And where the Apostle calleth the worke of a Bishop, a worthy worke: 1. Tim. 3.1. Caluin vpon that place obserueth well, that hee putteth vs in minde, that it is no common or ordinarie worke: For, saith he, when hee cal­leth it a worthy worke, hee alludeth to that old prouerbe, so often repeated of PLATO, that excellent things are hard. And so concludeth, that it is a laborious and a dif­ficult. [Page 23]charge. Now I hope it will easily bee granted, that there can be no such difficulty in the bare reading of the Word. But for further euidence of this point, let vs see a little wherein this difficultie consisteth. First then, the ve­ry framing and compiling of a Sermon, is a matter of no small labour. It requireth great skill, for a man to draw out of the bottomlesse Ocean of the holy Scriptures, such instructions as may serue to the edification of the hearers; then to dispose them in an apt and fit methode; and last of all, to vtter and deliuer the same in such manner, as the people may vnderstand them, wee may more truely say of this, then the Heathen Orator said of his facultie in pleading; It is a greater matter then men ima­ginc.

Againe, that which the Minister must labour to effect and performe by his Ministery, doth plainely prooue how hard and difficult a thing it is. The Apostle deseribing the properties of a good Minister, Tit. 1.9. he saith, De doct. Chr. lib. 4. he must bee able both to exhort with wholesome doctrine, and to improoue them that say against it. Whereunto agreeth that speech of S. Augustine, where he calleth a Minister, a maintainer of the truth, and a subduer of falshood, a defender of the right faith, and a vanquisher of errour. And Bernard, De consider. lib. 3. writing to Eugenius, telleth him, that it is his dutie to do his vttermost endeauour, that the vnbeleeuers may bee conuerted to the faith, that they that are conuerted, may not bee turned away, that they that are turned away, may returne againe, that they that are peruerted, may be disposed to vertue and honesty, and that they that are subuerted, may bee called againe to the truth. Now hee that shall goe about to doe any of these things, shall finde to bee workes of greater difficultie, then can be effected by bare reading.

Last of al, if reading were sufficient, and if there were no more required in a Minister, to what purpose did our religious and deuoute forefathers found and erect so [Page 24]many famous Vniuersities, to be nurseries of learning? what vse is there of the knowledge of arts and tongues, which cannot be attained without great paines and industrie? and to what end serue the learned writings of so many worthy ancient fathers? A man without any of these helpes, may be sufficiently furnished, Jsa. 50.4. and inabled to reade the Word. He needeth not the tongue of the learned (which yet is requi­site in him, that would know to minister a word in time to him that is wearie: that is, would comfort an afflicted consci­ence, which Luther saith, is harder to do, then to raise the dead) if bare reading will serue the turne. To conclude therefore, let vs acknowledge, that the Word preached and applied to the conscience, is that ordinance of God, which he hath sanctified for the conuersion and saluation of men. As the Apostle saith: It pleased God by the foolish­nesse of preaching (as profane men esteeme of it) to saue them that beleeue, 1. Cor. 1.21. And yet more plainely, Rom. 10. 14, 15. How shall they call on him, in whom they haue not be­leeued? and how shall they beleeue in him, of whom they haue not heard? and how shall they heare without a Preacher? And how shall they preach, except they be sent?

The vse of this, is first for vs that be Ministers. Second­ly, for the people. For vs that be Ministers: it serueth first for the reproofe of two sorts of Ministers. First, of such as are altogether vnlearned, and cannot at all performe this dutie; which occupie a roome in the Church, but haue no abilitie at all to teach the people committed to their charge.

These are such as Chrysostome speaketh of, saying, There are many Priests, and there are few Priests: many in name, few in deed. They are like that foolish Rhetorician, which Tully makes mōtion of, that made his scholars a great deale more sottish, then when he first tooke them: Where they could learne nothing but ignorance of learning. And so God knoweth, a number of Gods people, liuing vnder such vnlearned Ministers, 2. Tim. 3.17. are euer learning, and can neuer [Page 25]come to any knowledge of the truth: as the Apostle saith in another case. I would all such Ministers would regard that which B. lewel speaketh to this purpose: Whosoeuer, In his expositi­on vpon 2. Thes. 3.7. saith he, asketh the pay of a souldier, must buckle his armour and goe to warfare: he that would drinke the wine, must plant the Grape: hee that desireth the milke, must feede the flocke: he that will not be muzled, must thresh out the Corne: he that reapeth carnall things, must sow spirituall things: he that requireth the bread of the earth, must giue the bread of heauen: hee that would liue of the sacrifice, must offer the sacrifice: hee that would liue of the Altar, must waite at the Altar: he that would liue of the Gos­pell, must preach the Gospell. Hee that doth none of all these, I can make no account of him, he is not within Pauls reckoning. The workeman is worthy of his wages: but what right hath hee to the hire, that is not a worke­man? Thus farre Iewel. And no doubt, that which the Apostle saith of bodily labour, is true also in this case: 2. Thes. 3.10.18. He that will not worke, should not eate. Who would haue a man to bee a Captaine in warre, that is not expert in war­fare? or to practise Phisick or Surgerie, that is not skilfull in that profession? The Minister is a Captaine, and a guide of Gods people, a Phisicion of their soules, and therefore, there is great reason that he should be sufficient.

But they wil pleade for themselues, that they are called of the Church, and therfore are not to be disallowed. As in deed, euen the most vnworthy of them all, are alwaies boa­sting of their calling. There is nothing so much in their mouthes as that. But I answere, that it is most true, and may not, nor cannot bee denied, that the calling of the Church is most necessary for the making of a Minister. And though a man were furnished with as rare and excellent gifts, and had as great abilitie to preach the Gospell, as euer had the Apostle Paul, yet hee may not take vpon him the office of a Minister, in an ordinary time, and in a set­led gouernement of the Church, vnlesse hee bee lawfully [Page 26]called by them that haue authoritie in the Church to ordaine Ministers. Extraordinarie calling of men, such as no doubt Luther had, Act. 13.2, 3. neuer hath place, but where ordi­narie calling wanteth. But yet for all this, the outward calling of the Church alone, is not sufficient to make a Mi­nister, vnlesse he be also inwardly called of God. Now the Lord calleth no man to any place, but he furnisheth and fitteth him with gifts, to discharge the duties of his place. When he called Bezaleel and Aholiab, Lxod. 31.2, 3, 4. to make garments and instruments for the Tabernacle, hee first filled them with the Spirit of God in wisedome, and in vnderstanding, and in knowledge, and in all workemanship: To finde out curious workes to worke in gold, and in siluer, and in brasse, &c. And when Gedeon was called from his Trdde, Judg. 6.3, 4. to be the Captaine and deliuerer of the people of Israel, it is said, that the Spirit of the Lord (euen the Spirit of courage and fortitude) came vpon him, and clad him like a garment. So likewise when Saul was chosen to be King ouer Israel, 1. Sam. 10.9. God gane him ano­ther heart: That is, a stout and a valiant heart, fit for a King. If God doe thus furnish men with gifts necessarie, when he calleth them to offices in the Common-wealth: can we doubt of the like care in him, to furnish them suffi­ciently, whom he calleth to serue in his Church, in the Mi­nisterie of his Word? 1. Tim. 1.12. And this the Apostle PAVL con­fesseth and acknowledgeth of himselfe, that as the Lord in his mercie counted him faithfull (though most vnwor­thy, hauing been before a blasphemer, and a persecuter, &c.) and put him in his seruice; so also he made him strong to the performance of his dutie. As he called him to preach the Gospell, so he gaue him strength and abilitie to doe it with fruite and profit. Hence (as we haue heard before) when the calling and Commission of the Prophet Is AIAH was to be renued, Isei. 6.6, 7. his lips were touched with a coale from the Al­tar. Ier. 1.5, 9. And when the Prophet IEREMIAH was to be sent to preach vnto the Nations, the Lord first touched bis mouth, and said, Behold, I haue put my words in thy mouth, &c. [Page 27]And the Apostles, Luke 24.49. before they went foorth to the execution of their office, they were first endued with power frō on high. And howsoeuer all these examples be extraordinarie, yet still, whomsoeuer the Lord calleth by ordinarie meanes, hee maketh him in some measure sufficient to discharge the dutie that appertaineth vnto him. And therefore, vn­lesse a man haue as well an inward calling from God, as an outward calling from the Church, hee is no true Minister, he is but halfe a Minister. As the Lord denounceth against the Priests in the time of the Law, Hos. 4.6. Because thou hastrefused knowledge, I will also refuse thee, that thou shalt be no Priest to me. They may be Ministers to satisfie Law, but they are no Ministers of God. As Cyprian saith plainely, Lib. 4. ep. 9. They that are vnworthie, are not ordained of God, nor by God. And therefore, by the way, it were to bee wished, that the Go­uernours of the Church, to whom this authoritie to ap­point Ministers is committed, De consid. lib. 4. would alwaies in all their ordinations, remember that which Bernard writeth to Eu­genius: namely, that they would make it their chiefest care to bring in such, as after they haue brought them in, they may not repent of it. But to returne to these Mini­sters againe, and to their calling. Exposition in 1. Thes. 2.4. Bishop IEWEL saith ex­presly and plainely, that they that enter into the Ministe­rie, must be allowed not of men onely, but of God. And therefore, whosoeuer taketh that charge ouer the people, must looke narrowly into himselfe, and see whether his calling be of God. Vnlesse he haue a testimonie that God hath called him inwardly, all outward calling is to small purpose. God is a iust Iudge, and will say vnto him, Friend, how camest thou in hither, &c. And indeede what comfort can a man haue in his place, when his owne con­science shall tell him, Ier. 17.16. & 23.21. that he hath thrust in himselfe to bee a Pastour, as the Propbet saith, and that hee hath runne, when the Lord hath not sent him? TINDAL, that blessed Mar­tyr, doth sharpely reproue such kinde of Ministers. Exposit. in Matth. 5. In what case are they, saith he, that haue benefices, and preach [Page 28]not? verily, though they stand at the Altar; yet they are excommunicate, and cast out of the liuing Church of Al­mightie God. And againe, Priests that preach not, are none of Christs, nor none of his anointing: but seruants of the beast, whose marke they beare. And good Father Latimer saith after his blunt and plaine manner: In a Sermon preached be­fore King Ed­ward the sixth. If there were but one vnpreaching Minister, there were too ma­ny by one. And againe, as good Preachers are wor­thie of double honour, so these are worthie of double dis­honour. And what is this double dishonour, saith he, If the salt be vnsauory, it is good for nothing, but to cast out, and to be troden vnder foot of men. By this salt, is vnder­stood such as haue cure of soules. If they be negligent, what be they worthy of? wherefore serue they? for no­thing but to be cast out: that is one dishonor. Another dis­honour, is to be troden vnder foote of men: that is, not to be regarded, not to be esteemed. And againe, I say, if one were admitted to view hell, and to behold it throughly: the Deuill would say: On yonder side are punished vn­preaching Ministers: I thinke a man should see as farre as hee could kenne, and see nothing but vnpreaching Mini­sters. This was the iudgement of these worthie men, and reuerend Fathers of our Church: thus they thought of all such Ministers, as occupy a roome in the Ministery, and haue no abilitie to doe the dutie of Ministers. And in­deed they are the very calamity and plague of the Church. They keepe the people in ignorance and blindnesse, to the destruction of many a poore soule, if God be not mereiful. As the Lord saith, Hof. 4.6. Prou. 29.18. My people are destroyed for lacke of know­ledge. And, Where there is no vision, (that is, where there is no preaching of the doctrine of God out of the Law and the Prophets) the people decay: Tremel. in an­not in locum. Serm. on 1. Pet. 4.11. or as Tremellius rea­deth it, are made naked. Bishop Iewell vrging the necessi­tie of preaching, hath a good saying, that euen as when the Sunne is taken out of the World, all things are left dorke: so is it when the voice of the Pastor is not [Page 29]heard in the Church. And in another place he saith, Serm. on Luke 10 23.24. Wher ^e the Word is not preached, there the Church must needes runne vpon the rocke. Little maruell is it if faith faile, where good instruction wanteth. Vbi supra. And Latimer goeth yet further: Take away preaching, saith hee, and take away saluation. GOD helpe those poore Congre­gations, that grone vnder the burden of such Mini­sters.

I haue no purpose to disgrace any mans person. Onely my earnest desire is, to perswade all that haue any gifts, though neuer so small, not to suffer them to rust as they doe for want of vse. I confesse, that it may not bee looked for, that there should bee a like measure and proportion of gifts in all Ministers. For as the Apostle saith, 1. Cor. 12.11. The Spirit of God distributeth them seuerally to euery man as he will. But as it was said of Dauids Worthies, that though diuers of them did not attaine to the first three, 2. Sam. 23.19, 23. yet they were most excellent and honourable among others: So though wee bee much inferiour to them, Horat. lib. 1. Epist 1. whose gifts are most eminent in the Church, yet let vs striue to bee as excellent as wee can. And therefore, they that haue any measure of giftes, let them bee admo­nished to stirre them vp, 2. Tim. 1.6. [...] TI­MOTHEVS: Where hee vseth a word taken from a sparke of fre, raked vp vnder the ashes, which by gen­tle blowing, is quickened and kindled to a flame. And indeede, there were neuer more helpes to further a man this way, then there are in this age wherein wee liue, if he haue any wit to make vse of them, or any desire to doe good with them. It was a very good speech, which our worthy and reuerend Diocesan in his last visitation at Lincolne, B. Barlow. vsed to some vnprofitable Ministers there present, that if they would but diligently studie the English bookes of Dininitie that are now in print, they might doe much good in Gods Church. For haue we not the writings of many excellent Ministers of our owne [Page 30]Church, as D. Willet, M ^r. Greencham, M ^r. Perkins, M ^r. Dod, and others published for the benefit of all men? And are not the learned workes of M ^r. Caluin, and other Ministers of forraine Churches, as also S. Augustines excellent booke of the Citie of God, translated into our owne language? All which if they bee read with diligence, may furnish a man with competent knowledge of Diuinitie. And haue we not many of our owne Writers that haue trauelled also very profitably in handling the controuersies betweene vs and the Papists? as B. Iewel, D. Rainold, D. Abbot, D. Wil­let, D. Morton, and others? And if any man desire to bee instructed also in matter of historie, and other humane learning, are not the workes of Liuie, Plinie, Plutarch, Iose­phus, Eusebius and others, turned also into English? Nay, indeede what learning is there almost, that a man desireth to know, but (God make vs thankefull for so great a bles­sing) he may haue it in his owne mother tongue? So that now, vnlesse a man will be wanting to himselfe, though he be neuer so much a Lacke-Latine, as we vse to say, though he vnderstand no more tongues, then that hee was borne with, yet he may be able to teach the people committed to his charge, and to instruct them profitably, at least, in the grounds and principles of religion. Let them therefore be excited to shake off that slothfull negligence, that hath so long possessed them: and let them at the last seriously set themselues to the Lords worke, and pray earnestly for Gods blessing; so shall they become more profitable to the Church, and haue a great deale more comfort in their owne consciences. But if there be any that haue no gifts, nor abilitie at all to discharge their dutie, (as God know­eth, there are many shepheards that differ but little from their flocke) I know not what to say to them: but as the poore woman said to the Heathen King, that could not attend to doe her iustice, Why then doest thou raigne? so I say, what doe they in the place of Ministers, if they bee no way able to doe the dutie of Ministers? There is a good [Page 31]President for them in the Prophesie of Zechariah: where the Prophet speaketh of some such Friests, Zech. 13.4, 5, 6. that pestered the Church in his time, that they should no longer weare a rough garment to deceiue: But he shall say, I am no Prophet, I am an Husbandman: for man tanght mee to bee an Heard-man from my youth vp: That is, he shall lay aside his Priestly ha­bite, Gualter & Tre­mellius in lo­cum illum. and shall freely confesse his ignorance, and acknow­ledge, that he ought rather to be sent away to the plough, or to play the Shepheard, then to be suffered any longer in the Ministery of the Church, and so shall willingly betake himselfe to the labour of his hand, that hee may no longer bee a burden to the Church. And where it is said in the next verse, And one shall say vnto him, What are these wounds in thy hands? Then he shall answere, Thus was I woun­ded in the house of my friends. The meaning of it is, that he will be so farre from murmuring and complaining for the losse of his gaine and honour, as that rather hee will ac­count them his greatest friends, that first perswaded him to leaue his sinne. Oh that our ignorant and insufficient Mi­nisters would follow this example. There are many of them of strong and able bodies, and though they cannot worke this worke of a Minister, yet no doubt they would prooue tall workemen in other things. It were a happy thing for Gods Church, if they would returne to those professions, wherein they were brought vp and exercised, before they entred into the Ministery, and wherein they haue more skill. So doing, though their life would be somewhat more painefull then now it is, yet doubtlesse, their sleepe would be a great deale more sweete and comfortable. As Salomon saith, Eccles. 5.11. The sleepe of the labouring man is sweete, whe­ther he eate little or much. Whereas now I cannot see, how they can take any quiet rest, when their guiltie conscien­ces doe continually barke against them, or if they haue gagged their consciences for a time, yet the bloud of so many soules, which haue perished through their negli­gence, [Page 32]cryeth lowder in the eares of God for vengeance, then cuer did the bloud of Habel. Genes. 4.10.

Another sort of Ministers that come within the com­passe of this reproofe, are such as are idle, that though they haue gifts, whereby they might doe much good, yet sel­dome or neuer vse them. They neuer entred into the Mi­nisterie with any purpose to serue the Lord Iesus Christ, but rather their owne bellies, Rom. 16.18. as the Apostle saith. If they may eate the fat, Ezech. 34 3. and clothe themselues with the wooll, they care not greatly what becommeth of the flocke. But they might know, that the calling vnto the Ministerie is not directed to that ende, that such slow bellies should onely enioy the dignities, and idly possesse the reuenues of the Church, but according to the common saying, Beneficium da­tur propter offi­cium. A benefice is giuen for the duties sake. And this is that which the Apostle saith: The Elders that rule well are worthy of double honour, 1. Tim 5.17. special­ly, De consid. lib. 4. they that labour in the word and doctrine.

To this purpose Bernard hath a worthy saying: There haue been Bishops, saith hee, that would wholly set them­selues to the feeding of their sheepe, glorying in the work and name of a shepheard; counting nothing vnbeseeming them, but that which might be thought to hinder the sal­uation of their sheepe; not seeking, but bestowing their owne things, bestowing their care, bestowing their sub­stance, bestowing euen themselues, as the Apostle saith, I will be bestowed for your soules. All their gaine was for their people; their onely pompe, and their onely pleasure was to prepare them a perfect people to the Lord. But where Is now this custome? a farre vnlike is come in the place of it. These studies are changed into other, and I feare, into the worse, In Declamat. &c. And in another place, he is conuinced to be vnworthy of the milke and the wooll, that doth not feede the sheepe, that doth not watch for the safegard of the flocke. Such a man eateth and feedeth vpon his owne iudgement: Woe, woe be vnto thee: Behold, death is in [Page 33]the pot; death is in the flesh-pots, death is in the delights of this world, and especially for this, because it is manifest, that they are the sinnes of the people which thou eatest. It were better for thee to digge, yea, to begge. For thou ea­test the sins of the people, as if thine owne were not suffici­ent for thee. Our Sauiour Christ, when he called his disci­ples, hee bids them follow him, and hee would make them Fishers of men: Matthew 4.19. Wherevpon one well obserueth, CHRIST hath not enioyned them, to fish for great liuing, and other dignitie, nor for earth­ly gaine, or for the praise of men. They that doe so, shew that they are rather from the Deuill fishers of mo­ney, then from God fishers of men. Let these men harken to that which Bishop IEWEL saith of such as they are. O what a case, saith he, are they in, Exposit. in 1. Thes. 2.17, 18. that are care­lesse of Gods people, that hunt after many liuings, and bend themselues to doe no good: which serue their owne belly, and seeke to be rich, and eate vp Gods people as it were bread! What account shall they giue to God for the soules of their brethren? where shall they stand, or what shall they say, when they shall be called to giue account of their Stewardship? It were to be wished, that they that are gouernours of the Church, would vse their authoritie, to reforme this grosse idlenesse of the Ministers. They might iustly say to them, Exod. 5.17, 18. as Pharaoh said cruelly to the poore Israelites, Yee are too much idle, get you to your worke, and to your burdens. Is it not a lamentable thing, that wee should haue some that goe for licensed Prea­chers, that preach not once in seuen yeeres? If these be Preachers, they are Preachers by the contrary. They may bee fitly compared to Welles without water, 2. Pet. 2.17. which a wearie traueller commeth to, in hope to quench his thirst: but alas, he goeth away discomforted: Iude vers. 12. or to cloudes without raine, which giue men some hope of a shewre, to water and refresh the earth: but in the ende their hope is frustrate. They are like that Fig-tree which our [Page 34]Sauiour cursed, Mark. 11.13. that flourished with leaues, but had no fruit. So many of them make a very faire shew with out­ward grauitie, but they want inward substance. In a word, they are like those Idols in the Psalme, Psal. 115.5. 1. Cor. 4.2. that haue mouthes, but they speake not. The Apostle saith, that it is required of the Lords Stewards, that they be found faithfull. But alas, to do nothing at all, to take no paines, but to bury themselues in idlenesse, is not to be faithfull; and therefore such Mini­sters can haue no comfortable assurance that they are Gods Stewards.

Secondly, this serueth to exhort vs all that are entred into this high calling, with care and conscience to set our selues to preach the Word vnto the people committed to our charge. Tacit. Annal. lib. 4. And that not now and then onely, but with the greatest diligence we can vse. For as the Apostle saith of almes, that God loueth a cheerefull giuer, 2. Cor. 9.7. so we should addresse our selues to the performance of this dutie with all alacritie and chearefulnesse, counting the businesses of our calling our recreations, Devita solitar. as was said of Ti­berius the Emperour: and with good B. Iewell, thinking it our greatest honour to die in the Pulpit. And howsoeuer it may seeme hard and difficult at the first, yet diligence and frequent vse will make it easie. The Husbandman, we see, hath hard sinewes and strong armes. Exercise, saith Bernard, hath made it so, as by slouthfulnesse he becomes effeminate. The will causeth vse, vse causeth exercise, and exercise ministreth strength in all labour. And it was a good saying of Boetius, Discipl-Schola. that as in euery worke constancie and diligence is found to be a mother: so on the contrary side, of all learning and discipline negligence is the step­mother. And as the Heathen Orator said, Cic. pro. C. Rabir. vse and practice is the best master. Neither must we be discouraged, though as many times it falleth out, we see little fruit follow our labours. Plin. secund. lib. 6. ep. 29. He that taketh in hand to fell, and cut downe a great Oke, though after many strokes with his axe, it seeme to stand as strong as euer it did; yet hee giueth not [Page 35]ouer, but redoubleth his stroke with greater force, til at the last it fall, and then hee seeth that his former strokes were not in vaine. A louing Mother, though the froward child do often refuse the meat, and spit it out: yet leaueth not for that, but still feedeth it, and putteth the meate into the mouth againe, and at the last it eateth. So though our peo­ple bee hard to worke vpon, and froward to receiue any thing that is good, yet wee must not leaue them to them­selues, but apply and follow them with instruction, and in time they may become more pliable. Neuer any of the Prophets, saith Luther, could conuert all that they taught. In a Sermon vpon 1. Pe. 4.11 and B. Iewel, God himselfe, saith hee, husbanded the Vine, and yet it brought forth wilde grapes, Isaiah 5.2.4. God himselfe stretched out his hands all the day to a rebellious people: Isa. 65.2. And Christ himselfe, would often haue ga­thered Ierusalems children together, as the hen gathereth her chickens vnder her wings, and they would not, Mat. 23.37. Let vs, saith he, doe our endeuour, and leaue the successe to the Lord. For this cause we are called Fishers, Mat. 4.19. Ouid.dearte. Now we know that Fishermen, whether they fish with net or with angle, doe make many a draught, and cast many a baite into the water, and catch but a little fish. Simon Pe­ter and his fellowes had trauelled a whole night, and caught nothing: Luke 5.5. yet they were not discouraged, but at Christs commandement let downe the net againe, and then they inclosed a great multitude of fishes. So in like manner, though wee lose our labour many times; yet we must not giue ouer: Christ may bring fishes into our nets, when we looke not for it. We are compared to seeds-men: Luk. 8.11. Now all the seed which the Sower casteth into the ground doth not fructifie. Nay, as our Sauiour doth teach vs in that parable, that of foure kinds of grounds, there is but one good ground, which receiueth the seede with profit. To which purpose, De Doctr. Christ. S. Augustine hath a good saying, They that heare and learne not, what is it to the seedes-man? Nether the high-way, nor the stones, nor the [Page 36]thornes doe terrifie the hands of the Seeds-man: he casteth that which is his: he that shall be afraid, lest his seede fal vpon bad ground, doth not come vnto good ground. We are called Phisicians of mens soules. But there is no Phisici­an that cureth all his patients. De Consid. lib. 4. As Bernard saith wittily: Be not discouraged, there is care and diligence required of thee, not curing and healing. Thou hast heard it said in the Gospell, Take care of him, not cure or heale him. One said ture, It is not in the Phisicion alwaies to relieue the sick partie. Paul saith, I laboured more then they all: he doth not say, I profited more then they all. Yea, it may bee, that the labours may doe good, though thou seest it not. A vessell that often receiueth water into it, though it be presently powred out againe: yet it is cleansed at the last, though not at the first, nor the second time. In like manner, doe not thou cease to powre water vp­on the the vncleane, though they be not cleansed at the first powring, yet with often powring they may. As Lu­ther saith well to the same purpose: It is impossible that the Word of God should be preached without fruite. But though all bee not conuerted: yet there are some, that of sinners, will become beleeuers, and be saued. For the suc­cesse of the Ministerie is not in the will of men, but of God. As Salomon saith, Prou. 20.12. The Lord hath made both these, euen the eare to heare, and the eye to see: that is to say: It is both of the gift of God, that there should be some to teach sound doctrine, and some to obey the sound Teachers. And a little further hee addeth: The good ground will bring foorth fruite, let the other three parts goe to the deuill. But though it should fall out, that no fruite at all should bee seene in respect of the people: De Consid. lib. 4. yet wee shall bee sure not to lose our labour. For as Bernard saith, Euery man shall receiue according to his labour, not according to his successe. So, doe thou that, that belongs to thee: For God will sufficient­ly looke to that, that appertaineth to him, without thy care [Page 37]and thought-taking. Plant, water, take paines, and thou hast done thy part: doubtlesse God will giue the increase, when hee thinkes good, and not thou. But if he will not, thou losest nothing, as the Scripture saith, God will ren­der a reward to the labour of his Saints. It is secure labour which no defect can make frustrate. And this was the Apostle Pauls comfort, that hauing been diligent in the discharge of his dutie, and hauing omitted no paines nei­ther publike nor priuate, whatsoeuer fruite followed of his Ministery, hee was pure from the bloud of all men. Acts 20.26. And the Lord telleth the Prophet EZECHIEL, that if hee faile not to warne the wicked of the danger of his sinne, though hee will not turne from his wicked way, Ezech. 3.19. and so die in his iniquitie, yet hee should deliuer his owne soule. True it is, that it ought to bee the desire of euery good Minister, that if it please God, all his people may be conuerted, and so come to saluation. But if this can­not bee effected, but that the Lord doe rather by his Ministerie, make them fagots for hell fire, and though his preaching bee the sauour of death vnto death vnto them all, and not the sauour of life vnto any: 2. Cor. 2.15, 16. yet if hee haue faithfully and conscionably done that that was re­quired of him, he shall still be a sweet sauour vnto God. And herein our condition that are Gods husbandmen, is farre better then the condition of an earthly husbandman. When he hath cast his seede into the ground, if the haruest doe not answere his expectation, hee loseth not onely his labour, but his seede also. But if we haue done our duty to the vttermost of our power, though for any thing that we can see, as the Prophet saith, We haue laboured in vaine, Isa. 49.4, 5. and spent our strength in vaine and for nothing: yet our indgement is with the Lord, and our worke with our God. And though our people will not be gathered by our Ministery: yet shall we be glorious in the sight of the Lord.

Yea, though our people out of a froward disposition, do wrong vs, and offer vs iniurie, yet wee must not giue [Page 38]ouer our paines. A mother casteth not away her childe, though it haue made her brests sore with sucking, but with patience endureth the smart, to doe the childe good. So must we, 2. Tim. 2.24, 25. & 4.2. (as the Apostle commandeth vs) suffer euill men patiently, and instruct them with meekenesse that are contrary minded, prooning if God at any time will gine them repentance, &c. Nay, we must not be discouraged, though our people become our enemies, and persecute vs. As many times it commeth to passe, especially, if we bee sincere in our Mini­sterie, and doe plainely rebuke them, Leui. 19.17. and not suffer them to sin. Then they rage, and then they vse al their power to worke vs trouble. As indeede that speech of Luther is most true. To preach the Word of God sincerely, is nothing else, but to draw vpon a mans selfe all the fury of hell and the de­uill, and all the power of the world. And it is a most dan­gerous kind of life, to offer a mans selfe to so many teeth of Satan. This was the condition of all the Prophets and Apostles, as may be seene in the whole course of the Scrip­tures. And there are but a few faithfull Ministers at this day, but they haue experience of it. But we must not faint for fall this, De Consid. lib. 4. but rather, as Bernard saith, if they be of an hard forehead, wee must also harden ours against them. There is nothing so hard, that will not yeeld to a harder. And this is that which the Lord said to the Prophet Eze­chiel, that though the people, Ezech. 2.6. & 3.8, 9. with whom he had to deale, were rebels and thornes, and scorpions, yet, saith he, I haue made thy face hard against their faces, and thy forehead hard against their foreheads. I haue made thy forehead as the Adamant, and harder then the flint: feare them not therefore, neither bee afraid at their lookes. And the like commandement did the Lord giue to the Prophet IEREMIAH, Jerem. 1.17. Thou therefore, saith he, trusse vp thy loines, and arise, and speake vnto them all that I command thee: be not afraide of their faces, lest I destroy thee before them. Wee may not bee dumbe and cowardly dogs, that dare not barke at mens beards, if they be great and of any power: but we must be of generous spirits, not [Page 39]fearing the face or big looks of any man. And indeed, see­ing we are the seruants of God, we need not feare, but that he will protectvs in the discharge of our duties. Wee see, that great men in the world doe beare out their seruants: much more will the Lord beare out his seruants, that doe him faithfull seruice in the Ministerie of his Word. As he promised the Prophet IEREMIAH: Behold, Ier. 1.18, 19. I haue made thee this day a defenced Citie, and an iron pillar, and walles of brasse against the whole land, &c. For they shall fight against thee, but they shall not preuaile against thee: for I am with thee, to deliuer thee, saith the Lord.

The vse of this doctrine for the people, is first to reproue them that account the Ministers life to be an easie life. As the most of them thinke, that we get our liuing easily, we take no paines, but patter on a booke a little, &c. But wee see by that that hath been spoken, that they are greatly de­ceiued. Our Sauiour Christ compareth the work of a Mini­ster, to things of great labor, as to plowing, fallowing, plan­ting, rearing an house, feeding of cattell, and such like, in all which, great paines and diligence is required. Cato saith, In lib. de agri­cult. He that tilleth the ground, must not sit still, for he hath al­waies something to doe. And indeede, the worke of the Husbandman is neuer at ende. Sometimes hee fallowes, sometimes hee stirres, sometimes he carrieth out his com­passe. Sometimes he sowes, sometimes he harrowes, some­times he weedes: yea euery moneth bringeth with it new worke. So the Minister, that is Gods husbandman, if hee haue a care to do his dutie well, shal find husinesse enough to keepe him from being idle. And howsoeuer it be true, that he doe not toyle with his body so much as the other doth: yet his labour is much more profitable. The Master of the ship seemeth to be idle; hee stirres not the pumpe, he driues not the oares, he rides not the ropes, hee doth no other work that is painefull to the body: and yet his study and care is more auaileable to the safetie of the ship, then all their labour. In like manner wee may say of faithfull [Page 40] Ministers, as Seneca said of Philosophers, and a great deale more truely: They doe not leade an idle life: their ease and rest is more profitable to men, then other mens sweating and running vp and downe. Nay, if the matter be well considered, it will be found, that the continuall ex­ercise of his minde in diligent study, and the enforcing of his voice in deliuering the word, doth more enfeeble and weaken the bodie, then any other bodily labour. As Se­neca saith well, In prolog. Declam. The wearinesse of the wit, is no lesse then the wearinesse of the body, but more secret. And Lu­ther maketh no bones to say, that the labour of the Hus­bandmen hath no proportion to our toyle and sweat. And whosoeuer shall compare them both together, shall easily see this to be true. The Husbandman that toyleth all the yeere in the field, hath a sounder complexion, and a better stomack, then the poore Minister that sitteth all the day in his study, and doth nothing, as they thinke, but pore vpon a booke. Let them therefore learne to relinquish this er­ror of theirs, and at the last acknowledge, that the life of a conscionable Minister is painefull and a laborious life. In deede there are a number of idle Drones that occupy the roomes of Ministers, and they (I confesse) liue easily e­nough: for many of them doe little else, Exod. 32.6. but, sit downe to eate and drinke, and rise vp to play, as it was said of the Israe­lites. But a godly Minister that maketh a conscience of his calling, hath labour and trauell sufficient, in performing the seuerall duties of it.

Secondly, it serueth for instruction. And first it teacheth all them that want good Ministers, what manner of Mi­nisters they should desire: namely, such as bee workemen, such as be painefull labourers, not loyterers. As our Sauiour Christ saith, Mat. 9.38. 1. Tim. 5.17. Pray the Lord of the Haruest, that he would send forth labourers into his Haruest, such as will labour diligent­ly in the word and Doctrine. But alas, the most men do little regard this of all other things. If their Minister be a quiet man, and will vse them kindely for their Tithes; if hee be [Page 41]a good fellow, and will sit neighbourly with them, and spend his penny, as they doe theirs in the Ale-house: if he read them faite seruice, as they cal it, and trouble them not with preaching too often: or if he doe step now and then into the Pulpit, if he meddle not too much with their sins, but will prophesie vnto them of wine and strong drinke, Mich. 2.11. as the Prophet saith, and so please their humours, they care for no more, he is the best Minister for them that can be.

Againe, for those to whom God in mercie hath giuen faithful Pastours, Jer. 3.15. which are carefull to feede them with knowledge and vnderstanding: they must learne from hence to be thankefull vnto them. And first, they must haue them in high estimation, and imbrace them with all loue and kinde affection: 1. Tim. 5.17. For they that labour in the Word and do­ctrine, are worthie of double honour. To this purpose is that exhortation of the Apostle: 1. Thess, 5, 12, 13 Now we beseech you, brethren, that ye know them which labour among you, &c. That yee haue them in singular loue for their workes sake. And when he sent Epaphroditus a faithfull Minister, and his companion in la­bour to the Philippians, Phil. 2.25.29. hee bids them receiue them in the Lord with allgladnesse, and make much of such. And the A­postle testifieth of the Galatians, that they esteemed so reue­rently of him, as that they receiued him as an Angell of God, Gal. 4.14. Ecclus. 38, 1. yea, as Christ Iesus. If we must honour the bodily Phisician, because of necessitie: much more must we honour the Mi­nister, whom God hath made the Phifician of our soules. And indeed, the labour of a faithfull Minister can neuer be sufficiently recompenced with any dutie or seruice which they can performe. For if Alexander the great, thought himselfe to owe more dutie to Aristotle his Master, that trained him vp in the knowledge of Philosohie, then to Philip his Father that begate him: how much more are men bound to their godly Ministers, who are not onely their instructers to teach them the knowledge of Gods will: but also their spirituall Fathers, 1. Cor. 4 15. to beget them in Christ Iesus through the Gospell? But God knoweth, it fareth with [Page 42]many of vs, 2. Cor. 12.15. as it did with the Apostle Paul, that the more wee loue our people, and the more wee endeuour to doe them good, the lesse we are loued againe. Let them therefore bee admonished to reforme themselues herein, and to bee affe­cted with their Pastours with that loue and kindnesse that is due vnto them. And the rather, because it will be most profitable to themselues: For if they loue the person of the Minister, they will a great deale more willingly im­brace his doctrine, and so it will doe them more good. There is nothing more pleasing to them that are sicke, Sanec. lib. 4. declam. 5. then to be healed of whom they would.

Secondly, they must be obedient to their doctrin, as the Apostle exhorteth, Heb. 13.17. Obey them that haue the ouersight of you, and submit your selues, &c. And that for their owne good. For I pray you, what doe the Ministers gaine by your o­bedience? A comfort, I confesse, it is to them, to see so good fruite of their labours: but all the profit and benefit will be yours in the end. And againe, otherwise they are more hardly taught and healed. For as the shepheard cannot easily cure the sheepe, that spurneth and kicketh with the heeles: and as the patient that struggleth, doth more hard­ly receiue a medicine: so the soule of man cannot bee cu­red, vnlesse it doe willingly, and of the owne accord sub­mit it selfe vnto discipline.

Thirdly, they must communicate with them of their goods, and allow them competent maintenance, that so without worldly distractions, they may more chearefully attend their studies. And there is great reason for this of all other duties. Luke 10.7. For as our Sauiour Christ saith, The labou­rer is worthie of his wages. And this is part of that double ho­nour, which the Apostle saith, is due to the Minister; and therefore he applieth that precept of the law to that pur­pose, 1. Tim. 5.17, 18. 1. Cor. 9.14. Thou shalt not mouzell the mouth of the oxe that treadeth out the corne. And, the Lord hath ordained, that they that preach the Gospell, should liue of the Gospell. Gal. 6.6. And therefore the Apostle giueth commandement to all that are taught in [Page 43]the Word, that they make him that hath taught them, partaker of all their goods. And in another place he saith, There is no proportion betweene the maintenance which the Mini­sters receiue of the people, and that which they afford them backe againe. If we, saith he, 1. Cor. 9.11. haue sowne vnto you spi­rituall things, is it a great matter if we reape your carnall things? But our people are so farre from giuing vs main­tenance of themselues, as that they vse all meanes they can, to with-hold that maintenance from vs which the Law hath appointed. Luke 18.12. That proud Pharisee made his boast, and it may bee truely, that hee gaue tithes of all that euer hee possessed. But our people in many places defraude vs by one deuice or other. Eyther they haue some Popish custome to cut off our Tithes in kinde, or they haue out-grounds in other Parishes, and a thou­sand other trickes, whereby they can defeat vs at their pleasure. As it is strange to see, how ingenious & witty the diuel hath made euen the simplest of them to beguile their Minister. But let them take heed that their crafty wit be­guile not themselues in the end. Let them beware, that the cry of the Lords labourers, James 5.4. whose hire they haue kept back by fraud, do not enter into the eares of the Lord of hosts. We should know, that Gods ministers ought to be maintained, though the Law had appointed them no tithes at al for their main­tenance. And we see that the most vnworthie Ministers that are, will haue their tithes to the vttermost: yea with greater rigour then they that toile and take most paines for them. And therefore, let all the people of God be ex­horted conscionably, to giue the portion that is due to their Ministers, lest they bee driuen for want thereof to forsake the house of God, as they did in the time of Nehe­miah, chap. 13. vers. 10, 11. and as they doe at this day in many places of the land. In a word, let them be carefull to performe this and all other their duties, with such alacrity and chearefulnesse, as that their Ministers may be incoura­ged to doe their duties backe againe with ioy, Heb. 13.17. and not with [Page 44]griefe, as the Apostle saith: For doubtlesse the griefe which a Minister shall conceiue from the way-ward and per­uerse disposition of his people, cannot chuse but greatly daunt his spirits, and make him altogether listlesse to preach vnto them. And indeed what heart can a man haue to take paines with such a people, as neither regard him nor his Ministery, if that necessitie which God hath laid vpon him, 1. Cor. 9.16. as S. Paul saith, did not compell him?

Last of all, it may serue to admonish all true Christians to mourne in their soules, and with bitternesse of heart to bewaile the miserie of so many thousands of their poore brethren, who are like to perish in many places, because there is none to teach them knowledge. Hos. 4.6. Is it not a lamen­table thing, to see so many townes for want of preaching Ministers, Isaiah 9.2. (who are the Candlesticks to hold foorth the light of the Word vnto them) sitting in darknesse, and in the shaddow of death? Our Sauiour Christ, when he saw the peo­ple of his time, Matth. 9.36. that they were dispersed and scattered abroad, as sheepe hauing no shepheard, his very bowels were moued with compassion towards them. And if we be led by the Spirit of Christ, we cannot but be affected with commiseration, in regard of the like miserie of the people of our times, that haue no guides, but blind guides, to leade them into the ditch. Mat. 15.14. Would it not grieue any mans heart in the world to see a goodly haruest of croppe, like to rot vpon the earth for want of Reapers to gather it into the barnes? Mat. 9.37. Iohn 4.35. Euen so, the Lord hath a great haruest, and the regions are white al­readie, as Christ saith: What a griefe then ought it to bee to euery good heart, to consider, that there are so few la­bourers to thrust in the Sickle? The people of God in many places, begin to feele the want of the Word, and as new-borne babes, 1. Pet. 2.2. they desire the sincere milk of it, that they may grow by it. But alas, what a pittifull thing is it, that their Ministers are either drie nurses, and haue no milke at all in their brests, to giue them sucke: Lam. 4.3, 4. or if they haue, they are become through idlenesse more hard-hearted then the [Page 45]Dragons, and more cruell then the Ostriches in the Wilder­nesse: they will not draw out their brests to feede them, but euen suffer the tongue of Gods poore sucklings to cleaue to the roofe of their mouth for thirst. And therefore, to con­clude this point, let euery one of vs bee stirred vp in a fellow-feeling of this great miserie, to pray to God in the behalfe of our brethren, and euen to importune him, and giue him no rest, vntill hee bee pleased to set ouer e­uerie Congregation such a Minister, as may bee apt and able to teach and instruct them in the way of godli­nesse.

That needeth not to bee ashamed.] The word proper­ly signifieth, that needeth not to blush. [...] ab [...] Rom. 6.21. [...] And so the A­postle vseth it an another place, where hee saith, What fruite had yee then in those things, whereof ye are now a­shamed? Heere then hee exhorteth TIMOTHEVS to keepe a good conscience in the whole course of his life, that when hee shall come to giue account vnto God, his face may not becouered with shame: for where shame is, there is guiltinesse. And thus doth Saint Hierome expound it: Liue so, saith hee, lest thy wordes wanting deedes, bee confounded: for the doctrine, is an ornament to the life, and the worke is an ostablishment to the life, and the worke is an establishment of the doctrine. And Aquinas, The doctrine, saith hee, which he preacheth with his mouth, let him confirme with his work, which if he do not, he is worthy of shame and confu­sion. And Gorrā interpreteth it, one that needeth not blush to consesse the Gospel for his euil life. Anselmus readeth it vnreproueable. For, saith he, from a reproof riseth confusion to him that is reproued, and he that cannot be reproued, is not confounded. As if he should say, Shew thy selfe such a one in al thy works, as in none of them thou maist sustaine the confusion of shame. Frō hence thē our instruction may be this, That it is not enough for a minister to preach sound doctrine, vnlesse he be blamelesse in his life. And therefore [Page 46]our Sauior Christ in that excellent prayer of his for his Dis­ciples, because they were to bee Ministers of the Word, prayeth for them to his Father; Iohn 17.17. Sanctifie them with thy truth, thy Word is the truth. And indeede how can they cleanse others, that are vncleane themselues? how can they free others from pollution, that are polluted themselues? according to that saying of Cyprian: Lib. 1. Epist. 1 2. who can giue that which himselfe hath not? And the Apostle exhorteth Timotheus, 1. Tim. 4.16. to take heede to himselfe, and to doctrine. Attend first to thy selfe, and then to the teaching of other: where­upon the ordinary Glosse saith, He doth not say, Attend to doctrine and to thy self: but, Attend to thy selfe, and vn­to doctrine: first, take heed how thou liuest, and then how thou teachest: for as Caluin well noteth, doctrine will doe little good, if holinesse of life bee not answerable. And great reason is there that Ministers of all other men should bee holy. For first, they administer the holy things of God: Alex. ab Alex. genial. dier. [...]. 4 cap. 17. as the Apostle saith, they are disposers of the secrets of God. They beare the vessels of the Lord, as the Prophet saith, and that after a more peculiar manner: and therefore it behooueth them especially to bee cleane, Isay 52.11. And this the poore Heathen people, in their blind and superstitious seruice of their Idols, had a very great care of. Sabellicus En­nead. 1. l. 3. It was one of their Pontificall lawes: Det them come chastly to the gods, let them vse pietie. They that do otherwise, God himselfe will reuenge it. The Priests of Egypt, euery third day did shaue their bodies, lest any filthinesse appeare, Plutarch. in Quaest. Centu­riat. Roman. when they were offering their sacrifices. And those Priests that were troubled with Byles and Botches, were forbidden to study Diuination: either because it becom­meth not them to haue any vlcer in their mindes, that ap­ply themselues to heauenly things: or else if they vse not a diseased beast for sacrifice, nor diseased birds for Diuina­tion: much more must they auoid such things in them­selues. If these Heathen men had this care for the seruice of their false gods, which were but stockes and stones, the [Page 74]workes of their owne hands: how much more ought wee to be carefull of all puritie and cleannesse in the worship of the true God, Heb. 12.29. Leu. 10.3. who is a consuming fire against sinne and sinners, and who will be sanctified in them that come neere him, or else he will glorifie himselfe in their confusion. It was forbidden in the Law, Leu. 21.17, 18, 19, 20, 21. that whosoener had any blemi­shes, should not prease to offer the bread of his God: as if hee were blind, or lame, or had a flat nose, or any misshapen member, &c. And howsoeuer this ceremonie be ceased, and be no more in vse: yet the equitie of it remaineth still, namely, that they that haue blemishes in their liues, or are mis­shapen in their soules, should not be admitted to serue the Lord, in the ministerie of his Word.

Secondly, a Minister must goe before his people in the example of a godly life. It was the exhortation of our Sauiour Christ to his Disciples: Matth. 5.6. Let your light so shine before men, that they may see your good workes, and glorifie your Father which is in heauen. As in the Orbes and Circles of the Heauens, the highest Spheare moueth all the rest; and therefore is called the first Moouer: So the Minister being highest in the Church, should by his example moue and draw them that are vnder him vnto holinesse. For the people in our times will say to vs, as they said to our Saui­our Christ, What doest thou worke, that we may see it, and be­leeue thee? Not what doest thou teach? Iohn 6.30. And therefore as it is said of him, that first he began to doe, and then to teach, Act. 1.1. that he was first mightie in deed, and then in word, according as Cyprian saith, Serm. 5. de lapsis. Luke 24.19. Christ was a Tea­cher in words, and a performer in deeds; teaching what ought to be done, and doing whatsoeuer he taught. And it is said of Ezra, Ezra. 7.10. that first he prepared his head to seeke the Law of the Lord, and to doe it, and then to teach the precepts and iudgements in Israel. So must it bee with vs, that wee may say with the Apostle PAVL: Phil. 3.17. Brethren, be followers of me, and looke on them that walke, so as ye haue vs for an exam­ple. And, Thinke of those things which ye haue both learned, & 4, 8, 9. [Page 48] and receiued, 1. Tim. 4.12. and heard, and seent in me. And to this purpose the Apostle exhorteth TIMOTHEVS, to be vnto them that beleeue an ensample, in word, in conuersation, in loue, in spirit, Tit. 2.7. in faith, and in purenesse. And hee biddeth TITVS, aboue all things to shew himselfe an example of good works, &c. And the Apostle Peter exhorteth all ministers, 1. Pet. 5.3. so to carry themselues, as they may bee ensamples to the flocks. In all which places, [...] the word that is vsed, doth signifie, that the life of a Minister should be such a patterne of godlinesse, as that it may set a stampe, and an impression thereof, as it were vpon his people. Men wil sooner learne of their Mi­nisters by their eyes, then they will doe by their eares. For they commonly beleeue their eyes, Seneca epist 6. better then they doe their eares. And it is a long course to teach by precepts, but short and effectuall by examples. When the people of Israel were to passe ouer Iorden into the land of promise, the Priests that bare the Arke of the Coxenant, went before them: Iosh. 3.15, 16, 17. So must the Ministers goe before their people in the iourney to the Kingdome of heauen. And indeede, Doctr. Chr. lib. 4. as Saint Augustine saith, though they pro­fit many by saying that which they doe not: yet they would profit a great many more by doing that which they say. It is said of Iohn Baptist, that he was the voice of him that crieth in the wildernesse. Iobn 1 23. Dominica 3. aduentus. Whereupon Stapleton well ob­serueth, that he had not onely a well-sounding voice, but also he was a voice. Whatsoeuer was in him, namely, his food, his apparrell, his habitation, and his whole life, was a voice that cried and proclaimed repentance, mortificati­on and holinesse. His life first cried, before his preaching. The same order should a Preacher obserue, that first he be a voice, and then lift vp his voice. They whose liues are not answerable to their doctrine, haue a voice indeed, but an emptie one, like sounding brasse, or a tinckling Cymball, 1. Plutarch. in A­potheg. vulgar. Lcc. num. Cor. 13.1. but they are not a voice, or at least, a man may say of them, as the Country fellow said of the Nightin­gale, when hee had stripped her out of her feathers, Thou [Page 49]art onely a voice, and nothing else. This was it that made Herod reuerence Iohn Baptist so much, Marke 6, 20. and heare him so gladly, not that he was a good Preacher: but chiefly that he was a iust man, and an holy. The Heathen Philosophers haue made three markes of a good Teacher: first, that he teach not sleightly and negligently, but diligently, and with due premeditation. Secondly, that he obserue a good order and methode in teaching, that his hearers may vn­derstand him. And lastly, that his life be answerable to his words and profession. Whereunto agreeth that saying of Saint Augustine, Confess lib. 10. It is to little purpose for a Minister to command his hearers in words, if he doe not also goe be­fore them in deeds. De Consid. lib. 4. And therefore Bernard willeth Euge­nius to consider, that it behooueth him to bee a forme of righteousnesse, a mirrour of holinesse, and a patterne of pietie. So should it be with all the Ministers of the Word, Cyp. lib. 3. epist. 1. that they may exhort their people not by words only, but by deeds, not onely by the incitement of their speech and voice, but chiefly bee the example of their faith and ver­tue. And indeed if it be expedient for all men to liue or­derly, Cyr. lib 1. epi. 11 much more doth it stand with reason, that Ministers be carefull that way, whose manners and conuersation should be a lesson and an example vnto others. For how can they see integritie and continency kept, if corruption, and instruction of vice begin to proceede from themselues? And therefore, to shut vp all in a word, Lib. 1. epist. 11. as Cyprian well counselleth, let euery Minister labour to fulfill in deed, that which before he hath taught in word, that so he may be the greatest in the Kingdome of heauen, as Christ hath promised, saying, Matth. 5 19. Whosoeuer shall obserue and teach these words, the same shall be called great in the Kingdome of Hea­uen.

This doctrine hath a double vse: first, for the Ministers: secondly, for the people. For the Ministers, it serueth first to reproue allthose that are carelesse this way, who as our Sauiour Christ said of the Pharises, Say, and doe not: [Page 50]Matth. 23.3. As God knoweth, there are so many such in these daies, that we may well vse that speech of Bernard; Christ said of his Disciples: Declamat. Haue not I chosen you twelue, and one of you is a Diuell? But I would there were at this day among twelue one Peter. And it is true of a number that Gregorie saith, Cur. Pastoral. that which they pierce into by their vnder­standing, they tread vnder their feete by their liuing: they teach on the sudden, that which they haue learned, not by practice, but by meditation; and that which they preach in words, they impugne with their manners. These are they that lay heauy burdens on other mens backes, but themselues will not moone them with one of their fingers. Mat. 23.4. With what force can they reprooue that in others, which they practise themselues? Cic prolege Manil. The Heathen man could say, that hee cannot be seuere in iudging others, that would not haue others seuere Iudges against himselfe. And, he that taketh vpon him to correct other mens manners, and to reproue their sinnes, who will beare with him, if he decline neuer so little from the care and conscience of his dutie? Idem in Verem. lib. 3. And in the same place, he is not to be suffered, that is taken him­selfe in the same fault, which he reprooueth in another. The snuffers in the Tabernacle, Exod. 37.23. which were to top the Lampes, and to make them burne brighter, by Gods com­mandement were of pure gold, to teach vs, that they that by reprehension, must cause others to giue more light, must be pure and cleane themselues. Otherwise, they are like water in the Font, which washeth others, and it selfe descendeth into the sincke: or like a file, that smootheth other things, and it selfe remaineth rough: or like Noahs Carpenters, who made an Arke to saue others from drow­ning, and themselues perished in the waters. Or like impo­tent beggars by the High-way side, who can well informe trauellers in the way, and yet neuer walke it themselues: or like him that carrieth a candle behind him, to giue light to them that come after, but himselfe falleth into the mire: or like a lame man, who so long as hee sitteth still, see­meth [Page 51]to bee comely and well-fauoured: but assoone as hee beginneth to walke, he appeareth deformed. So these Ministers (as is commonly said in disgrace of them) so long as they are in the Pulpit, are good men: but when they come downe, they are most wicked: Psal. 115.5.6.7. or they are like Dauids idols, in this respect also. They haue all the instruments of vertue, but they vse them not. They haue eyes to see that which is good, but they follow the worse: they haue the feete of their affections, but they are not mooued to good: they haue mouthes, but such as haue no taste of godlinesse. In a word, they haue IACOBS voice, and ESAVS hands: Genes. 27.22. how can the poore people haue any hope their prayers shall be heard, when such prophane persons as these, are their mouth to God? especially seeing our Sauiour hath said, Iohn 9.31. that God heareth not sinners.

Besides, their example doth wonderfull much hurt to their people: If the trumpet giue an vncertaine sound, 1. Cor. 14.8. Isai. 58.1. who shal prepare himselfe to the battell, as the Apostle saith? The voice of a Minister is a trumpet, and it giueth an vncertaine sound, when it is not confirmed by the testimony of his vertues. In such a case no man will prepare himselfe, but rather euery one will laugh him to scoine, saying, Rom. 2.21. Thou that teachest another, teachest not thyselfe? &c. If hee that is appointed to bee a guide in the way, shall tell the tra­ueller, that he must goe one way, and himselfe goe ano­ther way. The poore traueller, knowing him to be skil­full in the right way, will rather follow his steppes, then his words. In like manner, the Minister that is set to bee a guide in the way to heauen, if hee shall tell men the right way, but himselfe walke the way to hell: If hee shall bid them goe by the way of mercie, but him­selfe goe by the way of crueltie; if hee bid them goe by the way of temperance, but himselfe goe the way of drunkennesse; if hee bid them goe the way of chastitie, but himselfe goe the way of vncleannes and whoredome, [Page 52]it must needs be a great stumbling blocke vnto the poore people. That which Seneca, though an Heathen man, spake of the Philosophers of his time, may fitly be applied to many Ministers of these daies. Epist. 108. I iudge none, saith hee, to deserue worse of all mankind, then they that haue learned Philosophie, as a certaine art set to sale, that liue otherwise, then they teach others to liue. They set foorth themselues as examples of vnprofitable learning, being subiect to eue­ry vice, which they inueigh against in others. Such a Tea­cher can no more benefit me, then the Pilot that is readie to vomit in a tempest. Epist. 123. And in another place; The sicke partie hath no hope of health, whom the Phisician moueth to intemperance. These men, looke how much they build with their doctrine, so much they pull downe with their ill life; if so be he can build any thing that liueth ill: for as Saint Augustine saith; De Doct. Chr. lib. 4. There are a number, that seeke for a defence of their cuill life, euen from their Teachers themselues, answering in their heart, or it may bee, brea­king out into speech, and saying, That which thou biddest me doe, why doest thou it not thy selfe? And so it com­meth to passe, that they doe not heare him obediently, that heareth not himselfe: and the Word of God that is prea­ched vnto them, they contemne together with the Prea­cher. Thus by their faults, Cypr. l. 1. cp. 11. they make an example of ruine and downefall to other. As the Prophet Ieremiah com­plaineth of the false prophets, that by their sinfull and fil­thy courses, Jer. 23.14, 15. they did strengthen the hands of the wicked, that none could returne from his wickednesse. Nay, from them wickednesse went forth into all the world. Master Green ham. Hence is it, that one calleth ill Ministers the deuils hawks, and his best factors; because there is none that doth more build vp his King­dom then they. As God knoweth, we see for the most part, that such Parishes as are pestered with them, are little bet­ter then the suburbes of hell. For alas, is there any thing to be found (except it be in some two or three, in whose hearts the Lord hath wrought a hungring and thirsting [Page 53]after the Word) but horrible swearing and blasphemy, beastly swilling and drinking (the Minister being not asha­med nor afraid, to make both himselfe and others drunke, Ser n. de chrie­tate. as Augustine saith) filthy vncleannesse and whoredom, no­torious prophanation of the Sabbath, &c? So that though the prouerbe seldome hold in the better part, yet it is al­waies true in the worse part (the force of our corruptions swaying vs that way) Like Priest, like people. So true is that saying of Saint Cyprian: lib. [...]. p. 21. The ruine of the ouerseer, is most pernicious to the downefall of them that follow him.

Againe, such Ministers doe exceedingly hurt them­selues, and weaken the credlt of their ministerie, and make euen the doctrine which they teach to be suspected. Saint Augustine maketh it the first degree of abuses, De decem abus. gradib. when a Preacher is without good workes, neglecting that in his actions, which hee teacheth in his speech. For the hearers doe easily contemne the sayings, when they see the workes of the Preacher differ from the words of his preaching. For the authoritie of a Preacher is neuer made effectuall, vnlesse by the practice of his worke, hee fasten it in the heart of his hearers. And in another place he saith, De doctr. Christ. lib. 4. The life of the Teacher is of greater force to make the people heare him obediently, then the greatest waight of words: whereunto agreeth that speech of Gregorie: His doctrine is contemned, whose life is despised. And no maruell if the people giue no credit to such a mans preach­ing, because it is like a writing without a seale. And as in ciuill iudgement, the testimony of one man is not belee­ued, but in the mouth of two or three witnesses, Matth. 18.16. euery word must be confirmed: so in preaching, men doe not beleeue the voice of the Preacher onely, vnlesse it be further confirmed by the testimony of his life. As Gregorie saith; The au­thoritie of teaching is lost, when the voice is not helped by the worke. A Minister by teaching well, and liuing well, instructeth the people how to liue: but by teaching well, [Page 54]and liuing ill, he instructeth God how to condemne him. Nay, he condemneth himselfe by his owne voice; as it is said in the Gospel, Luke 19.22. Of thine owne mouth will I indge thee, thou euill saruant. Such a man carrieth a candle before himselfe to shew others his filthinesse. He maketh his light to shine before men, that they may see his euill workes, and so de­spise both him and his doctrine. De consider. lib. 2 It is a monstrous thing, saith Bernard, for a man to haue the highest seat, and the lowest life, loftie words, and idle hands, much speech, and no fruite. Let euery one of vs therefore take heede, that our ill life confute not our good preaching. Happy is hee, who if his doctrine be refused, can yet say in some measure with our Sauiour Christ, Iobn 5.36. & 10.38. The workes that I doe, beare witnes of me, that the Father bath sent me. And againe: Though yee beleene not me, yet beleeue my workes, &c.

Finally, the sinnes of a Minister are more grieuous, then the sinnes of other men. The waights of the Sanctuarie were double as heauie as the ordinarie waights of Marchants: signifying, that the sinnes of Ministers should bee waighed with heauier waights, and so re­ceiue heauier iudgements, then the sinnes of ordinarie persons. Leuit. 4.3. 12.13 &c. And therefore in the Law, there was as great a Sacrifice appointed to bee offered, for the expiation of the sinne of the Priest, as of all the people. And not without iust cause: For a Minister hath, or should haue more knowledge then the people haue. Now where there is more knowledge, there the transgressour is lia­ble to greater blame. As our Sauiour Christ saith, Vnto whomsoener much is giuen, Luke 12.48. of him shall bee much required. And besides, the excellencie of his place is greater. And therefore, Bern. de consid. lib. 2. if his conuersation bee lewde and wicked, the more excellent hee is, the more deformed hee shall ap­peare in the sight of all men. As a little staine of incke is more seene in faire white paper, then a great one in browne paper: so a small fault in a Minister is more notorious, then a great one in another man. The [Page 55]sinne of a Minister is like the leprosie of Vzziah, that rose vp in his fore-head, and was in euerie bodies sight, 2. Chron. 26.19. but the sinne of another man is like the leprosie of Moses in his hand, which hee put in his bosome, and so kept it from being seene, Exod. 4.6. Not that other mens sinnes also are not seene, but because they are not so much obserued, as the sinnes of the Minister.

A second vse of this doctrine to vs that be Ministers, is to excite and stirre vs vp to endeuour, that there may bee an agreement betweene our hearts, our mouthes, and our hands, Tract. 2. de ba­bit. Virg. that as Cyprian said of Virgins, when men snal see our conuersation, they neede not doubt whe­ther we bee Ministers or no. And herein wee should la­bour to imitate God himselfe, whose seruants wee are, of whom Salomon saich, 1. King. 8.24. that whatsoeuer hee spake with his mouth, hee performed it with his hand. It is an excellent thing, when men shall truly say of a Minister, Seneca, epist. 75. that hee liueth as hee preacheth. And this did the Heathen man require of the Philosophers of his time, that their speech might agree with their life: for he, saith hee, hath fulfilled his promise, who is the same man, both when men see him, and when they heare him. As they that are teachers of Musicke, doe not onely giue certaine precepts to their scholars, but also shew them the practice of it by playing before them themselues: so the Minister should not onely deliuer wholesome doctrine to his people, but also shew them the practice of it in his owne example. And indeede, as Hierome writeth, The house and conuersation of a Minister, Ad Heliodor. cpist. 3. being set as it were on a watch-Tower, ought to bee the Schoole­mistresse of publike discipline. Whatsoeuer hee shall doe, all his people will thinke they may doe the like. And therefore, they must take heed hee giue no cause, that either they that will reproue him may seeme to raile vpon him worthily, or they that would imitate him, [Page 56]may be cōpelled to offend. And in another place. The con­uersation of a Bishop ought to be such, as he may conceiue the truth in his heart, and sound it forth in his whole con­uersation, that whatsoeuer hee speaketh, whatsoeuer hee doth, Epist. 10. may bee the instruction of his people. And Seneca saith very wittily of Philosophy, which is much more true of Diuinitie, that it teacheth men to do & not to say, and requireth this of euery man, that he liue after his own Law, that the life dissent not from the speech: but that the life in it selfe be all of one colour, without any disagreement of all the actions. Such were the ancient Fathers which in for­mer times flourished in the Church. As it is reported of Origen, that he had not only perfect Doctrine in his words, but also in his workes he shewed examples of perfect dis­cipline, Euseb. Eccl. hist. l. 6.c. 3. and it was said of him, This is he, that hath his life answerable to his word, because hee doth those things which he teacheth. Euseb. l 11. ca. 5. And it is testified of Gregorie Nazian­zen, that he profited much to the reformation of his peo­ple, because being a teacher of Religion, hee taught them many things by his words, but farre more by example: neither did they see, that he commanded his Disciples any thing, which he did not first himselfe. And Erasmus wri­teth of S. Cyprian, that his heart burned with Euangelicall pietie, and his speech was answerable to his heart: he spake eloquent things, and yet rather stout and constant, then eloquent. Neither did hee onely speake, but liue so. So should it bee with all the Ministers of the Word of God. Histor. tripartit. l. 7. cap. 8. And therefore the Emperour Ʋalentinian writing to the Bishops about the election of a new Bishop of Millaine, saith in this manner: You know plainely, being taught out of Gods Word, what a manner of man a Bishop should be, namely, that he ought not by word onely to gouerne his people, but by his life also; and to shew himselfe a follow­er of all vertue, and to haue his good conuersation a wit­nesse of his doctrine. C [...]. in Ver. li. 3. Wherunto agreeth that saying of the heathen Orator, that they lay vpon themselues a Law of [Page 57]innocency, continencie, and all vertues, that call others to account for their life. And questionlesse the neglect of this dutie is one maine and principall cause why the mini­stery of a number succeedeth no better. For while they speake out of their reading, and out of their iudgement, and haue no more care to practise that which they teach, the people are rather offended, and turned out of the way of godlinesse, then any whit prouoked to walke in it. And hence it commeth to passe many times, that a man of no mouth, Exod. 4.10. as Moses calleth himself, that is, of very meane gifts, that leadeth a godly life, deth more good in Gods Church, then many a prophane man with greater learning. Which is not spoken to derogate any thing at all from the most necessarie helpes of learning, where with a Minister should be furnished: but rather to stirre vs all vp, as we haue been taught, to expresse in our liues, that we professe and teach with our mouthes. So would it come to passe, that as wee should doe more good to others, so we should make our Ministery more comfortable to our selues. Yea, as the Apostle saith, 1. Tim. 4.16. in the place before alleaged; We shall saue our selues, and them that heare vs.

The vse of this doctrine to the people, is to admonish them, not to bee offended, though sometimes they see a Minister not liue as he teacheth. It is strange to see how curiously many men with gazing eyes doe prie into the liues and conuersations of Ministers, and if they find any thing neuer so little amisse, they stretch it on the tenter­hookes, and make a mountaine of euery mole-hill: crying out with open mouthes against the ill liues of all Mini­sters, though their owne be a great deale worse. But hy­pocrites as they are, a man may well say vnto them, as our Sauiour Christ said of such like in his time, Mat. 7.3. Why seest thou the mote that is in thy brothers eye, and perceiuest not the beame that is in thine owne eye? But if the accusation were neuer so iust and true, that there were some Ministers (as God knoweth there bee too many) that confuted their [Page 58]good Sermons with their lewde liues: yet that ought not to make altogether against all preaching, no more then the bad dealing of many Lawyers and Physicians doth vt­terly condemne the whole practice of Law and physicke. Besides, there is in the Ministery, as in al other professions, a number that are in truth no Ministers, but euen the scum and refuse of the Ministery; and therefore it is against rea­son and equitie, to turne their vile and dissolute behaui­our, to the generall disgrace of al godly Ministers. Againe, it is most true, that the best Ministers that are, are not freed from the common infirmities and corruptions of man­kinde, Iam. 5.17. [...]. as the Apostle saith of Elias, that though he were a man of excellent graces, yet he was subiect to the same passi­ons that we are. And as Paul and Barnabas confessed of themselues, Acts 14.15. [...]. in the same word, when the men of Lystra would haue sacrificed vnto them, O ye men, say they, why doe yee these things? we are euen men subiect to the like passions that ye be: neither are they indued with greater priuiled­ges against sinne, Rom. 7. tot. then other men (as the Apostle Paul, though rarely sanctified, doth acknowledge of himselfe.) And therefore, Sen. de beata vita, lib. 1. they are not able in all respects to performe and practise that which they teach to others: For if they could doe according to their doctrine, they were most happy. Sen. epist. 94. But alas, they that are most diligent and consciona­ble in admonishing others, cannot do it themselues. And therfore, men should rather labor to reape benefit by their preaching, then to wrangle and cauill at their liuing. For they are not to liue by the example of any man, Matth. 22.16. but by the rules and precepts of the Word of God. And if the Mi­nister teach the way of God truly, as the Pharises said of our Sauiour Christ, though himselfe walke not alwaies with a right foote in the same; Gal. 2.14. the people are to follow his doctrine rather then his life. As our Sauiour Christ com­manded the Iewes, that though the Scribes did say and not do: yet because they sate in Moses his seat, they should obserue and doe whatsoeuer they bid them obserue: Mat. 23.2, 3. For [Page 59]doubtlesse, as Saint Augustine saith well to this purpose, He that teacheth wisely and eloquently, De doct. cir. li. 4. and yet liueth wickedly, hee instructeth many men by his preaching, though he be vnprofitable to his owne soule. And a little after he addeth: They may be heard with profit to others, which doe vnprofitably themselues.

Diuiding the Word of truth aright. [...] Caictanus in locum. Beza, Piscator, &c. Leu. 1.6, 7, 8, 12, &c.] The word here vsed is a borrowed speech, taken, as some expound it, from Car­penters, that cut their timber by a right line: or as others interpret it, from that cutting and diuiding of the sacrifi­ces, which the Priests vsed in the Law: wherein the Apo­sile expresseth the chiefe and principall office of a Minister. For seeing a Minister is implied in the most excellent pro­fession of al others, namely, in propounding and deliuering the Word of truth vnto Gods people, then which there is nothing greater nor more precious in all the world, the Apostle here instructeth him, how hee is rightly to handle the same. Now this right diuiding of the Word consisteth: first, in the right interpreting of the Scripture. Secondly, in the right disposing of it in an apt and fit methode. Thirdly, in propounding and deliuering it in such plaine words and easie stile, as the hearers may vnderstand it. Fourthly, in applying the same vnto the hearers, as their ca­pacity is able to beare, and as their necessity doth require.

For the first of these, the Minister must be carefull to in­terpret the place of Scripture, which he handleth, and to lay open the meaning of it, especially if there bee any thing in it, that is hard to be vnderstood. Thus did Ezra that learned Seribe, who was prompt in the Law of God, Ezra 7.6. , when he stood vp in the Pulpit which was made for the preach­ing, Nebem. 8.4, 8. he read in the booke of the Law of God distinctly, and gaue the sense. Now the Scripture is best interpreted, when it is interpreted according to the meaning of the author of it, that is the Lord. 1. Cor. 2.16. And if any shall obiect, who hath knowne the minde of the Lord? I answere, that if in interpreting the Scripture, we follow the analogie of faith, we cannot faile [Page 60]of the mind of the Lord. Rom. 12.6. As the Apostle saith: If we prophe­sie, that is, if we expound the Scripture, let vs prophesie accor­ding to the proportion of faith. Where he sets downe the true Canon of discerning a true interpretation from a false, Beza in Rom. 12 namely, if it be examined according to the infallible max­imes and principles of Christian faith, contained in the A­postles Creede, as it is commonly called, which from the be­ginning of the preaching of the Gospell, was written as an epitome and abridgement therof, and was therfore worthi­ly called the rule and square of faith. Whereunto agreeth that saying of S. Augustine, De Doct. Chr. lib. 3. When diligence applied, shall perceiue it vncertaine, how a thing must be distinguished, or how it must be pronounced; let a man consult with the rule of faith, which he hath receiued from plainer places of Scripture, and from the authoritie of the Church. And in­deede for the most part we shall find, that the harder pla­ces of the Scripture are interpreted by some other that are plainer. Nehem. 8.8. Exponendo sen­sum, dabant in­telligentiam per scripturam ipsam. And therefore it is said of Ezra in the place be­fore alleaged, as Tremelius readeth it, that when hee read the Law to the people, he opened the sense, and gaue the vnderstanding by the Scripture it selfe. But I will dwell no longer in the amplifying of this point: he that desireth to reade more hereof, let him peruse the learned Treatise of that worthy and reuerend man, Master Doctor Whittakers, wherein hee disputeth the same at large against Bellar­mine.

The vse of it, in a word, is to reprooue first all those, who being sworne vassals to the Pope, make him the onely in­terpreter of the Scriptures. For howsoeuer they talke of the Fathers, and of generall Councels to bee consulted withall in this case, yet in the ende they bring all to the Pope, and make him the vmpire in the whole businesse. But the Apostle Paul hath taught vs, 1. Cor. 2.11. that as no man know­eth the things of man, but the spirit of man that is within him: euen so no man knoweth the things of God, but the Spirit of God. 2. Tim. 3.16. That same Spirit, by whose inspiration the [Page 61]whole Scripture was giuen, 2. Pet. 1.21. and by whom the holy men that penned the Scripture were mooued, he must needes bee the best Interpreter of the Scripture.

Secondly, it reprooueth those, who when they come to handle the Scripture in the hearing of Gods people, doe dwell onely in the rind or outward barke, and leaue the marrow and inward life and soule of the Scripture vntou­ched. For euen as the fruit of light metals, Seneca. epist. 23. is aboue in the top of the earth: but those are richest, whose veine is hidden deepe, and will euery day more fully satissie him that diggeth: so there are many excellent things hid, as it were in the bowels of the holy Scriptures, which with a superficiall and ouerly kind of studie, cannot be attained vnto. And therefore, if it bee the dutie of all that studie the Scriptures, John 5.39. Prou. 2.4. to search them diligently, as our Sauiour saith, yea, to seeke for the knowledge thereof as for siluer, and digge for it as for hid treasure. Much more is it the Ministers dutie, who must open and explaine the same vnto the people. In cap. 3 ad Ephes. And the rather, because, as Saint Hie­rom saith, There is no word, no syllable, no tittle or ac­cent, no little pricke in the holy Scriptures, but it is full of knowledge.

Thirdly, it reprooueth yet another sort, who search too farre into the Scriptures, and not contenting themselues with the naturall fense and meaning of the place, draw all to Allegories, and mysticall expositions. Concerning whom I will onely set downe what Saint Augustine saith in this case. De Ciu. Dei. lib. 17. cap. 3. As, saith he, they seeme to be much deceiued, which thinke there is nothing at all in the Scriptures, that signifi­eth any thing else, but that it was done after that manner: so they seeme to bee very bold, which auouch, that all things there, are wrapped vp and infolded in Allegories.

The second thing wherein the right diuiding of the Word consisteth, is the right disposing of the things to be deliuered in an apt and fit method. This is most necessa­ry. For hereby euery thing commeth to haue his due place, [Page 62]that it may bee orderly and methodically vttered. It is a true saying that Seneca hath to this purpose, Epist. 89. It is a profita­ble thing, and very necessarie for him that would attaine to wisedome, to haue Philosophy diuided, and that great body to bee disposed into his members. For we are more easily brought by the parts vnto the knowledge of the whole. And a little after: Whatsoeuer is growne some­what great, it is more easily discerned, if it be separated in­to parts. Macrob. Satur. lib. 1. praefat. It were to small purpose, if a workeman had stones and timber, and all other stuffe necessarie for the building of an house, vnlesse hee did dispose and set euerie thing in order. So likewise, it is to as little purpose, for a Minister to be furnished with plentiful matter of instructi­on for his hearers, vnlesse hee obserue an orderly methode in his teaching. Confusion hath euer been accounted the mother of errour. And therefore in all things, men are care­full to proceede in an orderly course. In an armie, al things are placed in due order. And in a feast, the Sewer doth not onely set good meat on the table, but also disposeth euery thing fitly in due place and time: much more should this be obserued of a Minister of the Word, in the right dispo­sing of the food of mens soules.

This serueth for the reproofe of those that offend against this course in the two extremes. As first, such as obserue no order nor methode at all in handling of the word, but vtter whatsoeuer commeth on the tongues end. Whereby it commeth to passe, that many times they wan­der from their Text they know not whither, and are as farre from the scope and sense of it, as the East is from the West. And hence also ariseth another inconuenience, that they weary and tyre out their hearers by falling into odi­ous and irkesome tautologies and repetitions, wherein they often lose themselues in such sort, as they cannot get out. Lib. 9. declam. 5. Whereas Seneca saith wittily in disgrace of such a one, That it is no lesse vertue to know when to make an end, then how to speake.

Secondly, such as are ouer-curious in their diuisions. A thing which Seneca condemneth in the handling of Philo­sophie: In partes, non in frusta diuidam. Ep. 89. Jbid. Idem. n. vitij ha­bet, nimia quod nulla diuisio. Ibid. I will diuide it, saith he, into parts, not into gob­bets: and, It is profitable to haue it diuided, not minsed. And againe, The parts should not bee innumerable and ouer-little. For it is as great a fault to haue too many di­uisions, as none at all. And in a word, it is like to confusi­on, whatsoeuer is cut as small as dust. Much more is this a thing to be condemned, in diuiding of the holy Word of God. For they that are so nice in their diuisions and sub­diuisions without end, are euen like the horse, that when hee goeth to drinke, blundreth and troubleth the water with his foote, which was cleare before: so do these leaue the Word of God by this meanes more obscure to the poore people, then they found it. Let it be our care there­fore, to obserue a plaine and easie methode, contenting our selues with the naturall diuision of the Text, that our hea­rers in their vnderstanding, may be able to follow vs from point to point, as they are deliuered.

The third thing wherein the right diuiding of the Word consisteth, is to propound and deliuer the instructi­ons of it, in such apt and fit words, as the hearers may vn­derstand it. Thus did Ezra open the law to the people in such plaine manner, as he caused them to vnderstand it. Nehem. 8.3. And the Apostle Paul professeth, 1. Cor. 2.4. that his preaching stood not in the intising speech of mans wisedome, but in plaine euidence of the Spirit, and of power. Hee did not set a glosse vpon the Word by humane art, as Marchants doe vpon their wares to make them more beautifull: but as he saith in the same Chapter, Verse 13. He did speake in words, which the holy Ghost taught him, comparing spirituall things with spirituall things. And indeed as the Gospell proceedeth not from men, but from God: so it teacheth things that are aboue mans sense and reason. And therefore in deliuering of the same, the Mini­ster should vse not humane, but diuine eloquence. Gods Word is spirituall; and therefore the speech wherein it [Page 64]must be deliuered, must also be spirituall, euen taught by the Spirit. And that is a plaine and an easie stile, which is both most fit to carry the Word to the conscience of euery man, and also to expresse the Maiestie of the Word. And therefore the Apostle saith in another place, that he had ra­ther speake fine words in the Church with his vnderstanding, that he might also instruct others, then ten thousand wordes in a strange tongue: De Doct. Chr­lib. 4. 1. Cor. 14.19. To which purpose Saint Au­gustine hath a good saying: Hee that teacheth, must not care with how great eloquence he teacheth: but with how great euidence and plainenesse. Cicera in M. Anton. Philip. 3. For what doth purenesse of speech profit, which the vnderstanding of the hearer doth not follow? Seeing there is no cause at all of spea­king, if they doe not vnderstand what wee speake, for whose sake wee speake, that they may vnderstand. And therefore he that teacheth, must shun all words that teach not.

This serueth to reprooue all those, Horat. de art. poet. that thinke scorne to condescend and stoope to the capacities of the poore peo­ple, but vse vaine eloquence, such as the hearers cannot vn­derstand. As there are many that come into the Pulpit with an affected kinde of grauitie, as though they were great men, and with bombasted and strange new coined words labour to astonish and amaze their hearers, when (God knoweth) the matter is so idle and vaine, as that men of iudgement are almost sicke to heare it. To such the common prouerbe may be applied, There is great boast, and little rost. Ibid. These men haue little desire to edifie their hearers, or to conuert soules to God, when they will not speake to their vnderstanding. It hath euer been accoun­ted the best eloquence, and the best Orators haue alwaies made it their chiefest care, to expresse their meaning in the fittest and aptest words that could be. And therfore, Octa­uius the Emperour, Sueton. in Octa. a man of excellent speech himselfe, re­buketh M. Antonius as a mad man, as writing such things which men might rather wonder at, then vnderstand. [Page 65]Much more is this a fault in a Minister of the Word, Seneca. epist. 100 whose greatest defire and endeuour should bee to compose and order mans manners, and not their words, and to speake to the hearts, and not to the eares of his hearers. Affected eloquence may for a time tickle and delight the eare, but it vanishethaway like the emptie sound of musicke with­out fruite.

The fourth and last thing, wherein the right diuiding of the Word consisteth, is to apply the same to the capacitie and seuerall necessities of the hearers: Caluin. in locum. as if a Father should cut a loafe of bread in pieces to feede his children. The doctrine must be tempered to the estate and condition of the auditorie. This is the chiefe of all the rest, and therfore all the Interpreters beat most vpon it, as it were with one consent. Beza saith: Let him consider diligently, what the capacitie of his hearers is able to beare, and what ma­keth to edification. And Piscator: Let him wisely distri­bute it, and apply it to the necessities of his hearers. And Aretius: Let it it bee referred to the capacitie of the hea­rers: for it is right when we propound to our hearers, that which they are able to conceiue, that which their faith can vnderstand and beare. As a good Steward appointeth not so much food for an infant, as for those that are at full age: nor for a sicke, as for a strong stomacke. And Anselmus: That thou mayest neither giue holy things to dogs, nor cast pearles before swine: but mayest declare the Word, as it ought to bee, according to the qualitie of euery mans person, &c. And Gorran; namely, By teaching and preach­ing according to the necessitie of the hearers, that thou mayest giue strong meate to them that are perfect, and to babes in Christ milke to drinke. And Lira: To propound words agreeable to euery one, namely, more high points for them that are wise, and more plaine and easie lessons for the simple. And the ordinarie Glosse: According as is conuenient for euery one, that he may distribute spiritu­all things to them that are profound, and milke to little [Page 66]children. And indeede, this is the chiefe part of a Mini­sters dutie, Luke 12.42. euen like a faithfull and a wise Steward to giue to euery one in the house their portion of meate in due season: namely, that that is fit for them, and appertaineth vnto them. Heb. 5.13, 14. And the Apostle Paul compareth the grounds and principles of Religion, and points of Catechisone to milke, where with they that are babes in Christ must be fed: and the higher and profounder points of doctrine vnto strong meate, which belongeth to them that are of age, &c. Where­vnto his practice also was answerable: For he saith he gaue the Corinthians milke to drinke and not meate, 1. Cor. 3.2. because they were not able to beare it. One and the same exhortation a­greeth not to all men. Oftentimes those things hurt some, that profit other some. Bread which strengtheneth the life of strong men, Greg. in prolog. part. 3. past. killeth little children. Hearbs which nou­rish some kind of creatures, kill other some, and a light whistling which appeaseth Horses, prouoketh Dogs. And therfore the speech of the Teachers, must be framed accor­ding to the qualitie of the hearers. Spirituall doctrine should be deliuered after the manner of food, wherein ac­cording to the rules of Phisicke, foure things are to be con­sidered. First, the substance of it, that it be wholesome and fit to nourish, not poysonsull and infectious: so the do­ctrine that is taught, for substance must bee sound and true, not false and hereticall. Secondly, the qualitie of it, that it be temperate and not too curious: so the manner of deliuering the Word must be plaine and easie, as hath bin said alreadie. Thirdly, the quantity of it, that it be not too little, for that weakeneth nature, nor too much, for that op­presseth and ouerwhelmeth. So the Minister, though hee neede not feare the excesse, because hee is commanded to preach in season, 2. Tim. 4.2. and out of season: yet he must be carefull that he scant not the people of the Word, and so bring that famine among them, Amos 8.11. which the Lord threatneth. And last of all, the necessitie of him that eateth: For one kinde of foode is fit for a sound body, and another for a sicke: [Page 67]one for a young man, another for an old man: one for a weake man, another for a strong man. There bee many things which are wholesome to him that is in health, which are deadly to him that is sicke. Honey is nourishing to old persons, which yet, they say, hurteth children, and breedeth gripings in the belly which gnaw the bowels. A­gaine, there must be varietie of food, according to the qua­litie of the disease. As one kinde of medicine is not vsed for all diseases: so neither one doctrine agreeth to al men. To diuers diseases, Jn Apolog. ad Gul. Abbat. saith Bernard, there agree diuers medi­cines, and stronger to them that are stronger. And a medi­cine that abateth one disease, increaseth the strength of a­nother. Euery thing therefore must be fitted to the condi­tion of the hearers. The Husbandman considereth well the qualitie of the ground, Virgil. Georg. lib. 1. before he sow his seede. For there is no ground that is fit for all seede. But some seede will grow better on one soile then on another. And some plants will thriue and prosper well in one kind of ground, Ouid. de art. amandi. which will not like at all in another. So the Minister, that is, Gods Seeds-man, must consider the qualitie of his hea­rers, that he may fit his doctrine accordingly. The Fisher­man doth not alwaies vse one kinde of net. Hee doth not fish with a casting-net in the middest of the Sea, where the great fishes might breake his net; neither doth hee spread great nets in the shore, to take little fishes, which might presently get out againe through the wide holes; for so hee should lose all his labour, but he fit [...]eth his nets accor­ding to the fish which he desireth to catch: so the Mini­ster, who is appointed to fish men to life, must apply his do­ctrine in such sort, as hee seeth his hearers may be soonest caught. Cur. past. part. 3. cap. 2. And therefore very well saith Gregorie to this purpose, that it is a matter of great studie and labour, that in exhorting euery man, the Minister obserue and regard euery thing, and that al things be dispensed to euery man, that doe properly appertaine vnto him. But much more laboursome is it, at one and the same time, with the voice [Page 68]of one common exhortation to admonish innumerable hearers, labouring of diuers passions, that as it were with a two-edged sword, he may cut off on both sides the swel­lings of carnall thoughts, and like wrastlers, may turne himselfe cuery way in striking.

There are foure sorts of Ministers that come to be tax­ed and reprooued by this doctrine: First, such as spend the time in deliuering vnprofitable & impertinent things, such as tend not at all to edification. As many take a great pride and busie themselues in answering friuolous and idle questions, which themselues had made before, for the o­stentation of their wit. A. Gellius. lib. 4. c. 1. A man may say to them when they come downe, as Phauorinus the Philosopher said once to a boasting Grammarian, that had wearied him and others with an idle discourse: They haue taught many things which they knew not before, and which they had no desire to know. Sen. epist. 45. Or as Musonius said to such another; Both the speaker and the hearers lose their labour.

Secondly, such as delight onely to handle obscure and difficult points of doctrine, such as few or none of their hearers are able to vnderstand. A thing which euen the Heathen men haue condemned. Among the wise and an­cient Grecians, the difficult and hard points of their religi­on, were neuer laid open to the discussing of ignorant peo­ple, but were closed vp with silence. And Varro remooued those bookes which hee wrote of the profoundest questi­ons, and darkest mysteries of Theologie, from the sight and knowledge of the multitude, and shut them vp within the wall of the Schooles. Much more should the Ministers of the Word bee carefull not to handle deepe and intricate points of Diuinitie in the hearing of poore ignorant peo­ple, 2. Pet. 3.16. lest being vnlearned, and not able to vnderstand the same, they peruert them to their owne destruction, as the Apo­stle Peter saith.

Thirdly, such as deliuer good and profitable doctrine, but neuer apply it to mens consciences. Doctrine and ap­plication [Page 69]should not be separated: yea, 1. Cor. 14.3. the Apostle maketh this the chiefe end of prophesying, that is, of preaching the Word, namely, to speake to edifying, to exhortation, and to com­fort. And he exhorteth TIMOTHEVS, to giue attendance, 1. Tim. 4.13. as well to exhortation, as to doctrine. And in his preaching to rebuke and exhort, as well as to teach. 2. Tim. 4.2. And the same he al­so commandeth Titus. Tis. 2.15. And this himselfe practised in all his Epistles, where first hee setteth downe matter of do­ctrine, for the information of the iudgement, and then pro­ceedeth to matter of exhortation, for the reformation of manners. Doctrine indeed is profitable to perswade the iudgement: but it is the application of the doctrine, that must worke vpon the heart and affections to winne them. So that application is the very life and edge of doctrine; without which it is dull, cold, barren, and as good as dead, and doth little good vnto the hearers. Not because there is any defect in the Word, for it is perfect to all vses and purposes: but because few or none will apply the doctrine to themselues, if the Minister neglect to doe it. For accor­ding to the common saying. That which is spoken to all, is spoken to none; because euery man posteth it off to his fellow, and will not take it to himselfe, vnlesse the Minister lay it home to his conscience, and so apply it, Mat. 21.45. (as Christ did to the chiefe Priests and Pharises) as they may perceiue that he speaketh of them. If a Phisician should prescribe neuer so excellent and approoued a medicine vnto his Patient, yet if it be not applied, it can doe him no good. No more can the doctrines of the Word, though neuer so excellent, vn­lesse they be applied to the conscience. Ephes. 6.17. Heb. 4.12. The Word of God is a sword, yea, a two-edged sword to cut both waies. But it is like a sword in a scabberd, and cannot cut at al, vnlesse it be drawne out by application. Now the bare reading of the Word cannot doe this; it is the powerfull preaching of it that worketh this effect. And therefore Stapleton, though a Papist, and therfore no great friend to preaching, yet he preferreth it infinitely before reading. Preaching, [Page 70]saith he, planteth yong beginners, and watereth them that goe forward. And in another place: The voice of God soundeth most effectually in Sermons, not in books. And many times it commeth to passe, Plin. Secund. lib. 2. epist. 3. that one and the same sentence, which being read, made no impression in the mind, being spoken and deliuered in a Sermon, doth migh­tily stirre vs vp: and that which, though we know it be­fore in reading, was not obserued; in preaching is obser­ued with admiration, 2. Cor. 4.2. and doth wonderfully please vs, which before we passed ouer without any taste.

Last of all, such as giue themselues to flatter their hea­rers, handling the Word of God deceitfully; or as it is in the Vulgar Translation, Dominica. 22. post Pcnte. ost. adulterating the Word: which Staple­ton wittily expoundeth in this manner: They doe adulte­rate the Word of God, saith he, that doe not thereby seeke to beget children vnto God, but onely to benefit them­selues in pleasing mens humours: as adulterers seeke for no issue, but onely intend their owne pleasure. These are they that fit their words, not to mens diseafes, but to their defires, and doe not play the Phisicians, but the clawbacks and the Parasites. But euery faithfull Minister must first terrifie mens minds with the threatnings of the law, and then, if need stand, raise them vp with the promises of the Gospell. And they that after this manner diuide the Word a­right, are sure by Gods blessing to see some fruits of their labour in the Church. The Minister must remember, that he hath to deale as well with the wicked, as with the god­ly; and therefore hee must so temper his doctrine, as nei­ther the one may haue occasion giuen him to despaire, nor the other may take to himselfe the promises of God, when they are not due vnto him. This peraduenture will bee troublesome, and it may be will procure him hatred, as the Galatians counted the Apostle PAVL their enemie, Gal. 4.16. because he told them the truth. But a Minister must not satisfie mens desires, but faithfully execute that which God hath giuen him in commandement. And as Physicians do many times [Page 71]powre bitter potions into mens mouthes, whether they will or no; and as Surgeons cut and seare mens wounds, though they struggle neuer so, if there bee necessitie: so the Minister must not respect the daintie and tender eares of the people, but must constantly aime at the ende of his Ministery. It was spoken in the commendation of our Sa­uiour Christ, euen by the mouth of his greatest enemies, that he taught the way of God truly, Matth. 22.16. and considered no mans person. He taught in truth; in his doctrine he spake nothing to winne the fauour of any man, he deliuered nothing but what the truth it selfe suggested vnto him. So must it bee with all the Ministers of Christ; they must neither respect the displeasure, nor the fauour of any man. Stapleton spea­keth very peremptorily: They are the ministers of Satan, that either perswade, or promise, or dare giue peace to a wicked man without repentance.

Finally, this doctrine serueth to stirre vp euery one of vs to the faithfull and sincere performance of this dutie. We must not onely rehearse the Word of God by the way, but by diuiding it aright, we must fitly apply it to seuerall pla­ces, times and persons. And whether we purpose to teach, or to exhort, or to rebuke, or to comfort, wee must not please mens eares with an emptie sound of words, and with curious speeches made for ostentation: but wee must labour to pierce euen into the hearts of men, and to speake to their soules and consciences. And therefore, to shut vp all with that speech of Saint Chrysostome, Lib. de sacerdou. A Pastor standeth neede of great wisedome, and sixe hundred eyes, that he may euery way rightly discerne the dispositi­on of mens minds, that he may know when he is to deale mildly and gently, and when roughly and sharpely.