CHAP. I. Because the office of the Pastors is to be em­ployed in the correction of vice, it is expedi­ent to shew, that vice was neuer so rife as it is now: how to correct the same in some sort, there is nothing so necessarie as the ministry.

WHen God is iustly prouoked to encoun­ter with the vices and sinnes of men, hee throweth for his darts into the earth, warre, famine, and plague, [Page 2] (which are three of the most principal ex­ecutions of his wrath) then euerie one na­turally doth endeuour to defend and pre­serue his life, from the violence and furie of them. But they which haue their hearts and bowels more liuely touched with straunge and fearefull punishments of warre, great and lamentable miseries of famine, with other sorrowfull and ex­treame calamities of the plague, or of any other thing: they I say, are not only con­tent to escape from the imminent dangers which doth inuiron all those which dwell in those places or countreyes, vpon which God hath discharged most furiously such afflictions, but being moued with heartie and merciful affections towards others, do desire to drawe them likewise out of the same, in such sort that good polititians and and most faithfull louers of the common­wealth, haue forced themselues by theyr wit and counselles to stay the streame of cruell and bloudy warre: others beeing touched with the same humanitie, haue bin vrged to comfort the poore & needy, in the time of famine, haue deuised all meanes possible by which they might in a­ny sort be nourished and maintained. The [Page 3] Phisitians and others which tooke vppon them to cure diseases, and to preserue their neighbours in heal [...]h, when they see the aire so infectious and corrupted, that there is engendred thereby so strong a contagi­on, so apt and swift to infect that in a short time, many thousandes of persons of all sects and ages are extinct and killed: that the streetes, houses, and dunghilles, are of­tentimes so spread with the bodyes of the dead, that order cannot be taken for their buriall. They do not onely prepare ordi­narie receipts and remedies, counterpoy­sons, playsters, and common antidots, but they doo deuise all other cordiall Medicines that they can, For ex­treme dis­eases, ex­treame medicines must be in­uented. to helpe those poore soules, and deliuer them from the force of this mortall venome. This is that which at this day all true and faithfull Christians should doo and diligently ob­serue in this our age, which is so depraued and cōpounded of all sorts of vices, that it is not possible to adde more vnto it: to wit, that euerie one according to his calling, should deuise all the strongest and most soueraigne remedies, which hee may, to correct the disorders and troublesome confusions in which the whole earth is bu­ried, [Page 4] and to apply them to the diseases, with which all, as well great as small, are infected, to cure thē altogether, or at least to mittigate them in any sort. And this is so much the more necessarie, because nowe sinnes and wickednesse of the people are more great and horrible, then the ages heretofore. When Esay, Ieremy, Ezechiel, and the other prophets would reprehend the malice and impenitencie of men in their time, they were wont to reckon vppe particularly those transgressions and sinnes, which at that time bore the sway, to the end that they might make them asha­med which too freely did cōmit the same, and afteward hauing as it were touched them to the quicke, and euen pearced their inwarde soule, they caused them to vnderstand, that with all their heart they desired their conuersion and reformation, vnto the which they so seriously did ex­hort them. Amongst all the notable places in which this may bee most clearely per­ceiued, that of the prophet Micheas is one, in the seuenth Chapter of his Prophesie, Mich. 7 where most lamentably complaining of the corruptions which then raigned, he bringeth in God, speaking after this man­ner. [Page 5] VVoe is me, for I am as the summer ga­therings, and as the grapes of the vintage, there is no cluster to eate, my soule desired the first ripe fruits. The which wordes signifi­eth as much, as if he shuld say (I thirst after righteousnesse, and am desirous to see some good man amongst the Israelites) euen as one passing by being thirsty, doth desire to finde some clusters of grapes, or some frute, but all is consumed as it commeth to passe, in a drie and bad season. Afterwarde he addeth, The good man is perished out of the earth, and there is none righteous among men, they all lie in waite for bloud: euerie man hunteth his brother with a net. The best of them is as a bryer, and the most righteous of them, sharper then a thorne hedge, &c. And continuing that speech, it may very well be gathered, as well by those words which wee haue recited, as by those that follow, that euerie one should turne from his crooked way, and returne to the perfor­mance of his dutie. If we will spend but a little time to consider this description of vices, and compare them with the sins of our age, wee shall finde, that our age doth farre exceede, for so much, as not onely the fulfilling of all the filthinesse of sinne [Page 6] (of which the Prophet dooth so much complaine) may be seene amongst vs, but it doth so superabound, that in auncient times, feare and shame (which are two strong bridles to retaine men in some sort in their dutie, or at the least to make them ashamed of their faults) at this day are broken, and take no more place, but that which is worse, they are by an incredible wickednesse of men, turned into a kinde of disordered licentiousnesse, that euerie one is so past shame, that he committeth sinne with a certaine pleasure and delight of the heart, in such manner, that he thin­keth it not to be euill. Darkenesse is coun­ted light, black white, and at this day there is no vice nor vertue, but that which men hardned and inuetrate in all kind of ini­quitie, do esteeme to be vice or vertue. For vertue, godlines the feare of god, charity, and such like, are so disguised & varnished by the sottish opinions & foolish speech of worldly men, that they are reckoned to be vice, hypocrisie, dissimulation, and al­gether contrarie vnto that, which they are indeede in themselues: and the same vices, couetousnesse, ambition, enuie, stealth, robberie, blasphemie, rapes, [Page 7] whoredomes, murder, sedition, mutinie, and many others, are so gallantly set forth with outward masks and paintings, that they passe at this day for vertues, woorthie of perpetuall commendation, in such sort, that euen as when wee see in the woods or forrest, Beares, Lions, Wolfes, they put vs in a great feare, but when wee see them embossed, or portraied out vpon a wall, or vpon a gate, we take a certaine pleasure to behold them: Frogs, serpents, snailes, &c. are lothsome and displeasant vnto vs whē we see them creepe vpon the grounde, to leape vpon, and to crie after vs, but when we see them liuelie drawne vppon a fayre table, or wrought with the needle vppon some carpet, distinguished in one place with white silke, in another place with greene, red, violet, or crimson: Or when we see there these venomous creatures set foorth with such varietie of colours, wee take maruailous delight to beholde them, and we do admire at the same. Such is the behauiour of the most parte of the inhabi­tants of the earth, who, although there be nothing more deformed and monstrous then vice of his owne nature, nothing which may make men more to tremble for [Page 8] feare, if her filthinesse might be seene as it is, nothing is to bee founde more filthie, more noysome or inferiour, nothing more pestilent and contagious then her poyson, of which the Kings, Princes, and Potentates of the earth, Kingdomes, Countryes, & all Prouinces, are empoyso­ned, and all persons of what tongue, peo­ple, nation, so euer they bee, are so bewit­ehed, that wee may verie well say, that it is as it were an outragious stream that hath drowned the whole world. Howe manie may be found at this day so filthie in their corruption, Ruffians, Whoremongers, Bawdes, and a number other of the same stampe, who by theyr sugred words by their honyed discourses, and by a deceitful tongue, full of sophisticall glosings, doo make men thinke and beleeue, that wic­ked vices, which draw vpon men the curse of God, vntil it casteth them downe head­long into the gulfe of hell, are not sinnes, but pleasant pastimes and recreations. And that they which follow not other mens steppes, who maketh consci­ence of their wayes, and wil not prostitute themselues, and wallow as swine in the dirtie puddle of the corruptions of this [Page 9] world, are counted foolish and ridiculous: in such sort, that we may in our word fitly call our age a cleansing sinke of all filthi­nesse, & vncleannesse of the times passed: what then is to bee done? Verily euerie one must endeuour, that as the world was neuer more ingenious to find out a thou­sand kind of deuices & subtilties to couer their sinnes, to bee so desirous of an holie reformation, that he bee as quicke witted in inuenting and diligently searching out all the most soueraigne and excellent re­medies, As the world was neuer so corrup­ted: so all possible means must be deiuised to remedie the same. by which in some sort so many e­uils may be met withall: the feruent zeale which we ought to beare to the glorie of God, should stirre vs vp, that loue which is due to our neighbour, ought to pricke vs forwarde, and manie other reasons which were too long to recite. When we feele our selues ouerladen, and surchar­ged with infectious humors (as the Phy­sitians tearme them) and they cause the paine of the heade, of the stomacke, or of anie other part of our bodie, and of­tentymes a distemperature of the whole, wee goe to the Phisitian, wee aske his aduice what Medicine wee shall vse, wee take it verie willinglie, that which [Page 10] hee appoynteth agreeable to purge vs, sometyme sweete, sometime sower. If one helpeth not, wee take another, if the seconde haue no operation, wee make other compositions, potions, confections, pilles, vntill wee haue found out that which purgetth the putrified and corrupt humours of our bodie. VVhen anie is taken with an extreame and daungerous disease, hee hath re­course to the Physitian for the same, he asketh counsaile of him, howe hee may knowe the meanes to heale his mala­die, or to mittigate the sharpenesse thereof, hee prayeth him to applie all the force of his Arte, all his best receits, if one Doctour cannot helpe, he sendeth for others, earnest intreatie is made for the patient: To bee short, one runneth in post hither, and thither, to finde out those that be most expert and perfect in that science of which they make profes­sion, to the ende they may steed them in this vrgent necessitie the like are we to do in a strange and fearefull sicknesse, with which miserable men are diseased: wee must not only apply medicins, & old plai­sters, for they will do no good, the disease [Page 11] is stronger then they, but we must deuise new medicins which are of more force thē those that haue bin vsed heretofore, other wise there can no hope be cōceiued of a­mendment or recouery. Diuerse o­pinions of some, to correct the corruptions of our age. Many think that the most souereigne & effectuall remedy is, if kings and princes should reforme the bad behauior of the court, and for that as much as the scripture teacheth, that God poureth forth his indignation vpō people and nations, & doth iustly punish thē be­cause of the sins of the kings of the earth. This is a most forcible reason, for in truth, euen as Emperours, Monarches, and Kings of this world, do excell others in power, riches, credite and authority, so also ought they to surpasse others in all kinde of vertues: as wee see in the hea­uens, that as the Sunne is greater then all the other starres, so it doth farre surmount them in brightnesse. If it commeth to passe, that kings do exceed others in vice and disorder, what may bee expected of the most part of the subiects, who com­monly follow the example of their prin­ces, but that they delight in corruption, and estrange themselues from God? As in the contrarie, if Princes giue themselues [Page 12] to the studie of vertue, and that it shine in them as it ought, wee may conceiue hope, that there light will kindle others to follow them. Neuerthelesse, this rea­son is not of so great weight, because God manie tymes doo giue good Kinges, yet their Subiects are not bettered ther­by: and as sometymes there may bee a good people, but a wicked King, who is nothing amended by the honest life of his Subiects. VVherefore we must conclude, that this dooth depende vp­on the prouidence of GOD, who as hee holdeth the hearts of Kinges in his hande: so likewise, the heart of the people, to learne and encline them whi­ther soeuer hee pleaseth, and conse­quently, that is not the true meanes, or nearest waye to purge the worlde of sin. There be others that are of opinion, that all men in generall, and euerie one in particular, must beginne to bee displea­sed with their sinnes. For God hauing created all creatures to bee knowne of them to be serued and worshipped as the Creator, if it shall come to passe, that man which being y ^e chiefe of the works of god, [Page 13] in steede of keeping the first ranke, in singing and celebrating his praises, should not acknowledge him, but dishonour and blaspheme him, seeing that other inferi­our creatures do praise and magnifie God, performing that vnto him, vnto which they were principally created: it is not to be doubted, but that this intollerable and detestable vnthankfulnesse in man, will prouoke the curse of God vpon mankind, and such desolations, that as a floud shall couer all the earth. But if euerie one could amend himselfe, and vnfainedly detest his wicked life, and addict himselfe to the knowledge of God, to set forth his praises, as they are bounde by the lawe of nature, and of their creation some hope might be conceiued, that the earth in some sort should be reformed. But because the com­mon people is a filthie beast, blockish, ig­norant, following their owne fancie in the manner of their life, who will neuer ap­prooue that which is not answerable to their owne affections, there is no likely­hood of reformation and amendment of life in this respect. Moreouer, earthly Princes enioying their pleasures at the full, attended by flatteters, who often­times, [Page 14] do commend all their actions, and hauing none about them which dare o­pen their mouth to tell them their dutie: what hope of reformation may be concei­ued or looked for in this regard? we must then seeke out some other meanes, by which in some sort wee may attaine vnto the same.

Many haue written very excellent trea­tises of those means, which are maruailous notable, worthy diligently to be read, and to bee practised, by reason of the great force & efficacie that they haue, to moue euerie one to the performance of his du­tie. But in our opinion, all things being considered and examined with sounde iudgement, the most exquisite, most soueraigne, and forcible remedie, to renue as much as may be the face of kingdoms, full of all abhomination, filthinesse, and horrible vices, and in one word, so intan­gled one with another in an infinite sort of sinnes, that they are as huge mountains that reacheth frō the center of the earth, euen vnto heauen, crying for vengeance, (as the sinnes of Sodome and Gomorrha) the most soueraigne remedie I say, is to procure a good number of pastors, endued [Page 15] with vertuous & honest maner, of sound knowledge, and of a singular dexteritie in preaching the word of God, and of a true and sincere zeale to the glorie of God, ac­companied with diligence and watchful­nesse in the administration and execution of their charge.

CHAP. II. By what reasons it may be proued, that to re­forme the disorders of men in many coun­treyes, there is nothing of such force as the preaching of the word of God.

IN the first place this may be verified, be­cause the worde of God in the scripture is verie fitly compa­red to a burning fire, as in Ieremy, where God saith to his Pro­phet, that Hee will put his words into his mouth like a fire. Iere. 5.74.29.29. Isay. 49.2. And in the 29. of the same Prophecie, it is cōpared to a fire, and to an hammer. Is not my word euen like a fire (saith the lord) and like an hammer that [Page 16] breakes the stone? And in Isay, to a sword, and to a shaft, where it is said, that God hath made his mouth like vnto a sharp sword, and a chosen shaft, &c. Eph. 6 17. Apoc. 15, 15. Math. 1, 12. Also to a fanne, where Iohn sayth, that Hee holdeth his fanne in his hand, and will make cleane his floore, and gather his wheate into his Garner, but will burne vp the chaffe with vnquench­able fire. And vnto salt and such like things. By all those similitudes and other very well knowne, wee are plainely in­structed, and it is liuely represented vnto vs, the vertue and efficacie of this word of God: that seeing that God hath giuen such power to it, to be able to encounter with the transgressions and sinnes of men, The word of God be­ing compa­red to a sword, to a fan, to salt, they that preach the same pure­ly, may cor­rect many vices. it may very well be concluded, that those which do preach his word, so it be purely and from a zealous affection, and hearke­ned vnto attentiuely in all humanitie and reuerence, they may by the grace of God root vp out of the world an infinite num­ber of sinnes.

For seeing that it is so, that the fire of his owne nature doth purifie gold, siluer, and cleanseth other mettals, bringeth them to powder, and fineth them, sepera­teth the drosse, consumeth straw, chaffe, [Page 17] and other drie things when they are cast into it: and as a sharpe swoorde dooth cut and pearce, or like a fanne when the corne is threshed to make cleane the floore, to cast and driue away the chaffe, filme, dust, and taile of the corne, and to make it cleane and pure: also the salt of his naturall propertie, doth consume the superfluous humors which is in meate, and do preserue the same frō cor­ruption. Verily it cannot otherwise bee, but that the true Pastors which are messengers of the holie worde of God, which truely is the word of fire, by the preaching therof, but they must needs burn and disperse an infinit num­ber of disorders, and corruptions, vnto the which the most part are addicted: and also by that, to cut off many sins, prophane maners, and abhominable behauior of a companie of naughtipacks, which take no delight but in doing euill, and by the same (which is a sword that woundeth euen to the marrow, & to the diuision of the soule) they pearce through and search y ^e very inward thoughts of their souls, to awake them earnestly frō their sound sleep of vices, and afterward by liuely & often ex­hortations, reprehensions, denoūcings of the iudgements of God, with fearful threatnings, which are as heauy strokes of an hammer, vpō their obstinacie and hardnes, they may make thē haue a feeling of their sinnes, to detest all [Page 18] their pleasure therin: Also by the same of this word, they discouer much filthines of y ^e raue­ning cormorāts, that is to say, a great nūber of Infidels, Atheists, Apostates, hipocrits, which are oftētimes hidden in the church of God, as cockle amongst the corne, which they cast out of the same, and purge it: to conclude, see­ing that the same word is salt, keeping meates in their accustomed goodnesse, that they do not corrupt: It must needes be, y ^t they which carry this salt hither and thither, do giue a sa­uour vnto them which haue it not, & to them which haue it in a small measure, to conserue them, & to them which haue it sufficiently, to cause them to hold the same, & to aduise thē, that this sauor doth not diminish, nor perish: that is, to cause by this word, that those which are secure in their sins, may feele them & ac­knowledge thē, & those which haue a feeling of the grace of God, that they increase more and more in the one, and in the other, & they that are growne to greatest perfection, may haue care to keepe y ^e knowledge which they haue, in detesting all their life long their wic­ked conuersation, and studying with all their heart & affection for integritie, The second reason. and innocen­cie. Secondly, we affirm that, somwhat to cor­rect the disorders of our age, as it were ouer­flowing the whole world, the most fit & soue­raigne receit is, to procure a sufficient num­ber [Page 19] of good preachers, because God in his worde doth giue them in charge to preach freely, not onely to Artizans and labourers, but also to kings and great Lordes, so that they keepe themselues within the compasse of their dutie. Wee reade in Deutronomy, Deut, 17, 19. that The King should receiue the law from the Priests, and reade it, that he may feare God, and that his heart be not lifted vp aboue his brethren. And to this effect, Iehoash the King of Iuda, was taught by Iehoiada y ^e priest, not only whē he was little, but also whē he was a great king, 2. King. 12. he reprehended him when hee sawe it need­full: as also the Prophets exhorted and re­prooued kings verie freely, without feare of theyr Maiestie or authoritie, as it is ma­nifest by many very notable examples, which we will recite in theyr places. This poynt also is worthy the consideration, which ma­keth much for our purpose, that Prophets & Priests were had in great reuerence amongst kings, that they gouerned the people for the most part, by their counsaile, as we read plain­ly in the book of Numbers, of Iosua the Great, how he ruled his people by the aduise of Ele­azar y ^e priest: if this were practised at this day, Num. 1 [...], 22 it is very probable that such disorder and con­fusion in Kingdomes, should not bee seene, The third reason. as now ordinarily may be perceiued.

Thirdly, when in auncient time God [Page 20] would haue any reformatiō to be made of er­rors, abuses, and abhominations of all kind of sin. He hath deuised no better meanes to root vp from the midst of the people, those sinnes and inormities which then reigned and bare sway, but by vsing the ministery of this word. We haue notable examples, especially in the reigne of Iosias, in whose time the pure ser­uice of God was established in Iuda, and Israel, by meanes of the reading of the law, and by the preaching of this worde of God. For wee reade, that Shaphan the Kinges Chauncellour, 2. King. 22. hauing found the Booke of the lawe which was almost lost in the tymes of the wicked Kinges, Manasses and others (who did degenerate to all idolatries, and impietie) and that the good King Io­sias, beeng desirous to purge the Temple of the Lorde of the abhominations of his pre­decessours, he caused the people to bee as­sembled: those that had charge to teach others (that is the Priests) read the words of y ^e booke of the law. The king and the people, percei­uing that they had not liued according to the precepts & instructions of the same, they rent their garmēts, feeling the pricke of their sins, they fasted and wept vnfeinedly: Afterward euery one reformed himself, & made a prote­station, that thence forward they would serue the eternall god: some brake downe the high [Page 21] places, others prophaned those things y ^t were dedicated to Camar, & to Baal, their fals gods, some pulled downe y ^e houses of harlots, others burnt the idols & sprinkled their ashes vpon the riuer. To be brief, the king & the people sanctified thēselues, & made a vow vnto god, to follow afterward his ordinances, & to turne away from the superstitious worship deui­sed by the braine of man. Let vs come to ano­ther example, of which mention is made in Nehemias. It is recorded, Nehe. 8. that Nehemias did the like, beng sent from Artaxerxes the great, to build vp Ierusalem, (for it was a long time before destroyed, and brought to a most mi­serable estate, thē when y ^e people were caried away captiue into Babylon) y ^t all being in the greatest desolation that euer it was, as well for the establishing of the seruice of God, as for the publike gouernmēt (seeing that the peo­ple did abound with beastly ignorance, who cleaued to the gods of the Gentiles, & pollu­ted thēselues with all their wicked behauior) Nehemias, I say, assembled all the people, euē as one man. Esdras the priest read the book of the law, before the congregation of men and women, and all them that were capaple to vn­derstand. The priests that were with Esdras, gaue intelligence vnto the people of the law, by y ^e same scripture. The people wept bitterly, feeling thēselues wounded with their inquity, [Page 22] they returned from their wicked wayes, and made a vow to serue the eternall God, with a pure & sincere heart. And we may ioine vnto this historie y ^e which is written in the 2. booke of the Kings, 2. King. 17 where it is said, that the king of Ashur hauing dispeopled the country of the inhabitants of the ten tribes, and brought strange nations thither, it came to passe, that this barbarous people, liuing in that countrey wherin god was accustomed to be serued (but not knowing the manner of his seruice) God sent Lions against them, who slue them, and tore them in peeces, whereat this poore bru­tish people being maruellously astonished, & the king in like maner, after he was aduertised that God so distroyed this people, because they serued him not according to his lawes and commandements, he gaue cōmission that they shoulde send one of the Priests of the Iewes, to the end that he might teach the peo­ple to reuerence the eternall God, according to his law: the which was the most singular re­medie, which was possible to cure the strange diseases with which this poore people was so grieuously tormented. What more? When Ie­sus Christ came into the world for poore sin­ners, and not for thē which thought thēselues iust, as he saith himself in the gospel, was there euer such grosse darknesse, & barbarousnesse as was then vpon all the face of all the earth? [Page 23] The kingdom of Israel, was it not thē, as somtime the Prophet Azarias said vnto K. Asa, 2. Chro. 15. without y ^e true god, without a priest to teach, and without lawe? Where was the visible Church, but in Ioseph and Marie, in Zacha­rias, the father of Iohn Baptist, and Elizabeth, and in a few other? What did Iesus Christ to disperse these mists of ignorance, & to spread forth his heauenly light? He sent Iohn Bap­tist, to preach and teach the word of god, who was a Trumpet, to awaken the worlde from the sleepe of vices, who was his first forerun­ner and Herauld in his entraunce into this worlde, who sayth, that He is the voice of him that crieth in the wildernes, prepare the way of the Lord, make his paths streight; Afterward hee came himselfe like a burning and consuming fire, by the sworde of his worde, cutting in two, he dispelled the great cloudes of filthie ignoraunce, hee brought to the knowledge of him, an innumerable multitude of poore people ouerwhelmed in sinnes: And for this cause, speaking vnto the troups that followed him, hee compared his doctrine to leauen, which he vnderstoode by the Kingdome of heauen: shewing by that, Math. 23 that as a little leauen being put into Meale, do by and by cause the same to swell: so the doctrine of Iesus Christ, beeing sowed through the worlde, hath so increased in a shorte time, [Page 24] that the best part of the earth haue had a sa­uour thereof: afterwarde hee sent his Disci­ples, as his Postes, & Messengers, through­out all Kingdomes, Countries, territories and prouinces, preaching this doctrine of saluatiō: that by a most wonderful prouidēce of God, within a fewe yeares, there was no nation so barbarous & sauage, which heard not of him, and a great parte of all the nations which are in the world, did so profit by this word, that they were drawne out of their peruerse and damnable liues, and guided in that right way which leadeth to euerlasting life.

But some will obiect against that which I haue spoken, after this maner: that at this day there is to bee founde a sufficient number of learned Preachers, endued with all graces re­quisite for their charge: An answere to an obiection, that may be made that there are sufficiē [...] Preachers, but not true Preachers, for they are diuersly cor­rupted. and therefore what needes that reformation, wherof heere questi­on is made? Indeede wee must confesse, that (thanks be giuē to God) ther be many, whom we must acknowledge to be chosē instrumēts, whose seruice god vseth for the aduancement of his glory, & the saluatiō of his elect: but yet we must adde therewithall, that amongst all thē that carie this faire name of a Bishop, Pa­stor, or minister, many haue onely y ^e bare title, but they are not so indeed. For (alas) how many are to be founde that seeke onely their owne particular profit, and not the honor of our Sa­uiour [Page 25] Iesus Christ: Philip. 2.2. and which are like vnto them, of which S. Paul complaineth. And o­thers, which are couetous of dishonest gaine, of which S. Paule giueth warning so expresly to Timothy and Titus to take heede. 1. Tim. 3 Tit. 1. Which is the same against the which the Prophet Esay cryeth out. On the other side, how many bee there which are already placed in this charge who gapeth after nothing but the honours of this world, Esay. 3 who are the followers of Iames & Iohn the sonnes of Zebedeus, who beeing led with ambition, demaunded of Christ, that he would graunt vnto them, the one to sit at his right hand, the other at his left, when he came into his Kingdome? how many also be there which are ignorant, vnlearned, & who came into this calling by the windowe, that is, by fa­uour, or by money, as many of y ^e priests, which were not the sons of Leui, came to the priest­hood by mony, in the time of y ^e wicked King Ieroboam, and those which were as fit to dis­charge that calling, as a pezant (which hath been alwaies brought vp amongst Oxen and kye) is to be king. How many are to be found which are hypocrits, and counterfeits? who are manifest contēners of God. Such be those of which the Prophet Ieremie speaketh, when hee saith: The Priestes said not, where is the Lord? and they that should minister the lawe knew me not, that is they disdained and [Page 26] despised me. Moreouer, there bee some a­mongst them, who in stead of Preaching the woord of God sincerlie, doo giue themselues to contention, and prophane questions, whereof insueth great enuies, and mischeefes, of which Saint Paul complaineth.

1 Tim. 6.4.21There be others which take singular plea­sure, in speaking things pleasant to men, as fables, and such like, of which Saint Paul maketh mention. There bee others, which vnder the pretence of the Gospell, creepe in­to houses, and leade captiue, simple women laden with sinnes, 2 Tim. 4.3 2 Tit. 3.6 and led with diuers lustes, which women are euer learning, and are ne­uer able to come to the knowledge of the truth. There be others, which are seducers, false teachers, and false prophets, like vnto them, vnto whom the Prophet Ieremie doth threaten vtter destruction, because they doo disperse the flocke of the Lord. To conclude, there bee some which are filled withall impie­tie, and by their sinne, cause the people to fall as did the Priestes Ophni, Iere. 14 and Phinees. There be some which haue knowledge and vnderstande the truth, yet they dare not of­ten barke, they be dumme dogges, as those were which the Prophet Esay do reprehend. There be others which haue no cōsciēce at al. 1 Sam. 2 Others there be which haue good parts, who would serue greatly for the aduancement of Esay. 56 [Page 20] the glory of god, if they were imploied as they ought: yet neuerthelesse they remaine vn­fruitfull, through their owne idlenesse, and negligence. Al this border of vices, so twisted one within y ^e other, as priuet in a quick hedge, are without doubt y ^e onely lets which hinde­reth the fruit of the preaching of the word of God, deliuered by such Pastors: For as the Pastors are the eyes by which the people se­eth & perceiueth, their mouth by which they speake, the eare by which they heare, and the iudgement and counsaile of which they doo depend, for the most part, if they be giuen to vice, & corrupted, their infection doth spread it self amongst them which are guided by thē. And as sinne doth draw the wrath of god, his wrath, his curse, finding sinne in all, so y ^e curse of God is powred forth vpon all. It may be gathered hereby, y ^t not only we must haue pa­stors, but also we must principally know what they are, with what maners they are qualified, with what learning they are furnished. The pore heathē being onely inlightned with the reliques of that light, which was best in our nature, after sin hath wisely said & put in prac­tise, that when one goeth about to instruct a young child in humaine sciences, liberall arts, and good maners, diligent aduise must be ta­ken, what maisters and teachers he prouideth for him, being as necessary for him that is to bee instructed to haue a good maister, as for [Page 28] the children to haue a good father, and a good mother, for euen as children being borne and brought vp by their parēts, infected with any vice, the same sinne ordinarily doth remaine as it were imptinted and hid in their childrē, when they are come to age: and the disor­der & imperfection of any schoolmaster, doth remain rooted in him whom he teacheth: we may say then by a more strong reason, that it is very conuenient and necessarie, wisely to consider, and to haue a watchfull eye to the behauiour of them, of whom we must bee in­structed. For if they be impure in their man­ners, burning with couetousnesse, ambition, enuie, hatred, rancor, giuen to drunkennesse, loosenesse, to an vnchaste life, or such like, and in their doctrine be heretikes, scismatikes, and not of the true faith: their manner of life and doctrine do shine also easily in vs, who do naturally drinke in more pleasantly those potions which be venimous and empoisoned, then those which bee good and wholsome. Wherefore in the name of God, and by the guiding of his spirit, we will set downe in this treatise with arguments and reasons, as forci­ble as possible may be drawne out of the holy scriptures, as well the manners and holy life, which should shine in them, as the suffiencie of that learning, with which they ought to be furnished, and especially the meanes wher­by [Page 29] euery one ought to bee prepared to this weightie charge: but it shall bee declared in in such manner, that all they which can prac­tise that which we affirme, shall not onely see how they must be prepared, but also how they must enter into this charge, and how in feare and trembling they ought to walke vntil they come to the ende of their race. And seeing that this is the onely remedie to turne away the fire of Gods wrath, which is kindled in the most part of the kingdomes of the earth, the which as it is singular, so it may hardly be beleeued, that it may be found, we will take it in hand more willingly & diligently, to shew how this composition may be made, and after, how it may haue his due force and operation, being applyed to those diseases, which at this day beareth sway.

CAAP. III. The true meanes by which preparation must bee made to the holy Ministrie.

BEholde then where wee must beginne to haue all them well prepared vnto this charge, vnto whome God hath giuen any af­fection to desire the same. First on the one side, a [Page 30] liuely representation, must be set before the eyes of the excellencie of this calling: and on the other side, their own basenesse & vilenes, that weighing the one with the other, & con­sidering how vnworthy and vncapable they are of such incomparable honour, vnto which God hath exalted them, they may ende­uour so much the more earnestly to make themselues fitte, and principally, to pray vnto God with all the power of their soule, to giue vnto them all those things which hee knoweth to be necessarie for them in the ad­ministration of such a function. For if it bee so, that Saint Paul, which was a chosen vessell, when he thought vpon his charge, he cryed out, VVho is sufficient for these things? as though hee would conclude, 2 Cor. 2.16 that none is woorthy or sufficient, howe much more all they which desire this charge, which haue not the tyth of those giftes which Saint Paul had, should blush for shame, and being asto­nished in thēselues, to be so honored of God, to be employed in this calling, should walk in a greater carefulnes & feare of God. Secōdly, this may put them in mind of y ^e great difficul­ty of this calling, which cōsisteth in these two principal points, first, y ^t they be irreprehensible in their maners, & in all their life, that is, not touched with any grosse sins, as theft, murder, whoredom, or such like: secondly, that they be [Page 13] endued with a measurable knowledge in the scriptures, as well to be able to expound y ^e ho­ly scripture to the people, as to defēd the same against the gainsaiers: & to this end those that desire this charge, must not think that it is such a dignity, wherein they must receiue nothing but honor, but rather a burdensome charge, in which they must not be idle, but vigilant & laborious, to haue their hand alwaies vpon the plough, as it is said in a common prouerb, that by a continuall trauaile, that thing may bee attained which is requisite and necessarie for the discharge thereof. These two poynts may verie fitly be gathered out of S. Paul, 1. Tit. 3 Vnder the word ex­cellencie or dignitie, are compre­hended all those nota­ble titles with which the scrip­ture doth set forth the mini­stry, vnder the word hard, all difficulties. seeing y ^t it is said, that He that desireth the office of a bishop, desireth a good work: which is as much to say, as he desireth also a worke y ^t is painfull & full of trouble. And this is that which we cōmonly say, that those things which are rare & excellent, are for the most part hard to at­taine vnto. Cicero in his first book of offices, would signifie no other thing, when he saith, the more that any thing is hard, the more it is excellent. And in another place, where hee saith, that Nature her selfe hath inwrapped great things within great difficulties. But to vnderstand these two poynts more easily, vn­der each of thē we comprehend al that which the scripture setteth down, touching dignity and labor: that is, vnder the name of dignitie [Page 32] we vnderstand all those excellent titles, with which Pastors are adorned in the worde of God, the which titles appertained in ancient time, to the Prophets, Priests, and Apostles: not that it is our meaning to say, that in al things pastors be like vnto prophets, priests, and Apostles, without any exception: we re­serue vnto them that which was proper and peculiar vnto themselues, and which cannot be giuen vnto them which nowe preach the word, as to the prophets to tell of things to come, the which God by an especiall priui­ledge, hath reuealed vnto them by a won­derfull maner: vnto priests to offer sacrifice, and to performe other ceremonies, which were commaunded in the law: and to the A­postles to be sent hither and thither, into ma­ny places, to make plaine the will of theyr master, and to doo miracles, as they did, both for the confirmation of the doctrine of the truth: but we do onely attribute to the Pa­stors that are nowe, all those excellent titles which do commend their ministry, because they are theyr successors, in the publishing of the same worde, which also appertaineth vnto them by right, because that the holy scripture doth honour them with the same ti­tles in many places, as wee shall see in theyr place, that vnder dignity and excellencie we put that they are called, Mimisters of God, [Page 33] seruants of god, & of Iesus Christ, Prophets, Mē of God, Seers, Apostles, Euangelists, Doctors, Planters, Waterers, Dispensers of the mysteries of God, Messengers, Fathers, Bishops, Salt of the earth, Light of the world, a good Sauour, finally: Angels, and Gods: all which titles we put one after y ^e other, as they are more or lesse signifi­cant, and we wil moreouer in the forme of an exhortation, expounde euery title as well as we can, the better to stirre vp all those to the performance of theyr dutie, which beareth affection to the holy Ministry. Also vnder difficulty, we comprehend the great trauaile and diligence which must be employed in that studie, to doo best good in their charge, with most edifying: also all those troubles and afflictions, which they vsually suffer, that is, iniuries, raylings, reproaches, dangers, vnto which they are often subiect, during the whole course of their calling. Let vs speake then nowe of these two points, according to order, that is, as Saint Paul teacheth, 1 Tim. 3 that it is a worthy worke: when he speaketh thereof, hee maketh a little preface, to make them more attentiue, to whome hee writeth this Epistle, that they might the rather con­sider, that hee intreateth there not of an ordinary or common matter, but of a graue and serious thing, as greater cannot be imagi­ned. This is that which he touched in many [Page 34] of his Epistles, that alwaies when he entreth into a matter of great consequence, to make the faithfull to know, that they should deeply consider that thing which he sheweth thē, as in the same Epistle, teaching that Iesus Christ is the Sauior and redeemer of the world: be­fore he saith it, he vseth this introductiō. This is a true saying, and by all meanes woorthy to be receiued, that Christ Iesus came into the world to saue sinners, of which I am cheefe. Also in the fourth Chapter of the same E­pistle, hauing sayd, That Godlinesse was pro­fitable for all things, and that it had the pro­mises of this life present, and of that which is to come. He addeth the better to perswade, that this was a true saying, and by all meanes worthy to be receiued: that is, that godlines had the promises both of this, & of that other life. 2. Tim. 2 Also in the 2. Timoth. 2. speaking of suf­fering afflictions for the loue of Christ Ie­sus, and that hee himselfe suffered all things for the elect sake, that they might also obtain the saluation which is in Christ Iesus, with e­ternall glorie. Hee addeth, This is a true say­ing, for if wee be dead with him, we shall also liue with him. And in many other places hee vseth the same manner of teaching, the which is very profitable, principally for this reason, rhat when we would maruailously moue any body, then when wee teach them some point [Page 35] of doctrine, worthy the marking, and neces­sarie to be vsed for diuers vses, if we vse after this maner a certaine gentle insinuation, we profite much more, then when we enter pre­sently to the vnfolding of the doctrine, with­out any forme of preparation, as if we handle any common matter. Therefore let vs con­clude, that seeing that Saint Paul entring into the discourse of this calling, so woorthy and excellent, doth make a notable Preface, to note as it were by the way, the dignitie and beautie of the same, that all they in whome God hath grafted this holy desire to dedicate themselues into it, should thinke, and thinke againe in themselues, what they take in hand: I meane, what singular honour God doth of­fer vnto them, that they may take the more pain in preparing themselues, and to be pric­ked forward thereunto, that they daily sette before their eies those excellent titles, with which they are adorned in the holy scrip­ture: by the testimonies whereof, it is very conueniēt, first to proue the same, and after­ward to dilate vppon them in the maner of an exhortation.

CHAP. IIII. The proofe by places of scripture of twentie two titles, which are giuen to the Ministers of the word of God.

IN the first place they are called the Ministers of God, 1 Tit. 1 and of Iesus Christ. Paul a Minister of God, and an Apostle of Iesus Christ, 1 Cor. 1 Eph, 1. Ehp. 4. according to the faith of Gods elect. Se­condly, they are called the Seruants of God, and of Iesus Christ. They are called, Gen. 20 Apostles, Prophets, Euangelistes, Pa­stors, and Doctors, but because first we make mention of those titles which be lesse signifi­cant, 1 Sam, 9 we set downe, that thirdly they are cal­led Prophets. Abraham was a Prophet. The fourth title is, that they are called Seers, as we may read. When Israel went to enquire an answer of God, they went to the house of the Seer. And there Samuel is called a Seer. In the same book of Samuel it is said: That the Acts of King Dauid both first and last, are written in the bookes of Samuel the Seer, and in the volum of Gad the Seer. In the 1. Chr. 21. & the 2. Chr. 9 1 Chro. 21 2 Chro. 9 In the visions of Iddo the Seer. And in the same [Page 13] booke the 12. Chapter. Iddo the Seer. In the 29. mention is made of Iohn the sonne of Hanani the Seer, who reproued Iehoshaphat in that hee went with Achab. The fift title, that they are called Apostles. The 6. Euangelists. The 7. Doc­tors. The 8. Pastors. The 9. they are called Planters. The 10. VVaterers, of the word of God. As S. Paul saith: Paul may plant, and Apollos may water, but God giues the encrease. The 11. they are called fellowe workers, or Gods laborers. The 12. the Disposer of the Mysteries of God: Lette a man so thinke of vs as of the Ministers of Christ, and disposers of the secrets of God. The 13. Messengers, or Ambassadours.

Now then are we Ambassadours for Christ, as though god did beseech you throgh vs, we pray you in Christes stead, that you be recōciled to god. The 14. they be called Labourers in the Haruest, as in Math. Whereas Christ seeing a great com­pany following him, he said vnto his disciples: Surelie the Haruest is great, but the laborers are but fewe, praye ye therefore, the Lord of the haruest, to send forth laborers into his haruest.

The 15. Fathers. When the King of Is­rael had in his power the army of the King of Syria, hee asked of Elisha the Prophet as touching them, saying: My Father, shall I smite them? shall I smite them? Againe, I write not these things to shame you, but as my be­loued [Page 38] children I admonish you. For though you haue ten thousand instructors in Christ, yet haue you not many Fathers, for in Christ Iesus I haue begotten you through the Gos­pell. The 16. Elders, as in the 20. of the Acts, where wee may read, that when S. Paul sent for the Elders whom he exhorted in their du­tie. 1 Tim. 6 And also: The Elders that rule well, are worthy of double honour. 1 Pet. 5 In Peter. The El­ders which are amōg you, I beseech, which al­so am an Elder, & a witnesse of the sufferings of Christ. 1 Tim. 3 T [...]. 1 The 17. Bishop. If any desire the office of Bishop, he desireth a woorthy worke. The 18. Math. 5 Math. 6 The salt of the earth, so Christ cal­leth his Disciples. The 19. The Light of the world. The 20. A sweet Sauour. VVe are vnto God, the sweete sauour of Christ in thē that are saued, & in them that perish, to the one we are the sauour of death, vnto death & to the other, the sauour of life, vnto life. The 21. They are called, Angells. The Pastors of the 7. Churches, are called Angelles in the Reuelation of S. Iohn. The 22. and the last, they are called Gods. Exod. For it is said, when Mo­ses refused to go into Egypt, for the deliuerāce of the people, God ioined Aaron vnto him, & said vnto him, That he should be his spokes­man, [Page 39] & he shall be as thy mouth, & thou shalt be to him as God. Againe: Behold I haue made thee Pharaoh his God. That is, I haue giuen thee power against Pharaoh, & thou shalt be as a God to a weake man. Speaking in this maner vnto him, to haue all feare of the Ty­rant to be quite taken away.

CHAP. V. How euerie one that affecteth the ministrie, should make profit of each title, which the scripture giueth to Pastors.

NOw seeing that wee haue made proofe of the titles, lette euerie one diligent­lie consider, what they ought to learne which desire this calling. First of all, in that they are cal­led the Ministers of God, they must learne two things. First, that they be of honest con­uersation: Secondly, that they be endued with a competent measure of knowledge. As con­cerning their maners, what they must be, and what God requireth at their hands, lette them sette before them, that most ex­cellent place of scripture, written in Leuiti­eus, where the behauiour of the Leuits are [Page 40] described: Leuit. 21. VVhat the title of a minister teacheth them, de­sires the same. VVhosoeuer of thy seede in their generations hath anie blemishes, shall not prease to offer the bread of his God. For whosoe­uer hath any blemish shall not come neare: as a man blind, or lame, or that hath a flat nose, or that hath any misshapen member, or a man that hath a broken foote, or a broken hand, or is crooke backed, or bleare eyed, or hath a blemish in his eye, or be scuruie, or scabbed, or hath his stones broken. For this place is a true table to beholde what Ministers ought to be: but wee alledge not this place to this end, that the imperfections of the body, whereof there mention is made, maye keepe backe at this time those from comming to the ministrie, which desire the same, as it hindered the Leuits from beeing priests: for the reason for which God would h [...]ue his Priest without blemish, was because he rep [...]esented the person of Christ, who should be the immaculate lambe in that re­conciliation, which should be made by him, betwixt God and vs: but nowe seeing that Christ Iesus hath made an end of the ceremo­nies of the lawes here mentioned, wee which are vnder the Gospel are no more bounde to the outward obseruation, yet notwithstāding the substance of the same, is to be applied to all those that are placed in the calling of the ministrie, that as in those times, the lame, bro­ken and disfigured, were kept backe from the [Page 41] Priesthood: so at this day, vnderstanding by the faults of the bodie, the spirituall blemishes of the soule. Those that bee fooles, ignorant, wicked, vngodly, should not bee admitted to this charge: for ignorance, wickednes, and vn­godlinesse, and many other vices copartners vnto these, doth make men more filthie and deformed, then the imperfection of the body. And if these corporal imperfectiōs did keepe them from the Priesthoode which greedily desired y ^e same, how much more those which are, blind, lame, maimed, and monstrously de­formed in their soule, may not, nor ought not, in any sort be admitted to the ministry. They therfore that aspire vnto this worthy worke, must employ all their endeuour to furnish themselues with the feare of God, pietie, knowledge of the truth, and an holy zeale to the setting forth of Gods glorie, & other such like Christian vertues, to the ende, that being thus adorned with the graces of the spirite, they may desire this calling with a good con­science, and embrace the same, when it shall be offered them, and discharge it as becom­meth the true Ministers of Christ. Con­cerning the seconde poynt, which is of the graces of God, which are requisite to bee in them, the better to diuide the woorde of God aright: they ought to bee put in minde, that seeing that Pastours bee instru­ments [Page 42] ordeyned by God, to beget children in his Church by the seede of the woorde, as Saint Paule sheweth, 1. Cor. 4 Gal. [...]. Phil. 10 they must take paines to procure a sound and true vnder­standing of the worde of God, and furnish themselues with a kind of dexteritie in apply­ing the same to his proper vse, that being thus enabled, they beget children vnto Christ. But they that are destitute of these helpes, ought to abstaine altogither, least they being blinded in errour themselues, should draw o­thers into the same danger of whom they take charge. They likewise which are false tea­chers, ought not to intrude themselues into this calling, for feare least the people beeing seduced by them, should togither with their leader, most lamentably endanger the salua­tion both of bodie and soule. Moreouer, Pa­stors being cōpared to a housholder, Mat. 23 they that desire to be Ministers, ought to knowe, euen as the dutie of a good housholder is to go­uerne his house in good order, to prouide things necessarie for the maintenance there­of, so they which desire this charge of the ministerie, they ought to cast before hande, that for the faithfull execution of this func­tion, they must haue in a readinesse through long Meditation, a treasure of learning, from which they may fetch diuerse and large in­struction, to vse them as they shall see occa­sion. [Page 43] But being vnprouided of this treasure, when as they should bee before hand, they go backward, and so it commeth to passe, that the flocke which is vnder their leading, is in daunger to perish by famine, of which they beeing guiltie, they must expect no lesse then the iust iudgement of God vppon them: to auoyde the which, it is high time for them to bee diligent in dooing their du­tie, that discharging the same in some com­mendable maner, they may bee as acceptable to God, as those are displeasaunt vnto him which are ignoraunt, and slouthfull in their vocation. Second title. Seruant of God. When they are called ser­uaunts of God, and of Christ, by that they may knowe, that euen as it is the dutie of a good and wise seruaunt, not to serue his Maister negligently, but to loue him, to seeke his credite as much as possiblie hee maye, to prouide wiselie and faythfullye thinges necessarie for his Maisters house, and take heede principallie to dispose in such sort all his businesse, as is requisite and behoouefull. They also that studie for those thinges that bee expedient and ne­cessarie to teach the people of God, must applie themselues to euerie ones capacitie, and in one woorde promote the woorke of God; that is, the saluation of soules, and the good of the Church.

And because that the holy worke is incōpa­rably of more value, and precious, then the worke of seruants that are vnder maisters in this worlde, a farre greater knowledge, la­bour, and experience is required of them which hath the gouernmēt of this sacred bu­sinesse. And by this reason they should bee more stirred vp to perfourme their dutie, by considering themselues to bee fellowes to the Prophets, Apostles, and greatest ser­uants of God (which had particular graces to themselues) namely Moses, who for honor sake, Apoc. 15 is called the seruaunt of God, and Iesus Christ himselfe the sonne of God, who being desirous to fulfill the will of his Father, came downe into the worlde for the saluation of his elect, Esay. 41 Matth. 12 was called the seruant of God, al­though hee was the chiefe of the Pro­phets, Apostles, and seruaunts of God. In that they are called Prophets, Third title of Prophets. they ought diligently to consider, that as they which had this name giuen vnto them in olde time, were men indued with singular graces of the Spirit of God, that God honoured them so much, that he familiarly reuealed vnto thē those things which he would haue the peo­ple to obserue in his seruice, and to declare his thre [...]tnings to the wicked & rebellious, and also to teach thē that obeyd his wil, what was most fit and conuenient to bee done, and to [Page 45] walke woorthy of that honour, vnto which God hath exalted them: not that we vnder­ [...]tand them to bee like the Prophets in all things: wee referre a particular and extraor­dinary vocation vnto two sorts of Prophets, which the scripture setteth downe, whereof the first did aske of the mouth of God, when the people was brought to some extremity, or those which did declare that which God had reuealed vnto them, at that time, when it pleased God to haue it made manifest vnto them, not that they spake vnto God vpon all occasions what they thought good, but they receiued the words of God alwayes, when it pleased him to haue openly declared, & those are the Seers of whom we haue spoken here­tofore. Three sorts of prophets The second sort was of them which had charge to interprete the lawe vnto the people dispersed here and there, after that the sacrifices of the lawe were ceased, vnto whom a seuerall prouince was assigned, of this sort mention is made. But our meaning is, Es. 1. Io. 4 Ezech 1 Aba. Agg. 1. Zach. 1. that forasmuch as they are the seruants of God, to declare his word, where they were placed, that they shuld also study with al diligēce to frame thēselues to this so honorable a calling: aboue al, to vnderstand the deep and hidden secrets of y ^e tword, to be able to declare thē to others, to profitable edification, that they may bring forth some effect. The third sort of prophets [Page 46] which the scripture proposeth, be thos [...] which haue receiued the gift of expounding the worde of God, and of applying th [...] same vnto euerie mans capacitie and qua­litie, hauing respect to time and place. Of this sort bee those of whome mention is made in the thirteenth of the Acts, That there were in Antiochia some Prophets and some Doctours. Act. 13 And wee reade, that there were appoynted in the Church, some Pro­phets, that is, those that had receiued the gift of expounding of the Scripture. In which sence, 1. Cor. 11 Eph. 4 1. Cor. 14 Saint Paul vseth this word, to prophe­sie, to apply, and make vse of doctrine, to exhortation, edification, consolation. Fol­lowe after loue, and couet spirituall giftes, and rather that yee may prophesie: that is to say, to declare the word of God to the edifi­cation of the Church. And this word Prophe­sie, Rom. 12. is taken for this holy exercise. Seeing then we haue gifts that are diuers, according to the grace that is giuen vnto vs, whether we haue Prophesie, let vs Prophesie, according to the proportion of faith: that is, let vs interpret the scripture according to that gift which God hath giuen vs. 1. Thes. And in that sense Saint Paul speaketh, Despise not Prophesying. Fourthly, they are called Seers, which name is giuē vnto thē in the scripture, to giue thē to vnderstand that they should see the wil of god, who hath [Page 47] bestowed vpon thēm eyes and light, to be­hold his secrets, and high mysteries, and after­ward to make them knowne to others, as the dutie of their charge requireth. They also that desire to bee such, must call to minde, howe God honoureth them: the better to make themselues fit for this calling, to serue God sincerely, not rashly to intrude them­selues, but with Christian humilitie, accom­panied with an holy zeale of his glory: when Kings, Princes, and great Lords do call vs to their houses, to shewe vnte vs that which is most deare and precious vnto them, or to impart vnto vs their secretes, wee thinke our selues to bee in an happie case: yet ma­nie times their fauour is but a winde, and breedeth an affliction of the minde, be­cause wee stande in such feare of loosing their good will. Howe much more ought they to bee carefull, who haue consecrated themselues to the holie ministrie, to keepe that fauour, which the King of all Kings hath vouchsafed them, in reuealing vnto them his maruellous secretes, which are plea­sant to be knowne, and nothing daungerous to bee opened to others: but contrariwise, God doth communicate them, to bee impar­ted to others, which are desirous of the knowledge thereof. When our secretes are discouered, and made knowne to others, wee [Page 48] are greeued thereat, and many times it cau­seth vs great hurt: but it is otherwise with God when we reueale his secrets, wherewith he maketh vs acquainted: we doo aduaunce his glory, and procure his fauour the more. In mans body there is nothing more deare then the apple of the eyes, & of purpose God hath giuen vnto vs nothing so precious as that: for although all the partes of our body bee most excellent, that the great Philosophers being astonished at the maruailous workman­ship of them, haue confessed that this worke could not be from man, but that it was di­uine: but of all the rest, the eyes are the prin­cipall partes, because they are the guides of the other members, and without which men are as miserable as Polyphemus was, when his one eye was put out. Euen so, seeing that in the body of the Church, the Pastors bee the eyes, and the light of the same, they that de­sire to be such eyes, they ought not only with great care and diligence, to get this light, but hauing gotten it, charitably to preferre, and daily increase the same, to enlighten them that are in darkenesse, and breefely to take heed, that it be not diminished and ble­mished in them, because that if it bee quen­ched or darkened in them which desire to be, or be already Seers, it is to bee feared, that it will bee the cause of as much mischiefe, [Page 49] as it would haue beene of goodnesse, when others are directed by that light. But how commeth it to passe, that they come not onelie to bee bleare eyed, but darkenesse, and blindnesse it selfe? This happeneth when they are puffed vp with pride, with carnal opinions, & vaine fantasies, with which they suffer themselues to be led, & lead with them all those that hearken vnto them, vnto their owne destruction. Hitherto may al­so bee added, that if those that bee igno­raunt, bee not kept backe from this charge, it will fall out by them, as it dooth by those that hath badde eyes, and hauing a desire to drawe neare vnto the Sunne, are offen­ded by the light thereof, and in daunger of loosing their sight altogether: and that which is more to bee feared, through their negligence, (which beeing vnfitte, intrudeth themselues into this charge) they do commit a double fault: that is to say, in that they ouerthrowe themselues, and others guided by them: that they deserue a double punish­ment: because of their want of experience, they knowe not howe to gouerne the flocke of GOD, the which they lead by Bram­bles, and Briers, and through desart pla­ces, in steade of fayre wayes. Finallie, let vs conclude, that these two poyntes maye stirre vppe to the performaunce of theyr [Page 50] duties, that will bee Sheepheards, first the brightnesse of that cleare light, which they ought to carrie: secondly, the indignation and wrath of God, which they heape vpon their owne heade, if they approach vnpre­pared, and vnfurnished, of those graces which are altogether necessarie for that calling. Fift title, Men of god Let vs come then vnto the fift, which is, Men of God. Wherein wee may note, that this title dooth seeme more ex­pressely to commende vnto vs their digni­tie, and excellencie, and also by this, they may the more liuely bee pricked forwarde to frame themselues to the practise of their du­tie in this calling. For the holie Scripture when it woulde signifie something that is excellent, or when it goeth about to attri­bute a certaine prayse to some especiall man, it vseth the same manner of speech. As for example: When it setteth downe a man valiaunt in the warre, it calleth him, A man of warre, as, The Lorde is a man of warre. Againe, Exod. 25 All her men of warre shall bee cut off in that day. Also a notable man is called a man of renowme, Iere. 49 Exod. 27 Iocl. 3 Dan. 2 Numb. 16 1. Chron. 5. as it is sayde, There were Gyants, which were men of renowme. Also, Men of strength, Men of valure. And when wicked men are meant, they are tearmed Men of Beliall, whereby is noted the grea­test wickednesse. Also it calleth, Men of [Page 51] death, those which are woorthie of death. Men of blood, Psal. 26 those which are bloodie min­ded. In like maner, Ministers being honou­red with this title, Men of God, That is, to shewe, that this charge doth represent a per­son more diuine then humane. They might as aptlie be called, Sonnes of men, to note, that they were the most rare and woorthie amongest men: but when God will haue his holie and reuerent name of man, to make knowne the loue and familiaritie, that those which beare such names, haue with God, and that that estimation which they haue with him, shoulde bee of force as nothing more to incite them which desire this cal­ling, hauing such a title of glorie, and honor. For this as much in effect, as his domesticall fauourites: vnto whome hee discloseth euen the verie secretes of his heart. What man is so simple, or abiect, who will not think himselfe greatly honoured, to bee in the seruice of any Prince, or great Lord, although it be but an inferior place? How doth he look aloft, who hath authoritie and credite vnder his Lord, and is fauoured of him? And beeing proude of this vaine honour, with what cheerefulnesse, & willingnesse doth he serue his Lord? What doth he omit whereby he may gratifie him? What then ought they to doo, which haue this honour, to bee [Page 52] employed in the seruice of God, to bee so preferred in his house, that they haue not the name of a base seruaunt, but such a name, as importeth the chiefe rowme of ac­count? What ingratitude is in them, who abuse any wayes this singular fauour? and what punishment is hee woorthie of, that forgetteth his dutie? Wee conclude then, the feare which they ought to haue of bee­ing iustly punished, if they faile in the du­ties of their calling, and that degree of ho­nour vnto which God hath exalted them, ought to stirre them vppe greatlie with all industrie and diligence, to applie them­selues vnto all those thinges which maye please GOD, who is their true Maister, and souereigne Lorde. We set for the sixt, that they are called Apostles: 6. Apostles 7. Euange­lists. 8. Pastors. 9. Doctors. for the se­uenth, Euangelists: for the eight, Pastours: for the ninth, Doctours. And that they are called Prophets, by Saint Paule in the fourth to the Ephesians, wee will saye no­thing: for it is plainlie enough layde open before.

And as concerning these foure titles which are here ioyned together, wee will ex­pound them all in one, and shewe what they ought to learne, who will exceede them in their places. Generally, they are to obserue, that God hath giuen diuersitie of graces vn­to [Page 53] them, to some more, to some lesse, as hee knewe it to be expedient for the good of the Church: that is, that those which were Apo­stles (which hee put first) receiued greater a­bundance of spirituall gifts, then the Euan­gelists (which were after them) who had a cal­ling a little inferiour to that of the Apostles. But the better to vnderstand what the one and the other were, wee must speake of each of them seuerallie. The Apostles were men tried, and chosen, whome God indued with most heauenly graces, and elected them in a soueraigne decree of honour: such were the twelue Apostles, vnto which number Saint Paul was after receiued. Next were the Euan­gelists, because their charge did draw nearest to the Apostles, but they were vnlike vnto them in degree of dignine. As concerning Pastors, and Doctors, manie thinke that it was but one office: but according to the iudg­ment of Caluin, they be two: who saith in his Commentarie vppon this place of Scripture, that Pastors be those, vnto whom is commit­ted the care of a certaine flocke, vnto whom also the name of a Doctor may not be giuen in some sort, because that the Doctors are those which are ordained as well to make fitte Pa­stors, as to teach the whole Church. Let this thē be diligently marked, of all them y ^t intend the profeshon of the Ministrie, to take heed [Page 54] of these two extremities: the first is, that nei­ther being Doctors, nor Pastors, that is, ha­uing no gifts in any measure, to exercise this holie calling, that they ought not to goe a­bout to intrude themselues. The other is, that although they haue some gifts for the ex­ecution of this charge, yet they must daylie learne to knowe their weakenesse, to the ende, that by the knowledge thereof, they may be humbled more and more: that when they shall perceiue their fellowe brethren and companions, to excell them in the know­ledge and vnderstanding of the Scripture, and of other sciences, that they reuerence them, and giue honour vnto them, as vn­to Vessels which God hath preferred before them: and aboue all, that they bee free from enuying them. And hauing some opi­nion of themselues, they must not thinke that they doo surpasse them, but that they ac­knowledge with humilitie to bee inferiour vnto them: and let them consider, that if they bee not Apostles, yet they are Euange­lists, and that although others go before them in gifts, yet neuerthelesse, that they are those whome it hath pleased God to appoynt to set forth his glorie: and that although others haue receiued more, yet they may be as pro­fitable, according to that measure of riches which GOD hath bestowed vpon them. [Page 55] But if it commeth to passe, that those which are not equall in giftes, shall suffer them­selues to bee carryed away with enuie, which is verie familiar vnto them, who are drunken with a vaine and imaginarie sufficiencie, they will cause more harme and mischiefe in the Church of GOD, then those will doo good, who beeing furni­shed with all things necessarie, are promo­ted to this charge. Breefely, seeing that God knoweth it to bee profitable for his Church, it hath beene and nowe is, his will and pleasure, that there shoulde bee men endued with diuersitie of graces, they that haue lesse then others, should con­tent themselues with that they haue recei­ued, and endeuour to encrease them: that is, to followe them who haue more then themselues, beeing touched with an ho­ly iealousie. And those which haue recei­ued more, they must take heede to employe them as they ought, knowing that if they abuse the same, they must render an accounte vnto him that hath distributed the same liberally vnto them, for the edification of his Church. Lette vs come to the tenth, 10. Planters 11. VVate­rer. 12. Labou­rers. the eleuenth, and the twelfth, that is, Planters, VVaterers, and Labourers, the which in like manner we ioyne together, because that they signifie [Page 56] as it were one thing. Behold then the frute which wee must gather of them of whom we speake: that is, that euen as when labourers doo manure their lande, and order it accor­ding to the season, and as those that keepe vineyards do dresse theyr vines, to the ende that they may haue plentie of fruite, so those that desire to haue the guiding of the Church of God, ought aduisedly to consider, that they bee sufficiently prouided for the go­uerment of the same: aboue all, to bee a­ble to instruct and teach, in plucking vp by the roots the brambles & thornes which are verie thicke, weeding out as much as may be, the cockle, which groweth in great plen­tie with the good corne, and to cause it to bring foorth good and wholsome fruites, according to the expectation of his Lorde: and that they take heede, that through their negligence, it bringeth not foorth bastard and wilde Grapes, in steede of good and pleasant fruite. A simple husband-man, or some other ignorant labourer, will take all paines that hee can to reape the profite of his grounde: what ought then the labou­rers of the Church of GOD to doo in the field of God? Is it a thing to bee suffered, that eyther by theyr negligence it bee mar­red, or by their insufficiencie the profite thereof bee kept backe? Therefore after the [Page 57] manner of labourers, they that desire this calling, they ought principally to endeuour night and day to make themselues fit for the same. Secondly, to sette the good plant of the worde of God, to water it in good time, that it may bring foorth fruite in aboun­daunce, and when the time of the haruest and gathering is come, the labourers may reioyce, and cheefely the expectation of the Maister of the Vinyarde and of the fielde, may bee satisfied, and haue occasion to prayse them, to whome hee hath com­mitted the ordering of his grounde, that they haue dealt faythfully: euen as Saint Paul, who calleth himselfe and his fellow labourers, Planters and VVaterers, but it was GOD that gaue increase to his holy worke.

Lette vs go forwarde to the thirteenth, in that they are called labourers with GOD, Ministers are called labourers with God. this is, to giue them to vnderstande, that honour which GOD giueth vnto them more particularly. For seeing that God can doo his owne worke himselfe, who is so simple, that dooth not greatly wonder at so infinite bountie? Verily, it is so much the more to bee maruailed at, that wee be­ing full of sinne, are altogether vnwoorthie to come neere vnto him, not onely to bee the cheefe stones which shoulde bee em­ployed [Page 58] in the building of his Church, but not woorthie to bee the least, bee it neuer so ragged and vnhewed, vntill he squareth vs, to make vs fitte for his holy building. And not onely hee contententh himselfe with that, but hee exalteth vs euen so farre, that wee are called his fellow-labourers. Alas, who is it amongst all them that addict themselues to the studie of the Ministrie, that by the conceite of this mercifull kindnesse, is not rauished with admiration? And beeing thus astonished, doo not striue with all his power, to acknowledge this so singular goodnesse, and plainely confesse, that all that hee worketh with GOD, proceedes not from his owne free-will, as some dooth imagine, but that all com­meth from GOD, and that hee is nothing else but an instrument whome GOD stir­reth vppe by his Spirite, to doo his will. When the Scriuener holdeth the hande of the Childe whome hee teacheth to write, the Scholler cannot well attribute the thing written, to himselfe, but to his Maister which guided his hande: but the Maister, for the better encouragement of his Schol­ler, may say, that hee did write the same. Euen so Pastors, they are nothing in the woorke of the Lorde but instruments, which are guided according to his will: but [Page 56] when they shall perceiue themselues so ho­noured of GOD, what ingratitude is it, if they doo forgette and abuse this incom­parable honour? Who is it amongst men, that beeing of an inferiour degree, shall not perceiue himselfe greatly to bee estee­med, if hee bee called into the companie of some Noble Lorde, and that this great Prince will not attempt any thing, before hee hath made him acquainted therewith? and also will attribute vnto him parte of the glorie of his noble actes and fa­mous exploytes which hee hath doone, although hee hath doone nothing, or lesse then nothing, what vnthankfulnesse shoulde there bee in such an one, if hee woulde not make a vowe of perpetuall dutie vnto such a Lorde, and striue as much as possibly hee can, to please and gratifie him?

The vnthankfulnesse of them whome GOD hath called to the holie Ministrie, shoulde bee verie great, if they shoulde bee so farre gone, as to forgette that goodnesse and title of singular honour, with which he hath adorned them. There­fore, such ought to pray vnto God, to giue vnto them that grace, so to thinke of this honour, that the remembraunce thereof may bee a pricke vnto them, to stirre them [Page 60] to be diligent in the discharge of dutie. The fourteenth is, that they are called Di­spencers Ministers be called dispensers of the goods of God. of the mysteries of GOD: this title may teach them two things: the first, that they bee faythfull in distributing the goods and riches which they haue receiued of God, they must take heede that they be not despised of them whome they teach: for this commeth to passe, the worde of God also which they deliuer, shall bee de­spised, and God himselfe: theyr Ministrie shall bee as it were vnprofitable, which is one of the greatest miseries that may befall them: because, that euen as by the execution of their charge, Gods glorie is aduaunced, so by this meanes it shall bee diminished, for which they shall bee coun­table before God.

To the ende then that they fall not into this inconuenience, they must watch night and day, to prepare themselues to doo theyr dutie. The other is, that they fall not as it were, into the contrarie extremitie, that they regarde not too much to be praised of the simple people, who sometimes for want of iudgement, when they perceiue some one to make a great shewe in prea­ching, and to haue gotten the fauour of ma­ny, they by and by imagine, that they bee [Page 61] men come downe from Heauen, and seeing that this cannot be corrected in the common sort, they must beware that they giue not place to these flying opinions, to cause them thereby to waxe proud, and to be puffed vp. But they ought to remember, that they are onely stewards, and dispensers of the wealth of God, and not giuers, and distributers of that which is their owne, and when the time shall come, they must giue an account of their ste­wardship, vnto him which hath placed them in that charge, of whome they shall be rewar­ded as they shall be found faithful, or vnfaith­full. Finally, considering that if a Monarch, or King in this world, haue abased and pul­led downe some one of his Seruants, who ha­uing charge of the dispensing of the goods of his house, haue so much forgotten himselfe, that he thought them to bee his owne: how will God when he pleaseth, handle them, if they doo not containe themselues in all mo­destie within the cōpasse of their charge? Let vs come to the 15. that they are called Ambas­sadours, Ministers are called Ambassa­dours. and Messengers: what learne they by this? that euen as when Princes sendeth their seruants into forreigne and strange countries about their affaires, they send not ordinarilie those which they thinke to be vnfit, and in­sufficient to dispatch their busines, but those which are of vndoubted abilitie: those likewise [Page 62] that are sent, doo endeuonr by all meanes they can, to make theyr Ambassage to haue happie successe. The Kings theyr maisters willeth, and maketh it knowne, that they will haue them to bee regarded as theyr owne persons, that if they bee dishonou­red, they take the dishonour to them­selues, they are incensed, and they take iust occasion of reuenge, euen as Dauid re­uenged himselfe vppon King Hamon, for that shamefull iniurie hee hadde doone vn­to his Seruaunts, in causing theyr beardes to bee shaued, and theyr Garments to bee cutte: so in like manner, all they that bee messengers of the souereigne King of all Kings, to deliuer his worde vnto all sortes of people, they ought not to spare any la­bour, to accomplishe woorthilie the con­tents of their commission, that by the hap­pye execution thereof, they may pro­mote in great measure, the worke of theyr Maister: And seeing that it is his pleasure, that they shoulde bee honoured as himselfe, as hee sayth in the Gospell (hee that recei­ueth you, receiueth mee) they then, beeing mooued with this incomparable honour, to take more courage and alacritie to please him.

Ministers of reconci­liation.Lette vs ioyne the other title of excellen­cie verie like vnto this, which is the 16. rhat [Page 63] they are called, Ministers of reconciliation: the meaning whereof is, that as it is meete, that they which are appointed to make peace, and cease contention betwixt two or three, or a multitude of men, should be wel spoken, & to bring forcible reasons to perswade, and apply them to the purpose, that they may thereby cure the bitternesse of the hart on both sides, and ioyne them togither in a firme bande of loue: euen so it is much more expedient, that those which are intercessors, and mediators betwixt God and men, shoulde bee prompt and ready to worke this effect: and it is neces­sarie that they be wise, prudent, discreete, ad­uised, endewed with good precepts and instructions, drawne out of the word of God, and other godly Authors, that by their great wisedome and exquisit learning, they may by the grace of God, restore poore sinners (who haue broken in all points the league of allyaunce which God hath made with them) to the fauour of God againe. And that they doo study with all dexteritie agree­able to theyr calling, that when they pray vnto God, they maye make an at­tonement betwixt God and the people, in the administration of theyr charge, according to those meanes which hee harh ordeyned in his holy woorde: [Page 64] And because this is verie profitable, they must labour to enrich themselues, with all things necessary for the exercise of this office, of so great importance. Let vs goe to the o­ther titles which are ful of waight and autho­ritie. The 17. they are called Fathers, Ministers called Fa­thers. that as a good and wise Father, to whom God hath gi­uen children, he taketh paine to bring them vp, and to instruct them, whiles they are in their young and tender age, in those vertues, which should altogither shine in them: when they are come to riper yeares, to frame them to other higher sciences, to ioyne with their knowledge, honestie of manners, and so to breede them according to their naturall incli­nation. Those also which are desirous of the calling of the Ministrie, ought to beware, not onely to haue the bare name, and want the effect, that is, to be vnfit to teach the people: insufficient to beat backe heresies, which are oftentimes engendred in the middest of the Church of God: but that they be plentiful­lie instructed in each facultie, that making themselues knowne indeed, they may be fea­red of them who appose themselues against that doctrine of which they are defenders, & may be esteemed of the people, so much, or rather more, then a wise Father is of his fami­lie. If they be young in age, they must ende­uour to be old in knowledge, in holinesse of [Page 65] life, in moderation of their maners, in graui­tie in counsaile, and ripenesse of all their acti­ons, that being cōpassed about with this faire border of vertues, they may supply not onely their defect of yeares, but that they go be­yond, as much as may be, the old men them­selues, with hoarie haires, and white beards.

The 18. they are called Bishops, to watch without ceasing, ouer their flock: to teach di­ligently by the worde of God, to be alwayes in the watch Tower, to see how euery thing standeth, not to be corrupted that if errours, abuses, and peruerse, and heretical doctrines will enter into the Church, they must shewe their diligence in chasing them away. To conclude, that they bee alwayes in the fore, and rerewarde, for the intire conseruation of the people, whome God hath committed vnto their charge. For this worde Bishop, in the Greeke tongue, signifieth in Eng­lish, so much in effect. But because wee shall speake more largelye thereof in the discourse of the difficulties of the Mini­strie, we will content our selues with this, for this time.

The ninteenth title. They are called by Christ, The salt of the earth, Salt of the earth. to teach them, that as there is nothing in this life of greater vse then salt, amongest the effects whereof which are infinit, there be two principall: the first is, [Page 66] that it giueth a taste to all meates, with which our poore bodie is nourished: the second is, that it preserueth them by the naturall force thereof from corruption and putrifaction: so they in like maner, by their wholsome doc­trine, which they ought to teach, do keepe in their duty those which are inlightned by that heauenly b [...]ghtnesse, and who haue know­ledge of saluation in Iesus Christ alone, to the ende they do not degenerate, or slide away, neither from that truth which they pr [...]f [...]sse, neither from their godly life, but persist, and go forward more and more in their good course. Moreouer, by the salt of this doc­trine, they must cause a wicked life to bee made knowne, and all sinne and prophane­nesse to bee discouered, and make vngodlye men to feele the sharpenesse and eagernesse of the same, to procure in them an hatred of their sinnes, to detest them euer afterwarde, and to dedicate themselues to an holie, and Christian conuersation. But let vs obserue, as they are the cause of reformation for the most pa [...]t, or at least wise may be so called, by reason of the salt of doctrine, (by which they must season as well them which oftentimes are awaked out of their vices, to the ende that they sleepe not in securitie, as those that many times doo snort so stronglie, that they feele nothing more, then they which are [Page 67] sicke of the Leprosie) which they must care­fullie bee aduised aboue all things, whether they haue or no: afterward, that they keepe it safe, whether it bee cleane and pure: I meane, that it bee not defiled with any fil­thinesse of false doctrine: and moreou [...]r, to looke whether they haue sufficient. And finallie, beeing assured so haue all this, that they keepe it in the naturall pu [...]tie, taking care that it bee not marred or spilt, that is, that they ought diligentlie to countergarde the integritie and puritie of theyr salt: for if that come to passe, euen as there is nothing of such force, for the good and saluation of man, then those which haue the gouernement of this salt: So there is nothing more hurtfull then they, if they once suffer them [...]elues to be soyled and polluted, with false and Phari­saicall doctrines, and defile themselues with the vncleanly conuersation of the wicked. For the matter hangeth vpon them in al [...], and through all: that is, as salt is of such vse, that there is nothing more, for the necessitie of this life, so long as it remaineth in his natu­rall puritie: but if it bee corrupted, there is nothing bee it neuer so badde, but that is better then that: Manye thinges bee­ing spoyled, either serue for the fyre, [Page 68] or for the dungue-heape, whereof commeth some profite: but salt beeing corrupted, it doth not onelie serue for nothing, but it hur­teth that which would be profitable, that it shall not prosper, if it be cast vpon it: Expe­rience sheweth the same, if it bee cast vppon the dungue, it maketh the same barren. But those that hath the charge of the Mini­sterie, doo carrie this salt of Doctrine, if through their own fault, they suffer it to cor­rupt they do not only become vnprofitable, but also doo great hurt. Salt beeing cor­rupted, hurteth that which it toucheth anie manner of way, but the dammage which is procured by such men is incredible. Where­fore without anie other forme of exhorta­tion, let euerye man stay his soule in the deepe consideration of this thing, that hee may sensiblie perceiue the greatnesse of this charge of the Ministrie, and that they also which are desirous to aspire vnto the same, ought to thinke, and to thinke againe, what they take in hande, and hauing enterprised the same, to exercise it in all puritie of con­science, and in feare and trembling. Let vs come to the twentie, and see what instruc­tion we may drawe out thereof, in that they are called, The light of the world. Hereby we may gather, that as nothing in the worlde is to be compared to the beautie, and vnspeak­able [Page 69] profite of the light, so there is nothing that can match the excellencie of the Mini­strie: for euen as the Sun doth inlighten with his most cleare b [...]ightnesse the face of the earth, and as the lamp, or candle in the house, do giue light to all that are therein, so Pa­stors ought by the shining brightnesse of the doctrine which they carrie, first in theyr owne pe [...]son to giue light vnto others, to be an example vnto th [...]m in all vertue, that they may striue to be like vnto them. Secondly, they are to know, that it is their dutie, to cause this their brightnesse to shine in obscure and darke places, that they instruct the igno­raunt who are plunged in their thicke darke­nesse, and shewe vnto them the way of life, and saluation, exhorting them without cea­sing to repentance, those which haue gone a­stray, & whch loue better to folow the course of the blind world, then to walke in the paths of the children of light. To conclude, that they holde forth as much as may bee in all places, this burning light, as it is imparted vn­to them for this purpose. But let vs adde, that as God hath bestowed it vpon them, to dis­perse it in all places, as it appertaineth, if they doo it not, they make it vnprofitable, in which they sinne greatly, and prouoke God against them. If they suffer the same to bee darkened, or put out, let them thinke that [Page 70] they are worthy to bee cast themselues into vtter darknesse, because of the swarme of sins that they procu [...]e by their default. If anie take vpon him, to guide by night a troupe of men through the woods, or mirie places, with a Lanterne or any other light, if the candell goeth out, and they which altogither trusted to the same, bee ignorant of the way, it com­meth to passe, that one hitteth his head a­gaynst a tree, another falleth, another stum­bleth vpon a block, and hurteth himselfe, and they that are in the dirtie way, are in great miserie, and affliction. What calamitie then shall bee, if hee vnto whom the light of saluation is giuen to guide others, let the same die away by negligence? howe can it otherwise bee, but sometimes one, and some­times another, must wander out of the right way, in a strange maner? And that many of them which ought to be guided by him, are in continuall perill, and daunger. Wherefore all they that feele in themselues, a certaine de­sire to carrie this light, they must remember that it is their part to walke in the same them­selues, and consider, that if they go astray, be it neuer so litttle, a great offence is giuen to the Church, in stead of edifying y ^e same with­out ceasing, beause that their faults, bee they neuer so small, they are presently knowne [Page 71] vnto them which haue a sharper sight then the common people: to this ende Christ sayde to his Apostles, that They were as a Cittie sette vppon an hill. But if it bee hard, nay, impossible to hinder the sight of a Cittie or Castle which is situated vp­pon the toppe of an Hill, it is as difficult a matter that Ministers can hide theyr faults, but that they will bee perceiued when they haue committed them.

The conclusion is then, if all this be well pondered of them, they must needes make them wise and aduised in theyr du­tie.

Lette vs come to the one and twentieth title, that they are called A good Sauour, A good sa­uour. speaking as the Scripture dooth attribute vnto them this Sauour, it is not in re­garde of theyr person, but of that doctrine which they preach.

The persons bee onely vesselles, where­in the same is contayned, as Saint Paul shew­eth, who speaking of himselfe and of o­ther Apostles, sayth: But wee haue this treasure in earthen Vesselles. 2. Co [...]. 4. Or euen as when wee haue sweete Water which wee will keepe in store, wee vse not to putte it into stinking glasses, because that they will corrupt the same, but wee take newe [Page 72] glasses, whereinto nothing hath beene powred, or if there haue beene any thing in them before, wee rince them cleane in pure water, that our rose water or other such like, may be kept from putrefaction. In like maner, so ought they to take heed, that the doctrine of saluation, which they ought to preach which will exercise the ministry, be a good and sweete sauour, put into cleane and pure vessels, or to speak more plainly, to purge them of much filthines and many sins, wher­vnto they are subiect as wel as others, that be­ing wel purified and sanctified, they may bee vessels more fit to receiue the sweete balme of the doctrine of Iesus Christ, and being there­withall plentifully endued, they may carrie it to euerie place, whereunto it pleaseth God to sende them, to embalme them with this pleasant sauour, which are infected with the corruption of sin, & that they may be as those who being perfumde with muske, doo cause others to feele a sweete smell when they are neere vnto them. But let vs adde hereunto as before, that it is not sufficient to haue recei­ued and kept this sauour for a time, but it must be preserued in the same goodnesse, vn­till the ende of our life: for they that haue re­ceiued it, and kept it for a certaine space, and after suffer it to corrupt, do as much harme as they that are altogether infected. But (as one [Page 37] saith) howe may this be? verie easily. Any li­quor which is left in a bottle doth it not waxe naught often times before a man think? Good wine may be kept in an hogs-head for a little time, but many times I know not by what ac­cident, it waxeth sowre. This sauour of the sa­cred word of god, may much more be marred in men, who are subiect to such change and inconstancie, that we cannot comprehend the least part therof. Besides, there is Sathan, who hateth deadly the sauor of this doctrine, who endeuoureth by his skill, subtiltie, and deuise, to cause it to bee lost in them who carrie the same, or at the least (beeing not able to burie it altogether) spitte out his venome to poyson the same, that beeing mingled therewith, hee may cause it to be as vnsauou­rie and hurtfull, as it is sweet and profitable in his owne puritie. In one worde then, this title of so great prayse, ought maruailouslie to pricke forwarde them, who loue the stu­die of the Ministrie, to be more diligent, and beeing entred, to exercise the same with faith­fulnesse and constancie, notwithstanding all those hinderances and obstacles that Sathan raiseth vppe, to let their proceedings in their calling. Let vs nowe take in hand to shewe the dignitie of this pastorall charge, and let vs come to the two last titles & cheefest Epi­thites that are giuen vnto them, as it were to [Page 74] put our last hande to the painting foorth of theyr beautie and excellencie that they are called Angelles and Gods. Lette vs see in what sense they are called Angels: in one worde, it is in regarde they are the Messen­gers of GOD, as Angelles are, but in a diuers manner: for Angelles are celestall lights, and of such a swiftnesse, that assoone as God hath spoken the worde, they pre­sently execute his commaundement, whe­ther it bee in heauen or earth, as it is saide in the Psalme. Psal. 103. And seeing that it was con­uenient that they should be made of another substance, then of that which is earthly, that they might be ready to execute Gods com­maundement, as speedily as God would haue them, he hath created them in a diuine sub­stance: but Pastors are called Angels, Pastors called An­gels. not in regarde of their person, but of their charge, in the administration whereof, seruing God as becommeth them, theyr seruice is so va­lued before God, as that of his Angels, in that they do not lesse aduaunce the glorie of God in the preaching of the word, then the Angels in performing Gods will and com­mandement. And let vs ad hereunto, that he had in such estimation this charge, y ^t he would haue Iesus Christ so called, Iesus Christ called an Angell. Exod 4. 1. Cor. 1. by reason of his embassage into this world, as many places of Scripture beare witnesse. So that wee may [Page 75] yet consider one verie notable poynte: for seeing that the Pastors are companions of Iesus Christ, who is greater then Angelles, Pastors also in their Ministrie, may be estee­med greater then Angels: and if they bee of this account, what can be added more to the dignitie of this charge? Nothing, but that they are called Gods. VVhy Mi­nisters are called gods. This Epithite then of so­ueraigne honour is giuen vnto them, as wee haue proued, being limited within a kind of signification: that is, not y ^t they are as God in his essence, that is to say, without any euill passion or weaknesse, or that they are strong, puissant, mercifull, and in summe, the spring and fountaine of all goodnesse, as hee is. Neither is it so to be vnderstood, that God transferreth vnto them his honour, which is proper to him alone, or that he diminisheth the same, although but a little, but they are so called, to note the gratnes, excellencie, and depth of this so high a calling, that the He­brews ordinarily vnderstādeth by this word, especially when it is giuen to men: the grea­test perfection of most rare and excellent vertues, which may possibly bee founde, that hee that is honoured with this title by rea­son of his excellencie, doo drawe neare vn­to the diuine nature: also they are so cal­led, to signifie that the vertue and efficacie of the Spirite of GOD, is ioyned to theyr [Page 76] labours, that they may be assured, that if they be zealous, and painefull in their Ministrie, that they shall not labour in vaine, but that God whome they serue, will make them see and feele the fruit and profite of theyr charge, vnto his honour and theyr owne comfort. See my brethren, see all you rea­ders in generall, vnto what GOD hath ex­alted vs: you readers, knowe the dignitie of the Ministrie, honour it as it is your du­tie. You my Brethren, contemplate with­in your selues the high degree of honour, vn­to which he hath preferred vs, but bee wise, take heede of pride, that hee doo not as much abase, as he hath aduaunced vs. Lette then euery title admonish vs of two things: first, that euerie one may striue to be more and more woorthie of so great a title of honour: the seconde, to beware that wee bee not contrarie to that which the title signifieth. Lette vs also withall, consider that there is no calling in the worlde so high as ours is, and lette vs knowe, that if wee suffer our selues to fall, there is no fall so daunge­rous or so great. Wherefore seeing that we are preferred to so high a place, as aboue others, wee must also vnderstande, that it is our dutie to walke in greater carefulnesse and feare then other men, if that will aunswere to the dignitie of our charge. And as we are [Page 77] the most happie in the world, if wee walke in sinceritie and integritie of life, so likewise wee are the most miserable creatures of the worlde, if we behaue our selues looselye, and shewe a bad conscience. This is that which S. Austen speaketh in his booke: Of a Pastor. There is nothing more pleasant and accep­table vnto many, then the office of a Pastor, but if they do execute this function negligēt­lie, flattering the people in their sinnes, this is nothing more miserable towards god: that is to say, as there are many that account themselues happy amongst men, to be in this office, so he would haue them knowe, that if they doo not exercise the same as they are bounde, that they are most vnhappie before God. But let them take this withall for their comfort, that if the excellencie of their cal­ling do stirre them vp to perfourme their du­tie, although they be not reckoned happie a­mongst men, yet they are in chief estimation with God, as S. Austin saith in y ^e same book be­fore alleaged, in these words. There is nothing so troublesome, so laborious, so painefull, as the cal­ling of a Minister, but there is nothing more blessed before God, because he fighteth, & war­reth against the enemies of God, as his Ge­neral commandeth him. And in truth, as God is author of this calling, also they which exer­cise the same, ought alwaies to looke vnto [Page 78] God, as vnto whom alone they must giue ac­count, but how is that? that is, that in mani­festing that they are indeede the seruaunts of God, by liuing as they speake, that their be­hauiour bee not contrarie to their doctrine: that temperancie, modestie simplicitie, and all Christian vertues, doo shine in them so clearely, that their life Preacheth, as it is saide in the common prouerbe. The Philosophers which were counted wise men, amongst the Paynims, haue very well obserued, that a phi­losopher was not to be esteemed a true Phi­losopher, if he liued otherwise then he taught: as many, and especially Cicero, noteth in his oration, Pro Planco: where he saith: That ver­tue, integritie, honestie, is requisit in man, and not onely the volubilitie of the tongue, art, & science. Also against Salust, he saith, It is of chiefest cō ­mendation to leade a life answerable to our words, and that our discourses be conformable to our ma­ners. Also in his 2. of Tusculans questions, That the Philosophers are not knowne by their wordes, but by the constancie and firmenes of their actions. We which carry the name infinitly, more ex­cellent then the name of Philosophers, that is, the name of Christians, yea we which are the leaders and guiders of others, we ought to re­garde to ioyne good actions with that feare­full name of Ministers, wherewith wee are honoured. For if it bee a thing filthy and [Page 79] woorthy of reprehension in any vocation, when men shal take v [...]ō thē some honorable preferment, and shall haue no care by theyr behauiour, to approoue themselues to bee woorthy thereof: then our charge, as it is without comparison more excellent then others, so also there be no faultes so great, and so scandalous, as those which are com­mitted in the same. Heereunto tendeth the words of S. Ambrose, in his booke of a Pastor, saying.

There is nothing more excellent, The life of a true Pa­stor must be answerable to his words. then the calling of Ministers: nothing more high then the name of a Bishoppe: but this is, when they shewe their dignitie vnto the sight of the eye: when they make it knowne trulye what they are, shewing theyr profession more by theyr actions, then by theyr name: to the ende that theyr name maye aunswere to theyr action, and the action may aunswere to theyr name: for feare leaste that they appeare to bee in an high honour, and theyr life to bee in a lowe degree: for feare leaste their profes­sion bee diuine, and theyr workes vnlaw­full: for feare leaste they haue a religious [Page 73] habit, and that their deedes bee prophane: for feare that they seeme not to haue the wordes of a Doue, that is sweet as a Pigeon, and car­rie the heart of a dogge, full of gal and bitter­nesse: for feare that they boast not of the pro­fession of a sheepe, and carrie in their hearts, the fiercenesse of a VVolfe: for feare least aun­swer be made vnto them, This people honour me with their lips, but their heart is far from me.

The same Father in the booke before al­leaged, saith further also. As the long gowne of the Senators fitteth the Senators, as husbandrie becommeth labouring men, armour is fit for soul­diours, nauigation for the marriner, and in sum, as euery workeman is knowne by the qualitie of his worke, so the workes of a Minister, doo shew what a Minister is, that he may better be knowne by his worke, then by his profession: that he may bee more called a Bishop by his merits, then by his name: that is, that he deserueth more by his good and his Christian conuersation the name of a Bishop, then onely carrying the name. To these two, we may adde, that notable sentence of S. Bernard, in one of his Epistles, saying. Hearken now vnto my song, which is sweete, and pleasant, and profita­ble: It is a thing monstrous to be in the souereigne degree of honour, & to haue a base and faint heart, [Page 81] to haue the first place, and to leade the life of an abiect: to haue a tongue which pronounceth great matters, and to haue idle hands: to vse ma­nie wordes, and to shewe no fruit: to haue a graue countenaunce, and light actions: a head white and hoarie, and a heart full of vanitie: a face full of wrinckles, and a tongue full of scoffes: to shewe outwardly a great authoritie, and yet to bee altogether mutable and inconstant. Wee may adde also this, taken out of the same Authour in that Canticle, when hee say­eth: Can a foolish and ignoraunt Pastour lead the Sheepe of the Lorde into the Meades of the diuine woordes? But hee addeth a little after: If anie bee learned, and bee not honest, it is to bee feared, that so much as such a one edifieth by his wordes, he hurteth as much by the barrennesse of his life.

I desire nothing more, then that it may please God, that these excellent sayings here mentioned, may be well vnderstood, & prac­tised of all them, which either at this day do, or of them which hereafter mindeth to make profession to teach others, in what Churches so euer. It is very likely, that as the ignorance of them, and the negligent regarding therof, do cause great offences and miseries, to the right vnderstanding and practise of them, wil bee an occasion of great edification, and hap­pinesse. But because these things do apper­taine [Page 82] to the difficultie of the ministry, because it is very hard to bee perfect, let vs begin to enter into the discourse of the foresayde difficulties.

CHAP. VI. The beginning of the difficulties which are found in the Ministrie.

WE are to obserue, that to vnderstande these diffi­culties more plainely, S. Paul his order must bee followed: in the 1. Tim. 5. and in Tit. 1. 1. Tim. 5 Tit. 1 where hee speaketh, first of the qua­litie of the manners of them, which do betake themselues to a pa­storall charge. Secondly, the difficulties which are proposed in teaching the worde of God This order is very good, for seeing that Preachers must not onely preach with the tongue and the mouth, but also with the hands, feete, armes, head, and in sum, withall their bodie: that is, so gouerne themselues in all their actions, that the practise of the doc­trine which they set forth, may be seene, and read, in the administration of their charge. It is expedient to handle first of all, the dif­ficulties [Page 83] which are founde in the manners of Ministers. The first difficulties consisteth in this, that the mini­ster must be vnre­proueable. Before all thinges when Saint Paul sayeth, That a Bishop must bee vnblame­able, who is it that will not altogether loath that function? For this woorde if it bee literally taken, as manie haue vnderstood it: as amongest others, they which in olde time were called Donatists, who affirmed that the ministrie was vnprofitable, by rea­son of the vices of the persons: they were straungely deceiued, in that they vnderstood when S. Paul said, That a Bishop must be vn­blameable, that it was required that there should not be in him the least blemish, and imperfection: seeing that Saint Paul by this worde vnderstandeth not, that they shoulde be pure, innocent as Saints, or Angels, for see­ing that they be men as others be, so it is im­possible, but that there should appeare in thē some reliques of sinne, and naturall vnclean­nesse. It is verie true, that it is to bee desired, that in those which be such men, that nothing bee seene to shine in them but examples of godlinesse, and of all Christian vertues, in which no earthly thing may bee perceiued: but seeing that it is impossible that they shuld be altogither vncladde of the olde ragges of our first Parent Adam, in vaine this is to bee looked for. Neither is this the meaning of Saint Paule: but onely that they [Page 84] be vnreproueable VVhat it is to be vnre­proueable. in regard of notorious of­fences, of all criminall cases, that they bee not conuinced of infamous and shamefull sinnes, for which they which commit them are cal­led to iudgemēt, as to commit adultery, forni­cation, murther, theft, briberie, or to haue borne false witnesse against any man, & such like. For in truth, if any one being apprehen­ded in these grosse and palpable crimes, haue beene admitted to this charge, and that it bee knowne, it must needes cause great offences in the Church of God, seeing that the Pastor should not onely haue a good testimonie of those that be of the same Church, but also of straungers. But if it commeth to passe, that the Pastor bee sometimes a little intempe­rate in his actions, as if it chaunceth that he drinke more then ordinarie, or bee made angrie, or enuious, or ambitious, or tick­led with some such like passion, which is not so well ordered as hee himselfe desireth, as to bee a little too much giuen to his pro­fite, to bee vnthankefull, troublesome, hard to please, sowre, too carefull, neuerthelesse, hee taketh no pleasure in these vices, and goeth about to extenuate them, and to cor­rect them euerie day, such things hinders not, but that he may be vnreproueable. For if none shoulde bee admitted into the Mini­strie, but those which are altogether voyde [Page 85] of such infirmities, into which they often fall as well as others, it must of necessitie be concluded, that we should haue no Mini­sters at all. Wherefore the Donatists haue badly reasoned, when to maintaine that the Ministrie of the worde of God serued to no vse, they haue concluded, that no filthy and vnclean thing could be clēsed by that which is vncleane. For (say they) Ministers which ought to preach the word of God, and admi­nister the sacraments, are defiled with vices as other men, wherby the Ministrie looseth his force and efficacie: they are greatly (I say) de­ceiued: for besides that, the reason before al­ledged, is very sufficient: it may further be ad­ded, that neither the preaching of the worde of God, nor the administration of the sacraments, haue no force at all frō the person of the minister, but frō the ordinance & com­mandement of God, seeing that he hath in­stituted thē to this end. And we may obserue hereby, that this reason is of such force, that although a minister be wicked, and spotted with those vices of which S. Paul would haue him cleansed, and who was lawfully called, his impietie being vnknowne, his ministerie shall not cease to bee of power: the reason is, because he exerciseth his Ministrie, not in his owne name, but in the name of God, of whome dependeth all the force of the [Page 86] Ministrie, whereof he is author alone. More­ouer, wee affirme, that although Saint Cy­prian hath sayd, that Baptisme doth confirme remission of sinnes, and that the force of the said Baptisme, doth depende of the qualitie of the Pastour, that this great Doctour hath erred in this poynt, as well as many others: which wee do of purpose set downe, to the ende that the authoritie of such a person sh [...]ulde not diminish the reason alledged by vs, the which we may confirme by ma­ny testimonies of the Scripture, but this shall suffice, that when Iohn Baptist the fore­runner of Christ Iesus, shewed the com­ming of Iesus Christ, and baptized, In bap­tizing, he sayde: I baptise you with water, but he that commeth after mee, shall baptise you with the holy Ghost: for in so saying, it is all one, as if hee had sayde, that it is not the Minister of the outwarde signe, but that Iesus Christ is hee which giueth force, and vertue to his baptisme, by the secrete and inwarde operation of his spirit. In like sort wee may speake of the word of God, be­cause it hath the same reason, that the Mi­nister can do nothing else but propound vn­to the people by a liuely voice, but god must giue vnderstanding, & imprint that which is spoken in their harts, to make thē to feele the power therof. He then y ^t desireth to bee a mi­nister, [Page 87] he must take heed not onely to be pure and without reproofe of these grosse & noto­rious vices, but also of other lighter faults. For although it hath bin said, that if a Minister be giuen to cōmit some smal offence, yet neuer­thelesse he is without reproofe: our meaning is not in any sort to flatter, or to make faults lesse thē they are, whatsoeuer they be: for if he letteth loose the bridle too much to those vi­ces of which we haue made mention before, and thinks that he ought not to be put by, in desiring this charge, we say, that it is as dete­stable to God, as beeing polluted with some horrible & infamous crime, yet neuerthelesse is promoted to the Ministry, seeing that god vnto whō he must giue account of his charge, hath in as great horror those vices which seem saml, as those which are more apparant we cal these small faults, as couetousnesse, ambition, enuie, and many such like (because they are so ordinarily esteemed of men) but if wee suf­fer our selues to be caried too far herein, they become so great, y ^t they be as violēt streames, that carry vs before thē into many downfals. Nowe let vs see those mischiefes which they procure to thēselues, which run too far into those sins, y ^t we may the better beware, & also the beauty of those vertues, which are desired of a Pastor to be followed, keeping the order afterward ensuing. When S. Paul saith, that [Page 88] a bishop must be the husband of one wife How it is to be vnder­stood, that a bishop must be the husband of one wife. (al­though that doth not properly appertaine to the matter in hand) yet neuerthelesse seeing that S. Paul setteth downe a discription of the maner of a Pastor, wee will breefely speake something therof. Although there haue been many that haue drawne out diuers expositi­ons vpon this place, yet the best, & that which is to be preferred before other, is that of saint Chrysostome, who saith, that heere plainly po­ligamy is forbidden in a Bishop, the which the Iewes held as a law in their time, of which they were not ashamed, because they were ea­sily drawn to giue way to the marriage of ma­ny wiues, being prouoked on both sides: first whē they read in the old Testament, that A­braham, Iacob, Dauid, and many other, had at one time many wiues, they might perswade themselues, that it was lawful for them also, as commonly it is seene, that there is nothing of more force to induce men to corrupt them­selues, as the ancient custome of our fathers and Predecessors. Secondly, looking vpō the Nations who were their neare borderers, how they were addicted to this natural deprauity, (as corruptions do stretch & spread thēselues easily vpon others) it is not to bee doubted, but that this sinne likewise was rife amongst the Iewes: for it is certaine, that the people in the East partes of the world, did not ob­serue [Page 89] marriage with such religion, as did be­come men of honest conuersation. See then where S. Paul goeth about to teach vs, that if it be a villainous and dishonest part in a ciuill person to be so intemperate, as he wil not cō ­tent himseife with one wife, according to the commandement of God, how much more is that not only inconuenient but abhominable in him, which should instruct others in the doctrine of saluation. In that it is required of a Pastor, that he should be watchfull, VVhat watchful­nesse is re­quired of a Pastor. we may learne, that euen as they vnto whome anie charge is committed in this life, if they mind to bring it to good perfection, they must or­dinarily watch ouer the same both day and night. Pastors haue without all comparison the greatest and most troublesome calling: they ought then to bee more diligent and watchful, if they purpose sincerely and in the puritie of the conscience, to discharge their dutie. Emperours, Potentates, gouernours of countreyes and prouinces, which are without ceasing, to manage, graue, & serious affaires, for the keeping in order of theyr subiects, and preseruation of theyr estate, both in peace and warre, and at all times, they must not bee a sleepe, but haue theyr eyes alwaies open, on the one side, and on the other, and more at one time then at another, according to the occurrancies of theyr weightie busi­nesse. [Page 90] In warre souldiours do carefully keepe their watch and ward, although there be no likelihood of daunger: and this is a vsuall custome which they keep amongst them, but when the enemie falleth vpon them, they are more awaked then before: in steed of laying watch, & passing ouer the matter slightly, thē they bend all their force against him, beeing constrained therunto by an vrgent necessitie. Lette vs apply this to our purpose, Ministers haue to deale with matters of greater impor­tance then those which the great Lords of the world doo enterprise, for theyr affayres bee of the earth, those of Pastors are of heauen: it behooueth them therfore to be more watch­full & diligent. Souldiours do watch for their life, which they hold at greater price then a­ny other thing, & they endeuor by al diligēce to preserue the same. But Pastors hauing the charge of soules, which are by many degrees more precious then the life of the body, so they ought more to watch, but about what? ouer the soules which are giuen to them in charge, ouer the flocke of Iesus Christ, that they may bee nourished and fedde with the true and heauenly foode, that they may bee kept in the right way, and that they watch (I say) that they may more and more bee confirmed in the word of God, which is the true foode of the soule, and the true [Page 91] guide, to direct vs to eternall life. And also that they bee carefull that the leane diseased sheepe bee made fatte, and healed, and that the Woolues, Dogs, and Foxes, do not bite them, pinch them, nor catch rhem, within theyr clawes. And seeing that the Diuell, which is the true Woolfe and Lion, who al­wayes without ceasing, pusheth at the fayth­full, and that Heretikes, Scismatikes, and e­specially worldly and corrupt men, be like Serpents, who doo spie out continually (running more swiftly at one time then another, that they may doo hurt, turning and winding themselues, the more easilie to seduce them) the Pastor then must con­sider, that it behooueth him to bee more diligent to watch, then in a calme and peace­able time. When the couragious man of warre, which gouerneth a besieged Towne, seeth a great breach to bee made, and that the enemie will make an assault, hee dooth more carefully looke about him, to giue the enemie the repulse. In like man­ner, when Sathan and his deputies dooth besiege the flocke of Christ with furious assaults, they ought to shewe then, them­selues more valiant and prepared.

To this ende Saint Paul calleth Timo­thie a Souldiour. Thou (sayth hee) Timothe­us, endurest trauaile, as a good souldiour of Iesus [Page 92] Christ. Wherefore if a minister in steede of being diligent, becommeth sloathfull and cold in his dutie, & through his negligence and loosenes, the sheep committed vnto him go astray, or are lost, let him propose to him­selfe what hee shall answere before God, &c. For the definite sentence is giuen of God himselfe, and is written in the prophesie of Ezechiel, in those words which the spirite of God pronounceth by the mouth of his Pro­phet: VVhen the watchman seeth (that is, the Pastor) the sword come vppon a land (that is, Eze. 3. & 13 the wrath of God) and that the watchman bloweth not the Trumpet, and the people bee not warned: if the sword come, and take any person from among them, hee is taken away for his ini­quitie, but his bloud will I require at the watch­mans hand. Behold a sentence which is like a thunderbolt vppon the head of the Gouer­nours of the Church, if they fayle in their dutie, by which they ought the more to bee stirred vppe, by how much the punishment threatned against them is great, that if they discharge theyr dutie as they ought, they shall procure the greater blessing vppon themselues, and vppon all theyr flocke, otherwise they shall bee brought into daunger, if they shall neglect and de­spise theyr charge. Lette it bee then concluded, that if it bee commaunded [Page 93] to euery faithfull man, to watch diligently, that hee bee not taken and intrapped by the nettes and snares of Sathan, & by the crafty wiles of the world, &c. By a farre greater rea­son, the Minister who is set ouer others, ought diligently to watch. Math. 24 25.14 Rom, 13. 1 Cor. 15 1 Thess. 5 2 Pet. 4 VVhat the sobrietie of a Minister ought to be.

Moreouer, sobrietie is required by S. Paul, of a Pastor: let vs see what is vnderstoode by this word, Sober. Some do interpret the same, prudent, and of sound vnderstanding. The more simple and true interpretation is, that the Pastor should be sober in eating, and drin­king: And it is to be noted by the way, that this sobrietie is not a meritorious worke, to obtaine remission of sinnes, and the grace of God, as the Idolaters do esteeme of their so­brietie, not such a kinde a sobrietie of which mention is made in the Iudges, Iudg. 13 Numb 4 and in Num­bers, where we reade, that those that vow­ed to obserue the lawe of the Nazarites, did abstaine from wine, and all strong drink, &c. Neither that sobrietie of the Recabites, of which mention is made in Ieremie, who al­so dranke no wine by reason of a vow which Ionadab the sonne of Recab their Father, Iere. 15. cau­sed them to make: but of a common, and or­dinarie sobrietie, not to ouergorge themselues with meate and drinke, as gluttons, and drun­kards vse to do, who thinke vpon nothing els in the world, but almost to make their bellies [Page 94] burst, and thinke that they should liue to eat, and not eate to liue. The reason is, that this excesse, is wished by S. Paul to be farre from a Pastor, is so euident, that it is folly to de­maund the same. Common experience doth teach vs, that a man that forgetteth himself so much, as that hee oppresseth nature by his gourmandizing, and ryotousnesse, becom­meth not onely sicke of the palsie in his body, but also in his soule. The excesse of eating & drinking, the destruc­tion both of Soule and body. As concerning the body it is worse then bruite beastes, whome wee may see, not to runne into such excesse, as foolish men doo, who if they sometime take too much, it is not in such sort, that they forgette their Caues, and dennes, that they cannot goe to them againe: but what happeneth to man? they doo so much some­time ouercharge themselues, that they can­not helpe their owne bodie, they can nei­ther goe with their feete, nor touche with their hands. And not vnfitly hath one of the auncient Fathers compared them to I­dolls, which haue noses, but smell not: a mouth, but they cannot speake: a throat, but they cannot crye: eyes, but they cannot see: feete, but they cannot goe. It is a benumming of the members, with which, if they be taken, they are altogither vnprofitable, euen as they were dead, & when they haue powred in their wine (I meane whē they haue spent their time [Page 95] in this course of life) what do they feele in their poore bodies, but the interest, and cruel vsurie of their riotous life? that is, cruditie in the sto­mach, great paine of the head, wherby some become sick of y ^e gout, some troubled with the rhewme, some hath y ^e falling sicknesse, some the ptisick, some y ^e Apoplexy: others haue red eyes, rotten teeth: a stinking breath: a wrinck­led face, monstrous and feareful to behold, & a great number of such accidents. In so much that S. Basill saith: It is a great marueile that their poore body beeing so softned, doo not melt as wax against the fier, & that falling a­way by peecemeale, it bee not conuerted into dust & powder. To conclude, it is not onely the destructiō of y ^e body, but the soule is like­wise as much hurt, as y ^e stomach, for drunkards doo loose in like maner the vse of their reason and vnderstāding, y ^e they can do nothing wel, that when they are so disguised, they cannot know their friends & neighbors, no not their owne wiues, & children. And to speake more of this sin, gluttony, and drunkennesse, doth onely hinder, & ouercome the vnderstanding of him that is drunke, but it also depriueth him of the counsaile of his freendes: For if they shall giue vnto them any aduice when they are so brutish, they speake as it were to a stone. In some this gourmandizing and excesse, is such a kind of intemperance, of [Page 96] which Cicero speaketh, which is the fountaine of all perturbations, that it is a reuolting, and an apostacy of the reason, and vnderstanding: for it is so estranged from true reason, that it is impossible to gouerne, and containe by the same, the appetites, and concupisences of the minde. Seeing then drunkennesse is the cause of so many mischeefes which cannot be num­bred, with good reason, S. Paul would haue this voice farre from a Pastor, and on the con­trary side, that he be giuen to sobrietie, which is the mother & Nurce of an infinit company of vertues, which are too long to recite. And for this cause, S. Ierome writing to Nepotian, admonished him to auoide the banquettos of temporall men, and that it were better for him to dine in his owne house, then in a Pal­lace. And to make an ende of this point, So­brietie beeng so much commended to all the faithfull in many places of the scripture, Mi­nisters ought so much the more to embrace the same, by how much they haue the gouern­ment ouer others.

Let vs come then to the third vertue sette downe by Saint Paul, that is, Modestie. Luk. 21 Rom. 13 1. Thess. 5 1 Tim. 3 1 Pet. 5 VVhat mo­desty is re­quired in thē which desire the Ministrie. And let vs obserue, that he requireth no counter­feit, and feined modestie, which is seene in many hypocrites, who are mingled in the Church of God, and who deceiueth the sim­ple, vnder the maske of hypocricie, and by [Page 97] this meanes are more ambitious. Good Gre­gorie, who for his godlinesse and learning, was called the Theologian, made lamentable complaints of some that liued in his time, in a funerall oration, which he made at the obse­quies of his father, and hee shewed certaine marks, whereby we should know thē, because then there was a great number of Philos [...] ­phers, besides the ministers of the worde of God, who vnder the color of this hypocrisie, deceiued many people. But concerning true Philosophers, perceiued such kind of men to be amongst themselues, as this little hystorie beareth witnes. At a certaine time when So­crates saw Anthistines the Cynicke, to seeke credite by wearing an olde Cloake, shewing in a bragge, the ragges which hee had, being desirous to haue the same to bee attributed to his humilitie, counting it arrogancie in others that did weare better apparell: So­crates sayde with a loude voyce, I see thy pride Anthistenes, through the patches of thy Cloake. To produce examples of them, who make profession of Christianitie, who please themselues in this hypocriticall humi­litie, it were labour lost: more of that stampe are to be found, then of anie other as euerie one that dooth but a little consider the estate, may manifestly perceiue. But the Apostle doth earnestly desire true modestie, [Page 98] and humilitie, which consisteth not in the co­lour of the garment, neither in the counte­nance of the face, and of the bodie, but in the mortifying of our disordered and rebellious affections. This humilitie is the robe of the Minister, with which he ought to bee co­uered, because (to speake in one worde) that is the soule, the blood, and the heart of Christian religion, and without which, reli­gion is but a painted vizard. To bee briefe, seeing that this vertue is commaunded to all Christians, Rom. 12 Gal. 5 Phil. 4 Col. 3 Tit 3 1. Pet. 3 as wee may see in Scripture, it is most of all conuenient, that Ministers should put the same in practise. Wee will not then enlarge our discourse of these ver­tues, because they are so well knowne to all, but we will dilate more of those things that follow, because they are worthie diligently to be considered.

The fourth vertue is hospitalitie, or charitie: where wee are to note, that the Greeke woorde which the Apostle vseth, signifieth to loue straungers, which is more then kindly to entertaine them, for they may bee receyued into our houses, and wee may doo good vnto them, being prouoked by common courtesie, yet neuerthelesse, not loue them, or if wee loue them, yet it is verie coldly. This sheweth that chari­tie and hospitalitie, which is here recommen­ded [Page 99] to Pastors, towards the poore, and stran­gers, it is not a dissembled and superficiall charitie, as was that of the hypocriticall Pha­risies, who gaue their almes, more to bee seene and praised of the vulgar sort, then moued by the miserie and pouertie of the needy: vnto this, tendeth that saying of saint Paul, Let loue bee without dissimulation, Rom. 12 distri­buting to the necessities of the Saints, giuing your selues to hospitalitie. Iam 1 And saint Iames likewise sayth, Pure religion, and vndefiled before God, euen the father, is this, to visite the father­lesse, and widowes in their aduersitie.

An auncient Doctour speaking of this kinde of Charitie, doo not vnfitly name it Ambition, then Charitie. Charitie must not be affected with ambi­tion. But in what sense can Ambition bee taken for Chari­tie? Verie easily: For many may bee pro­uoked to doo well vnto the needie, more to get a fame, and renowme amongest men, then mooued thereunto by the miserie of the poore, because that Ambition as the same Father sayeth, is the Ape of Charitie, that is, as an Ape which is a pleasant crea­ture, and well knowne to euerie one, vseth to counterfeit what men doth, so an ambi­tious man to get honour, doo force him­selfe to doth the same thing, that charita­ble men practizeth, as concerning the out­warde shewe, but there affection differeth [Page 100] so much the one from the other, as there is a disagreement betwixt ambition and true charitie: for a true host doth exercise cha­ritie, in regarde of the honour of God, who is the God of the poore, as well as the rich. The ambitious man respecteth his owne glorie onelie: the true host is kinde to the distressed: the ambitious more fa­uoureth the rich, then the poore: but that hospitalitie of the which Saint Paul speaketh in this place, is a true and naturall hospi­talitie, proceeding from the bowels of mer­cie, which is as pleasing to God, as the other misliketh him. This is that which is commended vnto vs by manye reasons, which are too long to set downe, but wee will touch the chiefest of them, that wee may earnestlye endeuour to practise the same.

And first we are to call to minde the com­maundement of God in Deuteronomie, Deut. 10 where God commendeth straungers vnto his peo­ple, The fruits of hospita­litie. because they were straungers. Loue (as it is there sayd) strangers for yee haue beene stran­gers in the land of Egypt. Secondly, wee may see the blessings which God hath bestowed vpon them, The first fruit. who haue exercised the same with a willing minde: for the first, wee per­ceiue that it so much preuaileth with God, that he doth encline the harts and affections [Page 101] of great personages, to seeke the loue and fa­miliaritie of them which are giuen thervnto, although they be their inferiors, and of lowe place in respect of the world: and by this oc­casion, those which discend from great hou­ses, doo oftentimes match with those which are obscure Behold an historie which beareth witnesse hereof. Gen. 24 It is recorded of Rebecca and Laban her brother, who hauing receyued courteouslie the seruaunt of Abraham, who sought a wife for his Maisters sonne Isaac, it came to passe, by the singular prouidence of God, that Rebecca was giuen to wife to Isaac, which was the chiefest good, that could hap­pen to that house. For what cause likewise had Raguel the Priest of Madian, for his sonne in lawe, the great and incomparable Prophet Moyses? Was it not his hospitalitie? For the Scripture speaketh, Exod. 2 that Moyses ha­uing fled out of Egypt into Madian, and bee­ing there a stranger, hee was receiued by Ra­guel into his house: in which hauing dwelt sometime, hee gaue Zippora his daughter to him to wife. The second fruit. In the second place wee may ob­serue also a greater blessing, which God gi­ueth vnto them which are the louers thereof, that God maketh their wiues fruitfull, which were before barren, and without children: and by this means haue deliuered them from that reproch, which was counted great in old [Page 102] time. Examples hereof is to be seen in the Su­namite, 2. King. 4 for whom the Prophet of God obtai­ned a son, because shee ordinarily receiued him him with ioy into her house. Thirdly, it hath such vertue, that it may, if it pleaseth God, prolong the life of them which be in great daunger: Iosu. 2. as we read of a woman na­med Rahab, who hauing receiued in the Towne of Iericho the Spies which Iosua had sent out, preserued her owne life, her bre­thren, and sisters, and all that appertained to her, then when the towne of Iericho was sacked by Iosua. Fourthly, The fourth fruit. it is of such force, that by meanes of it, corporall disea­ses haue beene cured in the houses of them, who hath kindly entertained the seruaunts of God, Act. 18. euen by the seruants of God them­selues.

The Hystorie in the Actes of the Apo­stles, doo beare sufficient witnesse, for there we read, that a certain man called Publius, in the Isle of Malta, hauing receiued Saint Paul into his lodging, and retained him by the space of three dayes, this hospitalitie was the occasion that Publius father which was disea­sed, was not onely healed, but all other ma­ladies which raigned there-about: when the sicke persons were brought to Saint Paule, they were likewise cured. Fiftly, The fift fruit. it doth not onely prolong life, by the will of God, [Page 103] vsing those extraordinary meanes before spe­cified, but that also it may bee the cause to multiplie in a wonderfull and maruailous manner, things ordinarie created of God, for the nourishment and preseruation of mans life: as wee may read in the Booke of Kings, that Elias hauing demaunded water to drinke, and a morsell of bread, 1. King. 17. in the time of a most cruell famine, of a poore woman, a widow, the woman saying vnto him, that shee hadde but an handfull of Meale in a barrell, and a little Oyle in a cruse, and that shee had gathered two or three stickes of wood to dresse the same for her selfe and her Sonne to eate, and after­ward die, what came to passe? The Prophet sayde vnto her, Feare not, come and do as thou hast sayd, but make me thereof a little Cake first of all, and bring it vnto me, and afterward make for thee and thy sonne, for thus sayth the Lorde God of Israel: The meale in thy bar­rell shall not be wasted, neyther shall the Oyle in thy cruse bee diminished: the widow beleeued him, and hauing ouercome all temptations, wherewith shee might haue beene pos­sessed, shee shewed her loue to Elias, and she [...] perceiued foorthwith by experi­ence, the effect of the worde of GOD to be most true, which was spoken by the Pro­phet, that her Oyle and Meale fayled [Page 104] not, so that she plentifully reaped for that lit­tle which she had sowed. Sixtly, The sixt fruite. we may ob­serue, y ^t it is of such vertue, that it is oftētimes an occasion to many that be ignorāt, to come to the knowledge of God, Luc. 16. and of their salua­tion, as Zacheus did, who hauing receiued be­yonde his expectation Iesus Christ into his house, and entertaining him most kindly as possibly hee might. Iesus Christ sayde vnto him, that This day saluation was come into his house: and it was not in vaine that Martha receiued with such great loue and affection, Iesus Christ, Luc. 10. as wee see in Luke, and what good came vnto her by the same. Lette vs come to other fauours with which God hath honoured them who haue embraced this vertue, which indeede are verie great. Se­uenthly, The seuenth fruit. by that meanes Angels haue beene brought into the houses of them, who ranne to entertaine the passengers, constraining them to eate and drinke in theyr house: nay more thē that, it hath brought god himself in the forme of an Angell, as wee haue an ex­ample diligently to bee marked in Genesis: where it is written, that Abraham hauing seene three persons, Gen. 18. that is, three Angels, taking vppon them the shape of man, whereof one was God (that is, Iesus Christ, who afterward appeared to the world) Abraham ranne before them, prayed & inuited them to come into his [Page 105] tent, and he intreated them in as good sort as he could with incredible ioy: we may see also another examble in the same booke, but not so expresly as the first, Gen. 19. because there mention is made but of two Angels, whome Lot re­ceiued into his house, and towards whome hee exercised the same hospitalitie. To this ende, the Authour of the Epistle to the He­brewes, doth admonish the faythfull, Heb. 13. To con­tinue brotherly loue, and not to be forgetfull to lodge strangers: for thereby some haue receiued Angels into their houses vnwares. What greater profite can it bring vnto vs more then these? It seemeth that it is impossible, yet wee may obserue one besides, which is worthy the mar­king, that it doth not onely ioyne the An­gels and God with the faythfull, but also it doth prepare a lodging for him, expelling all vncleannes, which might hinder God to come vnto vs: that is, it putteth away frō vs our sins: wherefore S. Peter admonisheth the faithfull, 1 Pet. 4 Aboue all things to haue feruent loue among them, for loue couereth the multitude of sins. The eight fruit. What man is hee, that when he duely considereth this, will not be maruailously stirred vppe to the practise of hospitalitie, which so deligh­teth God, the Angels, and all faythfull men. VVherefore would Iob not haue the stranger lodge in the streetes, Iob 31. but opened his doores to him that went by the way? beeause by this meanes hee [Page 106] receiued the glory of God. Wherfore did Ly­dia that Marchant of purple, Act. 16. constraine the Apostles to stay in her house, but for the ioy and singular comfort shee receiued in her conscience? Lette vs conclude then, as the narration of these incredible fruites of this hospitalitie, shoulde bee as baytes to allure all Christians to putte them in practise, and much more Pastours, who are more particu­larly exhorted to the same by Saint Paul. They ought to followe the example of that good olde man of the Tribe of Ephraim, Iudg. 19. who returning out of the fieldes from his worke in Gibeah, tooke a poore Leuite into his house, who wandering heere and there in the Towne of Gibeah, could find no lod­ging. In such manner all the faythfull, and especially Pastors, should bee most readie to entertaine straungers. Hereunto also wee may adde those excellent blessings which are promised, and which are performed to all those which practise charity, that they ought to be of great weight to stir them thereunto. As they which ex­ercise cha­ritie, pro­cure to thē ­selues the loue of God, so those who do not practise it, bring vpon themselues his curse. Also those curses which are threatned to those mē which are cruel towards such, which falleth vpon their heads many times when it pleaseth God, such curses (I say) and punish­ments, should be vnto them as bridles to cor­rect their couetousnesse & vnkindnesse. And what be those punishments? many haue been [Page 107] cast headlong into great dangers, 1. Sam. 28. euē of losse of life it self, because they haue not exercised this hospitalitie, as wee may reade of Nabal, who hauing refused to send prouision vnto Dauid for his armie, was not onely in danger to loose all his goods, but his owne life, & the liues of all that were with him, as he had well deserued. Iudg. 8. But it fell out worse vnto those of Su [...]coth & Pennell, for they were destroied by Gedeon, & many of thē, namely the Elders of the citie, endured a violent death, because they refused to giue a refreshing to his army, when they were wearie in the pursuite of the Kings of Midian. It followeth afterward, that a Minister should not be giuen to wine. And with great reason S. Paul desireth this vice to be free from a Pastor. It is impossible to speake of all the mischiefes which happe­neth hereby S. Austen sayth, Drunkennesse is a familiar diuell, a sweete poyson, a delight­full sinne, and bee that suffereth himselfe to be possessed herewithall, hee dooth not enioy him­selfe, as hee that forsaketh it: he doth not onely commit sin, but is all sinne. Drunken­nesse for­bidden to Pastors. He saith also in an­other place, VVhere drunkennesse raigneth, reason is banished, the vnderstanding is blockish, counsell is out of order, iudgement is peruerted. But lette vs marke out of the scripture, what harme it bringeth. First. Prou. 20. First it maketh a man se­ditious. VVine is a mocker, and strong drinke [Page 108] is raging: and whosoeuer is deceiued thereby, is not wise. Secondly, Second. it maketh a man dis­solute in his life and in his wordes, Eph. 5. and therefore Saint Paule admonisheth the Ephesians, Not to bee drunken with VVine wherein is excesse. Thirdly, Third. it maketh a man voluptuous and giuen to fleshly pleasures, as Oseas sheweth, Osea. 4. who shewing the sinnes of the people, vnto which at that time they were giuen, hee fayth: Wine and newe wine, it taketh avvay the heart, they haue commit­ted vvhoredome. Fourthly, Fourth. it bringeth a man to pouertie, as Salomon saith in his Prouerbs, A labourer that giueth himselfe to drunkennesse, shall neuer be rich. Fift. By these a man is so o­uertaken, that hee commeth euen to com­mitte sacriledge. Dan. 5. For wee reade of Baltazar that when hee had made a great feast to his Princes, his wiues, and his concubines, then whē he was drunk, he forgot himself so much, that he caused to bee brought vnto him, the vessels of gold & of siluer which his father Nabucadnezzar had brought frō the temple of Ierusalem, to the end that his guests might drinke therein: neuer thinking that they were dedicated to God, and that it was not lawfull to prophane them, Sixt. without the incurring the high displeasure of God. Againe, it casteth a man headlong into such a brutish senselesnesse, that he breaketh the very lawes [Page 109] of nature. This came to passe in Lot, Gen. 19 who bee­ [...]g ouercome with wine, deflowred his two Daughters one after another. These bee [...]en parte of those mischeefes which drun­ [...]ennesse bringeth, which being so greeuous, it [...]ught to be detested of all. But the punish­ments of God which he hath sent vppon the [...]ody and the soule of drunkardes, ought to mooue vs more, to the detestation and loa­ [...]hing thereof. Was not Ammon the sonne of Dauid murdered at a banquet which his bro­ [...]her Absolō had made being filled with wine? 2 Sam. 13 Elah, in like manner, was not hee slaine by Zimri his Seruaunt, when he was drunke [...]n the house of Arza the steward of his house? The good Father Noah, the restorer of man­kinde, 1 King. 16 was hee not by the iust vengeance of Go, made a reproach vnto Cham his son? who afterward was accursed of god with all his po­steritie. That is a most memorable history in the 16. of Iudges, where we may see, Iudg. 16 not onely the excesse of drinking to be y ^e cause of death to some few, Gen 22. but almost to an inumerable multitude. For there it is said, y ^t the princes of the Philistins being assēbled to offer a great sacri­fice vnto their God Dagon, to reioice, and be­ing merrie with wine, they caused Sampson their enemie to come forth from the Prison-house to make them sport. But Sampson be­ing led vnto the pillers whereupon the house [Page 110] stood, in which they feasted, leaning vppo [...] them, & imbracing the two pillars with bot [...] his armes, he caused the house to fall down [...] vppon all them that were therein: in suc [...] manner, that not onely all the Princes of th [...] Philistins, and others which were there, wer [...] crushed togither, but also three thousand me [...] and women which were vppon the roof [...] were likewise slaine.

Let vs come now to those punishment which are threatned to the soule, that it shal not inherit eternall life. S. Paul threatneth th [...] prophane Corinthians, 1 Cor. 6 Be not deceiued: neither fornicators, nor Idolaters, nor adulterers, nor wan­tons, nor Buggerers, nor theeues, nor couetous, nor drunkards, nor railers, nor extortioners, shall inhe­rit the Kingdome of God.

This is denounced to all persons, and much more to Pastors, for if they suffer themselues to be ouertaken by this sin, their fault is the greater, because they are leaders of the rest: for as a good ancient Doctor saith, Drunken­nesse is a fault in any particular man, but in a minister it is sacriledge, by which the one kil­leth the soule with wine, the other extingui­sheth the spirit of holinesse.

Lette vs goe forward, and see what S. Paul meaneth, when he saith, that such a man shuld be no Striker. By this woorde, Saint Paule vnderstands, that a Pastor should not bee so [Page 111] easily mooued, What mea­neth it, that a Pastor must be no Striker. when he hath occasion offe­red vnto him (either by word or deede) as to be incensed so farre to choller, to strike either with hāds or feet, or with his tōgue or mouth: that is, any way do iniurie. Chrysostome vnder­standeth by this word principally, he y ^t doth hurt, or striketh with the tongue, vsing bitter and proude words. The which interpretation is very tollerable: yet neuerthelesse we may better vnderstand by this word, (as it signifi­eth properly in the greek) a certaine military fiercenesse, or wildnesse, which is commonly perceiued in Souldiors, who feeling thēselues any manner of way pricked, are suddain­lie prouoked, and ready to strike: and by this rashnesse, procure much hurt to themselues: as all others do, who suffer themselues to bee too much caried away with outragious affec­tions. And many times through their madde moode, they become a laughing stock, and a reproach to good men, and those which be of the best place, & therefore by good right the Apostle doth forbid this vice to a Pastor. For if it be vndecent, & shameful in an other man, of what calling soeuer he be, it doth lesse be­seeme those which are appointed to instruct others. He addeth a little after, that a Pastor should be gentle, and no fighter: What it sig­nifieth, a Bishop must be gentle and no fighter. by these two words, he vnderstands, two counterpoisons, & medicines, to heale the two maladies which he [Page 112] had named before: that is, drunkennesse, and desire to strike, & he apposeth them as good and souereigne remedies, against the two ma­ladies going before. For euen as many ryots and hurts do come of drunkennesse, y ^e which is very fitly termed, the mother of partialitie and strife, so gentlenesse and courtesie is that, which presently doth appease and cease the same.

Anger and Choller (as the auncient Fa­thers say) is farre better asswaged by gentle­nesse and courtesie, then by resisting. Sala­mon sheweth the same in his Prouerbs, where he saith. A soft answere appeaseth strife, but an­gry words stirreth vp contention. Amongst all vertues, with which Princes and great Lords ought principally to be adorned, it is gentle­nesse, and facilitie in speaking to all, and to re­ceiue them kindely, if they come vnto him. There is nothing that make them more com­mended. The good Princes among the hea­th [...]n had so much light. For it is reported of the Emperour Titus, who at a time beeing reprehended by some of his familiars, because he promised lightly to all that demaunded any thing of him, without considering the qualitie, or the cause of the request, he answe­red them wisely, that y ^e face of a Prince shuld resemble the countenance of God, frō which as neuer any depart, but very well contēted, [Page 113] so the gentlenesse of a Prince should be such, that neuer any one should feare to come vn­to him, and that they should go frō him, If gentlenes becōmeth kings and princes, much more others, and especially Ministers. with­out griefe. If Pagan Princes, who had but the shadowes of Christian vertue, haue declared by effect, y ^t nothing beseemed thē more then true humanitie, we may lesse maruel at y ^e great curtesie which the chief seruants of god, & go­uernors of his people, haue caused to appeare and to be made knowne in their actions. Io­sua the great Captaine of Israell, hath ma­nifestly declared by many of his noble acts, that nothing did so much stead him in his gouernement, as affabilitie, and curtesie. But principallie then, when hee woulde learne of Achan, whether he had the excom­municate thing of Iericho. Iosua. 7 For instead of v­sing the ordinarie maner of Princes, and cap­taines, to speake fearcely and sharply vnto a malefactor, Iosua behaued himselfe towards him, with a fatherly clemensie, saying: My sonne, I beseech thee, giue glorie to the Lord God of Israel. Moyses was one of the greatest Prophets that euer was, that euen by the te­stimonie of God himselfe, there was neuer Prophet like vnto him. Besides, he was the meekest, and humblest person that euer was, as may bee perceyued by the practise of his life: but aboue all, Num. 12 in suffering the rep [...]o­ches and iniuries of his brother Aaron, and [Page 114] sister Myriam. Pastours which of necessitie must practise this gentlenesse in their mini­strie, ought diligently to studie for the same, seeing that without it, hee cannot well dis­charge his calling. And therefore Saint Paul dooth not onelye desire this vertue in this place, but else-where, as in the 2. Tim. 2. 2. Tim. 2 when hee sayeth: The seruaunt of the Lorde must not striue, but must bee gentle towardes all men, apt to teach, suffering the euill men patiently, Tit. 1 instructing them with meekenesse, that are contrarie minded. This is the rea­son for which Saint Paul is set before vs, an ensample of humanitie vnto others, as wee may see. 1. Cor. 14. Shall I come vnto you with a rodde, or in loue, and in the spirit of meekenesse? And againe, he speaketh after this maner. Nowe I Paule my selfe beseech you, 2. cor. 10 by the meekenesse and gentlenesse of Christ, which when I am pre­sent among you, Gal. 5 Math. 11 Ministers must pro­pose vnto themselues the meeke­nesse of the Apostles, namely S. Paul, and of our Sauiour Iesus Christ am base. &c. To be brief, when the same Apostle sayth to the Galathians, that Meekenes, gentlenes, and temperancie, are the fruits of the Spirit. And that our Sauiour Iesus Christ himselfe is set downe for an ensample to all Christians, as wee may see. Learne of me, that I am meeke and lowlie in heart, and yee shall find rest vnto your Soules: those that desire this calling of the ministrie, must consider that it is their dutie aboue others to giue themselues to this gentlenes and meek spirit. [Page 115] Let vs come now to couetousnesse, and desire of gain which is not honest, which is numbred by Saint Paul amongst those vices which a minister should auoid. Couetous­nesse ought to be auoy­ded of Mi­nisters, be­cause of the infinit euils it bringeth to all those who are led by it. We comprehend these two words vnder one. The reason is, seeing that couetousnes being an ardent, & insatia­ble desire to get goods, and to heape them vp one vpon an other, those that are poyso­ned with this desire, they care not how they get them by right or wrong, and so making a dishonest gaine, it is not amisse to compre­hende these two vices vnder one. But to a­uoyd earnestly this vice of couetousnesse, let vs set downe in order, the filthinesse and strange euils which it bringeth to the world, prouing the same, not only by that which the Philosophers haue thought, and written, but principally by the Scripture. And let vs obserue, that if there were nothing left, but that the wise Philosophers haue written, it were sufficient to cause vs to detest the same. For who is not mooued with that saying of Cicero. Good manners are corrupted, 2. Offi [...]. and de­praued by the too much loue of riches. Likewise he sayth in his Oration agaynst Verres, That there is nothing so sacred, but that it may b [...]e vio­lated, nothing so strong and defenced, but that it may be ouercome by money. In his Oration for Quintius, he sayeth: There is no dutie ne­uer so holie, or diuine, which may not bee bro­ken [Page 116] through couetousnesse. And in his first Booke of his Paradoxes, Couetousnesse is a kinde of thirst, and destemperature in men, which can neuer be satisfied, it tormenteth, and rac­keth them, not onely with a beastly desire to in­crease that which they haue, but also with a mise­rable feare of loosing that which they haue gotten. Also against Vatinius, Couetousnesse is vnsa­tiable, it holdeth in such sort the vnderstanding of men, so locked and tied fast, that it suffereth them not by any meanes to take breath. To be briefe, in the fourth Booke of his Tusculan Questi­ons, It is a sicknesse that pearceth the vaines, and runneth through the intrales, and that which is worse, when once it hath seised our heart, it can­not be rooted out. I thinke none so voyde of reason, that woulde either buy or eate that meat which should not slake our hunger, but rather encrease the same: or drinke that Wine, or any other liquour which shoulde not quench our thirst, but that which should make vs more drie. Couetousnesse thē being the same meate and drinke, it ought so much the more to be abhorred. But y ^e better to find out the deformitie therof, and that incredible mischief vnto which it bringeth thē that suf­fer thēselues to be led by the same, The first mischiefe vnto which couetous­nes bringeth them that serue her. 1. Sam. 2 let vs come to the scripture, & hearken diligently what is there spoken. We learne first of all, that it so blindeth men, that it casteth them headlong, [Page 117] not onely to the losse of their goods, but of their life also, as we see in Nabal. Who being a very rich man, refused to giue prouision to Dauids yong men, which were greatly distres­sed by war, notwithstanding that Dauids sol­diers had beene as a wall to all the sheepe and goods of Nabal, his couetousnesse, and vnthankfulnesse carried so farre, that he wold giue nothing vnto him, who had power vt­terly to subuert him, and in truth he had been in extreame daunger, had it not beene that his wife Abigail by her wisedome preuen­ted it. Againe, The second it so dazeleth the eyes of manie, and maketh them so sense [...]esse, that they care not to seeke the destruction, not onely of a fewe, but of an whole nation, whō they had rather beholde to perish, then to bee depriued of their expected gaine: of which sort the Scripture proposeth vnto vs two notable examples. Num. 23 The first of Ba­laam, who beeing called by Balaacke the king of Moab, to curse the people of Is­rael, hauing receiued a rewarde of his di­uination, (that is, rich presents) hee thought it better to curse that people, and that by his curse they might perish, then that he woulde lose the rewarde which hee expected from Balaack. The other is of Demetrius a cer­taine Siluersmith, who seeing that Saint Paul preached, Acts 19 that the gods which were made [Page 118] with hands, were not true gods, and fearing least that the gaine which he and many other of his craft, got by making shrines of siluer for Diana, should either be dimished, or al­togither be lost, he stirred vp so great a tu­mult, and sedition in the towne of Ephesus, that saint Paul, and his companions, were not only in danger of their life, by meanes of De­metrius, and his confederates, but also all they that were in Ephesus, and euen the towne it selfe: In such sort was Demetrius enraged by his couetousnesse, that hee thought it better to hazarde the towne, then to loose any part of his commoditie. It stirreth men vp to sell thēselues, & others, and to make more accoūt of a peece of siluer, then of men created to the glorie of God: as we may reade of Dalila the amourous louer of Samson, who suffered her self to be so vndermined by her couetous­nesse, that she sold him vnto some of y ^e Phili­stines, who gaue vnto her a thousand, and one hūdred peeces of siluer, to deliuer vnto them the forenamed Samson. It goeth further then that which is amongest priuate men, those which are linked togither by consanguinitie: yea, euen those which are brother germaines, issuing out of the same bowels, may bee so inchaunted with this venome of couetous­nesse, that they make sale one of another, as wee reade to haue come to passe to the [Page 117] sonnes of Iacob, who solde to the Madi­anites, theyr brother Ioseph, Gen. 37 The third. for twentie peeces of siluer. Nay, it stretcheth it selfe so farre, that it so besotteth the couetous man, that forgetting God to bee the reuen­ger of sinne, they oppose themselues a­gainst the Spirite of God, to satisfie theyr greedie desire. Annanias and Saphira, may beare witnes hereof, who suffered themselues so to bee abused by this cursed passion, that they were not any thing abashed to lye vnto the holy ghost, who spake by the mouth of Saint Peter, being desirous to keepe backe by deceit, halfe of that price for which they had sold their field, who for their shamelesse lying died presētly, as we may read. Gehazi likewise was on lesse charmed with this poisō, Act. 5. The fourth running after Naaman, who returned from his master, being cured by him of his leprosie, and seeing his maister had taken no reward of Naaman, he tooke (his maister not knowing of it) two talants, & two change of raiments of Naamā, saying y ^t his master Elizeus had sēt him (lying first to Naaman, afterward to his master, who by y ^e power of the spirit of God, knew well i­nough all that he had done) for which cause by y ^e iustice of God, the leprosie of Naaman claue fast vnto him, & to his posterity for e­uer. The like did Achan, 2. King. 5. beeing possessed by the same passion, forgat himselfe in such sort, [Page 120] that he cōmitted an horrible sin, taking away the excommunicat thing of Iericho, contrary to the expresse commandement of God: no­thing of which was lawfull to take, because all things were appointed to destruction, without keeping any thing which was execrable and accursed, which is called in the scripture Ex­communicat. Iosu. 7. The fift. Besides, couetousnes doth so dis­order men, that it constraineth the seruants thereof to serue vncleane spirits, euen the di­uell himselfe, as wee may reade of certaine men, who hauing a mayde which had a spirit of diuination, got much by her diuining, out of whome (because shee sayde that hee and his fellowes were the seruants of God) he cau­sed the spirite to depart: wherefore the Mai­sters of this maide seeing their gaine to bee lost, they drew Paul and Silas to the magi­strates, accusing them to be the disturbers of the Citie. What could a couetous man doo more, vnlesse hee would sell GOD him­selfe, Math. 26. The sixt. to gaine something thereby? Wee reade in Matthew, that Iudas bargained to sell Christ Iesus, who was GOD, and in fine, solde him indeede for thirtie pee­ces of siluer. See then the vttermost and last degree of mischiefes, vnto which it casteth men. Let vs conclude then, if Phi­losophers had this reason to say as Cicero sheweth, 2 Offic. that There is nothing more vile then [Page 121] couetousnesse, especially in princes, None must take vppon thē the go­uernment of the Church for their pri­uate gaine. and in those that gouerne the common-wealth: what then is more wicked & abhominable, in those which haue the guiding of the church, if they giue themselues altogether to their priuate com­moditie and profite?

In that it is said that a Pastor must be wise, iust, prudent, and temporate, these words are so common and knowne vnto euery one that I need not to stand vpon them to set downe the beautie and excellencie of them: where­fore speaking of the three vices contrarie to these vertues, that is, Ambition, Choler & En­uie, that wee may comprehend vnder these words that which S. Paul saith, That a bishop must not giue place to his own sense, Tit. 1. the which (because they y ^t do procure this holy calling, may be infected as well as other men) we will handle after the same maner, as we haue set downe the vices and vertues afore going. In generall then, and the first mischiefe of ambition is, that where she entreth, she ouer­throweth all. If shee insinuate her selfe into the Courts of Kings and Princes of this world, she neuer contents her selfe with that degree of honour, vnto which shee ad­uaunceth her seruants: shee alwayes pric­keth them forwarde, Mischiefes comming of ambitiō. vntill shee causeth them to fall into some strange miseries, of which we will onely repeate two Histories. The [...] [Page 124] how ambitiō is displeasant in his sight. More­ouer we may obserue, that ambition is of such a nature, that she neuer giueth rest to thē that serue her, in such sort, that if ambitious men were preferred to the highest degree of honor in this world, they would euen as Giants, lift vp thēselues euen vnto heauen, I meane, they would neuer be content, that although theyr name were spread ouer the face of the earth, but they would go about to exalt themselues euē vnto the heauens, if possibly they could, as we may reade of the proude builders of the towre of Babell, who were so ambitious, that the cheefest occasion for which they would lay the foundation of that tower, was nothing else but to be renowmed: for see howe they spake: Gen. 11 Lette vs build vs a Citie and a tower, whose toppe may reach vnto the heauen, that wee may gette a name. The ambi­tious man would climbe vp to heauen, to make himselfe e­quall with God. What would they other­wise signifie by these wordes, but that they would flie euen vp to heauen, to make there names immortall? To conclude, the ambiti­ous man would climbe higher then heauen, euen to God himselfe. And this is that vnto which our first parents aspired, who beeing without sinne, commaunded all the liuing Creatures of the earth as a great King and soueraigne Emperour, this Empire did not suffice them, for as soone as the di­uell had sayde vnto them, that if they did [Page 125] eate of that tree, which God forbad thē, that they should be like God (thinking the Diuell to haue spoken truth) they presently eate of the same. Behold how farre Sathan carrieth the Ambitious, by reason of their ambition: the which is as great as y ^e calling is high wher­in we are placed) the more then wee are ad­uaunced to some high place, the more ought we to auoide the same. And heereunto may be added, that the more excellent gifts we re­ceiue from god, which are proper, for the dis­charge of our calling, the more ought we to take heede, that shee entereth not into our heart, to take possession of the whole, & see­ing that these gifts bee the gifts of the spirit, which are the more to be regarded, as the spi­rit is more excellent then the body, The higher that a cal­ling is, the greater the ambition, if it creepes into them that exerci­seth that calling. & as they passe them in dignitie, so there is greater dan­ger, that this worme of ambition shuld breed in them. We see commonly by experiences, that wormes doo not breede in new and hard trees, but in Cedars, and other more tender wood, and moathes in the finest wolles, & not in the course: so likewise ambition is the pro­per vice of those that are most perfect. And this ought especially to be considered, that a­mongst al the gifts of the spirit, there are none of more reckoning, then the graces of God in preaching the word, and as they are of more value, so ambition doth more attempt them [Page 126] which are endued with these graces, who are in perpetuall danger, to be ouercome of her, eyther by reason of their eloquence, or be­cause of the conceit of their sufficiencie: or because of the general applause of the people: so that they ought diligently to beware y ^t she doth not seise vpon the heart: for if shee once enters, it is certain, that such doth bring forth more bad fruite secretlie, vnder the pretence of reason, to maintaine their ambition, y ^t they do no good, which is perceiued in y ^e gouern­mēt of their calling: euen as a litle wormwood cast into a vessell of wine, spoileth the whole, and a little inke being powred dinto clean wa­ter maketh it blacke, so a little ambition may spoile all those excellent vertues which a Pa­stor hath attained. But how shall a Pastor (saith some) auoid this ambition? How a Pa­stor may auoide am­bition. It doth consist one­ly in not seeking for honour, but also to reiect the same when it it offered, as far as possibly they can: especially then, when occasions are giuen of commendations, as when hee goeth to preach. For it may so fall out, that then when one is prepared to speake well, hee may be tickled with a certaine humour of glory, as vppon the Sabboth day, or some solemne feast day, then say I, hee must remember his dutie, which is to behaue himselfe hum­blie, and to giue all the glorye to God. To this ende Philo, Iudaeus applieth the for­bidding [Page 127] of the people of Israel, to eate leaue­ned bread at the feast of the passouer, as though hee would say, that euen as the lea­uen hath this property to puffe vp the dowe, so the praise which that day maye bee giuen, may make the hearte to swell: and as leauen was forbidden them the day of the Passe­ouer, so likewise vppon other dayes when they went about any good worke, especi­ally in Preaching the worde, then wee ought to flye this vaine glorie (which is so indeede for the most parte) more diligent­ly then at another time: because then shee doth present her selfe, and may insinuate her selfe into the soule more then at some o­ther time. Let vs come to anger, of which we may say, that this diuellish passiō is so cruel to those, who yeeldeth thereunto, The mis­chiefe of Anger. that it depri­ueth them of sence and vnderstanding.

Assoone as it entereth into any it taketh away from them all the light of reason, and consequentlie, all counsaile and aduice in bringing our purposes to passe. Afterward it tyrannizeth, as commonly Tyrants vse to do ouer thē which are subiect vnto thē. For euē as those y ^t haue once taken possessiō of any coū ­try, they take away from y ^e same al those y ^t may hurt thē, as they see in wisdom, so this hauing once seised vpō y ^e hart, doth choak al wisdom which there may be hid: it causeth vs to be of a [Page 128] turbulent spirit, it cōfoundeth al our thoughts, and causeth all our countenance, to be altogi­ther disordered. Hippocrates the Prince of the Phisitions saith, that the sicknesse is to be fea­red, which causeth an alteration of the coun­tenance of him which is diseased. Choller then is so much the more daungerous, that it transformeth in such sort, the estate of the bo­dy and minde, that if one could paint such as are thus metamorphized, no such monsters would appear. For chollericke men sometime frowne, sometime laugh, sometime blush, sometime waxe pale, sometime they knock their feete against the grounde, some­time they clap their handes, sometime they mocke, nod their head, make a mouth, as chil­dren vse to doo, and to bee breefe, they make so many faces (as one saith) as they that vse to foote out the moriske daunce. If this demeaner of an angry man bee not sufficient reasons to perswade any to leaue these fol­lies, yet this vice ought to be abhorred, be­cause it maketh the maners of those that be chollerick, to be rude and sauage, and all their nature so wilde and barbarous, that if it bee considered as it ought to be, we shall finde, that it is more like the nature of lions, Choller doth extin­guish in mē all Christi­an vertues. beares, and tygers, then of men, because this passion doth so abolish mercie, curtesie, temperance, honest, and modest grauitie, that nothing [Page 129] can be seene in them, more then is in cruell and wilde beasts. Some blame pleasure, be­cause it transformeth men into swine, as Circes did the companions of Vlisses. But cho­ler ought more to be discommended, because it doth not onely transforme men into Ty­gres, and Lyons, which are beasts more dan­gerous, but also euen into the person of the Diuell, as we well obserue in a learned trea­tise of a famous man of our age, which hee made of choller, drawing these reasons heere alledged to proue, that it depriueth vs of the spirit of God, by which we are regenerated: for if that spirit were in them, it should make them of wolues, lambes, but choller bringeth vs to our sauage nature, it causeth that of lambes we become wolues: and in one word, choller is the Prince of disorder, which is in the world, and the true cōtrarietie, which op­poseth it selfe directly, against all that which God hath made. Briefly, seeing that this pas­sion is not only deformed, but also pernitious, those which are preferred vnto, or desire the calling of a minister, ought so much y ^e rather to banish the same frō them, not only for the horrible mischiefs which it bringeth with it, but also because of y ^t, springeth another passiō which is called Enuy, no lesse dangerous and pestilent vnto men then Anger, nay rather more, if all things be duly considered. We say [Page 130] that it springeth of choller, because it dooth communicate with it, as all vices depend one vppon another. But according to Saint Au­sten, we may say that it proceedeth from Am­bition, because it is called the daughter of ambition: but so it is, that the parents being so neare, it was verie necessarie, that I shoulde touch some thing hereof by the way, because they that are too much giuen to choller, and especially to ambition, cōmonly are infected with enuy. And this is that which S. Austen would signifie, Aug. de ver. b. dom. super Mat. saying: That Enuy is the daugh­ter of pride, and that the mother thereof, which is ambition, cannot be barren, but that euerie place where she is, she bringeth foorth. Wherefore we may conclude of a certaintie, that hee that is ambitious, is also enuious. Thē seeing that this passion, is as it were engraffed in the heart of euery one, euen as Plutarch saith, As there is no Larke without his crest: so there is no spirit to be founde, in which there is not some seede of enuie: fo farre ought it bee from vs, to flat­ter our selues, as though it were some little fault. For they which suffer themselues to bee ouercome of the same, may commit an infinite number of straunge sinnes, the which are so much the lesse tollerable, as this vice is more infamous and wicked then others. VVherfore enuie is more infa­mous then other vices.

For when one is ouercome with choller, [Page 131] with couetousnesse, with ambition, with plea­sure, for feare to offende, hee findeth out an euasion, or some light excuse, as when one is accused to bee negligent or slouthfull in his businesse, hee will aunswere, that he is to take aduice in his affaires: if an other be re­prehended of impatience, hee will answere that hee ought not to dissemble an iniurie that is offered vnto him, for if hee do so, hee may be alwaeis subiect to wrong. Againe, if an other bee reprooued, that he is giuen to pleasure, hee will say, that hee must passe the time merilie, that he must be gallant, other­wise hee shoulde bee thought to bee a Me­lancholicke Stoick: if hee hee ambicious, hee will answere, otherwise none will reckon of him, vnlesse hee bee aduaunced to honour and credite.

To conclude, if he be couetous, he will say, that hee hath manie children to main­taine, and if he were poore, none would care for him, and if he should grow to be sicke, hee must depend vpon Phisitians and Apotheca­ries, &c. But if one aske the enuious man wherefore he is enuious, what can hee aun­swere? But that God is more good, more liberall, more mercifull, to giue vnto one more beautie, to an other more riches, to an other more knowledge. For when is an [Page 132] enuious man sorrowfull? Euen then when hee seeth another man more furnished with some graces then himselfe, hee reioyceth when another is grieued, and when he hath occasion to bee grieued. Contrarily, hee is afflicted, when others are ioyfull: he laugh­eth when others weepe, and weepeth when others laugh. To be briefe, hee is healed by an other mans sickenesse, and is reuiued by an other mans death. But let vs see by examples, the occasions that the enuious take to torment, and crucifie themselues. Wee reade, Gen. 26 VVhat bee the occasi­ons of enuie. that Isaac in the time of a grie­uous famine, went vnto Abimelech King of the Philistines in Gerar, and that GOD hauing blessed his store, in making his flockes of Sheepe and Cattell to encrease, and all that hee possessed: It is sayde after­wardes in the Hystorie, that the Phili­stines enuied him: where wee maye see an apparaunt matter of theyr enuie, which was that they enioyed not such blessinges as Isaac did: Wherevppon they made a great tumult, for the Philistines trou­bled Isaac, they stopped vp all his Welles, with which hee watered his flockes, and their rage was so great, that for to appease and allay the same, Isaac was constrained to depart from them. And the reason is added by Abimelech himselfe, where hee [Page 133] spake on this sort vnto Isaac: Get thee from vs for thou art mightier then we a great deale. This faire reason might make A­bimelech ashamed, and all his Subiectes, be­cause it did proceede from the disease of the minde.

VVhat was the cause, that Rachel con­ceyued such an hatred agaynst her sister Lea? Gen. 30. And murmured so much agaynst her husbande, that shee her selfe sayde, that Shee shoulde die, if hee gaue her not chil­dren. The reason is set downe, because Rachel sawe shee bare Iacob no children, as her sister Lea did (for which cause shee was a reproach vnto those that liued at that time) shee pursued with enuie her sister Lea, who was in great reputation amongst all at that time, because that barrennesse was reproachfull to Women, and that was the cause that Rachel was so enraged a­gaynst her sister Lea, in that shee was not so fruitfull as shee.

Let vs go forward, if this vice creepe in­to men of warre, or into Courtes, or into Kingdomes, or into the Church of God, it stirreth vp incredible mischiefes. In warre among them that make profession to carrie armes. Who can speake of halfe of those troubles that it kindleth? whereof ca [...]e that strife and contention betwixt the men of [Page 134] Ephraim and Gideon, then when Gideon pursued the rest of the Madianites, that he had in chase? It proceeded from no other cause, but that Gideon had done an ex­ployt of warre most memorable, which had neuer beene ended but lamentably, had not Gideon, (perceiuing well the occasion) pacified them, attributing vnto them the better part of the victorie, Iudg. 8 Eunie de­stroyeth all where it entreth. as wee maye reade.

If it creepe into Courtiers, it is neuer sa­tisfied, but with the death of those that it dooth enuie. There is a notable example hereof among the gouernours that Darius had appoynted ouer his Realme. Dan. 6 And ouer those three Rulers that had the ouersight of the hundreth and twentie gouernours: for wee reade, that Darius hauing appoyn­ted Daniel one of the three ouer the hun­dreth and twentie gouernours, hee loued him so well, that hee thought to haue set him ouer the whole Realme, that he should bee the seconde after him, insomuch, that the other Gouernours beganne to enuie, and to beare such a vehement iealousie towardes him, partlie because hee was so beloued of the King, and partlie because of the Iewish Religion, that they founde out a meanes to accuse him of vnfaithful­nesse towardes the King, because hee [Page 135] would not call vppon the King Darius, ac­cording to the decree that the enemies of Daniel had caused to bee made. What came to passe? hee was cast into the Li­ons Denne to bee deuoured of them, and it had so come to passe, if GOD had not shewed a maruailous token of his proui­dence in defending, in restrayning the nature of those furious Beastes, who in steede of tearing him in peeces, did him no harme at all: but the other his accu­sers, beeing by the commaundement of the King cast into this Denne, with theyr Wiues and Children, were deuoured e­uen vnto theyr bones, before they were come vnto the bottome of the Denne. If it infecteth Kings, or enters into them vn­to whome their Kingdomes may come by a­ny meanes, this furious Beast doth shewe her selfe more cruell: for shee doth not one­ly procure the death of them vppon whome shee fastneth her selfe, but shee is so outragi­ous, that shee prosecuteth vnto death, all those whom she so mortally hateth: yea, euen to banish out of the places, the brute beasts, where those whom they enuie doo remaine, yea, and ouerthrow the place it selfe, such is their insatiable enuie. Amongst other exam­ples we may read, that when Saul had a long time sought Dauid to put him to death, 2. Sam, 21. fearing [Page 136] least hee should gette away his Kingdome from him, it is there saide, that one of the seruaunts of Saul named Doeg, de­siring to gratifie his Maister, came and tolde Saul that Dauid was in the Towne of Nob, and that the priest Ahimelech had giuen vnto him the Sworde of Goliah. Saul sent to seeke Ahimelech, hee spake reproachfully vnto him, and called him trai­tour, and sayde that hee hadde conspired a­gainst him with Dauid: vnto whome when Ahimelech had aunswered, that neither hee nor Dauid did conspire, but that hee was his Sonne in lawe, and a faythfull seruant, and that hee had onely asked counsell of the Lorde for him. Then the gall and venome of enuie which was in the heart of Saul, aboundantly powred foorth it selfe, for hee caused not onely Ahime­lech to bee slaine, but also fourescore and foure Priestes with him, Also Nob the Cittie of the Priestes, smote hee with the edge of the Sworde, both man and wo­man, both childe and suckling, both Oxe, Asse and Sheepe, which were in the Cittie. To go forwarde, if it once enters into Bro­thers and Sisters, which haue issued out of one bellie, it cannot bee kept backe by this fraternitie, which is the greatest bond of loue as possibly may bee, it breaketh out often­times [Page 137] by a most cruell murther of them which are ioyned together in consanguini­tie: wee may propose two examples hereof, one of the Brethren of Ioseph, Gen. 37. of whome wee reade, when hee was deadly hated of his Brethren (because Iacob theyr Father loued him, and also for his Dreames, by the interpretation whereof, his Father, his Mother, and his brethren, might vnder­stand, that one day he should bee preferred before them) his Brethren conspired his death, and at length to satisfie theyr en­uie, they solde him, in such sort, that theyr enuie was so violent, that although they knewe for certaintie, that he should prooue a great Prince, who might afterward stande them in steede, yet they had rather haue putte him to death, then to haue seene him in such an estate. The other may bee taken from Caine, who passed further: for the Historie maketh mention, that seeing the sacrifice which hee offered, was not so accepted of GOD as his Brother Abels was, hee most cruelly massacred him. Moreouer, the enuious man doth not onely putte to death those whome he doth enuie, but sometime hee layeth violent handes euen vppon himselfe, as some haue noted: and for proofe whereof, they haue set downe the example of Achitophell, 2. Sam 17 of whome [Page 138] wee may reade, who verie much greeued, that the counsaile of Hushhai was preferred before his, hee went home and hanged him­selfe. To be breefe, if an enuious man could set himselfe against God, hee would doo it: and wee may verie well say, that enuie hath reached so farre in the person of the Scribes and Pharisies, and many others, of whome wee reade in the Gospel, who although they were more then conuinced in their consci­ences, that Iesus Christ was God, being so inchaunted with this poyson of enuie, they deuised all meanes that they could to putte him to death, accusing him, that hee sayde he was God, and in the ende by this false ac­cusation they crucified him. Besides, enuie is the sole cause of th [...] [...]estruction of those which are poysoned therwith, the onely ouerthrow of kingdomes, if it once dooth in­finuate it selfe into the hearts of them which haue the gouernment of the same: and it is no lesse merciful vnto the Church of God, if the leaders thereof giue way vnto it. And because that Sathan, who is the true Father of enuie, and the mortall enemie of the saluation of men, Enuie in the church hurteth as much as in any other state. endeuoureth with al his foce to increase his Kingdom, and to destroy Gods people, knowing that if there be any in whose heart this accursed passion is planted and ingraued, it is in the heart of Pastors [Page 139] whereby hee may gaine most, and the more aduance his kingdome, and diminish Gods inheritance. Then it may so fall out, that hee that is thus possessed with enuie, in steede of seeking the glorie of God, and the discharge of his dutie, hee will seeke his owne, neither will hee bee content to liue peaceably a­mongst his fellow brethren, if hee shall per­ceiue that they excell him in any grace, whereby he may profite himselfe, and learne of them, and that the Church may be great­ly edified, but he rather taketh delight, that both he and the Church should be depriued of such men, then patiently to beare, that the opinion which is conceiued of him, or which hee perswadech himself men conceiue of his gifts, should any way be impaired by o­thers. And to conclude, seeing there is no such way to promote the glorie of God, as by the ministrie of his worde, prouided alwayes that those that haue the charge ther­of, to preach the same, bee voyde of all sinister and corrupt affections, and espcially of this enuie: so there is no instrument which doth more diminish the Kingdome of God, and establish that of Sathan, as when the Pastors suffer themselues to bee car­ried away with these passions. Therefore wee must detest as much as possibly wee can, this horrible monster Enuie, and to the [Page 40] end we may the more abhorre the same: let vs consider, that he that yeeldeth therunto, doth but procure his owne torment. Furthermore, in respect of him which is followed with en­uie, How enuy may be corrected. hee is so far many times from being hurt, that that vertue is increased in him, which o­thers goe about to diminish. And this is that which Propertius would signifie when he sayth, that an enuious man hath so many tor­mentors, that doo iustly punish him, as hee whome hee dooth enuie hath commenders. And verily, as enuious men doo procure prayse and commendation vnto them, whome they gnawe vppon with theyr en­uie, they do but heap vp the torment of their minde, and cause their owne shame. as Chri­sostome sheweth vppon Mathew. O En­uie, which art alwaies an enemie to thy selfe, for he that enuieth, maketh himselfe as infamous, as hee causeth him to hee glorious whome hee prosecuteth with enuie. And lette vs adde this, to comfort them which are troubled with the enuie borne against them, that most notable saying of Propertius, that the pricke of enuie ought to stirre vppe men more to the exercise of vertue. Iacob hauing passed ouer Iordane with his staffe, had neuer re­turned with great bandes, if the enuie of Esaw had not stirred him vp, and exercised him.

Ioseph had not beene a commaunder in E­gypt, if the enuie of his brethren had not sold him. For it is written, hee cannot bee Abell, that is not exercised with the malice of Caine. With these things also wee may ioyne that which Cicero saith against Catiline, that enuie gotten by vertue, ought not to be counted en­uie, but vertue. And this ought as well to bee applied to those which do pursue others with enuie, somewhat to restraine them, as to those which are enuied, the more to encourage them cheerefully to goe forward and perseuere in well dooing.

CHAP. I. The second part of the difficulties which are foūd in the Ministrie, concerning the Preaching of the word of God, and conuincing the aduersaries of the same.

SEeing that now wee haue sufficiently declared the dignitie of the Ministrie, and the great difficulties which are to be found in the same, as wel in regard of those vertues with which they are to be in­dued, who doo aspire vnto it, as in respect of those vices which they are to auoyd: Let vs come now to those difficulties, which doo of­fer themselues as well in teaching the word of God vnto the people, as in defending the same, by encountring with heriticques, of whome some doo falsifie the same: some doo [Page 144] mingle it with their rayling, & others defiles it with their Glosses. These then be the two points, which S. Paul doth principally require in Ministers, when he saith: That they must be apt to teach, and haue knowledge to confute the gainsayers. Of which point wee are now to speake in order, but before we enter into the discourse of them, let vs obserue that, seeing that the question is, how to make a perfect Pastor in his charge, that we must keepe that order which haue been obserued a long time, as we see in a Cannō which was taken frō the fourth councell of Carthage, where S. Austin sat, which saith thus. He that is to be made Minister, first of all must bee examined whether he be wise by nature, docible, temperate in his maners, Chaste in an holy life, sober, watchfull, prouident in his affaires, humble, affable, merci­full, so much for his behauiour. Afterward it followeth for his learning: that he must be wel [...] learned, instructed in the lawe of the Lord, vnder­standing aright the sence of the Scriptures, exer­cised in the doctrine of the Church, He that will imbrace the charge of the ministe­ry must be of good life, learned, and alwairs dili­gent. and aboue all, that he doth simply hold all the Articles and do­cuments of faith. Where we may perceiue by this Canon, that in Ministers, the suffiicencie of learning must bee ioyned with honesty of manners, and that by good reason: for it is not sufficient that a Minister shoulde bee a good man, fearing God, and vnfurnished of those [Page 145] partes which are necessarie for the execu­tion of this charge: neither on the other side, it sufficeth that one should be learned and profounde in knowledge, and skilfull, and neuerthelesse bee of a wicked life. For as wicked manners with knowledge, ought to cause men to be kept backe from this charge, so a good life, and an honest cōuersation, ioy­ned with insufficiencie, and vnfitnesse, ought to make others to be put by, & excluded. To these two points let vs ioyne a third, that it is not sufficient to bee capable to preach the worde of God, and to be of a good life, but besides these two, that they put that in prac-which they teach, and that they vse diligence and industrie, in imploying the gifts which they haue receiued of the Lord, for the edifi­catiō of his church. Wherfore let them conti­nually set before their eies, this excellent sen­tence of S. Gregorie, which ought to bee as a Glasse, daily to behold all the partes of their dutie. He must (saith he) seriously consider, what it is, that he that desires this charge, cōmeth vnto, and after hauing attained the same, how he liueth: also he must see, how liuing well, he teacheth, how teaching wel, he learneth euery day his own weak­nesse, for feare least that this great humilitie shoulde cause him to auoide this charge: wherein being placed, his life must not bee contrarie to the dignitie of the same: and beeing in this [Page 146] charge, although hee be of a good life, he must not faile in doctrine. And if he be learned, he must not bee proude: and in summe, beeing filled with all vertue, he must not rashly attempt this charge, vnlesse he be constrained thereunto: and if he be voyde of vertue, hee must take heede that hee approacheth not vnto the same, although hee bee constrained. Let vs enter then into the dis­course of this propertie of teaching requi­site in the Pastour. Let vs obserue, that it consisteth principally in three poyntes: whereof the first is to teach the worde of God vnto the people, and to administer the Sacraments. The second is, to confute the doctrines of false prophets, and teachers. The thirde, to exhort the people to repen­tance. The pro­pertie of preaching do consist in 3. points. 1. To preach the worde of God. 2. To con­uince the gainsayers 3. To ex­hort and reproue. 1. Tim. 3. Tit. 1

These three poynts may bee verie cleare­ly gathered of that which Saint Paule spea­keth in Tim. and Tit. where hee sayth, That a Bishop must be apt to teach: it is not meant that this qualitie must bee a thing forged in the ayre, it must bee imployed in the instruction of the people: and although saint Paul speaketh not at all in that place, of the administration of the Sacramentes, neuer­thelesse, seeing that the administration of the Sacraments, dooth depende vppon the prea­ching of the worde, hee that preacheth the worde, may also administer the Sacraments: [Page 147] so that wee see the first poynt easily pro­ued.

The second likewise is set downe in ex­presse wordes: that is, that he be able to im­proue those that say against it. And the third, that he be of abilitie to exhort with whole­some doctrine. But let vs prooue all three points more at large by other places, for the comfort and contentation of the readers. The first poynt may bee prooued by two most excellent places of the olde Testament. The first points pro­ued by o­ther places.

The first is, that Iehosaphat willing to purge the high places of Iuda, of Idolatrie, hee did appoynt Leuites and Priestes, who shoulde teach Iuda, hauing with them the Booke of the Lawe of the Lorde, and they went about through all y ^e Cities of Iuda, and taught the people. Ezech. 44 The second is in Eze­chiel, where wee reade, that the Lord repro­uing the Iewes, because they had established in the seruice of God, those that ought not to be receiued, hee sayeth in the 15. verse of the same Chapter, that the Priests of the Le­uits, the sonnes of Zadok, that kept the cha [...]ge of his Sanctuarie, when the children of Is­rael went astray from him, that they should come neer to him to serue him, & they should stād before him to offer the fat, & the blood, and y ^t they should administer y ^e which he had appointed. And in the 23. ve. it is added, y ^t they [Page 148] should teach the people, the difference be­tweene the holy and prophane, and cause thē to d [...]scern between the vncleane & the clean. Let vs come to those proofes of the newe Testament, which are more euident. It is said in the Acts, Acts 2 that Peter and Paul, preached re­pentance, and remission of sins, & they that heard it, were pricked in their harts, & said vn­to Peter, and the other apostles, Men & bre­thren, what shall we do? Then Peter said vn­to them, Amend your liues, and be baptized euery one of you, in the name of Iesus Christ, for the remission of sinnes, and yee shall re­ceiue the gift of the holy Ghost. And in the 41. verse, it is saide, That they that gladly re­ceiued his worde, were baptized. And in the 46. verse. They continued daylie with one accorde in the Temple, and breaking bread. Againe, when Saint Paul in the 20. of the Acts, Acts 20 dooth reckon vppe the summe of his Apostleship, he saith vnto the Elders of the Church of Ephesus, That hee kept backe nothing from them that was profitable, but had shewed them, and taught them openly, and throughout euerie house, witnessing to the Iewes, & also to the Grecians, the repen­tance towards God, and faith towarde our Lord Iesus Christ. Acts 26 And in the 26. Paul being before king Agrippa, did recount al his office, he saith, That assoone as euer he was called [Page 149] to be an Apostle, by an heauēly vision which appeared vnto him as hee was going to Da­mascus, hee shewed the same first vnto them which were at Damascus, and Ierusalem, and throughout all the coasts of Iuda, and to the Gentiles, that they should repent, and turne to God, and do works worthie amendment of life. The proof of the se­cond point. 1. King. 18. Let vs proue the second poynt by other places of Scripture, that is, that a Pastor must bee able to confute the erroneous doc­trine of false teachers: of which we haue exam­ples of the Prophets, and Apostles. First, we see in the first Booke of the Kings, that the Prophet Elias did shewe vnto Achab, and to the people of Israel, that the prophets of Baal, (which the ignoraunt people helde for true Prophets) were false Prophets, and he himselfe did conuince them of falshoode, by that sacrifice which they had chosen to make knowne, which of them two (hee or they) were false Prophets. It came to passe, that by the praier of Elias, fire was cast downe from heauen, to consume his Sacrifice, and on the contrarie side, that of the false Prophets was not consumed, although they prayed to their god Baal to heare them, they were conuinced to be false prophets.

In the second place, we reade in Ieremie, Iere. 14 that the Prophet Ieremie by the commaun­dement of God, did confute the prophesies [Page 150] of the false Prophets, who affirmed that God would not punish Ierusalem, nether by the sworde, nor by famine. And hee affir­med the contrarie, that God woulde plague them by these two scourges, and that the false prophets themselues (who durst abuse the name of God, saying, that it was in his name that they shewed them, that warre and famine shoulde not come neare them) should also be consumed by the sworde, and by famine, with the people vnto whom they had prophesied. And in the 28. of the same Prophet, Chap. 25 a certaine false prophet named Hananiah, shewing the people, that God had broken the yoke of Nabuchadnezzar y ^e king of Babel, and that the vessels which hee had taken out of the house of the Lord, should be brought backe againe: and for the confirma­tion of his saying, hauing taken the yoke from the Prophet Ieremiahs necke, and broken it before the Priests and people, he said, euen so shal the yoke of Nabuchadnezzar king of Ba­bel, be broken from the necke of all nations, within the space of two yeares. VVhen it it is there set downe, that Ieremiah had the worde of the Lorde to the contrarie, who by Gods commaundement, put him backe, saying vnto him in the 15. verse of the same chapter: Heare now Hananiah, the Lord hath not sent thee, but thou makest this people [Page 151] to trust in a lie: Beholde this yeare thou shalt die. Wee reade likewise, howe that Ezechiel did beate downe the false Prophets and prophitesses, who seduced the people decla­ring vnto them peace in the name of the Lord, then when hee was purposed to take vengeance vppon them for their sinnes, say­ing: VVo vnto the foolish Prophets, that follow their owne spirit, & haue seene nothing. And in the 18. ver. VVo vnto the womē, that sow pillowes vnder all armeholes: that is, who maintain by their false prophesies, men in vaine hope, pro­mising vnto them peace and quietnesse, when they do abound with al wickednes. And make vayles vpon the head of euerie one that standeth vp to hurt soules: that is, who fitte their vaine predictions to all ages, and to all kind of peo­ple, or else they that do deck them which go towards them with cetrain vailes or such like: promising them to obtaine by these meanes, any vision. The Prophet speaketh in such maner, because the sorcerers and diuiners, co­uered with a vaile, the face of them vnto whom they spake, and sowed pillowes vnder their armeholes, giuing them to vnderstand, that the euent of their answer shuld be more certain. It is said also in the Acts, that There a­rose certain of the sinagogue, which are called Li­bertines, & Cirenians, & of Alexandria, and of thē of Cilicia, & of Asia, & disputed with Steuen. [Page 152] But they were not able to resist the wisedome and the Spirit by the which he spake. Act. 9. And in the same booke we see, that Saint Paul confounded the Iewes and the Grecians, shewing that Iesus Christ was the sonne of God. We read also in the fifteenth of the Acts, that certaine false Prophets, (who taught, that Except they were circumcised, they could not bee saued) were con­futed by Saint Paul and Barnabas, and other Apostles in Antiochia. In the eighteenth of the same booke, mention is made of a certain Iew named Apollos, an eloquent mā, & migh­tie in the Scriptures, who mightily confuted publikely, the Iewes with great vehemency, shewing by the Scriptures, that Iesus was the Christ. We may see many Epistles of S. Paul, which are liuely applied to this effect. In Saint Peter we reade, 2. Pet. 2. There were false Pro­phets among the people, which priuily brought in damnable heresies, euen denying the Lord that hath bought them. Also in the second Epistle, Saint Iohn refuteth the doctrine of Anti­christ, 2. Iohn 7 The proofe of the third. saying: Many deceiuers are entred into the world, which confesse not that Iesus Christ is come in the flesh. He that is such a one, is a decei­uer, and an Antichrist. Let vs come to the third and the last point, which is, to exhort the people to repentance and conuersion, repro­uing y ^e faults as necessitie shal require. We see in the prophesie of Ieremie, that God spake [Page 153] in this manner by the mouth of the Prophet Ieremie. Ier. 44. I haue sent vnto you all my seruants the Prophets, rising vppe early, and sending thē, saying, Returne now euerie man from his euill way, and amend your workes, and go not after other Gods to serue them, and yee shall dwell in the land which I haue giuen vn­to you, and to your fathers, but you would not incline your eare, nor obey mee. Also in Osea, Osea. 5. God saith by his Prophet. O ye Priests, heare this, and hearken yee O house of Israell, and giue yee eare O house of the King: for iudge­ment is toward you: that is, the iudgement of GOD is prepared against you. And in the sixt Chapter it is saide, that God seeing the people of the Iewes not to a­mende by his punishment which hee had powred forth vpon them, he sayth, That his people in their affliction should seeke him di­ligently, saying, Come & let vs return to the Lord, for he hath spoiled, and he wil heale vs, he hath wounded vs, and he wil bind vs vp. And in the fourteenth Chapter, O Israell, returne vnto the Lord thy God, for thou hast fallen by thine iniquitie. Take vnto you words, and turne vnto the Lord, and say vn­to [Page 154] him, Take away all iniquitie, and receiue vs graciously. And in Ioell. Turne you vnto me with all your heart, and with fasting, and with weeping, and with mourning, and rent your hearts and not your cloathes, and turne vnto the Lord your God, for hee is gracious and mercifull, slow to anger, and of great kindnesse, and repenteth him of the euill. And in the third of Mathew it is saide, that Iohn Baptist [...]he forerunner of Iesus Christ, preached in the wildernesse of Iudea, saying: Repent, for the kingdome of God is at hand. And in the sixt and seuenth verse. And they were baptized of him in Iordane, confessing their sinnes. And when he saw many of the Pharisies and Sadduces come to his baptisme, he said vnto thē, O generation of Vipers, who hath forewarned you to flie frō the anger to come? bring forth therefore fruits woorthy of amendment of life, and thinke not to say with your selues, we haue Abraham to our father, &c. Wee might adde many other places of scripture vnto these, but because these are sufficient, we will go on forward.

CHAP. II. Of things that he must obserue, that will frame himselfe to be apt to teach.

LEt vs nowe discourse of euerie poynt, and lette vs shewe what on the one side we must keepe, and on the other side, what we must auoyd. Let vs marke concerning the first point (which is, To be apt to teach, one must be filled with good knowledge. that a Pastor must be apt to teach) that is, Pastors are not taken for popish Priestes, who cannot bee Pastors, beeing ignorant and insufficient, as ma­ny of them may bee made Priestes, al­though they knowe nothing, according to theyr Cannons, who say, that a man may be made a priest, if hee can sing Masse, and reade well their breuiarie. It is added more­ouer, that if they cannot reade, that the Pope may dispence with this vice of ig­noraunce, prouided alwayes that they can sing Masse: so that by this Cannon, the [Page 157] most doltish ideot that may be found (who is more fit to be an horsekeeper, or to driue as­ses to the mill) may be receiued into the office of y ^e ministrie. But S. Paul, requiring that a mi­nister should be apt to teach: he meaneth that he must labour to enrich himselfe with all hu­mane and liberall sciences: aboue all, with the knowledge of the holy scriptures, which may make him capable and very apt: for if he be not in some measure fit for this charge, as hee is vnworthie, so hee ought not to de­sire the same: and if hee desire it, he is not to bee admitted. He that desireth the mini­stry and is ignorant, ought not to be ad­mitted, for many in­conuenien­ces that may grow thereby. And this wee doo affirme for two reasons. The first is, that if he that is igno­rant, & a yong nouice in learning, be prefer­red to this function, he may become proude & head-strong, full of fantasies, making him­self beleeue that he is more thē sufficient, and being possessed of this imagination, hee will more labour for the charge, then desire it with all humilitie: he will not forget any perswa­sions to come vnto the same, thinking y ^t if hee be preferred vnto it before others, it is suffici­ent, Innocent. de v [...]. [...]um. conditi. neuer regarding the principall. To this purpose sayth Innocentius, that Assoone as an ambitious man is preferred to any ho­nour, he becommeth fierce & outragious: hee hath no care to do good, but to beare rule: hee presumeth that so much the more he is a good [Page 157] man, as he seeh himselfe the higher to be ad­uanced: but vertue, and not the degree, ma­keth a good man: not the dignitie, but the ho­nestie. A litle after speaking of these bad acti­ons, he addeth, that such kinde of men, being exalted, doo disdaine their former freendes, they make themselues ignorant of those whom they know: they do despise their ancient com­panions, they turne their back towards them: [...]hey stretch forth their neck, and make osten­tation of their pride: they speake of nothing but of their greatnesse: they meditate vppon high matters: they cannot beare, to be subiect to any man: they goe about alwaies commaun­ding: to conclude, they become more and more bolde, proud, stout, troublesome, and impor­tunate. And in regarde of the principall part of their dutie, which is to Preach the worde of God, being perswaded of themselues that they haue sufficient knowledge, they com­monly speake that which commeth in theyr mind, without premeditation: or if they make any, it shall be very cold stuffe: they speake in such an immodest sort, impudently & with­out zeale, and consequently without frute: in such manner, that a man may see in them that which Quintilian saith. That vnlearned men speake more high, then those that haue know­ledge [Page 159] and wisdome, and they which knowe no­thing, make themselues ignorant of no kinde of learning.

The second reason is, that seeing they are drunken with their owne opinions and sonde conceits, in the exercise of their charge, as well by their life, as by their doctrine, they will cause an infinit number of offences con­trary to the honour of God, and the edifica­tion of the Church: and especially to the de­triment of the soules of the poore faithfull Christians: For which such Pastors shall an­swere before God, seeing that they are ap­pointed the Stewardes and Guides ouer thē.

But if he that desireth the charge of the ministrie, be sufficiently furnished with those gifts which are requisit to this charge, behold the good that cōmeth thereby, that his know­ledge hath made him wise, aduised, and mo­dest, according to the common prouerbe, That ignorance maketh a man bolde, but knowledge stayed, and p [...]udent: after hauing gotten a sound iudgement, by the knowledge and experience of those things which he hath learned, he taketh vppon him with good de­liberation, the dignitie, and greatnesse of this charge: so that ordinarily it cōmeth to passe, that the more experience one hath, the more iudgement he hath, and conceit by the same: and being such an one, hee doth not intrude [Page 159] himself, but rather his learning wil make him [...]ore feareful, euen to auoid this charge being [...]ffered vnto him, & in the end will cause him [...]ot to accep [...] of y ^e same, vnlesse he be vrged, [...]nd cōstrained therunto. And by this we may [...]iscerne insufficiencie from sufficiency: Insuf­ [...]ciencie, if a man will thrust in himself violēt­ [...]: Sufficiencie, more in flying from it, being [...]ffered, then in seeking the same by vnlaw­ [...]ull meanes. These be those then, vnto whom [...]his office must bee giuen, and to others that [...]emand the same, it must be denied. What good is to be ho­ped for of thē which are prefer­red to the Ministrie, being very sufficient. For those [...]hat fly from it, hauing taken the s [...]me by cō ­ [...]raynt, it is incredible with what frute they [...]ischarge it, because y ^t in the accepting there­ [...]f, they shewed a manifest signe of their wor­ [...]hinesse. This is that which the good Father Gregorie did write to a certaine man, who ha­ [...]ing accepted of this charge after many in­ [...]eaties, and much vrging, he sent him word [...]hat he was lawfully come vnto it. Behold his [...]wne words. In your writings you saye, that [...]ou haue greatly desired rest, and by this you shew, [...]hat you are lawfully come to a Pastors charge: [...]r as this function ought to bee denied to them, [...]hich earnestly seeke for the same, so it ought to be [...]uē vnto them which auoideth it. Vnto this, ac­ [...]ordeth the ciuil lawe of Leon and Anthemius Christian Emperors, which they made in the [...]eare 469. which speaketh after this maner. [Page 160] That a Bishop in our time maye bee chosen chaste, and humble, to the end, that in al [...] places where he come, he may purifie al thing [...] by his integritie, that no minister be made for reward, but by prayers, that he be so far from Ambition, that being found, he may be con­strained, and beeing prayed, hee goe backe▪ beeing againe inuited, and reintreated, he [...] still auoideth the charge: and let this onely ne­cessitie in excusing himselfe, bee a sufficient choise: for hee is vnworthy of this order, which is not instituted and ordeined by con­straint.

This is that which may be obserued in th [...] greatest Seruants of God, who hauing no [...] onely the knowledge of good letters, an [...] sciences, after the custome of other men, bu [...] also, the vnderstanding of the holy scriptures by the speciall reuelations of the holy Ghost they haue so vnwillingly taken vppon the [...] this charge, The more sufficient one is, the more surely he is drawn to this stu­dy, but be­ing called, he euen sees the same with edification. that when God woulde send [...] them, some haue excused themselues b [...] their infirmitie: others beeing rauished wit [...] a kinde of admiration, they haue cryed ou [...] that they were in fants, that is, vncapable in euery respect of this charge: others hau [...] gone further, that they haue altogither, auoyded it: when God would send Moses toward [Page 161] Pharaoh, to deliuer his people out of Egypt, Exod. 3 hee excused himselfe by his infirmitie, say­ing, VVho am I, that I should go vnto Pha­raoh? And howe did God solicite him by promises, and by threatnings, so long that hee was wearie, that hee sayde, that he could not speake well, and that hee had an impe­diment in his speech? Iere. 1 What did Ieremie when God commaunded him to go to the king of Iuda, to declare his worde? he cried out in this manner. Ah, ah, Lord, beholde I cannot speake, for I am a childe, &c. And what did the Prophet Ionas, when God gaue him commaundement, to go and preach repen­taunce to that great Cittie of Niniuie? Ionas 1 In steade of obeying God, hee did flie as a rebell.

Let vs adde vnto this, that which Saint Chrysostome did, of whome it is written, that when hee was to bee chosen Bishop, hee fledde into the Wildernesse, and in his flight, he sayde, that hee that was furnished with all gifts necessarie for such a function, shoulde bee set ouer the flocke of Christ: but as for him, the weakenesse of his spi­rite did beare him witnesse, that hee was almost vnprofitable. Shewing by that, that they that defice this charge, should consider that which they do, and what their force and abilitie is, and not to enterprise any thing be­fore [Page 162] the triall thereof. Afterward he saith two notable things: the first is, that if any come to accept of this calling, who is it (saith hee) but that will say, that great and wonderful things are committed to children to gouerne, and to such as haue spoyled and corrupted the flock of the Lord that sacred and holy things are made iests and matters of sport, & so become ridiculous: signifying by the same, that they that take vpon them this charge, hauing not sufficient gifts of the bodie and of the minde, The worde of God be­ing handled by insuffi­cient men, is oftētimes laughed at. for the execution thereof, it is as absurde a thing, as if the managing of a kingdome were committed to a child, & that which is worse, it will fall out, that people being taught and guided by ignorant Pastors, instead of being cōtinually edified by them, especially by their Sermons, oftentimes by them they shall bee offended. But behold a great mischief, y ^e word of God (of which none ought to speake, but with grauitie and reuerence, is exposed to laughter: for when the people heare an vn­learned Pastour, and him that is vnfit to di­uide the worde; manie times they mocke him, and laugh him to scorne, and in iea­sting at him, the worde of God also which is shewed by him, is sported at, and baselye esteemed, by which they doo prouoke the wrath of the Lorde vppon themselues. The other is, that hee is scarcely able to giue a [Page 163] reason of his saluation, or to retaine the same, giuing to vnderstand by that, that it is a fear­full miserie, that hee which should teach o­thers, is so ignorant, that hee can not giue an account of his faith, if hee bee demaunded. Wherefore to auoyde such mischiefes, let him which desireth the ministrie, indeuour to frame himselfe for the discharge of his dutie.

He must here also diligently take heede, To be apt to teach, & to diuide the worde of God, hee must take heed that he heapeth not vp ma­ny things without iudgement, which can not be vn­derstood, and so he become ob­scure in speaking. that hee falleth not into an extremitie, as it were altogether contrarie, which is not to bee too learned (for a man can neuer learne sufficiently) but my meaning is not to heape vp manie things, and gather them one vppon another vndiscreetly, and without iudgement, in such sort, that hee cannot ex­presse them, when necessitie shall require: so that such which giue themselues so to studie, are commonly so confuse and intri­cate in their discourses, that the best lear­ned can hardly vnderstande what they say. Therefore Saint Paul sayeth,, That a Mini­ster must be apt to teach: that is, besides his knowledge, hee must haue a dexteritie to expresse his minde, and to cause his hearers to vnderstande him. Hee that is depriued thereof, he must not once stirre to seeke this charge, although hee be well furnished with knowledge, but because it is a kind of hidden [Page 164] and obscure learning, that it cannot wel serue for the vse of others, the Apostle would cor­rect this vice by a fitnesse of teaching of him that desireth to preach the worde. The Ro­mans haue obserued this fault amongst their Orators, 1. Tusc. as Cicero sheweth, saying, that it may so come to passe, that some may haue a good conceit in matters, but they cannot speak apt­lie, and with a grace, that which they haue cō ­ceiued. This may be said also of thē, of whom mentiō is made, 1. de Orat. 1. de Orat. where he saith, that there be some such stammerers and stutters with their tong, & which haue so bad a pro­nūciation, & haue such an ill fauored kinde of iesture, with their coūtenāce & body, that al­thogh they haue art & vnderstāding, yet they are not worthy to be nūbred amongst learned mē: but there be others which are so wel ador­ned with y ^e gifts of nature, that one wold think they were not borne after the maner of other men, but they seeme to come frō some diuine race, because they are endued with such rare and heauēly graces, & do perform with such a singular dexteritie of spirit, whatsoeuer they take in hād. It is true, these be not y ^e sort of whō we chiefly speak. For they that are hindred by their tong, or by their voice, or by som vnde­cent iesture of y ^e body, to which they are so ac­customed y ^t they cānot leaue it, they thēselues may be iudges, whether it be a good or a bad [Page 165] thing to take vpon thē this charge. But those of whō we intreat be such, namely who haue furnisht thēselues with knowledge, who haue their tong at cōmandement, a voice strong e­nough, & intelligible, & pleasant to y ^e hearers, and the behauior of the body proportionable, but they are intangled in their matter, that as one fallen into a laborinth, they knowe not which way they came in, nor how to get out: they are also so obscure in making their lear­ning known, y ^t whē one hath hard thē with di­ligent attentiō of the mind a long time, yet he can remēber nothing, or very litle, of y ^e which they said. If such mē write, their writings oftē ­times are euē darknes it self, of which nothing can be seene: they be ridles, which to dissolue we had need of an Oedipus, to gesse at y ^e which they would say: for they be euen as torters to tormēt, not only y ^e minds of the simple, but of those which haue good wits, although not suf­ficiently cōfirmed with knowledge, to be able to iudge exactly of their writings. For it com­meth to passe oftentimes, that many giuing thēselues to a diligent reading of them (thin­king to find great matters) they do so impoly thēselues to y ^e finding out therof, y ^t they loose y ^e greatest part of their time, which they ought to spēd about things more profitable for edi­fication, others loose their labor altogither: I meane such as haue miserably cōsumed their [Page 166] good houres, which should haue bin spent a­bout other things, and by that meanes do no­thing profit the cōmon-wealth, or lesse then nothing. They learne as those of whō Cicero speaketh, who are so addicted to their studies, that they neuer bring any thing to light for the benefit of their country. Wherefore let the preacher auoid as much as possibly he cā this obscurity, The prea­cher must uoid ob­scuritie, as much as he can. which is so far frō profiting ma­ny, y ^t it hinders him much in his study, and so cōsequently, greatly hurt the church of God, when such are appointed to be gouernors of the same: and he shal consider, y ^t flying this ob­scuritie more diligently (which others do so much affect) y ^t he shall apply himselfe with all his force to a kind of facilitie, in expressing y ^t which he teacheth, as well by writing, as by liuely voice: & this facility shal bring as much profite and fruit, as difficulty of deliuery doth bring hurt, as we see plainely in those Pastors which vse the same, & who haue easily gotten such an habit therein, To haue a dexteritie in prea­ching, heed must be ta­ken, that many words be not vsed without so­liditie. y ^t they do seruice in fit time and place. We may also obserue here an other fault, vnto which many that speak pub­likely are subiect, who hauing naturally an aptnes and swiftnesse in speaking, which they haue attained by study & labor, y ^t when they speak or discourse, it seemeth like a flood that rūneth swiftly, but they are matters of light importāce, & for the most part altogither vn­profitable. It is true, y ^t ther be some that speak [Page 167] very aptly, according to the diuers natures of men, who are as greatly to be cōmended, see­ing that they preach with fruit & profit, as o­thers which do no good, are to bee blamed. And as those which haue a celerity in prea­ching with profit, are more to be admired (be­cause they are peculiar graces in them) that they cannot be propounded as examples to imitate: so also we ought to auoid the vice of them, who hauing a volubility of tongue, do more feed the people with words & voice, thē with matter. The volu­bilitie of the tongue, is a great fault when it is abused. This is (saith an ancient doctor) a great fault: the volubility of the tongue, whē by the same great admiration is procured a­mongst the simple: but why is it a great fault? principally for two reasons: the first is, that the people, who for y ^e most part are sottish & ig­norant, conceiue so great an opinion of such preachers, that they make account of others which are indued with farre greater graces. And those kind of preachers doo more often delight their hearers then instruct them: and euen as those men that are accustomed to grosse meates, loue them better then those that are more delicate, so they that are vsed to such preachers, because they wāt learning & iudgement to iudge of the sufficiēcie of o­thers, they do rashly prefer the worse before the better. It is said in a common prouerb, & it is a very true thing. Cic. 1. de Nat. Deo [...]. The people approue that which they loue. This is that which Cicero ob­serueth, [Page 168] that the most part of men account that well done only, that doth come from him whom they like of, & as touching him, they are wont to approue y ^t which one saith of the Pithago­rians, who whē they affirmed any thing in di­sputatiō, being demanded wherfore it was so, they wer accustomed to say that Their master Pythagoras said so, whose authoritie was not to begain said. The other reasō why we say y ^t the volibilitie of the tongue is a great fault, is in regard of y ^e Pastor, who being accustomed a long time to this swiftnes of speech, it falleth out many times, that he becōmeth slothfull in his study, for trusting too much to his gift in speaking; he cannot otherwise choose but he must needs fal into, & harden himselfe in this vice. Moreouer, this second mischiefe ariseth hereof, that as euery man is more subiect to the loue of himself, then to any other vice, it may come to passe y ^t such preachers thinking wel of themselues by the opinion of the mul­titude, may admire themselues too much, and may be idolaters of thēselues. Which shall be an occasiō, that such men suffering thēselues to bee carried away with these vanities, they may despise others whom they think inferior to thē, & may pursue with a kind of iealousie, those that excel them in gifts: & finally, they may cōmit many other faults, not beseeming their calling, & all to maintaine that credite, [Page 169] that they are perswaded is cōceiued of them, louing better to be accounted learned mē by opinion, then to loose their vaine reputation. Lette a preacher who hath this gift, labour as much as he can to be free frō this kind of vo­lubilitie in speaking (not but that it is the gift of God being vsed well, but when it is diuers waies abused) that is, that he endeuor to auoyd the abuse, and follow the true vse thereof in this sort, that is, in tempering the same with daily study, in graue and serious things, to the end, that beeing indued with this facilitie in speaking, and with the knowledge of great and profitable things, he may in vttering the same with a kinde of dexteritie, bring more profite and instruction to the church of God.

CHAP. III. Vnto what things he must apply himselfe, that de­sireth the ministrie, for to get an aptnesse in tea­ching, which is required in a minister by S. Paul.

NOwe lette vs come vnto those things vnto which the Preacher ought most of al to apply himselfe, to become fit for his charge, which is, that he get a firm and sound knowledge of graue & serious matters, especailly of y ^e holy scriptures, & that he layeth so strong a foun­dation [Page 170] in the same, that hee neuer expound them, but with profitable edification. To at­tain vnto this profoūdnes, we think y ^t before al things, it is expedient to haue a competent vnderstanding in the principal languages: y ^t is, Hebrew, Greek, & Latine: for seeing y ^t these three tongues be as it were the bark and the shell, in which the iuice & marrow of true dignity (as of the most part of other good sci­ences) be inwrapped & inclosed, they that de­sire to haue any dexterity & experiēce in the word of God, ought not of them to be igno­rant. And although we haue almost all those things which are written in those tongues, trāslated into a language which is verie fami­liar vnto vs, yet it is necessary y ^t we our selues haue the vnderstanding of those tongues, wherin they were written: y ^e reasō is, that fin­ding an infinit nūber of diuersities & contra­dictiōs not to be reconciled (as an anciēt doc­tor calleth thē) in the expositions of interpre­ters, it is to be feared, y ^t if we stay vpon them, without wel weighing them, y ^t many times we may be deceiued. So that it is the surest way, that wee our selues haue y ^e knowledge of thē (at least in some measure) that wee may adui­sedly cōsider the diuers expositions, as wel of the one as of the other, and confer them with iudgemēt & discretion, with the pure text of euery language, that we may the better iudge [Page 171] of the good or bad translation, & more easily find out the truth. To speak particularly and summarily of euery one of them, we wil speak first touching the Latin tongue, that nothing is more profitable then the same, and that for an infinite company of reasons: especially for this, that it hath bin in vse in all ages (& is yet at this day) as y ^e domesticall & mother tongue of al nations, so that they that are ignorant of the same, must needs be depriued of y ^e know­ledge of the most parte of those things which are written in it. As concerning the Greeke and Hebrew tōg, although many do not giue thēselues to the study of thē, as they do to the latin, & some other that make no reckoning therof (not knowing it may bee, what value they are of) yet neuerthelesse they be of mar­uailous vse. The Hebrew tongue is aboue all, necessary for the vnderstāding of the old te­stament, principally, because it was first writ­ten in that language: and the Greeke is no lesse necessary, specially for the Newe, be­cause it was written in that. But wee may here note diligētly two points touching these two tongues, that as each of these tongues haue their diuers properties, so we must diligently obserue thē, if that we will haue the true and right vse of them. The Greek tong hath this property, that it is so fruitfull and plentifull, this it signifieth one and the selfe same thing by many wordes, the which (besides many [Page 172] other significations which the same words may haue, according to the diuersitie of pla­ces and matters, which do occurre heere and there) signifie also one thing, & in this respect great heed must be taken hereof, that we doo not misconceiue in searching the vnderstan­ding of euerie place. As touching y ^e Hebrew tongue, seeing that it hath a propertie quite contrarie to the Greeke (because it hath ve­rie fewe words, but vnder the most parte of them, it comprehends many & diuers things) wee must consider, that if we take in hand to expoūd some places of scripture, we must not content our selues with one or two significa­tions of euery word, but that we do diligently marke the pluralitie of the significations of each word, according to the occurrences of matters: to the ende that wee may carrie a­way the most proper signification of the place, as neere as may be: so that he that can obserue this, and practise it, he may be mar­uailously eased in the exposition of the scrip­ture: but contrariwise, he that satisfieth him­self with a simple and bad signification of the greatest part of words, without considering the varietie of euerie subiect, it is certaine, that although some one may attaine vnto a great knowledge in these tongues, yet he may be deceiued (as many are deceiued, & do de­ceiue thēselues cōmonly in going no further) [Page 173] that those that haue only a mean knowledge in them, doo obserue with iudgement this diuersitie, as often as they search out the vn­derstanding of any place. The second point is, that it is not sufficient for a Preacher to at­tain vnto the vnderstāding of those tongues and to obserue this diuersitie: but also after that he hath found out a proper signification, he must study with dexterity to expound the same, with profit & edification to the people. For if he want this dexteritie, it is certaine, that the knowledge which he hath gotten in the languages, is much lesse profitable, (as it may be seene in many, which are destitute therof, although otherwise they haue experi­ence in the tongues) and for this cause, not onely the simple people, but also those that haue more profited, are much more mooued and edified with such kinde of teaching, then with the barren and ruder manner, as commō experience sheweth. And in truth, euen as it is not sufficient to say, and to shewe, that such a meate is good, or some other thing is very profitable, if order bee not taken for the en­ioying of the same: so it is not enough for the Preacher (who is to instruct a congregation compounded of duers sorts of men) to tell simply y ^e meaning of some place: but besides, he must know how to set forth the same, and as it were to apparell it with necessarie orna­ments, [Page 174] that the people may the better finde it out, and be better edified, which alone with the glorie of God, hee must propose before him. Wherefore to conclude this first point, the Preacher must studie with all diligence for this, to attaine vnto his soundnesse of doc­trine, aboue all, in reading the holy scrip­ture without ceasing, meditating in the same vppon all occasions, pondering the same day and night, if possibly he can, propoun­ding before his eyes that notable saying o [...] the Fathers, That cursed is the negligence o [...] them who doo not employ themselues night and day to gather the oracles of the spirits of God. Fo [...] that is the true and onely meanes with earnes [...] calling vpon the name of God, to come by the same.

Secondly, to get his soundnesse of know­ledge, euery one must vnderstand, y ^t the mor [...] he learneth, the more hee shall perceiue hi [...] owne ignorance, and so his ignorance shal [...] make him humble, and consequently bette [...] disposed to learne, to the end that by his hu­militie, and knowledge of his owne weakenesse, hee may banish pride, and concei [...] of himselfe, which doo hinder many from comming to a perfect vnderstanding. This i [...] that iust complaint of Seneca, saying: Th [...] many had euen come vnto true knowledge, if b [...] pride they had not imagined, they had attayne [...] [Page 175] the same already. For verily, as pride is a great, obstacle and impediment to the getting of the treasure of knowledge, so humilitie is the readye way which leadeth many vnto the same. Aug. lib. 3 didasc. Learne (saith an auncient Doctor) of all, diligently, that which thou knowest not, for humilitie will make that common vnto them, which is proper vnto euery one: Thou shalt bee wiser then all, if thou wilt learne of all: They that receiue of all, are more rich then all. Aug. christ. ad Hiero. Vnto which wee maye very well adde this sentence of Saint Austin vnto Hie­rome, That to learne things necessarie, no age ought to seeme too late, and although it be more homely for olde men to teach, then to learne, yet neuerthelesse, it is more conuenient to learne then to be ignorant.

Thirdly, let vs obserue, that to get this soūd­nesse of knowledge, The prea­cher to get soūd know­ledge must exercise his memorie. heere is nothing of such force and vertue, then diligently to exercise the memory in learning, and faithfully re­taining manye graue sayings and sentences, drawne out of the best authours that may be founde, and especially out of the word of God. But my meaning is, that euery one shuld haue a good & true vnderstāding of y ^e things the which he will commit to memory, for if one learneth y ^e which he doth not vnderstād, behold three incōueniences y ^e ariseth therby, The first is, y ^e he spēdeth a lōg time in learning [Page 176] them: the second, that after he hath learned them as it were by force, and constraint, hee forget them easily againe. The third, beeing in the memory, they doo more harme then good, because that the places in the same me­morie, which are possessed with such things, cannot be filled with other more profitable knowledge.

But the greatest hinderance that it causeth, is, that it hurteth the iudgemēt in performing her duties, which is to approoue, or disalow of those things which be in the memory, or of those things which we reade. For to iudge well of any thing, it must bee first well vnder­stood: if our memorie be stuffed with those things which we vnderstand not, our iudge­ment shall remaine idle and vnprofitable. But on the contrary side, if the vessells of our me­morie be filled with those things, it is incre­dible to be spoken, what frute and commo­ditie groweth thereby. We say commonly, that we onely knowe that which we keepe in memory, We knowe onely that which we keepe in memorie. which indeede is very true, because that to iudge wel of knowledge, we must not accoūt that to be knowledge, but that which we haue learned in the reading of graue and serious matters, in most approued authors. For althogh men according to their wit, do deuise an infinit number of good & excellēt things, yet they must be praised for knowledge, by [Page 177] others, and indeed they be not many times of any account, but to be suspected, both of our selues, and others. Moreouer, there are some that alledge other reasons of thēselues, which they may oppose to ours, which is the cause that ours are nor currant with thē, whether we dispute with them, or whether we labor to in­struct them in any thing. Furthermore, if we speak any thing of our selues, which is sound and forcecible, y ^t is cōmonly reckoned feeble, vnlesse it be fortified and maintained by the reasons of other men, which peraduenture we haue read, or vnderstood, by our selues. But whē we can aledge y ^e which others haue left in writing, without doubt, that is of much more weight and force, and which wil make vs take more stomacke in defending that which wee do affirme, and that is properly called know­ledge. Howe much the memorie auaileth in this point, it is almost impossible to be spokē. Amongst many other profits which it brings, this is one, that it is a good helpe to frame the iudgment. Memorie is a helpe to frame the iudgement. For seeing that it is so, that y ^e iudge­ment is framed more by reading and keeping many good things, it foloweth, that so much the more as one keepeth them in his memo­rie, by so much the more he may haue a riper iudgement. In such sort, that in any matte of great importance whatsoeuer, if that he will aduise, deliberate, discerne, consult, resolue he [Page 178] may the better and more surely do it by the remembrance of things past, which haue bin seene heard, or read, and kept by him some other time, thē to stay himself vpō reasons de­uised in his own braine. But let vs well vnder­stand that which wee call memorie, not a re­membraunce for a fewe houres, or for a fewe daies, which may be pe [...]ceiued in many, who hauing heard, or read something, do remēber it a day, or two daies, or a yeare more or lesse, but after it vanisheth away. VVhat pro­perly Me­morie is. But memorie is a remembrāce of things which we haue heard, or read, or meditated vpō a lōg time, & which are so fixt & imprinted in the same that they haue takē vp their lodging where they mind to dwell a long time, as it were in a chest, out of which wee may take, as need shall require, many lessons, & instructions, as often, and as much as we will. This memorie is so necessa­rie for a Preacher, that if he be destitute ther­of, he cannot execute his charge, but with ve­ry great difficulties, because that assoon as he hath learned any thing to recite vnto y ^e people or to serue him for some other vse, if he forget it a little after, he must alwaies begin againe, and so hardly come to any great knowledge. Cicero in his I. It is a hard thing to be a preacher without memorie. booke de Orat. speaking of an Orator, saith one notable thing, that is to say: Memorie is the treasure-house of all things, the which if she keep not as a good gardē, al that which we haue read, lerned, deuised, imagined, inuented, [Page 179] (vnderstāding al things which shuld be in ora­tors, which shuld be most excellent shuld by & by perish. We may very well say the same of a preacher, who after that he hath long sweat at his studie, and exercised in his charge manie yeares, if he hath a slipperie memorie, it is cer­taine that he cā do no more good: for if it shal happen for him to speake publikely, or pri­uately, or oftentimes to answer vnto questiōs, when his aduise or counsell is asked, or to bee made acquainted with matters of weight of great men, or to bee demanded the text of scripture, if he cānot alledge the same to serue his turne, many inconueniences may follow therof. And if at any time one be constrained vpon a necessitie to recite something in hast, he shall speake so obscurely, that the hearers shal not vnderstand him to what end he spea­keth: & it may so fall out, y ^t he shal not vnder­stand himselfe, because he hath learned those things, as it were perforce, hauing no leisure to meditate vpon thē, & to digest thē, & althogh at home peraduēture he hath meditated vpō thē, neuerthelesse, because y ^e oftentimes he is cōstrained to trauell hither & thither, & that he hath not his books at cōmand, y ^e surest way is, to haue them fast lockt in the memorie, be­cause whē they are caried there, as it were in a deske, as well in the high way, as in the house, as well by night as by day, they may be beatē, [Page 180] chewed and considered vpon, and by cōtinu­all meditations, those things may be ripened, or seasoned, which shalbe found too rawe. By this then, an incredible profit groweth to the preacher, that amongst many other things, he may expound the word of God soundly, Hee that hath a good memorie, may sound­ly, & easily preach the worde of God. and plainly, according to y ^e capacitie of euery one: for hauing in the treasure of his memorie, ma­nie graue things, it is an easie matter for him to choose those which hee shall perceiue by the ballance of his iudgment, to be profitable and fit for the instruction of euery one. This then, is to be reckoned one of the greatest and most soueraigne gifts of God that may be: for seeing y ^t in the church of God, there be of all sorts of men, both subtil & grosse, & simple, others of some meane conceit: others of verie litle reach: the greatest dexteritie of spirit that can be in a preacher, is so to apply himselfe to euery ones capacitie, as that they may be in­structed. And moreouer, the more that a prea­cher can frame himself to be familiar & plaine to euery one, the more fitte he is to discharge that function: and which is more, he shall bee esteemed the more learned. Although many be of a cōtrarie iudgment, who do not esteem knowledge according to facilitie, but rather by I knowe not what reports of some, who esteeme many to be learned men, which haue only the knowledge of some nūbers, who ne­uerthelesse, [Page 181] are reckoned men of vnderstan­ding, by opinion, rather then by truth, and by those which are not fit and allowed iudges in these things. One of the greatest Philoso­phers, who speaking of such kind of men, hath vsed a most notable similitude, A very apt similitude. that as the common people in Magicall arts, do maruell at those things whereof they vnde [...]stand not the reason, by which the sorcerers do many absurd things, so many, saith hee, wonders at that stile, or phrase of speaking, of which they haue no vnderstanding. And in truth, what man of iudgement wil account him a learned man, who is so obscure in his discourse, that he may be iustly carped at? And those also, which do think to cauil, shall not know well them­selues with what they should find fault: who I say, will account thē for learned men, seeing y ^t they are learned only for themselues? These bee they of whom it is said in a common pro­uerbe, that their sciences are hidden Muses, but such as are of no account, because that such men hauing some good gifts of God, ne­uerthelesse, if others cannot be the better for them, they cannot be properly esteemed for the greatest learned men because that know­ledge is not to be counted knowledge, when a man keepes it to himselfe alone, and cannot impart it to others. But when a mā hath know­ledge, which doth many good, and that he can [Page 182] easily cōmunicate y ^e same, he is fitly to be ter­med a learned man. And it is very wel said by an heathen Poet, y ^e it is nothing to know any thing for it self, vnlesse another knoweth that which thou knowest, as though he wold say, that otherwise it is not to be esteemed for knowledge. But seeing that the marke and principall end of all knowledge, is to instruct and to edifie, it followeth that the more a mā in vttering his knowledge, doth teach and benefit others, the more learned he is, and ought so to be accounted. Wherefore let vs conclude this point, that a Preacher should not onely endeuour, to stirre vp his minde, and polish his tongue, with faire words, gen­tle, The more plainly a man writes or speakes, the more learned is he to be ac­counted. and delectable, but also, and principally, to fill his breast with the knowledge of many good and profitable things. For if there be no­thing but a filed, and polished tongue, to vtte [...] many wordes, although they bee well placed, they doo not much profit. For euen as the spirit of a man, eyther he that readeth, or he [...] that hearkeneth to another that speaketh, i [...] not much mooued by words filed one within another, if no matter of substance be mingled therewith, so the spirit of a man cannot much be mooued by a floud of vnprofitable words in which no matter of importaunce is contei­ned. In such sort, that Cicero hath very wel [...] said, that it is a meere folly to speak with pro­prietie [Page 183] and ornaments without sententious words, and to speake sententiously without order and disposition of words, it is childish. Finally, let vs adde, that a preacher being suf­ficiently furnished both wi h words & know­ledge, of many good things, he shal attain vn­to an easie kind of teaching, & hauing attai­ned y ^e same, he shal discharge his calling with great profite, as euerie one may easily per­ceiue by his praying, in which he shall see this facilitie so much wished for▪ & so cōmended, as nothing more, in regarde of those infinite commodities that it bringeth, as well to the preacher, as to the hearers. S. Austen saith in a certain place, The more plaine a preacher is, the more he edifieth. that a preacher ought to labor to bee heard with vnderstanding, willingly, and obediently. By which a man may ob­serue three principall commodities which do proceede from this facilitie: the first is, that the preacher which is endued therwith, is ea­sie to bee vnderstood: the second, that being vnderstood, men taketh pleasure to come to heare, to learne, and profite: the third, that obedience is willingly giuen vnto his word, when the people do correct their euill life, growing vp from faith to faith, and in all christian vertues, which is in sum, the grea­test good and contentation which a preacher can attaine vnto, in the administration of his charge.

CHAP. IIII. VVhat is to be obserued in making of sermons.

II is time to come to the method and order to bee obserued in preaching, The maner of prea­ching is hard, by reason of the diuersi­tie of opini­ons therin. which is one of the grea­test difficulties in the dis­charge of the ministry: we do affirme plainly, that it is one of the greatest difficulties, because that it is not yet agreed vpō: one setteth down one way, others another way, in such sort, that so many mē as there be, so many opinions: as e­uery one hath his opinion by himself, so ac­cording to the same, euery one, at least, if his mind be stirred vp, doth deuise a new fashion. Others feeling their owne weaknes, doo loue better to go about to accustome thēselues to follow others which they fancie best. Neuer­thelesse, we must cōfesse, that they are al pro­fitable, for seeing y ^e God vseth diuers instru­ments for the edification of the church, wee must acknowledge, that al that which y ^e prea­chers haue, they be the gifts of God: & conse­quetly, that skill with which they help them­selues to preach the word, being a part of the graces of God, & with this skil, their purpose [Page 185] and intention is, to aduaunce his glorie: wee ought I say, to acknowledge that the method of euerie one is profitable, and charitie tea­cheth vs so to iudge. But wee our selues do confesse, Euerie one must e­steeme his owne prea­cher. that although that which we mind to propose, seemeth better thē many others, yet for modestie sake and humilitie, wee are contēt to set it after al others. But seeing that God doth distribute his graces more aboun­dantly to some then vnto other some, & that it is lawfull for euerie man according to the measure of the graces of God bestowed vpō him, to speake freely y ^e which he thinketh to be most expedient, & the best way to edifie: so we may also set down our iudgemēt in this point. Neuerthelesse, we may boldly say, that the method which wee propose, is not to be discommended, because we know by experi­ence, that the practise therof, hath done very much good. For hauing preached some small time in 11. or 12. churches, in many of which, some learned men were present, which were greatly edified, & principally in those chur­ches which were in three or foure vniuersi­ties, in which were many doctors, and a great number of students in diuinitie, verie well learned, who with many others, perceiuing how profitable it was, desired to haue it, and to bee made acquainted with the practise: some haue craued it at our hands, and others [Page 186] haue very importunately intreated vs to sette it foorth in Print. And seeing that our pur­pose is to prepare to the Ministrie, those which are desirous of this treatise, (and that it is necessarie aboue all things, to bee well furnished to preach, which is the principall parte of this charge) by this occasion, wee haue obeyed vnto theyr lawfull requests, more by constraint then willingly, prote­sting before God, and in our owne consci­ence, that in this, we haue no other regard, then of the glorie of God, and the edificati­on of the Church: as wee doo assure our selues by the issue of this our enterprise, that the one and the other, The prea­cher must not haue a vaine con­ceit of him­selfe. shall bee greatly fur­thered. And this we doo cheefely set down, that euerie one may see that wee are not sin­gular in our owne opinion, which we haue placed afterwarde, for a long time, knowing wel, y ^t there is nothing that so tormēteth the mind of the ambitious man, nothing which is more hard to keepe, nothing which more hindreth the way to vertue, and in summe, nothing is more pestifferous and contagi­ous in any man, then this is, and especially in him that desireth our charge. And I will adde this also to the reasons before alleaged, for what cause wee haue written this me­thod: that is, hauing layde the foundation thereof, vppon the Sermons of many great [Page 187] preachers, whom we haue heard in many pla­ces, being very diligent in hearing them, and after meditating vppon their Sermons, haue broght thē into writing (by which we greatly exercised our memory) y ^t I say, many students were pricked forward by this our recitall, to hearkē more attentiuely vnto the preaching & lessons, thē they did ordinarily before, and tooke great paines to remember them, pro­mising thēselues, that they profited more by this means in one yeare: especially hearing al­waies learned men, thē they had done before in sixe yeares by their priuate studies. And considering y ^t it is a shameful thing, & full of reproch, that those that haue so long frequen­ted the vniuersities & places of study, should so negligently suffer such opportunities to passe ouer, which afterward they could by no meanes recouer, & that they would hereafter be more diligent, if it shuld please God to of­fer vnto thē the meanes to enioy y ^e like bles­sings: and as for those that haue not as yet bin at those schooles, when they shuld be prefer­red thither, they do aduise them diligently to regard this way of profiting, which is thoght most conuenient. Before wee come to sette downe our method, wee giue counsaile, that to follow and obserue the same profitably, it is necessarie that wee should bee furnished with those parts which are requisite and ex­pedient for the same: that is, with knowledge [Page 188] and learning, in great quantitie and abun­dance. For otherwise we shal loose our labor, and shall not attaine vnto it, no more then a man can build without matter: & in truth, he doth fowly deceiue himself, that indeuoureth to imitate one that is singular, if hee bee not endued with those gifts, by which the other excelleth. Wherefore euerie one must fol­low the counsaile of Horace. Euerie one must looke what his shoulders can beare, and what they cannot beare: that is, what abilitie and force is in vs, and according to the same, to dis­pose of our selues the best way that possi­bly wee may. Neuerthelesse, wee may as­sure our selues, that whosoeuer shall but in some measure, exercise himselfe in the scrip­ture, In prea­ching the word of God, euery one must do as he is able. hee may procure sufficient know­ledge to serue his turne, if will he take paine, because that is not inwrapped with ma­ny difficulties nor subtilties, neyther doth consist of many hard precepts to obserue, but it hath many easie poyntes, as all they that vse to reade them, may finde out by experience. A profita­ble and ea­sie method of prea­ching, which con­sisteth in sixe points. Howe profitable it is, wee will say nothing: but we will leaue it to the iudgement of others.

First of al, we must wel consider & meditate vpon y ^e text which we purpose to expound, to the end, that by a diligēt & deep meditation, we may haue a perfect vnderstanding there­of, [Page 189] and by the eye of our iudgement we may perceiue all the doctrine which maye fitly be gathered out of the same, from the begin­ning to the end.

For the second point, we must draw out the beginning, from the matter of the text it selfe.

Thirdly, it must be diuided into partes, that is, such notes must bee taken out of the text, which doth naturally arise out thereof: some­time two, sometime three, or fower, accor­ding to the matter which we handle.

Fourthly, we must expound in order euery doctrine, the which the Preacher must enrich with diuers amplifications, neither too long, nor too short, but as profitably and fitly as he can, with similitudes.

Fifthly, he must vse examples, sometime more, sometime lesse, as the Preacher shall iudge most expedient: sometimes also, it shall not be from the matter to vse inductions, the better to mooue the hearers.

Sixtly, to make the conclusion, it is best to make a short abridgement and summarie, of that which he hath handled. It is impos­sible to vse a method of prea­ching to sa­tisfie all the hearers

But because as Gregorie Nazianzine saith, that in a multitude compounded and ming­led of all sorts of men of all ages, of diuers hu­mors and complexions, it is hard to inuent a method of Preaching, which should be so ac­ceptable [Page 190] to all, that euery one should be satis­fied, and content: and besides he addeth, that as it is hard to tune all the strings of a Lute, or Sitterne, when one is but touched, so euery man may thinke, that this methode cannot please all, as in truth wee haue not sette it downe to that effect, but to leaue it to euery mans iudgement. Wherefore wee will expounde more at large, all that which we haue briefly said. First of all, wher­as we say, that we ought o haue a good vnder­standing of the text, we might alledge infinit reasons wherfore y ^t is necessarie: but because euery one maye conceiue many which wee cannot recite, therfore we leaue them to eue­ry mans consideration: saying onely in one word, that if any one shall be so vnwise and rash, to take vpō him to expoūd a text which he doth not well vnderstand, he must needes fall into an infinit company of absurdities, and inconueniences.

Secondly, where as we say, that the begin­ning must bee drawne from the text it selfe, which we well vnderstand, that must be done as well for the ease of the preacher, as for him that heareth. Concerning the case of the Preacher, it is great in many respects, if hee knoweth and can doo it aptly: but if hee can­not conueniently doo it, it shall not bee lesse hard vnto him, thē vnto them which are [Page 191] accustomed to draw it where they can: where some begin sometimes with a place of scrip­ture, as it seemeth most fit for their matter, others by a rep [...]tition, sometimes tedious and vnprofitable, of those things which they haue spoken before. Others which reade Com­mentaries, begin with that which they finde there: wherby it may come to passe, & often­times it doth, that many trusting altogither to them, many times they teach those things, which they doo not vnderstand themselues: wherof ariseth many incōueniences, especial­ly these two: that is, they are hardly to bee vnderstood of theyr hearers: and the other is, that in regarde they haue committed those things to memorie, which they vnderstand not, they doo quicklie forget them againe. There is also a third euill: that those that are accustomed to learne without booke, not onely the beginning of theyr sermon, but al­so the most part of the rest, they shall verye hardly afterward make them themselues, and with great difficultie become good peachers. Briefly, the beginning is so hard a thing, that it is saide in a common Prouerbe, that he that hath well begunne any worke, hath halfe brought it to passe. This is spoken of any worke whatsoeuer, but by a better reason wee may saye so of our Preaching: For in truth, euery one knoweth by experience, that [Page 192] those that haue the dexteritie of beginning wel, afterwards without much difficultie, they may proceede: As it is easie to builde a house when the foundation is well laid. He then that can keepe our method, may auoide all these inconueniences. For first drawing his beginning from his text, which he well vn­derstandeth, he shall hardly speake any thing, which shall not be vnderstood.

Secondly, if he hath meditated, or deuised any thing, as he must continually do, the bet­ter to vnderstand that which hee would ex­pound, by this meanes I say, he shal remember all, as naturally we keepe better those things which we deuise, then those which we read, or learne of others.

Thirdly, hee shall more plainly bee vnder­stood of the hearers, and consequently, hee shall Preache with much more edificati­on.

Furthermore, for the ease of the preacher, it shall be great in two respects. First, in that he makes the beginning himselfe, the which he draweth from the matter, which he doth very well vnderstand: he cannot be so obscure to his hearers, as if he drew it out of the booke of other men, or rehearsing their sermons al­togither (as many doo) for although euery one may haue a priuate skill of himselfe, o [...] some naturall inclination, so euery one accor­ding [Page 193] to the conceit, may lay the founda­tion of their sermons, and by the same reason, others which will recite other mens workes, not hauing the same spirite, they cannot re­hearse them with such vnderstanding and e­dification, as the authors thereof. Secondly, there is no doubt, but that the hearer doth vnderstand much better, that which the prea­cher vnderstandeth himself when he entreth into his matter. And verily this is a thing which the preacher must diligently obserue, that in the beginning, hee speaketh nothing but firme and sound things, because that the hearer hearing those things in his enteraunce to his discourse, maye bee the more attentiue to heare the other partes, that followe. The begin­ning of the sermon, must be sounde matter. Con­trariwise, if the Preacher beginneth with a re­petition of things going before, or else doo spend more time in those things which are not material, the hearers which haue good eares, hearing that in the beginning, & finding no­thing woorthie the marking, they become colde and wearie to heare the rest of the ser­mon. It is true, that necessitie vrging a man, he may well vse sometime a repetition in the beginning of his sermon, and sometime in the middest: but that which may be done of ne­cessitie, must not be done of custome.

Thirdly, concerning the diuision of the text, gathering those doctrines which are [Page 194] comprised therein, wee must note, that if a­ny will describe the beautie of some vertue, or the filthinesse of a vice, or in summe, the great profite of some lessons: it is ve­rie good to produce many reasons, and to lette the feeblest first, and then those that are more forcible: and consequently, o­thers. And the reason is, in placing the wea­kest first, and then the strongest, because that the hearer, if he be not moued with one reason, two or three of more force beeing added, he may be moued to put that in prac­tise, whereunto hee is stirred vppe. But herein he must take heed of two extremi­ties, that setting downe many reasons, that they bee not strange from the text, Two extre­mities to be auoyded in the exposi­tion of the text. other­wise it were better for him to content him­selfe with one or two, which may bee fit­ly gathered out of the text, then to alleadge many which are farre feched: the other extremitie is, that beeing desirous to in­close himselfe altogether within the com­passe of his text, that hee will not go out: it commeth to passe, that hee dooth rather paraphrase then expounde. This kinde of interpretation is seemely, and conueni­ent, for him that teacheth in the schoole, for the benefitte of them that doo studie the grounds of diuinitie, who afterwarde beeing well grounded, may interpret th [...] [Page 195] scripture in a more ample and popular manner: it shall suffice vnto them to shewe the true sense of the arguments of the Scrip­ture, and the force and vertue of the words which doo occurre in the languages, the which that scripture contayneth, but the preacher must auoyde this extremitie for two reasons. The first is, that hauing a large text, wee cannot expounde the depth of the sense thereof, nor enter into the bowelles of the same, and by that meanes depriue our selues of many notable and ex­cellent doctrines and comforts, which are buried therein. The other is, that it may make the preacher idle, for onely to runne ouer a large text, which hee hath read, hee shall not neede to labour in drawing out all the doctrines and instructions, which hee might easily gather, because that be­fore hee shall haue shewed the meaning of his text, the greatest parte of the time will bee spent, and more then is limited for an ordinarie Sermon.

The greatnesse or the smalnesse of the profite of the one or the other, plainely dooth appeare in this, that many hearers which are very wel read in the scriptures, and who vnderstand the sense thereof, can say as much as they that thus paraphrastically run ouer a text, but when the hearers which are [Page 196] something grounded and conuersaunt in the Scripture, do heare the preacher speak many profitable things, expounding a place excel­lently, and plentifully, & that they thēselues cannot attaine vnto this kind of expounding the worde of God, The prea­cher must expoūd his text copi­ously. this may incredibly moue them, and make them verie diligent in com­ming to heare, and attentiue at Sermons, and in sum, do bring great ioy and good, both to the Preachers, and hearers. Wherefore let vs conclude, that the Preacher ought most to giue himselfe to this maner of expounding the Scripture copiously: for he that will bee too succinct, he shall not so much edifie. And further, it is much better to alledge many things which are of great vse, although they may seeme to some somewhat strange frō the text, then to bee too scrupulous in tying our selues too much to our text, and not to edifie. Neuerthelesse, we say, that if our Method be well obserued, that one can hardly go out of his text, because that taking his beginning from the midst of the text, which hee well vnderstandeth, it must needs be, that this be­ginning must be as a Paraphrase, and a sum­marie of the whole text: afterward, the am­plification is a more plentifull declaration set downe in order, of al that which was spoken in the beginning in a fewe words.

This beginning may be compared vnto the [Page 197] roundnesse of a circle, and the exposition by his parts: that is, a staying within the circle, & so to be inclosed, that he cannot go out: or if one would speak more plainly, the beginning is like y ^e selling of a marchants ware by whole­sale, and the exposition by parts, is like the re­tailing thereof. In the fourth place, hauing set downe, that we must vse similitudes, we say, that it is necessarie for infinite reasons which would be long to recite: but we mean, that seeing that similitudes be of maruailous vse, prouided alwayes that they be of weight, [...]nd apt, as occasion shall require. For wee will not haue all similitudes to be vsed, The vse of similitudes. which [...]re sometime vnapt, foolish and light, be­ [...]ause they doo rather breede offence, then [...]difie: but when they are taken from things [...]ateriall, and substantiall, it is certaine, that [...]here is nothing which is of greater pro­ [...]te. There are two things (sayeth Cicero in his [...]hird booke of Orat. Cicer. de Orat.) which are wont to moue [...]eatly, that is a similitude, and an example. [...]icero sayeth this in speaking of his Ora­ [...]ons, which are nothing to bee com­ [...]red to those thinges which a Diuine [...]oth handle: yea, a fitte similitude dooth [...]one mooue in sacred thinges, then in those [...]atters that concernes the worlde. But [...]e better to vnderstande what good [...]d profite dooth come by similitudes, let [Page 198] vs see what Erasmus sayth in a most eloquent epistle, vnto him whome hee dedicated that little booke which hee intitled Adages. There is nothing (sayth hee) among all the ornaments which are to bee giuen to an o­ration, more excellent then a Metaphor. Will you delight? there is nothing that hath so great delectation: will you teach? there is nothing which prooueth a thing more ef­fectually and playnely: will you perswade? there is nothing of more force and vehe­mencie: will you studie to bee copious? thou shalt finde no other where more rich and plentifull matter: doo you desire bre­uirie? there is nothing which is more fitte: doo you affect high poynts? this dooth ex­toll whatsoeuer thou wilt: will you exte­nuate any thing? there is nothing that will more abase it: doost thou desire to bee vnderstood, and to giue light to a thing? there is nothing which dooth represent any thing better before our eyes. By the same, Adages are made acceptable: fables haue theyr grace, and these doo commende Apothegmes. By the same, sentences are better sette foorth, and haue more bright­nesse. To bee breefe, for the prayse of a similitude, there is nothing of more force then the example of Salomon, who beeing so great a man, that besides Iesus Christ, [Page 199] there was none like vnto him: hee would not adorne his Oracles, but with the title of Prouerbes. Afterwarde hee addeth a poynt to bee marked: Take away (sayth he) a Metaphor and a similitude from Orators, all things bee little and of no value. Take away the Prouerbes and Parables from the writings of the Prophets and Euange­lists, and thou shalt take away the most part of the grace of the scriptures. To all these commodities, wee may ioyne also this, which is of great consequence, that is, when one expoundeth an hard place, there is no­thing that maketh it sooner to bee vnder­stood then a similitude: A Profita­ble vse of a similitude. for although of­tentimes many reasons bee brought, and those which bee of force, neuerthelesse, experience sheweth, that by them one can­not so easily conceiue many difficulties: but if one vseth a familiar similitude, and easie to bee vnderstood, it commeth to passe, that hard things are without labour vnder­stood: and all those reasons which were alleadged before, to make the matter playne, are made cleare and manifest by similitudes. Wherefore the preacher must studie for the same with great trauaile and industrie, that he may exercise his charge with mote fruit.

Let vs come now to the fift point, y ^e is, often [Page 200] to garnish our sermōs with examples: we say that it is necessarie for this reason principal­ly: that is, because they haue in themselues maruailous vertue and force, to mooue the hearer, because they shew the truth of many things come to passe, of which we haue pla­ces and testimonies in the scripture, in such sort, that when wee woulde haue the truth of any doctrine to bee vnderstood, or to stirre vppe the hearer to the imbracing of a­ny vertue, The vse of examples. or to flie any vice: wee must first propound those testimonies, which doo commaunde, or that doo exhort, or do forbid the one or the other, then wee must bring an example, which doth shewe as it were with the finger, the effect and perfor­mance of the testimonies. Wee may note al­so, that when we may alleadge many, it is good to place those first, which are of lesse force to moue the hearers, then to vrge the stronger (as wee haue counselled to do, in bringing of reasons one after another) be­cause of the incredible weight which this manner of teaching hath towardes all sorts of men. It is true, that when occasion is giuen to make cleare some portion of Scripture, something hard, that wee can­not vse fitte examples, as wee may doo if wee doo describe the filthinesse of some vice, or the dignitie of some vertue, or [Page 201] some such like thing, we may then vnder­stand, that onely they are to bee vsed in the handling of those things which are needefull to bee made plaine by them. For the sixt poynte, which is, that it is ve­rie profitable to make a breefe conclusion, The con­clusion. of all that which hee hath handled, we say, that it is necessarie for this reason: that is, that if they which haue well hearkened hath kept any thing, they may haue their me­mory very much refreshed and comforted, by a breefe summe of that which they haue heard: and as for them that haue beene negligent in hearing in the time of the Ser­mon, hearing the summe thereof, may bee awakened to lende theyr eares, and to retayne some thing, and to returne with some instruction. But because it is easie to speake and discourse of diuers me­thods, but it is hard to obserue them: wee will heere sette downe two Sermons, of things which seemeth verie hard to con­ceiue, and in the sayde two Sermons, all the practise of the sayde method may clearely bee perceiued: to the ende they may bee sette downe as patternes, that they that will go about to follow the same, may doo it more easily. The first shall be made of that which Saint Iames saith, Iam. 3.5. in his third Cap­ter and fift verse, touching the tongue. [Page 202] The second shall bee grounded vppon the Lordes Supper, following the woords which the Euangelists, and Saint Paul vseth, saying: This is my body, &c. Let vs come to the first and set downe the text as it is in Saint Iames. The tongue is a little member, and boasteth of great things, behold how great a matter a litle fire kindleth. 6. And the tongue is fire, yea a world of wickednesse, &c. But because it is there said: The tongue is a world of wickednesse, Iam. 3.5.6 and that it may seeme to some, that it is an hyperpoli­call speeche, that is, an excessiue kind of spea­king, all the parts of that sermon must be con­sidered, to vnderstand, how they do agree to­gither.

As in the beginning, God in creating of all things which are in the world, he made man also, as the best and most excellent of all his workes, to this ende, that he might first know him, The begin­ning taken from the text. and then honour and glorifie him: so man must know, that his dutie towardes his Creator, is, to acknowledge him, and to giue him that honour and reuerence that is due vnto him, and to set forth his glory as much as he can. For seeing that God is the begin­ning, the proceeding, and maintainer of his life, so he ought to thinke, that his dutie is not discharged, if he doth employ some part of his life, or some force of the minde, or the body, to praise him, but euen frō his birth, vn­til [Page 203] his last gaspe, he must employ all y ^e powers of his soule to magnifie him, meditating con­tinually in his woorde, and labouring for the vnderstanding of his sacred mysteries, to dis­course of them by his reason, and to imprint them in his memorie, and in sum, to dedicate all his heart and his inwarde affections, to ad­uance his name. Secondly, to discharge this dutie faithfully, we must also earnestly apply all our exteriour members, as well as the in­ward faculties of the soule to praise him: that is, the mouth, the lippes, the tongue, the feet, the handes, the armes, and all other partes in generall, because we haue receiued them of God for this end. But because god hath made and placed the parts of mā [...] body, some more excellent then other, and more fit to praise him euery way, as his admirable and incōpre­hensible wisdom hath seen it necessarie, so mā must know, that the dignitie and excellencie, which his members haue receiued one aboue another, ought to be vsed, to preach his pray­ses more thē other. It is thē most certain, that amōgst all y ^e mēbers of mans body which god hath made for his seruice, he hath framed the tongue aboue the rest, to which he hath giuē a property, prerogatiue, & preheminēce, which the other parts haue not, that by that, whē it is wel gouerned, y ^e word of god is preached with incredible edificatiō: by y ^e we set forth his magnificence [Page 204] in a singular manner, by that his holy name, and his sacred maiestie is sancti­fied more and more, by that we pray vnto God, & cal vpon him in al our necessities, and by that we speak good of our neighbors, by that we instruct them, by that charity is kind­led towardes men, fayth increaseth, the feare of God shineth more & more, & doth spread it self, as it were a fire in the middest of al thē that make profession of the doctrine of salua­tion, by Iesus Christ: and in sum, by that wee see a world of good things: The expo­sition of the beginning. that is, a spring and fountain of all sorts of vertues, for which many studie, which were cold before, and by the same tongue, they are brought into y ^e ex­ercise of them, and kept and confirmed more and more in their dutie: but since the cōming into the world of the diuell, the sworne ene­my of mans saluation, the good hermony of our affections in praysing God, haue turned by his malice the vse of the tongue to all mischiefe, in such sort, that in steede it nowe should bee the principal instrument in man, to prayse God, and to giue glorie vnto him, it is conuerted quite contrarie, to offende him diuers wayes. That was giuen vnto vs to stirre vppe all other members, to em­ploy themselues to the celebration of his di­uine prayses, as well in the naming of GOD, with the cheefest reuerence, and [Page 205] of our brethren, and our neighbours, as wee are bound by the dutie of charitie. But now alas: this litle member is most daungerous: by that we speake euill of our brethren, backe­bite them by enuying their vertue, shewing our contempt of those gifts, and graces which they haue receiued, by that we doo diminish as much as in vs lieth, their estimation, and credit, and make all men know, that we haue our heart full of wickednesse, and sinister af­fections, towardes them: but that which is more, it is no lesse disordered towardes God, for to despite him, as much as men may: for by this, we dishonor him, speake euill of him, by this wicked miscreants do belch out infi­nit outrages, & execrable blasphemies against his sacred maiestie, which they intollerably teare in sunder: briefly, by this they commit a multitude of innumerable sinnes. This is the reason why S. Iames saith, that this litle mem­ber boasteth it selfe of great things, that it is a fire which kindleth a forrest, that it is a world of wic­kednesse. (By which words hee would signifie no other thing, but from the slaundering and intemperancie of the tongue, many mis­chiefes ariseth, when the bridle is let loose. The diui­sion.) But for the better vnderstanding of this, wee must obserue two points: the first is, that by nature, we all are subiect to this euill, and de­traction of the tongue. Secondly, that being [Page 206] all subiect heereunto, we must take heede of flattering of our selues, but rather with might and maine auoyde the same, and the better to flye from it, The Am­plification of the first part. to consider the horrible mischiefs which commeth from it. Concerning the first part, we must consider, that al in generall hath this vice so deepely rooted in our bowelles, that it is impossible to abstaine from the same altogither, we are so depraued in all our af­fections.

This is the reason that Saint Paul sayth, liuely pointing out the nature of man, Rom. 3 and shewing how it is corrupt in it selfe, There is none righteous, no not one. There is none that vnderstandeth: there is none that seeketh God. They haue all gone out of the way, they haue beene made altogither vnprofitable: there is none that doth good, no not one. Their throat is an open sepulchre, they haue vsed their tongues to deceit: the poyson of Aspes is vnder their lippes: whose mouth is full of cursing and bitternesse, &c. By which place he sheweth, that all vniuersal­ly, are euill speakers, and slanderers, fowlie a­busing our tongue: and although he speaketh principally of y ^e corruption of our nature, after the sinne of our first parents, hee might also very easily speake of the rest of our corrup­tion, which remaineth after our regeneration, and so much the rather, because the greatest [Page 207] seruants of GOD, doo ordinarily com­plaine of this euill, to which they are so ad­dicted, that they cannot refraine themselues without a great combat, and violence offe­red to their nature.

And for this cause, Dauid which by the te­stimony of the scripture, was a man after Gods heart, striuing against this vice: al­though hee were one of the most patientest that euer were, in bearing iniuries done vnto him, yet he praieth earnestly vnto God in this manner.

Set a watch, O Lorde before my mouth, Psal. 14 and keepe the doore of my lippes Vnto which very well agreeth that which Saint Iames saith: In many things we sinne all: Iam. 3 If any man sinne not in word, he is a perfect man, and able to bridle all the body.

According to this, mention is made in a cer­taine place of a memorable hystory of a great Personage, who hauing oftentimes imagi­ned, that there is nothing so harde as to bri­dle the tongue, hee saith, that hee hath long cōsidered & meditated vppon the thirtie and ninth. Psal. of Dauid, where it is said, I thought I will take brede to my waies, that I sinne not with my tongue: Psal. 39 I will keepe my mouth bride­led while the wicked is in my sight. But sayth hee, when hee was dying, I haue liued thirtie seauē yeares, & yet I haue not vnderstood the [Page 208] meaning of that place, although I haue tra­uailed to finde out the same. What then woulde he signifie heereby, but that it was a matter of great difficultie to bridle this little member, but that it will breake out beyond her boundes, in defaming them which doo displease vs any manner of way. And indeed, we must not thinke that Dauid practised that which he saith in this place, but he would giue vs to vnderstand, that he labored to containe himself as much as he could, that although he liued amongst the outrages of the wicked, yet neuerthelesse, hee endured them patiently, knowing well, that those things came not to passe at aduenture, but by the prouidence of God, who would after this manner exer­cise him, and in truth, he that will take these words so stricktly, he shall marueilously bee deceiued: I meane, that woulde thinke neuer any angry, or furious word escaped Dauid a­gainst the wicked: so that hee that can finde a man that doth not offend in his tongue, hee shall bee the most perfect among the liuing. Some haue very well said: that God foresee­ing the furie, and intameable violence of the tongue, hath barred and inclosed the same with a very strong double wall: that is, with the teeth first, and then with the lippes, which should be as it were two bulwarks, and ram­pieres: yet neuerthelesse it cannot bee kept [...] [Page 225] passe y ^e grace of God, hindering him, he hath spent al his endeuors, to obscure with darke clouds & confusion, that he might doo some­thing which he desired. For there is no poynt of doctrine at this day by which so many dis­cordes and controuersies, are stirred vp, as by this sacrament, so that whereas Christ hath left this sacramēt, principally, to vnite christi­ans together with so straight a bande, as the parts of the body are ioyned with the head. Sathan I say, hath caused that at this day, by this sacrament, al Christendome is disunited, diuided, & torne in peeces, which is a lamen­table thing to heare, & more pittifull to be­hold: and this commeth to passe by the iust iudgement of God, for the vnthankfulnes of christians. But what is to be done? as sathan hath bin and is very diligent to corrupt the true sense of this institution, so we also shuld be as diligent to search out the true vnder­stāding, that we may ouercome him, because that it is a thing more then reasonable, that the faythfull should be assured of [...]heir salua­tion, The appli­cation of the exord. with a breefe ex­position of the text. that the diuell shuld not haue power to withstand them. And because that these be the cheefe words, (This is my bodie, this is my bloud) by which the diuel hath blinded y ^e vn­derstanding of many, so that they could not conceiue the true meaning, it is our dutie to seeke out the true vnderstanding, with a [Page 226] docible and patient spirit. Let vs note in the first place, that the Euangelists, & Saint Paul, saying here, That Iesus Christ hauing taken the bread, that he eate it with his Disciples, that he brake it, and gaue it to his Disciples, saying, Take eate, &c. that in these words, there is the institution of the supper, the which was in­stituted y ^e night before he suffered, after sup­per, and after that hee celebrated the ea­ting of the passouer. This institution dooth containe three principall poynts, the first is, the signes, and the ceremonies: the second, their signification: the third, the agreement that they haue the one with the other. As cō ­cerning the signes, there are but two, y ^e bread, and the wine, which doo represent the bodie and bloud of Iesus Christ, because they haue the selfesame vertue to nourish our soules, as the common bread and wine which wee doo ordinarily vse for our necessitie, hath a proper power to nourish our bodyes. For this cause Iesus Christ calleth himselfe in many places, The bread of life: not to speake properly, that that bread which is di­stributed into the Supper, is the bread of life of it selfe, for it differeth nothing, nei­ther the wine also, from that which wee doo ordinarily vse: but this bread and this wine doo nourish our soules, because they are or­dained of God to this effect. There are [Page 227] two signes, to signifie, that in him is a full & perfect spiritual nourishmēt: that is to say, [...]l that is requisite for our saluation: & also the better to make vs call to mind his death and [...]assion: because that the wine which signifi­ [...]th his bloud shed, is so liuely represented in [...]hat before our eyes. Let vs come to the ce­ [...]emonies, which be double, wherof one doth [...]oncern him that doth administer y ^e Supper, [...]he other him which doth cōmunicate. Tou­ [...]hing him y ^t doth administer, it is his part to [...]ke the bread, & to break, as pastors do ordi­ [...]arily, which doth signifie that the body of [...]esus Christ was broken with infinite sorrows [...]d horrible agonies, to deliuer vs frō euerla­ [...]ng death, as he himselfe declared when he [...]id: This is my bodie broken: & afterward pre­ [...]ted the bread and the cup of wine, to beare [...]tnes that God for his part, doth presēt vn­ [...] vs Iesus Christ, and with him al his graces [...]d spirituall riches: and for his part, dooth [...]we neare by this Supper, to commu­ [...]ate himselfe vnto vs. The ceremonie, [...] to take the bread and the wine, which are [...]esented vnto vs, and to eate, and to drink. [...]ter the institution of the supper, wee must [...]me to these words, Take, eate, drink, this is [...] bodie and my bloud, doo this it remembrance [...]s: and to vnderstand them more cleare­ [...] we may obserue, that they doo containe a [Page 228] commandement & a promise. The cōma [...] demēt is expressed in these words: Take eat [...] drink, do this in remembrance of me: & when [...] is said, This is my body, this is my bloud, there [...] the promise. All which words do signifie a [...] much as if Christ should haue said, this brea [...] and this wine doth so represent my body an [...] my bloud, that you which do partake these v [...] sible signes, I do assure you, that you partic [...] pate that which they doo represent: that is [...] say, my body and my bloud: & that this is th [...] true interpretation of the wordes of Ies [...] Christ, it is manifest by other testimonies [...] the scripture, & this shall be the second poi [...] of this Sermon. But before we beginne [...] confirm by them our interpretation, A confu­tation of the reasons of the Pa­pists. we m [...] first examine whether the papistes haue [...] ny reason or no, to vnderstand their transu [...] stantiatiō. And this is, as they say, whē Chr [...] said, This is my body, this is my bloud, that th [...] word is, doth signifie to transubstantiate, a [...] to conuert, & by consequent, that the bre [...] and the wine were transubstantiated into [...] body, and into his bloud. First wee answer that this word (is) which is a verb substāti [...] doth not signifie in any place of the scriptu [...] to conuert and transubstantiate, and that i [...] shuld so signifie, many absurdities would f [...] low, as we might produce many places, wh [...] verie strange absurdities would be perceiu [...] [Page 229] whe [...]her it is said in Gen. y ^t Ioseph interpreting the [...]came of Pharaoh, which was, y ^t he had seen [...] fat kine, and 7. leane: It is there set down, [...] at the 7. leane kine, are 7. yeares of barren­ [...]sse: and the 7. fat kine, 7. yeares of plentie. [...] wee should take according to the letter [...] is word (are) which is the same word which [...]eere vsed, we must needs conclude, that [...]ese seuen kine were indeed, and really seuen [...]res, which should be a strange absurditie. [...]nd when it is said in Saint Iohn, that Iesus [...]rist is a vine, and his father the hus­ [...]nd-man, wee must conclude, that Ie­ [...] Christ is conuerted into a vine, and [...]OD into an hushand-man: that is, sub­ [...]ntially and essentially, which were an [...]rrible thing to heare, and more hard to [...]eeue. And because some may obiect, that [...] kinde of speech is sette downe to [...]e the similitudes (and they bee indeede [...]ilitudes, and not a sacramentall man­ [...] of speaking) wee could produce manie [...]de of speeches which are sacramentall, [...] one shall suffice. Saint Paul sayth, That fathers did all eate the same spirituall meate, [...] did all drinke the same spirituall drinke, [...] they dranke of the spirituall Rocks that [...]wed them:) and hee addeth, and the Rock [...] [...] Christ. This worde (was) is so to bee [...]n as in this place, if then this bee well [Page 230] considered, what man is there of soun [...] iudgement, that will vnderstand by this m [...] ner of speaking, that this Rocke was tro [...] substantiated indeed, and really into Chri [...] as he must of necessity vnderstand, if this [...] pinion of the papists be true? Let vs conclu [...] then, that these wordes properly cann [...] beare this signication: for if Iesus Ch [...] would haue signified so much, hee wou [...] rather haue sayde, this shall bee ma [...] my body, or turned into my body. A [...] if these wordes should bee vnderstood wi [...] out a figure, as the Papistes woulde haue they shoulde signifie rather that his bo [...] and his bloud, should bee turned i [...] the Bread and Wine, and not that [...] Bread and the Wine shoulde bee tur [...] into the substaunce of the body of Chr [...] because wee finde some such like th [...] in the Scripture, as wee may reade in [...] nesis, Gen. 19. where it is sayde, That Lot his V [...] was turned into a Piller of Salt, and [...] piller of salt was to be seene, wher [...] to Lots Wife was turned. So that it [...] bee sayde after this sort, This Pille [...] Salt is the Wife of Lot: to note that [...] his Wife was turned into that Piller: [...] they that doo heare these wordes, [...] vnderstande it so. For these wor [...] The Pillar of Sale, cannot signifie the [...] [Page 231] thing properly, therefore a proper signi­fication must needes bee founde out. So in like manner when it is heere sayde, This is my bodie, this is my bloud, these wordes cannot any way beare this signification, that wee should vnderstande by them a re­all conuersion into the bodie and bloud of Christ.

Moreouer, these wordes of transub­stantiation, doo bring with them three absurdityes. The first is, that if the bread and wine shoulde bee turned into the body and bloud of Iesus Christ, there should bee no signe in the Supper, and so there should bee no sacrament, which cannot bee with­out a visible signe. The seconde is, that the bloud of Iesus Christ shoulde bee separated from his bodie, which is also absurde and impossible. The thirde, that Iesus Christ shoulde haue a bodie in­finite, and by consequent, hee shoulde not bee true man, nor truely ascended into heauen, which shoulde ouerthrowe the principall Articles of our fayth. And tis to no purpose to obiect heere, that hee hath a gloryfied body, by which hee may bee at one time in diuers places toge­ther, for this replie is vayne, because hee hadde no such bodie, when as hee instituted the Supper: and besides, his [Page 232] glorification, did not any way diminish the nature of a true bodie, but onely did make him infinite, as an auncient Doctor hath verie well sayde. And wherefore it is sayde in the Acts of the Apostles, That the hea­uens should containe him vntill the daie of iudge­ment, when hee shall visiblie descende, as he was seene to ascende. The fourth is, that infidels and hypocrites comming to the Lords Sup­per, shoulde truely participate the bodie and bloud of Christ, and so it must needes follow, that GOD and the diuell should bee lodged togither. And besides these absurdities, which doo beate downe tran­substantiation, experience it selfe is a­gainst it. Wee may perceiue the bread and wine to consume away, beeing long time kept, for this dooth shewe most plainely, that the substance of them is not chaunged. As also these wordes beeing well vnderstood, doo ouerthrowe transubstantiation, so they doo likewise confute theyr Cousin germane, which is Consubstantiation: that is, those which doo affirme, that the body of Iesus Christ beeing euerie where, it must needes bee in the Breade of the Lordes Supper, that it is eyther aboue or belowe, or at one side, or within, as his bloud is in the VVine. The wordes of Iesus [Page 233] Christ, cannot likewise beare this sence. For if they will so vnderstand them, Iesus Christ must haue said, My bodie shall bee with this bread, and my bloud with this wine. Moreo­uer, this shoulde bee to fall to a fleshlye and carnall eating, which cause vs to fall into the three last absurdities of transubstantiati­on.

When Iesus Christ saith to the Caper­naites, who did imagine a carnall eating (be­cause hee had said, That vnlesse one eate his Flesh, and drinke his bloud, that he cannot haue eternall life.) He saide vnto them in the Verse, three score and three, expounding himselfe: It is the spirit that quickneth, the flesh profiteth nothing: the wordes that I speake vn-you, are spirit and life. Is not this place cleare inough? to shew, that hese woordes must be vnderstoode, spiritually and not carnallye? And although that there hee speaketh not of a sacramentall eating, but of that which is made by the woorde of GOD, which is receiued by faith, notwithstanding it maye verye well imparte thus much, because it is the same kinde of eating in substaunce, so that whatsoeuer is spoken of the one, doth belong also to the other: and seeing that question is made of the nourishment of the soule which is spirituall, and that the foode thereof is [Page 234] spirituall, it must necessarily follow, that the eating must be also spirituall, and not grosse, and carnall. And to be so, it cannot other­wise be, but that the bread and wine shoulde be nothing else but signes onely of the body, and bloud of Christ: and that they do alwaies remaine bread and wine, after the wordes of cōsecration, and after the partaking thereof. As it is easie by Saint Paule, 1 Cor. 10. where hee saith: The cuppe of blessing which we blesse, is it not the communion of the bloud of Christ? The bread which we breake, is it not the communion of the body of Christ? It is not said, that the cup of blessing which one blesseth, is the bloud of Christ really, & y ^t the bread which we break, is the proper and substantiall body of Christ: but that it is the communion of the one, and of the other, by the which words he declareth plainly, that the bread and the wine doth alwaies remaine bread and wine, but they are certaine and infallible pledges, of that cō ­munion, which we haue in y ^e body of Christ. See also, y ^t the bread, & the wine, are nothing but signes of the body, and of the bloud of Christ: yet neuerthelesse we do participate of the same, as trulie, as if we shuld eat his flesh, and drinke his bloud, after a carnall manner. Let vs adde, that this interpretation (which is the second point we haue to handle) cau­seth no inconuenience, and that by the same, [Page 235] those foure absurdities which are recited be­fore, are auoided: for by the same, the signes remaine in their owne nature, the bloode of Iesus Christ, is not separated from his bo­die, his humainitie is not diminished, ney­ther the truth of his ascension, and sitting at the right hand of his Father.

And further, The Am­plifying of the se­cond part. wicked men shall not partake of the body of Christ, and of his blood. But what will bee obiected, if this bee the true meaning of Christ? how is it declared by more manifest words, and lesse doubtfull? One answereth, that this promise cannot be made by a more briefe kinde of speeche, and more significant. For if hee had saide, This is the pledge, and the signe of my body, there shuld not haue been a promise as there is, vnlesse he had vsed more words, as if hee shoulde haue saide: I assure you, that this bread, and this Wine, doth so represent vnto you my body, and my bloud, that as often as you do partake of these visible things, you shall trulie communicate of that which is signified vnto you. And so it must needes haue come to passe, that Christ must haue doone, as flatterers that goe about to per­swade any man, vse many woordes, and arguments, but there is no force manye times in theyr speeche, as commonly it hap­peneth to those that being desirous to make [Page 236] others, beleeue something, they haue copie of words, but little matter. Contrariwise, seri­ous and graue things, doo require ordinarily fewe words, but very significant, and full of force, and maiestie: we see for the most part, that Kings and Princes speaking of any mat­ter of importaunce to them that are about them, oftentimes they vse but one woorde, which they do print in their minde, as though it were some oracle from heauen, they doo ponder, and imagine to finde out that which he would say, that if they vsed many wordes, they would not so easily be carried away, and they which hearde them, would not be so at­tentiue to consider them. Namely, this is perceiued in great men, when as they make promises to their familiars, for beeing so made in fewe wordes, they haue more grace and waight. So Iesus Christ in this place speaking to his Disciples, to communicate with them his body, and his bloud, (which was a thing of great importance) he spake in fewe words. This is my body and my bloud, that is to say, which signifieth my body, and my bloud. And this was also for the benifit of the Dis­ciples: for they hauing vnderstoode these words of their Maister, they might thinke themselues what their maister meant, when he said: This is my body. For when he spake these words vnto them, they were a long time [Page 237] at the table, eating and drinking with him, & he neuer spake any such thing: so that they might cōclude with themselues, that by these words, he would signifie some great matter: so that this thing beeing well considered, his Disciples might bee the more wakened by these fewe wordes full of waight and maie­stie, diligently to ponder them, as if hee had vsed many wordes. Although already this matter is sufficiently manifested, yet wee will make it more euident by these reasons fol­lowing. First that spirit of God, hath vsed the like speeche as he hath done heere in the pro­mise of all the sacraments, of the old testamēt, that is, in giuing the name of the thing signi­fied, and inuisible, vnto the exteriour signe. As we reade in Genesis, Gen. 17 that God beeing wil­ling to assure Abraham & his posteritie, that Circumcision was a certaine signe vnto them, that he had receiued them into his couenant, hee calleth Circumcision his couenant, Exod. 12. in fewe words. The like saith Moses of the Sacrament of the Paschall Lambe, calling it the Lords passeouer: for to signifie vnto the Iewes, that they should be assured of the con­tinuall fauour of God, hauing giuen them a taste of his incomprehensible bountie, when he sent his destroying Angell, who slewe all the first borne, as well of men as of beastes, in all the houses of Egypt, and passed ouer the [Page 238] children of Israel, without dooing them any hurt, whereof that ceremony of the Paschall Lambe, was to them a sacrament. To these kindes of speaking, we may ioyne that which S. Paul vseth, 2 Cor. 10 where he saith: That our Fa­thers haue eat the same meat, and drunk the same drinke in the wildernesse, which we haue done, be­cause that the rocke out of which issued the water which they dranke, was Christ: for this manner of speeche is altogither like this. But lette vs diligently obserue, that this maner of spea­king,) This is my body, wherof here question is made: is likewise so vsed in our cōmō tongue, as for example, If a king sheweth fauour vn­to a male factor, giuing vnto him, the letters of his fauour, sealed with his owne seale, it is said cōmonly to the malefactor, beholde thy pardon: & yet neuerthelesse, those letters which are giuen him, are not his pardō, but a certain & infallible signe of his pardon. So in this sacrament we see the like, for they are called seales of the word of God. As Saint Paule doth beare witnesse of Circumcision: Rom. 4 which he calleth to the Romaines, The seale of the righteousnesse of faith. It seemeth, that it was impossible to vse any plainer kinde of speech to vnderstand, Christs meaning, with­out any conceit of carnal eating, and humain drinking, as though we were deuourers of men like those kinde of people, called An­thropophagi, [Page 239] and Cyclopes. But we may cause a greater light to shine to our selues, when we are certainly assured, that we do partake the body and bloud of Christ, by saith: which is the proper instrument which God hath giuē vs, to eat his body, and drinke his bloud, that is, that we constantly beleeue, that we cōmu­nicate trulie with his body, and that our con­sciences are thereof so well assured, The meane how we doe partake the body, and blood of Christ in, the supper. that wee neede not to doubt. Therfore one of the Fa­thers hath said, that when we come to this sacramēt, that we must not prepare our teeth nor our mouth, but y ^t we must beleeue, & thē we haue eatē Iesus Chrst, & for this cause faith (as some of y ^e auncient doctors affirm) is y ^e eie, by which we see Christ: y ^e hand, by which we take hold of him, y ^e arme, by which we do im­brace him, and are vnited vnto him. And euē as whē we see any thing with our eies, y ^t we are assured y ^t we see it, whē we hold any thing in our hāds, we doubt not but y ^t we hold it, whē we eat any meat, & drink any drink, we feele y ^e same in our mouth, & in our tast, so ought we to be assured, y ^t we do cōmunicate with y ^e body of Christ, & with his bloud, yea we may say, we are more certain thereof, because our outward sēces are oftētimes deceiued, the eie thinketh to see a thing y ^e which it seeth not: or it is some other thing thē y ^e eie taketh it to be: the eare taketh one soūd for another: y ^t pal­yet swalloweth down some meat, although it [Page 240] be somewhat bitter, & findeth it to be sweete, if it be good and wholesome, it thinketh it to be euil, if it be venemous, it doth not perceiue it, & so it falleth out in the other sences, which are deceiued in euery thing. But faith beeing true and sincere, cannot bee so deceiued. So that a Christian may conclude, that he is more assured by the instrument of faith, to pertici­pate y ^e body & bloud of Iesus Christ in the sacrament, then by the sight of his eyes, hea­ring of his eares, touching of his handes, or tasting with his mouth. And finally if wee should set down that which is commonly ob­iected in this place, that is, howe this can bee done, and that Iesus Christ is aloft in heauen, and we belowe vpon the earth, yet neuerthe­lesse, that he should giue vnto vs his body, and his bloud. To this we answere, y ^t God can do it by his word, which is incomprehensible: but to the ende it shall not seeme so straunge to our carnall vnderstanding, Notable si­militudes, shewing clearely how we doo partake the body of Christ. we would vse a familiar similitude, to make the same more e­uident. The first shall be takē from the sunne, the which as it doth communicate by his beames, and reuerborations, his force and ef­ficacie, vnto them that liue heere belowe, al­though it be a dead creature, as the Philoso­phers affirme: by a farre greater reason Iesus Christ the Creator, the sonne of righteous­nesse, beeing on high in Heauen, at the right [Page 241] hand of his father, he can more easily commu­nicate his bodie and his bloud in the Supper, by an infinite vertue, and an incomprehen­sible power of his spirite, because vnto him, it is no matter of any difficultie, to ioyne things togither that are farre distant, as those that are neare.

The other similitude although it be weake, yet it may serue to vnderstand this mysterie, (for it is a hard thing to finde out those things which are strong inough, to signifie in any sort this incomprehensible secret) it shall bee taken from a great and high Tree, which from the center of the earth, reacheth as it were vnto the heauens (as mention is made of such a tree, which Na­buchadnezar saw in his dreame) seeing that the life and the vertue which dooth main­taine all the branches and leaues in this tree, be in the roote, which although it be hidden in the earth, yet it dooth easily nourish, and giueth a growing life vnto the highest boughes, although they bee farre from the roote, wherein is the spring, and fountaine of life. if I say, this creature without life, can doo this easily, why should wee not beleeue that Iesus Christ the Creator and conseruer of all things, can communicate vn­to vs his substance, to nourish our selues, without comming downe from heauen, [Page 242] by his spirit, seeing that hee hath promised the same: and hee maketh vs to feele it by experience, when it pleaseth him? Where­fore wee may infallibly conclude, that Ie­sus Christ nourisheth and quickneth our soules, and watereth them by his bloud, in this holy sacrament, so certainely, that wee neede not any thing to doubt, if so bee that we haue fayth, which beeing formed in vs by the spirit of God, doth engender in vs so much the more great perswasions, as it is great and plentifull in vs: so that if wee suffer our selues alwayes to bee led by this spirite, wee shall feele more and more his presence in this holy Sacrament: prouided also, that wee doo disburden our selues of all carnall opinions. Eor if wee be repleni­shed with them, and suffer our selues to bee gouerned by them, it is to be feared, least that wee loose his presence altogether, and as wee may say, with extreame greefe and sorrow, that many seeking the same, with theyr owne carnall phantasie, haue miserably lost the same, and haue found the presence of the diuell. For all contentions of words, iniuries, cruel and bloudy wars, which are stirred vp and kindled, and which mē do practise one against another, to spoyle them­selues altogether, are nothing else but the blasts of Sathan, who beeing present in the [Page 243] middest of them, doth prick them forward to [...]ch mischiefs. And in truth, if Iesus Christ, Conclusion which is nothing else but loue and goodnes, [...]oth raigne by his spirit, wee shal perceiue a­ [...]ongst christians, another kind of vnion and [...]oniunction, then vsually is to be found: but [...]at violent pride & bitternes which is in the [...]ottome of our heart, beeing the principall [...]use, lette vs earnestly pray vnto God to [...]arge vs cleane, that being voyd thereof, we [...]ay vnite & ioyne our selues by this holy sa­ [...]ament, with peace & concord, and beeing us straightly tyed and coupled, wee may [...] together with one heart and will, giue ho­ [...]ur and prayse vnto him, as to our Maister, [...]ing, and Lord, to whom bee all glorie and [...]iestie, both now and euer, Amen.

We may iudge by this kind of preaching, [...]w profitable it is, by the reading of these [...]o sermons, in which al the foresaid method [...]ontained. For although in this last we do [...] alleadge examples, as in the first, we did [...]ecause the matter is diuers, and we cannot [...] fitly, because no poynt of any vertue a­ [...]th, vnto which we might exhort the peo­ [...], nor of any vice, from which we shuld dis­ [...]de them: but it was a poynt of doctrine [...]ch is so high and difficult to vnderstand, [...] it requireth many reasons to make it [...]ine, as wee haue done in this place. It is [Page 244] true that when one will illustrate any poynt of doctrine, hee must vse examples, as the scripture speaking of iustification of faith, dooth propose the examble of Abra­ham, easily to make the same to bee vnder­stood: but this is altogither in a diuers thing, then this whereof wee haue spoken, as euerie man may gather of himselfe, that I neede not aduertise the reader to take heed of confounding these things together. Let vs go on forwarde with our matter, and let vs obserue, that to keepe that method before spoken of with most fruit, it is good to obserue heere two poyntes. The first is, that to handle high matters, and full o [...] weight (as some bee more then other) i [...] is expedient to prepare the people t [...] hearken vnto the same attentiuely, an [...] to doo the same. Wee may vse an insinuation, both in the beginning, and also oftentimes in the middest of the Sermon, as if on [...] should say, hearken, lende your eares, a [...] tend, and you shall heare a maruailous thing a matter that concernes you, and that wi [...] bring incredible comfort vnto you, or som [...] such like speech. And in this wee shall immitate the Prophets, which haue oftentim [...] vsed it, as Moses, Esay, and others, wh [...] being desirous to stirre vppe the dulnes [...] of the people, they haue called the he [...] uen [Page 245] and the earth to witnesse of that which they haue spoken, crying out vnto them, to heare the voyce of GOD, to the end, that by these meanes they might make men asha­med, if they hearkened not vnto the word of God. For it is as much as if they would haue sayde, that if the heauen and the earth do yeeld obedience vnto the word of GOD, The Prea­cher must deuise all meanes that he can to per­swade the people. which are creatures without life, that may confounde men with shame, which are li­uing creatures, if they doo not readily sub­mitte themselues vnto his sacred word: and euen so preachers, must vse these and the like kinde of speeches, when they shall see it necessarie. The second is, that in expoun­ding serious matters, especially before the people, to vse also graue words and signifi­cant, liuely expressing that which wee doo expounde. For experience dooth shewe, that a man hath no grace at all, when hee expoundeth an high matter with light and base wordes, not expressing sufficiently the force and vertue of those thinges which hee handleth, as when one expoundeth a small matter, and of no importaunce, with wordes full of maiestie. Therefore a prea­cher must haue discretion howe to vse the one and the other. And because that in na­ture, more thinges are found then wordes, as Aristotle sayth (whereof commeth Homo­nomyes, [Page 246] that is, when by one and the sam [...] worde, we vnderstande diuers thinges) h [...] must endeuour himselfe principally, [...] heape vppe a treasor of wordes, so signif [...] cant, that when hee purposeth to expoun [...] any thing to the people, who is ordinaril [...] rude, hee may the better comprehend th [...] same in many wordes: I meane not, that he shoulde speake the same woordes againe but other woordes, signifying the sam [...] thing: and when as hee knoweth th [...] first signifie lesse, and the other more and so, that there is more weight in th [...] one then in the other, The Prea­cher must be rich in words, the better to expresse the matter which hee handieth. as they follow in order: for if by fewe woordes and simple, wee doo expounde a serious matte [...] vnto the common people, they shall no [...] well vnderstand, by reason of theyr dul [...] nesse and ignoraunce. And this also is according to the imitation of the Scripture which doth vse many wordes, that signifiet [...] all one thing, and it doth repeate oftentime the same woords, to make vs stay longe vppon them, as wee may plainely see i [...] the Bookes of Moses, so often as he doot [...] make mention of any myracle: and in th [...] booke of Iosua also, rehearsing that myra­cle in passing the floud Iordan, and many others: and also almost in euerie booke o [...] the Prophets. And verily, it is impossibl [...] [Page 247] that men by theyr industrie and arte in teaching, can sette downe any better or more profitable manner of instructing and perswading the people, and so to become eloquent: there is no way (I say) so good, then to follow, and diligently to keepe the phrase of the scripture. But if wee doo expounde any thing to men learned and of knowledge, or to shewe our sufficiencie, or to apply our selues vnto theyr capacitie, wee may better expounde in fewe wordes full of force, then in many: because they can vnderstand that by fewe words, which others cannot by many. Wherefore the Preacher applying himselfe to the one and the other, hee must haue discretion to ob­serue this in his due time and place.

CHAP. V. VVhat is to bee obserued in the pronouncing of the Sermon vnto the people, with edification.

COncerning the manner of pronunciation, it is hard to prescribe and set down precepts, wich are to bee obserued in our-Sermons to the peo­ple, by reason of the di­uersitie of the voyce. For [Page 248] some haue a shrill and slender voyce, other a great, some speake lowe, and soft, other high and sounding, &c. So that the best way for euerie one, is to bee acquainted with his owne voyce, and so to order his speech: but vnto whome GOD hath giuen a fitte and agreeable voyce, hee must take great heede in gouerning the same: for seeing that such a voyce is one of the greatest giftes of GOD that a Preacher can haue, hee must beware that hee dooth apply the same to the best vse: but howe shall hee vse it? princi­pally in preaching, hee shall keepe alwayes the same tenour sufficiently high, that all may vnderstande euerie worde that hee doth vtter: A good voyce in a preacher, is a singular gift of God. when hee also shall speake distinctly and leyserly, for to speake a­loude and fast, the hearer cannot vnder­stand, and by consequent, not conceiue that which the Preacher sayth. Sen. in E­pist. Seneca spea­king of that manner which Cicero vsed in the pronouncing of his Orations, that hee spake for the most parte distinctly and rea­dily, that is, it came from him with great ease, not hastly, that in him there was a kinde of easinesse, no celeritie: afterwarde hee addeth: I desire then in an Orator, that his wordes may passe from him without a­ny lette, and that hee pronounceth his [Page 249] words, as though they should flow from him. And this is that which a preacher should labour for in the pronouncing of Sermons vnto the people, because of the great pro­fit that commeth thereof.

Lette vs ioyne vnto this another say­ing of the same Authour, that the orna­ments of learning and eloquence, doo con­sist in the fitte pronuntiation and gesture of the bodie, with which hee that is fur­nished, hee may assaile the hearers three manner of wayes. The pro­fit of the voyce when it is orde­red as it ought to be First in pearcing into theyr eares. Secondly, in delighting them. Thirdly, in gayning theyr hearts. And heere wee may obserue two poyntes verie profitable for the preacher. The first is concerning pronuntiation, the which as experience teacheth, hath great force in teaching, especially when it is well ordered. For although a man bee profounde in knowledge, yet if hee hath no grace in pronouncing, hee can little edifie, but if hee bee garnished with a milde spirite, and with a grace of pronuntiation, hee doth maruailously edifie, although hee handle not deepe and profounde mat­ters.

But well to order, and to dispose this voyce, what must hee doo? hee must oftentimes chaunge the same, according [Page 250] to the occasions which may bee offered, that is, in speaking sometime high and sometime lowe but in such sort, that he may be vnder­stood of all, if it be possible. Moreouer, hee must consider, when he speaketh of sweet & delightfull things (as of the promises of god) that he do likewise in some sort expresse the sweetnesse of them, by his voice: and whē he speaketh of fearefull things, which are to a­stonish the hearers, as with the iudgements of god, and threatnings against men, it is neces­sarie to force the voice, and to make the hea­rer as it were, When a preacher doth de­nounce the iudgements of God, hee must speak harshly. When he speaketh of the promi­ses of God, pleasantly. to tremble at the denuntiation of them. For in truth, as Cicero hath very well said, it is a fault in an Orator, when hee sheweth a thing full of pleasure and delight, with sorrowfull words, as when hee pronoū ­ceth a base thing, with a pleasant and delicate stile. The other point is, when he speaketh of any thing done, he must vse so much pronū ­tiation, as is requisite, because it is of no small force, when it is done with modestie: but if it be done with affectatiō, to please the hearers & if it hath immodesty mingled with it, as the shaking of the whole bodie, the moouing of the hands, of the feete, and of the armes, and with the turning of the heade altogither af­fected (although hee may edifie the ruder sort, because that oftentimes they are more rauished with such motiōs, thē with the voice [Page 251] and instruction) hee must auoyd it as much as he can.

The reason is, because that preachers, which do declare good & profitable things (which do require humilitie) they ought to shewe in all things, a singular modestie. That were more tollerable in courts, wherin matters are pleaded, for lawyers, & rhethoritians, and o­rators, which handle matters, which may bet­ter agree with such kinde of speaking, then with the sacred diuinitie. It is true also, that he must not be scrupulous, as some, which would not haue vs to vse any gesture at all, nor to delight the hearer in any thing. As an ho­nest & pro­fitable ge­sture becō meth the Preacher, so an im­modestie vnseemely, & he must abstaine from it. For if the hearer bee delighted with the prea­cher (vsing an honest gesture) & taketh a sin­gular pleasure in hearing him, y ^t may also ve­ry much edifie, if he heareth with desire: and frō this delight, there may proceed also some frute, that he may receiue, which taketh such pleasure in hearing: so that for this cause, wee may apply our selues somewhat to delight the audience. But hee must take heede of one fault, into which hee maye fall, espe­cially in regard of his voice, that is, How the voyce may be abused. in making it to resound, and to giue an Eccho, that no­thing is heard but the sound, and litle instruc­tion, is gathered of all that is pronounced by such a pleasant and delightfull voice. For it is a thing not onely vndecent, but also very [Page 225] vitious, to pronounce a light and vaine thing with a graue voice, as though it were a matter worthy great commendation, as to speake of graue and serious matters with a resounding, and delectable voice. Hee may fall into this extremitie, when being puffed vppe, with I knowe not what opinion of himselfe, and of his sufficiencie, doth despise study, speaking that which commeth into his minde, thin­king that he hath sufficiently preached, al­though hee neuer much thought vppon that which he spake. Such be like some amongst the Philosophers, who doo not onely boast to knowe any thing, but that they can answer readily to euery demaund, without needing any preparation, or meditation: but as the be­hauiour of these men, hath iustly bin thought rediculous of many of the sounder Philoso­phers, the custome of Preachers which goe about to make the like vaunt of their vanitie, is more worthy to be laughed at, and blamed, because it is almost a thing impossible to speake well of an high and serious matter a long time, The prea­cher must neuer preach without study. 1 Orat. and to edification, without thin­king vpon the same before hand. Cicero saith, that it is profitable sometime to speak on the suddain, but it is more profitable when one is prepared thereunto, because there cannot be much ioyce in that which is without preme­ditation.

Demosthenes hath better met with this fault, He y ^t prea­cheth the word negligētly, he procureth the curse of God, but he that perfor­meth his dutie with diligence and a good conscience, he getteth the blessing of God. saying: He is a very bad man that will speak, or that goeth to speake seriously of waightie matters, without being prepared: If this bee true as it is, into what discredit may y ^e diuine Preacher fall, who dareth, without hauing thought vpon the matter before, go into the Pulpit, to declare, not the word of a King, nor of an earthly Monarch, but of the li­uing God? Then ihinke with thy selfe what a mischiefe thou fallest into, when thou art guiltie of this fault.

Thou hast not to doo with men, but with God, whose person thou doest represent. If thou beest negligent in his seruice, dooest thou not thinke with thy selfe, that GOD which hath so honoured thee, and exalted thee so high, as to be his Ambassador or mes­senger, will not be greeuously offended with thee? Thinkst thou not that Iesus Christ who was willing to dy for thee, & for those sheep that hee hath committed vnto thee, that he will not punish thee for thy flouthfulnesse, if thou disdainest this so honourable a charge?

Againe, dost thou not imagin, that such idlenesse is detestable to the Angelles, who watcheth continually for the preseruation of the faithfull? And further will, not thine own conscience bee a thousand witnesses, which [Page 254] will cruelly torment thee, and accuse thee be­fore God of thy negligēce, & carelesnesse, & of y ^e small zeale, which thou bearest towards the glory of God? But consider on the con­trary side, if thou beest feruent in studie, to deuide the woord of God with most edifica­tion, & that ordinarily thou dost not declare the same, without preparation, and y ^t the peo­ple which come by heapes to thy sermons, do returne cōtent, & satisfied, God, Iesus Christ, who seeth thy trauaile, thy diligēce, thy zeale for the saluation of y ^e faithful, will abundant­ly blesse thee, the Angels will reioyce, thine own conscience will yeeld vnto thee a singu­lar cōtentatiō wil bring vnto thee, souereign cōfort, and will alwaies set thee in the rest & tranquilitie of the soule. All this, with many other reasons may prick thee forward, to the performing of thy dutie, not to go forward in thy calling negligently. But behold also one point which likewise may prouoke thee more chearfully to perform thy duty, y ^t seeing that it may so happen, that thou shalt preach be­fore a great multitude, if thou beest wel pre­pared, then thou maiest more edifie, then thou haste done many yeares before, eyther by writing, or otherwise: and therfore thou must take heed that thou doost not let slip so good an occasion. To conclude this matter, we may obserue, that seeing that it is a great [Page 255] paine (as Cicero saith in his first book de Na­tura deo:) to speake alone before a multitude of men, then when euery one ha [...]keneth, and that there is almost none which doth not more marke the faultes of the preacher: The prea­cher must desire of God the spirit of discretion, when he goeth to expound Gods word. then that which is wel spoken, and if any good les­son be giuen, it quickly slippeth out of the minde of the hearers. It concerneth vs seri­ously to aduise to speake with feare & great discretion of the spirit, and before wee begin, we must remember to beg the same grace at Gods hand, with ardent and deuout prayer.

CHAP. VI. Of the manner of disputing.

IT is high time nowe to come to the secōd part of the ministerie, that is, To conuince the aduersaries with sound doctrine. Vn­der this part, we compre­hend the disputations & cōferēces of learned men, & especially of diuines: for seeing y ^t all exer­cises ought to be ordained (as they are in ma­ny places) to frame thēselues to cōuince those who do resist the truth: wee may very fitly containe such disputations and conferences, [Page 256] vnder the forme of reasoning. But we vn­derstand not by these conferences, and dis­putations, onely those that are vsed certaine houres in the vniuersities, or other where, which are not common to euery one, but we vnderstand also, and principally, those which ought to be vsed oftentimes, betwixt them which doo apply themselues to some studie, eyther in familiar discourses in the house, or in walking abroad, or in sum, vpon such oc­cations, as may be offered. Wee say that such conferences are necessary, because they are a good meanes to make others acquain­ted with that knowledge which we haue, or with that which we haue not, and he that can haue conference with them with whome he doth conuerse, he may peraduenture knowe them, whom he knoweth not before: by this louing manner of conferring with them.

2. By this conference we may learne much (so that they be done modestly, and with an affection to search the truth of any thing, o­therwise they cause more harme then good) for if they that conferre with vs, bee our su­periours, that is, if they be esteemed for great men, we must firmely retaine those reasons, which they do propose: but if they bee our equalls, and that in conferring with them, we perceiue that they do excell vs, that may en­gēder in vs a kinde of holy and lawdable iea­lousie, [Page 257] which may stirre vs the more liuely to applie our studie. Moreouer it commeth to passe, that we may better retain those things, which by conference we do debate vpon by diuers reasōs, thē those things that we hear or read oftentimes of our selues, wherby a great cōmoditie redoundeth vnto vs. Thirdly, whē we haue studied and heaped vp much know­ledge, vnlesse we do impart the same to others by conferēce, it litle auaileth, & remaineth by vs almost vnprofitable. Further wee may ad, that such conferences be necessary, not only because our knowledge should remaine as it were barren: as principally for these incōue­niences which oftē times happeneth. First of al, by reasō we may deceiue our selues in our knowledge, & how is that? that is, in concei­uing of many things which we read, another maner of vnderstanding then we ought, as it falleth out many times amōg many, who rea­ding certain authors, vnderstādeth thē other­wise then the author meant thē, but by often conference, they may bee made cleare diuers waies. Secōdly, seeing y ^t naturally knowledge puffeth vp, & maketh the most part of men proud, it is great maruell, if those which haue gotten knowledge, & which are desirous to obtain it, become not insolēt, if they liue pri­uately, without cōmunicating their gifts with other men: wherof it cōmeth, that such hauing [Page 258] a preiudicate opinion of their own sufficien­cie, do despise others, & make no reckoning of any but of themselues. And this is y ^e cause, that such oftentimes by incoūtring of others in conference, being reprehended and disco­uered to be ignorāt, they are very much grie­ued & cast down, & this is because principal­ly they perceiue y ^e report of their sufficiencie to be diminished, and therby to be dishono­red. Insomuch, that some when they come in­to companie, do blush for shame: other do pursue with deadlye hatred, those which haue reproued them, other break out into in­temperate passions, & do defend by al means that errour, whereof they were reproued, al­though it be very foule & monstrous, imagi­ning by that stifnesse in opinion, in some sort to recouer that honour, which they thinke to be made lesse: wherby oftētimes they fal into great & horrible mischiefs. To be brief, such accidents do cast them headlong into strāge troubles, and perturbations of the soule, as we may see by experience, & many can be good and sufficient witnesses hereof. But when one is accustomed to be reproued, and to re­proue, or to be ouercome, or to ouercome, it is profitable both for him that is ouercome, & reproued: as for him that doth ouercome, or reproue. It is profitable for him y ^t is ouercom, or reproued, in this, that when he is reproued in som reasoning, as may fal out, it is not grie­uous [Page 259] to him at al, because he is accustomed to it: but cōtrarie, it is pleasant, & profitable, be­cause by this means he learneth, according to the saying of one of y ^e fathers, that when one is reproued, he is instructed. It is profitable also for him y ^t doth reproue & ouercome, in this that being accustomed to ouercome, and to be ouercome, he doth not therfore despise him which is ouercome, or reproued, althogh he be farre more sufficient then him: because that in such a case, if he should despise him, it might so come to passe, that being reproued, or ouercome, he should fal into the same con­tempt, vnto which he wold bring him, whom he hath reproued, or ouercome. And by this means the vanitie of them may be corrected, who hauing reproued or taught any one in some childish thing, & of some small impor­tāce, do afterward make their boasts & brags of it, to their own praise, & to the cōtempt of them, whom they haue reproued or taught: in which they do many times rather shewe their sottishnes, and ignorance, then their learning and wisdome. To what end then such confe­rences serueth, euery one may discerne by these reasons set downe: & aboue all things (the same being as that oyntment called vn­guentum catholicum, to purge vs of that folly, and imaginarie fantasie, which wee conceiue ordinarily of our owne sufficiencie,) we may [Page 260] conclude, that the exercise of them is so pro­fitable, The prea­cher must be skilfull in disputing as the want of them is hurtfull. But seeing that wee handle here principally the maner of disputing, which is altogether necessary for thē which desire the office of a preacher, to conuince the gainsayers of the truth: we say generally, y ^t a preacher must not lesse apply his study, diligently to attain vn­to the art of disputing, to be able to cōuince, thē to the faculty of preaching with cōmen­dation. And the rather at this day, because we liue in such an age, in which the truth is so ob­scured and inwrapped, in such craftie subtil­ties, that the simple and ignorant men, are made to beleeue, that light is darkenesse, and truth falshood: so y ^t it is aboue al things neces­sary, that the preacher be endued with the knowledge of disputing, to defend the truth against the subtile practises of y ^e aduersaries of the same. But here he must take heed of an extremity, that in steed of being a good dis­puter, Sophistrie burteth much. he becomes not a Sophister. This ex­tremitie is dangerous for two reasons: the first is, that he y ^e learneth it, trauaileth greatly to attain it, & whē he hath gotten y ^e same, it pro­fiteth him nothing at all, but greatly hurteth him. For we see by experience, that they that are as it were drunkē with the same, thinking themselues vnequall to others, they become for the most part very proude & insolent, ful [Page 261] of vaine glorie, which be great hinderances to attaine vnto any soundnesse in learning. There bee some that compare verie fitlie the Sophister vnto a certaine beast called Bonasus, who carrieth hornes which serue him ro no vse, but are burdensome, because they are inwrapped the one within the o­ther: in like maner, Sophisters haue logick so intricate, that it cannot serue their turnes, but rather do them much harme. The second reason is, that it is also hurtfull, as well to others, as to thēselues. For they vnto whom they speak, for the most parte cannot vnder­stand what they say, and that which is worse, they do often seduce & deceiue many, who cannot conceiue or iudge of theyr subtilties. And wee must not bee mistaken, as though we blamed logicke, as men ignorant of the same: for we know by experiēce, y ^t it is so ne­cessarie for a Preacher, that without it, he cā ­not not onelie conuince the gainsayers, but also he cannot handle the word of God with good order & dispositiō: A fit simili­tude, shew­ing the vse of logicke, when it is soberly stu­died, and the abuse in the ex­cesse. but we do find fault with the excesse, into which many enter after this study, because y ^t the excesse doth much and more harme, then a meane knowledge therof doth good. For euen as the Iuy leaues whē they are applyed outwardly to y ^e sinows, do very much ease the pain, but if one drink the iuice of the hearb, it hurteth them: as cer­tain [Page 262] natural philosophers haue said: euen so if one be excessiue in the study of logick, it shal greatly hinder his other studies, & especially his godlines: but if he shal lightly touch it as it were without, he shall further his learning. It is truely said, Cannon of Pope Vr­ban. that seeing that Sophistrie is deuised, as a certaine Cannon saieth, not to build, but to destroy, not to make y ^e truth ma­nifest, but to obscure it, and that the preacher must defend it against all the obstacles ther­of, it is good that he vnderstādeth Sophistry, not to vse it to deceiue others, but to defende himselfe, and that they vse it as phisitions doo venimous hearbs: that is, as it is profitable for them to know them, that they carefully take heed of them, and that they may vse them (if occasion serueth) in some cause of necessitie, The Pastor also must not bee ignoraunt of Sophistrie, to the ende hee may maintaine the sounde doctrine against all Sophisters. But if hee that desireth to bee a preacher, wil excell in this Arte, not contenting himselfe with a meane knowledge therein, hee may spend much of his time vnprofitably, & whē he hath wel sweat at it, he shall find no great vse thereof. For it is not the right way to come to a sound knowledge, but a wrong and crooked way, in which all they that haue walked, they haue strangely erred, as we may see at this day many, who affecting sounde [Page 263] knowledge, haue stayed too long in this, and that for want of iudgement, which is the cause they trauaile much, and yet stil remain barren. This is the complaint of an aun­cient Doctor, saying: Hug. 3. Di­dasco. Whereof commeth it to passe, that so great a multitude of learners, of which many haue a good spirit, and doo vse exercise, and yet verie fewe are founde which doo attaine vnto true knowledge: we must know that in euerie action whatsoeuer it bee, we must obserue two things. The first is, to knowe the woorke which one goeth a­bout to doo: The second is, to be acquainted with the meanes of compassing the same: for these two thinges must bee so knitte together, that the one without the other is vnprofitable. After hee addeth, that wisedom is better then force, for wisedome doth that by and by, which force is a long time in dooing. To attaine sound knowledge, we must proceede in our stu­dies with iudgement. Also in euerie study what­soeuer it bee, hee that laboureth without order and discretion, hee trauaileth well, but he bringeth not his study to that perfection as is conuenient, and he is like vnto him that beateth the aire, or casteth stones against the wind. Looke vpon (saith he a little after) two men walking in the forrest, the one going in a crooked way, the other in a plaine, both go to the same place by diuers wayes, but both do not a like, but he that goeth the right way [Page 264] sooner commeth to his iournies end then the other. This is that which wee see at this day in many schollers, who being light witted, and hauing no iudgemēt, do miserably loose the greatest part of their time in trifles and sophisticall quiddities. They think y ^t they can neuer vnderstand diuinitie, without the per­fect vnderstāding of Aristotles Organum, and so being seduced with these vaine thoughts, they euer after crucifie themselues: so y ^t they that imagine that they haue very great know­ledge, they do beleeue that they haue found the bean in the cake, & they that haue entred somwhat further, perswade themselues, y ^t for their learning none is to be compared to thē, & they make no reckoning of any, although their knowledge bee neuer so good, vnlesse they fit their conceit in this matter. So that they are in such taking, as they be which drinke of the water of the floud Gallus, which is in Phrygia, which easeth all them that haue any disease in theyr bodyes (for it hath such a vertue, as certaine Philosophers beare witnesse, to cure in some sort, all the diseases of the body) when one drinketh moderately therof, but if it be drunke with­out measure, it maketh men madde: euen so those that are drunkē with the study of phi­losophie, doo loose often times their vnder­standing, and become frantick: but they are [Page 265] wise, As the mo­derate stu­die of phi­losophie doth frame the iudge­ment, so the excesse ma­keth one to loose his vnderstan­ding. who contenting themselues with a moderate knowledge of Logicke, and of all kinde of Philosophie, maketh it to serue them after, as a good instrument, the better to attaine vnto the other sciences.

There are at this day many commen­taryes vppon Aristotles Organum, the which, if they were diligently read, they might cause one to vnderstande as much as is expedient to knowe: but amongst others, there is a translation in French of S. Fres­ne, a Gentleman and Councellor to the French King, a man of rare knowledge, who for his rare and surpassing dexte­ritie, hath made that Organum so easie, by those exquisite ornaments, wherewith he hath enriched the same, that he that will seriously reade it, if hee bee but a lit­tle seene in Logick, and hath any iudge­ment, hee may gette more knowledge in that arte in foure or fiue monethes, then one may gette in reading, before ma­ny other commentaryes, in three or foure yeares. In which wee and our posteritie are much beholding vnto him, in that he [...] hath shewed so short a way to come to that knowledge, which before wee could not attaine vnto, but in long time, and that not so surely, as by following his steppes.

Lette vs besides, heere adde a notable [Page 266] point, principally for them who cannot con­ueniently go and stay long at the schooles, to learne the art of disputation: that is, that to ouercome the gainsayers, they may do it with naturall Logicke: so that it be grounded vp­on the worde of God. And in truth, that is the true forme to dispute in Diuinitie, to haue sounde and exact knowledge of the places of the Scripture: for whatsoeuer ar­gument it be, (how subtill soeuer,) the pro­positions must bee proued by the Text of Scripture, Naturall logick may conuince the aduer­saries of the truth. it is certaine, that if one bee suffi­cientlye grounded in the vnderstanding thereof, the Arguments may easily be ouer­throwne that are propounded vnto vs. For if wee vnderstande the places, vpon which theyr sillogismes are grounded, they may easily bee aunswered without any difficultie. And let vs marke, that if wee must apply our selues principally to know well the reasons of some difficultie which may be obiected, and yet that there bee many ignoraunt to make syllogismes, and yet neuerthelesse, they may propose great difficulties, vnto which vnlesse you aunswere by liuely reasons, they will not bee satisfied, and if you will dis­pute with them syllogistically, they will thinke you impertinent to the matter, as vnlesse the disputation bee made in the Schoole by syllogisme, it is counted ab­surd. [Page 267] And although many are to bee founde at this day, which themselues make bookes which are not vnprofitable, it is not greatly to bee discommended. And wee may adde that those that are filled with sounde reasons, Aduer­saries of the truth, must be confu­ted by sound rea­sons, and not by sub­tiltie. that they can readily proue or confute any thing, although they vnder­stande not the manner of making a syllo­gisme (seeing that it is impossible for them that seldome or neuer frequent the schooles) they are to bee preferred before those, which haue no other thing then some tri­fling cauils.

But because peraduenture wee haue no sufficient authoritie to perswade this to some, wee will produce the authorities of the auncient, who are more experienced in these thinges, then any man at this day can bee. Peter Rau. sayth in a certaine Sermon, that there is nothing more woor­thy to bee hated then subtiltie, if there bee nothing else but subtiltie. For what pro­fiteth a man to spende all his dayes in that, of which there is no vse, neyther in the house, nor in the warre, neyther in plea­ding, nor in the Court, nor in the Church, nor any other where, but onelie in the schooles. Seneca writing to Lucilius, sayth, What is sharper then an eare of corne? and to what vse serueth it? such (saith [Page 268] he) is the minde which waxeth proude with subtiltie, and hath in it selfe no grauitie. The same author saith likewise in another place, what profit is it to ouerthrow the writings of others? to confirme sophisticall fallacies by words alone? to condemne the wri­tings of the ancient, and to mislike all things that is not founde in the writings of theyr maisters? The same Seneca, in his fortie and fiue Epistle saith, that cauilling, robbeth the time: and he addeth, we tye knottes with our words, by doubtfull significations, and a litle after, we do vntie them againe. To what pur­pose dost thou distinguish the similitudes, The vanity of them who takes pleasure in nothing but subtil­ties. by which a man cannot be taken, vnlesse he disputes? Things deceiue them, that discerne them not: Sophistmes hurteth them not that knoweth them not, nor profiteth him, that knoweth them. And in this sixteenth Epistle, he saith: (deriding such subtilties) I might deserue by right to be counted a foole of all, if when olde men and women, doo ga­ther vp stones, for the fortification of a town, and that the armie of young men do expect the enemie at the gate, and when a signe is giuen them to goe out, and when the shot flyeth about theyr eares, and they be come to blowes, if I (I say) should bee so ydle, that then I should propound such friuolous que­stions as these: Thou hast that thou hast not [Page 269] lost: thou hast not lost hornes, therefore thou hast [...]hem: should not I be counted a very Iddiot, [...] I should be deuising of such follies at that [...]me when I am besieged? And further, hee [...]ddeth, what shall I doo? death followeth me, [...]fe flyeth from mee, to encounter with this [...]are, giue mee something, cause me to ex­ [...]ell feare, and if then thou makest this Sillo­ [...]isme, Mus is a sillable, Mus doth gnawe [...]e chest, Time must be applyed about things ne­cessarie. therefore a sillable doth gnawe the [...]hest: what assurance shal I haue of this kind [...]f reasoning? or what comfort in the midst [...]f my daungers? O childish folly, wee take [...]elight herein, and consume our selues with [...]bour, in learning these things. If we haue so [...]uch time to spend, it must bee imployed [...]refully about necessarie matters: what fol­ [...]e is it to learne friuolous, and vaine things, [...] such great scarcitie of of time? And in ano­ [...]her place he saith very notably: Wherefore [...]ost thou tormēt thy self, in a question which [...] better to bee despised, then to be resol­ [...]ed in? wherfore the preacher, and especially [...]e that desireth this fūction, must apply him­ [...]lfe, to a sound maner of conuincing the ad­ [...]ersaries of the truth, and to take heede that [...]e be not like vnto those yong mē, In prolog. super Math. of whom [...]hrysostom speaketh, who being in y ^e schooles, [...]e delighted more with painted things, thē [...]nd matters, & that they follow more the [Page 270] fayrest things, then the profitable, and the loue not so much those things, which bee practise, as those that haue but an outwar [...] shew, and do delight more to taste the swee [...] nesse of the leaues, then to be nourished wi [...] the aboundance of the frute.

CHAP. VII. How we must admonish and reprooue, which the third part of the Ministrie.

LEtte vs come to the thir [...] part of y ^e Ministrie, wc must ad­monish with cour­tesie. whic [...] is, to exhort sinners to r [...] pentance, and amendm [...] of life. In which we mu [...] obserue, y ^e reproofe mu [...] be ioyned with admon [...] tion: Not that we meane heereby, that in a matters where we vse admonition, therew [...] should vse reprehension: but as it is the offic [...] of the Preacher, to stir vp the people to th [...] performance of their dutie, by good exho [...] tations, so likewise, where he seeth it necessarie, he must vse reprehensions. But aboue al [...] it seemeth expedient, that in all the admonitions, which hee maketh, whether they be [...] publique, or priuate, hee vseth courteous an [...] louing perswasions. But alwaies hauing regard of those persons, with whom he hath to [Page 271] doo, following the counsaile of Saint Paule, who saith: Rebuke not an Elder, but exhort him as a Father: and the younger men as Brethren. The elder women as mothers, the yonger, as Si­sters, with all purenesse, and so consequently with all others.

But because there is not much difficulty in this, let vs come to those reprehēsiōs, Great dis­cretion must be v­sed in re­prehension. aswel in houses, as abroad, which must be don with as great courtesie as may be possible. For seeing that reprehension is of it selfe rude, and vn­pleasant, it must be caried, with great discre­tion.

When the Phisitians goe to visit their Pa­tients, they doo consider, a long time, how they may remooue away the disease, before they apply any medicine, for if they should vse any phisicke not knowing the sicknesse, they might make the disease the greater. So Pastors must vse this wisedome. But as the Phisitions, doo diligently take heede to ap­ply a pleasant Medicine, where a sharper is necessarie, and the Chirurgion doth not make a gentle playster: where hee must vse a cautery: the preachers in like maner ought both publikely & priuately take heed, y ^t they vse not alluring speeches, when they should speak sharply. And because it is an easie mat­ter for the Preacher to fall into this fault, principally then, when they are called to [Page 272] speake before Kings and Princes, it is a mat­ter of great difficultie. For great men are dis­pleased to heare themselues censured, and commonly they are incensed in such sort, that those that reprehend them, are often­times in dāger. To correct this feare, we must do that which the word of god commandeth vs: and herein follow the example of the pro­phets. The testimonies of the worde for this point, are almost infinit, where this is com­maunded, and euery one may read the same: but wee will produce some of the auncient fathers, The prea­cher must not flatter whom he should re­prooue. which are known to euery one, which ought to be of great importance to perswade euery one to ouercome this difficultie. First, when Saint Augustine speaketh in his booke de Doctri. Christi. That the tongues of flatte­rers do binde men in their sinnes: this ought much to mooue the Pastor. For seeing that he is ordained by God, to reprehend sinne, and to detest them, that commits them, and if he doth it not, he heapeth vp the wrath of God vpon his owne head. Secondly, where­as Saint Ambrose saith, in his sixt Epistle: that there is nothing more dangerous for the Mi­nister in respect of God, nor more vile to­wards men, then not to pronounce freely the truth, which he knoweth and seeth: this say­ing also ought to stir vp the Pastor, to repre­hend euill without flatterie. Thirdly, where­as [Page 273] S. Gregorie in a certain Homily saith, That we that liue in the oblations of the faithfull, the which they offer for theyr sinnes, if wee eate theyr oblations, and conceale theyr sinnes, we eate their sinnes. Hee sayth also in the same place, Consider my brethren, what a condemnation you procure to your selues, when without labour ye take the wa­ges of labour: what a hainous crime is this, to take the price of sinne, and in our preaching, to speake nothing against sinne? Also hee sayth in one of his Homi­lyes vppon Ezechiel: We that are called Priestes, besides many sinnes which are proper vnto vs, wee doo adde vnto our selues other mens sinnes, when wee doo not reprooue them: that is to say, so ma­ny as die in theyr sinnes, wee are the cause of theyr deathes, if wee reprehende them not, as our dutie requireth. All these say­ings ought to enter into vs, and to pearce through the marrow, if wee be negligent and colde in declaring the faults of them which are cōmitted vnto vs by Iesus Christ. This verily is a poynt to be noted, if we take the wages of men, then wee ought to bee diligent and watchfull to reprehende them, when occasion serueth, because that may preuaile very much to amende them.

The opinion of some is, that if they [Page 274] reprehend freely, that they shal not be paid: and the opinion of som ignorant men is, who imagine that they ought not to be censured in their iniquities, when they giue any thing to the Pastor. VVhether it be lawful to reprehende princes. But some will reply, that this must be done towardes Artizans, and simple men, by the contentation, or discontentment of whom no inconuenience may arise: but towardes kings and princes, we must take great heed, and deal wisely, because that ma­ny fearefull accidents may come by their displeasure. We answer, that the honour of God, which we ought to seeke in all thinges, and aboue all, and the saluation of soules, whereof we haue the dispensation, ought to cause vs to dispise these vaine and friuo­lous conceits. VVe must not (saith saint Ierom) so flatter Princes, Lib. 7. vpon Esay. as that the truth of the Scrip­tures should be dispised. And in truth, we must principally beware in our reprehensions, that we ought more to esteeme the truth of God, then feare to offend great men, when we are moued with zeale of their saluation. And this also is to be done by the example of the Prophets and Apostles. The man of God of whome mention is made in the 1. Sam. 2. 1. Sam. 2 feared not to reprooue Helie the high Priest, when he denounceth that God would punish him, because hee so much cockered his sonnes. Samuel without feare tolde [Page 275] Saul that God would punish him, because he had despised the commaundement of the Lord, 1. Sam. 15

Dauid hauing committed adulterie, is free­ly reproued by the Prophet Nathan. 2. Sam. 12 So like­wise by Gad, 2. Sam. 24 when as contrarie to the com­mandement of God, he numbred the people. In the first booke of the Kings, Diuerse no­table exam­ples of kings, who were repro­ued by the prophets. 1. King. 14 we read that the Prophet Ahiiah denounceth the wrath of God against Salomon, (who was a king of the greatest Maiestie that euer was) because of his Idolatrie. Also in the same booke it is sayd, that Ahiiah the Prophet tolds the wife of King Ieroboam, the death of his sonne, and the destruction of his house. Iehu fore­tolde Baasa his ruine, 1, King. 16 and the ruine of his familie. We reade that Eliah did foreshew the famine to Ahab, 1. King. 17 because of his Ido­latrie. And in the 20. 20 wee reade, that hee foreshewed, that God would afflict him, and his people, because he had saued the life of Benhadad. And in the 2. King. 22. 2. King. 22 Hulda the Prophetesse doth denounce to Iosias ma­ny myseries. In the 2. of the Chron. 2. Chron. 24 the Prophet Zacharias dooth prophesie manie miseries to Ioas, who had forsaken the law of God, for which cause Zacharias was stoned to death, by the commaundement of the same Ioas: Ezechiel Ezchiel. 22 dooth pro­phesie agaynst the bloudie Citie, &c.

Iohn the Baptist reprooued Herod freely for his incest, and the Apostles oftentimes reprehended the high priestes. Lette vs conclude then, that a preacher, if hee will bee perfect in those things that appertaineth to the ministrie, hee ought not more to fayle in his dutie in this poynt, then in any other part of his charge: and in truth, ha­uing ouercome this difficultie here mentio­ned, I know none that are greater, which hee ought to detest, amongst those iniuries and daungers, whereunto commonlie hee is subiect.

CHAP. VIII. At what age he must exercise the ministrie.

BEfore wee come to the handling of this poynt, it shal not be frō our mat­ter, to set down here, of what age he should bee that mindeth to take vp­on him the charge of the ministry. For seeing that it is a matter of great importaunce, to preach the worde as it ought to bee, and to bee skilfull in conuincing the enemies of the [Page 179] truth, also to admonish & reprehend in time and place, as it is requisite and expedient. To do these things aptly, euerie one must con­fesse that he ought to haue great experience, and to get this experience, it is necessarie that he be of sufficient age. Gregory Nazianzene hath very well said, that great aduise must be taken of what age he is, that goeth about the office of a preacher, for feare least if any come vnto it before their time, they may come short in dooing their dutie when time requireth: as if he would say, he hurteth him­selfe in entring into this function, before hee commeth to mature age. And further he ad­deth, that as birdes will flie before their fea­thers be growne, in steed of flying aloft, they fall to the ground. Also as a woman, hauing conceiued in her wombe, if she suffer aborti­on, and is deliuered before her time, shee fil­leth not the house, but the graue: that is, her fruit dyeth assoone as it hath life. So those that take vpon them this charge before con­uenient time, or to say better, before they be furnished with sufficient gifts, fit for that cal­ling, they do more go backward thē forward. God in olde time ordained, At what age the Le­uits began their office that the Leuits (which shuld be admitted to his seruice, and bee employed in the Tabernacle of the cō ­gregation, should be of the age of twentie fiue, or aboue, as we may read in the book of [Page 278] Numbers: Numb. 8. & in the fourth chap. we may read, that the same Leuites shuld be thirtie yeares old or vpward: but in the fourth, there is a question made of thē which were sufficiently made fit, who were 30. yeares old. But those that were but 25. it was to shew y ^e those that were of this age, they should bee framed and made fit for y ^e Leuitical priesthood, for whose instruction it seemeth that Ged appointed 5. yeares, that in that time they might be made fit. It seemeth that our sauior Iesus Christ had regard hereof, seeing y ^t he preached not be­fore he was 30. yeares old. And to this ende Greg. Nazianzene saith, y ^t none must preach when they are too yong, because they can­not be stored with competēt knowledge for this charge, vntill they come to ripe age, set­ting before vs the example of our redeemer, who did not execute this office before y ^e age of 30. yeares, although without blame hee might very well haue done it before: howe much more, sinful men ought to take heed, how they take vpon thē the executiō of this charge, falling into many faults, before they come to perfect age. But because God hath not cōmanded in his law, y ^t the Leuits should be 25. or 30. yeares of age, to the ende that all those that aspire to the office of the Mi­nistrie, should follow them: neither did our sauiour Iesus Christ enterprise this charge at [Page 279] thirtie yeares, to the end, that they that pub­lish the wil of the Lord, should imitate him, but that the one and the other was done for many reasons, which are too long to recite. We say that now wee must not regard y ^t age, but principally the gifts of god bestowed vp­on them, whom he wil haue to serue in this functiō, & for this cause, god hath no respect neither of age, nor youth, for the setting forth of his glorie. It is wel said in the booke of VVisedom, In making Ministers, there must be greater regard of the gifts of God, then of age. VVisd. 4 Age is not alwaies a signe of wisedom Iob. 32. that The honorable age is not that which is of long time, neither that which is mea­sured by the number of yeares, but wisedom is the gray haire, and an vndefiled life is the olde age. And to this agreeth that which Elihu saith in Iob, who perceiuing that the three friends of Iob had not spoken to y ^e purpose of the iudge­mēt of god, cōcerning Iob, he saith, that Great men are not alwaies wise, neither do the aged alway vnderstand iudgement: as if he would haue said, it is not age alwaies that bringeth wisdō, but the grace of God. For seeing that youth is or­dinarily subiect to contempt, or to enuie, to­wards all sorts of men wee ought wisely to regard, that the graces of God which are in yong mē, be not made lesse profitable by the contēpt & enuy of the aged, as it cōmeth to passe too often. This is y ^t which Paul had re­spect vnto, writing to Timothy, when he saith, Let no man despise thy youth, 1. Tim. 4. & this precept he [Page 280] giueth, In whom enuie pre­uaileth most. because that many times the glory of God, which might be greatly aduanced by yong men, is beaten back very often by con­tempt or excessiue enuie, with which they are secretly persecuted by thē which are in some authoritie and credit. In his book de verb. dom. S. Austen saith, y ^e enuie is engendred cōmonly amongst three sorts of men: that is, those that be equal, do enuy one another for their equality: & those that are in base estate, do pursue with enuie those that are greater then themselues, because they are inferior vnto thē: & those which are in great estate, do bite with enuie those that be vnder them, being endued with excellēt graces, for feare least they be like vnto them, or y ^t they do surpasse thē. Beza vpon the life of Caluin. The great light of the church Caluin, being ready to yeeld vp his soule vnto God, amongst many lessōs which he gaue vn­to thē that came to visit him, he did grauely admonish yong men, Many times old men do en­uie yong men. to carry thēselues mo­destly, & to eschew pride, vainity, and follie, which are y ^e vices to which they are subiect: but hauing perceiued that old men did enuy yong mē, whō they knew to be adorned with singular gifts, A graue ad­monition of Caluin, as well to old as yong he exhorted thē liuely to expel out of themselues this accursed passion. The lesson of such a man ought to bee of great weight, as well with young men, as with the aged, with young men, because it may bee vnto them of one side, an wholsome [Page 281] medicine, to cure them of vaine opinions, which oftentimes they do conceiue of them­selues: and on the other side, to be an exercise of patience vnto them, that seeing thēselues beset with the enuie of the aged, in respect of their gifts, vnto which they cānot attaine. With the aged, to make them diligētly to cō ­sider, in that God doth freely distribute his gifts vnto all men, they must take heede, that they depriue not the Church of God of thē, for the edification whereof, he doth commu­nicate his blessings, the which, they ought a­boue all things to prefer before their particu­lar affectiōs. We will alleage here a most me­morable history, which ought to be wel con­sidered, both of yong and old, the which we our selues, pray you to weigh exactly. There was a yōg mā named Pōponius Algier, an Ita­lian born, of the towne of Nola, in the king­dome of Naples: of whom it is reported, that being taken at Venice, where hee studied, A notable example of a yong maà, which olde men shuld consider, not to de­spise youth. and being brought before the Senate of the citie, for the profession of the truth, hee disputed with so great admiration against the aduersa­ries of the same, that he was carried frō thēce, vnto Rome, to Pope Paulus the fourth, where being assaulted, with disputatiō, he answered so to the purpose, in the Popes court, that all they which were present, were rauished with a [...]miration, & obiected to him, y ^t they [Page 282] were ashamed that hee shoulde correct the church (for they disputed about the church) seeing that he was not yet 24. yeares of age, he answered to this obiection, that we reade in the scripture, That vnderstanding is not gi­uen by age, Luk. 1. Dan. 2. but that the spirit breatheth where it listeth. Iohn Baptist receiued the holy ghost in his mothers wombe. Daniel was a yong child when hee was brought before Nabucadne­zer, yet neuerthelesse the scripture saith, that he was filled with wisedome and vnderstan­ding, the three Hebrewes which were with Daniel wer likewise yong (for they were cal­led children) yet they were wise, & of vnder­standing in diuine matters. Timothy and Ti­tus were not verie olde when they were cho­sen Bishops. Gal. 4 And dooth not Saint Paul say, that they are in bondage, y ^e obserue daies, and times, & moneths, & yeares: what answere you to your own laws, which cōmandeth the bishop being aged, The last Chapter, distinc: 38 not to refuse to learne of those, which are yonger & learneder thē him­selfe. If this be so, why doo you blame my youth. I pray God y ^t this and such like words may be wel practised, especially by old men, thē y ^e church of god shuld recciue such cōmo­dity oftentimes, as it is hindered in many pla­ces, because these things are not so well mar­ked. Wherfore let vs conclude in one word, that whē question is made of y ^e choise of a mi­nister, [Page 283] that no regard is to be made so much of the multitude of yeares, as of the graces of God, which are in them, by whom God will bee serued, prouided alwaies, that these graces be accōpanied with a modest grauitie, which doth recompence the default of age, which may bee thought to cause some con­tempt of those that be yong.

CHAP. IX. The third part of the difficulties of the ministrie, which do consist in diuers maners of afflictions, vnto which ministers be subiect.

LEtte vs come now to the sixt, and last difficultie, which may bee of great force to make al mē loath the ministrie, which bea­reth any loue to y ^e same, and that is cōtempt, op­probries, ignomynies, & iniuries, vnto which ordinarily pastors are ex­posed. But because these accidents be almost infinit, we will recite only the greatest, & we will reduce them all to eleuen, or twelue in number, the which we wil set down in order, The principall afflicti­ons, vnto which the; Prescher of the w [...]t be subiect. as we haue done in other matters, which we haue handled before, placing y ^e least, & more tollerable first, afterwarde those which are more hard & troublesome to suffer. Not y ^t we say, y ^t the Pastors alwaies shall fall into these [Page 284] accidents, but because they haue happened vnto the prophets and Apostles, the Mini­sters also which do succeed them in the prea­ching of the Gospell may fall into them (as they do indeede) when it shall please God so to try them. 2 Chro. 32 First, they are exposed to laugh­ter, and mocking, as we reade of the messen­gers of God, who hauing reprooued the peo­ple of Israel, because they had forsaken the Lotd, and had giuen themselues to the abho­minations of the gentiles, it is said: That the Princes, Ezech. 12 24. 1 Cor. 4 and the priests, & the people, mocked the messengers of God, and despised his words, and misused his prophets, vntil the wrath of the Lord arose against his people, and till there was no re­medy. Saint Paule saith, speaking of the Apo­stles: we are made a gazing stock vnto the world, and to the Angels, and to men.

2 Chro. 8Secondly, they are deadly hated of pro­phane men, and euen of Kings, as wee may read, what Ahab answered Iehosophat, the King of Iuda, when hee had demaunded of him, whether there were any other prophet of the Lord, to enquire of him whether God woulde deliuer out of their handes Ra­moth Gilead, or no, which they both besee­ged: Psal. 109 hee aunswered, I say to Iehosophat, that there was one Michaiath the sonne of Iuda, but he hated him. These be those of whom Dauid complayneth, calling them traytors, and flat­terers, [Page 285] who haue rendred euill for good, and hatred for loue. Thirdly, they are iniuried, sometime one way, sometime another way. The good Elizeus going vp to Bethel, heard the children that did iniurie him, calling him Ball pate, hall pate. 2 King. 2 The Prophets are cal­led men of contention, & that striueth with the whole earth. Fourthly, Iere. 15 Ose. 4 they are subiect to false accusations. Osea was persecuted af­ter this manner: and almost all the other pro­phets.

Fiftly, Iere. 29 they are subiect to be most villai­nously betrayed, as Ieremias was by Semeias the Nehelamite, because of a booke that he sent into Babilon. Sixtly, they are subiect to many ambushers, which are prepared for thē: as we may read, how Elyas complaineth that he was left alone, 1 King. 19 of the Prophets of the Lord, and that they sought to take away his life. Seauenthly, they are subiect to slanders, as that they are seditious, turbulent, blasphe­mers: This is a reproach to Elyas: also to Ie­remias. Eightly, 1 King. 18 Iere. 43.5 that they are subiect to impri­sonment. Examples whereof we may see, how Ahab imprisoned Michcas. 1 King. 22 Also by Ie­remie who was at diuers times put in prison, when Nabucadnezar besieged Ierusalem, Iere. 20.32 by Zedechias the King of Iuda. Hanani the Prophet, hauing reprooued the king Asa, for making allyance with the King of Syria, 2 Chro. 16 he [Page 286] was imprisoned by him. The Apostles also were often thus vsed, as wee my reade in the booke of the Acts. Ninthly they are brought vnto iudgement, to bee condemned as euill dooers: we may see this in the prophesie of Ieremias, Iere. 26 who when he exhorted the people to turne vnto god, he was made a prisoner by the false prophets, & finally broght to iudge­ment: S. Paule was vsed liwise after the same maner. Tenthly, they are subiect to blowes, as we read of Micheas, who receiued a blow vpon the cheeke of Ziakiiah the sonnne of Chenaanah, also of Ieremiah who was stroken by Pashur, and the other Apostles passed by this way. Iere. 20 Eleuenthly, we may ad, y ^e they must bear also (which is most hard & intollerable) to be reuiled of wicked mē, 2 Sam. 6 2 King. 9 Wisd: 5 Mark. 3 whē they are en­raged, as Dauid, Iehu, iust mē, S. Paul, & Iesus Christ himself. And to this we may ioine an­other difficultie which is not lesse greeuous then y ^e other, The pro­phes are subiect to fa­mine. that they are subiect to famine. Elias was pressed with this necessitie, and was nourished by rauens, and at an other time, by the widow of Sarepta. Also those hundred prophets, 1 King. 17 which were nourished by Obadiah in the caue, with bread & water. To cōclude when they are lastly cruelly massacred, 1 King 18 as wic­ked men. They are also subiect to many other afflictions, which were too long to recite: of which we haue plentifull examples. We read [Page 257] that the Prophets of the Lord were destroy­ed by Iezabell, of which Elias complaineth. 1 King. 1 [...] 19 Math. 5.26 Luk. 13 1 Thes. 2 The prophet Vrias of whom mentiō is made in the 26. of Ieremie, was he not slain by king Ioachim, hearing y ^e words, which he prophe­sied in the name of the Lord, against the Ci­tie Ierusalem? Did not Iohn the Baptist loose his head, because he reprooued Herod of his incest, as it is written in Math? Iames the Brother of Iohn, Math. 14 was slaine by the sworde of King Herod: that is, Herod Agrippa the sonne of Aristobulus, the which Aristobulus was the sonne of that Herod, which put to death the infants of Bethleem: And Saint Steuen the first Martyr, It is impos­sible to ex­ercise the office of a Minister, if we do not renounce the world. was he not stoned to death, because hee did liuely reprooue the Iewes of theyr rebellion, hardnesse of heart, Idolatries, and many other sinnes which they hadde committed, and did daylye continewe in committing the same? I leaue it nowe to all that bee of sounde iudgement, to thinke whither it be a great cause of bitternesse of the heart, and in­credible trouble for a man to exercise this most noble & excellent calling that is in the world, and to receiue for his rewarde, such biting scoffes, contempts, outrages, iniu­ries, and intollerable reproches. And briefly, to be exposed to so many cruell and vio­lent deathes. It is altogither impossible [Page 288] to beare all these things, if he do not renoūce the worlde, and dedicate himselfe wholely to the seruice of God, whom he must alwaies looke vnto, and not to stand vppon the esti­mation of men. The Prophets are called in the scriptures, Mē of god, the light of the world, the salt of the earth, the Ministers of reconcilia­tion. And amongst worldly men, they are esteemed also prophets, but false Prophets: seducers: Impes of Sathan: the darkenesse of the world: the corruption of the earth: sedi­tious: disturbers of the peace & quietnesse of the common wealth. They are adorned in the word of God, with the titles of Angels, and also they are called Gods: and of men of this world, they are accounted wicked and vncleane spirits, euen diuels. It was said, that Iesus Christ cast out deuils, by Belzebub the chiefe of the diuels. If this was spoken of our Sauiour Iesus Christ, A compari­son between the honour of God gi­uen in his word to his Pastors, & the disho­nor, vnto which they are subiect by the world. much lesse ought his Disciples to be ashamed, if they bee honou­red with the same or the like Epithites. But as Iesus Christ hath ouercome the world, and consequently, all the waies of contempt, vio­lence, and crueltie, and finally, hath valiantly tryumphed ouer them: all his Disciples al­so, especially faithfull Pastors, which are his chiefe seruants, ought to followe the steppes of theyr maister, beeing made partakers of that notable victory which he hath gotten, [Page 289] after that they haue manfully fought the cō ­bat. The cō [...]ort which Mi­nisters must take holde of in the middest of their mi­serie. This is the comfort which they ought at al times to propound before thē, in the midst of their miseries, and afflictions, for that will bring vnto them more contentment and ioy, then the malice and wickednesse, can cause trouble. This is that cōfort which they alwayes feele in their conscience, which will make sweet the bitternesse of their sorrowes which they endure in this world. And doo they feele this comfort? when they cast their sight vppon the infallible promises of God, which doo assure them to beare more then these, euen to the ende of all those hard trauels, and miseryes, which they must pati­ently ouercome. And particularly, when they doo beholde those wonderfull workes, which God hath done by the administration of their ministrie and when they do consider what god hath done in times past by the mi­nistry of the Prophets, and Apostles, whose successors they are in the administration of their charge, they may the better be knowne of what account they are towardes God, to the ende, they may be the better confirmed in theyr vocation, by the consideration of those maruellous effectes, by which God would authorize theyr ministrie. Wherefore it shall bee verie good, heere to make a breefe recitall, and discourse of those notable [Page 290] exploits which God hath done, and yet doth when it pleaseth him by his seruants in their charge, to the end that this may bring a dou­ble folde profite: first vnto them for their singular comfort, which they ought to op­pose agaynst all those trials, with which the worlde do molest them: secondly, to the end that manie amongest the people which makes no great account of them, may bee mooued to esteeme them as it appertaineth to their dutie.

CHAP. X. VVherein is declared the wonderfull force and power which God hath discouered, when it hath pleased him, by them which haue prea­ched his worde, the better to commend their ministrie.

WEe say then, that God dooth honour so much the charge of prophesie, which hee dooth execute by them that are called thereunto, by reason of many miracles which are wrought by them, after a strange maner, that they may astonish the whole world, whether it be in war, or peace, [Page 291] whether it be in sicknesse, or health, whether it be in famine or plentie, or at any other time, God, I say, doth worke miracles by thē in the waters, in the earth, in the ayre, a­mongest men which dwell vpon the earth, yea, and in the heauens themselues: and fi­nally, the Scripture sheweth, that theyr prayers haue mounted vppe vnto God, they haue kept him backe from dooing that which hee was determined to doo: let vs speake of these thinges in order. First, In war no­thing ouer­throweth the purpo­ses of the enemie, so much as the praier of the seruāts of God. in warte, then when the children of God, are verie much oppressed by their enemies, who doo conspire together to ouerthrowe them altogether, there was no better coun­saile giuen to make frustrate their purpo­ses, and to bring to naught theyr wicked and bloodie enterprises, but when such prayed vnto GOD earnestlie agaynst them. This is that which Dauid the great king and Prophet did, when he was assaul­ted by his owne sonne Absolon, after such a subtill and craftie manner, that there was no outwarde appearaunce of escape, but hee must needes haue beene vtterlie vndone, had not God prouided for him, for fearing greatlie the counsell of Achitophel, which was esteemed at that time as a diuine Oracle, hee praied vnto God after a vehe­ment manner, that it would please him to [Page 302] deliuer him from the counsell of that disloyal and trecherous subiect: hee was deliuered, and all the people with him. To this pur­pose we may alledge that which is spoken in the Psalme: Psal. 119 that by this meanes Gods chil­dren do surpasse the counsell of the wise: and how is that? When he staieth vpon the law of the Lord, wherein he meditateth day and night. Secondly, when our enemies do be­gin to execute theyr enterprises agaynst vs, there is nothing which is of such force to bridle them, and retaine them, to bring them to naught, then the prayers of the true prea­chers of the worde. Howe came it to passe, that the Amalachites, cruell minded men, were ouercome by the Israelites? Was it not by the prayer of Moses? For it is sayde in Exodus: Exod, 17 VVhen Moses helde vppe his handes, Israel preuailed: but when hee let his handes downe, Amalech preuailed. Now Mo­ses hands were heauie, ther fore they tooke a stone, and put it vnder him, and he sate vppon it: And Aaron and Hur staied vp his handes, the one of the one side, and the other on the other side: So his handes were steddie, vntill the going downe of the Sunne. And Ioshua discomfited Amalech, and his people, with the edge of the sworde. But beholde a most notable example, to shewe plainelie what force there is in the prayers of the Prophets. 1, Sam, 7

Wee reade of the people of Israel, be­ing euen readie to bee slaine by the furie of the Philistines, not knowing what to doo, they had recourse vnto Samuel, and they earnestly intreated him to pray vnto the Lorde for them, and they pray him to mul­tiplie his prayers in these wordes. Cease not to crie vnto the Lorde our God for vs, that bee maie saue vs out of the hande of the Phili­stines. What came to passe? It is added, That at the prayer and sacrifice which hee made, the Lorde thundered with a great thunder that day vppon the Philistins, and scattered them: so they were slaine before Israel.

Moreouer, we may see that God by the power of the praier of his seruants, doth not only destroy his enemies by ordinary means, and instruments, but by those that are extra­ordinarie, that it giueth men great occasion to wonder: when he would saue his children, hee hath depriued theyr enemies of theyr sight. Wee reade, 2 Kig. 6 that when Elizeus had aduertised the King of Israel, of all that the King of Ashur had enterprysed agaynst him, the king of Syria, knowing y ^t it was Eli­zeus that discouered his purposes to the king of Israel, by the spirit of prophesie, hee sent a great army into Dothan to take him: what happened to the king of Seria? He was him­selfe [Page 294] deceiued after an vsuall maner, his army at the prayer of Elizeus was stricken with blindnesse by the Lord, presently after the Prophet Elizeus had so prayed, O Lorde, I pray thee strike this people with blindnesse. So they were themselues deliuered into the handes of theyr enemies, in daunger of loosing theyr liues, and they had beene destroyed, had it not beene, that God also woulde myraculously, by his Prophet pre­serue them, as they, were by him deliuered into the hande of theyr enemie the king of Israel.

Let vs go further, if anie question bee made of appeasing the wrath of God by the faythfull, who haue prouoked the Lord diuerse wayes, who preserues them from the execution of his indignation, but one­lie those that haue authoritie to preach the worde? What did preserue the Iewes from mortalitie, and destruction, when God was maruellously stirred vppe agaynst them, but the earnest petition of Moyses which hee made vnto the Lorde? At that time when God would haue destroyed them, be­cause of their murmuring, hardnesse of heart, and madnesse, in that they wold haue stoned Caleb & Ioshua, as God had declared to Mo­ses. Moses, I say, did not he disarme the wrath and fury of the Lord, by this notable request? [Page 295] I beseech thee lette the power of my Lorde bee great, according as thou hast spoken, saying: Num. 14. The Lord is slow to anger, and of great mercie, and forgiuing iniquitie and sinne, but not ma­king the wicked innocent, and visiting the wic­kednesse of the fathers vppon the Children, vn­to the third and fourth generation. Bee mer­cifull I beseech thee, vnto the iniquitie of this people, according to thy great mercie, and as thou hast forgiuen this people from Egypt, euen vntill nowe. And the Lorde sayde, The pray­ers of the seruants of god, appea­seth Gods wrath, whē he is stirred vp against his people. Num. 16. I haue forgiuen it according to thy request.

Lette vs ioyne vnto this Historie, ano­ther which is in the same Booke, and lette vs beholde yet more plainely, in what ac­count with God, the messengers of the word of God are. We reade there, that the people hauing murmured against Moses & Aarō, & that God consumed them as a burning fire, Moses said vnto Aaron, Take the Censor, and put fire therein of the Altar, and put therein In­cense, and go quickly vnto the congregation, and make an attonment for them, to appease the Lord, by his requests and supplications. When Aaron had done as Moses cōmanded him, after the death of fourteen thousand & seuē hundred, the plague stayed. If then God hath giuen them force to cure the diseases of the soule, that is, to turne away the punishments of God, which he purposed to powre forth vpon [Page 306] men for theyr sinnes, it is not so admira­ble, if they haue cured the diseases of the bodie. But that none should doubt hereof, behold howe Moses deliuered by his pray­ers, his Sister Miryam from her leprosie, which happened vnto her, because that shee and hir brother Aaron grudged against Mo­ses, because he had married a woman, which was an Aethiopian. We reade in the first of the Kings, 13. Num. 12. God hea­leth corpo­rall disea­ses by the prayers of his seruāts. 1, King: 13 After that the man of God had cryed against the Altar of Ieroboam and his Priests, the King Ieroboam stretched foorth his hand to lay hold on him, and his hand dryed vppe, wherefore Ieroboam being afraid, prayed the man of God to pray vnto God for him, that his hand might bee as it was before, which when the man of God had done, [...]. King. 5 his hand became as whole as the other. Elizeus likewise, cured Naaman of his leprosie. Saint Paul and some other of the Apostles, haue made the lame to go, and restored their members to the impotent, and haue brought many to perfect health, when they were possessed with diuers diseases, thē when they went about to preach the word of God. Lette vs come likewise to other points which are more commendable, & that is, that the vertue of the Pastor doth not ex­tend it selfe onely to the diseases of the bo­die, but to all the health of men: that is, euen [Page 307] as they haue cured the diseases of the body, so they haue made those sicke y ^t were whole, sometime in one of their members, as Elimas resisting Paul, at his word became blinde. Act 13. The word of the ser­uants of God, doth slay the wicked when it pleaseth God. Act, 5 Somtimes those that be whole in body, haue bin stroken down by their word, as Ananias and Saphira beareth witnes. For it is written that they fel downe dead at the word of Pe­ter, who reproued them because they lied to the holy ghost. Let vs go forward & ad vnto this, how that y ^e force of their word stretch­eth euē vnto the elements, which are insen­sible & without l [...]fe, God hath caused thē ne­uerthelesse to obey their voyce, The ele­ments do obey the word of god vttered by his seruants. Exod. 15 to y ^e end that we may better know the power of him that hath set them a worke. Let vs speake of the waters first of all, if they be filthie, bitter, and vnprofitable by any accident, whē God wil­leth, he can bring to passe, that by their mi­nistry they may become sweet: Moses & E­lizeus doth testifie the same. We read in Ex­odus that when y ^e people murmured against Moses at Marah, whē the waters were so bit­ter, that the people could not by any meanes drink them, Moses cryed vnto God, and the Lord taught him a kind of wood, which hee cast into the bitter waters, and they became sweet. And in the secōd of the Kings we read, how that Elizeus being in Iericho, 1. King. 2. and howe that when hee dwelt in Iericho, that it was a [Page 298] good land, but the waters were naught, hee caused a new cruse to be brought, and putte salt therein, and hee went to the spring of the waters, and there hee cast the salt, and he sayde, Thus saith the Lorde, I haue healed this water, death shall no more come thereof, nei­ther barrennes to the ground. And in the fourth chapter of the same booke, we reade, that he made sweet the pottage of y ^e prophets, 2. King. 4 which was bitter by casting meale into the same. Moreouer, as God by them hath healed the elemēt of the water, being corrupted in some place, so he could shew by experience, that he hath giuē them the same power ouer other e­lements. And lette vs consider a little by our selues, whether it be not a matter of as great difficultie to diuide the seas, & the flouds of waters, as to change the bitternes of y ^e water into a sweet taste. 2. King. 2. We do reade, that this hath bin done by thē: for it is said, that Elias with his cloake diuided the floud Iordane, & passed ouer with Elizeus, and likewise Elizeus retur­ning from whence he came, diuided the same waters by his praier, hauing the cloak of Elias, and saying. VVhere is the Lord God of Elias, &c. How came it to passe likewise, y ^t Moses cut in sunder the red sea with his rod? & how became it drie land? was it not by the cōman­demēt of God, performed by the hād of Mo­ses? And how was it that the waters of Iordan [Page 299] were parted in sunder, to giue place to the children of Israel to passe ouer? was it not by the meanes of Iosua, whom when God would extoll, he said vnto him, that he should com­mand the priests to carrie the arke of the co­uenant before the people, and that he should bee theyr guide to conduct them ouer with­out any feare of danger. God hath multiplied ordinarie things by his word, vttered by the mouth of his ser­uants. 2. King. 4 Nowe let vs come vnto other points of the power of God shew­ed by them, which are no lesse then those which we haue made mention of before, as to increase the corne, the bread, the oyle, and such like. The holie scriptures doo teach vs what the seruaunts of God haue doone. The widow of a Prophet being left in debt, and not able to pay the same, nor to sustaine her family in the time of the famine, and the creditor of her husband, comming to take her two sonnes to be his bondmen, she came and complained to Elizeus, who asking her what shee had in her house, she aunswered that she had nothing but a pitcher of Oyle, the pro­phet said vnto her, go and borrow the vessels of al thy neighbors abroad, emptie vessels, & spare not. And when thou art come in, thou shalt shut the doore vpon thee and vpon thy sonnes, and poure out into all those vessels, and set aside those that are full. So shee de­parted from him, & shut the doore vpon her, and vpon her sonnes. And they brought to [Page 310] her, and shee powred out. And when the, vesselles were full, shee sayde to her sonne bring mee yet a vessell, and hee sayde vn­to her, 1. King: 17 there is no more vessels. Wee may see the like example of the widow of Sarep­ta, of whome when the prophet Eliah had demaunded in the time of a famine, a little water and a morsell of bread, shee hauing aunswered him, that shee hadde but a little Oyle in a cruse, and a little meale in a bar­rell, and that she had gathered sticks to dresse the same for her and her son, and then when they had eaten it, they shuld die. What came to passe? The prophet told her that she shuld not doubt to giue vnto him, because the Lord had sayde, that her meale and her oyle should not faile, which presently she founde to be true by experience, for neither the one nor the other was wasted, according to the word of the Lord. Elizeus multiplied the loaues of the first fruits, which he gaue vnto those which were hungrie, 1. King. 4 which were an 100. men in number. Further we may ob­serue, that euen as the prophets do command when it pleaseth God, the waters which are vpon the earth, and that they do obey them, so they may doo the like with the waters a­boue the earth, 1: King: 17 as wee may see by the ex­ample of Eliah, who sayde vnto Achab, that in certayne yeares, there shoulde bee [Page 311] neither dew, nor raine, but at his word alone. And afterwatd it is said, The word of the ser­uants of god causeth the waters aboue and belowe to obey. that Eliah bowing his face downe to the ground, and putting it betwixt his knees, hee prayed earnestly se­uen times, vnto God, and he sawe at length, the heauens to wax black, with cloudes, and with winde, and after, there followed a great rayne. This is that which S. Iames saith: Eli­ah was a man subiect to like passions, as we are, Iam. 5 & he prayed earnestly, that it might not rayne, and it rayned not on the earth, for three yeares, and six monethes. And he prayed againe, and the hea­uen gaue rayne, and the earth brought forth her fruite. We reade also an hystorie, more nota­ble, that Iehoram the King of Israel, Iehoso­phat, and the King of Edom, and theyr army being in distresse, for lack of water, then whē they went to make warre against Moab, 2 King: 3 it is set downe that these three Kings went to E­lizeus, to enquire of him, concerning the word of the Lord. Elizeus sayde vnto them, Thus saith the Lord: ye shall neither see winde, nor rayne, yet the vally shall be filled with water, that ye may drinke, both ye, and your cattle, and your beastes. And in the morning, the val­lies and the ditches, were filled with water. And what more? if question be made of the ayer, which is another Element: hath not god made it manifest, that he can vse it when hee pleaseth, to execute after a wonderfull man­ner [Page 302] the iust iudgements of God his Maister? The ayre obeyed the word of the Lord vtte­red by his seruant. The tenne plagues wherewith Pharaoh was stroken, doth beare hereof sufficient witnesse. First, when hee turned by the rod of Moses, the waters into bloud: Secondly, when hee filled with frogges, all the flouds, riuers, and ponds, which were in the countrey of Egypt: In the third place, when he sent lice: fourth­ly, when he sent noysome flies: Fifthly, when he sent the murrein of Beastes: Sixtly, the plague of botches, and sores: Seuenthly, the hayle, by which Pharaoh was constrained to confesse his sinne: Eightly, the grassehop­pers: Ninthly, darkenesse: Tenthly, the death of the first borne, both of man and beast.

Lette vs see whether their power doth not stretch vnto the two other Elements: that is, to the fire, and the earth, by what authen­ticque testimonies may we proue the same? Concerning fire: we reade, that when King Ahaziah fell sicke, he sent two captains with fiftie mē of armes, one after another vnto Eli­as: they in a brauerie cōmanding the prophet to speak with the King. 2 King. 1 Elias answered them, If I be a man of God, let fire come downe from Heauen, and deuour thee and thy fiftie: So fire came downe from heauen and deuoured him, and his fiftie. And if question bee made whether [Page 303] the earth hath serued them, wee want not examples hereof, where we may see, Num. 16 that at their word, the earth opened. Korah, Dathan, and Abiram, and one hundred and fiftie men, who rebelled against Moses, were swallowed vp aliue, and all that they had, when the earth cloaue asunder at the word of Moyses, when he spake after this maner to the congregation which were assembled a­bout the Tabernacle.

If these men dye the common death of all men, or if they bee visited after the visitation of all men, the Lord hath not sent me. But if the Lord make a newe thing, & the earth open her mouth and swallow them vp with all that they haue, and they goe downe quicke vnto the pit, then you shall vnderstand, that these men haue prouoked the Lord.

This example sheweth, that the earth de­nieth not her obedience vnto them, no more then the other elements, when God will stir vp the force that is in them.

What can we say besides this, seeing that the Pastors in theyr charges, are of more force then the Elements? What thing is there so strong and fearefull that doth not yeelde at theyr woordes? Lyons, Beares, which are cruell Beastes, Lyons Bears and other wild beasts do yeeld to the word of the ser­uants of God. 2 King [...] cannot bee exempted, for in part, these beastes haue [Page 314] serued the Prophets, and seruants of God, for the execution of the iudgements of God: The beares do beare witnesse, who serued Elisha to deuour the fortie and two children which called him Ball pate, Ball pate: others haue beene ouercome as it were in combate, by the seruants of God, as mention is made in the 1. Sam. 1 Sam. 17 of Dauid, who vanquished a beare, and a lyon. Daniel Dan. 6 being cast into the Lyons denne, for to be deuoured of them, by his prayers he stopped their mouthes. We reade in the Acts, how that a viper leaped out of the fire vpon the hand of Saint Paule, and did him no hurt. But some will obiect that there is death, Act. 28 which is not at their com­maundement, for shee cannot bee made to to yeelde. It is also said in the common pro­uerbe. That there is a remedie for all things ex­cept death.

We answere, that neither this is exempted. And in truth it is a most notable point, that as the worde of the seruants of God, is more strong then the life of men, so it is also stron­ger then death it selfe: that euen as God, whē he willeth, by the worde of his seruants he killeth men, so also by the same word hee rayseth them vp from death. Behold foure examples that doth make proofe hereof: and here we may not, that seeing that this thing is very hard to be beleeued, God hath not [Page 315] left one example alone, or two in his worde, but euen foure, that hee might make it the better knowne, what force he giueth to his Prophets when he pleaseth. 1, King, 17 Elias restored the son of y ^e woman of Sarepta from death to life. 2. Elisha recouered his hostesse son. 3. 2. King, 4 Acts 9 Ta­bitha, a great almes giuer, was restored by Saint Peter. 4. A young man called Euti­chus, falling from an high loft, beeing dead, Acts 20 was restored to life by Saint Paule. If wee shoulde go further, wee might alledge that the Diuels which ruleth ouer death, are not exempted: For they are easilie ouercome by the vertue of this worde pronounced by their mouth.

And wee may see a notable example in Saint Paule, Acts 16 whom a certaine maide (when he was at Philippi in Macedonia) commonlie followed, who had the spirite of diuination, at whom Paul being greeued, hee turned a­bout to the spirit and said, I commaund thee in the name of Iesus Christ that thou come out of her, and he came out the same houre. This was an effect of that power which was giuen by Iesus Christ to the Apostles. Mat. 10. Mat. 10 to cast out vncleane spirits, and to cure all kinde of diseases. Is it possible to deuise any thing, by those which haue the ripest wits, which is more strong then the voice of the good Pa­stors and Prophets? We haue proued that [Page 306] there is nothing, neither in earth, nor in the aire, nor in hell it selfe, which is not constrai­ned to yeelde, and submit it selfe vnto the power of their worde. Nothing remaineth then, but that wee must needs affirme, that God onely is almightie, and yet he is of such goodnesse, that he suffereth himselfe to be o­uercome, somtime by the word & prayer of his seruants, in such sort that hauing determi­ned to punish, & destroy thē that haue pro­uoked him, he hath bin kept backe and van­quished by their praiers, as though hee were more weake, and his seruants the conquerors, as though they were the stronger. This is ve­ry true, Exod. 23 as we may see plainly by an example. We reade that the people of y ^e Iewes, seeing Moses to stay too long, before hee returned vnto them from the mount Sinai (where hee receiued the tables of the law, written by the finger of God) they caused a Calfe of golde to bee made, which they worshipped: with which their fact God being angry, he threat­ned to destroy them: and as hee went about to performe that which hee had spoken, hee was appeased by the prayers of Moses, who made his supplication vnto him after this maner. O Lord, why doth thy wrath waxe hote against thy people, which thou hast brought out of the land of Egypt, with great power, and with a mightie hand? Remember Abraham, Isaac, and [Page 307] Israel, thy seruants, to whom thou swarest by thy owne selfe, and saidest vnto them, I will multi­plie your seede as the starres of the heauen. Af­ter it is added. Then the Lord chaunged his minde from the euill, which hee threatned to doe vnto his people. See here, that the Lorde was hindered to doo that which hee was al­most resolued to doo. But let vs obserue here the chiefe poynt, that God knowing well how he might be moued by the request of his seruant Moses, the Historie reporteth that God spake after this sort vnto Moses, in the tenth verse, Let me alone, that my wrath maie waxe hote against them, for I will consume them. Wherefore saith he, Let me? But that Moses held him as it were by the armes, and bound his handes by his prayers, to the ende that hee shoulde not destroy them, euen as one will holde a man incenced with chol­ler, that hee striketh not another, or else tie fast his armes, and his hands to represse him. As indeede the deuoute prayers, and ardent inuocations of the seruaunts of God, are euen bondes and chaines, which tieth, and chaineth, the furie and indignation of the Lord, being prouoked against the sinnes and transgressions of men, and many places bea­reth witnesse in the scripture, and experi­ence sheweth it diuerse wayes, O immortall God, what heart is so hard whose intrailes [Page 318] are so like the adamant stone, which cannot be softned by a deep cōsideration of the vn­speakeable & incredible goodnesse of God, in this behalfe? what man I pray you: cannot be maruailously moued, by those miraculous Workes of God, which he hath performed by the ministers of his word? What man is there fearing God, that comprehends this al­though but in small measure, that doth not giue singular honour vnto them, whom god hath adorned with this charge which is so honourable? and moreouer, doth not desire with a most feruēt affection, that god would stirre vp more that are such, by the meanes of whome we might see his Kingdome to flo­rish plentifully, and that of Sathan to be di­minished? For in truth, there is no better way to come to such happinesse, thē to haue a great number of faithfull Pastors. Euery one thē may easily perceiue, that they are not without great reason set forth, with the titles of Prophets, Men of God, Angels, and with the title of God himselfe: and for this cause, it is impossible for any man not onely to do, but once to imagin to do that which he hath performed by them, how that he worketh by them as by instruments, which hee hath vouchsafed to choose of his incōprehensible goodnesse to serue him. But some will say, what? will you haue it that the myraculous [Page 319] acts of the Prophets, and Apostles, and o­ther great men, should be now attribu [...]ed to the Pastors which are in these dayes? And must they bee so honoured as the Prophets were? not only of the simple people (amongst whom many which went vnto them called themselues their seruants, 1. King. 18 as Obadiah called E­lias Lord, when he spake vnto him, & named himselfe his seruant, and that widow of whō wee haue spoken before, when shee spake to Elisha, she sayd, Thy seruant, thy handmaide prayeth thee, or causeth thee to vnderstand, 2 King. 4 and when she spake of her husband, shee na­med him his seruant, &c.) but also they were regarded of Kings, because they went vnto them, in respect of a singular reuerence that they bare towardes them, to enquire of the word of the Lord, as we haue alledged, how Iehoram, Iehosaphat, and the king of Edom, and many other kings, which commonly did de­maund their counsell in their affaires, by rea­son of the great honor that they bare toward them. It may be thē, some will reply, that the ministers which liue now should do y ^e which they did. We answer, that all which they did, must not be attributed to their persons (for they were men as we are) but vnto their mi­nisterie: And because it pleaseth God to send vs forth to be messengers of his worde, as he did them, why should not that honor which [Page 310] was attributed to their ministrie, be attribu­ted to ours, because that is all one? There is onely this difference, that the grace of God was more plentifully powred forth by them, then by vs: and therefore, we must ad, that as the grace of God was more amply declared by them, so also a greater honor was due vnto them: euen so now at this day hee must bee most honoured, vnto whome God hath com­municated most graces, otherwise hee that will not do it, must be reckoned vnthanke­full vnto the goodnesse of God. Moreouer if he that is inferior to another, be greeued be­cause he is not so much reuerenced, and ho­nored as he that doth excell him in gifts (al­though they be both of the same function) we say that he is to bee accounted a proude, and enuious man. But also we must consider, that seeing that God will bee serued by our Ministrie, as he was by that of the Prophets and Apostles, it pleaseth him also that wee should be accounted of, as they were, accor­ding to the measure of graces, which it plea­seth him to distribute to euery one. For al­though that the Preachers now at this day, haue not such a fulnesse of gifts, as they had to do such miraculous things, neuerthelesse, hauing the charge of preaching his worde, when it pleaseth him, he may furnish them with such graces, as they may performe the [Page 311] like things, or else come neere vnto them. It might also be obiected, that we should re­cite something done by them, which were a matter of no great difficultie. For all they vn­to whome God hath giuen eyes to see more clearely, then the simple people, may beare sufficient witnesse, that in these latter times, God hath raysed vp some extraordinarllye vnto the holy ministrie, who hath done as miraculous things, as those of the Prophets and Apostles. Not many yeares are passed since the whole world was plunged in grosse darkenesse, and ignoraunce, so that it was a hard thing to say, whither there was a church, or the doctrine of Iesus Christ or no. They themselues which hadde the charge to teach others, had theyr eyes so closed vp with those errors with which the world was inwrapped, that they confirmed others in their errors, thinking that there was no other truth, then that which they sette forth, in such sort, that it seemed an impossible thing, to cause any spark of light to appeare amongst these dark cloudes, yet neuerthelesse, God in a moment then when euery one thought least vppon it, God stirred vp some of his seruants, who beeing indued with the motions of his holy spirit, they Preached his holy worde more purely, then before, and by wrighting, and liuely voice, in a short time so much abuses, [Page 322] such corruption, both in the doctrine and manners of all sorts of men, and principally, of those that had the place of teaching others were reformed: y ^t it is a hard thing to speak, or rather to beleeue, how many Empires, Kingdomes, Monarchies, and Common­wealths, beeing couered and buried in these corruptions and accursed errors, were by the Ministrie of the seruants of God inlightned, yea & finally, drawne out of these deepe pits of darknes. And that which is more admira­ble, that God in the beginning hauing stirred vp a simple Munk, hath by him alone foun­ding and pronouncing his word, and by his writing, shaken all the foundations of the Babilonicall Empire, and that in a short time, which a man would haue thought had bin sufficiently defended, against all the in­iuries of future ages. Plessis in his treatise of the church. Lib. 3. ca. 15 And that which is most maruailous, in that time when the Pope as a God commanded al the earth, and was ado­red of Kings, serued of Emperors, who gaue and tooke away kingdomes at his pleasure, that to enquire out his doings it was hard, (as the prouerbe is) to touch the holy mountain, or to open ones mouth against heauen. The voyce of this simle Munke was like a fire, who hauing first of all begunne in a little corner of the worlde, it spreade it selfe almost through the whole worlde, and it [Page 323] tooke holde of whole kingdomes and Em­pires, which were with the same altoge­ther inflamed. This was the Trumpet, the sounde whereof was blowne through­out all the borders of the earth: at this sounde the most mightie and valiant kings haue trembled in theyr thrones: to bee briefe, this Munke with a fewe of his com­panions, haue drawne the most and grea­test parte of Christendome out of the clawes of Antichrist, a thousande milli­ons of men, who were blinde from theyr birth, haue had theyr eyes opened by theyr Ministrie, and afterward, hauing perceiued and knowne the wholsome truth, haue constantly persisted in the sme, euen vntill death.

This verily beeing weighed in an equall ballance, is as great a myracle as hath beene doone by the Prophets and Apo­stles: yea, and rather wee are to acknow­ledge, that this is a miracle of miracles, inso­much, that this great miracle is doone with­out a miracle. Then if these things bee so, (not to make any longer discourse of this matter) who is it that looking more narrow­ly vppon these maruailous and more then admirable exployts, which are doone by the Pastors of our age, is not astonied, and euen rauished with the vnspeakeable Maiestie [Page 314] of their actions, and hath them in singular re­uerence, and loueth them not with all his heart and affection? who can sufficiently commend the excellencie of theyr charge? who can expresse how profitable, and neces­sarie, the administration therof is? what man is there that loueth godlinesse and true honour, which dooth not earnestly desire to bee so much honoured, as to bee em­ployed in this function. In what happi­nesse may hee thinke himselfe to bee, that is in some measure capable to serue God in this calling.

CHAP. XI. An Exhortation to yong men, to bende theyr Studies to the holy Ministrie, with a con­futation of those common obiections which doo discourage them.

IN truth now, beeing in the way liuely to exhort the youth to take vpon them this holy charge, from which they may be discouraged by reason of the infinite difficulties which are presented be­fore them, wee doo it the more willingly, [Page 315] because wee desire nothing more then the glorie of God, and the saluation of our Brethren, both which, cannot bee better furthered then by this charge. But alas, which way shall I beginne? The beautie, dignitie, and incomparable profite of the same, ought to be as sharpe spurres, to stirre vppe euerie one. When one desireth that some shoulde applie themselues vnto those things, which doo appeare so good in out­ward shew, to allure and draw men there­unto, it is verie necessarie to vse many rea­sons and arguments, to bring them thereun­to, and to pricke them forward: but in things that be of themselues maruailous, excellent, and verie profitable, euerie one ought to embrace them of his owne accord. There is no lightnesse so glorious, as that of the Ministrie, there is no calling, to bee com­pared thereunto, in dignitie and profite: wherof then commeth it to passe, that many do so little regard it? Plato hath sayde that vertue is so fayre, that if her beautie could be discerned with these corporall eyes, it would prouoke great loue of itself: what difference is there between the beauty of the ministrie, A confuta­tion of the obiection of the ambiti­ous. and y ^t of morall vertue? if one would propose vnto himself the litle reckoning & account, which is ordinarily made of ministers, hee would detest the same: we answer y ^t this is the [Page 326] obiection of an ambitious man, and to cor­rect this ambition, thou must set before thy eyes, that the honour which thou dost desire and gape after, it is worldly and vaine. And if it bee so, thou wantest iudgement in desi­ring it, and in that thou shewest the follie and vanitie of thy minde. Further, thou must consider, that the honour which thou dreamest of, to be in some other calling, is often times troublesome, greeuous, which is deare before it bee gotten, and hard to bee kept. He that will be a phisitian, how many trauailes & cares must he passe through? how often must he watch in the night, before he can attaine his purpose, & when he thinketh that he hath attained it, how must he toile & labor to be knowne, & to be had in estimati­on? when he is once knowne, & sought after for his skill, is he then more quiet & at rest? must he not sometime rise out of his bed to help his patient? he must make haste, he must ride in post many times with the daunger of the losse of his own health: what more? whē he cōmeth to visit his patient, what sauours is he constrained to smel? & the better to know the qualitie of y ^e disease, & the issue therof, he must somtime view the verie excrements of the sick man, and taste them: what pleasure I pray you, or what delight cā he take in that? doth the lawyer endure lesse trauels? doth he [Page 327] enioy his honors with more peace and tran­quilitie of the minde? how many times in the day, doth one or other come & knock at his gate, and breake his head with solliciting his matter, which hee hath committed vnto his hand? Moreouer, thou must consider, that all these affayres for which they are so tormen­ted, and continually vexed, they are about earthly things, and so consequently, all the honor & profit which they get by the same, is transitory, and vanish away as the smoake. To conclude, meditate thou vpon this, for thy comfort, that thou art honoured in the administration of thy ministerie, of all those that are wise, and feare God: and seeing that is the true honour, which commeth frō good men, and not from sensual men, we may con­clude, that thou hast more honor then the o­ther. For in truth, the honour that is receiued from men well instructed, is to be preferred before that which is giuen of the ignorant. But of all things propound before thee, that thou art honoured of God. For the scripture speaking of the Preachers of the word, doth teach vs, that Christ hath said: Whosoeuer ho­noreth you, honors me, &c. In this world when we are honoured of Kings and Princes, and great Lords, we make more account of that honour, then of that which wee receiue from those that be inferiors, because that the grea­ter [Page 318] that they are that honoureth vs, so ought their honour to be prised and valued. Seing then God doth so honour Ministers and theyr Ministrie, that hee attributeth that honour vnto them, which is giuen vn­to himselfe: wherefore dost thou that art a Pastor, take care for the honour of men? And if thou dost adde hereunto, those ho­nourable titles which are giuen vnto faith­full Pastors, thou wouldest make lesse ac­count of the honour of the world, and e­steeme more the incomparable honour of the ministrie. But if any other shall obiect, that therefore he is discouraged, because that the Ministers for the most part are poore, needy, and in miserie, we answere that this is the obiection of a couetous man: A confuta­tion of the obiection of the co­uetous. and to correct this vice of couetousnesse, consi­der on the other side, that they that haue more meanes to liue by, then other, yet they also bee poore: and further, that pouertie is no vice, but that it is as acceptable vnto God of it selfe, as riches, when as well the one as the other doo come from GOD, if they bee vsed as they ought.

Secondly, think with thy self, that there is at this day, almost no men, which are addicted to any other study, as to any arte mechanick, who doo finde more easily, honest conditions [Page 319] to liue, then those that haue giuen them selues to the studie of diuinitie, as wee haue seene within this seuen or eight yeares, that many Phisitians, Lawyers, Aduocates, Proc­tors, Notaries, many marchants, many great Lordes and gentlemen, beeing gone out of France, and other places, are constrained to trauaile vp and downe in strange Coun­tries, and haue suffered much want, al­though they haue beene skilfull in their pro­fession, and haue beene rich at home, but those that haue studied diuinitie, haue founde alwaies many commodities to swee­ten the rigour of theyr exile. Thirdly, consider, that if they haue not such goods, and richesse, as many Marchaunts, Arti­ficers, and other men of trades in this world, that God hath giuen vnto them a contented life, which is accompanied with godlinesse, and the feare of God.

In the fourth place, thou must meditate, that GGD is the plentifull rewarder of all the Ministers of GOD, and thou must thinke vppon all those excellent promi­ses of GOD, which hee maketh in his worde, to nourish all liuing creatures. For if hee feedeth the beastes of the fielde, he will much more nourish men, and if he nou­risheth all men, much more the faithfull, [Page 330] and principally those whom he hath appoin­ted, for the teaching and leading of them. To make an ende of this point, sette before thine eyes, that if they abound not in tem­porall, and earthly goods: yet they are riche in the knowledge of the word of God, in the vnderstanding, and reuealing of his secrets, which are the true riches of the soule: and see­ing that those be the true riches, cōsider that the more thou aboundest with thē, the more thou art truly rich: for these riches wil bring vnto thee so much ioy and gladnesse, as the corporall and worldly goods, doo bring vnto them that possesse them, griefe, and care, and so enioying these true and sincere spirituall rithes, why dost thou take such thought for the riches of this world? If another doth re­ply, A confuta­tion of those that loue plea­sure. that his heart is pulled downe, because that ministers are ordinarily sorowfull, pen­siue, full of care and melancholy, I may de­mande of him, why are they more then o­ther men? These bee vaine and imaginarie fansies, forged in the braine, of I knowe not what worldly men, for they are as ioyfull as other, and it is as lawfull for them as for any other. It is true, it is their dutie to be sage, wise, prudent, modest, graue, and honest, but this doth not hinder them, but that they may vse a moderate ioy, and agreeable to their vo­cation: and on the contrary, this ioy doth [Page 321] bring more contentation, as it differeth from the reioycing of the prophane. Seneca sayth in a certaine place, that we must gouerne our selues in such sort, that none may think vs too seuere, and again, that none despise vs, as those that be vile & contemptible, & that we must more delight in profitable matters, then in things that be rediculous: & he addeth, that one may mingle sometime amongst graue & serious matters, those things that be plea­sant, but we must take heed that they bee so tempered, that they do not discredit their ho­nour. If this bee so, who is he that thinketh the Pastor worthie of reprehension, if some­time vpon occasion he vseth pleasant words, and full of delight (which are more the signes of gentleman-like nature, then of any vice) seeing that it is proper and naturall to great and rare personages to haue (as it is sayd in the common prouerb) some grace in theyr speech? But some will obiect that they must of necessitie abstaine from many plea­sures, which are lawfull to others, which be in other callings. Lette vs demaunde of them againe what they bee, if one ima­gineth that they ought not to vse the na­turall pleasures, which are, to drinke, to eate soberlie, and many such like, which our outward senses do enioy, he may bee answe­red, that it is lawful for them to vse them, as it [Page 322] was for the Patriarches, Prophets, Apostles, and Iesus Christ himselfe, who was present at a marriage, and at banquets, and had the fruition of these ordinarie thinges, as well as any other. If any meane those plea­sures which are vnprofitable and superfluous, he may be answered, that these pleasures are proper vnto Epicures, & are cōmon to brute beasts. If one vnderstands carnall pleasures, as to gourmandize, and to be drunken, and to bee riotous in excesse, in which sensuall men doo take theyr pleasure, hee may bee aunswered, that these bee the pleasures of voluptuous men, and that such pleasures be of their owne nature so filthie, detestable, and infamous, that when they are once na­med, they ought to bee abhorred, by reason of those infinite mischiefes which they draw after them, without making any mention of the shame, sorrow, and repentance, which doo ordinarily accompanie them. But lette vs oppose vnto these, that they may conti­nually possesse the ioy of the spirit, which is the true ioy, I mean the vnderstanding of the holy scripture, the meditations of the same, the reuelation of the great secrets of God: Rom. 24. Gal. 5. this is the ioy of the holy ghost, of which Saint Paul speaketh, and mention is made in all the worde of GOD. This is the ioy with which the Angels are satisfied, and [Page 323] reioyce with all the elect and faythfull that may bee, the which is ioy with out cōparison what can any desire that is greater? and why shoulde any bee lesse affectionate, A confuta­tion of the obiection of those that be carefull. to the studie of the Ministrie, if that hee bee but depriued of those pleasures which are prophane and vnlawfull. Finally, if another shall say, that hee is kept backe from dedicating of himselfe vnto the Mini­strie, because that Ministers are subiect vnto infinite daungers, we aunswere, that this is the replie of a coward, and of a faint­hearted man: wee may oppose against this, that princes, gentlemen, souldiers, marchants, Chryso­stome vpon the second of Mathew. and euerie condition of men, doo not liue more safely. The higher that Princes are ex­alted, the more they are assailed with feare and continuall dangers. Alwaies (saith Chri­sostome) a great state is subiect to great feare, as the bowes of trees, y ^e higher that they are, the more are they shaken with euery little puffe of wind that bloweth, so those that are exalted vnto the top of the greatest honors, are often times troubled, & do imagine their estate almost desperate, not onely by euerie small report of bad newes y ^t may bee brought vnto them, but also they are oftentimes in daily feare of them, which are appointed for the protection of their person. The gentle­man is no lesse assured, neither in peace nor [Page 324] war. In peace it is most certain, that he must suffer and indure many paines and troubles, in conuersing with them, with whom hee hath any thing to doo, and this likewise is common to euerie condition of man. In warre, amongst the torments of mind which he may haue (if it may be called the torment of the minde) hee must bee readie to finde out his Prince, and to obey in all things that it pleaseth him to commaunde him. To be briefe, he must not stay at his own house, for otherwise hee may bee counted a carter, or one that keepeth the chimnie corner, or els he may fall into some other mark of infamie The estate of the souldiour is nothing bet­ter, for hee is compassed with so many dan­gers, that euerie houre hee shall putte his life in hazard, seeing that hee must some­time go to the assault, sometime to the skir­mish, sometime to the battaile, sometime to the breach, and many other encounters, which death many times follows hard at the heeles. The Marchant liueth not more safely, but with more feare and trembling. How dooth hee quake for feare many times, when hee goeth vppe and downe to fayres, is hee not constrained to passe through woods and forrests? It seemeth vnto him, that he alwaies beholdeth theeues and rob­bers after his taile, to rob him of his treasure, [Page 532] and sometime to cut his throate, and that not without cause, because he cōmonly spieth out such in his way. Is he in greater securitie vp­pon the sea? The pyrats, and other spies, lye alwaies in wait to catch him, without making any mention of the tempests, and stormye weather, vnto which, they are continually exposed, and are not far from death, but euen the breadth of two ynches, as one of the phi­losophers hath said. To be briefe, euery man, of what art or misterie so euer hee be, is he not subiect to many hazards, yea vnto more then the ministers are? because that they commonly staying with theyr flocke, accor­ding to their calling, are in more safetie then those that trauaile hither and thither? But if it so fall out, that they be in daunger when they are with their flocke, in the middest or nigh to the aduersaries of the truth, there is none of their faithfull hearers, but that will vse all y ^e meanes they can, yea and vēter their liues for the preseruation of theyr person, as we haue seene many times in France, and in other places, that many haue bin preserued by these means. When they are in the army, their vocation is to preach, to aduise, to ad­monish, and principally to be neare vnto thē which do cōmand, & not to go & rū at al en­coūters, as captains, & souldiers, & other must do, according to their duty, & cōsequētly, they [Page 326] are not inuironed with so many dangers as o­ther men are. Further, propose vnto thy self, that if they indure any afflictions, or tormēts of the minde, that it is for the honor of God. And consider that if Princes, Noble men, & Artizans, do suffer voluntarily an infinit marterdome, one for ambition, the other for couetousnesse, an other I know not for what vanities, much more, none ought to feare, or to doubt at all to bee troubled, or to suffer shipwracke, euen of life it selfe, for the ad­uancement of the glory of God, and for the saluation of his brethren, which are things so rare, and so precious, that the sonne of God doubted not to shed his bloud for thē. What ioy and cōfort may come vnto them by these sufferings, for which the Apostles and other of the faithfull reioyced so much? What man is so eloquent, that can expresse this in words? But for thy souereigne com­fort, set before thee, that he whom thou ser­uest, is strong, & mightie, for to defend thee against any thing that may happen: who is thy rocke, thy buckler, thy Tower, and who will neuer forsake thee in time of need. God saith by his Prophet, Zach. 2 That he that toucheth the faithfull, toucheth the apple of his eie. Hee speaketh this of all the faithfull in generall: how much more then, doth hee vnderstand the Pastors, whome he hath ordained to be [Page 327] guides vnto others. In mans body there is no­thing that we do so charily regarde, as the ap­ple of the eye, because that is the guide of the other members. If then the Pastors bee the apples of the eies of God, that is, those whom he loueth, and keepeth as his onely treasure, who doubteth, but that he hath more care in preseruing them, then wee haue in keeping our sight? To conclude, if any man opposeth whatsoeuer he can, or what hee may deuise or inuent, as obstacles and hinderaunces to disswade any from the loue of the ministerie of the word of God: we know also that there are sufficient aunswers to confute him, and which are of more force by the grace of God to inflame them that haue any heart at all (if they can vnderstand them) that no reasons can be alleaged to discourage them. Wher­fore, let vs beseech the Lorde God, with an ardent heart, and deuout minde, that where­as the ministerie is a diuine and spirituall thing, and men by nature sensuall, and giuen vnto the world, that it would please him by vertue of the holy Ghost, to roote out of diuers mens hearts, these carnall and wordly affections, and plant, and as it were imprint in them, a holy desire of applying themselues most earnestly vnto this holy vocation: that he would vouchsafe, to inflame our hearts more and more, with the fire of his holy spi­rit, [Page 328] and so forme and fashion them, that they shall not neede any further helpe. Finally, that he would direct and guide them, that they may be able to finish and accomplish theyr courses, in such sort, that the efficacie and power thereof, may redounde vnto the restoring of many Kingdomes vnto Christ, yea euen vnto the renewing of the face of the whole earth, the whole being done for the singular comfort of the faithful, and prin­cipally, for the aduancement of Gods glory: to whome bee all honour, praise and glory, both now and euermore. Amen.