THE PREACHERS PRECEDENT, OR THE MASTER AND SCHOLAR.  
In a Sermon preached at a Synod, holden by the Right Reverend Father in GOD, JOHN, Lord Bishop of CHESTER, at Wigan in Lancashire, the 21. of April. 1625.  
By JAMES HYATT, B. of D. and Preacher of God's Word at Liver-poole.  
LONDON Printed by William Stansby. 1625.   

TO THE RIGHT REVEREND FATHER IN GOD, John, Lord Bishop of Chester, my singular good Lord and Patron.  
MY GOOD LORD,  
IN obedience to your Lordship's pleasure, I do here humbly present you with that Sermon, which I lately preached, by your Lordship's appointment, at Wigan: my little leisure, and health at that time, and my less skill for such a business, made me very unwilling to under-take it, unconscious to myself that I should not sufficiently discharge it: but your Lordship's authoritic imposing it upon me, brought me to a necessity of performing it, as I could; and when I had done it, your Lordship was pleased (to my great encouragement) not only to speak well of it, but to require a review of it from mine hand and pen: And, indeed your favour and goodness to me and mine, hath been such, and taken so deep impression in mine heart, that I shall 〈◊〉 have power to deny, whatsoever it shall please your Lordship to command, or expect from me, though otherwise, I could rather have wished that it might have slept with me in silence. For, it may be, those defects will be spied in the reading, which were not so easily observed in the hearing of it.  
I confess that the matter is, much of it, gathered from others, only the method is mine own, and if it prove therefore less acceptable to some, who by this means may chance to have a sight of it, yet I am confident, that this shall bring no loss to it, in your Lordship's acceptation: as well knowing that the Spider's web is no whit the more commendable, because it is all woven out of her own bowels; nor the Bee's honey less pleasant and useful, because it is gathered from several flowers.  
Whatsoever it be, I now commit it to your Lordship's Patronage, humbly desiring (seeing it hath found grace in your eyes) that it may safely shelter itself under your protection, and continue with you, if for no other use, yet as a faithful pledge of mine heart's thankfulness, which hath for ever vowed itself to your Lordship's service.  
And now, craving pardon for this boldness, I humbly commend your good Lordship to the mercy of God in Christ jesus, beseeching him, upon the bended knees of mine heart, to bless you with health, long life, and happy days upon earth, to his glory and his Churches good, and with eternal felicity hereafter in his heavenly Kingdom.  
Your Lordship's most humbly devoted Chaplain, JAMES HYATT.   

THE PREACHERS PRECEDENT, OR THE MASTER AND SCHOLAR.  MATTH. 22.16. And they sent out unto him their Disciples with the Herodians, saying, Master we know that thou art true, and teachest the way of God in truth, neither carest thou for any man, for thou regardest not the person of men. 
THe latter words of this Text may fitly be called The Preachers precedent, for they contain in them the exact description of such a man as is fit to teach God's Will to the World, as will more fully appear in the after handling of them, the occasion of their delivery may be thus conceived; The pharisees had before assayed to resist Christ openly, but when they see that that will do no good, they withdraw themselves from him; and think upon a fraudulent course against him, which is by some means to entangle him in his talk; and because they foresee that their own persons are no fit instruments for such a purpose (having before discovered themselves and their malice against his Person and Doctrine) therefore they send their Disciples with the Herodians to him; two Sects, though differing much both in life and Religion, yet agreeing well enough together to destroy Christ; which, that they may the better do, they are to fayne themselves just men. And to say to him; 
Luk. 20.20.  Master, we know that thou art true, and teachest the way of God in Truth, neither carest thou for any men, for thou regardest not the person of men; Tell us therefore, what thinkest thou, is it lawful to give tribute to Caesar, or not? which speech of theirs, divideth itself into a salutation and a question; I have now chosen the first of them only to speak of. In handling it, I might observe the manner of their saluting Christ, and the matter of their salutation; for the manner, it is very dissemblingly done of them, for they come with an intent to destroy Christ, and yet give him good words; call him Master, and tell him, that they know him to be thus and thus qualified (as indeed it becometh every Master of God's people to be) but under this mask of fair words, they seek to shroud the wicked purpose of their hearts from his observation; they pretend love to his person, and reverence to his profession, that they may secretly draw him into the snare which they have privily laid for him; which indeed is the common practice of false-hearted flatterers; it is usual with them to hide the deadly hook of their wicked purposes under the sugared bait of fair words, 
2. Sam. 20.3.  and to come like joab with art thou in health, my brother? or judaslike, with all hail Master in their mouths, 
Matth. 26.49.  when there is nothing but treason and villainy in their hearts. But I cannot stay upon this point, my purpose is to insist only upon the matter of their salutation, which is the ascribing of three particular qualities to Christ, which indeed were most eminently in himself, and aught, in some competency, to be in every Minister of the Gospel of Christ jesus. The first is, that he was true, the second, a teacher of the truth to others, the third, no respecter of men's persons, the first seemeth to have reference to his person, the second to his ministry, the third to both; as if they should have said; we know thee to be one that dost rightly understand, and constantly maintain and practise the truth in thine own person, and also diligently & faithfully to teach it others, not suffering it to receive any detriment, either in thy life or doctrine, through partiality, or respect of men's persons.  
So that in these words they acknowledge Christ to be an upright and blameless liver in his own person, and a faithful and diligent teacher of the truth to others. Which two things indeed are necessarily required, if not to the being, yet to the perfecting of our ministerial function, 
Exod. 28.30.33.  they were represented by the Vrim and Thummim in Aaron's breast plate, & the golden bells and Pomegranates about the skirts of his Garment; whereby God signified that he would have light of doctrine joined with integrity of life; and the sweet sound of saving words, to be accompanied with the savoury fruits of good works, in all them that should draw near unto him in the service of his Altar.  
So likewise Christ couples them together in the New Testament, whosoever shall do and teach the Commandments (saith he) the same shall be called great in the Kingdom of Heaven. And he testifieth of john the Baptist, that he was a burning and a shining lamp; 
Mat. 5.19.  burning in himself by the holiness of his life, and shining to others by the purity of his doctrine. And the Apostle exhorts the Elders of Ephesus that they should take heed to themselves and to the flock over which the holy Ghost had made them overseers: 
Act. 20.28.  to the flock by feeding them with the food of wholesome doctrine, and to themselves by living in their own persons, according to that which they taught to others. So that these two being necessarily required in every faithful Minister, and joined together by the Holy Ghost, ought not by any means to be found severed in any that take upon them to be masters of God's people; but though they may not be separated in a Ministers practise, yet, for the better opening of my Text, and fitting of it to the present occasion, I must speak of them severally, as they are in order laid down to us in the words of my Text.  
The first thing then which they ascribe to Christ, is, that he is true, Master we know that thou art true. Which seemeth to me to infer three things, first that he knew the truth, (that must needs be employed) secondly that he used to stand stiffly to it, and to maintain it against the opposers of it, for that's, esse veracem, to be one that not only hath the truth in himself, but holds and upholds it against others. Thirdly that he was faithful and sincere in all his proceed, leading an innocent and blameless life amongst them. And that Christ was true in himself in all these respects, is most evident to us that know the truth, so that to spend time in the proof of it, were but to hold a candle to the Sun; but as they were eminently in Christ, so ought they to be competently in every Minister of Christ jesus. First it is necessary that every master over God's people should know the truth, for as Christ when he first came to visit in mercy, upbraided Nicodemus with the want of this which he observed to be in him; art thou a master of Israel and knowest not these things? 
john. 3.10.  so much more when he shall come the second time to visit in judgement, he will questionless be highly offended with those that have taken upon them to set themselves down in the Master's Chair, when the scholar's form would better have becomed their ignorance. No wise man sends a message of importance by the mouth of a fool; & shall we think that Almighty God sends those to be his messengers in the Ministry of his Gospel to the World, that run like Ahimaaz, without their errand? no, 
2. Sam 18.23.  God himself hath foretold us, that though such run, yet he hath not sent them; for whom he sends, 
jer. 14.14.  he first tells them their errand, and teacheth them that truth by his word and Spirit, which he sends them to teach to others.  
Secondly, it is necessary too, that as every Minister should have the truth in himself, so he should hold and maintain it against those that oppose it; for so Saint Paul chargeth. Titus, that he should ordain none, 
Tit. 1.9.  but those that should hold fast the faithful word, being able by sound doctrine both to exhort and to convince gainsayers. And he presently adds this reason, for there are many unruly and veins talkers, and deceives whose mouths must be stopped; meaning by strength of reason, and force of argument: and therefore strait way after he adviseth Titus himself to use such sound speech in his doctrine as cannot be condemned; 
Tit. 2.7.8.  that he which is on the contrary part may be ashamed (saith he) when he shall have nothing to say against you. So that every Minister is to be furnished with a double knowledge; Dogmatic, and polemical; that he may not only be able to reach and exhort, but to convince gainsayers; being the shepherd of God's sheep, he must have a twofold voice; one to govern and call in, and keep together his sheep, which must be gentle, & familiar to them; and another to drive away Wolves, which must be fearful and terrible to them; one to teach and establish the truth, and another to prevent, or supplant and root up Heresies and Errors, like Nehemiahs' builders who held a Trowel in one hand, 
Neb. 4.17.  and a Sword in the other.  
Thirdly, every Master is not only to have & to hold the truth, 
1. Tim. 4.16  but to live according to it. Saint Paul tells Timothy, that of all else, Bishops and Ministers must be blameless, and men of good report, even of those that are without. 
2. Tim. 4.16  And therefore afterward, he bids Timothy himself that he should take heed as well to himself as to his doctrine. And Titus, that he should show himself in example of good works to others. A Minister's life is, indeed, the very life of his Ministry, it is to little purpose, for us to commend the straight way to others, that leads to heaven, if ourselves run before them in the broad way that leadeth to Hell for, 
Greg. Pag.  Cum Pastor per abrupta graditur, ad praecipitium grex sequitur. When the Shepherd himself goeth before in dangerous and steep down places, the flock cannot but follow after headlong to their own destruction. The life of a Minister is an exemplary teaching of his people; for the most do more mark our lives then our Learning: so that he which liveth ill, though he preach well, by his life, puts a lie upon the truth which he preacheth, and pulls down that with one hand which he seemeth to build with the other. There is no one thing which makes our Ministry (which is in itself the most honourable calling amongst men) to be so contemptible and so basely counted of as it is in the World, as the vicious and scandalous lives of some amongst us; for as Apollonius is said to have girded a false Prophet of the Montanists, with his dic quaeso, Propheta ludit tesseris ac tabulis, Propheta foeneratur? etc. So, I would it might not be said to some of ours, and further added to it, Propheta pugnat, inrat, inebriatur, scortatur, fallit, litigat, mundana cogitat, sapit, amat, agit? etc. Oh that these things were not talked of in Gath, and published in the streets of Askalon. These are they that make our calling so contemptible in the World; for, 
Mal. 2.8, 9  Ye are departed out of the way (saith the Lord to the Priests) ye have caused many to stumble at his Law; therefore have I made you contemptible and base before all the people. The more shame therefore is it for such, and the greater shall be their judgement, who by their disordered lives, bring this contempt upon our calling, and make the filth of their own vicious courses to be cast into the faces of us all. Christ calls us the Salt of the Earth: and Salt is good; Ministers are useful and necessary amongst men; 
Mat. 5.13.  but if the Salt have lost his savour, wherewith shall it be seasoned? it is then neither fit for the land nor yet for the dunghill; 
Luke 14.34, 35.  but men cast in out. That is (saith Saint Hierome) unsavoury Ministers are to be deposed and turned out of the Ministry. And so is his Expedition said to be urged in the Council of Basill against Pope Eugenius, for his deposition from the Papacy. And well were it for us, if some unsavoury ones amongst us might be so dealt with; but if they scape the hand of justice at our Synods and Visitations, I must yet say to them (as once a Reverend Father is said to have spoken to the Council of Rheims, when he saw there was no hope of reformation amongst them) fratres aliam vobis pronuntio Synodum. My Brethren, I must put you in mind of another Synod, which the great Archbishop of our souls shall hold at his second coming to judgement, and then let these be sure that (though now they lurk in tenebris) they shall be found out, and fitted according to their deserts; for if then they shall have nothing to plead for themselves, but, Master, have we not in thy name prophesied? Christ hath told them before hand what they shall look for at that day, I will say to them I know you not, 
Mat. 7.23.  depart from me ye that work iniquity.  
And so I come to the second thing which they ascribe to Christ; Secondly, And teachest the way of God in truth. Which, as it was also truly spoken of Christ, though with a bad mind in them that first spoke it, so ought it in some sort to be verified in every Minister of God's Word.  
First, he that is called to be a Master, his work must be to teach; and secondly, the subject of his Doctrine must be the way of God, and thirdly, the manner of his teaching it must be in truth.  
First, Ministers are not only to know the truth, and to live according to it themselves, but to teach it to others. 
Acts 1.1.  For so did Christ, he fulfilled his Ministry in doing and teaching; Indeed the Prophet Esay saith, he was dumb as a sheep before the Shearer. But we never read of him that he was dumb as a Shepherd amongst his sheep; but it was his custom at least every Sabbath day to preach the Word in the Synagogues. 
Luk. 4.16.  And himself saith, that one chief end why he came into the World was to preach to the poor. 
Verse 17.  And it was the first part of the Apostles Commission which they had from him; 
Mat. 28.19  go and teach. We know how fearfully the Lord inveigheth against stumbring and sleepy Watchmen, 
Esay 56.10  whom he calls dumb Dags that bark not; and we read that the Holy Ghost came down upon the Apostles in the likeness of fiery tongues, 
Act 12.  quia quos miseris Deus & ardentes pariter & loquentes facit, whom God sends, he makes them not only to burn in themselves by the zeal of good Works, but to shine to others too by light of Doctrine. 
Exod. 38.25  The Law threatneth death to the Priest, if he make not a sound with his Bells when he goeth into the Sanctuary. Which, by the judgement of all Interpreters, signifieth deadly danger to a dumb Minister. Morte dignus est Sacerdos, à quo vox praedicationis non auditur (saith one) That Priest is not worthy to live, that doth not use to preach the Word of God. And it is a dismal conditional woe, which Saint Paul doth expressly thunder out against himself, and, in himself, against all others; Vae mihi si non evangelizavere: 
1. Cor. 9.16.  Woe be to me, if I preach not the Gospel. And therefore here you see that the intolerable negligence of some amongst us comes justly to be reproved; who, it may be, are outwardly blameless in their lines, but yet, silent in their Ministry: living in the Church like Lamps without light, or Bells without clappers, or as a Crier in a Court without a voice; for, innocens, absque sermone, conversatio (saith Saint Hierome) quantum exemplo prodest, 
Hier. ad Occanum.  tantum silentio nocet: A dumb Minister, though of an innocent life, doth hurt as much by his silence, as he helps by his example. A Minister, by his place, is not only a Christian, but a Ruler amongst God's people; not only a Soldier of Christ's, but a Watchman of the Lord of Hosts; not only a sheep of the fold, but a Shepherd of the flock; not only a stone of the building, but a Builder of the House of God: not only a plant of the Garden, but a Planter of the trees thereof: not only a Child of the Family, but a spiritual Father to beget Children unto God in Christ, and in a word, not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Mat. 28.19  a Disciple of Christ himself, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; a Master appointed to teach others. And therefore let us take heed of being dumb in the Ministry, lest when God shall come to us with, how camest thou in hither? we be struck dumb by his Majesty in the day of his Visitation.  
Secondly, as a Master's work is to teach, so the subject of his labour, the matter that he is to work upon, is, the way of God, that is, as David expounds it, The way of God's Testimonies, 
Psal. 119.34.27, 32.  the way of God's Precepts, the way of God's Commandments: and in plain terms, that manner of living here, which God hath prescribed to us in his word. Which, in regard of the eminency, and profitableness of it, above all other ways that man's wit can find out, or any other creature make known to him; is in other places called the way of Wisdom, Knowledge, Truth, Peace, Life, Salvation, etc. it is here called the way of God, specially in three respects; because it is revealed of God, approved of God, and leadeth those that walk in it, to the fruition of God.  
God's Word then, must be the matter of our teaching, we may not deliver any thing else, of our own heads in the room of it, for God's way and man's way, the directions of God's Word, and the thoughts of man's heart, are as contrary one to the other as light and darkness. My thoughts are not your thoughts, neither are your ways my ways, 
Esay 55.8, 9  saith the Lord; for as the Heavens are higher than the Earth, even so are my ways higher than your ways, and my thoughts than you thoughts. And the Apostle saith, 
1. Cor. 3.19.  that the wisdom of this World is foolishness with God. And therefore we are to look to it, that we do not only teach, but that the matter of our teaching be the Word of God, and not the froth of our own brains, nor the Learning which we gather out of humane Authors, any further than we find it consonant to the Word of God. For God's way must needs be an undefiled way, but man's way cannot choose but be corrupted; seeing that such as the Fountain is, such must needs be the water that runs from it.  
1. Thirdly, as the matter of our Ministry is the way of God, so the manner of our delivery of it must be in truth. Study to show thyself approved of God, 
2. Tim. 2.15  (saith Saint Paul to Timothy) A Workman that needeth not to be ashamed, rightly dividing the Word of Truth. So that it is not enough for a Minister to teach the truth, unless that he teach it in truth too; rightly, and so as it ought to be be taught: for a good matter may be marred in the handling of it.  
Now, that it may so be taught, we must teach it, only, wholly, plainly, and wisely. Only without addition, wholly without diminution, plainly without affectation, and wisely without indiscretion.  
First, that the way of Truth may be taught in truth; it is only to be taught. As we must teach nothing else for it, so we may mix nothing else with it. It is a perfect way of itself, which is able to make us wise unto salvation. And to make the man of God perfect, 
2. Tim. 3 15  thoroughly furnished unto all good works. And therefore to add to it (whether our own inventions, or other men's traditions, if they be contrary, or though they be but diverse from it, if they be added to it, as of the same necessity and authority, I say so to add to it) is to alter and overthrew the perfection of it, making it to be no longer God's way but man's way. For God's way is like himself, it will brook no mixture, it will either be always simple and of itself, or else not at all the way of God, as the Ark and Dagon would not stand together in one house, 
1. 5 am. 5 3.  so God's way and man's wit will not be moulded up together into a body of one Religion, a ladder of such compound stuff will certainly never hold together for a man to get to heaven by it.  
2. And secondly, as it must be taught only without addition, so wholly too, without diminution; for so runs the Apostolical commission, 
Mat. 28.10  go and teach all things, whatsoever I have commanded you. And Saint Paul testifieth as much of himself to the Elders of Ephesus; 
Act. 20.20.  I have kept back nothing from you, saith he, and afterward he expounds himself more fully, when he saith, 
26.  I take you to record this day, that I am free from the blood of all men, for I have not shunned to declare unto you all the counsel of God. 
27.  So that as there is no deficiency in God's Word to be supplied by man's invention, so there is no superfluity in it neither, to be pared away, or concealed from the world at man's discretion. There can be no danger in preaching all that to our people (so it be done in season, and with that discretion which is requisite in a Minister of the Gospel) which God hath not made dainty to reveal to us in his Word.  
3. Thirdly, that it may be taught in truth, it must be taught plainly without affectation: all things must be done in the Church unto edification: and, be that speaketh in an unknown tongue, edifieth himself (saith the Apostle) but he that prophesieth, 
1. Cor. 14.4.  edifieth the Church. And therefore afterward, he professeth of himself, that in the Church he had rather speak five words so with his own understanding, that by his voice he might teach others also, then ten thousand words in an unknown tongue. Now what difference is there betwixt speaking to the common people in an unknown tongue, and using such an affected sublimity of phrase, and such a Romish English (as one fitly calls it) that plain Englishmen can no more understand what is spoken, then if he that preacheth, were a Barbarian to them, and they to him: A fault, which some that Master it amongst us, are but too guilty of, to the great hurt of their simple Auditories, and the too palpable discovery of their own insincerity; for what is this, but to act the parts of the unfaithful jesuites, and Priests of Rome and Rheims? who do purposely so wrap up the light of God's Word in a dark cloud of absolete and barbarous words, that all wise men see, they labour rather to procure admiration to themselves, than glory to God, and salvation to his Church. It was a judgement upon the jews, that Christ preached to them in parables, 
Mat. 13.11  that so they might hear, and yet not understand; and what difference is there betwixt a parable and an affected kind of eloquence, which transcends the capacity of our Hearers? 
1. Cor. 1.17.  when Christ sent Paul to preach the Gospel to the Gentiles, he saith, he was commanded to preach it not with wisdom of words: and in obedience to this commandment, he tells the Corinthians in the next Chapter, 
1. Cor. 2.1, 4.  that he came not to them in excellency of speech and of wisdom, nor was his preaching with enticing words of man's wisdom, but in demonstration of the Spirit, and of power. In the fear of God then, let not us be ashamed to follow the example of so great an Apostle, that it may appear to the world that we seek not ourselves, but the glory of God in Christ, and the salvation of our Hearers; and that in the testimony of a good conscience, we may say with the same Apostle, we have renounced the hidden things of dishonesty, 
2. Cor. 4.2.  not walking in craftiness, nor handling the Word of God deceitfully, but by manifestation of the truth, commending ourselves to every man's conscience in the sight of God.  
4. Fourthly, it must be taught wisely without indiscretion; a faithful and wise servant fit to be made Ruler over God's household, 
Luk. 12.42.  doth not only give his fellow servant's meat, and in due season, but he gives to every one their portion. The same dish of meat is neither fit for every ones person, nor agreeable to every one's stomach. There is great difference of Hearers in every Auditory: some are ignorant, and they must be instructed, some are erroneous, and they must be confuted; some are disordered, and they must be admonished; some are weak, and they must be strengthened; some are distressed, and they must be comforted; some are tractible, and they must be alured; and some are obstinate, and they must be terrified; so that there is great prudence required in fitting the matter of our discourse, to their several estates and necessities: And to this end, as our Auditories are mixed, so should our teaching be, we are to sing at once, both of Mercy and of judgement; to bring new and old together out of our treasury; to pour Wine and Oil together into the wounds of our Patients, and not to use one salve only for every sore, nor to harp always to them upon one string.  
And as our matter must be good spiritual food in itself, and various; fitted to their several conditions: so must it be cleanly dressed and disht up, and skilfully handled in the preparing of it for them and presenting of it to them. 
Omne tulit punctum, etc.  He beareth away the golden bell indeed, that delivereth a profitable speech in a pleasant style: whereas good matter slubbered up in rude terms, becomes both loathsome to the hearers, and disgraceful to the teachers of it. Solomon saith in the person of Christ that the lips of his Spouse (and they are the preachers of his Church) drop as the Honey Combe; 
Cant. 4.11.  Hony and Milk are under her tongue. Now Hony and Milk we know, are both sweet and wholesome, pleasant in taste, and good for nourishment: so should a Preachers speech be; clothed with comely words, which are as well delightful to the Ear, as profitable to the Hearer.  
The Preacher (saith Solomon in an other place did not only teach the people knowledge, 
Eccles. 12.9.10.  and writ words of truth, and that which was upright, but he sought to find out acceptable, or delightful words to deliver his matter in; and so should we; for our nature is soon weary, even of good things, unless we take pleasure in them. And therefore mulcendi sunt auditores, sermonis dulcedine ne utilia inutiliter audiant: we are to seek out delightful words for our hearers, lest they hear the profitable matter which we speak of to them, without any profit to themselves. Divinity is a grave Matron, who, as she abhors garishness, so she love's comeliness. And therefore they do both alike offer her great indignity, who either prank her up in the light and vaine-fashion of wanton words, or carelessly present her in a lose and ragged speech to the ears of their Auditors. And therefore, that we may rightly divide the word of truth, it concerns us to be careful that we show ourselves as well skilful as faithful, in the teaching of it; lest our negligent handling of it, make it to be neglected of, and unprofitable to our hearers.  
The last thing which they ascribe to Christ is, that he was no respecter of man's person; in these words, neither carest thou for any man, for thou regardest not the person of men. Which also, as it was true in Christ; so ought it to be in every master. For they which will go about to please men (saith Saint Paul) are not the servants of Christ when truth is to be taught, 
Gal. 1.10.  falsehood to be confuted, vice to be discovered and condemned, and virtue to be countenanced, and encouraged, and that in the name, and by the word of God, what an high sin were it for us then, to deal partially with men, for love or fear of their outward persons? we may not do it, and that we do it not, let us call to mind how Eliah behaved himself against Ahab, 
1. King. 18.18.  in condemning his Idolatrous courses, and Elishah against jehoram, King of Israel, when he was in the company of jehoshaphat the King of judah, 
2. Kings 3.13.  and Nathan against David in telling him of his Adultery with Vriahs' wife, 
2. Sam. 12.7 Luke 3.19.  and john Baptist against Herod in reproving him for Herodias his brother Philip's wife; and for all the evil which Herod had done, though these were Kings. And to these might be added the examples of the Apostles, and Apostolic men in the times of the Primitive Church, who neither for love, nor hope, nor fear, nor any other respect, would ever be drawn to deal partially in their teaching the way of God to the world. Let us therefore follow their examples, assuring ourselves, that what God spoke to the Prophet jeremy, is in him spoken to every one of us. Gird up thy loins, and arise, 
jer. 1.17.  and speak unto them, all that I command thee, be not dismayed at their faces, lest I confound thee before them.  
And now, from these things, thus opened and applied to our Masters in God's house, I might gather many lessons too, for our scholars to take out. But because the time hath prevented me, I will but point at two or three of them in a word and so conclude.  
First then, seeing our office is as Masters in God's house to teach his people; here you learners may see how you are to esteem, and what use you are to make both of our office and persons.  
First, our office is to teach, which infers, that your duty is to learn; therefore it is not enough for you with patience to give us the hearing, but you ought carefully to heed, remember, and carry away what you hear; for that is the end why masters teach their scholars, not that they may tickle their ears with a tale for a while, and so farewell, but that they may be bettered in knowledge.  
Secondly, for our Persons, this title of Teachers, teacheth you how to esteem and use us; 
1. Tim. 5.17.  let the Elders which rule well (saith the Apostle) be counted worthy double honour, especially they which labour in the Word and Doctrine, which double honour hath been ever uncontroleably acknowledged, the honour of reverence and maintenance, such as befits our calling; both which, those which are taught by us, are bound by the Laws of God and Nations, freely and fully to afford to us.  
First, for the honour of reverence, it is the Apostles own exhortation to hearers; 
1. Thes. 5.12.  we beseech you Brethren to know them which labour among you, and are over you in the Lord, that you esteem very highly of them in love far their work sake. And indeed not to reverence Ministers for their work sake, is to despise God himself, whose work they do, and whose Ambassadors they are unto you; for so saith Christ, he that despiseth you despiseth me, 
Luke 10.16  and he that despiseth me, despiseth him that sent me.  
Secondly, for the honour of maintenance, it is the Apostles own rule too; 
Gal. 6.6.  let him that is taught in the Word, make him that hath taught him, partaker of all his goods; or, (as our last translation renders it) communicate unto him in all good things; meaning in the use of all such outward and worldly blessings as God hath bestowed upon the learner. Nor is this any great matter, (saith he in an other place, 
1. Cor. 9.11 13, 14.  though carnal men may think it so;) that we should reap your carnal things, seeing we have sown unto you spiritual things; nay it is Gods own ordinance that us they which waited at the Altar, lived of the Altar; so they which preach the Gospel, should live of the Gospel. And therefore, by force or fraud to detain that from us, which the Laws of God do give, and of men, do confirm unto us for our maintenance, is to dishonour us, and in us, to dishonour God, 
Malac. 3.9.  and to pull down his curse upon yourselves and upon all that you possess.  
Secondly, seeing that which we are to teach is the way of God, this teacheth you, that you are to walk in it for that's the end why men seek to know ways, that they may travel in them to the places which they desire to come to; if you had not need to know this way, what should we do teaching of it to you? and what use else, can a way be put to by you, but to be traveled in? therefore when you have learned it from us, walk in it accordingly; or else our teaching, and your learning of it, will bring you never a whit the nearer to heaven.  
Thirdly, as we are to teach it in truth▪ so are you to walk in it; that is, to believe and practise it only without adding your own devices to it, and wholly, without presuming to pass over any part of it unpractised, as occasion to do it is offered unto you; for if any man shall add unto it, God shall add unto him the plagues that are written in his Book; and if any shall take away from it, 
Reu. 22.18.  God shall take away his part out of the Book of life.  
Lastly, as we are to teach God's way without respect of men or persons, so are you to practise it too: you may not conceal, nor corrupt the truth in your words, nor do any thing contrary to equity, or Christian Charity in your deeds, neither for favour of friends, nor fear of great men, nor hope of profit, nor hatred of enemies, nor contempt of Inferiors, nor any other respect whatsoever; for this is to set up the Creature above the Creator. God only is to be loved, and feared simply for himself; and above all things else that are; and all things else, respectively to him; as he directs us in his Word. So that if any of you favour an unjust cause, for his sake whose cause it is, in so doing you commit Idolatry, making him whose unjust cause you so favour, your God; in as much as you prefer him and his falsehood, before God and his Truth; and therefore take heed, that through respect of men's persons you renounce not your Religion, and turn Infidels. Amicus sit Plato, magis amica veritas: It is good for a man, though to love his friend well, yet still to prefer the Truth before him.  
And by our thus teaching and living, and your thus learning and walking, both we and you shall be sure at the last, to obtain the end of our faith and pains which shall be the salvation of our souls. Which God the Father grant to us, through the merits of his Son Christ jesus, and prepare us to, by the power of his ho-Spirit; to which Trinity in Unity, the only true, immortal and invisible God, be ascribed all Praise, Wisdom, Majesty, Might, and Dominion, now, and for evermore.  
Amen.  
FINIS.