A WORKMAN, That NEEDETH NOT TO BE ASHAMED: OR The faithful Steward of God's house. A Sermon describing the duty of a godly MINISTER, both in his DOCTRINE and in his LIFE.  
By CHARLES RICHARDSON, Preacher at S. KATHERINE'S, near the Tower of LONDON.  LUKE 12.42. 
Who is a faithful and wise Steward, whom his Lord shall make ruler over his household, to give them their portion of meat in due season?  
LONDON, Printed by W. Stansby, for William Barret, and are to be sold at his shop in Paul's Churchyard, at the sign of the three Pigeons. 1616.   

TO MY REVEREND GOOD FRIEND MR. D. SPARK, MINISTER OF GOD'S WORD AT BLETCHLEY IN BUCKINGHAMSHIRE, Grace and Peace.  
SIr, I present unto you here a Sermon, penned by me, concerning the duty of a Godly Minister. I confess, it may be thought great presumption, that I, who am the least of many thousands of my brethren, should take upon me to teach others, 
* Magis mihi discendum quam docendum, Macrob. Saturn. l. 1. c. 4.  who stand more need to learn myself. But I may truly say, as 
a Sui magis admonendi, quam aliorum docendi gratia, lib. 16. c. 5.  A. Gellius said of a certain book of Laelius, That I writ it rather for mine own admonition, then for the instruction of others. Whatsoever it is, I am bold to publish it to the view of the world in your name, both in regard of that desire I have to testify my thankfulness unto you, for the great and undeserved kindness, I have many ways found at your hands, especially for that (as I do willingly acknowledge) you were the first that persuaded and encouraged me to enter into the Ministry, and the first place which I had in the Church, I had of your free gift: and also in respect of that reverence, which I bear unto your grave and venerable old Age: 
b Venerabilis non annorum sed virtutum numero, Bern. de amore Dei, part. 2.  Venerable, I say, not so much in number of years (though they be very many) as in abundance of virtue. It is not with you, as it is with too many, who being decrepit with age, and ready to be laid on the Beer, 
c Senec. de brevit. vitae.  have no other argument to prove that they have lived long, but their grey hairs and their wrinkles. But you have verified that speech of SALOMON, Age is a crown of glory, 
Prou. 16.31.  when it is found in the way of righteousness. The pains that you have taken in the Church, 
2. Tim. 4.2.  in preaching the word in season and out of season (as the Apostle commandeth) will no doubt make you famous to posterity: especially considering, that even now when your strength is spent, and your body worn, so as you might justly with 
*— Veianius armis Herculis ad postem fixis latet abditus agro, Horat.  Veianius, long ago have hanged up your armour, and betaken yourself to rest, yet still you continue your wont labour, as though you desired to end your life & your preaching both at once. And when you shall be gathered hence as a rick of Corn, you shall survive in those three worthy Sons of yours, 
M. Thomas Spark of New College in Oxford. M. Andrew Spark of Peter-house in Cambridge. M. William Spark of Magdalen College in Oxford.  whom you have been careful to train up in the Schools of the Prophets; two of them being already profitable Ministers in the Church; and the third, as he hath attained to a great measure of learning: so, I doubt not, but he will employ it to the edification of the body of Christ. But I am not willing to detain you with any further mention of these things. I beseech you to accept of these weak meditations, with the same mind and affection, wherewith I offer them. And howsoever, I confess, 
Cypr. in Symbolum Apostolorum.  they be not worthy the exercise of great Divines: yet if hereby I may excite some young beginners, to the more conscionable discharge of their duties, I shall think my labour well bestowed. I pray God still to bless your godly labours, that when you shall have finished your course, you may receive that Crown of righteousness, which is laid up for you in the Kingdom of heaven.  
Your W. in all Christian affection, CHARLES RICHARDSON.   

Errata.  
Page, 15. lin. 8. for happiness read hearers. p. 21. l. 27. for and, r. etc. p. 23. l. 32. after find, r. them. p. 26. l. 14. for Trade, r. flail. p. 42. l. 5. for with. r. to. p. 45. l. 23. put out these words. and the work is an establishment to the life. p. 46. l. 27. after filthiness, r. might. p 47. l. 31. for heal, r. heart. p. 55. l. 34. for they, r. he. p. 67. l. 27. for filleth, r. fitteth.   

A SERMON, DESCRIBING THE DUTY OF A GODLY MINISTER.  2. TIM. 2.15. 
Study to show thyself approved unto God, a Workman that needeth not to be ashamed, dividing the Word of truth aright.  
THis Timotheus, to whom both these Epistles are written, having been brought up in the knowledge of the holy Scriptures from his cradle; 
2. Tim. 3.15.  and having always been faithful in the profession of Christian Religion, was therefore in very great estimation with the Apostle Paul; 
Act. 16.3.4. & 20.4. & Rom. 16.21.  and was either one of his Companions in his peregrinations; or else when the Apostle himself was kept in prison, he employed him as a Minister, and sent him to confirm the Churches which he had planted. Thus was he sent to the Corinthians, 
1. Cor. 4.17. 1. Thes. 3.2.  To put them in remembrance of that which the Apostle had taught. Thus was he also sent to the Thessalonians, To establish them, and to comfort them touching their faith. For this cause, 
1. Cor. 4.17. & 16.10. Phil. 2.22. & 1. Thes. 3.2. Act. 16.9.10.1. Tim. 1.3.  wheresoever the Apostle maketh mention of him, he doth always give him very great commendation. Now, when the Apostle was himself to departed into Macedonia, where the Lord had called him by a vision to preach the Gospel; he left Timotheus at Ephesus, to resist the false Teachers, which were crept into the Church, and began to corrupt sound doctrine, thereby to draw men from the sincerity of faith. And because there was not yet a sufficient number of Ministers in the Church of Ephesus to preach the Gospel, therefore the Apostle giveth him authority, to ordain as many as should be needful. And for his better direction in so weighty a business, 
1. Tim. 3.15.  he writeth the former Epistle unto him, teaching him, what he is chief to respect in the imposition of hands, and showing, who are to be admitted unto that great and high calling, and who are to be rejected.  
And because Timotheus, 
2. Tim. 1.4.  as a loving Scholar, was much grieved, and shed many tears, at the departure of so kind a Master, 
1. Tim. 3.14.  therefore to comfort him, the Apostle promised in the former Epistle, if it were possible, to come unto him again very shortly. But being in the mean while carried as a prisoner to Rome, and having now no hope ever to return again to Ephesus, 
2. Tim 4.6.  but rather looking every day for present death: he writeth this second Epistle unto Timotheus, both to confirm and arm him against the fear of persecution, which in regard of his youth might trouble and dismay him: and also, to direct him further, how to behave himself in the government of God's Church.  
But not to spend time in un-folding the whole Epistle, but to come near the words that are to be handled; in this second Chapter, the Apostle first of all exhorteth Timotheus unto cheerfulness, and diligence in preaching of the Gospel, and to appoint meet and sufficient Ministers, for the propagating of sound doctrine unto posterity; which exhortation, with the reasons of it, is continued unto the 9 verse. Secondly, he comforteth him by many arguments, both against that offence he might take at his bonds and imprisonment, and also against the fear of persecution, which might befall himself likewise: and that unto the 14. verse. Thirdly, because even then the Church began to be troubled with contentions, disputations, and strife about words, in the 14. verse he exhorteth him to restrain them to the uttermost of his power. And first, the more to terrify those that delighted in such peevish oppositions, he bids him use great vehemency of speech in reproving them, even to protest unto them before the Lord; thereby insinuating, how dangerous a thing this litigious and wrangling knowledge is. Then he setteth down two arguments to dissuade from them, taken from the unprofitable effects of them. First, that they are to no profit, 
Altercando veritas amittitur, Caluin. in locum.  neither to the Teachers themselves, who thereby come to lose the truth: nor yet to their Hearers, who by such courses are not at all built up in Faith and Charity, which is the true use of Christian doctrine. 
2. Tim. 1.13.  Secondly, that such contentions are so far from profiting, as that rather they tend to the perverting of the hearers: turning them away from true Faith, and so consequently, from everlasting salvation.  
Now, because as Caluin observeth, all this stir and strife in doctrine ariseth from this Fountain, that men of good, but unsanctified wits, desire in a vain ostentation to vaunt and set forth themselves and their gifts before men: therefore, the Apostle in this verse, prescribeth a most excellent remedy for that disease, exhorting Timotheus, and all other in his place, to cast their eyes upon God, making it their chief study to approve themselves to him, in the faithful execution of their ministery, and in the sincere performance of those duties which God requireth of them. As if he should say, Let others that delight in it, seek to win the applause of men: but do thou study to approve thyself and thy ministery unto God. And thus do these words depend on that which went before. In the handling whereof, for our more orderly proceeding, let us consider these two things: first, the duty whereunto the Apostle exhorteth Timotheus: and secondly, the means prescribed for the better performance thereof. The duty is this, that he study to approve himself too God. The means whereby this may be effected, are two: first, if he be a workman, and such a one as needeth not to be ashamed. Secondly, if he divide the Word of truth aright. And thus much for the opening and resolving of the words. Let us now proceed to the doctrines and instructions, that arise from them.  
Study to show thyself approved to God.) 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, festinatio.  The word that is rendered study, is of great force in the original, and signifieth to endeavour to the uttermost of one's power, to use all diligence, and even to enforce a man's self to do a thing, and so it is used and translated, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Solicitè stude & ante omnia hoc labora, etc. Hieron in loc.  2. Pet. 1.10. Give diligence to make your calling and election sure. And, Hebr. 6.11. Show the same diligence. And therefore S. Jerome readeth it, study carefully or diligently: and labour for this above all things, etc. This than may be our first instruction. Doct. 1 That it ought to be the chief and principal care of a Minister of the Word, to approve himself unto God. This was the endeavour of the Apostle Paul, as himself testifieth. 
1. Cor. 4 3.4.  As touching me, saith he, I pass very little to be judged of you, or of man's judgement: no, I judge not mine own self. For I know nothing by myself, yet am I not thereby justified; but he that judgeth me, is the Lord. Upon which place Musculus giveth this good note. The faithfulness of a Minister of Christ, is not commended in that, that he he appear faithful to men, but that he be found faithful of Christ the Lord. And therefore, saith he, this he studieth most, that from his heart he may serve Christ, seeking nothing else but to advance his Kingdom. And in another place the Apostle saith, 
2. Cor. 4.2.  In declaration of the truth we approve ourselves to every man's conscience in the sight of God. And again, In all things we approve ourselves as the Ministers of God. 
& 6.4.  The same care ought to be in all other godly Ministers. The reason is, because every good Minister is the servant of God, and that after a special manner, as the Apostle saith: God is my witness, whom I serve in my Spirit, 
Rom. 1.9.  in the Gospel of his Son: and in another place, 
1. Tim. 1.12.  He counted me faithful, saith he, and put me in his service. Now, as every good servant is careful to approve himself to his own Master, above all other: so should every godly Minister desire most of all to approve himself too God. Yea, it is required of earthly servants, that in the service they perform to their bodily masters, they should seek the approbation of God, and therefore they are commanded, 
Ephes 6.7. Cel. 3.23.  With good will to serve the Lord, and not men. And, Whatsoever they do, to do it hearty, as to the Lord, and not unto men. Much more should Ministers, who do immediately serve the Lord, in the work of the ministery, seek to approve themselves unto him. In the beginning of this Chapter, 
2. Tim. 2.3.  the Apostle calleth Timotheus (and so all the Ministers of the Word) a good Soldier of jesus Christ. Now, a Soldier having by oath bound himself to his Captain, or General, endeavoureth so to carry himself in the wars, as he may please him that hath chosen him to be a Soldier, as the Apostle saith. In like manner, a Minister having given up his name, and bound himself to fight under the Banner, not of some earthly Captain, as Alexander, or Caesar, or such like, but of Christ jesus, the great General of heaven and earth, ought so to behave himself in all things that appertain unto his duty, as he may be approved and accepted of him that called him.  
Use. 1 This doctrine, to make some use of it, serveth first, for the just reproof of those, who not regarding the approbation of God, do affect and hunt after the vain and popular applause of men: gaping as greedily after it, as the Camaeleon doth after the air, which is her only nourishment. 
* Pulchrum est monstrari digito, & dicier hic est, Pers. Sat. 1. AElian Var hist. lib. 9 cap. 17.  They count it a goodly matter, that men take notice of them, and point at them for their gifts; yea, many times, though they be never so mean that do it. As it is said of Demosthenes, that he was filled with pride, when he heard the waterbearers whisper something in his commendation, as he passed by them. Now, he that is thus affected, can never be sincere in the execution of his ministery. For he will measure all things by his own estimation and credit, and will make all that he doth, yea, even the doctrine that he delivereth, to serve to that end. And therefore, the Apostle commending the sincerity of his ministery to the Thessalonians, 
1. Thes. 2.6.  taketh both God and them to witness, that he never sought praise of men, neither of them, nor of others: insinuating, that if he had sought praise and approbation with men, he could not have been sincere. For as Seneca saith well: 
controvers. lib. 5  He that seeketh after praise, is desirous to have himself approved, and not the cause which he handleth; whereupon followeth this fault, that he omitteth many necessary things, while he laboureth only to make a fair show. And hence is it, that vainglorious Ministers, are not the same men in their preaching, when they have a great Auditory, as when they preach to a few. So that when we see such a man, 
Sen. Epist. 29.  famous in the estimation of the people, applauded and commended wheresoever he cometh, we have cause to pity him, and to lament his estate, because he cannot attain to such favour by sincere and faithful dealing. I do not deny, but a man may lawfully receive that reverent estimation, that is due to virtue and good deserts. For it is the commandment of God, that they that are inferior in gifts, should honour those whose gifts are more eminent, Exod. 20.12. And it is agreeable to justice, that they that are endued with more excellent gifts of God, and do use them to the benefit of others, should in thankfulness receive some recompense. Now, what better recompense can be given them, than honour and due respect? Besides, it is very profitable. For they that have gifts in any measure, are hereby excited and stirred up to strive to a greater excellency. And the reverence that is done unto them, doth procure them authority with others, and cause them to be had in higher reputation, and so their pains and diligence doth the more good. And therefore, the Apostle doth not say, that he refused that reverence and honour that was given to him and his Apostleship, 
Gal. 4.14.  though he acknowledge that the Galatians received him as an Angel of God, yea, as Christ jesus: but only he saith, he affected it not, he sought not after it ambitiously, as too many do, which is the greatest vanity in the world. 
2. Cor. 10.18.  For, as he, that praiseth himself, is not allowed (as the Apostle saith) so neither is he allowed, that by this means is fond praised of men, but he whom the Lord praiseth.  
Use. 2 Secondly, it serveth to admonish every one of us, to labour above all things for the Lords approbation in our ministery, that we may be Pastors according to his heart, 
Jer. 3.15.  as the Lord himself saith: For this end, first, it is required of us, that we be faithful in the discharge of our duties. The Apostle exhorteth earthly servants, 
Tit. 2.10.  to show all good faithfulness unto their bodily Masters. Much more must we be faithful, that are Gods Stewards, 
2. Cor. 4.1.2.  to whom he hath committed the dispensation of his holy mysteries: whereupon, faith Luther, Let every man be faithful in his ministery. Let him not seek his own glory, Let him not rest in the vain applause of the foolish multitude: but let this be his greatest care, that he may perform his work well, that is, that he may purely preach the Gospel. But our faithfulness must especially appear in this, that we labour to gather Disciples unto Christ. We may not be like those false Teachers, which the Apostle speaketh of, 
Act. 20.30.  To draw Disciples after ourselves, that is, to make Sects, and cause men to give up their names to us. But all our endeavour must be to bring men to Christ. And this is insinuated in the commission which Christ giveth his Apostles, 
Mat. 28.19.  and in them the Ministers that succeed them, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  namely, To go and teach all Nations: where the word signifieth to make them Disciples. As all the gain of earthly servants doth redound unto their Masters, and not to themselves: so the souls that we gain by our preaching, should redound unto God. And therefore, 
joh. 1.19.20.  when the jews began to make account of john Baptist, both for the austerity of his life, and for the excellency of his preaching, and the rareness of his baptism; he would by no means suffer them to be too highly conceited of him, 
joh. 26.27.  but laboureth to make them acknowledge Christ, whom he so far preferred before himself, as he confesseth, he was not worthy to unloose the latchet of his . And when his own Disciples began to dote of him more than was fit, and went about to breed some emulation in him against our Saviour Christ, because he also began to baptise, 
joh. 3.26.28 30.  and all men came to him, he telleth them in plain terms, that it was meet they should do so. And as for himself, he had told them that he was only a forerunner sent before him; 
Mat. 11.2.  and saith he, He must increase, but I must decrease. Yea afterwards, he sendeth them also to Christ, that they might know him to be the only true Messiah, and so also become followers of him.  
Secondly, we must in all our ministery chief aim at the glory of God, and the salvation of the people, committed to our charge. It is the general duty of all Christians, in all their actions to propound the glory of God, as their chief and principal scope. 
1. Cor. 10.31.  Whatsoever ye do (saith the Apostle) do all to the glory of God. Much more should Ministers make the glory of God the principal end of all their ministerial duties. And indeed, the glory of all our actions is wholly due to the Lord, who worketh whatsoever is wrought by us. We are but instruments in the Lord's hand, and therefore, we cannot arrogate any thing to ourselves without prejudice to him. 
Jsa. 10.15.  Shall the axe (saith the Prophet) boast itself against him that heweth therewith? or shall the Saw exalt itself against him that moveth it? If therefore we see any good effect wrought by our ministery, let us say with David, Not unto us, O Lord, not unto us, 
Psal. 115.1.  but unto thy Name give the glory.  
And for the salvation of the people, the Apostle useth it as an argument to persuade Timotheus, to be diligent and constant in the discharge of his duty. 
1. Tim. 4.16.  Take heed unto thyself, saith he, and unto learning; continue therein: for in doing this, thou shalt save both thyself and them that hear thee. As if he should have said, 
Calu. in locum.  Let them that are desirous of vainglory, please themselves with their own ambition: let them applaud themselves in the subtleties of their wit; let it be sufficient for thee, to bend thy study to the furtherance of thine own and the people's salvation. Thus if we set ourselves to be approved unto God, the Lord that knoweth our sincerity, will not be wanting to reward us liberally, and that even in this life, 
1. Pet. 4.14.  making the Spirit of glory to rest uponus, as the Apostle Peter calleth it. To which purpose Luther hath a good saying: If a man's work be right, let him be sure that he shall never want glory neither with God, nor with men. As we see by experience, that they that set themselves conscionably to perform the duties of their calling, the Lord doth sooner or later cause them to be esteemed and had in reverence of men, yea many times of such as are enemies to the Gospel. 
Sen. Epist. 80.  The Heathen man could say, that glory is the shadow of virtue, which will accompany men whether they will or no. But as the shadow sometimes goeth before the body, and sometimes followeth after: so glory is sometimes before us, and presenteth itself to our view; sometimes it cometh behind us, and is the greater, by how much it is the later, when envy is ceased, namely after our death. But without all question, howsoever it pleaseth the Lord to deal with us in this life: yet at the great day of judgement, When the chief Shepherd shall appear, 
1. Pet. 5.4.  we shall receive an incorruptible Crown of glory. Then our Master Christ jesus, when he shall come to call us to account for the talents and gifts which he hath given us, and shall find that we have employed them to the glory of his Name, and the good of his Church, 
Math. 5.21.  shall say unto us, It is well done, thou good and faithful servant: enter into thy Master's joy.  
Last of all, here is also an admonition for all the hearers of the Word, that they suffer their Ministers to perform this duty. There is a secret corruption in most men, they would have a Minister to speak to their humours, and to soothe them up in whatsoever they do. If they say the Crow is white, 
Isay 30 10.  they would have the Minister to say so too. They cannot endure that he should prophesy right things unto them, but would have him to speak flattering things, as the Prophet saith of the people in his time. But, as hath been said already, The Minister is the servant of Christ, to whom only he ought to approve himself, and of whom only he ought to labour to draw men to be followers, and therefore, he must administer and dispense the Word indifferently unto all, not caring whom he pleaseth or displeaseth, so he may please God. What message soever the Lord putteth into his mouth, how harsh soever it be, he must deliver it faithfully, though all the world be offended at it. 
Kine. 1.17.  As the Lord charged the Prophet jeremy; Speak unto them all that I command thee, be not afraid of their faces, lest I destroy thee before them. The Minister, you see, must deal faithfully in the Lord's busmesse, even upon pain of his high displeasure. 
Num. 23.12.  Balaam that false prophet could say, Must I not take heed to speak that, which the Lord bathe put into my mouth? Much more ought a godly minister to be careful that way, that though he might gain never so much by flattering, 
Numb. 22.18.  yet he must not go beyond the Word of the Lord, to do less or more: he must not give titles to men, nor causelessly commend them without desert, lest his Maker reprove him, as job saith, job 32.22. Yea the Apostle Paul saith, 
Gal. 1.10.  If he should go about to please men, he were not the servant of Christ. If he should apply his doctrine to men's humours mours and affections, the Lord would never approve him. And therefore all this being so, you must give your ministers leave to discharge their duties in all sincerity, and not be offended, though at God's Commandment, they do somewhat sharply reprove your sins. For as the Apostles said of obedience, so may we say in this case: 
Acts 4.19.  Whether it be right in the sight of God, to please you rather than God, judge ye.  
A Workman. The same word is used in the parable of the Vineyard, Math. 20.1. and there is translated labourers. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  And so it is used, 2. Thes. 3.10. where the Apostle commandeth, that if there were any that would not work, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  he should not eat. From whence ariseth this next instruction: Doct. 2 That the Calling of a Minister is a painful and laborious calling, and he that would approve himself and his ministery unto God, he must be a workman. This the Apostle confirmeth in many other places. Exhorting the Thessalonians to a reverent and due estimation of their Ministers, he saith, Know them that labour among you, etc. 
1. Thes. 5 12.  And in an other place, The Elders, saith he, that rule well, 
1. Tim. 5.17.  are worthy of double honour; especially they which labour in the Word and Doctrine. In both which places, the word there used, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  doth signify to labour unto weariness. In like manner, exhorting Timotheus to the performance of his duty, he bids him, Watch in all things, do the work of an Evangelist, 
2. Tim. 4.5.  etc. And, describing the office of a faithful Minister, he saith, If any man desire the office of a Bishop, 
1. Tim. 3.1.  he desireth a worthy work. Whereupon S. Augustine saith, 
(a) Episcopatus nomenest operis, non honoris.  The office of a Bishop is a name of labour, not of honour: that a man may know that he is no Bishop, that would bear rule, but would do no good. According to that speech of our Saviour, Math. 9.37. Surely the harvest is great, but the labourers are few: wherefore pray the Lord of the harvest, that he would send forth labourers into his harvest. 
De ciu. Dei li. 19 c. 19 De vit. & morib. Cleric. Serm. 1.  Where the same word is used that is in this place. Whereunto agreeth that saying of S. Augustine, that the office of a Minister is rather a burden then an honour. 
Declam.  And Bernard saith, Great is the place of Ministers in the Kingdom of God: but yet there is no small labour belonging unto them. So then, though the calling of a Minister be an high and honourable calling, yet it is not a calling of ease, but of labour. And though the work of the ministry be a worthy and an excellent work: yet it is a work, yea and that a painful work.  
Now the work and labour of a Minister consisteth in these three things: 
Quandoque parum novit, nemo docere potest.  First, in private study: Secondly, in frequent prayer: Thirdly, in diligent preaching of God's Word.  
For the first: a faithful Minister must labour in his private study, that he may be furnished with knowledge, for the better discharge of his duty. He must first learn by study, before he can be fit to teach others. For no man can teach that, whereof he is ignorant himself. The Moon and the Stars first receive light themselves from the Sun, before they give light to the inferior creatures. So must the Minister first be enlightened himself with the knowledge of the holy Scriptures, before he can instruct others in the same. No man (saith Gregory) presumeth to teach any Art, unless by diligent meditation he have first learned it himself. But the regiment of souls is the Art of all Arts, For this cause, 
Isa. 6. 6, 7.  the Prophet Isaiah had his lips touched with a coal from the Altar, before his commission was renewed to preach to the jews. 
Luke 24.45.  And our Saviour Christ first opened the understandings of his Disciples, that they might understand the Scriptures: before he would send them forth to preach the Gospel: and commanded them beside to tarry at jerusalem, 
Luke 49.  till they should be endued with power from an high. To teach us, that howsoever this extraordinary and immediate inspiring of men from heaven, be now ceased: yet by ordinary study, a man must be furnished with knowledge, before he can be a sufficient teacher and instructor of others. And this doth the Prophet require of every Priest in the time of the Law. 
Mal. 2.7.  The Priest's lips should preserve knowledge, and they should seek the law at his mouth: for he is the messenger of the Lord of Hosts. Whereupon saith Gualther, Ministers must keep the law of truth, and preserve the knowledge thereof, as it were in a storehouse, that from thence they may bring forth all things, that tend to the edification of the Church. 
1. Tim 3.2. 2. Tim. 2.2.  And the Apostle likewise requireth of the Ministers of the Gospel, that they be apt and able to teach others? 
Cyprian, ad Pomp.  To which purpose Cyprian hath a good saying: A Minister must not only teach, but also learn himself, because he teacheth better that learneth every day, and profiteth, in learning better things. And this was signified in the mystical apparel of the Priests where the Lord commanded Moses to put in the Breastplate of judgement, the urim and the Thummim, 
Exod. 28.30.  which shall be upon Aaron's heart. Whereby was shadowed out the clear knowledge of heavenly things, wherewith the Minister should be ended. A Minister therefore must give himself night and day to the study of God's Word. 
(a) Epist. 8.  Sencca saith of himself, that he so bend and settled himself to the study of moral Philosophy, that he suffered no day to pass from him in idleness, but applied part of the night to his study, that he did not give himself to sleep, till he was overcome with it, and when his eyes were wearied, and ready to fall down with watching, yet still he kept them in work. And it is reported of Aristotle, that while he was searching out the nature of things, he never used to sleep, but with an iron ball in his hand, hanging over a brazen pan, that when it should fall out of his hand, the sound of it might awake him. If these men were thus painful, in labouring to attain to the knowledge of Philosophy, for their own private contemplation: how much more painful should a Minister be in the study of the Word of God, whereby he may be enabled to teach others? ‛ David maketh it the property of every godly man, to meditate in the Law of the Lord night and day: Psal. 1.2. And our Saviour Christ commandeth all Christians in general, 
john 5.39.  to search the Scriptures. Much more is a Minister bound to do it, because the chief end of his calling, is not only the private informing of himself in knowledge of God and his will, but also and chief, the gathering together of the Saints, 
Ephes. 4.11.12.  and the edification of the body of Christ, as the Apostle saith: For this cause, our Saviour compareth a Minister, 
Matth. 13.52.  whom he calleth a Scribe, which is taught unto the Kingdom of heaven, unto an householder, which bringeth forth out of his treasury, things both new & old. His heart should be even a storehouse of knowledge, and gracious instructions, he should never be unprepared, upon every occasion, 
Act. 13.15.  to use some word of exhortation to the people.  
This may serve, first, to reprove two sorts of Ministers. First, such as take upon them to be teachers of others, and yet stand in need themselves to be taught the first principles of the word of God. 
Heb. 5.12.  As there be many that enter into the ministery for maintenance sake, making that high calling their last refuge, who for want of knowledge, have no measure of ability to discharge their duty. These expose themselves and their calling unto contempt and reproach. For as one saith well: What can the multitude admire in them, if they see no more in them, nay peradventure, not so much as they find in themselves? 
Pet. Mart. de dignit. minist. Ex Mal. 2.7.  A Minister should be both able and willing to answer to all things which belong to salvation. Let them therefore discharge this duty, let them be interpreters of the will of God, or else let them cease to be Ministers of the Church, and the Lords messengers. 
Bern. Declam.  And therefore Bernard hath a good saying: How can ignorance excuse him, that professeth himself to be an instructor of the unlearned, and a teacher of them that lack discretion? For what danger is there, when as the shepherd findeth no pasture, the guide is ignorant of the way, and the messenger knoweth not the will of his master?  
Secondly, they also are here reproved, that have knowledge and other good gists, but do not stir them up, 
2. Tim. 1.6.  as the Apostle exhorteth Timotheus, that is, do not by painful study and continual use, labour to increase them, but rather suffer them to gather rust, and become unprofitable. Hence it cometh to pass, that either they preach very seldom; or when they do preach, they make such cold collations, and bring forth such flashy and unsavoury stuff, as can never profit nor benefit their happiness. It was said of the Heathen Orator, 
Cael. Rhodig. lib. 5. cap. 13.  that his orations did smell of the candle. Much more should a Christian minister desire to have his Sermons which he delivereth to God's people, to smell of study, and of painful diligence. For if there be a curse denounced against him, 
jer. 48.10.  that doth the work of the Lord negligently: much more shall he be accursed, that shall be negligent and careless in the performance of this great and weighty work of the ministery.  
Secondly, this may serve to excite and stir us up to diligence and painfulness in our studies. We should remember that charge which the Apostle giveth to Timotheus, as if it had been given to every one of ourselves: Give attendance toreading, to exhortation, and to doctrine: that is, 
1. Tim. 4.13.  we must so apply ourselves to the reading and studying of the Scriptures, as out of them we may be able to gather exhortation & doctrine, for the instruction and edification of God's people. For as Caluin saith upon that place, What shall Pastors teach others, if they be not diligent in learning themselves? Again, the Apostle saith, Despise not the gift that is in thee, etc. verse. 14. God would not have the Talents which he hath given us, to perish, or to be hid unprofitably under the ground. A gain, Vers. 15. These things exercise, and give thyself unto them, that it may be seen how thou profitest, etc. This should be the continual practice, this should be the daily occupation, this should be the chief business of every godly Minister, to labour by diligent study, to increase the gift which God hath given him. For this cause, he must carefully avoid every thing that might hinder him from the performance of this duty. And first of all, he must take heed, that he be not too much given to the world: 
2. Tim. 2.4.  No man that warreth, saith the Apostle, entangleth himself with the affairs of this life. If the Apostles would not be troubled with serving of tables, 
Act. 6.2, 3, 4.  that is, with care for the poor, which yet was a godly and religious work: but appointed others to that business, that they might more freely give themselves continually to prayer, and to the ministration of the word: much less should a Minister be encumbered with worldly business. For if the buying of farms, 
Luke 14.18, 19  and proving of oxen, and the use of Merchandise do hinder men from hearing the Word: much more will they hinder a minister from studying of the Word. Our Sautour Christ would have a minister to be taught to the Kangdome of God, 
Matth. 13.52.  as hath been said. That must be his scope which he must chief aim at. Let other men be skilful in buying of cattle, or in ordering of farms, the chief skill of a Minister should be this, that he be taught to the Kingdom of God. And as we have heard, the Apostle commandeth Timotheus: 
1. Tim. 4.15.  These things exercise, and give thyself to them. The exercise of a Minister must not be in worldly business, but in the study of the Word of God. And indeed the office of a Minister requireth the whole man, and he performeth no small matter, that is any way able to discharge the same. For as the Apostle saith, 
2. Cor. 2.16. De confid. lib. 4.  Who is sufficient for these things? If an ordinary servant, saith Bernard to Eugensus the Pope, be not able both to keep the cattle, and also to wait at the table; how canst thou by thyself attend all these things? And indeed, the care of worldly things quencheth the zeal of a Minister, that he cannot so fervently attend his study as he ought. For as a river, that is divided into many streams, hath a great deal less force, then when it runneth in one current: so the mind of a Minister distracted with worldly business, cannot be carried to the discharge of his duty, with that livelihood and cheerfulness that is requisite. If a Brook, saith Bernard, can run out into the field, 
Bern. ubi supra.  and not hurt the Corn, then mayst thou meddle with these things without wounding thy mind. And hereof we have too much experience: For even as many servants, having got some competent stock under a good master, do attend so much upon the increase of it, as they neglect the old care of their master: so many Ministers, having by God's blessing enriched themselves, become altogether careless of their duty. And this is it, that giveth occasion to many profane persons to think, that it is best for Ministers to be kept under by living in want, because many times it is seen, that when they grow rich, they wax idle.  
Secondly, a Minister must take heed, that he give not himself to keep company in Alehouses and Taverns, and such like lewd and ungodly places. I would to God there were not many, 
juuat. impallescere charlis, sed pictis.  that are a great deal oftener in the Alehouse, then in their Studies; and that handle a pair of Chards more, than they do the Book of God. And I would this were only the fault of some base persons in the ministery, & that there were not some, who otherwise are of excellent gifts, and have a good dexterity in preaching, are as frequent in Alehouses, as the greatest swaggerers in the Country. This is the greatest disgrace of the ministery that can be. And it were to be wished, that they that have authority, would take notice of it, and set themselves to redress it. It drowneth and utterly quencheth the gifts of God in men, and maketh them become altogether unprofitable. And this the Heathen men did know, and therefore were careful to prevent it. 
Cael. Rhodig. lib. 9 cap. 12.  The Priests of Egypt were forbidden to drink of the water of Nilus, because it would make them fat and gross. And do we not see the same effect in those Ministers that frequent the Alehouse, that they heave and puff up their bodies in a deformed manner? which doubtless cannot but dull the spirits: According to the old proverb: A fat belly seldom begets a fine wit. Let all Ministers therefore be careful to avoid these profane and scandalous courses. Let them be as loath to come into an Alehouse, as into a pest-house: and let them sequester and retire themselves into their Studies, that so they may be furnished with knowledge, and may discharge their duties more profitably to others, and more comfortably to themselves.  
The second thing, wherein the labour and work of a Minister consisteth, is in fervent and earnnest prayer to God for his people. 
Deut. 9.25.26.  Thus did Moses pray earnestly to God for the people of Israel, to pacify his wrath, which by their sins they had provoked. 
1. Sam. 12.23.  Thus did Samuel promise, never to give over this duty for his people: God forbidden, saith he, that I should sin against the Lord, and cease praying for you. Where we see, that it is a grievous sin for a Minister to neglect this duty. And the Apostle PAVI in all his Epistles, 
Ephes. 1.6. & 3.14. Col. 1.9. etc.  maketh mention of his prayers, which without ceasing, he conceived in the behalf of the people to whom he writeth. And great reason there is, why a Minister should perform this work. For as the Husbandman desireth two things of the Lord, one that he may have a seasonable time to sow his seed; another, that when it is sown, it may be watered with the Dew, and Shewres of Heaven, that it may grow and increase: so should a Minister before his preaching, pray to God, that first, the Word of God may be aptly conceived, and then rightly delivered by him, and well sown in the hearts of his hearers. And after his preaching, he must pray for a blessing upon it, that it may take root downward, and bear fruit upward. He must, as Luther saith well, commend to God, both his own tongue and the hearts of his hearers. The neglect of this duty is the cause, why many men's ministery is so unprofitable. For while they seek to vent their own gift only, and not to glorify God, they are both themselves more shallow in the understanding of God's will, and also their ministery hath not that blessing, which otherwise it might. But I will not prosecute this point any further.  
The last and greatest work of a Minister, consisteth in painful and diligent preaching. The Apostle PAUL imposeth this upon Timotheus with a great and weighty charge. I charge thee before God, saith he, 
2. Tim. 4.1.2. Gorran in locum illum.  and before the Lord jesus Christ, which shall judge the quick and dead at his appearing, and in has Kingdom, Preach the Word; be instant in season, and out of season, etc. That is, Preach instantly, and diligently: in season, in respect of them that are pleased with the Word: and out of season, in regard of them that are displeased with it, and to whom it is a burden. And though in respect of them, thou mayest seem unseasonable; yet thou shalt deal seasonably. Or as Caluin expoundeth it: This importunity may be referred both to the Pastor, and to the people. To the Pastor, that he do not only at his own hours, as may be convenient for himself, apply the office of teaching, but sparing no labour nor trouble, he must even enforce himself unto it. In respect of the people, this diligence is unseasonable, whilst they that are dull and heavy, are stirred up and excited; and they that are ready to go out of the way, are stayed by strong hand. Or as Aretius observeth: Preach the Word at all times. In season: That is, when occasion doth offer itself. Out of season, when, in the judgement of the flesh, it may seem inconvenient, in respect of present danger. This is the charge imposed upon every Minister. And as all professions and trades are known by their proper works: so the proper work of a Minister, is to preach the Word. And therefore they are called Pastors and Teachers; because by preaching, 
Ephes. 4.11.  they should feed and teach the people. And this they are bound to do, even by the necessity of their calling. As the Apostle saith, 
1. Cor. 9.16.  Necessity is laid upon me, and woe is unto me, if I preach not the Gospel. Yea, they must give account to God, for all the people committed to their charge. So saith the Apostle: They watch for your souls, as they that must give account. 
Heb. 13.17.  And this the Lord told the Prophet EZECHIEL: O son of man, I have made thee a watchman to the house of Israel, 
Ezech 33.7, 8.  etc. When I shall say to the wicked, O wicked man, thou shalt die the death: if thou dost not speak and admonish the wicked of his way; that wicked man shall die for his iniquity, but his blood will I require at thine hand. If the case be thus, that a Minister stand charged with every soul that belongeth unto him, so as if any miscarry through his negligence, his life must go for theirs, than it standeth him in hand, to look carefully to the discharge of his duty. Again, the love that we own to Christ jesus, aught to move us hereunto. And therefore, when our Savier restored Peter again to his pastoral charge, after his former denial: he useth this as an argument to persuade him to diligence therein. Which he repeateth three several times. 
John 21.15, 16, 17.  SIMON, the son of jona, lovest thou me more than these? then feed my lambs, feed my sheep. 
2. Cor. 5.14.  And the Apostle Paul professeth, that the love of Christ constrained him to take such pains as he did. Last of all, the love of our people should prevail with us, to use all means possible to further their salvation. As the Apostle hath given us a notable example in his own practice: 
Rom. 10.1. Phil. 1.8.  Brethren, saith he, mine hearts desire and prayer to God for Israel is, that they might be saved. And in another place, God is my record, how I long after you all from the very heart root in jesus Christ. 
2. Cor. 12.15. &  And again, I will most gladly bestow, and will be bestowed for your souls. And if this affection be in a man, it will cause him to omit no duty, 
11.2.  that he may present his people a pure virgin to Christ. And the rather, because he knoweth, that Christ jesus hath redeemed them with no less price than with his own blood. 
Act. 20.28.  And therefore, as they are most dear and precious unto Christ: so should they also be unto the Minister of Christ. This then is the main duty of a Minister, wherein he is to be most frequent. As that Reverend Father, Bishop jewel, doth earnestly urge it in one of his Sermons. This is our office, 
In 1. Pet. 4.11.  saith he, this we take upon us, this we profess, and except we do this, we do nothing. It is not enough for us, to know I cannot tell whatlearning. The Devils peradventure know more than any of us all. It belongeth to a Pastor, not so much to have learned many things, as to have taught much. Let us be ashamed, that even the meanest and basest men, as Cobblers and Porters do that that belongeth to them, and we that ought to give light to all others, are idle and do nothing.  
But it will be objected: Is not distinct and plain reading of the Scriptures sufficient? I answer, that reading is very necessary, and of great use, both to acquaint the people with the phrase of the Scripture, and course of the story; and also to prepare them, and fit them the better to the hearing of Sermons: and therefore, God forbidden, that any man should derogate from it. But yet I must say withal, that in an ordinary time, reading is not sufficient to bring the people to salvation without preaching. And this the Apostle proveth plaincly, 
2. Tim. 3.16, 17. and 4.1, 2.  where he saith, that the whole Scripture is given by inspiration of God, and is profitable to teach, to improve, to correct, and to instruct in righteousues, that the man of Godmay be absolute, being made perfect unto all good works. And then immediately he addeth that charge which we heard before: I charge thee therefore, 〈◊〉 preach the Word. Whereupon Caluin giveth this note: The inference that the Apostle maketh, is diligently to be observed, because he doth plainly join the Scriptures with preaching. For having entreated of the profit of the Scriptures, he doth not only infer, that all men must therefore read them, but that teachers must administer the same. 
1. Tim. 4.13.  And the Apostle commandeth Timotheus to give attendance not to reading only, but also to exhortation and doctrine. And the Apostle Peter having taught us, 
1. Pet. 1.23, 25.  that the Word of God is that immortal seed of our new birth: he addeth, and this is the Word which is preached among you. Plainly giving us to understand, that for the effecting of this blessed work of regeneration, it is necessary that the Word of God be preached. And therefore, this was observed in the Church of the jews from time to time. In the time of Nehemiab, before the coming of our Saviour Christ, it is said of Ezra, 
Nebem. 3.4, 5, 8.  that he stood upon a Pulpit of wood, which he had made for the preaching, and being above all the people, he opened the book of the Law before them, and he and his assistants read in it distinctly, and gave the sense, and caused them to understand the reading. What can be spoken more plainly than this? It is evident then, that as reading was by no means excluded, so it was never used alone in the Church, but was joined with preaching. And this our Saviour Christ practised, 
Luke 4.16, 17, 18, 19, 20, 21.  who coming to Nazaret, and entering into the Synagogue on the Sabbath day, he stood up to read; and having read a portion of Scripture, he closed the book, and sat down, and preached unto them, out of that which he had read. 
Act. 15.21. Onus ipsis Angelis formidandum.  And the Apostle JAMES affirmeth, that Moses was not only read in their synagogues in every city, but also preached every Sabbath day. Furthermore, the work of a Minister is a work of great difficulty. Bernard calleth it a burden dreadful to the very Angels. And Caluin saith, it is a business of rare and excellent virtue, far above the ability of man. Yea, the Apostle PAUL himself, though he were extraordinarily furnished with gifts from heaven; yet considering the weightiness of the duty, he crieth out, Who is sufficient for these things? 2. Cor. 2.16. And where the Apostle calleth the work of a Bishop, a worthy work: 1. Tim. 3.1. Caluin upon that place observeth well, that he putteth us in mind, that it is no common or ordinary work: For, saith he, when he calleth it a worthy work, he alludeth to that old proverb, so often repeated of PLATO, that excellent things are hard. And so concludeth, that it is a laborious and a difficult. charge. Now I hope it will easily be granted, that there can be no such difficulty in the bare reading of the Word. But for further evidence of this point, let us see a little wherein this difficulty consisteth. First then, the very framing and compiling of a Sermon, is a matter of no small labour. It requireth great skill, for a man to draw out of the bottomless Ocean of the holy Scriptures, such instructions as may serve to the edification of the hearers; then to dispose them in an apt and fit method; and last of all, to utter and deliver the same in such manner, as the people may understand them, we may more truly say of this, than the Heathen Orator said of his faculty in pleading; It is a greater matter than men imaginc.  
Again, that which the Minister must labour to effect and perform by his Ministry, doth plainly prove how hard and difficult a thing it is. The Apostle deseribing the properties of a good Minister, Tit. 1.9. he saith, 
De doct. Chr. lib. 4.  he must be able both to exhort with wholesome doctrine, and to improve them that say against it. Whereunto agreeth that speech of S. Augustine, where he calleth a Minister, a maintainer of the truth, and a subduer of falsehood, a defender of the right faith, and a vanquisher of error. And Bernard, 
De consider. lib. 3.  writing to Eugenius, telleth him, that it is his duty to do his uttermost endeavour, that the unbelievers may be converted to the faith, that they that are converted, may not be turned away, that they that are turned away, may return again, that they that are perverted, may be disposed to virtue and honesty, and that they that are subverted, may be called again to the truth. Now he that shall go about to do any of these things, shall find to be works of greater difficulty, then can be effected by bare reading.  
Last of all, if reading were sufficient, and if there were no more required in a Minister, to what purpose did our religious and devout forefathers found and erect so many famous Universities, to be nurseries of learning? what use is there of the knowledge of arts and tongues, which cannot be attained without great pains and industry? and to what end serve the learned writings of so many worthy ancient fathers? A man without any of these helps, may be sufficiently furnished, 
Jsa. 50.4.  and enabled to read the Word. He needeth not the tongue of the learned (which yet is requisite in him, that would know to minister a word in time to him that is weary: that is, would comfort an afflicted conscience, which Luther saith, is harder to do, then to raise the dead) if bare reading will serve the turn. To conclude therefore, let us acknowledge, that the Word preached and applied to the conscience, is that ordinance of God, which he hath sanctified for the conversion and salvation of men. As the Apostle saith: It pleased God by the foolishness of preaching (as profane men esteem of it) to save them that believe, 1. Cor. 1.21. And yet more plainly, Rom. 10. 14, 15. How shall they call on him, in whom they have not believed? and how shall they believe in him, of whom they have not heard? and how shall they hear without a Preacher? And how shall they preach, except they be sent?  
The use of this, is first for us that be Ministers. Secondly, for the people. For us that be Ministers: it serveth first for the reproof of two sorts of Ministers. First, of such as are altogether unlearned, and cannot at all perform this duty; which occupy a room in the Church, but have no ability at all to teach the people committed to their charge.  
These are such as Chrysostome speaketh of, saying, There are many Priests, and there are few Priests: many in name, few in deed. They are like that foolish Rhetorician, which Tully makes montion of, that made his scholars a great deal more sottish, then when he first took them: Where they could learn nothing but ignorance of learning. And so God knoweth, a number of God's people, living under such unlearned Ministers, 
2. Tim. 3.17.  are ever learning, and can never come to any knowledge of the truth: as the Apostle saith in another case. I would all such Ministers would regard that which B. lewel speaketh to this purpose: Whosoever, 
In his exposition upon 2. Thes. 3.7.  saith he, asketh the pay of a soldier, must buckle his armour and go to warfare: he that would drink the wine, must plant the Grape: he that desireth the milk, must feed the flock: he that will not be muzzled, must thrash out the Corn: he that reapeth carnal things, must sow spiritual things: he that requireth the bread of the earth, must give the bread of heaven: he that would live of the sacrifice, must offer the sacrifice: he that would live of the Altar, must wait at the Altar: he that would live of the Gospel, must preach the Gospel. He that doth none of all these, I can make no account of him, he is not within Paul's reckoning. The workman is worthy of his wages: but what right hath he to the hire, that is not a workman? Thus far jewel. And no doubt, that which the Apostle saith of bodily labour, is true also in this case: 
2. Thes. 3.10.18.  He that will not work, should not eat. Who would have a man to be a Captain in war, that is not expert in warfare? or to practise Physic or Surgery, that is not skilful in that profession? The Minister is a Captain, and a guide of God's people, a Physician of their souls, and therefore, there is great reason that he should be sufficient.  
But they will plead for themselves, that they are called of the Church, and therefore are not to be disallowed. As in deed, even the most unworthy of them all, are always boasting of their calling. There is nothing so much in their mouths as that. But I answer, that it is most true, and may not, nor cannot be denied, that the calling of the Church is most necessary for the making of a Minister. And though a man were furnished with as rare and excellent gifts, and had as great ability to preach the Gospel, as ever had the Apostle Paul, yet he may not take upon him the office of a Minister, in an ordinary time, and in a settled government of the Church, unless he be lawfully called by them that have authority in the Church to ordain Ministers. Extraordinary calling of men, such as no doubt Luther had, 
Act. 13.2, 3.  never hath place, but where ordinary calling wanteth. But yet for all this, the outward calling of the Church alone, is not sufficient to make a Minister, unless he be also inwardly called of God. Now the Lord calleth no man to any place, but he furnisheth and fitteth him with gifts, to discharge the duties of his place. When he called Bezaleel and Aholiab, 
Lxod. 31.2, 3, 4.  to make garments and instruments for the Tabernacle, he first filled them with the Spirit of God in wisdom, and in understanding, and in knowledge, and in all workmanship: To find out curious works to work in gold, and in silver, and in brass, etc. And when Gedeon was called from his Trdde, 
Judg. 6.3, 4.  to be the Captain and deliverer of the people of Israel, it is said, that the Spirit of the Lord (even the Spirit of courage and fortitude) came upon him, and clad him like a garment. So likewise when Saul was chosen to be King over Israel, 
1. Sam. 10.9.  God gave him another heart: That is, a stout and a valiant heart, fit for a King. If God do thus furnish men with gifts necessary, when he calleth them to offices in the Commonwealth: can we doubt of the like care in him, to furnish them sufficiently, whom he calleth to serve in his Church, in the ministery of his Word? 
1. Tim. 1.12.  And this the Apostle PAUL confesseth and acknowledgeth of himself, that as the Lord in his mercy counted him faithful (though most unworthy, having been before a blasphemer, and a persecuter, etc.) and put him in his service; so also he made him strong to the performance of his duty. As he called him to preach the Gospel, so he gave him strength and ability to do it with fruit and profit. Hence (as we have heard before) when the calling and Commission of the Prophet Is AIAH was to be renewed, 
Isei. 6.6, 7.  his lips were touched with a coal from the Altar. 
jer. 1.5, 9  And when the Prophet JEREMIAH was to be sent to preach unto the Nations, the Lord first touched bis mouth, and said, Behold, I have put my words in thy mouth, etc. And the Apostles, 
Luke 24.49.  before they went forth to the execution of their office, they were first endued with power from on high. And howsoever all these examples be extraordinary, yet still, whomsoever the Lord calleth by ordinary means, he maketh him in some measure sufficient to discharge the duty that appertaineth unto him. And therefore, unless a man have as well an inward calling from God, as an outward calling from the Church, he is no true Minister, he is but half a Minister. As the Lord denounceth against the Priests in the time of the Law, 
Hos. 4.6.  Because thou hastrefused knowledge, I will also refuse thee, that thou shalt be no Priest to me. They may be Ministers to satisfy Law, but they are no Ministers of God. As Cyprian saith plainly, 
Lib. 4. ep. 9  They that are unworthy, are not ordained of God, nor by God. And therefore, by the way, it were to be wished, that the Governors of the Church, to whom this authority to appoint Ministers is committed, 
De consid. lib. 4.  would always in all their ordinations, remember that which Bernard writeth to Eugenius: namely, that they would make it their chiefest care to bring in such, as after they have brought them in, they may not repent of it. But to return to these Ministers again, and to their calling. 
Exposition in 1. Thes. 2.4.  Bishop JEWEL saith expressly and plainly, that they that enter into the ministery, must be allowed not of men only, but of God. And therefore, whosoever taketh that charge over the people, must look narrowly into himself, and see whether his calling be of God. Unless he have a testimony that God hath called him inwardly, all outward calling is to small purpose. God is a just judge, and will say unto him, Friend, how camest thou in hither, etc. And indeed what comfort can a man have in his place, when his own conscience shall tell him, 
jer. 17.16. & 23.21.  that he hath thrust in himself to be a Pastor, as the Propbet saith, and that he hath run, when the Lord hath not sent him? TINDAL, that blessed Martyr, doth sharply reprove such kind of Ministers. 
Exposit. in Matth. 5.  In what case are they, saith he, that have benefices, and preach not? verily, though they stand at the Altar; yet they are excommunicate, and cast out of the living Church of Almighty God. And again, Priests that preach not, are none of Christ's, nor none of his anointing: but servants of the beast, whose mark they bear. And good Father Latimer saith after his blunt and plain manner: 
In a Sermon preached before King Edward the sixth.  If there were but one unpreaching Minister, there were too many by one. And again, as good Preachers are worthy of double honour, so these are worthy of double dishonour. And what is this double dishonour, saith he, If the salt be unsavoury, it is good for nothing, but to cast out, and to be trodden under foot of men. By this salt, is understood such as have cure of souls. If they be negligent, what be they worthy of? wherefore serve they? for nothing but to be cast out: that is one dishonour. Another dishonour, is to be trodden under foot of men: that is, not to be regarded, not to be esteemed. And again, I say, if one were admitted to view hell, and to behold it thoroughly: the Devil would say: On yonder side are punished unpreaching Ministers: I think a man should see as far as he could ken, and see nothing but unpreaching Ministers. This was the judgement of these worthy men, and reverend Fathers of our Church: thus they thought of all such Ministers, as occupy a room in the Ministry, and have no ability to do the duty of Ministers. And indeed they are the very calamity and plague of the Church. They keep the people in ignorance and blindness, to the destruction of many a poor soul, if God be not mereiful. As the Lord saith, 
Hof. 4.6. Prou. 29.18.  My people are destroyed for lack of knowledge. And, Where there is no vision, (that is, where there is no preaching of the doctrine of God out of the Law and the Prophets) the people decay: 
Tremel. in annot in locum. Serm. on 1. Pet. 4.11.  or as Tremellius readeth it, are made naked. Bishop jewel urging the necessity of preaching, hath a good saying, that even as when the Sun is taken out of the World, all things are left dorke: so is it when the voice of the Pastor is not heard in the Church. And in another place he saith, 
Serm. on Luke 10 23.24.  Where ᵉ the Word is not preached, there the Church must needs run upon the rock. Little marvel is it if faith fail, where good instruction wanteth. 
Vbi supra.  And Latimer goeth yet further: Take away preaching, saith he, and take away salvation. GOD help those poor Congregations, that groan under the burden of such Ministers.  
I have no purpose to disgrace any man's person. Only my earnest desire is, to persuade all that have any gifts, though never so small, not to suffer them to rust as they do for want of use. I confess, that it may not be looked for, that there should be a like measure and proportion of gifts in all Ministers. For as the Apostle saith, 
1. Cor. 12.11.  The Spirit of God distributeth them severally to every man as he will. But as it was said of David's Worthies, that though divers of them did not attain to the first three, 
2. Sam. 23.19, 23.  yet they were most excellent and honourable among others: So though we be much inferior to them, 
Horat. lib. 1. Epist 1.  whose gifts are most eminent in the Church, yet let us strive to be as excellent as we can. And therefore, they that have any measure of gifts, let them be admonished to stir them up, 
2. Tim. 1.6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  TIMOTHEUS: Where he useth a word taken from a spark of fire, raked up under the ashes, which by gentle blowing, is quickened and kindled to a flame. And indeed, there were never more helps to further a man this way, than there are in this age wherein we live, if he have any wit to make use of them, or any desire to do good with them. It was a very good speech, which our worthy and reverend Diocesan in his last visitation at Lincoln, 
B. Barlow.  used to some unprofitable Ministers there present, that if they would but diligently study the English books of Dininitie that are now in print, they might do much good in God's Church. For have we not the writings of many excellent Ministers of our own Church, as D. Willet, Mr. Greencham, Mr. Perkins, Mr. Dod, and others published for the benefit of all men? And are not the learned works of Mr. Caluin, and other Ministers of foreign Churches, as also S. Augustine's excellent book of the City of God, translated into our own language? All which if they be read with diligence, may furnish a man with competent knowledge of Divinity. And have we not many of our own Writers that have traveled also very profitably in handling the controversies between us and the Papists? as B. jewel, D. Rainold, D. Abbot, D. Willet, D. Morton, and others? And if any man desire to be instructed also in matter of history, and other human learning, are not the works of Livy, Pliny, Plutarch, josephus, Eusebius and others, turned also into English? Nay, indeed what learning is there almost, that a man desireth to know, but (God make us thankful for so great a blessing) he may have it in his own mother tongue? So that now, unless a man will be wanting to himself, though he be never so much a Lacke-Latine, as we use to say, though he understand no more tongues, then that he was borne with, yet he may be able to teach the people committed to his charge, and to instruct them profitably, at least, in the grounds and principles of religion. Let them therefore be excited to shake off that slothful negligence, that hath so long possessed them: and let them at the last seriously set themselves to the Lords work, and pray earnestly for God's blessing; so shall they become more profitable to the Church, and have a great deal more comfort in their own consciences. But if there be any that have no gifts, nor ability at all to discharge their duty, (as God knoweth, there are many shepherds that differ but little from their flock) I know not what to say to them: but as the poor woman said to the Heathen King, that could not attend to do her justice, Why then dost thou reign? so I say, what do they in the place of Ministers, if they be no way able to do the duty of Ministers? There is a good Precedent for them in the prophesy of Zechariah: where the Prophet speaketh of some such Friests, 
Zech. 13.4, 5, 6.  that pestered the Church in his time, that they should no longer wear a rough garment to deceive: But he shall say, I am no Prophet, I am an Husbandman: for man tanght me to be an Herdsman from my youth up: That is, he shall lay aside his Priestly habit, 
Gualther & Tremellius in locum illum.  and shall freely confess his ignorance, and acknowledge, that he ought rather to be sent away to the plough, or to play the Shepherd, then to be suffered any longer in the Ministry of the Church, and so shall willingly betake himself to the labour of his hand, that he may no longer be a burden to the Church. And where it is said in the next verse, And one shall say unto him, What are these wounds in thy hands? Then he shall answer, Thus was I wounded in the house of my friends. The meaning of it is, that he will be so far from murmuring and complaining for the loss of his gain and honour, as that rather he will account them his greatest friends, that first persuaded him to leave his sin. Oh that our ignorant and insufficient Ministers would follow this example. There are many of them of strong and able bodies, and though they cannot work this work of a Minister, yet no doubt they would prove tall workmen in other things. It were a happy thing for God's Church, if they would return to those professions, wherein they were brought up and exercised, before they entered into the Ministry, and wherein they have more skill. So doing, though their life would be somewhat more painful than now it is, yet doubtless, their sleep would be a great deal more sweet and comfortable. As Solomon saith, 
Eccles. 5.11.  The sleep of the labouring man is sweet, whether he eat little or much. Whereas now I cannot see, how they can take any quiet rest, when their guilty consciences do continually bark against them, or if they have gagged their consciences for a time, yet the blood of so many souls, which have perished through their negligence, crieth louder in the ears of God for vengeance, then ever did the blood of Habel. 
Genes. 4.10.   
Another sort of Ministers that come within the compass of this reproof, are such as are idle, that though they have gifts, whereby they might do much good, yet seldom or never use them. They never entered into the ministery with any purpose to serve the Lord jesus Christ, but rather their own bellies, 
Rom. 16.18.  as the Apostle saith. If they may eat the fat, 
Ezech. 34 3.  and cloth themselves with the wool, they care not greatly what becometh of the flock. But they might know, that the calling unto the ministery is not directed to that end, that such slow bellies should only enjoy the dignities, and idly possess the revenues of the Church, but according to the common saying, 
Beneficium datur propter officium.  A benefice is given for the duties sake. And this is that which the Apostle saith: The Elders that rule well are worthy of double honour, 
1. Tim 5.17.  specially, 
De consid. lib. 4.  they that labour in the word and doctrine.  
To this purpose Bernard hath a worthy saying: There have been Bishops, saith he, that would wholly set themselves to the feeding of their sheep, glorying in the work and name of a shepherd; counting nothing unbeseeming them, but that which might be thought to hinder the salvation of their sheep; not seeking, but bestowing their own things, bestowing their care, bestowing their substance, bestowing even themselves, as the Apostle saith, I will be bestowed for your souls. All their gain was for their people; their only pomp, and their only pleasure was to prepare them a perfect people to the Lord. But where Is now this custom? a far unlike is come in the place of it. These studies are changed into other, and I fear, into the worse, 
In Declamat.  etc. And in another place, he is convinced to be unworthy of the milk and the wool, that doth not feed the sheep, that doth not watch for the safeguard of the flock. Such a man eateth and feedeth upon his own judgement: Woe, woe be unto thee: Behold, death is in the pot; death is in the flesh-pots, death is in the delights of this world, and especially for this, because it is manifest, that they are the sins of the people which thou eatest. It were better for thee to dig, yea, to beg. For thou eatest the sins of the people, as if thine own were not sufficient for thee. Our Saviour Christ, when he called his disciples, he bids them follow him, and he would make them Fishers of men: Matthew 4.19. Whereupon one well observeth, CHRIST hath not enjoined them, to fish for great living, and other dignity, nor for earthly gain, or for the praise of men. They that do so, show that they are rather from the Devil fishers of money, then from God fishers of men. Let these men hearken to that which Bishop JEWEL saith of such as they are. O what a case, saith he, are they in, 
Exposit. in 1. Thes. 2.17, 18.  that are careless of God's people, that hunt after many livings, and bend themselves to do no good: which serve their own belly, and seek to be rich, and eat up God's people as it were bread! What account shall they give to God for the souls of their brethren? where shall they stand, or what shall they say, when they shall be called to give account of their Stewardship? It were to be wished, that they that are governors of the Church, would use their authority, to reform this gross idleness of the Ministers. They might justly say to them, 
Exod. 5.17, 18.  as Pharaoh said cruelly to the poor Israelites, Ye are too much idle, get you to your work, and to your burdens. Is it not a lamentable thing, that we should have some that go for licenced Preachers, that preach not once in seven years? If these be Preachers, they are Preachers by the contrary. They may be fitly compared to Welles without water, 
2. Pet. 2.17.  which a weary traveler cometh to, in hope to quench his thirst: but alas, he goeth away discomforted: 
Jude vers. 12.  or to clouds without rain, which give men some hope of a shower, to water and refresh the earth: but in the end their hope is frustrate. They are like that Figtree which our Saviour cursed, 
Mark. 11.13.  that flourished with leaves, but had no fruit. So many of them make a very fair show with outward gravity, but they want inward substance. In a word, they are like those Idols in the Psalm, 
Psal. 115.5. 1. Cor. 4.2.  that have mouths, but they speak not. The Apostle saith, that it is required of the Lords Stewards, that they be found faithful. But alas, to do nothing at all, to take no pains, but to bury themselves in idleness, is not to be faithful; and therefore such Ministers can have no comfortable assurance that they are Gods Stewards.  
Secondly, this serveth to exhort us all that are entered into this high calling, with care and conscience to set ourselves to preach the Word unto the people committed to our charge. 
Tacit. Annal. lib. 4.  And that not now and then only, but with the greatest diligence we can use. For as the Apostle saith of alms, that God loveth a cheerful giver, 2. Cor. 9.7. so we should address ourselves to the performance of this duty with all alacrity and cheerfulness, counting the businesses of our calling our recreations, 
Devita solitar.  as was said of Tiberius the Emperor: and with good B. jewel, thinking it our greatest honour to die in the Pulpit. And howsoever it may seem hard and difficult at the first, yet diligence and frequent use will make it easy. The Husbandman, we see, hath hard sinews and strong arms. Exercise, saith Bernard, hath made it so, as by slothfulness he becomes effeminate. The will causeth use, use causeth exercise, and exercise ministereth strength in all labour. And it was a good saying of Boetius, 
Discipl-Schola.  that as in every work constancy and diligence is found to be a mother: so on the contrary side, of all learning and discipline negligence is the stepmother. And as the Heathen Orator said, 
Cic. pro. C. Rabir.  use and practice is the best master. Neither must we be discouraged, though as many times it falleth out, we see little fruit follow our labours. 
Plin. secund. lib. 6. ep. 29.  He that taketh in hand to fell, and cut down a great Oak, though after many strokes with his axe, it seem to stand as strong as ever it did; yet he giveth not over, but redoubleth his stroke with greater force, till at the last it fall, and then he seethe that his former strokes were not in vain. A loving Mother, though the froward child do often refuse the meat, and spit it out: yet leaveth not for that, but still feedeth it, and putteth the meat into the mouth again, and at the last it eateth. So though our people be hard to work upon, and froward to receive any thing that is good, yet we must not leave them to themselves, but apply and follow them with instruction, and in time they may become more pliable. Never any of the Prophets, saith Luther, could convert all that they taught. 
In a Sermon upon 1. Pe. 4.11  and B. jewel, God himself, saith he, husbanded the Vine, and yet it brought forth wild grapes, Isaiah 5.2.4. God himself stretched out his hands all the day to a rebellious people: Isa. 65.2. And Christ himself, would often have gathered jerusalems' children together, as the hen gathereth her chickens under her wings, and they would not, Mat. 23.37. Let us, saith he, do our endeavour, and leave the success to the Lord. For this cause we are called Fishers, Mat. 4.19. 
ovid. dearte.  Now we know that Fishermen, whether they fish with net or with angle, do make many a draft, and cast many a bait into the water, and catch but a little fish. Simon Peter and his fellows had traveled a whole night, and caught nothing: Luke 5.5. yet they were not discouraged, but at Christ's commandment let down the net again, and then they enclosed a great multitude of fishes. So in like manner, though we lose our labour many times; yet we must not give over: Christ may bring fishes into our nets, when we look not for it. We are compared to seeds-men: Luk. 8.11. Now all the seed which the Sour casteth into the ground doth not fructify. Nay, as our Saviour doth teach us in that parable, that of four kinds of grounds, there is but one good ground, which receiveth the seed with profit. To which purpose, 
De Doctr. Christ.  S. Augustine hath a good saying, They that hear and learn not, what is it to the seedsman? Nether the highway, nor the stones, nor the thorns do terrify the hands of the Seeds-man: he casteth that which is his: he that shall be afraid, lest his seed fall upon bad ground, doth not come unto good ground. We are called Physicians of men's souls. But there is no Physician that cureth all his patients. 
De Consid. lib. 4.  As Bernard saith wittily: Be not discouraged, there is care and diligence required of thee, not curing and healing. Thou hast heard it said in the Gospel, Take care of him, not cure or heal him. One said ture, It is not in the Physician always to relieve the sick party. Paul saith, I laboured more than they all: he doth not say, I profited more than they all. Yea, it may be, that the labours may do good, though thou seest it not. A vessel that often receiveth water into it, though it be presently powered out again: yet it is cleansed at the last, though not at the first, nor the second time. In like manner, do not thou cease to power water upon the the unclean, though they be not cleansed at the first pouring, yet with often pouring they may. As Luther saith well to the same purpose: It is impossible that the Word of God should be preached without fruit. But though all be not converted: yet there are some, that of sinners, will become believers, and be saved. For the success of the ministery is not in the will of men, but of God. As Solomon saith, Prou. 20.12. The Lord hath made both these, even the ear to hear, and the eye to see: that is to say: It is both of the gift of God, that there should be some to teach sound doctrine, and some to obey the sound Teachers. And a little further he addeth: The good ground will bring forth fruit, let the other three parts go to the devil. But though it should fall out, that no fruit at all should be seen in respect of the people: 
De Consid. lib. 4.  yet we shall be sure not to lose our labour. For as Bernard saith, Every man shall receive according to his labour, not according to his success. So, do thou that, that belongs to thee: For God will sufficiently look to that, that appertaineth to him, without thy care and thought-taking. Plant, water, take pains, and thou hast done thy part: doubtless God will give the increase, when he thinks good, and not thou. But if he will not, thou losest nothing, as the Scripture saith, God will render a reward to the labour of his Saints. It is secure labour which no defect can make frustrate. And this was the Apostle Paul's comfort, that having been diligent in the discharge of his duty, and having omitted no pains neither public nor private, whatsoever fruit followed of his Ministry, he was pure from the blood of all men. 
Acts 20.26.  And the Lord telleth the Prophet EZECHIEL, that if he fail not to warn the wicked of the danger of his sin, though he will not turn from his wicked way, 
Ezech. 3.19.  and so die in his iniquity, yet he should deliver his own soul. True it is, that it ought to be the desire of every good Minister, that if it please God, all his people may be converted, and so come to salvation. But if this cannot be effected, but that the Lord do rather by his ministery, make them faggots for hell fire, and though his preaching be the savour of death unto death unto them all, and not the savour of life unto any: 
2. Cor. 2.15, 16.  yet if he have faithfully and conscionably done that that was required of him, he shall still be a sweet savour unto God. And herein our condition that are Gods husbandmen, is far better than the condition of an earthly husbandman. When he hath cast his seed into the ground, if the harvest do not answer his expectation, he loseth not only his labour, but his seed also. But if we have done our duty to the uttermost of our power, though for any thing that we can see, as the Prophet saith, We have laboured in vain, 
Isa. 49.4, 5.  and spent our strength in vain and for nothing: yet our judgement is with the Lord, and our work with our God. And though our people will not be gathered by our Ministry: yet shall we be glorious in the sight of the Lord.  
Yea, though our people out of a froward disposition, do wrong us, and offer us injury, yet we must not give over our pains. A mother casteth not away her child, though it have made her breasts sore with sucking, but with patience endureth the smart, to do the child good. So must we, 
2. Tim. 2.24, 25. & 4.2.  (as the Apostle commandeth us) suffer evil men patiently, and instruct them with meekness that are contrary minded, prooning if God at any time will give them repentance, etc. Nay, we must not be discouraged, though our people become our enemies, and persecute us. As many times it cometh to pass, especially, if we be sincere in our ministery, and do plainly rebuke them, 
Levi. 19.17.  and not suffer them to sin. Then they rage, and then they use all their power to work us trouble. As indeed that speech of Luther is most true. To preach the Word of God sincerely, is nothing else, but to draw upon a man's self all the fury of hell and the devil, and all the power of the world. And it is a most dangerous kind of life, to offer a man's self to so many teeth of Satan. This was the condition of all the Prophets and Apostles, as may be seen in the whole course of the Scriptures. And there are but a few faithful Ministers at this day, but they have experience of it. But we must not faint for fall this, 
De Consid. lib. 4.  but rather, as Bernard saith, if they be of an hard forehead, we must also harden ours against them. There is nothing so hard, that will not yield to a harder. And this is that which the Lord said to the Prophet Ezechiel, that though the people, 
Ezech. 2.6. & 3.8, 9  with whom he had to deal, were rebels and thorns, and scorpions, yet, saith he, I have made thy face hard against their faces, and thy forehead hard against their foreheads. I have made thy forehead as the Adamant, and harder than the flint: fear them not therefore, neither be afraid at their looks. And the like commandment did the Lord give to the Prophet JEREMIAH, 
Jerem. 1.17.  Thou therefore, saith he, truss up thy loins, and arise, and speak unto them all that I command thee: be not afraid of their faces, lest I destroy thee before them. We may not be dumb and cowardly dogs, that dare not bark at men's beards, if they be great and of any power: but we must be of generous spirits, not fearing the face or big looks of any man. And indeed, seeing we are the servants of God, we need not fear, but that he will protectus in the discharge of our duties. We see, that great men in the world do bear out their servants: much more will the Lord bear out his servants, that do him faithful service in the ministery of his Word. As he promised the Prophet JEREMIAH: Behold, 
jer. 1.18, 19  I have made thee this day a defenced City, and an iron pillar, and walls of brass against the whole land, etc. For they shall fight against thee, but they shall not prevail against thee: for I am with thee, to deliver thee, saith the Lord.  
The use of this doctrine for the people, is first to reprove them that account the Minister's life to be an easy life. As the most of them think, that we get our living easily, we take no pains, but patter on a book a little, etc. But we see by that that hath been spoken, that they are greatly deceived. Our Saviour Christ compareth the work of a Minister, to things of great labour, as to ploughing, fallowing, planting, rearing an house, feeding of cattle, and such like, in all which, great pains and diligence is required. Cato saith, 
In lib. de agricult.  He that tilleth the ground, must not sit still, for he hath always something to do. And indeed, the work of the Husbandman is never at end. Sometimes he fallows, sometimes he stirs, sometimes he carrieth out his compass. Sometimes he sows, sometimes he harrows, sometimes he weeds: yea every month bringeth with it new work. So the Minister, that is God's husbandman, if he have a care to do his duty well, shall find husinesse enough to keep him from being idle. And howsoever it be true, that he do not toil with his body so much as the other doth: yet his labour is much more profitable. The Master of the ship seemeth to be idle; he stirs not the pump, he drives not the oars, he rides not the ropes, he doth no other work that is painful to the body: and yet his study and care is more available to the safety of the ship, than all their labour. In like manner we may say of faithful Ministers, as Seneca said of Philosophers, and a great deal more truly: They do not lead an idle life: their ease and rest is more profitable to men, than other men's sweeting and running up and down. Nay, if the matter be well considered, it will be found, that the continual exercise of his mind in diligent study, and the enforcing of his voice in delivering the word, doth more enfeeble and weaken the body, than any other bodily labour. As Seneca saith well, 
(a) In prolog. Declam.  The weariness of the wit, is no less than the weariness of the body, but more secret. And Luther maketh no bones to say, that the labour of the Husbandmen hath no proportion to our toil and sweat. And whosoever shall compare them both together, shall easily see this to be true. The Husbandman that toileth all the year in the field, hath a sounder complexion, and a better stomach, than the poor Minister that sitteth all the day in his study, and doth nothing, as they think, but poor upon a book. Let them therefore learn to relinquish this error of theirs, and at the last acknowledge, that the life of a conscionable Minister is painful and a laborious life. In deed there are a number of idle Drones that occupy the rooms of Ministers, and they (I confess) live easily enough: for many of them do little else, 
Exod. 32.6.  but, sit down to eat and drink, and rise up to play, as it was said of the Israelites. But a godly Minister that maketh a conscience of his calling, hath labour and travel sufficient, in performing the several duties of it.  
Secondly, it serveth for instruction. And first it teacheth all them that want good Ministers, what manner of Ministers they should desire: namely, such as be workmen, such as be painful labourers, not loiterers. As our Saviour Christ saith, 
Mat. 9.38. 1. Tim. 5.17.  Pray the Lord of the Harvest, that he would send forth labourers into his Harvest, such as will labour diligently in the word and Doctrine. But alas, the most men do little regard this of all other things. If their Minister be a quiet man, and will use them kindly for their Tithes; if he be a good fellow, and will sit neighbourly with them, and spend his penny, as they do theirs in the Alehouse: if he read them faite service, as they call it, and trouble them not with preaching too often: or if he do step now and then into the Pulpit, if he meddle not too much with their sins, but will prophesy unto them of wine and strong drink, 
Mich. 2.11.  as the Prophet saith, and so please their humours, they care for no more, he is the best Minister for them that can be.  
Again, for those to whom God in mercy hath given faithful Pastors, 
Jer. 3.15.  which are careful to feed them with knowledge and understanding: they must learn from hence to be thankful unto them. And first, they must have them in high estimation, and embrace them with all love and kind affection: 
1. Tim. 5.17.  For they that labour in the Word and doctrine, are worthy of double honour. To this purpose is that exhortation of the Apostle: 
1. Thess, 5, 12, 13  Now we beseech you, brethren, that ye know them which labour among you, etc. That ye have them in singular love for their works sake. And when he sent Epaphroditus a faithful Minister, and his companion in labour to the Philippians, 
Phil. 2.25.29.  he bids them receive them in the Lord with allgladnesse, and make much of such. And the Apostle testifieth of the Galatians, that they esteemed so reverently of him, as that they received him as an Angel of God, 
Gal. 4.14. Ecclus. 38, 1.  yea, as Christ jesus. If we must honour the bodily Physician, because of necessity: much more must we honour the Minister, whom God hath made the Phifician of our souls. And indeed, the labour of a faithful Minister can never be sufficiently recompensed with any duty or service which they can perform. For if Alexander the great, thought himself to owe more duty to Aristotle his Master, that trained him up in the knowledge of Philosohie, then to Philip his Father that begat him: how much more are men bound to their godly Ministers, who are not only their instructors to teach them the knowledge of Gods will: but also their spiritual Fathers, 
1. Cor. 4 15.  to beget them in Christ jesus through the Gospel? But God knoweth, it fareth with many of us, 
2. Cor. 12.15.  as it did with the Apostle Paul, that the more we love our people, and the more we endeavour to do them good, the less we are loved again. Let them therefore be admonished to reform themselves herein, and to be affected with their Pastors with that love and kindness that is due unto them. And the rather, because it will be most profitable to themselves: For if they love the person of the Minister, they will a great deal more willingly embrace his doctrine, and so it will do them more good. There is nothing more pleasing to them that are sick, 
Sanec. lib. 4. declam. 5.  then to be healed of whom they would.  
Secondly, they must be obedient to their doctrine, as the Apostle exhorteth, 
Heb. 13.17.  Obey them that have the oversight of you, and submit yourselves, etc. And that for their own good. For I pray you, what do the Ministers gain by your obedience? A comfort, I confess, it is to them, to see so good fruit of their labours: but all the profit and benefit will be yours in the end. And again, otherwise they are more hardly taught and healed. For as the shepherd cannot easily cure the sheep, that spurneth and kicketh with the heels: and as the patiented that struggleth, doth more hardly receive a medicine: so the soul of man cannot be cured, unless it do willingly, and of the own accord submit itself unto discipline.  
Thirdly, they must communicate with them of their goods, and allow them competent maintenance, that so without worldly distractions, they may more cheerfully attend their studies. And there is great reason for this of all other duties. 
Luke 10.7.  For as our Saviour Christ saith, The labourer is worthy of his wages. And this is part of that double honour, which the Apostle saith, is due to the Minister; and therefore he apply that precept of the law to that purpose, 
1. Tim. 5.17, 18. 1. Cor. 9.14.  Thou shalt not mouzell the mouth of the ox that treadeth out the corn. And, the Lord hath ordained, that they that preach the Gospel, should live of the Gospel. 
Gal. 6.6.  And therefore the Apostle giveth commandment to all that are taught in the Word, that they make him that hath taught them, partaker of all their goods. And in another place he saith, There is no proportion between the maintenance which the Ministers receive of the people, and that which they afford them back again. If we, saith he, 
1. Cor. 9.11.  have sown unto you spiritual things, is it a great matter if we reap your carnal things? But our people are so far from giving us maintenance of themselves, as that they use all means they can, to withhold that maintenance from us which the Law hath appointed. 
Luke 18.12.  That proud Pharisee made his boast, and it may be truly, that he gave tithes of all that ever he possessed. But our people in many places defraud us by one device or other. Either they have some Popish custom to cut off our Tithes in kind, or they have out-grounds in other Parishes, and a thousand other tricks, whereby they can defeat us at their pleasure. As it is strange to see, how ingenious & witty the devil hath made even the simplest of them to beguile their Minister. But let them take heed that their crafty wit beguile not themselves in the end. Let them beware, that the cry of the Lords labourers, 
James 5.4.  whose hire they have kept back by fraud, do not enter into the ears of the Lord of hosts. We should know, that God's ministers ought to be maintained, though the Law had appointed them no tithes at all for their maintenance. And we see that the most unworthy Ministers that are, will have their tithes to the uttermost: yea with greater rigour than they that toil and take most pains for them. And therefore, let all the people of God be exhorted conscionably, to give the portion that is due to their Ministers, lest they be driven for want thereof to forsake the house of God, as they did in the time of Nehemiah, chap. 13. vers. 10, 11. and as they do at this day in many places of the land. In a word, let them be careful to perform this and all other their duties, with such alacrity and cheerfulness, as that their Ministers may be encouraged to do their duties back again with joy, 
Heb. 13.17.  and not with grief, as the Apostle saith: For doubtless the grief which a Minister shall conceive from the wayward and perverse disposition of his people, cannot choose but greatly daunt his spirits, and make him altogether listless to preach unto them. And indeed what heart can a man have to take pains with such a people, as neither regard him nor his Ministry, if that necessity which God hath laid upon him, 
1. Cor. 9.16.  as S. Paul saith, did not compel him?  
Last of all, it may serve to admonish all true Christians to mourn in their souls, and with bitterness of heart to bewail the misery of so many thousands of their poor brethren, who are like to perish in many places, because there is none to teach them knowledge. 
Hos. 4.6.  Is it not a lamentable thing, to see so many towns for want of preaching Ministers, 
Isaiah 9.2.  (who are the Candlesticks to hold forth the light of the Word unto them) sitting in darkness, and in the shadow of death? Our Saviour Christ, when he saw the people of his time, 
Matth. 9.36.  that they were dispersed and scattered abroad, as sheep having no shepherd, his very bowels were moved with compassion towards them. And if we be led by the Spirit of Christ, we cannot but be affected with commiseration, in regard of the like misery of the people of our times, that have no guides, but blind guides, to lead them into the ditch. 
Mat. 15.14.  Would it not grieve any man's heart in the world to see a goodly harvest of crop, like to rot upon the earth for want of Reapers to gather it into the barns? 
Mat. 9.37. john 4.35.  Even so, the Lord hath a great harvest, and the regions are white already, as Christ saith: What a grief than ought it to be to every good heart, to consider, that there are so few labourers to thrust in the Sickle? The people of God in many places, begin to feel the want of the Word, and as new-born babes, 
1. Pet. 2.2.  they desire the sincere milk of it, that they may grow by it. But alas, what a pitiful thing is it, that their Ministers are either dry nurses, and have no milk at all in their breasts, to give them suck: 
Lam. 4.3, 4.  or if they have, they are become through idleness more hardhearted than the Dragons, and more cruel than the Ostriches in the Wilderness: they will not draw out their breasts to feed them, but even suffer the tongue of God's poor sucklings to cleave to the roof of their mouth for thirst. And therefore, to conclude this point, let every one of us be stirred up in a fellow-feeling of this great misery, to pray to God in the behalf of our brethren, and even to importune him, and give him no rest, until he be pleased to set over every Congregation such a Minister, as may be apt and able to teach and instruct them in the way of godliness.  
That needeth not to be ashamed.] The word properly signifieth, that needeth not to blush. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ab 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 6.21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  And so the Apostle useth it an another place, where he saith, What fruit had ye then in those things, whereof ye are now ashamed? Hear then he exhorteth TIMOTHEUS to keep a good conscience in the whole course of his life, that when he shall come to give account unto God, his face may not becovered with shame: for where shame is, there is guiltiness. And thus doth Saint Hierome expound it: Live so, saith he, lest thy words wanting deeds, be confounded: for the doctrine, is an ornament to the life, and the work is an ostablishment to the life, and the work is an establishment of the doctrine. And Aquinas, The doctrine, saith he, which he preacheth with his mouth, let him confirm with his work, which if he do not, he is worthy of shame and confusion. And Gorran interpreteth it, one that needeth not blush to confess the Gospel for his evil life. Anselmus readeth it unreprovable. For, saith he, from a reproof riseth confusion to him that is reproved, and he that cannot be reproved, is not confounded. As if he should say, Show thyself such a one in all thy works, as in none of them thou mayst sustain the confusion of shame. Fron hence then our instruction may be this, That it is not enough for a minister to preach sound doctrine, unless he be blameless in his life. And therefore our Saviour Christ in that excellent prayer of his for his Disciples, because they were to be Ministers of the Word, prayeth for them to his Father; 
john 17.17.  Sanctify them with thy truth, thy Word is the truth. And indeed how can they cleanse others, that are unclean themselves? how can they free others from pollution, that are polluted themselves? according to that saying of Cyprian: 
Lib. 1. Epist. 1 2.  who can give that which himself hath not? And the Apostle exhorteth Timotheus, 
1. Tim. 4.16.  to take heed to himself, and to doctrine. Attend first to thyself, and then to the teaching of other: whereupon the ordinary Gloss saith, He doth not say, Attend to doctrine and to thyself: but, Attend to thyself, and unto doctrine: first, take heed how thou livest, and then how thou teachest: for as Caluin well noteth, doctrine will do little good, if holiness of life be not answerable. And great reason is there that Ministers of all other men should be holy. For first, they administer the holy things of God: 
Alex. ab Alex. genial. dier. ●. 4 cap. 17.  as the Apostle saith, they are disposers of the secrets of God. They bear the vessels of the Lord, as the Prophet saith, and that after a more peculiar manner: and therefore it behoveth them especially to be clean, Isay 52.11. And this the poor Heathen people, in their blind and superstitious service of their Idols, had a very great care of. 
Sabellicus Ennead. 1. l. 3.  It was one of their Pontifical laws: Det them come chastened to the gods, let them use piety. They that do otherwise, God himself will revenge it. The Priests of Egypt, every third day did shave their bodies, lest any filthiness appear, 
Plutarch. in Quaest. Centuriat. Roman.  when they were offering their sacrifices. And those Priests that were troubled with biles and Botches, were forbidden to study Divination: either because it becometh not them to have any ulcer in their minds, that apply themselves to heavenly things: or else if they use not a diseased beast for sacrifice, nor diseased birds for Divination: much more must they avoid such things in themselves. If these Heathen men had this care for the service of their false gods, which were but stocks and stones, the works of their own hands: how much more ought we to be careful of all purity and cleanness in the worship of the true God, 
Heb. 12.29. Leu. 10.3.  who is a consuming fire against sin and sinners, and who will be sanctified in them that come near him, or else he will glorify himself in their confusion. It was forbidden in the Law, 
Leu. 21.17, 18, 19, 20, 21.  that whosoener had any blemishes, should not press to offer the bread of his God: as if he were blind, or lame, or had a flat nose, or any misshapen member, etc. And howsoever this ceremony be ceased, and be no more in use: yet the equity of it remaineth still, namely, that they that have blemishes in their lives, or are misshapen in their souls, should not be admitted to serve the Lord, in the ministery of his Word.  
Secondly, a Minister must go before his people in the example of a godly life. It was the exhortation of our Saviour Christ to his Disciples: 
Matth. 5.6.  Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. As in the Orbs and Circles of the Heavens, the highest Sphere moveth all the rest; and therefore is called the first Mover: So the Minister being highest in the Church, should by his example move and draw them that are under him unto holiness. For the people in our times will say to us, as they said to our Saviour Christ, What dost thou work, that we may see it, and believe thee? Not what dost thou teach? john 6.30. And therefore as it is said of him, that first he began to do, and then to teach, Act. 1.1. that he was first mighty in deed, and then in word, according as Cyprian saith, 
Serm. 5. de lapsis. Luke 24.19.  Christ was a Teacher in words, and a performer in deeds; teaching what ought to be done, and doing whatsoever he taught. And it is said of Ezra, 
Ezra. 7.10.  that first he prepared his head to seek the Law of the Lord, and to do it, and then to teach the precepts and judgements in Israel. So must it be with us, that we may say with the Apostle PAUL: 
Phil. 3.17.  Brethren, be followers of me, and look on them that walk, so as ye have us for an example. And, Think of those things which ye have both learned, 
& 4, 8, 9  and received, 
1. Tim. 4.12.  and heard, and seent in me. And to this purpose the Apostle exhorteth TIMOTHEUS, to be unto them that believe an ensample, in word, in conversation, in love, in spirit, 
Tit. 2.7.  in faith, and in pureness. And he biddeth TITUS, above all things to show himself an example of good works, etc. And the Apostle Peter exhorteth all ministers, 
1. Pet. 5.3.  so to carry themselves, as they may be ensamples to the flocks. In all which places, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  the word that is used, doth signify, that the life of a Minister should be such a pattern of godliness, as that it may set a stamp, and an impression thereof, as it were upon his people. Men will sooner learn of their Ministers by their eyes, than they will do by their ears. For they commonly believe their eyes, 
Seneca epist 6.  better than they do their ears. And it is a long course to teach by precepts, but short and effectual by examples. When the people of Israel were to pass over Iorden into the land of promise, the Priests that bore the Ark of the Coxenant, went before them: Josh. 3.15, 16, 17. So must the Ministers go before their people in the journey to the Kingdom of heaven. And indeed, 
Doctr. Chr. lib. 4.  as Saint Augustine saith, though they profit many by saying that which they do not: yet they would profit a great many more by doing that which they say. It is said of john Baptist, that he was the voice of him that crieth in the wilderness. 
jobn 1 23. Dominica 3. adventus.  Whereupon Stapleton well observeth, that he had not only a well-sounding voice, but also he was a voice. Whatsoever was in him, namely, his food, his apparel, his habitation, and his whole life, was a voice that cried and proclaimed repentance, mortification and holiness. His life first cried, before his preaching. The same order should a Preacher observe, that first he be a voice, and then lift up his voice. They whose lives are not answerable to their doctrine, have a voice indeed, but an empty one, like sounding brass, or a tinkling Cymbal, 1. 
Plutarch. in Apotheg. vulgar. Lcc. num.  Cor. 13.1. but they are not a voice, or at least, a man may say of them, as the Country fellow said of the Nightingale, when he had stripped her out of her feathers, Thou art only a voice, and nothing else. This was it that made Herod reverence john Baptist so much, 
Mark 6, 20.  and hear him so gladly, not that he was a good Preacher: but chief that he was a just man, and an holy. The Heathen Philosophers have made three marks of a good Teacher: first, that he teach not slightly and negligently, but diligently, and with due premeditation. Secondly, that he observe a good order and method in teaching, that his hearers may understand him. And lastly, that his life be answerable to his words and profession. Whereunto agreeth that saying of Saint Augustine, 
Confess lib. 10.  It is to little purpose for a Minister to command his hearers in words, if he do not also go before them in deeds. 
De Consid. lib. 4.  And therefore Bernard willeth Eugenius to consider, that it behoveth him to be a form of righteousness, a mirror of holiness, and a pattern of piety. So should it be with all the Ministers of the Word, 
Cyp. lib. 3. epist. 1.  that they may exhort their people not by words only, but by deeds, not only by the incitement of their speech and voice, but chief be the example of their faith and virtue. And indeed if it be expedient for all men to live orderly, 
Cyr. lib 1. epi. 11  much more doth it stand with reason, that Ministers be careful that way, whose manners and conversation should be a lesson and an example unto others. For how can they see integrity and continency kept, if corruption, and instruction of vice begin to proceed from themselves? And therefore, to shut up all in a word, 
Lib. 1. epist. 11.  as Cyprian well counseleth, let every Minister labour to fulfil in deed, that which before he hath taught in word, that so he may be the greatest in the Kingdom of heaven, as Christ hath promised, saying, 
Matth. 5 19  Whosoever shall observe and teach these words, the same shall be called great in the Kingdom of Heaven.  
This doctrine hath a double use: first, for the Ministers: secondly, for the people. For the Ministers, it serveth first to reprove allthose that are careless this way, who as our Saviour Christ said of the Pharisees, Say, and do not: Matth. 23.3. As God knoweth, there are so many such in these days, that we may well use that speech of Bernard; Christ said of his Disciples: 
Declamat.  Have not I chosen you twelve, and one of you is a Devil? But I would there were at this day among twelve one Peter. And it is true of a number that Gregory saith, 
Cur. Pastoral.  that which they pierce into by their understanding, they tread under their feet by their living: they teach on the sudden, that which they have learned, not by practice, but by meditation; and that which they preach in words, they impugn with their manners. These are they that lay heavy burdens on other men's backs, but themselves will not moon them with one of their fingers. 
Mat. 23.4.  With what force can they reprove that in others, which they practise themselves? 
Cic prolege Manil.  The Heathen man could say, that he cannot be severe in judging others, that would not have others severe judges against himself. And, he that taketh upon him to correct other men's manners, and to reprove their sins, who will bear with him, if he decline never so little from the care and conscience of his duty? 
Idem in Verem. lib. 3.  And in the same place, he is not to be suffered, that is taken himself in the same fault, which he reproveth in another. The snuffers in the Tabernacle, 
Exod. 37.23.  which were to top the Lamps, and to make them burn brighter, by God's commandment were of pure gold, to teach us, that they that by reprehension, must cause others to give more light, must be pure and clean themselves. Otherwise, they are like water in the Font, which washeth others, and itself descendeth into the sink: or like a file, that smootheth other things, and itself remaineth rough: or like Noah's Carpenters, who made an Ark to save others from drowning, and themselves perished in the waters. Or like impotent beggars by the Highway side, who can well inform travelers in the way, and yet never walk it themselves: or like him that carrieth a candle behind him, to give light to them that come after, but himself falleth into the mire: or like a lame man, who so long as he sitteth still, seemeth to be comely and well-favoured: but assoon as he beginneth to walk, he appeareth deformed. So these Ministers (as is commonly said in disgrace of them) so long as they are in the Pulpit, are good men: but when they come down, they are most wicked: 
Psal. 115.5.6.7.  or they are like David's idols, in this respect also. They have all the instruments of virtue, but they use them not. They have eyes to see that which is good, but they follow the worse: they have the feet of their affections, but they are not moved to good: they have mouths, but such as have no taste of godliness. In a word, they have JACOBS' voice, and ESAUS hands: 
Genes. 27.22.  how can the poor people have any hope their prayers shall be heard, when such profane persons as these, are their mouth to God? especially seeing our Saviour hath said, 
john 9.31.  that God heareth not sinners.  
Besides, their example doth wonderful much hurt to their people: If the trumpet give an uncertain sound, 
1. Cor. 14.8. Isai. 58.1.  who shall prepare himself to the battle, as the Apostle saith? The voice of a Minister is a trumpet, and it giveth an uncertain sound, when it is not confirmed by the testimony of his virtues. In such a case no man will prepare himself, but rather every one will laugh him to scoine, saying, 
Rom. 2.21.  Thou that teachest another, teachest not thyself? etc. If he that is appointed to be a guide in the way, shall tell the traveler, that he must go one way, and himself go another way. The poor traveler, knowing him to be skilful in the right way, will rather follow his steps, than his words. In like manner, the Minister that is set to be a guide in the way to heaven, if he shall tell men the right way, but himself walk the way to hell: If he shall bid them go by the way of mercy, but himself go by the way of cruelty; if he bid them go by the way of temperance, but himself go the way of drunkenness; if he bid them go the way of chastity, but himself go the way of uncleanness and whoredom, it must needs be a great stumbling block unto the poor people. That which Seneca, though an Heathen man, spoke of the Philosophers of his time, may fitly be applied to many Ministers of these days. 
Epist. 108.  I judge none, saith he, to deserve worse of all mankind, than they that have learned Philosophy, as a certain art set to sale, that live otherwise, than they teach others to live. They set forth themselves as examples of unprofitable learning, being subject to every vice, which they inveigh against in others. Such a Teacher can no more benefit me, than the Pilot that is ready to vomit in a tempest. 
Epist. 123.  And in another place; The sick party hath no hope of health, whom the Physician moveth to intemperance. These men, look how much they build with their doctrine, so much they pull down with their ill life; if so be he can build any thing that liveth ill: for as Saint Augustine saith; 
De Doct. Chr. lib. 4.  There are a number, that seek for a defence of their evil life, even from their Teachers themselves, answering in their heart, or it may be, breaking out into speech, and saying, That which thou biddest me do, why dost thou it not thyself? And so it cometh to pass, that they do not hear him obediently, that heareth not himself: and the Word of God that is preached unto them, they contemn together with the Preacher. Thus by their faults, 
Cypr. l. 1. cp. 11.  they make an example of ruin and downfall to other. As the Prophet jeremiah complaineth of the false prophets, that by their sinful and filthy courses, 
Jer. 23.14, 15.  they did strengthen the hands of the wicked, that none could return from his wickedness. Nay, from them wickedness went forth into all the world. 
Master Green ham.  Hence is it, that one calleth ill Ministers the devils hawks, and his best factors; because there is none that doth more build up his Kingdom than they. As God knoweth, we see for the most part, that such Parishes as are pestered with them, are little better than the suburbs of hell. For alas, is there any thing to be found (except it be in some two or three, in whose hearts the Lord hath wrought a hungering and thirsting after the Word) but horrible swearing and blasphemy, beastly swilling and drinking (the Minister being not ashamed nor afraid, to make both himself and others drunk, 
Sir n. de chrietate.  as Augustine saith) filthy uncleanness and whoredom, notorious profanation of the Sabbath, & c? So that though the proverb seldom hold in the better part, yet it is always true in the worse part (the force of our corruptions swaying us that way) Like Priest, like people. So true is that saying of Saint Cyprian: 
lib. ●. p. 21.  The ruin of the overseer, is most pernicious to the downfall of them that follow him.  
Again, such Ministers do exceedingly hurt themselves, and weaken the credlt of their ministery, and make even the doctrine which they teach to be suspected. Saint Augustine maketh it the first degree of abuses, 
De decem abus. gradib.  when a Preacher is without good works, neglecting that in his actions, which he teacheth in his speech. For the hearers do easily contemn the sayings, when they see the works of the Preacher differ from the words of his preaching. For the authority of a Preacher is never made effectual, unless by the practice of his work, he fasten it in the heart of his hearers. And in another place he saith, 
De doctr. Christ. lib. 4.  The life of the Teacher is of greater force to make the people hear him obediently, than the greatest weight of words: whereunto agreeth that speech of Gregory: His doctrine is contemned, whose life is despised. And no marvel if the people give no credit to such a man's preaching, because it is like a writing without a seal. And as in civil judgement, the testimony of one man is not believed, but in the mouth of two or three witnesses, 
Matth. 18.16.  every word must be confirmed: so in preaching, men do not believe the voice of the Preacher only, unless it be further confirmed by the testimony of his life. As Gregory saith; The authority of teaching is lost, when the voice is not helped by the work. A Minister by teaching well, and living well, instructeth the people how to live: but by teaching well, and living ill, he instructeth God how to condemn him. Nay, he condemneth himself by his own voice; as it is said in the Gospel, 
Luke 19.22.  Of thine own mouth will I judge thee, thou evil servant. Such a man carrieth a candle before himself to show others his filthiness. He maketh his light to shine before men, that they may see his evil works, and so despise both him and his doctrine. 
De consider. lib. 2  It is a monstrous thing, saith Bernard, for a man to have the highest seat, and the lowest life, lofty words, and idle hands, much speech, and no fruit. Let every one of us therefore take heed, that our ill life confute not our good preaching. Happy is he, who if his doctrine be refused, can yet say in some measure with our Saviour Christ, 
jobn 5.36. & 10.38.  The works that I do, bear witness of me, that the Father bathe sent me. And again: Though ye beleene not me, yet believe my works, etc.  
Finally, the sins of a Minister are more grievous, than the sins of other men. The weights of the Sanctuary were double as heavy as the ordinary weights of Merchants: signifying, that the sins of Ministers should be weighed with heavier weights, and so receive heavier judgements, than the sins of ordinary persons. 
Levit. 4.3. 12.13 etc.  And therefore in the Law, there was as great a Sacrifice appointed to be offered, for the expiation of the sin of the Priest, as of all the people. And not without just cause: For a Minister hath, or should have more knowledge than the people have. Now where there is more knowledge, there the transgressor is liable to greater blame. As our Saviour Christ saith, Unto whomsoener much is given, 
Luke 12.48.  of him shall be much required. And beside, the excellency of his place is greater. And therefore, 
Bern. de consid. lib. 2.  if his conversation be lewd and wicked, the more excellent he is, the more deformed he shall appear in the sight of all men. As a little stain of ink is more seen in fair white paper, than a great one in brown paper: so a small fault in a Minister is more notorious, than a great one in another man. The sin of a Minister is like the leprosy of Vzziah, that rose up in his forehead, and was in every body's sight, 2. Chron. 26.19. but the sin of another man is like the leprosy of Moses in his hand, which he put in his bosom, and so kept it from being seen, Exod. 4.6. Not that other men's sins also are not seen, but because they are not so much observed, as the sins of the Minister.  
A second use of this doctrine to us that be Ministers, is to excite and stir us up to endeavour, that there may be an agreement between our hearts, our mouths, and our hands, 
Tract. 2. de babit. Virg.  that as Cyprian said of Virgins, when men snal see our conversation, they need not doubt whether we be Ministers or no. And herein we should labour to imitate God himself, whose servants we are, of whom Solomon saich, 1. King. 8.24. that whatsoever he spoke with his mouth, he performed it with his hand. It is an excellent thing, when men shall truly say of a Minister, 
Seneca, epist. 75.  that he liveth as he preacheth. And this did the Heathen man require of the Philosophers of his time, that their speech might agree with their life: for he, saith he, hath fulfilled his promise, who is the same man, both when men see him, and when they hear him. As they that are teachers of Music, do not only give certain precepts to their scholars, but also show them the practice of it by playing before them themselves: so the Minister should not only deliver wholesome doctrine to his people, but also show them the practice of it in his own example. And indeed, as Hierome writeth, The house and conversation of a Minister, 
Ad Heliodor. cpist. 3.  being set as it were on a watchtower, aught to be the Schoolmistress of public discipline. Whatsoever he shall do, all his people will think they may do the like. And therefore, they must take heed he give no cause, that either they that will reprove him may seem to rail upon him worthily, or they that would imitate him, may be compelled to offend. And in another place. The conversation of a Bishop ought to be such, as he may conceive the truth in his heart, and sound it forth in his whole conversation, that whatsoever he speaketh, whatsoever he doth, 
Epist. 10.  may be the instruction of his people. And Seneca saith very wittily of Philosophy, which is much more true of Divinity, that it teacheth men to do & not to say, and requireth this of every man, that he live after his own Law, that the life descent not from the speech: but that the life in itself be all of one colour, without any disagreement of all the actions. Such were the ancient Fathers which in former times flourished in the Church. As it is reported of Origen, that he had not only perfect Doctrine in his words, but also in his works he showed examples of perfect discipline, 
Euseb. Eccl. hist. l. 6. c. 3.  and it was said of him, This is he, that hath his life answerable to his word, because he doth those things which he teacheth. 
Euseb. l 11. ca 5.  And it is testified of Gregory Nazianzen, that he profited much to the reformation of his people, because being a teacher of Religion, he taught them many things by his words, but far more by example: neither did they see, that he commanded his Disciples any thing, which he did not first himself. And Erasmus writeth of S. Cyprian, that his heart burned with evangelical piety, and his speech was answerable to his heart: he spoke eloquent things, and yet rather stout and constant, then eloquent. Neither did he only speak, but live so. So should it be with all the Ministers of the Word of God. 
Histor. tripartit. l. 7. cap. 8.  And therefore the Emperor Valentinian writing to the Bishops about the election of a new Bishop of Milan, saith in this manner: You know plainly, being taught out of God's Word, what a manner of man a Bishop should be, namely, that he ought not by word only to govern his people, but by his life also; and to show himself a follower of all virtue, and to have his good conversation a witness of his doctrine. 
C●. in Ver. li. 3.  Whereunto agreeth that saying of the heathen Orator, that they lay upon themselves a Law of innocency, continency, and all virtues, that call others to account for their life. And questionless the neglect of this duty is one main and principal cause why the ministry of a number succeed no better. For while they speak out of their reading, and out of their judgement, and have no more care to practise that which they teach, the people are rather offended, and turned out of the way of godliness, than any whit provoked to walk in it. And hence it cometh to pass many times, that a man of no mouth, 
Exod. 4.10.  as Moses calleth himself, that is, of very mean gifts, that leadeth a godly life, death more good in God's Church, than many a profane man with greater learning. Which is not spoken to derogate any thing at all from the most necessary helps of learning, where with a Minister should be furnished: but rather to stir us all up, as we have been taught, to express in our lives, that we profess and teach with our mouths. So would it come to pass, that as we should do more good to others, so we should make our Ministry more comfortable to ourselves. Yea, as the Apostle saith, 
1. Tim. 4.16.  in the place before alleged; We shall save ourselves, and them that hear us.  
The use of this doctrine to the people, is to admonish them, not to be offended, though sometimes they see a Minister not live as he teacheth. It is strange to see how curiously many men with gazing eyes do pry into the lives and conversations of Ministers, and if they find any thing never so little amiss, they stretch it on the tenterhooks, and make a mountain of every molehill: crying out with open mouths against the ill lives of all Ministers, though their own be a great deal worse. But hypocrites as they are, a man may well say unto them, as our Saviour Christ said of such like in his time, 
Mat. 7.3.  Why seest thou the mote that is in thy brother's eye, and perceivest not the beam that is in thine own eye? But if the accusation were never so just and true, that there were some Ministers (as God knoweth there be too many) that confuted their good Sermons with their lewd lives: yet that ought not to make altogether against all preaching, no more than the bad dealing of many Lawyers and Physicians doth utterly condemn the whole practice of Law and physic. Besides, there is in the Ministry, as in all other professions, a number that are in truth no Ministers, but even the scum and refuse of the Ministry; and therefore it is against reason and equity, to turn their vile and dissolute behaviour, to the general disgrace of all godly Ministers. Again, it is most true, that the best Ministers that are, are not freed from the common infirmities and corruptions of mankind, 
jam. 5.17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as the Apostle saith of Elias, that though he were a man of excellent graces, yet he was subject to the same passions that we are. And as Paul and Barnabas confessed of themselves, 
Acts 14.15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in the same word, when the men of Lystra would have sacrificed unto them, O ye men, say they, why do ye these things? we are even men subject to the like passions that ye be: neither are they endued with greater privileges against sin, 
Rom. 7. tot.  than other men (as the Apostle Paul, though rarely sanctified, doth acknowledge of himself.) And therefore, 
Sen. de beata vita, lib. 1.  they are not able in all respects to perform and practise that which they teach to others: For if they could do according to their doctrine, they were most happy. 
Sen. epist. 94.  But alas, they that are most diligent and conscionable in admonishing others, cannot do it themselves. And therefore, men should rather labour to reap benefit by their preaching, then to wrangle and cavil at their living. For they are not to live by the example of any man, 
Matth. 22.16.  but by the rules and precepts of the Word of God. And if the Minister teach the way of God truly, as the Pharisees said of our Saviour Christ, though himself walk not always with a right foot in the same; 
Gal. 2.14.  the people are to follow his doctrine rather than his life. As our Saviour Christ commanded the jews, that though the Scribes did say and not do: yet because they sat in Moses his seat, they should observe and do whatsoever they bid them observe: Mat. 23.2, 3. For doubtless, as Saint Augustine saith well to this purpose, He that teacheth wisely and eloquently, 
De doct. cir. li. 4.  and yet liveth wickedly, he instructeth many men by his preaching, though he be unprofitable to his own soul. And a little after he addeth: They may be heard with profit to others, which do unprofitably themselves.  
Dividing the Word of truth aright. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caictanus in locum. Beza, Piscator, etc. Leu. 1.6, 7, 8, 12, etc. ] The word here used is a borrowed speech, taken, as some expound it, from Carpenters, that cut their timber by a right line: or as others interpret it, from that cutting and dividing of the sacrifices, which the Priests used in the Law: wherein the Apostle expresseth the chief and principal office of a Minister. For seeing a Minister is implied in the most excellent profession of all others, namely, in propounding and delivering the Word of truth unto God's people, than which there is nothing greater nor more precious in all the world, the Apostle here instructeth him, how he is rightly to handle the same. Now this right dividing of the Word consisteth: first, in the right interpreting of the Scripture. Secondly, in the right disposing of it in an apt and fit method. Thirdly, in propounding and delivering it in such plain words and easy style, as the hearers may understand it. Fourthly, in applying the same unto the hearers, as their capacity is able to bear, and as their necessity doth require.  
For the first of these, the Minister must be careful to interpret the place of Scripture, which he handleth, and to lay open the meaning of it, especially if there be any thing in it, that is hard to be understood. Thus did Ezra that learned Seribe, who was prompt in the Law of God, 
Ezra 7.6. , when he stood up in the Pulpit which was made for the preaching, 
Nebem. 8.4, 8.  he read in the book of the Law of God distinctly, and gave the sense. Now the Scripture is best interpreted, when it is interpreted according to the meaning of the author of it, that is the lord 
1. Cor. 2.16.  And if any shall object, who hath known the mind of the Lord? I answer, that if in interpreting the Scripture, we follow the analogy of faith, we cannot fail of the mind of the lord 
Rom. 12.6.  As the Apostle saith: If we prophesy, that is, if we expound the Scripture, let us prophesy according to the proportion of faith. Where he sets down the true Canon of discerning a true interpretation from a false, 
Beza in Rom. 12  namely, if it be examined according to the infallible maxims and principles of Christian faith, contained in the Apostles Creed, as it is commonly called, which from the beginning of the preaching of the Gospel, was written as an epitome and abridgement thereof, and was therefore worthily called the rule and square of faith. Whereunto agreeth that saying of S. Augustine, 
De Doct. Chr. lib. 3.  When diligence applied, shall perceive it uncertain, how a thing must be distinguished, or how it must be pronounced; let a man consult with the rule of faith, which he hath received from plainer places of Scripture, and from the authority of the Church. And indeed for the most part we shall find, that the harder places of the Scripture are interpreted by some other that are plainer. 
Nehem. 8.8. Exponendo sensum, dabant intelligentiam per scripturam ipsam.  And therefore it is said of Ezra in the place before alleged, as Tremelius readeth it, that when he read the Law to the people, he opened the sense, and gave the understanding by the Scripture itself. But I will dwell no longer in the amplifying of this point: he that desireth to read more hereof, let him peruse the learned Treatise of that worthy and reverend man, Master Doctor Whittaker's, wherein he disputeth the same at large against Bellarmine.  
The use of it, in a word, is to reprove first all those, who being sworn vassals to the Pope, make him the only interpreter of the Scriptures. For howsoever they talk of the Fathers, and of general Counsels to be consulted withal in this case, yet in the end they bring all to the Pope, and make him the umpire in the whole business. But the Apostle Paul hath taught us, 
1. Cor. 2.11.  that as no man knoweth the things of man, but the spirit of man that is within him: even so no man knoweth the things of God, but the Spirit of God. 
2. Tim. 3.16.  That same Spirit, by whose inspiration the whole Scripture was given, 
2. Pet. 1.21.  and by whom the holy men that penned the Scripture were moved, he must needs be the best Interpreter of the Scripture.  
Secondly, it reproveth those, who when they come to handle the Scripture in the hearing of God's people, do dwell only in the rind or outward bark, and leave the marrow and inward life and soul of the Scripture untouched. For even as the fruit of light metals, 
Seneca. epist. 23.  is above in the top of the earth: but those are richest, whose vein is hidden deep, and will every day more fully satisfy him that diggeth: so there are many excellent things hid, as it were in the bowels of the holy Scriptures, which with a superficial and overly kind of study, cannot be attained unto. And therefore, if it be the duty of all that study the Scriptures, 
John 5.39. Prou. 2.4.  to search them diligently, as our Saviour saith, yea, to seek for the knowledge thereof as for silver, and dig for it as for hid treasure. Much more is it the Ministers duty, who must open and explain the same unto the people. 
In cap. 3 ad Ephes.  And the rather, because, as Saint Hierom saith, There is no word, no syllable, no tittle or accent, no little prick in the holy Scriptures, but it is full of knowledge.  
Thirdly, it reproveth yet another sort, who search too far into the Scriptures, and not contenting themselves with the natural fence and meaning of the place, draw all to Allegories, and mystical expositions. Concerning whom I will only set down what Saint Augustine saith in this case. 
De Ciu. Dei. lib. 17. cap. 3.  As, saith he, they seem to be much deceived, which think there is nothing at all in the Scriptures, that signifieth any thing else, but that it was done after that manner: so they seem to be very bold, which avouch, that all things there, are wrapped up and enfolded in Allegories.  
The second thing wherein the right dividing of the Word consisteth, is the right disposing of the things to be delivered in an apt and fit method. This is most necessary. For hereby every thing cometh to have his due place, that it may be orderly and methodically uttered. It is a true saying that Seneca hath to this purpose, 
Epist. 89.  It is a profitable thing, and very necessary for him that would attain to wisdom, to have Philosophy divided, and that great body to be disposed into his members. For we are more easily brought by the parts unto the knowledge of the whole. And a little after: Whatsoever is grown somewhat great, it is more easily discerned, if it be separated into parts. 
Macrob. Satur. lib. 1. praefat.  It were to small purpose, if a workman had stones and timber, and all other stuff necessary for the building of an house, unless he did dispose and set every thing in order. So likewise, it is to as little purpose, for a Minister to be furnished with plentiful matter of instruction for his hearers, unless he observe an orderly method in his teaching. Confusion hath ever been accounted the mother of error. And therefore in all things, men are careful to proceed in an orderly course. In an army, all things are placed in due order. And in a feast, the Sewer doth not only set good meat on the table, but also disposeth every thing fitly in due place and time: much more should this be observed of a Minister of the Word, in the right disposing of the food of men's souls.  
This serveth for the reproof of those that offend against this course in the two extremes. As first, such as observe no order nor method at all in handling of the word, but utter whatsoever cometh on the tongues end. Whereby it cometh to pass, that many times they wander from their Text they know not whither, and are as far from the scope and sense of it, as the East is from the West. And hence also ariseth another inconvenience, that they weary and tire out their hearers by falling into odious and irksome tautologies and repetitions, wherein they often lose themselves in such sort, as they cannot get out. 
Lib. 9 declam. 5.  Whereas Seneca saith wittily in disgrace of such a one, That it is no less virtue to know when to make an end, then how to speak.  
Secondly, such as are over-curious in their divisions. A thing which Seneca condemneth in the handling of Philosophy: 
In parts, non in frusta dividam. Ep. 89. Jbid. Idem. n. vitij habet, nimia quod nulla divisio. Ibid.  I will divide it, saith he, into parts, not into gobbets: and, It is profitable to have it divided, not minced. And again, The parts should not be innumerable and over-little. For it is as great a fault to have too many divisions, as none at all. And in a word, it is like to confusion, whatsoever is cut as small as dust. Much more is this a thing to be condemned, in dividing of the holy Word of God. For they that are so nice in their divisions and subdivisions without end, are even like the horse, that when he goeth to drink, blundreth and troubleth the water with his foot, which was clear before: so do these leave the Word of God by this means more obscure to the poor people, than they found it. Let it be our care therefore, to observe a plain and easy method, contenting ourselves with the natural division of the Text, that our hearers in their understanding, may be able to follow us from point to point, as they are delivered.  
The third thing wherein the right dividing of the Word consisteth, is to propound and deliver the instructions of it, in such apt and fit words, as the hearers may understand it. Thus did Ezra open the law to the people in such plain manner, as he caused them to understand it. 
Nehem. 8.3.  And the Apostle Paul professeth, 
1. Cor. 2.4.  that his preaching stood not in the enticing speech of man's wisdom, but in plain evidence of the Spirit, and of power. He did not set a gloss upon the Word by human art, as Merchants do upon their wares to make them more beautiful: but as he saith in the same Chapter, 
Verse 13.  He did speak in words, which the holy Ghost taught him, comparing spiritual things with spiritual things. And indeed as the Gospel proceedeth not from men, but from God: so it teacheth things that are above man's sense and reason. And therefore in delivering of the same, the Minister should use not human, but divine eloquence. God's Word is spiritual; and therefore the speech wherein it must be delivered, must also be spiritual, even taught by the Spirit. And that is a plain and an easy style, which is both most fit to carry the Word to the conscience of every man, and also to express the Majesty of the Word. And therefore the Apostle saith in another place, that he had rather speak fine words in the Church with his understanding, that he might also instruct others, than ten thousand words in a strange tongue: 
De Doct. Chrlib. 4.  1. Cor. 14.19. To which purpose Saint Augustine hath a good saying: He that teacheth, must not care with how great eloquence he teacheth: but with how great evidence and plainness. 
Cicera in M. Anton. Philip. 3.  For what doth pureness of speech profit, which the understanding of the hearer doth not follow? Seeing there is no cause at all of speaking, if they do not understand what we speak, for whose sake we speak, that they may understand. And therefore he that teacheth, must shun all words that teach not.  
This serveth to reprove all those, 
Horat. de art. poet.  that think scorn to condescend and stoop to the capacities of the poor people, but use vain eloquence, such as the hearers cannot understand. As there are many that come into the Pulpit with an affected kind of gravity, as though they were great men, and with bombasted and strange new coined words labour to astonish and amaze their hearers, when (God knoweth) the matter is so idle and vain, as that men of judgement are almost sick to hear it. To such the common proverb may be applied, There is great boast, and little roast. 
Ibid.  These men have little desire to edify their hearers, or to convert souls to God, when they will not speak to their understanding. It hath ever been accounted the best eloquence, and the best Orators have always made it their chiefest care, to express their meaning in the fittest and aptest words that could be. And therefore, Octavius the Emperor, 
Sueton. in Octa.  a man of excellent speech himself, rebuketh M. Antonius as a mad man, as writing such things which men might rather wonder at, then understand. Much more is this a fault in a Minister of the Word, 
Seneca. epist. 100  whose greatest desire and endeavour should be to compose and order man's manners, and not their words, and to speak to the hearts, and not to the ears of his hearers. Affected eloquence may for a time tickle and delight the ear, but it vanishethaway like the empty sound of music without fruit.  
The fourth and last thing, wherein the right dividing of the Word consisteth, is to apply the same to the capacity and several necessities of the hearers: 
Caluin. in locum.  as if a Father should cut a loaf of bread in pieces to feed his children. The doctrine must be tempered to the estate and condition of the auditory. This is the chief of all the rest, and therefore all the Interpreters beat most upon it, as it were with one consent. Beza saith: Let him consider diligently, what the capacity of his hearers is able to bear, and what maketh to edification. And Piscator: Let him wisely distribute it, and apply it to the necessities of his hearers. And Aretius: Let it it be referred to the capacity of the hearers: for it is right when we propound to our hearers, that which they are able to conceive, that which their faith can understand and bear. As a good Steward appointeth not so much food for an infant, as for those that are at full age: nor for a sick, as for a strong stomach. And Anselmus: That thou mayest neither give holy things to dogs, nor cast pearls before swine: but mayest declare the Word, as it ought to be, according to the quality of every man's person, etc. And Gorran; namely, By teaching and preaching according to the necessity of the hearers, that thou mayest give strong meat to them that are perfect, and to babes in Christ milk to drink. And Lira: To propound words agreeable to every one, namely, more high points for them that are wise, and more plain and easy lessons for the simple. And the ordinary Gloss: According as is convenient for every one, that he may distribute spiritual things to them that are profound, and milk to little children. And indeed, this is the chief part of a Ministers duty, 
Luke 12.42.  even like a faithful and a wise Steward to give to every one in the house their portion of meat in due season: namely, that that is fit for them, and appertaineth unto them. 
Heb. 5.13, 14.  And the Apostle Paul compareth the grounds and principles of Religion, and points of Catechisone to milk, where with they that are babes in Christ must be fed: and the higher and profounder points of doctrine unto strong meat, which belongeth to them that are of age, etc. Whereunto his practice also was answerable: For he saith he gave the Corinthians milk to drink and not meat, 
1. Cor. 3.2.  because they were not able to bear it. One and the same exhortation agreeth not to all men. Oftentimes those things hurt some, that profit other some. Bread which strengtheneth the life of strong men, 
Greg. in prolog. part. 3. past.  killeth little children. Herbs which nourish some kind of creatures, kill other some, and a light whistling which appeaseth Horses, provoketh Dogs. And therefore the speech of the Teachers, must be framed according to the quality of the hearers. Spiritual doctrine should be delivered after the manner of food, wherein according to the rules of Physic, four things are to be considered. First, the substance of it, that it be wholesome and fit to nourish, not poysonsull and infectious: so the doctrine that is taught, for substance must be sound and true, not false and heretical. Secondly, the quality of it, that it be temperate and not too curious: so the manner of delivering the Word must be plain and easy, as hath been said already. Thirdly, the quantity of it, that it be not too little, for that weakeneth nature, nor too much, for that oppresseth and overwhelmeth. So the Minister, though he need not fear the excess, because he is commanded to preach in season, 
2. Tim. 4.2.  and out of season: yet he must be careful that he scant not the people of the Word, and so bring that famine among them, 
Amos 8.11.  which the Lord threateneth. And last of all, the necessity of him that eateth: For one kind of food is fit for a sound body, and another for a sick: one for a young man, another for an old man: one for a weak man, another for a strong man. There be many things which are wholesome to him that is in health, which are deadly to him that is sick. Honey is nourishing to old persons, which yet, they say, hurteth children, and breedeth gripings in the belly which gnaw the bowels. Again, there must be variety of food, according to the quality of the disease. As one kind of medicine is not used for all diseases: so neither one doctrine agreeth to all men. To divers diseases, 
In Apolog. ad Gul. abbot.  saith Bernard, there agree divers medicines, and stronger to them that are stronger. And a medicine that abateth one disease, increaseth the strength of another. Every thing therefore must be fitted to the condition of the hearers. The Husbandman considereth well the quality of the ground, 
Virgil. Georg. lib. 1.  before he sow his seed. For there is no ground that is fit for all seed. But some seed will grow better on one soil then on another. And some plants will thrive and prosper well in one kind of ground, 
ovid. de art. amandi.  which will not like at all in another. So the Minister, that is, God's Seeds-man, must consider the quality of his hearers, that he may fit his doctrine accordingly. The Fisherman doth not always use one kind of net. He doth not fish with a casting-net in the midst of the Sea, where the great fishes might break his net; neither doth he spread great nets in the shore, to take little fishes, which might presently get out again through the wide holes; for so he should lose all his labour, but he fits his nets according to the fish which he desireth to catch: so the Minister, who is appointed to fish men to life, must apply his doctrine in such sort, as he seethe his hearers may be soon caught. 
Cur. past. part. 3. cap. 2.  And therefore very well saith Gregory to this purpose, that it is a matter of great study and labour, that in exhorting every man, the Minister observe and regard every thing, and that all things be dispensed to every man, that do properly appertain unto him. But much more laboursome is it, at one and the same time, with the voice of one common exhortation to admonish innumerable hearers, labouring of divers passions, that as it were with a twoedged sword, he may cut off on both sides the swellings of carnal thoughts, and like wrestlers, may turn himself every way in striking.  
There are four sorts of Ministers that come to be taxed and reproved by this doctrine: First, such as spend the time in delivering unprofitable & impertinent things, such as tend not at all to edification. As many take a great pride and busy themselves in answering frivolous and idle questions, which themselves had made before, for the ostentation of their wit. 
A. Gellius. lib. 4. c. 1.  A man may say to them when they come down, as Phavorinus the Philosopher said once to a boasting Grammarian, that had wearied him and others with an idle discourse: They have taught many things which they knew not before, and which they had no desire to know. 
Sen. epist. 45.  Or as Musonius said to such another; Both the speaker and the hearers lose their labour.  
Secondly, such as delight only to handle obscure and difficult points of doctrine, such as few or none of their hearers are able to understand. A thing which even the Heathen men have condemned. Among the wise and ancient Grecians, the difficult and hard points of their religion, were never laid open to the discussing of ignorant people, but were closed up with silence. And Varro removed those books which he wrote of the profoundest questions, and darkest mysteries of Theology, from the sight and knowledge of the multitude, and shut them up within the wall of the Schools. Much more should the Ministers of the Word be careful not to handle deep and intricate points of Divinity in the hearing of poor ignorant people, 
2. Pet. 3.16.  lest being unlearned, and not able to understand the same, they pervert them to their own destruction, as the Apostle Peter saith.  
Thirdly, such as deliver good and profitable doctrine, but never apply it to men's consciences. Doctrine and application should not be separated: yea, 
1. Cor. 14.3.  the Apostle maketh this the chief end of prophesying, that is, of preaching the Word, namely, to speak to edifying, to exhortation, and to comfort. And he exhorteth TIMOTHEUS, to give attendance, 
1. Tim. 4.13.  as well to exhortation, as to doctrine. And in his preaching to rebuke and exhort, as well as to teach. 
2. Tim. 4.2.  And the same he also commandeth Titus. 
Tis. 2.15.  And this himself practised in all his Epistles, where first he setteth down matter of doctrine, for the information of the judgement, and then proceedeth to matter of exhortation, for the reformation of manners. Doctrine indeed is profitable to persuade the judgement: but it is the application of the doctrine, that must work upon the heart and affections to win them. So that application is the very life and edge of doctrine; without which it is dull, cold, barren, and as good as dead, and doth little good unto the hearers. Not because there is any defect in the Word, for it is perfect to all uses and purposes: but because few or none will apply the doctrine to themselves, if the Minister neglect to do it. For according to the common saying. That which is spoken to all, is spoken to none; because every man posteth it off to his fellow, and will not take it to himself, unless the Minister lay it home to his conscience, and so apply it, 
Mat. 21.45.  (as Christ did to the chief Priests and Pharisees) as they may perceive that he speaketh of them. If a Physician should prescribe never so excellent and approved a medicine unto his Patient, yet if it be not applied, it can do him no good. No more can the doctrines of the Word, though never so excellent, unless they be applied to the conscience. 
Ephes. 6.17. Heb. 4.12.  The Word of God is a sword, yea, a twoedged sword to cut both ways. But it is like a sword in a scabbard, and cannot cut at all, unless it be drawn out by application. Now the bare reading of the Word cannot do this; it is the powerful preaching of it that worketh this effect. And therefore Stapleton, though a Papist, and therefore no great friend to preaching, yet he preferreth it infinitely before reading. Preaching, saith he, planteth young beginners, and watereth them that go forward. And in another place: The voice of God soundeth most effectually in Sermons, not in books. And many times it cometh to pass, 
Plin. second lib. 2. epist. 3.  that one and the same sentence, which being read, made no impression in the mind, being spoken and delivered in a Sermon, doth mightily stir us up: and that which, though we know it before in reading, was not observed; in preaching is observed with admiration, 
2. Cor. 4.2.  and doth wonderfully please us, which before we passed over without any taste.  
Last of all, such as give themselves to flatter their hearers, handling the Word of God deceitfully; or as it is in the Vulgar Translation, 
Dominica. 22. post Pcnte. .  adulterating the Word: which Stapleton wittily expoundeth in this manner: They do adulterate the Word of God, saith he, that do not thereby seek to beget children unto God, but only to benefit themselves in pleasing men's humours: as adulterers seek for no issue, but only intent their own pleasure. These are they that fit their words, not to men's diseases, but to their desires, and do not play the Physicians, but the clawbacks and the Parasites. But every faithful Minister must first terrify men's minds with the threatenings of the law, and then, if need stand, raise them up with the promises of the Gospel. And they that after this manner divide the Word aright, are sure by God's blessing to see some fruits of their labour in the Church. The Minister must remember, that he hath to deal as well with the wicked, as with the godly; and therefore he must so temper his doctrine, as neither the one may have occasion given him to despair, nor the other may take to himself the promises of God, when they are not due unto him. This peradventure will be troublesome, and it may be will procure him hatred, as the Galatians counted the Apostle PAUL their enemy, 
Gal. 4.16.  because he told them the truth. But a Minister must not satisfy men's desires, but faithfully execute that which God hath given him in commandment. And as Physicians do many times power bitter potions into men's mouths, whether they will or no; and as Surgeons cut and sear men's wounds, though they struggle never so, if there be necessity: so the Minister must not respect the dainty and tender ears of the people, but must constantly aim at the end of his Ministry. It was spoken in the commendation of our Saviour Christ, even by the mouth of his greatest enemies, that he taught the way of God truly, 
Matth. 22.16.  and considered no man's person. He taught in truth; in his doctrine he spoke nothing to win the favour of any man, he delivered nothing but what the truth itself suggested unto him. So must it be with all the Ministers of Christ; they must neither respect the displeasure, nor the favour of any man. Stapleton speaketh very peremptorily: They are the ministers of Satan, that either persuade, or promise, or dare give peace to a wicked man without repentance.  
Finally, this doctrine serveth to stir up every one of us to the faithful and sincere performance of this duty. We must not only rehearse the Word of God by the way, but by dividing it aright, we must fitly apply it to several places, times and persons. And whether we purpose to teach, or to exhort, or to rebuke, or to comfort, we must not please men's ears with an empty sound of words, and with curious speeches made for ostentation: but we must labour to pierce even into the hearts of men, and to speak to their souls and consciences. And therefore, to shut up all with that speech of Saint Chrysostome, 
Lib. de sacerdou.  A Pastor standeth need of great wisdom, and six hundred eyes, that he may every way rightly discern the disposition of men's minds, that he may know when he is to deal mildly and gently, and when roughly and sharply.  
FINIS.